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Lindsay Rudge PhD Thesis - University of St Andrews

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the monastery, ‘according to the Rule <strong>of</strong> Caesarius, Bishop <strong>of</strong> Arles, <strong>of</strong> blessed memory,<br />

… shall never have the right to leave it’. 86 The significance <strong>of</strong> this letter is that the<br />

bishops concerned (Eufronius <strong>of</strong> Tours, Praetextatus <strong>of</strong> Rouen, Germanus <strong>of</strong> Paris, Felix<br />

<strong>of</strong> Nantes, Domitianus <strong>of</strong> Angers, Victorius <strong>of</strong> Rennes, and Domnolus <strong>of</strong> Le Mans) were<br />

clearly aware <strong>of</strong> the requirements <strong>of</strong> the rule; by the 550s, knowledge <strong>of</strong> the rule had<br />

spread over a wide geographical area.<br />

The Vitae composed by both Venantius Fortunatus and the nun Baudonivia refer<br />

to Radegund’s adoption <strong>of</strong> the Caesarian rule. 87 Praising Radegund’s zeal for undertaking<br />

the menial tasks <strong>of</strong> the monastery, Fortunatus exclaims ‘How can anyone describe her<br />

excited fervour as she ran into the kitchen, doing her week <strong>of</strong> chores?’ 88 Subsequently,<br />

Fortunatus also notes that ‘Further she never flagged in supporting the sick and even<br />

before she took up the Rule <strong>of</strong> Arles did her weekly tour <strong>of</strong> service preparing plenty <strong>of</strong><br />

warm water for them all.’ 89 Radegund’s practice is clearly taken directly from the Regula<br />

virginum: ‘As in the kitchen, so in every ministration to bodily needs, in whatever the<br />

daily need requires, they shall take turns with one another, except the mother and the<br />

prioress’. 90<br />

Fortunatus evidently had a good understanding <strong>of</strong> the requirements <strong>of</strong> the Regula<br />

virginum, but this was surpassed by Radegund’s second biographer, the nun<br />

Baudonivia. 91 Brought up in Holy Cross from an early age – ‘I am the smallest <strong>of</strong> the<br />

small ones she nourished familiarly from the cradle as her own child at her feet!’ 92 –<br />

Baudonivia’s understanding and conceptions <strong>of</strong> monastery life were shaped by the Arles<br />

rule. On occasion, she makes direct reference to the rule. Even for Radegund’s funeral,<br />

the nuns did not leave Holy Cross: ‘Since it was ordained that no living person should<br />

issue out <strong>of</strong> the gates <strong>of</strong> the monastery, the whole flock stood on the walls while they<br />

86<br />

Gregory <strong>of</strong> Tours, Historiae IX.39, tr. Thorpe, 528.<br />

87<br />

For further examples <strong>of</strong> this, see S. Coates, ‘Regendering Radegund?’, 48-9.<br />

88<br />

Vita sanctae Radegundis 24, Krusch (ed.) MGH SSRM 2 358-76, ed. and tr. SWDA 80.<br />

89<br />

Vita Radegundis I, 24, tr. SWDA, 81.<br />

90<br />

RV 14.<br />

91<br />

Krusch (ed.) MGH SSRM II 377-95; tr. SWDA, 86-105.<br />

92<br />

Vita Radegundis II, praefatio, tr. SWDA, 86.<br />

91

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