Abstract
To take up the topic of exile is to enter into a linguistic and experiential field heavily laden with emotion. Exile as a concept evokes a deep sense of loss, even abandonment; a sense of being removed from things essential to the ordering and meaning of one’s own self and community; a sense, perhaps, of loneliness—even loneliness in the midst of abundance. The loss associated with exile comes clothed in many forms: loss of homeland; severing from family and friends; the fate, for some the choice, of becoming a wanderer, never at rest, always moving; a deeply felt state of alienation; and finally, despair at the inability to return to the place or state from which one has departed or has been forcibly removed. These qualities surely evoke only a fraction of the affects engendered by the presence, factual or symbolic, of the status of exile.
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Notes
Also see Adolar Zumkeller, Augustine’s Ideal of the Religious Life, trans. Edmund Colledge (New York: Fordham University Press, 1986) pp. 283–300.
See Achard de Saint-Victor, Sermons inedits, ed. Jean Châtillon (Paris: J. Vrin, 1970), p. 99, n3.
See Robert-Henri Bautier, “Paris au temps d’Abélard,” in Abélard en son temps. Actes du Colloque international organizé à l’occasion du 9 centenaire de la naissance de Pierre Abélard (14–19 mai 1979), ed. J. Jolivet (Paris: Les Belles Lettres, 1981), pp. 21–77.
R.W. Southern, Scholastic Humanism and the Unification of Europe. Vol. 1: Foundations (Oxford: Blackwell, 1995), text accompanying plate 2, following p. 202; also pp. 200–31, esp. 202–04.
see Jean Dufour, ed., Recueil des Actes de Louis VI Roi de France (1108–1137), 4 vols. (Paris: Diffusion de Boccard, 1992–1994), 1:173–80; no. 80 (Luchaire, no. 160).
See also Caroline Walker Bynum, “The Spirituality of Regular Canons in the Twelfth Century,” in Bynum, Jesus as Mother: Studies in the Spirituality of the High Middle Ages (Berkeley: University of California Press, 1982), pp. 22–58.
Beryl Smalley, The Study of the Bible in the Middle Ages. 2nd edn. (Oxford: Basil Blackwell, 1951), pp. 83, 105.
Margot Fassler, Gothic Song: Victorine Sequences and Augustinian Reform in Twelfth-Century Paris (Cambridge, UK: Cambridge University Press, 1993), pp. 197–206.
Kevin Herbert, Soliloquy on the Earnest Money of the Soul, Medieval Philosophical Texts in Translation 9 (Milwaukee, WI: Marquette University Press, 1956), pp. 14–15.
Jacques le Goff, The Birth of Purgatory, trans. Arthur Goldhammer (Chicago: University of Chicago Press, 1984).
see Patrice Sicard, Diagrammes Médiévaux et exégèse visuelle: Le “Libellus de formation arche” de Hugues de Saint-Victor, Bibliotheca Victorina 4 (Paris/Turnhout: Brepols, 1993), appendix 4, pp. 265–66.
Grover A. Zinn, The Dimensions of the Restoration of Man in Two Treatises on the Ark of Noah by Hugh of St. Victor (PhD thesis, Duke University, 1969), p. 273.
see Mary Carruthers, The Book of Memory: A Study of Memory in Medieval Culture (Cambridge, UK: Cambridge University Press, 1990), pp. 231, 239.
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© 2005 Stephanie Hayes-Healy
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Zinn, G.A. (2005). Exile, The Abbey of Saint-Victor at Paris and Hugh of Saint-Victor. In: Hayes-Healy, S. (eds) Medieval Paradigms. The New Middle Ages. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-137-03706-0_4
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