By Katherine Allen Smith, Scott Wells
Encompassing the paintings of historians, art-historians, and literary students, those essays discover how interrelated methods of communal inclusion and exclusion - articulated via associations, discourses, performances, and artefacts - formed the development of person and collective identities in medieval Europe.
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Extra resources for Negotiating Community and Difference in Medieval Europe: Gender, Power, Patronage and the Authority of Religion in Latin Christendom
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Dublin: Four Courts Press, 1998. Cartwright, Jane, ed. Celtic Hagiography and Saints’ Cults. Cardiff: University of Wales Press, 2003. Charles-Edwards, Thomas. Early Christian Ireland. Cambridge: Cambridge University Press, 2000. de Paor, Liam and Maire. Early Christian Ireland. New York: Praeger, 1958. Doherty, Charles. “The Irish Hagiographer: Resources, Aims, Results,” in The Writer as Witness: Literature as Historical Evidence, ed. Tom Dunne, 10–21. Cork: Cork University Press, 1987. ——. “The Viking Impact upon Ireland,” in The Vikings in Ireland, ed.
Both Kildare and Brigid feature prominently in the life of Darerca, who seems to have learned some of her skills as abbess 5 6 7 Fergus Kelly, A Guide to Early Irish Law (Dublin, 1995), 104–5 and 123. Ryan, Irish Monasticism, 161. de Paor, Saint Patrick’s World, 49. living with a saint 21 under Brigid’s tutelage. Darerca herself would have been one of the earliest monastic foundresses. These early associations give her persona authority as a symbol and representative of Irish monasticism. 8 In Ireland this sympathy between past and present was conscious, thorough, and essential to the assimilation of the new religion.
The portrayal of this symbiotic relationship gives us another clue as to how the ascetic and communal ideals were reconciled, at least ideologically, in Irish monastic culture as a whole. Nevertheless it is not just her asceticism that is presented in this life. Depictions of Darerca chastising and advising her nuns show the need for the community to maintain discipline, to work together and support each other in order to conform to the rigors of monastic life. The Life of Darerca, like the lives of most saints, was undoubtedly written after a period of crisis and was meant to re-establish the identity of the monastery with which the saint was associated as well 13 “Inde se transtulit ad quendam locum prope montem Culind positum, ut ibi dulcia sponsi sui colloquia sine impedimentum mondialium audiret.
