Barbara H.

Rosenwein
CORNELL UNIVERSITY PRESS

Ithaca & London

Copyright 2006 by Cornell University

All rights reserved. Except for brief quotations in a review, this
book, or parts thereof, must not be reproduced in any form without
permission in writing from the publisher. For information, address
Cornell University Press, Sage House, 5I2 East State Street, lthaca,
New York I485o.
First published 2006 by Cornell University Press
First printing, ~ornell paperbacks, 2007
Printed in the United States of America

Library of Congress Cataloging-in-Publication Data

Rosenwein, Barbara H.
Emotional communities in the early Middle Ages I Barbara H.
Rosenwein.

p. cm.
Includes bibliographical references and index.
ISBN-I3: 978-o-8oi4-4478-4 (cloth: alk. paper)
ISBN-I3: 978-o-80I4-74I6-3 (pbk. : alk. paper)
r. Emotions-History.

2. Social history-Medieval, 500-1500.

I. Title.
BF53r.R68 2006
I52.4094'0902I -dC22
200600I767
Cornell University Press strives to use environmentally responsible
suppliers and materials to the fullest extent possible in the publishing
of its books. Such materials include vegetable-based, low-VOC inks
and acid-free papers that are recycled, totally chlorine-free, or partly
composed of nonwood fibers. For furtl1er information, visit our
website at www.cornellpress.cornell.edu.

Cloth printing

I098765432I

Paperback printing

IQ

9 8 7 6 5 4 3

2 I

TO TOM, AS ALWAYS

This warrior irascibility ofyours;

when it has come back home) what is it like
with your wife) children) and slaves?
Do you think that ifs useful there) too?
CICERO,

Tusculan Disputations

CONTENTS

List of Tables and Map x

Prefatory Note xi
Acknowledgments xiii
Abbreviations xvii
Introduction
I.

2.

The Ancient Legacy

32

Confronting Death 57

3 Passions and Power 79

4 The Poet and the Bishop wo

s. Courtly Discipline

130

6. Reveling in Rancor 163

Conclusion 191
Selected Bibliography
Index

221

205

TABLES AND MAP

PREFATORY NOTE

TABLES

I have regularized the use of i!j and ujv in accordance with

the rules given by H. A. Kelly, "Uniformity and Sense in Editing and
Citing Medieval Texts;' inMedievalAcademy News (Spring 2004-), p. 8:
I use the i and u for the vowel sound and j and v for the consonant sound.
However, I have not regularized other orthography, so that when quoting
from a source that "misspells" a word, I give the word in its original form,
without either emendation or the cautionary sic. Nor have I changed the
punctuation of the editions that I have used, however dubious they may be.
All translations are my own unless otherwise noted, but I have consultedand acknowledge with gratitude-the various translations that have been
made of many of the sources used herein.

r. The Stoic Emotional Grid 39

2. Cicero's List of Stoic Emotions and Approximate English Equivalents 4-0
3 Partial Latin Emotion Word List and Approximate English Equivalents 52
4-. Emotion Words at Trier and Clermont Compared 70

5 Emotion Words in Vienne Inscriptions 746. Emotion Words in Non-Episcopal Vienne Inscriptions 76

7. The Merovingians 104-

MAP

The Early Medieval West 58

ACKNOWLEDGMENTS

I am grateful to Damien Boquet, Monique Bourin, Michel Bourin, Karl

Brunner, Nancy Gauthier, Mayke de Jong, Daniela Romagnoli, Robert E.
Rosenwein, Julia M. H. Smith, Daniel Smail, and my Loyola colleagues
Leslie Dossey, Allen Frantzen, and Theresa Gross-Diaz for illuminating discussions. I offer special thanks to Tom Rosenwein and Esther Cohen, both of
whom, in effect, suggested I write this book. Riccardo Cristiani, Albrecht
Diem, and Piroska Nagy were nearly constant e-mail companions.
John Ackerman, Damien Boquet, Riccardo Cristiani, Mayke de Jong,
Maureen C. Miller, Alexander C. Murray, Piroska Nagy, Tom Rosenwein,
Julia Smith, and Ian Wood generously read the first draft and offered extraordinarily helpful comments and suggestions. Graham Robert Edwards and
Danuta Shanzer gave illuminating advice on the second draft. Nancy Gauthier read and commented on chapter 2; Catherine Mardikes and Jacqueline
Long reviewed chapter I. The errors and infelicities that remain are mine.
Invitations to speak on the topic of this book made it possible for me to
discuss and refine my ideas. Jinty Nelson, Waiter Pohl, and Mary Carruthers
(at London, Vienna, and New York, respectively, in 1999 and 2000) give me
my first opportunities to speak on the subject. A talk at the Sorbonne in 2oor,
at the welcome invitation of Monique Bourin and Claude Gauvard, allowed
me to consider emotions in politics. My colleagues at the Loyola Medieval
Studies Center-Leslie Dossey, Blake Dutton, Allen Frantzen, Theresa
Gross-Diaz, Jacqueline Long, Dermis Martin, the late Michael Masi, Sally
Metzler-were kind enough to adopt the topic "Emotions and Gestures" for
our 2oor lecture series at my request, giving us all the occasion to explore the
subject with our students and me the chance to sum up my thoughts in a lecture that eventually became an article, "Worrying about Emotions in His-

tory?'
I thank Richard Abels, Ann Astell, Frans:ois Bougard, Karl Brunner, Robert Bucholz, Isabelle Cochelin, Mayke de Jong, Sharon Farmer, Rachel Fulton, Mary Garrison, Claude Gauvard, Hans-Werner Goetz, Andrea Griesebner, Lynn Hunt, Paul HyamsLRobert Jacobs, Gerhard Jaritz, Jorg Jarnut, C.
Stephen Jaeger, Ingrid Kasten, Richard Kieckhefer, Carol Lansing, Regine Le
Jan, Maureen Miller, Piroska Nagy, Barbara Newman, Susie Phillips, Walter
Pohl, Ann Roberts, Alan Thacker, Anna Trumbore, and Marta VanLanding-

ham for further opportunities to present my work at venues ranging from Vienna to Santa Barbara during the period 2002 to 2005.
In April 2001 I spent a memorable day at the invitation of Stephen D.
White and Elizabeth Pastan teaching "Emotions" to their joint seminar at
Emory University (Atlanta). In November 2001 through January 2002, I had
a magical experience as Scholar in Residence at the American Academy of
Rome, thanks to the kind invitation of Lester K. Little. There I worked on
the materials that would become chapters 3, 5, and 6 of this book, and I was
able to present some of my work to tl1at diverse and learned audience, which
I warmly thank. I should in particular like to record my gratitude to Carmela
Franklin, a marvelous and generous guide to Rome's archives. Daniela Romagnoli's invitation to write for the catalogue I!Medioevo Europeo di ]acques
Le Coffin 2003 as well as spealc about emotions in Parma gave me my first experience lecturing in Italian, a heady moment for which I am enormously
grateful.
I am indebted to the National Endowment for the Humanities for a Fellowship in 1999-2000 that allowed me to launch the research for this book. I
thank Loyola University Chicago for supporting this project in numerous
ways: a subvention during 1999-20oo; a leave of absence so that I might go
to Rome in 2001; a fellowship (2002) to attend Loyola's Center for Ethics,
where I studied (under David Ozar) the connection between ethical tl1eories
and notions of emotion; the constant support of my department, colleagues,
and chairs Anthony Cardoza and Susan Hirsch; the interest of my graduate
students Will Cavert, Kirsten DeVries, Andrew Donnelly, Thomas Greene,
Vance Martin, Prances Mitilineos, Daniel O'Gorman, Jilana Ordman, and
Alan Zola; and the efficient, unstinting, and knowledgeable help of History
Subject librarian Michael Napora and Interlibrary Loan librarians Ursula
Scholz and Jennifer Stegen.
I must also mention two extraordinary visiting professorships. In May
2004, at the invitation of Franc;ois Menant, Regine Le Jan, and Monique
Bourin, I had the honor and pleasure to be Professeur invite at the Ecole
Normale Superieure, where I gave three papers in the seminars (respectively)
of Franc;ois Menant, Regine Le Jan, and Antoine Lilti. After each lecture, as
soon as the discussion began, tl1e first question to be posed was invariably:
''Are you really talking about emotions?" And so I learned, if rather late, that
"emotions" is in many ways an Anglophone category. I am indebted to the
questions and comments of those seminar audiences, and should like to mention Dominique Iogna-Prat in particular, who in addition to participating at
the lectures was also their translator!
xiv } Acknowledgments

I had the equally keen honor and pleasure to be invited to the University
of Utrecht in June 2005, where I taught a course on the history of emotions
and gave a lecture series on, in effect, what would become this book. Mayke
de Jong was my kind, generous, and tireless host; I am deeply grateful to her.
Symke Haverkamp was my outstanding teaching assistant. I, am grateful to
the students and auditors in both classes and lectures and should like to single
out for particular thanks Giselle de Nie, Rob Meens, and Otto Vervaart.
I now turn with love and affection to my family-my husband, Tom; my
children, Jess and Frank; my mother, Roz; my sister, Oms. They know, and I
am grateful for it, that "emotional support'' for a medievalist often means
leaving her alone for very long periods of time in the company of a computer
and a great many books.

Acknowledgments { xv

ABBREVIATIONS

AASS

Acta Sanctorum quotquot toto orbe coluntu1j ed. Joannus

Bollandus et al., 67 vols. (1640-1940)

AHR
ChLA

American Historical Review

Chartae Latinae Antiquiores

CCSL
CSEL
Greg. Tur.

Corpus christianorum. Series Latina

Corpus scriptorum ecclesiasticorum latinorum
Gregory of Tours

GC
GM
Histories
V]

VM
VP

Gregoryi
MGH

AA
DMerov
SRM
PL

RICG
I

VIII
XV

Liber in gloria confessorum

Liber in gloria martyrum
Historiarum libri X
Liber de passione et virtutibus sancti ]uliani martyris
Libri I-IV de virtutibus beatiMartini episcopi
Liber Vitae Patrum
Gregory I the Great
Monumenta Germaniae Historica
Auctores Antiquissimi
Diplomata regum francorum e stirpe Merovingica
Scriptores rerum merovingicarum
Patrologia Latina, ed. Migne
Recueil des inscriptions chretiennes de la Gaule anterieures la

Renaissance carolingienne
Premiere Be!gique, ed. N ancy Gauthier
Aquitaine premiere, ed. Frans;oise Prevot
Viennoise du Nord, ed. Henri I. Marrou and Franc;oise
Descombes

se
TCCG

Sources chretiennes
Topographie chretienne des cites de la Gaule des origines au
milieu du VIII' siecle, ed. Nancy Gauthier and J.-Ch.
Picard

Clermont
Trier
Vienne

TCCG 6: Province ecctesiastique de Bout;ges (Aquitania Prima)

TCCG r: Province ecctesiastique de Treves (Be!gica Prima)
TCCG 3: Provinces ecctesiastiques de Vienne et d'Arles

EMOTIONAL
il
!

I'
I

COMMUNITIES
IN THE
EARLY MIDDLE
AGES

This is a book about the history of emotions. The topic is paradoxically very
old- historians have always talked about emotions- and almost entirely unexplored, since for the most part such tallc has been either unfocused or misguided. For the unfocused var~ty, consider Tacitus, who, when describing
the condition of Rome at Nero's death, said that the senators were "joyous"
(laeti); the commoners "roused to hope" (in spem erecti); and the lowest
classes "mournful" (maesti).l He did not intend thereby a serious discussion
of emotions but rather a lively evocation of the different classes at Rome
and their disparate interests. 2 Historians continue to write in this way when
they wish to be colorful. Thus David Fromkin tells us that on the eve of the
First World War the German chancellor and senior officers "awaited events
with different hopes, fears, and expectations?'3 These are perfectly ordinary
and innocent examples of "unfocused" historical emotion talk. I shall leave
until later in this chapter the discussion of focused studies, for they are a relatively recent development to which this book must pay considerable attention. Suffice to say that for the most part they have been inspired by a particularly simplistic notion of the emotions that malces passions not so much
different from age to age as either "on" (impulsive and violent) or "off" (restrained).
The fact that there is a history of emotions but that it has been studied
(for the most part) wrongly or badly is one reason that I have written this
book. There is another reason as well: I am convinced that, as sociologists
already know very well, "the source of emotion, its governing laws, and its
consequences are an inseparable part of the social process?'4 Historians rieed
to take emotions as seriously as they have lately taken other "invisible" topr. Tacitus, The Histories 1.4, trans. Clifford H. Moore, Loeb Classical Library (London,
!925), p. 8.
2. Ramsay MacMullen, however, argues in Feelings in History, Ancient and Modem (Claremont, Calif., 2003) that writers like Tacitus did their history exactly right and that modern
historians too should learn to tuck passions into their bloodless prose. But tl1is they do, as

David Fromkin in note 3 below exemplifies.

3. David Fromkin, Europe's Last Summer: Who Started the Great War in 1914? (New York,

p. r8o.
4. David D. Franks, "The Bias against Emotions in Western Civilization:' in Sociology of

2004 ),

ics, such as ecology and gender. I use as my starting point the Early Middle
Ages because the Middle Ages remains, despite caveats, a direct ancestor of
modern Western civilization, and the Early Middle Ages is its link to the ancient world and thus to the Greek and Roman legacy of ideas and words
having to do with emotions. The Early Middle Ages is thus a natural starting point. Focused studies of emotions have treated the Middle Ages as one
emotional period. I challenge this view. Even very short time spans, such as
the sixth to late seventh centuries, which are the ones covered in this book,
saw vast changes in the uses of emotional vocabulary and expressive repertories. But arriving at this conclusion requires considering contexts far more
precise than "medieval" or "modern?'
I postulate the existence of"emotional communities": groups in which
people adhere to the same norms of emotional expression and value-or
devalue-the same or related emotions. More than one emotional community may exist-indeed normally does exist-contemporaneously, and
these communities may change over time. Some come to the fore to dominate our sources, then recede in importance. Others are almost entirely
hidden from us, though we may imagine they exist and may even see some
of their effects on more visible groups. In this book I trace a number of
emotional communities, and in several instances I show how one displaced
another, at least from the point of view of the production of texts. I do not
claim to have found all the emotional communities of even the sixth and
seventh centuries; if this book's title were to be glossed, it would be as
Some Emotional Communities, not The Emotional Communities in the
Early Middle Ages. s

Emotions: Syllabi and Instructional Materials, ed. Catherine G. Valentine, Steve Derne, and
Beverley Cuthbertson Johnson (New York, 1999), p. 29.
s. Ripe for exploration are the emotional communities of St. Augustine (d. 430) and St.
Jerome (d. 420 ), which perhaps overlapped rather little. Similarly begging for study are the
emotional communities of the southern Gallic elite, whether represented by the generation
of Paulinus of Nola (d. 431) or tl1at of Sidonius Apollinaris (d. ea. 484) and Ruricius of
Limoges (d. sro). I, however, have chosen to begin my study later, with the "two Gregories;'
one at Rome, the other in Gaul, ea. 6oo. They call for quite different metl1odological strategies, which makes them useful for an exploratory essay such as this. Furtl1er, since tl1ey lived
around the same time, they may be fruitfully compared. Presumably every social group that
wrote enough could be a "test case" for an emotional community. Augustine, Jerome, and
tl1e circle ofRuricius clearly are wortl1 the trouble for themselves. Also worth the trouble, but
for very different reasons, would be a study of all the emotional communities contemporaneous with one another in some defined space. I have tried to give a hint of t!1e sort of pie2 }

Emotional Communities in the Early Middle Ages

Thus far I have spoken of emotions in history and emotional communities as if the meaning of the word "emotions" were self-evident. It is not,
even though as recently as zoor Martha Nussbaum declared that "emotions" was a universal "sub-category of thought?'6 In fact, the use of the
catch-all term "emotions" to refer to "joy, love, anger, fear, happiness, guilt,
sadness, embarrassment [and] hope" is quite recent even in the Anglophone
world. 7 The Oxford English Dictionary records that the earliest meaning of
the term (dating from 1579) was "a social agitation"; "emotion" gained the
significance of mental agitation only about a century later.Nevertheless, as
Thomas Dixon has shown, it was not the favored word for psychological
turmoil until about 18oo. 8 Before then, people spoke more often-and
more precisely- of passions, affections, and sentiments. All of these referred
to fairly clear subsets of the words and ideas that today come under the umbrella of emotions. It was the scientific community that privileged the term
"emotions" and gave it the portmanteau meaning that it now has. Otniel
Dror has demonstrated tl1e advantages that this offered to white-coated
professionals in their laboratories. 9
Many European languages have more than one word for the phenomena
that Anglophones call "emotions:' and often these terms are not interchangeable. In France, love is not an emotion; it is a sentiment. Anger, however, is an emotion) for an emotion is short term and violent, while a sentiment
is more subtle and of longer duration. German has Gefohle) a broad term
that is used when feelings are strong and irrational, rather like les emotions in

ture tl1at might emerge from the latter project in my study of epitaphs in three cities; see
chapter 2.
6. Martha C. Nussbaum, Upheavals of Thought: The Intelligence of Emotions (Cambridge,
2001), esp. p. 24 and n. 3. But Benedicte Grima, The Petformance of Emotion among Paxtun
Women: "The Misfortunes Which Have Befallen Me" (Austin, 1992), pp. 34-39, points out that
there is no word that tracks "emotion" in Paxto, and she provides bibliography on the topic
for otl1er cultural groups.
7. The list of words is taken from Randolph R. Cornelius, The Science ofEmotion: Research

and Tradition in the Psychowgy ofEmotion (Upper Saddle River, N.J., 1996), p. r.
8. Thomas Dixon, From Passions to Emotions: The Creation ofa Secular Psychowgical Category
(Cambridge, 2003). See also Dylan Evans, Emotion: The Science of Sentiment (Oxford, 2001),
and Robert Dimit, "European 'Emotion' before tl1e Invention of Emotions: The Passions of
the Mind?' I thank Professor Dimit for allowing me to read his article before publication.
9. Otniel E. Dror, "The Scientific Image of Emotion: Experience and Technologies oflnscription;' Configurations 7 (1999): 355-401; idem, "Techniques of the Brain and the Paradox
of Emotions, 1880-1930;' Science in Context 14 (2001): 643-60.

Introduction { 3

French, while Empfindungen are more contemplative and inward, rather

closer to les sentiments. Italians speak of emozioni and sentimenti; the two
words sometimes have the same implications as their counterparts in
French, while at other times they are virtually equivalent, much as the English word "feelings" tracks approximately the same lexical field as "emotions?'10
How important should these distinctions be for our inquiry into the
"emotional communities" of the early Middle Ages? If they constituted watertight definitions, it would be necessary to rethink the title as well as the
very terms of this book. But they are nothing of the sort. Consider the category "passions:' which in the mid-eighteenth century was a term in active
use. In Samuel Johnson's dictionary (1755) it was defined by one autl1ority
as "the receiving of any action in a large philosophical sense; in a more limited philosophical sense, it signifies any of the affections of human nature;
as love, fear, joy, sorrow: but the common people confine it only to
anger." 11 Thus, although "passions" had a distinct connotation (powerful
feelings such as anger), it also might compass the same terms that were signified by "affections?' Similarly, my Petit Robert, published in 1985, defines
both sentiment and emotion as a reaction affective, an "affective reaction:'
though (generally) of different intensities and durations. Clearly there is a
continuum, not a decisive break, between emotion and sentiment, passion
and affection.U
The ancient world had many emotion words, as we shall see in chapter r,
and it also had generic terms that were about equivalent to the term "emotions:' though never precisely so. I use the term emotions in this book with
fulllmowledge that it is a convenience: a constructed term that refers to affective reactions of all sorts, intensities, and durations. We shall see that, despite its drawbacks, it is serviceable, even for the medieval world where, in-

I
,I
!

w. I am grateful to Riccardo Cristiani, Dominique Iogna-Prat, Regine Le Jan, Waiter

Pohl, and the audiences of my 2004 lectures in Paris for enlightening discussions on these
points. Note that a recent survey of the emotions in (mainly modern) history in Italian is titled Storia delle passione (History ofthe Passions). The editor says, presumably witl1 a wink, that

deed, it had some distant ancestors-in the Latin phrase motus animi (motions of the soul) and in the Latin adjective commotus (moved). To vary my
prose, I also mal\:e use of "passions:' "feelings:' and, to a lesser extent, "affects" as equivalents of"emotions?'
THE "CHILDHOOD OF MAN"

This is not the first book to trace the history of emotions. But the topic-as
a focus rather tl1an as a colorful aside-is relatively recent, having effectively
begun less than a century ago with the work of Johan Huizinga. In his
perennially popular book on the Late Middle Ages, Huizinga likened the
emotional tenor of the period to that of modern childhood: "Every experience:' he wrote, "had that degree of directness and absoluteness that joy and
sadness still have in the mind of a child?'13 It was a "fairy tale" world where
feelings were "sharper" and "unmediated?' "We have to transpose ourselves
into this impressionability of mind, into this sensitivity to tears and spiritual
repentance, into this susceptibility, before we can judge how colorful and
intensive life was then?'l4 Passions of every sort held sway; the medieval city
was filled with "vacillating moods of unrefined exuberance, sudden cruelty,
and tender emotions:' while "daily life offered unlimited range for acts of
flaming passion and childish imagination?' 15 Huizinga's Middle Ages was
the childhood of man.
Childhood, however, never lasts. The Late Middle Ages was, for
Huizinga, its last gasp. The modern world-the busy, dull, dispassionate
world of adults-was on its way. This was clear from Huizinga's repeated
use of tl1e word "still" (nog in Dutch). Thus he noted that "a conflict between royal princes over a chessboard was still as plausible as a motive in the
fifteenth century as in Carolingian romance"; and "during the fifteenth century the immediate emotional affect is still directly expressed in ways that
frequently break through the veneer of utility and calculation?'16 Again, putting the same point another way, medieval "politics are not yet completely in
the grip of bureaucracy and protocol?' 17 Adulthood was the world of"util-

she chose the term to contrast it with tl1e "dispassionate" (spassionata) present. More seriously, she sees a difference between ''passioni" and "emozioni": passions are inseparable from
their forms of expression (rappresentazione). See Storia delle Passioni, ed. Silvia Vegetti Finzi
(Rome, 1995), pp. v-vi.

13. Herftttif der Middeleeuwen (Haarlem, 1919 ). I quote here from Johan Huizinga, The Autumn of the Middle Ages, trans. Rodney J. Payton and Ulrich Mammitzsch (Chicago, 1996),

n. Samuel Johnson,A Dictionary of the English Language (1755; repr., New York, 1967), s.v.
"passions"; quoted in Dixon, From Passions to Emotions, p. 62.

15. Ibid., PP 2, 8.
16. Ibid., pp. 8,15 (emphasis mine). I tl1ankMayke de Jong for helping me with the Dutch.

12.

I am grateful to Damien Boquet for discussions on this point.

4 } Emotional Communities in the Early Middle Ages

p.r.
14. Huizinga,Autumn oftheMiddleAges, pp. 7-8.

17. Ibid., p. 12 (emphasis mine).

Introduction { 5

(Paris, 1989 ). The idea was already anticipated in Jean Delumeau, La Peur en Occident, XIV'XVIII' siecle. Une cite assit!gtfe (Paris, 1978), pp. 14-9-56, a section entided "Le sentiment d'insecurite?' See also Peter Dinzelbacher, Angst im Mittelalter. Teuftls-, Todes- und Gotteser-

tionology'' or its close relation, "the civilizing process.'' In 1985 Peter and
Carol Steams created the term "emotionology'' to describe "the standards
that a society, or a definable group within a society, maintains toward basic
emotions and their appropriate expression.''23 Before the days of emotionology-that is, before the mid-eighteenth century-there was no internalized
self-restraint. The Stearnses claimed that "public temper tantrums, along
with frequent weeping and boisterous joy, were far more common in premodern society than they were to become in the nineteenth and twentieth
centuries. Adults were in many ways, by modern standards; childlike in
their indulgence in temper, which is one reason that they so readily played
games with children.''24
Powerfully bolstering this "up from childhood" history was the theory of
the "civilizing process" elaborated by Norbert Elias in the 1930s, but which
began to mal'e inroads in historical circles only in the I970S, when it was
translated into English, French, and Italian. Elias's book was a grand synthesis, perhaps the last such of the twentieth century. It embraced history,
sociology, and psychology in two dazzling-and extremely entertainingvolumes. Like Max Weber, Elias was interested in rationalization, bureaucratization, and the juggernaut of the modern state, with its "monopoly of
force.'' Like Freud, however, he was keen to understand the individual psyche. He faulted the sociologists for separating ideas and ideology from what
he, adopting Freud, called "the structure of drives, the direction and form of
human affects and passions.'' 25 At the same time, he thought that the
Freudians separated the psyche from society. Lamenting the narrow vision
of psychologists, Elias pointed out that they made "no distinction . . . between the natural raw material of drives, which indeed perhaps changes
little throughout the whole history of mankind, and the increasingly more
firmly wrought structures of control.''26 Elias's focus was thus on the historicity of the superego; in his view, the process of civilizing set up more
and more controls over the drives (or affects, impulses, emotions-Elias

fahrung; Mentalitatsgeschichte und Ikonographie (Paderbom, 1996). More recendy, Dinzelbacher, "La donna, il figlio e l'amore. La nuova emozionalita del XII secolo;' in Il secolo XII:
la renovatio dell'Europa cristiana, ed. Giles Constable et al. (Bologna, 2003 ), pp. 207-52, has

23. Peter N. Steams wid1 Carol Z. Steams, "Emotionology: Clarifying the Histmy of

argued that affectionate love, a sign of maturity, was lacking in the Early Middle Ages because the conditions oflife were too primitive and punishing for it to thrive.

Emotions and Emotional Standards;' AHR 90 (1985): 813.

24-. Carol Zisowitz Steams and Peter N. Stearns,Anger: The Struggle for Emotional Control

21. John Bowlby,Attachment and Loss, vol. r,Attachment (New York, 1969), pp. 200-203.
22. Delumeau, La Peur, p. 17, speaks of the importance of"attachment" between the directing classes and the commonality. When the directing classes refuse the love from below, peur
et haine (fear and hate) are rl1e results.

in America's History (Chicago, 1986), p. 25.

25. Norbert Elias, The Civilizing Process, trans. Edmund Jephcott, rev. ed. (Oxford, 2ooo ),

ity and calculation;' of "bureaucracy and protocol"; it was Huizinga's own

era.
Huizinga's words, by now nearly a century old, ought to be the instructive relic of an earlier historical sensibility. In fact his view of the Middle
Ages remains foundational today, especially for the history of emotions, violence, impulsivity, behavior, and crime (all of which tend to be seen as related or even identical).l 8 While the ontogenic theory of history-the theory
that traces a trajectory from infancy to adulthood- is today out of fashion,
it persists "undercover" in the history of human behavior and feeling. In the
1930s theAnnales school adopted it in the guise of the "structure" of"mentalities.''19 A certain historiographical strand continues this tradition today.
Jean Delumeau in France and Peter Dinzelbacher in Austria, for example,
treat fear as a built-in structure of the medieval mind. In Rassurer et proteger
Delumeau speal(S of a sentiment de securit/, 20 deriving the idea from John
Bowlby's studies of infantile needs. 21 By terming benedictions, processions,
indulgences, and so on "mechanisms of reassurance;' Delumeau reinforces
Huizinga's vision of medieval people as childlike in their goals and behaviors.22
Elsewhere the paradigm of Huizinga persists under the cloak of "emor8. See, for example, Thomas W. Gallant, "Honor, Masculinity, and Ritual Knife Fighting
in Nineteenth-Century Greece;' AHR 105 (2ooo): 358-82, with further bibliography.
19. See Marc Bloch, Feudal Sociel)', trans. L. A. Manyon (Chicago, r96r), p. 73: the Middle
Ages was "a civilization in which moral or social convention did not yet require well-bred
people to repress their tears and their raptures" (emphasis mine). For further discussion of
this aspect of theAnnales school, see Barbara H. Rosenwein, "Worrying about Emotions in
History;' AHR 107 (2002): 921-4-5, esp. 832-34-.
20. Jean Delumeau, Rassurer et prott!ger. Le sentiment de stfcurittf dans l'Occident d'autrefois

6}

Emotional Communities in the Early Middle Ages

p. 4-08.
26. Ibid., p. 4-09.

Introduction { 7

r
I

jl

used such words interchangeably). The energies of the Western psyche became progressively compartmentalized, so that eventually cognition and
reason became fairly impermeable to emotions.
Thus the importance of history to Elias. He insisted that what he was
tracing in the "civilizing process" was empirical, not theoretical. He had
made "a scrutiny of documents of historical experience.''27 Above all he
looked at books of etiquette, because he saw a direct link between behavior,
emotion, and impulse control. He quoted the Disticha Catonis (written in
the third or fourth century and popular thereafter), which he called the
"code of behavior encountered throughout the Middle Ages.'' Its maxims,
such as "You should follow honorable men and vent your wrath on the
wicked;' were for Elias evidence of medieval "simplicity, its nai:Vete.'' Painting the by then familiar Huizingan picture, Elias continued: "There are [in
the Middle Ages], as in all societies where the emotions are expressed more
violently and directly, fewer psychological nuances and complexities in the
general stock of ideas. There are friend and foe, desire and aversion, good
and bad people.''28
The lack of a strong overriding power meant that medievallmights-for
Elias, they were the key to the whole discussion- could give in to their violent impulses: "The release of the affects in battle in the Middle Ages was no
longer, perhaps, quite so uninhibited as in the early period of the Great Migrations. But it was open and uninhibited enough.''29
This situation changed gradually. At the courts of the most powerful medieval princes tl1e gentling influence of the "lady'' and the tyranny of the
lord combined to mal<e "more peaceful conduct obligatory."30 Later, in tl1e
sixteenth century, the process took hold permanently. At the courts of absolute rulers who monopolized all power, men were forced by circumstance
to control themselves. Eventually external requirements effected intrapsychic transformations: ''As the individual was now embedded in the human
network quite differently from before and moulded by the web of his dependencies, so too did the structure of individual consciousness and affects
31
change.'' And, looking at the matter psychodynamically, Elias argued that
"wars and feuds diminish .... But at the same time the battlefield is in a

'

27. Ibid., P X.
28. Ibid., p. 55
29. Ibid., p. I62.

sense, moved within .... An individualized pattern of near-automatic

habits is established and consolidated within [the human being], a specific
'super-ego; which endeavours to control, transform, or suppress his affects
in keeping with the social structure.''32 As society became more complex, tl1e
state more powerful, and individuals more interdependent, the controls
only increased, so that modern man's psyche today is hedged about in every
way.33
Despite the fact that almost every element of this argument has problems, Elias's theory remains triumphant today. 34 When I first began to write
this very paragraph, tl1e New York Times was telling us that "Elias has
posthumously become [a] theoretical guru.'' Barbara Hanawalt, a prominent contemporary medievalist, was quoted in the same article as saying,
"Elias is onto something: people begin to change tl1eir notions of how
people should behave. In the VJ.tl1 century people are concerned with
whetl1er someone is of good or ill repute; it's a collective, community judgment. When you get into the rsth century, the question is about someone's
'governance.' There is a shift from community reputation to an emphasis on
internal control.''35
32. Ibid., p. 375.
33. Norbert Elias attempts to explain why the restraints were less durable in Germanythat is, why Eichmann existed and the Holocaust took place; Elias, The Germans: Power

Struggles and the Development ofHabitus in the Nineteenth and Iiventieth Centuries, ed. Michael
Schroter, trans. Eric Dunning and Stephen Mennell (New York, 1996).
34. The reception of Elias's work is assessed in Gerd Schwerhoff, "ZivilisationsprozeJS und
Geschichtswissenschaft. Norbert Elias' Forschungsparadigma in historischer Sicht;' Historische

Zeitschrift 266 (1998): 561-606. Elias's historical accuracy regarding the early modern court and
its culture is critiqued in Jeroen Duindam, Myths ofPower: Norbert Elias and the Early Modem
European Court (Amsterdam, [1994]). The Freudian theory of drives, on which Elias's theory
fundamentally depends, has been repudiated by most psychologists (see below) and even many
psychoanalysts, e.g., John Bowl by (Attachment and Loss, vol. r, chap. 7). Daniela Romagnoli has
shown that comportment books were already produced in the sixth century and became abundant by the twelfth, not only at the courts and the monasteries of Europe but aqove all in the
cities; see her "La courtoisie dans la ville: un modele complexe;' in La ville et la cour. Des bonnes

et des mauvaises manieres, ed. Daniela Romagnoli (Paris, 1995 ), chap. I. See also Medieval Conduct, ed. Kathleen Ashley and Robert L. A. Clark (Minneapolis, 2001). Finally, a recent collection of articles thoroughly critiques Elias's use, abuse, and ignorance of sources: ZivilisationsProzesse. Zu Erziehungsschriften in der Vormoderne, ed. Riidiger Schnell (Cologne, 2004).
35. Alexander Stille, "Did Knives and Forks Cut Murders? Counting Backward, Historians

30. Ibid., pp. 245-46.

31. Ibid., p. 397.

Resurrect Crime Statistics and Find the Middle Ages More Violent Than Now;' New York

Times, May 3, 2003, pp.i\21-23.

8 } Emotional Communities in the Early Middle Ages

Introduction { 9

Emotionology and the civilizing process are convenient theories for historians. For those studying the postmedieval period they provide a virtual
tabula rasa-a Middle Ages of childish (read: unmediated) emotionality
and impulsivity-on which the early modern period can build its edifices of
autonomy and reason. 36 But "early modern" itself is a historical construct
whose validity must come from a sound understanding of the Middle Ages.
Was the Middle Ages emotionally childish, impulsive, and unrestrained?
Some medievalists have already found the contrary to be the case. Moreover, current theories of the emotions challenge the very possibility.
UPENDING OLD MODELS

Even Elias admitted restraints at the medieval princely courts, so the fact
that literary scholars discovered that troubadour poetry celebrated lovedelicate, temperate, and deeply felt- hardly rattled the paradigm. But in the
1950s such love was discovered in the monasteries as well. Jean Leclercq, for
example, praised monastic love-tl1e love that Cistercian brethren delighted
to explore both in relation to themselves and to God-as sublime selfexpression.37 Soon John C. Moore's Love in Twelfth-Century France found
love not only in the monasteries and the courts but also in the cities, among
the "schoolmen.''38
Further eroding the model was C. Stephen Jaeger, who, in a series of
writings that began in the 198os, found the "civilizing process" taking place
at the courts of tenth- and eleventh-century German imperial rulers.39 In
36. But scholars of the ancient world can adopt Elias as well: Willian1 V. Harris, &straining
Rage: The Ideology ofAnger Control in Classical Antiquity (Cambridge, Mass., 2001), p. 150,
thinks that the "civilizing process" occurred for "the first time" in the ancient world. Thus

the late 90s, he went further, putting aristocratic love at center stage. This
was a highly restrained love that was understood at the time as "the source
of a morality and a heroism of self-control and self-mastery.''4 Yet this love
flourished as early as the ixth century, and it experienced a real blossoming
among the members of the Carolingian court in the ninth century.
The largely literary approaches of Leclercq, Moore, and J aeger were
complemented by the work of some legal historians. J.E.A. Jolliffe, pioneer
of a legal school that saw functionality (rather than pure impulsivity) in medieval emotional expression, argued that the medieval English Icing's anger
was an effective political tool.4 1 Because tl1e royal public and private personae could not be separated, Jolliffe argued, "the ruler's personal hates and
fears were released as efficient forces to play about the political world.''42
Royal anger-ira or malevolentia-placed disfavored persons in a sort of
"limbo"; they were not quite outlaws, but neither were they under the law's
protection.43 Royal wrath.brought men and institutions to heel. The study
of the Icing's emotions was, for Jolliffe, essential for understanding the
twelfth-century polity.
W. H. Auden had written "Law Like Love" a decade before Jolliffe wrote
about his twelfth-century lcings. 44 In the late 196os, Fredric Cheyette used
Auden's poem to drive home the points of his pioneering essay on prethirteenth-century French law. Arbiters out of court-normally amici
(friends, cronies) of both sides- not remote judges en banc, made informal
legal systems work precisely by recognizing the emotional components of
disputing. As Cheyette put it, the arbiters "must assuage anger, soothe
wounded pride, find the solution tl1at will bring peace.''45 Just as Cheyette
was writing, a few English and American antl1ropologists were adopting a
processual model of dispute resolution. 46 Their colleagues in medieval his-

Harris continues the bracketing off of the Middle Ages first "achieved" by the Renaissance.
37 Jean Leclercq, IJamour des lettres et le desir de Dieu. Initiation aux auteurs monastiques du
MoyenAge (Paris, 1957); translated by Catherine Misrahi as The Love ofLearning and the Desire for God (New York, 1961); see also idem, Monks and Love in Ilvelfth-Century France (Oxford, 1979 ).
38. Moore, Love in Twelfth-Century France (Philadelphia, 1972). See now as well John W.
Baldwin, The Language ofSex: Five Voices from Northern France around I200 (Chicago, 1994).

40. C. Stephen Jaeger, Ennobling Love: In Search ofa Lost Sensibility (Philadelphia, 1999 ), ix.
41. J. E. A. Jolliffe, Angevin Kingship, 2d ed. (London, 1963), chap. 4. The first edition of
this book appeared in 1955.
42. Ibid., 95
43- Ibid., p. 97.
44. W. H. Auden, "Law Like Love;' in The Collected Poetry ofW H. Auden (New York,

39 C. Stephen Jaeger, The Origins of Courtliness: Civilizing Trends and the Formation of
Courtly Ideals, 939-I2IO (Philadelphia, 1985); idem, The Envy ofAngels: Cathedral Schools and
Social Ideals in Medieval Europe, 9SO-I200 (Philadelphia, 1994). Janet L. Nelson argues that

1945), pp. 74-'76.

45. Fredric L. Cheyette, "Giving Each His Due;' in Debating the Middle Ages: Issues and

courtliness "was made in the earlier Middle Ages, in the courts of so-called barbarian kings";

Radings, ed. Lester K. Little and Barbara H. Rosenwein (Oxford 1998), pp. 170-79, quote
on p. 176; originally published as "Suum cuique tribuere;' French Historical Studies 6

Nelson, "Gendering Courts in the Early Medieval West;' in Gender in the Early Medieval
World: East and West, 300-goo, ed. Leslie Brubaker and Julia M. H. Smith (Cambridge,
2004), p. 186.
ro } Emotional Communities in the Early Middle Ages

(1969/70): 287-99
46. Key readings for this group: The Ethnography of Law, ed. Laura Nader (Menasha,

Introduction { n

tory soon joined them. 47 This confluence of interests need not necessarily
have led to emotions history, but in fact it did so, as historians recognized
the key role of emotions in moments of crisis and dispute. In the early
198os, Michael Clanchy was quoting the Leges Henrici Primi-where amor
(love) triumphs over Judicium (justice)-and citing anthropological literature on law in acephalous societies in a paper that broadened out from the
English village "loveday'' to the whole question of law as "the extension and
reinforcement of bonds of affection beyond the immediate family?'4 8
By the nineties, a number of Anglo-American scholars of medieval law
considered emotions to be as normal and central a topic in their field as
"felony'' and "trespass" had been for Pollock and Maitland. 49 These emotions were understood not as tl1e products of"vacillating moods" but ratl1er
as tied to dearly held goals and values. Thus William Ian Miller wrote on affect and honor, Stephen D. White looked at anger and the exercise oflordship, and Paul Hyams and Daniel Smail explored the role of rancor and hatred in the development of law. 50 In Germany Gerd Althoff, approaching
similar legal and political materials from an interest in nonverbal gesture
Wise., 1965); The Disputing Process: Law in Ten Societies> ed. Laura Nader and Hany F. Todd
(New York, 1978); Simon Roberts, Order and Dispute: An Introduction to Legal Anthropology
(Harmondsworth, England, 1979).
47 See for example, the essays in Disputes and Settlements: Law and Human Relations in the
West, ed. John Bossy (Cambridge, 1983).
48. Michael Clanchy, "Law and Love in the Middle Ages:' in Disputes and Settlements> ed.
Bossy, p. 50.
49. Nevertheless, their contribution was (and is) not widely noted. It is telling that
Michael Toch claims to be drawing upon mentalites methodology in discussing the emotions
evident in the records of a Bavarian manorial court, whereas in fact the author is more clearly
following the path of the Anglo-American legal historians delineated here; Toch, "Ethics,
Emotion and Self-interest: Rural Bavaria in the Later Middle Ages:' journal ofMedieval History 17 (1991): 135-47.
50. William Ian Miller, Humiliation: And Other Essays on Honor, Social Discomfort> and Violence (Ithaca, N.Y., 1993), chap. 3; Stephen D. White, "The Politics of Anger:' in Angers Past:
The Social Uses of an Emotion in the Middle Ages> ed. Barbara H. Rosenwein (Ithaca, N.Y.,
1998), chap. 6; Paul Hyams, R.ancor and Reconciliation in Medieval England (lthaca, N.Y.
2003), chap. 2; Daniel Lord Smail, "Hatred as a Social Institution in Late-Medieval Society:'
Speculum 76 (2001): 90-126. Further essential studies along these lines: Richard E. Barton,
"'Zealous Angd and the Renegotiation of Aristocratic Relationships in Eleventh- and
Twelfth-Century France:' inAngers Past> ed. Rosenwein, chap. 7; Claude Gauvard, '<JJe Grace
Especial.>> Crime> etat et societe en France la fin duMoyenAge> 2 vols. (Paris, 1991).

12 } Emotional Communities in the Early Middle Ages

rather than law, argued that emotions were "staged"-as all emotions are
packaged-to relay important information about power and authority.
Both rulers and their subjects followed "rules of the game": ritual acts, including emotional displays, that followed clear models and signaled clear
messages to all concerned. 51
It is thus evident that many medievalists have moved beyond the paradigm of an emotionally childlike and impulsive Middle Ages. They have
carved out arenas -love in the monastery, love in the courts, staged anger in
ceremonies oflordship and kingship, love in the twelfth century-where the
model does not apply. Since the 1970s they have found strong theoretical
ground for their assertions, as a number of them explicitly recognize, because of tl1e revolution in the way in which emotions came to be conceptualized by psychologists, anthropologists, and sociologists.
The "old" theory of the emotions was hydraulic. Whether Darwinian or
Freudian, psychologists assumed that passions were "drives" or forms of energy that would surge forth toward "discharge" unless they were controlled,
tamped down, or channeled. 52 The theories of the 1960s and 1970s, however, were free of instincts, drives, and energies. Thus for Magda Arnold, an
early leader in the field of cognitive psychology, emotions were the result of
a certain type of perception, a relational perception that appraised an object

51. The key studies are Gerd Althoff, "Empi:irung, Tranen, Zerknirschung. 'Emotionen' in
der i:iffentlichen Kommunikation des Mittelalters:' Friihmittlelalterliche Studien 30 (1996):
60-79; idem, "Ira Regis: Prolegomena to a History of Royal Anger:' in Angers Past> ed.
Rosenwein, chap. 3; idem, "Demonstration und Inszenierung. Spielregeln der Kommunikation in mittelalterlicher Offentlichkeit:' Friihmittelalterliche Studien 27 (1993): 27-50. See also
idem, Otto III, trans. Phyllis G. Jestice (University Park, Pa., 2003). For others working
within this historiographical tradition, see Ruth Schmidt-Wiegand, "Gebardensprache im
mittelalterlichen Recht:' Friihmittelalterliche Studien 16 (1982): 363-79; Martin J. Schubert,

Zur Theorie des Gebarens im Mittelalter. Analyse von nichtsprachlicher Auflerung in mittelhochdeutscher Epik: Rnlandslied> Eneasroman> Tristan (Cologne, 1991); Matthias Becher,
"'Cum lacrimis et gemitu': Vom Weinen der Sieger und der Besiegten im friihen und hohen
Mittelalter:' in Formen und Funktionen Ojfentlicher Kommunikation imMittelalter, ed. Gerd Althoff and Verena Epp (Stuttgart, 2001), pp. 25-52.
52. Charles Darwin postulated a "nerve-force" that was liberated in intense sensations,
some of them emotions; Darwin, The Expression of the Emotions in Man and Animals> 3d ed.,
ed. Paul Ekman (New York, 1998), p. 74. For Freud's theory of instinctual energy see, most
conveniently, Sigmund Freud, The Complete Introductory Lectures on Psychoanalysis> trans. and
ed. James Strachey (New York, 1966), chap. 31.

Introduction { 13

(or person or situation or fantasy) as "desirable or undesirable, valuable or

harmfulfor me."53 Such appraisals depended on a person's notion of what
was good or bad; they were judgments based on past experience and present values and goals. Emotional sequences were not, then, impulses leading
to intermediate moderating controls (or not), followed by behavior. That
was the old school. The new school argued a sequence that began with perception followed by appraisal, leading in turn to emotion, which was followed by action readiness. There were no impulses to tamp down and control, only appraisals- automatic, quick, and nonreflective.
Recent work in cognitive psychology puts great stress on goals. When
events or objects are "congruent" or "incongruent" with plans (as Craig
Smith and Richard Lazarus put it), when they "interrupt" expectations and
goals (as George Mandler would have it), or when they disrupt and/or fulfill our "best laid schemes" (as Keith Oatiey describes it), emotions are the
result. 54 Oatiey's theory in particular opens out from ti1e individual realm to
the social precisely because of its connection to goals; for him "emotions
manage transitions between plans;' while "social emotions help manage
transitions to new joint plans and help to maintain ti1em?' 55 The close connection between emotions and goals aligns them with conscious, wellconsidered thought; there is no need-indeed, it is incorrect-to separate
emotions from ideas: the assessment of what is valuable or harmful has
everything to do with what individuals, groups, and societies want for
themselves.
Further undermining the grip of the hydraulic model is social constructionism, an important offshoot of cognitive theory. 56 For the most part

53. Magda B. Arnold, Emotion and Personality) 2 vols. (New York, I96o), I:I7I (emphasis
mine). For an excellent guide to many current psychological theories of the emotions, see
Cornelius, Science ofEmotion. For the evolutionary approach see, e.g., Steven Pinker, How the

Mind Works) 2d ed. (New York, I999); for the view from the brain, see, e.g., Antonio R.
Damasio, The Feeling of What Happens: Body and Emotion in the Making ofConsciousness (New
York, I999 ), and Joseph LeDoux, The Emotional Brain: The Mysterious Underpinnings ofEmotionalLife (New York, I996).
54. Craig A. Smith and Richard S. Lazarus, "Appraisal Components, Core Relational
Themes, and the Emotions:' Cognition and Emotion 7 (I993): 233-69; George Mandler,Mind
and Emotion (New York, I975), chap. 7; Keith Oatley, Best Laid Schemes: The Psychology ofEmo-

agreeing that at least some emotions are "hardwired" in the human (and
animal) psyche, social constructionists point out that emotional expression
takes as many forms as there are cultures. Thus romantic love is privileged in
one place, reviled in another, and unknown in still a thirdP Anger is expressed by bodily swelling, reddening, or whitening in one culture, while in
another it leads to wordy insults. 58 In Japan there is a feeling, amae) of contented dependence on another; but in English there is nothing comparable
and presumably no feeling that corresponds to it. 59 No one is born knowing
appropriate modes of expression, or whether to imagine emotions as internal or external, or whether to privilege or disregard an emotion. These
ti1ings malce up the "feeling rules" that societies impart. 60 Putting social
constructionism and the cognitive view together, we may say that if emotions are assessments based on experience and goals, the norms of the individual's social context provide ti1e framework in which such evaluations take
place and derive their meaning. There is nothing whatever "hydraulic"nothing demanding release-in this cognitivistjsocial constructionist view.
The psychologist Randolph Cornelius says that Anlericans would consider amae "embarrassingly childish?'61 But the cognitive and social constructionist theories of emotion suggest that no emotion is childish. Even
for children, emotions are not "pure" or unmediated; all are the products of
experience, and experience itself is shaped by ti1e practices and norms of a
person's household, neighborhood, and larger society. Even the most "impulsive" of behaviors is judged so within a particular context. If an emotional display seems "extreme;' that is itself a perception from within a set of
emotional norms that is socially determined.

spouses to evolutionarily significant events:' while for social constructionists they are socially
shaped responses to events that are socially defined as significant.
57. William M. Reddy, "European Ways of Love: The Historical Specificity of Romantic
Love:' paper presented for the workshop "Love, Religion, and Europeanness:' Kulturwissenschaftliches Institut, Essen, Germany, February 2I-22, 2003. I am very grateful to Professor Reddy for sending me a copy of this paper.
58. Miller, Humiliation) chap. 3.
59. On amae) see Takeo Doi, The Anatomy ofDependence) trans. John Bester (Tokyo, I973);
H. Morsbach and W. J. Tyler, ''A Japanese Emotion:Amae/' in The Social Construction ofEmo-

growth of the cognitive revolution?' But for cognitivists, "appraisals represent im1ate re-

tions) ed. Rom Ham: (Oxford, I986), chap. IS. Dylan Evans, who is presumably British,
claims that he has felt it (Emotion) pp. I-3).
6o. For "feeling rules" see Arlie Russell Hochschild, The Managed Heart: Commercialization ofHuman Feeling (Berkeley, I983); p. 76.
6I. Cornelius, Science ofEmotion) p. I72.

I4 } Emotional Communities in the Early Middle Ages

Introduction { IS

tions (Cambridge, I992).

55. Oatley, Best Laid Schemes) p. I78.
56. Cornelius, Science of Emotion) p. I55, points out that social constructionism is "an out-

RELATIVISM AND ITS DISCONTENTS

The historian William Reddy and the philosopher Martha Nussbaum, the
two most important recent commentators on the emotions, dislike the relativism that social constructionism implies. 62 If one cannot make judgments
about emotions, if all emotions are created equal, then there is no room for
advocacy. Without right or wrong, there can be no ethics, no basis for
change, and no critique. Reddy's and Nussbaum's objections are significant
for the history of medieval emotion,s, but for two opposing reasons. Nussbaum, a moral philosopher, largely skips the Middle Ages in her quest for a
socially ameliorative form of love: she seeks an emotional life that goes beyond the self and leads to altruism, and here she finds the Middle Ages
wanting. Reddy is not interested in the Middle Ages per se. But because he
proposes a theory of social transformation based on the nature of emotions,
he points the way toward a new emotions history in which the Middle Ages
may potentially be integrated. Let us explore their briefs in turn.
Nussbaum, who does not hesitate to call emotions "thoughts"-"upheavals of thoughts"-not only accepts but adds muscle to the cognitive
view by finding it both cogent and potentially therapeutic. 63 If assessments
are based on past experiences, then a childhood full of imaginative play and
an adulthood full of art provide an incomparable repertoire of objects, images, and responses for individuals to work with. Nevertheless, Nussbaum
wishes to move beyond the cognitive stance. Recognizing that the new psychology does not lead to "normative questions:' she insists that "it -is right
to ask" these anyway, and she spends fully two-thirds of her book exploring
whether "there is anything about emotions that makes them subversive of
morality (or, in other ways, of human flourishing)?' 64 In fact, she finds the
contrary: the right emotions are good. And because emotions are based on
assessments, they can be altered (and made better) by "altering our perceptions of objects?'65
There are many "right" emotions, but love is the one for which Nuss-

baum cares to find a history. Here the Middle Ages falls short, for it contributes litde to the "ladder oflove tradition" that interests Nussbaum-a
tradition that attempts "to reform or educate erotic love so as to keep its creative force while purifYing it of ambivalence and excess, and making it more
friendly to general social aims?' (Here Nussbaum has unfortunately not read
the work of C. Stephen Jaeger.) Thus, while claiming that "one could write
an illuminating history of moral thought from Plato to Nietzsche using that
motif (of love's ladder] alone:' in fact Nussbaum brackets off and omits the
Middle Ages. 66 She sees the origins of "love's education" in the ancient
world and finds it again in the early modern period.
With d1e exception of courdy love and the neo-Aristotelian philosophy
of St. Thomas, the Middle Ages fail, for Nussbaum, to provide a notion of
love that appreciates individuality, is respectful of human agency, and leads
to compassion for the hungry, the grieving, and the persecuted. 67 In Nussbaum's hands, St. Augustine becomes responsible for this blinkered view;
although (unlike the Stoics) he accepted-even celebrated-emotions, he
also mistrusted them except insofar as their object was God. Dante, by contrast, liberated love. Nussbaum's cutting-edge views of emotions are in this
way incorporated into a traditional view of history in which the Italian Renaissance is the dividing line between inadequate and full human awareness.
William Reddy echoes Nussbaum in judging certain emotional stances as
better than others.68 But he has a different agenda: he seeks not emotional
desiderata but emotional liberation. Unhappy with both the moral relativism of social constructionism, which argues that all societies are "created
equal" because there is no universal or essential truth, Reddy postulates that
emotions "are the real world-anchor of signs?'69 By that he means, first, that
they exist; and second, that they talce the form that we know them in the
context of the signs-which depend on the cultures-that elicit them. For
Reddy, emotions have protean potential. But they are not expressed in protean ways because, already in their expression, they have been shaped,
molded, and channeled rather thoroughly. Nevertheless- and this is the key
point-that molding is never entirely successful. Reddy malces this argu-

62. I am not the first to compare these two thinkers: see Jeremy D. Popkin's review of
Reddy's Navigation of Feeling in H-France Review 2 (November 2002), no. n8, WWW3
.uakron.edujhfrancejvolzreviewsjpopkin4.html.
63. Nussbaum, Upheavals of Thought; on cognitivism's therapeutic potential, also see
eadem, The Therapy ofDesire: Theory and Practice in Hellenistic Ethics (Princeton, 1994).
64. Nussbaum, Upheavals ofThought, pp. n-12.
65. Ibid., p. 15.
16 } Emotional Communities in the Early Middle Ages

66. Ibid., p. 469.

67. Nussbaum sums up the emotional desiderata as well as the importance of courtly love
and Thomism; ibid., pp. 563-64; see also pp. 580-90.
68. I see no evidence that either scholar has read the other.
69. William M. Reddy, ''Against Constructionism: The Historical Ethnography of Emotions;' Current Anthropology 38 (1997): 331.

Introduction { 17

.,!

"

'I

'

I I

I'

!..

,,
li

ment by coining the word "emotives?' These are "emotion talk and emotional gestures:' which "alter the states of the speakers from whom they derive?'70 Emotional expressions are, for Reddy, analogous to "performatives:'
statements which, in certain contexts, have the ability to transform things or
statuses. In the case of emotions, people's statements (e.g., "I am angry'')
are attempts to describe feelings. At the same time, the words themselves
change those feelings. "I am angry'' is, as it were, a "first draft:' trying out an
expression. It is necessarily inadequate, calling forth either its reinforcement
("Yes, I am furious") or its contradiction ("No, I am hurt, not angry'') or
something in between. Even while revising the drafts, however, emotives
blank out the other possible interpretations of feelings; emotives are
choices-automatic choices, for the most part-made from a huge repertory of possibilities. Most of those possibilities will never be explored because most are not recognized, or hardly recognized, by the society in which
an individual lives and feels.
Reddy's view gets theoretical ballast from a particular variant of cognitive
theory pursued by Alice Isen and Gregory Andrade Diamond. Isen and Diamond stress emotions' automaticity. They argue that affect "can be understood as a deeply ingrained, overlearned habit?' 71 For Reddy (as for Isen
and Diamond) this means that people can learn and unlearn feelings, although, as with any habit, such change is difficult. It also means that while
the habit remains comfortable, it crowds out other, nonautomatic responses, which are possible but require "cognitive capacity:' an effort of will
or at least of attention. n
This explains, for Reddy, why "conventional emotives authorized in a
given community'' have "extensive power?'73 But such power is often dangerous because it stifles the experimental nature of emotional expression.
When emotives are forced to follow a few narrow channels-when, to put it
another way, emotional conventions allow for only a few overlearned
70. Ibid., p. 327. This is Reddy's most capacious definition of emotives; at other times he
does not mention gestures at all. See, for example, William M. Reddy, The Navigation ofFeeling: A Framework for the History ofEmotions (Cambridge, 2001), p. w5: "Emotives are translations into words about ... the ongoing translation tasks that currently occupy attention" (em-

phasis mine).
71. Alice M. Isen and Gregory Andrade Diamond, ''Affect and Automaticity;' in Unintended Thought, ed. James S. Uleman and John A. Bargh (New York, 1989 ), p. 144.
72. Ibid., p. 126.
73 Reddy, ''Against Constructionism;' p. 333

18 } Emotional Communities in the Early Middle Ages

habits-people suffer. Emotives are first drafts that press for reformulation,
but all too often second drafts are not permitted. Emotives are meant to
allow people to navigate through life, following their goals, changing their
goals, if necessary. Indeed, "emotional liberty'' is precisely the liberty to
allow emotives free enough expression for the individual "to undergo conversion experiences and life-course changes involving numerous contrasting, often incommensurable factors?' 74 "Emotional suffering" follows from
this; one suffers as one sorts out the "incommensurable factors" that make
two dearly held goals incompatible. Some of this suffering is inevitable.
Some of it, however, is induced by conventional emotives that are made
mandatory by a given "emotional regime?'
Because emotives are engines of conversion, they become important
sources for historical change. Thus Reddy's book has a bipartite form, with
the first section a discussion of the psychological literature on emotions, the
second a discussion of the causes and results of the French Revolution.
While the "emotional regime" of the eighteenth century was highly constricted, a politesse of the court in which emotions mattered not at all, there
were also "emotional refuges" in which the court's emotional values were
jettisoned. In the salons and popular novels, on the stage, and within affectionate family circles, a new set of normative emotives was born, "sentimentalism:' which held that emotions were the purest and highest of human expressions.75 Once the royal court was dismantled by the French Revolution,
the emotional norms of the refuges became the new "regime?' Every act had
to be justified by "real feeling?' Policies had to come from natural passion,
which was understood to be equivalent to natural morality. Anyone who
opposed such policies was, tl1erefore, evil. The Terror was unleashed to deal
with the wicked, those whose hearts were insincere. But since (as we know
from tl1e tl1eory of emotives) no emotion is pure and unchanging, the very
premises and goals of sentimentalism were bound at every moment to show

74. Reddy, Navigation of Feeling, p. 123. See also William M. Reddy, "Emotional Liberty:
Politics and History in the Anthropology of Emotions;' Cultural Anthropology 14 (1999):
256-88.
75. It is as ifReddy has turned Habermas's notion of the bourgeois public sphere-tl1e sa-

lons, theaters, and clubs in which private people exercised their reason and criticized public
authority- into a realm of emotional experimentation. See Jiirgen Habermas, The Structural
Transformation of the Public Sphere: An Inquiry into a Category of BoU1;geois Society, trans.
Thomas Burger (Cambridge, Mass., 1989), esp. chaps. 2 and 3

Introduction { 19

their weaknesses. PeoJ?le felt guilty about disagreeing with the Terror, and
they felt guilty about their guilt. They felt fear for themselves and grief at
the execution of friends. In short, they experienced acute emotional suffering.
Under the pressures of this extreme discomfort, "Jacobin-style emotives"
were duly rejected, a reaction set in with the Directory, and sentimentalism
ceased to defme the emotional regime. 76 The new political regime rejected
emotionality, elevating "masculine reason" in its place, while a variant of
sentimentalism found a role in art, literature, and intimate family life. But,
unlike the emotional refuges of the past, the new ones allowed emotions to
be associated with weakness as well as strength. Released from the constraints of high-mindedness and moral goodness, emotives now had freer
play in people's lives. The liberty wrought by the French Revolution was
emotional.
EMOTIONAL REGIMES / EMOTIONAL COMMUNITIES

Thus Reddy gives a scheme for historical change that does not rely on an
ontogenic argument. It is not progressive restraint that leads to the modern
world for Reddy but rather emotives and the emotional suffering that they
entailed in the eighteenth century. Admittedly the emotional regime at the
royal court was highly restrained and controlling. But this did not createas Elias would have it-internalized superegos. Rather it led men and
women to seek emotional relief in refuges which, while imposing their own
norms and restraints, allowed for alternative forms of emotional expression.
Reddy suggests that this double-sided emotional life could not last because
the refuges pressed to remake the world in their image. "The
Revolution ... began as an effort to transform all of France, by means of
benevolent gestures of reform, into a kind of emotional refuge;'' 77 Hence
one emotional regime was replaced by another. But the new one turned out
to be even more painful than the first. Rejecting its constraints, the Directory and the Napoleonic era created a new, more open emotional regime
even as it demoted emotions by opposing them to Reason. For Reddy, all
emotional regimes are constraining, and people must search for the regime
most open to alternatives, experiment, failure, and deviance.
Reddy is entirely straightforward in preferring some emotional regimes
76. Reddy, Navigation ofFeeling, p. 207.

to others.78 What he does not say- but is nevertheless implicit in his workis that the trajectory of Western history (at least the recent trajectory) is in
the right direction. We begin with the court of Louis xrv, where emotional
life was entirely stifled. We continue with the emotional refuges of the salons
and Masonic lodges, where emotives were appreciated and cultivated. Nevertheless, these refuges harbored a fatal flaw, which became evident once
they themselves attained the status of an "emotional regime": the erroneous
assumption that policies and morality could be based on "true" emotions.
The emotional suffering produced by this new regime gave way in turn to
the romantic passions of the nineteenth century, which was also "wrong" in
its separation of emotion from reason, but was, in any event, less painful and
more open. This regime has more or less persisted until the present.
Making emotional suffering the agent for historical change is a hypothesis full of hope, but it is problematic as a general theory. It discounts the
fundamental comfort of "deeply ingrained, overlearned habits;'' One of the
reasons that anthropologists have been reluctant to judge the emotional
tenor of the cultures that they study is because, on the whole, people adjust
to the cultural constraints that surround them and feel, if not happy, then at
least "at ease;'' Some suffer, to be sure. In the world of the Bedouins studied
by LilaAbu-Lughod, for example, a man named Rashid made a fool ofhimselfby falling in love with his wife. But his very foolhardiness became a way
to reinforce the general norms among the members of his family: "his
mother, brothers, and cousins criticized him as lacking in <agl [social good
sense], and even the children, his nephews and nieces, all told me that they
no longer feared him;'' 79 The children were not suffering; they were relieved. One man's suffering can be (and often is) another's delight.
Thus at the court of Louis XIV in 1692 the king wanted to arrange an ignominious marriage for his nephew the due de Chartres with one of his illegitimate daughters. The young due, weak and speechless in front of the
king, consented. His parents were humiliated; his mother burst into tears.

78. Ibid., p. 146: "If the theory of emotives is right, then sentimentalism's view bf human
nature was wrong in interesting ways. (And in saying it was 'wrong' I am purposefully break-

ing with a relativist stance vis-a-vis the subject matter of my research.)"

79. Lila Abu-Lughod, Veiled Sentiments: Honor and Poetry in a Bedouin Society (Berkeley,
1986), p. 97. For Reddy's comments on Rashid and his wife, see Navigation ofFeeling, pp. 3940, 134-37, where he emphasizes the wife's suffering; she did not love Rashid and ran away

from him.

77- Ibid., P I47

20 } Emotional Communities in the Early Middle Ages

Introduction { 21

At ditmer the young man's red eyes and his mother's welling tears did not
discomfit the Icing at all. 80 "Far from disquieting the Icing:' Reddy observes,
"[the mother's] behavior appeared to suit him perfectly. He did not seek
mastery over her emotions. Submission of tl1e will, displayed tlwough a
minimal compliance with etiquette, was quite sufficient?'81 Thus is the
courtly "emotional regime" summed up in Reddy's scheme. But it may not
be amiss to point out that some people-namely the Icing-got satisfaction
from this anti-emotional regime. And what of the other courtiers standing
about?82 The anthropologist Renato Rosaldo described the agonized anguish that the Ilongots of the Philippines felt when in 1972 martial law declared a ban on their beloved practice of headhunting. 83 But presumably
Ferdinand Marcos and the local Protestant ministers long opposed to the
practice were very pleased that tl1e Ilongots generally complied. 84 Who suffers, who delights, has a great deal to do with who is in power. An emotional regime tl1at induces suffering in some does not induce it in all.
Reddy's theory, too, may not talce into sufficient account the pride and
honor that is associated, in some cultures, with suffering. The Paxturl
women whom Benedicte Grima studied in Pakistan during tl1e r98os were
honored and admired precisely because they suffered, expressed their suffering, and were known by others to suffer. For them, "crying is the appropriate response to most events;'' 85 At her wedding, for example, the bride arrives with "downcast" eyes, in tears; she is called "beautiful" as she
"performs" her sadness with exquisite grace. 86 For many medieval Christian
writers, suffering was the imitatio Christi, tl1e imitation of Christ's life on

So. Louis de Saint-Simon, Memoires complets et authentiques de Louis de Saint-Simon, ed.

Adolphe Cheruel (Paris, 1965), 1:17-25.
Sr. Reddy, Navigation ofFeeling, p. 141.
S2. In fact, even the Icing pretended that the young man felt "passion" for the bride in question (Saint-Simon,Memoires complets, p. 22), and Saint-Simon himself was interested precisely
in the emotions at court.
S3. Renato Rosaldo, Culture and Truth: The Remaking of Social Analysis, 2d ed. (Boston,

eartl1; it was highly valued. And this literary theme had a lived counterpart,
at least if the hairshirts and ascetic devotions in the lives of saints had any
basis at all in practice. 87
There are further difficulties, especially for medievalists. Reddy's scheme
postulates overarching "regimes" tl1at are quite clearly tied to state formation and hegemony. He recognizes one set of emotives for tl1e royal court
and another set-a very different one-for emotional refuges. But the
refuges' emotives grew out of-and in this sense were created by-the
court's own emotive inadequacies. Although tl1e venues for such refuges
were legion- at theaters and clubs as well as in novels, to name a few- tl1e
new emotives witl1in these refuges were all of one type: sentimentalism.
Reddy has taken an important step by recognizing the possibility of emotional refuges. In much anthropological literature, there is one culture, one
emotional style for every society studied, though individuals are recognized
to adapt to it in various ways. But Reddy's refuges leave us with a bipartite
society: either one is at court or one is in a sentimental refuge. It is possible,
tl1ough doubtful, that modern mass society yields just such limited alternatives.
Certainly there is no reason to imagine that the Middle Ages- or even
particular periods within the Middle Ages-was divided between just two
possible emotional stances. Admittedly, we shall see in the course of this
book some early medieval royal courts that fostered and privileged certain
emotional styles. But it would be wrong to call them "regimes;'' Rather, tl1ey
seem to have represented the particular emotional styles of a momentarily
powerful fraction of the population, an elite faction. Although difficult to
glimpse, especially in the Early Middle Ages (when our sources are so meager), other sets of emotional norms no doubt coexisted with those that were
dominant. This is why I argue in this book that there were (and are) various
"emotional communities" at any given time. Arlie Hochschild's discussion
of the "managed heart'' of airline stewardesses is pertinent here. ss The
"hostesses" were trained, by order of the airlines, to deny their anger and

1993), pp.4-6. See also idem, Ilongot Headhunting: A Social History, 1883-1974 (Stanford,
19SO ), pp. 2Ss-S9.
S4. Rosaldo shows that conversion to Christianity was one way the Ilongots assuaged their
pain. Headhunting had been an outlet for grief, and now Christianity became grief's refuge

S7. This critique of Reddy was already raised in brief in Popkin's review of Navigation of
Feeling (p. 4). For Reddys reply, see H-France Review 2 (November 2002), no. II9,

(Ilongot Headhunting, pp. 2S5-S9 ).

Ss. Benedicte Grima, The Peifbrmance of Emotion: "The Misfortunes Which Have Befallen
Me" (Austin, 1992), p. 49
S6. Ibid., p. s6.

something unwanted. I would therefore exclude from tl1is category suffering that is embraced by the sufferer?' On different valuations of suffering, see Esther Cohen, "The Ani-

22 } Emotional Communities in the Early Middle Ages

Introduction { 23

WWW3.uakron.edujhfrancejvohreviewsjreddy2.html (p. 1): "I define 'emotional suffering' as

mated Pain of the Body;' AHR ros (2000): 36-6S.

SS. Hochschild, Managed Heart.

disgust, instead behaving-and feeling- benevolently toward recalcitrant

and drunken passengers. Alienated from their "true" emotions, these
women could hardly "reenter" the world of their friends and family without
a sense of phoniness or disgust at their "commercial" selves. Yet the world of
friends and family also managed emotions, which were shaped for purposes
of"social exchange" if not for financial profit. Thus one sees in airline stewardesses an artificial but nevertheless perfectly coherent emotional community that coexisted side by side with others.
For Hochschild, it is wrenching to go from one emotional community to
another. 89 But this cannot be true for everyone. Anthropologists do it all the
time, presumably enjoying the experience, which is indeed part of the very
call of their profession. Renato Rosaldo described his initial perplexity at
headhunters who claimed that culling heads assuaged their sadness. Later
he understood and felt their complex intermingling of "bereavement, rage,
and headhunting"; he entered their emotional community. 9 0 Abu-Lughod
wrote that she would "miss" the emotional community afforded by her
bedouin hosts, "the joys of a sociable world in which people hug and talk
and shout and laugh without fear of losing one another?' 91 Clearly AbuLughod's normal emotional surroundings were rather different.
Imagine, then, a large circle within which are smaller circles, none entirely concentric but rather distributed unevenly within the given space. The
large circle is the overarching emotional community, tied together by fundamental assumptions, values, goals, feeling rules, and accepted modes of
expression. The smaller circles represent subordinate emotional communities, partaking in the larger one and revealing its possibilities and its limitations. They too may be subdivided. At the same time, other large circles
may exist, either entirely isolated from or intersecting with the first at one
or more points.
Whether overarching or subordinate, emotional communities are not
coterminous with just any group. A crowded street does not constitute an
emotional community. An emotional community is a group in which
people have a common stake, interests, values, and goals. Thus it is often a

social community. But it is also possibly a "textual community:' created and

reinforced by ideologies, teachings, and common presuppositions.n With
their very vocabulary, texts offer exemplars of emotions belittled and valorized. 93 In the Middle Ages, texts were memorized, made part of the self,
and "lived with" in a way analogous to communing with a friend.94 Hagiography (the lives of saints) was written so that men and women would
have models ofbehavior and attitude.95 The readers of these lives took that
purpose seriously.
Thus emotional communities are in some ways what Foucault called a
common "discourse": shared vocabularies and ways of thinking that have a
controlling function, a disciplining function. Emotional communities are
similar as well to Bourdieu's notion of "habitus": internalized norms that
determine how we think and act and that may be different in different
groups. Some sociologists speak of "group styles:' in which "implicit, culturally patterned styles of membership filter collective representations" that
may include "vocabularies, symbols, or codes?'96 I use the term "communities" in order to stress the social and relational nature of emotions; to allow
room for Reddy's very useful notion of "emotives:' which change the discourse and the habitus by their very existence; and to emphasize some
people's adaptability to different sorts of emotional conventions as they
move from one group to another. 97

92. For textual communities, see Brian Stock, The Implications of Literacy: Written Language and Models ofInterpretation in the Eleventh and Tivelfth Centuries (Princeton, N.J., 1983).
93. In d1e modern world, films and mass media do this as well. Thus Nussbaum finds it
useful to analyze a popular American film, Terms of Endearment, because it "appealed to a
mass audience in its own culture and elicited strong emotions from it'' (Upheavals ofThought,
'.

p. 165).

'.

94. Reading partook of the process of "meditative imaging" discussed in Giselle de Nie,

"Images oflnvisible Dynamics: Self and Non-Self in Sixth-Century Saints' Lives;' Studia Pa-

tristica 35 (2001): 52-64.

89. But this is an assumption not borne out by much data. See the review ofHochschild's

95. There was litde "emotionology'' as such in the Middle Ages-there were few,. advice
books (though exceptions, such as "mirrors of princes;' existed) and nothing written for a
broad "middle class" m1til rl1e very end of rl1e period. But the normative value of texts such as
saints' lives, penitentials, and liturgical readings must not be overlooked as sources that

book byTheodore D. Kemper inAmerican]ournal of Sociology 90 (1985): 1368-71: ''Although

emotional estrangement is proposed often enough, there are few data to support such a con-

shaped emotional conventions and norms as surely as family and neighborhood.

96. Nina Eliasoph and Paul Lichterman, "Culture in Interaction;' American Journal ofSoci-

clusion" (p. 1370 ).

90. Rosaldo, Culture and Truth, p. n.
91. Abu-Lughod, Veiled Sentiments, p. xiii.

ology ro8 (2003): 735

24 } Emotional Communities in the Early Middle Ages

97 On the importance of early medieval commm1ities-monks, laity and clergy, the imagined community of the living and dead, and so on- the bibliography is enormous. I cite here
Introduction { 25

:1.
' '
1.1'
I
l,r
!

METHODS AND SOLUTIONS

Emotional communities are not constituted by one or two emotions but

rather by constellations-or sets-of emotions. Their characteristic styles
depend not only on the emotions that they emphasize-and how and in
what contexts they do so- but also by the ones that they demote to the tangential or do not recognize at all. To discover and analyze these communities I read related texts, noting all the words, gestures, and cries that signifY
feelings-or the absence of feelings. I am interested in who is feeling what
(or is imagined to feel what), when, and why. Are there differences between
men and women? I look for narratives within which feelings have a place,
and I try to find common patterns within and across texts. I also seek implicit theories-insofar as possible-of emotions, virtues, and vices (all of
which are related in the Western tradition, as will become clear in the next
chapter).
Thus an important part of my method is to gather a dossier of materials
(almost always written sources) that belong together because they point to
an identifiable group, whether tied together by personal friendships, shared
texts, or institutional affiliations. When I can fmd them -and when they are
relevant to my group-I welcome on equal footing conciliar legislation,
charters, hagiography, letters, histories, and chronicles. I set aside any isolated work, however interesting it may otherwise be. Always I miss what
historians would look at first in the modern period-diaries, memoirs, interviews- though it may well be that we wrongly think of these as accessing
emotion better than other sources: it is our own emotional community that
values them for conveying intimate and sincere emotional expression. More
serious is the lack of materials reflecting the lower classes. The extant writings of the Early Middle Ages echo only the voices of the elites-and the
clerical elites at that.
Written texts present numerous problems. To be sure, many may be
solved by the new and old auxiliary sciences of the historian- paleography,
codicology, textual criticism, philology. But the historian of emotion is immediately confronted with somewhat different and as yet largely unmet
challenges. Already long ago we realized that our sources are "interested:'
often "insincere?' What should we make of them when they purport to tell
us about emotions? Further, as composed texts, are they not very far from
one excellent recent synthesis: Regine Le Jan, La sociitt! du haut Moyen Age, VI'-IX' siecle
(Paris, 2003 ).
26 } Emotional Communities in the Early Middle Ages

"real" emotions, communicating them (at best) via a distorting "second

hand"? Then, too, do not genres dictate the "emotional tenor" that a text
will have, quite independently from any supposed community? Finally, are
texts not full of topoi) repeated commonplaces derived from other places,.
sources, and eras? What can topoi tell us about real feeling?
These are serious matters, but tl1ey are not insurmountable. Emotions
are always delivered "secondhand:' whether one adopts Reddy's notion of
emotives or thinks simply of the ways in which one knows about feelings in
ordinary life: via gestures, bodily changes, words, exclamations, tears. None
of these things are the emotion; they are symptoms that must be interpreted-both by the person feeling them and by observers.98 Texts provide
one set of interpretations; the reader (or historian) studying them supplies
others. The psychoanalyst with a patient on the couch is not in a much
different position, though of course she can interrogate the patient in ways
that historians can do only less directly with texts. Nevertl1eless, both historian and analyst depend on self-reportage, words, and silences.
The constraints of genre admittedly pose a problem. Might not the wellmeaning historian mistal<:e a particular genre, with its tules of expression,
for an "emotional community''? I have tried to overcome this potential pitfall by drawing together different kinds of sources. Nevertheless, it is true
that some of the dossiers that I have been able to gather are ratl1er heavily
weighted toward a particular genre. This is no doubt largely the result of
chance survival rather than the favoring by a community of one genre over
the other. (But if one genre were in fact privileged over others by a community, this would strengthen my case, since it would suggest that emotional
communities choose the genres most compatible with their styles.) The
rules of genre were not, however, ironclad. They themselves were "social
products"-,- elaborated by people under certain conditions and with certain
goals in mind- and they could be drawn upon and manipulated with some
freedom. Like Isen and Diamond's "automatic habits:' they shaped emotional expression even as they themselves were used and bent so as to be
emotionally expressive. Thus, for example, we will see tl1at what wad a banal
epitaph in one region was quite exceptional in another, that saints' lives

98. It is ttue that the James-Lange theoty and its variants argue that the bodily change is
the emotion. But bodily changes still need to be interpreted, a process that relies on cognition and thus is subject to social shaping, misapprehension, denial, and all the other mechanisms that mediate between an "emotion" and its naming. On the James-Lange themy see
most conveniendy Cornelius, Science ofEmotion, chap. 3

Introduction { 2 7

written in the first half of the seventh century were markedly less emotional
than those written later in the century, and that charters-the early medieval
equivalent of legal documents-were not entirely determined by boilerplate.99
It is true that genres tend to have different uses for emotions. Presumably letters best reveal how a person "really'' feels. Saints' lives tell us how
people were supposed to behave, emphasizing emotional ideals. Sermons,
too, emphasize "oughts?' Histories and chronicles, it would seem at first
glance, must be driven by their subject matter and thus pose special problems: if someone or some event is emotional, the historian has no choice
but to portray it thus. This, however, cannot be right, for the choice of subject and the way in which it is portrayed has everything to do with a historian's emotional community and the ways in which he or she imagines her
audience. But surely biblical exegesis is utterly subject driven; an exegete
must deal with emotional passages because they come up, willy-nilly, in
books of the bible. To be sure, we cannot then say that those passages express
the exegete's emotional community. But if a hagiographer, homilist, or letter writer quotes an emotional passage from the bible, then that is grist for
our mill, though it is important not just to "count" it as "emotional" but to
know whether the passage is quoted with approval or censure and in what
context.
That texts may be insincere, make things up, mislead, and even lie is precisely what the historian's craft is meant to confront. We no longer think
that texts are transparent windows onto "reality?' We would be wrong to
drop this stance when it comes to emotions. In one of his saints' lives, the
sixth-century bishop Gregory of Tours described a joyful baby. loo But no
one knows how a baby "really'' feels; and besides, this baby's joy was part of
a miracle that Gregory was promoting. There is much to doubt in the account. But that Gregory imagined a child laughing with joy, that he found
this a convincing image, that he expected his audience to find it so as well:
this we may say is probably true. Even if Gregory were deliberately lying, his
lie would betray a truth, namely that in his day it was possible to imagine
happy babies.
But perhaps happy babies were not part of Gregory's world but constituted merely a topos that he knew about from his writing and education.
99. See chapter 2 for epitaphs, compare the emotional tenor of hagiography in chapters 5

and 6, and consider the discussion of charters in chapter 6 below.

roo. Greg. Tur., VP 2.4, ed. Bruno Krusch, MGH SRM 1j2, p. 22r.
28 } Emotional Communities in the Early Middle Ages

Like the "Dear" that we use today in formal letter salutations, even to
people we do not know-"Dear Sir or Madam"-topoi are conventions that
have largely lost their meaning. Or so they appear. Medieval writings are full
of these expressions, which in part were meant to show off the writer's literary background and mastery of certain conventions. The sixth-century panegyrist Venantius Fortunatus used the metaphor of sweetness (dulcedo) continually in his writings. To Ernst Curtius, writing half a century ago, this
was seen as proof of his artificiality. 101 But what would be the use of the
metaphor if it had no meaning? 102 Fortunatus employed the phrase because
it helped him win favor; when he wrote of the "sweetness" of one of his patrons, he was drawing "attention to a characteristic which he had ulterior
motives to applaud?'l03 Artificial sentiments-even the mollifYing "Dear
Sir"-tell us about conventions and habits; these have everything to do with
emotion, as Isen and Diamond have been at pains to point out. And even if
Isen and Diamond are wrong, insincerity tells us about how people are supposed to feel. Fortunatus's patron was presumably made happy by the epithet "sweet?' (That few men would be happy with it today tells us that our
own emotional community is quite different from Fortunatus's.) Today we
send Hallmark cards. Is this an act of sincere emotion? It is hard to know;
but one thing is certain: it tells us about prevailing emotional norms. For
the historian, this is precious enough.
THE SHAPE OF THIS BOOK

This deliberately short book is in effect an extended essay and an invitation

to others to add to the picture that it sketches. Each chapter raises a different methodological problem in connection with studying emotional communities. It should be said at the outset that statistics is not among the
methods used. Though there are plenty of numbers and much counting of
ror. Ernst Robert Curtius, European Literature and the Latin Middle Ages, trans. Willard R.
Trask (New York, 1953), p. 412. The high value placed on sincerity in the modern world is in
fact a historical phenomenon; Reddy argues persuasively that "sincerity must be ,considered a
specialized skill ... that develops only in certain historical and political settings'' (Navigation

ofFeeling, p.ro9).
102. Indeed, Massimo Montanari denies that topoi exist, for once they are properly contextualized, they take on various meanings; Montanari, "Domini e orsi nelle fonti agiografiche
dell'alto Medioevo;' in Il Bosco net medioevo, ed. Bruno Andreolli and Massimo Montanari
(Bologna, 1988), p. 57 I thank Professor Montanari for sending me a copy of his article.
103. Peter Godman, Poets and Emperors: Frankish Politics and Carolingian Poetry (Oxford,
1987), p. 16.

Introduction { 29

i,
I

emotion words in this book, they are meant to serve as rough-and-ready

snapshots, not as proofs. Chapter r begins with the Western tradition of
emotion thought and emotion words, sketching the Latin legacy that
would be transmitted directly to the Early Middle Ages. This chapter does
not take up any emotional communities as such; indeed, it flattens out the
ancient world as if it were merely a repository of topoi) words, and ideas
about emotions ready to be drawn upon by future generations. No one in
the Early Middle Ages would embrace the entire legacy, which itself was the
product of many different emotional communities. Rather, succeeding generations carefully, though no doubt unconsciously, drew upon various parts
of the ancient legacy-those most readily available and most consonant
with their values and goals.
. Chapter 2 tal<:es up the possibility of studying coexisting emotional communities in different regions, suggesting that they might be connected to
local traditions. Thus it looks at the funerary inscriptions of three different
Gallic cities and suggests that quite different emotional communities were
involved in each. Chapter 3 explores an emotional community through the
writings of one person, Pope Gregory the Great (590-604). The methodological problem here is to take one man's writings as reflection of a larger
community: I consider Gregory's work to represent the assumptions and
norms of the clerical/monastic community for which he wrote and in which
he spent his days.
Chapters 4, 5, and 6 turn to Francia; the triptych is meant to illustrate
how and why different emotional commlmities may come to the fore and
then fade away. Again, each chapter poses a different methodological problem. Chapter 4 seeks to discover an emotional community from the writings of two friends, Gregory of Tours and Venantius Fortunatus (whom we
have just met). They were contemporaries of Gregory the Great, and their
community of feeling had much in common with the pope's. But, working
with the scheme of circles suggested above, we may say that their emotional
community intersected with but did not entirely track the boundaries of the
affective group in which Gregory lived. I argue that the emotional community of the two friends was characteristic of the court at Metz, about which,
however, we know very little else. Chapter 5 finds a later, and very different,
emotional community at the Neustrian court ofClothar II and his heirs, for
which we have considerable evidence from a relatively wide variety of
sources. Here the methodological issue is to see commonalities across many
different genres by many different people, as well as to be sensitive to some
telling differences. Chapter 6 raises perhaps tl1e most harrowing method30 }

Emotional Communities in the Early Middle Ages

ological questions, for it draws mainly on anonymous writings. How can

such writers constitute a social group, let alone an emotional community? I
argue that in this case they can and do, and that tl1eir emotional community,
that of the late seventh century, was quite different from any we had seen
before.
I end my study here, in the late seventh century. The eighth century was
a "new world;' increasingly marked by Carolingian hegemony. The "epigraphic habit;' which commemorated the dead and with which we begin
the study of emotional communities in chapter 2, originated in its Christian
form at the end of the fourth century and petered out at the close of the seventh century.l 04 I take my cue from this rough-and-ready barometer. The
next period-surely the eighth through early tenth centuries-deserves its
own book. The book's conclusion, then, reviews the arguments of the previous chapters, confronts some caveats, and proposes a theory of emotional
communities as agents of change. It is commonplace to see the modern period as one of dramatic transformations, while the Middle Ages-especially
the Early Middle Ages-is thought to have changed with glacial slowness.
But we shall see that, at least in the history of emotions, startling shifts took
place within one or two generations. The history of emotions helps us to see
new dynamism in a historical period that seems otherwise largely stagnant.
Death> Society and Culture: Inscriptions and Epitaphs in Gaul and
Spain> AD 300-750> BAR International Series II35 (Oxford, 2003 ), p. r2. Bmmie Effros, Caring
for Body and Soul: Burial and the Afterlift in the Merovingian World (University Park, Pa.,
104. Mark A. Handley,

2002), chap. 3, points out that, while rare, epigraphs nevertheless continued to be composed
and engraved during the late seventh to mid-eighth century.

Introduction { 3r

----------

Far from being utterly different from our own, the emotions of the ancient
and early medieval worlds were recognizable antecedents of the modern variety. The capacious category "emotions" that exists today in both popular
and learned thought in the Anglophone world had recognizable counterparts in the ancient and late antique worlds. Then too, the contents of our
idea of the emotions-words such as fear, love, hate, and gestures such as
weeping- had their parallels in the Greek and Roman past. The two principal ways in which we conceive of emotions-as impulses needing to be
tamped down or as rational assessments-are of extraordinarily long standing. And the modern disjunctive valuation of emotions-as inimical or as
essential to the good life-was also rehearsed in the ancient world.
This world was filled with its own emotional communities, but this
chapter is not concerned with them. Its purpose, rather, is to suggest in outline the legacy of emotion concepts and words that antiquity offered to the
medieval world. Its main points may be summarized briefly: Aristotle considered emotions useful, but the Stoics determined to extirpate them. Certain groups of Christians adhered to the Stoic view, incorporating emotions
into a notion of"vices?' Chief an10ng these groups was the Desert Fathers, a
subset of patristic writers who fled normal human society; spent their days
in prayer, fasting, and penance; and taught their disciples to follow their
lead. More mainstream Christian Fathers, such as Saint Augustine, were
enormously influenced by these ascetics. While welcoming some emotions
under some circumstances, and certainly unable to do without them when
describing human beings and their foibles, patristic writers nevertheless
often identified emotions with sins. Later emotional communities drawing
upon tl1ese ideas had to deal with the resulting ambivalence.

"CLASSICAL" EMOTIONS

In Homer, places in tl1e mind and body were said to contain the sorts of
things that we associate with emotions. The "inner wind" of thumos-often

----~~------------------------------------------------------------.

located in the chest-was the site of"grief, fear, anxiety, hope, desire, love,
anger, joy, delight, and so on?' 1 (Later on, however, thumos would be associated almost exclusively with anger.) The kardia (heart), too, was "involved
in anger, courage, fear, joy, pain, and patience?' In later poets the heart was
explicitly treated as the locus of hope and love. 2 For Homer psuche was a
"shade;' not part of a living person at all, but later poets understood it as an
interior entity. In Aeschylus (d. 456 B.C.E.) it was linked to pleasure, hedone. 3
In the plays of Sophocles (d. 406 B.C.E.), psuche, the "soul;' was where
anger, courage, grief, joy, and other emotions rose and ebbed. 4
None of this was systematized. Shirley Darcus Sullivan, a modern commentator trying to make sense of Greek psychology as it emerges from the
literary sources, uses terms like "sharing'' and "partaking'' to talk about the
relationship between thumos and emotions. Nor was there a "theory'' of
emotions as yet, though implicitly tl1e poets linked emotions to madness
and thus to a hydraulic scheme; emotions were forces out of rational control.5
This idea was made explicit in Plato (d.? 347 B.C.E.). He spoke ofpathos,
which meant for him more or less what "emotion" means to an Anglophone.6 Plato did not like emotions very much: in the Phaedo Socrates dismisses his wife, Xanthippe, when she bursts into tears at the prospect of his
execution, and he chides Apollodorus, who weeps as well, for his "womanr. Caroline P. Caswell,A Study of"Thumos)) in Early Greek Epic (Leiden, 1990), p. 34. For
fiJrther studies of Homeric emotions, see Robert Zaborowski, La crainte et le courage dans
Plliade et l'Odyssee. Contribution lexicographique la psychologie homirique des sentiments (War-

saw, 2002), with further bibliography on pp. 35-38. See also Shirley Darcus Sullivan, Psycho-

logical and Ethical Ideas: What Early Greeks Say (Leiden, 1995), p. 38; eadem, Sophocles' Use of
Psychological Terminology: Old and N eJV (Ottawa, 1999 ), pp. 29-35. I thank Catherine Mardikes
and Richard Kraut for help in gathering a bibliography on emotions in the Greek world.
2. Sullivan, Sophocles' Use, p. 144. On both kardia and thumos see Hayden Pelliccia, Mind,

Body, and Speech in Homer and Pindar (Gottingen, 1995), with extensive bibliography. Pelliccia's work (esp. pp. 15-27) suggests that scholarly approaches to Greek psychology have until
recently been affected by the same "evolutionary" assumptions as those of medieval historians.
3 Shirley Darcus Sullivan, Aeschylus' Use of Psychological Terminology: Traditional and New
(Montreal, 1997), p. 149.
4. Sullivan, Sophocles' Use, pp. 172-75.
5 Ibid., p. 211.
6. Harris, Restraining Rage, pp. 84-85, says tl1at pathos means "something close to 'emotion'" first in Plato's Phaedrus; Aristotle's use of tl1e plural, pathe, may have been itself innovative.

The A1fcient Legctcy { 33

ish" behavior.7 But Plato's distaste for the display of emotions did not prevent his talking about them, most notably in the Philebus and the Timaeus
(two late dialogues) as well as the Republic and thePhaedrus.s
The Philebus provides the briefest account and may serve to introduce
most of Plato's key terms. Here Socrates makes an unusual appearance (he is
rare in the late dialogues) to debate the role of pleasure in the life of the
mind.9 He observes that pleasure (hedone) and pain (lupe) are usually mixed
together. When the soul (psuche) feels anger, fear, yearning, mourning, love,
jealousy and envy, it feels sweet pleasure even as it suffers pains. "You remember:' says Socrates, "how people enjoy weeping at tragedies?' Let us
note that Plato here brings up weeping, quite unselfconsciously, as part of
his theory of the emotions. Our connection of that gesture/bodily sign to
feelings is not just a modern construct.
The argument is brief in the Philebus, for Socrates refuses to stay up late
to explain how each of the emotions is an admixture of pain and pleasure. 10
He wants to get on to the really important issue: how contemplation of the
forms is wholly pleasurable. Again, in the Timaeus Plato makes very clear
that the emotions are problematic.l 1 Here he presents a creation story in
which God's children heedlessly gave "dread and inevitable" emotions
(pathemata) to morals. Here Plato assimilates the emotions to what will
later be called the vices. He damns pleasure as "the strongest allurement of
evil:' while pain frightens "good things away?' We are in a keenly moral universe now. In the soul, all the emotions-anger, fear, confidence, hope, and
love-mingle together in "reasonless sensation?' 12
The immortal part of the soul, for Plato, is in the head; the mortal part,

7 Plato, Phacdo 6oa and n7d, trans. Harold N. Fowler, Loeb Classical Library (Cambridge, Mass., 1966), pp. 208-9, 400-401. Helene Monsacre points out that the association
between women and tears found in Plato was a late development in the Greek world; Monsacre, Les larmes d'Achille. Le heros, la femme et la souffrance dans la poisie d'Homere (Paris,
1984), esp. pp. 137-38. In the Iliad the heroes wept regularly-above all from grief and fear.
8. Plato devalues emotions and looks to reason to conquer them; Republic 3.6 (6o4b6o6e), trar1s. Paul Shorey, Loeb Classical Library (Cambridge, Mass., 1963), pp. 454-63.
9. Plato, Philebus 47d-48d, trans. Harold N. Fowler, Loeb Classical Library (Cambridge,
Mass., 1942), pp. 330-33.
ro. Ibid., sod, pp. 340-41.
n. Plato, Timacus 69c-71b, in The Timacus ofPlato, ed. and trans. R. D. Archer-Hind (London, 1888), pp. 257-65.
12. Harris, Restraining Rage, pp. 170-71 dates the opposition between reason and ar1ger to
the period around the start of the Peloponnesian war.
34 } Emotional Communities in the Early Middle Ages

replete with the emotions, is below the neck. This mortal soul is bipartite:
nearest the head is the "better part:' the heart, filled with the emotions of
manliness (andreia) and anger (thumos). Its emotions are warlike and, unlike other emotions, are potential allies of reason. Below the heart is the second, lesser part, the liver, full of the desires (epithumiai) and appetites. This
anatomy has a specificity lacking in the poets. Plato is drawing on medical
literature. 13 (Later the scheme would be expressed as an unholy trinity: the
liver as the container for the concupiscent or desiderative part of the soul;
the heart as the irascible or spirited part; the brain as the site of reason.)
Plato's theory was dynamic and confrontational. The appetites were wild
beasts; reason, the lion tamer. Reason's whip was anger, which rose at its behest to restrain the other emotions. Despite its role as the container of the
baser passions, the liver, thick and smooth, was also reason's ally. When it
learned what was going on in the mind, it struck "terror into the appetitive
part:' inducing nausea and pain. There was thus a close connection for Plato
between "soulful" desires like jealousy (zelos) and bodily appetites such as
hunger and thirst: his example of self-restraint giving way to excess was the
desire (epithumia) for food: "if [that desire] prevails over the higher reason
and the other desires, it is called gluttony [gastrimat;gia ]?'14
Aristotle (d. 322 B.C.E.) proposed a fundamentally different theory of
emotions. For him the pathe (he used the plural form of pathos) were rational. They depended on conviction and resulted from judgments about
phantasia, things hoped for or remembered. 15 Emotions were cognitive responses to lived experience in the world. Indeed, modern cognitive psychologists admit their debt to Aristotle. 16 The topic ofpathe came up for Aristotle largely in the context of his work on rhetoric rather than ethics: he
wanted to explain to tl1e advocate how to play on the emotions of a jury. It
13. As noted by Galen, On the Doctrines of Hippocrates and Plato, ed. ar1d trans. Phillip de
Lacy (Berlin, 1980-84), p. 361. In the view of Mario Vegetti, La medicina in Platone (Venice,
1995), p. xiii, the Timacus drew above all on Italian ar1d Siciliar1 medical teaching.
14. Plato, Phacdrus 238a-b, trans. Harold N. Fowler, Loeb Classical Library (Can1bridge,
Mass., 1982), P447
15. On things hoped for or remembered, Aristotle, The '~rt" ofRhetoric r.n.6 (1370a), trans.
John Hemy Freese, Loeb Classical Library (London, 1926), pp. n6-17. For thumos as tl1e
source of many emotions (e.g., anger, courage, affection) in Aristotle, see Cristina Viano,
"Competitive Emotions ar1d Thumos in Aristotle's Rhetoric," in Envy, Spite and Jealousy: The
Rivalrous Emotions in Ancient Greece, ed. David Konstan and N. Keitl1 Rutter, Edinburgh Leventis Studies 2 (Edinburgh, 2003), pp. 85-97.
r6. Cornelius, Science ofEmotions, p. ns.

TheAncientLegacy { 35

was necessary to take stock of the emotions that might get in the way of- or
be conducive to- a favorable judgment. Aristotle named fourteen pertinent
emotions: anger (orge) and; its opposite, mildness (praotes); love (philia) and
hate (misos); fear (phobos) and its opposite, confidence (tharrein); shame
(aischune) and shamelessness (anaischuntia); benevolence (charis) and lack
of benevolence (acharistia); pity (eleos) and indignation (nemesan); and
lastly, envy (phthonos) and desire to emulate (zelos)P
While admitting, like Plato, that emotions were amalgams of pleasure
and pain, Aristotle tended to put the emphasis on pain (lupe). Pity, for example was "a kind of pain excited by the sight of evil, deadly or painful,
which befalls one who does not deserve it?' 18 Envy was "a kind of pain at the
sight of [someone else's] good fortune:' 19 while tl1e desire to emulate (zelos)
was a "pain not due to the fact that another possesses [highly valued goods]
but to the fact that we ourselves do not?'20 The exception was anger, which
was "always accompanied by a certain pleasure [hedone], due to the hope of
revenge to come?'2l
Far more important to Aristotle than feelings, whether pleasurable or
painful, were the people who were feeling and the social situations that provoked tl1em. Indeed, Aristotle was interested in a sociology of emotion,
played out in the context of a highly competitive and abrasive society in
which men were acutely aware of their status and honor. 22 This explains his
long discourse on the many slights, dishonors, and insults to a man's superior rank that might evoke wrath. 23 The goodness or badness of an emo-

17. Aristotle, Rhetoric 2.p-2.rr.7 (r38oa-88b), pp. 184-247.

r8. Ibid., 2.8.2 (r385b), p. 225.
!9. Ibid., 2.IO.I (I387b), P 239
20. Ibid., 2.n.r (r388a), p. 243.
2!. Ibid., 2:2.2 (I378b), p. IJ3.
22. For a tl1orough discussion of Aristotle's terms and meir significance in me Greek
world, see David Konstan, The Emotions of the Ancient Greeks: Studies in Aristotle and Classical

Literature (Toronto, forilicoming). I am very grateful to Professor Konstan for sending me

me typescript of tlUs study before publication.
23. Aristotle, Rhetoric 2.2.3-2.2.7 (I378b-79a), pp. !74-77- On the relationship between me
"rough-and-tumble context of Aristotle's Amens" and me emotions he discusses, see David
Konstan, ''Aristotle on Anger and me Emotions: The Strategies of Status;' in Ancient Anger:

Perspectives from Homer to Galen, ed. Susanna Braund and Glenn W. Most, Yale Classical Studies, vol. 32 (Cambridge, 2003), 99-120, wim "rough-and-tumble" at p. n7. Nevermeless, a
, man's disposition, age, and condition determined when and to what extent he was moved by
me pathe. The importance of disposition was Aristotle's main point in the Nicomachean Ethics,
36 } Emotional Communities in the Early Middle Ages

tion-its ethical valence-had to do with how socially appropriate it was.

The more normative, tl1e better. 24
Let us sum up. The ancient Greek world recognized emotions, and the
words tl1at Greek writers used for specific emotions are not entirely unfamiliar to us today in their modern vernacular equivalents. 25 Already by
Plato's day tl1e word pathos meant more or less what we mean by an emotion. (And it is important to realize that there is no firm consensus even
today about what we mean, as will become clear by the end of this chapter.)
Both Plato and Aristotle had theories of emotions that were not entirely dissimilar from modern notions. Plato's theory resembled the hydraulic
model; Aristotle's the cognitive. Finally, both mentioned examples of
pathosjpathe that figure (in English equivalents) on modern psychologists'
lists of emotions. To be sure, what Plato and Aristotle meant by "orge" in
tl1eir slave-owning, male-dominated society was quite different from what
we mean by "anger" in our society of mass consumers and special interest
groups. But nothing of the past is the same today. That's why we have historians.
THE STOICS

The Stoics, whose school of philosophy was at its height around the time of
Chrysippus (d. ea. 206 B.C.E.), put together the theoretical legacies of Plato

where he surveyed the pathe only to dismiss m em as largely irrelevant to virtue (arete); see Aristotle, The Nicomachean Ethics 2.5 (no6a), trans. H. Rackham, Loeb Classical Libraty (Cambridge, Mass., 1932), pp. 88-89. Here, Aristotle's list of emotions, admittedly open-ended,
consisted of eleven words, some different from mose in me Rhetoric, since me needs of the
forensic orator were no longer at issue: desire (epithumia), anger (01;ge), fear (phobos), confidence (thrasos), envy (phthonos), joy (chara), love (philia), hate (misos), yearning (pothos), jealousy/desire to emulate (zews), and pity (eleos).
24. Aristotle, Nicomachean Ethics 2.6.ro-r2 (no6b), p. 93: "one can be frightened or bold,
feel desire or anger or pity, and experience pleasure and pain in general, eimer too much or
too little, and in bom cases wrongly; whereas to feel mese feelings at me right time, on me
right occasion, towards me right people, for the right purpose and in me right mariner, is to
feel me best amount of mem, which is me mean amount-and me best amount is of course
tl1e mark of virtue?' The thrust of mis statement is not mat moderate emotions are best but
ramer "mat emotions (whemer weak or strong) should be emically appropriate to the specific situation;' as noted in The Passions in Roman Thought and Literature, ed. Susanna Marton Braund and Christopher Gill (Cambridge, 1997), p. 7
25. On mis point for rancorous words in particular, see Harris, Restraining Rage, chap. 3
and Konstan, Emotions of the Ancient Greeks.

The Ancient Legacy { 37

and Aristotle. They agreed with Aristotle that emotions were judgments.
But in their view, they were bad judgments. In this way, they agreed with
Plato: emotions were inimical to the virtuous life.
It is wrong to assume a unanimous Stoic position on tl1e emotions. Nevertl1eless, their views may be fairly pulled together for our purposes here.
They conceived of emotions as consisting of two judgments: an appraisal of
something as being good or bad, and an assessment of the appropriate way
to react. 26 They argued that all emotions fell within four categories on a grid
that considered both the present and the future. The two emotions of the
present were pleasure and pain; those of tl1e future were desire and fear (see
table r). Pleasure (hedone in Greek; laetitia and voluptas in Latin) was a judgment that something good was present and that it was appropriate to feel
(in reaction) a kind of bodily expansion. Pain (lupe; aegritudo) was a judgment that something bad was present and that it was appropriate to feel a
sort of sinking. Fear (phobos; metus) was the judgment that something bad
was imminent and that it was appropriate to avoid it. Desire (epithumia; libido, appetitus, or cupiditas) was the assessment that something good was imminent and that it was appropriate to reach for it.27
Within this grid fell every sort of emotion. Expounding on the Stoic
pathe (which he translated into Latin as perturbationes) in his Tusculan Disputations, the Roman writer and politician Cicero (d. 4-3 B.C.E) named many
of them, tl1ough his list was meant to be open-ended. 28 Because these Latin
terms constituted a major part of the repertory of emotion words that Cicero himself lmew, and because they remained an important subset of the
possible emotion words that medieval people might use, I present them
here in alphabetical order in table 2.

TABLE

r. The Stoic Emotional Grid

Assessed as an evil
Assessed as a good
pain (lupe, aegritudo)
Present pleasure (hedone, laetitia, voluptas)
Future desire (epithumia, libido, appetitus, cupiditas) fear (phobos, metus)

The Stoics were convinced that the wise man (or woman) was unswayed
by passion, and therefore they considered such lists of emotion words important tools for reason to wield as it convinced judgment not to assent to
emotion. The process began with a pre-emotion, which intimated that an
emotion was on its way. These were the "first movements;' manifesting
themselves as pallor, weeping, shuddering, or an expansion or contraction
of the chest. For the Stoics these were not emotions themselves but rather
signals that something had the appearance of being good or bad. You
should then exercise your judgment to realize that the appearance was false,
avoiding the emotion itsel In this way, you circumvented both judgments
involved in emotion: the assent to anything external being good or bad as
well as the assent to the bodily reactions that were appropriate to the emotions.
Thus in the ancient world the Stoics proposed a coherent theory of the
emotions, a plan for their management, and an open-ended list of words
that alerted reason to vigilant action.
LATE ANTIQUE WORDS AND THEORIES

Henrik Lagerlund and Mikko Yrji:insuuri (Dordrecht, 2002), pp. 49-83; and especially Rich-

Cicero presented himself primarily as a translator and admiring critic of the

Stoic position. 29 About a century later the Roman philosopher and statesman Seneca (d. 65 C. E.) modified the theory by elaborating on tl1e idea of
"first movements?' He introduced the will (voluntas) into the psychological
mix, making it the part of reason that assented to the "movement" and
transformed it into an emotion. 30 Seneca used affectus as his term of art for
the emotions. He was particularly interested in anger (ira), which he
termed not only an emotion but a vice (vitium). Other affectus that he men-

ard Sorabji, Emotion and Peace ofMind: From Stoic Agitation to Christian Temptation. The Gif
ford Lectures (Oxford, 2000 ).
27. See Sorabji, Emotion and Peace ofMind, pp. 29-30; I have added voluptas to Sorabji's list
of Latin terms for pleasure because it is used in place of laetitia in Cicero, Tusculan Disputations 4.7.16, trailS. J. E. King, Loeb Classical Library (Cambridge, Mass., 1945), p. 344.

29. On the context for Cicero's writing on the topic, see Cicero on the Emotions: Tusculan
Disputations 3 and 4, trans. Margaret Graver (Chicago, 2002 ), pp. xii-xv.
30. See Brad Inwood, "Seneca a11d Psychological Dualism;' in Passions and Perceptions:
Studies in Hellenistic Philosophy ofMind. Proceedings of the Fifth Symposium Hellenisticum, ed.

26.

For what follows I have consulted, among other studies, Marcia L. Colish, The Stoic

Tradition from Antiquity to the Early Middle Ages, vol. 1: Stoicism in Classical Latin Literature,
rev. ed. (Leiden, 1990 ); Nussbaum, Therapy of Desire; Richard Newhauser, The Treatise on
Vices and Virtues in Latin and the Vernacular (Turnhout, 1993); Simo Knuuttila, "Medieval
Theories of the Passions of the Soul;' in Emotions and Choice from Boethius to Descartes, ed.

28. Ibid., 4.7.16-4.922, pp. 344-50 makes clear that Cicero is not na~ning every emotion

but rather pertinent exa!llples.

38}

Emotional Communities in the Early Middle Ages

Jacques Brunschwig a11d Martha C. Nussbaum (Cambridge, 1993), esp. pp. 173-81; Sorabji,

Emotion and Peace ofMind, pp. 69-70.

TheAncientLrgacy { 39

TABLE 2 .

Cicero)s List of Stoic Emotions and Approximate English

Equivalents
adfiictatio, affliction
adfiictari, to be miserable or
afflicted
aegritudo, pain, distress
aemulatio) rivalry
aemulari, to rival
aerumna, weariness
angor, anxiety
angi, to be vexed
commotio animi, strong emotion
conturbatio, agitation
cupiditas, desire
delectatio, pleasure
desiderium, desire, longing
desperatio, despair
desperare, to despair
discordia, discord
dolor, sorrow
dolere, to sorrow
elatio animi, elated emotion
exanimatio, paralyzing terror
excandescentia, heatedness (of anger)
formido, dread
gaudium, joy
indigentia, need, greed
inimicitia, enmity
invidentia, envying
invidere, to envy
invidia, envy; spite
ira, anger
jactatio, ostentation
laetitia, happiness

lamentatio, lamenting, mourning

lamentari, to lament
libido, desire
luctus, grief
lugere, to grieve
maeror, sorrow
maerere, to sorrow
malevolentia, malice, spite
metus, fear, dread
misericordia, pity
misereri, to pity
molestia, annoyance
obtrectatio, jealousy
obtrectare, to be jealous
odium, hatred
pavor, panic
perturbatio, emotion
pigritia, indolence, sloth
pudor, shame
sollicitudo, worry
sollicitari, to worry
spes, hope
terror, terror
timor, fright
voluptas, pleasure
[emotion markers:
dentium crepitus, chattering of teeth
from fear
pallor, whitening from fear
rubor, blushing from shame
tremor, trembling from fear]

Note: I provide here generic and simple English eqnivalents, taking into account the
translations in Cicero on the Emotions: Tusculan Disputations 3 and 4, trans. and with
commentary by Margaret Graver (Chicago, 2002). Noun terms are from Cicero,

Tusculan Disputations 4.s.ro-4.9.22 and 4.37.80 (for spes [hope]); verbs are from 3:34.8384; emotion markers are ibid., 4.8.19. Cicero found nouns more comfortable than verbs
to refer to emotions, and it is striking that nouns are today the most characteristic way
in which English speakers think theoretically of emotion words. See Phillip Shaver et al.,
"Emotion Knowledge: Further Exploration of a Prototype Approach," Journal of
Personality and Social Psychowgy 52 (1987): ro61-86.

tioned in passing included libido (lust or desire), metus (fear), audacia (recklessness), amor (love), and odium (hate). 31 He thought that some people"hotter" people-were more liable to anger than others; this was playing on
the medical humoral theories of the day. 32 But even Galen (d. ea. 200 C.E.),
himself a doctor, sought the remedy for emotions less in physical therapy
than through education and exercises in mental self-control with a good
tutor. 33
None of these philosophers made up emotion words; they found them
in the popular and learned vocabulary of their day. Like modern psychologists (as we shall see), they were concerned to schematize them, and, again
like modern psychologists, they were particularly interested in a few key
emotions: anger seems to have been-and to some extent remains-a sort
of benchmark for all the others. 34
The triumph of Christianity did not change the words used for emotions, but it altered their meanings. Christian values and goals overturned
old norms: bold acts became the practices of ascetics, not martial heroes;
the moral elite became the "converted:' not the well educated; virtue became a matter of humility, not manliness. Or, rather, the ascetics became the
"athletes of God"; the converted knew the only truth; and manliness was redefined in Christian terms. Consider St. Augustine's jaundiced view of his
father's "old-fashioned" values: when the older man scrimped to pay for his
boy's education, Augustine complained: "Yet this very same father didn't
care how I grew with regard to You or how chaste I was?' 35 And when the

31. Seneca, On Anger r.r.1, r.r.s, 1.3.6, 1.7.1, trans. John W. Basore, Loeb Classical Library
(Cambridge, Mass., 1963), pp. ro6, ro8, n4, 124. For a penetrating study of affectus, to which
my own work is beholden, see Dan1ien Boquet, IJordre de I'affect au Moyen Age. Autour de
l'anthropowgie affective d'Aelred de Rievaulx (Caen, 2005), with a discussion of Seneca on
pp.43-46.
32. Seneca, On Anger 2.19.2-5, pp. 204-6.
33. Galen, On the Passions and Errors ofthe Soul, trans. Paul W. Harkins ([Columbus, Ohio],
1963).
34 See Janine Fillion-Lahille, Le De ira de St!neque et la phiwsophie stoi'cienne des passions
(Paris, 1984); Julia Annas, "Epicurean Emotions:' Greek, Roman, and Byzantine Studies 30
(1989): 145-64; Nussbaum, Therapy of Desire, p.404 n. 1; Galen's On the Passions is.largely
about anger; for Lactantius, see below at note 38. Modern studies include Steams and
Steams, Anger; Carol Tavris, Anger: The Misunderstood Emotion (rev. ed.; New York, 1989 ).
35. Augustine, Conftssions 2.3.5, ed. Pierre de Labriolle, Les Belles Lettres, 2 vols. (Paris,
1969, 1977), 1:33: "cum interea non satageret idem pater, qualis crescerem tibi aut quam castus essem?'

The Ancient Legacy { 41

father, viewing his pubescent son at the baths, thought about grandchildren, Augustine accused him of reveling in self-will, "loving your creature in
place ofYou.'' 36
As Christians deliberately turned pagan definitions of good and evil upside down, old emotional habits had to change. Parenting, education, and
the availability of hallowed models-first of the martyrs and later of the
saints-helped make this transformation possible. Christ's kingdom was
not of this world: that essential fact was absorbed in different ways by
different groups. But one thing is certain: Christianity had the potential to
effect seismic shifts in the emotions that were valued ,or disdained as well as
the norms of their expression.
Within this changed landscape, the outlines of two different tendencies
may be seen: on the one hand were Christians who tentatively welcomed
the ancient world's rich emotional vocabulary and its implications for feeling; on the other hand were tl1ose who rejected a great many emotions. (No
one could reject emotions entirely. Even the Stoics had countenanced eupatheiai-a very few "good" emotions which, however, only the "wise man"
experienced.) 37 Lactantius and Jerome may serve here as representatives of
the first group, the Desert Fathers of the second.
Lactantius (d. ea. 330 ), a Christian rhetorician and tutor to tl1e son of
Emperor Constantine I, argued the usefulness of emotions, making the
point by taking on the tricky topic of the emotions of God. God gets angry
(irascitur) and hates (odit) tl1e wicked, Lactantius argued. It is tme that God
is free of emotions such as lust (libido), fear (timor), covetousness (avaritia),
grief (maeror), and envy (invidia). 38 But, Lactantius argued, He is full of joy
and love, hate and anger. Thus we find in Lactantius the verbs diligo and
amo (both meaning to love) and the nouns caritas (love) and laetitia (happiness) pared with odi (to hate), because God's happiness and love for the
good turned on hating and being angry at the wicked. 39

Jerome (d. ea. 4-20) was an ascetic close to the Desert Fatl1ers. But when
he set about to translate the bible into Latin-the so-called Vulgate-he had
perforce to describe the behaviors of numerous people who clung to "the
world" because that was how he found tl1em in tl1e Hebrew and Greek
texts. Thus he drew on the vocabulary at hand. He never intended to provide an inventory of emotion words, but we shall use him for that purpose
here, in order to supplement tl1e list from Cicero and thus to give a partial
sense of the vocabulary that was available to the Early Middle Ages. A systematic survey would include far more than Jerome's Vulgate: it would, at
the least, incorporate the emotion words of other biblical translations of the
time, the so-called Vetus Latina. It would look, too, at the words incorporated into Christian liturgical rites and the vocabularies of homilies, which
referred, perforce, to the daily lives, values, and feelings of people in the
world.
Here Jerome must suffice. It is telling that he employed only forty-six of
Cicero's sixty emotion words. 40 Jerome, like Cicero, belonged to-and
wrote for-an emotional community, privileging certain emotions over
others. He also added to Cicero's list. How do we lmow that such "new
words" connoted emotions? Because they come up as pairs with-or transformations of-the terms of affect that we already know to have been considered as such.
Thus in Jerome's rendition of tl1e bible, Elcana was sad (tristis) because
he loved (diligebat) his barren wife Anna, while she, who was bitter in heart
(amaro animo), prayed to the Lord with many tears (jlens lawiter) (r Sam.
r:s-ro). Here love-which, as we saw with Lactantius, was associated with
the emotions-was linked to sorrow, and Anna's unhappiness was proved
by tears. Similarly associated with weeping is lamentatio: "Let them hasten
and take up a lamentation for us; let our eyes shed tears [lacrimas]" (Jer.

36. Augustine, Confossions 2.3.6, 1:33: "creaturam tuam pro te amavit?'

ibid., 15.6, p. 166. For more discussion ofLactantius's contribution to incorporating the emotions into the Christian life and world view, see David Konstan, Pity Transformed (London,

37. See Sorabji, Emotion and Peace ofMind, pp. 47-SI.

38. Lactantius, On the Anger ofGod 16.7, in Lactance, La colere de dieu, ed. Christiane Ingre-

2oo1), pp. 121-24.

40. The words not included in the Vulgate are adjlictatiojadflictari; aegritudo; aligorjangi

meau, SC 289 (Paris, 1982), p. 170.

39 Lactantius, On the Anger of God 4.ro-n, p. ro6: "Ita qui bonos diligit, et malos odit, et
qui malos non odit, nee bonos diligit, quia et diligere bonos ex odio malomm venit et malos
odisse ex bonorum caritate discendit. Nemo est qui amet vitam sine odio mortis;' (For he
who loves the good also hates the bad, and he who does not hate the bad also does not love

(though anxius is much used); conturbatio as mental agitation; exanimatio; excandescentia (a

word, in any case, made up by Cicero to mean "nascent anger"; see Hanis, Restraining Rage,
pp. 68-69); invidentia; malevolentia; obtrectatiojobtrectare; dentium crepitus; and rubor (in the
sense of blushing). To do these word searches, I used the on-line searchable Douay-Rheims

the good. For loving the good comes from hating the bad, and hating the bad derives from
love of the good. There is no one who loves life without hating death.) For God's joy, see
42 } Emotional Communities in the Early Middle Ages

Vulgate text at http://www.lib. uchicago.edujefts/ARTFL/publicjbiblesjvulgate.search.html,

verifying the passages in the critical edition Biblia Sacra inxta vulgatam versionem, ed. Robert
Weber, 2 vols. (Stuttgart, 1969 ).

TheAncientLegacy { 43

9:18).41 And "a voice was heard on high of lamentation [lamentationis], of

weeping [fletus ], and mourning [luctus ], ofRachel wailing fplorantis] for her
children" (Jer. 31:15). When Moses died, "the children of Israel wept for
[fleverunt] him in the plains of Moab thirty days: and the days of their
mourning fplanctus] in which they mourned (lugentium] for Moses were
ended" (Deut. 34:8). Tears, however, are multivalent. When Joseph saw his
brother Benjamin after many years, "he embraced [amplexatus] him and
wept [flevit]: and Benjamin in like manner wept [flente] also on his neck.
And Joseph kissed [osculatus] all his brethren, and wept fploravit] upon
every one of them" (Gen. 4-5:14--15). Here family feeling was expressed not
by a particular word but rather by the gestures that signified it: embracing,
weeping, and kissing. Similarly, sorrow was sometimes indicated by groans:
"For my life is wasted with grief [maerore; dolore]: and my years in groans
[gemitu;gemitibus ]" (Ps. 30:n). 42 And fear might be indicated by trembling,
as when Jesus confronted the woman with the issue of blood: she fell at his
feet "fearing and trembling [timens et tremens]" (Mark 5:33).
Emotions are labile and subject to revision. 43 Thus sorrow may turn into
joy, as when Mardochai announces new holy days to the Jews because "on
those days the Jews revenged themselves, and their mourning [luctus] and
sorrow [tristitia] were turned into mirth [hilaritatem] and joy [gaudium],
and ... these should be days of feasting and gladness [laetitiae ]" (Esther
9:22). Or joy may come to an end: "Laughter [risus] shall be mingled with
sorrow [dolore ], and mourning (luctus] taketh hold of the end of joy
[gaudii]" (Prov. 14-:13). 44
Anger, too, is associated with other feelings, but not ordinarily its opposite. Above all it is paired with fury (juror). In Deuteronomy, Moses warns
the Israelites that those who serve another God will not be forgiven, but

rather that God's fury (furor) and jealousy (zelus) will be ignited. After all,
God destroyed Sodom and Gomorrah, Adama and Seboim, in anger (ira)
and fury (furor). Indeed, the "anger of his fury" (ira furoris) is "immense"
(Deut. 29:20-24-). 45 Hatred, however, is never brought together with fury;
rather it is often linked to its opposite, love. After Amnon raped his halfsister, he "hated her [exosam habuit] with an exceeding great hatred [odio]:
so that the hatred [odium] wherewith he hated [oderat] her was greater than
the love [amore] with which he had loved [dilexerat] her before" (2 Sam.
13:15). When Samson's wife wanted to know the answer to his riddle, she
wept and complained: "Thou hatest [odisti] me and dost not love [diligis]
me" (Judg. 14-:16).
Love was a particularly difficult term for any Chri~tian translator because
of its associations to both high virtue (love of God and neighbor) and low
vice (love of self). When Jerome translated Ecclesiastes 9:5-6, "For the living know that they shall die, but the dead know nothing more, neither have
they a reward any more: for the memory of them is forgotten. Their love
also, and their hatred, and their envy are all perished:' he used the Latin
term amor for love. But when he came to translate 1 John 4-:8 and 4-:r6,
"God is love" he used the word caritas for the Greek agape. Later Augustine
would explain the connection between amor and caritas: "For if it is someone's purpose to love [amare] God and to love [amare] his neighbor as himself, not according to man but according to God, . . . this is usually called
caritas in holy scripture~ But it is also termed amor in those same holy writings?'46 Caritas, which was God's love, was thus equivalent to amor. But was
amor equivalent to caritas? Often enough, even the Fathers were willing to
let the lines blur.47
4-5. For further associations of the terms ira andforor see I Sam. 20:34-; I Sam. 28:I8; Ps.
68:25; Ps. 84-:5.

4-r. I ordinarily follow the Douay translation, modifYing where necessary. I follow the text
of the Vulgate given in Biblia Sacra iuxta vulgata versionem.
4-2. For the Psalms, Jerome gave two versions, one according to the Septuagint (the Greek
bible) and one based on the Hebrew version. Hence the different words in parentheses.
4-3. Recall the observations ofReddy, Navigation ofFeeling, as discussed above in the introduction, at note 73
4-4-. See also James 4-:9: "Be affiicted, and mourn [lugete ], and weep [plorate]: let your
laughter [risus] be turned into mourning [luctum ], and your joy [gaudium] into sorrow [mo-

4-6. Augustine, City ofGod I4-.7, ed. Bernardus Dombart andAlphonsus Kalb, CCSL4-7-4-8
(Turnhout, I955), p. 4-2I: "Nam cui us propositum est amare Deum et non secundum
hominem, sed secundum Deum amare proximum, sicut etiam se ipsum ... quae usitatius in
scripturis sanctis caritas appellatur; sed amor quoque secundum easdem sacras litteras dicitur?' See also Augustine's translation of "God is love" with dilectio in his Tractatus in epistola
]ohannis ad Parthos: "Deus dilectio est;' quoted and discussed in Anita Guerreau-Jalabert,
"Caritas y don en la sociedad medieval occidental;' Hispania 6o (2ooo): 30.
4-7. See He!ene Petn~, Caritas. Etude sur le vocabulaire Iatin de la charite chretienne (Louvain,

erorem]?')oy (gaudium) was one of the few Stoic eupatheiae, that is, movements of the soul
based on tme judgments, and was thus distinguished, in their scheme, from laetitia. For the
Latin terms, see Cicero, Tusculan Disputations 4-.6.I3, p. 34-0.

I94-8), chap. I, for the meanings of diligo and amo, caritas and amor in the classical period;
amor implicated the body; caritas often implied "esteem"; diligo often suggested "affection?'

4-4- } Emotional Communities in the Early Middle Ages

TheAncientLegacy { 4-5

But all three terms might also simply be used as synonyms. In the Christianized Roman em-

Jerome also transmitted in his translation a theory of the emotions that

grew out of the Stoic view. When Christ explained his parable of"the things
come from a man that deftle a man;' he commented: "For from within, out
of the heart of men, proceed evil thoughts [cogitationes malae], adulteries
[adulteria], fornications ffornicationes ], murders [homicidia ], thefts rJurta ],
covetousness [avaritiae], wickedness [nequitiae], deceit [dolus], lasciviousness [impudicitiae ], an evil eye [oculus malus], blasphemy [blasphemiaj, pride
[superbia ], foolishness [stultitia ]. All these evil things come from within, and
defile a man" (Mark 7:15, 21-23). We have seen that one of these wordsavaritia-was classed as an emotion by Lactantius. And the idea of "evil
thoughts" was already in the time of Jerome being assimilated to the Stoic
"first movements;' with important results.
The view that evil thoughts were closely tied to emotions was the contribution of the Desert Fathers, and it led to a repudiation of many-though
not all- emotions in those who adopted it. This development is clearly seen
in the work ofEvagrius (d. 399 ), a hermit for the last decade or so of his life
in the Nitrian desert in Egypt. 48 A hermit, to be sure; but he was also a
teacher with a group of disciples. He left a number of writings, of which his
Practical Treatise is a characteristic example. Here he spoke of "eight
thoughts": gluttony (gastrimawia), lust (porneia), avarice (philawuria), distress (lupe), anger (owe), acedia, vanity (kenodoxia), pride (huperphania).

pire, as Petrc: argues in chaps. 2 and 3, caritas was used less often than dilectio, but when it was
employed, in her view, it normally meant spiritual love, though there might be exceptions.
Emile Schmitt points out that even St. Augustine saw marriage as a locus of caritas; Schmitt,

Le mariage chrtftien dans l'oeuvre de Saint Augustin. Une thiologie baptismale de la vie conjugate
(Paris, 1983), pp. 280-87. Guerreau-Jalabert, "Caritas y don:' reveals the many ways in which
caritas was used to represent a variety of social relations throughout the Middle Ages. See
also eadem, "Spiritus et caritas. Le bapteme clans la societe medievale:' in La parenti spirituelle.
Textes rassemblis etprisentis, ed. Fran~oise Heritier-Auge and Elisabeth Copet-Rougier (Paris,
1995), pp. 133-203. Verena Epp argues that caritas, dilectio and amor were synonymous for
many writers in the early Middle Ages; Epp, Amicitia. Zur Geschichte persona/er, sozialer, politischer und geistlicher Beziehungen im frUhen Mittelalter (Stuttgart, 1999 ), pp. 37-42. Isabelle
Real notes that in the Merovingian world amor tended to be used for physical, passionate
love, while dilectio and caritas referred to the licit love of married couples; Real, Vies de saints,
vie de famille. &presentation et systeme de la parenti dans le Royaume mirovingien (48I-7SI)
d'apres les sources hagiographiques (Turnhout, 2001), pp. 350-51.

They were not emotions but rather their first prickings and tinglings-the
Stoic first movements, but in Evagrius's view sent by the demons. 49 If you
assented to them and let them linger, they would stir up emotions proper:
"It is up to us whether they linger or not, or whether they stir up emotions
[pathe] or not.''50 Assent to the "pleasure of the thought" is sin. 51 You refuse
such assent by opposing one thought against another in a kind of psychomachy, a battle of thoughts. Thus, "the demon of vainglory is opposed
to the demon of fornication and the two cannot assail the soul at the same
time, for the first promises honors while the other leads to dishonor. If,
therefore, one of the two approaches and presses you closely, then elicit in
yourself the thoughts of the opposing demon and if you can, drive out one
nail (as they say) with another.'' 52
John Cassian (d. 435), one ofEvagrius's disciples and founder and abbot
of Saint-Victor at Marseille, latinized and slightly rearranged Evagrius's list
of "thoughts": gluttony (gastrimawia; ventris ingluvies), lust ifornicatio),
avarice (jilawyria; avaritia; amor pecuniae), anger (ira), sadness (tristitia),
anxiety (acedia; anxietas; taedium cordis), ostentation (cenodoxia; jactantia;
vana gloria), and pride (superbia). But, unlike Evagrius, he did not treat
them as prior to sin; tl1ey were sins, indeed they were the chief vices (principalia vitia). 53 They were also emotions (for which Cassian used the term passiones). Thus Jesus was tempted by fornicatio but was "free of the contagion
of this passion.''54

49. Evagrius of Pontus, Practical Treatise 6, in Evagre de Pontique, Traiti pratique ou Le

moine, ed. and trailS. Antoine Guillaumont and Claire Guillaumont, 2 vols., se 170-71 (Paris,
1971), 2:506-9. The editors provide an excellent background to Evagrius's scheme; ibid.,
1:38-84. Origen had said that the demons introduced these thoughts, and Evagrius largely-

but not entirely-adopted this idea; see the discussion below in chap. 6 at note 83, and see
Sorabji, Emotion and Peace ofMind, p. 359.
so. Evagrius ofPontus, Practical Treatise 6, 2:508-9.
sr. Sorabji, Emotion and Peace ofMind, p. 360.
52. Evagrius, Practical Treatise sS, 2:636-37.
53. John Cassian, Conlationes XXIII! 5.2, ed. Michael Petschenig, CSEL 13, pt. 2 (Vie'nna,
1886), p. 121. I am grateful to Calumba Stewart for discussions concerning Cassian's notion of

48. Nevertheless, the first to make the association between pre-emotions and "bad
thoughts" was Origen (d. ea. 254); see Sorabji, Emotion and Peace ofMind, p. 346.

the emotions.
54 Cassian, Conlationes s.s, p. 124: "absque huius passionis contagia"; see also ibid., 5.7.1,
p. 127, where Cassian interrupts himself to talk about the vices-here called passions-beyond gluttony and fornication: "Et ut de efficientiis ceterarum quoque passionum, quarum
narrationem intercidere nos expositio ... conpulit ... disserarnus?' (Now to talk about the

46 } Emotional Communities in the Early Middle Ages

The Ancient Legacy { 47

I,.

In this way, under the aegis of the Desert Fathers, the "deadly sins" originated in theories of emotion. In effect the Fathers were simply hardening
ancient views-chiefly those of Plato and the Stoics-that disapproved of
the emotions and founded whole ethical schemes on their extirpation or
control. The best-known list of sins, the one by Pope Gregory the Great (d.
604-), separated pride (superbia) from the others as the "root" (radix) of all
the rest, leaving seven: vanity (inanisgloria), envy (invidia), anger (ira), sadness (tristitia), avarice (avaritia), gluttony (ventris ingluvies), and lust (luxuria).55 Of these, only gluttony was not directly part of the emotions tradition of the past. But in fact no thinker had ever entirely dissociated bodily
appetites from mental desires. Plato had locatedgastrima13ia at the lower
depths of the mortal soul, along with the other epithumiai. Aristotle sometimes included thirst and hunger among the pathe. 56 The Stoic "first movements" and tl1eir second judgment about "appropriate reactions" were as
much distress of the body as of the soul. The medical model of Galen and
others considered the physiological states that lay behind psychological
ones. 57 Already Evagrius considered gastrima13ia one of the "eight
thoughts:' a prelude to emotions, so that when Cassian turned it into a vice
and a passion, he was not taking a big step.
The "organic" metaphor of a root (pride) with branches (the sins) was
also a natural outgrowth of the emotions tradition. The ancient philosophers had long recognized the interrelatedness of emotional states. Cicero
reported that the Stoics called intemperance (intemperantia) the "fountain-

head" (fons) of all the emotions. 58 He himself noted that a man in distress
will give in to fear and depression as well. 59 For Galen, "insatiate desire" was
"a kind of foundation for covetousness, love of glory, ambition, lust for
power, and love of strife .... And yet I would not hesitate to say that greed
[pleonexia] is the foundation [krepis] of all these vices?'60
Yet long traditions cannot obviate the very real changes introduced by
Evagrius, Cassian, and the other Desert Fathers. They turned some emotions into sins and thus freighted them with meanings not explicitly given
other emotions. 6l Sin, in the view of the post-Nicaean church, was tied to
the flesh. 62 When emotions became sins, they ceased to be cognitive appraisals (as they had been for the Stoics) and became, instead, part of man's
corrupt and fallible nature. 63 One consequence of this was that some emotion words could do double duty, expressing both feelings and moral
states. In like fashion, virtue was now sometimes conceptualized as contrary to emotion: "Because the vices are motions and perturbations of the
soul, virtue is, by contrast, calmness and tranquility of soul:' wrote Lactantius.64
At the same time, however, while stopping up the parade of emotion
words, the Desert Fathers let loose the wordless signs of emotional outpouring. For Cassian, compunction made itselflmown by shouts (clamores),
groans (gemitus), and tears. 65 Indeed, Cassian parsed the causes of weeping:
some tears came of compunction, others of joy, or of terror, or of pity. 66 "I

58. Cicero, Tusculan Disputations 4.9.22, p. 348.

effects of the other passions, which the exposition on Christ compelled us to interrupt.) Augustine conveniently sums up all the Latin equivalents of the Greek path&: "Duae snnt sententiae philosophorum de his animi motibus, quae Graeci path&, nostri autem quidam, sicut
Cicero, perturbationes, quidam affectiones vel affectus, quidam vero, sicut iste, de Graeco expressius passiones vocant?' (Among the philosophers there are two views of these motions of
the soul [animi motibus ], which tl1e Greeks call path& but which some of ns, like Cicero, call

perturbationes and which others call affictiones or affictus, and still others, like [Apuleius ], call
passiones, which is closer to the Greek.) Augustine, City of God 9.4, ed. Bernard Dombart and
Alfons Kalb, CCSL47 (Turnhout, 1955), p. 25r.
55. Gregory the Great, Moralia in job 3!.45.87, ed. Marcus Adriaen, CCSL 143, 143A, 143B
(Turnhout, 1979, 1985), p. 1610.
56. Stephen R. Leighton, '%:istotle and the Emotions:' in Essays on Aristotle's Rhetoric, ed.
Amdie Oksenberg Rorty (Berkeley, 1996), p. 220.
57. James Hankinson, ''Actions and Passions: Affection, Emotion and Moral SelfManagement in Galen's Philosophical Psychology:' in Passions and Perceptions, ed. Bmnschwig and Nussbaum, pp. 220-2r.
48 } Emotional Communities in the Early Middle Ages

59. Ibid., 3.7.14, p. 242.

6o. Galen, De propriorum animi cuiuslibet affictuum dignotione et curatione ro, ed. Wilko de
Boer (Leipzig, 1937), p. 35; Galen, On the Passions, pp. 65-66. I dunk my colleague James
Keenan for helping me with Galen's Greek.
6r. But, on anotl1er view, we might say that "the part stands for the whole" and that the
Seven Deadly Sins are prototypes for all tl1e sins, as is argued in George Lakoff, Women, Fire,

and Dangerous Things: What Categories Reveal about the Mind (Chicago, 1986), p. 89.
62. On the change, see the suggestive remarks of Susanna Elm, 'CVit;gins ofGod": The,Making ofAsceticism in Late Antiquity (Oxford, 1994), pp. 379-Sr.
63. To some extent, cognitive psychologists are still battling this development. See Phoebe
C. Ellsworth, "Some Implications of Cognitive Appraisal Theories of Emotion:' in Interna-

tional Review of Studies on Emotion, vol. 1, ed. KenT. Strongman (Chichester, 1991), 143-44.
64. Lactantius, Divinae institutiones 7.ro, PL 6, col. 768: "Quia vitia commotiones et perturbationes animi sunt, virtus e contrario lenimdo et tranquillitas animi est?'
65. Cassian, Conlationes 9.27, p. 274.
66. Ibid., 9.29-30, pp. 274-76.

TheAncientLegacy { 49

can't think of a state more sublime~' said Germanus, Cassian's genial interlocutor, as he recalled the joy of one episode of weeping. 67
Greatly admiring the Desert Fathers but not one himself, St. Augustine
(d. 430 ), bishop of Hippo and arguably the most influential Christian
thinker during the Early Middle Ages, gave a new direction to the emotions
tradition that in effect reconciled the two attitudes (welcoming versus hostile) discussed here. Augustine accepted most emotions as good if rightly
ordered, bad if wrongly directed. 68 Conjoining "first movements" with the
emotions, he subjected all "motions" to the will:69
The important factor ... is the character of a man's will [voluntas]. If the
will is wrongly directed, the emotions [motus] will be wrong; if the will is
right the emotions will be not only blameless, but praiseworthy. The will
is engaged in all of them; in fact they are all essentially acts of will. For
what is desire [cupiditas] or happiness [laetitia] but an act of will [voluntas] in agreement [consensione] with what we wish for? And what is fear
[metus] or sadness [tristitia] but an act of will in disagreement with what
we reject?7
Corrupted by the Fall, the human will ordinarily assented to the wrong
things. But with God's grace, a person could rightly be "angry [irasci] at a
sinner to correct him, feel sorrow [contristari] for the afflicted to free him,
fear [timere] that a person in danger might perish?'71 Oriented toward God,
67. Ibid., 9.28, p. 274: "quo statu reor nihil esse sublimius?'
68. The exception was lust; see Sorabji, Emotion and Peace ofMind, chap. 26.
69. Augustine was ambivalent about the importance of first movements. In City of God
14.19 he "fail[ed] to distinguish first movements from emotions;" see Sorabji, Emotion and

Peace ofMind, p. 384. But in his sermons he elaborated on the "cognitive cause of'preliminary
passions;" namely doubt; see Sarah C. Byers, '~ugustine and the Cognitive Cause of Stoic
'Preliminary Passions' (Propatheiai);' journal of the History ofPhiwsophy 41 (2003): 433.
70. Augustine, City ofGod 14.6, p. 421: "Interest autem qualis sit voluntas hominis; quia si
perversa est, perversos habebit hoc motus; si autem recta est, non solum inculpabiles, verum
etiam laudabiles erunt. Voluntas est quippe in omnibus; immo omnes nihil aliud quam voluntates sunt. Nam quid est cupiditas et laetitia nisi voluntas in eorum consensione quae
volumus? Et quid est metus atque tristitia nisi voluntas in dissensione ab his quae nolumus?"
The translation here is taken from Augustine, City of God, ed. David Knowles, trans. Henry
Bettenson (Harmondsworth, England, 1972), p. sss, slightly modified.
7I. Augustine, City ofGod 9-S, p. 2S4: "Irasci enim peccanti ut corrigatur, contristari pro adflicto ut liberetur, timere periclitanti ne pereat?'

so }

Emotional Communities in the Early Middle Ages

the emotions were good; oriented toward the world, they were evil. And
thus for Augustine, as for Lactantius, it was perfectly possible for God himselfto befulloffeelings: "You love [amas] butyoudon'tburn [aestuas], you
are jealous [zelas] but untroubled [securus], you repent [paenitet] without
sorrowing [doles], you get angry [irasceris] yet you are tranquil?' 72
A book could (and should) be written about Augustine's emotional vocabulary. Here, however, I merely wish to explore briefly an aspect of his
emotional expression that few of the writings we have thus far seen had
cause to bring up: terms of endearment.73 In Augustine's writings there are
three chief words of affection: dulcis (sweet) and its superlative, dulcissimus
(sweetest); dilectus (beloved) and its superlative, dilectissimus (related to the
verb diligere) to love); and carus (dear) and its superlative, carissimus (related
to caritas). In the Confessions) for example, God is "most sweet" (dulcissimus), as is Nebridius, the "sweetest and kindest of friends" (amicus dulcissimus et mitissimus).74 Indeed, Nebridius is "dearest'' (carissimus).7 5 In the
City of God Marcellinus, the chaste imperial commissioner who asks Augustine to write the book, is his "dearest son" (filius carissimus). 76 Isaac is, in
77
Augustine's view, Abraham's "most beloved" (dilectissimus) son.
We have now a real thesaurus of words: nouns, verbs, adjectives. Nor
should we forget tl1at almost all verbs can become adjectives: iratus (angered) is as much an emotion word as ira (anger). Table 3 summarizes the
word hoard gathered here. It is entirely open-ended since it cannot pretend
to be exhaustive. Nevertheless, it is a fair sampling. We shall see that some
early emotional communities drew almost exclusively from this list, for its
terms, after all, came from the normative vocabulary of the bible, among
other sources. Other communities discovered some different modes of ex"
pression. The vernacular languages added new possibilities. Nevertheless, it
may be said that even today our theories of emotions and our modes of expressing them-through words, gestures, and terms of endearment-are
72. Augustine, Confessions r.4.4, ed. Labriolle, r:s: '~as nee aestuas, zelas et securus es,
paenitet te et non doles, irasceris et tranquillus es?'
73 The exception is the bible, where, for example, Paul calls Timothy "filius meus charissimus" (my dearest son) (r Cor 4:17).
74 Augustine, Confessions 7-3-S, r:r49; ibid., 8.6.13, r:r86.
Ibid., 4.3.6, I:70.
76. Augustine, City of God praef., p. r.
77- Ibid., r6.32, p. S36, elaborating on the bible's "Tolle filium ... quem diligis" (Take your

7S

son, whom you love) (Gen22:2).

The Ancient Legacy { sr

Partial Latin Emotion Word List and Approximate

English Equivalents
TAB LE 3 .

adfiictiojadflictatio, pain
adfiictari, to be miserable or
afflicted

aegritudo, pain, distress

aemulatio, rivalry
aemulari, to be envious
aerumna, weariness
affectus, emotion
amor, love
amare, to love
amplexor, to embrace
angorjanxietas, anxiety
angi, to be vexed
audacia, recklessness
avaritia, covetousness, avarice
caritas, love
carusjcarissimus, dear/dearest
clamor, shout
commotio animi, (strong) emotion
contristari, feel sympathy for
conturbatio, agitation
cupiditas, desire
delectatio, pleasure
dentium crepitus, chattering of teeth
from fear
desiderium, desire, longing
desperatio, despair
desperare, to despair
dilectusjdilectissimus, beloved/most
beloved
diligere, to love
discordia, discord
dolor, sorrow
dolere, to sorrow
dulcisjdulcissimus, sweet/sweetest
elatio animi, emotion

exanimatio, paralyzing terror

excandescentia, heatedness (of anger)
exosus, hated
fietus, weeping
fiere, to weep
formido, dread
fornicatio, lust
JUror, fury
gastrimargia, gluttony
gaudium, joy
gemitus, sigh
hilaritas, cheerfulness
inanis gloria, vainglory
indigentia, need, greed
inimicitia, enmity
invidentia, envying
invidia, envy, spite
invidere, to envy
ira, anger
irasci, to get angry
jactatio, ostentation
lacrimae, tears
laetitia, happiness
lamentatio, lamenting, mourning
lamentari, to lament
libido, desire
luctus, grief
lugere, to grieve
maeror, sorrow
maerere, to sorrow
malevolentia, malice, spite
metus, fear, dread
misericordia, pity
misereri, to pity
molestia, annoyance
motus, emotion

obtrectatio, jealousy
obtrectare, to be jealous
odium, hatred
odisse, to hate
osculor, to kiss
paenitere, to repent
pallor, whitening from fear
passio, emotion
pavor, panic
perturbatio, emotion
pigritia, indolence, sloth
planctus, mourning
plorare, to weep and wail
pudor, shame
risus, laughter
rubor, blushing from shame

sollicitudo, worry
sollicitari, to worry
spes, hope
superbia, pride
terror, terror
timor, fright
timere, to fear
tremor, trembling from fear
tremere, to shudder
tristitia, sorrow
tristis, sad
ventris ingluvies, gluttony
voluptas, pleasure
zelus, jealousy, rivalry
zelare, to be jealous

Note: I provide here the list from Cicero (table 2) intermingled with emotion words
drawn from other ancient writers surveyed in this chapter. The words here are a small
sample of the available vocabulary. Emotion markers are not separated from other
emotion words here.

not cut off from their corresponding elements in the ancient world. Just
how closely our own lists track the old ones is my next and final point.

MODERN LISTS

Modern scientists and scholars often spealc with uncanny authority on

which words belong in the category of "emotions?' Rom Ham~ observes:
"One well known textbook [on emotions] mentions only depression, anxiety, lust and anger, but lust and depression are not emotions. Depression is
a mood and lust a bodily agitation?' 78 In fact, however, not all psychologists
agree that depression is not an emotion; Ken Strongman, for one, calls it
just that.79 The same may be said for lust, which figures in the list of emo-

78. Social Construction ofEmotions, ed. Ham!, p. s.

79. KenT. Strongman, The Psychology ofEmotion (3d ed., Chichester, 1987), pp. 2o8-r2.

TheAncientLegacy {53

tion words under "love" in an article on the emotions published by Phillip

Shaver in the same year as Harn~ was writing. 80
Thus, despite the authoritative tone of scholars on the topic, there is no
agreement about precisely what terms belong in the category of emotion.
Each theory perforce generates its own list. 81 The most famous of these inventories is Paul Ekman and Wallace Friesen's, who claimed to have isolated six universal emotions: happiness, sadness, fear, disgust, anger, and
surprise. 82 The two psychologists showed pictures of people whose facial
expressions "corresponded" to each emotion. Even people outside ofWestern cultures could (more or less) correctly name the emotion that corresponded to tl1e grimace. But more recently Ekman has become interested
in autonomic nervous system patterns, and this has led him to postulate
seventeen basic emotions. These are "amusement, anger, awe, contempt,
contentment, disgust, embarrassment, excitement, fear, guilt, interest,
pride in achievement, relief, sadness, satisfaction, sensory pleasure, and
shame?'83
Both ofEkman's lists are grounded in the Darwinian notion that emotions (and their bodily concomitants) are products of evolution and thus
species related. Other lists depend on different theories. Robert Plutchik
is also a Darwinian, but he is interested in translating the subjective language of emotions into behavioral and functional terms common to both
human beings and animals. Consider the behavioral words "withdrawing" and "escaping" or the functional term that corresponds to those behaviors, "protection?' "Withdrawing:' "escaping:' and "protection" are,
so. Phillip Shaver et al., "Emotion Knowledge: Further Exploration of a Prototype Approach;' Journal ofPersonality and Social Psychology 52 (1987): ro66, table r, where lust shows
high "prototypicality'' ratings. See also Sandra Metts, Susan Sprecher, and Pamela C. Regan,
"Communication and Sexual Desire;' in Handbook of Communication and Emotion: Research,

Theory, Applications, and Contexts, ed. Peter A. Andersen and Laura K. Guerrero (San Diego,
1998), pp. 353-77-

for Plutchik, translations of "fear?' Or, rather, since "fear" is of lower intensity than "terror:' Plutchik pairs the two. Thus "fear/terror" corresponds to "withdrawing/escaping:' and both in turn correspond to "protection?' Plutchik has eight such emotions: fear/terror, angerjrage;
joy/ecstasy; sadness/grief; acceptance/trust; disgust/loathing; expectancy/anticipation; surprisejastonishment. 84 Like the Stoics, he
arranges these as a grid- but his grid is shaped like a top. He has the eight
most vehement subjective emotions on the crown of the top, with grief
opposite ecstasy and so on. Again, as with the Stoics, other emotions
then are classed under this topmost grid, with "pensiveness:' for example,
going down one side of the top, ranked under "griefjsadness?' 85 Elaborating on Plutchik's scheme, Phillip Shaver and his associates argue that
emotion categories such as "fear" are "fuzzy sets:' in and around which
many other "emotion names" may cluster. They identify 135 words that
arguably signify an emotion. 86 But Keith Oatley, a cognitivist who hypothesizes that emotions manage changes in plans or goals, suggests five
basic emotions: happiness, sadness, fear, anger, and disgust. Each accomplishes a different transition. 87
There is, then, both enormous disagreement and considerable overlap
within modern scholarly definitions. As we have seen, this was equally
characteristic of the ancient world's view of emotions. In addition many
emotion words inventoried in modern lists were (in their Greek or Latin
equivalents) part of the repertory. that ancient writers considered to be
pathe or perturbationes. The top ten of Shaver's "prototypical" emotions,
that is, the emotion words that his respondents-all psychology students
at the University of Denver- most frequently identified as "an emotion"
were (in order of most prototypical to least): love, anger, hate, depression,
fear, jealousy, happiness, passion, affection, and sadness~ If we translated
these words into Latin, all would fit nicely into table 3. There is, then, no
reason to worry that studying the emotions of the Western Middle Ages

SI. The study of emotion by psychologists is relatively new. Consider Approaches to Emotion, ed. Klaus R. Scherer and Paul Ekman (Hillsdale, N.J., 1984), p. xi: ''After many years of

neglect during which time only a few scholars were concerned with emotion ... emotion
has become a vital, almost fashionable topic in the social and behavioral sciences?'
82. Paul Ekman and Wallace V. Friesen, "Constants across Culn1res in the Face and Emotion;' Journal ofPersonality and Social Psychology 17 (1971): 124-29.
83. Paul Ekman, ''All Emotions Are Basic;' in The Nature of Emotion: Fundamental Ques-

tions, ed. Paul Ekman and Richard J. Davidson (New York, 1994), p. r8.

54 } Emotional Communities in the Early Middle Ages

84. Robert Plutchik, "Emotions: A General Psychoevolutionary Theory;' in Approaches to

Emotion, ed. Scherer and Ekman, p. 200, table 8.r.

ss. Ibid., p. 203, fig. s.r.

86. See Shaver et al., "Emotion Knowledge;' p. ro66, table. r, where the emotion words are

listed.
87. Oadey, Best Laid Schemes, p. 55, table 3, for the basic emotions.

The Ancient Lrgacy { 55

is any more anachronistic than studying its universities, ideas, or political

institutions. To be sure, all were different from their manifestations
today, 88 but in every case the historian can have fair hopes of entering
sympathetically into a mind-set that is not entirely foreign to her own.
Western emotions have persisted over the long haul.
88. The differences between ancient Greek emotions and our own are made clear in Kon-

stan, Emotions of the Ancient Greeks.

The ancient world offered a large repertory of ideas about emotions and
words to express them, as chapter r has suggested. But subsequent groups
drew on this treasury only selectively. For one thing, they had other repertories-sub-Latin and perhaps vernacular ideas and words-to work with.
For another, different groups used certain modes of expression- but not
others-because the norms and habits of their particular emotional community made some forms of expression more comfortable and automatic
than others.
We may be able to glimpse different contemporaneous emotional communities of the Early Middle Ages- groups that drew upon the traditional
vocabulary in different ways-via the funerary epitaph. This was generally
inscribed on a small marble plaque placed in a niche in the cover of a tomb.
We know of about fifteen hundred Christian funerary inscriptions from
Gaul, dating from circa 350 to 750J Although often scattered, important
clusters exist in a few places, allowing us to associate types of epitaphs-and
the sentiments they express-with places and settlements. The cities with
the greatest number of funerary inscriptions are, in order, Trier, Vienne, and
Lyon. In this chapter, we shall consider the inscriptions from Trier, Vienne,
and Clermont (see map of the Early Medieval West), for the very practical
reason that they exist in excellent critical editions. We shall see enough
differences to suggest that funerary inscriptions may be one revealing element of emotional communities in the Early Middle Ages. They must al1. See Yitzhak Hen, Culture and Religion inMerovingian Gaul, A.D. 48I-7SI (Leiden, 1995),
p. 146. In e-mail conversations with me, Nancy Gauthier seconded this estimate;' I wish to
thank Prof. Gauthier for her help with all aspects of this chapter. A much higher estimate-

2,657 inscriptions- has been given in Handley, Death, Society and Culture, p. 5 But this is because he counts fragments, some as small as a single letter or decorative motif. See also idem,
"Beyond Hagiography: Epigraphic Commemoration and the Cult of Saints -in Late Antique

Trier;' in Society and Culture in Late Antique Gaul: Revisiting the Sources, ed. Ralph W.
Mathisen and Danuta Shanzer (Aldershot, 2001), p. 188, where Handley gives the number
"more than 25oo?'
56 }

Emotional Communities in the Early Middle Ages

ways be considered partial indicators because, while they can hint at norms
about expressing grief, affection, and other emotions connected with death,
they cannot tell us about the emotions invoked in other aspects of life. Furthermore, they are rare. Although these materials demand to be countedand the next few pages are filled with numbers and even some percentages-I do not claim to be using statistics. The numbers are meant simply to
be suggestive. Supplemented by the evidence brought together in the ensuing chapters, they may help to elucidate the notion of emotional communities and their vicissitudes.
People at Trier, Clermont, and Vienne privileged different ways of' expressing their feelings about death and dead ones. 2 At Trier, they had a
repertory of eleven emotion words; at Clermont they used only seven, not
all overlapping with the Trier vocabulary. At Vienne, twenty-four words expressed feeling. This comparatively high number had little to do with the
number of inscriptions there. A rough-and-ready estimate would put the
number of inscriptions from Vienne at about half those ofTrier. 3
We cannot attribute the repertory of emotion words simply to the ateliers that carved the inscriptions. Mark Handley has recently argued that inscriptions were mainly borrowed from model books-though perhaps
different ones for each cemetery workshop-and that some "boilerplate"
may already have been carved before inscriptions were commissioned. 4 But
this does not obviate the important role of the client. Individual choices by
commemorators were involved at every step. First, they had to decide

MAP OF THE EARLY MEDIEVAL WEST

2. Margaret King outlines the reasons for scholarly opposition to using epitaphs to recover
emotions: the sentiments expressed are conventional rather than "genuine"; King, "Commemoration oflnfants on Roman Funerary Inscriptions;' in The Epigraphy ofDeath: Studies
in the History and Society of Greece and Rome, ed. G. J. Oliver (Liverpool, 2000 ), pp. 119-21.
But we have seen that emotions are indeed expressed tl1rough conventions and for conventional, habitual, and "automatic" purposes. It is only the hydraulic view that demands that
emotions "well up" spontaneously; me social constructionist view recognizes that the
welling up itself-however personal it may feel-is highly scripted by social nqrms. On

pp. 131-34 King makes much the same point.

3 Where possible, I have considered only inscriptions that can be contexmalized wimin
particular cemeteries: at Trier, I consider only me inscriptions from the cemeteries of Saint
Eucherius (to the south) and Saint-Paulin and Saint-Maximin to the north; at Vienne, I consider me inscriptions from the cemeteries of Saint-Gervais, Saint-Severe, and Saint-Pierre.
There are too few inscriptions at Clermont to allow for such contextualization.
4. Handley, Death,

Society and Culture, pp. 28-29.

Confronting Death { 59

whether or not to commission an epitaph for the deceased. This may well
have been, in part, an economic issue. Inscriptions cost money. Then the
words had to be chosen. If an emotion word was added, that meant additional costs. In some instances, it looks as if the cutter could not read the
text supplied to him by the patron of the stone, which means that at least in
those cases the patron, not the carver, made the decision about which words
to use. 5

A letter from Sidonius Apollinaris (d. ea. 484 ), bishop of Clermont during the last decade of his life, suggests how natural it was for an aristocrat
from southern Gaul to write and put up an epitaph to honor the dead. In
this instance the deceased was Claudianus Mamertus, a priest at Vienne and
brother of a bishop there, who had written a book on the nature. of the soul
and dedicated it to Sidonius. Claudianus had averred that he was Sidonius's
"special and intimate" (specialis atque intumus) friend, and Sidonius had replied with effusive praise. When he learned of Claudianus's death, Sidonius
wrote to the dead man's great-nephew, mingling words of grief with reminiscences and homage, and including a poem which he reports "having inscribed over the bones" (super . .. ossa conscripsi) of his "like-minded
brother'' (unanimi fratris).6
To be sure, few people composed long original poems. There were formulae, and most of the epitaphs adhered to them. However, these formulae
could-and did-change. For example, in the region around Trier the
phrase pro caritate (for love) was replaced after circa soo by equivalent- but
different- expressions, such as propter caritate (on account of love), pro
amore (for love), and pro dilectione (for love). 7 Sometimes changes followed
waves of fashion emanating from Rome. Trier was especially prone to follow the styles of the Eternal City, no doubt because it had been an imperial
residence itself, with long~distance connections and high-flown preten5. E. g., Recueil des inscriptions chri!tiennes de la Gaule anti!rieures ala Renaissance carolingienne
(hereafter RICG), vol. r, Premiere Belgique, ed. Nancy Gauthier (Paris, 1975) (hereafter RICG
I), no. 194A; see Gauthier's remarks on p. 484.

6. Sidonius, Letters, Books III-IX, 4.2, trans. W. B. Anderson, Loeb Classical Libraty (Cam-

sions. s These small changes tell us that no formula book ruled for all time.
Even workshops were social products; they took their cues, however slowly
and with however much inertia, from those who made use of them.
"Banal;' is the word that the inscriptions' modern editors use for the
most routine of the formulae. But what was banal at Trier was not so at Vienne. At Vienne most people commissioning epitaphs were careful to specifY dates; at Trier people almost never added dates to their inscriptions. At
Trier the ages of the deceased were specified with an accuracy (even to the
day) that was rare at either Clermont or Vienne. 9 Banality, as we have seen,
is useful to the historian of emotions, telling us what sentiments-or nonsentiments-are socially normative under particular circumstances. If the
banalities of early medieval Christian epigraphs in Gaul were different in
different places, that should alert us to the possibility that we are dealing
with different emotional communities.
To be sure, all of these inscriptions belonged to one overarching community, since the fact that the inscriptions were Christian implies that those
who paid for the plaques, and those who lay beneath them, belonged to the
universal community of believers. Sharing a common religious affiliation,
they agreed on spiritual aspirations and therefore, again in a general sort of
way, on the emotions appropriate to the Christian life. 10 However distinctive the clusters of such words were for each community, nevertheless nearly
all of the emotional vocabulary they used is either included in table 3 or is
related to a word therein.U We know that some people moved about and

8. Consider, for example, d1e adoption of the formula plus minus to indicate approximate
age. The phrase was first used at Rome and appropriated at Trier before it was taken up at any
other place in Gaul. See Gauthier's remarks, RICG I, p. 42.
9. On the norms for reporting age, see Gauthier's introductory comments in RICG I,
pp.40-42.
ro. See Oadey, Best Laid Schemes, on goals and emotions.
n. Indeed, only two words in the emotional vocabulary of d1e inscriptions from Trier,
Clermont, and Vienne are not derived from words on table 3: levamen and so/amen, both of
, which mean "solace" or "comfort?' Neverd1eless they have an analog in the Vulgate: solacium.

bridge, 1965), pp. 64-68, for Claudianus's letter to Sidonius (quote on p. 66), and ibid., 4.3,
pp. 68-78, for Sidonius's reply. For the epitaph itself, see ibid., 4.n, pp. ro6-8. About a century later, Venantius Fortunatus, an Italian who ingratiated himself with the Gallic elite (see
below, chap. 4) busied himself by writing epitaphs as well: see the entire fourth book of
Venantius Fortunatus, Poems in Venance Fortunat Poemes, ed. and trans. Marc Reydellet, Les

This term, a less poetic equivalent for solamen, is there associated with feelings, as in Phi!. 2:2,
where it is linked to love (solacium caritatis). It is, of course, possible that I wrongly include
so/amen and levamen as emotion words; the English word "relief;' which I take to be the feel-

Belles Lettres, 2 vols. (Paris, 1994, 1998), r:r30-63.

7 RICG I, p. roo.

at all. Naturally the Vulgate is not the only source for Latin emotion words of Late Antiquity,

6o } Emotional Communities in the Early Middle Ages

ing of one who has been "comforted;' is number 63 in Shaver's list of 213 emotion words
(Shaver et al., "Emotion Knowledge;' table r). But Shaver does not include "solace" in his list
as I have already remarked in chapter r.

Confronting Death { 6r

yet were comfortable with the epigraphic formulae of their adopted homes.
Optata and her husband, for example, who put up an epitaph for their son
Numidius at Trier, were probably from North Mrica (Optata was a common name in Mrica, and Numidius recalls the Roman province of Numidia). Yet they chose an inscription for their son's stone that would have
pleased just about any native at Trier. 12 Thus, the different emotional communities at Trier, Clermont, and Vienne were what I have called "subordinate": they were subsets of the same Christian emotional community that
existed in Gaul (and elsewhere) from the fifth through the seventh centuries.13
"THE SWEETEST LITTLE GIRL": FAMILY AFFECTION AT TRIER

The city ofTrier, strategically situated on the Moselle river between Mainz
and Metz, was a major commercial center in the Roman period. Under the
emperors Diocletian (d. 316) and Constantine (d. 337) it became an imperial
residence. In its heyday, the fourth century, its population may have been as
high as sixty thousand souls. In the fifth century the city was buffeted by the
wars between the "Romans" and the "barbarians:' or, at any rate, by the
army leaders who claimed to represent those sides. Around 475 Trier came
under Frankish rule, and in the ensuing two centuries its population shrank
dramatically.l 4 Under the Merovingians, Frankish rulers from circa 480 to
751, Trier was part of the kingdom or subkingdom of Austrasia, but it was
not a capital city: Metz, to its south, had that honor.
12. RICG~ no. 45 For more on the formulaic quality of the inscription Optata and her
husband commissioned, see note 18 below.

Even before the Constantinian revolution, which made Christianity the

favored religion of the empire, Trier had had some Christian inhabitants.
Possibly the earliest of these were Greek in origin, finding their way to Trier
via the Mediterranean trading emporium of Marseille. In the third century
Trier had a bishop, and in the fourth century it boasted a grand episcopal
complex, with two churches, a baptistery, and building annexes. 15 Around
the same time several funerary churches were built outside the walls of the
city. Here is where Christians were buried and where most of the inscriptions on behalf of the dead at Trier are found. Although most burials in
these cemeteries, as elsewhere, were not marked by fimerary inscriptions, a
significant number of epitaphs have been found at Trier. 16
Just outside the city's southern wall was the church of Saint Eucharius
(today Saint-Mathias) surrounded by its cemetery; just beyond Trier's
northern gate was the cemetery of the churches of Saint-Paulin and SaintMaximin. These are the sources of the inscriptions to be considered here,
since these cemeteries formed real communities of the dead and the living,
who were associated with one another not only by commemoration but
also by the saint near to whose church the burials were located. At Trier each
cemetery had an identity; as Handley has pointed out, "the devotees of a
particular saint's cult were marked out not only by the location of their burials, but also by the decoration, layout, and style of their epitaphs .... A corporate and unified image was being presented?' 17
The common, indeed stereotypical formula for both cemeteries is exemplified by the inscription for Numidius, to which we have already made reference: "Here lies in peace Numidius, who lived 7 years; Valerius and Op-

13. Lisa Bailey, "Building Urban Christian Communities: Sermons on Local Saints in the
Eusebius Gallicanus Collection;' Early Medieval Europe 12 (2003): 1-24 shows that Christian
"tradition" was "not a monolith, uniformly applied, but ... a vocabulary upon which [local]
preachers could choose to draw and which they could shape to their own ends" (p. 2). We see

15. TCCG: Trier, pp. 22-23.

r6. The number depends on how one assesses the fragments. Katalog der .friihchristlichen
Inschriften in Trier, ed. Erich Gose (Berlin, 1958) (hereafter Gose) inventories almost every

the same selective recourse to the thesaurus of Christian emotional vocabulary in local inscriptions. Compare Peter Brown's notion of"micro-Christendoms" in The Rise ofWestern

piece, for a total of845, plus several double-sided stones. RICG ~rather than repeating all the
fragments taken up by Gose, counts only those sufficiently complete to merit comment, plus
some not accounted for by Gose (seep. 37), for a total of 242 (plus some two-~ided stones).
J(atalog der .friihchristlichen Inschriften des bischiiflichen Dom- und Diifzesanmuseums Trier, ed.

Christendom: Triumph and Diversity A.D. 200-rooo (Oxford, 1996 ), and see also Eric Rebillard,
''In hora mortis.>' Evolution de la pastorale chretienne de la mort aux IV' et V' siecles dans !'accident
Latin (Rome, 1994), in which very different Christian attitudes toward death are parsed.
14. For the historical background, see Nancy Gauthier, IJEvangelisation des pays de la
Moselle. La province romaine de Premiere Belgique entre Antiquite et Moyen age, Ill'-VIII' siecles
(Paris, 1980); Topographie chretienne des cites de la Gaule des origines au milieu du VIII' siecle, ed.
Nancy Gauthier and J.-Ch. Picard (hereafter TCCG), vol. r: Province ecclesiastique de Treves
(BelgicaPrima), ed. Nancy Gauthier (Paris, 1986) (hereafter TCCG: Trier); and Eugen Ewig,
Trier im Merowingerreich. Civitas, Stadt, Bistum (Trier, 1954).
62 } Emotional Communities in the Early Middle Ages

Hiltrud Merten (Trier, 1990) (hereafter Merten), which contains 127 items, repeats many of
the entries in Gose and RICG I while adding a few more hitherto unpublished.
17. See Handley, "Beyond Hagiography;' pp. 195, 196-97, including note 58, for discussion
of the fact that it "mattered [to people] where they were buried?' For more on the ways that
epitaphs were used to express identity, see idem, "Inscribing Time and Identity in the Kingdom of Burgundy;' in Ethnicity and Culture in Late Antiquity, ed. Stephen Mitchell and Geoffrey Greatrex (London, 2000 ), pp. 83-ro2.

Confronting Death { 63

tata, his parents, put up this epitaph.'' 18 The great majority of inscriptions at
Trier are factual, much like this one. However, slightly more than one hundred epitaphs express emotion,l9 At Saint-Eucharius, which Handley has
shown was tl1e more popular cemetery during the late fourtl1 and early fifth
centuries, witl1 a falling off in the fifth, seven emotion words were employed on fifty-eight stones, the most common by far being the endearments carissimus (dearest), which appears fourteen times, and dulcissimus
(sweetest), which occurs twelve times. 20 In addition seven stones very likely
once had one or tl1e other word but are now so fragmentary as to render the
reading uncertain. 21 Next most frequent is caritas) here clearly meaning love
since it is invoked by relatives of the deceased as their motive for putting up
tl1e epitaph; it appears nine times, while amor, the twin of caritas) appears
twice. 22 Felix (happy) is used once, andgaudium (joy) comes up either once
or twice, depending on whether one reads the word "GAUDi" on a very

r8. RICG I, no. 45 The editor comments (p. 195) that the formula "conforme au schema
stereotype de Saint-Mathias n;' i.e., of one of its cemetery's engraving workshops. In this and
subsequent quotations of epitaphs, I shall not normally signal editorial indications of ellipses,
conjectural additions, etc.
19. The number cannot be specified completely, not only because new epitaphs are constantly being discovered but also because the fragmentary condition of the inscriptions and
the ambiguity of their words sometimes make tl1e reconstruction of the text a matter of
guesswork. As an example of tl1e latter, Gose, no. 422, interprets the epitaph for Elpidia as
"Hie requiescit in pace Elpidia, qui vixit plus menus annus XL. cams conjux suus titulum posuit" (Here Elpidia rests in peace, who lived more or less 40 years; her dear husband put up
her epitaph), but RICG I, no. n9, takes Cams to be tl1e name of the husband. Fragments are
extremely difficult to interpret: is Gose, no. 514, right to reconstmct " ... MA SORO~' as
"dulcissi/MA SORO~' (i.e., dulcissima soror, "very sweet sister;' the majuscules here indicating the letters that are certain)? Dulcissimus is very common in these epitaphs, as we shall see,
but "carissi/MA SORO~' is also a possible reconstruction (see RICG I, no. 139, which has
conjux carissima), and anotl1er possibility is a proper name, such as "Euony/MA SOROR;' as
in RICG I, no. 94.
20. Carissimus (in various forms and spellings, including karus) appears inRJCG I, nos. 4,
24, 28, 32a, 46, 49, 53, 59, 64, 71, 75; Gose, nos. 75, 309, 327. Dulcissimus (variously spelled) appears in RICG I, nos. 13b, 26, 27, 30, 35, 39, 40, 55, 83, 91; Gose, nos. 87, 132.
21. The fragmentary stones are RICG I, no. 6; Gose 8, 134, 169, 170, 171, 172. Consider the
latter, for example, which reads " ... SIME .. ?' Gose suggests "caris/SIME;' but
"dulcis/SIME" seems possible as well.
22. Caritas is inRJCG I, nos. r, 30, 47, 55, 57, 62, 67, 68; Gose no. 59; amor is inRJCG I, no.
87, and in Gose, no. 28.

64 } Emotional Communities in the Early Middle Ages

fragmentary stone to be the name of a person or a reference to the joys of

the life to come. 23 Finally the opposite of joy, dolor (sorrow), appears
twice. 24
The northern cemetery, centered on the churches of Saint-Paulin and
Saint-Maximin, grew in popularity as the cult at the south end of the city
waned.25 The emotion words on tl1e nortl1ern epitaphs were shaded just
slightly differently from their southern counterparts. Here the number of
stones employing emotional vocabulary was a bit smaller (fifty epitaphs)
but the number of emotion words was somewhat larger: nine words all
told. The most striking differences between the cemeteries, however, have
to do with frequency of word usage. Dulcissimus (sweetest) was by far the
favored epithet, both for the deceased and (as we shall see) for the commemorators; it appeared twenty times. 26 Carissimus (dearest), by contrast,
came up only three times.27 Caritas (love) was used very much as in the
south end of the city, with nine appearances, seconded by amor (love),
which came up twice.28 Quite new was the northern cemetery's emphasis on
dolor (sorrow) and other words of mourning-while eliminating all words
of joy. Sorrow (dolor and its variants, especially its verbal forms) itself occurred eight times, while one particularly feeling (if fragmentary) epitaph
evoked lamentation (planctis non plangat) and the tears wrung by death
(mors jlenda).29 Two epitaphs in this cemetery referred to consolation (solamen), while one saw Hell "raging" (Tartarus furens). 30
Were there two emotional communities at Trier, one using the northern
cemetery, the other tl1e southern? It seems unlikely. As we shall see, in both
places the epitaphs emphasized family relationships, whetl1er or not they ex23. Felix is in Gose, no. 19;gaudium (or variants) is in RICG I, nos. 19, 89 (where it may
refer to the name Gaudi/Gaudilla).
24. RICG I, nos. sS, 74
25. Handley, "Beyond Hagiography;' p. I97
26. Dulcissimus appears in RICG I, nos. ro3, nr, n8, 120, 138, 143, 156, 159, r64, r69, 170,
176, 178 (twice), r82, 189; Gose, nos. 415, 533, 544, 6oob.
27. Carissimus appears in RICG I, nos. 139, 142, 144. Eitl1er carissimus or dulcissimus is possible to fill out the letters that remain in Gose, nos. 485, 503.
28. Caritas is in RICG I, nos. 94, 149, rsr, r62, 183, 187; Gose, nos. 434, 451, 452; for amor
see RICG I, nos. 135, I47
29. For dolor (and its variants) seeRJCG I, nos. ns, 122,133,140, 167, 193; Merten, no. 39;
Gose, no. 438. The epitaph tl1at evokes plangent feelings is RICG I, no. 194A.
30. For solamen, see RICG I, nos. 192, 196 (probably); for Tartarus forens, see no. 170.

Confronting Death { 65

plicitly expressed feelings. The differences between the "emotional styles" of

the cemeteries seem best explained by changes over time: the more plangent
epitaphs were largely from a later period. Dating the Trier epitaphs must always be a "best guess" because no dating clauses were used. That said, at the
northern cemetery eighteen inscriptions using emotion words that can be
dated precisely enough are from tl1e period before 500, while eleven are
from the sixth century and later. 31 Three of the epitaphs using dolor come
from the first period, three from the second, which also saw the epitaph
about mourning (planctis non plangat). Thus, before 500, I7 percent of the
epitaphs evoked sorrow, while after that date 36 percent did so. Compare
these numbers with those from the southern cemetery of Saint Eucharius,
where twenty-seven epitaphs came from the earlier period, but only six from
after 500. 32 Handley has shown that people were moving their allegiance to
the northern cemetery; now we see that a subtle transformation in emotional tenor-more intense, more plangent-was part of that change. I suggest that this is one reason why dulcissimus came to be used more frequently
than carissimus: although the words are essentially synonymous, the newly
intense emotional style in the north favored the more sentimental word,
based on the adjective dulcis (sweet). 33 In chapter 4 we shall see more evidence of the popularity of dulcedo (sweetness) in the sixtl1 century. I suggest
that the Trier epitaphs from both nortl1ern and southern cemeteries were
the product of one community that underwent gradual transformation over
time in tandem with changes in cultic practices.
Who paid for cutting the extra letters of dulcissimus or carissimus) by far
the most frequent emotion terms? The short answer is that close relatives
did so. But greater precision is possible. Of the fifty-six epitaphs using carissimusjdulcissimus in the two cemeteries, at least nineteen (34 percent) were

put up by parents on behalf of a child. 34 "Here lies in peace the sweetest

child [infas dulcissima ], Arablia, his daughter, who lived 7 years, ... months
and ro days; Posidonius, her fatl1er, put up this epitaph, in peace;' reads one
relatively typical inscription. 35 Or: "Leo lies here in peace; he lived for one
year and 40 days; for their very dear son [filio charissimo ], his parents put up
[this epitaph]?'36 Sometimes these sentiments were reinforced by a word for
love: "Here rests the very sweet child [infans dulcissima] Lupantia, in peace
[and] faithful [fidelis ], who lived 3 years, 5 months, IS days. Treverius, her father, for love [pro caritatem] put up this epitaph for his daughter?' 37
Mark Handley has pointed out that child commemoration at Trier was
"far higher than elsewhere in GauL"3 8 We now know that the Treveri not
only put up epitaphs for their children but sometimes paid for an extra
word or two to indicate nearness, dearness, and feeling. But if it was normadye among certain parents to express affection for their children, husbands
and wives were only slightly less demonstrative. Of the fifty-six epitaphs
using carissimusjdulcissimus) fifteen (or 27 percent) were put up by spouses.
Endearments were also typically applied to the bereaved, as though the
feelings of the deceased were known and needed to be acknowledged:
"Here rests Merabaudis in peace, who lived I year and n months; her very
sweet parents [patris dulcissimi] put up this epitaph?'39 Or again, this time in
the instance of children honoring tl1eir mother: "Here Concordia lies in
peace, who lived more or less 65 years; ~oncordius and Concordialis, her
very sweet children [filii dulcissimi] put up tl1is epitaph?'40 The wife of Scottus, the deceased, was "very sweet" to him: "To the one who reposes well
here, Scottus, who lived 65 years, his very sweet spous~ [cojux dulcissima]
put up this epitaph for love [pro caritatem]; Scottus, peace be with you!"41
The wife of the dead Vitalis was "very dear": "Here rests Vitalis, who lived

31. From before the year soo: RICG I, nos. 94, I03, nr, n8, 120, 133, 139, 140, 142, 143, 149, rsr,
159, r62, r67, 176, 192, 196; from after soo: nos. ns, 122, 135, 138, 147, rs6, 170, 178, r83, 193, 194.
32. From before the year soo: RICG I, nos. 4, 6, r3b, 19, 24, 26, 28, 30, pa, 35, 39, 40, 46,
47, 49, 53, 55, 57, 58, 59, 62, 64, 67, 68, 74, 83, 87; from after soo: nos. r, 27, 71, 75, 89, 91.
33 Hanne Sigismund Nielsen suggests that in ancient Rome carissimus was a general term
of endearment that could be applied to spouses as well as children, while dulcissimus was most
often used for a child; Nielsen, "Interpreting Epithets in Roman Epitaphs;' in The Roman
Family in Italy: Status) Sentiment) Space) ed. Beryl Rawson and Paul Weaver (Canberra, 1997),
pp. 169-204, esp. pp. 190-93. Because these terms were also used at Trier to describe the commemorators themselves (see the discussion at note 39 below) comparisons with Rome are
problematic. Certainly it is clear that dulcissimus was at least sometimes applied to spouses, as
in RICG I, nos. 26, 32a, 39, nr, 138, 170, 189, 544.

34. I say "at least nineteen" because some of the inscriptions are too fragmentary to determine who has died and who has put up the stone. See the observations of Gauthier in RICG
I, pp. 47-48. King, "Commemoration of Infants;' p. I4I, finds, by contrast, that dulcissimus
alone "forms 46.r percent of the total" of Roman inscriptions put up for infants, with benemerens (well-deserving) following at 23% and carissimus at 13.4%.
35 RICG I, no. ro3.
36. RICG I, no. 28.
37 RICG I, no. 30.
38. Handley, Death) Society and Culture) p. 7!.
39 RICG I, no. 40.
40. RICG I, no. qb.
4r. RICG I, no. 55

66 } Emotional Communities in the Early Middle Ages

Confronting Death { 67

85 years; he served in the ]oviani Seniores [a military corps] for 40 years; his
very dear wife [conjux karissima] put up this epitaph?'42 The dead Perses's
husband was equally dear: "Perses rests here in peace, who lived 45 years;
her very dear husband [conjux karissimus] put up this epitaph?'43
At Trier, the affections of both the departed and the living were acknowledged. To be sure, some emotion words were associated with forces outside
the family: it was Tartarus that raged (furens) rather than the deceased or the
bereaved, andgaudium referred to heaven, not earthly life.44 But in other
cases people's feelings were very much at center stage. "Here is buried a
woman of senatorial rank, who merited, by the mercy of God, not to know
about the death of her daughter which soon followed [her own] in peace;
this consolation [solamen] was accorded to her?'45
Thus affection was a privileged emotion at Trier, above all the affection
between children and parents and, to a slightly lesser extent, between husbands and wives. 46 That affection, as the inscriptions make very clear, went in
both directions. Even the dead could still feel tl1e dearness and the sweetness
of those left behind. The stones at Trier reveal to us, first, a certain kind of affectionate sensibility and, second, subtle changes in that sensibility over time.
"OH, GREEDY DEATH": IMPERSONAL EMOTIONS AT CLERMONT

Clermont, the capital city of the Auvergne in what is today south central
France, came under Visigothic rule in 475. Although the Visigoths were
Arian- a heretical form of Christianity that held that Christ was not equal to

42. RICG I, no. 71.

43. RICG I, no. 49.
44. For Tartarus furens, see RICG I, no. r7o. Note that, although this is part of a line derived largely from a sermon of Maximus ofTurin (d. ea. 4I5 ), the author of the epitaph added
the word furens; see Gauthier's remarks, p. 429. RICG I, no. r9, does speak of the donor of
the stone asgaudens (rejoicing). But he is a bishop, the epitaph is for the first two bishops of
Trier (thus put up long after their deaths), and he is rejoicing because he has given their bodies a resting place for the promised resurrection.
45. RICG I, no. r92.
46. It should go without saying that this flies in the face of the thesis of Philippe Aries,

Centuries of Childhood, trans. Robert Baldick (New York, r962), to the effect that medieval
people did not love their children. It is only one final nail in that thesis's coffin, since recent
studies have all shown its inadequacies. For good recent reviews of the issue, see Pauline
Stafford, "Parents and Children in the Early Middle Ages;' Early Medieval Europe ro (2oor):
257-7r, and Barbara A. Hanawalt, "Medievalists and the Study of Childhood;' Speculum 77
(2002): 440-60.
68 } Emotional Communities in the Early Middle Ages

nor coeternal witl1 the Father-Clermont, like other Catl1olic cities, was allowed to pursue its own religious agenda. 47 After Clovis (d. sn ), Icing of tl1e
Franks, conquered the Visigoths in 507, he sent his oldest son, Theuderic (d.
533), to talce Clermont along with Albi and Rodez. Under Theuderic, Clermont became part of the northeastern Franlcish lcingdom (eventually called
Austrasia), which also embraced Trier. Thus Trier and Clermont, despite
their distance from each other, were "sister" cities. They were also sometimes
competitive. Theuderic, who became Icing upon tl1e death of Clovis, "reformed" Trier's clergy by sending in replacements from Clermont. 48 Bishop
Gregory of Tours (d. ea. 594), for his part, contributed to Trier's fame by
claiming that its bishop Nicetius had been the savior of a man from Clermont.49 In tl1e seventh century, Clermont became part of the unified Icingdam ofClothar II (d. 629), which embraced Austrasia, Neustria, and Burgundy. But because it was traditionally part of Austrasia alone, when
Clothar's son Dagobert became king of Austrasia, Clermont once again was
tied to that particular kingdom. so (For all of these kings, see table 7)
The evidence from the Christian funeral inscriptions, scant as it is, suggests an emotional community at Clermont quite different from the one at
Trier. This is true of both the emotional repertory and the contexts in which
the words were used (see table 4). Admittedly only six epitaphs at Clermont
used ~y emotion word whatever. 51 Nevertheless, some observations may
47. On Clermont under the Arians, see Ian Wood, The Merovingian Kingdoms, 450-751
(London, I994), pp. r6-r9. On the topography of Clermont, see TCCG: Clermont, pp. 2740, and P.-F. Fournier, "Clermont-Ferrand au VIe siecle. Recherches sur la topographic de la
ville;' Bibliotheque de l'Eeole des Chartes I28 (I970): 273-344.
48. Gregory ofTours Liber Vitae Patrum 6.2, MGH SRM I/2 (rev. ed., Hannover, I969)
(hereafter Greg. Tur., VP), p. 231.
49 Ibid., I7.5, PP 282-83.
so. See the remarks on Clermont's position vis-a-vis Austrasia in Late Merovingian France:
History and Hagiography, 640-720, ed. and trans. Paul Fouracre and Richard A. Gerberding
(Manchester, I996), pp. 268-70. For an overview of the church and the cult of saints at Clermont see Ian Wood, "Constructing Cults in Early Medieval France: Local Saints and
Churches in Burgundy and the Auvergne 400-rooo;' in Local Saints and Local Churches in the

Early Medieval West, ed. Alan Thacker and Richard Sharpe (Oxford, 2002), pp. rss-87, and
idem, "The Ecclesiastical Politics of Merovingian Clermont;' in Ideal and Reality in Frankish
andAnglo-Saxon Society: Studies Presented to J M. Wallace-Hadrill, ed. Patrick Wormald, Donaid Bullough, and Roger Collins (Oxford, r983), pp. 34-57.
sr. RICG, vol. VIII, Aquitaine premiere, ed. Fran<;oise Prevot (Paris, I997) (hereafter RICG
VIII), nos r6, r7, 2r, 23, 34, 35. The extant repertoty of Clermont's epitaphs is in RICG VIII,
nos. rs-36. I eliminate nos. 20 and 22 because d1ey are known only as literary epitaphs and

Confronting Death { 69

TABLE

4.

Emotion Words at Trier and Clermont Compared

Trier
amor (love)
carusjcarissimus (dear/dearest)
caritas (love)

dolerejdolor (sorrow)
dulcissimus (sweetest)
ftlix (happy)
ftere (to weep)
fur ere (to rage)
gauderejgaudium (to rejoice/joy)

Clermont
amator (lover)

cupidus (greedy)
dolor (sorrow)
ftlix (happy)

Juror (rage)
ha! hem! ho! (ha, ah, oh)
invidus (envious)
lacrimae (tears)

planctus (lamentation)
so/amen (solace)

be made. Terms of endearment never appeared. There were no "very sweet"

children, no "dearest" spouses. Indeed, there were very few epitaphs altogether. Gregory of Tours, a native of the region, reported that the tombs in
the church of St. Venerandus at Clermont were covered with sculpted
scenes from the New Testament, but he had seen only one with an inscription: "To Galla of blessed memory?' 52 Having spent part of his boyhood in
Lyon, where epitaphs were far more common, Gregory consoled himself
with the thought that the names must be known in heaven. 53
may not have been inscribed and placed in a cemetety. Because there are so few epitaphs in
toto from Clermont, I could not restrict the sample to specific cemeteries.
52. Gregory of Tours, Liber ingloria confessorum 34-35, MGH SRM I/2 (hereafter Greg.
Tur., GC), p. 319. The inscription for Galla is RICG VIII, no. 15. She may have been Gregory's
relation, since he had an uncle named Gallus, a relatively rare name.
53 Greg. Tur., GC 35, p. 320. For the inscriptions of Lyon, it is still necessary to consult Inscriptions chretiennes de la Gaule anteneures au VIII' siecle, ed. Edmond Le Blant, 2 vols. (Paris,
1856, 1865), vol. r, nos. 15-86A, vol. 2, nos. 663-69, and Nouveau receuil des inscriptions chretiennes de la Gaule anterieures au VIII' siecle, ed. Edmond Le Blant (Paris, 1892), nos. 3- 18.
RICG XVI on the Lyonnais is being prepared by Marie-Helene Soulet; see her preliminary

article on the subject of conjugal feeling in these epitaphs in "L'image de J'an1our conjugal et
70 }

Emotional Communities in the Early Middle Ages

The emotion words used at Clermont were highly charged. There were
even some exclamations: ha!, hem!, ho!, suggesting a bursting heart (the actual meanings of the words being vague, but their expressivity without
question). Thus, while "the damp earth consumes the perishable body, nevertheless he does not occupy the hollows of the sepulcher but, ha!, [rather]
the heavens, he whom Justice made happy [frlicem] [though] buried in this
tomb. Levite of the Lord, oh [hem!] Innocentius- his name comes from his
grandfather-is blessed in his way of life [morebus]?' 54 Or, in another epitaph: "Oh [ho] greedy death, ... sorrow [dolur] to the family?' 55
Though the parents of a child probably put up this latter epitaph, at Clermont, the commemorators never said who they were, nor did they say how
they related to the deceased. Instead the emotions in the cemeteries of Clermont were largely impersonal or even nonhuman. To be sure, we have just
seen that Innocentius was happy in heaven. And there was one "lover:' Vincomalus. Probably a cleric, his stone is very mutilated, but the editor of the
inscription, Fran<;oise Prevot, guesses that he was a "lover of the poor"
(AMATU/r pauperum)-the material in lowercase represents her conjecture- and, more certainly ("lover" is used twice on this one stone), a "lover
of the church" (AMATUR ECLjesiae).56 But, as we have seen, on the inscription for the child the entity that was "greedy'' was not a person but
rather Death and the source of parental sorrow: "Oh, greedy Death, who
snatches life from litde ones, ... sorrow to the family?' 57 Nor did greed. exhaust the emotional life of Death, for in the epitaph for a deacon named

de ]'epouse dans !'epigraphic chretienne lyonnaise aux VI' et VII' siecles;' in La Femme au
MoyenAge, ed. Michel Rouche and Jean Heuclin (Maubeuge, 1990 ), pp. 139-4-5. On Gregory
ofTours's childhood first at Clermont and later at Lyon, see Raymond van Dam, Saints and
Their Miracles in Late Antique Gaul (Princeton, 1993), pp. 52-55, though recently the length of
his residence at Lyon has been brought into question by Martin Heinzelmann, Gregory of
Tours: History and Society in the Sixth Century, trans. Christopher Carroll (Cambridge, 2001),
p.32.
54-

RJCG VIII, no. r6: "[Corpus?] fragele umeda terra sumit, non tenit ad [tamen?] hie

antra sepulcri sed ha! eelos quem justa [fecerunt?] felicem, condetum hoc tom~lo. Levita domini [?] hem Innocencius-illi nomen ad avo protra[ ctum?] beatus in morebus?' The editor
remarks that "justa" "is employed not in the sense of'just works' but rather ofJustice in general" (p. !02).
55. RICG VIII, no. 35 For the text see note 57 below.
56. RICG VIII, no. 34
57 RJCG VIII, no. 35: "Ho mors cupeta [abstu?]let parvolis vita[ m?] [ ... ]gis parentibus

dolu[r? ... o?]lenus in Christi no[ mine]?' Probably "-lenus" is the fragment of a name.

Confronting Death { 71

Emellio, Death was "envious" (inveda) and therefore stole his life away.ss
The epitaph for the "devout" Georgia claimed that she could have selected
from many suitors, but instead she chose God "in a happier marriage" ifeliciore toro). 59 Human, but nevertheless impersonal are the emotions in the
epitaph for Sidonius Apollinaris himsel He gave laws to soften "barbarian
fury'' (barbarico furori) and did much else to bring public peace. Thus "whoever comes here to implore God with tears [cum lacrimis]"should pour out
prayers at his tomb. 60
Many of these conceits-such as the personification of death -are classical. 61 That does not make them the less telling. Conceits have to malce some
sense to be used. The "normal" epitaph at Clermont-if"normal" may be
said of a place that rarely put up an epitaph! -was one like that for Cerva:
"In this tomb rests Cerva of good memory, who lived in peace 35 years. She
departed the day before the kalends ofJuly;''62
Most of the epitaphs at Clermont that may be dated appear to come
from the seventh century. 63 Four of the six "emotional" epitaphs are from
that century. Were it not for the epitaph for Sidonius, there would be nothing for the fifth century, while Georgia's "happier marriage" is our only
sample for the sixth. We may say, then, that at Clermont people on the
whole were taciturn when confronting death, at least publicly. They cared
about the dead: why else would they have entombed them in sculpted
stone? But they were wary of words. In the seventh century, when they
found a voice, the emotions they expressed were, by comparison with those
at Trier, less personal and affectionate. They imagined death as greedy and
envious, the bringer of sorrow.
"FEARING PROSPERITY, LAUGHING AT ADVERSITY":
HEAVENLY EMOTIONS AT VIENNE

Under Rome's rule in the fourth century, Vienne, a city on the Rhone River
in what is today southeastern France, was the capital city of a Gallic
sS. RICG VIII, no. 23.
59 RICG VIII, no. 17. She is here called "Christi ... divota" (dedicated to Christ). Greg.
Tur., GC 33, p. 318, speaks of a "puella ... devota Deo" (girl dedicated to God) at Clermont
named Georgia; when she died, her funeral cortege was miraculously accompanied by a flock
of doves.
6o. RICG VIII, no.

21.

6I. See the remarks of the editor, RICG VIII, pp. 63-65.
62. RICG VIII, no. 32.
63. That is, ten epitaphs out of sixteen.
72 } Emotional Communities in the Early Middle Ages

province.64 In the 430s it came under the control of the Burgundians, who
acted on the whole as defenders of the empire. When emperors ceased to
exist in the West (476), Gundobad (d. 516) stayed on as Icing of the Burgundians. He had been an emperor-maker and had important relations with
Italy and Byzantium, but, unlike the Romans, he did not use Vienne as his
capital, favoring instead Lyon and Chalon-sur-Sa6ne. 65 However, Vienne
remained important as a Catholic religious center. Avitus, bishop ofVienne
(ea. 494-ca. 518), was an advisor to the Burgundian lcings and an important
leader of the episcopal community. 66 Although the Icing himself was an
Arian Christian, he fully tolerated Catholicism, and many members of his
family, including his son Sigismund, who succeeded him in sr6, were Catholic. Thus Vienne flourished as a Catholic city under the Burgundians, and
when Burgundy was conquered by the Franks in 534 it continued to thrive.
It was a key center of monasticism in the late sixth century and remained an
important producer of ecclesiastical manuscripts in the seventh. 67
There were three important Christian cemeteries at Vienne, The one at
Saint-Gervais was just south of the city; that near the church of Saint-Severe
was to the north; and the most important of the cemeteries, in the shadow
of the church of Saint-Pierre, was southwest of the city's walls. 68 All told, we
have about a hundred inscriptions from these cemeteries. 69
There is a lushness to the emotions repertory at Vienne that we have not
64. On its provincial status, see Andre Pelletier, "Vienne et la reorganisation provinciale de

la Gaule au Bas-Empire;' Latomus 26 (1967): 491-99.

65. For backgronnd on Vienne, seeAvitus ofVienne: Letters and Seleeted Prose, ed, and trans.
Danuta Shanzer and Ian Wood (Liverpool, 2002), esp. pp. 13-27; TCCG, vol. 3: Provinces ecctesiastiques de Vienne et d'Arles, ed. Jacques Biarne (Paris, 1986), pp. 13-15, 17-35 (hereafter
TCCG: Vienne); Jean-Fran<;:ois Reynaud, '"Vienne la Sainte' au moyen-age;' Archeologia 88
(!975): 44-54

66. His was the "dominant voice" at the Council ofEpaon (517), for example: seeAvitus of
Vienne, ed. and trans. Shanzer and Wood, p. IO.
67. Wood, Merovingian Kingdoms, p. 252.
68. For a summary of the status quaestionis regarding Saint-Pierre, see Mor)ique JannetVallat, "L'organisation spatiale des cimetieres Saint-Pierre et Saint-Georges de Vienne (IVe-

XVIIIe siecle);' inArchiologie du cimetiere chritien, A~tes du 2e colloque A.R.C.H.E.A. (Association en Region Centre pour l'Histoire et l'Archeologie), ed. Henri Galinie and Elisabeth
Zadora-Rio (Tours, 1996), pp. I2S-37
69. Those forthe cemetery of Saint-Gervais are RICG, vol. 15: Viennoise du Nord, ed. Henri

I. Marrou and Fran<;:oise Descombes (Paris, 1985) (hereafter RICG XV), nos. 39-63 (a total of
twenty-four inscriptions); for the cemetery of Saint-Severe, ibid., nos. 64-74 (ten inscriptions); for the cemetery of Saint-Pierre, ibid., nos. 75-141, of which no. 98 has two faces, a

Confronting Death { 73

TABLE 5.

Emotion Words in Vienne Inscriptions

Emotion word
amarejamor (to love; love)
carus (dear)
caritas (love)
diligere (to love)
dolerejdolor (to sorrow; sorrow)
ftlix (happy)
flerejdefterelfietus (to weep; weeping)
Juror (rage)
gaudere/gaudium (to rejoice; joy)
gemere (to groan)
ingemere (to bewail)
invidus (envious)
lacrimae (tears)
laetus (joyful)
levamen (consolation)
metuere (to fear)
maerorjmaestusjmaestijicare
(mourning; sad; to make sad)
planctus (lamentation)
ridere (to laugh)
solamen (consolation)
terrere (to frighten)
timere (to fear)
tremere (to tremble)
tristis (sad)

RICGXV, no.
73, SI, 99
41
69, 72, II2, 121
II2, 121, 140
42, 99, IIS
SI, 95

SI, 99, nS
97

92, 99, IOI, IIS

97, IOI
99

104

92, 97,

IOI

99
97
S2, 96

SI, 99
IOI

S2, 96
SI, 99

SI

91, 120
99
SI

seen elsewhere. The full panoply may be seen in table 5. However, let us not
~ow this emo~ional exuberance to mislead us into thinking that people at
Vten~e revele~ m emotional outpourings. Only twenty of the epitaphs there
c~ntam emotton words. As at Clermont and Trier, nonemotional inscriptiOns were favored- if inscriptions were wanted at all: "In this tomb Fluri-

nus of good memory reposes in peace, who lived around 40 years. He died
in peace the 3d day of the Kalends of August, the 17th year after the consulate
of Basil, a man of senatorial rank, and the [numbers missing] year of the indiction."70 As at Clermont, many burials went without written commemoration altogether.
But when an epitaph did include emotions at Vienne, it often indulged
in more than one. The inscription for Bishop Avitus, for example, had seven
emotion words covering the gamut of feeling from sorrow to love and fear:
"whoever you may be who sees the sad [mestificum] honor of this tomb ...
will weep [deflebis] .. .. He terrifies by loving [amando terret]."71 Burial
place of bishops, the church of Saint-Pierre boasted four episcopal epitaphs,
most of them full of emotional content. 72 Do these skew our results? Would
Vienne seem dry and emotionless without its passionate bishops and their
emotive followers? Table 6 lists the emotion words that result when the
episcopal inscriptions are omitted.
This is still a rich haul. At Trier the stonecutters had a repertory of eleven
emotion words; at Clermont it was down to seven (not counting the exclamations). At Vienne, however, a paltry sixteen non-episcopal tombs yield a
total of fourteen emotion words. The episcopal sepulchers may have magnified the pattern, but they did not distort it: if an epitaph at Vienne talked
about feelings, then it might well (375 percent of the time) do so more than
once. The metrical inscription for Sylvia is the lushest of these instances. Although, as was normal at Vienne, there is no indication of who put up the
epitaph, nevertheless the emotional focus of the inscription is her feelings
about her children and theirs about her. Sylvia "rejoiced [gaudebat] to have
recovered her ancestors in her children?' One had become a priest, another
achieved the title of patricius. These children were not indifferent to their
mother. The epitaph concludes: "Let her children cease to be troubled by
tears and lamentation [lacrimis planctusque]. It is not right to groan [gemere]
about that which ought to be celebrated?'73 In this way, the emotions of the
moment were at one and the same time recognized and downgraded as they
were absorbed into the Augustinian world view; they were redirected from

70. RICG XV, no. 68.

7r. RICG XV, no. Sr.

72.

and b, and. thus must be considered twice, while no. 87 is probably not a fimeral epitaph at all
and should thus not be counted (resulting in a total of sixty-six inscriptions).
74}

Emotional Communities in the Early Middle Ages

RICG XV, nos. Sr (for Avims), 95 (for Pantagathus), 97 (for Hesychius), 99 (for Na-

matius ). No. 95 is the exception, as it contains only one emotion word,felix, to describe Pantagathus's happiness in his descendants.
73- RICG XV, no. ror.

Confronting Death { 75

TABLE 6.

Emotion Words in Non-Episcopal Vienne Inscriptions

Emotion word
amare (to love)
caritas (love)
carus (dear)
diligere (to love)
dolerejdolor (to sorrow; sorrow)
fiere (to weep)
gaudere/gaudium (to rejoice; joy)
gemere (to groan)
invidus (envious)
lacrimae (tears)
metuere (to fear)
planctus (lamentation)
ridere (to laugh)
timere (to fear)

RICG VIII, no.

73

69, 72, II2, 121

41
II2, 140
42,

n8

n8
92, 101, n8
101
!04

92, 101

82, 96
!01

82, 96
91, 120

worldly things to celestial, and death was transformed from a sad to a happy
event.
Thus, in the few epitaphs at Vienne where emotions came into play,
Christian goals predominated. Even in the simplest case, where only the anodyne carus appeared, the word was used to reinforce a picture of Christian
virtue: "[The deceased], dear [cara] to all, dutiful [pia] to the poor, kind [benigna] to slaves.'' 74 While at Trier the word "love" (caritas) amor) referred to
the family members motive for putting up an epitaph, at Vienne love meant
Christian charity: "In this tomb rests in peace the servant of God Dulcitia of
good memory, a consecrated virgin [sanctimonialis], of excellent morals,
profuse good will, enormous love [charitate lawissima ].'' 75 When an epitaph
at Vienne used the verb "to laugh:' it was not for joy but to ridicule the
world: "[Celsa] repudiated worldly things and subjected her flesh to the
cross, and fearing [maetuens] prosperity, she always laughed at [ridens] adversity.''76
7+ RICG XV, no. 4-r.
75. RICG XV, no. 69.
76. RICG XV, no. 82. C also no. 96. On love of the world and fear of death, see Rebillard,

''In hora mortis/' chap. 3

76 } Emotional Communities in the Early Middle Ages

Was this emotional community-one that rejected emotions unless directed heavenward-the product of a siege mentality? Has too little been
made of the pressures Catholics may have felt in a kingdom where the king
was Arian? It is unlikely. Almost all of tl1e epitaphs that contain emotion
words date from the sixth century, when Vienne was firmly under Catholic
kings. 77 At Vienne, if people recognized emotions in connection with
death-or, at least, were willing to publicize them-it was in the sixth century. And if they did so, they had a colorful palette of emotion words from
which to choose, including seven words for sorrow, tears, and lamentation.
They recognized death's pain, but they deflected it, to speak of the resurrection: "Father, don't be sorrowful [ne doleas]; mother, you too stop weeping
fflere desiste]: your child has the joys [gaudia] of eternal life.''78 They acknowledged the force of love, and they turned it into a virtue rather than a
feeling: "In this tomb rests [the deceased], a priest, ... pure in faith, ...
kind ... beloved [amatus].''79
The epitaphs for the dead suggest that there were at least three different
emotional communities in Gaul before the eighth century. Altl1ough the
people who commissioned the gravestones were all Christians (hence at
least professedly despising the world and all positive feelings for it) and
shared tl1e same basic emotional vocabulary, they drew upon, used, and put
together in different ways the potential repertory of emotional responses to
death that the cultural constraints of religion and word supplies permitted.
At Trier the emphasis was on words of affection in the context (we can
see from Clermont and Vienne how rare it was!) of family membership:
motl1ers, fathers, husbands, wives, and children named themselves right on
the tombstone. The inscriptions at Trier in effect recreated family circles,
and this fact did not change over the course of three centuries. But the emotion words at Trier became more intense, a transformation comparable to
one at Vienne, where emotion words were virtually absent from epitaphs
until the sixth century. At Vienne emotions were then immediately tied to
otherworldly values, whereas at Trier they remained (insofar as 9ur small
sample allows us to make any generalization at all) connected to family feel-

77 RICG XV, no. 72, is fifth century; nos. 4-1, 4-2, 69, 73, 81, 82, 91, 92, 95, 96, 97, 99, IOI,
II2, H8, 120, 121, and 14-0 are sixth century; no. 104- is seventh century.
78. RICG XV, no. H8.
79. RICG XV, no. 73-

Confronting Death { 77

ing. Clermont shows us that personification and depersonalization was still

another mode of managing and expressing feeling.
Gallic epitaphs may thus provide a glimpse into the variety of ways in
which ancient and early Christian religious and emotive traditions meshed,
at least around the issue of death. But death is only one potentially emotional moment in life. To see others, to see a whole panoply of issues and the
ways in which one extraordinarily sensitive observer thought and felt about
them, again drawing upon the religious and emotive traditions of antiquity,
we turn now to Rome and to its perhaps most famous early medieval pope:
Gregory the Great.

Born in Rome of a prominent family with strong links to the church and a
tradition of ascetic piety, Pope Gregory the Great (590-604) first threw
himself into civic duties and then retired, still at Rome, to a monastery
dedicated to St. Andrew on the Caelian Hill, one of seven monastic houses
that he founded on his family property at Rome and Palermo. 1 When recalled from the monastic life to become papal ambassador to the imperial
court at Constantinople, Gregory began the first of his voluminous exegetical writings, the Moralia in Job. Mter becoming pope in 590, against his
will (or so he protested), he turned energetically to the practical tasks at
hand. We learn from his extant letters (over eight hundred have survived,
only a small fraction of the original number) that he was keen to manage
the papal patrimonies, oversee the church hierarchy in Italy, and oil the
lines of communication between himself and other ruling courts. 2 In the
very first months of his papacy he wrote a handbook for bishops, the Pastoral Rule. Meanwhile, he continued his Moralia) which he finished in 591.
He wrote forty Homilies on the Gospels around the same time and worked assiduously on twenty-two Homilies on the Book of Ezechiel) completed at last
in 6oi. 3 In between, amidst other exegetical writings that today exist only
in fragments, he completed four books of Dialogues for "those who;' as he
put it, "are fired up with love for the heavenly fatherland more by concrete
r. On the basic facts of Gregory's life, thought, times, and policies, see Robert A. Markus,

Gregory the Great and His World (Cambridge, 1997); Carole Straw, Gregory the Great, Authors
of the Middle Ages, Historical and Religious Writers of the Latin West, vol. 4, no. 12 (Aldershot, 1996), pp. r-72; and Sofia Boesch Gajano, Gregorio Magno. Alle origini del Medioevo
(Rome, 2004). I am grateful to Elisabeth Zadora-Rio and Bruno Judic for providing me
with a preliminary bibliography on (respectively) the site of Gregory's monastery and Gregory's writings.
2. Gregmy I, Registrum Epistularum, ed. Dag Norberg, CCSL 140 and 14oA (Turnhout,
1982). On the fraction of letters that this represents, see Markus, Gregory, pp. 206-8.
3. Paul Meyvaert, "The Date ofGregory the Great's Commentaries on the Canticle of Canticles and on r Kings;' Sacris Erudiri 23 (1979): 201 n. 25.
78 } Emotional Communities in the Early Middle Ages

examples than by sermons?'4 In the Dialogues he painted an Italia sacra, a

landscape of raging plague, marauding armies, and errant souls, all calmed
by serene, wonder-working monks. 5
Gregory was the most prolific writer of his age. This in itself malces him
irresistible for a historian of emotion. Did Gregory recognize emotions?
What did he think of them? How did he express them (if he did)? The answers to these questions will occupy us throughout this chapter. But first it
is necessary to deal with a possible objection: that an analysis ofGregory deflects us from our task of exploring emotional communities. With epitaphs
we were able to look at collective responses to death in different venues.
What can we say of one man?
I maintain that Gregory allows us to see his emotional community. I intend to explore Gregory not as a subject of psychohistory but rather as a
member of a community, even though we know about that community
from him alone. No individual is isolated from his or her social context-or
contexts. This is very clear in Gregory's case, as he was a gregarious and social person. Whatever he wrote he addressed to others; and in those writings he evoked a whole universe of human behavior, obligations, ideals, follies, relations-and, at times, feelings. Should we treat Gregory's evocations
of the world as purely imaginary? Only in part. All texts create their own
universes. But we nevertheless have learned to use those texts to get at, if
not reality, then perceptions of reality. This is what I ask of Gregory's writings. I do not wish to argue that he was a "man of his times"; recent work
on Gregory has shown that his great popularity came after his lifetime, not
during it. 6 On the other hand, he was not a madman, spinning his wheels

4. Gregory I, Dialogues r, pro!. 9, in Gregoire le Grand, Dialogues, ed. Adalbert de Vogiie,

trru1s. Paul Antin, 3 vols., SC 251, 26o, 265 (Paris, 1978-80 ), 2:r6: "Et sunt nonnulli quos ad
aiilorem patriae caelestis plus exempla quam praedicaiilenta succendunt?' On the corpus of
Gregory's writings and the authenticity of those that have been disputed, see the convenient
summaries in Markus, Gregory, pp. 14-r6; Conrad Leyser, Authority and Asceticism from Au-

gustine to Gregory the Great (Oxford, 2000 ), pp. 135-43; ru1d, for the latest word on the authenticity of the Dialogues, Adalbert de Vogiie, "Gregoire le Grand est-ill'auteur des Dialogues?" Revue d'histoire eccltfsiastique 99 ( 2004): 158-6r.
5. Sofia Boesch Gajano almost single-hmdedly rescued the Dialogues from scholarly ridicule; Gajmo, "La proposta agiografica dei 'Dialogi' di Gregorio Magna;' Studi Medievali, ser.
terza, 21 (1980): 623-64. See now as well eadem, Gregorio Magno, esp. pt. 2.
6. Aim Thacker, "Memorializing Gregory the Great: The Origin md Trmsmission of a
Papal Cult in the Seventh and Early Eighth Centuries;' Early Medieval Europe 7 (1998): 59-84.
I am grateful to Tom Noble for this reference.
8o } Emotional Communities in the Early Middle Ages

without effect. He commanded the recognition of certain people in his own

day-ordinarily male, clerical, and Roman-and they were also, in large
part, the audience for his writings. It was a rarified group, no doubt; but it
was not, for all that, any more unique than the mourning parents ofTrier.
Unlike those parents, however, Gregory had a mission. He spoke to his
own community-the men with whom he surrounded himself-and he also
attempted to speak to others. His homilies, for example, were addressed to
worshipers at Roman churches. His letters were written to far-flung recipients. Gregory was not one to enter into other emotional worlds-those
apart from his clerical colleagues-except to change and reform them; his
emotional involvement was pastoral. It was the role of the churchman- of
Gregory-to recognize and work with others. But unlike an anthropologist
who joins communities to observe and understand them, Gregory joined to
uplift and transform.
EMOTIONS AS VICES

We have already seen that Gregory drew on the "bad thoughts" and "vices"
elaborated by the desert Fathers and turned them into the battalion of the
Seven Deadly Sins. His list-vainglory (inanisgloria), envy (invidia), anger
(ira), sadness (tristitia), avarice (avaritia), gluttony (ventris ingluvies), and
lust (luxuria), all rooted in pride (superbia)-dominated church thinking
for centuries.? The words need to be contextualized. When they appear-in
theMoralia in ]ob-they are not singled out for historical stardom; they are
simply invoked to illustrate, as Gregory often did, the "thoughts"-that is,
in Stoic terms, the "emotions"-that assail people. When explaining the passage ''And his possession was ... a family exceeding great'' in Job 1:3, Gregory took "family'' to mean the innumerable thoughts (cogitationes innumeras) that we must control under the domination of the mind (sub mentis
dominatione). If they are out of our control, then they behave like the slaves
of a household when the mistress is away, "neglecting their duties;' and
"confounding the right order ofliving" (ordinem vivendi confundunt). 8
Building on Cassian's and Augustine's ideas about emotions, Gregory
elaborated on the theory of consent. Cogitations are first suggested to the
mind by the devil; if allowed to remain, they become a delight (delectatio) to
the flesh. Then the spirit consents to them and ultimately "hardens" around

7 Gregory I,Moralia in Job 31.45.87, CCSL 143B, p. r6ro.

8. Ibid., !.30.42, CCSL I43, P 47

Passions and Power { 8r

them out of pride, so that what was once a suggestion becomes a habit (con-

suetudo).9
It is not easy to put a stop to this process. The mind is difficult to control. It begins by wishing to do justice, for example, but then, sneaking in
"from the side" (ex latere), anger (ira) arrives; or the mind intends to be serious, but, again "from the side" sadness (tristitia) takes over, "and all the
work that the mind begins with good intention is clouded over by a veil of
sorrow [velamine maeroris]." Similarly, a good deed, which should be accompanied by a "weight of gravity" (pondus gravitatis ), brings "immoderate
joy'' (laetitia immoderata) instead. 10 At other times the "unclean spirits:' envious (invidunt) of our heavenward gaze, "inflame the pure [mundas]
thoughts of our mind with the burning of sexual desire [mentis nostrae cogitationes ardore libidinis]:' 11 In this way, even virtues bring vices in their
train. 12
Drawing on the tradition of the psychomachy, a mental battle that pitted
the virtues against the vices, Gregory saw the human mind at war. But
rather than celebrate the triumph of the virtues, as others writers were wont
to do, Gregory emphasized impassivity. 13 The "raging enemy'' thought he
could "move" Job (eum moveri credidit) by bodily torments, but he was unable to touch the emotions of Job's mind (passionem mentis).l4 Job is a
Christian version of tl1e Stoic, unperturbed by the pre-emotions (which, as
we have seen, had been by Gregory's day turned into the emotions themselves) that buffet ordinary people. Job is in the mode of Christ, whose

Ibid., 4.27.49, CCSL 143, p. 193. The last part is not far from Isen and Andrade's notion
of affect's automaticity. See introduction, note 71.
9.

ro. Ibid., !.36.53, CCSL 143, pp. 53-54: "atque omne opus quod mens bona intentione incohat, haec velamine maeroris obumbrat.... Saepe se bono operi laetitia immoderata subiungit cumque plus mentem quam decet, hilarescere exigit, ab actione bona onme pondus
gravitatis repellit?'

mind, however subject to temptation, was never shaken.l 5 When Job curses
the day he was born, Gregory says that his words are not those of someone
"moved by anger" (ira commoti) but rather of one "tranquil in doctrine"
(doctrina tranquilli). Job is not being emotional-or, more precisely, he has
not succumbed to the "vice of emotion" (perturbationis vitio); he is simply
and correctly disseminating Christian teachings, whereby this world is dung
and birth into it is rightly cursed.l 6
From this perspective, no emotion is good. Even love is suspect. When
Job's wife tells him to "bless God and die:' Gregory points out that the "ancient adversary'' uses "those who are attached to us" (qui nobis adhaerent) to
make his case. This is why the bible warns, "Beware of thy own children"
(Ecclus. 32:26), and "Let every man take heed of his neighbor, and let him
not trust in any brother of his" (Jer. 9:4). Expelled from the "hearts of the
good:' the devil uses those who are "very much loved" (valde diliguntur) as
his proxies; he speaks eloquently through the "alluring words" of those who
are loved (amantur)J7
Even penance is problematic. It reminds us of bad deeds, and the resulting "confusion fogs the mind with stirred-up thoughts fperturbatis cogitationibus]:'We are confounded by "heavy sorrow l;gravi maerore]?'Indeed, "a
crowd of thoughts clamors in our mind [animo]: sorrow [maeror] grinds us
down, anxiety [anxietas] wastes us, and our mind [mens] is turned into
tribulation [aerumna ]?' Any pleasure we might take in the perverted act
(pravae delectation isgaudium) is short lived, since the negative emotions that
come in its train make it a source of bitterness (amaritudine) and sharp tears

(asperis fletibus) .18

"'

13. For the decisive triumph of the virtues, see Prudentius, Psychomachia 11. 629-30, trans.
H. J. Thomson, Loeb Classical Library (London, 1949), p. 322.
14. Gregory I,Moralia prae 4.9, CCSL 143, p. 15.

15. Ibid., 3.16.30, CCSL 143, pp. 134-35: "mentem tamen mediatoris Dei et hominum tentatione quassare non valuit" (even so, [the Devil] could not shake the mind of the mediator between God and man by temptation).
16. Ibid., 4.1.3, CCSL 143, p. 165.
17. Ibid., 3.8,13, CCSL 143, p. 122. See also ibid., 3.20.38, p. 139, where sinners draw others
in "as if loving" (quasi diligentes).
18. Ibid., 4.17.32-18.33, CCSL 143, pp. 184-85: "ita confusio perturbatis cogitationibus obnubilat mentem .... Cum enim ad mentem male gesta paenitendo reducimus, gravi mox
maerore confundimur; perstrepit in animo turba cogitationum, maeror conterit, anxietas
devastat, in aerurnna mens vertitur et quasi quodam nubilo caliginis obscurat;ur ... Diem
amaritudine involvimus cum pravae delectationis gaudium, quae supplicia sequantur aspicimus, et asperis hoc fletibus circumdamus?'

82 } Emotional Commun{ties in the Early Middle Ages

Passions and Power { 83

n. Ibid., 2.47.74, CCSL 143, p. ro3: "Saepe enim mundas mentis nostrae cogitationes ardore libidinis accendunt?'
12. See ibid., 2.49.76, CCSL 143, pp. ros-6, where each virtue is paired with its own vice.
Here the vice that goes with justice (justitia) is self-love (amor suus), but compare ibid.,
3.33.65, p. 155, where it is immoderate anger (immoderata ira) that hides behind and pretends
to be justice.

VIRTUOUS EMOTIONS

The last point, however, casts a different light on emotions. They cannot be
entirely bad, since the tears that we shed out of the misery of penance "expiate whatever sin the mind [animus] has committed by negligence?'l9 The
deadly sin of tristitia can be a virtue as well as a vice: a person "cleanses the
wantonness [lasciviam] of his [or her] pleasure [voluptatis suae] by lamentations of sorrow [tristitiae lamentis]?'20
"Fear" can be good as well, for it is the proper response to the tumult of
unwanted thoughts. Commenting on Job 20:2, "Therefore various
thoughts succeed one another in me, and my mind is hurried away to different things:' Gregory explains: "[It is as ifJob] were saying in plain words:
'Because I am contemplating the terror of the last judgment, therefore I am
confounded in fear [in timore] by the tumults of my thoughts?" The mind,
according to Gregory, is "hurried away" because it is thinking "in agitated
fear" (sollicito pavore) of all it should have done but did not, all it did do but
should not have done. 21 The penitent soul is rightly "terrified by fear" (pavore terretur), trembling between hope (spem) and dread iformidinem). Even
if the sin has been remitted by God, the "affiicted mind" (mens afflicta) continues to be fearful (trepidat). 22 This is all to the good. Yet by itself, unsupported by virtue, fear is a liability, paralyzing the mind into inaction. 23 Gregory even calls fear (timor) a "temptation" (temptatio) sent by "the
multitude of impure spirits"; it "insinuates itself in our heart and disturbs
the powers of our fortituqe?' 24 Thus there are "carnal members of the
church" whose fear (metus) and audacity (audacia) cause them to persuade
others to wickedness. 25
19. Ibid., 4.18.34, CCSL 143, p. 185: "ut videlicet circumdantes fletus expient quicquid
delectatus per neglegentiam animus delinquit?'

In this way for Gregory, as for Augustine, emotions were potentially

good, but only if they were properly directed. For Augustine that direction
was upward, toward God. For Gregory, without discounting this point, the
direction was most importantly downward, from the holy man (who had already achieved inner peace) to weaker bretlwen. When Job's friends showed
their love (caritas) for him by weeping, tearing their garments, and sprinkling dust on their heads, Gregory approved. He explained that consolation
consists in becoming emotionally like the one you are comforting: "for the
process [ordo] of consolation is that when we want to stop an afflicted person from grieving [maerore], we first try to empathize [concordare] with his
sorrow [luctui] by grieving [maerendo] ?' 26 The comforter must conform his
mind to the sufferer's or be alienated from him (separatur). It is a matter of
"softening" your mind, rendering it "congruent" (congruens) to that of another. By congruency, the comforter "inheres" (inhaeret), and by inhering,
he draws (trahat) the sufferer to him. Gregory likened the process to joining
a piece of iron to iron- both parts must first be heated up and softened.
"We do not raise up the fallen unless we bend from our inflexible standing
posture?' 27
This is the "condescension of emotion" (condescensio passionis), the lowering of the self emotionally to participate in the emotional life of another. 28
Only very special people can do it properly. Though Job's friends had the
right idea, they went too far; their grief on his behalf knew no limits. Consolation must soothe rather than "sink the mind of the affiicted into the
heaviness of despair?' 29 Only holy men (sancti viri) know how to do this.
They banish all the annoying thoughts (cogitationum insolentias) that assail
everyone else; they "sigh out of love for inward quiet [in amorem intimae
quietis]"; and yet they "do not leave off giving counsel to others out of love

[caritatem ]?'30

20. Ibid., 4.18.33, CCSL 143, p. 185: "voluptatis suae lasciviam tristitiae lamentis tergat?'
21. Ibid., 15-1.1, CCSL 143A, p. 749: '~c si apertis vocibus dicat: Quia extremi iudicii terrorem considero, idcirco cogitatiomun tumultibus in timore confundor. Tanto se quippe animus amplius in cogitatione dilaniat, quanta illud esse terribile quod imminet, pensat. Et in
diversa mens rapitur, quando modo mala quae egit, modo bona quae agere neglexit?'
22. Ibid., 4.36.71, CCSL 143, p. 215.
23. Ibid., 1.32.45, CCSL 143, p. 49.
24. Ibid., 2.49.76, CCSL 143, p. ros: "Nonnumquam se timor cordi insinuat et vires nostrae fortitudinis turbat?'
25. Ibid., 3.20.38, CCSL 143, p. 139.

84 } Emotional Communities in the Early Middle Ages

26. Ibid., 3.12.20, CCSL 143, p. 127: "Ordo quippe consolationis est ut cum volumus aftlictum quempiam a maerore suspendere, studeamus prius maerendo eius luctui concordare?'
27. Ibid., p2.2o, CCSL 143, p. 127: "nee iacentes erigimus, nisi a rigore nostri status inclinemur?'
28. Ibid., praef. 3.7, CCSL 143, p. 13; see also ibid., 19.25.45, CCSL 143A, p. 991: "caritatis
condescensio" (the condescension oflove).
29. Ibid., 3.12.21, CCSL 143, p. 127: "aftlicti animum ad pondus desperationis premat?'
30. Ibid., 430.58-59, CCSL I43, pp. 203-4. See Carole Straw, Gregory the Great: Perfection

in Imperfection (Berkeley, 1988), chap. 4.

Passions and Power { Bs

EMOTIONS OF AUTHORITY

Who were these holy men? They were the rulers of the holy church (sanctae
Ecclesiae rectores). 31 Gregory was one of them. Like Saint Paul inhabiting the
"third heaven:' Gregory nevertheless cast his eyes down to earth "out of
compassion" (per compassionem). 32 As Conrad Leyser has observed, "Gregory was prepared to take the risk of claiming to be morally qualified to
lead, to shoulder all the burdens of the faithful?' 33 One of his moral qualifications consisted in longing for the "inward quiet" yet agreeing to enter
into the emotional lives of others. 34 The introduction to Gregory's Dialogues should be understood in this light. He was "pressed down [depressus]
by the tumults of the worldly ... and sought a secret place, the friend of
sorrow [amicum moerori]?'35 Not much before this time, Cassiodorus (d.
583) had written about "the holy congregation of the just, which is heir of
the Lord, pressed down [depressa] by worldly evils?' 36 It was consonant with
Gregory's view of himself. From his secret vantage point, he could survey
"everything that is wont to inflict sorrow [dolorem ]?'37 When his friend Peter
found him in this "secret place:' Gregory immediately began to tell the stories that made up the Dialogues. 38
The emotions of others were burdens, to be sure, but they were also the
major hooks on which to anchor any salvific message. Compassion-emotion shared-was the way in which the churchman "inhered" in his flock
and "drew'' it out. Had not Paul said, "Who is weak and I am not weak?
Who is tempted to evil and I am not burned?" (2 Cor. n:29).
Gregory had a keen apocalyptic sense. The last judgment was imminent;

3I. Gregory I, Moralia 4.3r.61, CCSL 143, p. 205.

32. Gregory I, Dialogues p2.n, SC 260, p. 342. See 2 Cor. 12:2-3. On compassio and compa-

tior, terms created by Christian writers, see Konstan, Pity Transformed, chap. 4.
33. Leyser,Authority and Asceticism, p. 162.
34. On such identification with others, see ibid., pp. 172-77; Markus, Gregory, pp. 26-31;
and Straw, Gregory: Peifection, pp. 201-2.
35 Gregory I, Dialogues I. I, se 260, P IO: "Quadam die, nimiis quorumdam saecularium
mmultibus depressus ... secretum locum petii amicum moerori?'
36. Cassiodorus, Expositio in psalterium 6o, PL7o, col. 425: "Congregatio sancta justorum,
quae est haereditas Domini, depressa malis saeculi?'
37 Gregory I, Dialogues I.l,
260, p. IO: "cuncta quae infligere dolorem consueverant?'

se

38. Boesch Gajano, Gregorio Magno, pp. 262-64, argues that one of the purposes of the Di-

alogues was to furnish Roman clerics with a large number of saints, doctrines, and miracles
that they might use flexibly in their pastoral work.
86 } Emotional Communities in the Early Middle Ages

human beings had but a brief"time out'' on earth. 39 The pastor-someone

like Gregory! -"preached the right ways:' his words shining like silver. 40 But
they did not always fall on willing ears. People had to be made receptive.
One solution was to use force: this was the role of the secular ruler, the "rhinoceros" who "broke up the clods of the valley:' softening the hearts of the
wicked by compulsion. 41 The other was to use what modern psychologists
would call "emotion management?' This was the job of the rectors of the
church, Gregory included.
Consider Gregory's admiring account of a "man of God" who came
down "from the mountain"-much like Paul from his third heaven. 42 Each
year this vir Dei visited Quadragesimus, the subdeacon of a church and Gregory's informant. On one such visit the man of God noticed a poor little
woman (paupercula) sitting in evident distress next to the body of her recently deceased husband. All tl1e proper rites had been performed for the
dead man-the washing, clothing, wrapping in linen-but it was by now
too late for the burial. Here is how Gregory described the scene:
The widow thus sat next to the body of the dead man, spending the
whole night weeping a great deal [in magnis fletibus]. She satisfied her
sorrow by continual cries of lamentation. And when this had continued
for a rather long time [diutius ], and the woman did not cease weeping in
any way, the man of God ... was much moved [conpunctus] and said to
Quadragesimus, "My soul suffers [conpatitur] along with the sorrow of
this woman. Rise, I beg you, and let us pray?'43
The two went into a nearby church and prayed for a long time (diutius).
Then the man collected some dust from the base of the altar, returned to the
corpse with Quadragesimus, and gave himself over to more prayer. But this
time, after he had prayed (again diutius), he rose and pulled off the linen
39. On Gregory's apocalypticism, see Markus, Gregory, chap. 4; for Gregory's notion of the
brief "space of life:' see Barbara H. Rosenwein, "Emotional Space:' in Codiernngen von Emo-

tionen imMittelalter, ed. C. Stephen Jaeger and Ingrid Kasten (Berlin, 2003), pp. 289-93.
40. Gregory I, Moralia 4.3r.62, CCSL 143, p. 206: "rectores ... qui et sapie11ter vivendo
aurum possideant et aliis recta praedicando, argento sacrae locutionis enitescant?'
4I. Ibid., 3!.5-7, CCSL 143B, P 1554
42. Gregory I, Dialogues 3-17.2-5, SC 260, pp. 336-40.
43. Ibid., 3-17.2-3, SC 260, p. 338: "Juxta defuncti igitur corpus viduata mulier sedit, quae in
magnis fletibus noctem ducens, continuis lamentorum vocibus satisfaciebat dolori. Cumque
hoc diutius fieret et flere mulier nullo modo cessaret, vir Dei ... Quadragesimo subdiacono
conpunctus ait: 'Dolori huius mulieris anima mea conpatitur. Rogo, surge et oremus?"

Passions and Power -{ 87

cover from the face of the corpse. "When the woman saw this being done;'
Gregory continued, "she began to protest vigorously, astonished [mirari] at
what he wanted to do?'44 Without replying, the man rubbed the corpse's
face with the dust. ''And the dead man, as he was being rubbed for a very
long time [still another diutius ];' Gregory said, "received his soul" and returned to life. Now it was the wife's turn. Gregory continued: "When the
woman, worn out by lamenting, saw this, she began to weep even more
from joy [ex gaudio] and to shout out. Then the man of God restrained her
with a mild injunction, 'Hush, hush; but if anyone asks you how this was
done, say simply that the Lord Jesus Christ did these things? "45
The story unfolds as if in slow motion, with very long periods of intense
activity-weeping, praying, rubbing. Emotions power the action. They take
the narrative from the death of the husband to his resurrection. They are
natural feelings born, in Gregory's view, out of the situation itself and the
proper human responses to it. The widow is in pain and anguish; the man
of God is struck, in turn, with compunction arising from compassion;46 his
seeming act of defilement horrifies the widow; then the miracle turns her
sorrow into joy We see here a broad spectrum of feelings-sorrow, compunction, compassion, wonder, and joy-and the fluid transformation of
one emotion into another.
What gave the vir Dei the right to intervene in the poor woman's life?
Consider for a moment the fact that he intruded by befouling a beloved
dead husband, washed and ready for burial. It was the ancient equivalent of
"shock treatment"; today it would be considered a perfect example of psychiatric abuse of power. But it "worked?' And it did so not just because the
meddler was godly but because, as such, he was willing to come down from
the mountain, lower himself to the dust, and share in the paupercula's sorrow, even if she did not understand that to be the case at first. Without his
compassion, the man of God would have had neither the will nor the right
to act. He would not have been able to turn the woman's thoughts from her
44. Ibid., 3.17.4, SC 260, p. 338: "Quod cum mulier fieri cerneret, contradicere vehementer
coepit et mirari quid vellet facere?'
45. Ibid., 3-17.5, SC 260, p. 340: "Quod dum mulier lamentis fatigata conspiceret, coepit ex

gaudio magis flere et voces amplius edere. Quam vir Domini modesta prohibitione conpescuit, dicens: 'Tace, tace, sed si quis vos requisierit qualiter factum sit, hoc solummodo dicite,
quia Dominus Jesus Christus opera sua fecit?"
46. For the relationship of compunction to tears, see ibid., 333-10-34.6, SC 260, pp. 398-

husband to God; he would not have been able to demonstrate the power of
Christ. Emotions were powerful tools in the pastor's arsenal.
Gregory used them himself, justifYing his religious authority through the
manipulation of feeling. Let us consider a particular case in which, like the
anonymous vir Dei) Gregory discovered someone in distress, knew just
what to do about it, and imposed his solution on others-to their initial
horror-in order to get it accomplished.
The person in distress in this instance was Justus, a monk at Gregory's
monastery, who on his deathbed admitted to having secretly held on to
three gold coins.47 When Gregory learned of this he was extremely disturbed: "I could not bear it calmly [aequanimiter];' for it broke the monastery's rule against private property. Thus, "struck with overwhelming grief
[nimio moerore], I began to think about what I should do both to purge the
dying man and to provide an example for the monks still living?'48 Here
grief took tl1e place of tl1e vir Dei's feeling of compunction. Gregory's horrifYing solution- his counterpart, as it were, to uncovering and rubbing dust
over the dead man-was to have tl1e monastery's prior order all the monks
not to associate with the dying man or, indeed, utter one word to console
him. Only when Justus was at death's door was he to learn-from someone
outside the monastery-that he was abominated (abominatus sit) by all the
monks because of his three coins. Moreover his body was to be thrown into
a pit dug out of human excrement, the coins hurled atop the corpse. His fellow monks were to chant the clamor, "Let your money be with you in
Hell?'49
All this happened. The dying monk bewailed his guilt and died in sorrow
(tristitia), which, as Gregory points out, was a very good thing for his soul.
Thirty days passed, and then the counterpart to the resurrection of the paupercula's husband began, initiated by an emotion, Gregory's compassion
(conpati). He began, as he says "to thinlc of [Justus's] punishments with
heavy sorrow [doloregravi]" and to seek a remedy. Sadly (tristis) calling the

47 The story is found in ibid., 4.57.9-15, SC 265, pp. 188-92.

48. Ibid., 4.57.!0, SC 265, p. 188: "aequanimiter ferre non valui ... Tunc nimio moerore
percussus cogitare coepi, vel quid ad purgationem morientis facerem, vel quid in exemplum

viventibus fratribus providerem?'

49. Ibid., 4.57.n, SC 265, pp. 190: "simul omnes clamantes: 'Pecunia tua tecum sit in perditione?" For liturgical clamors and curses, see Lester K. Little, Benedictine Maledictions: Litur-

gical Cursing inRnmanesque France (ld1aca, N.Y., 1993).

404.

88 } Emotional Communities in the Early Middle Ages

Passions and Power { 89

prior before him, he said, "The brother who died has long been tormented
by fire. We ought therefore to do something out of love [aliquid caritatisJ
for him and help as much as we can so that he may be freed?'SO Gregory ordered daily masses on behalf of Justus for thirty days, at the end of which
period the dead man appeared in a vision saying, "I'm fine now" (jam modo

bene sum).
Here, as in the instance of the vir Dei; the pastor condescended to feel.
But we can see from these two examples that his feelings were not exactly
"congruent" with those of the sufferer. Rather they anticipated the emotions that the sufferer should have, "drawing out" new emotions from old.
We are not told why Justus confessed to having three coins, but Gregory's
response, born of his unhappiness at the news, had a major impact on Justus's state of mind. The dying man asked anxiously (anxie) to commend
himself to the brethren, and when told he was an abomination to all, he
groaned bitterly (vehementer ingemuit) over his guilt and died "in sadness itself" (in ipsa tristitia). Moreover, Gregory transformed the very emotional
life of the monastery. When the monks learned that they had been forbidden
to associate with J ustus, not to give him even one word of consolation, they
were perturbati) stirred up with all sorts of feelings. They began guiltily to
bring out their little bits of private property so that they'd not meet Justus's
fate.
Gregory was not the abbot of his monastery. 51 Nevertheless he had the
"right" to order the punishment for Justus. Whatever the actual power n~la
tions within tl1e monastery may have been, Gregory justified his authority
not by position but by sentiment. Both his punishment for Justus and his
work to reprieve him were motivated by sorrow.
In another case of "emotional condescension:' when Gregory was already pope, he wrote to Venantius, patricius Italiae. 52 Venantius had taken

so. Gregory I, Dialogues 4.57.14, SC 265, p. 192: "coepit animus meus defimcto fratri conpari eiusque cum dolore gravi supplicia pensare, et si quod esset ereptionis eius remedium
quaerere. Tunc evocato ad me eodem Pretioso monasterii nostri praeposito tristis dixi: 'Diu
est quod frater ille, qui defunctus est, igne cruciatur. Debemus ei aliquid caritatis inpendere,
et eum in quantum possumus ut eripiatur adiuvare.'"
'

sr.

Jeffrey Richards decisively rebuts the view that Gregory was abbot at St. Andrew's;
Richards, Consul ofGod: The Lift and Times ofGregory the Great (London, 1980 ), pp. 2_ .
3 33
52. Gregoty I, Registrum !.33, CCSL 140, pp. 39-4r. In identifYing this Venantius as the

husband ofltalica and father ofAntonina and Barbara, as opposed to another Venantius who
also appears in the corpus of Gregory's letters, I am following The Prosopography of the Later

90 }

Emotional Communities in the Early Middle Ages

up the monastic life, changed his mind, and abandoned it. ''You recall the
habit that you have worn;' Gregory wrote, more out of hope than conviction. 53 "I confess;' Gregory continued, "I speak in sorrow [maerens]; overcome by the unhappiness [tristitia] of your deed, I can hardly bring forth
any words?'54 Then Gregory proceeded to pledge his love and claim its
precedence over all others. He predicted .that everyone wo.uld co~e to
Venantius with a different message, pretendmg to care about h1m. But they
love not you but your property [non te) sed res tuas diligunt ]:' Gregory, by
contrast, loved Venantius himsel "May Almighty God show to your heart
with how much love [amore ], how much charity [caritate] my heart embraces you?'55 And he continued in this vein, with words of love, for several
more lines. In this case, however, descending from tl1e mountain had no ef to " ex-mon1c1 "Vienann'us .56
feet. Five years later we fm d Gregory wntlng
FEELINGS VALORIZED AND DEVALUED

Gregory did not ordinarily talk about emotions. The "inward quiet'' was the
ideal. The most emotional passages in Gregory's writings ironically had to
do with his unhappiness at being assailed by emotions, the "fruitless tumults of his thoughts" (vanis cogitationum tumultibus)P To tl1e Byzantine
princess Theoctista he wrote, "I have lost the profound joys. [gaudia] of my
quiet ... and therefore I bitterly bewail [deploro] my expulswn far ~rom the
face of my Creator?'58 There was a time, he continued, when he deSired (appetens) nothing, feared (pertimescens) nothing, and seemed "to stand on the
summit of things?'59 But then, attacked by temptation, he fell "into fears
and terrors [ad timores pavoresque], for even ifl feel no fear [nil timeo] for
myself, I dread rformido] much for those who have been committed to
Roman Empire) vol. 3, A.D. 527-64I) ed. John Robert Martindale (Cambridge, 1992), PP 136768.

.
53. Gregory I, Registrum r.33, CCSL 140, p. 40: "In quo enim habim fueris recolis.''
54. Ibid., p. 41: "Ecce, fateor, maerens loquor et facti tui tristitia addictus edere verba v1x
valeo.''
55 . Ibid.: "Omnipotens Deus cordi tuo indicet cor meum quanto amore, quanta te caritate
complectitur.''
56. Ibid., 6.42, CCSL 140, pp. 414-15.
57 Ibid., r.s, CCSL 140, p. 6.
5s. Ibid., p. s: ''Alta enim quietis meae gaudia perdidi ... Unde me a conditoris mei facie
longe expulsum deploro.''
59 Ibid.: ''Videbar mihi in quodam rerum vertice stare.''

Passions and Power { 91

.
to the papacy in
me."60The whl
o e passage, wntten
on G regory's accessiOn
590, suggests that the monastery had been his "quiet place:' while his new
office brought nothing but tumult.
Yet the world was not so utterly painful nor the monastery so totally joyful as Gregory claimed. In the world was the compensation of affection
something that Gregory both despised and prized. In the monastery wer~
moments of bitter sorrow and confusion (we have already seen one in the
case ofJustus ), which Gregory viewed with considerable ambivalence. 61 Let
us take up each of these venues in turn.

Affection in the world

Gregory was tenderhearted. When he wrote to "ex-monk Venantius" he
nevertheless addressed him as "dearest son" (carissime fili). 62 When he heard
that Venantius was ill, he wrote to John, bishop of Syracuse, about his "very
sweet son lord Venantius."63 He kept the whole family in mind. To Venantius's daughters, Barbara and Antonina, he wrote letters of consolation and
reassurance. 64 He was in fact exquisitely sensitive to family feeling.
. In one of his Homilies on the Gospels, given at the basilica of Saint Felicity
m Rome on the saint's natal day, Gregory told the story of Felicity and her
seven sons. They were all brought before Roman magistrates, made professions of their Christian faith, refused to sacrifice to the emperor, and were
condemned to death. Gregory commented, "We read in the more correct
a~counts of her deeds that [Felicity] feared [timuit] leaving her seven sons
alrve after her in the flesh." 65 A review of the extant versions of the story suggests that there are no such accounts. 66 But Gregory was not a text editor.

.6~. Ibid.,. P~ 5-6: "ad timores pavoresque corrui, quia, etsi mihi nil timeo, eis tamen qui
rmh1 commissi sunt mulrum formido?'

He meant simply to drive home the point that Felicity was no ordinary
mother. Ordinary mothers, as he went on to say, would fear that their sons
might die; Felicity feared that hers would survive her and be lost to God. In
Gregory's view, Felicity's love for her sons, which reversed the expected
order of feelings, was heroic. Because of it, she was "more than a martyf?'67
She had overcome "her sex along with the world.'' 68 In the emotional community that Gregory knew and invoked here, mothers loved their sons and
wanted them to live. Even as he expressed admiration for Felicity, he could
not repress his astonishment at her unnaturalness. Indeed, he had to reassure his audience by saying, "Let none among you, dearest brethren, think
that her carnal heart beat with little emotion [a.!Jectus] as her sons died. Nor
could she see her sons dying, whom she knew to be her flesh, without pain
[sine dolore]. But it was the interior strength of her love [vis amoris interior]
that conquered the pain [dolorem] of the flesh.''69
Gregory turned even the Gospel reading of the homily into a disquisition on mothers and sons. He chose Matthew 12:4-6-so, where Jesus speaks
to the crowd while his mother and brother stand outside iforis) trying to get
his attention. Jesus snubs them: "Who is my mother and who are my brothers?" he asks, and then, stretching his hand toward his disciples, he says,
"Here is my mother; here are my brothers.'' Gregory pretended puzzlement: dearly a man should know his own mother. Then Gregory explained:
Jesus's meaning is hidden. The disjunction between what we expect and
what Jesus actually does suggests that we must read the passage allegorically: Mary signifies the synagogue, condemned to stand outside iforis). A
true mother is a preacher and tl1at sort of mother is normally male. Thus
Jesus's disciples become his mother. Then, turning to the main topic of his
homily, Gregory linked Felicity to Jesus's disciples. Felicity, too, was a
preacher, precisely because of her fear for her sons. For, because she feared,

6r. On Gregory's ambivalence, see Straw, Gregory: Peifection, esp. pp. 22-24.
62. Gregory I, Rcgistrum 6.42, CCSL 140, p. 415.
67. Gregory I, Homiliae in Evangelia 3.3, p. 22: "Non ergo hanc feminam martyram, sed
plus quam martyram dixerim?'

63. Ib~d., n.25, CCSL 14oA, p. 895: "de dulcissimi filii mei donmi Venantii aegrirudine?'
64. Ibid., 1!.23, CCSL 140A, pp. 893-94; ibid., 1!.59, pp. 965-66.
65.

Gregory I, Homiliae in Evangelia 3.3, ed. Raymond Etaix, CCSL 141 (Turnhout,

1999

),

P 21: "Septem quippe filios sicut in gestis eius emendatioribus legirur, sic post se timuit vivos
in carne relinquere?'
66. See Barbara H. Rosenwein, "In gestis emendatioribus: Gregory the Great and the Gesta

martyrum," in Retour aux sources. Textes, etudes et documents d'histoire mediivale offirts aMichel
Parisse, ed. Sylvain Gouguenheim et al. (Paris, 2004), pp. 843-48.

92 }

Emotional Communities in the Early Middle Ages

68. Ibid., 3.4, p. 24: "quae cum saeculo sexum vicit?' See 2 Mace. 7:21: "femlneae cogitationi masculinum animum inserens, dixit ad eos .. ?' (joining a man's heart to a woman's
thought, she said to [her sons] ... ).
69. Gregory I, Homiliae in Evangelia 3.3, p. 22: "Nemo ergo ex vobis, fratres carissimi, existimet quod eius cor morientibus filiis etiam carnalis affecrus minime pulsavit. Neque enim

filios, quos carnem suam esse noverat, sine dolore poterat morientes videre, sed erat vis
amoris interior, quae dolorem vinceret carnis?'

Passions and Power { 93

she "strengthened the hearts of her sons in their love for the heavenly fatherland through preaching fpraedicando ].''70
At this point in the homily, Gregory turned to the men of his audience,
metaphorically ousting the women. "Brothers:' he said, "consider this
woman" (he meant Felicity), "we who are men in our bodily members.''71
We men have plenty of problems: "if we hear one slight word of ridicule
from the mouth of another, we instantly retreat:' weak ifracti) and confounded (confusi).72 We're supposed to love God, but instead we love
worldly honor. Gregory accused men, himself included, not only of weakness but more precisely of mourning lost children inconsolably (sine consola-

tione lugemus).n
Thus men were soft on children. In theMoralia Gregory pointed out the
difference between caring for the poor as an obligation and caring for them
"like a father.'' In the latter case, one acted "out oflove" (per amorem).74 In
his Dialogues Gregory recalled a father who loved his five-year-old son too
much in the flesh (nimis carnaliter diligens).75 He was so easy on the boy that
he let him blaspheme. When the plague hit, and the child was near death,
his father held him close. But, Gregory said,
the boy, with trembling eyes saw evil spirits coming after him and began
to cry out, "Hold them back, father; hold them back, father.'' And while
shouting, he bent his face to hide himself from them in his father's
bosom. When his father asked the trembling child what he saw, the boy
explained, "There are black men here who want to take me away.'' And
when he had said this, he immediately blasphemed tl1e name of the [Divine] Majesty and gave up his soul. 76
70. Ibid., p. 2r: "filiorum corda in amorem supernae patriae praedicando roboravit?'
7I. Ibid., 3.4, p. 24: "Consideremus, fratres, hanc feminam, consideremus nos qui membris
corporis viri sumus?' I do not follow Felice Lifshitz, "Gender and Exemplarity East of the
Middle Rhine: Jesus, Mary and the Saints in Manuscript Context;' Early Medieval Europe 9
(2ooo): 333, when she argues that age, not gender, was Gregory's focus in a similar passage
(Gregory I, Homiliae in Evangelia rr.3, P75): "Quid inter haec nos barbati et debi!es
dicimus?" (What do we say to these things, we who are bearded and weak?)
72. Gregory I, Homiliae inEvangelia II.3, p. 75: "si unus contra nos levissimus sermo ab ore
irridentis eruperit, ab intentione actionis nostrae fracti protinus et confusi resilimus?'
73- Ibid.
74. Gregory I, Moralia I9.24.4r, CCSL I43A, p. 989.
75. Gregory I, Dialogues 4.19.2, SC 265, p. 72.
76. Ibid., 4.I9.3-4, se 265, pp. 72-74: "malignos ad se venisse spiritus trementibus oculis
puer aspiciens, coepit clamare: 'Obsta, pater. Obsta, pater? Qui clamans declinabat faciem, ut
94 } Emotional Communities in the Early Middle Ages

At this point Gregory was moved. "But putting aside this sad subject [hoc
triste ], let us return to those happy things [laeta] that I started to talk
about.'' 77

Misery and Pain in the Monastery

The "happy things" that Gregory had just previously been talking about
were the reunion of little Musa with the Virgin Mary. Warned in a dream to
cease doing light and childish things and to abstain from "laughter and
jokes" (risu et iocis) if she wished to serve Maty, Musa followed the admonition, fell ill, and soon "exited her virginal body to live with holy virgins.'' 78
In Gregory's emotional world, joy was tied to misery. When he spoke, as in
his letter to Theoctista, about the profound joys (gaudia) of his monastic retreat, they were wrung, as it were, out of unl1appiness itsel
This point is clearest in the monastic context. The "fruitless tumults of
thoughts" that assailed men outside its walls crept in as well through its very
confmes. Consider Eleutherius, originally abbot of San Marco at Spoleto
but later a monk at Gregory's monastery on the Caelian Hill. He told Gregory about a miracle. He had brought a boy to his monastery who, in his
original home-a monastery of women-had been tormented by an evil
spirit. Under Eleutherius's tutelage, the child was cured. But, as Gregory
put it, "the old man's soul was touched overmuch by happiness [inmoderatius per laetitiam Jregarding the health of the boy.''79 Eleutherius boasted to
the brethren that the Devil might have been able to do his dirty work
among a few nuns but dared not do so among true "servants of God.'' As
soon as these words were uttered, the boy fell under the Devil's spell. Gregory recounted the scene:
When he saw what happened, the old man [Eleutherius] immediately
gave himself over to lamentation [in lamentum dedit]; and after he had
mourned [lugentem] for a long time and the brethren had wanted to console him [consolari], he responded by saying, "Believe me, no bread is ense ab eis in sinu patris absconderet. Quem cum ille trementem requireret quid videret, puer
adiunxit, dicens: 'Mauri homines venerunt, qui me tollere volunt? Qui cum hoc dixisset,
maiestatis nomen protinus blasphemavit et animam reddidit?'
77. Ibid., 4.r9.5, SC 265, p. 74: "Sed interim hoc triste seponentes, ad ea quae narrare co-

''

eperam laeta redeanms?'

78. Ibid., 4.r8.r-3, se 265, pp. 70-72.
79. Ibid., 3.33.4, SC 26o, p. 394: "senis animus de salute pueri inmoderatius per laerltiam
tactus est?'

Passions and Power { 95

tering anyone's mouth today unless that boy is snatched from the
demon;'' Then he prostrated himself in prayer with all the brothers and
they all prayed until the moment that the boy was healed from his torment.80
The tale is precisely about an unwanted thought-the tickle of happiness
(laetitia)-that gave pleasure and commanded assent. Eleutherius felt immediate remorse. He lamented and mourned, as was right to do. His
brethren felt compassion, but they took no action. It was only when they
too fasted and prayed-entering into his agony-that the misfortune was
put right. Sacrifice and sorrow, not joy, was valorized in the monastery. But
that very reversal was itself understood as joyous.
That Gregory experienced the whole tenor of life in his monastery as
painful is made clear in a story Gregory told about himself. He suffered excruciating stomach pains throughout his life, and his time in the monastery
was no exception. 81 When these attacks came on, he was too weak to fast.
On one Holy Saturday, shamed by the fact that even the young boys were
carrying out a fast while he could not, Gregory was bitterly unhappy: "I became enfeebled:' he says "more out of sorrow [moerore] than out of weakness [infirmitate ];''82 His very soul was sad (tristis). The solution that he
alighted upon was to ask Eleutherius-the same man who had rejoiced too
much-to go into the oratory and "to obtain by his prayers to the omnipotent Lord that the strength to fast be given me on this day;''83 Eleutherius
did so, with warmth and conviction-that is, with tears-and when he was
finished, Gregory reported a startling turn of events: "my stomach received
such strength that I forgot about both food and pain entirely;''84 It was an

so. Ibid., 3-33-5, SC 260, p. 396: "Quo viso senex se protinus in lamentum dedit. Quem
dum lugentem diu fratres consolari voluissent, respondit dicens: 'Credite mihi, quia in nullius vestrum ore hodie panis ingreditur, nisi puer iste a daemonic fuerit ereptus.' Tunc se in
orationem cum cunctis fratribus stravit, et eo usque oratum est, quousque puer a vexatione
sanaretur.''
SI. Gregory complained about these pains inMoralia, ad Leandrum 5, CCSL 143, p. 6.
S2. Gregory I, Dialogues 3.33.7, SC 26o, p. 39S: "coepi plus moerore quam infirmitate deficere."
S3. Ibid., 333.S, SC 26o, p. 39S: "eumque peterem, ,quatenus mihi, ut die illo ad jejunandum virtus daretur, suis apud omnipotentem Dominum precibus obtineret.''
S4. Ibid.: "Sed ad vocem benedictionis illius virtutem tantam meus stomachus accepit, ut
mihi funditus a memoria tolleretur cibus et aegritudo.''

96 } Emotional Communities in the Early Middle Ages

Augustinian moment: "Who am I, who was I?" Gregory asked himself. 85

Without pain, he was bereft of his own identity.
Gregory reveals to us the importance of Christian doctrine in shap~ng at
least one-his-emotional community. Looking forward to the hfe to
come, devaluing the present, seeing true happiness in pain, and pain in pleasure, he continually reevaluated and second-guessed his emotions and those
of others. While all those around him were mourning the impact of the
plague on little ones, Gregory was excoriating them-and himself-for
their feelings reminding them that true Christians should be more concerned abou; blasphemy than death, should care more about eternal life
than life in the world.
The values and goals of ascetic Christianity, first articulated by the Desert
Fathers, shaped both what Gregory thought of his emotions (and those of
others) and the very feelings themselves. They played a role analogous to
the modern "emotionology'' that interested Peter and Carol Steams: "tl1e
attitude or standards that a society, or a definable group within a society,
maintains toward basic emotions and their appropriate expression [and]
ways that institutions reflect and encourage these attitudes in hu~an conduct;''86 The social constructionist theory maintains that all feelmgs are
shaped by such attitudes, since assessments of well-being rely on internalized standards of good and bad, weal and woe, that are socially determined.
But when the ideal is "internal quiet:' then even the joys of heaven are potentially suspect.
.
.
At the same time, however, Gregory gingerly welcomed emottons tf they
aided the machinery of salvation. No lover could have sworn truer affection
than Gregory did in his exhortations to the wavering .Venantius. ~o
mourner could have lamented more bitterly than Eleuthenus when trymg
to rid the boy once again of the demon. Tristitia) one of the deadly sins, was
also a salvific force, helping the hapless Justus to repent and eventually
achieve salvation. Felicity's fear was a lesson to all. Thus Gregory>s emotional sensibilities helped shape the way in which he understood ~d wrote
about the Christian religion.
Above all, Gregory privileged the feelings of a religious elite, mainly .but
not entirely male. He imagined Felicity trembling for her sons' salvatwn,

ss. Ibid., 3.33.9, SC 260, p. 398: "Coepi mirari quis essem, quis fuerim.''
86. Steams and Steams, "Emotionology;' p. 813.

Passions and Power { 97

the vir Dei struck by compunction at the paupercula's dilemma, Eleutherius

in deep mourning. There were others who shared these ideals. Gregory certainly thought Theoctista a kindred spirit. Peter, Gregory's interlocutor in
the Dialogues) was as well. He was depicted as hanging on Gregory's every
word and agreeing with all of Gregory's sentiments. Peter was a real person- a member of Gregory's monastery and later an overseer of papal property in Italy. Most of the monks at St. Andrew's had been Gregory's childhood friends; many accompanied him to Constantinople and stayed on
with him when he became pope. 87 In the Moralia they become his "anchored cable:' holding on to the sea-tossed Gregory "by brotherly affection"
(germana caritate). 88 They formed the core of the discussion group that importuned Gregory to expound his views on the Book ofJob. These people
constituted the emotional community of which Gregory was a part. They
were keen on both virtue and authority, dual goals that helped shape both
their feelings and their attitudes toward their feelings.
To be in this emotional community was to be constantly struggling
against feelings that were no less keenly felt for being repudiated. As Augustine had long before argued, the City of God (which lives by faith) and the
City of Man (which lives according to the world) were inextricably commingled on earth. This had emotional implications. Even the citizens of the
City of God were mired in earthly feelings. Yet this was not all bad. As we
have seen, such feelings were the hooks to which holy men tied their salvific
ropes to haul up fallen men. Furthermore, as Gregory's discussion of Felicity shows, feelings directed toward worldly things had merit as long as they
were, at the same time, counterbalanced. Felicity would have been a hardhearted monster had she not felt pain about her sons' deaths. Gregory could
not imagine any good mother contemplating the deaths of her sons without
sorrow. The constraints to virtue in Gregory's emotional community were
mitigated by such concessions. What was wonderful about Felicity was not
that she wanted her sons to die but that she felt as she did in spite of not
wanting them to die.
If we were to try to match Gregory's community with any of those we
have seen composing epitaphs in Gaul, it would come closest to that of the
bereaved at Vienne, for whom Christian goals were paramount. But we
know that at the same time as men and women at Vienne were sponsoring

epitaphs emphasizing virtues, people at Trier were paying for inscriptions

that reminded them of family affection. Let us now return to Gaul to explore its emotional communities more closely. We begin with one that was
contemporary with Gregory.

87. See the quick review of the most important men in this group in Leyser, Authority and

Asceticism> p. 131 n. 4; on Gregory's social world, Markus, Gregory> pp. 8-r2.

88. Gregory I, Moralia> ad Leandrum 'I, CCSL, 143, p. 2.
98 } Emotional Communities in the Early Middle Ages

Passions and Power { 99

In 573, around the time that Gregory the Great meant to retire for good to
his monastery on the Caelian Hill (but was tapped for a mission to Constantinople instead), another Gregory was installed as bishop ofTours. His
friend Venantius Fortunatus wrote a congratulatory poem to the citizens
there: ''Applaud, you happy [folices] people.... For here comes the hope
[spes] of the flock, the father fpater] of the people, the lover [amator] of the
city. Let the sheep rejoice [laetificentur] over the gift of this pastor?'l The
new bishop ofTours approved the effusiveness: he encouraged Fortunatus
to publish his collected poems, this one included. Fortunatus complied,
dedicating the volume to Gregory.
Venantius Fortunatus (ea. 535-ca. 6os), trained in rhetoric at Ravenna,
came to Gaul from Italy to earn his living by writing flattering poems to
aristocrats and royalty in return for their largesse. 2 Gregory of Tours (ea.
538-ca. 594) spent his childhood at saints' shrines and learned his letters in
the households of bishops at Lyon and Clermont. 3 If the two are mentioned
together, it is normally to contrast them. 4 Yet they were good friends. For-

r. Fortunatus, Poems 5.3, ll. 1-6, ed. Reydellet, 2:16-17: "Plaudite, felices populi .... Spes
gregis ecce venit, plebis pater, urbis amator: munere pastoris laetificentur oves?' I use Reydellet's edition where possible, but it ends with book 8 of the poems, and for the poems of
the later books and appendices, I use the edition of Leo (see note n below).

2. For biographical background, see Judith George, Venantius Fortunatus: A Latin Poet in
Merovingian Gaul (Oxford, 1992), pp. 18-34; and Reydellet's introductory remarks in Formnatus, Poems, 1:vii-xxviii. Regarding the date of death, Reydellet notes (p. xxvii) that Form-

tunatus wrote poems to or on behalf of Gregory during the nearly quartercentury of his poetic career; these paeans are sprinlded throughout the
eleven books of poems he wrote between about 565 and 592. 5 The "second
Orpheus" (as he called himself) depended on Gregory's patronage: in one
poem he spoke of a villa that Gregory had given him; in another he asked
him for some land; in a third he thanked Gregory for some shoe leather. 6 At
the same time, Gregory needed Fortunatus's eloquence to go to work for
him. He requested a panegyric from Fortunatus to laud Avitus of Clermont
when the latter forcibly converted the Jews in his city; he had Fortunatus
write inscriptions for St. Martin's refurbished cell at Tours; and he expressed
7
the wish that Fortunatus, not he, had written the Miracles of St. Martin.
geistigen Kulture des Merowingerreiches (Leipzig, 1915 ), p. ro2, Fortunatus is "a conscious liar;'
while .Gregmy is "naive" and "sincere?' In Samuel Dill, Roman Society in Gaul in the MerovingianAge (1926; repr., London, 1966), p. 281, Fortunatus is "vain, needy, and self-indulgent;'
but Gregory is "the grave Bishop ofTours?' In Erich Auerbach, Mimesis: The Representation of
Reality in Western Literature, trar1s. Willard Trask (1946; repr. Garden City, N.J., 1957), PP 75,
78-79, Fortunatus is an artificial writer, while Gregory creates a new mimetic strategy of"visual vividness" and "sensory participation?' Recent scholarship has tended to reverse tl1e
judgments, but tl1is simply transposes tl1e two men's position on the see-saw. Gregory is no
longer naive and possibly not even sincere. For Waiter Goffart, The Narrators of Barbarian
History: ]ordanes, Gregory of Tours, Bede, and Paul the Deacon (A.D. sso-Boo) (Princeton, 1988),
p. 231, Gregory is a satirist: juxtaposing tl1e worst with the best, his writings produce the "realism of caricature?' In the hands of !an Wood, "The Individuality of Gregory of Tours;' in
The World ofGregory ofTours, ed. Kathleen Mitchell and !an Wood (Leiden, 2002), pp. 29-46,
Gregory is a crafty writer, deftly forwarding his highly personal agenda. The "grave bishop"
turns out to have been a skilled manipulator in depicting reality as he wished it to be. Mearlwhile Fortunatus, rising in stature, has become the "new-style" writer, inventing (according
to Godman, Poets and Emperors, chap. 1) a novel form of public declamatory verse: brief,
pithy, and perfectly suited to its audience. In George, Venantius Fortunatus, esp: pp. 16-17,
Fortunatus is tl1e contrary of"vain and needy"; he is, instead, ever sensitive to others, giving
ar1 unconfident elite the identity it craves. This is also the verdict of Reydellet in Fortunatus,

Poems, 1:lii-liii.
5. The final collection consisted of 218 poems ar1d 12 works of prose. In addition, 31 poems
by Fortunatus not included in the collection have been discovered. See George, Venantius

natus became bishop of Poitiers ea. 6oo and "died shortly thereafter?' Yvonne LabandeMailfert gives the date of death as "before 6ro"; Labande-Mailfert, "Les debuts de
Sainte-Croix;' in Histoire de l'abbaye Sainte-Croix de Poitiers. Quatorze siecles de vie monastique

Fortunatus, app. 2; and Fortunatus, Poems, ed. Reydellet, 1:xxviii-xxxiii. Two early poems

Memoires de la Societe des Antiquaires de l'Ouest, 4th ser., 19 (1986-87): n2 n. 70.

3 For tl1e basic facts of Gregory's early life, see !an Wood, Gregory of Tours, Headstart Histmy Papers (Bangor, 1994); and Martin Heinzelmann, Gregory ofTours: History and Society in
the Sixth Century, trans. Christopher Carroll (Cambridge, 2001), pp. 29-35.
4 In Richard Koebner, Venantius Fortunatus. Seine Persiinlichkeit und seine Stellung in der

ed. Reydellet, p. viii.

6. Fortunatus, Poems 8.19-21, ed. Reydellet, 2:159-61.
7 Fortunatus, Poems 5.5a ar1d r.5, ed. Reydellet, 2:19-20, 1:24-25. Gregory expresses the

were written while Fortunatus was still in Italy, prior to his departure from there at the end
of the summer or in the fall of 565; the rest were written in FrarlCia. See Fortunatus, Poems,

wish that Fortunatus, not he, had written the miracles in Gregory ofTours, Libri I-IV de vir-

The Poet and the Bishop { ro1

The correspondence between the two men seems to have been easygoing
and even (in Judith George's words) "affectionate and gently teasing?'B The
two shared a particular veneration for St. Martin, whose Vita Fortunatus
versified and dedicated to Gregory, and they both had a special and close relationship with the nuns of the convent of the Holy Cross at Poitiers.
They were also part of the same court community at Reims/Metz, the
center of one of the Merovingian kingdoms. The Frankish King Clovis
(4-8I-5II), who famously converted early to Roman Catholicism, created the
Merovingian kingdom in Gaul and bequeathed it to his four surviving sons
(tl1ree by one mother, Clotild; one by a different woman) (see table 7).
Though at loggerheads at times, the brothers successfully plotted together
to keep their nephews from inheriting a throne. In 558, with the death of
Childebert I, Clothar I became sole Icing. When he died, in 561, his lcingdom
was divided among his four sons, whose "civil wars" were bewailed in the
pages of Gregory of Tours's Histories. Nevertheless, the idea of a single
Merovingian lcingdom ruled by blood brothers was not lost.
Sigibert's kingdom centered on Reims and Metz. Charibert's kingdom
was associated with Paris, Guntram's with Orleans, and Chilperic's with
Soissons. Later these kingdoms would be conceptualized more territorially,
witl1 Sigibert's called Austrasia, Charibert's Neustria, and Guntram's Burgundy. But in 561 the lcingdoms were still envisioned as clusters of cities and
their outlying regions. Trier was part of Sigibert's kingdom- it was (and is)
about fifty miles from Metz- but so too was the distant city of Clermont.
Fortunatus began his career at Metz, celebrating the wedding of Sigibert
and Brunhild there. Gregory was appointed bishop at Tours by the same
king and queen's fiat: Fortunatus said that Gregory obtained the post at
Tours by their judicio-their judgment or approbation. Moreover it was
their bishop, Egidius of Reims, who consecrated Gregory.9
When Charibert died without heirs in 567, Tours and Poitiers went to Sigibert, but this devolution was disputed by Chilperic, and fighting between
the two kings commenced, ending only in 575 with Sigibert's deatl1, probably by assassins sent by Fredegund, Chilperic's wife. Then, in 584-, when
Chilperic died, Guntram in turn claimed Tours and Poitiers. These conflicts
over Tours and Poitiers created another area of common ground for Fortututibus beati Martini episcopi, prae, ed. Bruno Krusch, MGH SRM r/2, p. 136 (hereafter
Greg. Tur., VM).
8. George,
9.

Venantius Fortunatus, p. 128.

Fortunatus, Poems 5.3, 11. 13-16, ed. Reydellet, 2:17.

ro2 }

Emotional Communities in the Early Middle Ages

natus and Gregory. Tours was Gregory's episcopal see, while Fortunatus
had settled at Poitiers by 568 at the latest. Both had to be extremely wary of
Chilperic and his wife, Fredegund. In 580 Gregory was hauled before this
king and his bishops at Berny-Riviere on charges of treason and slandering
the queen. It was, in the words of Ian Wood, a moment of "real danger;'
during which Gregory came "within a whisker of death?' 10 Fortunatus came
to tl1e trial and declaimed a panegyric before the assembled Icing and "fathers?' He praised Chilpefic for his power, heritage, fame, and goodness; he
called the queen wise, clever, prudent, useful, generous, and intelligent. He
asked the Icing to add to all this one thing: to "be the apex of the Catholic religion?'ll Gregory himself never mentioned Fortunatus's presence at the
hearing.l2 But it was surely a factor in his eventual acquittal.

COMMUNITIES

Perhaps Gregory did not in this case entirely appreciate Fortunatus's hyperbole. Both men were masters of flattery, but Fortunatus's was more flamboyant.l3 After all, he lived on its effects. Fortunatus made his first public
appearance in Gaul in 566, when Sigibert married the Visig?tl1ic p~incess
Brunhild at Metz.l4 At the wedding he declaimed in lofty Latln an eplthalamium that he had composed for the occasion. Soon Fortunatus was writing
poems with classical pretensions and words of praise to and about. ~arious
Austrasian bishops: Carentinus of Cologne, Ageric of Verdun, V1hcus of
Metz, Nicetius of Trier, Egidius of Reims.1 5 Gregory of Tours was a great
admirer of Bishop Nicetius of Trier; word of Fortunatus's talent spread
through clerical networks such as these. 16

Gregory ofTours, pp. rs, 17.

n. Venantius Fortunahls, Poems 9.r, 1. 144, in Venanti Honori Clementiani Fortunati ..
ro. Wood,

Opera Poetica, ed. Fridericus Leo, MGH AA 4/I, p. 205: "sis quoque catholicis religionis
apex?'
. .
12 . Gregory discusses the charges and the court proceedings in Gregory of Tours, Htstonarnm tibriX 5.49, ed. Bruno Krusch and Wilhelm Levison, MGH SRM r/r, pp. 258-63 (hereafter Greg. Tur., Histories).
:
.
13 . For Gregory's flattery, see Greg. Tur., Histories 9.2r, p. 441, where King Guntram IS
likened to a good bishop.
14. George, Vena~tius Fortunatus, pp. 25-26.
15 . Fortunatus,Poems pr-12 (Nicetius), 3-13 (Vilicus), 3-14 (Carentinus), 3-!5 (Igidius), 3.23
and 23a (Ageric), ed. Reydellet, r:ro6-rs, 121-23.
r6. Greg. Tur., VP 17.5, pp. 282-83.

The Poet and the Bishop { I03

TABLE 7.

The Merovingians
Clovis I (481-su)

Theuderie I (sn-33)

Charibert I
(S61-67)

Sigibert I
(S61-7S)
= Brunhild

Clotild

Childebert I (su-sS)

Chlodomer (sn-24)

Guntram
(S61-93)

Chilperie I
(S61-84)
= Fredegund

Bertha
Childebert II
Ethelbert, king of Kent (d. 616)
(575-96)

Theudebert II
A (s96-612)

Theuderie II
B (s96-613)
A (612-13)

Sigibert Ill
A (632-ca. 6s6)

I
Dagobert II
A (67s-79)

I
Clothar Ill
N&B (6s7-73)

Theuderie Ill
N&B (673, 67s-ca. 690)
A (687-ca. 690)

Clothar I (sn-61)
= Radegund
?
Gundovald

Clothar II
N (s84-629)
B (613-29)
A (613-23)
1

Dagobert I
A (623-32)
N&B (629-39)

Clovis II
N&B (639-s7)
A (ea. 6s6-s7)
= Balthild

Childerie II
A (662-7s)
N&B (673-7s)

I
Clovis Ill
(ea. 690-94)

Childebert Ill
(694-7II)

DanieljChilperie II
(ea. 71S-2I)

I
Dagobert Ill
(7u-ca. 71s)
I
Theuderie N
(721-37)
I?
Childerie Ill
(743-ca. 7S1)
Note: This is a simplified genealogy. Most Merovingian kings had more than one wife (Sigibert I was an
exception), and most had more children than those noted here. A, king of Austrasia; B, king of Burgundy; N,
king ofNeustria; "="stands for "married to."

It spread through lay routes as well. Right after Sigibert's marriage, Fortunatus was already writing to his Austrasian "friends"- often designated by
the word dulcedo (literally "sweetness") and its variantsP He wrote four
poems to Gogo, Sigibert's counselor and the escort ofBrunhild from Spain
to Gaul, thanking him for dinner and praising him. 18 He wrote to Bodegisl,
Sigibert's dux (governor), and to Bodegisl's wife, Palatina,l9 To Lupus, another of Sigibert's governors, he wrote three very long poems, and he addressed another to Lupus's brother. 2 For Dynamius of Marseille, another
aristocrat connected to the Reims/Metz court, he composed two poeins. 21
And so on. Nor were these affiliations separate from episcopal circles. Gregory ofTours, for example, knew the father ofPalatina: he was bishop Gallomagnus, and Gregory praised him for his devotion to Gregory's own
great uncle, Bishop Nicetius ofLyon. 22
Forturlatus stayed on for a time at Sigibert's court, accompanying the
Icing down the Mosel River after the wedding. 23 But soon thereafter he left
Austrasia, traveling first to Paris, where he found King Charibert and
praised him in a poem, and then to Tours, where Gregory's cousin Eufronius held the episcopal see. 24 By the end of 567 or the beginning of 568 Fortunatus had settled at Poitiers, where he became a priest and established
himself as a friend of- and poet for- two religious women: Radegund, formerly queen-consort of Clothar, who, having left her husband for the reli-

17. Verena Epp insists, by contrast, on Fortunatus's use of the word amor as synonym for
amicitia; Epp, "Miilmerfreundschaft und Frauendienst bei Venantius Fortunams;' in Variationen der Liebe. Historische Psychologie der Geschlechterbeziehung, ed. Thomas Kornbichler and
Wolfgang Maaz, Forum Psychohistorie 4- (Tiibingen, 1995), p. 14-. Certainly amor is important, and, as we have seen in chapters I and 2, it is closely tied to dulcis, which is a term of endearment for those who are loved. On the many meanings ofFormnams's dulcet:W, see Godman, Poets and Emperors, pp. 16-21.
18. Fortunams, Poems 7.1-4-, ed. Reydellet, 2:85-90.
19. Fortunatus, Poems 7.5-6, ed. Reydellet, 2:90-93.
20. Fornmams, Poems 7.7-w, ed. Reydellet, 2:94--102.
21. Fornmams, Poems 6.9-10, ed. Reydellet, 2:80-84-. On Dynan1ius, see Reydellet's biographical note, ibid., pp. 180-81 and n. 104-.
22. Greg. Tur., VP 8.8, p. 24-8. For Nicetius's relationship to Gregory, see Wood, Gregory of

Tours, pp. 6-7.

23. Fortunatus, Poems 6.8, ed. Reydellet, 2:77-79; for the date, see ibid., p. r8o n. 93.
24-. The poem praising Charibert is Fornmams, Poems 6.2, ed. Reydellet, 2:53-57; Fortunatus wrote three poems to Eufronius, ibid., 3-1-3, 1:81-86.

106 } Emotional Communities in the Early Middle Ages

gious life, became a mm .at her own foundation of the Holy Cross at
Poitiers; and Agnes, the abbess of Holy Cross.2s
Although we might imagine that tl1e convent of tl1e Holy Cross brought
Fortunatus into a religious, social, and emotional community at variance
with those witl1 which he was otherwise familiar, this does not seem to have
been the case. In addition to Radegund, who had been a queen, a couple of
the nuns at Holy Cross were Merovingian princesses. Institutionally as well,
Holy Cross had close connections with the royal court, especially that of
ReimsjMetz. 26 When Radegund wanted the relic of the Holy Cross for her
monastery, she applied to King Sigibert for permission and help. When the
bishop of Poitiers refused to install the relic, Sigibert was the Icing who ordered Eufronius ofTours to place it in her monastery. Baudonivia, the nun
from Holy Cross who wrote Radegund's Life circa 6oo, made clear that
Radegund commended her monastery to the churches of the realm, its bishops, and its lcings, but most specifically "to the very serene lady Queen
Brunhild. She loved [dilexit] [the lcings and queen] with dear affection [caro
affectu]?'27 To be sure, when Baudonivia was writing, Brunhild was the main
power on tl1e scene. Nevertheless, tl1e passage suggests that Fortunatus's
close relationship with Holy Cross did not take him far from his usual
courtly haunts.
While at Poitiers, Fortunatus kept in contact with his former patrons and
developed new ones. His panegyric to Chilperic and Fredegund when Gregory was brought to trial at Berny-Riviere was not, for example, his only
poem to that king and queen. 28 It was in Fortunatus's interest-and part of
his ideology of dulcedo- to smooth over differences between brothers and
half-brothers with words of soothing tranquillity. Yet when all is said and
done, the main recipients of Fortunatus's poems were tlwee in number: the
nuns at Holy Cross, Gregory ofTours, and the members of the Reims/Metz
court. The latter remained an important source of patronage for Fortunatus
even after Sigibert's death in 575, for the lcingdom came under Brunhild's
control, and it remained largely hers even when her son and grandsons were

25. On Fortunatus's friendship with these women, see Epp,Amicitia, pp. 74--76.
26. Nelson suggests ("Gendering Courts;' p. 176) that Holy Cross was a satellite (or, as she
puts it, "an ancillary form") of the royal court.
27. Baudonivia, Vita Sanctae Radegundis 16, ed. Bruno Krusch, MGH SRM 2, p. 389.
28. Fortunams, Poems 9.1-3, ed. Leo, pp. 201-w; ibid., 9.4-, p. 210 is an epitaph for
Chilperic and Fredegund's young son Chlodobert.

The Poet and the Bishop { 107

on the throne. (She outlasted both Gregory and Fortunatus.) Mter a trip in
587 to Metz, in the company of Gregory to negotiate the Treaty of Andelot
between Guntram, Brunhild, and her son Childebert II, Fortunatus wrote
five poems to the queen and her son, filled with lavish praise. 29
As for Gregory: "the first thirty years or so of [hisJ life must largely be
defined in terms of saints' cults;' to borrow tl1e words oflan Wood.3 There
were tl1ree saints in particular to whom Gregory was devoted: Benignus,
Julian, and Martin. The cult of Benignus was Burgundian. Its center was
Dijon, and it had been promoted actively by Gregory ofLangres, Gregory's
great-grandfatl1er. Thereafter Benignus became a family saint. At Clermont,
Gregory's mother kept the vigils of Benignus, saving her household from
the plague. 31 Gregmy himself collected Benignus's relics, and, after building
a new baptistery alongside tl1e church of Saint Martin at Tours, he placed
those relics in the old baptistery, in this way associating two of his favorite
patrons. 32
The cult ofJulian had its center at Brioude, which Gregory visited early
in his life on family pilgrimages. 33 On one of these journeys, he experienced
a terrible headache, cured only by the waters of tl1e stream near which Julian
had been decapitated, about 1% miles from Brioude. "I depart healthy;'
Gregory reported, "and joyfully [laetus] I enter [Julian's church, going]
right up to the tomb of the glorious martyr.'' 34 Gregory's brother, Peter, was
cured of a fever at this same tomb. 35 Gregmy called himself the "foster
child" (alumnus) of Julian, and he brought some of the saint's relics to his
episcopal see atTours.36
Nevertl1eless, tl1e main saintly presence at Tours was St. Martin, who had
been bishop there in the fourth century. Gregory was deeply involved in
honoring the saint both professionally and personally. "I found tl1e walls of
the holy church [of Martin] damaged by fire, which I ordered to be painted
29. Fortunatus, Poems ro.7-9, app. s-6, ed. Leo, pp. 239-44, 279-80. For the dates and circumstances, see George, Venantius Fortunatus, pp. 33, 97, n. r.
30. Wood, Gregory ofTours, p. 8. See also Van Dam, Saints and Their Miracles, chap. 2.
31. Gregory ofTours, Liber in gloria martyrum so, ed. Bruno Krusch, MGH SRM 1/2, p. 74
(hereafter Greg. Tur., GM).
32. Greg. Tur., Histories ro.3I.I8, p. S3S
33 Gregory of Tours, Liber de passione et virtutibus sancti ]uliani martyris 24-2s, ed. Bruno
Krusch, MGH SRM 1j2, pp. 124-2s (hereafter Greg. Tur., V]).
34. Greg. Tur., V] 2s, p. 12s.
3S Greg. Tur., V] 24, p. I2S.
36. Greg. Tur., V] 34-3s, pp. 128-29.
ro8 } Emotional Communities in the Early Middle Ages

and decorated ... as brightly as they had been before.''37 We have already
seen that he built a new baptistery for this church. Gregory's Histories were
in part written to demonstrate Martin's patronage and protection of the
Touraine, while the Miracles of Saint Martin was tl1e first work that he composed as bishop of Tours-indeed, his first published work altogether.3B
And both Gregory and his mother found cures at Martin's tomb. 39 The
emotions that he associated with Martin were far more complex and anguished than those connected with Julian. 40
Thus both Fortunatus and Gregory had experienced a variety of communities (some overlapping) in their younger days. While in the s6os each became attached to one particular community-Fortunatus at Poitiers, Gregory at Tours-they nevertheless continued to correspond, make visits to
one another at home, and meet in common "outside" venues, such as
Berny-Riviere and Metz. They did not agree on all things: Gregory excoriated Bishop Felix of Nantes, while Fortunatus wrote admiring poems to
Felix, affirming the "affection of an admirer" (affectu fautoris). 41 But people
do not have to be in accord on all matters to be part of the same emotional
community; they have merely to hold similar values and express them according to similar norms. In the rest of this chapter I propose to explore the
common emotional community ofGregory and Fortunatus: its parameters,
assumptions, and modes of expression. I hope to explain the two men's easy
familiarity. But I do not claim that their common emotional community
was the only one in which these men felt comfortable. Nor do I claim that it

37. Greg. Tur., Histories ro.3r.18, p. S3S

38. See Van Dam, Saints and Their Miracles, esp. pp. 6S-67.
39. For his mother's cure: Greg. Tur., VM 3.ro, p. 18s; for his own cures: ibid., 1.32, 2.1,
2.60, pp. 154, 1S9, 179-80.
40. See Barbara H. Rosenwein, "The Places and Spaces of Emotion:' in Uomo e Spazio nell'alto medioevo, Settimane di studio del Centra Italiano di Studi Sull'alto medioevo so (Spoleto, 2003), pp. sos-36. On the different circumstances of the cults, nature of the miracles,
and Gregory's p~rsonal stakes in the cases of St. Julian and St. Martin, see Danuta, Shanzer,
"So Many Saints -So Little Time ... the Libri Miraculorum of Gregory of Tours:' Journal of

Medieval Latin 13 (2003): esp. 27-37.

41. Greg. Tur., Histories s.s, p. 2oo; Fortunams, Poems 3.4-10, ed. Reydellet, 1:86-ros,
quote from 3.4, p. 88. Willian1 C. McDermott argues that "the relations between Felix and
Gregory were at times quite friendly:' but the suggestion largely relies on rehabilitating the
character of Felix and then assuming that two dedicated bishops could not have been at loggerheads all the time; McDermott, "Felix of Nantes: A Merovingian Bishop:' Traditio 31
(197s): 19.

The Poet and the Bishop { I09

was exclusive to them; we shall in due course see others who shared their
emotional styles.
DULCEDO

Grouping Fortunatus and Gregory together in the same emotional community is almost counterintuitive. Fortunatus is known for dulcedo and flattery,
Gregory for irony and satire. 42 Yet the flatterer must be attuned to social
norms if his writings are to glamorize, and the ironist must play off of the
same if his audience is to feel indignation. Dulcedo served both men.
Dear to Fortunatus for its ennobling meanings, dulcedo in his hands emphasized the virtues of eloquence, power, and morality, at the same time expressing Fortunatus's approval and affection. 43 To Lupus he wrote, "0
name of Lupus, sweet [dulce] to me and always worth repeating, 1 ... the
man whom the indestructible arc of my breast guards, once [he is Jincluded
on the tablets of sweetness [dulcedinis] within.''44 He complimented King
Charibert for his dulcedo because he protected and nurtured the widow and
daughters of King Childebert, his uncle. 45 At Berny-Riviere he addressed
King Chilperic as "sweet head" (dulce caput). 46 In all of this was some intentional hyperbole; Fortunatus was lmowingly exaggerating-while at the
same time reveling in- an ancient ideal of friendship. His audience understood this and played along.47
Dulcedo is not normally associated with Gregory but nevertheless comes
up frequently in his writings. 48 In his Histories it often has a satirical quality.
Thus Queen Clotild is shown inveigling her sons to avenge the death of her
parents by saying to them: "Don't let me regret, dearest ones [carissimi],
42. Goffart, Narrators, pp. 17S-22S.
43 On the many meanings of Fortunatus's dulcedo, see Godman, Poets and Emperors,

that I raised you so sweetly [dulciter]; Contend against tl1e wrong done to
me, I beg you, and with keen zeal avenge the death of my father and
mother.''49 When Ingund wants her husband Clothar I to marry off her sister Aregund to a worthy groom, Clothar weds Aregund himself and then
reports back to Ingund: "I thought about how to carry out the favor that
your sweetness [tua dulcitudo] asked of me. And in seeking a man who was
rich and wise to whom I should join your sister, I found no one better than
myself.''50 In the case of two citizens of Tours, Sichar and Chramnesind,
who patched up a deadly feud so well that they "ate together and slept in the
same bed;' Sichar is quoted as saying at one of their meals, "You ought to
give me a lot of thanks, oh very sweet brother [dulcissime frater ], for killing
your relatives; ever since you received the composition for it, gold and silver
abounds in your house.'' At these words, Chramnesind turned out the lights
and killed his companion. 51
In these instances Gregory contrasted the tenderness of the overt sentiments with the violence or violation that hid behind it. But none of these
episodes would have had any shock value if people did not ordinarily express real love with words of sweetness. Thus Gregory, who surely was not
present when Sichar spoke to his "brother" Chramnesind, nevertheless fabricated Sichar's fawning remark in order to complete his cozy scene, to
which he might contrast Sichar's insensitive teasing and Chranmesind's revenge.
Thus tl1e word dulcedo was a well-lmown shorthand for affection even in
Gregory's works. Nor was this true only in ironic passages. When he tells us
about the Auvergnat aristocrat Injuriosus, who wedded a girl who wished
to remain a virgin, Gregory recounts how the young man listened sympathetically to her wedding-night pleas: she had tl10ught to remain chaste forever; her tears will never end; she will be unfaithful to her real spouse in

pp. 16-2r.
44. Fortunatus, Poems 7.8, 11. 33-36, ed. Reydellet, 2:98: "0 nomen mihi duke Lupi replicabile semper I quodque mei scriptum pagina cordis habet, 1 quem semel inclusum tabulis
dulcedinis intus non abolenda virum pectoris area tenet?'
4S Fortunatus, Poems 6.2, I. 23, ed. Reydellet, 2:54.
46. Fortunatus, Poems 9.1, I. 33, ed. Leo, p. 202.
47. For this ideal of friendship, see Jaeger, Ennobling Love; and Epp,Amicitia.
48. The Concordance de l'Historia Francorum de Gregoire de Tours, ed. Denise St.-Michel, 2
vols. (Montreal, [1979]), s.v. "dulcedo;' reveals fifteen uses ofdulcedo (and variants) in Greg.
Tur., Histories. To this may be added, culled from the on-line Patrologia Latina data base: two
instances in his GM, four in GC, four in VM, twelve in the VP, yielding a total of thirty-seven
instances in those of his writings that have been digitized.

no} Emotional Communities in the Early Middle Ages

49. Greg. Tur., Histories 3.6, pp. ro1-2: "Non me paeneteat, carissimi, vos dulciter enutrisse; indignate, quaeso, injuriam meam et patris matrisque mortem sagaci studio vinde-

cate?'

so. Ibid., 4.3, pp. 136-37: "Tractavi mercidem illam inplere, quam me tua dulcih1do expetiit. Et requirens vinun divitem atque sapientem, quem tuae sorori deberem adjungere,
nihil melius quam me ipsum inveni?' On this episode, see Danuta Shanzer, "History, Romance, Love, and Sex in Gregory of Tours' Decem libri historiarum," in The World ofGregory
ofTours, ed. Kathleen Mitchell and Ian Wood (Leiden, 2002), p. 412.
sr. Greg. Tur., Histories 9.19, p. 433: "Magnas mihi debes referre grates, o dulcissime frater,
eo quod interfecerim parentes tuos, de quibus accepta compositione aurum argentumque superabundat in domum tuam?'

The Poet and the Bishop { m

heaven and thus lose eternal life. At last Injuriosus turns to her and says: "By
your very sweet arguments [dulcissimis eloquiis] eternal life illuminates me
like a great radiance. Therefore, if you wish to abstain from carnal intercourse, I shall become a partner in your plan."52
In Gregory's writings mothers often had the word dulcis on their lips as
they spoke tenderly to their children. Gregory's own mother is depicted
doing this. When Gregory was young, he contracted an illness and went to
the tomb of St. Illidius at Clermont to be cured. But his fever, which abated
at the tomb, mounted when he was home again, and his mother said, as
Gregory reports, "I will consider this a day of mourning, my sweet son [dulcis nate], since such a fever lays you low?'53 In the event, to be sure, Gregory
recovered. Similarly, the mother of an infant, despairing of his life, and fearing for his unbaptised state, brought the child to the same saint's tomb. He
called out to his mother: "Come here?' And she, startled both by the sign of
life and by the infant's use of words, replied, "What do you want, my most
sweet son [dulcissime nate] ?"54 Saint Patroclus's mother addressed him in
the same way when he returned home upon the death of his father: "Behold, your father, my very sweet son [o dulcissime nate], has died; I live without consolation?'55 This is clearly the way mothers were expected to address
their sons. 56 But dulcis was not exclusive to that relationship. Gregory's
great-grandmother told her husband not to accept the bishopric of Geneva:
"My very sweet husband [dulcissime conjux], I ask you to desist from that
cause and not seek the episcopacy of the city because I carry in my womb a
bishop conceived by you?' 57 And, as in the case of Fortunatus's friendship
network, so too in Gregory's: the priest Aridius called Gregory his "very
sweet [dulcissime] brother" even though they were not blood relations. 58
;!

I,

52. Ibid., 1.47, p 31: "'Dulcissimis: inquid, 'eloquiis tuis aeterna mihi vita tamquam magnum jubar inluxit, et ideo, si vis a carnali abstinere concupiscentiam, particeps tuae mentis efficiar?"
53. Greg. Tur., VP 2.2, p. 220: "Maestum hodie, dulcis nate, sum habitura diem, cum te talis
attenet febris?'
54. Ibid., 2.4, p. 221: "'Accede hue? ... 'Quid vis: inquit, 'dulcissime nate?"'

ss. Ibid., 9.1, p. 253: "Ecce genitor tuus, o dulcissime nate, obiit; ego vero absque solatia
degeo?'
!

56. On terms of endearment and words of affection expressed by parents toward their children during the Merovingian period, see Real, Vies de saints) pp. 430-54.

Let us note tl1e parallels between Gregory and Fortunatus's easy use of

dulcisjdulcedo as terms of affection and the practices of some mourners at

Trier (in chapter 2 ). Gregory was more restrained than his friend, reminding
us of the reticence of families at Trier, who often used no emotion word
whatever on a tombstone. But those who were more effusive were also very
likely to use dulcissimus to express their affection, often, though not exclusively, when they commemorated a child. Gregory, too, makes clear the
connection between that word and parental feeling. We may thus raise here
the possibility that Gregory and Fortunatus were part of-or, in any event,
comfortable with-the emotional community that can be only barely
glimpsed at Trier through its inscriptions. Gregory and Fortunatus's close
relations with the nearby Metz/Reims court gives some ballast to the argument.59

'I''
I

BEYOND SWEETNESS

Fortunatus's and Gregory's emphasis on sweetness alerts us to a key element

in the complex of feelings that they privileged togetl1er: an intense sentimentality regarding the love t..'-lat family members-parents and children,
brothers and sisters, husbands and wives-felt for one another. Both men
imagined these bonds to exist, and this suggests that they did exist or, at any
rate, were normative and expected in the social circles with which poet and
bishop were familiar. They also imagined close ties between friends. These
ties were precious but fragile, needing constantly to be recalled and massaged. "Love"-already long hallowed in the pantheon of emotionshelped make that possible. This is not the place to explore the role oflove in
ancient notions of friendship. 60 But it is important to lmow that when, for
example, Fortunatus spoke of being a "lover" (amans) of Bodegisl, he was

I:

59. The inscriptions for Metz itself are too few and too mutilated to be useful. SeeRICG I,

nos. 242-57. However, no. 242 is suggestive, mentioning "irmocens Aspasius dulcissimmus?'
6o. Pierre Macherey argues that the ancient world usually associated love and friendship,
but Plato dissociated the two, a dissociation which, according to Macherey, was then made
normative by Christianity; Macherey, "Le 'Lysis' de Platon: dilemme de l'amitie et de
!'amour:' in IJAmitii. Dans son harmonic) dans ses dissonances) ed. Sophie Jankelevitch and
Bertrand Ogilvie (Paris, 1995), pp. 58-75 By contrast, David Konstan sees love-variously defined-as an element in friendships throughout antiquity and into the Patristic period; Kon-

57 Greg. Tur., VP, 8.1, p. 241: "Desine, quaeso, dulcissime conjux, ab hac causa, et ne quaesieris episcopatum urbis, quia ego ex concepto a te sumpto episcopum gero in utero?'
ss. Ibid., 17 praef., p. 278.

stan, Friendship in the Classical World (Cambridge, 1997). Peter Dinzelbacher rightly argues
that love in the Early Middle Ages was not the same as that of tl1e twelfth century, but because he seeks a love that is like "our own"- companionate, focused on one other personhe overlooks the importance of affection in the earlier period, postulating that the care of in-

n2 } Emotional Communities in the Early Middle Ages

The Poet and the Bishop { II3

,I

:i

drawing upon a well-worn rhetorical and emotional tradition. As C.

Stephen Jaeger has shown, this sort of love language-and the feeling behind it-was understood to ennoble both the lover and the beloved.6l
Passionate family feeling accompanied by grief was the main theme of
"The Destruction ofThuringia;' a poem that Fortunatus wrote on behalf of
Radegund. It was probably meant to form part of her petition to the Byzantine emperor Justin II to grant fragments of the Holy Cross to her convent
at Poitiers. 62 All the members of Radegund's family had been killed, dispersed, or talcen into custody by the Frankish conquest of Thuringia; she
herself as well as her brother had been prizes of war. Married to King
Clothar I, she left him when the king "afterward unjustly had her brother
killed by wicked men;' as Gregory tells the story. 63 She "turned to God" and
was consecrated to the religious life by Bishop Medard of Soissons.
Written in tl1e form of a plea to her cousin Amalfrid, who had escaped
the Thuringian war and found refuge in Byzantium, tl1e poem casts Radegund as a tragic heroine modeled on the fictional Heroides on whose behalf
Ovid wrote reproachful letters to absent loved ones. 64 Here the tragedy of
Thuringia is explicitly linked to that ofTroy.65 The poem is full of Radegund's tears: "I alone survive to weep for all the rest. 1Nor am I compelled
to mourn only my dead relatives. I I weep for those too whom kind life
spares."66 She recalls the artless love that once bound her and Amalfrid. "Remember, Amalfrid, how in those early years of yours I when I was your
Radegund? I How much you as a sweet child once loved [dilexeris J me!
I ... What my dead father could have been, or my mother, or sister or

fants during rl1is early period was lacking in affectivity ("di carenze affettive"), itself the result
of impoverishment and the harshness of daily life; Dinzelbacher, "La donna;' p. 234.
6r. Jaeger, Ennobling Love; for the poem to Bodegisl, see note 91 below.
62. Baudonivia, Vita Sanctae Radegundis r6, p. 388.
63. Greg. Tur., Histories 3.7, p. ros: "cuius fratrem postea injuste per homines iniquos oc-

cidit?' But as Fornmatus tells it, at rl1e same time that Clothar ordered the brother to be
killed, Radegund was "directed" (directa) by him to ask Bishop Medard of Soissons "to consecrate her to the Lord?' It was his proceres (leading men) who tried to hold her back. See Fortunatus, Vita Sanctae Radegundis 12, ed. Bmno Kmsch, MGH SRM 2, p. 368.
64. Fornmatus, Poems app. r, ed. Leo, pp. 271-75 (hereafter "Destruction ofThuringia").
For the literary models, see Walther Bulst, "Radegundis an Amalafred;' in Bibliotheca Docet.

Festgabe for Car! Wehmer (Amsterdam, 1963), pp. 369-80.

65. Fortunatus, "Destruction ofThuringia;' I. 19, p. 27r.
66. Ibid., 11. 36-38, p. 272: "ut flerem cunctis una superstes ago. 1 Nee solum extinctos
cogor lugere propinquos: I hos quoque, quos retinet vita benigna, fleo?'
II4 }

Emotional Communities in the Early Middle Ages

brother, you alone were to me.'' 67 Turning then to mourn her brother and
accuse herself, the Radegund of the poem presents herself as another
Canace, guilty of an unspeakable crime, unable to carry out even the rites of
mourning: "The youth, with a beard still of tender down, is overcome. I I,
his sister, was not there and did not see the awful funeral. I Not only did I
lose him, but I did not close his pious eyes I nor, lying over him, say the last
words. 1I did not make his cold flesh warm by my hot tears I nor take away
kisses from his dying flesh. I Nor did I tearfully cling to his neck in a heart68
rending embrace I or, sobbing, caress his body on my unhappy bosom.''
Love for Amalfrid is thus the love of family; he takes the place of father,
mother, sister, and brother. But let us move for a moment from the highflown rhetoric of Radegund's lament to the writings of others whose emotional worlds intersected with that of Gregory and Fortunatus. "The Destruction of Thuringia" may be compared to Queen Bnmhild's letter to
Emperor Maurice, written a few years later. There she speaks of her little
grandson Athanagild, who was at Constantinople. He is, she says, all she
has now that her daughter Ingund has died, victim of the civil wars in
Spain. "I do not lose a daughter entirely;' writes Brunhild, "if my exalted
progeny [namely Athanagild] is preserved.'' She calls on him as her "very
dear grandson" (nepus carissime). She can see in his eyes her own "sweet
69
daughter" (dulcis filia) -though in fact she has never seen the child at all.
67. Ibid., 11. 47-52, p. 272: "vel memor esto, tuis primaevis qualis ab annis, I Hamalafrede,
tibi tunc Radegundis eram, quantum me quondam dulcis dilexeris infans I et de fratre patris
nate, benigne parens. 1 Quod pater extinctus poterat, quod mater haberi, quod soror aut

frater tu mihi solus eras?'

68. Ibid., 11. 133-40, p. 274: "percutimr juvenis tenera lanugine barbae, I absens nee vidi funera dira soror. 1 Non solum amisi, sed nee pia lumina clausi I nee superincumbens ultima
verba dedi, 1frigida non calido tepefeci viscera fletu, I oscula nee caro de moriente mli, I amplexu in misero neque collo flebilis haesi I aut fovi infausto corpus anhela sinu?' As Bulst
points out ("Radegundis an A.malafred;' p. 377), rl1e passage has striking parallels to Ovid,
Heroides u, I. us, trans. Grant Showerman, rev. G. P. Goold, Loeb Classical Library (Cambridge, Mass., 1986), p. 140, which is the lan1ent of Canace to her brorl1er, whose;child she
has borne, that she could not carry out the proper rites on behalf of her child, 'who was
thrown to wild beasts by her father.
69. Epistolae Austrasicae, 27, ed. Wilhelm Gundlach, MGH Epistolae 3: Epistolae
merowingici et karolini aevii (1892; repr. Munich, 1994), p. 139: ''Accessit mihi, nepus carissime, votiva magne felicitatis occasio, per quam, cuius aspectum frequenter desidero vel pro
parte relevor, cum directis epistulis amabilibus illis oculis repraesentor, in quo mihi, quam
peccata subduxerunt, dulcis filia revocamr; nee perdo natam ex integro, si, praestante
Domino, mihi proles edita conservatur?'

The Poet and the Bishop { ns

The mother-child bond is paramount as well in Baudonivia's Life of Radegund. Radegund had no biological children, but she told the nuns at Holy
Cross: "I have chosen you to be my daughters. You are my light, my life, my
respite, and my entire happiness rfelicitas] ?'70
We have already seen that Gregory's writings assume that families were
bound by strong and loving emotions. His own uncle Gallus, he tells us,
used to visit him as a child when he was gravely ill, showing him a "unique
affection" (dilectione unica). This was the context for his mother's loving and
anxious words: "I will consider this a day of mourning?' Gregory responded
tenderly in turn, recognizing her feelings: "Don't, I truly beg of you, be sad
[contristeris], but tal<e me back to the tomb of blessed bishop Illidius. For I
believe, and it is my faith, that his power will bring happiness [laetitiam] to
you and health to me?'71
When Fortunatus wrote to Gregory about walking a path that St. Martin
trod, he dwelt long on a chance meeting on the road. He came across a father and mother who, he said, "mourn [lugent] their daughter with weeping [fletibus ], filling the air with their cries and covering their cheeks with
tears [lacrimando ]?' Through their sobs and sighs they barely managed to
explain to Fortunatus that their daughter had been sold into slavery. "Investigate, follow up;' Fortunatus wrote to Gregory, "and if it be otherwise than
it should be, sweet one and father, deliver her and join her to your flock. Return her also to her father?' 72 Like Gregory the Great's vir Dei) Fortunatus
was clearly moved by tears and extremely concerned about the salvation of
souls. But Fortunatus's motive was not quite the same as Gregory's "condescension of emotion"; he was most concerned about the family separation.
Baudonivia voiced the same concern about the metaphorical family of
nuns at the convent of the Holy Cross when Radegund died. The nuns
stood around her body, "weeping and wailing [flentes et heiulantes], beating
their chests with hard fists and stones?'73 At her funeral the congregation
70. Baudonivia, Vita Rndegundis 8, p. 383: "Vos elegi fllias, vos, mea lumina, vos, mea vita,
vos, mea requies totaque felicitas?'
71. Greg. Tur., VP 1.2, p. 220: "'Nihil; inquid, 'prorsus, obsecro, contristeris, sed ad sepul-

chrum [m] me remitte beati Illidii pontificis. Credo enim, et fides mea est, quod virh!s eius
et tibi laetitiam et mihi tribuat sospitatem?"
72. Forhlnahls, Poems 5.14, 11. 7-8, 21-22, ed. Reydellet, 2:39: "fletibus hue lugent genitor
genetrixque puellam I voce inplendo auras et lacrimando genas .... Discute, distringe ac, si
sit secus, eripe dulcis et pater adde gregi: hanc quoque redde patri?'
73 Baudonivia, Vita Rndegundis 21, p. 392: "luctuosa circa eius thorum flentes et heiulantes, pectora duds pugnis et lapidibus ferientes?'

n6 } Emotional Communities in the Early Middle Ages

was so affected that their "mourning (planctus) took over the very
psalmody?' Baudonivia explained: "They rendered tears (lacrimas) for the
psalms, a groan (mugitum) for the canticle, and a sigh (gemitum) for the alleluia?'74 Similarly, one of Fortunatus's patrons, Dynamius, wrote a Life of
St. Maximius in which the parents of a boy killed by the bite of a rabid dog
"beat their breasts with their fists" and watered the body with their tears.75
Gregory of Tours was equally willing to talk about the gestures of family
feeling. Consider the way in which he depicted the anguish of Queen Fredegund confronted with the illness of her sons: striking her breast with her
fists, clearly a topos of grief, as we have seen, Fredegund repented her sinfulness.76 Gregory's dislike ofFredegund is well known, but when he came
to describing her feelings as a mother, he imagined them to be fiercely loving. We need not assume that Gregory was reporting facts: he was reporting
what he considered appropriate for mothers- even wicked mothers- to
feel.
Gregory also tells us-again, coloring his account with his own emotional expectations-about the public mourning that took place at Paris
when Fredegund's son died: "Great indeed was the lamentation rplanctus]
of all the people; for the men were mourning [lugentes] and the women
were dressed in the mourning apparel that was normally worn for following
husbands to the grave?' 77 This was the counterpart to Fortunatus's evocation of public joy in his poems. We began this chapter with his celebration
of Gregory's consecration: ''Applaud, you happy rfelices] people .... For
here comes the hope [spes] of the flock, the father rpater] of the people?'
Gregory's model for the funeral cortege at Paris was not, however, that of
mourning blood relations; it was of marital feeling. The women following
Fredegund wore widows' weeds. For both Gregory and Fortunatus, the
74. Ibid., 24, p. 393: "Dum sub muro cum psallentio sanchlm eius corpus portarehlr, quia
instih!erat, ut nulla vivens foras monasterio januam egrederehlr, tota congregatio supra

murum lamentans, ita ut planch!s eorum superaret ipsum psallentium, pro psalmo lacrimas,
pro cantico mugihlm et gemihlm pro alleluia reddebant?'
75. Dynamius, Vita SanetiMaximii ro, PL So, col. 38: ''Adsunt parentes, pugnis sua verberant pectora, ora lacrymis usque adeo rigant super filio?'
76. Greg. Tur., Histories 5.34, p. 240; the image recalls Vergil,Aeneas 4, 1. 673, where Dido's
sister beats her breast when she understands the real reason for the pyres, altars, and fires at
Carthage.
77 Greg. Tur., Histories 5.34, p. 241: "Magnus quoque hie planchls omni populo fuit; nam
viri lugentes mulieresque lucubribus vestimentis induit, ut solet in conjugum exsequiis fieri,
ita hoc funus sunt prosecuti?'

The Poet and the Bishop { II7

love and affection between spouses was no less great than that between parents and children. This expectation was very clear, for example, in Fornmatus's poem praising virginity, written on the occasion of Agnes's consecration as abbess of Holy Cross. The poem speaks of motherly and wifely love
in precisely parallel terms. Both are intense, passionate, and- because of
human mortality-bound to be disappointed. First Fortunatus invokes the
feelings of the mother of a stillborn child: she is sad (tristis); she bewails
(dolens) her double loss: her motherhood and her maidenhood. Unlike
most mothers, whose own tears are comforted by the crying of the newborn, the mother of a stillborn can find no solace at al1.78 And what if her
child lives, but not for long? Then the distraught mother, hair disheveled
(jlagellatis . .. capillis) "presses her dry breasts against the lips of her dead
[child]. 1 Pouring out tears, she passionately revives her laments, 1 and she
washes the cold body with a warm fountain [of tears ]?'79 Like Radegund's
nuns, like Fredegund, the bereaved mother clutches at her face, pulls her
hair, beats her breast.
Tellingly, in the same poem by Fortunatus, this is not much differ:ent
from the grieving gestures of the wife when her husband dies, though here
sexual love adds additionql pathos, as the new widow "holds the cold members for which she once glowed;'' She laments (miserando) before his tomb;
she presses his bones; she mourns him (luget) with wet weeping (jletibus in-

riguis).BO

I
1

'I

With Fortunatus's easy blurring of the lines between this world and the
next, consecrated virginity itself is envisioned as a passionate-and (happily) uniquely eternal-marriage. Christ the spouse spealcs in this same
poem on virginity, describing how Agnes waited for him: "She lay as
though in vigil, in case I came from somewhere, 1pressing her cold limbs on
the now tepid marble. 1 She, turned to ice, preserved my fire in her bones. I
While her inward parts are frozen, her breast glows with love [amore ]. 1Despising her body, she would sink down to the bare ground and, as she lay in

7S. Fortunatus, Poems S.3, ll. 342, 346, 34S, ed. Reydellet, 2:144.
I

'Ij

79. Fortunatus, Poems S.3, ll. 359-62, ed. Reydellet, 2:145: "Triste flagellatis genetrix orbata
capillis I defuncti in labiis ubera sicca premit; I infundens lacrimas lamenta resuscitat ardens I
et gelidum corpus fonte tepente lavat."

self-forgetfulness, she remembered me. The humor of her cheeks exhausted

by her continuous tears, I the earth swam with the waters from her [now]
parched eyes. I And because living she was unable to see me by her carnal
eyes, she lovingly [amata] sent up prayers;''Sl
And there are more tears still when, in the middle of the poem, we read
Agnes's purported "letter" to Christ, a sort of spousal counterpart to Radegund's plea to Amalfrid. Responding to the letter, Christ says: "When she
lay on the ground, resting but not overcome by sleep, 1 I often lay down
with her to take care of her. 1 I shared her grief [condolui]; I wiped away her
river of tears [lacrimarum flumina ], 1 giving her kisses [oscula] sweetened by
shining honeycombs;''82 She is then elected into heaven and as queen joins
Christ in the nuptial chamber.
We see the privileging of the same sort of emotional expression at Holy
Cross itsel With less hyperbole than Fortunatus, but much the same approval, Baudonivia describes Radegund's love for Christ. The queen applied
herself to her prayers, despised the throne of the fatherland, conquered the
sweetness (dulcedinem) of marriage, and shut out worldly love (caritatem
mundialem ). If the king were to want her back, as she feared, she would prefer to end her life, because now she was in the embrace (amplexus) of the celestial King. 83 She "handed herself over to her celestial Spouse with such
complete love [toto amore] that ... she felt Christ to be an inhabitant within
her;''84
Similar sentiments, albeit expressed with still greater restraint, appear in
Gregory's writings as well. Recall his depiction of the wedding night oflnjuriosus and his bride. Dulcis is not the only emotion word in the tale. When
the two lie down on the marriage bed together, she is very sad (contristata).
Sighing, weeping copiously, she reveals that she had made marriage to
Sr. Fortunatus, Poems S.3, ll. 2u-2o, ed. Reydellet, 2:13S-3'9: "pervigil incubuit, si forte alicunde venirem, 1marmore iam tepido frigida membra premens. I Haec gelifacta meum servavit in ossibus ignem: 1visceribus rigidis pectus amore calet. 1 Corpore despecto recubabat
in aggere nudo I seque ob!ita jacens me m emor ipsa fuit. I Fletibus adsiduis exhausto humore
genarum I siccatis oculis terra natabat aquis. I Et quia me vivens carnali lumine quondam I
cernere non potuit, misit amata precem?'
S2. Fortunatus, Poems S.3, ll. 253-56, ed. Reydellet, 2:140: "Cum recubaret humo neque
victa sopore quievit, I consulitums ei saepe simul jacui, I condolui pariter, lacrimarum flumina tersi, 1oscula clans rutilis mellificata favis?'

So. Fortunatus, Poems S.3, ll. 373-74, 377-7S, 3S1, ed. Reydellet, 2:145: "De thalamo ad tumulum, modo candida, tarn cito nigra 1ante quibus caluit frigida membra tenet, I ... Saepe
maritalem repetit miserando sepulchrum I contemptaque domo funus amata colit. I ...
Fletibus inriguis, perituro carmine, luget?'

S3. Baudonivia, VitaRadegundis 4, p. 3Sr.

S4. Ibid., 5, p. 3S2: "ita se toto amore caelesti tradidit Sponso, ut Deum mundo cmde conplectens, Christum in se habitatorem esse sentiret?'

uS } Emotional Communities in the Early Middle Ages

The Poet and the Bishop { II9

Christ the centerpiece of her life. 85 Repudiating the vanities of the world
with passion-they "horrify'' (horrent) her; she "spits on" (respuo) the vast
lands her husband holds-she makes the misery of her worldly marriage
bed the inverse of the felicity of the marriage that counts. Marriage is a passionate affair; hers happens to be with Christ. 86
Thus far we have looked only at celestial marriages. Brunhild's, however,
is frankly of this world. Fortunatus considers how Sigibert and Brunhild
must feel about one another before their wedding. The Icing is in love
(amans), seized by fire (igne) for his bride. She desires (cupit) him as well,
though modesty (verecundia) holds her back.87 Cupid hovers over all, letting loose his "love-bearing'' (amoriferas) arrows; he "inflames" (perurit) all
creatures on earth, the commoners quickly, the Icing more slowly. At night,
waiting for his Brunl1ild, Sigibert lies in the embraces (per amplexum) of the
image of his wife-to-be. ss
Did Sigibert really love Brunhild? It is impossible to know. But with
William Reddy we may admit that in any case all emotions statements are
approximations of the truth. Certainly we can be sure that Sigibert liked to
hear that he loved his bride, that he was glad to have those assembled at his
wedding imagine that he did, and that Fortunatus's poem evoked an emotional scenario pleasing to all. His epithalamium tells us about the image of
married love prized at Sigibert's court. 89 That is information enough for the
historian. Indeed, it is more valuable than lmowing whether Sigibert loved
Brunl1ild.

Similarly we can never lmow if friends loved one another passionately.

But we can be sure that they esteemed such bonds. They patronized Formnatus because he expressed and celebrated such feelings in a most pleasing
style. 90 When Fortunatus wrote about Duke Bodegisl, he said, "By your
sweet speech you have satisfied the heart of a lover [amantis]: I For your
words give food to me, your devoted one."91 To dux Lupus he wrote: "What
father and mother, brother, sister, the line of nephews- I what a locality
could do-you fulfill by your dutiful love [amore pio]?'92 What exactly was
fulfilled by this dutiful love? In a letter to Gogo, Fortunatus wrote: "You
root out the groans [gemitus] of the afflicted and plant joys [gaudia] ?'93 In
the context, it was Fortunatus himself who had been "afflicted" and then
made joyful. In a poem to Agnes, love was clearly desexualized through the
evocation of family feeling: "Mother to me in honor, but sweet sister in love
[amore] 1 whom I cherish [colo] with piety, faith, heart, and soul, I with celestial affection [caelesti affectu ], not any sin of the body?'94 That love could
tip into the sexual realm, however, everyone lmew; hence the whispers that
followed Fortunatus andAgnes. 9 5 Hence too the care Bishop Nicetius took
not to allow his nalced body to touch his grandnephew Gregory of Tours
when he took the boy into bed witl1 him to embrace him "with the sweetness of paternal affectio~" (paternae dilectionis dulcedine ). 96
90. On the aestl1etic appeal of this kind of writing, see Michael Roberts, The Jeweled Style:
Poetry and Poetics in Late Antiquity (Itl1aca, N.Y., 1989 ). I am grateful to David Nirenberg for

the reference.
9I. Fortunatus,Poems 7.5, ll. 7-8, ed. Reydellet, 2:9r: "Colloquia dulci satiasti pectus aman85. Greg. Tur., Histories L47, pp. 30-3r.
86. Nevertheless even her worldly marriage is one of great tenderness-at least as Gregory
tells it in Greg. Tur., GC 31, p. 317. Here the emphasis is on the end of the relationship. Even
while lying dead in an open tomb, the wife gently teases her husband about their secret life of
chastity. Not much later, the husband dies as well, and the two tombs, originally placed in

different parts of a church, move togethe~ of their own accord. Thereafter the couple is
known as "the two lovers" (duos amantes).
87. Fortunatus, Poems 6.r, ll. sr, 56-57, ed. Reydellet, 2:45-46: "Sigibertus amans
Brunichilde carpitur igne; 1... Hoc quoque virgo cupit, quamvis verecundia sexus I obstet .. ?'
88. Fortunatus, Poems 6.r, ll. 37-46, ed. Reydellet, 2:45. Marital love was normative for

Fortunatus: see ibid., 7.6,!. 27, p. 93, where the poet speaks of Duke Bodegisl's feelings for his
wife Palatina: "Eligit e multis quan1 cams amaret amantem" (He [Bodegisl] chose from
among many a loving [wife] whom the dear man might love).
89. On the importance of expressions of conjugal love in the sixth centuty (and their decline in the seventh) see Real, Vies de saints, pp. 348-60.
120 } Emotional Communities in the Early Middle Ages

tis: 1nam mihi devoto dant tua verba cibum?'

92. Fortunatus, Poems 7.9, ll. n-12, ed. Reydellet, 2:wr: "Quod pater ac genetrix, frater,
soror, ordo nepotum, 1quod poterat regia, solvis amore pio?'
93. Fortunatus, Poems 7.1,!. 17, ed. Reydellet, 2:86: "Emis adflictis gemitus et gaudia plantas?'
94. Fortunatus, Poems n.6, ll. r-3, ed. Leo, p. 260: "Mater honore mihi, soror autem dulcis
amore, 1 quam pietate fide pectore corde cola, 1 caelesti affectu, non crimine corporis ullo?'
Nevertheless, Franca Ela Consolino shows tl1at Fortunatus borrowed without blushing the
erotic vocabulary of pagan lyrical poetry to speak of the nuns at Holy Cross and his relation-

ship to them; Consolino, ''Amor spiritualis e linguaggio elegiaco nei Carmina di Venanzio
Fortunato;' Annali delta Scuola normale superiore di Pisa, classe di lettere efilosofia 7 (1977): I35I68.
95. It is alluded to precisely by Fortunatus's declaration that his love for Agnes is as if for a
mother or sister. See George, Venantius Fortunatus, p. 173.
96. Greg. Tur., VP 8.2, p. 242. For more on the dangers and diversions of sexuality, see

Shanzer, "Histmy, Romance, Love, and Sex?'

The Poet and the Bishop { r2r

Relationships were understood to be fragile, whether due to sexual danger (as in the case of Agnes and Fortunatus) or distance (as in the case of
most of Fortunatus's other literary recipients). The solution was not to
forgo love; to the contrary, it was to reaffirm it continually. Fortunatus did
not break off with Agnes nor suggest prudence: rather he ended his poem
by vowing to live as he always had -that is, as close to Agnes as before-"as
long as you wish me to be cherished with sweet love [dulci amore] ?'97 To
Gregory he wrote a poem full of feeling: Gregory "is light for my love
[lumen amore meo ]" and holds "the pledge of my friendship [amicitiae
meae]" in his heart. "I pray;' Fortunatus concludes, "that you be mindful I
am yours [me memor esse tuum ]?'98 Yet this entire poem was also sent to a
Bishop Baudoaldus. 99 Keeping old fires burning was extremely important.100 This had nothing to do with spontaneity or sincerity.101
It was thus a rather small step to go from passionate friendships to public forms of love. We have already seen that Gregory's idea of the funeral
cortege for Fredegund's son was modeled on that of grieving widows. On a
happier note, Fortunatus imagined Gogo residing at court with his "school
of acolytes gathered before him, applauding [him] out of love [amore ]?' 102
Many ofFortunatus's poems evoked regional leaders-whether episcopal or
97. Fortunatus, Poems 1t.6, 11. 15-16, ed. Leo, p. 261: "sed tamen est animus simili me vivere
voto, I si vos me dulci vultis amore coli?'
98. Fortunatus, Poems 5.12, ed. Reydellet, 2:38.
99. Fortunatus, Poems 9.8, ed. Leo, p. 215. Nothing certain is known about Baudoaldus: see

Louis Duchesne, Pastes episcopaux de l'ancienne Gaule, vol. 2, IJAquitaine et les Lyonnaises, 2d
I

I,

ed. (Paris, 1910 ), p. 477 n. 3

100. Michael Roberts calls attention to the role ofletters as substitutes for physical contact
in "Venantius Fortunah1s; Elegy on the 'The Death ofGalswintha' (Carm. 6.5);' in Society and

lay-loving and being loved by their people, along the lines of his poem on
Gregory's consecration. In a poem about Lupus, Fortunatus claimed that "if
anyone carried sorrow [maestitiam] in his troubled breast, 1 after he sees you
he persists in better hope?' 103 On behalf ofl<ing Charibert, he called on the
people of Paris to "love [dilige] him who reigns in your high citadel 1 and
cherish the protector who offers aid to you. 1Embrace [amplectere] him now
with eager hands, joyfully cherishing rJavens] him I who is your lord by
right but your father by loving kindness r,pietate ]?'104 Bishops were regularly
invoked as fathers beloved by their children. To Bishop Carentinus of
Cologne Fortunatus wrote, "You comfort the hearts of all with sweet
words. 1 You malce sad hearts happy by your visage. I You are food to the
poor, drink to the thirsty. I Rightly you are father of the people r,pater populi], because you give the treasure of salvation?'105
TURNING LOVE TO HATE

The effusions of love in the work of Fortunatus are difficult to reconcile

with the rapacity, odiousness, and fury that pepper the pages of Gregory's
Histories. But that is because Gregory tended to emphasize the subversion of
loving norms and expectations rather than celebrate tl1em. 106 He concentrated on the moments in which the familial model broke down. Thus we
read in the Histories a whole series of incidents that illustrate hatred rather
tl1an love, starting right with biblical times, when Joseph's visions caused
his brothers to feel envy (invidia) and hatred (odium) against him.l 07 More
recently, Queen Marcatrude, the second wife ofl<ing Gun tram, was jealous
(aemula) of his son by his first wife and poisoned the boy. She deserved to
lose her own child and incur tl1e hatred (odium) of the king. 108 I<ing Alboin

Culture in Late Antique Gaul, ed. Mathisen and Shanzer, p. 308. See Fortunatus, Poems 6.5, I.

103. Fortunatus, Poems 7.7, 11. 9-10, ed. Reydellet, 2:94: "Maestitiam si quis confuso in pec-

227, ed. Reydellet, 2:69: "Saepe tamen missis dulci sibi dulcis adhaesit'' (Often Radegund
sweedy clung to her [Galswintha's] sweet self in letters). On the association of friendship

tore gessit, I postquam te vidit spe meliore manet?'

104. Fortunatus, Poems 6.2, 11. 9-12, ed. Reydellet, 2:53: "Dilige regnantem celsa, Parisius,
arce I et cole tutorem qui tibi praebet opem. I Hunc modo laeta favens avidis amplectere

with warmth, see Epp, Amicitia, pp. 60-61, and on the importance of letter writing to stoke
the fires, pp. 62-64. See also Ian Wood, "Letters and Letter-Collections from Antiquity to the
Early Middle Ages: The Prose Works of Avirus ofVienne;' in The Culture ofChristendom: Es-

says in Medieval History in Commemoration of Denis L. T. Bethell, ed. Marc Anthony Meyer

palmis I qui iure est dominus, sed pietate pater?'

105. Fortunatus,'Poems 3.14, 11. 17-20, ed. Reydellet, 1:113: "Pectora cunctorum reficis dulcedine verbi, I laetificas vultu tristia corda tuo. I Pauperibus cibus es, sed et esurientibus esca,

(London, 1993), pp. 29-43.

101. On this point, consider the observation in Reddy, Navigation of Feeling, p. 109, that
sincerity is a "specialized skill" cultivated among certain groups only under particular histor-

I rite pater populi dando salutis opem?'

ical conditions.
102. Fortunatus, Poems 7.4, I. 26, ed. Reydellet, 2:90: "cui scola congrediens plaudit amore

Gregory the reality, based on precisely the same criteria.

106. This is rather close to what Godman, Poets and Emperors, p. 29, argues in his analysis of
Fortunatus's poem praising Chilperic, where he suggests that Fortunatus gives the ideal,
107. Greg. Tur., Histories 1.9, p. 10.
108. Ibid., 4.25, p. 156.

sequax?'
122 } Emotional Communities in the Early Middle Ages

The Poet and the Bishop { 123

of the Lombards married a woman "whose father he had killed a little while
before. Thus the woman always hated her husband [in odio habensJ and was
waiting for the moment when she could avenge the wrong done to her father.''109 Even public love could turn to hate: thus Bishop Quintianus of
Rodez was expelled from his city "out of hatred [odium]" because the people
feared he favored a Frankish takeover. no
Odium is far from exhausting Gregory's thesaurus of unloving emotion
words. Consider an episode involving King Sigismund of Burgundy. His
second wife was "strongly against" (valide contra) Sigeric, the son of his first
wife. When she put on the very clothes of Sigeric's mother, the boy was
"moved by gall" (commotus folie) and told her she was "not worthy'' (non
digna) to wear them. Then the woman, "raging with fury'' (furore succensa)
went to Sigismund to accuse Sigeric of treason. She incited the Icing by her
words (instigatverbis) to lcill his son. The family drama here was written up
as a crescendo-decrescendo of resentment, beginning with the relatively
pale contra, coming to a climax with juror, and dying out with instigo. In the
very next sentence the emotional tone was entirely different as Sigismund
repented (paenetens) and, falling over the dead body, began to weep (jlere)
bitterly. m
The very core of Gregory's emotional stance in the Histories, the anguish
(do/or animo) that he records feeling about the civil wars of his day, is above
all the pain of seeing brother fighting brother.l 12 The first mention of civil
war comes in the third book ~f the Histories, when Childebert and Theudebert, sons of Clovis, unite against their brother Clothar. As soon as Queen
Clotild heard about it, Gregory tells us, "she went to the tomb of the
blessed Martin ... praying that civil war not arise between her sons.''ll3
Only once in the ten times that Gregory uses the term "civil war" does he
not tie it to fraternal discord: in the instance of Sichar and Chramnesind, the
both loving and feuding citizens ofTours whom we met above,ll4 But here

too Gregory assimilated the events to a family drama. Initially unable to get
the two sides to agree on terms (this was before the two men became good
friends), Gregory preached: "We have lost sons of the church [aeclesiae filios] . ... Be peaceful sons rftlii pacifici].''llS We have seen how he conceived
of their subsequent "fraternal" relationship and its breakup.
Both Gregory and Fortunatus were aware that love and hatred could be
manipulated. Gregory's irony was based on just this fact. When he quoted
King Clovis as complaining, "Woe is me who remain like a pilgrim among
foreigners and have no relatives to help me if adversity comes:' he thought
the sentiments were pure pretense: "But he said this not sorrowing [condolens] about the death [of his relatives] but with deceit, [to see] if he could
find anyone left to lcill.''ll 6 Less cynically but no less surely, Fortunatus knew
that he was creating a dreamworld, an idyll, which his patrons willingly entered with a bit of good hum or on all sides. But the norms were there, ready
to be felt, or they could not have been exaggerated and celebrated by Fortunatus, ironized and unmasked by Gregory.
EMOTIONAL REFUGES

Thus Fortunatus and Gregory belonged to the same emotional community-or, rather, the same Christian, Gallic "subordinate" community in the
sense discussed in this book's introduction. They exploited its possibilities
in different ways. Because of his episcopal duties, his own self-interest, and
perhaps, indeed, his character, Gregory focused on love gone sour. It is not
by accident that the original sin that he emphasized was Cain's envy (invidia), which led to fratricide. "Then:' Gregory said, "the whole human race
fell to ruin in execrable crimes.''ll 7 Fortunatus played the same strings more
sweetly. His civil wars were due to too much love, mismanaged love. Thus
Chilperic's warmongering was delicately blamed on his father's favoritism:
"On you, sweet head, hung every solicitude of your father; I among so
many brothers, you were in this way his one love [amor unus].''ll 8 It was fate

i i

rog. Ibid., 4.41, p. 174: "[Alboenus] duxit conjugem, cuius patrem ante paucum tempus
interfecerat. Qua de causa mulier in odio semper vinun habens, locum opperiebat, in quo
possit injurias patris ulcisci?'
no. Ibid., 2.36, p. 84.
III.

Ibid., 35, pp. IOO-IOI.

II2. Ibid., 450, p. !87.

rrs. Ibid., 7.47, p. 367.

n6. Ibid., 2.42, p. 93: "'Vae mihi, qui tamquam peregrinus inter extraneus remansi et non
habeo de parentibus, qui mihi si venerit adversitas, possit aliquid adiuvare? Sed hoc non de
morte horum condolens, sed dolo dicebat, si forte potuisset adhuc aliquem repperire, ut interficeret?'

n3. Ibid., 3.28, p. 124: "beati Martini sepulchrum adiit, ibique in oratione prosternitur et
tota nocte vigilat, orans, ne inter filios suos bellum civile consurgeret?'
II4. Ibid., 747, p. 366. See note 51 above.

rr7. Ibid., 1.3, p. 6: "Exhinc nmctum genus in facinus exsecrabile ruit?'

rr8. Fortunatus, Poems g.r, Il. 33-34, ed. Leo, p. 202: "in te, dulce caput, patris omnis cura
perpendit; /inter tot fratres sic amor unus eras?'

124 } Emotional Communities in the Early Middle Ages

The Poet and the Bishop { 125

that was envious (sors invida), "shattering the spirits of the people and the
treaties of the brothers?' 119 It is perfectly possible to talk about Merovingian
politics as a matter of interest and power rather than family.uo That no one
at the time did so is evidence of the dominance of the particular emotional
assumptions that they lived by.
Fortunatus's poems seem designed to present in extreme form the expressive possibilities of his emotional community. If we consider Dynamius's Life ofMaximius, for example, we see hugs and kisses, fear, love,
tears, sorrow, and joy, but not so great a range of vocabulary or richness of
imagery as in, for example, Fortunatus's versified Life of St. Martin.l2I Fortunatus too could write in a more restrained manner, as he did his in his
own Lift of Radegund, written before Baudonivia's version. Here there are
kisses and tears, but no hugs; tl1ere are words for love, sorrow, happiness,
fear, and anger (on tl1e part of the king), but not for anxiety, laughter, sighs,
blushing, furor, or shame, as we find in his larger corpus.I22 Recall Ekman's
basic emotions, discussed in chapter 1; we are not far from his short list in
Fortunatus's Life ofRadegund.
Rather than postulate, witl1 Reddy, emotional regimes separate from
emotional refuges, we may thus imagine that one emotional community is
capable of creating refuges within itself-at its extremes. On one end were
Fortunatus's poems, which allowed men and women to sink momentarily
and witl1 pleasure into a welter of "classicized" feelings, passionately
evoked, brilliantly expressed. On the other were the Histories of the cynical
bishop of Tours, reminding all how emotions could be-and had beendissembled and managed for effect, but also deeply felt. We can easily see
how Fortunatus could serve as a "refuge"- in Reddys sense-for Gregory.
In Fortunatus's emotion-laden account of Avitus of Clermont's "conversion" of the Jews, written, as we saw above, at Gregory's request, the Jews
were stinking (iudaeus odor amarus) and pricked by fury (stimulante fUrore).
II9. Fortunatus, Poems 9.1, I. 41, 43, ed. Leo, p. 202: "concutiens animos populomm et
foedera fratrum?'

120. This is precisely the argument in Stephen D. White, "Clothild's Revenge: Politics,
Kinship, and Ideology in the Merovingian Blood Feud;' in Portraits ofMedieval and Renais-

sance Living: Essays in Memory ofDavid Herlihy, ed. Samuel K. Colm Jr. and Steven A. Epstein
(Ann Arbor, 1996), pp. ro7-30.
r2r. Venantius Fortunatus, Vita Sancti Martini, in Venance Fortunat, Oeuvres, vol. 4, Vie de

The bishop, out of "love of God" (in amore Dei) admonished them to convert, speaking gently (blande), overcome by pity (miserando). In the end, he
gave them the choice of conversion or expulsion, and the Jewish odor was
washed away in the waters of baptism. 123 Gregory wrote about the same
event in the Histories, but he reserved emotions for the end, where tl1e
bishop "cried for joy' and tl1e people rejoicedJ24 It is thus easy to understand that Fortunatus's expressive powers added to the pleasures of the
bishop.
There is evidence that Gregory served as a refuge for his friend in turn,
though a refuge perhaps more practical than emotional. When Fortunatus
was sick with fever, he asked "Doctor Gregory'' to bring him aid. 125 Mter
Agnes died and a rebellion broke out at Holy Cross under the new abbess,
the anguished poet wrote to Gregory to intervene, invoking their shared
love ofRadegund, "your daughter and now your mother" (filiae vel iam matris vestrae ), and looking to tl1e bishop to act like another Martin. 126 We have
already seen how Fortunatus turned to Gregory when he met parents
mourning over their enslaved daughter.
Gregory, Fortunatus, Baudonivia, and others of their cohort were far
more at ease with emotions-all sorts of emotions-than was Gregory the
Great. Although they all belonged to a common Christian culture-anticipating the joys of heaven, demoting the pleasures of the world- nevertheless the differences in their emotional assumptions and styles, and thus tl1eir
religious expression as well, are striking. To be sure, all saw the family as the
locus of powerful emotions, but Gregory the Great wanted those feelings to
be countered and reversed. The pope had one emotional template- he
prized the emotional community of the City of God alone-and wanted all
to be assimilated into it. Fortunatus and Gregory of Tours had a broader
emotional palette.
One reason for this may have been their easygoing assumption about the
closeness of the earthly and heavenly kingdoms. 127 The two friends saw

123. Fortunatus, Poems s.sb, 11. 19, 23, 34, 73, 85, !04, ed. Reydellet, 2:21-24.
124. Greg. Tur., Histories s.n, p. 206.
125. Fortunatus, Poems 8.n, I. r, ed. Reydellet, 2:153.
126. Fortunatus, Poems 8.12 and 8.r2a, ed. Reydellet, 2:154-55
127. Giselle de Nie argues forcefully for the "continuum between physical and spirimal re-

saint Martin, ed. and trans. Solange Quesnel (Paris, 1996). It is, to be sure, a vety substantial
work, and thus perhaps unfairly compared to Dynamius's short Vita.
122. Fortunatus, Vita Sanctae Radegundis, pp. 364-77.

ality'' in the writings ofGregory; de Nie, Views from a Many-Windmved Tower: Studies ofImagination in the Works ofGregory ofTours (Amsterdam, 1987), p. rs8.

r26 } Emotional Communities in the Early Middle Ages

The Poet and the Bishop { 127

worldly emotions slide easily into precisely similar feelings about God. Fortunatus reveled in the passions of an Agnes for Christ, and of Christ for
Agnes. His lovers burned with ardor, whether they were marrying at the
court of Metz or awaiting one another after death at the convent of the
Holy Cross. While Gregory the Great spoke of the plague carrying off little
children as a temptation for overmuch love, Gregory ofTours lamented in a
famous passage about an epidemic of dysentery: ''And indeed, when this
disease first began in the month of August, it snatched our young ones and
sent them to their bed. We lost our sweet and dear little children, whom we
caressed in our laps and carried in our arms and fed with our own
hands .... But, wiping away our tears, we say with blessed Job, 'The Lord
gave; the Lord hath taken away"' (Job r:zr).l 28 He did not upbraid himself
and his contemporaries for weeping.
The emotional community of Fortunatus and Gregory did not worry
about "annoying" thoughts. That idea came from the ascetic tradition of the
Desert Fathers, and neither Fortunatus nor Gregory were ascetics,l29 But
Baudonivia, whose convent of the Holy Cross followed the strict rule of
Caesarius of Aries, was potentially heir to that tradition.l30 Yet she showed
no signs of its 'influence in her writing. While in Gregory the Great's world
feelings were acceptable only when they were put to proper use-to achieve
salvation for oneself or another-in Baudonivia's world all sorts of emotions that were "useless" for the pope were recognized and, if not celebrated, nevertl1eless unabashedly memorialized. Yet for all their differences
one could "move" easily between the emotional communities of the aristo-'
crats of Austrasia and papal Romans: Dynamius of Marseille, for example,
patron of Fortunatus and writer of at least one saint's Life, also corre..1~8. Greg. Tur., Histories 5.34-, p. 239: "Et quidem primum haec infirmetas a mense Augusto
mltlata, parvulus aduliscentes arripuit lectoque subegit. Perdedemus du.lcis et caros nobis infantulos, quos aut gremiis fovimus aut ulnis baiolavimus aut propria manu, ministratis cibis
ipsos studio sagatiore nutrivimus. Sed, abstersis lacrimis, cum beato Job dicimus: 'Dominu~
dedit, Dominus abstulit.'"
. 129. Though, on occasion Greg01y adopted some of the rhetorical strategies of the ascetic~; see Conrad Leyser, '"Divine Power Flowed from this Book': Ascetic Language and

Episcopal Authority in Gregory ofTours' Lift of the Fathers," in The World ofGregory ofTours,
ed. Kathleen Mitchell and Ian Wood (Leiden, 2002 ), pp. 283-94.
130. For Caesarius's asceticism see, most conveniently, William Klingshirn, Caesarius of
Aries: The Making of a Christian Community in Late Antique Gaul (Cambridge, 1994); and
Leyser,Authority and Asceticism, chap. 4.

128 } Emotional Communities in the Early Middle Ages

sponded with Pope Gregory the Great.l 31 The same was true of Queen
Brunhild and her grandsons.l32
The emotional community of men like Fortunatus and Gregory ofTours
may be related to the royal family structure and its fragility in the second
half of the sixth century. Brothers and half-brothers shared a kingdom
whose theoretical unity is suggested by Baudonivia's frequent use of the
word patria, fatherland. However fragmented it may have been in reality, it
was understood to be a whole. 133 Its rulers, governors, and rectors needed
the tools and metaphors of family bonding to keep this myth in place. Sigibert and Brunhild, with their imperial pretensions and their monogamous
union, required this emotional reinforcement the most keenly. At tl1e same
time, they would not have felt the need had not the emotional assumptions
privileging family feeling already been in place. Families are social constructions, and the Merovingian family was more manufacn1red than most, with
its multiple royal partners and children. 134 Merovingians were quite adept
at recognizing family relations when it suited them and forgetting them
when they did not.l 35 But they could not have wanted to invoke those relations at all, nor would they have been effective in doing so, if family feeling
were not already a normative sentiment.
Thus the emotional community represented by Fortunatus and his patrons reinforced the goals of the ruling elite while itself helping to determine those goals. But in 613 the old regime came to an end when Austrasia
was talcen over by tl1e Neustrian king Clothar II, son of Fredegund. The
emotional community that next came to the fore was strikingly new.

13r. Gregory I, Registrum 3.33, CCSL 140, p. 179.

132. For Brunhild, see, e.g., ibid., 8.4, CCSLr4oA, pp. 518-21, referring (on p. 519) to letters
that he had received from the queen in turn; for Theudebert II and Theuderic II, see, e.g.,
ibid., 6.5I, CCSL I40, pp. 423-24.
I33 Baudonivia, Vita Radegundis 4 and ro, p. 381: "despexit sedem patriae" (she despised
the throne of the fatl1erland); p. 384: "et patria ne periret" (and the fatherland not perish).
Gregory of Tours always used tl1e singular regnum to refer to the Merovingian realm, even
though we rightly see that it was divided into plural regna: on this point see de Nie, Views
from aMany-Windowed Tower, p. 63, and compare with the title ofWood,Merovingian King-

doms.
134. Ian Wood, "Deconstructing the Merovingian Family;' in The Construction of Communities in the Early Middle Ages: Texts, Resources and Artifacts, ed. Richard Corradini, Max
Diesenberger, and Helmut Reimitz (Leiden, 2002), pp. 149-7!.
I35 See White, "Clotl1ild's Revenge.''

The Poet and the Bishop { 129

I'

When in 613 Clothar II defeated the dowager queen of Austrasia, Brunhild,

and her remaining grandson- uniting the Merovingian kingdoms under
his aegis- he had the old woman tortured, paraded on the back of a camel,
and kicked to pieces by a wild horse. 1 It was a graphic signal of regime
change. With political displacement came a transformation in emotional
tenor. Gone were the effusive affirmations of family feeling, love, and
sweetness, so characteristic of the Austrasian court's emotional style. Gone,
indeed, was much of the old emotional vocabulary. There must have been
people who still used the old words in the same old way. But they remain
below the historians' radar. What we see, rather, is a new-and reticentemotional community connected to t11e Neustrian court.
MONKS, KINGS, AND COURTIERS

We must begin with Columbanus (d. 615 ), the fierce Irish monk who came
to the Continent circa 591. 2 This is because Columbanus's enmities became
the enmities of tl1e new regime, while his friends, followers, and disciples
included most members of the royal court, including the kings and queens.
As we shall see, a rich cluster of texts was produced by the social community
connected to the courts of Clothar (d. 629 ), his son Dagobert I (d. 639 ),
and tl1e latter's two sons, Sigibert Ill (d. ea. 656) and Clovis II (d. 657). Key
to this community's values-and even, to some extent, its emotional
norms-was the inspiration ofColumbanus.
Much of Columbanus's youth was spent under the tutelage of Irish
monks. Inspired by the Desert Fathers, Irish monasticism nevertheless had
its own peculiarities. Like earlier ascetics, Irish monks put emphasis on
penance and prayer. But they also cultivated booklearning, elaborated the

practice of exile, and fostered a system of private penance. Columbanus's

trip to tl1e Continent was his version of exile, and for his newly founded
continental houses of Annegray, Luxeuil, Fontaines, and Bobbio he wrote
rules that included private penance. 3 What was most peculiar about these
monasteries in the Gallic context was their emplacement in the countryside
rather than in or near urban centers. This gave them a special role in royal
networks of power, one eventually institutionalized by "immunities:' which
recognized a monastery's privilege from interference by royal officials and
local bishops.4
Once in Gaul, Columbanus made himself well known at royal courts. Indeed, when he first arrived he was welcomed by a king who begged him to
stay: "Do not cross over to our neighbors, leaving the soil of our jurisdiction?'5 Jonas, author of the Life ofColumbanus) had his reasons for pretending that the king speaking these words was Sigibert I, but in fact that cannot
be right, since Columbanus arrived on the Continent fifteen years after Sigibert's death.6 Rather, the speaker must have been Sigibert's brotl1er Guntram or, possibly, Sigibert's son, Childebert II, who took over Austrasia and
Burgundy after Guntram's death in 593. 7 In any event, Columbanus did remain, as tl1e king had begged him, and founded Annegray. Later he
founded Luxeuil with the support of Childebert II. 8 But after he refused to
bless the children of one of Childebert's sons, Theuderic II-they were
brought out to him for that express purpose by their great-grandmother,

3. For an overview, see Jane Barbara Stevenson, ''The Monastic Rules of Columbanus:' in

Columbanus, ed. Lapidge, pp. 203-16.

4. Barbara H. Rosenwein, Negotiating Space: Power, Restraint, and Privileges ofImmunity in
Early Medieval Europe (Ithaca, N.Y., 1999).
s. Jonas, Vitae Columbani abbatis discipulorumque eius (hereafter Vita Columbani) 1.6, ed.
Bnmo Krusch, MGH SRM 4:72: "ne, nostrae ditionis solo relicta, ad vicinas pertranseas nationes?'
6. The reasons have to do with Jonas's partisanship on behalf of Clothar 11, as Ian Wood
makes clear in "Jonas, the Merovingians, and Pope Honorius: Diplomata and the Vita Columbani," in After Rome's Fall: Narrators and Sources ofEarly Medieval History: Essays fresented to

Waiter Goffart, ed. Alexander Callander Murray (Toronto, 1998), pp. m-12. On the structure
and purposes of the Vita Columbani, see Clare Stancliffe, "Jonas's Lift ofColumbanus and his
Disciples," in Studies in Irish Hagiography: Saints and Scholars, ed. Maire Herbert, John Carey,

Fredegar, Chronicle 4:42, in The Fourth Book of the Chronicle ofFredegar with Its Continuations, ed. and trans. J. M. Wallace-Hadrill (London, 1960 ), p. 35.
2. On Columbanus's life see Donald Bullough, "The Career of Columbanus:' in Colum-

and P:ldraig 6 Riain (Dublin, 2001), pp. 189-220.

7. See Wood, "Jonas, the Merovingians, and Pope Honorius:' pp. 105-6.
8. For royal involvement in the foundation ofLuxeuil, see Wood, "Jonas, the Merovin-

banus: Studies on the Latin Writings, ed. Michael Lapidge (Woodbridge, 1997), pp. 1-28.

gians, and Pope Honorius:' pp. 107-8.

I.

Courtly Discipline { 131

Bmnhild-he was expelled, as Jonas put it, from that "jurisdiction.''9 From
then on, Bmnhild and Theuderic were vilified in the sources connected to
the Neustrian court and to Columbanus.
Before making his way to Italy to found the monastery ofBobbio in 613,
Columbanus visited Clothar II. This was just prior to the Neustrian Icing's
triumph over Bmnhild. Clothar immediately became Columbanus's partisan. Jonas stressed the importance of the meeting: "When [the king] saw
him, he received him as a gift from heaven, and, rejoicing, he begged
Columbanus to reside within the boundaries of his kingdom if he liked, and
[the king said that] he himself, as he wished to do, would wait upon [the
monk].'' 1 Columbanus refused to stay for long, but he did not depart before putting his stamp on the court: "Castigated by Columbanus on account of certain failings-in which hardly any royal court is lackingClothar responded that he would emend everything in accordance with [the
monk's] command.'' 11 The court became a nursery for Columbanian supporters. Its restrained emotional character-the feelings and modes of expression that it privileged and the many that it did not-contrasts with the
exuberance of Gregory of Tours and his associates.
Clothar asked Columbanus to return to Francia, but the reformer was
now committed to Bobbio. The king nevertheless became the protector of
Luxeuil, the most important of Columbanus's Gallic monasteriesJ2
Clothar's son and grandsons went on to support, among other Columbanian foundations, Solignac, Rebais, Stablo-Malmedy, Lagny, and NantJ3

9. Jonas, Vita Columhani r.2o, p. 9I.

ro. Ibid., !.24, p. 98: "Quem cwn vidisset, velut caelestem munus recepit, ovansque precatur, ut, si velit, intra sui regni terminos resedeat, seque ei, prout voluerit, famulatumm?'
n. Ibid.: "castigatusque ab eo ob quibusdam erroribus, quos vix aula regia caret, spondit
se Chlotharius iuxta eius imperium omnia emendatumm?'
12. For Clothar's support ofLuxeuil, see Jonas, Vita Columhani r.3o, p. ro8, where Columbanus asks the king "regali adminiculo ac presidio foveret" (to favor it with royal support and
protection), which the king fulfills: "Omni presidio supradictum monasterium munire
studet, annuis censibus ditat, terminos undique, prout voluntas venerabilis Eusthasii erat,
auget omnique conatu ad auxilium inibi habitantium ob viri Dei amorem intendit?' (He was
zealous to defend the monastery with every protection, endowed it with an annual tax, expanded its boundaries everywhere-as was the wish of the venerable [Abbot] Eustasius-and
made every effort to help those living within on account of his love for the man of God.)
13. For Solignac, see Vita Eligii episcopi Noviomagensis I.IS, ed. Bnmo Kmsch, MGH SRM
4:680-81; its foundation charter is printed on pp. 746-49; for Rebais, see Diplomata, Chartae, Epistolae, Leges, ed. Jean Marie Pardessus, 2 vols. (1843; repr., Aalen, 1969), 2:39-41, no.
132 } Emotional Comm~nities in the Early Middle Ages

, But it would be wrong to see these as purely royal foundations; rather, they
were group projects, created by the kings and their courtiers. Who were
these courtiers? Consider the brothers Rado, Ado, and Dado (the latter also
known as Audoenus, the future St. Ouen). As boys, all three-unlike the
reat-grandchildren of Brunhild-were blessed by Columbanus. They went
~n to propagate Columbanian monasticism. Ado founded Jouarre, R~do
founded "Radolium:' and Dado founded Rebais.l 4 But they were also Important men at court: Rado was treasurer under Dagobert and very likely
referendary (a sort ofproto-chancellor) under Clovis II.l 5 Dado was a man16
at-arms under Dagobert, later becoming the Icing's referendary. Thus
ldngs and courtiers worked together to support Co~umbanu.s an~ his ~on
asteries. They formed a tight network that we can dimly see m Witness hsts:
Dado and Rado, for example, appeared together as signatories of the foundation charter for Solignac, drawn up in the name ofEligiusP Eligius himself served as goldsmith and minter for Clothar, diplomat for Dagobe:t, and
royal adviser at the court of Clovis II's wife, Balthild, even as he presided as
bishop over the see ofNoyon.l 8
.
Eligius's career well illustrates the fact that although .many of the ~ourtlers
became bishops, they remained the Icing's men. 19 Episcopal appomtments
27s (Burgundofaro's exemption, which mentions the king); and Rosenwein, Negotiati~g
Space, p. 69; for Stablo-Malmedy and Lagny, see Friedrich Prinz, Friihes Miinch~u~ tm

Frankenreich: Kulture und Gesellschaft in Gallien, den Rheinlanden und Bayern am Betsptel der
monastischen Entwicklung (4. his 8. ]ahrhundert), 2d ed. (Munich, 1988), p. 149; for Nant see
Vita Amandi r. 23 , ed. Bmno Kmsch, MGH SRM s:44S For more on royal patronage of
Columbanian monasticism, see Ian Wood, "The Vita Columhani and Merovingian Hagiography:' Peritia 1 (1 982): 63-8o; idem, "Jonas, the Merovingians, and Pope Honorius"; Prinz,
Friihes Miinchtum.
14 . For Jouarre and Rebais, see Jonas, Vita Columhani r.26, p. roo; for "Radolium:' see
VitaAgili 6 [recte 4], AASS August VI, p. s82.
rs. Horst Ebling, Prosopographie der Amtstriiger des Merowingerreiches von Chlothar II. (613)

his KarlMartell (741) (Munich, 1974), pp. 201-2, no. 2s8.

!6. Richard A. Gerberding, The Rise of the Carolingians and the "Liher Historiae Francorum"
(Oxford, 1987), p. Ss, and for Dado's social network, pp. 86-87.
17. For the charter, see note 13 above.
1s. See Hayo Vierck, "l?oeuvre de saint Eloi, orfevre, et son rayonnement:' in La ~eu~e.
Les pays au nord de la Loire, de Dagohert Charles le Chauve (VII'-!X' siecle), ed. Patnck Perm
and Laure-Charlotte Feffer (Rouen, I98S), pp. 403-9; Vita Eligii I.9, P 676; 232, P 717;

Wood, Merovingian Kingdoms, pp. rso-sr.

.
19 . For a list of the bishops who were originally courtiers at the Neustnan court, see Ca~lo
Servatius, "'Per ordinationem principis ordinetur? Zum Modus der Bishofsernetmung nn

Courtly Discipline { 133

were almost always made by royal fiat. Consider Desiderius, treasurer under
both Clothar and Dagobert. We have two charters from Dagobert ("reworked" but probably essentially authentic) appointing him bishop of Cahors and asking Sulpicius, the bishop of Bourges and former elemosinarius
(royal alms-giver) of the palace, to perform his consecration.2o Another
bishop, Amandus, may serve as a particularly striking example of royal and
episcopal coordination. A man with missionary ambitions, he was "forced
[coactus] by the king"-in this case Clothar II-to become a bishop of no particular see. 21 Determined to preach to the pagans living along the Scheldt
River, he petitioned for-and received-letters from Dagobert demanding
that "if anyone did not willingly consent [sponte . .. voluisset] to be born
again through the waters of baptism;' he was to be compelled (coactus) by the
king to submit to it. 22 Amandus was so successful a missionary that the
people of the region destroyed their sanctuaries "with their own hands?' In
their place Amandus, supported by "the munificence of the king;' built monasteries and churches. 23 Although he was subsequently exiled by Dagobert
for upbraiding the king about the latter's "capital crimes;' he was soon forgiven and recalled to baptize and serve as godfather to Dagobert's son Sigibert. When at first Amandus hesitated to tal<:e on this role, Dagobert had his
courtiers Eligius and Dado importune him. The mission of these, his cocourtiers, succeeded. 24 Later, when the bishopric of Maastricht came open,
Amandus was yet again "forced [coactus] by the king'' to take the position. 25
Jonas, the author of the Life of Columbanus and other important hagiographical texts, was a member of this courtier-ecclesiastical group. Born in
Susa, he became a monk at Bobbio a few years after Columbanus's death

Edikt Chlothars II vom Jahre 614-;' Zeitschrift for Kirchengeschichte 8+ (1973): 1-29, with list
on pp. 16-17.

20. The charters are MGH D Merov., ed. Theo Kolzer (Hannover, 2001), pt. 1, nos. 37, 38;
for Desiderius, see Ebling, Prosopographie, pp. 126-27, no. 14-2; for Sulpicius, see Vita Sulpicii
episcopi Biturigi, ed. Bruno Krusch, MGH SRM 4-: 371-80. He was at Clothar's court in 620

there. In the late 63os, he joined Amandus in Maastricht, assisting him for
three years.26 Shortly tl1ereafter, he published the Life ofColumbanus, which,
among many other things, was a clearly partisan piece on behalf ofClothar's
dynasty, particularly through its denigration of Brunhild and her progeny.
At the time that he wrote tl1e Life, Jonas was important at the royal court as
a supporter of Clovis's queen, Balthild. She was a well-known sponsor of
monastic reform in what by then was considered to be the Columbanian
"tradition?'27 Very likely Jonas himself became abbot of Marchiennes, one
of Amandus's monasteries. 28
We thus may dimly perceive a community of courtiers, former courtiers,
and their hangers-on, lasting from about 614 to mid-century, witl1 tl1e bulk
of their writings coming from the 63os and 64-os. They formed a group that
was evidently tightly bound by ties of affection but nevertheless wary of effusive emotional expression. The point may be illustrated by the letter collection of Desiderius, whom we' have already met as royal treasurer and
bishop ofCahors. 29
A word, first, must be said about letters and letter collections. 30 The epistolary art had certain conventions-and much room for play. 31 A letter,

26. Jonas, Vita Columbani epist., p. 62.

27. Rosenwein, N rgotiating Space. In Jonas, Vita Johannis abbatis Rcomaensis, ed. Bruno Krusch, MGH SRM

nos, the aud10r speaks of a lengthy trip he took in d1e area of Chalon "at

the order'' (exjusso) of prince Clod1ar III and his mother, Balthild.
2 8. On Jonas's career, see Adalbert de Vogtie's, introduction to Jonas de Bobbio, Vie de
Saint Colomban et de ses disciples, tra.ns. Adalbert de Vogiie (Begrolles-en-Mauges, !988),

PP !9-2 3
29. Desiderius ofCal1ors, Epistulae, in Epistulae S. Desiderii Cadurcensis, ed. Dag Norberg,
Studia Latina Stockholmiensia 6 (Stockholm, 1961) (hereafter Desiderius, Bp.). On the single
late eighth- or early ninth-cenn1ry manuscript in which we find this collection, see Ralph W.
Mathisen, "The Codex Sangallemis 190 and the Transmission of d1e Classical Tradition during
Late Antiquity and the Early Middle Ages;' International Journal of the Classical Tradition 5

and, appointed bishop ofBourges in 624-, remained in that position until his death in 6+6/7
2!. VitaAmandi !.8, p. 4-34 On Amandus see Ian Wood, The Missionary Lift: Saints and the
Evangelisation ofEurope 400-IOSO (Harlow, 2001), pp. 38-4-2.

(199 8): !63-94- See also his remarks on the manuscript in R.uricius ofLimoges and Friends: A
Collection ofLetters from Visigothic Gaul, tra.ns. Ralph W. Mathisen, Translated Text~ for Historians 30 (Liverpool, 1999 ), pp. 63-76. A few other letters, not copied into Sangallensis 190, are
contained in Vita Desiderii Cadurcae urbis episcopi, ed. Bruno Krusch, MGH SRM +: 569-71.

22. VitaAmandi I.I3, p. 4-37: "vir sanctus ... ad Aichariurn episcopum ... adiit eique hu-

For help and bibliography I am grateful to Ralph Mathisen, who, with Danuta Shanzer, is

militer postulavit, ut si quis se non sponte per baptismi lavacnun regenerare voluisset, coactus a rege sacro ablueretur baptismate. Quod ita factum est?'
23. Ibid., I.I5, p. 4-39
24-. Ibid., I.I7, pp. 4-40-4-I.
25. Ibid., I.I8, P 4-4-2.

preparing a translation of Desiderius's letters.

o. See Wood, "Letters and Letter-Collections" for a survey oflate antique collections and
3
their significance.
r. The rhetoricians tried to classifY the various types of letters but were not entirely suc3
cessful "because the letter-writing tradition was essentially independent of rhetoric?' See

134-} Emotional Communities in the Early Middle Ages

Courtly Discipline { 135

li

which was understood to be a kind of gift, began with an opening salutation, often quite elaborate. 32 This was followed by the text, which might invoke the importance of friendship; offer advice, condolence, or praise; malce
a request or plea; take up apologetic or doctrinal matters; and/or show off
the writer's learning and wit, thus implicitly complementing the recipient
for catching the allusions. A farewell salutation brought the letter to a
close. 33 Correspondence was seen as an inexhaustible resource and limitless
mediator: "it is written by me;' ruminated Ruricius (d. 510 ), bishop of
Limoges and avid letter writer, "and read by you, and yet even so it is not divided, ... because it is handed on like the divine word and does not depart?'34 Letters were thought to give friends "a series of amiable fictions designed to preserve tl1e illusion of an actual union: a letter is a symbol of the
voice, a conversation, an embrace, a bond of union. It is also a token of remembrance, a consolation, a pledge of friendship?'35 The poetic letters of
Fortunatus that we saw in the last chapter were but one variant of the genre.
Desiderius's prose letters were another. During his years as bishop, from
630 until 655, messengers crisscrossed the roads of Francia to bring his
greetings and petitions to his many contacts (bishops, kings, mayors of the
palace, a couple of monastics) and from his correspondents back to him.

Stanley K. Stowers, Letter Writing in Greco-RnmanAntiquity (Philadelphia, 1986), p. 52. Topoi

in letters included "reminders concerning the foundation of friendship in past shared experiences"; the "communication of affection and concern"; the assurance that "friends share in
each other's minds through letters when they are physically separated"; and words of"longing to be with the loved one" (ibid., pp. 59-60 ). For further discussion of these and other
topoi, see Klaus Thraede, Grundziige griechisch-rb"mischer Brieftopik (Munich, 1970 ), esp. pt. 3
32. On letters as gifts, see M. Monica Wagner, "A Chapter in Byzantine Epistolography:
The Letters ofTheodoret of Cyrus;' Dumbarton Oaks Papers 4 (1948): n9-8r. The opening
greetings of many of the letters in collections extant today are often very plain and simple,
but this may well reflect the fact that their copyists did not have access to the actual, sent letter but rather to a file copy that abbreviated the salutation. SeeAvitus ofVienne, ed. and trans.
Shanzer and Wood, pp. 56-57.
33 On the changes in letter form and content wrought by Christianity, see Michaela
Zelzer, "Der Brief in der Spatantike. Uberlegungen zu einem literarischen Genos am Beispiel
der Briefsammlung des Sidonius Apollinaris;' Wiener Studien ro7-8 (1994-95): 541-51.
34 Ruricius, Epistularum libri duo 2.5, ed. R. Demeulenaere, CCSL 64 (Turnhout, 1985),
p. 339; for a discussion of the implications of this letter, see Avitus of Vienne, ed. and trans.
Shanzer and Wood, pp. 59-60.
35 Wagner, "A Chapter in Byzantine Epistolography;' 132-33.

136 } Emotional Communities in the Early Middle Ages

The Life ofDesiderius, written circa 8oo, reports that "many of tl1e bishops,
dukes, and royal administrators [domestici] spent tl1eir time under his protective wing; many of the nobles rejoiced to do him favors; and Queen
Nanthild loved him in particular?'36 Hyperbole, no doubt, and far more
emotive than any ofDesiderius's letters. Nevertheless, it correctly describes
his dense network of contacts.
Desiderius's most enduring bonds were with Eligius, Dado, Sulpicius,
and Paulus. We have already met the first three. Paulus's curriculum vitae
was little different. He apparently spent time at the royal court before retiring to become a monk and then bishop ofVerdun circa 638.37 A letter written by Desiderius to Dado, harking back to the comradery of this group,
raises most of the affective issues that shall concern us in the course of this
chapter: an emphasis on deference; the expression of painful longing, assuaged primarily by two emotions-love and joy-connected to religious
feeling; the importance of fraternity ratl1er than mixed-sex bonds. It is useful to consider the letter in its entirety:
To Pope [as bishops were called in this period] Dado, holy and preferred
apostolic father, from Desiderius, servant of the servants of God
While much time has slipped by without our being able to see you in
person, immense joy [gratulatio] has now presented itself to my mind
because in some measure, even after a long interval, the opportunity has
arisen of my appearing before your eyes by means of a letter. Therefore,
having humbly offered due obedience, I ask this more especially: that
you grant and ever deign to be the one whose person you once showed
me with a unique love [unico amore] in that flower of primeval youth,
namely my Dado. Let the pristine love [caritas] between ourselves and
your-or rather our- [friend] Eligius remain unaltered, as indivisible as
our fraternity once was. Let us aid one another by mutual prayers so that
we may merit to live together in the celestial palace of the high King in
the same way as we were associates in the hall of the earthly prince. And

36. VitaDesiderii s, p. 566: "Multi quoque episcoporum, ducum hac domesticorum sub ala
tuitionis eius degebant, multi nobilium sibi eum gratificare gaudebant; regina autem

Nanthildis unice ipsum diligebat?'

37 Vita Pauli Episcopi Virdunensis, MSS Feb. II, pp. 175-78. See also Norberg's note in

1[
I'

,\:

Desiderius, Bp., p. 32

Courtly Discipline { I37

although I have now lost two brothers from our college [Rusticus and
Syagrius, Desiderius's blood brothers], we have in their place venerable
Paulus and, no less praiseworthy in merits, Sulpicius. Therefore, whoever among us is the more successful, let him strive all the more to climb
the rungs of progress. Moreover, I might add that I am sure that I can attain these things more by your prayers than by my own powers. It only
needs you to deign to pray without ceasing, and I believe the piety of our
Lord Jesus Christ will bestow what you request.
Farewell, man of God, and remember me. 38

DEFERENCE AND HIERARCHY

"To Pope Dado holy and preferred apostolic father, from Desiderius, servant of the servants of God": this salutation is full of admiration and deference, accompanied by considerable self-abnegation, but it is not at all emotional. There is affection in the body of the letter itself to be sure and we
'
'
shall return to that in a moment. Here, however, let us explore the ways in
which relationships were announced in salutations in the letters of this
group. There are thirty-seven letters in Desiderius's collection (seventeen
from Desiderius to various recipients, nineteen to Desiderius, and one between two bishops about Desiderius), all written between about 630 and
655. Their salutations are effusive about status, not feeling. Bishops are

38. Desiderius, Bp. r.n, p. 30: "Sancto ac preferendo apostolico patre Dadone papae
Desiderius setvus servorum dei. Dum plurima tempera elabuntur, quod praesentiam vestram videre nequimus, nunc inmensa se gratulatio menti objecit, dum aliquatenus, vel post
diutina intervalla, sese opportunitas praehibuit, qua vel pagellari offitio me vestris conspectibus praesentarem. Igitur, debito obsequio humiliter exhibeto, illud peculiarius perore ut, quem quondam in ipso flore primevae juventutis unico mihi amore prebuisti, semper concedere digneris ilium meum Dadonem. Maneat pristina inter nos atque ilium
tuum, immo nostrum Elegium inconvulsa caritas, indisjuncta, ut fuit quondam, fraternitas. Mutuis nos jubemus praecibus, ut, quemadmodum in aula terreni principis socii
fuimus, ita in illo superni regis caelesti palacio simul vivere mereamur. Et licet de nostro
collegio duos iam amiserim germanos, habemus pro his venerabilem Paulum nee minus
praedicabilem meretis Sulpicium. Quisquis igitur nostrum quantum plus praevalet, tanto
amplius profectuum grados conscendere elaboret. Ad haec autem, predico, plus me vestris
orationibus quam meis viribus adtingere posse confido. Tantum est ut indesinenter vos
orare dignetis, et pietas Domini nostri Jesu Christi, credo, praestabit, quod rogatis. Vale,
vir Dei, et memento mei."
138}

Emotional Communities in the Early Middle Ages

"honorable" or "holy"; kings are "most glorious"; important court officials

are "illustrious" and "honorable"; and nearly everyone is a "lord:' often "my
everlasting" one (domino semper suo), while the writer often qualifies himself
a lowly sinner. 39 Here are some typical examples. "To the illustrious lord
and more especially to be honored by us [suspiciendo ], lord and son in
Christ, Grimoald, mayor of the palace, from Desiderius, the sinner?'40 "To
the most glorious lord, crowned with the triumphal palm, son of the holy
Catholic church, King Sigibert, from your servant Desiderius, bishop of the
city of Cahors?'41 "To his everlasting lord Pope Medoaldus, from
Desiderius, the sinner?'42 More telling, perhaps, are the salutations between
members of the close quintet of courtiers. We have already seen one greeting to Dado. To Paulus, Desiderius wrote: "To his everlasting lord Bishop
Paulus, [from] Desiderius the sinner?'43 To Sulpicius: "To the holy patriarch
Sulpicius, from Desiderius, servant of the servants of God?'44
To be sure, Desiderius's opening flourish to Bishop Sallustius of Agen
calls its recipient "lovable"; but this is unique. And in fact even this salutation is rather less emotional than it might seem, since the word expressing
love is used in the gerundive form, which implies obligation: "to the most
holy lord and the one to be beloved by me in Christ above all others?'45 As

39. In thirteen out of fifteen letters (counting Desiderius, Bp. 2.8, pp. 56-57, among the letters originating wid1 Desiderius, d10ugh it appears in the section of his correspondents, and
not counting either Bp. r.ro, pp. 28-29, which is missing its intitulo, or Bp. 1.15, p. 37, to
Abbess Aspasia) the status term clominus is used in the salutation. The two greetings that do
not use this term are to Dado (Bp. r.n, p. 30) and to Sulpicius (Bp. LI3, p. 33), members of rl1e
quintet referred to above. In six out of seventeen letters, Desiderius calls himself"the sinner;'
while in twelve out of twenty letters written to Desiderius, the writer designates himself "the
sinner?' Contrast this latter point with the letters pertaining to Ruricius of Limoges, which
are contained in the same St. Gallen MS as Desiderius's letters (see note 29 above): in Ruricius's collection, the letter writer, while often expressing great deference toward the recipient,
never demeans his own status. See Ruricius, Epistularum, pp. 313-415, andRuricius ofLimoges

and Friends.
40. Desiderius, Bp. r.2, p. 12: "Domino inlustri et a nobis peculiarius suspiciendo, domino
et in Christo filio Grimoaldo maiorem domus Desiderius peccator?'
41. Ibid., 1.3, p. r_>: "Domino gloriosissimo, triumphali palma coronato, sanctae catholicae
ecclesiae filio Sigeberto rege servus vester Desiderius Cadurcae urbis episcopus?'
42. Ibid., 1.7, p. 22: "Domino semper suo Medoaldo papae Desiderius peccator?'
43 Ibid., r.r2, p. 31: "Domino semper suo Paulo episcopo Desiderius peccator?'
44 Ibid., 1.13, p. 33: "Sancta patriarchae Sulpicio Desiderius servus servorum dei?'
45. Ibid., r.r, p. 9: "Domino sanctissimo atque prae omnibus mihi in Christo diligendo?'
Courtly Discipline { 139

usual in medieval epistolary form, the opening flourishes ofDesiderius's letters placed the recipient first, emphasizing hierarchy by showing
deference. 46 Tellingly, in his letter to Abbess Aspasia, he put his own name
first. The norms of male discourse, emotional and otherwise, did not (as we
shall see) fully apply to women.
In turn, those who wrote to Desiderius-even the Merovingian kingsinvariably referred to him as "lord" and put his name first in their opening
flourish. Sulpicius, whom Desiderius called- in the letter to Dado quoted
above-a "brother;' wrote in the greeting of one letter: "To his everlasting
lord and guardian of the apostolic seat, lord Desiderius, bishop of the city of
Cal1ors, from Sulpicius, bishop of the city of Bourges;"47 In a second letter,
Sulpicius's salutation was equally deferential: "To the lord always to be admired [suspiciendo] and to be spoken of venerably with every honor, Lord
Pope Desiderius, from Sulpicius the sinner."48 When Eligius, another member of the "court fraternity;' wrote to Desiderius, he addressed him as "his
enduring lord and apostolic father.'' 49 Paulus, yet another participant in the
"indivisible" quintet, was still more terse: "To Pope Desiderius, ever our
lord, from Paulus, the sinner.''50 The Life ofColumbanus, written by Jonas
circa 640, and thus in the midst of the flurry of Desiderius's letters, begins
with a dedication to the abbots of Luxeuil and Bobbio that echoes the dry
and status-conscious salutations of the letters we have been considering:
"To the fathers Waldebert and Bobolenus, distinguished lords, adorned by
the authority of the sacred summit and sustained by the power of religion,
from Jonas the sinner.''5l
But why not assume that unemotional salutations were the norm in late
antique letters? Sidonius Apollinaris, whose epitaph we saw in chapter 2
and who was noted as a letter writer both in his own day and our own,
seems to bear this out. Here is a typical opening: "To his [suo] Eriphius,

greeting.''5 2 But Sidonius likely reduced and normalized his salutations

when he edited his letters for publication. 53 Certainly Fortunatus's letters
were effusive, as we have seen. 54 The letters of Ruricius of Limoges were
less demonstrative but nevertheless unafraid of emotion words: "To Abbot
Pomerius, the lord of my soul, to be honored with all the inward parts of
love [dilectionis visceribus] in Christ the Lord, [from] Bishop Ruricius"; or,
"To the holy and most blessed lord and pope, Bishop Sedatus, to be especially honored by me, Bishop Ruricius, with particular worship and affection [affectu ].''55 Indeed, love also entered the salutations of the correspondence of Desiderius- but only once, and tellingly it was in a letter from
Abbot Bertegiselus to "the treasurer Desiderius"-thus the young and not
yet episcopal Desiderius. He was called "illustrious lord and cherished by us
with the greatest love [summa dilectione colendo] and named with all reverence.''56 Bertegiselus presided over the monastery of St. Victor at Marseille,
whose norms-emotional and otherwise-may have been different from
those prevailing at the Neustrian courtP
Like the opening flourishes, the texts of Desiderius's letters also emphasized status and hierarchy. Although the letters were about many disparate
issues, one theme ran through many of them: the importance of"commendation.'' A bit over one-third of the letters contain the word in its various
forms. 58 As it appears in these materials, commendation is a kind of dependency that must be requested (by the person who is commended, or on that
person's behalf) of another, superior, person. Properties may be "corn-

domno Desiderio Cadurcae urbis pontifice Sulpicius Bitorige urbis episcopus?'

48. Ibid., 2.ro, p. 58: "Domno semper suspiciendo et cum omni honore venerabiliter nominando, domno Desiderio papae Sulpicius peccator?'
49. Ibid., 2.6, p. 52: "Domno semper suo atque apostolico patre?'
50. Ibid., 2.12, p. 61: "Domno semper suo Desiderio papae Paulus peccator?'
51. Jonas, Vita Columbani, pre, p. 61: "Dominis eximiis et sacri culminis regimine decoratis religionisque copia fultis Waldeberto et Boboleno patribus Ionas peccator?'

52. Sidonius, Letters 5.17, p. 226.

53. SeeAvitus ofVienne, trans. Shanzer and Wood, p. 62; Andre Loyen, SidoineApollinaire et
!'esprit precieux en Gaule aux derniers fours de !'empire, Les Belles Lettres (Paris, 1943 ), pp. 12425.
54. See chap. 4 above.
55 Ruricius, Bp. 1.17, p. 327: "Domno animae suae et totis in Christo domino dilectionis
visceribus excolendo Pomerio abbati Ruricius episcopus"; ibid., 2.18, p. 358: "Domino sancta
ac beatissimo et mihi peculiari cultu affectuque specialiter excolendo papae Sedato .episcopo
Ruricius episcopus?'
56. Desiderius, Bp. 2.2, p. 45: "Domino inlustri et a nobis summa clilectione colendo atque
cum omni reverentia nominando?'
57. See Bruno Krusch's introductory remarks to the Vita Desiderii, p. 548.
58. Desiderius, Bp. r.2, p. 12; r.4, p. 17; r.6, p. zo; 1.7, p. 22; r.8, p. 24; r.9, p. 27; r.ro, p. 29;
2.7, p. 54; 2.8, p. 56; z.n, p. 6o; 2.14, p. 66; 2.18, p. 71. In firlly half of these the word appears
more than once.

140 } Emotional Communities in the Early Middle Ages

Courtly Discipline { 141

46. Heinrich Fichtenau, '~dressen von Urkunden und Briefen;' in Beitriige zur Mediiivistik: AusgewiihlteAufiiitze, vol. 3 (Stuttgart, 1986), pp. 149-66, esp. 153.
47. Desiderius, Bp. 2.1, p. 41: "Domno semper proprio atque apostolica sede colendo,

mended" as well. Commendation is a gracious favor, to be granted by

someone in the position to protect and help those commended. 59 Bishop
Rauracius of Nevers, for example, began his letter to Desiderius by cornmending his messengers:
With the most humble greeting, I commend to your Apostleship your
servants Presbyter Mummolus and Garimundus, whom we have sent to
your city and your small residence at Gregionnacus and at Albares to examine the register of serfs. We ask that you deign to receive those men I
have commended and that tl1ey may merit to have your assistance in all
matters when they have need of it.... At the same time we suggest with
respect to that small farm and the people residing there that you deign to
regard them as under your protection, received [by youJ and cornmended as if they were your own dependents. 60
No particular emotion is invoked as frequently as the nonemotional but
very honorable "commendation" and its variants, a word that comes up
twenty-two times in tl1e correspondence. But emotion words and emotional
expressions do appear, in measured and dignified manner, here as in other
writings from this group.
LONGING, LOVE, JOY, AND ANXIETY

In this emotional culture, male emotions were largely expressed in the context of longing, particularly for the afterlife. Desiderius's letter to Dado
hoped for his correspondent's affection not directly but by remembering a
past love and invoking its future in the life to come. To repeat the passage:
I ask tl1is more especially: tl1at you grant and ever deign to be the one
whose person you once showed me with a unique love [unico amore J in
that flower of primeval youth, namely my Dado. Let the pristine love

59. For a discussion of commendation during this period, which should not be confused

with its "feudal" variant, see Mayke de Jong, In SamuePs Image: Child Oblation in the Early

Mediwal West (Leiden, 1996), pp. 198-204.

6o. Desiderius, Bp. 2.7, p.54: "Cum humillima salutationis officia commendo aposndami
vestro servellos vestros Mummolo presbytero et Garimundo, quos ad urbem vestram et ad
hospiciolum vestrum Gregionnaco sive Albares descriptionem manicipiorum inquirenda direximus. Suplicamus ut commendatos ipsos recipere dignetis, et, ubi ipsis necessitas extiterit,
vestro auxilio in omnibus mereantur haber~ ... Simtdque suggerimus ut, de ipsa curtecella
vel hominibus inibi consistentibus, sub vestra defensione tamquam propria familia dignetis
haberae receptos et commendatos?'
142 } Emotional Communities in the Early Middle Ages

[caritas] between ourselves and your-or rather our-[friend] Eligius remain unaltered, as indivisible as our fraternity once was. Let us aid one
another by mutual prayers so that we may merit to live together in the
celestial palace of the high King in the same way as we were associates in
the hall of the earthly prince.
The love (amor) is unique and past, and even though Desiderius hopes it
will never change, he in fact uses a different word, caritas) when he repeats
it, no doubt to emphasize its religious character. He also transforms tl1e old
court relationship into a mutual prayer society that will persist in heaven.
Let us consider more closely professions of affection-whether by the
words a.ffectusja.ffectio) amor and its variants, caritas) or diligojdilectio-for,
taken together, tl1ey constitute the greatest part of the emotional vocabulary
of tl1e correspondence, appearing thirty-two times.
In his letter to Bishop Sallustius of Agen, Desiderius speaks of the very
loving manner (satis amabiliter) in which the magnates and princes at court
greeted him after his extended absence. 61 He and they once had a "cemented friendship" (conglutinata amicitia), he recalls, and "we to this day
hold them in the name of God so that mutual love [caritas mutua] may
never die but grow more and blossom as the days go by.''62 The term "cemented friendship" has some classical echoes,63 but it also may have derived
from 1 Kings 18:1: "The soul ofJonatl1an was lmit with [conglutinata est] the
soul ofDavid, and Jonathan loved [dilexit] him as his own soul.'' In all of
these cases, both classical and biblical, the friendship was very much of this
6!. Ibid., !.1, p. 9
62. Ibid.: "Omnes obtimates et principes, iuxta quod antea cum ipsos habebamus conglutinata amicitia,-gratias Christo qui est bonorum omnium dispensator-satis amabiliter
nos reciperunt, et nos eos eatenus in Dei nomine retenemus, ut caritas mutua nunquam decidat sed aucta magis in dies floriscat?'
63. Cicero, Laelius de amicitia 9.32, trans. William Armistead Falconer, Loeb Classical Library (Cambridge, Mass., 1964), p. 144: "si utilitas amicitias conglutinaret eadem commutata
dissolveret" (if expediency were what held together friendships, a change in this woqld break
them up). There is also Cicero, Epistulae adAtticum 7.8.1, in Cicero's Letters toAtticus, ed. D.
R. Shackleton Bailey (Cambridge, 1968), 3:176-78: "m soles conglutinare amicitias testimoniis mis" (you are accustomed to cement friendships by your testimonials). Isidore of
Seville, Sententiarum libri tres 3.29.6, PL 83, col. 703: "et quos ante conglutinatos charitate
habuerunt, postquam ad culmen honoris venerint, amicos habere despiciunt'' (and after
achieving the pinnacle of honor, they despise having as their friends those whom they had
previously held close out oflove) was written not much before the time ofDesiderius's letter.
I am grateful to Danuta Shanzer for these references.

Courtly Discipline { 143

'i

world. But in Desiderius's letter, it was part of a remembered past and a

longed-for future under the aegis of a benevolent and generous Christ.
In a letter to Grimoald, the mayor of the palace, Desiderius spoke of the
unique affection (unicus affectus) that the mayor's father, Pippin, had had for
him; he hoped that Grimoald would have the same "grace [gratiam J as your
father toward me."64 This is tepid. Nor were direct expressions of affection
unusual in themselves, much stronger. To Sallustius, who had asked abou~
Desiderius's reception at court, he wrote: "we thank you amply and with
the fullest affection [affectu] for your inquiry, which was made with so much
love [dilectionem ]."65 To Paulus, whom Desiderius had invited for the dedication of St. Amantius, the monastery he founded at Cahors, he urged:
"Come, therefore, dearest [carissime ], with a speed equal to your distance;''66
It was the first and last time Desiderius called anyone carissimus.
Love was, therefore, prized but also highly restrained, allowed vivid expression only when related to religious matters. In Jonas's Life of Columbanus) "love of Columbanus" is invoked as the reason why a bishop of Besanc;on and his brother founded two monasteries under the saint's Rule.
Similarly, according to Jonas, King Clothar extended his protection over
Luxeuil "on account of his love for the man of God;''67 Love, in the form of
caritas) also helped constitute the paradisaical early community that Columbanus and his followers established in Gaul. It was a community which, like
those of the Desert Fathers, cast out the vices-and emotions-of sloth
discord, arrogance, elation, anger, and envy, substituting in their stead ~
total harmony of will and renunciation that was animated by patience, "the
emotion of love" (caritatis affectus), and mildness.6B Love of Columbanus
was much on display when he was expelled from his monastery by men sent
by Brunhild and Theuderic. The thugs themselves, impelled by fear (urguenti formidinae)- on the one hand for their lives, on the other hand for
their souls-begged him with tears (cum lacrimis) to leave voluntarily so
that they might be spared committing "a crime of such great wickedness?'

.. When Columbanus acceded, he departed amidst "the shrieks and grief of

everyone;' the monks following him "as if it were a funeral?' 69 At Bobbio
under Columbanus's successor, Athala, love and fear (amor et timor) overwhelmed the monks.7
One sermon probably by Eligius has survived; it is full of affection and
emotion. 71 Drawing on a topos of sermon writing, he called his listeners his
"dearest brothers" (fratres karissimi) and offered his advice in love (caritate).
He asked them to listen to him, "so that I, with you, may merit to rejoice
[gaudere] in the company of the angels in perpetual peace?'72 His exhortations were full of emotion words: "For you have become Christians so that
you may always do the works of a Christian, namely, love chastity [castitatem ametis], flee lust and drunkenness, adhere to humility, detest pride [superbiam detestemini] ... repudiate envy [invidiam respuatis], and have love
[caritatem] for one another?'73
Fear, expressed ordinarily by the word timor or terror (though formido)
metus) and pavor were also used), was always associated with religious feeling. It was a good emotion, rightly felt, expressed, and contemplated. To
Abbess Aspasia, Desiderius wrote:
Moved by your tears to this point, I have prepared for you the story from
the Gospel about the excellent woman [Mary Magdalene; see Luke 7:3750 ]. You will certainly find in her divine consolation and fear [timorem ].
Consolation, because the pious benignity of the Lord does not reject the
soul that recovers from the burden of sin. Fear, because the soul that attends to the service of God may ready itself bravely to withstand tempta-

69. Ibid., r.20, p. 91.

70. Ibid., 2.4-, p. II7.
7I. Auctor incertus [Eligius ], De rectitudine catholicae conversationis tractatus, PL 4-0, cols.
n69-90 = PL 87, cols. 524--50. On its attribution to Eligius, see Clavis patristica pseude-

pigraphorum medii aevi, vol. r, Opera homiletica, pt. A, ed. John Machielsen (Turnhout, I990 ),
64-. Desiderius, Bp. r.6, pp. 20-21: "precor ut illam gratiam genetoris vestri erga me tenere

clignetis."
65. Ibid., r.r, p. 9: "satis et cum plenissimo affectu ... pro tantam inquisicionis vestrae

dilectionem gratias agimus?'

66. Ibid., I.I2, p. 32: "Veni igimr, carissime, quantum longius tantum velocius?'

no. III3, p. 237. An abbreviated text is edited by Bmno Kmsch in MGH SRM 4-: 75I-6I. For
the topos offratres carissimi see Thomas N. Hall, "The Early Medieval Sermon;' in The Sermon,
ed. Beverly Mayne Kienzle, Typologic des sources du Moyen Age occidental 8r-83 (Turnhour, 2ooo ), pp. 206-7.
72. Eligius, De rectitudine, PL 4-0, col. n69: "ut vobiscum pariter merear in Angelomm
consortio perpetua pace gaudere?'

67. For the founding of monasteries, Jonas, Vita Columbani r.r4-, p. 79: "in amore beati
Columbani"; for Clothar, ibid., 1.29, p. ro8: "ob viri Dei amorem?'
68. Ibid., r.s, p. 71.

73 Ibid., col. n7o: "Nam ideo christiani facti estis, ut semper opera christiani faciatis, id
est, ut castitatem ametis, luxuriam et ebrietatem fugiatis, humilitatem teneatis, superbiam detestemini ... invidian1 etian1 respuatis, charitatem invicem habeatis?'

I4-4- } Emotional Communities in the Early Middle Ages

Courtly Discipline { I4-5

tions, a~ in the saying of Solomon: "Son, yield to the service of God;

stand in fear [timore]; and prepare your soul for temptation" [Ecclus.
2.1.]74

In the Life ofColumbanus, two girls are "noble in the world and given over
to the fear [timore] of Christ?'75 This is good. Similarly, two sinful nuns find
no rest in death: lights and screaming voices hover over their graves, and
after six months their bodies have turned to cinders. The punishment lasts
three years "so that the terror [terror] of the damned might give fright [timorem] to the remaining sisters?'76 The father of Gibitrudis is struck with a
fever when he opposes his daughter's religious vocation; the experience
leads him to a change of heart: "Now he yearned for the fear of the divine
cult [ad timorem divini cultus aspirabat] after the example of his daughter?'77
In the last example, timor is nearly the equivalent of amor; in many other
instances the association of these two emotions is explicit. We have already
met Athala, who "poured out" love and fear together. Leudeberta saw St.
Peter ready to take her to heaven, and she reported on the experience so that
by her example "she could point to the great riches with which [the Creator
of things] does not cease to endow those who leave this light in fear and
love [timore vel amore] ofHim?' 78 Eligius exhorted believers to "fear [timete J
Him over all things; adore [adorate] Him among all things; love [amate]
Him beyond all things?' 79 Even the legal writings of the court reflected the
words' connectedness. An original charter of 654 issued by Clovis II to confirm a privilege by Bishop Landeric of Paris for the monastery of SaintDenis is full of references to timor and amor. Toward the middle of the text
the terms are explicitly entwined as the charter observes that the holy shrine'

was endowed witl1 property "by princes themselves and other earlier kings
and indeed God-fearing [timentebus] Christian people ... on account of
their love [amorem J of God and the life eternal?'80 And again, near the end,
the Icing prohibits bishops from talcing any of the property given "by previous princes or our parents or by God-fearing [timentebus] people on account of their love [amore] of God?' 81 It stands to reason that Clovis would
issue charters of this sort; we have at least one letter written by a bishop to
him at the time of his accession to the throne, exhorting him to "fear God,
and love Him?'8 2 The association of these two emotions was part of royal
schooling. 83
Anxiety and other emotions of the troubled mind were also privileged in
these texts, but generally in measured doses. Desiderius and his correspondents rarely talked about painful things directly (though letters to and from
Felix of Limoges were, rather unusually, about hurts and apologies), but
they were full of appreciation for consoling words. 84 "Because you have
deigned to console [consolare] us with pious solicitude by letter, our mind is
insufficient to offer the measure of thanks:' Desiderius wrote to King Sigi-

So. ChLA 13, no. 558 = MGH D Merov, 1:218, no. 85: "ab ipsis principebus vel a citeris
priscis regebus vel aeciam a Deo timentebus christianis hominebus ipse sanctus locus in re bus
propter amorem Dei et vita aeterna videtur esse ditatus?'
Sr. Ibid.: "a priscis principebus seo genetorebus nostris vel a Deum timentebus hominebus
propter amorem Dei?'
82. Epistolae aevi Merowingici colleetae, 15, ed. Wilhelm Gtmdlach in MGH, Epistolae 3:
Epistolae merowingici et karolini aevi (1892; repr., Berlin, 1994), 1:460: "Time Deum, ama
ilium?' For discussion of this letter and further bibliography, see Yitzhak Hen, "The Christianisation of Kingship;' irr Der Dynastiewechsel von 7SI. Vm;geschichte, Legitimationsstrategien
und Erinnerung, ed. Matthias Becher and Jorg Jarnut (Miinster, 2004 ), pp. 163-77-

74 Desiderius, Bp. 1.15, p. 37: "Lacrimis tuis hactenus motus, hanc tibi historiam de evangelio egregiae illius femine distinavi. In ipsam quippe divir1am consolationem repperies et
timorem. Consolationem quidem, quoniam, qui de peccati onere resipiscet, hanc animam
pia Domir1i benignitas non refutat. Timorem ideo, quia anima, quae accedit ad servitutem
Dei, continuo ad temptationes sustinendas se fortiter paret, dicente Salomone: 'FiJi, accedens
ad servitutem Dei, sta in timore et prepara animam tuam ad temptationem?"
75 Jonas, Vita Columbani r.14, p. 8o.

83. The pairing was not automatic in Christian writings and appears to be particularly characteristic of the emotional community of the Neustrian court. To be sure, the association of
the words may be found ir1 Augustine, City ofGod 5-!4, CCSL 47, p. 147. But irr the Rule of St.
Ben edict, fear of God (timor Dei; formido) constitutes the first rung of the "ladder of humility;' while love of God (caritas Dei; amor), "which, when perfect casts out fear" (qtt:ae perfteta
foris mittit timorem ), is the prize after the final rung. See Regula Benedieti 7 in La regie de Saint

Benott, ed. Adalbert de Vogiie, SC 181 (Paris, 1972), pp. 474, 488-90. This ranking of the two

76. Ibid., 2.19, p. 140: "ut terror damnatorum timorem praeberet sodalium remanentium?'
77 Ibid., 2.12, p. 132: "ex filiae exemplo iam ad timorem divini cultus aspirabat?'

emotions is also found in Gregory the Great; see Italo Sciuto, "Le passioni e la tradizione
monastica;' Doctor Seraphicus: Bolletino d'informazioni del Centro di studi bonaventuriani 45

78. Ibid., 2.18, p. 138: "et tantis munerum copiis superis demonstraret qui bus [rerum sator]
ab hac luce in suo timore vel amore migrantes ditare non desinit?'

(1998): 14.
84. For letters to and from Felix, see Desiderius, Bp. u6, p. 39; 2.21, pp. 75-76. On Christian consolation literature see Peter von Moos, Consolatio. Studien zur mittellateinischen

79. Eligius, De reetitudine, PL 40, col. II73: "Ilium ergo, fratres, super omnia timete, ilium
inter omnia adorate, ilium ultra omnia amate?'

Trostliteratur uber den Tod und zum Problem der christlichen Trauer, 4 vols. (Munich, 1971-72).

146 } Emotional Communities in the Early Middle Ages

Courtly Discipline { 147

85
bert. "I ask that the person whom you have thus consoled [consolasti] with
benefits you may now aid with the benefit of prayer:' he wrote to Bishop
86
Medoaldus. And in the same letter, "let us merit to be consoled [consolari]
by regular replies about your health and that of the lord king and your
brethren and sons.''87 These were polite anxieties. More telling were those
expressed by J onas, especially in his Life of]ohn ofRloml, written perhaps in
66o, where we can see emotional restraint take hold by degrees.88 Jonas's
John was an anxious young man. At twenty, the "anxious vow of his heart"
(anxia cordis vota) was to build an oratory, but he changed his mind, "aflame
with ardor of mind and desire for heaven:' and sought out instead the
"wilderness" ofBurgundy.89 However, after building a monastery there, he
was prodded by the "anxious goad of his heart" (anxio cordis stimulo) to agonize about whether he ought to preside over monks or obey an abbot himsel90 Arriving at the exemplary monastery ofUrins to learn true discipline,
he was soon recalled to Burgundy by the bishop of Langres. His anxious
heart stinging him once again, he weighed what he should do, eventually
deciding to return. 91 Yet as he took charge of his monastery, his anxieties diminished, and, on his deathbed, he admonished his brethren "with smiling
face and joyful mien.''92

Athala exuded love and fear, nevertheless at his monastery "no one was
worn down by grief [merore] nor uplifted by too much happiness [letitia ].''93
Love itself might need tamping down, as it did for Gregory the Great. Thus
the wily devil tried to snare Columbanus "by arousing in him love [amores]
for lascivious girls.''94 It was only bad people who "raged" (juror and its variants); good ones never did. Indeed, there was something almost inhuman
about such passion, for the demons themselves tormented their victims
"with savage fury" (horrido furore). 95 Brunhild, "raging" ifurens) after
Columbanus refused to bless her great-grandchildren, "ordered the little
ones to go. The man of God was leaving the royal court, and when he
leaped across the threshold, a noise arose that shook the whole house and
inspired terror in all, yet did not restrain tl1e fury [fUrorem] of that wretched
woman.''96 Brunhild, as we know, was the bugaboo of the Neustrian dynasty. In another instance, when an oarsman struck one of the monks who
chose to leave Gaul with Columbanus, the saint upbraided him: "Why,
cruel one, do you add grief to grief? ... Know that you will be sttuck by divine punishment in that place in which, raging [fitrens ], you struck a member of Christ.''97 And this is indeed what happened.

Most emotions in these materials were either weal( or rejected. If Abbot

OVERWROUGHT MOTHERS

85. Desiderius, Bp. 1.4, p. r6: "Quod nos pia sollicitudine litteris dignati estis consolare, insufficiens est mens nostra gratiarum iura persolvere?'
86. Ibid., 1.7, p. 22: "supplico ut quem tunc beneficiis consolasti, nunc orationis beneficia
iubes?'
87. Ibid.: "de vestra et domni regis vel fratrum ac filiorum vestrorum mereamur incolomitate rescripti seriae consolari?'
88. For the date, Jonas, Vita ]ohannis, p. sos, where the author speaks of conceiving the
project in the third year of the reign ofClothar III, i.e., 66o.
89. Ibid., 2, p. 507: "intrepidus mentisque ardore et celesti desiderio accensus?' Anxiety is a
key emotion in this piece, appearing (in one form or another: anxietas, anxio corde, anxius)
four times in the approximately 315 lines of its published edition (see citations here and
below). This is, admittedly, only once every 79lines or so, but compare it, for example, to the
four uses of an anxiety word in the first book ofJonas, Vita Columbani: (r.4, p. 71; 1.7, p. 73;
r.r3, p. 78; r.r9, p. 89; r.2o, p. 9r): once every 2791ines.
90. Jonas, Vita]ohannis 3, p.so8.
9r. Ibid., 4, p. 509.
92. Ibid., r8, p. srs: "vultu hilaris et letus facie monebat?' It is one of the younger monks
who considers matters "anxio cordis animo" (with anxious spirit of heart) in ibid., r6, p. 514.
Albrecht Diem points out that John becomes the model "of the responsibly-acting, nonascetic monastic manager"; Diem, "Monks and Kings in the Early Middle Ages: Some

Mothers often partook of these excesses and shared in their opprobrium.

They were expected to be emotionally overwrought yet condemned for it. 98
Bnmhild was the archetype of such a mother, and hatred for her may well

Thoughts on the End of the Holy Man" (unpublished). I am grateful to Dr. Diem for sending me a draft of his paper.
93. Jonas, Vita Columbani 2.4, p. rr7: "nullus iuxta eum vel merore terebatur neque nimia
letitia extollebatur?'
94. Ibid., 1.3, p. 68: "lascivarum puellarum in eum suscitare amores?'
95 Ibid., I.2I, p. 94
96. Ibid., r.r9, p. 87: "Ilia furens parvolus abire iubet. Egrediens vir Dei regiam aulam,
dum limitem transiliret, fragor exorta totam domum quatiens omnibus terrorem inc~ssit nee
tamen misere feminae furorem conpescuit?'
97. Ibid., r.2r, p. 93: '"Quur; inquid 'crudelis, addis merori merorem? ... Memento te a
divina u!tione in hoc loco percussurum, in quo Christi membrum fhrens percussisti?"
98. Already Augustine had spoken of his always-weeping mother, but he also rather admired her excessive tears see for example, Confessions 3.12, r:63, where her weeping and begging on behalf of her
a bishop say dryly: ''Vade a me; ita vivas, fieri non potest,

sm~ lea~s

t~

ut filius istarum lacrimarum pereat?' (Leave me be: with you living this way, it's not possible
that the son of those tears should perish.)

I48 } Emotional Communities in the Early Middle Ages

Courtly Discipline { 149

have helped pave the way for the jaundiced view of mothers in general. It is
also likely that Clothar II, whose father was arguably not Chilperic but
rather his mother's lover, found it politically important to downgrade
mothers altogether as he took up the royal mantle of his putative father.99
Even the mothers of saints were understood to be importuning, their demands dangerous. The best remedy was escape. We have already seen how
Columbanus "leaped over" (transileret) Brunhild's threshold (limitem) with
great noise. He was here, in Jonas's account, reprising an earlier scene with
his own mother. When he announced to her that he was leaving home, her
grief, like Brunhild's fury, knew no bounds:
His mother, struck witl1 sorrow [do lore], begs him not to leave her. But he
replies, "Haven't you heard: 'He who loves his father and motl1er more
than me is not worthy of me'?" [Matt. 10:37] He begs his mother, who is
standing in his way and clinging to the threshold of the door, to let him go.
She, wailing and prostrate on the pavement, denies she will permit it. He
leaps over [transilit] botl1 the threshold [limitem] <)lld his mother and tells
his mother to be happy [se laetam habeat]: she will never see him again in
tlus life, but he will go wherever the path of salvation shows the way.1oo
The image of a parent restraining a child at the "threshold" may have come
from Jerome, who admonished Heliodorus (in a well-known letter) to reject all family attachments in order to pursue the ascetic life: "although your
father should lie on the threshold [limine], keep going by treading on your
fatl1er." 101 If this is the source, it is telling that the Neustrian courtiers
turned the father into a mother.

99 On Clothar's parentage, see Wood, "Deconstructing the Merovingian Family;' pp. 163-

64.
roo. Jonas, Vita Columbani 3, p. 69: "Materque eius dolore stimulata, precatur, ut se non
relinquat. At ille: 'Non; inquid 'audisti: "Qui amat patrem aut matrem plus quam me, non
est me dignus"?' Obstanti matri et limitem ostii inherenti postulat, ut se ire sinat. Ilia eiulans
et pavimento prostrata, denegat se permissuram; ille limitem matremque transilit poscitque
matri, se laetam habeat: ilium numquam deinceps in hac vita visurum, sed, quocumque
salutis via iter pandat, se progressurum?'
ror. Jerome, Epistola XIV ad Heliodorum 2, PL 22, col. 348. Cohunbanus himself knew and
quoted from this letter by Jerome: see Neil Wright, "Columbanus's Epistulae/' in Columbanus: Studies on the Latin Writings, ed. Lapidge, p. 73. For more on the topos of the saint
leaving his or her family against its wishes, see Lutz E. von Padberg, Heilige und Familie. Stu-

dien zur Bedeutung familiengebundener Aspekte in den Viten des Venvandten- and Schiilerkreises
um Willibrord, Bonifatius, und Liudger, 2d ed. (Mainz, 1997), pp. 86-9r.
rso } Emotional Communities in the Early Middle Ages

The mother ofJonas's John ofReome was also importunate-and summarily rejected. She wanted to see her "long-desired" child upon his return
from Urins, but
hearing this, he declined and excused himself from giving in to the emotion [affectum] of his motl1er, recalling that "He who does not leave' his
father and mother is not wortl1y of me" [Matt 10:37]. Nevertheless, lest
he injure by rash condemnation the faith of the mother, which, he knew,
was imbued with tl1e love and fear of Christ [in Christi amorem et timorem ], he walked past her [transsiens ante aeam ], appearing for a moment
to her eyes so tl1at he might satisfY tl1e desire of his motl1er yet not
weaken the vigor of his religion on account of tl1e flatteries [blandimenta] of his mother. 102
Had Jonas wished to emphasize the patl1os of the moment and tl1e tender
feelings of tl1e son, he certainly had a number of possible models to choose
from. When Augustine determined to leave Carthage, his mother was so
upset tl1at she followed him down to the coast. He had to lie to get away from
her. But Augustine was not proud of himself: "You have mercifully forgiven
me even this?'I03 In the Life of Fulgentius of&spe) the saint's mother was exceptionally demanding, full of fury ifuribundus) as she asked that her son return to her and leave the monastery. Her demands were rejected, but her son
suffered deeply, for he "had always loved [semper amaverat] his mother?' 104 In
the Life ofSimeon Stylites) the hero's mother weeps, shakes out her hair, and berates her son when she is not allowed to see him at his monastery.
"Son, why have you done this? For the womb in which I bore you,
you have overwhelmed me with mourning [luctu]; for the milk with
which I suclded you, you have given me tears [lacrymas]; for the kisses
with which I kissed you, you have given me bitter heart pangs; for the
sorrow and labor that I suffered you have inflicted on me the cruelest
ro2. Jonas, Vita Johannis 6, p. 509: "Hoc ille auditu abnuit, matrisque affecnun ut faverit,
recusavit, reminiscens illud: 'Qui non reliquerit [note, not amat] patrem aut matrem, non est
me dignus? Sed tamen, ne fidem matris, quam in Christi amorem et timorem inditam
noverat, temere contemnendo violaret, transsiens ante aeam, parumper obtutibus eius apparuit, ut et desiderium matris saciaret et vigorem relegionis ob matris blandimenta non
molliret?'
ro3. Augustine, Confessions s.8.rs, r:ro4: "Et hoc dimisisti mihi misericorditer?'
ro4. Ferrandus, Vita beati Fulgentii pontiftcis 4 in Vie de Saint Fulgence de Ruspe, ed. and
trans., P. G.-G. Lapeyre (Paris, 1929), pp. 25-27.

Courtly Discipline { rsr

blows.'' And she said such things as to make us all weep ifaceret
flerepos
No monk wept in Jonas's accounts. Rather he made his own the flat affect that we see, for example, in the Latin Life of St. Pachomius.l06 Here a
~other seeks out her son in a monastery, bringing with her episcopal writmgs to prove that her son should be returned home, and asking to see him.
Pachomius tells the boy to leave, but the young man insists that he left his
mother along with the world and cannot put her ahead of divine love. Like
Jonas's Columbanus, he quotes Matthew 10:37.107
. Perhaps Jonas was influenced by Cassian, who warned that the temptatiOns of "the feminine sex" originated in recalling, in seeming innocence, a
mother or a sister.l 08 But Jonas's deprecation of mother love was not just
connected to fear of lust. Consider Jonas's story of Deurechild and her
mother. The two entered a monastery together, but the daughter was more
virtuous than her mother and was assured of eternal life. As Deurechild lay
on her deathbed, her anxious (anxia) mother "amidst sobs and sighs begged
her daughter that, should she have strength enough, she, Deurechild,
should p.ray to be restored to the land of the living, or, should she actually
be reachmg her life's finish, she quickly take her mother from this world
after her, for, said she, it was impossible for her to live after her daughter's
departure.'' This sort of affection was belittled by the daughter, who attributed it to "carnal desires" (carnalibus . .. desideriis). And yet its importance

was not denied. Mter the daughter died-joyfully (ovans)-she obtained

the favor of her motl1er's death in turn. 109
It is true that Christian values at every period put a premium on death
(and the afterlife), downgrading this world and its fleshy feelings. But
different actors variously interpreted this script. Here we see emphasized
the pettiness of particular feelings, the exaggeration of mother love, so that
it seems out of proportion to the measured emotions of those virtuous beings-male virgins-around them. 110 This is worlds away from Gregory of
Tours.
The only mother who showed restraint (in tl1e ways that her feelings
were depicted in a text, in any event) was Jonas's own, and that only after
she learned a lesson about being too importunate. She had begged Jonas's
abbot, Athala, to be allowed to see her son. Eventually, permission was
granted, and Jonas set out with two companions. His mother's joy was
short-lived and quickly suppressed for a higher good:

!05. Antonius, Vita sancti Simeonis stylitae 9, PL 73, col. 329: "FiJi, quare hoc fecisti? pro
utero quo te portavi, satiasti me luctu; pro lactatione qua te lactavi, dedisti mihi Jacrymas;

When we arrived there, I was received graciously [gratuite] by my

mother after the passage of so many years, but not for long did my
mother enjoy [fruitur] the wished-for gift. For that same night I was
struck by a fever and began to cry out amidst the burning heat that I
was being tortured by the prayers of the man of God [Athala] not to remain there even a little while against his prohibition.l 11 If [my companions] did not move me right away and if I did not return to the
monastery with whatever strength I could muster, I would soon be
overtaken by death. To this my mother said, "It is better for me, son, to
know you are healthy there than to weep [dejlere] for you dead here.'' 112

pro osculo quo te osculata sum, dedisti mihi amaras cordis angustias; pro dolore et Jabore
quem passa sum, imposuisti mihi saevissimas plagas. Et tantum locuta est, ut nos omnes faceret flere?'

ro9. Jonas, Vita Columbani 2.15, p. 135: "Videns anxia genetrix incumbentem unicae prolis
exitum, inter singultus ac gemitus ftliam poscit, ut si valeat impetrare, superis reddatur; aut si

ro6. Denis the Little, Vita Sancti Pachomii 29-31, in La vie latine de saint Pachome traduite du
grec par Denys le Peti~ ed. H. van Cranenburgh (Bmssels, 1969 ), 152-60.
!07. Ibid., 3I, p. 158: "parentes non debeo divinae praeponere caritati?' The lack of affect is

~ere all the m.ore striking given that the rest of the episode with Theodore is full of expresSions of emotiOn: when he had his conversion to the ascetic life, his mother found him with
his eyes "full of tears" ("invenit oculos eius plenos lacrimis") (ibid., 29, p. IS2); when he declared himself ready to follow Pachomius, he was "overcome by tears [lacrimis vincebatur]
and utterly inebriated by divine love [amore divino Jortiter sauciatus]" (ibid., 30 , p. 15 6); when
he saw Pachomius for the first time, he wept for joy (ibid.); and Pachomius soon came to
love him ("satis eum dilexit et in corde suo conservit'') (ibid., 31, p. 15 8).
ro8. John Cassian, Institutes 6.13 in Jean Cassian, Institutions cenobitiques, ed. and trans.
Jean-Claude Guy, SC ro9 (Paris, 1965), p. 276.
152 } Emotional Communities in the Early Middle Ages

suae vitae metam suppleat, se cito de hac vita post se ducturam, nee posse se post eius vivere

exitum?'
no. For Christian traditions that downgraded mothers, though not especially for their
emotionalism, see Clarissa W. Atkinson, The Oldest Vocation: Christian Motherhood in the

Middle Ages (Ithaca, N.Y., 1991), esp. chaps. r, 3

m. Jonas had indeed obtained permission from his abbot, but in the meanwhile Athala
found himself on his deathbed. Hence the new "prohibition": the abbot now wanted Jonas's
return.
n2. Jonas, Vita Columbani 2.5, p. n8: "Ubi ut pervenimus, gratuite a genetrice post tantorum intervallo annomm susceptus, sed non diu genetrix optatum fmitur donum. Nam
eadem nocte febre correptus inter incendia clamare coepi, me Dei precibus viri torqueri, ne
inibi contra interdictum quantisper morarer; si non me cito submoveant, quocumque po-

Courtly Discipline { 153

One mother has actually left us some writings: Herchenefreda th

mother of Desiderius. A few of her letters have been preserved not i~ h e
' 1
.
.
'
er
son s etter collectiOn but m the Carolingian Life ofDesiderius. ll3 If their au _
then~city may be g~anted (and nothing suggests the contrary), she was unambiguously affectiOnate: "To my sweetest [dulcissimo] and most beloved
[am;antissimo] son Desiderius, from Herchenefreda"; or, playing on her
s~n s name,
t_TIY sweetest [dulcissimo] and most desirable [desiderantisstmo] .son Destdenus, from Herchenefreda"; and again, contrasting her own
emotiOnal state to ~a~ of her son's, ~'To my always desirable [desiderabi!i]
and sweetest [dulctsstmo] son Destderius, from Herchenefreda, your
wretched [miseraJ mother.''ll4

''!o

With such effusiveness, how did she retain her dignity in the world her
son moved in? Perhaps she did not; after all, her letters were not saved in
Desiderius's letter collection, and we have no evidence that he sent letters to
~er. Nevertheless, her letters have survived, presumably in Desiderius's keepmg. I suggest that she carefully crafted her letters to follow the genre of the
sermon, where (as we have seen in the case ofEligius) emotions were welcomed. m Like Dhuoda, whose Handbook for her son wallced a fine line between pathos and pomposity, Herchenefreda advised her son on how to live
at court: "I admonish you, my sweetest [du!cissimum J child fpignus: literally,
a pledge of love], that you assiduously think of God, have God constantly
on your mind, not consent to or act upon the bad works that God hates
[odit]; be faithful [sis fide/is] to the Icing; love [di!igas] your fellow courtiers
[~ontuberna!es]; always love [ames] and fear [timeas J God.''ll6 Her instructiOns thus consisted in a string of emotional stances. But because she pro-

tuissem conamine ad monasterium repedare, me cito morte preventum. Mater ad haeC'

'Melius mihi esse, fili, te inibi sanum scire, quam hie mortuum deflere.'"
.
II3. Vita. Desiderii 9-II, pp. 569-70. The vita dates from ea. 8oo (see Krusch's remarks on
P 556), but the letters were presumably copied from authentic exemplars that the author had
acce.ss t~, perhaps in the archives of Saint-Gery (originally St. Amantius ), the monastery that
Desrdenus founded at Cahors (ibid., p. 550; Desiderius, Bp., 1. 2 , p. 12).
II4. VitaDesiderii 9, p.569; ro, p.569; n, p. 570.
n5. I thank J.ulia S~ith for discussions on this point. To be sure, St. Paul had already
turned paraenms, that rs, exhortation, into an epistolary mode. The point here is that this
~ode appears to have been, for Desiderius and friends, the only acceptable vehicle for emotion talk.

r~6. Vita Desiderii 9, P 569: "Te vero, dulcissimum mihi pignus, moneo, ut assidue Deum
cogrtes, Deum jugiter in mente habeas, mala opera quae Deus odit nee consentias nee facias
regi sis fidelis, contubernales diligas, Deum semper ames et timeas.''
'
I 54

} Emotional Communities in the Early Middle Ages

nounced them, as Eligius did his, as a sort of"preacher:' she perhaps evaded
the opprobrium of an overwrought mother.
Thus, in a letter announcing the murder of her son Rusticus, she embedded her emotional turmoil within sermonizing admonitions:
I, unhappy [infe!ix] mother, what should I do, now that your brothers
are here no longer? If you should die, I would be bereft, childless. But
you, my most pious pignus) my sweetest one [dulcissime ], constantly take
care that, though you have lost the solace [solatia] of your brothers, you
do not lose yourself and, God forbid, go to your destruction. Beware always the wide and spacious road, which leads to perdition, and keep
yourself in the path of God. As for me, grief on this great a scale (prae
nimio do/ore) is, I suspect, taking my life away. What you can do is pray
that He in whose love I sigh day and night [in cuius amore die noctuque
suspiro] will receive [my]soul as it departs [this life].l 17
THE EMOTIONAL WORLD OF COLUMBANUS

Whence an emotional community so wary of words of passion that they

fit mainly in sermons and longing for another world? We might argue, in
the tradition ofElias, that a court culture-even one in the seventh century-worked to restrain impulses. But, as the social constructionist theory has taught us, passionate emotional expressions are also products of
social constraints. And, indeed, we saw a very different set of emotional
norms at the Austrasian court of Brunhild and Sigibert in an earlier generation. Restraint is not a useful term, then, to explain or compass the
emotional tenor at N eustria in the first half of the seventh century. Emotional shaping needs more than "tamping down.'' It needs norms, codes,
models, articulated value-systems (such as aphorisms), and inarticulate
ones (such as those implied by loving a charismatic leader). We have seen
what the results of these were at the Neustrian court; but what explains
them?
They came, to be sure, from the ascetic impulse. The models and writ-

n7. Ibid., n, p.570: "Ego infelix mater quid agam, cum fratres tui iam non sunt? Si tu
discesseris; ego orbata absque liberis ero. Sed tu, piissime pignus, mihi dulcissime, sic te
jugiter praecave, ut dum solatia fratrum perdidisti, te non perdas, ut ne, quod absit, in interitum vadas. Cave semper latam et spatiosam viam, quae ducit ad perditionem, et temet ipsum
in via Dei custodi. Ego prae nimio dolore vitam meam amittere suspicor. Tu ora, ut egredientem animam ille suscipiat, in cuius amore die noctuque suspiro.''

Courtly Discipline { 155

r
.i'
!'

I''

ings of the Desert Fathers remained influential in seventh-century Gaul.

Nor should we forget that a narrowing of the educational program-with
classical literature largely falling by the wayside and the Psalter becoming
the essential primer-was accompanied by an impoverishment of emotional
vocabulary. us Education has much to do with values, which, in turn, determine the emotions that are privileged or downgraded.
To some degree, the change must have sprung as well from Clothar's hatred ofBrunhild and her brood; he set himself against their culture and their
modes of expression. If the values of the old regime privileged passion, then
the new regime would favor the opposite. Already the earliest public pronouncements of the new dynasty set the tone. The Edict of Paris, promulgated in 614, suppressed Brunhild's entire line by the simple expedient of
naming only Guntram, Chilperic I, and Sigibert I as Clothar's predecessors.l19 At about the same time, the Council of Paris set forth a series of
rules delimiting the prerogatives of bishops, including their right to act on
certain emotions: "If a bishop, either out of anger [iracundia] or for money
ejects an abbot from his position uncanonically, let the abbot have recourse
to a synod?' 120 It was perfectly proper for a bishop to remove an unjust
abbot, but here the assembly recognized anger and greed- both sins, both
also emotions-as illegitimate motives.
The Neustrian court also had the example and the exhortations of
Columbanus to guide it. We have seen that he spent some time with
Clothar as both a "gift from heaven" and a "castigator?' What emotional
norms and expectations did he bring? We shall soon see. But we must not
expect Columbanus's sensibilities to have been followed slavishly by the
"next generation:' the one represented by Desiderius and Jonas,l2l Few of
them had known the reformer; they had mainly the memories of others and
u8. See Pierre Riche, Education and Culture in the Barbarian West Sixth through Eighth
Centuries, trans. John]. Contreni (Columbia, S.C., I976), esp. pt. 3.
II9. Edict of Paris 9, MGH Capitularia Regum Francorum, r, ed. Alfred Boretius (Han-

nover, r883), p. 22.

r2o. Council of Paris (614), 4, in Concilia Galliae a. SII-a. 695, ed. Charles de Clercq, CCSL
I48A (Turnhout, 1963), p.276.
r2r. T. M. Charles-Edwards makes the point with regard to the importance of penance:
"the penitential regime was central to Columbanian monasticism in the generation after his
death, whereas in his own writings such themes as the perception of human life as a peregri-

their own imaginations to guide them. To be sure, Columbanus left sermons, poems, rules, and letters to posterity. There is little evidence, however, that the courtiers of N eustria read them. Jonas dearly knew the rules
and penitentials of Columbanus, but he may have relied on oral traditions
and his own lived experience at Bobbio for his knowledge. In his Life of
ColumbanusJ he mentions some of Columbanus's writings, but he himself
borrows only five short phrases directly from the extant writings of Columbanus.l22 In addition, the goals of the fiery reformer, a "holy man" of the
old school, were quite different from the goals of the Neustrian court,
which included institutionalizing Columbanian ideals in monasteries that
would work for them as holy sites without any saintly presence at all. 123 It
should thus not be surprising that the Neustrian emotional world was
different from Columbanus's. Yet we will also find many commonalities.
While Columbanus's affective palette was large, he used only five emo~
tion words (and their grammatical variants) thirty or more times in his
works: amor (love), caritas (love), diligo (love), laetitia (joy), and timor
(fear).l24 Love (via three different words), joy, and fear: these were the chief
r22. Bruno Krusch identifies ten echoes of the writings of Columbanus in Jonas, Vita

Columbani. Of these, only five directly use words from Columbanus's texts.
ri3. Diem, "Monks and Kings;' argues for tl1e institutionalization of charisma in the monastery; on the monastic space itself taking on sacred status, apart from any saint within, see
Rosenwein, Negotiating Space.
r24. The frequency of the most used emotion words in Columbanus, Opera, ed. and trans.
G. S. M. Walker (Dublin, 1957), are as follows: amor: 6o; caritas: 33; diligo: 63; laetitia: 38;
timor: 3r. (Verbal, noun, and adjectival forms of all these words are included in the count.)
These numbers were calculated by using the Patrologia Latina Database published by ProQuest Information and Learning Company, taking care to eliminate all writings considered
spurious or doubtful by Walker. Walker's assessment of Columbanus's writings has recently
been largely affirm~d by the discussions in Columbanus: Studies on the Latin Writings. It is
likely, however, that the metrical poems titled in Walker ''Ad Hunaldum;' ''Ad Sethum;' and
''Ad Fidolium" were not by Columbanus (see Michael Lapidge, "Epilogue: Did Columbanus
Compose Metrical Verse?" in Columbanus: Studies on the Latin Writings, ed. Lapidge,
pp. 274-85); and thus I have eliminated them from the word count here. On the otl1er h~d,
I have included the short "Oratio S. Columbani" in Columbanus, Opera, p. 214, whtch
Walker considered of dubious autl10rship but which Lapidge (''The Oratio S. Columbani," in

Columbanus: Studies on the Latin Writings, pp. 27r-73) sees as likely by Columbanus; and the

natio alienated from a heavenly patria were more prominent''; Charles-Edwards, "The Penitential of Columbanus;' in Columbanus: Studies on the Latin Writings, ed. Lapidge, p. 2I9.

hymn "Precamur pattem;' which Lapidge (" 'Precamur Patrem': An Easter Hymn by Columbanus?" in ibid., pp. 255-63) argues is Columbanian as well. For the text of this hymn, see The
Antiphonary ofBangor, an Early Irish Manuscript in the Ambrosian Library at Milan, ed. F. E.

rs6} Emotional Communities in the Early Middle Ages

Courtly Discipline { 157

emotions that Columbanus expressed, almost always in the context of religious feeling.
Unlike the Neustrian courtiers, Columbanus was glad to express his affection lavishly, while he was less interested in hierarchy and deference.
True, when writing to Pope Gregory I, he piled up honorifics in his salutation while demeaning himself: "To the holy Lord and Father in Christ, the
most beautiful ornament of the Roman Church, to the most august person
in the whole of parched Europe, to a kind of flower, as it were, to the illustrious Overseer who has mastered the contemplation of divine eloquence, I,
Bar-Jona, a wretched dove [ColumbaiColumbanus means 'dove' in Latin],
send greeting in Christ.'' 125 But Columbanus was ambivalent about commendation, a crucial difference from the Neustrian courtiers. He flouted his
independence from the whole institution right in front of Pope Gregory
himself: "I think it extremely superfluous to commend my own [people] to
you since the Savior decrees that they are to be received as if wallcing in His
name.'' 126 Yet this came directly after he wished peace to the pope and his
dependents.
To his own monks, Columbanus was openly affectionate. Consider his
greeting in a letter to them: "To his sweetest [dulcissimis] sons and dearest
[carissimis] disciples.'' 127 He called Athala "most beloved" (amantissime ).128
Indeed, he used the word so freely that he termed the bishops who opposed
his ideas about Easter "most beloved fathers and brothers" (amantissimi patres ac fratres). 129 It was a topos, indeed, and here no doubt used to sugar the
otherwise hostile intent of the letter, but we have seen that topoi have mean-

I.
!'

Warren and William Griggs, 2 vols. (London, I895), 2:5-7. On the authenticity of Columbanus's first letter, addressed to Pope Gregory the Great, see Robert Stanton, "Columbanus,
Letter I: Translation and Commentary;' journal ofMedieval Latin 3 ( I993): I49-68.
125. Columbanus, Opera, p. 2: "Domino Sancta et in Christo Patri, Romanae pulcherrimo
Ecclesiae Decori, totius Europae flaccentis augustissimo quasi cuidam Flori, egregio Speculatori, Theoria utpote divinae Castalitatis potito, ego, Bar-Jona (vilis Calumba), in Christo
mitto Salutem?' I borrow the translation offlaccentis as "parched" and the reading of potito
(rather than perito) from Stanton, "Columbanus, Letter I:' pp. 152, 156-58. I am gratefill to
Laura Peelen, University of Utrecht, for pointing out to me that Columbanus was more interested in hierarchy than I had first imagined.
I26. Columbanus, Opera, p. ro: "Persuperfluum puto commendare tibi meos, quos salva-

tor quasi in suo nomine ambulantes recipiendos esse decernit?'

I27. Ibid., p. 26.
128. Ibid., p. 28.
129. Ibid., p. I6.
I 58

} Emotional Communities in the Early Middle Ages

ing even when manipulated, artd it is significant that, in the next generation,
this easy use of amor gave way to reticence. 130
If at ease with love, Columbanus was nevertheless profoundly ambivalent about it. As he pointed out to Athala, whom he left behind at Luxeuil
because of his exile, "There is danger if [the monks] hate and danger if they
love. Know that certain realities are involved in both hating and loving:
peace perishes in hatred while integrity perishes in love.'' 131 Love was bad if
aimed toward the world: "This world shall pass I ... daily the present life
they love [amant] fades away.'' 132 But it was good when directed at eternal
life: "From earthly things lift up 1 The eyes of your heart. I Love [ama] the
most beloved [amantissimos] host of angels.'' 133 Nor were tl1ese sentiments
exclusive to amor; they applied to love in the guise of dilectio as well: "The
love [dilectio] of God is the restoration of his image; he loves [diligit] God
who keeps his commandments.'' 134 On the other hand: "How shall we flee
the world, which we who are in the world ought not to love [diligere] ?" 135
Only caritas, for Columbanus a consistently spiritualized form of love, was
wholly good.
Happiness too was ambivalent. "Let the world laugh [rideat] with the
devil; far be tl1eir happiness [laetitia] from us!" 136 This was the wrong sort
of happiness. But there was a right one as well: "the end of the life of the just
is eternal life, rest, perpetual peace, the heavenly fatherland, blessed eternity,
infinite happiness [laetitia ].'' 137 Indeed, laetitia was one of the virtues; in
130. Gillian R. Knight, The Correspondence between Peter the Venerable and Bernard ofClairvaux: A Semantic and Structural Analysis (Aldershot, I988), chap. I, points out that affection-

ate words in letters may be ways to manipulate relationships, not to express affection per se.
However, this caution is true of all emotions and is, indeed, one reason why Reddy coined
the word "emotives?'
I3L Columbanus, Opera, p. 28: "periculum, si oderint, periculum, si amaverint. Scito
utraque vera esse, inde vel odire vel amare; in odio pax, in amore integritas perit?'
I32. Ibid., p. 182: "Mundus iste transibit, I ... Cottidie decrescit I Vita praesens quam
amant?'
I33 Ibid., p. I84: "De terrenis eleva I Tui cordis oculos; I Ama amantissimos I Angelornm
populos?'
I34. Ibid., p. ro6: "Dei enim dilectio imaginis eius renovatio. Deum autem diligit qui eius
mandata custodit?'
135. Ibid., p. 74: "Nos quomodo fugiemus mundum, quem diligere non debemus, qui in
mundo sumus?'
I36. Ibid., p. 82: "Rideat mundus cum diabolo, absit a nobis eorumlaetitia?'
I37 Ibid., p. 96: "Justorum autem vitae finis est vita aeterna, requies, pax perennis, patria
caelestis, aeternitas beata, laetitia infinita?'

Courtly Discipline { I59

I'
I

one of his Rules, Columbanus listed it between patience (patientia) and

constancy (stabilitas)J3B
Fear alone was a uniformly positive emotion, as it was for the Neustrian
courtiers. "Fear greatly [expavescite], I beg you, the weight of his words [referring to Matt r6:27, which threatens divine retribution], and with your
mind uplifted in fear and trembling [cum timore et tremore ], think constantly
of the terrible advent of divine judgment?'l39 Fear of the Last Judgment was
its most frequent association, but fear was also useful in this world, as when
Columbanus cautioned Athala to "fear" (time) the love of the monks at
Luxeuil "because it will be dangerous to you?'l40
The general ambivalence toward emotions extended to how they should
be expressed. Columbanus was uncomfortable with effusiveness. In his letter to his brethren he wrote:
I wanted to write to you a tearful [lacrimosam] letter. But because I
know your heart, therefore I have used another style, mentioning only
necessary duties, harsh and arduous in themselves, and preferring to
stop up [obturare] rather than call forth fprovocare] tears. And so outwardly my words seem calm [mitis], [but] grief [dolor] is enclosed
within. See: the tears rush forth; but it is better to stop up [obturare] tl1e
fountain, for it is not right for a brave soldier to weep [plorare] in battle,l41
Columbanus here managed to condemn a demonstrative emotive style
while nevertheless exploiting it to tl1e hilt.
Did Columbanus think that the "brave soldier" was the antithesis of the
"weak woman"? Did he, like the Neustrian fraternity, associate excessive
emotionality with mothers? There is no evidence of it. He did not gender
female those "happy people" who "laugh without reason" and "will weep

138. Ibid., p. 136.

139. Ibid., p. 98: "Expavescite, quaeso, dictorum pondus, et cum timore et tremore suspecta semper mente ilium tremendum divini judicii advenn1m indesinenter cogitate?'
140. Ibid., p. 28: "Sed m et ipsum eorum time amorem, quia tibi periculosus erit?'
I4I. Ibid., p. 30: "Lacrimosam tibi volui scribere epistolam; sed quia scio cor mum, idcirco
necessariis tanmm allegatis, duris et ipsis arduisque, altero stilo usus sum, malens obturare
quam provocare lacrimas. Foris itaque acms est sermo mitis, inms inclusus est dolor. En
promunt lacrimae, sed melius est obmrare fontem; non enim fortis militis est in bello piarare."

r6o} Emotional Communities in the Early Middle Ages

[flebunt] bitterly'' at the passing of the world.l 42 Like all male ascetics, he
fled women: "Beware, little son, I the forms of women I Through whom
deatl1 enters?'l43 But here he was upbraiding men for the sins oflust and desire, not women for their melodramatics.
Indeed, none of the other emotional communities that we have seen associated women so clearly with excessive emotions as did tl1e Neustrian
courtiers.l44 Gregory the Great thought parents of both sexes overprotected
their children; St. Felicity was his one shining exception. Fortunatus celebrated rather than denigrated both male and female passion. Gregory of
Tours considered mothers to be tender and had no qualms about such feelings in himsel I do not wish to argue tl1at the Neustrian courtiers constituted the first emotional community to bring a jaundiced attitude toward
women to the fore. That view was constructed out of shards left over from
the repertory of words, phrases, and ideas of the ancient world. But an attitude need not be new to be important. Talcen together with the same
group's disparagement of emotions in general, it was a defining characteristic of their emotional community. That community was shaped by the regime's own dynastic interests, as we have noted. But it was also a byproduct of the intense comradery of the court, a quasi-monastic group that
had to outdo real monks in its wariness of emotional involvement and expression if it were to gain the kingdom of heaven.
Columbanus's ascetic impulse and the emotional norms that went with it
were absorbed as well as adapted and transformed by tl1e courtiers ofNeustria of the next generation. Like him, they privileged love. Happiness they
expressed as well-we have seen their longing for it-and even a charter
from the period, a confirmation for Saint-Denis issued by Dagobert circa
632, begins with the hope that transitory things may be transformed into
"eter~al joys" (gaudia sempeterna). 145 The emphasis on male-male bonds
turned the court into a monastery manque. Only their celebration of status
showed the attraction of secular habits. The Neustrian courtiers incorporated hierarchy into the Columbanian model by malcing deference part of
their male fraternity culture. There was a "cost;' however: male-male bonds
142. Ibid., p. I84.
143. Ibid., p. r82: "Caveto, filiole, 1Feminarum species, I Per quas mars ingredimr?'
144. Though there is a hint of this in Plato; see chap. r above.
145. ChLA 13, no. 551, p. ro ; MGH D Merov, r:4r, p. no.

Courtly Discipline { r6r

were drained of effusive emotional expression. Since tl1e deference w " f

th'
ld" .
as o
1s w~r , 1t could not properly be accompanied by passionate vows of
love, g1ven the values and goals of the monldike group involved in such exchanges. But soon those values and goals would f:-dU11 by the ways1'de, as a
new and far less fraternal community came to the fore.

The last of Clothar's courtiers, the indefatigable Dado (St. Audoin), died in
68+.1 But even before that moment the moderated tones of the emotional
community that had formed under Clothar II were dying away. Consider
Fredegar, a historian who wrote between 659 and 714, probably circa 66o. 2
His Chronicle is rightly associated with Jonas's Life of Columbanus, for he
knew the text and happily borrowed its vilification of Queen Brunhild. 3 But,
except where he copied this source, his emotional palette was quite different.
Hatred (odium), for example, was a word that the Neustrian courtiers almost
never used. It came up only once in the Life ofColumbanus, to speak of a food
preference: a young nun's excessive hunger was punished by God's exciting
in her "hatred [odium] of licit food;' so that she could find solace only in
"grain husks, leaves, and mixed wild herbs?'4 Desiderius was still more circumspect, never using the word "hatred" or any of its variants at all. His
I. For the date, see VitaAudoini episcopi Rotomagensis, ed. Wilhelm Levison, MGH SRM
5:540 (hereafter VitaAudoini).
2. Roger Collins gives a wide range of possible dates for Fredegar (Fredegar, Authors of the
Middle Ages, Historical and Religious Writers of the Latin West, vol. 4, no. 13 [Aldershot,
1996], p. 83), but on p. m he points out that "the balance of probability" has Fredegar a layman writing around 66o. For a forceful presentation of the date "in or shortly after 659;' and
for Fredegar as a member of one faction of the Austrasian aristocracy, see Ian N. Wood, "Fredegar's Fables;' in Historiographie im friihen Mittelalter, ed. Anton Scharer and Georg
Scheibelreiter (Vienna, 1994), 359-66. For a review of the scholarship on Fredegar, see the introduction to Fredlgaire, Chronique des temps merovingiens (Livre IV et Continuations), trans.
Olivier Devillers and Jean Meyers (Turnhout, 2oor), pp. 5-53.
3. For example, chap. 36 ofFredegar's Chronicle is taken (as Wallace-Hadrill remarks) "verbatim, with very few additions, and some omissions that obscure the sense of tl1e original,
from the Vita Columbani ofJonas"; Fredegar, Chronicle 36, ed. Wallace-Hadrill, p. 23 n. 2. In
particular, Fredegar follows Jonas, Vita Columbani I.I8-I9 and part of 20, MGH SRM 4:8691, precisely the segment that has to do with Columbanus's confrontation with Brunhild and
its aftermath.
4. Jonas, Vita Columbani 2.22, p. 142: "excitavit odium liciti cibi, nee valebat tnrbata mens
aliud quicquam quam furfures frondesque et herbarum agrestium mixtnram edere?'
r62} Emotional Communities in the Early Middle Ages

mother used it once, draining it of worldly passion by attributing it to God

"Do not consent to or act upon the bad works that God hates [odit]?'5
.
By contrast, Fredegar saw hatred everywhere. It (and other powerful
emotions) explained human action. Thus "the Burgundian nobles, whether
bishops or other lords, fearing [timentis] Brunhild and feeling hatred
toward her [odium in eam habentesJ:' called on Clothar to take over their
6
kingdom. When he had done so, he spared Merovech, the son ofTheuderic, and executed Brunhild, both motivated by his strong feelings:
By o:der of ~lo~ar, Merovech was secretly sent to N eustria, [since Clothar]
chenshed him w1th that love [eodem amplectens amoreJ with which he had
raised him from the holy [baptismal] font .... [But] when Brunhild was
presented to his sight, Clothar felt overwhelming hatred toward her [odium
con~a ipsam nimium haberit] ... and ordered that she be led through the
entrre army seated on a camel and afterward that the hair of her head, one
foot, and an arm be tied to the tail of the most vicious horse. And then she
was torn apart limb by limb by its hooves and the speed of its pace. 7
It is tempting to imagine that Fredegar was a harbinger of the new emotional community of the late seventl1 century which we shall soon discuss.
Certainly that community privileged strong emotions, vehemently expressed.
But because Fredegar was writing (it would seem) a decade earlier, he cannot
securely be brought into rapprochement with any other writers. It is not until
the last two or three decades of the seventh century that a duster of sources
emerge that may be associated -though uncertainly-with one another.
A COMMUNITY OF ANONYMOUS AUTHORS?

The late seventh-century community that this chapter embraces is the most
tenuous of all we have dealt with. The communities of those who commissioned epitaphs at Vienne, Trier, and Clermont, for example, were at least
members of the same locality, defined and circumscribed by place. Even if
5 VitaDesiderii 9, MGH SRM 4:56; see chap. 5, note n6 above.
Chronicle, p. 34: "Burgundaefaronis vero tarn episcopi quam cited leudis ti-

6. Fredegar,

mentis Brunechildem et odium in earn habentes?'

7. Ibid., p. 35: "Meroeus secrecius iusso Chlothariae in Neptrico perducetur, eodem amplectens amore quod ipso de sancto excepisset lavacrum ... Chlotharius, cum Brunechildis
suum presentatur conspectum et odium contra ipsam nimium haberit, ... iobetque earn
prius camillum per omne exercito sedentem perducere, post haec coman1 capitis, unum
pedem et brachium ad veciosissemum aequum caudam legare: ibique calcibus et velocitate
cmsus membratim disrumpetur?'
164 } Emotional Communities in the Early Middle Ages

tl1ey did not know one another, even if tl1ey lived generations apart, they still
had a city and its ongoing traditions in common. The "community" of Gregory of Great was problematic in a different way: it was approached by exploring one individual's ideas and modes of expression as if they constituted
a window onto tl1e emotional norms of a larger social cadre. But the extension seemed warranted, given Gregory's sensitivity as a observer of his flock
and his own participation in a particular clerical group. Gregory ofTours and
Fortunatus were more promising. Admittedly a small community of two,
tl1ey nevertheless represented a real social entity, one that reached beyond
tl1emselves to the many people, particularly at the Austrasian court, with
whom they maintained contact over a long period of time. The N eustrian
courtiers assembled by and around Clothar II and his progeny had a similar
social reality, and happily we had more evidence for their relationships and
their emotional norms. We were thus able to call upon tl1e writings not of
just two men, but ofDesiderius, his mother, Eligius, Jonas, and a few others.
By contrast, the late seventh-century writings to be discussed in this
chapter can boast no common city or court. Nor can we demonstrate that
the authors knew one another, though they certainly read one another (as
various literary borrowings indicate), and their audiences must have overlapped. What allows us to bring tl1em together here as representative of an
emotional community? The answer is that in the period circa 670-700,
when these sources were written, the elites of Francia were less tied than
previously to particular regions. Those of Burgundy were absorbed into the
political life of Neustria already in the time of Dagobert; they no longer
wanted a Icing of their own. The elites of Austrasia were moving in the same
direction in the 67os, when one faction there joined Ebroin, the former
Neustrian mayor of the palace, in his bid to regain power in Neustria. 8
Later, in the 68os, the Austrasians ceased to have a king altogether, while
one faction of its magnates, under tl1e leadership of Pippin II, began to cannibalize Neustria. The process began with war (at Bois-du Pays in 679; at
Tertry in 687) and continued with the Pippinids and their followers marrying into Neustrian families, becoming Neustrian landowners, and slowly
talcing over patronage of tl1e N eustrian church. 9 Elsewhere, the same sort of

8.

Passiones Leudegarii episcopi et martyris Augustodunensis I (hereafter Passio Leudegarii) 18,

19, 25, 26, ed. Bruno Krusch, MGH SRM 5:300-301, 306-7.
9. I do not mean to suggest the inevitability of this process nor that its end result-the Carolingian takeover-would have been clear to people in the last decades of the seventh centmy. See the discussion in Gerberding, The Rise of the Carolingians, chap. 6.

Rcveling in Rancor { 165

I.

homogenization was taking place: the Martyrdom of Praejectus shows that

even the elites of the Auvergne were drawn into the political orbits of the
northern kings.Io
The much-noted violence of the late seventh century was due not to regionalism or separatism but to a common desire for access to an increasingly centralized court and its powers. 11 We are no longer in Gregory's and
Fortunatus's world of fraternal civil wars. The aristocracy was more powerful now, and its competition was key to the fighting of the period-and to
our sources, which reflect the interests of the elites. Several of these texts are
passiones, accounts of the deaths-interpreted as "martyrdoms"-of men,
now called "saints;' who led particular elite factions. We might think that
such factions would imply different-perhaps even polarized-emotional
communities. But this does not appear to have been the case. The important
point-from the emotional point of view-is the sharing of common values
and goals, even if such "sharing" engenders competition. Let us recall the
very definition of emotions: they have to do with appraisals of things affecting me. The sources that we shall be looking at, no matter their place of origin, were obsessed by the motives behind power holding, power grabbing,
and power sharing. That they often found these motives in strong and usually rancorous emotions betrays the hold that these feelings had on their authors' imagination and modes of presentation. From their writings we can
glimpse the emotions that they privileged or downgraded, their frequency
of expression, and the contexts in which they arose. Like all shaped materials, these sources had not only purely "expressive" purpose but also
rhetorical ends; they were meant to interpret the past for the interests of the
present. The sources from circa 670 to 700 are nostalgic, though not a bit
sentimental: they look back on a violent period and claim the virtuous high

ro. Passio Praejecti episeopi et martyris Arverni, ed. Bruno Krusch, MGH SRM 5:225-48
(hereafter Passio Praejecti); see the comments on how this text shows the.integration of the
Auvergne in the politics of the north in Late Merovingian France, ed. and tians. Fouracre and
Gerberding, pp. 269-70.
n. See Paul Fouracre, "Attinides towards Violence in Seventh- and Eighth-Cenmry Fra.Jlcia;' in Violence and Society in the Early Medieval West, ed. Guy Halsall (Woodbridge, 1998),
pp. 60-75; and, assessing the importance of regional variations, idem, "The N an1re of Frankish Political Instimtions in the Seventh Cenmry;' in Franks and Alemanni in the Merovingian

I
, I

Period: An Ethnographic Perspective, ed. Ian Wood (Woodbridge, 1998), pp. 285-3or. See also
the excellent interpretive sections in Late Merovingian France, ed. and trans. Fouracre and
Gerberding.

ground of their own day in part by means of a highly charged emotional

and moral vocabulary.
It will be convenient for the reader to have a brief list of these materials,
here organized (where possible) alphabetically by the name of their hero or
heroine: 12

The Life of Bishop Audoin. 13 This is the life of Dado (Audoin),

whom we have met as a member of Desiderius's "indivisible" quintet.
The author is anonymous, but he knew Audoin's disciples, who told
him about the saint's mirades.l 4 It is thus likely that he wrote between
684 (Audoin's date of death) and around 704. Because he uses the word
Franci to mean "the Neustrians;' he was likely writing to the Neustrian
elites. 15
2. The Life of Lady Balthild. 16 This is the life of Queen Balthild,
whom we met in the previous chapter as a patron ofEligius and Jonas.
The author is anonymous; the fact that the prologue addresses "dilectissimi fratres" (most beloved brethren) does not seem decisive for his or
her identification as maleP The author wrote the Life after Balthild's
1.

12. Here I have not considered the Acta S. Annemundi [i.e.,Aunemundi], AASS, Sept. VII,
pp. 694-96, because, although "rehabilitated" as a source of the seventh cenmry by Fouracre
and Gerberding in Late Merovingian France, pp. 170-71, "descriptive passages" are likely interpolated (p. 171). Since the emotions are precisely in these passages, it seems prudent to
eliminate this text for our purposes.
13. VitaAudoini, pp.553-67.
14. Ibid., 7, p. 558; see Late Merovingian France, ed. and trans. Fouracre and Gerberding,

P 133
15. Ibid., 13, p. 562. On the significance of the term Franci, see Gerberding, The Rise of the
Carolingians, p. 76.

16. Vita Sanctae [i.e., Domnae] Balthildis A (hereafter Vita Balthildis), ed. Bruno Krusch,
MGH SRM 2:482-508.
17. Vita Balthildis pro!., p. 482: "Michi quidem, ut imperatum est, dilectissimi fratres, ad
tan1 subtile piumque opus peragendum?' (To me indeed, most beloved brothers, it was commanded to complete so fine and pious a work.) A male author is proposed by Fouracre and
Gerberding in Late Merovingian France, p. II5, because "the first line of the preface ... expressly dedicates the work to the author's dilectissimi fratres." However, the author does not
say he or she is a member of the fraternity, and it seems equally plausible to argue, with Janet
L. Nelson, that "the 'N. Vita was evidently written by a nun at Chelles, and commissioned by
some monks-perhaps those ofCorbie?" See Nelson, "Queens as Jezebels: The Careers of
Brunhild a11d Balthild in Merovingian History;' in eadem, Politics and Ritual in Early Me-

dieval Europe (LOndon, 1986), p. 17 n. 83.

166 } Emotional Communities in the Early Middle Ages

Reveling in Raneor { 167

death, circa 68o, perhaps quite shortly thereafter. 18 Because the Franci
here meant the Neustrians, the autl1or was, again, probably writing to
N eustrians.l 9
3. The Vision ofBarontus. 20 Barontus was a nobleman, recently converted to tl1e religious life at the monastery of Saint Peter in Longoret,
near Bourges. His near-death and out-of-body experience first in
heaven and then in hell is recounted here. The author, probably a monk
at Longoret or nearby Meobecq, presumably wrote his account shortly
after the vision, which took place in 678 or 679. 2 1 Although the immediate audience was no doubt the monks ofLongoret and Meobecq, the
fact that the Vision places Bishops Dido ofPoitiers (d. ea. 677) and Vulfoleodus of Bourges (d. ea. 672) in hell suggests that tl1e author had in
mind a larger public as well. 22 Dido appears in the Martyrdom ofLeudegar (below) not only as tl1e saint's uncle but as a man "filled with an extraordinary abundance of pmdence.''23 If, as it seems, the author of
Leudegar's life was speaking to one faction of the Frankish aristocracy,
the author of the Vision clearly spoke for and to a different group. 24
4. The Life ofGermanus) Abbot ofGrandva!. Germanus was a monk in
I8. On the date of the Vita Balthildis see Late Merovingian France> ed. and trans. Fouracre
and Gerberding, pp. II4-I5.

the Columbanian tradition, first at Remiremont, then at Luxeuil, and

finally at Grandval (in Alsace), which he founded. The author of his Life
was a priest named Bobolenus. 25 He wrote after Germanus's marty~
dom in about 675, probably quite soon thereafter. 26 Although he dedicated the Life to Ingofrid, abbot ofLuxeuil, the connection to Luxeuil
does not necessarily link him to the Neustrian court, since Luxeuil had
supporters in Austrasia as well. Thus, it is not surpri~il~g to read that
Germanus was part of the Austrasian court of S1g1bert Ill, and
. an Austras1an
. context .27
Bobolenus too seems best understoo d m
5. The Life ofSt. Gertrude. 28 This is the life of the sister of Grimoald (a
Pippinid mayor in Austrasia who was executed by Clo~is ~I) and
daughter of Pippin I (an earlier mayor of tl1e palace) and h1s w1fe, Itta.
Gertmde was abbess ofNivelles, one of several monasteries founded by
her mother. She died m653, and her Life was composed circa 670. 29 The
author was a monk, probably connected to Nivelles.
6. The Martyrdom of St. Leudegar. 30 This recounts the martyrdom of
Bishop Leudegar. A member of the supra-regional elite mentioned
above, Leudegar, whose brother was count of Paris, was appointed
bishop of tl1e Burgundian city of Autun by Queen Balthild. 31 The .author of his Life) whose name is not known, was a monk at Samt-

J9. VitaBalthildis w, p. 495, where theFranci> i.e., the Neustrians, kill Bishop Sigobrandus

of Paris.

20. Visio Baronti monachi Longoretensis> ed. Wilhelm Levison, MGH SRM 5:377-94. See
also Maria Pia Ciccarese, Visioni delPAldita in occidente. Fonti> modelli> testi (Florence, I987),
pp. 23I-75 (giving the text of the Visio and annotated Italian translation); Claude Carozzi, Le

voyt!!Je de Pame dans Pau-dela> d>apres la litterature latine: V'-XIII' siecle (Rome, I994 ), chap. 3.
21. For the date, see Carozzi, Voyage de Pame> p. I4o, and John J. Contreni, "'Building
Mansions in Heaven': The Visio Baronti> Archangel Raphael, and a Carolingian King;' Speculum 78 (2003): 673 n. 2.
22. On the local nature of the Visio's audience, see Yitzhak Hen, "The Structure and Aims
of the Visio Baronti/' journal of Theological Studies> n.s., 47 (I996): 477-97; and Isabel Moreira, Dreams> Visions> and Spiritual Authority in Merovingian Caul (Ithaca, N. Y., 2000 ), p. I59
Michelle L. Raper argues that the vision may have been a "repository of the monastic rule"
and thus mainly (though not entirely) addressed to the community itself; Raper, "Uniting
the Community of the Living with the Dead: The Use of Other-World Visions in the Early
Middle Ages;' in Authority and Community in the Middle Ages> ed. Donald Mowbray, Rhiannon Purdie, and I an P. Wei (Stroud, I999 ), p. 29.
23. Passio Leudegarii I, p. 283: "prudentia divitiarumque opibus insigne copia erat repletus?'
24. But here I part with Carozzi, Voyage de Pame> pp. I43-44, who sees the factions as having "national" origins, with Barontus a "son or relative of an Aquitainian in the service of the

Neustrian court" and thus a nahiral enemy of the "Burgundian" Leudegar, the "Austrasian"
Dido, and perhaps even of the "Neustrian" Vulfoleodus.
25. Bobolenus, Vita Germani abbatis Grandivallensis> ed. Bruno Krusch, MGH SRM 5:33
(hereafter Vita Germani), ~here the author calls himself"Bobolenus exiguus omnium presbyterorum" (Bobolenus, least of all priests).
.
.
26. Following the argument ofHans J. Hummer, Politics and Power m Early Medteval Eu-

rope: Alsace and the Frankish Realm> 6oo-rooo (Cambridge, 2005), ch~p. I..
27. Bobolenus, Vita Germani I, p. 33, where Germanus's brother IS said to have been educated "under King Sigibert?' Germanus's family came from Trier, and Germanus was p~rtrayed by Bobolenus as a disciple of Arnulf of Metz (see 1bd
I ., 4, PP 34-35 ), a keyAustras1an
.
figure, while his murderer, the Alsatian dux Adalricus Eticho (see ibid., n, p. 38, wh~re he IS
termed Chaticus) was deeply involved in Austrasian political factionalism. On Luxeuil's close
relations with both the N eustrian and Austrasian courts, see Wood, Merovingian Kingdoms>
p.I92.
.
28. Vita Sanctae Geretrudis A> ed. Bruno Krusch, MGH SRM 2:453-64 (hereafter Vtta

Geretrudis).
29. LateMerovingian France> ed. and trans. Fouracre and Gerberding, p. 303 n. IO.
30. Passio Leudegarii> pp. 282-324.
31. See LateMerovingian France> ed. and trans. Fouracre and Gerberding, P I98.

I68 } Emotional Communities in the Early Middle Ages

Reveling inRancor { I69

Symphorien in Leudegar's episcopal city. He was commissioned to

write by Hermenar, who was his former abbot, counterclaimant to
Leudegar's see, and eventually Leudegar's successor at Autun. Writing
after Leudegar's death circa 678 but likely before Leudegar's relics were
transferred to Poitiers in 684, the writer represents the Neustrian/Burgundian faction that once opposed Leudegar but now wished to claim
his fame for themselves. 32

The Martyrdom ofSt. Praejectus. 33 This is the account of the life and
death of Praejectus, bishop of Clermont. He was a member of an Auvergnat family of the lesser nobility. The author was perhaps a nun from
the monastery of ChamaW:res, a house founded at Praejectus's urging
and presided over by an abbess who was probably a member ofPraejectus's family. Alternatively the author may have been male and a monk,
perhaps at Volvic or Saint-Amarin. The Martyrdom was written shortly
after Praejectus's murder in 676 at the hands of a faction loosely aligned
with St. Leudegar and at loggerheads with tl1e Austrasians. It must
have been completed by 690, the date of the death of Bishop Avitus of
Clermont, during whose lifetime the piece was written.
8. The Life of St. Sadalbe1lJa. 34 This is the tale of Sadalberga, of noble
birth, who was healed of blindness by tl1e Columbanian abbot Eustasius of Luxeuil. Mter two marriages (both against her will) and many
children, she converted to the religious life. She first founded a monastery at Langres, but, anticipating the wars between Theuderic Ill and
Dagobert II in the 67os, she established a more permanent foundation
at Laon and became its abbess. She died circa 670. The author of her
Life says that he or she wrote at the request of Sadalberga's daughter
and successor at Laon. Dismissed as a ninth-century forgery by Bruno
Krusch, the Life's authenticity and a seventh-century date (ea. 68o) have
recently been forcefully argued by Hans Hummer. 35
9. The Life of St. Wandregisil. 36 Wandregisil (d. 668), a noble turned
J.

32. On the date, ibid., p. 201; on the circumstances of its writing, pp. 201-6 and JosephClaude Poulin, "Saint Uger d'Autun et ses premiers biographes (fin VIle-milieu JXe siecle);'
Bulletin de la Societe desAntiquaires de l'Ouest, 4th ser., 16 (1977): 167-200, esp. 176- 8.
7
33 For the information below, I follow Fouracre and Gerberding in Late Merovingian
France, pp. 254-70.
34. Vita SadalbellJae abbatissae Laudunensis, ed. Bruno Krusch, MGR SRM 5:40-66.
35. Hans Hummer, "Die merowingische Herkunft der Vita Sadalbergae;' Deutsches Archiv
for Eiforschung desMittelalters 59 (2003): 459-93.
36. Vita Wandregiseli abbatis Fontanellensis, ed. Bnmo Krusch, MGR SRM s:r3-24.
'

:I

170 } Emotional Communities in the Early Middle Ages

ascetic, lived briefly at the monasteries of Bobbio and Romainmotier

before becoming abbot of his own foundation, Fontanelle, near
Rouen. His anonymous Life, written after 684 (i.e., after Audoin's
death), probably circa 700, 37 puts its hero in close touch with both the
N eustrian and Austrasian elites. 38
IO. Original Latin charters of seventh-century Francia. These are
legal documents drawn up by kings, bishops, and very wealthy magnates. They have been published in facsimile and transcription by HartmutAtsma and Jean Vezin.3 9 Including wills, judgments (placita), privileges, and confirmations, those extant today represent a tiny fraction of
tl1e charters that must have been written during the period. But because
there is no doubt about tl1eir authenticity, they may be mined for the
emotional vocabulary that they use-and do not use.
Many of these writings were haunted by the ghosts of Ebroin, mayor
of the Neustrian palace, and Leudegar, Balthild's Burgundian episcopal
appointee. Onto these wraiths our mainly anonymous authors projected
emotional lives very different from those of the N eustrian courtiers in the
first part of the same century. They used emotion words liberally and
with verve. They expected people-both men and women-to be passionate: to love, hate, exult in joy, and break down in tears. Above all,
they foregrounded rancorous and fearful feelings. Even the Devil was
accorded a complex emotional life in these writings. The emotional community of the elites of late seventh-century Francia saw emotions as animating elements of thought, behavior, and human (and inhuman) interaction.
FREQUENCIES

Let us begin to explore this new emotional community via its charters. This
may at first appear foolhardy: formulaic in the extreme, charters are a rela-

37. See the remarks ofBruno Kmsch, MGR SRM n.

38. Vita Wandregiseli 3, p. 14, where he serves as a royal tax collector (i.e., for Dagobert,
who was king of Austrasia); ibid., 7, p. 16, where he is brought to court by Dagobert II for
taking the tonsure without royal permission (but ultimately reconciles with the king); ibid.,
14, p. 19, where his monastery at Fontanelle is described as "ex fisco quem adsumpsit regale
munere" (on fiscal land which he received by royal generosity), and ibid., p. 20, where he is
"carus Dadone pontefice" (dear to Bishop Dado, i.e., Audoin).
39. ChLA 13-14 concern the seventh centmy.

Rcveling in Rancor { 171

However-and this is the key point-the largely unemotional tenor of

the charters prior to 670 changed thereafter. Five, rather than two, of the
first datable ten charters from that later period contain emotion words. 43
Moreover, the emotion words in those charters are more wide ranging,
more daring than those of the earlier sample. When, in 673, a lady named
Clotild, Deo devota (dedicated to God), endowed tl1e monastery of
Bruyeres-le-Chatel and installed her niece Mummola as abbess there, she included a curse clause at the end that called down the wrath (iram) of the
Holy Trinity on anyone who might dare to oppose the provisions of her
charter.44 Mter a council deposed Chranilinus from the bishopric of Embrw1, Theuderic III, "moved by mercy'' (mesericordia muti), lifted the sentence of exile and allowed the man to convert to the monastic life at SaintDenis.4S When Wademir and Ercamberta gave their properties to various
churches and monasteries, Wademir referred to his wife as "sweetest'' (dulcissema).46
Moving beyond the first ten charters extant after 670, we see-in an exemption granted by Agerad, the bishop of Chartres, to Notre-Dame de
Bourgmoyen in 696-all the emotions of the confirmation for Landeric's
exemption, plus some telling new ones. 47 Here tl1e "fear of God:' which is
certainly mentioned, is joined by the worldly fear (even stronger, if the intensifier per- is taken into account) that tl1e monks felt about being deprived
of their property. Thus the privilege is granted "so tl1at it may be allowed to
the holy congregation of the servants of God ... to live in peace, such that
they need not fear [pertimiscant] having to give anyone meals [convivia],

40. From the end of the sixth century to a charter dated 660-73 there are thirteen charters
but one (ChLA 13, no. 549 [6r9j2o]) is too fragmentary to be useful, and two of them (nos:

43. There are eleven documents between 673 and 693, but ChLA 13, no. 569 (= Pardessus,
no. 413) ca1mot be dated with precision. All but three of the remainder were issued by a king.

i!

557 [658/59-678/79] and 560 [657-88]) straddle the 670 divide by too wide a margin to be
counted here. The ten that remain were all issued by kings. The documents (with their corre-

The documents are: ChLA 13, nos. 564 ( = Pardessus, no. 361) [673; monastic foundation];

il

sponding number in MGR D Merov in parenthesis, and dates etc. in brackets) are: ChLA 13 ,
nos. 550 (22) [584-628; confirmation of Clothar II]; 552 (28) [625; confirmation of Clothar

[679-90; privilege dfTheuderic Ill]; 567 (126) [682; placitum ofTheuderic Ill]; 570 (r3r)
[690; gift of Theuderic Ill]; 571 ( = Pardessus, no. 412) [ 690-91; gifts to churches]; 563 ( =

II]; 554 (32) [629-37; confirmation ofDagobert I]; 551 (41) [632-33; confirmation ofDago-

Pardessus, no. 421) [69r?; exchange of land]; ChLA 14, nos. 572 (135) [692; placitum ofCio-

bert I]; 556 (72) [639; confirmation ofCiovis II]; 555 (74) [639-49/50; charter of protection
by Clovis II]; 559 (75) [639-49/50; confirmation ofCiovis II]; 558 (85) [654; confirmation of

vis Ill]; 573 (!37) [693; placitum ofCiovis Ill].

44. ChLA 13, no. 564, p. 66 = Pardessus 2:148-50, no. 36r. On this charter see Uon Levil-

~lovis II]; 561 (93) [659-60; placitum (court hearing) ofCiothar Ill]; 553 (94) [660-73; placItum of Clothar Ill].

lain, "Etudes merovingienne. La charte de Clotilde (ro mars 673);' Bibliotheque de l'Ecole des

tively unemotional genre. Yet precisely because of their resistance to even

minor verbal c~1anges, documents such as these can be telling when they do
betray somethmg new. Moreover, they bear comparison because they are
fairly equal in length, containing between about ten and a hundred lines of
text.
Consider, then, the first (datable) ten charters drawn up before 67o.4o
We have already briefly mentioned the only two that used emotion words:
the charter ofDagobert on behalf of Saint-Denis circa 632 and the charter of
Clovis II confirming a privilege by Bishop Landeric of Paris in 654-.41 The
first spoke of "eternal joys:' the second repeatedly spoke of love and fear.
Doubtless the emotions could not have been "deeply felt" in the modern
sense. Nevertheless, the words are significant. Just as the royal confirmation
of Landeric's privilege listed the sorts of properties that Saint-Denis had
been given (estates, slaves, gold and silver), so it needed to describe the motives for those gifts-religious, righteous, and (the implication is there)
deeply held-which justified the provisions of the exemption itsel The exemption prohibited the bishop-Landeric himself-from taking any of the
properties belonging to the monastery. 42 This was a major sacrifice on Landeric's part, and the royal confirmation's reiterated emotion words justified
it. The words were not formulaic, however routine they may sound. Indeed, they were not formulaic because they appeared in only two out of ten
charters.

4!. ChLA 13, no. 551, p. ro = MGR D Merov, r:ro8-ro, no. 41; ChLA 13, no. 558, pp. 36-37
MGR D Merov, r:218, no. 85. See chap. 5, notes So and 145.
42. On Merovingian immunities and exemptions in general, see Rosenwein, Negotiating

Space, chaps. 2-4, and on this royal confirmation in particular, pp. 74-77.

172 } Emotional Communities in the Early Middle Ages

566 (I2I)

[679;

gift ofTheuderic Ill]; 565 (r22)

[679; judgment byTheuderic Ill]; 568

(r23)

chartes 105 (1944): 5-63, at p. 20. On the histmy and significance of maledictmy curses, see
Little, Benedictine Maledictions.
45. ChLA 13, no. 565, p. 69. The charter is dated 679 in MGR D Merov 122, p. 310.
46. ChLA 13, no. 571, p. 95

Pardessus 2:2ro, no. 412.

47. ChLA 14, no. 580, pp. 26-27.

Reveling in Rancor { 173

l'i

lodging [mansiones], supplies fparatas ], and gifts [munera].''48 The person

most likely to demand the meals, lodging, supplies, and gifts was the very
bishop handing out the exemption- the local diocesan bishop- along with
his imagined successors. The document continues by questioning the intentions of such bishops: if the local diocesan is invited to do the various blessings (of the altar and so on) that the monastery needs, let him not do so for
the salce of "wicked desire" (pravae cupiditatis). Meanwhile, the monks
should govern themselves with an abbot whom they choose for his "honest
way of life, ... vigilant and wise in the love [amore] of God.''49 But if they
fail, and the monastery becomes troubled, the bishop should intervene,
"like a father fpaterno more]:' to restore peace. He must beware, however,
not to dominate the monastery- here follows a list of all the rights he and
others might not have over it. Malice (malicia), sent by the Devil, has a way
of obstructing good intentions; hence a curse is placed on any bishop who
might violate the provisions of the privilege. Finally, Agerad speaks of the
virtues of the monks: "We have seen them desire with the highest desire
[summa desiderio desiderare ]" to praise God according to the Rule. He implores Christ that they may continue to advance "in love [amore] of God.''SO
The timid evocation of the love and fear of God, the most acceptable Christian emotions and ones used frequently by the N eustrian courtiers (as we
have seen), has here given way to a wider spectrum: there is love and fear of
God, to be sure, but also malice, fear of worldly destitution, and desires
both good -desiderium- and bad -cupiditas.
The increasing emotionalism of the charters is echoed in other texts of
the period. In the Martyrdom ofLeudegat; a representative narrative from the
period, I count a very large number of different emotion words (twentyseven) along with six other words that indicate an emotional state-tears
'
trembling, and so on. 51 Love is astonishingly absent: it occurs only eight

times, witl1 amor and caritas preferred over dilectio. Compare this with tl1e
frequency of rancorous words, which come up tl1irty-four times in the text,
envy being by far tl1e commonest. 52 Nearly as frequent are words of fear,
which appear twenty-nine times, with metus and timor most recurrent. If
trembling (tremens) is added to tl1e list (as it ought to be), then fear is
evoked thirty-two times. Like Agerad, the Leudegar autl1or saw strong passions at work in the world. Agerad tried to set up a system tl1at would impede their effects; the Leudegar author created a saint who was their victim.
Like an exempt monastery, Leudegar was portrayed as tl1e calm pole around
which the malice, envy, and desire of others raged ineffectually. Thus,
though Leudegar was blinded, he did not utter one groan; when his lips
and tongue were cut off, he nevertheless "brought forth the sounds of
words"; as he was led off to his death, he was happy (laetabatur), and when
his head was chopped off, a chorus of angels rejoiced (gaudens). 53 Of course,
tl1ese are the topoi of martyrs, but they are particularly impressive here because of the strongly rancorous and fearful emotion words swirling around
tl1em.
CODED DISPLAYS

In tl1ese materials people expre$sed their feelings-or were so portrayedgraphically and (seemingly) unabashedly. (I say "seemingly'' because all
emotional expression is shaped.) We see for tl1e first time the widespread
use of some of those gestures that Huizinga considered the hallmarks of tl1e
medieval mentality-"uninhibited" expressions of grief and joy. We also
once again find-we saw it previously in Gregory of Tours-some of tl1e
public uses of emotion that Gerd Althoff has dubbed the "rules of the
game.''54
Thus in tl1e Life of Audoin, when the hero returned from Rome to his
diocese, "tl1e citizens outside the walls and tl1e common people, exulting for

48. Ibid., p. 26: "ut liciat sancta congregacioni servorum dei in ipso monastirio constihl. I

tum, ... quieti vivire, ut a nullos convivia nee mansionis nee paratas nee munera expedenda
non pertimiscant?'
49. Ibid.: "qui honestis moribus sit, non generositatis nobilium, sed in dei amore expergencius atque sagacius inbumm?'

so. ChLA 14, no. s8o, p. 27.

sr. The emotion words in the Passio Leudegarii (I here list one form,

but I have counted

them in whatever form or part of speech) and their frequency in the text (in parentheses) are:

amor (4), caritas (3), cupiditas (5), dispereo (1), despicio (1), dilectio (1), doleo (+),formido (2),
foror (6),gaudeo (9), invideo (ro ), ira (5), laetor (3), livor (3), lugeo (3), malitia (3), miseratio (1),
metus (12), moleste (2), odium (+),pavor (1),p(a)eniteo (4), superbia (5), timor (9 ), terrorjperteri174} Emotional Communities in the Early Middle Ages

tus (4), turbatus (mental) (1), vereor (1). The emotion markers are: commotus (mental) (2),
fleojdefleo (4), jemitus (i.e., gemitus) (1), inrisio (1), lacrima (1), tremens (3). The frequencies
were obtained by using d1e on-line text provided by the PL database.
52. The other words of rancor: despicio, foror, ira, livor, malitia, moleste, odium.
53 Passio Leudegarii 24, p. 306; 30, p. 312; 33, p. 315; 35, P 317.
54 See the introduction, note sr. It is true dut such emotional demonstrations are not entirely lacking in the N eustrian materials discussed in chapter

5; d1e shrieks and grief of

Columbanus's followers (see chap. 5 at note 69) are evidence of that. But this is a rare
_instance, and even d1en it is brief compared to the effusions of the later seventh cerli:ury.

Reveling in Rancor { 175

joy [exultantespraegaudio] and weeping [merentes] at the same time, rolled

out in throngs .... Then a lucky messenger notified the royal court of [Au~
doin's] advent, and the Icing together with his queen and the nobles of the
palace rejoiced [laetantes] [and] clapped their hands?'55
Similarly ecstatic was the joy of Arnulf of Metz when he saw the young
Germanus: "rejoicing in his heart [ovans animo], he gave thanks to the Creator of all [and] received him happily [!actus] and merrily [hilaris]:'56 And

damned in hell in this story had no compunction about expressing their unhappiness graphically: when those who "had done no good in the world"
saw others receiving a snack of manna, "they groaned fgementes ], dosed
their eyes, and beat tl1eir breasts rJ;ectora sua percutiebant], and in a loud
voice said, 'Woe to us, wretched ones [miseris], who did nothing good when
we could have? "62 It is more surprising, given tl1e general sway of Stoicism

again, when Germanus came to Luxeuil, "all with equally merry faces [unanimiter hilari vu/tu] received him joyfully [ovantes] within the monastic en-

in Christianity, tl1at people in heaven were nearly as effusive. Among the

saved were some of Barontus's fellow monks; when tl1ey saw his soul
(anima) (tiny as a newborn chick) and realized that his redemption was in

dosure?'57 The author of the Life of Wandregisil did not hesitate to exhort
every group to cheer Wandregisil's entty into heaven: "Let the old exult; let
young people be happy; let adolescents rejoice; let monks be glad!"58

jeopardy, "tl1ey were inwardly touched by great sorrow [do/ore] ... and
they began to groan fgemere ):'63 They found consolation only after tl1e
archangel Raphael, Barontus's guide, assured tl1em that he had some hope

Expressions of sorrow tended to be similarly dramatic. If Wandregisil's

eternal redemption prompted joy, his preparations for death moved his

in the outcome.
In the Life ofAudoin, where (as we have seen) the crowds were elated by

monks to lament noisily: "The brothers ... were very sad [contristati], saying 'What will become of us if you leave us so quiddy, father? We want to
hear your usual words; we all desire to go on being corrected by your admonition!' And they prostrated themselves in prayer with groans and tears
fgemito et lacrimis):'59 In the Life of Germanus the monks found the martyr's
body and bore it back to church "with great wailing" (cum eiulatu magno).60
The Vision of Barontus had the brethren "weep [lacrimare J for sorrow [dolore] very violently'' when they saw his inert body. 61 No wonder that the

55. VitaAut:Wini u, p. 560: "Cum autem pervenisset ad fines diocesis suae, suburbani cives
et vulgi populus, exultantes prae gaudio simulque merentes, catervatim provolvuntur ...
Exinde felix nuntius ad aulam regalem eius adventum innotuit, et una pariter rex et regina
cum proceribus palatii laetantes simulque plaudentes manibus et benedicentes Christum, qui
talem virum tann1mque pastorem remeare fecit in eorum regnum?'

56. Vita Germani +,pp. 34-35: ''At vero beams Arnulfi.1s cernens eum, ovans animo, gratias
agens omnium conditori, excoepit laen1s et hilaris?'
57. Ibid., 6, p. 35: "omnes unanimiter hilari vultu infra monasterii septa recipiunt ovantes?'
58. Vita Wandregiseli 2r, p. 24: "Exultent senes, letenmr jovenes, gaudeant aduliscentes,
alacri sint monachi?'
59. Ibid., r8, p. 22: "Frattes ... contristati sunt valde, dicentes: 'Quid facmri sumus, ut
nobis tam cito relinques, pater? Verba ma audire vellemus, adsueta admonicionem mam
omnes desideramus corregi!' Et prostraverunt se cum gemito et lacrimis in oracione?'
6o. Vita Germani 13, p. 39: "Illi vero cum eiulato magna deferunt eum in basilicam sancti
Petri?'

6r. Visio Baronti 2, p. 378: "Qui ut viderunt nullum membrum agitare, lacrimare prae. dolore vehementer nimis coeperunt."
176 } Emotional Communities in the Early Middle Ages

tl1e hero's advent, his death prompted equal, if opposite, sorrow. "There
was a great wailing rJ;lanctus]; the whole royal entourage was shalcen to its
foundation; all of high rank were brought low; all joy turned into lamentation [gaudium in lamento vertitur]; all laughter was silenced [risus quiescitur], acute bitterness [amaritudo] grew greater. The royal house mourned
rJ;langitur] its very prudent counselor, and all the people rose up openly in
lamentation [lamentum ):'64 At his funeral there was even the complexity of
ambivalent feeling: "Therefore the king with the queen and tl1e assembly of
bishops and the mayor of the palace and the nobles of the palace came together, carrying the holy man on tl1e bier and celebrating the holy funeral
obsequies with grief [merore]; and whoever merited to carry the body of the
blessed man on his shoulders rejoiced [gaudebat] and considered himself
most highly rewarded?'65
62. Ibid., 17, p. 392: "sed gementes oculos suos claudebant et pectora sua percutiebant et
alta voce dicebant: 'Vae nobis miseris, qui nullum bonum, quando potuimus, fecimus!"'
63. Ibid., 8, pp. 383-84: ''Ad illi, intrinsecus tacti nimio dolore ... gemere coepemnt?'
64. VitaAut:Wini rs, p. 564: "Fit planctus magnus, onmis regalis dignitas concutimr, omnis
altimdo humiliatur, omne gaudium in lamento vertimr, omnis risus quiescimr, amaritudo
magna adcrescimr. Domus regia plangitur pmdentissimum consiliarium; sed plane universus
populus in lamenmm adsurgit?' I owe the translation of "regalis dignitas" as "royal entourage" to Fouracre and Gerberding in LateMerovingian France, p. r67.
65. VitaAut:Wini r6, p. 564: "Igimr rex cum regina et episcopomm convenmm atque maiomm domus seu priores palatii una pariter conglobati, sancmm vimm in feretrum deportantes, sancta exsequia cum merore celebrantes, gaudebat se quisque et in maximo lucro deputabat, qui mereremr beati viri corpus in suis humeris deportasse?'
Reveling in Rancor { 177

Even when, as here, people are depicted as feeling contradictory emotions, it is possible to speak, as do Althoff and Stephen D. White, of emotions' signaling functions. In this case, both grief and joy reflected the di _
nity of the hero; the emotions gave him his due. The passage is comparab7e
to those evoking the tears that often, in these materials, 'accompanied
prayer. Such tears were not understood as a gift of grace but rather served to
co~unicate (to. all who saw or learned about them) the overwhelming
chanty and devotion of the weeper. 66 Wandregisil built a cell for himself
and there he fasted and observed vigils "with daily groans [gemitus J and
daily tears [lacrimas ]?'67 Lady Balthild took on demeaning services in her
m~nastery "with a joyful [gaudio] and happy [leto] heart, ... and she applied herself ceaselessly to devout prayer with tears [cum lacrimis]?'68 When
a wall fell and Praejectus thought it had crushed a bystander, he "poured
forth a shower of tears [lacrimarum inbrem], shouting out prayers to the
God of Saboath?'69 To be sure, we have seen tears intimately connected to
prayer before this: Gregory the Great's Eleutherius wept as he prayed for his
friend, for example.7 But in these late seventh-century materials, the tears
are particularly noisy and abundant.
These sources also portray some blatantly "political" emotions. Thus,
when Leudegar was appointed bishop of Autun, "at his coming all the enemies of his church and city were terrified [territi sunt], as were those who
continually fought one another with hatreds [odiis] and murders .... For
those whom preaching had failed to lead to peace were now constrained by
tl1e terror [terror] of [his] justice?'71 The passage is reminiscent of the portrayal in the Chronicle of Fredegar, written (probably) a generation earlier,
of Dagobert's royal entry into Burgundy: "the coming of Dagobert struck
the bishops and magnates with such great fear [timore] -not to mention the
66. On the gift of tears, see Piroska Nagy, Le don des larmes au Moyen 4ge. Un instrument
spirituel en quete d'institution (V'-XIII' siecle) (Paris, 2ooo ).
67. Vita Wandregiseli 8, p. r6: "Ibi se jejuniis et vigiliis adfligebat, cotidiae gemin1s, cotidiae
lacrimas . . ?'
68. Vita Balthildis n, pp. 496-97: "Et hoc torum cum gaudio ac leto perficiebat animo....
Insistebatque assidue orationi devota cumlacrimis?'
69. Passio Praejeeti n, p. 232: "Lacrimarum inbrem profundens, Dei Sabaoth proclamat preces?'
76. See chap. 3, note 84.
7I. Passio Leudegarii 2, pp. 284-Ss: "ita in advenrum eius territi sunt omnes ecclesiae vel
mbes illius adversarii, necnon et hii qui inter se odiis et homicidiis incessanter certabant , ..
quia quos praedicatio ad concordiam non adduxerat, justitiae terror cogebat?'
I78 } Emotional Communities in the Early Middle Ages

other great men living there-that it was wondered at by all; but since the
.
poor received justice, it brought great joy [gaudium ]?' 72 .
The emotions here signal the immense power of the lang or-m the case
of Leudegar-the bishop. They are the people's counterpart-their reaction-to "royal anger;' the ira regis that some historians have argued functioned as an institution of government. 73 Thus in the Life of Sadalbet;ga, the
saint's father, "fearing [metuens] lest he incur the anger and ferocity 'of the
Icing [iram regis saevitiamque] on account of his daughter;' who was unmarried, forced her to wed a courtier of the palace. 74 There is also the anger of
Saint Peter in the Vision of Barontus: he had been happy enough to use the
demons clutching Barontus's soul as informants, but when they resisted his
verdict-finding Barontus's good deeds to overcome his sins-he "was
moved against them in anger [in ira] and began to say twice and three
times, 'Begone, evil spirits; begone, enemies of God and ever contrary to
Him, release Barontus?" When tl1ey refused, he tried to hit them on the
head with the three keys he held in his hand, but the demons flew off before
he could strike.75
EMOTIONAL INTERACTION

Nevertheless, it is wrong to isolate these "political" uses of emotions from

their less spectacular-more private and intimate-communicative and interactive functions. For, to return to psychological theory for a moment,
emotions are not just about "appraisals of things affecting me" but about
appraisals tl1at both signal and lead to change. Their expression transforms
our relations with ourselves and others. 76 This, I think, is the basis for tl1e
observation (which is, however, wrongly globalized to the entire Middle
Ages) that certain public emotions had well-understood meanings. The materials from late seventh-century Francia exploit this communicative and in72. Fredegar, Chronicle sS, ed. Wallace-Hadrill, p. 48: "Tanta timore ponteficibus et procerebus in regnum Burgundiae consistentibus seo et citeris leudibus advenrus Dagoberti
concusserat ut a cunctis esset mirandum; pauperibus justitiam habentibus gaudium vehementer inrogaverat?'
73 See the introduction at notes 4r-sr.
74. Vita Sadalbellfae ro, p. ss: "Meruens autem praefarus Gundoinus, ne ob filiam iram
regis saevitiamque incurreret .. ?'
7s. Visio Barontii r2, p. 387: "Tunc sancrus Pett-us in ira contra eos commorus, eis bis terque
dicere coepit: 'Recedite, spirirus nequam; recedite, inimici Dei eique semper contrarii, dimittite ilium!'" An illustration of the keys qua weapon is fearured in several manuscripts.
76. This is argued most forcefully in Reddy, Navigation ofFeeling, pp. roo-ro7.

Reveling in Rancor { I79

teractive potential in ways both old and new. We have already seen that Gre- ,,
g~ry the Great gave the pasta~ the right.' authority, and capacity to feel
With- and transform the emotwns of-111S flock. Rather differently G
, regory ofTours and Fortunatus saw family feeling and the interactions that
they engendered-whether loving or (in dysfunctional fan1ilies) hating-as
the key elements of emotional life. (By contrast, the Neustrian courtiers
around Clothar II and Dagobert saw deference rather tl1an emotional expression as the fmmdation of human interaction.)
These are all ways to understand when and why people have emotions.
In the case of Gregory the Great, in addition to the cogitations of the mind
sent by the Devil, there was a kind of emotional vibration that one person
picked up from another, leading (in the most favorable instances) to conversion. In the late seventh-century materials that we are discussing here,
however, there is rather little emotional "echoing." Although Queen
Balthild "sorrowed with the sorrowful ... and rejoiced witl1 the joyful"
(dolebat enim cum dolentibus . .. et cum gaudentibus gaudebat), her biographer did not suggest that some people could calibrate their emotions to lead
77
others to salvation. In the case of Gregory of Tours and Fortunatus, family feeling was a substrate on which otl1er emotions were founded. In the
late seventh century this sensibility had almost disappeared, though, to be
sure, "[Lady Balthild] loved her sister [nuns] with the most pious affection
[affectu dilitfebat], as if they were her own daughters?'78 Mainly, howeverand the emphasis was new in the late seventh centuiy, tl10ugh the idea was
certainly present in Cassian and Gregory the Great-emotions were understood to be aroused or transformed by the manipulation and persuasion of
external events.
Sometimes virtuous emotions were stirred, consonant with tl1e values of
the authors. When his enemies were camped outside his city, Leudegar's biographer showed him mobilizing his clergy and townspeople witl1 highflown sentiments: "'An earthly man:" he preached. "'should he receive such
power from God, is liable to persecute; seize, loot, burn, and kill: we cannot
escape these things by turning away. And if here we are handed over to punishment in transitory matters, let us not despair [disperemusJ but rather rejoice (gaudeamus] in the pardon to come? ... And so, rousing [commovensJ
the whole population of this city, with a three-day fast, with tl1e sign of tl1e

n. Vita Balthildis n, p. 497.

, 6.

Ibid., p. 496: "Ipsa vero piissimo affectu diligebat sorores ut proprias filias."

r8o }

and malcing a circuit of the walls with saints' relics, clinging to the
at each and every entryway, he prayed to the Lord with tears [cum
that He would not allow the people entrusted to him to be capd"79 But this sort of conversion was very rare, and in the Visio Baronti,
:
rure .
h "Wh .
:' h'ch was written as a cautionary tale for monks, we see w y:
o IS
1.wi
'dth h
. there, I ask, dearest brothers [karissimi] with so ironclad a mm
at t ~se
:; announced punishments [that Barontus has seen in hell] would not ternfY
>. [terreant] him? ... But many do not believe, because the love [amor] of the
wrld and earthly things delights [delectatJ them more than the love
. [amor]
.
80
of God and the society of angels and the saints?' Thus bad em~tlons get m
the way of good ones, and people do not change course. Consid~r ~ude, gar's unsuccessful intervention with ~e drunken .and angry Childenc ~I:
''Undaunted he went to the irate lung [r~em tratum] and asked with
soothing wo~ds [verbis mitibus] why he had not come before vi?ils and persisted full of anger [ira] in the solemnity of such a ho1~ I_Ught [bef~re
Easter]. The other, while distressed [turbatus] by Leudegar s I~effable. ~Isdam, could answer only by saying said that he held Leudegar m suspicion
for a certain reason?' 81
But if people were hard to convert to virtuous feelings, they were, by

contr~st, easy targets for those who urged on ~em anger, .fear, and en:'f.

Because the young Praejectus was preferred by his patron, Bishop Genesms

n
L eudec:gan; 22 , pp 303-4 "Terrenus homo si talem a Deo
79. rassw
. acceperit potestatem,

persequatur, conprehendat, praedit, incendat, i1~terfitiat: haec n~ll~tenus possu~ms dechnantes effugire. Et si hie tradimur de rebus transitoriis ad ~isci~Imam,, non ~sperem~s,
immo potius gaudeamus in futuro de venia. Munianms ergo Vlr~nbus an1mam Sim~l et CIVitatis custodiam, ne inveniant utrique hostes aditum, per quod mferre possunt ~enculu~.
Commovens igitur universum urbis illius populum, cum triduano jejuni~, cur~ s1gno cruc1s
et reliquias sanctorum murorum circumiens ambitum, per singulos etemm ad1tos po~tarum
terrae adherens Dominum praecabatur cum lacrimis, ut si ilium vocabat ad pass10nem,
plebem sibi creditam non permitterit captivari, et ita
est evenisse?'
so. Visio Baronti 20 , p. 393: "Quisnam ille est, fratres kanssimi, rogo, tam ferream mente~
habet, quem non terreant ista denuntiata supplicia? ... Sed ideo multi no~1 cred~t, qma
plus eos delectat amor saeculi et quomoda terrena, quam delectat amor De1 et societas an-

praes~a~~

gelorum adque sanctorum?'

. ,.
Sr. Passio Leudegarii ro, p. 2 93: "intrepidus adiit regem iratum eumque verbis nu~1bus re~
UISIV!t cur ante vigilias non venisset, vel in tam sacrae noctis sollenmia repletus 1ra persisteret.
dum illius ineffabili sapientiae aliud turbatus non valuisset respondere, suspectum
se eum quadam de causa dixit habere?'

~am

Emotional Communities in the Early Middle Ages

Rveling in Raneor { r8r

of Clermont, other clerics, competing for the same favors, were envious.
"And as it is the custom that clerics denigrate the knowledge of many because they cannot fill their own storehouses [with wisdom], they desired to
pour out evil hatreds [odia maligna] on others endowed with wisdom.
Therefore the poison of the clerics aroused envy [invidiam] against Praejectus in a certain Martin:' the cantor who sounded the tones of the chants.
This Martin forced the boy to sing a particularly difficult tune, a challenge
that Praejectus met only with the intercession of a saint.82 Note that the
envy did not originally come from Martin himself; it was the poisonous
fruit of human suggestion.
But this is a singular example. The prime mover to rancorous emotion in
these late seventh-century materials was not human at all: it was the Devil.
Evil thoughts did not come from within; they were roused up by a Devil
who knew how to manipulate people with finesse and sophistication.
In this regard the emotional community of the late seventh-century elite
was building upon older notions of the Devil's role and personality. Always
potentially the instigator of bad deeds, the Devil and his minions (the
demons) were, in the writings of the Desert Fathers, closely linked to the
emotions. For Evagrius, they were equivalent to the prickings and tinglings
of evil thoughts: there was a "demon" of vainglory and a "demon" of fornication, for example. 83 Cassian, while sometimes internalizing the sources of
vice, noted that Adam would not have been tempted by the emotion (passio)
of fornication had he not been baited by the Devil. 84 At the same time, the
Devil himself was an emotional being in Cassian's world. In his seventh and
eighth Conferences) both devoted to demonology, Cassian associated him
with two emotional vices above all: pride (superbia) and envy (invidia).85
But the Devil also had feelings which, in other people and under other circumstances, might be considered positive: he rejoiced (gaudet), for ex-

ample, when he or his demons introduced a vice into the human heart, and
he felt a certain anxiety and sadness (quandam anxietatem et tristitiam) when
struggling in vain with virtuous souls. 86 Sorrow (dolor) and distress (confUsio) followed upon his defeat. 87
While the elites of the late seventh century drew little inspiration from
the asceticism of the Desert Fathers, they did make use of some elements of
their writings. Certainly these were readily available. Cassian's Conferences)
in particular, was recommended reading in the Rule of St. Benedict and
other monastic rules. 88 But, as we have seen with the vocabulary of emotions, different groups drew on traditions variously and for their own purposes. While Gregory the Great explained how Job managed to be virtuous
despite the "bad thoughts" of the Devil, the writers of the late seventh century focused on the Devil as a key actor in a complex process of emotional
incitement.89 Consider tl1e Devil's role in tl1eMarryrdom ofLeudegar:
But because malice [malitia] is always opposed to good will, and the ancient serpent, who is envious [invidus ], always finds those tl1rough
whom he may sow temptation, some high-ranking men, ignorant of
spiritual tl1ings but rather holding secular power, seeing Leudegar to be
the inflexible pinnacle of justice, began to twist with spiteful envy [invido
livore J and determined, if possible, to get in the way of his progress. Now
at that time the majordomo (as we call him) was Ebroin; he ruled the
palace under King Clothar, for the queen ... was now living in the monastery which she had prepared for herself beforehand. The aforementioned envious men [invidi] went to Ebroin and aroused his heart to fury
[fUrore] against the man of God. 90
86. Ibid., 7.17, p. 196; 7.21, p. 198.
87. Ibid., 7-21, p. 198.

82. Passio Praejecti 4, p. 228: "Et ut mos est clerum multorum scientiam praegravare, quod
in suas non valent replere cellas, ceteros sapientie datos oclia maligna desiderant perfundere.

Unde Martinum quendam, qui cantilene vocis pro decorem sanctarum ecclesiarum in multismoclis meditationibus insonantem, concitat clericorum venena in Prejecti invicliam, prefundunt in aure, ut fatiat puerum inter ceteros meclitum cuiusdam soni, unde ipse inscius erat,
vix tandem, ut ita dicam, puncta ore meditum personasse, quem sui aemuli longo iam evo
sonitum vocibus decantabant?'
83. See chap. 1, note 49.
84. Cassian, Conlationes s.6, CSEL 13:125.

Ss. Ibid., s.ro, p. 226.

182 } Emotional Communities in the Early Middle Ages

88. Adalbert de Vogtie, "Les mentions des oeuvres de Cassien chez Benolt et ses contem-

porains;' StudiaMonastica 20 (1978): 275-85.

89. The exceptions are a "certain old man" in the Vita Wandregiseli 6, pp. 15-16, who was attacked by the envious (invidiosns) devil but who managed to resist, and, more ambiguously,
Gertrude in the Vita Geretrudis 2, p. 456, who "non parvam sustinuit temptationem" (sustained not a few temptations) of the Devil. For Gregory the Great, see chap. 2.
90. Passio Leudegarii 3-4, p. 286: "Sed quia bona voluntate semper discordat malitia et antiquus serpens invidus semper invenit, per quos scandalum seminet, aliquid honorati spiritalia nescientes, set potius potentiam secularem timentes [recte? tenentes], videntes hunc

virum inflexibilem per justitiae culmen existere, invido coeperunt livore torquere et statuunt,
si sit aditus eius obviare profectibus. Erat enim in illis temporibus Ebroinus, ut clicimus, ma-

Reveling in Rancor { 183

Thus working by proxy, not at all automatically but by divining the interests
of various groups, the Devil orchestrated an emotional transformatio
n.
First, the "ancient serpent" incited a faction of the Neustrian magnates to
envy the privileges and power of Leudegar, Queen Balthild's appointee.
With the queen's retirement, which perhaps they engineered, they saw their
opportunity. 91 But the key to their power was Ebroin, mayor of the palace
who. con~olled access to the king. And thus they worked on his feelings:
rousmg htm to anger. Although the emotions are simple and straightforward, the ways in which they are elicited are not. There is an implicit acknowledgment here of the cognitive view of emotions as assessments made
on the basis of one's interests.

M~st stril~n~ in ~1~se materials are the feelings of the demons, rivaling
those m Casstan s wntmgs. Indeed, the fact that the Vision ofBarontus stars
two demons tells us that they were now "personalities?' Envy was, to be
sure, their primary emotion. We have seen how it was first the "envious"
Devil who stirred up the magnates who would, in turn, move Ebroin's heart
to fury. 92 Another example is in the Life ofWandregisil, where the Devil felt
"the greatest envy" (maximam invidiam) when he saw God call a saintly old
man to eternallife. 93 But envy was not the whole story. Anger came next:
one of the demons in Barontus's vision gave him a kick and, "full of anger"
(iracundia), declared: "'I had you in my power once already and hurt you
badly; now you will be tormented forever in hell? " 94 And rancor was only
the beginning. Listen to Wandregisil speaking to his monlcs and parsing the
emotions of the Devil: " [Act virtuously so thatJ the devil may fall low and
lament [lugeat], because he has the greatest grief [maximam meroremJ when
jordomus, qui sub rege Chlothario tunc regebat palatium; nam regina ... iam in monasterio, quod sibi antea praeparaverat, resedebat. Praeterea memorati invidi adeunt Ebroinum et
contra Dei virum eius in furore suscitant animum?' For the emendation of timentes to
tenentes, seeLateMerovingian France, ed. and trans. Fouracre and Gerberding, p. 220 n. 98.
9I. The Vita Balthildis ro, p. 495, admits that a faction of nobles "counseled" Balthild to retire from the court: "sed ipsa donma Dei voluntatem considerans, ut hoc non tarn eorum
consilium, quam Dei fuisset dispensatio" (but that lady considered it the will of God that it
had been not so much their counsel as the dispensation of God).
92. See note 90 above.
93 The same phrase occurs twice: Vita Wandregiseli 6 and I9, pp. I6, 23. Another example
is in the Vita Geretrudis 2, p. 455, where the "enemy of the human race" is "envious" (invidus)
of good works.

94. Visio Baronti 4, p. 38I: "te habui in potestatem et nocui valde, nunc autem in infernum
cruciabis perpetualiter?'
I84 } Emotional Communities in the Early Middle Ages

he sees someone very carefully obeying the commandments of God?'95 At

Balthild's tomb, a raging demon was "terrified by divine fear" (conterritus divino pavore). Turning stiff (obriguit) and falling silent (conticuit), he fled the
body of the man he had possessed.96 Envy, anger, grief, fear: Ekman and
Friesen's modern list of "universal emotions" differs little from the Devil's
emotional capacity in the late seventh century. 97
FEELING BEINGS

Projecting emotions onto the Devil may seem, from a modern point of
view, an abnegation of self-knowledge. In fact, to the contrary, it allowed
late seventh-century authors the latitude to explore inner psychologies more
fully than we have seen hitherto and even to expand the semantic field of
one word, JUror, whose meaning had hitherto been circumscribed by rigid
moral categories. In the first half of the seventh century the Neustrian
courtiers had used the term to mean anger out of control. Thus in Jonas's
Life of]ohn of.Riome a servant named Clarus, incensed by a letter, turned in
fury (furore), spat on the letter, and, cursing iferocia redens responsa), kicked
out (exprevit) the letter carrier.98 Furor meant much the same thing in the
passage from the Martyrdom ofLeudegar quoted above, where envious men
incited Ebroin to fury, though, unlike Clarus, Ebroin knew how to bide his
time. But in another late seventh-century source, the Life of Gertrude, the
word suddenly was allowed new, expanded, and virtuous meaning. Confronted with a suitor after she had pledged herself to Christ, Gertrude, "as if
filled with fury [fUrore], rejected him with an oath?'99 Here, as Catherine
Peyroux has shown, fury had come to mean righteous anger.l 00 Nor did tl1e
quasi ("as if") that precededJuror signifY that the author hesitated to use the
word. Quasi seems to have simply been a rhetorical tic; the same author
used it for the emotion of fear, whose meaning was entirely traditional:
Gertrude, "as if utterly terrified by fear" (quasi pavore perterrita), announced
95. Vita Wandregiseli IS, p. 21: "diabulus ut decidat et lugeat, quia maximam merorem
habet, quando quemquam viderit pmmtissimum a mandatis Dei custodiendum?'
96. Vita Balthildis I7, p. sos: "conterritusque divino pavore, ilico sevissimus demon obriguit atque conticuit?'
97. For Ekman and Friesen, see chap. I, note 82.
98. Jonas, Vita Johannis ro, p. sn: "Cumque Clams nomen audisset, in furore versus, beati
viri epistolam salibo inlitam abjecit, et ferocia redens responsa, gerolum exprevit?'
99. Vita Geretrudis I, p. 454: "at ilia quasi furore repleta, respuit ilium cum juramenta?'
IOO. Catherine Peyroux, "Gertrude's foror: Reading Anger in an Early Medieval Saint's

Lift," in Angers Past, ed. Rosenwein, chap.

2.

Reveling in Rancor { I85

:,'

that she had seen a flaming sphere. 101 With the Devil absorbing and containing the evil side of things, a word such as forotj which formerly had been
linked to sin, could now become virtuous if dissociated from him.
Moreover, with the Devil incarnating evil, even bad men gained psychological complexity. Ebroin is the best example. When we first meet him he
is, as we have seen, burning with fury ifuror) against Leudegar. But that is
not all. He is also "fired up with the torch of desire" (cupiditatis face succensus) for money and power. 102 Fearing (de metu) Leudegar and his faction, he
begins an initial round of persecutions. 103 When Clothar Ill dies, Ebroin,
"puffed up by the spirit of pride" (superbiae spiritu tumidus), strikes fear in
turn into the hearts of the nobles by refusing to call them together.I04 The
ploy backfires, however, because the nobles, including Leudegar's faction,
call in King Childeric and exile Ebroin to Luxeuil. Soon, however, Leudegar has a falling out with Childeric, and he too is banished to Luxeuil. With
both men out of favor and inhabiting the same monastery, Ebroin feigns
(simulans) friendship with Leudegar. 105 Presumably he still "really" feels enmity, but short-term goals now take precedence when it comes to emotional
expression. Soon the faction loyal to Childeric is disillusioned and kills the
Icing. Now Ebroin pretends (similans) to be the fidelis-the faithful adherent-ofTheuderic, whom, indeed, he had once supported,l06 Once reinstated as mayor under Theuderic, he feigns sorrow (similans se dolere) about
Childeric's death as a cover to persecute those he hates (odisset)J07 And so
on. He is not far from an Iago in emotional range.
Similarly, the men who conspire against Ebroin have complicated feelings. They fear him (timoris causa); their hearts are touched by grief (dolore)
as they see him despoil them of their wealth; they are roused against him
108
(commoti).
And there are other complex beings in some of the other
IOI.

. sources. Queen Balthild, who shows no emotion while at court (at least, not
. in the hands of her biographer), becomes a more passionate being in her
monastery. There, as we have seen, "she loved [diligebat] her sisters with the
most pious affection [affictu ], as if they were her own daughters:' 109 and she
entered into the emotional lives of others by mirroring their feelings. She
visited the sick, "sorrowing [dolebat] with the sorrowful [dolentibus]
through her zeal for charity [caritatis]; and she rejoiced [gaudebat] with the
joyful [gaudentibus J; and for the healthy ones [or, possibly, the slaves], she
often humbly asked the lady abbess that they might be consoled?' 110
VARIETIES OF EMOTIONAL LIFE

Thus far I have discussed these materials as if they constituted the products
'
.
of one emotional community. Certainly there is much to recommend t111S
procedure. All were about members of an increasingly homogeneous elite,
written by members of that elite for other members' delectation. They use~
a similar emotional vocabulary, and they expressed the same presuppositions about t11e nature and use of emotions.
Nevertheless, one of them-tl1e Life of Sadalbe'QJa-seems a bit odd.
Above all, it uses- uniquely within this set of materials, and with some frequency-the word anxius (anxious). Sadalberga was anxious (anxi.a~ when
she had no children and so she prayed at the tomb of St. Reimgms for
them,lll And "that which she had petitioned for faithfully and anxiously
[anxie Jwas given to her?'ll2 Later in the story, nuns at Sadalberga's monas. assigne
. d tas.1c. 113
tery were anxious (anxiae) because they could not d~ their
(Happily, a miracle solved the problem.) The word IS thus used tl1ree times
in this short text; only amor equals its frequency, and caritas exceeds it by
just one other use. But that too is strange. We have seen that in theMarryrdom of Leudegatj a representative work for the emotional community we

Vita Geretrudis 4, p. 458.

102. Passio Leudegarii 4, p. 286.

103. Ibid., p. 287. It is not entirely clear whose fear the phrase "de metu" refers to, but

Fouracre and Gerberding, Late Merovingian France, p. 221 n. 104, point out that elsewhere
(Passio LeudfiJarii 28, p. 309) Ebroin's persecutions are clearly the result of his own fear.
104. Passio LeudfiJarii 5, p. 287= "Ideo magis coeperunt metuere" (therefore they began to
be more fearful).
105. Ibid., 13, p. 296: "Ebroinus ... simulatam gerens concordiam" (Ebroin, manifesting
simulated harmony).
I06. Ibid., 16, p. 298.
107. Ibid., 29, p. 310.
ro8. Ibid., 4, pp. 286-87.

109 . Vita Balthildis n, p. 496: "Ipsa vero piissimo affectu diligebat sorores ut proprias filias."
no. Ibid., p. 497: "Dolebat enim cum dolentibus per studium caritatis et cum gaudentibus
gaudebat et pro sanis, ut consolarenmr, damna abbatissa humiliter sepius suggerebat?' M~st
manuscripts read sanis (for the healthy), but one reads tribulatis (for the troubled), whrle
Kmsch himself suggests servis (for the slaves) or saniosis (for the healthier ones). Fouracre and
Gerberding, Late Merovingian France, p. 127 n. 198, choose servis. On the monastery as a substimte family in hagiography, see Padberg, Heilige und Familie, esp. 88-89, 121-22, 147-50.
nr. Vita SadalbellJae n, p. 55, where she is characterized as "christianissima femina anxia?'
n 2 . Ibid.: "hoc quod fideliter et anxie petierat a Domino est ei collanun?'
II3. Ibid., 21, p. 62.

186 }

Emotional Communities in the Early Middle Ages

Rcveling in Rancor { 187

have been exploring, words of love were quite infrequent. Conversely, the
words that are most frequent in the hands of the Leudegar author, fear and
ranco~, are of little i~port~ce in the Life of Sadalbet;ga. Anger comes up
once, m the form of tra regts) the anger of the Icing; fear occurs once as well,
as pavor in response to the work of the DeviJ.ll4 Finally, although there is a
long discussion of the Devil and his evil doings in chapters 15 and 16 of the
Life ofSadalbet;ga) not once does he betray an emotion, nor is he said to motivate people to feel in any particular way.
Until recently, the Life of Sadalbet;ga was considered a Carolingian confection. Were Hummer's recent defense of its seventh-century authorship
not so convincing, it would be convenient to drop it from our present
dossier. But its late seventh-century authorship is now quite certain. What,
then, explains its anomalous understanding and expression of emotions? Is
it the visible tip of an otherwise hidden emotional community-or, rather,
subcommunity, since the Life ofSadalbet;ga is, as we have seen, in some ways
very much part of the late seventh-century mainstream?
I think that this may be so. I shall also very tentatively suggest that we
may lmow something, though not much, about this emotional community
already. There are some resemblances between the emotional vocabulary
and sensibility of the Life of Sadalbet;ga and Jonas's Life ofJohn of Rioml.
Bruno Krusch, the editor of the Life ofSadalbet;ga) long ago noted the correspondences therein to Jonas's Life ofColumbanus. But Krusch was not looking at the expression of emotion. The Life ofJohn and the Life of Sadalbet;ga
share the free use of anxius) us the privileging of loving words, and the
avoidance of rancorous emotions.ll6
It is just possible that in the Life of Sadalbet;ga we have the traces of a
community in Alsace that was touched in its own way by Columbanus or,
more precisely, his disciples. Sadalberga is mentioned in Jonas's Life of
Columbanus: as a young girl, her blindness was cured by Eustasius, Columbanus's follower and abbot of LuxeJJil. 117 The Life of Sadalbet;ga repeats the

story and tells us that Waldebert, also a disciple of Columbanus and abbot
of Luxeuil after Eustasius, was Sadalberga's advisor when she decided to
found a monastery, which she first did near Langres.ll 8 This was in the
vicinity ofReome, which was already in Jonas's day a "Columbanian" monastery, reformed by Luxeuil.ll9 There may thus have been a Luxeuil/Langres
emotional community whose norms, always evolving, may nevertheless be
glimpsed Uust barely) as they were interpreted by Jonas in 559-when he
visited Reo me and wrote the Life ofJohn- and by Sadalberga's anonymous
hagiographer circa 68o when he wrote at the request ofSadalberga's daughter.
Drawing on a vast repertory of emotion words, ideas, and gestures, the
writers of the late seventh century turned the factional fighting of the previous decades into martyr stories about passionate men and women. Emotions were key to their conception of the past: the elites of late seventhcentury Francia explainecl' recent history by seeing everywhere rancorous
and envious but also pa~sionate and loving feelings. Kings and queens
mourned the death of a saint; bishops offered exemptions to monasteries to
counteract their own greed; envious men, fired up by the Devil, carried out
nefarious deeds. The turmoil of the "age ofEbroin"-about 66o to 68o-no
doubt lies behind the emotional styles of the later period. 120 But it is equally
likely that the emotional styles of the elite played a role both in fostering the
political events and in shaping our conception of them. I shall consider both
of these points more fully in the final part of my concluding chapter.
n8. Vita Sadalbet;JJa& 4 and r2, pp. 53, 56-57.
n9. See Prinz, Friihes Miinchtum, p. 297.
120. See Paul Fouracre, "Merovingian History and Merovingian Hagiography;' Past and

Present, no. 127 (1990): 35-36.

II4. For ira regis, ibid., ro, p. ss; for pavot; ibid., rs, p. ss.
ns. Compare the Vita Sadalbet;JJae, with three uses of an anxiety word, to the Vita ]ohannis,

with four uses. The former is about 280 lines; the latter 315, so the frequency is roughly comparable.
II6. In the Vita Sadalbet;JJae, the emotion words are affictus, amot; anxius, caritas, diligo, ira,
metuo, ovo, pavot; and spem, with dulceda and hilaris as emotion markers. In the Vita ]ohannes
they are affictus, amot; anxius, ardat; desiderium, diligo, furot; gaudium, l(a)etus, metus,
m(a)estus, ovo, pavefactus (pavor), and timot; with emotion markersgemo and hilaris.
II7. Jonas, Vita Columbani 8, p. 122.

r88 } Emotional Communities in the Early Middle Ages

Rcveling in Rancor { r89

While emotions may be expressed more or less dramatically, they are never
pure and unmediated drives or energies. They are always mediated because
they are "upheavals of thoughts"-as Nussbaum has put it-that involve
judgments about whether something is good or bad for us. These assessments depend, in turn, upon our values, goals, and presuppositions-products of our society, community, and individual experience, mediators all.
Society, community, and individual experience are always changing. This
book challenges the idea that we may speak of any one emotional stance;
structure, or set of norms as characteristic of the "Middle Ages?' It insists
that the history of emotions must be traced in relatively small increments of
transformation and change. In this final chapter I wish to sum up the argument of this book. I shall then problematize the methods that I have used to
read the sources and query what, exactly, they can tell us about emotions.
Finally, I shall suggest a theory of how and why emotional norms change
and what makes them important.
THE ARGUMENT

The capacious English word "emotions" elides many differences between

what English spealcers once called-with fairly clear distinctions- appetites,
passions, affections, and sentiments. While the ancient world also had many
words for what we call emotions, the Stoics in rejecting them dubbed the
whole lot as pathe. This was accepted by Cicero in the first century B. C. E.,
who translated the Greek word by the Latin perturbationes and then listed
some of the terms that belonged in the category. His inventory, which, as he
himself noted, was open-ended, is strikingly close to modern lists of emotions. That fact-and the fact that different groups emphasized and/or ignored various words on this and similar lists-makes it possible to begin to
write a history of the emotions, or, more precisely, of the perturbationes)
motus animi) passiones) affectus) and so on which, at least until the thirteenth
century, were overlapping if not precisely synonymous categories of feeling.!
r. On d1e precision that began in the twelfth century and was quite marked in me iliirteenth, see Sciuto, "Le passioni:' and Peter King, "Aquinas on the Passions:' in Aquinas's

Most of this book concerns a relatively short period, just over a century,
f~om the papacy of Grego:r .the Great (590-604) to about 700. The inscriptiOns for the dead commtsstoned by mourners at Trier, Vienne, and Clermont cover a slightly longer period because they start earlier. They introduce three emotional communities: the epitaphs of each place are different
enough from one anotl1er to suggest that local traditions had a good deal of
say in how and which emotions would be expressed or not expressed. The
disparate norms at Trier, Vienne, and Clermont, uniformly Christian, were
overlapping, and no doubt any mobile individual could have bridged them;
nevertheless they were recognizably distinct.
The reaction to death's toll is only a small part of the life of any community. To get at the norms for all-or more-facets of life, it is necessary to
turn to fuller sources. Gregory the Great and Gregory ofTours provide our
first examples of emotional communities "in the round.'' Contemporaries,
they lived far from one another, the first in Italy, the second in Gaul. Sharing in the by then widespread assumptions of Catholic Christianity- demeaning the love of earthly things, fearing God, and valorizing the joys of
heaven-tl1ey nevertheless navigated these principles very differently when
they conceived of and expressed emotions, whether speaking of themselves
or others. Gregory the Great distrusted emotions, but he thought that they
were "useful" as hooks for lifting sinners to virtue when properly managed- by the saints and rectors of the church. In Gaul around the same
time, however, Gregory ofTours and his friend Fortunatus found comfort
in family feeling, an idiom and metaphor that suffused the way they understood and expressed emotions of every sort.
The overturning of Austrasian hegemony at the beginning of the seventh
century brought an end to the ascendancy of the emotive style typified by
Fortunatus and Gregory of Tours. A new emotional sensibility came to the
fore at the court of Clothar II and his progeny. It was wary of passion, tethered to restraint and deference. Mothers, whose emotional expression was
rather warmer (perhaps a residue of the old emphasis on family feeling?),
were presented as temptresses threatening the religious life. Negative emotions such as envy, hatred, and greed were largely unmentioned; the emphasis was on love, joy, and fear of God. This was surely in part a by-product of
the Icing and courtiers' engagement in the monasticism of St. Columbanus.
The late seventl1 century saw an end to this set of emotional norms. A
Moral Theory: Essays in Honor of Norman Kretzmann, ed. Scott MacDonald and Eleonore
Stump (Ithaca, N.Y., I999), pp. ror-32.

new emotional community came to the fore, that of a pan-Franlcish elite. It

seethed with passions, both positive and negative. The new sensibility celebrated public displays of emotion, attributed complex sentiments to the
devil, made much of "feigned" feelings, and appreciated tl1e role of emotions in interpersonal interactions.
READING THE SOURCES

A history of emotions should be about how people felt. Yet this book spealcs
of norms, codes, and modes of expression rather than feelings. Is it, tl1en, a
history of emotions? The answer requires first a discussion of what we can
know from our sources.
The sources tell us at least what people thought other people would like
to hear (or expected to hear). Most do not pretend to be expressions of
emotion; they are accmmts or descriptions-imagined and otherwiseabout human behavior, and that includes the ways in which emotions must
be (and to some degree were) expressed. A few sources are exceptional. Epitaphs and letters reveal-in however commonplace a fashion-the feelin~s
(or simulated feelings) of tl1ose who composed them. Then, too, there ~s
the occasional flash of autobiography: Gregory the Great tells us about hts
experience with stomach pangs; Gregory of Tours narrates his cure at the
tomb of St. Illidius; Jonas takes us on an abortive trip to see his mother.
Yet even these less oblique sources are problematic, though not because
the sentiments that they express are formulaic. As I noted in the introduction, commonplaces are socially true even if they may not be individually
sincere. To look at the matter in anotl1er way, they are emotives: a first draft.
That they exist at all is significant. The real problem in these sources is to
evaluate the emotions properly. Is it right to discuss in the same way, as I do
in this book, a word of affection, such as carissimus (dearest); a metaphorical
use of an emotion word, such as Tartarus furens (hell raging); and an outright declaration of emotion, such as Desiderius's to Aspasia: "Moved by
your tears .. .''? I once thought of eliminating metaphors on the gro~nds
that they are purely literary devices. But what makes them more or less literary than terms of endearment? Doesn't the metaphor gain its force precisely
because of its use of an emotion word? "Hell raging" is not just a metaphor;
it also reveals a sensibility that appreciates the power of fury. 2
Would it not be best-as I do not do-to "map" emotion words in ac2.

However, the difficulties in interpreting the metaphors of cultures long past is well de-

scribed in Pelliccia,Mind, Body, and Speech, pp. 32-39.

192 }

Emotional Communities in the Early Middle Ages

Conclusion { I93

cordance with whether they are "good" (caritas> for example) or "bad"
(juror, for example)? This is the sort of thing that Thomas Dixon wishes to
do with Augustine, in order to argue that even in the early Middle Ages
peo~le made .a clear distinction between affections (which were Godly) and
passwns ~whiCh were not). 3 However, while this sort of understanding of
th~ e~otwns may fit Patristic definitions and scholastic arguments, it is
qmte mapplicable to local practice, when even Juror, as we have seen in the
case ofGertrude, could have godly meaning, and caritas could.signif)r, as in
~e ~ands ofBaudonivia, worldly love (caritatem mundialem) ripe for repudtatwn.
The examples ofJuror and caritas show that emotions cannot be decontextualized; they come in clusters of words. Their meaning has everything
to do with the phrases around them and the way that those phrases were
talcen (ironically, metaphorically, literally) both by the writer and his or her
audience. Additionally, like the colors of a palette, emotions blend; that is
why histor~~s c~ speak o~ a "romantic era" or an "age of anxiety:' referring
to a s!nergtsttc piCture. 4 It ts necessary for the historian to see not only what
emotwn words were used by an emotional commtmity, but also to understand how they worked together and within a context.
From time to time I have counted emotion words, suggesting that frequency is of some importance. Is this justified? Admittedly, the method is
rough-and-ready. But at least it allows us to check our assumptions, both
those ~at infer emotions where they are not and those that suppose the
predommance of particular emotions where the words themselves do not
warrant it. Consider a passage from Gregory of Tours: "Waddo ... complained that his horses had been taken by the son-in-law ofBeretrudis and
he ~ecided to go to one of the villas she had left to her daughter ... sa~ing,
'Thts man . . took my horses and I shall take his villa.' "5 In her discussion
of .this gassage, Nira Pancer assumes emotion. "Outraged [outrage]:' she
wntes, by the theft of horses perpetrated by the son-in-law of Beretrudis,
Waddo considered it a point of honor to react.''6 Pancer may be right. But

3 Dixon, From Passions to Emotions; chap. 2.

4. Some psychologists take seriously the likeness of emotions to colors. See Plutchik
'
"Emotions;' pp. 204-5, and the survey in Reddy, Navigation ofFeeling; chap. r.

5 Greg. Tur., Histories 935, pp.455-56: "Waddo ... quaerebatur, a genera eius [se.
BeretmdisJ equos suos fuisse direptus?'
6. Nira Pancer, Sans peur et sans ve'ilfogne: De Phonneur et des femmes aux premiers temps
merovingiens (Paris, 2001) p. 123.
194 } Emotional Communities in the Early Middle Ages

the text says nothing about outrage or honor. I have preferred to assume
that if an emotion word does not appear, the silence itself is significant. Similarly, if an emotion word appears frequently, I assume it has particular importance to the writer. This cannot be entirely wrong, though I expect and
hope that other scholars of emotions will refme the method.
This sort of reading allows poems to be assessed together with charters,
narratives with saints' lives. A whole tradition of literary studies would say
that this is wrong, tl1at placing Fortunatus's poems alongside Gregory of
Tours's Histories is a fundamental misunderstanding of genre. I quite agree.
But by considering these writings as social products, tl1eir lowest common
denominator, I am. able to get at what is normative about tl1eir emotional
expression. I do not deny the soundness of many other sorts of readings.
But I maintain that this one, too, has validity, especially if it is done with
some sensitivity to literary artifice and genre. It is essential, for example, to
pay attention to Gregory of Tours's satirical intent in order not to be deceived by his use of dulcedo. Nevertheless, it is useful to recall that satire
works only when it is playing with social mores, and those mores are precisely the point of this book.
But doesn't genre determine emotional expression? It is not for nothing
that Aristotle chose the topic of rhetoric as the place to discuss emotions.
Rules of rhetoric and tl1eir mastery allowed medieval writers to heap praise
on someone one day, excoriate him or her the next.7 Robert Levin, a modern composer, is able to write a convincing new ending for Mozart's Requiem without becoming a member of Mozart's world. 8 While not denying
the validity of these observations, one might also point out that Aristotle
had a particular-a Greek-notion of emotions; that invective and praise,
however different in intent, both constitute aspects of an emotional community; and that Mozart, as currently played, is part of our world.
Moreover, it should be clear from this book that genres are flexible. Funerary inscriptions, while formulaic, were by no means uniform across
Gaul. Literary genres, such as letters and saints' Lives could be tweaked.
Even charters, perhaps the most prone to boilerplate, nevertheless could
add a word of affection here, a word of terror there. It is by just such tiny
7. See Conrad Leyser's assessment of Eugenius Vulgaris's "change of sides;' in "Charisma
in the Archive: Roman Monasteries and the Memory of Gregory the Great, c. 870-c. 940;' in
Le Scritture dai monasteri> ed. Flavia De Rubeis and Waiter Pohl (Rome, 2003), p. 220.
8. Wolfgang Amadeus Mozart, Requiem in D Minor, IC626> New Completion by Robert
Levin. Telarc Digital CD-80410, 1995.

Conclusion { 195

things that emotions are expressed. In addition, it would seem that the need
or desire to express emotions might sometimes nudge a genre. In the case of
Herchenefreda, the mother of Desiderius, we see how the letter, so dry in
her son's hands, could be transformed into a sort of sermon, and thereby
gracefully contain all sorts of sentiments that ordinary letters of the Neustrian court did not.
Closely tied to the issue of genre is that of purpose. Many early medieval
sources are didactic, meant to teach rather to describe or express. Gregory
the Great sometimes revealed-I use the word cautiously- how he and others felt, but above all he was interested in the theory of"cogitations;' a subject that seems at first glance to belong more to the history of ideas about
emotions than to the history of emotions per se. Yet the two cannot be so
easily disentangled. Linguists have shown that our folk theories about
anger, for example, have much to do with way in which we experience
9
anger. Peter Steams's work strongly suggests that when emotional standards change, emotional styles-the way feelings are expressed and, surely,
to some degree, felt-change to follow suit. Belief has much to do with feeling. If I believe .that my anger should be "let out;' I cultivate it. The Stoics
believed that anger was no part of the wise man, and so they encouraged
tranquillity. The valuation of the anger is entirely opposite in these instances. Thus, while it is impossible to prove that anger is felt variously by a
Stoic and a ranter, nevertheless the full experience, with its dismay at or enjoyment of the emotion itself, is certainly different. People train themselves
to have feelings that are based on their beliefs. At the same time, feelings
help to create, validate, and maintain belief systems.Io
We may now return to the question: is this book a history of emotions?
The answer is affirmative as long as we recognize the limitations of any such
inquiry, especially regarding the Early Middle Ages. We cannot know how
all people felt, but we can begin to know how some members of certain ascendant elites thought they and others felt or, at least, thought they ought
to feel. That is all we can know. But it is quite a lot. How much more do we
know about the feelings of the people around us?

9. Lakoff, Women, Fire, and Dangerous Things, pp. 380-416, a discussion of the metaphors
that we use to speak of anger-e.g., "I blew my stack!"-that reflect our conception of the
feeling, and thus the way that we feel it. While Lakoff thinks the experience of the emotion
produces the metaphor, a social constructionist argument would make the metaphor shape
the way the emotion is experienced.
IO.

On this, see Reddy, Navigation ofFeeling, esp. p. 258.

I96 }

Emotional Communities in the Early Middle Ages

EMOTIONAL DEPENDENCY, EMOTIONAL AGENCY

To the extent that historians have thought about it at all, they have given
two very different explanations for why emotional norms have changed
over time.ll The first proposes that emotions respond to outside social, economic, religious, political, and other pressures. The second makes emotions
themselves the causes of their own transformation.
State formation is the event that transformed the emotional life of the
West for Norbert Elias. The absolutist court created the conditions for emotional transformations, from coarse, simple, and direct to delicate, complex,
and oblique. Economic developments aided the process, with the expanding bourgeois class aping the norms of those above. Confronted by an increasingly fastidious middle class, the aristocracy responded by valuing still
greater refinement. Meanwhile, the various demands made "by bourgeois
professional and commercial functions" on members of the middle .class
worked in the same direction as the strictures of the court, inhibiting
drives.U In this sense the history of emotions depended secondarily on the
rise of capitalism.
Peter Steams, while agreeing that outside forces cause change, places emphasis on different factors. Industrialization, for him, was the "cause" of the
emotional style of the Victorian era, which emphasized loving mothers at
home and angry but courageous men in the public sphere: "People began to
realize that the same industrial world that required the family as emotional
haven also required new emotional motivations for competitive work....
The resultant response explains why Victorianism introduced its most distinctive emotional emphases in arguing for channeled anger and courageous encounters with fear.'' 13 And just as industrialization determined Victorian emotional culture, so too a new mix of factors- among them the
ideal of"companionate marriage;' the reality of smaller families, and the development of consumerism -led to a repudiation of that culture and an emphasis on muted emotions, the so-called "cool" style.
Steams's theory thus has emotional standards (his focus) responding to

n. The ascendency of the Annates school until recendy has meant that there has been
greater emphasis on structures (which tend to persist) than on change.
r2. Elias, Civilizing Process, p. 426; on the relationship between the courtiers and the "bourgeois strata" in general see pp. 422-27.
13. Peter N. Stearns,American Cool: Constructing a Twentieth-Century Emotional Style (New
York, 1994), p. 63.

Conclusion { r 97

external forces. Emotions change because other things change; they are
"caused" by more traditional historical factors. "New economic forms redefined functional emotions?' 14 For Steams, emotions rarely cause anything;
rather, they react and adapt. IS

of the Revolution. The eighteenth-century rise of sentimentalism gave the

Revolution both its initial impetus and a strong bias toward extremism?' 18

William Reddy, in contrast to both Elias and Steams, seeks "a dynamic, a
vector of alteration" in the nature of emotions themselves. 16 He proposes
"emotives" as the engine of change that needs no outside push because, by
definition, emotives are "self-altering?' We have already seen in the introduction to this book how Reddy traced the processes of emotional transformation around the time of the French Revolution. Let me summarize his
argument here. The emotives of the pre-Revolutionary court were highly
restricted, for emotions were of no interest to the king. At the salons and
other "emotional refuges" of the period, however, "sentimentalism" flourished. Celebrating passion as the font of morality, the salon style overcame
the court style, and the French Revolution was born. But the emotives of
sentimentalism induced their own constriction and emotional suffering.
The revolutionaries could not tolerate that goals might change or that passions might lead people down different paths. A new emotional regime
emerged to ease the suffering. It relegated feelings to the private sphere,
where they could flourish in luxuriant and contradictory abundance, while
leaving the public sphere to "reason?'

Steams and Elias must be at least pardy right. If emotions are involved in
assessments of weal and woe, then they must respond to social, political,
and economic changes, because those are the d1ings that create the stimuli
that both require and shape judgment and action. Neverd1eless, Reddy is
surely correct in asserting that emotions have a dynamic of their own and
real historical force. The Neustrian courtiers around Clothar II and Dagobert competed for favor and power not by fomenting factions (that would
be a later development) but by drawing together in a tight fraternity dedicated to patronage and commendation. The nan1re of their emotional
style-one inspired, I have argued, by Columbanian monasticism-hel~ed
determine the ways in which d1e Neustrians responded to the cares, duties,
and goals of kings, courtiers, and bishops. They could have been highly competitive, but they were not. Later, however, the elites of Francia saw and appreciated the role of envy. This was not only because they were confronted
wid1 feuding factions but also because they had their own expectations and
assumptions about human and demonic behavior, which led them to see
envy in such instances. I am arguing that the norms of their emotional community helped fan the flames of factional feuding. There is not one emotional response to events or situations but rather many possible ones .. Emotional communities help determine which responses win out-and which
ones are never tried.
If we sought emotional codes and norms in the aggregate-within the
entire European West, for example-we would see no difference between
the emotional world of the Neustrian courtiers and that of the late seventhcentury elite, since foremost would be the emotional presuppositions of
Christianity, which were intrinsic to both. If, to the contrary, we sought
emotional norms at the level of the family, we would be even more hard put
to get our bearings. It is only when we look at the norms of groups smaller
than universal Christendom and larger than nuclear families that we are able
to see how the general Christian stance was variously interpreted, expressed,
and, indeed, contested. Contestation means that different emotional corn-

The mechanisms that Reddy argues for these two transformations are
not precisely parallel. The emotional suffering of the court was ameliorated
by the "refuges"-so in this case, the change to the new emotional regime of
the French Revolution was the triumph of the salon and the theater. The
emotional suffering of the Terror was ameliorated by nothing at all-suggesting that the new emotional regime of Romanticism grew out of sheer
desperation. Nevertheless, in both cases emotional styles changed because
of emotional suffering. Suffering, or rather its relative lack, also explains the
resilience of Romanticism.l7
Not only does Reddy's theory largely deny agency to external factors, but
it malces such factors depend on emotions themselves: "The power of emotives to shape feeling had a decisive impact on the opening and the outcome
I4. Ibid., p. I93Ij. Ibid., p. 66. But Steams and Steams, Emotionology, p. 82o, suggests that it is possible
that "emotional changes cause other fundamental changes" (emphasis in original).
r6. Reddy, ''Against Constructionism;' p. 327.
r7. On the stability of the new emotional regime, see Reddy, Navigation ofFeeling, chap. 7
I98 } Emotional Communities in the Early Middle Ages

EMOTIONAL COMMUNITIES AS AGENTS OF CHANGE

r8. Ibid., p. 258. It is tme that Reddy mentions in passing factors other than sentimentalism
that led to the Terror (p. 2IO ), and that, in his H-France Review reply to Popkin (p. 3), he regrets not "underscor[ing] this point more carefully?'

Conclusion { I99

munities coexisted. This is easiest to see in the example of Gallic funeral epitaphs, where the bereaved of different cities expressed emotions-if at allvery differently. While at the end of the sixtl1 century the pope at Rome,
Gregory the Great, distrusted most emotions, in Gaul at about the same
time Bishop Gregory of Tours and his friend Fortunatus luxuriated in emotions of every sort. In place of Reddy's "emotional regime" I suggest we
spealc of ascendant emotional communities. When the Neustrian court
chastised and reformed by Columbanus, came to the fore, it displaced th~
group adhering to Brunhild and Sigibert (patrons of Gregory and Fortunatus) not only politically but also with regard to the production of texts. The
Neustrians became an ascendant emotional community.
But it seems reasonable to suppose that the emotional style that had once
characterized the Austrasian court of Brunhild continued to be cultivated
among some aristocratic groups, changing over time, to be sure (just as we
have seen that epitaphs even in one place changed over time). Other communities, too-with different norms and largely invisible to us-no doubt
persisted even under Neustrian hegemony. One such "subordinate" emotional community, for example, may have existed at Langres; it emphasized
anxiety. More important for the future, some of the groups coexisting under
the Neustrians were already cultivating the rancorous, Devil-filled styles of
emotional expression which came to the fore in the late seventh century.
Fredegar, the chronicler with whom chapter 6 begins, may represent one
such a group. 19 It was only in the last two or three decades of that century,
however, that members of such communities gained sufficient influence to
claim, through their near monopoly on writing, their own interpretation of
the past. Thus the group in power, by dominating the instruments of communication, setting the parameters for preferment, and locking out those
who do not share their views, has a mighty influence on the emotional
norms of a period-at least, on the norms that the historian is able to see.

advice books-in the secular sphere. None concerns himself with religion in
the slightest degree. 20 Is the Middle Ages-that ''Age ofFaith"-still to be
set apart from the "secular" modern age in emotions history as in all other
areas of inquiry? In the light of the role of religion in our own day, this
seems a blinkered view. Rather, the example of the Middle Ages suggests
that religious values, ideas, and teachings powerfully influence the expression of emotion. Further, the effects go the other way as well: habits of
emotional expression shape the ways in which religion is experienced and
understood.
With regard to the Early Middle Ages, the first of these statements-that
religion, in this instance Christianity, helped shape emotional communities-is probably sufficiently clear from the forgoing chapters. Like the
notes of a scale, the building blocks of Christianity were botl1 varied and finite; and like notes, they could be arranged, drawn upon, omitted, and emphasized in nearly infmite ways. Thus the late seventh-century community
of Gallic elites embraced teachings about the demons that had originally
been embedded in the ascetic program of the Church Fathers, but the goals
of that particular program itself-the extirpation of passions-they nearly
left out. The early seventh-century Neustrian courtiers, potential heirs to
the enormous range of erp.otional vocabulaty of a Gregory of Tours (itself
based on the legacy of Late Antiquity), privileged a few words, letting the
others lapse.21 Christianity may be said to have informed emotional styles,
but there was no "one" Christianity. 22
This leads to the other side of the coin, that emotional communities in
turn helped shape religious expression. The community of Gregory the
Great, so ascetic and full of feeling at the same time, expressed its religious
ideas quite differently from that of its contemporary Gregory of Tours,
whose Histories have rightly been interpreted as the bishop's attempt to
"edify the church"-to show the "establishment of the kingdom of God

SECULAR SPHERES / RELIGIOUS SPHERES

Elias, Steams, and Reddy are the most important theorists of the history of
emotion to date. It is striking that all three situate emotions and their transformations-whether imposed at court, liberated in refuges, or discussed in
I9. Marina Mangiameli argues that Fredegar's work reflects the interests of the aristocracy,

keen to gain new concessions and convinced that these were best guaranteed through the
palace mayors; Mangiameli, "Rileggendo 'Fredegario': Appunti per una analisi del Chronicon/' Romanobarbarica 14 (1996-97): 307-57, esp. 342, 348-57.
2oo } Emotional Communities in the Early Middle Ages

20. In his review of Navigation of Feeling in H-France Review, Jeremy Popkin notes (p. 6):
"Reddy's accoun): says nothing about religion, despite its large role in inculcating styles of
emotional management and the powerfi:tl emotions unleashed by anything affecting it?'
21. Manuscripts of Gregmy's works were produced in the seventh century, as a glance at
those collated for the MGH edition of Gregory's Histories shows (e.g., MSS Br and B2,
MGH SRM r/r, p.xxv). However, I am assuming that people who wrote (such as Gregory)
also spoke and trained others to speak; in this way, among others, emotional communities
that no longer show up in d1e extant sources may have nevertheless perpetuated themselves.
22. See Brown, Rise ofWestern Christent:Wm.

Conclusion { 201

~
I

23

through word and deed?' The Histories were a form of religious expression, but because they recognized such porous borders between the divine
and worldly, they might be (and have been) taken to concern the world
alone. In effect I am arguing a very basic and general point: that emotional
styles have much to do with modes of religious expression. This has implications beyond a general sort of "feel" in religious writings. It means that
new -:ords-~nd their attached ideas-may enter the religious vocabulary
as the1r emotiOnal valence changes. It was a commonplace in Christianity
that virtuous women dedicated to God not lose their chastity: consider the
bride oflnjuriosus in Gregory ofTours's account, weeping and sighing on
her wedding night. But in the late seventh century, which privileged rancorous emotions, a saint could become "furious" at a would-be suitor to
show her love of God: religious expression here depended on the norms of
a particular emotional community.
To be sure, secular factors are also crucial for emotional communities,
this was true in the Early Middle Ages as well as now. The Austrasian community of which Gregory of Tours was a part had good political reasons to
stress fraternal love; the Neustrian community of Desiderius needed to
think a lot about patronage and deference; and the elites of the late seventh
century were obliged to worry about the causes and consequences of internecine warfare. The point is not to make religion the sole source of cause
and effect but rather to recognize its synergistic role alongside politics, family structure, education, and social norms and obligations. Emotional communities did not become ascendant simply because they gained political
power but because their emotional styles suited certain forms of power and
lifestyles at certain times.

Roman" emotions; then come the emotions of the Middle Ages; finally the
emotions of the modern period appear. 24
William Reddy and Peter Steams have already made clear the enormous
transformations in emotional standards, norms, and styles within the modern period. The present book hopes to do the same for a period of the
. anddynamtsm.
. 25 By
Middle Ages that has rarely been known for its vanety
looking at emotional communities, we have seen not just that this or that
emotion changed its meaning and valuation but more importantly that
whole systems of emotion- integrally related to the traditions, values,
needs, and goals of different groups-could come to the fore or fade away
within a short span of time. The study of emotional communities alerts us
to transformations at the core of human societies once considered invariable
and offers new ways to think about the perennial historical issues of stasis
and change.
24.

I am thinking here above all of Elias, Civilizing Process and works beholden to it, but

also of such excellent recent smdies as Konstan, Emotions of the Ancient Greeks and Robert A.
Kaster, Emotion, Restraint, and Community in Ancient Rome (Oxford, 2005).
. But see Julia M. H. Smith, Europe after Rome: A New Cultural History soo-Iooo (Oxford,
25
2005)

STAGNATION AND CHANGE

The term tongue duree was coined by the historian Fernand Braudel to refer
to structures of the landscape, material culture, and attitudes that have
lasted over the long haul. Few notions fit the idea as well as Western emotions, which has been a category of mind- however variously understoodsince the time of Plato.
But this fact should not imply that the history of emotions has changed
with the glacial slowness of the tongue duree. Historians have tended to periodize emotional transformations within the broad eras reminiscent of Western civilization courses: there are "Greek" emotions or even "Greek and
23. Heinzelmann,

Gregory ofTours, p. 172.

202 }

Emotional Communities in the Early Middle Ages

Conclusion { 20 3

SELECTED BIBLIOGRAPHY
PRIMARY SOURCES

Antonius, Vita sancti Simeonis stylitae. PL 73- Cols. 325-34.

Aristotle, The "Art" ofRhetoric. Translated by John Henry Freese. Loeb Classical Library.
London, 1926.

- . Nicomachean Ethics. Translated by A. Rackham. Loeb Classical Library. Cambridge,

Mass., 1932.
Augustine. City ofGod. Edited by Bernardus Dombart and Alphonsus Kalb. CCSL 47-48.
Turnhout, 1955.

- . Confessions. Edited by Pierre de Labriolle. Les Belles Lettres. 2 vols. Paris, 1969, 1977.
Avitus ofVienne: Letters and Selected Prose. Edited and translated by Danuta Shanzer and Ian
Wood. Liverpool, 2002.
Baudonivia. Vita Sanctae Radegundis. Edited by Bnmo Krusch. MGH SRM 2. Pp. 377-95.
1888. Reprint, Hannover, 1984.
Bobolenus. Vita Germani abbatis Grandivallensis. Edited by Bnmo Krusch. MGH SRM 5.
Pp. 33-40. 19ro. Reprint, Hannover, 1997.
Cassian, John. Conlationes XXIIII. Edited by Michael Petschenig. CSEL 13. Pt. 2. Vienna,
1886.

Chartae LatinaeAntiquio.res. Facsimile Edition ofthe Latin Charters Prior to the Ninth Century.
Edited by Albert Bruckner and Robert Marichal. 46 vols. Lausarme and DietikonZurich, 1954-96.
Cicero. Laelius de amicitia 9.32. Translated by William Armistead Falconer. Loeb Classical
Library. Cambridge, Mass., 1964.

- . Cicero on the Emotions: Tusculan Disputations 3 and 4. Translated by Margaret Graver.

Chicago, 2002.

- . Tusculan Disputations. Translated by J. E. King. Loeb Classical Library. Cambridge,

Mass., 1945.
Columbanus. Opera. Edited and translated by G. S. M. Walker. Dublin, 1957.
Desiderius of Cahors. Epistulae. In Epistulae S. Desiderii Cadurcendsis, edited by Dag
Norberg. Studia Latina Stockholmiensia 6. Stockholm, 1961.

Diplomata, Chartae, Epistolae, Leges. Edited by Jean Marie Pardessus. i vols. 1843. Reprint,
Aalen, 1969.
Dynamius. Vita SanctiMaximii. PL So. Cols. 31-40.
Eligius. De rectitudine catholicae conversationis tractatus. PL 40. Cols. n69-90.
Epistolae aeviMerowingici collectae. Edited by Wilhelm Gundlach. MGH Epistolae 3
Epistolae merowingici et karolini aevi r. Pp. no-53. 1892. Reprint, Berlin, 1994.

EpistolaeAustrasicae. Edited by Wilhelm Gundlach. MGH Epistolae 3 Epistolae

merowingici et karolini aevi r. Pp. 434-68. 1892. Reprint, Munich, 1994.
Evagrius of Pontus. Practical Treatise. In Bvagre de Pontique. Traite pratique ou Le moine,

edited and translated by Antoine Guillaumont and Claire Guillaumont.

Paris, 1971.

se I70-7I.

Ferrandus. Vita beati Fulgentii pontificis. In Vie de Saint Fulgence de Ruspe, edited and
translated by P. G.-G. Lapeyre. Paris, 1929.
Fortunams, Venantius. Poems. In Venance Fortunat, Poemes, edited and translated by Marc
Reydellet. Les Belles Lettres. 2 vols. Paris, 1994, 1998.

-.Poems. In Venanti Honori Clementiani Fortunati ... Opera Poetica, edited by Fridericus
Leo, MGH M 4/r. Berlin, r88r. Repr. 198r.
- . Vita Sancti Martini. In Venance Fortunat, Oeuvres, vol. 4, Vie de saint Martin, edited
and translated by Solange Quesnel. Paris, 1996.

- . Vita Sanctae Radegundis. Edited by Bruno Krusch. MGH SRM 2. Pp. 364-77- r888.
Reprint, Hannover, 1984.

- . Vita ]ohannis abbatis Reomaensis. Edited by Bruno Krusch. MGH SRM 3. Pp. 502-17.
1896. Reprint, Hannover, 1995.
Lactantius. On the Anger of God. In Lactance. La eo/ere de dieu, edited by Christiane
Ingremeau. SC 289. Paris, 1982.
Late Merovingian France: History and Hagiography,

640-720. Edited and translated by Paul

Fouracre and Richard A. Gerberding. Manchester, 1996.

Nouveau receuil des inscriptions chrt!tiennes de la Gaule antt!rieures au VIII' siecle. Edited by
Edmond Le Blant. Paris, 1892.
Ovid. Heroides. Translated by Grant Showerman. Revised by G. P. Goold. Loeb Classical
Library. Cambridge, Mass., 1986.

Passio Praejecti episcopi et martyris Arverni. Edited by Bruno Krusch. MGH SRM s. Pp. 22548. I9IO. Reprint, Hannover, 1997.

Fridegaire, Chronique des temps merovingiens (Livre IV et Continuations). Edited by Olivier

Devillers and Jean Meyers. Turnhout, 2oor.

Passiones Leudegarii episcopi et martyris Augustodunensis I [Passio Leudegarii]. Edited by Bruno

Kmsch. MGH SRM s. Pp. 282-324. I9IO. Reprint, Hannover, 1997.

Fredegar. Chronicle. In The Fourth Book ofthe Chronicle ofFredegar 1vith Its Continuations,
edited and translated by J. M. Wallace-Hadrill. London, 1960.

Plato. Phaedo. Translated by Harold N. Fowler. Loeb Classical Library. Cambridge, Mass.,

Galen. De propriorum animi cuiuslibet afftctuum dignotione et curatione. Edited by Wilko de

Boer. Leipzig, 1937,

- . Phaedrus. Translated by Harold N. Fowler. Loeb Classical Library. Cambridge, Mass.,

- . On the Doctrines ofHippocrates and Plato. Edited and translated by Phillip de Lacy.

- . Philebus. Translated by Harold N. Fowler. Loeb Classical Library. Cambridge, Mass:,

Berlin, 1980-84.

!966.
!982.
1942.

-.On the Passions and Errors of the Soul. Translated by Paul W. Harkins. [Athens, Ohio],
!963.

- . The Republic. Translated by Paul Shorey. Loeb Classical Library. Cambridge, Mass.,
!963.

Gregory I the Great. Dialogues. In Gregoire le Grand, Dialogues, edited by Adalbert de

Vogi.ie, translated by Paul Antin.

se 251, 260, 265. Paris, I978-8o.

- . Homiliae in Evangelia. Edited by Raymond Etaix. CCSL I4I. Turnhout, 1999.

- . Moralia in Job. Edited by Marcus Adriaen. CCSL 143, 143A, 143B. Turnhout, 1979,
1985.

- . Registrum Epistularum. Edited by Dag Norberg. CCSL 140, 140A. Turnhout, 1982.
Gregory of Tours. Historiarum libri X Edited by Bruno Kmsch and Wilhelm Levison.
MGH SRM r/r. I96I. Reprint, Hannover, 1993.

- . Liber de passione et virtutibus sancti ]uliani martyris. Edited by Bmno Kmsch. MGH
SRM I/2. Pp. n2-33. Rev. ed. Hannover, 1969.

- . Liber in gloria confessorum. Edited by Bruno Krusch. MGH SRM I/2. Pp. 294-370.
Rev. ed. Hannover, 1969.

- . Liber in gloria martyrum. Edited by Bmno K.tusch. MGH SRM r/2. Pp. 34-nr. Rev.
ed. Hannover, 1969.

- . Timaeus. In The Timaeus ofPlato. Edited and translated by R. D. Archer-Hind.

London, r888.
Pmdentius. Psychomachia. Translated by H. J. Thomson. Loeb Classical Library. London,
1949

Recueil des inscriptions chrt!tiennes de la Gaule anterieures ala Renaissance carolingienne. Vol. 8,
Aquitaine premiere. Edited by Fra.t1<;oise Prevot. Paris, 1997.
Recueil des inscriptions chretiennes de la Gaule anterieures ala Renaissance carolingienne. Vol. r,
Premiere Belgique. Edited by Nancy Gauthier. Paris, 1975.
Recueil des inscriptions chretiennes de la Gaule anterieures ala Renaissance carolingienne. Vol. IS,
Viennoise du Nord. Edited by Henri I. Marrou and Fran<;oise Descombes. Paris, 1985.
Regula Benedicti. In La regie de Saint Benott, edited by Adalbert de Vogi.ie. SC r8r-86. Paris,
1972-77.
Ruricius. Epistularum libri duo. Edited by R. Demeulenaere. CCSL 64. Turnhout, 1985.
Saint-Simon, Louis de. Memoires complets et authentiques de Louis de Saint-Simon. Edited by

- . Liber Vitae Patrum. Edited by Bmno Krusch. MGH SRM I/2. Pp. 2n-93. Rev. ed.
Hannover, 1969.

- . Libri I-IV de virtutibus beatiMartini episcopi. Edited by Bmno Krusch. Pp. 132-2ro.
MGH SRM r/2. Rev. ed. Hannover, 1969.

Inscriptions chrt!tiennes de la Gaule antt!rieures au VIII' siecle. 2 vols. Edited by Edmond Le

Blant. Paris, 1856, r865.
Jonas. Vitae Columbani abbatis discipulorumque eius. Edited by Bruno Krusch. MGH SRM
4. Pp. 61-152. 1902. Reprint, Hannover, 1997.
206 } Bibliography

Adolphe Cheruel. Vol. r. Paris, 1965.

Seneca. On Anger. Translated by John W. Basore. Loeb Classical Library. Cambridge, Mass.,
!963.
Sidonius. Letters, Books III-IX. Translated by W. B. Anderson. Loeb Classical Library.
Cambridge, 1965.
Tacims, The Histories. Translated by Clifford H. Moore. Loeb Classical Library. London,
1925.

Die Urkunden der MeroJVinger

MGH Diplomata regum fra.t1comm e stirpe merovingica.

Bibliography { 207

Edited by Theo Kolzer with Martina Hartmann and Andrea Stieldorf. 2 parts.

Auerbach, Erich. Mimesis: The &presentation of&ality in Western Literature. Translated by

Hannover, 2oor.

Willard Trask. Garden City, N.J., 1957

Bailey, Lisa. "Building Urban Christian Communities: Sermons on Local Saints in tl1e

Visio Baronti monachi Longoretensis. Edited by Wilhelm Levison. MGH SRM 5. Pp. 377-94.

Eusebius Gallicanus Collection?' Early Medieval Europe 12 (2003): 1-24.

1910. Reprint, Hannover, 1997.

Vita.Agili. AASS August VI. Pp. 575-87.

VitaAmandi. Edited by Bruno Krusch. MGH SRM 5 Pp. 428-49. 1910. Reprint,
Hannover, 1997.

VitaAudoini cpiscopi Rotomagensis. Edited by Wilhelm Levison. MGH SRM 5. Pp. 553-67.
19ro. Reprint, Haimover, 1997.

Vita Desiderii Cadurcae urbis episcopi. Edited by Bruno Krusch. MGH SRM 4. Pp. 547-602.
1902. Reprint, Hannover, 1997.

Vita Eligii episcopi Noviomagensis. Edited by Bruno Krusch. MGH SRM 4. Pp. 663-741.
1902. Reprint, Hannover, 1997.

Vita Pauli episcopi Virdunensis. AASS February Il. Pp. 175-78.

Vita Sadalbergae abbatissae Laudunensis. Edited by Bruno Krusch. MGH SRM 5. Pp. 49-66.
19ro. Reprint, Haimover, 1997.

Vita Sanctae [Domnae] BalthildisA. Edited by Bruno Krusch. MGH SRM 2. Pp. 482-508.
1888. Reprint, Hannover, 1984.

Vita Sanctae GeretrudisA. Edited by Bruno Krusch. MGH SRM 2. Pp. 453-64. 1888.

Baldwin, John W. The Language of Sex: Five Voices from Northern France around 1200.
Chicago, 1994
Barton, Richard E. "'Zealous Anger' and the Renegotiation of Aristocratic Relationships in
Eleventh- and Twelfth-Century France?' In Anger's Past, chap. 7
Becher, Mattl1ias. "'Cum lacrimis etgemitu': Vom Weinen der Sieger und der Besiegten im
friihen und hohen Mittelalter?' In Formen und Funktionen iiffintlicher Kommunikation im
Mittelalter, edited by Gerd Althoff and Verena Epp, pp. 25-52. Stuttgart, 2oor.
Bloch, Marc. Feudal Society. Translated by L. A. MaJ1yon. Chicago, 1961.
Boesch Gajano, Sofia. Grrgorio Magno. Alle origini del Medioevo. Rome, 2004.
- . "La proposta agiografica dei 'Dialogi' di Gregorio Magno?' Studi Medievali, ser. terza,
21 (1980): 623-64.
Boquet, Damien. IJordre de l'affict auMoyenAge. Autour de l'anthropologie affictive d>Aelred de

Rievaulx. Caen, 2005.

Bowlby, John. Attachment and Loss. Vol. 1, Attachment. New York, 1969.
The Broken Body: Passion Devotion in Late-Medieval Culture. Edited by Alasdair A.
MacDonald, H. N. B. Ridderbos, and R. M Schlusemann. Groningen, 1998.

Reprint, Hannover, 1984.

Vita Sulpicii episcopi Biturigi. Edited by Bnmo Krusch. MGH SRM 4. Pp. 371-80. 1902.
Reprint, Hannover, 1997.

Vita Wandrrgiseli abbatis Fontanellensis. Edited by Bruno Krusch, MGH SRM 5. Pp. 13-24.
19ro. Reprint, Hannover, 1997.

Brown, Peter. The Rise ofWestern Christendom: Triumph and Diversity A.D.

200-IOOO.

Oxford,

1996.
Bullough, Donald. "The Career of ColumbaJms?' In Columbanus: Studies on the Latin

Writings, pp. 1-28.

Bulst, Walther. "Radegundis ail Amalafred?' In Bibliotheca Docet. Festgabe for Cart Wehmer,
pp. 369-80. Amsterdam, 1963.
Byers, Saral1 C. ''Augustine and tl1e Cognitive Cause of Stoic 'Preliminary Passions'

SECONDARY SOURCES

Abu-Lughod, Lila. Veiled Sentiments: Honor and Poetry in a Bedouin Society. Berkeley, 1986.
Althoff, Gerd. "Emponmg, Tranen, Zerknirschung. 'Emotionen' in der offentlichen
Kommunikation des Mittelalters?' Friihmittlelalterliche Studien 30 (1996): 60-79.

- . ''Ira &gis: Prolegomena to a History of Royal Anger?' In Anger's P~ chap. 3.

- . "Demonstration und Inszenierung. Spielregeln der Kommunikation in
mittelalterlicher Offentlichkeit?' Friihmittelalterliche Studien 27 (1993): 27-50.
- . Otto III. Translated by Phyllis G. Jestice. University Park, Pa., 2003.
Ancient Anger: Perspectives from Homer to Galen. Edited by Susanna Braund and Glenn W.
Most. Yale Classical Studies, vol. 32. Cambridge, 2003.

Anger's Past: The Social Uses ofan Emotion in the Middle Ages. Edited by Barbara H.

(Propatheiae)?' Journal of the History ofPhilosophy 41 (2003): 433-48.

Carozzi, Claude. Le voyage de l'dme dans l'au-dela, d'apres la litterature latine: V'-XIII' siecle.
Rome, 1994.
Caswell, Caroline P. A Study of''Thumos" in Early Greek Epic. Leiden, 1990.
Charles-Edwards, T. M. ''The Penitential ofColumbaJms?' In Columbanus: Studies on the

Latin Writings, pp. 217-39.

Cheyette, Fredric L. "Giving Each His Due?' In Debating the Middle Ages. Issues and
&adings, edited by Lester K. Little and Barbara H. Rosenwein, pp. 170-79. Oxford,
1998.
Ciccarese, Maria Pia. Visioni dell>Aldila in occidente. Fonti, modelli, testi. Florence, 1987.

Cicero on the Emotions: Tusculan Disputations 3 and 4. Translated by Margaret Graver.

Rosenwein. Ithaca, N.Y., 1998.

Annas, Julia. "Epicurean Emotions?' Greek, Roman, and Byzantine Studies 30 (1989): 145-64.
Approaches to Emotion. Edited by Klaus R. Scherer and Paul Ekman. Hillsdale, N.J., 1984.
Aries, Philippe. Centuries of Childhood. Translated by Robert Baldick. New York, 1962.
Arnold, Magda B. Emotion and Personality. 2 vols. New York, 1960.
Atkinson, Clarissa W. The Oldest Vocation: Christian Motherhood in the Middle Ages. Ithaca,
N.Y., 1991.
208 } Bibliography

Chicago, 2002.
Clanchy, Michael. "Law and Love in the Middle Ages?' In Disputes and Settlements,

PP 47-

67.
Clark, Stuart. "French HistoriaJlS and Early Modern Popular Culture?' Past and Present, no.
lOO (1983): 62-99.
Cohen, Esther. "The Animated Pain of the Body?' AHR I05 (2000): 36-68

Bibliography { 209

Colish, Marcia L. The Stoic Tradition from Antiquity to the Early Middle Ages. Vol. 1, Stoicism
in Classical Latin Literature. Rev. ed. Leiden, 1990.
Collins, Roger. Fredegar. Authors of the Middle Ages. Historical and Religious Writers of
the Latin West, vol. 4, no. 13. Aldershot, 1996.

Columbanus: Studies on the Latin Writings. Edited by Michael Lapidge. Woodbridge, 1997.
Concordance de l'Historia Francotum de Gnfgoire de Tours. Edited by Denise St.-Michel. 2
vols. Montreal, [1979].
Consolino, Franca Ela. ''Amor spiritualis e linguaggio elegiaco nei Carmina di Venanzio
Fortunato." Annali delta Scuola normale superiore di Pisa, classe di lettere efilosofia 7 (1977):
1351-68.
Contreni, John J. "'Building Mansions in Heaven': The Visio Baronti, Archangel Raphael,
and a Carolingian King?' Speculum 78 (:ioo3): 673-706.
Cornelius, Randolph R. The Science ofEmotion: &search and Tradition in the Psychology of
Emotion. Upper Saddle River, N.J., 1996.
Curtius, Ernst Robert. European Literature and the Latin Middle Ages. Translated by Willard
R. Trask. New York, 1953.

Dror, Otniel E. "The Scientific Image of Emotion: Experience and Technologies of

Inscription?' Configurations 7 (1999): 355-401.
-.''Techniques of d1e Brain and rl1e Paradox of Emotions, 1880-1930?' Science in Context
14 (2001): 643-60.
Duindam, Jeroen. Myths ofPower: Norbert Elias and the Modem European Court. Amsterdam,
[1994].
Ebling, Horst. Prosopographie der Amtstriiger des Merowingerreiches von Chlothar II. (613) bis

I(ar!Martell (741). Munich, 1974.

Effros, Bonnie. Caring for Body and Soul: Burial and the Afterlife in the Merovingian World.
University Park, Pa., 2002.
Ekman, Paul. '1\11 Emotions Are Basic?' In The Nature ofEmotion: Fundamental Questions.
edited by Paul Ekman and Richard J. Davidson. New York, 1994
Ekman, Paul, and Wallace V. Friesen. "Constants across Cultures in the Face and Emotion?'

Journal ofPersonality and Social Psychology 17 (1971): 124-29.

Elias, Norbert. The Civilizing Process. Translated by Edmund Jephcott. Rev. ed. Oxford,
1994

Damasio, Antonio R. The Feeling of What Happens: Body and Emotion in the Making of
Consciousness. New York, 1999.

- . The Germans: Power Struggles and the Development ofHabitus in the Nineteenth and
Twentieth Centuries. Edited by Michael Schri:iter. Translated by Eric Dunning and

Darwin, Charles. The Expression ofthe Emotions in Man and Animals. Edited by Paul Ekman.
3d ed. New York 1998.

Stephen Mennell. New York, 1996.

Eliasoph, Nina, and Paul Lichterman. "Culture in Interaction?' American Journal ofSociology

de Jong, Mayke. In SamuePs Image: Child Oblation in the Early Medieval West. Leiden, 1996.
de Nie, Giselle. "Images oflnvisible Dynamics: Self and Non-Self in Sixth-Century Saints'
Lives?' Studia Patristica 35 (2001): 5~-64.

ro8 (2003): 735-94.

Ellsworth, Phoebe C. "Some Implications of Cognitive Appraisal Theories of Emotion?' In

- . Views from a Many-Windowed Tuwer: Studies ofImagination in the Works ofGrfiJory of

Tours. Amsterdam, 1987.
Delumeau, Jean. La Peur en Occident, XIV'-XVIII' siecle. Une cite assiigee. Paris, 1978.
- . Rassurer et protiger. Le sentiment de securite dans POccident d'autrefois. Paris, 1989.
de Vogiie, Adalbert. "Gregoire le Grand est-ill'auteur des Dialogues?" Revue d'histoire
ecclesiastique 99 (2004): 158-6r.
- . "Les mentions des oeuvres de Cassien chez Benoit et ses contemporains?' Studia
Monastica 20 (1978): 275-85.
Dill, Samuel. Roman Society in Gaul in theMerovingianAge. London, 1926.
Dinzelbacher, Peter.AngstimMittelalter. Teuftls-, Todes- und Gotteseifahrung;
Mentalitiitsgeschichte undikonographie. Paderborn, 1996.
- . "La donna, il figlio e l'amore. La nuova emozionalira. del XII secolo?' In Il secolo XII: la
renovatio dell'Europa cristiana, edited by Giles Constable et al., pp. 207-52. Bologna,
2003.

Disputes and Settlements: Law and Human &lations in the West. Edited by John Bossy.
Cambridge, 1983.

The Disputing Process: Law in Ten Societies. Edited by Laura Nader and Harry F. Todd. New
York, 1978.
Dixon, Thomas. From Passions to Emotions: The Creation ofa Secular Psychological CatfiJory.
Cambridge, 2003.
Doi, Takeo. The Anatomy ofDependence. Translated by John Bester. Tokyo, 1973.
2ro } Bibliography

International &vi;/of Studies on Emotion. Vol. r. Pp. 143-6r.

Elm, Susanna. "Virgins ofGod": The Making ofAsceticism in Late Antiquity. Oxford, 1994.
Emotions: Syllabi and Instructional Materials. Edited by Cad1erine G. Valentine, Steve Derne,
and Beverley Cuthbertson Johnson. New York, 1999.
Epp, Verena. Amicitia. Zur Geschichte personaler, sozialer, politischer und geistlicher Beziehungen

im friihenMittelalter. Stuttgart, 1999.

--. "Mannerfreundschaft und Frauendienst bei Venantius Fortunatus?' In Variationen der
Liebe. Historische Psychologie der Geschlechterbeziehung, edited by Thomas Kornbichler and
Wolfgang Maaz. Forum Psychohistorie 4. Tiibingen, 1995.

The Ethnography ofLaw. Edited by Laura Nader. Menasha, Wise., 1965.

Evans, Dylan. Emotion: The Science ofSentiment. Oxford, 2oor.
Ewig, Eugen. Trier imMeruwingerreich. Civitas, Stadt, Bistum. Trier, 1954.
Fichtenau, Heinrich. ''Adressen von Urkunden und Briefen?' In Beitriige zur Mediiivistik:
AusgewiihlteAuftiitze, p49-66. Stuttgart, 1986.
Fillion-Lahille, Janine. Le "De ira" de Seneque et la philosophic stoicienne des passions. Paris,
1984.
Fouracre, Paul. ''Attitudes towards Violence in Sevend1- and Eighth-Century Francia?' In

Violence and Society in the Early Medieval West, edited by Guy Halsall, pp. 60-75.
Woodbridge, 1998.
- . "Merovingian History and Merovingian Hagiography?' Past and Present, no. 127
(1990): 3-38.
- . "The Nature of Frankish Political Institutions in the Seventh Century?' In Franks and

Bibliography { 2n

Alemanni in the Merovingian Period: An Ethnographic Perspective, edited by Ian Wood,

pp. 285-301. Woodbridge, 1998.
Fournier, P.-F. "Clermont-Ferrand au VIe siecle. Recherches sur la topographie de la ville?'
Bibliotheque de PEcole des Chartes 128 (1970 ): 273-344.
Franks, David D. "The Bias against Emotions in Western Civilization?' In Sociology of
Emotions: Syllabi and Instructional Materials, ed. Catherine G. Valentine, Steve Derne,
and Beverley Cuthbertson Johnson. New York, 1999.
Freud, Sigmund. The Complete Introductory Lectures on Psychoanalysis. Translated and edited
by James Strachey. New York, 1966.
Gallant, Thomas W. "Honor, Masculinity, and Ritual Knife Fighting in Nineteenth-Century
Greece?' AHR !05 (2ooo): 358-82.
Gauthier, Nancy. L!Evangelisation des pays de la Moselle. La province romaine de Premiere
Belgique entreAntiquite etMoyen dge, III'-VIII' siecles. Paris, 1980.
Gauvard, Claude. "DeGrace Especial.>' Crime, etat et societe en France ala fin duMoyenAge. 2
vols. Paris, 1991.
George, Judith. Venantius Fortunatus: A Latin Poet inMerovingian Gaul. Oxford, 1992.
Gerberding, Richard A. The Rise ofthe Carolingians and the "Liber Historiae Francorum."
Oxford, 1987.
Godman, Peter. Poets and Emperors: Frankish Politics and Carolingian Poetry. Oxford, 1987.
Goffart, Waiter. TheNarrators ofBarbarian History: Jordanes, Gregory ofTours, Bede, and Paul
the Deacon (A.D. sso-8oo). Princeton, 1988.
Grima, Benedicte. The Peiformance ofEmotion among Paxtun Women: "The Misfortunes
Which Have Befallen Me." Austin, 1992.
Guerreau-Jalabert, Anita. "Caritas y don en la sociedad medieval accidental?' Hispania 6o
(2ooo): 27-62.

- . "Spiritus et caritas. Le bapteme dans la societe medievale?' In La parente spirituelle.

Textes rassembtes et presentes, edited by Franc;:oise Heritier-Auge and Elisabeth CopetRougier. Paris, 1995.
Hanawalt, Barbara A. "Medievalists and the Study of Childhood?' Speculum 77 (2002):
440-60.
Handley, Mark A. "Beyond Hagiography: Epigraphic Commemoration and the C!llt of
Saints in Late Antique Trier?' In Society and Culture in Late Antique Gaul: Revisiting the
Sources, edited by Ralph W. Mathisen and Danuta Shanzer, pp. 187-200. Aldershot, 2oor.
-.Death, Society and Culture: Inscriptions and Epitaphs in Gaul and Spain, AD 300-750.
BAR International Series n35. Oxford, 2003.
- . "Inscribing Time and Identity in the Kingdom of Burgundy." In Ethnicity and Culture
in Late Antiquity, edited by Stephen Mitchell and Geoffrey Greatrex, pp. 83-ro2.
London, 2000.
Hankinson, James. "Actions and Passions: Affection, Emotion and Moral Self-Management
in Galen's Philosophical Psychology." In Passions and Perceptions, pp. 184-222.
Harris, William V. Restraining Rage: The Ideology ofAnger Control in Classical Antiquity.
Cambridge, Mass., 2oor.
Heinzelmann, Martin. Gregory ofTours: History and Society in the Sixth Century. Translated
by Christopher Carroll. Cambridge, 2oor.
212 } Bibliography

Hen, Yitzhak. "The Christianisation of Kingship?' In Der Dynastiewechsel von 7SI.

Vorgeschichte, Legitimationsstrategien und Erinnerung, edited by Matthias Becher and Jorg
Jarnut, pp. 163-77. Munster, 2004.
- . Culture and Religion inMerovingian Gaul, A.D. 48I-7SI. Leiden, 1995
_ . "The Structure and Aims of the Visio Baronti." Journal ofTheological Studies, n.s. 47
(1996): 477-97
ilochschild, Arlie Russell. The Managed Heart: Commercialization ofHuman Feeling.
Berkeley, 1983.
Huizinga, Johan. The Autumn oftheMiddleAges. Translated by Rodney J. Payton and
Ulrich Mammitzsch. Chicago, 1996.
Hummer, Hans. "Die merowingische Herkunft der Vita Sadalbergae?' Deutsches Archiv fiir

Eiforschung desMittelalters 6o (2004): 1-35.

-.Politics and Power in Early Medieval Europe: Alsace and the F1ankish Realm, 6oo-rooo.
Cambridge, 2005.
H yams, Paul. Rancor and Reconciliation in Medieval England. Ithaca, N.Y., 2003.
International Review of Studies on Emotion. Vol. r. Edited by KenT. Strongman. Chichester,
199!.
Inwood, Brad. "Seneca and Psychological Dualism?' In Passions and Perceptions, pp. 15083.
Isen, Alice M. and Gregory Andrade Diamond. "Affect and Automaticity?' In Unintended
Thought, edited by James S. Uleman and John A. Bargh, pp. 124-52. New York, 1989.
Jaeger, C. Stephen. Ennobling Love: In Search of a Lost Sensibility. Philadelphia, 1999.
Jarmet-Vallat, Monique. "L'organisation spatiale des cimetieres Saint-Pierre et Saint-Georges
de Vienne (IVc-XVInc siecle)?' InArchiologie du cimetiere chretien, Actes du 2c colloque
A.R.C.H.E.A. (Association en Region Centre pour l'Histoire et l'Archeologie), edited
by Henri Galinie and Elisabeth Zadora-Rio, pp. 125-37. Tours, 1996.
Jolliffe, J. E. A.AngevinKingship. 2d ed. London, 1963.
Kaster, Robert A. Emotion, Restraint, and Community in Ancient Rome. Oxford, 2005.
King, Margaret. "Commemoration ofinfants on Roman Funerary Inscriptions?' In The
Epigraphy ofDeath: Studies in the History and Society ofGreece and Rome, edited by G. J.
Oliver, pp. n7-54. Liverpool, 2000.
King, Peter. '1\.quinas on the Passions?' InAquinas's Moral Theory: Essays in Honor ofNorman
Kretzmann, edited by Scott MacDonald and Eleonore Smmp, pp. ro1-32. Ithaca, N.Y.,
1999
Klingshirn, William. Cacsarius ofArles: The Making of a Christian Community in Late

Antique Gaul. Cambridge, 1994

Knight, Gilliar1 R. The Correspondence between Peter the Venerable and Bernard ofClairvaux: A
Semantic and Structural Analysis. Aldershot, 1988.
Knuuttila, Simo. "Medieval Theories of the Passions of the Soul?' In Emotions and Choice
from Boethius to Descartes, edited by Henrik Lagerlund and Mikko Yrjonsuuri, PP 49-83.
Dordrecht, 2002.
Koebner, Richard. Venantius Fortunatus. Seine Persiinlichkeit und seine Stellung in dergeistigen

Kulture des Merowingerreiches. Leipzig, 1915.

Konstan, David. '1\.ristotle on Anger and the Emotions: The Strategies of Status?' In
Bibliography { 213

Ancient Anger: Perspectives from Homer to Galen, Yale Classical Studies, vol. 32, edited by
Susanna Braund and Gle1m W. Most, pp. 99-I20. Cambridge, 2003.
- . The Emotions ofthe Ancient Greeks: Studies in Aristotle and Classical Literature. Toronto,
forthcoming.

-.Friendship in the Classical World. Cambridge, I997

-.Pity Transformed. London, 2oor.
Labande-Mailfert, Yvonne. "Les debuts de Sainte-Croix?' InHistoire de Pabbaye Sainte-Croix

de Poitiers. Quatorze siecles de vie monastique = Memoires de la Societe des Antiquaires de

POuest, 4-th ser., I9 (I986-87): 2I-n6.
Lakoff, George. Women, Fire, and Dangerous Things: What Categories Reveal about the Mind.
Chicago, I986.
Lapidge, Michael. "Epilogue: Did Columbanus Compose Metrical Verse?" In Columbanus:
Studies on the Latin Writings, pp. 274-85.
Leclercq, Jean. The Love ofLearning and the Desire for God. Translated by Catherine Misrahi.
New York, I96r.

-.Monks and Love in Twelfth-Century France. Oxford, I979

LeDoux, Joseph. The Emotional Brain: The Mysterious Underpinnings ofEmotional Life. New
York, I996.
Leighton, Stephen R. "Aristotle and the Emotions?' In Essays on Aristotle's Rhetoric, edited by
Arne!ie Oksenberg Rorry. Berkeley, I996.

Tradition during Late Antiquity and the Early Middle Ages?' International Journal of the

Classical Tradition 5 (I998): I63-94.

McDermott, William C. "Felix ofNantes: A Merovingian Bishop?' Traditio 3I (I975): I-24.
Medieval Conduct. Edited by Katlueen Ashley and Robert L. A. Clark. Minneapolis, 2oor.
Metts, Sandra, Susan Sprecher, and Pamela C. Regan. "Communication and Sexual Desire?'
In Handbook of Communication and Emotion: Research, Theory, Applications, and Contexts,
edited by Peter A. Andersen and Laura K. Guerrero, pp. 353-77- San Diego, I998.
Meyvaert, Paul. "The Date of Gregory the Great's Commentaries on the Canticle of
Canticles and on I Kings?' Sacris Erudiri 23 (I979): I9I-2I6.
Miller, William Ian. Humiliation: And Other Essays on Honor, Social Discomfort, and Violence.
Itluca, N.Y., I993
Monsacre, Helene. Les larmes d'Achille. Le heros, la femme et la souffrance dans la poesie

d'Homere. Paris, I984.

Montanari, Massimo. "Domini e orsi nelle f6nti agiografiche dell'alto Medioevo?' In Il Bosco
ne! medioevo, edited by Bruno Andreolli and Massimo Montanari, pp. 57-72. Bologna,
I988.
Moos, Peter von. Consolatio. Studien zur mittellateinischen Trostliteratur uber den Tod und

zum Problem der christlichen Trauer. 4 vols. Munich, I97I-72.

Moreira, Isabel. Dreams, Visions, and Spiritual Authority inMerovingian Gaul. Ithaca, N.Y.,

Le Jan, Regine. La societe du haut Moyen Age, Vl'-IX' siecle. Paris, 2oo 3.

2000.
Morsbach, H., and W. J. Tyler. ''A Japanese Emotion: Amae." In The Social Construction of

Levillain, Uon. "Emdes merovingienne. La charte de Clotilde (ro mars 673)?' Bibliotheque
de PEcole des chartes ro5 (I9++): 5-63.

Emotions, edited by Rom Harre, chap. I5. Oxford, 1986.

Nagy, Piroska. Le don des larmes auMoyen.Age. Un instrument spirituel en quete d'institution

Leyser, Conrad. Authority and Asceticism from Augustine to Gregory the Great. Oxford, 2000.
- . "Charisma in tl1e Archive: Roman Monasteries and the Memory of Gregory the Great,

(V'-XIII' siecle). Paris, 20oo.

Nelson, Janet L. "Gendering Courts in the Early Medieval West?' In Gender in the Early

c. 870-c. 94-0?' In Le Scritture dai monasteri, edited by Flavia De Rubeis and Waiter Pohl.
Rome,2003.

Medieval World: East and West, 300-900, edited by Leslie Brubaker and Julia M. H.

- . "'Divine Power Flowed from this Book': Ascetic Language and Episcopal Autl10riry in

Smith, pp. I85-97. Cambridge, 2004.

-."Queens as Jezebels: The Careers ofBrunhild and Balthild in Merovingian History?'

Gregory ofTours' Life ofthe Fathers." In The World ofGregory ofTours, pp. 283-94.
Lifshitz, Felice. "Gender and Exemplarity East of the Middle Rhine: Jesus, Mary and t11e

Chap. I in Politics and Ritual in Early Medieval Europe. London, I986.

N ewhauser, Richard. The Treatise on Vices and Virtues in Latin and the Vernacular. Turnhout,

Saints in Manuscript Context?' Early Medieval Europe 9 ( 2000): 325-44.

Little, Lester K. Benedictine Maledictions: Litu1:!Jical Cursing in Romanesque France. Ithaca,
N.Y. I993

I993
Nielsen, Hanne Sigismund. "Interpreting Epithets in Roman Epitaphs?' In The Roman
Family in Italy: Status, Sentiment, Space, edited by Beryl Rawson and Paul Weaver,

Loyen, Andre. Sidoine Apollinaire et Pesprit precieux en Gaule aux derniers }ours de Pempire. Les
Belles Lettres. Paris, I943

pp. I69-204. Canberra, I997

Nussbaum, Martha C. The Therapy ofDesire: Theory and Practice in Hellenistic Ethics.

Macherey, P. "Le Lysis de Platon: dilemme de !'amitie et de !'amour." In VAmitie. Dans son

Princeton, I994

MacMullen, Ramsay. Feelings in History, Ancient and Modern. Claremont, Calif., 2003.
Mandler, George.MindandEmotion. New York, I975

- . Upheavals ofThought: The Intelligence ofEmotions. Cambridge, 20or.

Oatley, Keith. Best Laid Schemes: The Psychology ofEmotions. Cambridge, I992.
Padberg, Lutz E. von. Heilige und Familie. Studien zur Bedeutung familiengebundener Aspekte
in den Viten des Verwandten- and Schulerkreises um Willibrord, Bonifatius, und Liudger. 2d

Mangiameli, Marina. "Rileggendo 'Fredegario': Appunti per una analisi del Chronicon."
Romanobarbarica I4 (I996-97): 307-57.

ed. Mainz, I997

Pancer, Nira. Sans peur et sans ve1:!Jogne. De Phonneur et des femmes aux premiers temps

Markus, Robert A. Gregory the Great and His World. Cambridge, I997

merovingiens. Paris, 2oor.

Passions and Perceptions: Studies in Hellenistic Philosophy ofMind. Proceedings of the Fifth

harmonie, dans ses dissonances, edited by Sophie Janke!evitch and Bertrand Ogilvie, pp. 5875 Paris, I995

Matl1isen, Ralph W. "The Codex Sangallensis I90 and the Transmission of the Classical
2I4 } Bibliography

Bibliography { 2I5

Symposium Hellenisticum. Edited by Jacques Bmnschwig and Martha C. Nussbaum.

Roberts, Simon. Order and Dispute: An Introduction to Legal Anthropology. Harmondsworth,

Cambridge, 1993.

Englarrd, 1979.
Romagnoli, Darriela. "La courtoisie clans la ville: un modele complexe?' In La ville et la

The Passions in Roman Thought and Literature. Edited by Susanna Morton Braund and
Christopher Gill. Cambridge, 1997.
Pelletier, Andre. "Vietme et la reorganisation provinciale de la Gaule au Bas-Empire?'

Latomus 26 (1967): 491-99.

Pelliccia, Hayden. Mind, Body, and Speech in Homer and Pindar. Gi:ittingen, 1995.
Petre, HC!ene. Caritas. Etude sur le vocabulaire Iatin de la charite chretienne. Louvain, 194 s.
Peyroux, Catherine. "Gertrude's foror: Reading Anger in an Early Medieval Saint's Lift." In
Anger's Past, chap. 2.
Pinker, Steven. How the Mind Works. 2d ed. New York, 1999.
Plutchik, Robert. "Emotions: A General Psychoevolutionary Theory?' In Approaches to
Emotion, pp. 197-220.
Popkin, Jeremy D. Review of Navigation ofFeeling, by William M. Reddy. H-France Review 2
(November 2002), no. uS. WWW3.uakron.edujhfrancejvol2reviewsjpopkin4.html.
Poulin, Joseph-Claude. "Saint Uger d'Autun et ses premiers biographes (fin VIIc-milieu
rxc siecle)?' Bulletin de la Socitfttf desAntiquaires de POuest, 4th ser., 16 (1977): 167-200.
Prinz, Friedrich. Friihes Miinchtum im Frankenreich: Kulture und Gesellschaft in Gallien, den

Rheinlanden und Bayern am Beispiel der monastischen Entwicklung (4. his 8. j ahrhundert).
2d. ed. Munich, 1988.

The Prosopography of the Later Roman Empire. Vol. 3, A.D. 527-64I. Edited by John Robert
Martindale. Cambridge, 1992.
Real, Isabelle. Vies de saints, vie de famille. Representation et systeme de la parente dans le

Royaume mtfrovingien (48I-7SI) d'apres les sources hagiographiques. Turnhout, 2oor.

cour. Des bonnes et des mauvaises manieres, edited by Darriela Romagnoli, chap. r. Paris,
1995
Raper, Michelle L. "Uniting the Community of the Living with the Dead: The Use of
Other-World Visions in the Early Middle Ages?' In Authority and Community in the
Middle Ages, edited by Donald Mowbray, Rhiarrnon Purdie, and Ian P. Wei, pp. 19-42.
Gloucestershire, 1999.
Rosaldo, Renato. Culture and Truth: The Remaking of Social Analysis. 2d ed. Boston, 1993.

- . Ilongot Headhunting: A Social History, r883-I974 Starrford, 1980.

Rosenwein, Barbara H. "Emotional Space?' In Codierungen von Emotionen imMittelalter,
edited by C. Stephen Jaeger ar1d Ingrid Kasten, pp. 289-93. Berlin, 2003.

- . "In gestis emendatioribus: Gregory the Great and the Gesta martyrum." In Retour aux
sources. Textes, etudes et documents d'histoire mtfditfvale offirts aMichel Parisse, edited by
Sylvain Gouguenheim et al., pp. 843-48. Paris, 2004.

-.Negotiating Space: Power, Restraint, and Privileges ofImmunity in Ear~y Medieval Europe.
Ithaca, N.Y., 1999.
- . "The Places ar1d Spaces of Emotion?' In Uomo e Spazio nell'alto medioevo, Settimar1e di
studio del Centra Italiarro di Studi Sull'alto medioevo so, pp. 505-36. Spoleto, 2003.
- . "Worrying about Emotions in History?' AHR I07 (2002): 921-45.

Ruricius ofLimoges and Friends: A Collection ofLetters from Visigothic Gaul. Trar1slated by
Ralph W. Mathisen. Translated Texts for Historiarrs 30. Liverpool, 1999.
Schmidt-Wiegarrd, Ruth. "Gebardensprache im mittelalterlichen Recht?' Friihmittelalterliche

Rebillard, Eric. "In hora mortis." Evolution de la pastorale chretienne de la mort aux IV' et V'
siecles dans Poccident Latin. Rome, 1994.

Studien 16 (1982): 363-79.

Schmitt, Emile. Le mariage chrtftien dans Poeuvre de SaintAugustin. Une theologie baptismale

Reddy, Williarn M. "Against Constructionism: The Historical Ethnography of Emotions?'

Current Anthropology 38 (1997): 327-51.

de la vie conjugate. Paris, 1983.

Schubert, Martin J. Zur Theorie des Gebarens im Mittelalter. Analyse von nichtsprachlicher
Auflerung in mittelhochdeutscher Epik: Rolandslied, Eneasroman, Tristan. Cologne, 1991.

- . "Emotional Liberty: Politics arrd History in the Anthropology of Emotions?' Cultural

Anthropology 14 (1999): 256-88.

Schwerhoff, Gerd. "ZivilisationsprozeB und Geschichtswissenschaft. Norbert Elias'

- . TheNavigation ofFeeling: A Framework for the History ofEmotions. Cambridge, 2oor.

- . Reply to Jeremy D. Popkin's review ofNavigation ofFeeling. H-France Review 2

Sciuto, Italo. "Le passioni e la tradizione monastica?' Doctor Seraphicus: Bolletino

(November 2002), no. u9. WWW3.uakron.edujhfrarrcejvol2reviewsjreddy2.html.

Reynaud, Jean-Frarrc;ois. "Les eglises Saint-Pierre et Saint-Georges de Vienne. Documents
du XIXc siecle et etudes archeologiques recentes?' Bulletin archtfologique du Comite des
Travaux Historique et Scientifiques. Nouv. ser., IO-U A (1977): 7-32.
- . "'Vienne la Sainte' au moyen-age?' Archeologia 88 (1975): 44-54.
Richards, Jeffrey. Consul of God: The Lift and Times ofGregory the Great. London, 1980.
Riche, Pierre. Education and Culture in the Barbarian West Sixth through Eighth Centuries.
Trarrslated by John J. Contreni. Cohunbia, S.C., 1976.
Roberts, Michael. The jeweled Style: Poetry and Poetics in Late Antiquity. Ithaca, N.Y., 1989.
- . ''Venantius Fortunatus; Elegy on the 'The Death ofGalswintha' (Carm. 6.5)?' In Society

and Culture in Late Antique Gaul: Revisiting the Sources, edited by Ralph W. Mathisen
and Darmta Shanzer, pp. 298-312. Aldershot, 2oor.
216 } Bibliography

Forschungsparadigma in historischer Sicht?' Historische Zeitschrift 266 (1998): 561-606.

d'informazioni del Centro di studi bonaventuriani 45 (1998): 5-39.

Servatius, Carlo. "'Per ordinationem principis ordinetur? Zum Modus der Bishofsernennung
im Edikt Chlothars II vom Jallre 614?' Zeitschrift for Kirchengeschichte 84 (!973): 1-29.
Sharrzer, Darruta. "History, Romarrce, Love, arrd Sex in Gregory ofTours' Decem libri

historiarum." In The World ofGregory ofTours, pp. 395-418.

-."So Marry Saints-So Little Time ... theLibriMiraculorum ofGregory ofTours?'
journal ofMedieval Latin 13 (2003): 19-60.
Shaver, Phillip, Judith Schwartz, Donald Kirson, and Cary O'Connor. "Emotion
Knowledge: Further Exploration of a Prototype Approach?' journal ofPersonality and
Social Psychology 52 (1987): ro61-86.
Smail, Dar1iel Lord. "Hatred as a Social Institution in Late-Medieval Society?' Speculum 76
(2001): 90-126.

Bibliography { 217

Smith, Craig. A. and Richard S. Lazarus. '~ppraisal Components, Core Relational Themes,
and the Emotions?' Cognition and Emotion 7 (!993): 233-69.

Topographic chretienne des cites de la Gaule des origines au milieu du VIII' siecle. Edited by
Nancy Gauthier and J.-Ch. Picard. Vol. I, Province ecclesiastique de Treves (BelgicaPrima),

Smith, Julia M. H. Europe after Rome: A New Cultural History soo-rooo. Oxford, 2005.
Sorabji, Richard. Emotion and Peace ofMind: From Stoic Agitation to Christian Temptation.
The Gifford Lecmres. Oxford, 2000.

Topographic chretienne des cites de la Gaule des origines au milieu du VIII' siecle. Edited by
Nancy Gauthier and J.-Ch. Picard. Vol. 3, Pri!Vinces ecclesiastiques de Vienne et d>Arles,

Soulet, Marie-HeU:ne. "Vimage de !'amour conjugal et de l'epouse dans !'epigraphic

chretienne lymmaise aux VIe et VIle siecles?' In La Femme auMoyenAge, edited by

edited by Jacques Biame. Paris, I986.

Van Dam, Raymond. Saints and Their Miracles in Late Antique Gaul. Princeton, I993

Michel Rouche and Jean Heuclin, pp. I39-45 Maubeuge, I990.

Stafford, Pauline. "Parents and Children in the Early Middle Ages?' Early Medieral Europe ro
(200I): 257-7!.

Vegetti, Mario. La medicina in Platone. Venice, I995

Viano, Cristina. "Competitive Emotions and Thumos in Aristotle's Rhetoric." In Envy, Spite
and Jealousy: The Rivalrous Emotions in Ancient Greece, Edinburgh Leventis Smdies 2,

Stancliffe, Clare. "Jonas's Lift ofColumbanus and his Disciples." In Studies in Irish

edited by David Konstan and N. Keith Rutter, pp. 85-97. Edinburgh, 2003.
Vierck, Hayo. "IJoeuvre de saint Eloi, or!evre, et son rayonnement?' In La Neustrie. Les pays
au nord de la Loire, de Dagobert Charles le Chauve (VII'-IX' siecle), edited by Patrick

Hagiography: Saints and Scholars, edited by Maire Herbert, John Carey, and Padraig 6
Riain, pp. I89-220. Dublin, 2oor.

edited by Nancy Gauthier. Paris, I986.

Stanton, Robert. "Columbanus, Letter I: Translation and Commentary;' Journal ofMedieral

Latin 3 (I993): I49-68.

Perin and Lame-Charlotte Feffer, pp. 403-9. Rouen, I985.

Wagner, M. Monica. '~ Chapter in Byzantine Epistolography: The Letters ofTheodoret of

Steams, Carol Zisowitz, and Peter N. Steams. Anger: The Strnggle for Emotional Control in
America's History. Chicago, 1986.

Cyrus;' Dumbarton Oaks Papers 4 (I948): II9-8I.

White, Stephen D. "Clothild's Revenge: Politics, Kinship, and Ideology in tl1e Merovingian

Steams, Peter N. American Cool: Constrncting a Twentieth-Century Emotional Style. New

York, I994

Blood Feud?' In Portraits ofMedieral and Renaissance Living: Essays in Memory ofDavid
Herlihy, edited by Samuel K. Calm Jr. and StevenA. Epstein, pp. I07-30. Ann Arbor, I996.
- . "The Politics of Anger?' In Anger's Past, chap. 6.

Steams, Peter N., with Carol Z. Steams. "Emotionology: ClarifYing the History of
Emotions and Emotional Standards?' AHR 90 (I985): 8I3-36.
Stevenson, Jane Barbara. "The Monastic Rules ofColumbanus?' In Columbanus: Studies on
the Latin Writings, pp. 203-I6.

Storia delle Passioni. Edited by Silvia Vegetti Finzi. Rome, I995

Stowers, Stanley K. Letter Writing in Greco-RomanAntiquity. Philadelphia, I986.
Straw, Carole. Gregory the Great. Authors of the Middle Ages. Historical and Religious
Writers of the Latin West, vol. 4, no. I2. Aldershot, I996.

- . Gregory the Great: Perfection in Imperfection. Berkeley, I988.

Strongman, KenT. The Psychology ofEmotion. 3rd ed. Chichester, I987.
Sullivan, Shirley Darcus.Aeschylus> Use ofPsychological Terminology: Traditional and New.

Wood, Ian. "Constructing Cults in Early Medieval France: Local Saints and Churches in
Burgundy and the Auvergne, 400-rooo?' In Local Saints and Local Churches in the Early
Medieral West, edited by Alan Thacker and Richard Sharpe, pp. I55-87. Oxford, 2002.
- . "Deconstmcting the Merovingian Family?' In The Constrnction ofCommunities in the
Early Middle Ages: Texts, Resources and Artifacts, edited by Richard Corradini, Max
Diesenb~rger, and Helmut Reimitz, pp. I49-7I. Leiden, 2002.
- . "The Ecclesiastical Politics of Merovingian Clermont?' In Ideal and Reality in Frankish

andAnglo-Saxon Society: Studies Presented to J M. Wallace-Hadrill, edited by Patrick

Wormald, Donald Bullough, and Roger Collins, pp. 34-57. Oxford, I983.
- . "Fredegar's Fables?' In Historiographie im friihen Mittelalter, edited by Anton Scharer
and Georg Scheibelreiter, pp. 359-66. Vienna, I994

Montreal, I997

-.Psychological and Ethical Ideas: What Early Greeks Say. Leiden, I995
- . Sophocles> Use ofPsychological Terminology: Old and New. Ottawa, I999.
Tavris, Caroi.Anger: TheMisunderstoodEmotion. Rev. ed. New York, I989.
Thacker, Alan. "Memorializing Gregory the Great: The Origin and Transmission of a
Papal Cult in the Seventh and Early Eighth Centuries?' EarlyMedieralEurope 7 (I998):
59-84.
Thraede, Klaus. Grundziige griechisch-rb'mischer Brieftopik. Munich, I970.
Toch, Michael. "Ethics, Emotion and Self-interest: Rural Bavaria in the Later Middle Ages?'
Journal ofMedieralHistory I7 (I99I): I35-47.

Topographic chretienne des cites de la Gaule des origines au milieu du VIII' siecle. Edited by
Nancy Gauthier and J.-Ch. Picard. Vol. 6, Province ecclesiastique de Bourges (Aqultania
Prima), edited by Frans;ois Prevot and Xavier Barral i Altet. Paris, 1989.

2I8 } Bibliography

- . Gregory ofTours. Headstart History Papers. Bangor, Gwynedd, I994

- . ''The Individuality of Gregory ofTours?' In The World ofGregory ofTours, pp. 29-46.
- . "Jonas, the Merovingians, and Pope Honorius: Diplomata and tl1e Vita Columbani." In
After Rome's Fall: Narrators and Sources ofEarly Medieral History: Essays Presented to
Waiter Goffart, edited by Alexander Callander Murray. Toronto, I998.
- . "Letters and Letter-Collections from Antiquity to the Early Middle Ages: The Prose
Works of Ayitus ofVienne?' In The Culture of Christendom: Essays inMedieral History in

Commemoration ofDenis L. T. Bethell, edited by Marc Anthony Meyer, pp. 29-43.

London, I993

- . TheMerovingianKingdoms, 4S0-7SI. London, I994

-.The Missionary Lift: Saints and the Evangelisation ofEurope 40o-roso. Harlow, England, 2oor.
-.''The Vita Columbani and Merovingian Hagiography?' Peritia I (I982): 63-80.

Bibliography { 2I9

The World ofGregory ofTours. Edited by Kathleen Mitchell and Ian Wood. Leiden, 2002.
Wright, Neil. "Columbanus's Epistulae." In Columbanus: Studies on the Latin Writings)
pp.29-92.
Zaborowski, Robert. La crainte et le courage dans flliade et l'Odyssee: contribution

INDEX

lexicographique ala psychologie homerique des sentiments. Warsaw, 2002.

Zelzer, Michaela. "Der Brief in der Spatantike. Uberlegungen zu einem literarischen Genos
am Beispiel der Briefsammlung des Sidonius Apollinaris?' Wiener Studien ro7-8 (1994-

Abu-Lughod, Lila, 21, 24

95): 541-5!.

Ado, 133. See also Neustrian court and

Zivilisations-Prozesse. Zu Erziehungsschriften in der Vormoderne. Edited by Riidiger Schnell.

courtiers

affictus, 39, 93; 191

Agen. See Sallustius, bishop

Cologne, 2004.

king; Sigibert I, king; Reims/Metz

court
Autun, 169-70. See also Martyrdom ofLeude-

gar
Auvergne, r66, 170. See also Clermont

Agerad, bishop, 173-75

avarice words, 42, 46, 8r, 156

Ageric, bishop, I03

avaritia. See avarice words

Agnes, abbess ro7, u8-r9, 121-22, 127-28.

See also Holy Cross convent

Alboin, king, 123

Avitus, bishop ofVienne, 73, 75

Avitus I, bishop ofClermont, ror, 126-27
Avitus II, bishop ofClermont, 170

Alsace, r88
Althoff, Gerd, 12-13, 175, 178

Balthild, queen, 133, 135, 169, 171, 184. See

amae, 15

amor. See love words

also Life ofBalthild; Martyrdom ofLeudegar

banality. See topoi
Barontus. See Vision ofBarontus

Andelot, Treaty of, ro8

Baudoaldus, bishop, 122

Amalfrid, II4-I5
Amandus, bishop, 134-35

anger words, 39, 41-42, 44-48, so, 81-83,

149, rsr, 156, 173, 179, r8r, 184, r88, 194,
196. See also enry words; malice
Annates school, 6

Bertegiselus, abbot, 141

Annegray, 131

Bobbio, 131-32, 134, 140, 145. See also Athala,

biblical exegesis, and emotions, 28

anxiety words, 90, 147-48, 152, 187-88, 200

abbot; Columbanus; Waldebert, abbot;

Apollinaris, Sidonius, 6o, 72, 140-41

Wandregisil

Arian heresy, 68, 73

Bobolenus. See Life ofGermanus

Aristotle, 35-37, 195

Bobolenus, abbot, 140

Aries. See Caesarius, bishop

Bodegisl, ro6, II3, r2r

Arnold, Magda, 13-14

Bourdieu, Pierre, 25

Arnulf of Metz, 176

Bourges. See Sulpicius, bishop; Vulfoleo-

Aspasia, abbess, 140, 145, 193

dus, bishop

Athala, abbot, 145-46, 149, 153, rs8-6o

Bowlby, Jolm, 6

Athanagild, us

Braudel, Fernand, 202

Atsma, Harmut, 171

Brioude, ro8

Auden, W. H., u

Brw1hild, queen, ro2-8, us, 120, 129, 132-33,

Audoenus. See Dado

144, 149-50, 155-56, 163-64, 200

Augustine, Saint, 41-42, so-sr, 98, rsr, 194

Bruyeres-le-Chil.tel, 173

Austrasia, 62, 69, ro2, 129-30, 165, 169, 200.

Burgundy and Burgundians, 73, ro2, 124,

See also Brunhild, queen; Dagobert I,

220 } Bibliography

Baudonivia, ro7, u6, II9, 126, 128-29, 194

Berny-Riviere, ro3, ro7, uo

148, 165, !78

Caesarius, bishop, I28

condescension of emotion: in Gregory the

Great, 8S-9I

Carentinus, bishop, I23

caritas. See love words

consolation words, 65, 68, I45, I47-+8, I55

Cornelius, Randolph, IS

dulcisjdulcissimus. See dulcedo; family feeling;

love words; terms of endearment

siojpassiones; perturbatiojperturbationes;
pre-emotions; entries for individual emotion words; emotions markers and gestures;
texts; vices; and writers

Council of Paris, I56

carusjcarissimus. See terms of endearment

Dynamius of Marseille, ro6, 126, I28

emotives, Reddy's theory of, 18-22, 25, 27,

cupiditas. See desire words

Cassian, John, 47, I52, I8o, I82-84

Cassiodorus, 86

Curtius, Ernst, 29

Ebroin, mayor, 165, 171, 183-86

198-99
envy words, 42, 45, 48, 72, 81, 123, 125-26,

Cahors. See Desiderius

Canace, ns

Formnams, Venantius; Gregory ofTours;

terms of endearment

Edict of Paris, 156

Chamalieres, I70

Dado, I33-34, I37-40, I42, I63. See also

Charibert, king, ro2, ro6, no, I23

Life ofAudoin; Neustrian court and

charters, I46-47, I6I, I7I-74, I95

Chartres. See Agerad, bishop
Cheyette, Fredric, n-I2

courtiers
Dagobert I, king, I30, I33-34, I72, I78
Dagobert II, king, I70

Childebert I, king, no, I24

Egidius, bishop, ro2-3

Ekman, Paul: lists of emotions of, 54, 126,
!85

Eleutherius, 95-96, 178

Elias, Norbert: Civilizing Process, 7-ro, 155,

Childebert II, king, ro8, I3I

deference and hierarchy, I38-42, I58, I6I-62,

I8o

Childeric II, king, I8I, I86

Delumeau, Jean, 6

Eligius, bishop, 133-34, 137, 140, 143,

145-46, 154-55. See also Neustrian court

demons and Devil, 47, 8I-82, 95, I7I, I74,

I79, I82-85, I88, 200

elite, I96. See also pan-Frankish elite

Chilperic, king, ro2-3, no,

Chramlinus, bishop, I73

ISO,

I56

Chramnesind. See Sichar and Chramnesind

Chronicle ofFredegar. See Fredegar
Cicero, 38-40, 48-49

Civilizing Process. See Elias, Norbert: Civilizing Process

Clanchy, Michael, I2
Clams, I85
Clermont: city of, 68-72, roo, ro2. See also
Avitus I, bishop ofC!ermont; Avin1s II,
bishop of Clermont; Martyrdom ofPrae-

jectus
Clothar I, king, ro2, ro6, ni, n4, I24
Clothar II, king, I29-30, I32-35, I44,
I56, I63-64

ISO,

Clothar III, king, I83, I86

Clotild, Deo devota, I73
Clotild, queen, ro2, no
Clovis I, king, ro2, I24
Clovis II, Ring, I30, I33, I46-+7, I69, I72
Cologne. See Carentinus, bishop
Columbanus, I30-35, I92, 2oo; emotions in

Desert Fathers, 42-43, +6-so, 97, u8, I30,

I44, I56, I82-83. See also Cassian, John;
Evagrius

197, 2oo; historians' responses to, 9-13

175, 182-84
epitaphs, 6r, 193, 195, 2oo; models for,
59-61; number of, in Gaul, 57; physical
appearance of, 57; at Clermont, 6o,
68-72; at Trier, 6o, 62-68; at Vienne, 61,

73-77
Ercamberta, 173
Eufronius, bishop, ro6-7

eupatheiai, 42
Eustasius, abbot, 170, 188

and courtiers; sermons

Evagrius, 46-47, 182

evil thoughts. See pre-emotions

Embrun. See Chramlinus, bishop

emotional communities: ascendant, 2oo;
defined, 2, 23-27, I09, 164-67, 188-89;

family feeling: at Trier, 66-68, 99; in Gre-

Desiderius: career, I34, I56; letters of,

overarching and subordinate, 24, 6I-6{

gory the Great, 92-95; in Gregory of

I35-48, I63, I93 See also Life ofDesiderius;

Neustrian court and courtiers
desire words, 38, I74, I86

125, 199-200. See also entries for particular

Tours and Formnams, n3-22, 180. See also

love; friendship

emotional communities
emotional refi1ges and regimes, 19-23,

fathers and other men, 94, 123, 150

"Destruction ofThuringia, ThC:' U4-I5. See

also Fornmams, Venantius
Deurechild, I52-53

125-27, 198-200
emotional suffering. See emotional refuges

fear words, 38, 4I-42, so, 76, 84, 92, 9:7,

Devil. See demons and Devil

Dhuoda, 154

emotionology, 6-7, 97, 197-98

emotions: as agents of change, 196-200,

Dialogues, 79-80, 86-89. See also Gregory

and regimes

145-47, 157, r6o, 172-73, 175, 178, 185-86,

188
feigning emotion. See sincerity
Felicity, Saint: Homily on, 92-94, 98
felix. See happiness words
first movements. See pre-emotions

the Great: theory of emotions of

202-3; ancient words for, 38-40, 47, 191;

automatic and habimal nature of, 18, 27,

Diamond, Gregory Andrade. See Isen,

AliceM.

ist theories of, I3-15, r8, 155, 179, 191; ges-

Fontaines, 131
Fontanelle, I7I. See also Life ofWandregisil

Dido, bishop, I68

mres and, 12-13, 27, n7; gendering of, 8,

Formnatus, Venantius: friendship with Gre-

dilectiojdiligo. See love words; terms of en-

149-55, 161; historical sources and, 26-29,

gory ofTours, roo-ro2, ro9; life and

193-96; historiography of, 9-13, 17-23,

background, roo, ro2-8; Life of

Radegund, 126; poem in praise of virgin-

dearment

dilectusjdilectissimus. See love words; terms

of endearment

29, 82; cognitive and social construction-

196-99; hydraulic theory of, 13, 33; mod-

writings of, I3I, I57-6I. See also J onas: Life

Dinzelbacher, Peter, 6

ofColumbanus

191; political uses of, n-I3, n7, 122-23,

ity, n8-19; sincerity of 29, roo-101 n. 4,

122; See also "The Destruction of

Disticha Catonis, 8
Dbwn, Thomas, 3, 194
dolor. See grief words; sadness words
dulcedo, 29, 66, ro6-7, no-n3, 195. See also

175-79; religious sensibilities and, 127-28,

Thuringia"; dulcedo; Gregory ofTours;

commendation, I4I-42
compassion: in Gregory the Great, 86-89
compunction: in Gregory the Great, 86.::_89

222} Index

ern lists of, 53-55; modern words for, 3-5,

200-202; Stoic d1eory of, 37-42, 55, 196;

letters and letter collections

vices and, 39, 46-49, 81-91, 156, 182-83.

Foucault, Michel, 25

See also affictus; motusjmotus animi; pas-

Franci, 167-68

Index { 223

Fredegar, 163-64, 178

Fredegund, queen, !03, II7, 129, 150

196, 200. See also Dialogues; letters and

Ingund, daughter ofBmnhild, II5

Leclercq, Jean, ro

letter collections; Moralia in Job

Ingund, queen of Clothar I, m

Urins, r48
letters and letter collections, 28, 90-92,

grief words, 42, 44, 65-66, 75, 89, n6-r7,

French Revolution, 19-21, 198-99

Injuriosus, nr, n9-20, 202

135-36, 140-41, r96. See also Desiderius:

Grimoald, mayor, 139, 144, r69

inscriptions, funerary. See epitaphs

invidia. See envy words
ira. See anger words
Irish monasticism, 130-31. See also Colum-

Leudeberta, I46
Leudegar, 169-71. See also Martyrdom of

words
Friesen, Wallace. See Ekman, Paul

groans and sighs, 44, 49, 75, 90, I77 See also
emotions: political uses of; grief words;

banus
Isen, Alice M., r8, 21, 27, 29

Levin, Robert, 195

Fulgentius ofRuspe, 151

juror, r85-86, 202. See also anger words

Guntram, king, ro2, 123, 131, 156

Freud, Sigmund, 7
friendship, n, II3-I4, 122, 136, 143-44. See
also Fortunatus, Venantius; Gregory of
Tours; letters and letter collections; love

155, 177-78, 184. See also tears; emotions:

gestures and; sadness words
Grima, Benedicte, 22

sadness words

Leudegar

Itta, wife of Pippin I, 169

Jaeger, C. Stephen, ro-n, II4

Habermas, Jiirgen, 19 n. 75
hagiography: constraints of genre of, 151-52,

Galen, 41, 49
Gallomagnus, bishop, ro6
Gallus, uncle of Gregmy of Tours, 70 n. 52,

195; defined, 25; and emotions, 28

Hanawalt, Barbara, 9

n6

gastrimawia. See gluttony

gaudium. See joy words
gemitus. See groans and sighs
gender. See fathers and other men; mothers

Handley, Mark A., 63,67

happiness words, 38, 44, 50, 64, 71, 95-96,
157, 159-60. See also joy words
Harn~,

Rom, 53

Genesius, bishop, r8r

hate words, 41-42, 45, 123-25, 163-64

hedone. See happiness words

genre: constraints of, 27-29, 195-96. See also

Heliodorus, 150

and other women

emotions: historical sources and; topoi;

entries for individualgenres
Germanus, abbot. See Lift ofGermanus
Gertrude. See Lift ofGertrude
gestures. See emotions: and gestures

Hochschild, Arlie, 23-24

Grandval, r68-69. See also Lift ofGermanus

Homer, 32-33

greed. See avarice words

Gregory ofTours: and Clermont, roo; and

Homilies on the Book ofEzechiel, 79

Homilies on the Gospel, 79. See also Felicity,
Saint: Homily on
Huizinga, Johan, 5-6, 8, 175; historians' re-

irony in, no-n, 125, 195; and Vienne,

69-70; use of dulcedo, no-r3. See also For-

sponses to, 9-13

Hummer, Hans, 170, r88
Hyams, Paul, 12
hydraulic theory. See emotions: hydraulic
theory of

tunatus, Venantius

Rio me
Jolliffe, J. E. A., n
Jonas: life, 134-35, 156; Lift ofColumbanus,
131-32, 140, 144, !46, 149, 152-53, 157, 163,
r88; Lift of]ohn ofRiome, 148, 151, r85,
r88-89. See also Neustrian court and
courtiers
joy words, 44, 64-65, 68, 75, 77, 95, II7, 137,
153, r6r, 175-78. See also happiness words;

!27-28

emotional sensibility of, 28, n9-20,

John ofReome. See Jonas: Lift of]ohn of

Jouarre, 133

Holy Cross convent, !02, ro6-7, n6-I7,

!24-25, !27-29, !32, 153, 192, 194-95,

200-202; episcopal appointment of, ro2;

Jerome, Saint, 43-46, 150

Herchenefreda, 154-55, 164, r96

gluttony, 35, 46-48, 8r

Gogo, ro6, 121-22

cult of saints Julian and Martin, ro8-9;

James-Lange themy, 27
jealousy. See envy words

Hermenar, bishop, 170

Heroides, n4
hierarchy. See deference and hierarchy

Gregory the Great: community of, 8r, 129,

158, 2or; life and works, 79-So; seven

Illidius, Saint, 112, n6

deadly sins in, 48, 8r; theory of emodons

imitatio Christi, 22

of, 8r-9r, n6, 127-28, 149, r8o, r83, 192,

immunities, 131

224} Index

letters of

libido, 38, 41-42

Lift ofAudoin, 167, 175-78
Lift ofBalthild, 167-68, 178, r8o, r85, r87. See
also Balthild, queen
Lift ofColumbanus. See Jonas: Lift ofColumbanus
Lift ofDesiderius, 137, 154. See also Desiderius
Lift ofFulgentius ofRuspe, 151
Lift ofGermanus, r68-69, 176
Lift ofGertrude, r69, 185-86, 194
Lift ofJohn ofRiomlf. See Jonas: Lift ofJohn
ofRiome
Lift ofPachomius, 152
Lift ofSadalbewa, 170, 179, r87-89
Lift ofSimeon Stylites, 151
Life ofWandregisil, 170-71, 176, 178, r84
Limoges. See Ruricius, bishop
Longoret, monastety of Saint Peter at, r68

tears
Justin II, emperor, II4

tongue duree, 202

Louis XIV; court of, 21-22

Justus, monk, 89-90

love words, 41, 45, 64-65, 76-77, 83, 85,

Julian, Saint, ro8

90-91, 93-95, II3-23, 125, 137-39, 142-47,

151, 157-59, 175, 194. See also family feeling;
fathers and other men; friendship; moth-

kissing, 44
Kmsch, Bruno, 170, r88

ers and other women

Lactantius, 42, 46

luctus. See grief words

laetitia. See happiness words; joy words

Lupus, ro6, no, 121, 123

Lagny, 132
Landeric, bishop, 146, 172-73
Langres, 148, 170, r89, 200. See also Jonas:

lust, 48, 8r
Luxeuil, 131-32, 140, 144, 169, 176, r86,
r88-89. See also Athala, abbot; Colum-

Lift of]ohn ofRiome; Lift ofSadalbewa

Laon, 170
laughter and s?liles, 44, 76, 95, 148, 159. See

also happiness words; joy words

Lazams,Richard,r4

banus; Eustasius, abbot

luxuria. See lust

Maastricht. See Amandus, bishop

maeror. See grief words

Index { 225

malice, 174-, rS3. See also anger words

Notre-Dame de Bourgmoyen, 173

Quadragesimus, S7

sighs. See groans and sighs

Mandler, George, I4-

Noyen. See Eligius, bishop

Quintianus, bishop, 124-

Sigibert I, king, ro2-7, r2o, 129, r3r,

Marcatrude, queen, 123

Nussbaum, Martha C., 3, r6-r7, 191

Radegund, ro6-7, II4-, n6-r7, II9. See also

Marchiennes, 135

Sigibert III, king, 130-34-, 139, 14-7-4-S, r69

Martin, cantor, rS2

Oatley, Keitl1, 14-, 55

Baudonivia; "The Destruction of

Sigismund, king, I24-

Martin, Saint, ro2, roS-9, n6, r26

odium. See hate words

Ouen, Saint. See Dado

Thuringia"; Fortunatus, Venantius: Life

Simeon Stylites, rsr

sincerity, 19, 26, 2S-29, 122, 172, rS6, 193

Ovid, II4-

ofRadegund; Holy Cross convent

Rado, 133. See also Neustrian court and

Maurice, emperor, ns

Pachomius, Saint, 152

"Radolium:' 133

smiles. See laughter and smiles

Medard, bishop, II4-

pain: See grief words; sadness words

Rauracius, bishop, 14-2

Smith, Craig, I4-

Medoaldus, bishop, 139, 14-S

Palatina, ro6

melancholy. See sadness words

Pancer, Nira, I94-

Rebais, 132-33
Reddy, William M., r6-23, 120, 126,

Soissons. See Medard, bishop

so/amen. See consolation words

Meobecq, monastery at, r6S

pan-Frankish elite, 165-67, rS9, 193,

I9S-200, 203
ReimsjMetz court, ro2, ro7, n3, r2S, 155,

Solignac, 132-33

Martyrdom ofLeudegar, r6S-7o, 174--75,

17S-Sr, rS3-S7

200-202. See also entries for the writings of

Merovech, son ofTheuderic II, I64-

members of this elite

pan-Gallic elite. See pan-Frankish elite
Paris. See Charibert, king; Council of Paris;

metaphors, 193, I96 n. 9

metus. See fear words

Metz. See Reims/Metz court; Vilicus,

sins. See emotions: vices and

Smail, Daniel Lord, 12

courtiers

Martyrdom ofPraejectus, r66, 17S, rSr-S2

rss-s6,

200

Stablo-Malmedy, 132

r65. See also Austrasia; Brunhild, queen;

Steams, Carol, 7, 97

Fortunatus, Venantius; Gregory ofTours;

Steams, Peter, 7, 97, 196-9S, 200, 202

Sigibert I, king

Stoics. See emotions: Stoic tl1eory of

Remiremont, r69

Strongman, KenT., 53

risus. See laughter and smiles

Rodez. See Quintianus, bishop

Sullivan, Shirley Darcus, 33

Pastoral Rule, 79
pathosjpathe, 33-39, 4-7, r9r

Romainm6tier, I7I
Rosaldo, Renato, 22, 24-

superbia. See pride

sweetness. See dulcedo

mothers and other women, 93-94-, 9S, n2,

Patroclus, n2

Rouen. See Dado

Syagrius, brotl1er ofDesiderius, I3S

124-, 14-9-55, r6o-6r, 192. See also family

Paul, Saint, S6

Rule of St. Benedict, rS3

feeling

Paulus, bishop, 137-4-0, I4-4-

Ruricius, bishop, 136, I4-I

tears, 4-3, 4-5, 4-9-50, 65, 75, 77, S4-,

motusjmotus animi, s, so, 191

mourning. See grief words

pavor. See fear words

perturbatiojperturbationes, 3S, 4-0, S3

Rusticus, brotl1er ofDesiderius, 13S, 155

n6, r2S, 14-4--4-5, 152-53, r6o

terms of endearment: in St. Augustine,

Mozart, Amadeus, I95

Peter, Saint, 14-6, 179

Sadalberga. See Life ofSadalberga

Mummola, abbess, 173

Pippin I, 14-4-, r69

sadness words, 4-3, 4-7-4-S,

Landeric, bishop

bishop

passiojpassiones: as martyrdom accounts, r66;

Miller, William Ian, 12

ss, rS2, 191

as word for "emotion:' 4-7,

Moore, John C., ro

Moralia in job, 79, Sr-Ss. See also Gregory

the Great: theoty of emotions of

Sulpicius, bishop, 134-, 137-4-0

ss, 96,

51; in charters, 173; in Columbanus's

so, 65, 71, 77, Sr,

writings, rsS; in Desiderius's letter

Pippin II, 165

S4-, S9-91, 93, 97, n9-20, 176-7S. See also

collection, 14-4-; in Herchenefreda's

Nant, 132

planctus. See grief words

grief words

letters, 154--55; at Trier, 64-, 66-6S, n3;

Nanthild, queen, 137

Plato, 33-35
pleasure. See happiness words

Saint Amantius monastery, I4-4-

mayor; Franci; Neustrian court and

Plutchik, Robert, 54--55

Saint-Denis, 14-6-4-7, 172-73

feeling
texmal communities, 25

courtiers

Poitiers, 170, See also Dido, bishop; Holy

Saint-Symphorien, Autun, 170

Theoctista, Byzantine princess, 91, 95, 9S

Sallustius, bishop, 139, 14-3-4-4salutations. See letters and letter collections

Theudebert, king, I24-

satire. See Gregory ofTours: irony in

Theuderic II, king, 131-32, 14-4-, r64-

Seneca, 39, 4-I

sermons: and emotions 2S, 14-5, 154--55

Theuderic III, king, 170, 173, rS6

Neustria, ro2, 130, r6s. See also Ebroin,

Neustrian court and courtiers: 130, 132-35,

137, 14-3, rsr,

rss, r57-5S, r6r-62, rSo, rSs,

192, 199-200, 202. See also entries for individual members of the court
Nevers. See Rauracius, bishop

Cross convent
Praejectus, bishop. See Martyrdom ofPrae-

jectus
pre-emotions, 39, 4-I, 4-6-4-7,
IS2

Nicetius, bishop of Lyon, ro6, 121

pride, 4-6-4-S, Sr

Nicetius, bishop ofTrier, 69, I03

Psalter, rs6

Nivelles, 169. See also Life ofGertrude

psuche, 33-34226} Index

so, S2, Ss, 96,

at Vienne, 76. See also dulcedo; fan1ily

Saint-Amarin, 170

Shaver, Philip, 54--55

Sichar and Chramnesind, m, 124--25
Sigeric, son of Sigismund, I24-

Theuderic I, king,

69

thumos, 32-33, 35
timor. See fear words
topoi, 27-30, 6r, I93 See also emotions:
historical sources and; sincerity

Index { 227

Tours, 102-3. See also Eufronius, bishop;

Gregory ofTours
Trier, 62-68, 99, 102, II3
tristitia. See sadness words

Vulfoleodus, bishop, r68

Tusculan Disputations. See Cicero

Vulgate bible: emotion words in, 4-3-4-6

Venantius,patricius Italiae, 90-92

Verdun. See Ageric, bishop; Paulus, bishop
Vetus Latina, 4-3

Wademir, 173
Waldebert, abbot, 14-0, 189

Vezin, Jean, 171

Vision ofBarontus, 168, 176, 179, 181, 184voluntas, 39, so

Volvic, 170

Wandregisil, 170-71. See also Life ofWan-

dregisil

vices. See emotions: vices and; pre-emotions; entries for individual vices
Vienne, 72-78, 98-99
Vilicus, bishop, 103

vir Dei, 86-89, u6

weeping. See tears

White, Stephen D., 12, 178
will. See voluntas
women. See mothers and other women
Wood, lan, 103

virtues, 4-9, 160

Visigoths: in southern Gaul, 68

zelus. See envy words

228}

Index