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consumed like clothes by a moth: “Alii uero tristitiae morbo interius consummuntur et tamquam uestimentum a tinea intrinsecus mentis suae auiditate deuorantur”. 366 However, a comparison that is used often draws on wolves and dogs. For example, some monks are described as pining for their possessions like wolves: “Et pro suis pigneribus more luporum doleant”; 367 or else returning to the secular world like a dog to its vomit: “Conperimus per minus cauta monasteria qui cum facultaticulis suis ingressi sunt, postea tapefactos cum grande exprobatione repetere et saeculum quod reliquerant ut canes ad uomitum reuocare”; 368 some people, as though conducting an investigation, tear apart the servants of Christ with the teeth of dogs: “et alios more iustigationis diiudicant, et seruos Christi dente canino dilaniant”; 369 others are described as barking against the church, like pupils of the Antichrist: “et ut sunt Antichristi discipuli, contra Ecclesiam latrant”. 370 Once again, there are biblical parallels here. In the Bible, dogs are presented as sinful and unclean and are typically presented in a negative image by early Christianity (for example, Deuteronomy 23:18; Psalms 22:20, Revelation 22:15, 1 Kings 14:11, 21:19), or as metaphors for evil (Isaiah 56:10; Isaiah 56:11). Wolves are likewise presented negatively, linked with the Devil (John 10:12), false teaching (Matthew 7:15) and wicked rulers (Zephaniah 3:3). The image of the dog returning to its vomit in particular is an image found on a couple of occasions in the Bible (2 Peter 22; Proverbs 26:11). Their imagery in the monastic rules is similarly always negative. 366 Common Rule 13. 367 Common Rule 1. 368 Common Rule 18. 369 Common Rule 1. 370 Common Rule 1. 143
It is also notable that such descriptions draw on imagery that would have been recognisable and common to a monk, or indeed any early medieval person. Like aspects of disease and sickness, the Visigothic monk would also probably have been familiar with dogs and wolves. Although it is impossible to comment accurately of the role, if any, of dogs in monasteries, the Life of Fructuosus reveals that dogs were used for hunting by laymen. In a scene from the Lives of the Fathers of Merida, dogs also come to steal the food left by a monk who had since passed out through drunkenness. 371 In addition, wild wolves would have been present in large parts of the peninsula (Curchin 1991: 3). Overall, the use of figurative tropes is an expected feature of the monastic rules primarily because as didactic texts they are useful in illustrating and reinforcing points for listeners. In this way it functions in a similar fashion to higher registers of literary language; when Vergil famously describes the Greek soldier Androgeos, being surprised by a group of Trojans in disguise, as recoiling back like a man who accidentally treads on a snake, he does so because it adds imagery to the tale and helps listeners picture better the scene. 372 Through the use of such figurative language, the monastic rules are able to implant images in a listener‟s mind to help him better visualise and remember what is being taught. 4.9.1 Synonymy and the Tumor Africus The employment of synonyms is of particular interest because in later Latin their use becomes a well-noted feature (Lausberg 1967: 142-143; 181-183). Roberts (1985: 148-160), 371 Lives of the Fathers of Merida 2.12. 372 Aenied 2.378-382, “obstipuit retroque pedem cum uoce repressit. Improuisum aspris ueluti qui sentibus anguem pressit humi nitens trepidusque repente refugit attollentem iras et caerula colla tumentem, haud secus Androgeos uisu tremefactus abibat”. 144
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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
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Fathers, physical labour had been a
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community, 75 and the monastic rule
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part of a monk‟s diet due to the
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Isidore had warned that paradoxical
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monastic rules demonstrate that the
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primary sources. 115 In some cases,
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The monastic rules, in addition, re
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mention of double monasteries, the
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2.8 Regional Variation and the Pecu
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However, there are some noticeable
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elationship between an elder and ju
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In the second instance, one of the
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from Muslim control, it would appea
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However, the lack of primary eviden
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Studies in Medieval Literacy. 165 T
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Today, many countries aim for 100 %
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e a sentiment echoed by Augustine h
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Similar problems can be posited for
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early medieval west in a bilingual-
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mysterious, aura. It is entirely li
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which dealt with the regulation of
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is reckoned to possess a collection
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3.6 Visigothic Oral Culture Althoug
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3.7 “Lectio tibi sit adsidua”:
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The coupling of monastic life with
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Cuteclara, west of Cordoba, specifi
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3.8 Uses of Literacy The most commo
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(Williams 1999: 180-181). Jerome ha
Page 113 and 114: nouerunt”; 237 “sed inter utros
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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
Page 159 and 160: uitae duratus [...] ac transcendens
Page 161 and 162: 4.8.2 Figurative Language in the Co
Page 163: Elsewhere, Valerius of Bierzo, in h
Page 167 and 168: Mercurii 5.535) and Fronto (De Eloq
Page 169 and 170: quieto”; 386 “pius enim et oble
Page 171 and 172: However, it is worth noting that mo
Page 173 and 174: modern histories” (ibid.: 191). I
Page 175 and 176: On a stylistic note, there must be
Page 177 and 178: semantic implications and artificia
Page 179 and 180: useful to remember that the idea of
Page 181 and 182: century monastic rule shows just ho
Page 183 and 184: It cannot be imagined that all conv
Page 185 and 186: Isidore frequently cites from Augus
Page 187 and 188: Naturally, it cannot be presumed th
Page 189 and 190: to their audience and, as demonstra
Page 191 and 192: his clothes (ηνῖο ἱκαηί
Page 193 and 194: Maltby 2002; Velázquez Soriano 200
Page 195 and 196: specific terms are used to describe
Page 197 and 198: also includes the use of substantiv
Page 199 and 200: 5.4 Christian Latin In contrast to
Page 201 and 202: style of speech have been subject t
Page 203 and 204: feature of any discussion of lingui
Page 205 and 206: ancient writers, had long ago state
Page 207 and 208: proves himself to be an author who
Page 209 and 210: intelligitur, quae populis sermone
Page 211 and 212: them. 458 It would be misguided, th
Page 213 and 214: 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
Page 327 and 328:
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
Page 381 and 382:
Milham, M.E. (1959) “Aspects of N
Page 383 and 384:
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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