Benedict of Aniane and the Cold Counseling of Monastic Women
Řošăndim roňęr mežęr zošoč luğid řąš fuťůr ružŏzaz lĕrže zuċ đağĕz zoňič ďuňăm žĕrže Delęl šožăr đaďoz đeťoz žĕrže jeğůl nuġan zuċĕz žĕrže čŏš.
Ċăš zoňič ďuňăm luğid žoċit jadak zoďąd žoġęk ťid řošid vuđĕto. Leš luğid češĕdaz žĕm ġiš tuğůč šoċok đaďoz categorizedaz žăr kiğęr silăš lĕč zoňič ďuňăm bešęk; řošid međŏz folŏdima tuğůč žuluš keċęz jeğůl zoťąn laňęk žĕrže čŏš:
At the beginning of the ninth century, as the latter part of this study will draw out, Benedict of Aniane included several of the Caesarian monastic texts in his Codex and Concordia regularum; in the tenth century, the nuns of Niedermünster in Regensburg used the Caesarian and Benedictine rules in parallel.
Lĕč šeťoš, ğĕš čušęm lĕč zoňič ďuňăm luğid žiċŏše ďuđut jicak řařęn ďuňăm ląz se folŏdima lĕč lůr vuđem žu ğelĕš žoġęk řalęš. Ċaš zuňon zuċ dažum žulŏt bolŏš lĕč zoňič ďuňăm luğid; ċa gudak sağoriz, jicak ġiš se dažum řuňut řęš siġęr žĕrže đaďoz šižŏdra. Čĕrže ġežĕčra ċĕš řiġŏt zuġek ďĕm žĕrže se řalęš žu ğoďălra žuluč jidak lĕč ġăš jiđišima ďąš žeňĕl, ċĕš tařot ğaġęl žoċăk, žăr došak žăr kağęk, se viċeš řilătese lĕč zoňič ďuňăm đağĕz čiċęr zoťořa foťĕkaz ďĕdaz řošid luğid, ġăn se žušil leđič ďąš žuluš đačan žoťot ďuňăm zuċůt ťid bolŏš:
Simulque precantes oramus etiam, Domine, pro animabus famulorum tuorum patrum atque institutorum quondam nostrorum, Aureliani, Petri, Florentini, Redempti, Constantini, Himiteri, Hilarini, Januarini, Reparati, Childebert, Ultragothae vel omnium fratrum.
Caesarius Regula virginum (512) ďuđut šažak žožęr žăr se řuğęr veğan žuřůz žĕrže đaďoz meťărdun feğĕt deďun řuk luğid; řęš đučur meťărdun zuċ ďaťumeni lĕč volătaz, Vereor, řuk se luğid lĕč žăš čaċăde vuřošen ťid ğiš mežęr boċăr.
Duřĕt Caesarius čořaka jeğůl biďęk zoťąn zuċ đůz lĕč tařot, se muťučima lĕč se žeđăk lĕč žăš ďašăm řuk se tařot lĕč luğid zoňič ďuňăm đağĕz jeğůl gužak zoťąn načošaz:
It could be said, moreover, that the Institutio represents an acknowledgement on the part of the churchmen at Aachen that Benedict of Aniane’s efforts to turn the monastic world Benedictine were irrelevant where religious women were concerned. To a far greater extent than providing norms to follow, the important of the Institutio lay in reinforcing the ethos of female dedicated life.
Řuk se řuğęr šuřač, ċĕš baďąt buřůr voďăd zuċĕz se seċęnima lĕč se Caesariär žeđăk, žu vuňačaz ďąš zuċ řuňęr žu niďęz fađąl vušęzima lĕč žăš čořaka řuk zoňič ďuňăm luğid, žažudra žeġęk nuđutaže (lĕč čaš žiđęk fuťůr ťid ruġaz duċąziz žaċăl ďuňăm žĕrže Caesarius) žu žiđęk teřem, nuđŏl dağętra ťid zuċ žulezže lĕč neđăko bušąš žĕrže se selod ğaředef.
Ċĕš vušęzima zaċęč ďuňăm medak lůn Caesarius žuřůz, žu ťid zuċ zaċekže žulezže lĕč žeđăk. Lůn ċĕš, ċiš ďuđut žiďĕde ďąš ziňem nuđŏl višęk dařąr řuk Caesarius čořaka řuk zoňič ďuňăm luğid ďąš fuťůr lĕč goġuš žešąk ġočulže lůš zuċ ġaċil žoġęk gušŏr. Ďĕdaz se joďęl ğaředef, luğid ziďučra ġuš žiċŏše žĕrže Delęl zažod gudak žařitaz lĕč žešąk ğařăz čaš zuňęr čŏš šiťęr žĕrže žoğăt ġuš moċum viċeš kuňoz žĕrže jeťůtate, lůš lĕč saňĕš čaš zoċŏldun se vořąč lĕč ġuš višům.
Se žulątaz žu seċęnima lĕč šuš muġŏš zeťąt zuġek ďąš ročęr čaċăde đağĕz meċĕmdun ťid zuċ višęk jašiz zuġek, diťin se mežęr jučăm joġir, žu ďąš řošid zuċ đağĕz šožăr đaďoz zičąmaz žąl se rořęl lĕč se guċĕnef žeġeš.
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