Translating the Saints of Brittany: The Cult of Breton Saints in Northern France in the Tenth and Eleventh Centuries

在布列塔尼的历史上，10世纪是一段动荡、文献记载少、研究少的时期。到20世纪20年代，维京人的袭击导致了统治的彻底崩溃，编年史上几乎描述了一片荒芜。在这种绝望的情况下，大多数布列塔尼宗教团体选择逃离，在法国北部或英格兰南部避难并重建自己。对于我的博士学位，我打算研究这些宗教团体的十世纪历史，重点放在弗勒里和温彻斯特，因为这两个地方分别作为布列塔尼人在法国北部和英格兰南部的节点。在这项研究中，我打算确定在多大程度上可以将这些布列塔尼社区视为一个相互联系的网络的一部分，探索这些布列塔尼人如何概念化和看待自己和布列塔尼，并考虑他们现在生活在其中的非布列塔尼人对他们的存在的反应。布列塔尼圣徒的履历，他们的遗物被流放，将提供主要的证据来源之一。因此，在一个新的地方，崇敬“布列塔尼”圣人意味着什么，这与当地学者经常评论的紧密联系，将成为该项目的重要组成部分。尽管弗勒里和温彻斯特的知识环境以及他们在盎格鲁-撒克逊英格兰本笃会改革运动的发展中发挥的重要作用引起了人们的兴趣，但对这些社区的布列塔尼部分或他们与布列塔尼本身的持续联系的研究却很少。Gougaud在1923年的文章中发现了布雷顿-弗勒里联系的证据，但没有进一步发展，从那以后（除了Berland和rich<s:1>，他们只是重申了Gougaud的发现）没有进一步的研究。这些文章确定了联系，但没有详细探讨布列塔尼社区的性质，也没有探讨弗勒里作为更广泛的布列塔尼网络一部分的地位。这些联系和宗教团体构成了10世纪布列塔尼历史中一个未被充分研究的部分，这方面的学术研究主要集中在仍然生活在美洲半岛上的布列塔尼人身上。然而，如果不考虑那些离开的布列塔尼人，就不可能对这一时期有一个完整的历史理解。此外，我希望我的研究将有助于更好地了解11世纪的布列塔尼历史。丹尼尔·皮热（Daniel Pichot）和其他Rennes大学的学者关注的是位于卢瓦尔的法国修道院是如何在布列塔尼建立修道院并与之建立联系的，但如果不更全面地了解这些修道院与布列塔尼的联系（这些修道院是在10世纪由逃离的宗教团体建立的），就不可能公正地对待同样重要的历史，即在维京人摧毁了10世纪之后，布列塔尼的治理恢复。除了仔细阅读一些未翻译的文本，以及弗勒里的《维塔·尤多西》（Vita Iudoci）中伊森巴德（Isembard）未编辑的拉丁文本外，我还打算利用莫尼克·古莱特（Monique Goullet）、马丁·海因泽尔曼（Martin Heinzelmann）和克里斯蒂安·维拉德-科斯梅（Christiane Veyrard-Cosme）最近研究的关于<s:1> <s:1> <s:1> <s:1> <s:1> <s:1> <s:1> <s:1>”的学术成果。我希望这在考虑保罗·奥雷连尼和尤多西的传记的重写者如何修改他们的原始材料以反映和适应法国和英国对这些圣人的崇拜的需要时特别有用。我还打算探讨“散居”是否是一个有用的框架，通过它来考虑这些逃离的群体，参与朱迪思·耶施和莱斯利·艾布拉姆斯最近的散居研究应用到中世纪早期北海维京人定居点。我的研究将有助于研究布列塔尼的历史，并有助于理解十世纪欧洲分散的修道院社区和知识传播。

The tenth century marks a turbulent, poorly-documented, and little-studied period in Breton history. By the 920s Viking raids led to a total collapse of governance and the annals describe almost complete desolation. In such desperate circumstances most Breton religious communities chose to flee, taking refuge and re-establishing themselves in either Northern France or Southern England. For my DPhil I intend to research the tenth-century history of these religious communities, focussing on Fleury and Winchester since both acted as nodal points for Bretons in northern France and southern England respectively. During this research I intend to establish to what extent it is possible to see these Breton communities as part of an interconnected network, to explore how these Bretons conceptualised and viewed themselves and Brittany, and to consider the responses to their presence of the non-Bretons among whom they now lived. The vitae of Breton saints whose relics were taken into exile will provide one of the primary sources of evidence. As a result, the question of what it means to venerate a 'Breton' saint, the strong connection of whom to a local place scholarship has often remarked upon, in a new place will form a significant component of the project. Despite the interest shown in the intellectual milieu of Fleury and Winchester and the important roles they played in the development of the Benedictine reform movement in Anglo-Saxon England, little research has been done on the Breton component of these communities or their continuing connections to Brittany itself. Gougaud's 1923 article identified evidence for Breton-Fleury connections but did not develop them, and since then (excepting Berland and Riché, who merely restate Gougaud's findings) no further research has been pursued. These articles identify connections, but neither explores in detail the nature of the Breton community nor Fleury's position as part of a wider Breton network. These connections and religious communities comprise an understudied component of Brittany's history in the tenth century, the scholarship on which has largely concentrated on the Bretons who remain living on the Armorican peninsula. Yet without considering those Bretons who left, it is not possible to gain a complete historical understanding of this period. Furthermore, I hope that my research will contribute to a greater understanding of the eleventh-century Breton history. Daniel Pichot and other scholars at Université Rennes 2 have paid attention to how Loire-based French monasteries established priories in and links to Brittany, but without a more complete appreciation of these monasteries' Breton connections, established in the tenth century by fleeing religious communities, it is not possible to do justice to the equally important history of the restoration of governance in Brittany after the Viking destruction of the tenth century. Alongside close readings of a selection of untranslated and, in the case of Isembard of Fleury's Vita Iudoci, unedited Latin texts, I intend to utilize the recent scholarship on réécriture produced by Monique Goullet, Martin Heinzelmann, and Christiane Veyrard-Cosme. I expect this to be particularly useful when considering how the rewriters of the Vitae Paul Aureliani and Iudoci modify their source material in order to reflect and adapt to the needs of the cults of these saints in France and England. I also intend to explore whether 'diaspora' is a useful framework through which to consider these fleeing groups, engaging with Judith Jesch and Lesly Abrams's recent application of diaspora studies to the early medieval North Sea Viking settlements. My research shall contribute to the study of Breton history and to understanding dispersed monastic communities and intellectual transmission in tenth-century Europe.