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+The Project Gutenberg EBook of Early Double Monasteries, by Constance Stoney
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Early Double Monasteries
+       A Paper read before the Heretics' Society on December 6th, 1914
+
+Author: Constance Stoney
+
+Release Date: February 18, 2008 [EBook #24633]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK EARLY DOUBLE MONASTERIES ***
+
+
+
+
+Produced by Stephen Blundell and the Online Distributed
+Proofreading Team at http://www.pgdp.net (This file was
+produced from images generously made available by The
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+
+                   EARLY
+            DOUBLE MONASTERIES
+
+ A Paper read before the Heretics' Society
+           on December 6th, 1914
+
+
+                    BY
+             CONSTANCE STONEY
+        NEWNHAM COLLEGE, CAMBRIDGE
+
+
+                CAMBRIDGE:
+      DEIGHTON, BELL & CO., LIMITED.
+                  LONDON:
+         G. BELL & SONS, LIMITED.
+
+                   1915
+
+
+
+
+EARLY DOUBLE MONASTERIES.
+
+
+The system of double monasteries, or monasteries for both men and women,
+is as old as that of Christian monasticism itself, though the phrase
+"monasteria duplicia"[1] dates from about the C6. The term was also
+sometimes applied to twin monasteries for men; Bede uses it in this
+sense with reference to Wearmouth and Yarrow, while he generally speaks
+of a double monastery as "monasterium virginum."
+
+The use of the word "double" is important. The monastery was not mixed;
+men and women did not live or work together, and in many cases did not
+use the same Church; and though the chief feature of the system was
+association, there was in reality very little, when compared with the
+amount of separation. In time, the details of organisation varied, such,
+for example, as whether an abbot or an abbess ruled the whole monastery,
+though it was generally the latter. Details of the rule of the community
+naturally altered at different times and in different places, but the
+essential character remained the same.
+
+As to the object of such an arrangement, opinions differ. Some have
+regarded it as a sort of moral experiment; others have seen in it only
+the natural outcome of the necessity for having priests close at hand to
+celebrate Mass, hear confessions and minister in general to the
+spiritual needs of the nuns. There is, too, the practical side of the
+plan--namely, that each side of the community was economically dependant
+on the other, as will be seen later. However this may be, the practice
+of placing the two together under one head seems to be as ancient as
+monasticism itself.
+
+The double monastery in its simplest form was that organisation said to
+have been founded in the C4 by S. Pachomius,[2] an Egyptian monk. He
+settled with a number of men, who had consecrated themselves to the
+spiritual life, at Tabenna, by the side of the Nile. About the same
+time, his sister Mary went to the opposite bank of the Nile, and began
+to gather round her women disciples.
+
+This settlement soon became a proper nunnery under the control of the
+superior of the monks, who delegated elderly men to care for its
+discipline. With the exception of regulations concerning dress, both
+monks and nuns observed the same rule which S. Pachomius wrote for
+them[3]. It was very simple. There were to be twelve prayers said
+during the day, twelve at twilight, twelve at night, and a psalm at each
+meal. Mass was celebrated on Saturday and Sunday. Meals were to be eaten
+all together and the amount of food was unlimited. A monk could eat or
+fast as he pleased, but the more he ate, the more work must he do. They
+were to sleep three in a cell. No formal vows were to be taken, but the
+period of probation before entry into the community, was to be three
+years. The men provided the food, and did the rough work for the women,
+building their dwellings, etc., while the women made clothes for the
+men. When a nun died her companions brought her body to the river bank
+and then retired; presently some monks fetched away the body, rowed back
+across the Nile, and buried it in their cemetery.[4]
+
+That the communities of S. Basil and his sister Macrina (also in the C4)
+were of this type, may be seen from the rule of S. Basil. The
+communities, like those of Pachomius, were on opposite banks of a
+river--in this case, the Iris; and Macrina's nunnery is supposed to have
+been in the village of Annesi, near Neo-Caesarea, and founded 357 A.D.
+In her nunnery lived her mother and her younger brother Peter, who
+afterwards became a priest. The life of this saintly family and the
+relation between the two communities may be learned from the charmingly
+written Life of S. Macrina by her brother Gregory of Nyssa.[5]
+
+The Rule of S. Basil is written in the form of question and answer, and
+much of it refers to the relations between monks and nuns, while all
+impress upon the religious the duty of giving no occasion to the enemy
+to blaspheme. "May the head of the monastery speak often with the
+abbess? May he speak with any of the sisters other than the abbess, on
+matters of faith? May the abbess be angry if a priest orders the sisters
+to do anything without her knowledge? If a sister refuses to sing the
+psalms, is she to be compelled to do so?" All the answers urge both
+parts of the community to avoid giving ground for scandal. The nuns, in
+this case, seem to have had a separate church, for Gregory speaks of the
+"Chorus of Virgins" who awaited him when he came to visit his sister
+Macrina on her death bed. There were, too, schools for boys and girls
+attached to S. Basil's house, for he makes regulations concerning their
+education.
+
+There is practically no evidence for double monasteries in the C5, but
+at the opening of the C6 we find them again. In the West the earliest
+monastic communities had been founded by S. Martin of Tours, first at
+Milan in 371 and afterwards in Gaul, which from then became the chief
+monastic centre.
+
+It is here, then, that another brother and sister figure as the founders
+of a double monastery. S. Caesarius, Bishop of Arles,[6] persuaded his
+sister Caesaria to leave Marseilles, where she was in a convent, and
+join him at Arles to preside over the women who had gathered there to
+live under his guidance; and the rule which he afterwards wrote for
+these nuns is the first Western rule for nuns, and was afterwards
+followed in many double monasteries.[7] He arranged it, as he himself
+says, according to the teachings of the fathers of the Church. He
+stipulates that all joining the community shall, on their entry,
+renounce all claims to outside property. Only those women are to enter
+who accept the rule of their own accord and are prepared to live in
+perfect equality and without servants. Much attention is paid in the
+rule to the instruction of the nuns; they were to devote considerable
+time to music, as being an art through which God could fittingly be
+praised; to be taught reading and writing; to practice cooking, and
+weaving both of Church vestments and their own clothing.
+
+They were to attend to the sick and infirm, and above all they were not
+to quarrel. They were not entirely cut off from the outside world, since
+they were permitted to entertain women from other convents; but, says
+the Rule, "Dinners and entertainments shall not be provided for
+churchmen, laymen and friends." We have only indirect evidence that
+Arles was a double monastery. The confusion, for example in Caesarius's
+will between his two foundations of S. John's and S. Mary's, resolves
+itself, if we suppose that the monks were at the one, and the nuns at
+the other, and that they associated in the great church in the
+monastery, described by the authors of the Life of S. Caesarius, as
+being dedicated to S. Mary, S. John and S. Martin.[8] Such an
+arrangement was common in later double monasteries.
+
+Another famous C6 monastery in Gaul now supposed to have been double was
+that of S. Rhadagund at Poitiers about 566.[9] S. Rhadagund was married
+to King Clothair against her will, and their life together was a series
+of quarrels. She was so devoted to charitable work, we are told, that
+she often annoyed the King by keeping him waiting at meals, left him
+whenever possible and behaved in such a way that the king declared that
+he was married to a nun rather than a queen. Finally the murder of her
+young brother, at the instigation of the king, determined her to leave
+the court, and flying to the protection of Bishop Medardus, she
+demanded to be consecrated a nun.[10]
+
+After some natural hesitation on the part of the Bishop, she was made a
+Deaconess--a term applying to anyone who, without belonging to any
+special order, was under the protection of the Church.[11] She devoted
+herself to the relief of every kind of distress, bodily and spiritual;
+and at length the desire came to her to provide permanently for the men
+and women who came to her for help. So, on an estate which she owned at
+Poitiers, she founded a nunnery dedicated to the Holy Name, and,
+probably at the same time, the house for men, separated from the convent
+by the town wall and dedicated to the Blessed Virgin Mary. It was in S.
+Mary's that Rhadagund was buried and after her death, her name was added
+to the dedication. Beside this evidence of association between the two
+houses, the only other is the correspondence of Rhadagund and the Abbess
+Agnes with the poet Fortunatus, who was probably a monk of S. Mary's. He
+certainly seems to have been the director and counsellor of the nuns,
+and to have been often engaged in business for them; but he did not live
+in the same house with them for in one of his letters he laments the
+fact. His letters and verses addressed to the two women throw a strong
+light on the friendship, and real affection which existed among the
+three friends. He says that he will work day and night for Rhadagund,
+draw the water, tend the vines and the garden, cook, wash dishes,
+anything, rather than that she should do the heavy and menial work of
+the house. He begs the abbess Agnes to talk often of him with the
+sisters that he may feel more really that she is his mother. He sends
+gifts of flowers for their sanctuary, and baskets which he has plaited;
+and with a basket of violets he sends the following charming verses.[12]
+(I give a translation which must necessarily be inadequate.)
+
+"If the season had yielded me white lilies, according to its wont, or
+red roses with sweet smelling savour, I had plucked them from the
+countryside, or from the turf of my little garden, and had sent them,
+small gifts for great ladies! But since I lack the first, I e'en pay the
+second, for he presents roses in the eyes of love, who offers only
+violets. Yet, these violets I send are, among perfumed herbs, of noble
+stock, and with equal grace breathe in their royal purple, while
+fragrance with beauty vies to steep their petals. May you, likewise,
+both have each charm that these possess, and may the perfume of your
+future reward be a glory that blooms everlastingly."
+
+The nuns of Ste. Croix, too, seem not to have been lacking in
+generosity. Fortunatus frequently thanks them for gifts of eggs, fruit,
+milk, etc.; and on one occasion he receives more dishes than one servant
+could carry. He must have stood in some official relation to Rhadagund,
+for such freedom of intercourse to be possible; and if his verses
+sometimes suggest the courtier rather than the monk, it must be
+remembered that they are the work of a poet who had first been a friend
+of princes and was among the most fashionable men of letters of his day
+in Ravenna; and that they are addressed to a woman who was, after all, a
+queen.
+
+In 587 Rhadagund died and Bishop Gregory of Tours tells how greatly she
+was mourned by the whole community, and how some 200 women crowded round
+her bier, bewailing their loss. One of them, the nun Baudonivia, several
+years afterwards, cannot, she says, even speak of the death of Rhadagund
+without being choked with sobs.[13]
+
+It will be seen from these examples, that in all probability, the
+origin of the double monastery need not be sought, as has been supposed,
+in Ireland, since it seems to have been known in Gaul before S.
+Columbanus and his Irish disciples landed there and preached a great
+religious revival, at the end of the C6. Indeed, though there are
+scattered notices in the lives of the Irish saints, which seem to
+suggest that there were double monasteries in Ireland in very early
+times, there is no definite evidence until the description in
+Cogitosus's "Life of S. Bridget," of one at Kildare, probably in the C8.
+The monasteries actually founded by S. Columbanus himself, were all for
+men.
+
+On the other hand, the double monastery seems always to have flourished
+wherever the fervour of the Irish missionaries penetrated. Perhaps, as
+Montalembert[14] suggests, the ideal atmosphere of divine simplicity and
+single-mindedness which characterised them, was particularly favorable
+to the growth of such an institution.
+
+S. Columbanus dedicated Burgundofara, or Fara, as a child, to the
+religious life; and she afterwards founded the monastery of Brie to the
+south-east of Paris, which we learn from Jonas, who was a monk there,
+and from Bede, was a double monastery.
+
+It is clear that this house was one of those ruled by an abbess, for
+Jonas says that no distinction was recognised between the sexes, and
+that the abbess treated both alike. The discipline here, however, seems
+to have been very severe, for he adds that some of the new nuns tried to
+escape by ladders from the dormitory. Brie is interesting to us as
+forming one of the links between Continental and English monasticism at
+this time. Bede says of the daughter of Erconberht, King of Kent, "She
+was a most virtuous maiden, always serving God in a monastery in France,
+built by a most noble abbess, Fara by name, at a place called Brie; for
+at that time, but few monasteries being built in the country of the
+Angles, many were wont, for the sake of monastic conversation, to repair
+to the monasteries of the Franks or Gauls; and they also sent their
+daughters there to be educated and given to their Heavenly Bridegroom,
+especially in the monasteries of Brie, Chelles, and Andelys."[15]
+
+He adds that two daughters of King Anna of East Anglia, "though
+strangers, were for their virtue made abbesses of the monastery of
+Brie."
+
+Little is known of Andelys, except that it was founded by Queen
+Clotilda. At Chelles, founded by Queen Bathilda in 662, ten miles from
+Paris, on the river Marne, many famous persons, both men and women,
+received their education. Among them was a Northumbrian princess,
+Hereswith, whose sister was Hild, the most famous of English abbesses.
+
+The prevalence and influence of the double monastery in England may
+perhaps be better understood by a reference to the position of women
+generally in Anglo-Saxon society. Nothing astonished the Romans more
+than the austere chastity of the Germanic women, and the religious
+respect paid by men to them, and nowhere has their influence been more
+fully recognised or more enduring than among the Anglo-Saxons. This fact
+largely accounts for the extreme importance attached by them to marriage
+alliances, particularly those between members of royal houses.[16] These
+unions gave to the princess the office of mediatrix; in Beowulf she is
+called Freothowebbe, "the peace-weaver."[17] From this rose the high
+position held by queens. Their signatures appear in acts of foundation,
+decrees of councils, charters, etc. Sometimes they reigned with full
+royal authority, as did Seaxburg, Queen of the West Saxons, after the
+death of her husband.[18] From the beginning of Christianity in England,
+the women, and particularly these royal women, were as active and
+persevering in furthering the Faith, as their men. "Christianity," says
+Montalembert,[19] "came to a people which had preserved the instinct
+and sense of the necessity for venerating things above," and "they at
+least honoured the virtue which they did not themselves always
+practise."
+
+Consequently, when the young Anglo-Saxon women, having been initiated
+into the life of the cloister abroad, returned to England to found
+monasteries in their own land, they were received by their countrymen
+with reverence and respect. This respect soon expressed itself in the
+national law, which placed under the safeguard of severe penalties the
+honour and freedom of those whom it called the "Brides of God."
+
+Princesses, royal widows, sometimes reigning queens, began to found
+monasteries, where they lived on terms of equality with the daughters of
+ceorls and bondmen; and perhaps it is fair to say that it was not the
+lowest in rank who made the greatest sacrifice.
+
+But the influence of these women did not cease with their retirement to
+the cloister. When one of them, by the choice of her companions, or the
+nomination of the bishops, became invested with the right of governing
+the community, she was also given the liberties and privileges of the
+highest rank. Abbesses often had the retinue and state of princesses.
+They were present at most great religious and national gatherings, and
+often affixed their signatures to the charters granted on these
+occasions.[20]
+
+I have already referred to one of the greatest of these abbesses, Hild
+of Whitby. She was the grandniece of Edwin, the first Christian King of
+Northumbria and had been baptised with her uncle at York in 627 by the
+Roman Missionary Paulinus.[21] Bede says that, before consecrating her
+life to religion, "she had lived thirty-three years very nobly among her
+family." When she realised her vocation, she went into East Anglia where
+her brother-in-law was king, intending to cross over to the continent
+and take the veil at Chelles. She spent a year here in preparation, but
+before she could accomplish her purpose, Bishop Aidan invited her to the
+north, to take charge of the double monastery of Hartlepool, which had
+been founded by Heiu, the first nun in England. "When," says Bede, "she
+had for some years governed this monastery, wholly intent upon
+establishing the regular life, it happened that she also undertook the
+construction or arrangement of a monastery in the place which is called
+Streonesheal (Whitby), and diligently accomplished the work enjoined
+upon her. For in this monastery, as in the first, she established the
+discipline of the regular life, and indeed, she taught there also,
+justice, piety, chastity, and other virtues, but especially the guarding
+of peace and charity; so that, after the example of the primitive
+church, no one there was rich and none poor, all things were common to
+all and no one had property. So great was her prudence, moreover, that
+not only ordinary persons in their necessity, but even kings and princes
+sought and received counsel of her. She made those who were under her
+direction give so much time to the reading of the Divine Scriptures, and
+exercise themselves so much in the works of righteousness, that many
+could readily be met with there, who were fit to take up ecclesiastical
+office, that is, the service of the altar." Bede goes on to mention six
+men from Hild's monastery, who afterwards became bishops. The most
+famous was perhaps S. John of Beverley, who was first bishop of Hexham,
+and afterwards of York, and who was noted for his piety and learning.
+Aetta held the see of Dorchester for a time. Bosa, another scholarly
+disciple of Hild, became Archbishop of York, and Tatfrith was elected
+bishop of the Hwicce, though he died before his consecration.
+
+None of these, however, have a greater claim to be remembered than the
+cow-herd Caedmon, the first English poet, and the story as given by Bede
+is perhaps one of the most charming in his Ecclesiastical History.[22]
+Apart from the literary interest attaching to the story, his life shows
+some of the details in outward organisation of these great double
+monasteries. Before his entry into the monastery, says Bede, he was
+advanced in years, and yet had so little skill in music that he was
+unable to take his turn at feasts in singing and playing on the harp, an
+accomplishment common to high and low among the Anglo-Saxons and kindred
+nations.
+
+The story is familiar: on one occasion when the feast was over, he left
+the hall as soon as he saw the harp being passed, according to custom,
+from hand to hand. He went out to the cattle-sheds, tended the beasts
+and lay down to sleep. In a dream he heard a voice, "Caedmon, sing me
+something." He answered, "I know not how to sing; and for this cause I
+came out from the feast and came hither because I knew not how." Again
+he who spoke with him said, "Nevertheless, thou canst sing me
+something." Caedmon said, "What shall I sing?" He answered, "Sing me the
+Creation." Then Bede relates how the cow-herd sang songs before unknown
+to him, in praise of "the Creator, the Glorious Father of men, who first
+created for the sons of earth, the heaven for a roof, and then the
+middle world as a floor for men, the Guardian of the Heavenly Kingdom."
+When the abbess Hild heard of the miracle, she instructed him in the
+presence of many learned men to turn into verse a portion of the
+Scriptures. He took away his task and brought it to them again
+"composed in the choicest verse." Thereupon the abbess, says Bede,
+"embracing and loving the gift of God in the man, entreated him to leave
+the secular, and take upon him the monastic life, and ordered him to be
+instructed in sacred history." So he was received into Whitby monastery
+with all his family "and," continues the story, "all that he could learn
+he kept in memory, and like a clean beast chewing the cud, he turned it
+all into the sweetest verse, so pleasant to hear, that even his teachers
+wrote and learned at his lips."
+
+The story throws a good deal of light on the way in which a large double
+monastery was organised. One gathers from it that not only isolated
+monks and nuns were received into the community but sometimes whole
+families. Caedmon entered "cum omnibus suis," which is generally taken
+to mean that his whole family were received with him. We see from it,
+too, how earnest was the desire of the superiors of the monasteries to
+instruct the ignorant; how rich and poor alike in the C7 might aspire to
+the monastic life, the only passport being the honest desire to serve
+God in the best possible way.
+
+Again in the latter part of the story, dealing with Caedmon's sickness
+and death, there is evidence of how the aged, the sick and the dying
+were tended with special care.
+
+Whitby was not only an important religious but also political centre
+and the abbesses took by no means a small part in controversy. At the
+Synod of Whitby[23] held here in 664, when the respective claims of
+Irish and Roman ecclesiastical discipline were discussed, Hild took the
+side of the Irish Church; while her successor, Aelflęd, interested
+herself in the doings of her brother, King Egfrith. Hild reigned thirty
+years at Whitby and died after many years of suffering, during which she
+never failed to teach her flock, both in public and in private. All that
+we know of her character, indicates a strong and vivid personality, a
+mind keenly alive to the necessities of the age, and a will vigorous
+enough to be successful in providing for them where opportunity
+occurred. She had a worthy successor in Aelflęd, a friend of the holy S.
+Cuthbert. Bede says of her that "she added to the lustre of her princely
+birth the brighter glory of exalted virtue," and that she was "inspired
+with much love toward Cuthbert, the holy man of God."[24]
+
+On one occasion she had fallen seriously ill, and expressed a wish that
+something belonging to S. Cuthbert could be sent to her. "For then," she
+said, "I know I should soon be well." A linen girdle was sent from the
+Saint, and the abbess joyfully put it on. The next morning she could
+stand on her feet and the third day she was restored to perfect health.
+Later, a nun was cured of a headache by the same girdle, but when next
+it was wanted, it could nowhere be found. Bede argues quaintly that its
+disappearance was also an act of Divine Providence, since some of the
+sick who flocked to it might be unworthy, and, not being cured, might
+doubt its efficacy, while in reality, their own unworthiness was to
+blame. "Thus," he concludes, "was all matter for detraction removed from
+the malice of the unrighteous."
+
+A contemporary of Hild's was Aebbe, a princess of the rival dynasty of
+Bernicia, and sister of the royal saint, King Oswald, and of Oswy, the
+reigning king. Her brother intended to give her in marriage to the king
+of the Scots, but she herself was opposed to the alliance. Her family
+had embraced the Christian religion in exile, and she determined to
+follow the monastic life.
+
+Accordingly, she built a double monastery, apparently in imitation of
+Whitby, at Coldingham on the promontory still called S. Abb's Head. She
+does not seem, however, to have maintained, like Hild, the discipline
+and fervour of which she herself gave an example; for Bede notes here a
+rare example of those disorders of which there were certainly far fewer
+in England at this time than anywhere else.[25] Aebbe was apparently in
+ignorance of the relaxation of discipline in her monastery until she
+was warned of it by an Irish monk of her community, named Adamnan.
+
+As he was walking with the abbess through the great and beautiful house
+which she had built, he lamented with tears, "All that you see here so
+beautiful and so grand will soon be laid in ashes!" The astonished
+abbess begged an explanation. "I have seen in a dream," said the monk,
+"an unknown one who has revealed to me all the evil done in this house
+and the punishment prepared for it."
+
+And what, one naturally asks, are these crimes for which nothing short
+of total destruction of the splendid house is a severe enough visitation
+from Heaven? Adamnan continues "The unknown one has told me that he
+visited each cell and each bed, and found the monks, either wrapt in
+slothful sleep, or awake, eating irregular meals and engaged in
+senseless gossip; while the nuns employ their leisure in wearing
+garments of excessive fineness, either to attire themselves, as if they
+were the brides of men, or to bestow them on people outside." One must
+admit that here and there in the writings of the period, there are
+references to this worldliness in some monasteries; but whatever may
+have been the state of things at a later date, there does not seem to be
+evidence of graver misdeeds in these early years of monasticism in
+England. Bede uses perhaps unnecessary severity in speaking of renegade
+monks and nuns so-called, since he is admittedly speaking from hearsay
+and not about disorders which came under his own observation. Whatever
+the sins of Coldingham may have been, the community at a later date
+atoned for them, for in the C9, when the Danes invaded Northumbria, and
+killed the men of this monastery, among others, the nuns are said to
+have mutilated their faces in order to escape the marauders. The Danes,
+in fury at the loss of their prey, burned the monastery to the ground,
+and all that remains to mark the site is a small ruined chapel.
+
+At Ely there was also a double monastery founded by Aethelthryth,[26]
+later known as S. Awdrey. She was the daughter of Anna, King of the East
+Angles, and therefore a niece of the great abbess Hild. She was married,
+for the second time, probably for political reasons, when over thirty
+years old to King Egfrith of Northumbria, then a boy of fifteen. After
+living with him for twelve years, she left him and went to Coldingham,
+where she received the veil. Whether Egfrith agreed to this or not, it
+is impossible to say. There are reasons for believing that he was, at
+any rate, unwilling; for Bede says that she had long requested the king
+to permit her to lay aside worldly cares and serve God in a monastery
+and that she at length, with great difficulty, prevailed.
+
+She remained at Coldingham for a year and then went to Ely, the island
+in the fens given to her by her first husband; and there she built a
+monastery, of which she became abbess.
+
+She renounced all the splendours and even ordinary comforts of her
+former royal life. Bede says that from the time that she entered the
+monastery, she wore no linen, but only woollen garments, rarely washed
+in a hot bath, unless just before any of the great festivals, such as
+Easter, Whitsuntide, and the Epiphany; and then she did it last of all,
+after having, with the assistance of those about her, first washed the
+other nuns.
+
+After presiding over the monastery six or seven years, she died of a
+tumour in her throat, which she used to say was sent as a punishment for
+her excessive love of wearing necklaces in her youth. Hence the "tawdrey
+lace" of "The Winter's Tale" and elsewhere, which was a necklace bought
+at S. Awdrey's Fair, held on the day of her festival, October 17th. She
+was succeeded by her sister, Seaxburh, the widow of Erconberht, King of
+Kent, who had founded a double monastery at Sheppey, of which she was
+the first abbess. There is no mention of monks as well as nuns before
+her reign. Her daughter, Ermengild, succeeded her as Abbess of Sheppey,
+and at her mother's death, of Ely. Ermengild's daughter, Werburh (the
+famous S. Werburh of Chester), also became abbess of Sheppey and Ely in
+succession.
+
+In the same way, Minster in Thanet remained in the family of its
+foundress, Eormenburg or Domneva, as she is sometimes called, the wife
+of the Mercian prince Merewald. According to tradition she received the
+land from Egbert of Kent, as wergild for the murder of her two brothers.
+She asked for as much land as her tame deer could cover in one course,
+and she thus obtained about ten thousand acres, on which she built her
+monastery. Her daughter, Mildred, who succeeded her as abbess, acquired
+greater fame. She was educated at Chelles, and was there cruelly
+ill-treated by the abbess, who was inappropriately named Wilcona, or
+Welcome. She wished to marry Mildred to one of her relatives, and when
+the girl refused, she put her into a furnace. When that punishment
+failed, she pulled her hair out. Mildred adorned her psalter with the
+ravished hair and sent it to her mother. Finally she escaped and
+returned home. Her name is among the five abbesses who signed a charter
+granting church privileges at a Kentish Witanagemot.[27] Her successor,
+Eadburg, or Bugga, built a splendid new church in the monastery, which
+is described in a poem attributed to Aldhelm.[28] The high altar was
+hung with tapestries of cloth of gold, and ornamented with silver and
+precious stones. The chalice, too, was of gold, and set with jewels;
+there were glass windows, and from the roof there hung a silver censer.
+Mention is made of the united singing of the monks and nuns in the
+church.
+
+Eadburg and her mother, a certain Abbess Eangyth, were both friends of
+Boniface, the great English missionary bishop of Mainz, the "Apostle of
+Germany." Eangyth writes to him of her troubles as abbess of a double
+monastery, of the quarrels among the monks, the poverty of the house,
+and the excessive dues which had to be paid to the king and his
+officials. In one letter Boniface thanks Eadburg for books and clothes,
+and asks if she will write out for him in gold letters the Epistles of
+S. Peter, that he may have the words of the Apostle before his eyes when
+he preaches.
+
+Repton was another double monastery under an abbess, though nothing is
+known of its foundation. Some information about it is gained from the
+Life of S. Guthlac by Felix. Guthlac was a noble of Mercia, and in his
+youth a great warrior; but at the age of twenty-four, he went to Repton
+and received the tonsure under the abbess Aelfthryth. Her rule was
+apparently very strict, for we find Guthlac getting into trouble for
+breaking a rule by _not_ drinking wine.
+
+Several chapters in Bede's Ecclesiastical History are devoted to stories
+of the double monastery at Barking, which was one of the most famous. It
+was founded by Erconwald, who afterwards became bishop of London. He
+built one for himself at Chertsey, and one for his sister Aethelburg at
+Barking, and, as Bede says, "established them both in regular discipline
+of the best kind." This monastery included both a hospital and a school,
+under the energetic rule of its first abbess.
+
+Hildelith succeeded Aethelburg, and it was for her and her companions
+that the scholar Aldhelm, bishop of Sherborne, wrote his work, "De
+Laudibus Virginitatis."[29] He speaks of the nunnery as a hive where the
+nuns work like little bees, for they collect everywhere material for
+study. Their industry is not confined to the study of Holy Scripture. He
+speaks of them as searching carefully into the writers of history, as
+having a knowledge of ancient law and chronography, and in writing, of
+the rules of grammar and orthography, punctuation, metre, together with
+the use of allegory and tropology; all of which goes to prove that the
+field of secular knowledge was not particularly limited for nuns in
+those days. Aldhelm enlarges on the charms of their peaceful life in the
+nunnery, and the opportunities for thought and study it affords them. He
+recommends the works of Cassian and Gregory for their reading, and warns
+them against pride, a special temptation to those who have adopted the
+religious life.
+
+Again there comes the warning against worldliness in both monk and nun.
+Some of the men, he says, contrary to the rule of the regular life,
+wear gay clothing. "The appearance of the other sex, too, corresponds:
+a vest of fine linen of hyacinth blue is worn, and above it a scarlet
+tunic with hood and sleeves of striped silk; on the feet are little
+shoes of red leather; the locks on the forehead and temples are waved
+with a curling-iron; the dark grey head-veil has given place to white
+and coloured head-dresses, the folds of which are kept in place by
+fillets and reach right down to the feet; the nails are pared to
+resemble the talons of a falcon." Aldhelm condemns all this, but hastens
+to add that of course he is addressing no one in particular. The work
+closes with an affectionate greeting to those whom he calls the Flowers
+of the Church, Pearls of Christ, his monastic sisters and scholarly
+pupils, whose prayers he always desires.
+
+In Wessex the double monastery of Wimborne was the most important of its
+time, and most famed for its literary activity. According to the
+Anglo-Saxon Chronicle,[30] it was founded by Cuthburg, sister of Ine,
+king of Wessex. Most of our knowledge of the community comes from the
+Life of S. Lioba[31] ('the beloved'), who was educated there during the
+reign of the Abbess Tetta, another sister of the royal founder. The
+author of S. Lioba's Life describes the arrangement at Wimborne. He says
+that there were two monasteries there, one for clerks and the other for
+women. The two houses were surrounded by high walls and the monastery
+was well endowed. No nun could obtain permission to go to the monks'
+house, and no man might enter the nuns' convent, except the priests who
+came to celebrate in their church. One gathers from this that there was
+not a common church for both sides of the community, as was often the
+case. The abbess gave any necessary orders to the monks through a
+window. No woman was admitted to the community unless she undertook not
+to attempt to leave it except for very urgent reasons and by permission
+of the abbess.
+
+Some idea of its size may be gathered from the fact that there were five
+hundred nuns at Wimborne. That strength and tact were needed to rule
+them is shown by one amusing if lamentable episode.
+
+A very religious virgin was placed in authority over the novices, and
+she was so hated by them on account of her severity that even after her
+death the young nuns could not forget; and rushing out, they trampled
+upon her grave, with curses, until the mound became a hole half a foot
+deep. The abbess Tetta rebuked them for their unchristian behaviour, and
+ordered a three days' fast and penance, after which the culprits
+apparently recovered their senses.
+
+Lioba herself seems to have had an attractive personality, and to have
+gained the affection both of the abbess and the other nuns. A little
+letter of hers is extant, wherein she writes to Boniface recalling
+herself to his mind and claiming relationship with him through her
+mother. She also encloses some Latin verse for his criticism. She says,
+"This too, I ask, that you will correct the mistakes of this letter, and
+send me a few words as a proof of your goodwill. I have composed the
+little verses written below, according to the rules of prosody, not from
+pride, but from a desire to cultivate the beginnings of a slender
+genius, and because I wanted your help. I learnt the art from Eadburga,
+my mistress, who devotes herself unceasingly to searching Divine Law."
+
+When Boniface was establishing religious houses in Germany he sent to
+Abbess Tetta, asking that Lioba might be allowed to come over and help
+him. She went, and Boniface put the monastery of Bischofsheim on the
+Tauber, a tributary of the Main, under her care. Here she carried on the
+traditions of Wimborne, for she taught and encouraged learning in every
+way. Her rule was sane and wise. Her biographer says of her, "She was
+careful always not to teach others what she herself did not practise.
+Neither conceit nor overbearing found any place in her disposition; but
+she was gentle and kind to everyone without exception. She was beautiful
+as an angel and her conversation was charming. Her intellect was
+renowned, and she was able in counsel. She was catholic in faith, most
+patient in hope, and of widespread charity. Though her face was always
+cheerful, she never broke into hilarious laughter. No one ever heard an
+ill-natured remark fall from her lips, and the sun never went down upon
+her wrath. Though she provided food and drink with the greatest
+liberality for others, she was very moderate herself; and the cup from
+which she used to drink was called by the sisters, on account of its
+size, 'darling's little mug.'"
+
+She knew that a heedful mind is necessary for both prayer and study, and
+so she insisted upon moderation in holding vigils. She allowed herself,
+and the sisters under her, a short rest after dinner, especially in the
+summer time; and would never willingly allow people to stay up late; for
+she maintained that loss of sleep meant loss of intelligence, especially
+in reading. Her methods were undoubtedly successful, for Rudolf says
+that among the other convents for women in Germany, there was scarcely
+one which had not teachers trained under Lioba, so eagerly sought after
+were her pupils.
+
+Here this account of some early double monasteries must end. In England
+they probably existed right up to the Danish invasions of 870, and
+disappeared in the general devastation of the country during the
+succeeding years. The organisation, however, appears again in this
+country in the C12, and even as late as the C15. The order of S. Gilbert
+of Sempringham in the C12 was a double one, and the only order which
+actually had birth in England. It was, however, entirely lacking in that
+intellectual activity which was a special feature of the earlier double
+monasteries, among both men and women, and which, from the secular point
+of view, gave to the Anglo-Saxon nunneries a place not incomparable with
+the women's colleges of the present day. The latest double monastery in
+England was that of S. Bridget of Sion, near Isleworth, on the Thames.
+
+Reference has been made only to the more important early double
+monasteries in England; but there are others which may or may not come
+under this category. Of these some are Whitern in Galloway, Carlisle,
+Caistor in Northamptonshire, Gloucester, Strenshall in Staffordshire,
+and Lyminge in Kent.
+
+It is uncertain whether Bischofsheim, in Germany, under the abbess
+Lioba, was a double monastery, but the arrangement is known to have
+existed in Germany in the C8 and later. There are also traces of them in
+Italy, and considerable evidence for the same sort of system in Spain,
+but time does not allow of dealing with them here.
+
+Finally, the double monastery did not flourish or find much favour in
+the more sophisticated ages of Christianity, but generally followed an
+outburst of religious enthusiasm in the earlier centuries of the Faith.
+"It was," says Montalembert, "a peculiarity belonging to the youth of
+the church, which, like youth in all circumstances, went through all the
+difficulties, dangers, and storms of that age, and which in maturer
+times gave way before a more practical, if less ideal, outlook on
+life."[32]
+
+
+FOOTNOTES:
+
+[1] "Monasteria duplicia ut appellantur." Corp. Jur. Civ. (Krueger)
+Codex I. iii., 43.
+
+[2] Vita Pachom. Migne, Pat. Lat., tom. 73, cap. 28, col. 248. Paris,
+1849.
+
+[3] Regula S. Pachomii. Gallandius Bib. Vet. Pat., tom. 4, p. 718.
+Venice, 1765.
+
+[4] Vita Pachom. Migne, Pat. Lat., tom. 73, cap. 28, col. 248. Paris,
+1849.
+
+[5] Lives of Women Saints. Translated by an early author (unknown)
+probably 1610-1615. Edited by C. Horstmann (E.E.T.S.), 1886.
+
+[6] Migne, Pat. Lat., tom. 67, col. 1001.
+
+[7] Bateson, Mary, "Origin and Early History of Double Monasteries."
+Transactions of the Royal Historical Society, Vol. XIII., p. 141.
+
+[8] Bateson, Mary, op. cit., p. 143.
+
+[9] Gregorius Turon, Hist. Franc., Lib. 3, cap. 7.
+
+[10] Nisard, Vie de Fortunat, chap. 52. Paris, 1887.
+
+[11] Eckenstein, Lina, Woman under Monasticism. Page 54. Cambridge,
+1896.
+
+[12]
+
+    Tempora si solito mihi candida lilia ferrent
+    Aut speciosa foret suave rubore rosa,
+    Haec ego rure legens aut caespite pauperis horti
+    Misissem magnis munera parva libens;
+    Sed quia prima mihi desunt, vel solvo secunda,
+    Profert qui violas, fert et amore rosas.
+    Inter odoriferas tamen has quas misimus herbas
+    Purpureae violae nobile germen habent,
+    Respirant pariter regali murice tinctae
+    Et saturat foliis hinc odor, inde decor.
+    Hae quod utrumque gerunt pariter habeatis utraque
+    Et sit mercis odor flore perenne decus.
+    (Nisard, Poésies de Fortunat, Lib. 8, vi. Paris, 1887.)
+
+[13] Gregorius Turon, De Gloria Confessorum, cap. 106.
+
+[14] Moines d'Occident. Tom. V., cap. 4. Paris, 1867.
+
+[15] Bede, Hist. Eccles., Lib. III., cap. 8. Ed. C. Plummer. Oxford,
+1896.
+
+[16] This applies to the Germanic peoples generally.
+
+[17] Line 1942. Ed. F. Holthausen. Heidelberg, 1906.
+
+[18] Anglo-Saxon Chronicle, under 672. Ed. C. Plummer. 1892.
+
+[19] Moines d'Occident. Tom. 5, page 241. Paris, 1860.
+
+[20] Haddan and Stubbs, Councils, iii., 238. Abbesses Mildrith,
+Aetheldrith, Aette, Wilnoth, Hereswyth, sign the privilege granted to
+the churches and monasteries of Kent, by King Wihtred, 696/716.
+
+[21] Bede, Hist. Eccles., Lib. IV., cap. 23. (Cp. II. 14.) Ed. C.
+Plummer. Oxford, 1896.
+
+[22] Lib. IV., cap. 24. Ed. C. Plummer. Oxford, 1896.
+
+[23] Bede, Hist. Eccles., Lib. IV., cap. 25.
+
+[24] Bede, Vita S. Cuthberhti, cap. 23. Ed. C. Plummer. Oxford, 1896.
+
+[25] Bede, Hist. Eccles., Lib. IV., cap. 25. Ed. C. Plummer. Oxford,
+1896.
+
+[26] Bede, Hist. Eccles., Lib. IV., cap. 19. Ed. C. Plummer. Oxford,
+1896.
+
+[27] Haddan and Stubbs, Councils, iii., 238.
+
+[28] S. Aldhelmi opera. Migne, Pat. Lat. Tom. 89, col. 289.
+
+[29] S. Aldhelmi opera. Migne, Pat. Lat. Tom. 89, cols. 103-162.
+
+[30] Under 718.
+
+[31] By Rudolf of Fulda, a monk. He wrote about 836. A. SS. Boll., Sept.
+28.
+
+[32] Moines d'Occident. Tom. 5, page 320. Paris, 1860.
+
+
+
+
+Transcriber's Note:
+
+    Minor spelling and typographical errors have been corrected without
+    note. Punctuation has been normalised.
+
+
+
+
+
+
+End of Project Gutenberg's Early Double Monasteries, by Constance Stoney
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+The Project Gutenberg EBook of Early Double Monasteries, by Constance Stoney
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+Title: Early Double Monasteries
+       A Paper read before the Heretics' Society on December 6th, 1914
+
+Author: Constance Stoney
+
+Release Date: February 18, 2008 [EBook #24633]
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+
+
+<h1 class="hed1">EARLY<br />
+DOUBLE MONASTERIES</h1>
+
+<p class="hd1">A Paper read before the Heretics' Society<br />
+on December 6th, 1914</p>
+
+<p class="center">BY</p>
+<h2 class="hed2">CONSTANCE STONEY</h2>
+<p class="hd2"><small>NEWNHAM COLLEGE, CAMBRIDGE</small></p>
+
+<p class="center"><span class="smcap">Cambridge:</span><br />
+DEIGHTON, BELL &amp; CO., LIMITED.<br />
+<span class="smcap">London:</span><br />
+G. BELL &amp; SONS, LIMITED.<br />
+<br />
+1915</p>
+
+<hr /><p><span class='pagenum'><a name="Page_3" id="Page_3">[3]</a></span></p>
+<h2>EARLY<br />
+DOUBLE MONASTERIES.</h2>
+
+<p class="cap"><span class="dcap">The</span> system of double monasteries, or monasteries
+for both men and women, is as old as
+that of Christian monasticism itself, though the
+phrase "monasteria duplicia"<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> dates from about
+the C6. The term was also sometimes applied to
+twin monasteries for men; Bede uses it in this
+sense with reference to Wearmouth and Yarrow,
+while he generally speaks of a double monastery as
+"monasterium virginum."</p>
+
+<p>The use of the word "double" is important.
+The monastery was not mixed; men and women
+did not live or work together, and in many cases
+did not use the same Church; and though the
+chief feature of the system was association, there
+was in reality very little, when compared with the
+amount of separation. In time, the details of
+organisation varied, such, for example, as whether
+an abbot or an abbess ruled the whole monastery,
+though it was generally the latter. Details of the
+rule of the community naturally altered at different
+times and in different places, but the essential
+character remained the same.</p>
+<p><span class='pagenum'><a name="Page_4" id="Page_4">[4]</a></span></p>
+<p>As to the object of such an arrangement, opinions
+differ. Some have regarded it as a sort of moral
+experiment; others have seen in it only the natural
+outcome of the necessity for having priests close at
+hand to celebrate Mass, hear confessions and
+minister in general to the spiritual needs of the
+nuns. There is, too, the practical side of the plan&mdash;namely,
+that each side of the community was
+economically dependant on the other, as will be
+seen later. However this may be, the practice of
+placing the two together under one head seems to
+be as ancient as monasticism itself.</p>
+
+<p>The double monastery in its simplest form was
+that organisation said to have been founded in the
+C4 by S. Pachomius,<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> an Egyptian monk. He
+settled with a number of men, who had consecrated
+themselves to the spiritual life, at Tabenna, by the
+side of the Nile. About the same time, his sister
+Mary went to the opposite bank of the Nile, and
+began to gather round her women disciples.</p>
+
+<p>This settlement soon became a proper nunnery
+under the control of the superior of the monks,
+who delegated elderly men to care for its discipline.
+With the exception of regulations concerning dress,
+both monks and nuns observed the same rule
+which S. Pachomius wrote for them<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a>. It was very<span class='pagenum'><a name="Page_5" id="Page_5">[5]</a></span>
+simple. There were to be twelve prayers said
+during the day, twelve at twilight, twelve at night,
+and a psalm at each meal. Mass was celebrated on
+Saturday and Sunday. Meals were to be eaten
+all together and the amount of food was unlimited.
+A monk could eat or fast as he pleased, but the
+more he ate, the more work must he do. They
+were to sleep three in a cell. No formal vows were
+to be taken, but the period of probation before
+entry into the community, was to be three years.
+The men provided the food, and did the rough
+work for the women, building their dwellings, etc.,
+while the women made clothes for the men. When
+a nun died her companions brought her body to the
+river bank and then retired; presently some monks
+fetched away the body, rowed back across the Nile,
+and buried it in their cemetery.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a></p>
+
+<p>That the communities of S. Basil and his sister
+Macrina (also in the C4) were of this type, may be
+seen from the rule of S. Basil. The communities,
+like those of Pachomius, were on opposite banks of
+a river&mdash;in this case, the Iris; and Macrina's
+nunnery is supposed to have been in the village of
+Annesi, near Neo-Caesarea, and founded 357 <span class="smcapl">A.D.</span>
+In her nunnery lived her mother and her younger
+brother Peter, who afterwards became a priest.
+The life of this saintly family and the relation
+between the two communities may be learned from<span class='pagenum'><a name="Page_6" id="Page_6">[6]</a></span>
+the charmingly written Life of S. Macrina by her
+brother Gregory of Nyssa.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></p>
+
+<p>The Rule of S. Basil is written in the form of
+question and answer, and much of it refers to the
+relations between monks and nuns, while all impress
+upon the religious the duty of giving no occasion
+to the enemy to blaspheme. "May the head of
+the monastery speak often with the abbess? May
+he speak with any of the sisters other than the
+abbess, on matters of faith? May the abbess be
+angry if a priest orders the sisters to do anything
+without her knowledge? If a sister refuses to sing
+the psalms, is she to be compelled to do so?" All
+the answers urge both parts of the community to
+avoid giving ground for scandal. The nuns, in
+this case, seem to have had a separate church, for
+Gregory speaks of the "Chorus of Virgins" who
+awaited him when he came to visit his sister
+Macrina on her death bed. There were, too,
+schools for boys and girls attached to S. Basil's
+house, for he makes regulations concerning their
+education.</p>
+
+<p>There is practically no evidence for double
+monasteries in the C5, but at the opening of the
+C6 we find them again. In the West the earliest
+monastic communities had been founded by S.
+Martin of Tours, first at Milan in 371 and afterwards<span class='pagenum'><a name="Page_7" id="Page_7">[7]</a></span>
+in Gaul, which from then became the chief
+monastic centre.</p>
+
+<p>It is here, then, that another brother and sister
+figure as the founders of a double monastery. S.
+Caesarius, Bishop of Arles,<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> persuaded his sister
+Caesaria to leave Marseilles, where she was in a
+convent, and join him at Arles to preside over the
+women who had gathered there to live under his
+guidance; and the rule which he afterwards wrote
+for these nuns is the first Western rule for nuns,
+and was afterwards followed in many double
+monasteries.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> He arranged it, as he himself says,
+according to the teachings of the fathers of the
+Church. He stipulates that all joining the community
+shall, on their entry, renounce all claims
+to outside property. Only those women are to
+enter who accept the rule of their own accord and
+are prepared to live in perfect equality and without
+servants. Much attention is paid in the rule to the
+instruction of the nuns; they were to devote considerable
+time to music, as being an art through
+which God could fittingly be praised; to be taught
+reading and writing; to practice cooking, and
+weaving both of Church vestments and their own
+clothing.</p>
+
+<p>They were to attend to the sick and infirm, and<span class='pagenum'><a name="Page_8" id="Page_8">[8]</a></span>
+above all they were not to quarrel. They were not
+entirely cut off from the outside world, since they
+were permitted to entertain women from other
+convents; but, says the Rule, "Dinners and entertainments
+shall not be provided for churchmen,
+laymen and friends." We have only indirect
+evidence that Arles was a double monastery. The
+confusion, for example in Caesarius's will between
+his two foundations of S. John's and S. Mary's,
+resolves itself, if we suppose that the monks were at
+the one, and the nuns at the other, and that they
+associated in the great church in the monastery,
+described by the authors of the Life of S. Caesarius,
+as being dedicated to S. Mary, S. John and S.
+Martin.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> Such an arrangement was common in
+later double monasteries.</p>
+
+<p>Another famous C6 monastery in Gaul now
+supposed to have been double was that of S.
+Rhadagund at Poitiers about 566.<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> S. Rhadagund
+was married to King Clothair against her will, and
+their life together was a series of quarrels. She
+was so devoted to charitable work, we are told, that
+she often annoyed the King by keeping him waiting
+at meals, left him whenever possible and behaved
+in such a way that the king declared that he was
+married to a nun rather than a queen. Finally the
+murder of her young brother, at the instigation of
+the king, determined her to leave the court, and<span class='pagenum'><a name="Page_9" id="Page_9">[9]</a></span>
+flying to the protection of Bishop Medardus, she
+demanded to be consecrated a nun.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a></p>
+
+<p>After some natural hesitation on the part of the
+Bishop, she was made a Deaconess&mdash;a term
+applying to anyone who, without belonging to any
+special order, was under the protection of the
+Church.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> She devoted herself to the relief of every
+kind of distress, bodily and spiritual; and at length
+the desire came to her to provide permanently for
+the men and women who came to her for help. So,
+on an estate which she owned at Poitiers, she
+founded a nunnery dedicated to the Holy Name,
+and, probably at the same time, the house for men,
+separated from the convent by the town wall and
+dedicated to the Blessed Virgin Mary. It was in
+S. Mary's that Rhadagund was buried and after
+her death, her name was added to the dedication.
+Beside this evidence of association between the two
+houses, the only other is the correspondence of
+Rhadagund and the Abbess Agnes with the poet
+Fortunatus, who was probably a monk of S. Mary's.
+He certainly seems to have been the director and
+counsellor of the nuns, and to have been often
+engaged in business for them; but he did not live
+in the same house with them for in one of his letters
+he laments the fact. His letters and verses
+addressed to the two women throw a strong light<span class='pagenum'><a name="Page_10" id="Page_10">[10]</a></span>
+on the friendship, and real affection which existed
+among the three friends. He says that he will work
+day and night for Rhadagund, draw the water, tend
+the vines and the garden, cook, wash dishes, anything,
+rather than that she should do the heavy and
+menial work of the house. He begs the abbess
+Agnes to talk often of him with the sisters that he
+may feel more really that she is his mother. He
+sends gifts of flowers for their sanctuary, and
+baskets which he has plaited; and with a basket
+of violets he sends the following charming verses.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a>
+(I give a translation which must necessarily be
+inadequate.)</p>
+
+<p>"If the season had yielded me white lilies,
+according to its wont, or red roses with sweet
+smelling savour, I had plucked them from the
+countryside, or from the turf of my little garden,
+and had sent them, small gifts for great ladies!
+But since I lack the first, I e'en pay the second, for<span class='pagenum'><a name="Page_11" id="Page_11">[11]</a></span>
+he presents roses in the eyes of love, who offers
+only violets. Yet, these violets I send are, among
+perfumed herbs, of noble stock, and with equal
+grace breathe in their royal purple, while fragrance
+with beauty vies to steep their petals. May you,
+likewise, both have each charm that these possess,
+and may the perfume of your future reward be a
+glory that blooms everlastingly."</p>
+
+<p>The nuns of Ste. Croix, too, seem not to have
+been lacking in generosity. Fortunatus frequently
+thanks them for gifts of eggs, fruit, milk, etc.; and
+on one occasion he receives more dishes than one
+servant could carry. He must have stood in some
+official relation to Rhadagund, for such freedom of
+intercourse to be possible; and if his verses sometimes
+suggest the courtier rather than the monk, it
+must be remembered that they are the work of a
+poet who had first been a friend of princes and was
+among the most fashionable men of letters of his
+day in Ravenna; and that they are addressed to a
+woman who was, after all, a queen.</p>
+
+<p>In 587 Rhadagund died and Bishop Gregory of
+Tours tells how greatly she was mourned by the
+whole community, and how some 200 women
+crowded round her bier, bewailing their loss. One
+of them, the nun Baudonivia, several years afterwards,
+cannot, she says, even speak of the death of
+Rhadagund without being choked with sobs.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p>
+
+<p>It will be seen from these examples, that in all<span class='pagenum'><a name="Page_12" id="Page_12">[12]</a></span>
+probability, the origin of the double monastery
+need not be sought, as has been supposed, in
+Ireland, since it seems to have been known in
+Gaul before S. Columbanus and his Irish disciples
+landed there and preached a great religious
+revival, at the end of the C6. Indeed, though
+there are scattered notices in the lives of the Irish
+saints, which seem to suggest that there were
+double monasteries in Ireland in very early times,
+there is no definite evidence until the description
+in Cogitosus's "Life of S. Bridget," of one at
+Kildare, probably in the C8. The monasteries
+actually founded by S. Columbanus himself, were
+all for men.</p>
+
+<p>On the other hand, the double monastery seems
+always to have flourished wherever the fervour of
+the Irish missionaries penetrated. Perhaps, as
+Montalembert<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> suggests, the ideal atmosphere of
+divine simplicity and single-mindedness which
+characterised them, was particularly favorable to
+the growth of such an institution.</p>
+
+<p>S. Columbanus dedicated Burgundofara, or
+Fara, as a child, to the religious life; and she
+afterwards founded the monastery of Brie to the
+south-east of Paris, which we learn from Jonas,
+who was a monk there, and from Bede, was a
+double monastery.</p>
+
+<p>It is clear that this house was one of those ruled
+by an abbess, for Jonas says that no distinction<span class='pagenum'><a name="Page_13" id="Page_13">[13]</a></span>
+was recognised between the sexes, and that the
+abbess treated both alike. The discipline here,
+however, seems to have been very severe, for he
+adds that some of the new nuns tried to escape by
+ladders from the dormitory. Brie is interesting to
+us as forming one of the links between Continental
+and English monasticism at this time. Bede says
+of the daughter of Erconberht, King of Kent,
+"She was a most virtuous maiden, always serving
+God in a monastery in France, built by a most
+noble abbess, Fara by name, at a place called
+Brie; for at that time, but few monasteries being
+built in the country of the Angles, many were
+wont, for the sake of monastic conversation, to
+repair to the monasteries of the Franks or Gauls;
+and they also sent their daughters there to be
+educated and given to their Heavenly Bridegroom,
+especially in the monasteries of Brie, Chelles, and
+Andelys."<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></p>
+
+<p>He adds that two daughters of King Anna of
+East Anglia, "though strangers, were for their
+virtue made abbesses of the monastery of Brie."</p>
+
+<p>Little is known of Andelys, except that it was
+founded by Queen Clotilda. At Chelles, founded
+by Queen Bathilda in 662, ten miles from Paris,
+on the river Marne, many famous persons, both
+men and women, received their education. Among
+them was a Northumbrian princess, Hereswith,<span class='pagenum'><a name="Page_14" id="Page_14">[14]</a></span>
+whose sister was Hild, the most famous of English
+abbesses.</p>
+
+<p>The prevalence and influence of the double
+monastery in England may perhaps be better
+understood by a reference to the position of
+women generally in Anglo-Saxon society. Nothing
+astonished the Romans more than the austere
+chastity of the Germanic women, and the religious
+respect paid by men to them, and nowhere has
+their influence been more fully recognised or more
+enduring than among the Anglo-Saxons. This
+fact largely accounts for the extreme importance
+attached by them to marriage alliances, particularly
+those between members of royal houses.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a>
+These unions gave to the princess the office of
+mediatrix; in Beowulf she is called Freothowebbe,
+"the peace-weaver."<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> From this rose the high
+position held by queens. Their signatures appear
+in acts of foundation, decrees of councils, charters,
+etc. Sometimes they reigned with full royal
+authority, as did Seaxburg, Queen of the West
+Saxons, after the death of her husband.<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> From
+the beginning of Christianity in England, the
+women, and particularly these royal women, were as
+active and persevering in furthering the Faith, as
+their men. "Christianity," says Montalembert,<span class='pagenum'><a name="Page_15" id="Page_15">[15]</a></span><a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a>
+"came to a people which had preserved the
+instinct and sense of the necessity for venerating
+things above," and "they at least honoured the
+virtue which they did not themselves always
+practise."</p>
+
+<p>Consequently, when the young Anglo-Saxon
+women, having been initiated into the life of the
+cloister abroad, returned to England to found
+monasteries in their own land, they were received
+by their countrymen with reverence and respect.
+This respect soon expressed itself in the national
+law, which placed under the safeguard of severe
+penalties the honour and freedom of those whom
+it called the "Brides of God."</p>
+
+<p>Princesses, royal widows, sometimes reigning
+queens, began to found monasteries, where they
+lived on terms of equality with the daughters of
+ceorls and bondmen; and perhaps it is fair to say
+that it was not the lowest in rank who made the
+greatest sacrifice.</p>
+
+<p>But the influence of these women did not cease
+with their retirement to the cloister. When one
+of them, by the choice of her companions, or the
+nomination of the bishops, became invested with
+the right of governing the community, she was also
+given the liberties and privileges of the highest
+rank. Abbesses often had the retinue and state of
+princesses. They were present at most great
+religious and national gatherings, and often<span class='pagenum'><a name="Page_16" id="Page_16">[16]</a></span>
+affixed their signatures to the charters granted on
+these occasions.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a></p>
+
+<p>I have already referred to one of the greatest of
+these abbesses, Hild of Whitby. She was the
+grandniece of Edwin, the first Christian King of
+Northumbria and had been baptised with her uncle
+at York in 627 by the Roman Missionary Paulinus.<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a>
+Bede says that, before consecrating her life to
+religion, "she had lived thirty-three years very
+nobly among her family." When she realised her
+vocation, she went into East Anglia where her
+brother-in-law was king, intending to cross over to
+the continent and take the veil at Chelles. She
+spent a year here in preparation, but before she could
+accomplish her purpose, Bishop Aidan invited her
+to the north, to take charge of the double
+monastery of Hartlepool, which had been founded
+by Heiu, the first nun in England. "When," says
+Bede, "she had for some years governed this
+monastery, wholly intent upon establishing the
+regular life, it happened that she also undertook
+the construction or arrangement of a monastery in
+the place which is called Streonesheal (Whitby),
+and diligently accomplished the work enjoined
+upon her. For in this monastery, as in the first,
+she established the discipline of the regular life,<span class='pagenum'><a name="Page_17" id="Page_17">[17]</a></span>
+and indeed, she taught there also, justice, piety,
+chastity, and other virtues, but especially the
+guarding of peace and charity; so that, after the
+example of the primitive church, no one there was
+rich and none poor, all things were common to all
+and no one had property. So great was her
+prudence, moreover, that not only ordinary persons
+in their necessity, but even kings and princes
+sought and received counsel of her. She made
+those who were under her direction give so much
+time to the reading of the Divine Scriptures, and
+exercise themselves so much in the works of
+righteousness, that many could readily be met with
+there, who were fit to take up ecclesiastical office,
+that is, the service of the altar." Bede goes on to
+mention six men from Hild's monastery, who
+afterwards became bishops. The most famous
+was perhaps S. John of Beverley, who was first
+bishop of Hexham, and afterwards of York, and
+who was noted for his piety and learning. Aetta
+held the see of Dorchester for a time. Bosa,
+another scholarly disciple of Hild, became Archbishop
+of York, and Tatfrith was elected bishop
+of the Hwicce, though he died before his
+consecration.</p>
+
+<p>None of these, however, have a greater claim
+to be remembered than the cow-herd Caedmon,
+the first English poet, and the story as given
+by Bede is perhaps one of the most charming
+in his Ecclesiastical History.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> Apart from the<span class='pagenum'><a name="Page_18" id="Page_18">[18]</a></span>
+literary interest attaching to the story, his life
+shows some of the details in outward organisation
+of these great double monasteries. Before his
+entry into the monastery, says Bede, he was
+advanced in years, and yet had so little skill in
+music that he was unable to take his turn at feasts
+in singing and playing on the harp, an accomplishment
+common to high and low among the Anglo-Saxons
+and kindred nations.</p>
+
+<p>The story is familiar: on one occasion when the
+feast was over, he left the hall as soon as he saw
+the harp being passed, according to custom, from
+hand to hand. He went out to the cattle-sheds,
+tended the beasts and lay down to sleep. In a
+dream he heard a voice, "Caedmon, sing me something."
+He answered, "I know not how to sing; and
+for this cause I came out from the feast and came
+hither because I knew not how." Again he who spoke
+with him said, "Nevertheless, thou canst sing me
+something." Caedmon said, "What shall I sing?"
+He answered, "Sing me the Creation." Then Bede
+relates how the cow-herd sang songs before
+unknown to him, in praise of "the Creator, the
+Glorious Father of men, who first created for the
+sons of earth, the heaven for a roof, and then the
+middle world as a floor for men, the Guardian of
+the Heavenly Kingdom." When the abbess Hild
+heard of the miracle, she instructed him in the
+presence of many learned men to turn into verse a
+portion of the Scriptures. He took away his task<span class='pagenum'><a name="Page_19" id="Page_19">[19]</a></span>
+and brought it to them again "composed in the
+choicest verse." Thereupon the abbess, says Bede,
+"embracing and loving the gift of God in the man,
+entreated him to leave the secular, and take upon
+him the monastic life, and ordered him to be
+instructed in sacred history." So he was received
+into Whitby monastery with all his family "and,"
+continues the story, "all that he could learn he
+kept in memory, and like a clean beast chewing the
+cud, he turned it all into the sweetest verse, so
+pleasant to hear, that even his teachers wrote and
+learned at his lips."</p>
+
+<p>The story throws a good deal of light on the way
+in which a large double monastery was organised.
+One gathers from it that not only isolated monks
+and nuns were received into the community but
+sometimes whole families. Caedmon entered
+"cum omnibus suis," which is generally taken to
+mean that his whole family were received with him.
+We see from it, too, how earnest was the desire of
+the superiors of the monasteries to instruct the
+ignorant; how rich and poor alike in the C7 might
+aspire to the monastic life, the only passport being
+the honest desire to serve God in the best possible
+way.</p>
+
+<p>Again in the latter part of the story, dealing with
+Caedmon's sickness and death, there is evidence
+of how the aged, the sick and the dying were
+tended with special care.</p>
+
+<p>Whitby was not only an important religious but<span class='pagenum'><a name="Page_20" id="Page_20">[20]</a></span>
+also political centre and the abbesses took by no
+means a small part in controversy. At the Synod
+of Whitby<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> held here in 664, when the respective
+claims of Irish and Roman ecclesiastical discipline
+were discussed, Hild took the side of the Irish
+Church; while her successor, Aelfl&aelig;d, interested
+herself in the doings of her brother, King Egfrith.
+Hild reigned thirty years at Whitby and died after
+many years of suffering, during which she never
+failed to teach her flock, both in public and in
+private. All that we know of her character, indicates
+a strong and vivid personality, a mind keenly
+alive to the necessities of the age, and a will
+vigorous enough to be successful in providing for
+them where opportunity occurred. She had a
+worthy successor in Aelfl&aelig;d, a friend of the holy S.
+Cuthbert. Bede says of her that "she added to
+the lustre of her princely birth the brighter glory
+of exalted virtue," and that she was "inspired
+with much love toward Cuthbert, the holy man of
+God."<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a></p>
+
+<p>On one occasion she had fallen seriously ill, and
+expressed a wish that something belonging to S.
+Cuthbert could be sent to her. "For then," she
+said, "I know I should soon be well." A linen
+girdle was sent from the Saint, and the abbess joyfully
+put it on. The next morning she could stand<span class='pagenum'><a name="Page_21" id="Page_21">[21]</a></span>
+on her feet and the third day she was restored to
+perfect health. Later, a nun was cured of a headache
+by the same girdle, but when next it was
+wanted, it could nowhere be found. Bede argues
+quaintly that its disappearance was also an act of
+Divine Providence, since some of the sick who
+flocked to it might be unworthy, and, not being
+cured, might doubt its efficacy, while in reality, their
+own unworthiness was to blame. "Thus," he concludes,
+"was all matter for detraction removed from
+the malice of the unrighteous."</p>
+
+<p>A contemporary of Hild's was Aebbe, a princess
+of the rival dynasty of Bernicia, and sister of the
+royal saint, King Oswald, and of Oswy, the reigning
+king. Her brother intended to give her in
+marriage to the king of the Scots, but she herself
+was opposed to the alliance. Her family had
+embraced the Christian religion in exile, and she
+determined to follow the monastic life.</p>
+
+<p>Accordingly, she built a double monastery, apparently
+in imitation of Whitby, at Coldingham on
+the promontory still called S. Abb's Head. She
+does not seem, however, to have maintained, like
+Hild, the discipline and fervour of which she
+herself gave an example; for Bede notes here a
+rare example of those disorders of which there were
+certainly far fewer in England at this time than
+anywhere else.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> Aebbe was apparently in ignorance<span class='pagenum'><a name="Page_22" id="Page_22">[22]</a></span>
+of the relaxation of discipline in her monastery
+until she was warned of it by an Irish monk of her
+community, named Adamnan.</p>
+
+<p>As he was walking with the abbess through the
+great and beautiful house which she had built, he
+lamented with tears, "All that you see here so
+beautiful and so grand will soon be laid in ashes!"
+The astonished abbess begged an explanation. "I
+have seen in a dream," said the monk, "an unknown
+one who has revealed to me all the evil done in
+this house and the punishment prepared for it."</p>
+
+<p>And what, one naturally asks, are these crimes
+for which nothing short of total destruction of the
+splendid house is a severe enough visitation from
+Heaven? Adamnan continues "The unknown one
+has told me that he visited each cell and each bed,
+and found the monks, either wrapt in slothful sleep,
+or awake, eating irregular meals and engaged in
+senseless gossip; while the nuns employ their
+leisure in wearing garments of excessive fineness,
+either to attire themselves, as if they were the
+brides of men, or to bestow them on people outside."
+One must admit that here and there in the writings
+of the period, there are references to this worldliness
+in some monasteries; but whatever may have
+been the state of things at a later date, there does
+not seem to be evidence of graver misdeeds in these
+early years of monasticism in England. Bede uses
+perhaps unnecessary severity in speaking of
+renegade monks and nuns so-called, since he is<span class='pagenum'><a name="Page_23" id="Page_23">[23]</a></span>
+admittedly speaking from hearsay and not about
+disorders which came under his own observation.
+Whatever the sins of Coldingham may have been,
+the community at a later date atoned for them, for
+in the C9, when the Danes invaded Northumbria,
+and killed the men of this monastery, among others,
+the nuns are said to have mutilated their faces in
+order to escape the marauders. The Danes, in
+fury at the loss of their prey, burned the monastery
+to the ground, and all that remains to mark the site
+is a small ruined chapel.</p>
+
+<p>At Ely there was also a double monastery
+founded by Aethelthryth,<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> later known as S.
+Awdrey. She was the daughter of Anna, King of
+the East Angles, and therefore a niece of the great
+abbess Hild. She was married, for the second
+time, probably for political reasons, when over
+thirty years old to King Egfrith of Northumbria,
+then a boy of fifteen. After living with him for
+twelve years, she left him and went to Coldingham,
+where she received the veil. Whether Egfrith
+agreed to this or not, it is impossible to say.
+There are reasons for believing that he was, at any
+rate, unwilling; for Bede says that she had long
+requested the king to permit her to lay aside
+worldly cares and serve God in a monastery and
+that she at length, with great difficulty, prevailed.</p>
+
+<p>She remained at Coldingham for a year and<span class='pagenum'><a name="Page_24" id="Page_24">[24]</a></span>
+then went to Ely, the island in the fens given to her
+by her first husband; and there she built a
+monastery, of which she became abbess.</p>
+
+<p>She renounced all the splendours and even
+ordinary comforts of her former royal life. Bede
+says that from the time that she entered the
+monastery, she wore no linen, but only woollen
+garments, rarely washed in a hot bath, unless just
+before any of the great festivals, such as Easter,
+Whitsuntide, and the Epiphany; and then she did
+it last of all, after having, with the assistance of
+those about her, first washed the other nuns.</p>
+
+<p>After presiding over the monastery six or seven
+years, she died of a tumour in her throat, which
+she used to say was sent as a punishment for her
+excessive love of wearing necklaces in her youth.
+Hence the "tawdrey lace" of "The Winter's
+Tale" and elsewhere, which was a necklace bought
+at S. Awdrey's Fair, held on the day of her
+festival, October 17th. She was succeeded by her
+sister, Seaxburh, the widow of Erconberht, King of
+Kent, who had founded a double monastery at
+Sheppey, of which she was the first abbess. There
+is no mention of monks as well as nuns before her
+reign. Her daughter, Ermengild, succeeded her as
+Abbess of Sheppey, and at her mother's death, of
+Ely. Ermengild's daughter, Werburh (the famous
+S. Werburh of Chester), also became abbess of
+Sheppey and Ely in succession.</p>
+
+<p>In the same way, Minster in Thanet remained<span class='pagenum'><a name="Page_25" id="Page_25">[25]</a></span>
+in the family of its foundress, Eormenburg or
+Domneva, as she is sometimes called, the wife of
+the Mercian prince Merewald. According to
+tradition she received the land from Egbert of
+Kent, as wergild for the murder of her two
+brothers. She asked for as much land as her
+tame deer could cover in one course, and she thus
+obtained about ten thousand acres, on which she
+built her monastery. Her daughter, Mildred, who
+succeeded her as abbess, acquired greater fame.
+She was educated at Chelles, and was there
+cruelly ill-treated by the abbess, who was inappropriately
+named Wilcona, or Welcome. She
+wished to marry Mildred to one of her relatives,
+and when the girl refused, she put her into a
+furnace. When that punishment failed, she pulled
+her hair out. Mildred adorned her psalter with
+the ravished hair and sent it to her mother.
+Finally she escaped and returned home. Her
+name is among the five abbesses who signed a
+charter granting church privileges at a Kentish
+Witanagemot.<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> Her successor, Eadburg, or
+Bugga, built a splendid new church in the
+monastery, which is described in a poem
+attributed to Aldhelm.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> The high altar was hung
+with tapestries of cloth of gold, and ornamented
+with silver and precious stones. The chalice, too,
+was of gold, and set with jewels; there were glass<span class='pagenum'><a name="Page_26" id="Page_26">[26]</a></span>
+windows, and from the roof there hung a silver
+censer. Mention is made of the united singing
+of the monks and nuns in the church.</p>
+
+<p>Eadburg and her mother, a certain Abbess
+Eangyth, were both friends of Boniface, the great
+English missionary bishop of Mainz, the "Apostle
+of Germany." Eangyth writes to him of her
+troubles as abbess of a double monastery, of the
+quarrels among the monks, the poverty of the
+house, and the excessive dues which had to be paid
+to the king and his officials. In one letter Boniface
+thanks Eadburg for books and clothes, and asks if
+she will write out for him in gold letters the
+Epistles of S. Peter, that he may have the words
+of the Apostle before his eyes when he preaches.</p>
+
+<p>Repton was another double monastery under an
+abbess, though nothing is known of its foundation.
+Some information about it is gained from the Life
+of S. Guthlac by Felix. Guthlac was a noble of
+Mercia, and in his youth a great warrior; but at
+the age of twenty-four, he went to Repton and
+received the tonsure under the abbess Aelfthryth.
+Her rule was apparently very strict, for we find
+Guthlac getting into trouble for breaking a rule by
+<i>not</i> drinking wine.</p>
+
+<p>Several chapters in Bede's Ecclesiastical
+History are devoted to stories of the double
+monastery at Barking, which was one of the most
+famous. It was founded by Erconwald, who afterwards
+became bishop of London. He built one for<span class='pagenum'><a name="Page_27" id="Page_27">[27]</a></span>
+himself at Chertsey, and one for his sister
+Aethelburg at Barking, and, as Bede says, "established
+them both in regular discipline of the best
+kind." This monastery included both a hospital
+and a school, under the energetic rule of its first
+abbess.</p>
+
+<p>Hildelith succeeded Aethelburg, and it was for
+her and her companions that the scholar Aldhelm,
+bishop of Sherborne, wrote his work, "De
+Laudibus Virginitatis."<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> He speaks of the
+nunnery as a hive where the nuns work like little
+bees, for they collect everywhere material for
+study. Their industry is not confined to the study
+of Holy Scripture. He speaks of them as searching
+carefully into the writers of history, as having a
+knowledge of ancient law and chronography, and
+in writing, of the rules of grammar and orthography,
+punctuation, metre, together with the use
+of allegory and tropology; all of which goes to
+prove that the field of secular knowledge was not
+particularly limited for nuns in those days.
+Aldhelm enlarges on the charms of their peaceful
+life in the nunnery, and the opportunities for
+thought and study it affords them. He recommends
+the works of Cassian and Gregory for their
+reading, and warns them against pride, a special
+temptation to those who have adopted the religious
+life.</p>
+
+<p>Again there comes the warning against worldliness
+in both monk and nun. Some of the men, he
+says, contrary to the rule of the regular life, wear<span class='pagenum'><a name="Page_28" id="Page_28">[28]</a></span>
+gay clothing. "The appearance of the other sex,
+too, corresponds: a vest of fine linen of hyacinth
+blue is worn, and above it a scarlet tunic with
+hood and sleeves of striped silk; on the feet are
+little shoes of red leather; the locks on the
+forehead and temples are waved with a curling-iron;
+the dark grey head-veil has given place to
+white and coloured head-dresses, the folds of
+which are kept in place by fillets and reach right
+down to the feet; the nails are pared to resemble
+the talons of a falcon." Aldhelm condemns all
+this, but hastens to add that of course he is
+addressing no one in particular. The work closes
+with an affectionate greeting to those whom he
+calls the Flowers of the Church, Pearls of Christ,
+his monastic sisters and scholarly pupils, whose
+prayers he always desires.</p>
+
+<p>In Wessex the double monastery of Wimborne
+was the most important of its time, and most
+famed for its literary activity. According to the
+Anglo-Saxon Chronicle,<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> it was founded by Cuthburg,
+sister of Ine, king of Wessex. Most of our
+knowledge of the community comes from the Life
+of S. Lioba<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> ('the beloved'), who was educated
+there during the reign of the Abbess Tetta,
+another sister of the royal founder. The author of
+S. Lioba's Life describes the arrangement at
+Wimborne. He says that there were two monasteries
+there, one for clerks and the other for<span class='pagenum'><a name="Page_29" id="Page_29">[29]</a></span>
+women. The two houses were surrounded by
+high walls and the monastery was well endowed.
+No nun could obtain permission to go to the
+monks' house, and no man might enter the nuns'
+convent, except the priests who came to celebrate
+in their church. One gathers from this that there
+was not a common church for both sides of the
+community, as was often the case. The abbess
+gave any necessary orders to the monks through a
+window. No woman was admitted to the community
+unless she undertook not to attempt to
+leave it except for very urgent reasons and by
+permission of the abbess.</p>
+
+<p>Some idea of its size may be gathered from the
+fact that there were five hundred nuns at
+Wimborne. That strength and tact were needed
+to rule them is shown by one amusing if lamentable
+episode.</p>
+
+<p>A very religious virgin was placed in authority
+over the novices, and she was so hated by them on
+account of her severity that even after her death
+the young nuns could not forget; and rushing out,
+they trampled upon her grave, with curses, until
+the mound became a hole half a foot deep. The
+abbess Tetta rebuked them for their unchristian
+behaviour, and ordered a three days' fast and
+penance, after which the culprits apparently
+recovered their senses.</p>
+
+<p>Lioba herself seems to have had an attractive
+personality, and to have gained the affection both
+of the abbess and the other nuns. A little letter
+of hers is extant, wherein she writes to Boniface
+recalling herself to his mind and claiming relationship<span class='pagenum'><a name="Page_30" id="Page_30">[30]</a></span>
+with him through her mother. She also
+encloses some Latin verse for his criticism. She
+says, "This too, I ask, that you will correct the
+mistakes of this letter, and send me a few words as
+a proof of your goodwill. I have composed the
+little verses written below, according to the rules
+of prosody, not from pride, but from a desire to
+cultivate the beginnings of a slender genius, and
+because I wanted your help. I learnt the art from
+Eadburga, my mistress, who devotes herself
+unceasingly to searching Divine Law."</p>
+
+<p>When Boniface was establishing religious houses
+in Germany he sent to Abbess Tetta, asking that
+Lioba might be allowed to come over and help
+him. She went, and Boniface put the monastery
+of Bischofsheim on the Tauber, a tributary of the
+Main, under her care. Here she carried on the
+traditions of Wimborne, for she taught and
+encouraged learning in every way. Her rule was
+sane and wise. Her biographer says of her, "She
+was careful always not to teach others what she
+herself did not practise. Neither conceit nor
+overbearing found any place in her disposition;
+but she was gentle and kind to everyone without
+exception. She was beautiful as an angel and her
+conversation was charming. Her intellect was
+renowned, and she was able in counsel. She was
+catholic in faith, most patient in hope, and of
+widespread charity. Though her face was always
+cheerful, she never broke into hilarious laughter.
+No one ever heard an ill-natured remark fall from
+her lips, and the sun never went down upon her
+wrath. Though she provided food and drink with<span class='pagenum'><a name="Page_31" id="Page_31">[31]</a></span>
+the greatest liberality for others, she was very
+moderate herself; and the cup from which she
+used to drink was called by the sisters, on account
+of its size, 'darling's little mug.'"</p>
+
+<p>She knew that a heedful mind is necessary for
+both prayer and study, and so she insisted upon
+moderation in holding vigils. She allowed herself,
+and the sisters under her, a short rest after dinner,
+especially in the summer time; and would never
+willingly allow people to stay up late; for she
+maintained that loss of sleep meant loss of intelligence,
+especially in reading. Her methods
+were undoubtedly successful, for Rudolf says
+that among the other convents for women in
+Germany, there was scarcely one which had not
+teachers trained under Lioba, so eagerly sought
+after were her pupils.</p>
+
+<p>Here this account of some early double
+monasteries must end. In England they probably
+existed right up to the Danish invasions
+of 870, and disappeared in the general devastation
+of the country during the succeeding
+years. The organisation, however, appears again
+in this country in the C12, and even as late
+as the C15. The order of S. Gilbert of Sempringham
+in the C12 was a double one, and
+the only order which actually had birth in
+England. It was, however, entirely lacking in that
+intellectual activity which was a special feature of
+the earlier double monasteries, among both men
+and women, and which, from the secular point of
+view, gave to the Anglo-Saxon nunneries a place
+not incomparable with the women's colleges of the<span class='pagenum'><a name="Page_32" id="Page_32">[32]</a></span>
+present day. The latest double monastery in
+England was that of S. Bridget of Sion, near
+Isleworth, on the Thames.</p>
+
+<p>Reference has been made only to the more important
+early double monasteries in England; but
+there are others which may or may not come
+under this category. Of these some are Whitern
+in Galloway, Carlisle, Caistor in Northamptonshire,
+Gloucester, Strenshall in Staffordshire, and
+Lyminge in Kent.</p>
+
+<p>It is uncertain whether Bischofsheim, in Germany,
+under the abbess Lioba, was a double
+monastery, but the arrangement is known to have
+existed in Germany in the C8 and later. There
+are also traces of them in Italy, and considerable
+evidence for the same sort of system in Spain, but
+time does not allow of dealing with them here.</p>
+
+<p>Finally, the double monastery did not flourish
+or find much favour in the more sophisticated
+ages of Christianity, but generally followed an
+outburst of religious enthusiasm in the earlier
+centuries of the Faith. "It was," says Montalembert,
+"a peculiarity belonging to the youth of the
+church, which, like youth in all circumstances,
+went through all the difficulties, dangers, and
+storms of that age, and which in maturer times
+gave way before a more practical, if less ideal,
+outlook on life."<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a></p>
+
+<div class="footnotes"><h3>FOOTNOTES:</h3>
+
+<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> "Monasteria duplicia ut appellantur." Corp. Jur. Civ.
+(Krueger) Codex I. iii., 43.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Vita Pachom. Migne, Pat. Lat., tom. 73, cap. 28, col. 248.
+Paris, 1849.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Regula S. Pachomii. Gallandius Bib. Vet. Pat., tom. 4, p.
+718. Venice, 1765.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Vita Pachom. Migne, Pat. Lat., tom. 73, cap. 28, col. 248.
+Paris, 1849.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Lives of Women Saints. Translated by an early author
+(unknown) probably 1610-1615. Edited by C. Horstmann
+(E.E.T.S.), 1886.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Migne, Pat. Lat., tom. 67, col. 1001.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Bateson, Mary, "Origin and Early History of Double
+Monasteries." Transactions of the Royal Historical Society,
+Vol. XIII., p. 141.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Bateson, Mary, op. cit., p. 143.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> Gregorius Turon, Hist. Franc., Lib. 3, cap. 7.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Nisard, Vie de Fortunat, chap. 52. Paris, 1887.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> Eckenstein, Lina, Woman under Monasticism. Page 54.
+Cambridge, 1896.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a>
+</p>
+<div class="poem">
+<span class="i0">Tempora si solito mihi candida lilia ferrent<br /></span>
+<span class="i0">Aut speciosa foret suave rubore rosa,<br /></span>
+<span class="i0">Haec ego rure legens aut caespite pauperis horti<br /></span>
+<span class="i0">Misissem magnis munera parva libens;<br /></span>
+<span class="i0">Sed quia prima mihi desunt, vel solvo secunda,<br /></span>
+<span class="i0">Profert qui violas, fert et amore rosas.<br /></span>
+<span class="i0">Inter odoriferas tamen has quas misimus herbas<br /></span>
+<span class="i0">Purpureae violae nobile germen habent,<br /></span>
+<span class="i0">Respirant pariter regali murice tinctae<br /></span>
+<span class="i0">Et saturat foliis hinc odor, inde decor.<br /></span>
+<span class="i0">Hae quod utrumque gerunt pariter habeatis utraque<br /></span>
+<span class="i0">Et sit mercis odor flore perenne decus.<br /></span>
+<span class="i0">(Nisard, Po&eacute;sies de Fortunat, Lib. 8, vi. Paris, 1887.)<br /></span>
+</div>
+</div>
+
+<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Gregorius Turon, De Gloria Confessorum, cap. 106.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Moines d'Occident. Tom. V., cap. 4. Paris, 1867.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Bede, Hist. Eccles., Lib. III., cap. 8. Ed. C. Plummer.
+Oxford, 1896.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> This applies to the Germanic peoples generally.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Line 1942. Ed. F. Holthausen. Heidelberg, 1906.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> Anglo-Saxon Chronicle, under 672. Ed. C. Plummer. 1892.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Moines d'Occident. Tom. 5, page 241. Paris, 1860.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Haddan and Stubbs, Councils, iii., 238. Abbesses Mildrith,
+Aetheldrith, Aette, Wilnoth, Hereswyth, sign the privilege
+granted to the churches and monasteries of Kent, by King
+Wihtred, 696/716.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Bede, Hist. Eccles., Lib. IV., cap. 23. (Cp. II. 14.) Ed.
+C. Plummer. Oxford, 1896.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> Lib. IV., cap. 24. Ed. C. Plummer. Oxford, 1896.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Bede, Hist. Eccles., Lib. IV., cap. 25.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Bede, Vita S. Cuthberhti, cap. 23. Ed. C. Plummer.
+Oxford, 1896.</p></div>
+
+<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Bede, Hist. Eccles., Lib. IV., cap. 25. Ed. C. Plummer.
+Oxford, 1896.</p></div>
+
+<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Bede, Hist. Eccles., Lib. IV., cap. 19. Ed. C. Plummer.
+Oxford, 1896.</p></div>
+
+<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Haddan and Stubbs, Councils, iii., 238.</p></div>
+
+<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> S. Aldhelmi opera. Migne, Pat. Lat. Tom. 89, col. 289.</p></div>
+
+<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> S. Aldhelmi opera. Migne, Pat. Lat. Tom. 89, cols. 103-162.</p></div>
+
+<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Under 718.</p></div>
+
+<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> By Rudolf of Fulda, a monk. He wrote about 836. A. SS.
+Boll., Sept. 28.</p></div>
+
+<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> Moines d'Occident. Tom. 5, page 320. Paris, 1860.</p></div>
+</div>
+
+<div class="trans1"><b>Transcriber's Note:</b>
+Minor spelling and
+typographical errors have been corrected without note.
+Punctuation has been normalised.</div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
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+The Project Gutenberg EBook of Early Double Monasteries, by Constance Stoney
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Early Double Monasteries
+       A Paper read before the Heretics' Society on December 6th, 1914
+
+Author: Constance Stoney
+
+Release Date: February 18, 2008 [EBook #24633]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK EARLY DOUBLE MONASTERIES ***
+
+
+
+
+Produced by Stephen Blundell and the Online Distributed
+Proofreading Team at http://www.pgdp.net (This file was
+produced from images generously made available by The
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+
+
+                   EARLY
+            DOUBLE MONASTERIES
+
+ A Paper read before the Heretics' Society
+           on December 6th, 1914
+
+
+                    BY
+             CONSTANCE STONEY
+        NEWNHAM COLLEGE, CAMBRIDGE
+
+
+                CAMBRIDGE:
+      DEIGHTON, BELL & CO., LIMITED.
+                  LONDON:
+         G. BELL & SONS, LIMITED.
+
+                   1915
+
+
+
+
+EARLY DOUBLE MONASTERIES.
+
+
+The system of double monasteries, or monasteries for both men and women,
+is as old as that of Christian monasticism itself, though the phrase
+"monasteria duplicia"[1] dates from about the C6. The term was also
+sometimes applied to twin monasteries for men; Bede uses it in this
+sense with reference to Wearmouth and Yarrow, while he generally speaks
+of a double monastery as "monasterium virginum."
+
+The use of the word "double" is important. The monastery was not mixed;
+men and women did not live or work together, and in many cases did not
+use the same Church; and though the chief feature of the system was
+association, there was in reality very little, when compared with the
+amount of separation. In time, the details of organisation varied, such,
+for example, as whether an abbot or an abbess ruled the whole monastery,
+though it was generally the latter. Details of the rule of the community
+naturally altered at different times and in different places, but the
+essential character remained the same.
+
+As to the object of such an arrangement, opinions differ. Some have
+regarded it as a sort of moral experiment; others have seen in it only
+the natural outcome of the necessity for having priests close at hand to
+celebrate Mass, hear confessions and minister in general to the
+spiritual needs of the nuns. There is, too, the practical side of the
+plan--namely, that each side of the community was economically dependant
+on the other, as will be seen later. However this may be, the practice
+of placing the two together under one head seems to be as ancient as
+monasticism itself.
+
+The double monastery in its simplest form was that organisation said to
+have been founded in the C4 by S. Pachomius,[2] an Egyptian monk. He
+settled with a number of men, who had consecrated themselves to the
+spiritual life, at Tabenna, by the side of the Nile. About the same
+time, his sister Mary went to the opposite bank of the Nile, and began
+to gather round her women disciples.
+
+This settlement soon became a proper nunnery under the control of the
+superior of the monks, who delegated elderly men to care for its
+discipline. With the exception of regulations concerning dress, both
+monks and nuns observed the same rule which S. Pachomius wrote for
+them[3]. It was very simple. There were to be twelve prayers said
+during the day, twelve at twilight, twelve at night, and a psalm at each
+meal. Mass was celebrated on Saturday and Sunday. Meals were to be eaten
+all together and the amount of food was unlimited. A monk could eat or
+fast as he pleased, but the more he ate, the more work must he do. They
+were to sleep three in a cell. No formal vows were to be taken, but the
+period of probation before entry into the community, was to be three
+years. The men provided the food, and did the rough work for the women,
+building their dwellings, etc., while the women made clothes for the
+men. When a nun died her companions brought her body to the river bank
+and then retired; presently some monks fetched away the body, rowed back
+across the Nile, and buried it in their cemetery.[4]
+
+That the communities of S. Basil and his sister Macrina (also in the C4)
+were of this type, may be seen from the rule of S. Basil. The
+communities, like those of Pachomius, were on opposite banks of a
+river--in this case, the Iris; and Macrina's nunnery is supposed to have
+been in the village of Annesi, near Neo-Caesarea, and founded 357 A.D.
+In her nunnery lived her mother and her younger brother Peter, who
+afterwards became a priest. The life of this saintly family and the
+relation between the two communities may be learned from the charmingly
+written Life of S. Macrina by her brother Gregory of Nyssa.[5]
+
+The Rule of S. Basil is written in the form of question and answer, and
+much of it refers to the relations between monks and nuns, while all
+impress upon the religious the duty of giving no occasion to the enemy
+to blaspheme. "May the head of the monastery speak often with the
+abbess? May he speak with any of the sisters other than the abbess, on
+matters of faith? May the abbess be angry if a priest orders the sisters
+to do anything without her knowledge? If a sister refuses to sing the
+psalms, is she to be compelled to do so?" All the answers urge both
+parts of the community to avoid giving ground for scandal. The nuns, in
+this case, seem to have had a separate church, for Gregory speaks of the
+"Chorus of Virgins" who awaited him when he came to visit his sister
+Macrina on her death bed. There were, too, schools for boys and girls
+attached to S. Basil's house, for he makes regulations concerning their
+education.
+
+There is practically no evidence for double monasteries in the C5, but
+at the opening of the C6 we find them again. In the West the earliest
+monastic communities had been founded by S. Martin of Tours, first at
+Milan in 371 and afterwards in Gaul, which from then became the chief
+monastic centre.
+
+It is here, then, that another brother and sister figure as the founders
+of a double monastery. S. Caesarius, Bishop of Arles,[6] persuaded his
+sister Caesaria to leave Marseilles, where she was in a convent, and
+join him at Arles to preside over the women who had gathered there to
+live under his guidance; and the rule which he afterwards wrote for
+these nuns is the first Western rule for nuns, and was afterwards
+followed in many double monasteries.[7] He arranged it, as he himself
+says, according to the teachings of the fathers of the Church. He
+stipulates that all joining the community shall, on their entry,
+renounce all claims to outside property. Only those women are to enter
+who accept the rule of their own accord and are prepared to live in
+perfect equality and without servants. Much attention is paid in the
+rule to the instruction of the nuns; they were to devote considerable
+time to music, as being an art through which God could fittingly be
+praised; to be taught reading and writing; to practice cooking, and
+weaving both of Church vestments and their own clothing.
+
+They were to attend to the sick and infirm, and above all they were not
+to quarrel. They were not entirely cut off from the outside world, since
+they were permitted to entertain women from other convents; but, says
+the Rule, "Dinners and entertainments shall not be provided for
+churchmen, laymen and friends." We have only indirect evidence that
+Arles was a double monastery. The confusion, for example in Caesarius's
+will between his two foundations of S. John's and S. Mary's, resolves
+itself, if we suppose that the monks were at the one, and the nuns at
+the other, and that they associated in the great church in the
+monastery, described by the authors of the Life of S. Caesarius, as
+being dedicated to S. Mary, S. John and S. Martin.[8] Such an
+arrangement was common in later double monasteries.
+
+Another famous C6 monastery in Gaul now supposed to have been double was
+that of S. Rhadagund at Poitiers about 566.[9] S. Rhadagund was married
+to King Clothair against her will, and their life together was a series
+of quarrels. She was so devoted to charitable work, we are told, that
+she often annoyed the King by keeping him waiting at meals, left him
+whenever possible and behaved in such a way that the king declared that
+he was married to a nun rather than a queen. Finally the murder of her
+young brother, at the instigation of the king, determined her to leave
+the court, and flying to the protection of Bishop Medardus, she
+demanded to be consecrated a nun.[10]
+
+After some natural hesitation on the part of the Bishop, she was made a
+Deaconess--a term applying to anyone who, without belonging to any
+special order, was under the protection of the Church.[11] She devoted
+herself to the relief of every kind of distress, bodily and spiritual;
+and at length the desire came to her to provide permanently for the men
+and women who came to her for help. So, on an estate which she owned at
+Poitiers, she founded a nunnery dedicated to the Holy Name, and,
+probably at the same time, the house for men, separated from the convent
+by the town wall and dedicated to the Blessed Virgin Mary. It was in S.
+Mary's that Rhadagund was buried and after her death, her name was added
+to the dedication. Beside this evidence of association between the two
+houses, the only other is the correspondence of Rhadagund and the Abbess
+Agnes with the poet Fortunatus, who was probably a monk of S. Mary's. He
+certainly seems to have been the director and counsellor of the nuns,
+and to have been often engaged in business for them; but he did not live
+in the same house with them for in one of his letters he laments the
+fact. His letters and verses addressed to the two women throw a strong
+light on the friendship, and real affection which existed among the
+three friends. He says that he will work day and night for Rhadagund,
+draw the water, tend the vines and the garden, cook, wash dishes,
+anything, rather than that she should do the heavy and menial work of
+the house. He begs the abbess Agnes to talk often of him with the
+sisters that he may feel more really that she is his mother. He sends
+gifts of flowers for their sanctuary, and baskets which he has plaited;
+and with a basket of violets he sends the following charming verses.[12]
+(I give a translation which must necessarily be inadequate.)
+
+"If the season had yielded me white lilies, according to its wont, or
+red roses with sweet smelling savour, I had plucked them from the
+countryside, or from the turf of my little garden, and had sent them,
+small gifts for great ladies! But since I lack the first, I e'en pay the
+second, for he presents roses in the eyes of love, who offers only
+violets. Yet, these violets I send are, among perfumed herbs, of noble
+stock, and with equal grace breathe in their royal purple, while
+fragrance with beauty vies to steep their petals. May you, likewise,
+both have each charm that these possess, and may the perfume of your
+future reward be a glory that blooms everlastingly."
+
+The nuns of Ste. Croix, too, seem not to have been lacking in
+generosity. Fortunatus frequently thanks them for gifts of eggs, fruit,
+milk, etc.; and on one occasion he receives more dishes than one servant
+could carry. He must have stood in some official relation to Rhadagund,
+for such freedom of intercourse to be possible; and if his verses
+sometimes suggest the courtier rather than the monk, it must be
+remembered that they are the work of a poet who had first been a friend
+of princes and was among the most fashionable men of letters of his day
+in Ravenna; and that they are addressed to a woman who was, after all, a
+queen.
+
+In 587 Rhadagund died and Bishop Gregory of Tours tells how greatly she
+was mourned by the whole community, and how some 200 women crowded round
+her bier, bewailing their loss. One of them, the nun Baudonivia, several
+years afterwards, cannot, she says, even speak of the death of Rhadagund
+without being choked with sobs.[13]
+
+It will be seen from these examples, that in all probability, the
+origin of the double monastery need not be sought, as has been supposed,
+in Ireland, since it seems to have been known in Gaul before S.
+Columbanus and his Irish disciples landed there and preached a great
+religious revival, at the end of the C6. Indeed, though there are
+scattered notices in the lives of the Irish saints, which seem to
+suggest that there were double monasteries in Ireland in very early
+times, there is no definite evidence until the description in
+Cogitosus's "Life of S. Bridget," of one at Kildare, probably in the C8.
+The monasteries actually founded by S. Columbanus himself, were all for
+men.
+
+On the other hand, the double monastery seems always to have flourished
+wherever the fervour of the Irish missionaries penetrated. Perhaps, as
+Montalembert[14] suggests, the ideal atmosphere of divine simplicity and
+single-mindedness which characterised them, was particularly favorable
+to the growth of such an institution.
+
+S. Columbanus dedicated Burgundofara, or Fara, as a child, to the
+religious life; and she afterwards founded the monastery of Brie to the
+south-east of Paris, which we learn from Jonas, who was a monk there,
+and from Bede, was a double monastery.
+
+It is clear that this house was one of those ruled by an abbess, for
+Jonas says that no distinction was recognised between the sexes, and
+that the abbess treated both alike. The discipline here, however, seems
+to have been very severe, for he adds that some of the new nuns tried to
+escape by ladders from the dormitory. Brie is interesting to us as
+forming one of the links between Continental and English monasticism at
+this time. Bede says of the daughter of Erconberht, King of Kent, "She
+was a most virtuous maiden, always serving God in a monastery in France,
+built by a most noble abbess, Fara by name, at a place called Brie; for
+at that time, but few monasteries being built in the country of the
+Angles, many were wont, for the sake of monastic conversation, to repair
+to the monasteries of the Franks or Gauls; and they also sent their
+daughters there to be educated and given to their Heavenly Bridegroom,
+especially in the monasteries of Brie, Chelles, and Andelys."[15]
+
+He adds that two daughters of King Anna of East Anglia, "though
+strangers, were for their virtue made abbesses of the monastery of
+Brie."
+
+Little is known of Andelys, except that it was founded by Queen
+Clotilda. At Chelles, founded by Queen Bathilda in 662, ten miles from
+Paris, on the river Marne, many famous persons, both men and women,
+received their education. Among them was a Northumbrian princess,
+Hereswith, whose sister was Hild, the most famous of English abbesses.
+
+The prevalence and influence of the double monastery in England may
+perhaps be better understood by a reference to the position of women
+generally in Anglo-Saxon society. Nothing astonished the Romans more
+than the austere chastity of the Germanic women, and the religious
+respect paid by men to them, and nowhere has their influence been more
+fully recognised or more enduring than among the Anglo-Saxons. This fact
+largely accounts for the extreme importance attached by them to marriage
+alliances, particularly those between members of royal houses.[16] These
+unions gave to the princess the office of mediatrix; in Beowulf she is
+called Freothowebbe, "the peace-weaver."[17] From this rose the high
+position held by queens. Their signatures appear in acts of foundation,
+decrees of councils, charters, etc. Sometimes they reigned with full
+royal authority, as did Seaxburg, Queen of the West Saxons, after the
+death of her husband.[18] From the beginning of Christianity in England,
+the women, and particularly these royal women, were as active and
+persevering in furthering the Faith, as their men. "Christianity," says
+Montalembert,[19] "came to a people which had preserved the instinct
+and sense of the necessity for venerating things above," and "they at
+least honoured the virtue which they did not themselves always
+practise."
+
+Consequently, when the young Anglo-Saxon women, having been initiated
+into the life of the cloister abroad, returned to England to found
+monasteries in their own land, they were received by their countrymen
+with reverence and respect. This respect soon expressed itself in the
+national law, which placed under the safeguard of severe penalties the
+honour and freedom of those whom it called the "Brides of God."
+
+Princesses, royal widows, sometimes reigning queens, began to found
+monasteries, where they lived on terms of equality with the daughters of
+ceorls and bondmen; and perhaps it is fair to say that it was not the
+lowest in rank who made the greatest sacrifice.
+
+But the influence of these women did not cease with their retirement to
+the cloister. When one of them, by the choice of her companions, or the
+nomination of the bishops, became invested with the right of governing
+the community, she was also given the liberties and privileges of the
+highest rank. Abbesses often had the retinue and state of princesses.
+They were present at most great religious and national gatherings, and
+often affixed their signatures to the charters granted on these
+occasions.[20]
+
+I have already referred to one of the greatest of these abbesses, Hild
+of Whitby. She was the grandniece of Edwin, the first Christian King of
+Northumbria and had been baptised with her uncle at York in 627 by the
+Roman Missionary Paulinus.[21] Bede says that, before consecrating her
+life to religion, "she had lived thirty-three years very nobly among her
+family." When she realised her vocation, she went into East Anglia where
+her brother-in-law was king, intending to cross over to the continent
+and take the veil at Chelles. She spent a year here in preparation, but
+before she could accomplish her purpose, Bishop Aidan invited her to the
+north, to take charge of the double monastery of Hartlepool, which had
+been founded by Heiu, the first nun in England. "When," says Bede, "she
+had for some years governed this monastery, wholly intent upon
+establishing the regular life, it happened that she also undertook the
+construction or arrangement of a monastery in the place which is called
+Streonesheal (Whitby), and diligently accomplished the work enjoined
+upon her. For in this monastery, as in the first, she established the
+discipline of the regular life, and indeed, she taught there also,
+justice, piety, chastity, and other virtues, but especially the guarding
+of peace and charity; so that, after the example of the primitive
+church, no one there was rich and none poor, all things were common to
+all and no one had property. So great was her prudence, moreover, that
+not only ordinary persons in their necessity, but even kings and princes
+sought and received counsel of her. She made those who were under her
+direction give so much time to the reading of the Divine Scriptures, and
+exercise themselves so much in the works of righteousness, that many
+could readily be met with there, who were fit to take up ecclesiastical
+office, that is, the service of the altar." Bede goes on to mention six
+men from Hild's monastery, who afterwards became bishops. The most
+famous was perhaps S. John of Beverley, who was first bishop of Hexham,
+and afterwards of York, and who was noted for his piety and learning.
+Aetta held the see of Dorchester for a time. Bosa, another scholarly
+disciple of Hild, became Archbishop of York, and Tatfrith was elected
+bishop of the Hwicce, though he died before his consecration.
+
+None of these, however, have a greater claim to be remembered than the
+cow-herd Caedmon, the first English poet, and the story as given by Bede
+is perhaps one of the most charming in his Ecclesiastical History.[22]
+Apart from the literary interest attaching to the story, his life shows
+some of the details in outward organisation of these great double
+monasteries. Before his entry into the monastery, says Bede, he was
+advanced in years, and yet had so little skill in music that he was
+unable to take his turn at feasts in singing and playing on the harp, an
+accomplishment common to high and low among the Anglo-Saxons and kindred
+nations.
+
+The story is familiar: on one occasion when the feast was over, he left
+the hall as soon as he saw the harp being passed, according to custom,
+from hand to hand. He went out to the cattle-sheds, tended the beasts
+and lay down to sleep. In a dream he heard a voice, "Caedmon, sing me
+something." He answered, "I know not how to sing; and for this cause I
+came out from the feast and came hither because I knew not how." Again
+he who spoke with him said, "Nevertheless, thou canst sing me
+something." Caedmon said, "What shall I sing?" He answered, "Sing me the
+Creation." Then Bede relates how the cow-herd sang songs before unknown
+to him, in praise of "the Creator, the Glorious Father of men, who first
+created for the sons of earth, the heaven for a roof, and then the
+middle world as a floor for men, the Guardian of the Heavenly Kingdom."
+When the abbess Hild heard of the miracle, she instructed him in the
+presence of many learned men to turn into verse a portion of the
+Scriptures. He took away his task and brought it to them again
+"composed in the choicest verse." Thereupon the abbess, says Bede,
+"embracing and loving the gift of God in the man, entreated him to leave
+the secular, and take upon him the monastic life, and ordered him to be
+instructed in sacred history." So he was received into Whitby monastery
+with all his family "and," continues the story, "all that he could learn
+he kept in memory, and like a clean beast chewing the cud, he turned it
+all into the sweetest verse, so pleasant to hear, that even his teachers
+wrote and learned at his lips."
+
+The story throws a good deal of light on the way in which a large double
+monastery was organised. One gathers from it that not only isolated
+monks and nuns were received into the community but sometimes whole
+families. Caedmon entered "cum omnibus suis," which is generally taken
+to mean that his whole family were received with him. We see from it,
+too, how earnest was the desire of the superiors of the monasteries to
+instruct the ignorant; how rich and poor alike in the C7 might aspire to
+the monastic life, the only passport being the honest desire to serve
+God in the best possible way.
+
+Again in the latter part of the story, dealing with Caedmon's sickness
+and death, there is evidence of how the aged, the sick and the dying
+were tended with special care.
+
+Whitby was not only an important religious but also political centre
+and the abbesses took by no means a small part in controversy. At the
+Synod of Whitby[23] held here in 664, when the respective claims of
+Irish and Roman ecclesiastical discipline were discussed, Hild took the
+side of the Irish Church; while her successor, Aelflaed, interested
+herself in the doings of her brother, King Egfrith. Hild reigned thirty
+years at Whitby and died after many years of suffering, during which she
+never failed to teach her flock, both in public and in private. All that
+we know of her character, indicates a strong and vivid personality, a
+mind keenly alive to the necessities of the age, and a will vigorous
+enough to be successful in providing for them where opportunity
+occurred. She had a worthy successor in Aelflaed, a friend of the holy S.
+Cuthbert. Bede says of her that "she added to the lustre of her princely
+birth the brighter glory of exalted virtue," and that she was "inspired
+with much love toward Cuthbert, the holy man of God."[24]
+
+On one occasion she had fallen seriously ill, and expressed a wish that
+something belonging to S. Cuthbert could be sent to her. "For then," she
+said, "I know I should soon be well." A linen girdle was sent from the
+Saint, and the abbess joyfully put it on. The next morning she could
+stand on her feet and the third day she was restored to perfect health.
+Later, a nun was cured of a headache by the same girdle, but when next
+it was wanted, it could nowhere be found. Bede argues quaintly that its
+disappearance was also an act of Divine Providence, since some of the
+sick who flocked to it might be unworthy, and, not being cured, might
+doubt its efficacy, while in reality, their own unworthiness was to
+blame. "Thus," he concludes, "was all matter for detraction removed from
+the malice of the unrighteous."
+
+A contemporary of Hild's was Aebbe, a princess of the rival dynasty of
+Bernicia, and sister of the royal saint, King Oswald, and of Oswy, the
+reigning king. Her brother intended to give her in marriage to the king
+of the Scots, but she herself was opposed to the alliance. Her family
+had embraced the Christian religion in exile, and she determined to
+follow the monastic life.
+
+Accordingly, she built a double monastery, apparently in imitation of
+Whitby, at Coldingham on the promontory still called S. Abb's Head. She
+does not seem, however, to have maintained, like Hild, the discipline
+and fervour of which she herself gave an example; for Bede notes here a
+rare example of those disorders of which there were certainly far fewer
+in England at this time than anywhere else.[25] Aebbe was apparently in
+ignorance of the relaxation of discipline in her monastery until she
+was warned of it by an Irish monk of her community, named Adamnan.
+
+As he was walking with the abbess through the great and beautiful house
+which she had built, he lamented with tears, "All that you see here so
+beautiful and so grand will soon be laid in ashes!" The astonished
+abbess begged an explanation. "I have seen in a dream," said the monk,
+"an unknown one who has revealed to me all the evil done in this house
+and the punishment prepared for it."
+
+And what, one naturally asks, are these crimes for which nothing short
+of total destruction of the splendid house is a severe enough visitation
+from Heaven? Adamnan continues "The unknown one has told me that he
+visited each cell and each bed, and found the monks, either wrapt in
+slothful sleep, or awake, eating irregular meals and engaged in
+senseless gossip; while the nuns employ their leisure in wearing
+garments of excessive fineness, either to attire themselves, as if they
+were the brides of men, or to bestow them on people outside." One must
+admit that here and there in the writings of the period, there are
+references to this worldliness in some monasteries; but whatever may
+have been the state of things at a later date, there does not seem to be
+evidence of graver misdeeds in these early years of monasticism in
+England. Bede uses perhaps unnecessary severity in speaking of renegade
+monks and nuns so-called, since he is admittedly speaking from hearsay
+and not about disorders which came under his own observation. Whatever
+the sins of Coldingham may have been, the community at a later date
+atoned for them, for in the C9, when the Danes invaded Northumbria, and
+killed the men of this monastery, among others, the nuns are said to
+have mutilated their faces in order to escape the marauders. The Danes,
+in fury at the loss of their prey, burned the monastery to the ground,
+and all that remains to mark the site is a small ruined chapel.
+
+At Ely there was also a double monastery founded by Aethelthryth,[26]
+later known as S. Awdrey. She was the daughter of Anna, King of the East
+Angles, and therefore a niece of the great abbess Hild. She was married,
+for the second time, probably for political reasons, when over thirty
+years old to King Egfrith of Northumbria, then a boy of fifteen. After
+living with him for twelve years, she left him and went to Coldingham,
+where she received the veil. Whether Egfrith agreed to this or not, it
+is impossible to say. There are reasons for believing that he was, at
+any rate, unwilling; for Bede says that she had long requested the king
+to permit her to lay aside worldly cares and serve God in a monastery
+and that she at length, with great difficulty, prevailed.
+
+She remained at Coldingham for a year and then went to Ely, the island
+in the fens given to her by her first husband; and there she built a
+monastery, of which she became abbess.
+
+She renounced all the splendours and even ordinary comforts of her
+former royal life. Bede says that from the time that she entered the
+monastery, she wore no linen, but only woollen garments, rarely washed
+in a hot bath, unless just before any of the great festivals, such as
+Easter, Whitsuntide, and the Epiphany; and then she did it last of all,
+after having, with the assistance of those about her, first washed the
+other nuns.
+
+After presiding over the monastery six or seven years, she died of a
+tumour in her throat, which she used to say was sent as a punishment for
+her excessive love of wearing necklaces in her youth. Hence the "tawdrey
+lace" of "The Winter's Tale" and elsewhere, which was a necklace bought
+at S. Awdrey's Fair, held on the day of her festival, October 17th. She
+was succeeded by her sister, Seaxburh, the widow of Erconberht, King of
+Kent, who had founded a double monastery at Sheppey, of which she was
+the first abbess. There is no mention of monks as well as nuns before
+her reign. Her daughter, Ermengild, succeeded her as Abbess of Sheppey,
+and at her mother's death, of Ely. Ermengild's daughter, Werburh (the
+famous S. Werburh of Chester), also became abbess of Sheppey and Ely in
+succession.
+
+In the same way, Minster in Thanet remained in the family of its
+foundress, Eormenburg or Domneva, as she is sometimes called, the wife
+of the Mercian prince Merewald. According to tradition she received the
+land from Egbert of Kent, as wergild for the murder of her two brothers.
+She asked for as much land as her tame deer could cover in one course,
+and she thus obtained about ten thousand acres, on which she built her
+monastery. Her daughter, Mildred, who succeeded her as abbess, acquired
+greater fame. She was educated at Chelles, and was there cruelly
+ill-treated by the abbess, who was inappropriately named Wilcona, or
+Welcome. She wished to marry Mildred to one of her relatives, and when
+the girl refused, she put her into a furnace. When that punishment
+failed, she pulled her hair out. Mildred adorned her psalter with the
+ravished hair and sent it to her mother. Finally she escaped and
+returned home. Her name is among the five abbesses who signed a charter
+granting church privileges at a Kentish Witanagemot.[27] Her successor,
+Eadburg, or Bugga, built a splendid new church in the monastery, which
+is described in a poem attributed to Aldhelm.[28] The high altar was
+hung with tapestries of cloth of gold, and ornamented with silver and
+precious stones. The chalice, too, was of gold, and set with jewels;
+there were glass windows, and from the roof there hung a silver censer.
+Mention is made of the united singing of the monks and nuns in the
+church.
+
+Eadburg and her mother, a certain Abbess Eangyth, were both friends of
+Boniface, the great English missionary bishop of Mainz, the "Apostle of
+Germany." Eangyth writes to him of her troubles as abbess of a double
+monastery, of the quarrels among the monks, the poverty of the house,
+and the excessive dues which had to be paid to the king and his
+officials. In one letter Boniface thanks Eadburg for books and clothes,
+and asks if she will write out for him in gold letters the Epistles of
+S. Peter, that he may have the words of the Apostle before his eyes when
+he preaches.
+
+Repton was another double monastery under an abbess, though nothing is
+known of its foundation. Some information about it is gained from the
+Life of S. Guthlac by Felix. Guthlac was a noble of Mercia, and in his
+youth a great warrior; but at the age of twenty-four, he went to Repton
+and received the tonsure under the abbess Aelfthryth. Her rule was
+apparently very strict, for we find Guthlac getting into trouble for
+breaking a rule by _not_ drinking wine.
+
+Several chapters in Bede's Ecclesiastical History are devoted to stories
+of the double monastery at Barking, which was one of the most famous. It
+was founded by Erconwald, who afterwards became bishop of London. He
+built one for himself at Chertsey, and one for his sister Aethelburg at
+Barking, and, as Bede says, "established them both in regular discipline
+of the best kind." This monastery included both a hospital and a school,
+under the energetic rule of its first abbess.
+
+Hildelith succeeded Aethelburg, and it was for her and her companions
+that the scholar Aldhelm, bishop of Sherborne, wrote his work, "De
+Laudibus Virginitatis."[29] He speaks of the nunnery as a hive where the
+nuns work like little bees, for they collect everywhere material for
+study. Their industry is not confined to the study of Holy Scripture. He
+speaks of them as searching carefully into the writers of history, as
+having a knowledge of ancient law and chronography, and in writing, of
+the rules of grammar and orthography, punctuation, metre, together with
+the use of allegory and tropology; all of which goes to prove that the
+field of secular knowledge was not particularly limited for nuns in
+those days. Aldhelm enlarges on the charms of their peaceful life in the
+nunnery, and the opportunities for thought and study it affords them. He
+recommends the works of Cassian and Gregory for their reading, and warns
+them against pride, a special temptation to those who have adopted the
+religious life.
+
+Again there comes the warning against worldliness in both monk and nun.
+Some of the men, he says, contrary to the rule of the regular life,
+wear gay clothing. "The appearance of the other sex, too, corresponds:
+a vest of fine linen of hyacinth blue is worn, and above it a scarlet
+tunic with hood and sleeves of striped silk; on the feet are little
+shoes of red leather; the locks on the forehead and temples are waved
+with a curling-iron; the dark grey head-veil has given place to white
+and coloured head-dresses, the folds of which are kept in place by
+fillets and reach right down to the feet; the nails are pared to
+resemble the talons of a falcon." Aldhelm condemns all this, but hastens
+to add that of course he is addressing no one in particular. The work
+closes with an affectionate greeting to those whom he calls the Flowers
+of the Church, Pearls of Christ, his monastic sisters and scholarly
+pupils, whose prayers he always desires.
+
+In Wessex the double monastery of Wimborne was the most important of its
+time, and most famed for its literary activity. According to the
+Anglo-Saxon Chronicle,[30] it was founded by Cuthburg, sister of Ine,
+king of Wessex. Most of our knowledge of the community comes from the
+Life of S. Lioba[31] ('the beloved'), who was educated there during the
+reign of the Abbess Tetta, another sister of the royal founder. The
+author of S. Lioba's Life describes the arrangement at Wimborne. He says
+that there were two monasteries there, one for clerks and the other for
+women. The two houses were surrounded by high walls and the monastery
+was well endowed. No nun could obtain permission to go to the monks'
+house, and no man might enter the nuns' convent, except the priests who
+came to celebrate in their church. One gathers from this that there was
+not a common church for both sides of the community, as was often the
+case. The abbess gave any necessary orders to the monks through a
+window. No woman was admitted to the community unless she undertook not
+to attempt to leave it except for very urgent reasons and by permission
+of the abbess.
+
+Some idea of its size may be gathered from the fact that there were five
+hundred nuns at Wimborne. That strength and tact were needed to rule
+them is shown by one amusing if lamentable episode.
+
+A very religious virgin was placed in authority over the novices, and
+she was so hated by them on account of her severity that even after her
+death the young nuns could not forget; and rushing out, they trampled
+upon her grave, with curses, until the mound became a hole half a foot
+deep. The abbess Tetta rebuked them for their unchristian behaviour, and
+ordered a three days' fast and penance, after which the culprits
+apparently recovered their senses.
+
+Lioba herself seems to have had an attractive personality, and to have
+gained the affection both of the abbess and the other nuns. A little
+letter of hers is extant, wherein she writes to Boniface recalling
+herself to his mind and claiming relationship with him through her
+mother. She also encloses some Latin verse for his criticism. She says,
+"This too, I ask, that you will correct the mistakes of this letter, and
+send me a few words as a proof of your goodwill. I have composed the
+little verses written below, according to the rules of prosody, not from
+pride, but from a desire to cultivate the beginnings of a slender
+genius, and because I wanted your help. I learnt the art from Eadburga,
+my mistress, who devotes herself unceasingly to searching Divine Law."
+
+When Boniface was establishing religious houses in Germany he sent to
+Abbess Tetta, asking that Lioba might be allowed to come over and help
+him. She went, and Boniface put the monastery of Bischofsheim on the
+Tauber, a tributary of the Main, under her care. Here she carried on the
+traditions of Wimborne, for she taught and encouraged learning in every
+way. Her rule was sane and wise. Her biographer says of her, "She was
+careful always not to teach others what she herself did not practise.
+Neither conceit nor overbearing found any place in her disposition; but
+she was gentle and kind to everyone without exception. She was beautiful
+as an angel and her conversation was charming. Her intellect was
+renowned, and she was able in counsel. She was catholic in faith, most
+patient in hope, and of widespread charity. Though her face was always
+cheerful, she never broke into hilarious laughter. No one ever heard an
+ill-natured remark fall from her lips, and the sun never went down upon
+her wrath. Though she provided food and drink with the greatest
+liberality for others, she was very moderate herself; and the cup from
+which she used to drink was called by the sisters, on account of its
+size, 'darling's little mug.'"
+
+She knew that a heedful mind is necessary for both prayer and study, and
+so she insisted upon moderation in holding vigils. She allowed herself,
+and the sisters under her, a short rest after dinner, especially in the
+summer time; and would never willingly allow people to stay up late; for
+she maintained that loss of sleep meant loss of intelligence, especially
+in reading. Her methods were undoubtedly successful, for Rudolf says
+that among the other convents for women in Germany, there was scarcely
+one which had not teachers trained under Lioba, so eagerly sought after
+were her pupils.
+
+Here this account of some early double monasteries must end. In England
+they probably existed right up to the Danish invasions of 870, and
+disappeared in the general devastation of the country during the
+succeeding years. The organisation, however, appears again in this
+country in the C12, and even as late as the C15. The order of S. Gilbert
+of Sempringham in the C12 was a double one, and the only order which
+actually had birth in England. It was, however, entirely lacking in that
+intellectual activity which was a special feature of the earlier double
+monasteries, among both men and women, and which, from the secular point
+of view, gave to the Anglo-Saxon nunneries a place not incomparable with
+the women's colleges of the present day. The latest double monastery in
+England was that of S. Bridget of Sion, near Isleworth, on the Thames.
+
+Reference has been made only to the more important early double
+monasteries in England; but there are others which may or may not come
+under this category. Of these some are Whitern in Galloway, Carlisle,
+Caistor in Northamptonshire, Gloucester, Strenshall in Staffordshire,
+and Lyminge in Kent.
+
+It is uncertain whether Bischofsheim, in Germany, under the abbess
+Lioba, was a double monastery, but the arrangement is known to have
+existed in Germany in the C8 and later. There are also traces of them in
+Italy, and considerable evidence for the same sort of system in Spain,
+but time does not allow of dealing with them here.
+
+Finally, the double monastery did not flourish or find much favour in
+the more sophisticated ages of Christianity, but generally followed an
+outburst of religious enthusiasm in the earlier centuries of the Faith.
+"It was," says Montalembert, "a peculiarity belonging to the youth of
+the church, which, like youth in all circumstances, went through all the
+difficulties, dangers, and storms of that age, and which in maturer
+times gave way before a more practical, if less ideal, outlook on
+life."[32]
+
+
+FOOTNOTES:
+
+[1] "Monasteria duplicia ut appellantur." Corp. Jur. Civ. (Krueger)
+Codex I. iii., 43.
+
+[2] Vita Pachom. Migne, Pat. Lat., tom. 73, cap. 28, col. 248. Paris,
+1849.
+
+[3] Regula S. Pachomii. Gallandius Bib. Vet. Pat., tom. 4, p. 718.
+Venice, 1765.
+
+[4] Vita Pachom. Migne, Pat. Lat., tom. 73, cap. 28, col. 248. Paris,
+1849.
+
+[5] Lives of Women Saints. Translated by an early author (unknown)
+probably 1610-1615. Edited by C. Horstmann (E.E.T.S.), 1886.
+
+[6] Migne, Pat. Lat., tom. 67, col. 1001.
+
+[7] Bateson, Mary, "Origin and Early History of Double Monasteries."
+Transactions of the Royal Historical Society, Vol. XIII., p. 141.
+
+[8] Bateson, Mary, op. cit., p. 143.
+
+[9] Gregorius Turon, Hist. Franc., Lib. 3, cap. 7.
+
+[10] Nisard, Vie de Fortunat, chap. 52. Paris, 1887.
+
+[11] Eckenstein, Lina, Woman under Monasticism. Page 54. Cambridge,
+1896.
+
+[12]
+
+    Tempora si solito mihi candida lilia ferrent
+    Aut speciosa foret suave rubore rosa,
+    Haec ego rure legens aut caespite pauperis horti
+    Misissem magnis munera parva libens;
+    Sed quia prima mihi desunt, vel solvo secunda,
+    Profert qui violas, fert et amore rosas.
+    Inter odoriferas tamen has quas misimus herbas
+    Purpureae violae nobile germen habent,
+    Respirant pariter regali murice tinctae
+    Et saturat foliis hinc odor, inde decor.
+    Hae quod utrumque gerunt pariter habeatis utraque
+    Et sit mercis odor flore perenne decus.
+    (Nisard, Poesies de Fortunat, Lib. 8, vi. Paris, 1887.)
+
+[13] Gregorius Turon, De Gloria Confessorum, cap. 106.
+
+[14] Moines d'Occident. Tom. V., cap. 4. Paris, 1867.
+
+[15] Bede, Hist. Eccles., Lib. III., cap. 8. Ed. C. Plummer. Oxford,
+1896.
+
+[16] This applies to the Germanic peoples generally.
+
+[17] Line 1942. Ed. F. Holthausen. Heidelberg, 1906.
+
+[18] Anglo-Saxon Chronicle, under 672. Ed. C. Plummer. 1892.
+
+[19] Moines d'Occident. Tom. 5, page 241. Paris, 1860.
+
+[20] Haddan and Stubbs, Councils, iii., 238. Abbesses Mildrith,
+Aetheldrith, Aette, Wilnoth, Hereswyth, sign the privilege granted to
+the churches and monasteries of Kent, by King Wihtred, 696/716.
+
+[21] Bede, Hist. Eccles., Lib. IV., cap. 23. (Cp. II. 14.) Ed. C.
+Plummer. Oxford, 1896.
+
+[22] Lib. IV., cap. 24. Ed. C. Plummer. Oxford, 1896.
+
+[23] Bede, Hist. Eccles., Lib. IV., cap. 25.
+
+[24] Bede, Vita S. Cuthberhti, cap. 23. Ed. C. Plummer. Oxford, 1896.
+
+[25] Bede, Hist. Eccles., Lib. IV., cap. 25. Ed. C. Plummer. Oxford,
+1896.
+
+[26] Bede, Hist. Eccles., Lib. IV., cap. 19. Ed. C. Plummer. Oxford,
+1896.
+
+[27] Haddan and Stubbs, Councils, iii., 238.
+
+[28] S. Aldhelmi opera. Migne, Pat. Lat. Tom. 89, col. 289.
+
+[29] S. Aldhelmi opera. Migne, Pat. Lat. Tom. 89, cols. 103-162.
+
+[30] Under 718.
+
+[31] By Rudolf of Fulda, a monk. He wrote about 836. A. SS. Boll., Sept.
+28.
+
+[32] Moines d'Occident. Tom. 5, page 320. Paris, 1860.
+
+
+
+
+Transcriber's Note:
+
+    Minor spelling and typographical errors have been corrected without
+    note. Punctuation has been normalised.
+
+
+
+
+
+
+End of Project Gutenberg's Early Double Monasteries, by Constance Stoney
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