The First Excommunicate

Priscillian (c.340 - 385) was a good enough theologian that he was made Bishop of Ávila Spain in 380, but controversial enough that he had many enemies among his fellow bishops. His preaching of a life of strict asceticism—including fasting on Sundays and Christmas, avoiding meat and wine, celibacy, etc.—especially annoyed Bishop Hyginus of Corduba (Cordova) and Bishop Hydatius of Augusta Emerita (Mérida, Spain), who accused his ideas of being Gnostic.

In fact, Priscillian did get his ideas from Marcus, a native of Memphis in Egypt, who came to Spain and taught Gnostic theories. We don't know if Marcus and Priscillian had direct contact, but apparently Priscillian was converted by two of Marcus' followers, a woman named Agape and a rhetorician named Helpidius. Priscillian's rhetorical gifts helped convert others to take an oath to follow his lifestyle, including a couple bishops, Instantius and Salvianus.

A synod of 380 held by Hyginus and Hydatius pronounced Priscillian, Helpidius, Salvianus, and Instantius as rejected from the faith of Christianity. This is the first known example of excommunication in the Christian church. A Bishop Ithacius of Ossonoba (Faro, Portugal) was given the task of making the heretics mend their ways. He failed, and this was the motivation for Instantius and Salvianus to defy the synod and elevate Priscillian to bishop.

In retaliation, Ithacius appealed to Roman Emperor Gratian, who had recently along with Theodosius issued the Edict of Thessalonica, making Nicene (Catholic) Christianity the only approved form in the Roman Empire. Gratian deprived the Priscillianists of their churches and sent them into exile. The persecuted bishops decided to go to Rome and appeal to Pope Damasus I who, like them, was from Iberia. Damasus denied them an audience, however, so they went to Milan to appeal to the popular St. Ambrose, who had a reputation for standing up to the emperor, but he likewise would not meet with them.

Their next step was bribery at the Imperial Court, which did work: they got their churches back and the exile lifted. They also got Ithacius exiled from Iberia; Ithacius appealed to Gratian, but before he could get help, Gratian was killed and Magnus Maximus became emperor. Maximus wanted to have the orthodox bishops on his side, so he called for a synod in Bordeaux in 384 during which Ithacius was so vehement in his condemnation of Priscillian et alia that St. Martin of Tours got involved, annoyed that what he considered an ecclesiastical issue was being dealt with by a secular authority. Martin got the emperor to agree that the synod would not result in shedding blood.

Martin left the synod, however, and the emperor's prefect Evodius was appointed judge in the case. Evodius decreed that Priscillian and the others were guilty of practicing magic (possibly because of the Gnostic origins of Priscillianism), and the Priscillianists were condemned to death. Priscillian may well be the first excommunication and the first execution for heresy.*

Priscillianism was not done with, however. St. Martin returned to the emperor and stopped him from sending military to Iberia to exterminate the heretics they would find.Ambrose sternly denounced the handling and result of the situation.Some of the Gallican bishops denounced Ithacius and his behavior. A synod of Iberian bishops eventually deposed Ithacius; Hydatius was compelled to resign.

The executions (some would say martyrdom, of course) caused Priscillianism to grow. A synod in 400 in Toledo actually reconciled some Priscillianist bishops to the Church, one of whom wrote a moral treatise from the Priscillianist viewpoint. The advance of the Vandals into Iberia helped spread Priscillianism as the adherents fled before the invaders. Attempts by Augustine and Pope Leo I to suppress the movement failed. It took the 561 First Council of Braga that specifically targeted its doctrines to get it to die out.

So what was so dangerous about Gnostic ideas? Let's talk about that next time.

*And now I have fulfilled the promise ibn the footnote of that post.

The Ottonian Renaissance

Although we use the term "renaissance" to refer primarily to a rebirth of art and culture that started in 14th century Italy and spread throughout Europe, the truth is that there were several rebirths of culture between the Fall of Rome and the 14th century. I discussed this a decade ago here. One such rebirth took place during the Ottonians in Germany in the 10th century.

Part of this was not so much a rebirth as an influx of culture from the east: the Byzantine Empire maintained some of what Western Europe "lost" during those centuries. When Otto I married his son, Otto II, to Theophanu, the daughter of the Byzantine Emperor John I Tzimiskes, he opened the door to Byzantine art and increased commerce. Another important figure involved was Gerbert of Aurillac, who became Pope Sylvester II during the reign of Otto III.

Sylvester II introduced the abacus for computation, and wooden terrestrial spheres for the study of the movement of planets and constellations. He composed De rationalis et ratione uti (Of the rational and the use of reason) and dedicated it to Otto III. Promoting reason over faith was an important step in the study of the sciences. Sylvester also promoted the expansion of abbey libraries, particularly at Bobbio Abbey (where St. Columbanus wound up earlier), which had almost 600 works.

Arts and architecture also stand out in an examination of the Ottonian Renaissance. The revival of the Holy Roman Empire brought inspiration to think on a grander scale and create art and buildings that reflected the grandeur to which the Ottonians believed they were heir. Large bronze doors on churches and gilded crosses became more common. Ottonian patronage of monasteries produced grand illuminated manuscripts. One of the most famous scriptoria was Reichenau, which produced Hermann of Reichenau. This is also the period of the literary output of Hrotsvitha of Gandersheim.

A campaign of renovating churches and cathedrals also took place. (The illustration is an ivory plaque showing Otto I on the left, shown smaller than the saints, presenting Magdeburg Cathedral to Christ.) Longer naves and apses were inspired by Roman/Byzantine basilica. Many of these church designs and re-designs came form the hand of Otto I's brother, Bruno the Great. Bruno extended the cathedral in Cologne to rival the size of St. Peter's in Rome (Cologne Cathedral burned down in 1248, alas). He also built a church dedicated to St. Martin of Tours.

Ivory carving and cloisonné enamels were also widely produced in this era. A major workshop for cloisonné enamels was established by Archbishop Egbert of Trier, using a Byzantine technique of "sunken" enamel, where thin gold wire was soldered to a base, and colored glass melted into the spaces, as opposed to the original style of affixing gemstones as an inlay.

I find Ottonian art, though lovely, does not tickle my interest as much as those "wooden terrestrial spheres" of Pope Sylvester, so I'm going to look into those for next time.

St. Columba

One of the Twelve Apostles of Ireland who studied under Finnian, Columba is best known for his time spreading Christianity in Scotland (you can see him preaching to the Picts in the illustration), and for defeating the Loch Ness monster.

"Columba" was not his given name, about which there is some debate. For the first five years of his life he lived in the village of Glencolmcille. The Abbot of Iona, Adomnán, who wrote a biography of Columba, believed Colmcille was his given name, and the village was later named after him. Other sources state that his given name was Crimthann ("fox"). "Colmcille" is Irish for dove; when writing about him in Latin, "Columba" is chosen because it also means dove.

He studied at a few different places before winding up, in his twenties, at Clonard under Finnian, where he became a monk and was eventually ordained a priest. Returning to Ulster years later, Columba became known for his powerful speaking voice. He founded several monasteries. He also planned a pilgrimage to Rome, but only got as far as Tours, whence he brought back a copy of the Gospels that had supposedly rested on the bosom of St. Martin for a century.

Columba's interest in holy literature turned into a controversy. He made a copy of manuscript in the scriptorium of Movilla Abbey, a place he had studied before his time at Clonard. The head of the Abbey, Finnian of Movilla, disputed his right to keep the copy he had made. Anecdotally, this led to a battle, the Battle of Cúl Dreimhne.

Another controversy in which he became embroiled concerned the concept of sanctuary. Prince Curnan of Connacht was a relative of Columba. When Curnan accidentally killed a rival in a hurling match, he sought sanctuary in the presence of his ordained relative, Columba. King Diarmait of Cooldrevny's men forcibly dragged Curnan away from Columba and killed him. Columba decided he should leave Ireland.

Columba went to Scotland in 563 with twelve companions where he started preaching to the Picts. For his founding of one of the most important centers of Christianity in Western Europe, and his conflict at Loch Ness, come back tomorrow.

The Teacher of Irish Saints

Finnian of Clonard was an Irish cleric who built schools, monasteries, and churches to spread Christianity. His schools thrived for centuries after his death.

Born about 470CE in the Kingdom of Leinster, he was placed at an early age under the care of a bishop. He is said to have studied at the monastic center of Martin of Tours. Later, after spending 30 years in Wales, he returned to Ireland.

Around 520, he was led by a vision of an angel to Clonard, where he built a chapel of wattle and daub, and a small hermit's cell for himself. His reputation for learning and piety drew pilgrims wishing to see and scholars wishing to learn. He established a monastery at Clonard, known (based on the Martin of Tours system) for strictness and asceticism. It drew great numbers: at one time supposedly had 300 students in the school.

Finnian's brilliant teaching of Scripture and reputation for asceticism inspired a generation of students, among them a group known as the "Twelve Apostles of Ireland." The Twelve were not designated during his lifetime that we know of; their names were gathered in the 1600s, although this might have been based on earlier unwritten tradition. One was St. Brendan, called the Navigator. The rest were also saints, and many of them were bishops. The list has one fluctuation: Finnian himself is the first of them in some versions; in others, it is St. Ciarán of Saigir.

He is said to have died during the Plague of 549-50. The School lived on, and Clonard grew as a town, becoming the diocesan center of East Meath in the 12th century.

One of the Twelve who went on to become well-known in his own right was St. Columba, who provides us with the earliest sighting of the Loch Ness monster; but that can wait until next time.

The Cavalry is Coming

St. Martin of Tours as a young man was a cavalryman, and likely a member of the Equites cataphractarii. Of all the cavalry styles Rome used, the cataphractarii were the most heavily mailed. Although equites is Latin for Knight/horseman, cataphractarii was Greek, κατάφρακτος, meaning "covered over."

The Romans did not invent the heavy-armoured horseman: on the contrary, the innovators were the Assyrians, whose monuments uniquely illustrate the evolution of cavalry technique in antiquity. [link] 

Cavalry with lances/spears could be formidable: swift and deadly. We have a detailed contemporary description by Julian the Apostate (331 - 26 June 363). Julian was a nephew of Constantine who became emperor; he was called "Apostate" because he rejected Christianity and turned back to Greek beliefs. He wrote:

...their limbs were fitted with armour that followed closely the outline of the human form. It covers the arms from wrist to elbow and thence to the shoulder, while a cuirass made of small pieces protects the shoulders, back and breast. The head and face are covered by a metal mask which makes its wearer look like a glittering statue, for not even the thighs and legs and the very ends of the feet lack this armour. It is attached to the cuirass by fine chain-armour like a web, so that no part of the body is visible and uncovered, for this woven covering protects the hands as well, and is so flexible that the wearers can bend even the fingers.

The horse was the weak point, however, since charging into a crowd of enemy soldiers risked a sharp blade to the horse. An excavation in Syria at Dura Europos, a Roman border city above the Euphrates, uncovered two iron/copper horse armors with some of the fabric backing still attached. Besides those rare examples, we have a few carvings showing samples of the equine armor. (The illustration gives an Assyrian example.)

Let's look at what the later Middle Ages did with cavalry next.

St. Martin of Tours

In "The Shipman's Tale" of Chaucer's Canterbury Tales, a monk gains the trust of a friend's wife by invoking St. Martin of Tours, a testament to the power of even the name of this enormously popular saint.

Martin was born in Pannonia (Hungary) in Gaul to pagan parents, he was raised in Italy and forced into military service at the age of 15. He started learning about Christianity and was baptized at 18. (Note: there are very conflicting reports about his birth year, with 316 and 336 offered up, neither of which can be verified. His death on 8 November 397 is certain, but whether he was 60 or 81 we cannot know. The 336 year is preferred by modern scholars.)

His position was with the cavalry, likely the heavily armed Equites cataphractarii. Once he became a Christian, however, he refused to fight. His biographer, Sulpicius Severus, writes that he was jailed for this refusal, and that he offered to go unarmed to the front of the line in an imminent battle in Gaul. This was deemed acceptable, but the opponents made peace with Rome, the battle never happened, and Martin was released from service.

Martin vowed to be a monk, and went to Caesarodunum (Tours) to become a follower of Bishop Hilary of Poitiers (see here) and join his quest against the Arians. In the ensuing years, he fought against Arians, sometimes losing; converted many, including his mother (but not his father); rejoined Hilary in 361, where he established a hermitage nearby. This developed into the oldest monastery in Europe, Ligugé Abbey. As of this writing, the abbey has 25 monks.

In 371, Martin was asked to come to Tours to aid a sick person; he was enticed into the church, where he was convinced to be named the third bishop of Tours. His demeanor very public life of a bishop disd not suit him, especially the negative attention he received when demolishing pagan sites of worship. He soon withdrew to Marmoutier Abbey, which he founded.

His best known anecdote (pictured above) is as a soldier when he cut his cloak in half with a sword to give half to a freezing beggar. His half of the cloak was preserved by the Merovingians in Marmoutier Abbey. The king would even carry it into battle for protection. It is specifically mentioned in the inventory of a royal villa in 679. The priest who cared for the half cloak was called a cappellanu, plural cappellani. In French that becomes chapelains, and in English chaplain.

Martin is the patron saint of several groups, including the U.S. Army Quartermaster Corps, beggars, innkeepers, vintners, equestrians, and many more. His feast day is 11 November, aka Martinmas.

There are more details and many anecdotes/miracles attributed to him, but I think it would be interesting, since the subject has been raised, to see next an example of early medieval cavalry, namely the Equites cataphractarii.

Marmoutier Abbey

American author Henry James took a six-week tour of France in 1883, in which he mentions the "chatty nun" who guided him through Marmoutier Abbey. By that time, most of it had been demolished or simple fallen into disrepair, after having been "disestablished" in 1799 during the French Revolution. (You can see an artist's rendition from 1819 to the left.)

St. Martin was made bishop of Tours in 371 CE. The job was too conspicuous for his taste, so he founded an abbey in 372 into which he could withdraw from the press of public life. Martin's contemporary, Sulpicius Severus, in his biography of St. Martin, describes the restrictions Martin placed on those who wished to join him:

No one there had anything which was called his own; all things were possessed in common. It was not allowed either to buy or to sell anything, as is the custom among most monks. No art was practiced there, except that of transcribers, and even this was assigned to the brethren of younger years, while the elders spent their time in prayer. Rarely did any one of them go beyond the cell, unless when they assembled at the place of prayer. They all took their food together, after the hour of fasting was past. No one used wine, except when illness compelled them to do so. Most of them were clothed in garments of camels' hair. Any dress approaching to softness was there deemed criminal, and this must be thought the more remarkable, because many among them were such as are deemed of noble rank.

This was prior to the strict set of rules for monastic living formulated by St. Benedict and adopted by so many abbeys.

The abbey fell on had times when the Normans invaded and damaged it in 853, killing over 100 monks. Abbot Majolus of Cluny (Cluny was mentioned here) restored it in 982; a generation later, it was thriving and becoming one of the richest abbeys in Europe. You can read here how a monk of the abbey attended the Battle of Hastings and suggested to William the Conqueror that an abbey be built on the site. That abbey was "seeded" with monks from Marmoutier, which led Marmoutier to claim control over it, but the idea was rejected.

Now it is a Catholic school, the Institution Marmoutier, whose webpage begins Sur les pas de Saint Martin, symbole universel du partage. "In the footsteps of St. Martin, the universal symbol of sharing."

Time to take a closer look at St. Martin, I think.

The Abbot of Battle

Yesterday I presented a series of facts (as we know them) about the founding of Battle Abbey. Today we take a look at a story of the founding.

A manuscript called The Chronicle of Battle Abbey tells this story that took place during :

When William, duke of Normandy, looked from the high ground of Telham Hill upon the forces of King Harold, he vowed that if God gave him the victory he would found a monastery upon the place of battle. Amongst those who heard this vow was a monk of Marmoutier, William called 'the smith,' who when William had obtained the crown of England urged him to fulfil his promise; the king willingly agreed and entrusted William with the execution of his design. 

The monk, therefore, brought over from Marmoutier four of his brethren, but as the actual site of the battle seemed to them unsuitable for a great monastery, they began to build on the lower ground to the west. When the Conqueror heard of this he angrily insisted that the foundations should rest upon the very spot where he had achieved his victory, and upon the monks pleading a scarcity of water he replied, 'If God spare my life I will so amply provide for this place that wine shall be more abundant here than water is in any other great abbey.' 

 ...  For various reasons, however, building progressed slowly, and it was not until 1076 that things were sufficiently advanced for an abbot to be appointed. Robert Blancard, one of the four monks who had first come over, was elected, but on his way back from Marmoutier he was drowned. Accordingly William 'the smith' was sent to Marmoutier to fetch Gausbert, who came with four of his brethren and was consecrated abbot of St. Martin's of the place of Battle.

In Heads of Religious Houses: England and Wales 940–1216, the authors compile lists of abbots, etc., that include Battle Abbey. From their research, Robert Blanchard was the first abbot, starting in 1067. He had previously been a monk at Marmoutier Abbey. Marmoutier Abbey was founded in 327 CE by St. Martin of Tours, which explains why Battle Abbey was dedicated to Martin.

Pope Alexander II telling William to do penance for all the souls killed in the battle is true. Battle Abbey being built "on the lower ground to the west" away from Senlac Hill where the fighting actually took place  is accurate. A conversation in the middle of a huge battle between the leader of one side and a monk hanging out is ... less likely. Making sure there is a compelling story behind the founding of the abbey to enhance your reputation ... priceless.

Under the third abbot of Battle Abbey, Henry of Bec (appointed 1096, died 1102), Marmoutier tried to claim control over Battle Abbey. It didn't happen, but let's learn more about Marmoutier next.

Battle Abbey

You would think that the name "Battle" for a religious house must be an abbreviation of some more appropriate term, and you would be wrong. It is named for one of the most pivotal moments in the history of England, the Battle of Hastings and the death of King Harold.

Once William the Conqueror won, he began a building campaign of massive churches whose size completely dwarfed the smaller Anglo-Saxon buildings they were meant to replace. This had the effect not only of impressing upon the natives how different everything would be, but was also likely a way to atone for the bloodshed he had caused. This second reason was important, since Pope Alexander II in 1070 ordered him to do penance for the deaths he caused.

To that end, he ordered the construction of an abbey whose high altar should stand on the exact spot where Harold's standard fell, marking victory for the Normans. The abbey was dedicated to St. Martin of Tours (4th century), who had been a soldier before becoming third bishop of Tours and one of the most popular French saints. Despite that dedication, however, the place was referred to as Battle (or "Battel") Abbey, and the town of Battle developed next to it.

We don't know when exactly it was started, but in 1070 William invited 60 Benedictines to establish a monastery. His intent was that it would eventually house 140 monks. Enough was built for it to be habitable by 1076; it was finished in 1094. by William's . He endowed it with many estates, so that it became one of the richest monasteries in England.

When Henry VIII dissolved the monasteries, Battle Abbey was given to one of the king's friends, who demolished most of it and turned the remainder into a large manor house. Little of the original remains, but visitors are welcome, historical reenactments take place on the grounds, and a plaque and stone stand where (we suppose) the high altar once stood.

There is a slightly different story about the founding of Battle Abbey that also establishes a closer link to St. Martin of Tours. I'll tell you about it tomorrow.

Advent

We are now in the Christian season of Advent, from the Latin adventus, meaning "coming." It comprises the four Sundays leading to Christmas Day, leading you to think it was started as preparation for the coming off the Nativity. Good guess, but that's not how it began.

First let us talk about the timing. We are not sure when it was first established, but probably in the 4th century Christians in Spain and Gaul began a period of penance and fasting starting on 11 November, the feast day of St. Martin of Tours (c.316/336-397). They were preparing for the baptism of new christians, which would take place on January 6th, the Feast of the Epiphany. The activity spread, and Roman Christians in the 6th century started associating it with the coming of Christ's birth on 25 December.

These days, Advent begins on the Sunday nearest 30 November, the feast of St. Andrew the Apostle, and only lasts four Sundays. It is therefore a "floating holiday" like Easter, and can start any day from 27 November to 3 December. The change seems to have come about by the 9th century: Pope Nicholas I mentions the shortened span in a letter to the Bulgarians. The Eastern Orthodox Church celebrates from 15 November until Christmas.

The Advent wreath, like so many traditions involving evergreens, began in northern Europe. The wheel-shaped greens represented the cycles of the year and the promise of life after winter. The candles represented the warmth of hope in the returning Son/sun. Three purple candles represent hope, peace, and love, and are lit on the 1st, 2nd, and 4th Sundays. The pink candle, representing joy, is lit on the 3rd Sunday. Purple was not a cheap color to produce, and dyeing candles with a royal color indicated the significance of Christ the King's birth.

(The Advent calendar? That was concocted in Germany in the 1800s.)

Magnus Maximus, Part 2

rom a 14th century Welsh Book of Hours,
this is thought to depict Maximus [link]

Yesterday we introduced Magnus Maximus, a general who briefly became ruler of much of the Western Roman Empire. Leaving the young Emperor Valentinian II in Rome, Maximus ruled over Britain, Gaul, Spain, and Africa.

He did things that did not sit well with his constituents, however. He is believed to be the first person to order execution for heresy when he executed Priscillian and six followers.* We are so used to thinking of the Middle Ages killing heretics that we would be surprised to know that this wasn't always common. In this case, St. Martin of Tours (mentioned here) tried to prevent it. On the other hand, when Maximus tried to censure Christians for burning down a synagogue, Bishop Ambrose of Milan condemned Maximus' decision.

Maximus also pushed his luck by driving out Valentinian II, who later, with the help of Eastern Emperor Theodosius I, returned and attacked Maximus, defeating him in 388 at the Battle of the Save (near modern Croatia). Maximus surrendered to his enemies at Aquileia; despite pleading for mercy, he was executed.

Maximus had family, and although we are not certain what became of all of them, we have some ideas, and legend offers another. His son, Flavius Victor, was strangled. His wife sought counsel from St. Martin, but we know nothing of her after that; we don't even know her name, although a popular Welsh legend calls her Elen. Maximus had a mother and daughters who were spared. One of his daughters, Sevira, is named on the Pillar of Eliseg as a wife of Vortigern. (The pillar was erected centuries after Vortigern, so we cannot be certain of the accuracy of the data.)

Later historians did not forget the story of a warrior starting in Britain and conquering Rome. They embraced him, and wove him into England's greatest legend. Accordingly, one of his grandsons was Flavius Ambrosius Aurelius, who had a son, Ambrosius Aurelianus. Depending on which ancient historian or modern author you pick, Ambrosius is either the uncle of King Arthur or is the figure on whom King Arthur is based.



*"Priscillianism" will be covered in the near future.

Oil of Saints

Yesterday's post on St. Menas and the flasks of water leads to a discussion of oleum martyris, literally "oil of martyrs" but more generically called "Oil of Saints," a liquid said to have flowed (in some cases, still flowing) from the bodies or relics or burial places of saints. It may also refer to water from wells associated with them or near their burial sites, as well as to oil in lamps or in other ways connected to the saint. Liquid was an easy souvenir to take away from a site, and liquid is an easy thing to apply to a sick person, if you believe the liquid has some connection to a cure, such as association with a saint.

Many saints have this phenomenon associated with them. The earliest was St. Paulinus of Nola, who died in 431.* Oil was poured over his relics, and then collected in containers and cloths and given to those in need of cures. The historian Paulinus of Pétrigeux (writing about 470) tells us that by his day this practice was being used on relics of saints who were not martyred as well. The relics of St. Martin of Tours (316-397) were used in this way. St. Augustine of Hippo (354-430) records that a dead man was resurrected in this way by use of oil of St. Stephen, the first Christian martyr who was stoned in 34.

One of the most famous oils is still "in production," as it were. In Eichstadt in Bavaria, at the Church of St. Walburga (c.710-779), a liquid flows from the stone and metal on which are placed the relics of this saint. The church is owned by the Sisters of Saint Benedict, who collect the liquid and give it away in small vessels. This fluid has been analyzed and discovered to be nothing more than water (suggesting that it is created by condensation from humid air on a cool slab), but its contact with the saint's relics make it valuable to the faithful.

Another source of "oil" is the relics of St. Nicholas of Myra. His relics in the Church of San Nicola in Bari produce a fluid called "Manna of St. Nicholas" and believed to have curative properties.

Most accounts of "Oil of Saints" are connected with saints from the first several centuries of the Common Era, with only one each from the 11th, 13th and 14th centuries.

*St. Menas lived and died earlier, but the curative properties of his burial place were not discovered until later in the 5th century.

The Plan of St. Gall

In April 2013, near Meßkirch in southern Germany, construction will start on a monastery. It is expected to take 40 years to complete, because the builders will use 9th century tools to build it. This alone should be sufficient to ensure its celebrity on the Internet and in the hearts of medievalists.

But wait ... there's more. The design of the monastery complex is from a document that is 1200 years old. The Plan of St. Gall is a 122cm x 77.5cm manuscript that was discovered in 1844 when a pamphlet containing a 12th century life of St. Martin was unfolded. It shows the layout of 40 structures and spaces for gardens and orchards and a road. It includes 333 labels that identify the buildings and their purpose.

To be clear: the Plan of St. Gall isn't the actual layout of the monastery at St. Gall; the terrain wouldn't allow it. An inscription on the Plan tells us that it was a gift to the Abbot of St. Gall, Gozbertus (fl.816-837), who was responsible for having the monastery's church built in the 830s. According to the men* who brought the Plan to modern attention, it was based on a design made at two Carolingian reform synods held in 816 and 817 in Aachen intended to formalize Benedictine culture.

For modern scholars, its value is as a focal point for study about Carolingian monastic life and 9th century architecture. The ongoing "St. Gall Project," administered by the Center for Medieval and Renaissance Studies at UCLA, is not only creating the to-scale dimensions and models of the structures, it is also re-creating digitally the libraries of the monasteries at St. Gall and Reichenau (mentioned here). Despite the idealized nature of the design, it does have a carefully laid out scale based on multiples (and halves) of the number 40. Clearly there was careful thought put into the design. By constructing the "ideal" Benedictine monastery based on the St. Gall manuscript, and re-creating the monastic complex including the written works that would have informed its inhabitants, the project hopes to gain grater insight to the culture and mindset of the early 9th century.

*Medievalist Walter Horn and architect Ernest Born produced a three-volume analysis of the document in 1979, The Plan of St. Gall (Berkeley, Calif., University of California Press).