§ 66. AUGUSTLNIANS, CARTHUSIANS, CARMELITES. 369
nuns devoted themselves especially to the reclamation of fallen women.1 A special rule forbade the nuns to care for their hair, and another rule commanded them to shave their heads three times a year.2
The Order of Grammont, founded by Stephen of Auvergne, deserves mention for the high rank it once held in France. It enjoyed the special patronage of Louis VII. and other French sovereigns, and had sixty houses in France. It was an order of hermits. Arrested while on a pilgrimage, by sickness, Stephen was led by the example of the hermits of Calabria to devote himself to the hermit life. These monks went as far in denying themselves the necessities of life as it is possible to do and yet survive,3 but monks and nuns be came notorious for licentiousness and prostitution.4
The Brothers of the Sack 5 wore a dress of rough material cut in the shape of a bag. They had convents in different countries, including England, where they continued to have houses till the suppression of the monasteries. They ab stained entirely from meat, and drank only water. The Franciscans derisively called them Bushmen (Boscarioli). They were indefatigable beggars. The Franciscan chroni cler, Salimbene,6 is sure Gregory X. was divinely inspired in abolishing the order, for " Christian folk were wearied and burdened with the multitude of beggars."
lrThe last abbess died 1799. Since 1804 the abbey of Font Evraud has been used as a house for the detention of convicts. Henry II. of England and Richard Cceur de Lion were buried at Font Evraud. For the literature of the order, see Herzog, VI. 125, and J. von Walter, Die ersten Wanderprediger Frankreichs, Studien zur Gesch. des Monchthums, Robert von Abrissel, I. Leipzig, 1903.
2 Ut capillos non nutriant suos. Walter, Wanderprediger, II. 112.
3Hurter, IV. 140. See art. Grammont, in Wetzer-Welte, VI. 990 sqq.
4 Walter, II. 143.
5 Fratres saccati, fratres de sacco, saccophori, etc. See art. Sackbruder, in Herzog, XVII. 327. Gasquet, 241 sq.
6 See Coulton, p. 301.
2s
370 THE MIDDLE AGES. A.D. 1049-1294.
§ 67. Monastic Prophets.
ST. HlLDEGARD AND JOACHIM OF FLORE.
LITERATURE. — HILDEGARD'S works in Migne, vol. 197, and some not there given in PITKA : Analecta sacra. For a list see PREGER : Geschichte der deutschen Mystik, I. 13-36. — Lives by GODEFRID and THEODORICH, contemporaries in Migne. — DAHL, Mainz, 1832. — CLARIUS, with translation of Hildegard's letters, 2 vols. Regensburg, 1854. — RICHADD, Aix, 1876. — J. P. SCHMELZEIS, Freiburg, 1897. — P. FRANCHE, Paris, 1903. — BENRATH, in Herzog, VIII. 71 sq. — Hildegard's Causes et curce, ed. by KAISER, Leipzig, 1903, is a sort of mediaeval manual of medicine. JOACHIM'S published works, Liber concordice novi et veteris Testamenti, Venice, 1519 ; Expositio in Apocalypsin and PsaUerium decem chordarum, Venice, 1527. The errors of Joachim are given in MANSI, xxii. 981 and DENIFLE : Chartularium Univ., Par I. 272-275. — SALIMBENE : Chronicon, Parma, 1857; Coulton's trans., London, 1906. — LUNA Cox- SENTINUS, d. 1224, perhaps an amanuensis : Synopsis virtutum b. Joach. in Ughelli, Italia sacra, IX. 205 sqq. — GERVAISE : Hist, de Vabbe Joachim, 2 vols. Paris, 1745. — REUTEK: Gesch. der Aufklarung, 1877, pp. 191-218. — RENAN in Nouvelles etudes tfhist. rel., Paris, 1884, pp. 217-323. — * DENIFLE : Das Evangelium ceternum und die Commission zu Anagni, in Archiv fur Lit.- und Kirchengesch., 1885, pp. 49-142. * DOLLINGER : Die Papstfabeln des Mittelalters, 2d ed. by J. FRIED- RICH, Stuttgart, 1890; Engl. trans, of 1st ed. by H. B. SMITH, N.Y., 1872, pp. 364-391. — * A RTT : Joachim, in Wetzer-Welte by EHRLE, VI. 1471-1480, and in Herzog by DEUTSCH, IX. 227-232. — *E. SCHOTT : Die Gedanken Joachims in Brieger's Zeitschrift, 1902, pp. 157-187.
The monasteries also had their prophets. Men's minds, stirred by the disasters in Palestine, and by the spread of heresy in Europe, here and there saw beyond the pre vailing ritual of church and convent to a new era in which, however, neither hierarchy nor convent would be given up. In the twelfth century the spirit of prophecy broke out almost simultaneously in convents on the Rhine and in Southern Italy. Its chief exponents were Hildegard of Bingen, Elizabeth of Schoriau, and Joachim, the abbot of Flore.1 They rebuked the clerical corruption of
1 Among others who were expecting the millennium soon to dawn, was Norbert, who wrote to St. Bernard that the age in which he lived was the age of antichrist. Bernard, Ep., 56 ; Migne, 182, 50, wrote back taking a contrary view.