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Secretive Bodies and Passionate Souls: Transgressive Sexuality Among the Carolingians

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Conjunctions of Mind, Soul and Body from Plato to the Enlightenment

Part of the book series: Studies in the History of Philosophy of Mind ((SHPM,volume 15))

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Abstract

About the year 800 Alcuin of York wrote a letter to one of his former students, Arn, Bishop of Salzburg, in which he expresses how much he misses him and expresses his desire to be with him in very passionate, and some would say explicit, terms: “ O if I could be spirited to you like Habbakuk! How I would fling my arms around your neck and hug you, sweet son! A whole summer day would not be too long for me to press breast to breast and lips to lips till I kissed each limb of your body in tender greeting.”

This is by no means the only expression of such feelings—love expressed in explicit sexual terms among Carolingian writers. Most of their expressions on the subject are couched in mystical and allegorical terms (in the commentaries on the Canticum Canticorum), or in explicit words of condemnation (e.g. in the penitential handbooks). Most often when we find a surprising suggestiveness (e.g. in Hrabanus’s allusion to Christ’s loin cloth covers (“Veste quidem parua hic tegitur qui continet astra”), in the prose explanation of the image of Christ (carmen B1) In Honorem Sanctae Crucis) we are reminded that although Carolingian writers generally had their mind firmly on spiritual matters, they were human as well, and were generally not above a sharp awareness of the physical side of human sexuality.

My paper explores some aspects of how Carolingians viewed human sexuality, and some of the ways they developed of dealing with it.

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Notes

  1. 1.

    Baldwin (1994) discusses some post-Carolingian treatises. See also Classen (2008) and Lutterbach (1999).

  2. 2.

    On the Shakers see Garrett (1987); and especially pp. 152–153 (on celibacy); and for a history of the Shakers see Stein (1992).

  3. 3.

    Many texts in Wasserschleben (1851); Schmitz (1883); Schmitz (1898). New editions of individual penitential handbooks are in preparation in a subseries of Corpus Christianorum (“Paenitentialiae Franciae, Italiae, et Hispaniae, saeculi VIII–XI”); three volumes have been published so far (Kottje 1994; Bezler 1998; and van Rhijn 2009). Translations of selected texts in McNeill and Gamer (1938). Payers (1984) has a lengthy and systematic discussion of the topic.

  4. 4.

    For a discussion of the vocabulary see Payer (1984), pp. 140–144; and for a list of words, and where they occur pp. 144–153.

  5. 5.

    Payer refers to these collectively as “seminal emissions” (see pp. 49–52).

  6. 6.

    Second Diocesan Statute 2.65: Ibidem non debet eum sacerdos de omnibus interrogare, ne forte cum ab illo recesserit, suadente diabolo in aliquod crimen de his quae ante nesciebat cadat (De Clercq (1938), 1, p. 345).

  7. 7.

    Finsterwalder (1929). In some ways his edition supersedes the one in Schmitz (1883), pp. 525–550, but reviewers were very critical, and particularly of his insistence on the continental origin of Theodore’s pentitentials.

  8. 8.

    Ordo Romanus XXXIV, 16. Latin text in Andrieu (1974), 3, p. 607. Cf. Bullough (2004), p. 117. Arsenoquita is a transliteration from the Greek ἀρσενοκοῖται, first recorded in I Cor. 6, 9 in a list of people barred from the kingdom of heaven. The Vulgate Latin Bible simply translates the term as adulteri. Cf. Weber and Gryson (2007), p. 1774.

  9. 9.

    See Andrieu (1974), 3, pp. 549–553 for discussion and additional references.

  10. 10.

    Finsterwalder (1929), p. 290; Schmitz (1883), p. 526. This clause uses iudicaverat because the entire penitential of Theodore is structured as a series of notes on his judgments that were taken down by a discipulus.

  11. 11.

    Critical edition: Brommer (1984), 1, pp. 142–184. See also Brommer (1974), and Brommer (1975).

  12. 12.

    Capit. episc. 7, 1 (Brommer 1984, p. 165). The direct source is the so-called ‘Versio Isidori vulgata’ version of the canons of Ancyra; Turner (1899–1939), 2, 1, pp. 92–96.

  13. 13.

    Capit. episc. 7, 6 (Brommer 1984, p. 166): Sicut est autem plus abhominabile miscere cum iumento quam cum masculo, ita plus est inrationabile crimen cum masculo cum muliere. Cum consanguinea et cum sanctimoniale peccare aequale crimen est.

  14. 14.

    Capit. episc. 7, 7 (Brommer 1984, p. 166): Aequale est autem crimen feminam cum femina peccare sicut masculum cum masculo, et aequalis debet esse poenitentia.

  15. 15.

    Capit. episc. 7, 10 (Brommer 1984, p. 167–168): Primum quindecim annis ab omni communione fidelium segregatus, per illos quindecim annos non offerat, non communicet, ad orationem cum ceteris christianis in ecclesia non stet. Quibus exactis tantum ad communionem orationis suscipiatur. Deinde postea viginti annis expletis, si bene et cum lacrimis et cum omni devotione poenitentiam egit, ad plenam communionem et reconciliationem suscipiatur.

  16. 16.

    In 842 he wrote a letter to Regimbald (Hrabanus 1852a, col. 1187–1196), and about 847 he wrote another letter dealing with similar issues (Hrabanus 1852b, col. 1507–1510).

  17. 17.

    Hrabanus 1852b, col. 1397–1424. This is the same Otgar to whom he sent one of the copies of In honorem sanctae crucis; see the presentation image on fo. 1v, and the dedication poem (beginning Accipe sancti pater Otgario summe sacerdos/ librum quem dudum mente dedi et calama) on the page facing fo. 1r, in Vienna, Österreichische Nationalbibliothek, MS 652.

  18. 18.

    Hrabanus (1852c), col. 467–494.

  19. 19.

    Châllonais, can. 38: … imponi debit, repudiatis ac penitus eliminatis libellis, quos paenitentiales vocant, quorum sunt certi errores, incerti auctories…; Werminghoff (1906–1908), 1, p. 281.

  20. 20.

    Tours, can. 22: Ideo necessarium videbatur nobis, cum omnes episcopi ad sacrum palatium congregati fuerint, ab eis edoceri, cuius antiquorum liber paenitentialis potissimum sit sequendum;” Werminghoff (1906–1908), 1, p. 289.

  21. 21.

    Paris 829, can. 32; Werminghoff (1906–1908), 2, p. 633.

  22. 22.

    Paris 829, can. 32: Quoniam multi sacerdotum partim incuria, partim ignorantia modum paenitentia reatum suum confitentibus secus, quam iura auctoritatem decernant, imponunt, utentes scilicet quibusdam codicellis contra canonicam auctoritatem scriptis, quos paenitentiales vocant, et ob id non vulnera peccatorum curant, sed potius foventes palpant…; Werminghoff (1906–1908), 2, p. 633.

  23. 23.

    Paris 829, can. 32: … ut unusquisque episcoporum in sua parroechia eosdem erroneos codicellos diligenter perquirat et inventos igni tradat, ne per eos ulterius sacerdotes imperiti homines decipiant; Werminghoff (1906–1908), 2, p. 633.

  24. 24.

    Fulgentius and Fraipont (1958), pp. 39–41, lines 772–822, pp. 737–739. The particular passage occurs in Chapter 10 of Hrabanus’s penitential: De his qui post sacrum ordinem capitalia crimina committunt, et eorum poenitentia seu excommunicatione [Concerning those who after their sacred ordination commit capital crimes, and their penance, or excommunication]; Hrabanus (1852c), col. 477. Until 1929, the text was ascribed to “Ps-Augustine”; for the correction see Lapeyre (1929), p. 216.

  25. 25.

    Augustine, ep. 185, 10 (45) (ed. Goldbacher 1911), p. 39 = cap. 10 (PL 110: 480A-B).

  26. 26.

    De officiis ecclesiasticis [‘On ecclesiastical offices’], 2, 17, 3 (Isidore 1989b, p. 80 = cap. 15 (PL 110: 484A).

  27. 27.

    Decretals of Innocent I, in Dionysius (1848), pp. 237–262; of Leo the Great, in Dionysius (1848), pp. 277–302.

  28. 28.

    Hrabanus (1852c), col. 491.

  29. 29.

    Ep. 41, Dümmler (1899), p. 479: Primum ergo ibi quesitum est, quale iudicium ille sustinere debeat, qui flagellando uxorem suam, duos filios suos in partu occidit, ita ut ad baptismi gratiam pervenire non potuerint. Tertium vero filium ita debilitavit, ut post partum mox baptizatus vitam finierit (The first thing that has been asked is what sort of punishment someone should receive, who, after beating his wife, kills two of his sons in childbirth, so that they can not undergo baptism. The third son, on the other hand, is so severely injured, that after being born he dies immediately upon being baptised).

  30. 30.

    Ancyra, canon 42 [22], Turner (1899–1939), p. 111: De homicidiis non sponte commissis, prior quidem definitio post septennem paenitentiam perfectionem consequi praecipit, secunda uero quinquennii tempus explere (Concerning homicides not freely committed, a former decree ordered that they could attain perfection after a seven year penance, but this second one [orders] that fulfill a term [of penance] of five years).

  31. 31.

    Adulterium autem non solum lex damnat, sed etiam evangelica auctoritas omnino fieri vetat (Hrabanus 1852c, col. 487D).

  32. 32.

    Elvira 30: Subdiacones eos ordinari non debere, qui in adolescentia sua fuerint moechati (Subdeacons may not be ordained, who committed adultery in adolescence); Mansi (1759–1798), 2, p. 9; Martínez Díez and Rodríguez (1984), p. 251.

  33. 33.

    Elvira 30: uel qui sunt in tempore praeteritum ordinati, amoueantur (Also, those who have been ordained in the past, must be removed); Mansi (1759–1798), 2, p. 10; Martínez Díez and Rodríguez (1984), p. 252.

  34. 34.

    Elvira 31: Adulescentes qui post fidem lauacri salutaris fuerint moechati, cum duxerint uxores, acta legitima paenitentia placuit ad communionem eos admitti (Adolescents who after the faith of the bath of salvation [i.e. baptism] have committed adultery, when they marry, may be admitted to communion, provided the required penance has been done); Mansi (1758–1798), 2, pp. 10–11; Martínez Díez and Rodríguez (1984), p. 252.

  35. 35.

    Elvira 47: Si quis fidelis habens uxorem, non semel, sed saepe fuerit moechatis, in finem mortis est conveniendus. Quod si promiserit cessaturum, detur ei communio. Si resuscitatus rursus moechatur, placuit ulterius non ludere eum de communione pacis (If someone of the faithful, while married, commits adultery not once, but often, he is to be approached at the hour of death. If he promises to cease, he may be given communion. If he revives and commits adultery again, he may never again make a mockery [ludere eum = amuse himself] of the communion of peace); Mansi (1759–1798), 2, p. 13; Martínez Díez and Rodríguez (1984), p. 257.

  36. 36.

    Elvira 14: Virgines quae virginitatem suam non custodierint, si eosdem qui eas violaverint, duxerint et tenuerint maritos, post annum sine poenitentia, reconciliari debebunt. Vel si alios cognoverint viros eo quod moechatae sint, placuit, per quinquennii tempora acta legitima poenitentia, admitti eas ad communionem (Virgins who do not preserve their virginity may be reconciled if they marry and keep as husbands those who violated them. But if they know other men because they commit adultery with them, we order that they may be admitted to communion after doing legitimate acts of penance for fifteen years; Mansi (1759–1798), 2, p. 8; Martínez Diez and Rodríguez (1984), pp. 246–247.

  37. 37.

    Gelasius, can. 20, in Dionysius Exiguus (1848), p. 308; Innocent I, can. 20, in Dionysius Exiguus (1848), p. 245.

  38. 38.

    Si mulier cum muliere fornicata fuerit, annos III poeniteat (If a woman has fornicated with a woman, let her do penance for three years); Hrabanus (1852c), Cap. 25 (PL 110: 490).

  39. 39.

    Migne in the PL reprinted an edition by Henricius Canisius and Jacques Basnage, published in Paris in 1725 (in Thesaurus monumentorum ecclesiasticorum, 2 vols. [Amsterdam: Rudolphum et Gerhardum Wetstenios, 1725], 2, pp. 283–312); this in turn reprints the edition by Petrus Stevartius (in Tomus Singularis Insignium Auctorum [Ingolstad: Ex typographica Ederiana, apud Elisabetham Angermariam Viduam, 1616], pp. 633–670). This edition inserts the word Item (Also) to introduce this variation, but Kottje has demonstrated that the best manuscripts read id est (that is; Kottje 1980, p. 205, and note 170), making this a variation of the previous one, instead of a new transgression. Stevart’s 1616 edition was based on an eleventh century Weingarten manuscript, now Stuttgart, Württembergische Landesbibliothek, MS HB VI 107. See Kottje (1980), pp. 150–153 for the printing history of this text.

  40. 40.

    Mulier sola, si cum se ipsa coitum habeat, tres annos paeniteat; Hrab. cap. 25, PL 110: 490B. Paen. Mart. 77, 5, al. 2 (Hörmann zu Horbach 1914, p. 465).

  41. 41.

    Hrabanus (1852c), col. 492A. Cf. the similarity of this section with the Capitula of Theodulf, discussed above.

  42. 42.

    Ep. 168, PL 54, col. 1209–1211. The date is that recorded in the notes to Migne’s reprint of the Ballerini edition of 1759; cf. PL 54, col. 1210, note h. The two English translators of Leo’s letters (Feltoe 1895, p. 297; Hunt 1957, p. 112) merely summarize the letter.

  43. 43.

    Hrabanus Maurus, De instit. cleric. 2, 30: Quorum autem peccata in publico sunt, in publico debet esse poenitentia…. Quorum ergo peccata occulta sunt et spontanea confessione soli tantummodo presbitero sive episcopoab eis fuerunt revelata, horum occulta debet esse poenitentia … ne infirmi in ecclesia scandalizentur videntes eorum poenas, quorum penitus ignorant causas. (Zimpel 1996, p. 376).

  44. 44.

    For the story of how an angel transported Habacuc physically to Babylon to feed Daniel in the lion’s den, see the apocryphal ‘Bel and the dragon’ in Dan. 14, 32–41.

  45. 45.

    Ep. 10: Satis suavi commemoratione vestram recolo, sanctissime pater, dilectionem et familiaritatem, optans, ut quandoque eveniat mihi tempus amabile, quo collum caritatis vestrae desideriorum meorum digitulis amplecter. O, si mihi translatio Abacuc esset subito concessa, quam citatis manibus ruerem in amplexus paternitatis vestrae, et quam compressis labris non solum oculos aures et os, sed etiam manuum vel pedum singulos digitorum articulos, non semel, sed multoties oscularer (Dümmler 1898, p. 38; translation by Allott 1974, p. 140 (letter 135).

  46. 46.

    Lewis (1960), p. 75. Hrothgar is king of Denmark in the Old English poem Beowulf.

  47. 47.

    Letter 184: Tertia causa … iteneris mei … dulcissimam caritatis tuae videre faciem: Dümmler (1898), 2, p. 309; transl. Allott (1974), Letter 65, pp. 78–79.

  48. 48.

    Ep. 193: O si mihi translatio Abacuc esset concessa ad te: quam tenacibus tua colla strinxissem, o dulcissime fili, amplexibus; nec me longitudo aestivi diei fessum efficeret, quin minus premerem pectus pectore, os ori adiungerem, donec singulos corporis artus dulcissimis oscularer salutationibus. Sed quia hoc peccata mea inpediunt, ut in tardo corpore fieri valeat, quod possum, instantius efficiam; pennam caritatis lacrimoso intingens gurgite, ut suavissima salutationis verba scribantur in cartula; ut per manus currentis viatoris veniat ad filium caritatis meae, qui est pater meritis, frater caritate, filius aetate, ut me legat lugentem, quem non aspicit laetantem; Dümmler (1898), 2, p. 319; Allott (1974), Letter 143, p. 146.

  49. 49.

    For the story of Philip and the Ethiopian eunuch see Acts 8: 26–40.

  50. 50.

    Some of the manuscripts read Ambacum, others Abbacuc. On the name see Adriaen (1969–1970), Prol. 1 (p. 579): corrupte apud graecos et latinos nomen ambacum prophetae legi, qui apud hebraeos dicitur abacuc, et interpretatur amplexus, siue ut significantius uertamus in graecum, περίληψις, id est amplexatio.

  51. 51.

    Ep. 3: о si mihi nunc dominus lesus Christus uel Philippi ad eunuchum uel Ambacum ad Danihelum translationem repente concederei, quam ego nunc arte tua stringerem colla conplexibus, quam illud os, quod mecum uel errauit aliquando uel sapuit, inpressis figerem labiis! Hilberg (1996), p. 13; translation: Mierow (1963), p. 31.

  52. 52.

    Hildemar (1880). See also De Jong (1996), pp. 145–155, on Hildemar and child rearing in monasteries.

  53. 53.

    Critical edition: Perrin (1997). It is important to understand how Perrin has numbered the various parts of In honorem sanctae crucis in his edition: the prefatory poems, the preface, and the capitula are numbered A1–A9, the 28 poems of the cycle are numbered B1–B28, the facing page prose explanations are numbered C1–C28, and the prose paraphrases in Book 2 (Perrin 1997, pp. 225–287) are numbered D0–D28. Perrin’s edition is accompanied by a separate folder (CCCM 100A) containing photographs in colour of all the images in Città di Vaticana, Biblioteca Apostolica Vaticana, MS Vat. lat. 124. This copy probably dates from about 830, and has been corrected and annotated by Hrabanus himself. The entire tradition of the carmina figurata is discussed by Ernst (1991).

  54. 54.

    Copies of carmina figurata by Boniface, Alcuin, Joseph Scottus and Theodulf are preserved in Bern, Bürgerbibliothek, MS 212. This MS also contains many of the carmina figurata by Optatianus. See Ernst (1991), p. 171, Abb. 50, for an image from the MS of a poem on the cross by Alcuin; and p. 184, Abb. 54, for one by Josephus Scottus.

  55. 55.

    Eusebius of Caesaria in his Vita Constantini (1, 31) gives a description of it. See Cameron and Hall (1999), p. 81.

  56. 56.

    Figure 1, taken from Perrin (1988), shows Carmen 23; the arrows and numbers (red in Perrin 1988) provide a visualization of how to read the figure.

  57. 57.

    Nomina sacra (holy names) is a technical term used to describe the widely used abbreviations for the names of God and Christ in both Latin and Greek manuscripts. See especially Traube (1907) for a discussion.

  58. 58.

    Apoc. 12, 6: Et mulier fugit in solitudinem ubi habet locum paratum a Deo ut ibi pascant illam diebus mille ducentis sexaginta (Weber and Gryson 2007, p. 1893). See Meyer and Suntrup (1987), col. 857–858; and Taeger (1970), pp. 17–19. Bede links the number with the length of Christ’s ministry: Isto dierum numero, qui tres semis annos facit, Omnia christianitatis tempora complectitur, quia Christus, cuius haec corpus est, tantum in carne temporis praedicauerit (Bede, Comm. in Apoc. 2, 19 (Gryson 2001, p. 391), an interpretation based on Primasius In apoc. 3, 12 (Adams 1985, p. 183).

  59. 59.

    Dan. 12, 12: Beatus qui expectat et pervenit ad dies mille ducenti nonaginta (Weber and Gryson 2007, p. 1368). On this number see Meyer and Suntrup (1987), col. 858; and cf. Taeger (1970), pp. 17–19. Cf. also Jerome, Comm. in Dan. 4 (12, 12) (Glorie 1964, pp. 943–944, who cites a lost treatise by Porphyrius, Contra Christi, 12.

  60. 60.

    In hon. A2, 7–8 Perrin (1997), p. 5. The sylva Bochonia is where Boniface founded the monastery of Fulda in 744.

  61. 61.

    In hon. A8 Perrin (1997), p. 21.

  62. 62.

    Carmen 28; In hon. B28; Perrin (1997), p. 217–218. See for example, Vat. lat. 124, fo. 35v (probably ca. 830), and Vienna, Österreichische Nationalbibliothek, MS 652 (prob. ca. 842), fol. 33v. The Vienna manuscript is easily accessible in a facsimile edited by Holter (1973). In Colvener 1626, the figure is staring resolutely to the left of the page as well (p. 1: 336).

  63. 63.

    In hon., C28, lines 62–63: “O Christ, in your mercy and your holiness, I beg you, protect me, Hrabanus, on the day of judgment" (Perrin 1997, p. 221). For the influence of this poem and image in Anglo-Saxon England, see Gneuss (1978).

  64. 64.

    See note 60 above. In the Prologue Hrabanus notes (A7, line 65–67; Perrin 1997, p. 19) that he has followed the example of Porphyrius in treating-us endings and suspended m. Bern, Burgerbibliothek, MS 212, contains among other things, a nearly complete copy of Porfyrius’s carmina, as well as carmina figurata by Boniface, Alcuin, and other Carolingian figures.

  65. 65.

    Alcuin, Ep. 142 Dümmler (1899), pp. 223–224; Allott (1974), Letter 134 (p. 139).

  66. 66.

    See also the response from Hrabanus to Candidus (Bruun), incorporated into a letter from the latter to Modestus (Reccheo), in which he complained about his solitude during this period. Hrabanus’s example for dealing with the solitude by composing In hon. inspired Candidus to compose his two books of the Vita Aegilii (MGH, Poetae 2 Dümmler (1884), p. 94). See Perrin (1997), p. xvii.

  67. 67.

    For figure 1 of Hrabanus Maurus’ In honorem sanctae crucis, See Biblioteca Apostolica Vaticana, Vatican City, Reg. lat. 124, fol. 8v. Reproduced and discussed in Perrin (1997) (the original Latin of the loincloth poem appears on p. 33); for a reproduction of figure 1, see Perrin (1997), vol. 100A, B1. The cycle must have been popular. Approximately eighty manuscript copies survive, some of them from Hrabanus’ own lifetime. For other colour reproductions of the Christ figure, see Holter (1973) and Coons (2012), plate 4.

  68. 68.

    In hon. C1, lines 132–133: Perrin (1997), p. 33.

  69. 69.

    Coon (2010) discusses the “divine pudenda” [sic], “God’s phallus” and the “divine phallus” hidden by the loin cloth are discussed in terms of their connection to interpretations of the Torah (219–220.)

  70. 70.

    In hon. B1, lines 22–30; Perrin (1997), p. 29.

  71. 71.

    The translation is mine, with some assistance from the translation into French that Perrin provides in his edition; see Perrin (1997), p. 294. Cf. Perrin (1988), p. 49. In the translation I have tried consistently to underline the words that translate those that appear in Latin on the loincloth. Sometimes this erases the continuity and internal rhyming links the Latin provides. This can be seen clearly, for example, in, the fourth and fifth lines, where the beginning of continet appears on the cloth, and the second half of pertinet completes the first word, continet. A similar effect might be achieved by using the archaic “containeth” and “pertaineth;” the lines could then read: |… who containeth all things/and to whom the world pertaineth.”

  72. 72.

    The word arte, among other things can mean: limited, narrow in scope; or: dense, brief; or as an adverb: closely, tightly. This line could therefore also be translated: Our nature is closely linked with our Creator; or: Our nature is skilfully linked with our Creator. “Creator” in this particular line is not a noun, but a present participle: creanti (dative or ablative singular) from creans, one who creates.

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  1. Memorial University, St. Johns, Newfoundland, Canada

    William Schipper

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    Danijela Kambaskovic

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Schipper, W. (2014). Secretive Bodies and Passionate Souls: Transgressive Sexuality Among the Carolingians. In: Kambaskovic, D. (eds) Conjunctions of Mind, Soul and Body from Plato to the Enlightenment. Studies in the History of Philosophy of Mind, vol 15. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-9072-7_10

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