Woman under Monasticism. Eckenstein Lina
On the other hand the author of the life of St Columban212, whom she expelled from Burgundy, calls her a very Jezebel213; and the author of the life of Desiderius, who was murdered in 608, goes so far as to accuse her of incestuous practices because of her marriage with her husband’s nephew214. Indirect evidence is in favour of the conclusion that Queen Brunihild disliked monasticism; she was by birth of course a princess of the Gothic dynasty of Spain who had accepted Christianity in its Arian form.
During the reign of Brunihild’s nephew Clothacar II († 628), under whose rule the different provinces were for a time united, a comprehensive and most interesting edict was issued, which affords an insight into the efforts made to give stability to the relations between princes and the representatives of religion. In this edict, under heading 18, we are told that ‘no maidens, holy widows or religious persons who are vowed to God, whether they stay at home or live in monasteries, shall be enticed away, or appropriated, or taken in marriage by making use of a special royal permit (praeceptum). And if anyone surreptitiously gets hold of a permit, it shall have no force. And should anyone by violent or other means carry off any such woman and take her to wife, let him be put to death. And if he be married in church and the woman who is appropriated, or who is on the point of being appropriated, seems to be a consenting party, they shall be separated, sent into exile, and their possessions given to their natural heirs215.’
From these injunctions it can be gathered that the re-adjustment of social and moral relations was still in progress; women who were vowed to a religious life did not necessarily dwell in a religious settlement, and even if they did so they were not necessarily safe from being captured and thrown into subjection. Clothacar II had three wives at the same time and concubines innumerable; plurality of wives was indeed a prerogative of these Frankish kings.
Monastic life in northern France at this period was also in process of development. It has been mentioned how Radegund adopted the rule of life framed and put into writing by Caesarius at Arles. The rule contemporaneously instituted by Benedict at Nursia in central Italy spread further and further northwards, and was advocated by prelates of the Romish Church. It served as the model on which to reform the life of existing settlements216.
During the first few centuries religious houses and communities had been founded here and there independently of each other, the mode of life and the routine observed depending in each case directly on the founder. Many and great were the attempts made by the advocates of convent life to formulate the type of an ideal existence outside the pale of social duties and family relations, in which piety, work and benevolence should be blended in just proportions. The questions how far the prelates of the Church should claim authority over the monastery, and what the respective positions of abbot or abbess and bishop should be, led to much discussion.
During the period under consideration the rules drafted by different leaders of monastic thought were not looked upon as mutually exclusive. We are told in the life of Filibert († 684), written by a contemporary217, that he made selections from ‘the graces of St Basil, the rule of Macarius, the decrees of Benedict and the holy institutions of Columban.’ Eligius, bishop of Noyon, says in a charter which he drafted for the monastery founded by him at Solemny that the inmates of the settlement shall follow the rules of St Benedict and of St Columban218.
Towards the close of the 6th century Columban came from Ireland into France and northern Italy and founded a number of religious settlements. What rule of life the inmates of these houses followed is not quite clear, probably that drafted by Columban. The convents in Elsass, Switzerland and Germany, which considered that they owed their foundation to Irish monks, were numerous and later became obnoxious to the Church in many ways. For in after years, when the feud arose between the Romish and the Irish Churches and the latter insisted on her independence, the houses founded by Irishmen also claimed freedom and remained separate from those which accepted the rule of St Benedict.
The property granted to religious foundations in northern France went on increasing throughout the 7th century. The amount of land settled on churches and monasteries by princes of the Merovech dynasty was so great that on Roth’s computation two-thirds of the soil of France was at one time in the hands of the representatives of religion219. Under the will of Dagobert, who first became king of Austrasia in 628 and afterwards of the whole of France, large tracts were given away. Through the gifts of this king the abbey of St Denis became the richest in France, and his great liberality on the one hand towards the Church, on the other towards the poor and pilgrims, is emphasized by his biographer. His son Chlodwig II, king of Neustria and Burgundy, followed in his footsteps. He was a prince of feeble intellect and his reign is remarkable for the power increasingly usurped by the house-mayor, who grasped more and more at the substance of royal authority while dispensing with its show.
Chlodwig II was married to Balthild, who is esteemed a saint on the strength of the monastery she founded and of the gifts she made to the Church. There are two accounts of her works; the second is probably a re-written amplification of the first, which was drafted within a short period of her death220. As these accounts were written from the religious standpoint, they give scant information on the political activity and influence of the queen, which were considerable. They dwell chiefly on her gifts, and concern the latter part of her life when she was in constant communication with her nunnery.
Balthild was of Anglo-Saxon origin, and her personality and activity form the connecting link between the women of France and England. It is supposed that she was descended from one of the noble families of Wessex, and she favoured all those religious settlements which were in direct connection with princesses of the Anglo-Saxon race.
She had been captured on the north coast of France and had been brought to Paris as a slave by the house-mayor Erchinoald, who would have married her, but she escaped and hid herself. Her beauty and attractions are described as remarkable, and she found favour in the eyes of King Chlodwig II who made her his wife. The excesses of this king were so great that he became imbecile. Balthild with Erchinoald’s help governed the kingdom during the remainder of her husband’s life and after his death in the interest of her little sons. From a political point of view she is described as ‘administering the affairs of the kingdom masculine wise and with great strength of mind.’ She was especially energetic in opposing slavery and forbade the sale of Christians in any part of France. No doubt this was due to her own sad experience. She also abolished the poll-tax, which had been instituted by the Romans. The Frankish kings had carried it on and depended on it for part of their income. Its abolition is referred to as a most important and beneficial change221.
During the lifetime of Chlodwig and for some years after his death the rule of Balthild seems to have been comparatively peaceful. The house-mayor Erchinoald died in 658 and was succeeded by Ebruin, a man whose unbounded personal ambition again plunged the realm into endless quarrels. In his own interest Ebruin advocated the appointment of a separate king to the province Austrasia, and the second of Balthild’s little sons was sent there with the house-mayor Wulfoald. But the rivalry between the two kingdoms soon added another dramatic chapter to the pages of Frankish history. At one time we find Ebruin ruling supreme and condemning his rival Leodgar, bishop of Autun, to seclusion in the monastery of Luxeuil. An insurrection broke out and Ebruin himself was tonsured and cast into Luxeuil. But his chief antagonist Leodgar was murdered. Ebruin was then set free and again became house-mayor to one of the shadow kings, rois fainéants, the unworthy successors of the great Merovech. His career throughout reflected the tumultuous temper of the age; he was finally assassinated in the year 680.
Queen Balthild had retired from political life long before this. She left the court in consequence of an insurrection in Paris which led to the assassination of Bishop Sigoberrand, and went to live at a palace near the convent of Chelles, which she had founded and which she frequently visited. In the account of her life we read of her doing many
St Columban who went abroad and died in 615 should be kept distinct from St Columba who died in 597, sometimes also called Columban. Both of them wrote rules for monks (cf.
Bouquet,
Guettée,
Opinions differ as to the original form of the rule of St Benedict. Comp. Benedictus,
Roth, P.,
Roth, P.,
Roth, P.,