Question: The St. Riquier Gospels was given to Angilbert by a man that was Emperor of the Romans beginning in what year?

Context paragraphs:
Codex Aureus of St. Emmeram: The Codex Aureus of St. Emmeram (Munich, Bayerische Staatsbibliothek, Clm 14000) is a 9th-century illuminated Gospel Book.  It is named after Emmeram of Regensburg and lavishly illuminated.  The cover of the codex is decorated with gems and relief figures in gold, and can be precisely dated to 870, and is an important example of Carolingian art, as well of one of very few surviving treasure bindings of this date.  The upper cover of the Lindau Gospels is probably a product of the same workshop, though there are differences of style.  This workshop is associated with the Holy Roman Emperor Charles II (the Bald), and often called his "Palace School".  Its location (if it had a fixed one) remains uncertain and much discussed, but Saint-Denis Abbey outside Paris is one leading possibility.  The Arnulf Ciborium (a miniature architectural ciborium rather than the vessel for hosts), now in the Munich Residenz, is the third major work in the group, along with the frame of an antique serpentine dish in the Louvre.  Recent scholars tend to group the Lindau Gospels and the Arnulf Ciborium in closer relation to each other than the Codex Aureus to either.

Vienna Coronation Gospels: The Vienna Coronation Gospels, also known simply as the Coronation Gospels, is a late 8th century illuminated Gospel Book produced at the court of Charlemagne in Aachen.  It was used by the future emperor at his coronation on Christmas Day 800, when he placed three fingers of his right hand on the first page of the Gospel of Saint John and took his oath.  Traditionally, it is considered to be the same manuscript that was found in the tomb of Charlemagne when it was opened in the year 1000 by Emperor Otto III.  The "Coronation Evangeliar" cover was created by Hans von Reutlingen, c. 1500.  The Coronation Evangeliar is part of the Imperial Treasury ("Schatzkammer") in the Hofburg Palace in Vienna, Austria (Schatzkammer, Inv.  XIII 18).

Simon of Cyrene: Simon of Cyrene (Hebrew: שמעון‎ ‎ "Hearkening; listening", Standard Hebrew "Šimʿon", Tiberian Hebrew "Šimʿôn"; Greek: Σίμων Κυρηναῖος , "Simōn Kyrēnaios") was the man compelled by the Romans to carry the cross of Jesus as Jesus was taken to his crucifixion, according to all three Synoptic Gospels.  "And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross."

Poussay Gospels: The Poussay Gospels is a 233-folio illuminated Gospel Book, produced around 980 in the scriptorium of Reichenau Abbey in southern Germany.  It was given to a Benedictine convent in Poussay by its founder Berthold of Toul, who had been named bishop by Otto III, Holy Roman Emperor.  Between 1025 and 1050 pope Leo IX gave the abbey a new binding for the work, including a Byzantine ivory plaque.  After that abbey closed the manuscript entered the town library in Mirecourt, which in 1844 sold it to the Bibliothèque nationale de France for 3,000 francs 50 centimes in notes.  It is still in the BNF, as Latin 10514.  It was one of ten Ottonian manuscripts registered by UNESCO on the Memory of the World Register in 2003.

Rule of Faith: The rule of faith (Latin: regula fidei ) or analogy of faith (analogia fidei) is a phrase rooted in the Apostle Paul's admonition to the Christians in Rome in the Epistle to the Romans , which says, "We have different gifts, according to the grace given us.  If a man's gift is prophesying, let him use it in proportion to his faith."  (NIV, 1984) The last phrase, "in proportion to his faith" is in Greek κατὰ ἀναλογίαν τῆς πίστεως ("analogy of faith").  In Romans 12:6 this refers to one of three possible ideas: the body of Christian teachings, the person's belief and response to the grace of God, or to the type of faith that can move mountains.  This phrase in Romans 12 becomes the root for later usage of the term by such Early Christian writers as Tertullian.  Tertullian links it to the core set of Christian teachings, i.e.:

Gospels of St. Medard de Soissons: The Gospels of St. Medard de Soissons (Paris, Bibliothèque Nationale, MS lat.  8850) is a 9th-century illuminated manuscript and is a product of the Court School of the Carolingian Renaissance.  The codex was produced before 827 when it was given to the church of St. Medard de Soissons by Louis the Pious and his wife, Judith.  It remained in Soissons until the time of the French Revolution.  The book contains the Vulgate text of the four gospels, Eusebian canon tables, and other prefatory texts.  The 239 surviving folios measure 362 by 267 millimeters.  The twelve pages of the canon tables are decorated, in addition there are six full page miniatures and four decorative pages.  The full page miniatures include a representation of the Fountain of Life based on the similar illumination in the Godescalc Evangelistary.

Charlemagne: Charlemagne ( ) or Charles the Great (2 April 742 – 28 January 814), numbered Charles I, was King of the Franks from 768, King of the Lombards from 774 and Emperor of the Romans from 800.  He united much of Europe during the early Middle Ages.  He was the first recognised emperor in western Europe since the fall of the Western Roman Empire three centuries earlier.  The expanded Frankish state that Charlemagne founded is called the Carolingian Empire.

Dorgon: Dorgon (Manchu: , literally "badger"; 17 November 1612 – 31 December 1650), formally known as Prince Rui, was a Manchu prince and regent of the early Qing dynasty.  Born in the Aisin Gioro clan as the 14th son of Nurhaci (the founder of the Qing dynasty), Dorgon started his career in military campaigns against the Ming dynasty, Mongols and Koreans during the reign of his eighth brother, Huangtaiji, who succeeded their father.  After Huangtaiji's death in 1643, he was involved in a power struggle against Huangtaiji's eldest son, Hooge, over the succession to the throne.  Both of them eventually came to a compromise by backing out and letting Huangtaiji's ninth son, Fulin, become the emperor; Fulin was installed on the throne as the Shunzhi Emperor.  Dorgon served as Prince-Regent from 1643–1650, throughout the Shunzhi Emperor's early reign.  In 1645, he was given the honorary title "Emperor's Uncle and Prince-Regent"; the title was changed to "Emperor's Father and Prince-Regent" in 1649.  Under Dorgon's regency, Qing forces occupied Beijing, the capital of the fallen Ming dynasty, and gradually conquered the rest of China in a series of battles against Ming loyalists and other opposing forces around China.  Dorgon also introduced the policy of forcing all Han Chinese men to shave the front of the heads and wear their hair in queues just like the Manchus.  He died in 1650 during a hunting trip and was posthumously honoured as an emperor even though he was never an emperor during his lifetime.  A year after Dorgon's death, however, the Shunzhi Emperor accused Dorgon of several crimes, stripped him of his titles, and ordered his remains to be exhumed and flogged in public.  Dorgon was posthumously rehabilitated and restored of his honorary titles by the Qianlong Emperor in 1778.

St. Riquier Gospels: The St. Riquier Gospels is an illuminated Gospel Book made during the Carolingian Renaissance.  It was given to Angilbert, abbot of the monastery of Saint Riquier at Centula by Charlemagne.  It is a member of the Ada group of manuscripts, which includes the Ada Gospels.

Mortification in Roman Catholic teaching: The Roman Catholic Church has often held mortification of the flesh (literally, "putting the flesh to death"), as a worthy spiritual discipline.  The practice is rooted in the Bible: in the asceticism of the Old and New testament saints, and in its theology, such as the remark by Saint Paul, in his Epistle to the Romans, where he states: "If you live a life of nature, you are marked out for death; if you mortify the ways of nature through the power of the Spirit, you will have life."  (Romans 8:13, DRC).  It is intimately connected with Christ's complete sacrifice of himself on the Cross: "those who belong to Christ have crucified nature, with all its passions, all its impulses" (Gal 5:24, DRC).  Christ himself enjoined his disciples to mortify themselves when he said: "If any man would come after me, let him deny himself and take up his cross and follow me" (Mat 16:24, DRC).  According the Catechism of the Catholic Church, "[t]he way of perfection passes by way of the Cross.  There is no holiness without renunciation and spiritual battle.  Spiritual progress entails the ascesis and mortification that gradually lead to living in the peace and joy of the Beatitudes: ‘He who climbs never stops going from beginning to beginning, through beginnings that have no end.  He never stops desiring what he already knows.’" .  The purpose of mortification is to train "the soul to virtuous and holy living" (The Catholic Encyclopedia, article on Mortification).  It achieves this through conforming ones passions to reason and faith.  According to the Catholic Encyclopedia, internal mortification, such as the struggle against pride and self-love, is essential, but external mortification, such as fasting can also be good if they conform with a spirit of internal mortification.

Supporting paragraphs: St. Riquier Gospels Charlemagne
Answer: 800