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to those names „written below‟: “Proinde diuino ardore accensi ecce nos omnes qui subter notandi sumus, Deo et tibi Domino et patri nostro tradimus animas nostras”; “Haec sunt nomina qui manu sua unusquisque subscriptionem uel signum in hoc pacto fecit”. The pactum is further evidence of the importance that the written word and textual culture possessed in Visigothic monasteries. 87
3.8 Uses of Literacy The most common activity involving written texts in monastic daily life was lectio. There is no explicit indication in the monastic rules that lectio should necessarily be a solitary activity, as later medieval lectio divina often was, although some evidence suggests that it was not always a group activity. For example, when Isidore mentions checking books out, he says: “omnes codices custos sacrarii habeat deputatos a quo singulos singuli fratres accipiant”. 227 Alliteration aside, the implication here is perhaps of individual monks checking books out for individual study. The idea of lectio more generally is present in most of the monastic rules and is far more widespread than a sole monastic practice. Augustine, for example, recommended it to the wife of Antoninus, 228 and before Christian practice, it had been a Jewish one (Lawless 1987: 48). The activity is also especially prevalent in the Rule of Benedict, where its purpose was paraenetic: “in the monasteries, the reading of theological texts for the edification of the listening monastic community was a spiritual discipline” (Dunphy 2004: 113). As such, the reading of pagan writings was generally frowned upon, a fact specifically referred to by Isidore when he warns that “gentilium libros uel haereticorum uolumina monachus legere caueat”. 229 There exists no explicit evidence in the monastic rules as to what kind of material would have been read during lectio, although this lack of dogma perhaps better indicates the reading of a wide range of texts. It was noted above that pagan readings were frowned upon and in most cases banned, and some scholars have liked to see the contents of the Nag 227 Rule of Isidore 8. 228 Epistle 20.3, “illud sane admonuerim religiosissimam prudentiam tuam, ut timorem dei non inrationabilem uel inseras infermiori uasi tuo uel nutrias diuina lectione grauique conloquio”. 229 Rule of Isidore 8.3. 88
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THE MONASTIC RULES OF VISIGOTHIC IB
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Abstract This thesis is concerned w
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List of Abbreviations CIL Corpus In
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3.4 In nomine Patria et Filea et Sp
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6.3 The Thesis of Roger Wright 230
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texts? This includes a comparison o
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versa. The interest stems from the
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thesis is in some senses a wide ran
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The presence of regionally-specific
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and cultural problems. The term „
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(d) monasticism implies a cenobitic
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authority and legitimacy to precept
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nuncupant, liberique ab imperio sen
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which Louth (2004) has divided rece
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(1980: 30). In addition to De Vogü
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Christian communities. 28 In terms
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pragmatic information than others;
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1.4.1 The De institutione uirginum
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1.4.2 The Epistle Firstly, the prob
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Isidore reveals that some prominent
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In answer to the question, then, of
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uini‟ and „De habitu uirginum
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1.4.4 Overall Conclusion: A Monasti
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Iberian Peninsula is of interest be
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Fortunatus respectively. 49 Evident
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Despite the high quantity of litera
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econstruct actual monastic life is
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diuturnis temporibus”. Thus begin
Page 57 and 58: Fathers, physical labour had been a
Page 59 and 60: community, 75 and the monastic rule
Page 61 and 62: part of a monk‟s diet due to the
Page 63 and 64: Isidore had warned that paradoxical
Page 65 and 66: monastic rules demonstrate that the
Page 67 and 68: primary sources. 115 In some cases,
Page 69 and 70: The monastic rules, in addition, re
Page 71 and 72: mention of double monasteries, the
Page 73 and 74: 2.8 Regional Variation and the Pecu
Page 75 and 76: However, there are some noticeable
Page 77 and 78: elationship between an elder and ju
Page 79 and 80: In the second instance, one of the
Page 81 and 82: from Muslim control, it would appea
Page 83 and 84: However, the lack of primary eviden
Page 85 and 86: Studies in Medieval Literacy. 165 T
Page 87 and 88: Today, many countries aim for 100 %
Page 89 and 90: e a sentiment echoed by Augustine h
Page 91 and 92: Similar problems can be posited for
Page 93 and 94: early medieval west in a bilingual-
Page 95 and 96: mysterious, aura. It is entirely li
Page 97 and 98: which dealt with the regulation of
Page 99 and 100: is reckoned to possess a collection
Page 101 and 102: 3.6 Visigothic Oral Culture Althoug
Page 103 and 104: 3.7 “Lectio tibi sit adsidua”:
Page 105 and 106: The coupling of monastic life with
Page 107: Cuteclara, west of Cordoba, specifi
Page 111 and 112: (Williams 1999: 180-181). Jerome ha
Page 113 and 114: nouerunt”; 237 “sed inter utros
Page 115 and 116: opus quod faciat, ut non uacet”.
Page 117 and 118: obsculto, along with the noun auris
Page 119 and 120: textual communities were formed of
Page 121 and 122: 3.10 Visigothic Monasteries as Text
Page 123 and 124: “where monastic texts do refer to
Page 125 and 126: 3.11 Conclusions Irvine (1994) disc
Page 127 and 128: Chapter Four: Literary Technique an
Page 129 and 130: including stylistic techniques and
Page 131 and 132: conclusive (Hernardi 1978; Robson 1
Page 133 and 134: It would be churlish to abandon the
Page 135 and 136: style of the monastic rules, it wou
Page 137 and 138: examples of this, a topic that will
Page 139 and 140: purposeful „manipulation‟ of th
Page 141 and 142: placed in public places informing r
Page 143 and 144: There are a couple of important poi
Page 145 and 146: This can be compared with two typic
Page 147 and 148: 4.6 The Oral Nature of the Language
Page 149 and 150: The monastic rules often speak info
Page 151 and 152: suum asserens dicat: codex meus, ta
Page 153 and 154: 1962; Law 1997. For a specifically
Page 155 and 156: changed here in the Latin, and whil
Page 157 and 158: parentibus, alius de germanis, aliu
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uitae duratus [...] ac transcendens
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4.8.2 Figurative Language in the Co
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Elsewhere, Valerius of Bierzo, in h
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It is also notable that such descri
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Mercurii 5.535) and Fronto (De Eloq
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quieto”; 386 “pius enim et oble
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However, it is worth noting that mo
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modern histories” (ibid.: 191). I
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On a stylistic note, there must be
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semantic implications and artificia
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useful to remember that the idea of
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century monastic rule shows just ho
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It cannot be imagined that all conv
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Isidore frequently cites from Augus
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Naturally, it cannot be presumed th
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to their audience and, as demonstra
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his clothes (ηνῖο ἱκαηί
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Maltby 2002; Velázquez Soriano 200
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specific terms are used to describe
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also includes the use of substantiv
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5.4 Christian Latin In contrast to
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style of speech have been subject t
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feature of any discussion of lingui
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ancient writers, had long ago state
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proves himself to be an author who
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intelligitur, quae populis sermone
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them. 458 It would be misguided, th
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of speech, as shown by the example
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“Lasciuus, petulans et superbus,
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used by everyone, whilst Attic was
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their monastic rules were not writt
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een seen as „bad‟ or „wrong
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entity as understood from a modern
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singulos menses expensum fuerit, pe
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Throughout the monastic rules, ad i
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Romance, with only a few exceptions
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Examples of uel as an inclusive dis
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5.16 Vocabulary The vocabulary of t
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Nouoque Testamento duae, deinde lau
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influenced by Christianity. Moreove
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analysis of Longobardic words in th
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it to „split up‟, or that it on
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square. 542 It is also found interm
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genealogia, et de sua gente fatetur
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Chapter Six: Latin or Romance? Lati
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is perceived as appropriate for cer
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speakers until the eighth century:
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Accordingly, there was no need for
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languages are those in which “aux
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formed a subsection of the passive
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forms, such as the correct use of d
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Active Deponent Passive Life of Fru
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Perigrinatio, used synthetic passiv
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famulor, fateor, fruor, gradior, im
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These points are of particular impo
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examples where deponents and passiv
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e able to understand the forms, lea
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sociolinguistic nature of the Latin
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cycle, or rather whether languages
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primary language” (Winford 2003:
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for ascertaining a specific time of
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trend within Indo-European language
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� Germanic Very early written rec
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that would emerge would be a varied
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instability between deponent and ac
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death blow for them because there n
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more difficulty. To take a random e
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able to explain why it is „thy‟
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when people became conscious that t
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linguistic consciousness of the var
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6.14 “Loquendum est Russice et sc
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the region of Latium in central Ita
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homogenous as to permit the souther
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любимший: понеж без
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two would have been nevertheless si
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separate languages through a combin
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mention at least because Liturgical
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period is still a long way from bei
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Concluding Remarks Naturally, there
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problem is that they can never be a
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A final point should be brought to
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Primary Sources: Bibliography Many
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Secondary Sources: Abad Leόn, F.
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Anderson, J. & Rochet, B. (1979) Hi
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Barr, J. (1961) The Semantics of Bi
Page 329 and 330:
Biville, F. (1994) “Collisions sy
Page 331 and 332:
Bowes, K. & Kulikowski, M. (2005)(e
Page 333 and 334:
Burton-Christie, D. (1993) The Word
Page 335 and 336:
Casson, L. (2002) Libraries in the
Page 337 and 338:
Clark, J.W. (1957) Early English. A
Page 339 and 340:
Colombas, G.M. (1975) El monacato p
Page 341 and 342:
(2002) “Aspects of the Micro-Stru
Page 343 and 344:
De Jong, M. (1996) In Samuel‘s Im
Page 345 and 346:
Devoto, G. (1999) Il linguaggio d
Page 347 and 348:
Dodds, J.D. (1990) Architecture and
Page 349 and 350:
Ewert, A. (1935) “The Strasborg O
Page 351 and 352:
Finkelberg, M. & Stroumsa, G.G. (20
Page 353 and 354:
(1996) Linguistic Criticism, 2 nd e
Page 355 and 356:
(1997) “Sinonomia y diferencia de
Page 357 and 358:
Goldberg, S.M. (2005) “The Early
Page 359 and 360:
Hagemann, K. (2008) “The Latin Sy
Page 361 and 362:
(2000) Apuleius. A Second Sophist.
Page 363 and 364:
Hesse, R. (2003) Syntax of the Mode
Page 365 and 366:
Humphries, M. (2009) “The Shapes
Page 367 and 368:
Justus, C. (2008) “Late Latin Dep
Page 369 and 370:
Lafferty, M.K. (2003) “Translatin
Page 371 and 372:
Leclercq, J. (1996) The Love of Lea
Page 373 and 374:
Lobrichon, G. (2003) La Bible au Mo
Page 375 and 376:
Mackay, A. (1977) Spain in the Midd
Page 377 and 378:
Marichal, R. (1988) Les graffites d
Page 379 and 380:
Mazzini, I. & Bacci, L. (2001) Evan
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Milham, M.E. (1959) “Aspects of N
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Morrison, K.F. (1969) Tradition and
Page 385 and 386:
(1996) The Celtic Monk: Rules and W
Page 387 and 388:
Pei, M. & Gaynor, F. (1954) A Dicti
Page 389 and 390:
209-214 484-487 (1961a) “The Inte
Page 391 and 392:
Rajan, T. & Wright, J.M. (1998) “
Page 393 and 394:
Roberts, C.H. & Skeat, T.A (1983) T
Page 395 and 396:
Sala, M. (2005) From Latin to Roman
Page 397 and 398:
Sheldrake, P. (2007) A brief histor
Page 399 and 400:
Steiner, P. (2005) “Russian Forma
Page 401 and 402:
Thorpe, L.G.M. (1969) Einhard and N
Page 403 and 404:
Veilleux, A. (1968) “The Abbatial
Page 405 and 406:
(1982) The long-haired kings and ot
Page 407 and 408:
Williams, G. (1968) Tradition and O
Page 409:
Wygralak, P. (2006) “Contemptus m
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