Walafrid left a long catalogue of works behind him. He wrote a valuable antiquarian treatise on the divine offices and usages of the Church. Besides, he is accredited as the author of the lives of St. Gall, St. Othmar, St. Blaithmac, St. Mamma, and St. Leudegaris. He also composed various poems; a preface to the Life of Ludwig the Pious, and a condensation of Rabanus Maurus’s Commentary on Leviticus. He compiled the famous _Glossa Ordinaria_, which remained the standard commentary on the Bible throughout the Middle Ages. He began the annals of Fulda, which have since been continued by competent hands, notably those of Christopher Brower. He has been called a “pretty good poet for his age”—by which is meant that there was a scanty supply of poetry in the ninth century—a fact which no one is competent to dispute. It goes without saying that his life was the life of an ecclesiast, restricted to a Chinese minuteness of ritual, and permitting only such visits and journeys as religious business justified. His death occurred on one of these infrequent expeditions. It was in France, whither he had gone—as we are expressly told—in order to hasten some ecclesiastical affair. These are the meagre and unentertaining facts connected with the name of Walafrid Strabo. He would not have deserved, nor would he have received our notice if two of his hymns (the _Laudem beatae martyris_ and the _Gloriam nato cecinere_) had not been preserved. These entitle him to mention, and he promptly rises to genuine importance if we can agree with Kellner (see _Bibliotheca Sacra_, January, 1883, p. 154), that a recently discovered “diary” is from his pen. It is probable that, whether it be authentic or not, it is strictly accurate in its relation of the studies pursued in those schools. And if we assume it to be credible we can revise our dates to correspond. Thus his school life began in 816, and after its close he went to Fulda, thence to return to his old monastery in 842 as its abbot. These dates are afforded by the document itself, which was originally published in 1857, as a part of the educational report of the Benedictine school of St. Maria of Einsiedeln in Switzerland. It appears to me that its tone and composition are not such as to justify the value which Kellner sets upon it. Walafrid’s name was a convenient one, and this is doubtless no more nor less than a clever historical romance. But it has been composed in the very neighborhood of the scenes it depicts, and the advantages of all the ancient MSS. and traditions have been incalculably great. The narrative is introduced by a modern preface which speaks of St. Meinrad, the founder of Einsiedeln, as a contemporary of Walafrid. Then we have a statement which tersely exhibits the plan and purpose of the story: