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Hermits, Hagiography, and Popular Culture: a Comparative Study of Durham Cathedral Priory's Hermits in the Twelfth Century

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Hermits, Hagiography, and Popular Culture: a Comparative Study of Durham Cathedral Priory's Hermits in the Twelfth Century Hermits, Hagiography, and Popular Culture: A Comparative Study of Durham Cathedral Priory's Hermits in the Twelfth Century. Alexander, Dominic David The copyright of this thesis rests with the author and no quotation from it or information derived from it may be published without the prior written consent of the author For additional information about this publication click this link. http://qmro.qmul.ac.uk/jspui/handle/123456789/1402 Information about this research object was correct at the time of download; we occasionally make corrections to records, please therefore check the published record when citing. For more information contact [email protected] Hermits, Hagiography, and Popular Culture: A Comparative Study of Durham Cathedral Priory's Hermits in the Twelfth Century. Dominic David Alexander PhD Queen Mary and Westfield College University of London LOLvw. 2 Abstract This thesis investigates the social and religious roles of two twelfth- century hermits connected to Durham Cathedral Priory, Godric of Finchale and Bartholomew of Fame, within the general context of twelfth-century western European eremiticism. Chapter One is a general discussion of the historiography of eleventh and twelfth- century hermits, and introduces the main hagiographic materials to be discussed. Chapter Two discusses the context of monasticism and eremiticism in northern England, and analyses the Vitae of Gothic and Bartholomew, particularly in terms of the problem of authority and asceticism. Chapter Three begins the discussion of the miracle cults at Fame and Finchale, raising the problem of popular interest in hermits and holy sites. Chapter Four continues this discussion by considering the large group of animal miracles at Fame and Finchale. Through comparison with the hagiographic tradition of such stories from their inception in Late Antiquity to the twelfth century, the chapter considers the relationship between popular and educated clerical elements in the Durham stories. Chapter Five considers the hagiographic theme of the eremitical diet, and the hermit in the wilderness, mainly through a comparison of Godric with a hermit, Aibert of Crespin, from the Cambrai. Chapter Six discusses the theme of eremitical clothing, and the social status of the hermit, comparing Godric to an English hermit, Wuifric of Haslebury. Chapter Seven considers the problem of hermits and women, and holy men and holy women. Godric's relation to holy women, and the misogyny of Durham's cult of Saint Cuthbert is considered through comparison with the Life of Christina of Markyate. Chapter Eight concludes with a final comparative discussion, of hermits and crowds, and discusses the social function of twelfth-century hermits. 3 Hermits, Hagiography, and Popular Culture: A Comparative Study of Durham Cathedral Priory's Hermits in the Twelfth Century. Acknowledgements p. 5 Abbreviations p. 6 I: Introduction i) The Historiography of Hermits p. 8 ii) Hermits and Hagiography in the Twelfth Century p. 18 II: 'In Cold and Hunger': Authority, Eremiticism and Durham Priory i) Introduction: Ascetic Tensions on Fame p. 35 ii) The Origins of Durham Priory and the Problem of Eremiticism p. 39 iii) Bartholomew, Durham Priory and Ascetic Accomadation p. 56 iv) Godric of Finchale and Excessive Asceticism p. 70 v) Conclusion: Durham Priory and its Hermits p. 78 III: 'A certain Purgatory in the Land': Miracles and the Cult of Saint Cuthbert on Fame p. 80 IV: Saints and Animals: From the Vitae Patrum to Fame and Finchale i) Introduction p. 108 ii) An Early Topos : Elijah and the Ravens p. 115 iii) The Primary Theme: Animal Obedience to Saints p. 121 iv) Gregory The Great's Dialogues and the Transmission of Early Topol p. 130 v) The Colonisation of Places of Horror: From Anthony to the Cistercians p. 140 vi) Saint Wereburga and the Resurrection of Animals p. 144 vii) Fame in the Twelfth Century: Popular and Monastic Influences on Shrine Stories p. 157 viii) Godric of Finchale: Popular and Monastic Motifs in a Hermit's Cult p. 172 ix) Conclusions p. 177 V: Taming Naked Hermits: Aibert of Crespin, 4 Godric of Finchale and the Ascetic Diet i) Aibert of Crespin and Independent Eremiticism: a Parallel to Godric of Finchale p. 180 ii) Diet and the Wild Man: Popular Belief in the Vitae of Godric and Aibert p. 199 VI: Hermits and Hairshirts: Godric of Finchale, Wuifric of Haselbury and the Social Status of a Hermit p. 212 VII: Bold Women and Secret Cells: Monastic Misogyny, Godric's Sister and Christina of Markyate i) Godric, Burchwine and Durham's Misogyny p. 225 ii) Christina of Markyate and Visionary Authority p. 233 VIII: Conclusion. Hermits and Crowds: The Spiritual Hero in Social Context p. 246 Bibliography p. 257 5 Dedication To David G. Alexander (1939-1980). In the hope that he would have approved Acknowledgements There are many people who I would like to thank, not least for enduring more talk of hermits than they might have wished. First of all I would like to give general thanks to the Early Medieval Seminar at the Institute of Historical Research in London, which provides a formidable education in how to do medieval history. Many people there and elsewhere have lent a symphathetic ear and made many helpful suggestions and criticisms over the course of my research. I would like to thank David Rollason in particular for inviting me to the Reginald and Laurence of Durham conference at Durham, which was a great and valuable experience. I would also like to thank the librarians of the Durham Chapter Library, for their help during a visit there. I would like to thank my supervisors, Brenda Bolton, Virginia Davis and Alan Thacker for their help. Alan Thacker deserves particular thanks for his great efforts spent helping the thesis to completion. Elaine Graham-Leigh has contributed considerable moral and intellectual support over the years, for which I am deeply grateful. I also thank Anne Alexander and Angela Graham-Leigh for their proof-reading. Finally, I thank my mother, Anne Alexander, and my grandparents, Kenneth Alexander (1905- 1999) and Elsie Alexander, for all their generous support, which has allowed me to pursue this research. 6 Abbreviations AASS A c:a Sancto rum, (Brussels, Antwerp, Paris,! 643-). AND Anglo-Norman Durham 1093-1193, ed. David Rollason, Margaret Harvey and Michael Prestwich, (Woodbridge 1994). Anna! Anchin Sigeberti Auctarium A quicinenses, MGH Scriptores, vol. 6, pp. 392-398. Arch. Ael. Archaeologica Aeliana. XX St Cuthbert, His Cult and His Community To A. D. 1200, ed. Gerald Bonner, David Rollason and Clare Stancliffe, (Woodbridge 1989). Christina The Life of Christina of Markyare, ed. and trans. Charles H. Talbot, (Oxford, 1959). JEH Journal of Ecclesiastical History. MGH Mon umenra Germaniae Historica, Scriptores in folio (Hanover 1826-) Scriptores rerum Merovingicarum (Hanover 1884-). PL Par rolgia larina, ed. Jacques Paul Migne (Paris 1841-64). Reg. Libellus Reginaldi Monachi Dunelmensis Libellus de Admirandis Beati Cuthberti Virtutibus quae novellis par ratae sunt temporibus, ed. James Raine, SS 1, (1835). Rollason, Sym eon Symeon of Durham, Historian of Durham and the North, ed. David Rollason, (Stamford 1998). RS Rolls Series (Rerum Britannicarum Medii Aevi Scriptores or Chronicles and Memorials of Great Britian and Ireland during the Middle Ages). 7 SCH Studies in Church History. SS Surtees Society. Symeon, LDE Symeon, Libellus de exordio atque procursu istius hoc est Dunelmensis ecclesie, in Symeon Opera. Symeon Opera Symeonis Monachi Opera Omnia, ed. Thomas Arnold, 2 vols., RS 75 (1885). Vita Aiberti, Robert of Ostrevant, Vita Saner! Aiberti Presbyteri, AASS 7 April, pp. 672-82. Vita Anton!!, Athanasius, Vita Beati Anton! Abbatis, PL 73, cols. 125-70. Vita Ban. Vita Bartholomaei Farnensis, in Symeon Opera, ed. Thomas Arnold, RS 75, vol. 1 (1885), pp. 295-325. Vita Bernard! Tiron. Gaufridus Gross us, Vita B. Bernard! Tironfensis, PL 172, cols. 1362- 1446. Vita Cut hbe rti Vita Sancti Curhberti Aucrore Beda, in Two Lives of Saint Cuthbert, ed. and trans. Bertram Coigrave, (Cambridge 1940), pp. 14 1-307. Vita Cuthberti Anon. Vita Sancti Cut hbe rti Auctore Anonymo, in Two Lives of Saint Cuthbert, ed. and trans. Bertram Coigrave, (Cambridge 1940), pp. 59-139. Vita Godrici Libellus de Vita et Miraculis Sancri God nc!, Heremirae de Finchale, Auctore Reginaldo Monacho Dunelmensi, ed. Joseph Stephenson, SS 20 (1847). Vita Godrici Gal. Vita Sancti God nc! Eremitae, Auctore Gaifnido, AASS, 5 May, pp. 68-85. Vita Wuifrici Vita Beati Wuifrici Anachoretae; Wuifric of Haselbury, by John, Abbot of Ford, ed. Dom Maurice Bell, Somerset Record Society, vol. 47, (1933). 8 Chapter I: Introduction 'I thought my hermit was a perfect symbol. An idiot in the landscape.' Hannah from Tom Stoppard's Arcadia 'If mankind chooses to think hermits and wanderers holy, it is because mankind must explain away the person who wishes to have nothing to do with his own species, for good or bad.' Gog, a novel by Andrew Sinclair I) The Historiography of Hermits The solitary has always been a figure of fascination, disgust or respect to those living conventional lives, and the hermit can become paradoxically the reflection of a society's self-understanding. Medieval western hermits, defined by the precedent of the late antique Egyptian fathers of the desert, and by the institutions of Catholic Christianity, were provided with a stable intellectual context, and so they could be worked into conceptions of an ordered human society. However, not all periods or societies have been equally interested in writing about solitaries; interest in solitaries reflects a society concerned with its own nature. The eleventh and twelfth centuries are known as a time of considerable eremitical activity, and interest in such holy men and women. Within twelfth-century England, Durham cathedral priory produced by far the largest concentration of hagiographic material concerning holy men, focused largely on two hermits, Godric of Finchale and Bartholomew of Fame.
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