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By Penelope D. Johnson
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Additional resources for Equal in Monastic Profession: Religious Women in Medieval France (Women in Culture and Society Series)
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58. Cartulaire de Notre-Dame de Saintes, p. 162, no. 249. 59 She later made up her mind to leave the convent, however, arguing that she had been forced in and had entered because of fear of a man. The abbey responded that she had been of a sufficiently mature age to know what she was doing, whatever excuses she might later raise. Her plea that she had been too young to know her own mind eventually must have been accepted, for a compromise was effected by allowing Maubuisson to keep some of her dowry and letting her depart with the rest of her property.
28, no. 12, 1247, which makes the connection between Havise and her brother. 33. Pierre Riche, "Uenfant dans la societe monastique au XIIe siecle," in Pierre Abelard-Pierre Ie Venerable: Les courants philosophiques, litteraires et artistiques en Occident au milieu du Xlle siecle, Colloque International de Cluny, 1972, 546 (Paris: Editions du Centre National de la Recherche Scientifique, 1975), pp. 692-93. 34. 395; Vie de Saint Etienne d'Obazine, ed. and trans. Michel Aubrun (Clermont-Ferrand: Institut d'Etudes de Massif Central, 1970), p.
B. Outhwaite (London: Europa Publications, 1981), p. 27, points out that by the mid-twelfth century, monastics were not to enter monasteries until they reached the age of consent. 13. A whole crowd of little boys could receive orders together as an efficiency measure: "Et circa triginta pueros tonsuravit": Mansi, p. 295. See Penelope D. Johnson, Prayer, Patronage, and Power: The Abbey of La Ttinite, Vend6me, 1032-1187 (New York: NYU Press, 1981), pp. 38-39, for a discussion of child oblation at this house.