The Monastic Rules of Visigothic Iberia - eTheses Repository ...

Isidore had warned that paradoxically, the further one attempts to escape from secular life,
the more famous one becomes. 93
Monasteries need to be seen in this context and it should not be doubted that some
individuals did try, to the best of their ability, to retreat to isolated areas and remain relatively
free from external influence. Much of Visigothic hagiography, for example, talks of
individuals who sought to distance themselves as far as possible from the world. This often
invokes the topos of the reluctant hermit-bishop, removed forcibly from isolation: saint
Aemilian, who spent forty years in the wilderness until he was forced to return by Didymus,
bishop of Tarazona, 94 and Fructuosus himself, whose attempts to remain hidden in the
wilderness were thwarted by a gossiping murder of crows. 95 The remoteness of some
monasteries is also given credence by their descriptions in primary sources. For example,
concerning Fructuosus‟ monastery at Nono, his Life says: “Denique in abdita uastaque et a
mundana habitatione remota solitudine praecipuum et mirae magnitudinis egregium fundauit
cum Dei iuuamine coenobium”. 96 He was eventually followed by Benedicta, for whom he
created another settlement, after she had arrived at the monastery “imperuia et ignota errando
deserta”. 97 Fructuosus also founded Rufianum, “in excelsorum montium finibus”. 98 The
description by Valerius of this monastery confirms that it was in a remote location. 99
93 Rule of Isidore 19, “Nam reuera omnis qui pro quiete a turbis discedit quanto magis a publico
separator tanto minus latet”.
94 Life of Saint Aemilian 12.
95 Life of Fructuosus 8.
96 Life of Fructuosus 14.
97 Life of Fructuosus 14.
98 Life of Fructuosus 6.
99 Residuum 1.
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