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

十世纪是布列塔尼历史上一个动荡不安、记载不多、研究甚少的时期。到了20世纪20年代，北欧海盗的袭击导致了统治的全面崩溃，编年史上描述了几乎完全的荒凉。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。在我的DPhil中，我打算研究这些宗教团体的十世纪历史，重点是弗勒里和温彻斯特，因为这两个地方分别是法国北部和英格兰南部布雷顿人的结点。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人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是如何概念化和看待自己和布列塔尼的，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。其遗物被流放的布列塔尼圣徒的简历将提供主要证据来源之一。因此，在一个新的地方，崇敬一位‘布雷顿’圣徒意味着什么的问题将成为该项目的一个重要组成部分。尽管人们对弗洛里和温彻斯特的学术环境表现出了兴趣，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了重要作用，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很少。古格德1923年的文章确定了布雷顿-弗洛里联系的证据，但没有发展这些证据，从那时起(伯兰德和里奇只是重申了古戈德的发现)，就再也没有进行过进一步的研究。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，也没有详细探讨弗洛里作为更广泛的布列塔尼网络的一部分的地位。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，关于这方面的学术主要集中在仍然生活在阿莫里肯半岛上的布雷顿人身上。然而，如果不考虑那些离开的布雷顿人，就不可能对这一时期有一个完整的历史了解。此外，我希望我的研究将有助于更好地了解11世纪的布列塔尼人历史。丹尼尔·皮科特和其他学者在瑞恩大学2号已经注意到卢瓦尔的法国修道院如何在布列塔尼建立修道院和与布列塔尼的联系，但如果不能更全面地了解这些修道院在10世纪由逃离的宗教团体建立的布列塔尼连接，就不可能公正地对待同样重要的布列塔尼在10世纪北欧海盗破坏后恢复治理的历史。除了仔细阅读一些未翻译的选集，以及在弗洛里的Vita Iudoci的情况下，ISembard的未编辑的拉丁文文本，我打算利用最近由Monique Goullet，Martin Heinzelmann和Christian Veyrard-Cosme产生的关于Récriture的学术研究。我期望这将是特别有用的，当考虑到重写者的Vitae，保罗，奥雷里亚尼和Iudoci如何修改他们的原始材料，以反映和适应这些圣徒在法国和英国的邪教的需要。我还打算通过朱迪思·杰希和莱斯利·艾布拉姆斯最近将侨民研究应用于中世纪早期北海海盗聚居地的研究，来探索‘侨民’是否是一个有用的框架，通过它来考虑这些逃离的群体。我的研究将有助于研究布列塔尼人的历史，并有助于了解分散的僧侣社区和10世纪欧洲的知识传播。

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.