Woman under Monasticism. Eckenstein Lina

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the hatefulness of quarrels. Intercourse with the outside world is restricted, but is not altogether cut off.

      ‘Dinners and entertainments,’ says the rule, ‘shall not be provided for churchmen, laymen and friends, but women from other religious houses may be received and entertained.’

      In the year 506 Caesarius, the author of this rule, was present at the synod of Agde at which it was decreed that no nun however good in character should receive the veil, that is be permanently bound by a vow, before her fortieth year143. This decree, taken together with the rule, proves the sober and serious spirit of these early settlements and the purpose which their founder set before him.

      The teaching of Caesarius generally reflects the spirit of cautious reserve characteristic of the rule instituted by the great St Benedict of Nursia for the monks he had assembled together on Monte Casino in Central Italy. His efforts like those of Caesarius were directed to the creation of conditions favourable to the devoutly disposed, not to the leavening of the outside world by the spread of Christian doctrine.

      It was part of the plan of Caesarius to secure independence to the communities he had founded; for in his capacity as bishop he addressed a letter to Pope Hormisda († 523) in which he asked the Pope’s protection for his monasteries, one of which was for men and one for women, against possible interference from outside. He also begged that the Pope would confirm the grants of property which had already been made to these establishments. In his reply to this letter the Pope declared that the power of the bishop in regard to these settlements should be limited to visitation144.

      It must be borne in mind that Arles and the southern parts of Gaul were overrun by the Goths, who inclined to Arianism and opposed the Church of Rome. Fear of this heresy induced the prelates of the Church to favour Frankish rule. After the alliance of the Frankish kings with the Church the religious establishments in the land remained undisturbed, and numerous new monasteries were founded.

      It is evident from what we know of the nuns at Arles, and of other bands of women whom the Church took under her protection, that they readily accepted life on the conditions proffered and were content to be controlled and protected by men. It is only when the untamed German element with its craving for self-assertion came in, that difficulties between the bishops and heads of nunneries arose, that women of barbarian origin like Radegund, Chrodield, and others, appealed to the authority of ruling princes against the bishop, and asserted an independence not always in accordance with the usual conceptions of Christian virtue and tolerance.

      § 2. St Radegund and the Nunnery at Poitiers

      Certain settlements for women in northern France claim to have existed from a very early period, chiefly on the ground of their association with Geneviève, patron saint of Paris, and with Chrothild (Clothilde, † 545), wife of the first Christian king of the Franks. The legend of St Geneviève must be received with caution145; while bands of women certainly dwelt at Paris and elsewhere previously to the Frankish invasion, under the protection of the Church, it is doubtful whether they owed their existence to Geneviève.

      A fictitious glamour of sanctity has been cast by legendary lore around the name and the doings of Queen Chrothild, because her union with King Clovis, advocated by the Gallo-Roman Church party, led to his conversion to Christianity146. In the pages of Gregory’s history the real Chrothild stands out imperious, revengeful and unscrupulous. It is quite credible that she did service for a time as deaconess (diacona) at the church of Tours, and that she founded a religious house for women at the royal farm Les Andelys near Rouen, but we can hardly believe that the life she lived there was that of a devout nun.

      Radegund of Poitiers and Ingetrud of Tours are the first Frankish women who are known to have founded and ruled over nunneries in France. Their activity belongs to the latter half of the 6th century, which is a date somewhat later than that of the official acceptance of Christianity, and one at which the overlordship of the Franks was already well established throughout France. The settlements they founded lay in close proximity to cities which were strongholds of Church government. Poitiers had become an important religious centre through the influence of St Hilary, and Tours, to which the shrine of St Martin attracted many travellers, was of such importance that it has been called the centre of religion and culture in France at this period.

      The historian Gregory, afterwards bishop of Tours, to whom we are largely indebted for our knowledge of this period, was personally acquainted with the women at Tours and at Poitiers. He probably owed his appointment to the bishopric of Tours in 573 to the favour he had found with Radegund147. He has treated of her in his history and has written an account of her burial at which he officiated148, whilst a chapter of his book on the Glory of Martyrs praises the fragment of the Holy Cross149, which had been sent to Radegund from Constantinople and from which the nunnery at Poitiers took its name.

      Besides this information two drafts of the life of Radegund are extant, the one written by her devoted friend and admirer the Latin poet Fortunatus, afterwards bishop of Poitiers, the other by the nun Baudonivia, Radegund’s pupil and an inmate of her nunnery150. Fortunatus has moreover celebrated his intercourse with Radegund in a number of verses, which throw great light on their interesting personal relations151.

      A letter is also extant written by Radegund herself and preserved by Gregory in which she addresses a number of bishops on the objects of her nunnery. She begs the prelates of the Church to protect her institution after her death and, if need be, assist those who are carrying on life there in her spirit against hindrance from without and opposition from within. The letter is in the usual wordy style of the Latin of that day.

      ‘Freed from the claims of a worldly life, with divine help and holy grace, I,’ she says, ‘have willingly chosen the life of religion at the direction of Christ; turning my thoughts and powers towards helping others, the Lord assisting me that my good intentions towards them may be turned to their weal. With the assistance of gifts granted me by the noble lord and king Clothacar, I have founded a monastery (monasterium) for maidens (puellae); after founding it I made it a grant of all that royal liberality had bestowed on me; moreover to the band assembled by me with Christ’s help, I have given the rule according to which the holy Caesaria lived, and which the holy president (antistes) Caesarius of Arles wisely compiled from the teachings of the holy fathers. With the consent of the noble bishop of this district and others, and at the desire of our congregation, I have accepted as abbess my sister, dame Agnes, whom from youth upwards I have loved and educated as a daughter; and next to God’s will I have conformed to her authority. I myself, together with my sisters, have followed the apostolic example and have granted away by charter all our worldly possessions, in fearful remembrance of Ananias and Sapphira, retaining nought of our own. But since the events and duration of human life are uncertain, since also the world is drawing to its close (mundo in finem currente), many serving their own rather than the divine will, I myself, impelled by the love of God, submit to you this letter, which contains my request, begging you to carry it out in the name of Christ152.’

      Radegund was one of an unconquered German race. Her father was Hermafried, leader of the Thüringians, her mother a grandniece of the great Gothic king, Theodoric. She was captured as a child together with her brother in the forest wilds of Thüringen during one of the raids made into that district by the Frankish kings Theuderic (Thierry) of Metz, and Clothacar (Clothair) of Soissons. Clothacar appropriated the children as part of his share of the booty and sent Radegund to a ‘villa’ in the neighbourhood of Aties, in what became later the province of Picardie, where she was brought up and educated. ‘Besides occupations usual to those of her sex,’ her biographer says, ‘she had a knowledge of letters’ (litteris est erudita). From Aties she vainly tried to make her escape, and at the age of about twelve was taken to the royal farm near Soissons and there married to ClothacarСкачать книгу