Lindsay Rudge PhD Thesis - University of St Andrews

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ff. 114v-118v Evagrius 79 Proverbia ad eos qui in cenobiis et sinodochiis habitant fratres [PL. 20, cols. 1181-1186] ff. 119-120v 80 Jerome Homelia secundum mattheum libri iohannis hosaurei [Homilia in Mattheum, ed. Morin, Anecd. Mareds. III, 2, 373-6] ff. 120v-123v Caesarius Epistola... ad Caesaream abbatissam eiusque congregationem [Coegisti me] ff. 123v-129v Caesarius Caesarius... Cesariae sanctae sorori abbatissae vel omni congregationis suae [Vereor] ff. 129v-132 Caesarius Epistola ortatoria ad virginem deo dicatam [O Profundum] ff.132-134 Caesarius Sermo de decem virginibus 81 [Sermon CLV] [CCSL CIV, 632-5] ff. 134-135v Caesarius Sermo de decem virginibus 82 CLVI] [CCSL CIV, 635-638] 147 [Sermon ff. 135v-137 Caesarius [Sermon CLVI cont.] 83 [CCSL CIV, 638- 641] ff. 137-139v Caesarius Sermon XXXVII ff. 139v-149 ? 84 Incipit ad virgines quae tamen et in admonitione monachorum communtari potest [CCSL CIV, 944-949] Item ad virgines [PL. 20, 227-242] ff. 149-150v Evagrius Ad virgines [from Sententiae] [PL. 20, cols. 1185-1188] 79 Evagrius monachus, writing c. 420. 80 This amends the catalogue entry, which states 118v-120v. 81 The incipit of this sermon is ‘In lectione quae nobis recitata est’. 82 The incipit of this sermon is ‘In lectione evangelica quae nobis de decem virginibus recitata est’. 83 A note in the text reminds the reader that this sermon can be split in half here: Si uis hic eam diuide. This part of the sermon also has its own incipit: ‘Virgines vero qui integritatem corporis’ 84 Migne attributes this text to Sulpicius Severus.
The Vatican manuscript is evidently a compendium of works of guidance for monks, with individual texts ranging in date from Athanasius (d. 373) to Alcuin (735- 804). The inclusion of a number of Alcuin’s writings serves to provide a terminus post quem for the date of the production of the manuscript. This is a collection of shorter texts rather than regulae: a body of work that could be used to supplement the teachings of the Benedictine rule in the monastery of Fleury. However, as Mostert suggests, the manuscript was almost certainly not copied either at the same time, or by the same scribe, although almost certainly in the same scriptorium. 85 There is a large clue to this in the placement of Caesarius’ works in the manuscript. This is in general an organised, coherent collection: works by the same author are grouped together. The exception to this is Caesarius, whose writings are now in two distinct and separate groups in the manuscript: the first, ff. 60r-66, of three sermons; the second, ff. 120-139v, of his writings to religious women. One may imagine a first set of extracts and complete texts of monastic guidance being gathered together, organised and copied; indeed, the work immediately following Caesarius’ Sermo CCXXXVIII, the anonymous De electis omnia reliquentibus, continues directly on from the sermon on the same folio. A second set of similar guidelines, Mostert’s section of ff. 75-150, perhaps written slightly later or by a different scribe in the same scriptorium, was subsequently added to the manuscript. Given that this second section, commencing with the De contemptoribus mundi of Isidore of Seville, appears somewhat less weathered than the first section, it may be that a slightly later date of production is indicated. Thus, Caesarius’ work appears in two groups in the manuscript. The question that concerns us here, however, is the relationship between the group of Caesarian texts for women and the remainder of the manuscript. The consistent script between this and the rest of the manuscript, and the lack of weathering at the start of the Caesarian material, indicate that these texts did not themselves physically circulate as a separate booklet. However, their grouping, and above all the fact that they all concern dedicated women, in contrast to the texts in the rest of the manuscript, suggest 85 Mostert, The Library of Fleury, 258. 148
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ABSTRACT The history of western mon
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COPYRIGHT In submitting this thesis
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ACKNOWLEDGEMENTS An extended projec
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ILCV E. Diehl (ed.) Inscriptiones L
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INTRODUCTION In 1942, Dom Philibert
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of women’s dedicated life have ne
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(506), Arles (524), Carpentras (527
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does not attempt to discuss the ent
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victory at the battle of Tertry in
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history at that time. However, Wemp
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of involvement in religious life, h
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out, the history of monasticism has
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virginum and Vereor, in the collect
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Caesarius by commissioning his vita
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These problems of interpretation ar
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text of the Regula virginum was com
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Dedicated virgins also appear in no
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lifestyles. Canon XXVII, which proh
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way of life she had chosen, or may
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context, suggests the closeness bet
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abbot, ‘filling the role of spiri
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without learning walks in the shado
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The abbess Caesaria and the foundat
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form of monastic life for women and
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Cæsarii monitis luci sociata peren
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known as St Césaire. This suggeste
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and overturned by savage barbarians
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would not have contemplated writing
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the life she probably already led.
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1-47; the Recapitulatio, chapters 4
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island of Lérins. On leaving home
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the festival of St Genesius of Arle
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consideration, and aspiration can b
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which, as we have seen, allowed for
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Aspects of the Recapitulatio emphas
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Conclusion This chapter has located
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seventh centuries, there was theref
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Of particular interest to the prese
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Benedict was making his collection,
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first of September; on Mondays, Wed
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IN PACE REQVI T . BONAE . M DIVS N
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The early part of Teridius’ lette
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transmission of the rule from one m
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This is apparent, not only in Caesa
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ecords that ‘she [Radegund] and t
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ore the holy body with psalms benea
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instigation of her successor Celsa.
Page 97 and 98: of Caesarius, although there is no
Page 99 and 100: other abbess. 122 Florentius, writi
Page 101 and 102: these rules survive only through th
Page 103 and 104: in Arles that abbess Caesaria commi
Page 105 and 106: poison of the devil’. 152 Aurelia
Page 107 and 108: virginum had penetrated as far as t
Page 109 and 110: knowledge of its requirements (Regu
Page 111 and 112: about his mother’s community. Ano
Page 113 and 114: monk’s relationship with God, or
Page 115 and 116: Dedicated life in the seventh centu
Page 117 and 118: Although Jonas sought to present Co
Page 119 and 120: Barisis. 210 Neither were kings the
Page 121 and 122: of Eboriac in fact provides one of
Page 123 and 124: indeed have been a fairly common si
Page 125 and 126: particular virtue or practice of mo
Page 127 and 128: would soon be separated from the li
Page 129 and 130: CHAPTER 3 The Manuscript Caesarius:
Page 131 and 132: either the list from Fulda is evide
Page 133 and 134: appended their signatures to the Re
Page 135 and 136: The question that presents itself i
Page 137 and 138: the greater part of the conclusion
Page 139 and 140: the bishop’s family. 36 Other pos
Page 141 and 142: permission, she went to Trier where
Page 143 and 144: Vereor circulated as part of a ‘p
Page 145 and 146: ff. 36-40v ? 60 ff. 40v-44v Ambrose
Page 147: ff. 79-81 Columbanus Qualiter monac
Page 151 and 152: Incipit: Sacrilegis monachis emptor
Page 153 and 154: whether any given section was or wa
Page 155 and 156: contains a number of shorter pieces
Page 157 and 158: evealing. It suggests that this col
Page 159 and 160: Caesarian text package booklet x ge
Page 161 and 162: stood with regard to the ownership
Page 163 and 164: the Preface to his ‘book of spark
Page 165 and 166: Caesarius’ sermons) and includes
Page 167 and 168: that the subject matter of the manu
Page 169 and 170: his apparently personal letter of g
Page 171 and 172: with matters affecting the monaster
Page 173 and 174: CHAPTER 4 Dedicated Women, Monaster
Page 175 and 176: more fully. In particular, the cont
Page 177 and 178: to ‘nonnae velatae’, who in add
Page 179 and 180: appears not to have played so large
Page 181 and 182: personne, does not include ‘Mumle
Page 183 and 184: foundress of Oeren. 39 She had seve
Page 185 and 186: his wife Reine (Regina?), a relativ
Page 187 and 188: field. 60 Without adequate defence
Page 189 and 190: Leoba. 65 A third was the double ho
Page 191 and 192: through a window and only from ther
Page 193 and 194: turmoil... and the chain of innumer
Page 195 and 196: more personal level, Leoba credited
Page 197 and 198: written sometime before 738, Bonifa
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occasioned Boniface’s reply on th
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traveling, even if it is not record
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Carloman. 118 Carloman was later to
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continuing existence of individual
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with Neustrian and Austrasian-based
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As Claussen notes, this sermon typi
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abbesses, abbots appear to have had
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which saw changes - the composition
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By any standards, however, the degr
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law: all men (and in this case, wom
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indicators of a loss of the abbess
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and bear in mind the joys fitting f
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Legislation for dedicated women: th
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of the council of Tours cannot but
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‘sanctimoniales…quae se canonic
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stringent monastic life than that o
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in the reform of the monastery. 67
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made his collection with the purpos
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intended would be used to guide and
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thought and purity of heart. 91 Cha
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circumstantial evidence. 98 Similar
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all religious women together and di
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into the depths of hell’. 114 Mos
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primarily intended for canonesses.
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Emmeram in Regensburg, 131 and the
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Immena’s monastery should exist a
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canonical lives: ‘utrum canonicam
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perpetual virginity of Mary at the
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patterns to follow that living acco
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The reforming activities of Benedic
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This way of approaching the textual
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Manuscripts consulted BIBLIOGRAPHY
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Caesarius of Arles, Sermones. Ed. G
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Gregory of Tours, Liber vitae patru
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Victricius of Rouen, De laude sanct
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Claussen M.A., The Reform of the Fr
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Guyon J. and Heijmans M. (eds.), D
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Lerner G., ‘Placing women in hist
Page 275 and 276:
McNamara J.A., ‘A legacy of mirac
Page 277 and 278:
Rapp C., ‘”For next to God, you
Page 279 and 280:
Smith J.A., Ordering Women’s Live
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Werminghoff A., ‘Die Beschlüsse
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Lindsay Rudge PhD Thesis - University of St Andrews

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