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ABSTRACT
The loss of Jerusalem in 1187 was a catastrophe that created an abundance of reactions throughout the Latin West. This article focuses on how the description of emotions changed significantly over a relatively short period from 1187 to c. 1220, a development that aligns with both the authors’ geographical and temporal distance from the events in the Holy Land in 1187. Moreover, the article develops an ‘actor-emotion network’ to illustrate the dynamics of emotions ascribed to Christians, Muslims and God.
Disclosure statement
No potential conflict of interest was reported by the author(s).
Notes
1 For a detailed review of the news stream from East to West, see Helen Birkett, ‘News in the Middle Ages: News, Communications, and the Launch of the Third Crusade in 1187–1188’, Viator 49, no. 3 (2018): 23–61.
2 Susanna A. Throop, Crusading as an Act of Vengeance, 1095–1216 (London, 2016); Stephen J. Spencer, ‘Emotions and the “Other”: Emotional Characterizations of Muslim Protagonists in Narratives of the Crusades (1095–1192)’, in Literature of the Crusades, ed. Simon T. Parsons and Linda M. Paterson (Woodbridge, 2018), 41–54; Stephen J. Spencer, Emotions in a Crusading Context, 1095–1291 (Oxford, 2019).
3 Paul Ekman and Wallace V. Friesen, ‘Constants across Culture in the Face and Emotion’, Journal of Personality and Social Psychology 17, no. 2 (1970): 124–9.
4 For a critical review of the universalist presentist views of emotions, see Barbara Rosenwein, ‘Problems and Methods in the History of Emotions’, Passions in Context 1, no. 1 (2010): 2–10.
5 Peter N. Stearns and Carol Z. Stearns, ‘Emotionology: Clarifying the History of Emotions and Emotional Standards’, The American Historical Review 90, no. 4 (1985): 813–36, at 813.
6 Stearns and Stearns, ‘Emotionology’.
7 William M. Reddy, ‘Against Constructionism: The Historical Ethnography of Emotions’, Current Anthropology 38, no. 3 (1997): 327–51, at 331.
8 William M. Reddy, The Navigation of Feeling: A Framework for the History of Emotions (Cambridge, 2001), 29.
9 Monique Scheer, ‘Are Emotions a Kind of Practice (and is That What Makes Them Have a History)? A Bourdieuian Approach to Understanding Emotion’, History and Theory 51, no. 2 (2012): 193–220, at 193.
10 See e.g. Jan Plamper, ‘The History of Emotions: An Interview with William Reddy, Barbara Rosenwein, and Peter Stearns’, History and Theory 49 (2010): 237–65; Spencer, Emotions in a Crusading Context, 1–8.
11 For example, Lucien Febvre, A New Kind of History: From the Writings of Febvre, ed. Peter Burke, trans. K. Folca (London, 1973), 7; Norbert Elias, The Civilizing Process: The History of Manners, trans. Edmund Jephcott (Oxford, 1978), 63. Johan Huizinga, The Waning of the Middle Ages (Mineola, NY, 1999), 1.
12 Gerd Althoff, ‘Empörung, Tränen, Zerknirschung. “Emotionen” in der öffentlichen Kommunikation des Mittelalters, Frühmittelalterliche Studien 30, no. 1 (1996): 60–79; Gerd Althoff, ‘Gefühle in der öffentlichen Kommunikation des Mittelalters’, in Emotionalität: Zur Geschichte der Gefühle, ed. Claudia Benthien, Anne Fleig, and Ingrid Kasten (Köln, 2000), 82–99; Barbara Rosenwein, ed., Anger’s Past: The Social Uses of an Emotion in the Middle Ages (Ithaca, NY, 1998); Barbara Rosenwein, Emotional Communities in the Early Middle Ages (Ithaca, NY, 2006); Barbara Rosenwein, ‘Problems and Methods in the History of Emotions’, Passions in Context 1, no. 1 (2010): 1–32.
13 Spencer, Emotions in a Crusading Context.
14 Ibid., 8–10.
15 This concept is explained below, at pp. 13–17.
16 ‘Meroris et angustie incomparabilis circumventi doloris immanitatem et afflictionis acerrime molem universitati vestre scriber conamur, sed pre contentionis magnitudine doloris et angustie nil aliud quam lamentationes et “ve!” pronunciare valemus’: Nikolas Jaspert, ‘Zwei unbekannte Hilfsersuchen des Patriarchen Eraclius vor dem Fall Jerusalems (1187)’, Deutsches Archiv für Erforschung des Mittelalters 60, no. 2 (2004): 483–516, at 512; trans. in Letters from the East: Crusaders, Pilgrims and Settlers in the 12th–13th Centuries, ed. and trans. Malcolm Barber and Keith Bate (Farnham, 2010), 79.
17 ‘Quid plura? […] Quid amplius loquamur?’: E Continuatione Hugonis a Sancto Victore, ed. Ludewicus Weiland, MGH SS 21 (Hanover, 1869), 473–80, at 476; trans. Letters from the East, 76–7.
18 ‘Quot quantisque calamitatibus ira Dei, peccatis nostris exigentibus, perculsi inpresentiarum, opprimamur, nec litteris nec flebili voce, pro dolor, explicare valemus’: John H. Pryor, ‘Two excitationes for the Third Crusade: The Letters of Brother Thierry of the Temple’, Mediterranean Historical Review 25, no. 2 (2010): 147–68, at 148–9.
19 ‘vae’ in: Database of Latin Dictionaries (Turnhout, 2017) [hereafter cited as DLD]; A Latin Dictionary, ed. Charlton T. Lewis and Charles Short (Oxford, 1879) [hereafter cited as Lewis and Short]; Lexicon totius latinitatis cum appendicibus, ed. Egidio Forcellini (Padua, 1940 [1864–1926]) [hereafter cited as Forcellini Lex.].
20 ‘heu’ in: DLD, Lewis and Short; Forcellini Lex.
21 ‘proh’ in: DLD, Lewis and Short.
22 ‘pro (proh, proth)’ in: DLD, Dictionary of Medieval Latin from British Sources, ed. R. E. Latham, D. R. Howlett and R. K. Ashdowne (Oxford, 1975–2013).
23 ‘Audita tremendi severitate judicii, quod super terram Jerusalem divina manus exercuit, tanto sumus nos et fratres nostri horrore confusi, tantisque afflicti doloribus, ut non facile nobis occureret, quid agere aut quid facere deberemus’: PL, 202: 1539D; trans. in Louise Riley-Smith and Jonathan Riley-Smith, The Crusades: Idea and Reality 1095–1274 (London, 1981), 64.
24 Thomas W. Smith, ‘Audita Tremendi and the Call for the Third Crusade Reconsidered, 1187–1188’, Viator 49, no. 3 (2018): 63–101.
25 Ibid., 86–7.
26 Peter King, ‘Emotions in Medieval Thought’, in The Oxford Handbook of Philosophy of Emotion, ed. Peter Goldie (Oxford, 2010), 167–88, at 167.
27 For more detailed overviews of emotions in medieval philosophy, see: Simo Knuuttila, Emotions in Ancient and Medieval Philosophy (Oxford, 2004), 177–255; King, ‘Emotions in Medieval Thought’, 167–88.
28 King, ‘Emotions in Medieval Thought’, 167–9.
29 Knuuttila, Emotions in Ancient and Medieval Philosophy, 212–8.
30 ‘Operuerunt hostes faciem terre et in fortitudine sua deleto nomine christiano’: Jaspert, ‘Zwei unbekannte Hilfersuchen’, 512; trans. Letters from the East, 79.
31 ‘Turchi […] maximo exercito barbarorum congregato’: E Continuatione Hugonis, 475; trans. Letters from the East, 76.
32 ‘Exercitu multiplicato cuius numerus numerum excedebat’: E Continuatione Hugonis, 476; rans. Letters from the East, 76–7.
33 ‘Multitudine bellatorum infinita’: Gesta Regis Henrici Secundi Benedicti Abbatis, ed. William Stubbs, RS 49, 2 vols. (London, 1867), 2: 12.
34 ‘Civitatem etiam Tyrum in præsentiarum acriter obsidentes, violenter die noctuque expugnare non cessant, et tanta est eorum copia, quod totam terræ faciem, a Tyro usque ad Jerusalem, et usque ad Gazam, velut formicæ cooperuerunt’: Roger of Howden, Chronica, 2: 325; trans. Letters from the East, 78.
35 Historia de Expeditione, 4.
36 Roger of Howden, Chronica, 2: 325.
37 Jaspert, ‘Zwei unbekannte Hilfersuchen’, 512.
38 DLD, DMLBS, ‘formica’.
39 T. H. White, The Book of Beasts: Being a Translation from a Latin Bestiary of the Twelfth Century (London, 1969), 97.
40 Richard Barber, Bestiary: MS Bodley 764 (Woodbridge, 1993), 114.
41 E Continuatione Hugonis, 475.
42 ‘Meroris et doloris nostri magnitudinem’: Hiestand, Papsturkunden, 326; trans. Peter W. Edbury, The Conquest of Jerusalem and the Third Crusade: Sources in Translation (Aldershot, 1998), 162.
43 Jaspert, ‘Zwei unbekannte Hilfersuchen’, 512.
44 ‘[…] vox gemitus, vox doloris fines nostros lamentabili nuper novitate doloris aspersit, quis ad tantam stragem non ingemiscat populi christiani? quis terram illam sanctam, quam redemption nostre ipsi dedicarunt pedes domini, spurcitiis paganorum non doleat exponi? quis crucem salvificam captam non deploret et conculcatam ab ethnicis et sanctuarium domini profanatum? Heu, heu!’: Historia de Expeditione, 11; trans. Graham A. Loud, The Crusade of Frederick Barbarossa (Farnham, 2013), 41–2.
45 ‘Licet Francigena et teutonice lingue ignarus, per interpretem tamen suavi doctrina multorum strenuorum militum animos in Teutonia ad iter illud preparavit’: Historia de Expeditione, 10; trans. Loud, The Crusade of Frederick Barbarossa, 41.
46 Scheer, ‘Are Emotions a Kind of Practice’, 212.
47 Historia de Expeditione, 1.
48 ‘Cum propheta […] flere conpellor […]’: Historia de Expeditione, 1; trans. Loud, The Crusade of Frederick Barbarossa, 33.
49 ‘Inter hec autem fluunt lacrime, trahuntur suspiria, et vox ploratus et ululatus in excelso levatur’: Arnoldi Chronica Slavorum, ed. Johann Martin Lappenberg, MGH SS 21 (Hanover, 1869), 100–250, at 162–3; trans. Graham A. Loud, The Chronicle of Arnold of Lübeck (London, 2019), 132. Compare with Jeremiah 3:21 (‘Vox […] ploratus et ululatus […]’) and Matthew 2:18 (‘Vox […] ploratus, et ululatus […]’).
50 ‘Nunc autem his finem faciamus et ad destructionem civitatis sancte stilum vertamus’: Arnoldi Chronica Slavorum, 164; trans. Loud, The Chronicle of Arnold of Lübeck, 134.
51 Die Chronik Ottos von St. Blasien und die Marbacher Annalen, ed. Franz-Josef Schmale (Darmstadt, 1998), 84.
52 Magnus of Reichersberg, Roger of Howden, Ralph of Diceto, Gervase of Canterbury.
53 ‘Sicut annos remissionis uel iubileos a remissione uel a iubilo scimus esse dictos, annos scilicet remissionis et gracie, securitatis et pacis, exultacionis et uenie, laudis et liticie, ita annus ab incarnatione Domini millesimus centesimus octogesimus septimus nobis est nibeleus a nubilo dicendus, tam nubilo temporis quam tenebris infelicitatis, annus timoris et belli, meroris et oneris, blasphemie tristicieque’: Walter Map, De Nugis Curialium: Courtiers’ Trifles, ed. and trans. Montague Rhodes James, Christopher Brooke, and R.A.B. Mynors (Oxford, 1983), 40–3.
54 ‘Condignum et inæstimabilem dolorem nostrum, pro insperato et terribili, quod nobis, immo toti Christianitati, nuper accidit, infortunio, cum lacrymis et singultibus excellentiæ vestræ per hæc præsentia denunciamus’: Roger of Howden, Chronica, 2: 340; trans. Letters from the East, 85.
55 ‘Quantis pressuris et calamitatibus oppressa sit et contrita orientalis ecclesia a paganis, sine dolore et effusione lacrimarum uestre excellentie quis intimare potest?’: Keagan Brewer and James H. Kane, The Conquest of the Holy Land by Salāh Al-Dīn: A Critical Edition and Translation of the Anonymous ‘Libellus de Expugnatione Terrae Sanctae per Saladinum’ (London, 2019), 108–9.
56 Brewer and Kane, The Conquest, 14.
57 ‘Saladinus, collecta hostium peregrina multitudine, prælium commisit cum iis qui erant in terra Jerusalem Christianis, et fusis eorum copiis, de ipsis pro velle suo triumphavit’: Roger of Howden, Chronica, 2: 341; trans. Letters from the East, 85.
58 ‘Hac victoria insolescentibus paganis’: Die Chronik Ottos von St. Blasien, 84; trans. Loud, The Crusade of Frederick Barbarossa, 175.
59 Arnoldi Chronica Slavorum, 167; Loud, The Chronicle of Arnold of Lübeck, 140.
60 ‘Fit igitur clamor gentilium ad celum […]’: Arnoldi Chronica Slavorum, 167; trans. Loud, The Chronicle of Arnold of Lübeck, 141.
61 ‘Hac ergo suorum victoria Salahadinus impendio hilaratus, animum occupandi regni ambitione succensum’: Itinerarium Peregrinorum et Gesta Regis Ricardi, in Chronicles and Memorials of the Reign of Richard I, ed. William Stubbs, RS 38 (London, 1864), 1: 1–450, at 8; trans. Helen Nicholson, Chronicle of the Third Crusade: A Translation of the Itinerarium Peregrinorum et Gesta Regis Ricardi (Aldershot, 1997), 26.
62 ‘Ululantibus pre gaudio Persis’: Brewer and Kane, The Conquest, 178–9.
63 ‘Nimioque dolore commotus, equi sui auriculas et caudam amputans, equum illum per totum exercitum, videntibus omnibus, equitauit’: Pryor, ‘Two excitationes’, 151–2.
64 ‘[…] utrobique ad invicem accedere timerent […]’: Arnoldi Chronica Slavorum, 167; trans. Loud, The Chronicle of Arnold of Lübeck, 140.
65 ‘Saladinus vero, qui de discrimine belli antea anxius dubitabat, resumpsit vires, et cum tubis et infinita multitudine bellatorum in Christianos […] assultum fecit […]’: Roger of Howden, Chronica, 2: 320; trans. Riley-Smith, The Crusades, Idea and Reality, 66.
66 Albrecht Classen, ‘Anger and Anger Management in the Middle Ages: Mental-Historical Perspectives’, Mediaevistik 19 (2006): 21–50, at 25–6.
67 Lester K. Little, ‘Anger in Monastic Curses’, in Anger’s Past: The Social Uses of an Emotion in the Middle Ages, ed. Barbara H. Rosenwein (Ithaca, NY, 1998), 9–35, at 12–3. For detailed discussions of zelus, see also Throop, Crusading as an Act of Vengeance, 145–71; Spencer, Emotions in a Crusading Context, 177–208.
68 Gerhard Jaritz, ‘Ira Dei, Material Culture, and Behaviour in the Late Middle Ages: Evidence from German-Speaking Europe’, Essays in Medieval Studies 18 (2001): 53–66, at 54.
69 ‘Quot quantisque calamitatibus ira Dei, peccatis nostris exigentibus, perculsi inpresentiarum, opprimamur, nec litteris nec flebili voce, pro dolor, explicare valemus’: Pryor, ‘Two excitationes’, 148–9.
70 ‘Heu, heu!, domine deus, propter peccata nostra fecisti nobis rem hanc, nec pepercit oculus tuus in indignatione tua […]’: Jaspert, ‘Zwei unbekannte Hilfersuchen’, 512; trans. Letters from the East, 79.
71 ‘Peccatis namque promerentibus dominus terram suam abhominatus manum suam super suum adgravans patrimonium iram et furorem in nostros inmoderatos excessus iuste et rationaliter exercens christianorum cismarinorum causam cottidie deteriorem fieri permittit’: Historia de Expeditione, 4; trans. Letters from the East, 86.
72 ‘Non enim obliviscetur misereri Deus, Qui in ira continet misericordias Suas’: Gesta Regis Henrici Secundi, 2: 12; trans. Letters from the East, 83.
73 ‘[…] Deum ita populo iratum […]’: Audita tremendi, PL, 202: 1540B; trans. Riley-Smith, The Crusades, Idea and Reality, 64.
74 ‘Nos autem credere non debemus quod ex injustitia Judicis ferientis, sed ex iniquitate potius populi delinquentis’: Audita tremendi, PL, 202: 1540D–1541A; trans. Riley-Smith, The Crusades, Idea and Reality, 65.
75 ‘Occulta Dei iudicia nostri prodeunt temporibus’: Chronicon Faventinum, ed. Giuseppe Rossini, RIS, NS, vol. 28, no. 1 (Bologna, 1936–39), 104.
76 ‘Hinc igitur Dominus terram Nativitatis Suæ, locum Passionis Suæ in abyssum turpitudinis decidisse conspiciens, hæreditatem Suam sprevit, et virgam furoris Sui Salahadinum ad obstinatæ gentis exterminium debacchari permisit; maluit enim Terram Sanctam per aliquantum tempus profanis gentilium ritibus ancillari, quam illos florere diutius quos ab illicitis nullius honestatis compescebat respectus’: Itinerarium Peregrinorum, 5–6; trans. Nicholson, Chronicle of the Third Crusade, 23.
77 ‘Noradino […] virga furoris Domini fuerat, surrexit pro eo Saladinus, non jam virga sed malleus’: William of Newburgh, Historia Rerum Anglicarum, in Chronicles of the Reigns of Stephen, Henry II., and Richard I, ed. Richard Howlett, RS 82, vols. 1–2 (London, 1884), 241.
78 ‘[Salahadinus] erectis ad cælum oculis de adeptione victoriæ grates Deo reddit. Sic enim facere in omnibus quæ prospere accidebant consuevit; at inter cætera hoc sæpius fertur dixisse, quod non sua potentia sed iniquitas nostra hanc illi victoriam contulit’: Itinerarium Peregrinorum, 17; trans. Nicholson, Chronicle of the Third Crusade, 34.
79 Stephen Spencer reaches a similar conclusion that emotions strengthen the dichotomy between Muslims and Christians in ‘an ecclesiastical thought world which maintained that human emotions were governed by God’: Spencer, ‘Emotions and the “Other”’, 54.
80 ’Eraclius […] miserabilis et valde flebilis salutem et pietatis ac misericordie visceribus habundare’: Jaspert, ‘Zwei unbekannte Hilfersuchen’, 512 ; trans. Letters from the East, 79.
81 ‘Fratres, saluti vestre subvenite! Moveat itaque vos sanguis crucifixi, moveat preciosissimum lignum dominicum, quod peccatis nostris exigentibus a nobis ablatum est, moveant et lacrimosa fidelium suspiria, ut in tanto districte necesitatis articulo opere, pecunia ac defensione vestra orientalis terra, que iam extreme patet destitutioni, velocius ac benignius experiatur’: Jaspert, ‘Zwei unbekannte Hilfersuchen’, 515; trans. Letters from the East, 79–80.
82 ‘Quisquis sane in tanta lugendi materia, si non corpore, saltem corde non luget, non tantum fidei Christianae, quae cum omnibus dolentibus docet esse dolendum, sed ipsius est humanitatis nostrae oblitus. […] quantum nobis et universo dolendum sit populo Christiano, quod id nunc perpessa est terra illa, quod sub veteri populo legitur pertulisse’: Audita Tremendi, PL, 202: 1540C-1540D ; trans. Riley-Smith, The Crusades, Idea and Reality, 65. Pope Gregory VIII here makes use of a figura etymologica when he repeats the verb dolere in different derivations within the same sentence: ‘dolentibus … dolendum’.
83 ‘Lugubris quidam horror et hebitudo mentis cunctos per orbem pervasit christiculos’: Historia de Expeditione, 5; trans. Loud, The Crusade of Frederick Barbarossa, 36.
84 ‘Qui dolens de excidio ecclesie Iherololimitane in universum orbem Romanum epistolas direxit, scribens omnibus ecclesiis de tam impia traditione et occisione servorum Dei et de ceteris abhominationibus a Sarracenis in terra sancta perpetratis, incitans omnes in zelum impiorum et ad ultionem sanguinis sancti’: Arnoldi Chronica Slavorum, 169; trans. Loud, The Chronicle of Arnold of Lübeck, 145.
85 Arnoldi Chronica Slavorum, 170.
86 ‘Huiuscemodi studiis incitati, omnes terre gloriosi, sub quibus curvatur orbis, nobilis et ignobilis, simul in unum dives et pauper – ceciderat enim super eos timor et indignatio – unanimes ad expeditionem Iherosolimitanam aspirabant’: Arnoldi Chronica Slavorum, 170; trans. Loud, The Chronicle of Arnold of Lübeck, 146–7.
87 ‘Sane tristis ille rumor rerum in Oriente male gestarum orbem in brevi pervagatus, omnium quidem Christianorum cordibus stuporem et horrorem invexit’: William of Newburgh, Historia Rerum Anglicarum, 271.
88 ‘Ve mihi misero, quod in diebus misere uite mee talia cogor uidere!’: Brewer and Kane, The Conquest, 156–7.
89 ‘Quo mihi adhuc est uiuere, ligno uite sublato?’: Brewer and Kane, The Conquest, 156–7.
90 Brewer and Kane, The Conquest, 10.
91 ‘Ve autem et genti peccatrici, populo graui iniquitate, per quem omnium christianorum fides blasfematur, et pro quibus Christus iterum cogitur flagellari et crucifigi’: Brewer and Kane, The Conquest, 156–7.
92 ‘Plangite super hoc omnes adoratores crucis et plorate, atque ueram crucem in cordibus uestris recta fide et inconcussa pingite, et confortamini in spe, quoniam crux non deserit sperantes in se, nisi prius ipsa deseratur’: Brewer and Kane, The Conquest, 156–7.
93 I have elsewhere argued that both emotions and memories play a part in forming an emotional mnemonic community within the overarching Christian imagined community after the loss of Jerusalem: Katrine F. Højgaard, ‘Laments for the Lost City: The Loss of Jerusalem in Western Historical Writing’, in Crusade, Settlement and Historical Writing in the Latin East and Latin West, c. 1100-c.1300, ed. Andrew D. Buck, James H. Kane and Stephen J. Spencer (Woodbridge, 2024), 211–27, at 224–6.
94 Michael Staunton, The Historians of Angevin England (Oxford, 2017), 221. See also Brewer and Kane, The Conquest, 15–7.
95 ‘Deinde, in nostrorum christianorum sanguinem sunt debachati, et versus civitatem Accaron cum omni sua multitudine venire non distulerunt’: Pryor, ‘Two excitationes’, 149–50.
96 ‘Feritate barbarica Christianorum sanguinem sitiente’: Audita tremendi, PL, 202: 1540C; trans. Riley-Smith, The Crusades, Idea and Reality, 65.
97 ‘Gentilium sevientium et sanguinem christianum sitientium’: Historia de Expeditione, 4; trans. Edbury, The Conquest of Jerusalem, 162.
98 ‘Satiatus denique sanguine Christianorum […]’: Roger of Howden, Chronica, 2: 341; trans. Letters from the East, 85.
99 ‘Nec ista inimicis crucis Christi ad crudelitatis sue sacietatem suffecerunt’: Hiestand, Papsturkunden, 326; trans. Edbury, The Conquest of Jerusalem, 162.
100 ‘Tanta autem est multitude Sarracenorum et Turcorum, quod a Tyro quam obsident usque Iherusalem cooperuerunt superficiem terre quasi formice innumerabiles. Et nisi cito residuis et iam dictis civitatibus et reliquis paucissimis christianorum orientalium subveniatur auxilio, simili casu ibunt in direptionem gentilium sevientium et sanguinem christianum sitientium’: Historia de Expeditione, 4; trans. Edbury, The Conquest of Jerusalem, 162.
101 Saint Augustine, ‘Divine Providence and the Problem of Evil’, in The Fathers of the Church, vol. 5, trans. Robert P. Russell (Baltimore, 2008), 327.
102 White, The Book of Beasts, 7. For a survey of the God-human-animal relationship in the Middle Ages, see also Joyce E. Salisbury, The Beast Within: Animals in the Middle Ages, 2nd ed. (New York, 2011), 1–9.
103 For surveys on the perceptions of the Islamic world in Latin Christendom, see John Tolan, ed., Medieval Christian Perceptions of Islam: A Book of Essays (New York, 1996) and John Tolan, Sons of Ishmael: Muslims through European Eyes in the Middle Ages (Gainesville, 2008). See also Jeffrey Jerome Cohen, Medieval Identity Machines (Minneapolis, 2003), Chapter 6 ‘On Saracen Enjoyment’, 188–221.
104 ‘Spurcissimus Saladinus’: William of Newburgh, Historia Rerum Anglicarum, 249–50.
105 ‘Victor exercitus cædibus satiates’: William of Newburgh, Historia Rerum Anglicarum, 259.
106 Roger of Howden, Chronica, 2: 340.
107 Ibid., 2: 341–2.
108 Audita Tremendi, PL, 202: 1540C-1540D ; trans. Riley-Smith, The Crusades, Idea and Reality, 65.
109 ‘XXIII De ineffabili angustia Ierosolimitanorum’: Brewer and Kane, The Conquest, 198–9.
110 ‘Fit igitur planctus’: Brewer and Kane, The Conquest, 204–5.
111 ‘planctus’ in: DLD: Lewis and Short; DLD: Dictionarius familiaris et compendiosus. Dictionnaire latin-français de Guillaume Le Talleur, ed. William Edwards and Brian Merrilees (Turnhout, 2002): ‘Planctus est tunsio pectoris aut faciei cum lacrimarum effusione meror, gemitus, mesticia, ploratus’. See also Janthia Yearley, ‘The Medieval Latin Planctus as a Genre’ (DPhil thesis, University of Oxford, 1983).
112 Spencer, Emotions in a Crusading Context, 164–5.
113 ‘Uestimenta per angustia et dolore per ecclesias et plateas scindentium’: Brewer and Kane, The Conquest, 204–5.
114 According to the Lyon Eracles, Saladin wished to worship at the Temple, and hence had to cleanse it after being in Christian possession; part of this process was to overthrow the cross that was on the pinnacle of the Temple: Edbury, The Conquest of Jerusalem, 66–7.
115 ‘Flentibus christianis crines et uestes rumpentibus pectora et capita tundentibus’: Brewer and Kane, The Conquest, 218–9.
116 Christoph T. Maier, Crusade Propaganda and Ideology: Model Sermons for the Preaching Cross (Cambridge, 2000), 4. See also Christoph T. Maier, Preaching the Crusades: Mendicant Friars and the Cross in the Thirteenth Century (Cambridge, 2003); Penny J. Cole, The Preaching of the Crusades to the Holy Land, 1095–1270 (Cambridge MA, 1991).
117 Christoph T. Maier, ‘Ritual, What Else? Papal Letters, Sermons and the Making of Crusaders’, Journal of Medieval History 44, no. 3 (2018): 333–46, at 345–6.
118 ‘Videns et dolens omnium fere corda ad huius exhortationem negocii de somno obstinationis minime excitari’: Historia Peregrinorum, 123; trans. Loud, The Crusade of Frederick Barbarossa, 141.
119 ‘Hoc modo Tulliane suadela facundie cunctorum sibi conciliavit auditum’: Historia Peregrinorum, 123; trans. Loud, The Crusade of Frederick Barbarossa, 142.
120 ‘His dictis cunctorum quasi prius dormitans excitatur devotio, de cordibus conpunctis erumpunt lacrime pietatis. Comites et barones plurimi necnon et multa milia tam equitum quam peditum ad suscipiendum crucis signaculum catervatim accurrere. In brevi rumor iste longe lateque divulgatus remotas etiam et diversas gentium naciones excivit’: Historia Peregrinorum, 124; trans. Loud, The Crusade of Frederick Barbarossa, 143.
121 ‘Hec loquente venerabili viro cunctisque qui aderant vehementer atterritis videres lacrimas tam per eius faciem quam per ora omnium largissime defluentes, audires gemitus et singultus atque suspiria et alia huiusmodi signa, que interne compunctionis faciebant indicium’: Gunther von Pairis. Hystoria Constantinopolitana, ed. Peter Orth (Zurich, 1994), 114; trans. Alfred J. Andrea, The Capture of Constantinople: The Hystoria Constantinopolitana of Gunther of Pairis (Philadelphia, 1997), 71.
122 John Pryor has categorised the Libellus as an excitatio for crusade, just like some of the early letters from the East: Pryor, ‘Two excitationes’, 152–3.
123 Brewer and Kane, The Conquest, 156–7. See also their introduction, ibid., 14 and 58.
124 Scheer, ‘Are Emotions a Kind of Practice’, 209.
125 Ibid., 214.
126 Maier, ‘Ritual, What Else?’, 337. See also Gerd Althoff, ‘Zur Bedeutung symbolischer Kommunikation für das Verständnis des Mittelalters’, Frühmittelalterliche Studien 31, no. 1 (1997): 370–89.
127 Scheer, ‘Are Emotions a Kind of Practice’, 215.
128 Spencer, ‘Emotions and the “Other”’, 50–51.