Benedictines

Este trabalho pretende contribuir com a área da História da Arte elucidando a Arte Beuronense pre- sente no Brasil. Para tanto, apresentamos a Teoria de Dom Desiderius Lenz (1832-1927), desenvolvida para a Escola de Arte de Beuron, através da circulação de seus modelos e cânones no Brasil, como o realizado por Dom Adelbert Gresnicht (1877-1956) em São Paulo.

"William of Saint-Thierry, Love of God: Meditations, Golden Epistle, Life of Bernard". Middeleeuwse Monastieke Teksten 9 (Budel 2016). Translation: Paul Verdeyen sj. & Guerric Aerden ocso. Introduction & Notes: Paul Verdeyen sj. & Guerric Aerden ocso. Edited by Krijn Pansters & Guerric Aerden ocso. 444p.

History of the feminine monasteries is one of traditional observed subjects in World historical sciences. However, this subject will have to find its own positions in the Czech countries. But, problems connected with studies of every person of monastic convent (in this study the abbess and her office) are worse specified. The catastrophical deficit of written material creates a main obstacle. However, larger survival written material of the studied St Georg Monastery of Benedictine nuns on the Prague Castle is really extraordinary and makes a deeper analyse possible. The examined time period was in view of a long St. Georg Monasterie´s activity limited to the end of 13th to early 15th century (or untill begining of the Hussite movement). Better said it was a period of many changes, that influenced position and function of abbesses. The certain form of a specific position is typical for the analysed Monastery. The oldest Přemyslid´s fundation´s position played an important role, as well the oldest monastery in the Czech countries, the aristocratic origin of abbesses and nuns (often from royal family), big economic fortune of convent, the contiguity of Prague royal court, the place of the cult of St. Ludmila, the oldest Czech saint and many others. The spirit base for the function of abbesses the Regula Benedicti inside, same as outside of the Monastery, is. The abbesses could relly on strong connections to the orginal families and the royal court nearby, which services were obviously used often (see the comparation of documents and expansion of manuscripts in the first half of the 14th century). Fragmentary notices reflect the measure of self-confident abbesses´position in medieval czech cronicles. Two incidents from the 14th century got closer to this fact. First of them is the advencement to the princess´title and the right to be presented to the coronation of Czech queens, given by the Czech king Charles IV. Second one is an argument between the Prague archbishop and the St. Georg Monastery about the self-confident position of the Monastery. However, the abbeses worked as real director of financial streams (a payment of canons for the regular spirit acts, direction of withdrawals from monastic prebens, etc.). The convent of canons, which served as spirit provision of Monastery and convent of nuns, was left outside. Of course, the own origins of nuns from the higher Czech medieval aristocracy formed the formation of exterior connecions to the medieval society. Notices about other Czech Benedictine nuns´monasteries are really fragmenal, therefore they were limited to just a short information (mainly in the case of monastery in Teplice and Pustiměř). A clearer situation is reflected in the monastery of Holy Spirit in the Prague Old Town. However, there is an evident difference, thanks to origin of nuns from the group of the Prague rich patriciate. The St. Georg´ Monastery and abbesses holded the independent position and functioned as an important member of medieval world and society in the Czech countries.
Written in Czech. Published in: Sacri canones servandi sunt. Ius canonicum et status ecclesiae saeculis XIII–XV curavit Pavel Krafl Praha: Historický ústav AV CR, v. v. i., 2008 (Opera Instituti historici Pragae, series C – Miscellanea, vol. 19), s. 580-587

Wiek trzynasty, był w historii Świętego Cesarstwa Rzymskiego Narodu Niemieckiego wiekiem niespokojnym. Walka o władzę, lokalne wojny domowe i rozbójnictwo były na porządku dziennym. Wśród całej tej dziejowej zawieruchy, pewną ostoją dającą nadzieję na lepsze jutro, były opierające się na Regule św. Benedykta klasztory cysterskie. O tym, jak wielka była tęsknota ludzi za duchowym spokojem i pewną stabilizacją najlepiej świadczyć może mnogość powstałych wówczas opactw. Na wiek XII i XIII przypadł szczególny rozkwit klasztorów żeńskich. Był on w pewnym momencie tak wielki, iż cystersi, nie mogąc zapewnić konwentom żeńskim opieki duchowej i materialnej, zmuszeni zostali w 1228 roku do zaprzestania inkorporacji kolejnych wspólnot do swego zgromadzenia. Nie zniechęciło to bynajmniej nikogo do zakładania kolejnych klasztorów, które opierając się na założeniach Reguły św. Benedykta oraz wskazaniach św. Bernarda z Clairvaux tworzyły nowe wspólnoty.  Wszystko jednak zaczęło się już wcześniej, gdyż próby wprowadzenia zmian w życie wspólnot zakonnych i całego kościoła  podjął się ruch związany z reformą kluniacką...
ORCID: https://orcid.org/0000-0001-7373-2227

This paper proposes to analyse how the Icelandic Benedictine house of Þingeyrar in the Northern diocese exercised power over the neighbouring territory from its foundation in 1133 to ca. 1250. The study is based essentially on two acts of Þingeyrarklaustr in 1220 and 1250 and some other historical documents (legal codes) along with the vernacular narrative sources (the contemporary sagas). I will first present briefly the status of Benedictine monasticism in the 12th-13th century and its relation to local powers in feudal Europe. Of the four benedictine monasteries founded in Iceland, Þingeyrarklaustr is the oldest and the most influential in the 12th and 13th century. I will then focus on the analysis of the two acts from the monastery and when possible corroborate it with other texts, for example the connection between one of the acts and the legal provisions concerning rekaþáttr thought to belong to the oldest fragments of the Grágás. From this analysis, I will try to shed a light on the establishment of such a house in the Icelandic diocese of Hólar and its connections to the local powers of the time, i.e. the diocese and the neighbouring lordships.

The Rule of Saint Benedict prohibited the monks and nuns from owning private property, including manuscripts and stationery. However, this part of the Rule was often disobeyed in medieval monasteries. This fact is prominent in the St. George's Cloister at Prague Castle, where a larger number of medieval manuscripts were placed. Nowadays, these manuscripts are deposited in the Department of Manuscripts and Printed Books in The National Library of the Czech Republic. This Cloister was a wealthy and powerful ecclesiastical institution in the medieval Czech countries. Also, it was the exclusive educational centre for girls and women of influential aristocratic families, including Přemysliden. They were used to living in luxury and were not willing to live in unsatisfactory conditions. We determine three groups of these medieval manuscripts. The first of them are manuscripts ordered and written for the St. George convent. The majority of them were liturgical texts. The rest were works of famous ecclesiastical fathers. The second group presents manuscripts ordered by nuns or their families. They were often prepared in a pure form as it wasn't always clear if the girl was really going to enter the Cloister, so the manuscripts were later adjusted according to conventions of St. George's Cloister. The nuns used this type of manuscripts during their lives in the Cloister and after their death, the manuscripts were incorporated into the library or loaned to other sisters. It is possible to find many personal notices in the manuscripts belonging to the second part. The most interesting group of St. George's manuscripts is the third one. It was nuns and especially abbesses, who ordered these manuscripts (breviaries, praeces and texts with mystical theme). Its contents were compiled according to their ideas and knowledge, the codices were written and depicted according to their requirements. Every single manuscript from this small part reflects its proprietress, her cultural niveau and level of knowledge. Of course, the second and the third group of manuscripts were inconsistent with the Rule. But the understanding of personal property in the Middle age was a bit different from our contemporary view. In fact, what we understand as a conflict, wasn't perceived as such by medieval people.

in his book, Christendom Awake, rightly points out that we have lost the cultural foundation of the spiritual life. In the modern world, God is perceived as absent and there is an intense focus on the individual. Nonetheless, he insightfully recognized the emergence of a new spirituality witnessed by the likes of St. Therese, Bl. Charles de Foucauld, and St. Edith Stein. He describes the spirituality of these new masters as follows: "Their prayer life appears to have arisen with a force and intensity unusual in the history of spirituality from out of a sense of what their very existence demanded.

Excommunication in the monastic setting bears a distinctive characteristic in the Benedictine tradition of obedience and humility. As such, the discipline of the Rule is geared towards repentance and reintegration to the community than a punitive system of justice and retribution.

Throughout the duration of the Italian Renaissance, women in religious convents, especially abbesses, including: the Poor Clares, Dominicans and Benedictine orders, helped shape the art produced for their spaces by including imagery that was intended for female viewing via patronage and direct arbitration, thus elevating the status of women, their families and their individual roles within the ecclesiastical sphere.

Mediaevalis, 156.] Tirrnhout, Brepols 7998.233 S." 4 Thfeln. Von dem Paveser Diakon und späteren Bischof v. Cremona Liudprand (920-972), der für die Byzantinistik ein Kronzeuge für die Entstehung und tadierung des abendländischen Konstantinopel-Bildes seit dem frühen Nlittelalter ist, kennen wir neben dem wichtigsten Werk, der Antapodosis (A.), die sog. Historia Ottonis (I{O.), die sog. Relatio de legatione Constantinopolitana (R.) und eine erst 1984 von Bernhard Bischoff veröffentlichte Homilie (H.) zurn Osterfest (Anecdota novissima [Stuttgart 1984) 20-34). Nachdem schon Georg Heinrich Pertz (Ernst Dümmler) und Joseph Becker 1839 (1877) und 1915 eine Gesanrtausgabe der darnals bekannten Werke Liudprands im Rahmen der Monumenta Germaniae Historica vorgelegt hatten, ist nun nach diversen Studien zu Autor und Werk und nach der Veröffentlichung Liutprando di Cremona e il codice di Frisinga clm 6388 (Tirrnhout 1994) zur autornahen Freisinger Hs. der A. aus der Feder des italienischen Mediävisten Paolo Chiesa eine Neuausgabe sämtlicher Werke erschienen. Nach einem Forschungsbericht (S. X-XVII) und der Präsentation der nach ihrem Alter angeordneten Hss. und Editionen (S. XVIII-XLI) erstellt Chiesa die Recensio des lbxtes (S. XLII-LI). Im Mittelpunkt seiner Forschungsergebnisse (S. LII-LVIII) steht die A. (Die unabhängige A.-Überlieferung, S. LIX-LXVII; Die Textgeschichte zuLebzeiterr des Autors, S. LXVIII-LXXXII). Es folgen S. LXXXIII-XC die Überlieferungs-? Textund Editionsgeschichte der H. und der R. sowie S. XCI-C die allgemeinen Editionsgrundsätze. Vor der sich anschließenden Textausgabe, die irn Cegensatz zu Beckers Edition keine Namen-, Wortund Sachregister bietet, sind vier Thfeln mit Chiesas Stemma der A.und HO.-Hss., eine Siglenkonkordanz zu diesen, eine Textsvnopse zu den A.-Hss. und J. Beckers Überlieferungsstammbaum der A.und HO.-Hss. eingefügt worden. Leider sind die tlberschriften zrt den beiden

Feature article published in the Autumn 2019 issue (36) of Jewellery History Today (offprint courtesy of the Society of Jewellery Historians).
Dom Martin Martin OSB (1889–1965) of Mont César Abbey in Leuven, Belgium, was among the foremost European designers of modern church silver and interiors in the 1920s–1940s. An artist in the service of God, he strove to create a suitable and visually stimulating setting for the contemporary community-oriented Roman Catholic liturgy. His calling card was an opulent and colourful aesthetic, combining calculated geometry with the most precious of materials. An unexplored aspect of Dom Martin’s work are his designs (ca. 1924-1938) for ecclesiastical jewellery
and regalia. This paper offers a first introduction, focussing on design aspects and client profiles.

We intend to draw attention to the silenced relationship ─both in written sources as in archaeological ones─ between monasteries and parchment-making during Late Antiquity, particularly in Visigothic Hispania, where in fact there are few archaeological data about primitive monastic communities. Once contextualized, the few and indirect evidences on the production of parchment may provide valuable arguments for the identification of these Christian monastic buildings in certain archaeological sites that have been classified according to other typologies (villages, castra, etc.). All this within a particular historical context of major changes, where the parchment codex has already replaced the papyrus roll.

Significant efforts have been undertaken in the past twenty years to recover the literacies of medieval women religious—from hearing, reading, and comprehending texts, to copying and composing them in Latin and other European vernaculars. Efforts like the Nuns’ Literacies in Medieval Europe Dialogues in Hull, Antwerp, and Kansas City have radically revised received narratives about the intellectual capacities and creative productions of medieval nuns, but more work still needs to be done to challenge the claim that medieval women religious were incapable of composing their own texts, keeping their communities’ histories, writing their own letters, copying their own books, maintaining their own household accounts, reading the books, letters, charters, and other documents that came into their communities’ possession, or even understanding their own liturgical services because they lacked the requisite literacies. This paper makes a case for the female authorship of two prayers that were composed for an abbess and added in the late twelfth or early thirteenth century to a Psalter owned by Matilda de Bailleul (d. 1212), the abbess of Wherwell Abbey, a Benedictine community in Hampshire, England.

Il contributo analizza il ruolo che le comunità di san Benedetto hanno avuto sul fenomeno dell’incastellamento, nel periodo compreso tra i secoli IX e X, quando ha inizio un importante processo di fortificazione, principalmente su alture, di modesti nuclei urbani, non sempre preesistenti, messo in atto attraverso l’edificazione di circuiti murari difensivi, di roccaforti e di torri di avvistamento o controllo del territorio. Una necessità questa determinata, soprattutto, dalla fine dell’impero carolingio, nell’887, e dalle cosiddette ‘ultime grandi invasioni’ dei Saraceni, degli Ungari e dei Normanni. In tale contesto, la diffusione dell’attività dei benedettini, che produce la costruzione di monasteri e abbazie, spinge i monaci a rivolgersi non solo all’impegno religioso ma anche all’offerta di protezione e sostegno alle popolazioni locali, attraverso la creazione di numerosi centri castrali che delineano, in tale modo, una nuova impostazione territoriale, paesaggistica, urbana ed economica.
The process of building a system of castles indicates a process of fortification, on hills or mountains, of villages through the construction of thick walls, fortresses, and a tower to control the territory. Between the ninth and tenth centuries the spread of monasticism, which gave a great impulse to the construction of monasteries and abbeys, induced the monks to worry not only about faith but also to support local populations, representing an important socioeconomic point of reference. In this context, territorial control was made possible, above all, by the activity of the Benedictines who spread it, and consolidated a significant policy of founding castral centers, identified as “rocchae, castra, castella”.

666 V. 0tto der Große und die Erneuerung des Römischen Reiches V.62, fol.80v mit der Sigle Hildibald F (HF) versahen. Er war entweder mit dem Kanzler Hildibald identisch oder stand diesem zumindest sehr nahe. Obwohl HF nur eine Königsurkunde für Otto lll. verfasste, stellte er ihn gezielt in eine kaiserliche Tradition. Außer

by the same token, a profound theological excursus which draws deeply not only from the richness of the Catholic tradition (and, in particular, the works of Dom Odo Casel and Blessed Columba Marmion) in its mystical and liturgical expressions, but also, in complementary fashion, from the Lutheran, Anglican, Reformed and Orthodox traditions which have likewise clearly impressed themselves on Collins' own spirituality. In the opening pages, for instance, Collins notes how "Orthodoxy taught me that God is the source of all that is beautiful". In another place he notes how theology and spirituality will always break the banks of any one system, illustrating this with the lovely image of tradition as a polyphonic motet.

The Venetian monastery of San Giorgio Maggiore still houses some fifteen choir books, some of them beautifully illuminated, dating from the seventh to eighth decade of the fifteenth century. The series, as was the established practice, not only served to carry out the liturgical practices associated with the spiritual life of the monastery, but also reflected the prestige and wealth of the community. For this reason, the patron, Abbot Cipriano Rinaldini, called upon an exceptional team of late Gothic masters, among whom Belbello da Pavia stands out.
However, the current appearance of the illuminated volumes does not correspond to the original facies, as the volumes were reworked over time. In particular, an analysis of the sources written by the historians of the monastery (especially Valle 1693) reveals that a decisive intervention was a restoration aimed at updating the choir books to the new Breviary. The result of this work was a profound alteration of the volumes, from which numerous pages were removed, to be relocated in new positions, even in other volumes of the series. If the principle with which the illustrations were made in the 15th century was to stimulate in the monks the "continuous meditation" encouraged by Ludovico Barbo, founder of the reformed Benedictine congregation of Santa Giustina to which San Giorgio belonged, the new arrangement of the illuminated papers in the volumes suggests that the restorer followed a different criterion, most likely thematic.
My paper will therefore focus on these two moments in the life of the choir books, reflecting on how historical contexts, the use of the volumes and changes in liturgy shaped and subsequently modified one of the most beautiful sets of choir books of the fifteenth century.

Relationships between St. George’s abbey and the Court express the term “bipolar” very well. First relationship was created in the time of a foundation, i. e. in the second half of the 10th century. The foundation was controlled by the politics of the Bohemian prince (Boleslav I). and his son (Boleslav II.). The first abbess, the Přemyslid Mlada (Marie), daughter of Boleslav I., played an important role and formed positions of St. George’s abbesses during whole Middle Ages. Other important factor was the St. George’s abbey position in the heart of the Prague Castle, the centre of Bohemian Princedom and Kingdom. At least, it is necessary to have in mind a primary function of this monastery as an early burial ground of Pře¬myslid house. The author studies various types of historical documents and defines three main of them. First, necrological notices in some manuscripts of St. George’s library contain in some cases Přemyslid names, also names of persons with con-nections to the monastery or abbesses. Second, the collection of St. George’s abbey manuscripts reflects fashionable and modem impacts of Bohemian court very often (for example the so called Passionale of the Abbess Cunigunde from the 20'h of 14. C.) Third, a collection of St. George’s abbey charters emphasizes the sovereign and self-confident situation of the presented Monastery. At the end, the author presents some examples of the St. George’s abbey treasure (for example a pre-gothic frontispiece, a bust of St. Ludmila from the 14th C. etc.) The St. George’s abbey figured as the advanced cultural institution with many links and reflects to the Court of Bohemian Princedom and Kingdom.

The aim of this paper is to illustrate the important contribution of the Benedictine monks of Catania to antiquarian and archeological studies in the Kingdom of the Two Sicilies. Like an integrated museum system, the Benedictine Museum and the Library of the Monastery of San Nicolò L' Arena, represent one of the most successful examples of 18th century Sicilian collecting, together with the experience of the Palazzo Biscari Museum. In mapping out the training events of the museum and the ancient Benedictine library, the research has entered into the broad and versatile nature of Benedictine collections,
focusing mainly on the antiquarian and archaeological interest of the benedectine monks. In particular, the survey focused on the antiquarian and archaeological core of the rich Benedictine library and its close relationship with the museum adjacent to it. Thus, a detailed study of the manuscripts and of the conspicuos number of printed volumes of antiquarian and archaeological content belonging to the Benedictine Fund has been drawn up. In relation to the antiquity of the Kingdom, it was useful to proceed
to a comparative reading between library and museum to better focus on the Benedictine interests

Here are the programme notes, texts and translations for a concert I curated together with Stephen Rice and the Brabant Ensemble. It is based my research project "Cloistered Voices: Music and Monasteries in Early Modern Germany, 1555-1632", and features music by Lasso, Aichinger, Gabrieli etc. as well as several composers who were in holy orders themselves.
A recording from the National Centre for Early Music in York is available on their Facebook site: https://www.facebook.com/yorkearlymusic/
I would welcome your feedback on this programme!

SANTRAUKA

Straipsnis skirtas Lietuvos altorinių šv. Benedikto atvaizdų, datuojamų XVII–XIX a., ikonografinėms ypatybėms atskleisti. Gausiausią ir ryškiausią kūrinių dalį sudaro XVIII a. darbai, atspindintys populiariausias to meto Europoje vizijos, mirties ir apoteozės temas. Lietuvoje nuo XVII a. įsitvirtino seno barzdoto benediktinų
patriarcho tipažas. Viena atributų grupė akcentuoja šventojo priklausomybę benediktinams (juodas abitas) ir abatystę (pastoralas, mitra, pektoralas, kapa), Regulos autoriaus ir vienuolijos įkūrėjo statusą (knyga, bažnyčios pastatas). Kita reprezentuoja jo gyvenimo stebuklus (taurė su gyvate, įskilęs indas, duona su
gyvate ar varnu) ir mistinę viziją (ugninis rutulys).

SUMMARY

This article analyzes the iconography of St. Benedict in Lithuanian altarpieces of 17–19th century. The most numerous and valuable pictures belong to the 18th century. They depict the Saint’s appearance, his death, apotheoses and heavenly triumph. Since the 17th century, St. Benedict was mostly represented as old bearded patriarch dressed in the black habit with miter on his head and the book of Regula in his hands.
Other kind of pictures show his miracles and mystical visions.

In the first part of the paper the author tracks the history of the title of the Benedictine abbey of St. Margaret in Bijela (Béla, near modern Daruvar), which followed after the abbey itself became deserted during the second quarter of the 16th century and found itself in the area under Ottoman rule. Then, various sources are considered in chronological order, describing, from the late 17th to the mid-19th century, the state of the medieval ruins in Bijela and their gradual decay. Since the mid-19th century, this documentation has been enriched by several artistic and amateur visual representations (drawings), followed by photographs. On the basis of all this material, and starting from the conclusions reached by a few expert researchers (especially Gjuro Szabo and Zorislav Horvat), the author attempts to summarize the knowledge about the former appearance of the now completely vanished monastery complex in Bijela.

Alessia Lirosi, "I monasteri femminili a Roma tra XVI e XVII secolo". Rome: Viella 2012 (pages 380), with a Foreword by Gabriella Zarri.

The book was the topic of a workshop within the meetings of “Un livre, un lecteur” at the Biblioteca of the Centre de Recherche en Histoire Moderne of the Université Paris1/Panthéon-Sorbonne organized by Profs Jean-Marie Le Gall and Isabelle Brian (October 2013).

In May 2013, the book won the “Desiderio Pirovano” Prize, assigned by the Institute Luigi Sturzo.

Pronounced at the XIXe Colloque international de paléographie latine in Berlin on 16 – 19 September 2015. Abstract: After the extinction of the Czech native Premyslids´ Dynasty, many scribes, active until this time in courtly services, have found new position in cloisters and monasteries all over the Czech lands and in its scriptoriums. The old monastic scriptoriums used the pre-Gothic Minuscule with many archaic elements. In fact, very often the incoming scribes were the holders of the tradition of the new book script, characteristic of the entrance of early Gothic Minuscule. The forwarded Gothic Minuscule has succeeded in the Czech Kingdom in about the half of the 14. C. It evolved in many new varied conditions in the second half of the 14. C. The multi-level development of the graphic changes should be presented in the paleographical study of the manuscript collection from the Benedictine Cloister of St. George at the Prague Castle. First of all, it should be presented on the case of manuscripts from the epoque of the abbess Cunegunde (1265-1321, the daughter of the Czech King Přemysl Otakar II.), written in cloister´s scriptorium.  In a short period of about one century, there was variety of scribes’ combination active. The study offers fast and excellent view into this exciting time of paleographical changes at one place.

Written materiál of monastic institutions stays to be a constant of the themes studied by historical Sciences. However, the issue of female monasteries stays to be among them a “Cinderella”. Many of them were ranged among the most im- portant Bohemian monasteries, such as the presented monastery of Benedictine of St. George at the Prague Castle (see its position of the oldest monastery of Czech countries). There are certain specifications, given by many facts, for example the origin of nuns (abbesses and nuns often came from a ruling family or from high Bohemian aristocracy); by keeping family relations; large economic possibilities of the monastery and the placement near royal court. It works with documents as well as with manuscripts from i3th to early isth century (or until the beginning of Hus- site movement). The time period is given by the specific development of St. Ceorge Monastery at that era. Iťs necessary to mention that these documents were hrst made outside the monastery (from the rádius of Vyšehraďs canons), from the end of the 13* century, Services inside were ušed (maybe the canons of St. George monastery, connected with assumpted activities of scriptorium of St. Geor¬ge Monastery) and from the half of the i4th century, Services of public notaries were fmally ušed. The examined documents were connected with an uncommonly extensive production of manuscripts in this particular time. There are, apparently, connections to documents’ production in some cases (námely manuscripts NK ČR XIII.E.i4e, VI.C.16b, XIII. A.2), but direct writeťs agreements were not proved, of course. Both groups prove some elimination and penetration into the strictly de- fined historical frontiers - which is typical for observed materiál. There is a men¬tion of seals that belonged to the abbesses of St. Ceorge monastery in connection with an effort to prove the sovereign position of St. Ceorge Monastery. There is an interesting contradiction between manuscripts’ care (and a fully functioning bib- liotheca) and documents (lower care of its preservation). The St. Ceorge monastery canons’ situation was left apart because it requires a separate study. Definitely, results show the high niveau of written culture and tradition in the monastery and sovereign position of the abbesses and the whole convent as well as the effort to prove the existence of the scriptorium in this monastery.