Going down my top 10 charters last time, I mentioned that I would finally get round to telling the story of the nuns of Chartres, and so here goes. These particular charters having been bothering me for a while, and I still haven’t worked out what’s going on here. First, a translation of the act, which was charter no. 6 in the list:
I, in the name of God Liutgard, most devoted and faithful of the servants of God. Be it known to all the faithful of the orthodox and catholic Church that I myself and another Deo sacrata, named Godeleva, joined to me both in body and soul [michi tam corpore quam anima conjuncta], having made an agreement, bought a certain allod from a certain man named Otbert, wholly and entirely, whatever was left to him by both his grandfather and his great-grandfather, in the villa which is generally known as Prasville, for an agreed-upon and suitable price, to wit, in the county of Chartres; on the condition that from this day until the end of the world, it might past from his right and person into our dominion and power. This purchase was made in accordance with this condition and vow, that as long as we live, it should remain at our disposition; but after our death, it should pass and go into the power and dominion of Saint Peter, established in the suburbs of Chartres, and the brothers serving God therein, in its entirety, and without calumniation from anyone. That this charter might be believed more firmly and truly, we had it strengthened by our own hand and the hands of the faithful of God’s holy Church.
Acted publicly at Chartres.
Count Odo. Conan, count of Brittany. Landric. Arduin. Robert. Erchambald the cleric. Teduin.
Given on the 15th kalends of September [i.e. 16th August], in the 25th year of the reign of King Lothar.
That ‘joined to me both in body and soul’ is a puzzler, isn’t it? If that were Liutgard and, I don’t know, Hucbert, I’d read it as a poetic description of marriage, but here I think it’s unlikely for two reasons. First, the ‘Count Odo’ in the witness list is actually Liutgard’s son by Count Theobald the Trickster, who we’ve met before. Both these men had lots of enemies, and given how despised same-sex relations were at this time, it seems unlikely that his enemies would pass up the opportunity to criticise Liutgard were she in a prominent-enough same-sex relationship to be putting it in her charters.
The other reason is that Godeleva actually appears elsewhere at around the same time, also donating to Saint-Père de Chartres: ‘Illuminated by [Biblical precepts about the joy of giving] and other proofs of good instruction, and the flame of the Holy Spirit, I, Godeleva, and my mate [compar, a Latin word as ambiguous as ‘mate’ in English] Clementia give… a certain church which we bought… from a canon… named Gerald… to Saint Peter’. So we’re unlikely to be dealing with an elderly nun free love commune.
Still, this is some very strong language. Fassler says that phrases such as ‘joined in both body and soul’ indicate a kinship link, and I used to think she must be right, but now I wonder whether or not something a little more interesting is going on. Liutgard describes herself and Godeleva as Deo sacrata, a type of religious women who were not strictly speaking nuns, but rather women, often high-ranking widows, who chose to live lives dedicated to God. This seems to be the case here: certainly between them Liutgard, Godeleva and Clementia have cash to throw around and spend on their own salvation.
More than this, though, Godeleva’s language in that second document seems to imply that she perceived herself as perhaps a visionary, ‘illuminated by the flame of the Holy Spirit’. Equally, the use of terms like compar suggests a closeness between the women here which is hard to parallel from other charters in this region. So I wonder if we are not perhaps dealing a semi-communal but non-formalised small female religious community within Chartres: a group of high-status religious women bound together by an unusually intense piety to do acts of charitable giving.
There is another option: these charters are preserved in the cartulary of Saint-Père de Chartres, which was written in the twelfth century by a monk named Paul, who was not above forging documents to better establish his abbey’s claims to land. This does not necessarily make things less odd: instead of a tenth-century property-magnate prayer group, we could be dealing with a twelfth-century monk’s imagining of same…
Anyway, this whole knot still puzzles me somewhat. What do you all think?