Lindsay Rudge PhD Thesis - University of St Andrews

dedicated women of his diocese does not appear to have been Aunacharius’ immediate
intention, the availability of Caesarian norms in Auxerre might well have meant that
knowledge of them was also disseminated amongst such women as well. Even if
Aunacharius asked for the rule solely for his male religious, he must have been aware of
the existence of a female recension and its similarity to the rule he obtained. Although the
copy he obtained was aimed at monks, many of its provisions could equally have been
applied to the religious women of his diocese. This is particularly plausible given that he
received his religious training in Autun, the same city to which Teridius, Caesarius’
nephew, would send a copy of the Regula virginum.
Written soon after Caesarius composed the Recapitulatio of the rule for nuns, the
regula monachorum is almost a second summary of the Regula virginum. It abridges the
rule and largely retains the same order of points, but edits them to bring together
injunctions on similar subjects which are scattered throughout the rule for nuns. 29 It
introduces little new material, aside from additional scriptural citations. 30 Drawing on
another of his writings, Caesarius took the final chapter of the Regula monachorum, cap.
26, enjoining the monks to always be vigilant, from the letter Vereor. This is the first
instance of the identification of one of the major themes of this study: the fluidity of
gender of such writings and their ease of use by both men and women.
However, this cannot be taken too far. In terms of requirements, there are some
differences between the rules for nuns and for monks. One immediately noticeable
difference is in the required ordines. Caesarius provides far fewer strictures for monks;
whereas the Regula virginum sets out a complete schedule for the nuns’ cycle of prayers,
the regula monachorum gives instructions only for winter and Sunday vigils, and matins
and terce on special occasions. 31 Where the rule for nuns sets out particular hymns and
prayers, the monks’ equivalent is silent. However, where the two rules do contain
instructions on the same subjects, those given to the monks are more demanding. The
nuns were expected to fast according to the abbess’ judgment from Pentecost until the
29 De Vogüé, Œuvres pour les moines, 170.
30 De Vogüé, Œuvres pour les moines, 173.
31 Reg. Mon. 20, 21. De Vogüé, Œuvres pour les moines, 218-220.
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