that person is subjected by being born in sin, a remark that echoed Augustine's arguments against the Pelagians to the effect that it was not the human infant (God's image) that was attacked in sufflation, but the infant's possessor, the devil. Particularly influential was Alcuin's brief treatment of the subject, the so-called Primo paganus, which in turn depended heavily on John the Deacon. The Primo paganus formed the basis of Charlemagne's famous circular questionnaire on baptism, part of his effort to harmonize liturgical practice across his empire; and many of the seventeen extant direct or indirect responses to the questionnaire echo Alcuin, making the process a little circular and the texts a little repetitious. The burden of Alcuin's remarks, in fact, appears above in the quotation from the Libellus of Magnus of Sens, one of the respondents. The questionnaire assumed that exsufflation of or on the part of the candidate for baptism was generally practiced — it merely asks what meaning is attached to the practice: "Concerning the renunciation of Satan and all his works and pomps, what is the renunciation? and what are the works of the devil and his pomps? why is he breathed upon? (cur exsufflatur?) why is he exorcised?" Most of the respondents answered that it was so that, with the devil sent fleeing, the entry of the Holy Spirit might be prepared for. In England On the other side of the Channel, in Anglo-Saxon England, sufflation is mentioned in Bishop Wulfstan's collection of Carolingian baptismal expositions, the Incipit de baptisma, and in the two vernacular (Old English) homilies based on it, the Quando volueris and the Sermo de baptismate. The Incipit de baptisma reads: "On his face let the sign of the cross be made by exsufflation, so that, the devil having been put to flight, entry for our Lord Christ might be prepared." Among English liturgical texts proper, the 10th-century Leofric Pontifical (and Sacramentary) dictates an insufflation of baptizands, a triple insufflation of the baptismal water, and an 'exhalation' of holy oil. In the 11th century, the Salisbury Pontifical (BL Cotton MS Tiberius C.1) and the Pontifical of Thomas of Canterbury require insufflation of the font; the Missal of Robert of Jumièges (Canterbury) has an erased rubric where it may have done likewise, as well as having an illegible rubric where it probably directed the exsufflation of catechumens, and retaining the old ordo ad