Archbishop of Canterbury, and one of the most learned men of the eleventh century, was born at Pavia in 1005. His father was one of the chief magistrates of that city, then the capital of Lombardy. After going through the usual course of study at Bologna, Lanfranc returned to his native town, practised there for a time as an advocate, and opened a school of law. He taught with great success, but the field was too narrow for his ambitions views, and he accordingly removed to Avranches, in Normandy, where his class-rooms were soon filled to overflowing. An accident changed the plan of his life, and induced him to enter the church. Entering the Abbey of Langeland. Bec as a monk; he rose in the course of three years to be prior. He next established a theological school, which, under his management, became one of the most famous of Western Europe. It was the centre of a new scientific life, which, instead of pursuing the beaten track of church tradition and practical theology, started on a course more dialectical and speculative. Still holding, however, the principle of Augustin, that the sole business of reason was to unfold and defend the dam of church tradition, this new dialectical tendency could not fall into collision with the faith of the church. It did, however, come into conflict with a freer tendency of inquiry which had set in, and, under Gotteschalk and Berengar, was turning the tide of speculation to doctrinal controversies. His famous controversy with Berengar, the Archdeacon of Angers, on the subject of the Eucharist, belongs to this period of his life. The dispute originated in a letter which Berengar wrote to him on the subject, in somewhat free-spoken terms, expressing his doubts of the common orthodoxy, but claiming only to be a heretic with Augustin, Ambrose, and Jerome. Lanfranc was then absent at Rome, and the letter became public at the Pontifical Court. Accordingly, in a hasty dread of any stain of heresy, he allowed Berengar to be condemned unheard. Berengar was, however, afterwards cited to Rome, and in the fear of death, recanted. Lanfranc, in after-correspondence, sought to overbear him by a sense of shame, accusing him of perjury; but Berengar held his ground, and still continued to preach his own views. In the voluminous correspondence which passed between them, it seems abundantly evident that Berengar was borne down by passion and power, to which considerable scientific acumen and theological learning gave a counterpoint and force. Lanfranc's name was now well established, and he was admitted to the most secret councils of William the Bastard of Normandy, who made him abbot of the new monastery of St Stephen, at Caen. When William became King of England, he gave him the see of Canterbury; and whenever affairs called him back to the continent Lanfranc carried on the government in his absence. After the Conqueror's death, his son William Rufus entrusted to his care the political as well as the ecclesiastical interests of the state, and he was practically King of England till his death, which took place in 1089; after he had completed his eighty-third year. His political career forms part of the history of England, and historians are unanimous in praising his wisdom, foresight, and integrity. In his diocese he did much good by establishing schools, rebuilding the cathedral, which had been destroyed by fire, and vindicating for his see the primacy of all England. The most important of his works are his Letters, his Commentarius in Epistolae B. Pauli, and his Libellus de corpore et sanguine Domini, contra Berengarium. These works display the learning with which their author has been always accredited, along with great force and terseness of reasoning, and great clearness and precision of thought. The style is simple and nervous, and interests the reader in the subject-matter. The best editions of Lanfranc are those of Luc, D'Achery, in 1 vol. fol., Paris, 1648; and Dr Giles, in 2 vols. 8vo, Oxford, 1846.