두오다(Dhuoda)의 리베르 『마누알리스』(Liber Manualis)—한 카롤링거 여인이 아들에게 주는 교훈서

Dhuoda’s Liber Manualis: A Carolingian Woman’s Instruction to Son

In the absence of her husband, Bernard of Septimania, Dhuoda played an important role -militarily, economically, and socially- in order to keep her family and realm. After her two sons were captured by King Charles the Bald, Dhuoda wrote a lengthy letter to her son, William, which was eventually known as Liber Manualis. This letter is educational, instructive, and pious in its form and character. In this letter, we have a glimpse of the worldview and religion of the Carolingian people of the ninth century through the eyes of a woman. Dhuoda was neither a professional theologian nor a nun. She, however, left an exceptional sample of writing from that period. Even though she was quite traditional in interpreting Scripture and the writings of the Fathers, Dhuoda letters were quite unique. Her writings can be favorably compared to the writings of dominant male theologians and priests at that time. Left isolated in the frontier between Spain and France without her husband, Dhuoda believed that she had as equal a right and accessibility to the Divine grace as male religious leaders. Even though she had to eat the crums from the master’s table, she was convinced that God’s grace equally belonged to her. In Liber Manualis, Dhuoda taught that William should put the right of his father Bernard before that of his royal master. In serving masters and lords, she advised that William should always follow his own conscience and proper counseling. As a lay female leader, Dhuoda compared in depth the seven virtures and eight blessings. As secular and spiritual realms go together, virture and vice are mingled together in daily life. Dhuoda was very active and practical in interpreting and applying the Scriptural passages to daily life. It is not so easy to find such practicality among the ninth century male theologians. In this sense, Dhuoda’s book provides a useful lens and perspective to understand ninth century Carolingian religion and society. Although she did not articulate any systematic theology and terminology, Dhuoda brought up routine issues of society and religion from female perspective. In this sense, I would ascertain that Dhuoda was a female theologian who offered a fresh interpretation of the society and religion of her time.

In the absence of her husband, Bernard of Septimania, Dhuoda played an important role -militarily, economically, and socially- in order to keep her family and realm. After her two sons were captured by King Charles the Bald, Dhuoda wrote a lengthy letter to her son, William, which was eventually known as Liber Manualis. This letter is educational, instructive, and pious in its form and character. In this letter, we have a glimpse of the worldview and religion of the Carolingian people of the ninth century through the eyes of a woman. Dhuoda was neither a professional theologian nor a nun. She, however, left an exceptional sample of writing from that period. Even though she was quite traditional in interpreting Scripture and the writings of the Fathers, Dhuoda letters were quite unique. Her writings can be favorably compared to the writings of dominant male theologians and priests at that time. Left isolated in the frontier between Spain and France without her husband, Dhuoda believed that she had as equal a right and accessibility to the Divine grace as male religious leaders. Even though she had to eat the crums from the master’s table, she was convinced that God’s grace equally belonged to her. In Liber Manualis, Dhuoda taught that William should put the right of his father Bernard before that of his royal master. In serving masters and lords, she advised that William should always follow his own conscience and proper counseling. As a lay female leader, Dhuoda compared in depth the seven virtures and eight blessings. As secular and spiritual realms go together, virture and vice are mingled together in daily life. Dhuoda was very active and practical in interpreting and applying the Scriptural passages to daily life. It is not so easy to find such practicality among the ninth century male theologians. In this sense, Dhuoda’s book provides a useful lens and perspective to understand ninth century Carolingian religion and society. Although she did not articulate any systematic theology and terminology, Dhuoda brought up routine issues of society and religion from female perspective. In this sense, I would ascertain that Dhuoda was a female theologian who offered a fresh interpretation of the society and religion of her time.