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«Credere Virginem in Corde Per Fidem». Images of Mary in the Libri Carolini

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«Credere Virginem in Corde Per Fidem». Images of Mary in the Libri Carolini «CREDERE VIRGINEM IN CORDE PER FIDEM». IMAGES OF MARY IN THE LIBRI CAROLINI Diego Ianiro References to the Virgin Mary are quite rare in the writings produced at the court of Charlemagne before 794.1 With the doubtful exception of marian sermons gathered in the homiliary of Paul the Deacon, among the works released between the Admonitio generalis (789) and the Council of Frankfurt (794) it is possible to find several mentions of the Mother of God only in the Libri Carolini.2 Paul’s homiliary was in fact commissioned by Charlemagne, as it is clearly stated in its prefatory letter known as Karoli epistola generalis,3 in a period that cannot be determined with precision: in recent scolarship it ranges approximately from 786, the year before Paul’s return to Monte Cassino, to 796/799,4 the alleged date of his death. Moreover, as the homiliary still awaits a 23RD INTERNATIONAL CONGRESS OF BYZANTINE STUDIES, BELGRADE 23 AUGUST 2016. Thematic Sessions of Free Communications: New Feasts, New Sermons: The Cult of Mary on the Eve of Iconoclasm, in Byzantium and Beyond (Faculty of Philology, Room 11 - 15.30) 1 The amount of bibliography about Latin mariology in Early Middle Ages can be overwhelming; for this reason a reasoned selection of reference works could be useful here. On Carolingian mariology cf. L. SCHEFFCZYK, Das Mariengeheimnis in Frömmigkeit und Lehre der Karolingerzeit, Leipzig 1959 (Erfurter theologische Studien, 5); I. SCARAVELLI, Per una mariologia carolingia: autori, opere e linee di ricerca, in Gli studi di mariologia medievale: bilancio storiografico, Atti del I convegno mariologico della Fondazione Ezio Franceschini (Parma, 7-8 November 1997), ed. C. M. Piastra, Firenze 2001 (Millennio medievale, 26), pp. 65-85. For a collection of marian prayers and liturgical texts cf. H. BARRÉ, Prières anciennes de l’Occident a la Mère du Sauveur. Des origines à Saint Anselme, Paris 1963. For marian feasts cf. A.-K. ANDREWS JOHANSSON, Corpus Troporum, 9, Tropes for the Proper of the Mass, 4, Feasts of the Blessed Virgin Mary, Stockholm 1998 (Acta Universitatis Stockholmiensis), pp. 11-20. On chants and antiphons cf. S. DEFRAIA, Antifonari e antifone mariane. Mutuazioni, peculiarità e consistenza, in «Theotokos», 21.2 (2013), pp. 429-490. For a general survey on cult and liturgy cf. E. PALAZZO – A.-K. JOHANSSON, Jalons liturgiques pour une histoire du culte de la Vierge dans l’Occident latin (Ve-XIe siècles), in Marie. Le culte de la Vierge dans la société médiévale, eds. D. Iogna-Prat et Al., Paris 1996, pp. 15-43. 2 It’s important to note that the status of «semper virgo» is specified only once where Mary is mentioned in the Admonitio, cf. Admonitio generalis, 82, ed. A. Boretius in MGH, Leges, 3, Capitularia regum francorum, 1, Hannover 1883, [pp. 53-62], p. 61, 32-33. 3 Cf. Karoli epistola generalis, ed. A. Boretius in MGH, Leges, 3, Capitularia regum francorum, 1 cit., pp. 80- 81. 4 For a study on the liturgical context of the Homiliarium cf. Y. HEN, Paul the Deacon and the Frankish liturgy, in Paolo Diacono. Uno scrittore fra tradizione longobarda e rinnovamento carolingio, Atti del convegno internazionale di studi (Cividale del Friuli, 6-9 May 1999), ed. P. Chiesa, Udine 2000, pp. 205-221. According to 1 modern critical edition, it is not easy to establish the origin and the authorship of the most interesting marian homilies that are included in Patrologia Latina, namely the pseudo-Augustinian In purificatione sanctae Mariae5 (based on Sermo 370 ‘De nativitate domini’6 and taken from Alan of Farfa’s homiliary7) and the In adsumptione sanctae Mariae.8 The latter is listed in Patrologia Latina as the Homilia 45 of the homiliary’s second book,9 even if it has been certainly added to the original collection at a later time.10 As recently demonstrared by Zachary Giuliano and Christopher Hath,11 the marian material in Paul’s ‘original’ homiliary derives almost entirely from Bede’s writings.12 In the same volume of the Patrologia two more marian homilies are gathered as a product of Paul himself: the In assumptione beatae Mariae virginis,13 and the In evangelium: Zachary Giuliano «Paul completed his homiliary much later than many have suspected: 797-798» (private communication); as it can be deduced from the following pages, I totally agree with him. 5 Cf. [Homiliarium Pauli], II, 8, in PL 95, 1461-1463. 6 Cf. PS.-AUGUSTINUS HIPPONENSIS, [Sermones], 370, in PL 39, 1657-1659; I. MACHIELSEN, Clavis patristica pseudepigraphorum Medii Aevi, 1, Opera homiletica, 2 voll., Turnhout 1990 (CPPM 1A), I, pp. 99-100, 737. 7 It is the Homilia XLVIII, cf. I DEUG-SU, La festa della purificazione in Occidente (secoli IV-VIII), in «Studi medievali», S. 3, 15 (1974), [pp. 143-216], p. 187, rep. in Un ponte fra le culture. Studi medievistici di e per I Deug-Su, eds. C. Leonardi et Al., Firenze 2009 (Millennio medievale, 81), [pp. 211-284], p. 255. On the subject also cf. M. CLAYTON, The Cult of the Virgin Mary in Anglo-Saxon England, Cambridge 1990 (Cambridge studies in Anglo-Saxon England, 2), p. 212. 8 Cf. [Homiliarium Pauli], II, 45, PL 95, 1490-1497. 9 In in a single manuscript it is also entitled as Sermo beati Augustini episcopi de assumptione gloriosissime virginis Mariae, cf. M. T. WIESER, Die handschriftliche Überlieferung der Werke des Heiligen Augustinus, 8, Belgien, Luxemburg und Niederlande, Wien 2000, p. 290. 10 It’s absent in both reconstructions by Wiegand and Grégoire, cf. F. WIEGAND, Das Homiliarium Karls des Grossen auf seine ursprüngliche Gestalt hin untersucht, Leipzig 1897, p. 51; R. GRÉGOIRE, Les Homeliaires du Moyen- Age: Inventaire et Analyse des Manuscrits, Roma 1966. In a private communication Zachary Giuliano wrote me that «Carolingian compilers began including material for the Assumption in copies of Paul’s homiliary from at least the second quarter of the ninth century». 11 Organisers (with Eduardo Fabbro) of the session Paul the Diacon: Reform and Renewal at the 21st International Medieval Congress (Leeds, 6-9 July 2015). See also V. ALLAN, Theological Works of the Venerable Bede and their Literary and Manuscript Presentation, with Special Reference to the Gospel Homilies, University of Oxford 2006 (MLitt thesis). 12 On the importance of Bede for the history of Western Mariology cf., among others, G. D’ONOFRIO, Il mysterium Mariae nella teologia e nella pietà dell’Alto Medioevo latino (secoli V-XI), in Storia della mariologia, 1, Dal modello biblico al modello letterario, eds. E. Dal Covolo – A. Serra, Roma 2009, [pp. 505-566], pp. 520-521. 13 An homily that is also falsely attributed to Maximus of Turin as De nativitate beatae Mariae, cf. MACHIELSEN, Clavis patristica cit., II, p. 888, 5910.17. 2 ‘Intravit Jesus in quoddam castellum’.14 But Paul’s authorship, even if usually accepted,15 has never been critically verified as it has been done, instead, for the hymn In assumptione sanctae Mariae ad vesperam,16 excluded by Karl Neff from Paul’s corpus of carmina17. Since presently it is not possible to ascertain when, where and by whom these homilies have been written, and moreover there is no reference to them in coeval Carolingian works, they cannot be used as witness to an arising interest in marian theology at the Frankish court in the last decade of the eighth century. The most significant fact about the topics related to the Virgin in the Homiliarium Pauli is that they do not seem to derive directly from, or even allude to Greek sources or translations. This is the reason why it is not possible to agree with Reynold’s statement that Paul the Deacon «like Autpert, was well versed in Greek Mariology». Autpert, a Frankish monk living in central Italy that was known 14 Cf. PS.-PAULUS DIACONUS, Homiliae, I-II, in PL 95, 1565-1569 and 1569-1574. The latter is made of Bede’s quotes as for the marian sermons in the Homiliary, e.g. the passage in 1571B-C is taken from Bede’s In Lucam, cf. BEDA VENERABILIS, In Lucae evangelium, III, ed. D. Hurst in Opera exegetica, 3, In Lucae evangelium expositio. In Marci evangelium expositio, Turnhout 1960 (CCSL 120), [pp. 5–425], p. 225, 2315-2330, whose source in its turn is Gregory the Great, cf. GREGORIUS MAGNUS, Homiliae in Hiezechihelem prophetam, II, ii, 8, ed. M. Adriaen, Turnhout 1971 (CCSL 142), p. 230, 187-199. A better version of the sermon In evangelium is found in the Florilegium Casinense, cf. Omelia venerabilis Pauli Diaconi de eadem lectione, in Bibliotheca Casinensis, 2, ed. L. Tosti, Cassino 1875, pp. 52-55. 15 Cf. F. BRUNHÖLZL, Histoire de la littérature latine du moyen âge, I, De Cassiodore à la fin de la renaissance carolingienne, 2, L’époque carolingienne, Turnhout 1991 (RWSMC I, 2), p. 267; A. J. CHUPUNGCO, Handbook for Liturgical Studies, 5, Liturgical time and space, Collegeville, MN 2000, p. 281; T. GALLO, De cultu mariano apud Paulum Winfridum. (+ 799), in De cultu mariano saeculis VI-XI, 5 voll., Acts of the Mariological congress (SR Hrvatska 1971), Roma 1972, III, pp. 319-328; G. BRAGA, Testimonianze di vita monastica italiana fra nord e sud nell’VIII secolo: Ambrogio Autperto e Paolo Diacono fra S. Vincenzo al Volturno e Montecassino, in Il monachesimo italiano dall’età longobarda all’età ottoniana (secc. VIII-X), Atti del VII Convegno di Studi Storici sull’Italia Benedettina (Nonantola, 10-13 September 2003), ed. G. Spinelli, Cesena 2006, [pp. 509-534], pp. 531-532, and cf. Testi mariani del primo millennio, 3, Padri e altri autori latini, eds. G. Gharib et Al., Roma 1990, pp.
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