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In such a vein, manual labour was an important part of many monastic lives, an association that would later connect monasticism with various aspects of technological innovation. It also led arguably to economic success: “Ascetic work ethics and rational design of work roles made the medieval monasteries the most efficient production organizations of that time. They accumulated immeasurable wealth which trapped those monks who strove for the monastic ideal of an ascetic life led in poverty, and brought about severe conflicts. Thus the medieval monastery became the first bureaucratic „iron cage‟” (Kieser 1987: 104). Notwithstanding theological concerns, the presence of physical labour satisfied other rationale. Both the theology and practice of early asceticism had originally been one of isolationism, a desire to be both κóλνο and a contemptor mundi. 73 Although in time, ascetic communities were to become important features of the medieval economic and cultural landscape, removal from the surrounding saeculum continued to be a theological foundation of the monastic existence. 74 In order for a community to exist on the margins of society, it made sense for monasteries to be largely self-sufficient, which explains on a simple level the need for agricultural activity and manual work. As such, there was recognition of a monastery as a self-sufficient community where everybody was required to work for the 73 For example, Isidore, Rule of Isidore 25, calls the monks “serui Dei, milites Christi, contemptores mundi”. It is possible that this trend of secular and corporeal renunciation, at least in the earliest Egyptian monasticism, had been influenced by the theology of Gnosticism (Burton Christie 1993: 37- 39). 74 For example, Isidore Monastic Rule 1, “Imprimis, fratres karissimi, monasterium uestrum miram conclauis diligentiam habeat, ut firmitatem custodiae munimenta claustrorum exhibeant; inimicus enim noster diabolus, sicut leo rugiens, circuit ore patenti, quaerens unumquemque nostrum, quem deuoret”. Note the allusion to 1 Peter 5.8. 37
community, 75 and the monastic rules are quick to admonish any monk who feigns illness or neglects his work. 76 Self-sufficiency was a pragmatic solution to a community that aimed to have as little interaction as possible with society. 77 All of the Visigothic monastic are explicit about the importance of manual labour in the life of a monk. Chapter twenty-one of Isidore‟s monastic rule, entitled “Quid ad quem pertineat”, gives an impression of the kind of roles that monks were occupied with and activities that took place in a monastery: ―Ad praepositum enim pertinet [...] satio agrorum, plantatio et cultura uinearum, diligentia gregum, constructio aedificiorum, opus carpentariorum siue fabrorum. Ad custodem sacrarii pertinebit [...] ordinatio quoque linteariorum, fullonum, calceariorum atque sartorum [...] Ad eum qui cellario praeponitur pertinebit [...] horrea, greges ouium et porcorum, lana et linum, de area sollicitudo, cibaria administrandi pistoribus, iumentis, bobus et auibus, industria quoque calceamentorum, cura pastorum, seu piscatorum [...] Ad hortulanum quoque pertinebit munitio custodiaque hortorum, aluearia apum, cura seminum diuersorum, ac denuntiatio quid quando oporteat in horto seri siue plantari”. 75 For example, the Rule of Isidore 5, “Quaecumque autem operantur monachi minibus suis praeposito deferant, praepositus autem principi monachorum [...] nullus monachus amore priuati operis inligetur, sed omnes in commune laborantes patri sine murmuratione obtemperare debent”. 76 Rule of Isidore 5. 77 A comparison on this level could be made with some Amish communities, which are similar to early medieval monasteries in various ways. For example, in its strictest adherence, both seek to remain as a separate society and practice self-sufficiency and live according to a set of pre-defined regulations. In reality, adherence to these practices varies from community to community. However, agricultural self-sufficiency and the ability to carry out manual work successfully is essential in many Amish communities in order to have as little contact as possible with the rest of society. 38
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THE MONASTIC RULES OF VISIGOTHIC IB
Page 3 and 4:
Abstract This thesis is concerned w
Page 5 and 6:
List of Abbreviations CIL Corpus In
Page 7 and 8: 3.4 In nomine Patria et Filea et Sp
Page 9 and 10: 6.3 The Thesis of Roger Wright 230
Page 11 and 12: texts? This includes a comparison o
Page 13 and 14: versa. The interest stems from the
Page 15 and 16: thesis is in some senses a wide ran
Page 17 and 18: The presence of regionally-specific
Page 19 and 20: and cultural problems. The term „
Page 21 and 22: (d) monasticism implies a cenobitic
Page 23 and 24: authority and legitimacy to precept
Page 25 and 26: nuncupant, liberique ab imperio sen
Page 27 and 28: which Louth (2004) has divided rece
Page 29 and 30: (1980: 30). In addition to De Vogü
Page 31 and 32: Christian communities. 28 In terms
Page 33 and 34: pragmatic information than others;
Page 35 and 36: 1.4.1 The De institutione uirginum
Page 37 and 38: 1.4.2 The Epistle Firstly, the prob
Page 39 and 40: Isidore reveals that some prominent
Page 41 and 42: In answer to the question, then, of
Page 43 and 44: uini‟ and „De habitu uirginum
Page 45 and 46: 1.4.4 Overall Conclusion: A Monasti
Page 47 and 48: Iberian Peninsula is of interest be
Page 49 and 50: Fortunatus respectively. 49 Evident
Page 51 and 52: Despite the high quantity of litera
Page 53 and 54: econstruct actual monastic life is
Page 55 and 56: diuturnis temporibus”. Thus begin
Page 57: Fathers, physical labour had been a
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 and 108: Cuteclara, west of Cordoba, specifi
Page 109 and 110:
3.8 Uses of Literacy The most commo
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(Williams 1999: 180-181). Jerome ha
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nouerunt”; 237 “sed inter utros
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opus quod faciat, ut non uacet”.
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obsculto, along with the noun auris
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textual communities were formed of
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3.10 Visigothic Monasteries as Text
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“where monastic texts do refer to
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3.11 Conclusions Irvine (1994) disc
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Chapter Four: Literary Technique an
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including stylistic techniques and
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conclusive (Hernardi 1978; Robson 1
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It would be churlish to abandon the
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style of the monastic rules, it wou
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examples of this, a topic that will
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purposeful „manipulation‟ of th
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placed in public places informing r
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There are a couple of important poi
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This can be compared with two typic
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4.6 The Oral Nature of the Language
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The monastic rules often speak info
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suum asserens dicat: codex meus, ta
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1962; Law 1997. For a specifically
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changed here in the Latin, and whil
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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
Page 323 and 324:
Secondary Sources: Abad Leόn, F.
Page 325 and 326:
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
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Lafferty, M.K. (2003) “Translatin
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Leclercq, J. (1996) The Love of Lea
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Lobrichon, G. (2003) La Bible au Mo
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Mackay, A. (1977) Spain in the Midd
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Marichal, R. (1988) Les graffites d
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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
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(1996) The Celtic Monk: Rules and W
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Pei, M. & Gaynor, F. (1954) A Dicti
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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
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Sala, M. (2005) From Latin to Roman
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Sheldrake, P. (2007) A brief histor
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Steiner, P. (2005) “Russian Forma
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Thorpe, L.G.M. (1969) Einhard and N
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Veilleux, A. (1968) “The Abbatial
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(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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