Lindsay Rudge PhD Thesis - University of St Andrews

composed by the second Caesaria on the burial place of the nuns in the basilica of St
Mary. 49 In successive studies, Morin dated the manuscript to the end of the tenth and then
to the eleventh century. 50 Teridius’ role in the circulation of these texts to the nuns of St
Martin is revealed by his monogram, at the end of the Regula itself and again at the end
of the Recapitulatio. 51 Although the extant manuscript dates only to the tenth century at
the earliest, it is possible that this was a copy of the original manuscript sent by Teridius
to Autun. De Vogüé dates the sending of the rule to Autun to 561-2, when bishop
Syagrius of Autun was in contact with Liliola, third abbess of the monastery of St John in
Arles. 52 Teridius, then, was active in circulating Caesarius’ rules to both Autun and
Auxerre. Remarking on the northern spread of Caesarius’ writings, de Vogüé notes that
‘Entre Poitiers et Besançon, Autun et Auxerre constituent des points d’arrivée assez
naturels pour la vague de législations issues du grand évêque d’Arles.’ 53
Teridius did not simply act as the circulating agent of Caesarius’ works.
Following in his uncle’s footsteps, he composed a letter of guidance (known by its
opening phrase ‘O Profundum’, to his cousin, the second abbess Caesaria, who became
abbess on the death of her aunt, Caesaria prima, in about 525. Two manuscripts of the
letter are extant: Vatican Reg. Lat. 140, dating from the ninth century, and Toulouse Bibl.
Mun. 140, dating from the twelfth. Extracts from the letter would also be used by the
council of Aachen in 813 and, in a masculine form, by Benedict of Aniane in his
Institutio sanctimonialium of 816. 54
49 Morin II, 100-1; de Vogüé, Oeuvres pour les moniales, 139-141. See also the catalogue produced in
1900: M. Collon (ed.) CGM XXXVII: Tours I (Paris, 1900) 495-6.
50 G. Morin, ‘Problèmes’, 9; id, ‘Le prêtre arlésien Teridius’, 260; id, Opera omnia II, 100.
51 For a reproduction of the monogram, see Morin, ‘Le prêtre arlésien Teridius’, 260; see his earlier articles,
‘Problèmes’, 9, for his initial belief that the monogram was Caesarius’ own, and id, ‘Le monogramme d’un
Deuterius au bas de la Règle de Saint Césaire’ Revue Bénédictine 46 (1934) 410-413, for his subsequent
theory that it belonged to a bishop Deuterius.
52 De Vogüé, Oeuvres pour les moines, 196. The vita Rusticulae notes the intervention of Syagrius with
king Guntram to ‘liberate’ Rusticula so that she could enter the monastery: Florentinus, Vita Rusticulae, 4,
ed. Krusch, MGH SSRM 4: 337-51. See below, 94.
53 De Vogüé, Œuvres pour les moniales, 197.
54 The manuscripts are Orléans, Bibl. Munic., ms. 233, ff. 50-1 (ninth century) and Vendôme, Bibl. Munic.,
ms. 60, f. 16 (eleventh century). See P. Bonnerue, Benedicti Anianensis Concordia Regularum CCCM 168
(Turnhout, 1999), 163-168.
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