HUCBALD OF ST. AMAND: Flemish Benedictine; b. about the middle of the ninth century; d. at St. Amand (6 m. n.n.w. of Valenciennes) June 20, 930. He studied at St. Amand under his famous uncle, Milo, and at St. Germain d'Auxerre under Heiric. He succeeded Milo as head of the monastery school, apparently before his uncle's death (872), but the fame of his learning brought him a call to St. Bertin, and, about 893, to Reims, where, at the request of Archbishop Fulco, he and his fellow pupil Remi gius revived the school in that city. On the death of Fulco, however, Hucbald returned to St. Amand, where he spent the remainder of his life. He was the author of various legends of the saints, among which the lives of Rictrnd and Lebuin are of his torical value. Of his verse, only two short hymns have been preserved, together with two poems ad dressed to Charles the Bald, one of them a eulogy of baldness in 136 hexameters, exclusively composed of words beginning with c. Hucbald is an important figure in the history of music, since the beginning of the musical notation and the use of the staff may be traced to him; although Müller, who allows him only the authorship of the De harmonica inatitutione, refers the beginning of choral music and the new musical notation by means of letters to another Hucbald, about a century earlier, to whom he ascribes the De musica enchiriadia.

(R. Schmid.)

Bibliography: His poems are in MPL, caxxii.; in J. A. Giles, Anecdota Beds;, Lanfranci et aliorum, London, 1844, and were published at Paris, 1853; consult also E. de Couseemaker, M&noire sur Huebald moine de St. Amand et our sea trait& de musique, Dousi, 1841 (best; but very rare); G. Nisard, Hurbald, Paris, 1867; Histoire littéraire de la France, vi. 210-211; H. Müller, Hucbadde echts and unechte Schriften 4iber Musik, Leipsic, 1884; Wattenbaeh, DGQ, i (1885), 125, 232, 282, 350, 352, 376, i (1893), 301, 407, 408, ii. 515; Ceillier, Auteurs sacrés, xii. 799-803; KL, vi. 333-334; Moeller, Christian Church, ii. 208, 213.

HUEBMAIER (HUBMAIER,HIEBMAIER, HUEBMOER, HUBMOER), hiib'mai-er, BALTHASAR: German Anabaptist; b. at Friedberg (4m. ex.e. of Augsburg) after 1580; d. at Vienna Mar.10,1528. In 1503 he began the study of philosophy Early and theology at the University of Frei Life burg, where Eck, the future opponent of Luther, was one of his instructors. In 1512 he removed to Ingolstadt, where he received a pastorate and the professorship of theology at the university. In 1516 he went to Regensburg as preacher , at the cathedral, and in 1521 accepted a call to Waldahut, a town of Lower Austria, which, because of its situation and the peculiar character of its inhabitants, was well adapted for the develop ment of liberal ideas. In Mar., 1523, he made open profession of the Reformed faith, visited Zurich and St. Gall, and entered into communication with Zwingli, Vadian, and G;colampadius. He attended the Second Zurich Conference (Oct. 26-28, 1523) as a supporter of Zwingli. In the beginning of 1524 he published his Schlussreden, directed against the mass, image-worship, fasting, pilgrimages, purga tory, and celibacy. At Pentecost, 1524, W aldshut embraced the Evangelical faith and entered into an agreement for the defense of Hübmaier, whose course had aroused the bitter hostility of the govern ment of Lower Austria. When the latter made a V.-25

show of force Hubmaier sought refuge for a time at Schaffhausen, but, returning in Oct., 1524, he became the director of the religious and political policy of the town.

About this time he showed a tendency to depart from the tenets of Zwinglianism and to adopt Anabaptist doctrines. Very soon Waldahut

Becomes became the center of religious, social, an and political ferment. Its bold attitude Anabaptist. toward the Austrian power had drawn the attention of Germany; it was re garded as one of the citadels of the new faith, and its leading citizen as a leading champion of Evan gelical faith. Probably at this time he fell under the influence of Thomas Milnzer; and he certainly was in communication with the Zurich radicals Grebel, Manz, and Reublin, who were preaching adult baptism. Hubmaier embraced ardently the doc trine of the Swiss leaders and became convinced that adult baptism and the Lord's Supper were the only Chrisitan sacraments. Meanwhile the Ana baptist community had been established in Zurich, but its members were forced to flee, and Reublin, among others, sought refuge at Waldshut. At Easter, 1525, Hübmaier was baptized by Reublin, and his example was followed by a large number of the citizens, after which a radical change in the form of public worship ensued. In a controversy with Zwingli, which soon broke out, the Waldshut preacher issued two works, V on derv christlichen Tauf der Gldubigen and Ein Gesprtich von dem Kindertauf, both published in 1526. The essence of baptism, he maintained, is the expression of personal faith and of the obligation which that faith imposes. He rejected the arguments deduced from tile New Tes tament in favor of infant baptism, and argued that the practise is actually forbidden inasmuch as it falls under Matt. xv. 13, which prohibits idolatry. On the other hand, the baptism that proceeds from conscious and acknowledged faith is the necessary condition for the existence of a Christian commu nity.

Waldshut was soon brought into close relations with the participants in the peasants' uprising. Hizbmaier'a attitude toward the revolt

The has been variously estimated. While Peasants' he undoubtedly had some part in the War. insurrection, the initial participation therein by Waldahut took place in Hübmaier's absence, and it is quite clear that he did not advocate deposition of the authorities and selection of new governmental officials. In Apr., 1525, a closer union was concluded between the peasants and the citizens of Waldahut, and the latter supplied aid to the rebels. As a result, after the defeat of the rebel bands; the town was occupied by the troops of the government in December, and in the same month under the auspices of Johann Faber the Roman Catholic religion was reintroduced. Hübmaier fled to Zurich, where he was arrested, and, from fear of being delivered to the Austrian authorities, consented [under torture] to abjure his views. This he did on Apr. 6, 1525, but, going to Constance, he repudiated the act as having been done under compulsion. This moved Zwingli to characterize him as a man actuated solely by a de-

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sire for notoriety and gain. [Zwingli's participartion in the torture of Hubmaier and his cynical remarks about the recantation are blots on his reputation. He wrote to a friend that Hubmaier had changed not his mind but his nerve. A. H. N.]

In July, 1526, Hubmaier came to Nikolsburg in Moravia, where, having gained the protection of

Martin GSschl, he transformed the inActivity in cipient Lutheran congregation into an Moravia. Anabaptist community, converting the ministers Oswald Glait and Hans Spittelmayer, and Von Lichtenstein himself. From all directions the Anabaptists flocked to Moravia, and Nikolaburg became for a time the center of the movement. Habmaier there entered on the most active period of his literary career. Besides a number of tracts directed against Zwingli and G;colampadius, he published 12 Artikel des christlichen Glaubens, in which he based true belief on the Lord's Supper and baptism; Ein einfattiger Unterricht and Eine Form des Nachtmals Christi have to do with the Lord's Supper; his tracts Von der braderlichen Strafe and Van christlichen Bann deal with communal discipline; while Vom Schwert treats of the relations of Christians to established authority which he supported. He wrote also on the freedom of the soul, maintaining that thesis against the Reformed theologians. The Anabaptist movement spread from Moravia into the Tyrol, Salzburg, and the two Auatrias, and as a consequence systematic persecution began. In 1527 Habmaier's surrender was demanded and granted. He was taken to Vienna, where he attempted to make his peace by offering broad concessions based on opposition to Luther and Zwingli; but on the questions of the Lord's Supper and baptism he refused to yield, and on Mar. 10 he was burned. His place is undeniably in the front rank of German Anabaptists, along with Denk, Haetzer, and Hut. He differs from the last in his higher theological gifts, and from the first in his freedom from mystical elements. He represents the simple, conservative Anabaptist doctrine which grounded itself on the Scriptures.

(A. Hegler†.) K. Holl.

Bibliography: Apart from the biography in Bohemian by F. Hoschek, Brann, 1867, Eng. transl. by W. W. Everts, in Texas Baptist Historical Magazine, 1891-92, the three works of value are: H. Schreiber, in his Taachenbuch jar Geschichte und Alterthurn, Freiburg, 1839, pp. 1-130, 1840, pp. 153-234 (incomplete, third part never supplied); J. Loserth, Doctor Baldaaar Habmaier, Brunn, 1893; and H. C. Vedder, Balthazar Hammer, New York, 1005 (based upon thorough and independent study of the sources, including the writings of Hubmaier, which are now rare, with extended quotations from them; it contains an annotated bibliography, pp. xv.-xxiv., which leaves little to be desired). Much material pertinent to the subject is contained in the literature under Zwingli, Huldreich; and Anabaptists. CConsult especially: A. H. Newman, Hist. of Anti-Pedobaptiem, chaps . vii., viii., x., xiv., Philadelphia, 1897; S. M. Jackson, Huldrvirh Zwinpls, chap. xii., New York. 1903.