385 RELIGIOUS ENCYCLOPEDIA Hnberinus
HnebmMer
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
giua 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 Miiller, 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 littfire
de la France, vi. 210-211; H. Miiller, Hucbadde echts and
unechte Schriften 4iber Musik, Leipsie, 1884; Wattenbaeh,
DGQ, i (1885), 125, 232, 282, 350, 352, 376, i (1893), 301,
407, 408, ii. 515; Ceillier, Auteurs sacra, xii. 799-803;
KL, vi. 333-334; Moeller, Christian Church, ii. 208, 213.
HUEBMAIER (HUBMAIER,HIEBMAIER, FMB
MOER, 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 Hiibmaier, 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, Hiibmaier 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
Hilbmaier'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.
Hiibmaier 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-