Professional Documents
Culture Documents
IN THE LETTERS
OF PETER THE VENERABLE
*
do
not
unsure
cover
know
of
sun's
bright
shining
pectedly
dows.
the
to
begin.
make
day,
takes
is
is
to
rays,
The
sunrise
fire
where
where
of
midday
transformed
fog
of
is
the
the
unex-
sha-
changed :
sunset,
extinguished,
clouds
clothes
dreadful
things
into
completely
Dark
brightness
appearance
of
am
start.
haze
the
nature
quickly
roaring
silver
cord
is
severed,
The
his
terrifying
confidant
spectre
the
of
silver
vibrant
apocalypse
Hato
coming
cord''
image
of
of
Peter
Troyes
their
the
was
Anti-Christ,
of
friend
but
estranged
Venerable
not
new
rather
friendship
approaching
is
the
( amicitia)
darkness
from
fears
friend.
to
discuss
heretical
ghost
had
of
been
underscores
sect
chance
broken.
the
with
or
the
that
The
significance
distant
would
from
like
the
to
transitory
thank
Matthew
and
fleeting
Ponesse
and
nature
Isabelle
of
Cochelin
for
The
Letters
of
Peter
Venerable ,
the
friend-
their
comments.
1.
amicitia
modern
helpful
Constable
ed. Giles
5;
Vnde
nebrosa
nus
fulgor
oriens
ruptus
incipiam
nubila
in
teterrimarum
occasum
est;
nescio.
contexerunt,
amicus
ters;
all
references
into
English
are
repente
conuersus
ab
amico
will
by
be
the
Vnde
nitentes
to
exordium
solis
umbrarum
est;
ignis
author
first
faciem
est.
This
volume
part
of
an
prorsus
caligosi
praeualidus
disiunctus
the
faciam,
radios
aeris
induit.
subito
work
unless
is
ignoro.
fumositas
Rerum
hereafter
ongoing
project
est;
mutata
funis
All
te-
meridiaest;
argenteus
abbreviated
noted.
to
diem
obduxit,
natura
extinctus
otherwise
Serenam
as
Let-
translations
translate
the
letters
into English for the first time. Given the current lack of a translation and the general
paucity
of
work
done
on
Peter's
letters,
have
sought
in
this
article
to
give
the
p.
11-13,
fla-
Peter
he
makes
writes
this
again
point
to
explicitly
Hato
to
in
his
underline
following
that
the
letter
silver
( Letters,
cord''
he
ep.
mentioned
6)
was
not as Hato had interpreted Peter's indebtedness for Hato's gifts, but the bond of
friendship.
REVUE BENEDICTINE
322
ships.
My
paper
seeks
to
identify
what
exactly
this
social
bond
repre-
descriptions
Venerable's
letters.
if
not
But
of
The
the
Peter
friendship
amicus
are
amicitia
term
not
uncommon
appears
just
in
under
Peter
fifty
the
times
importance
of
never
with
dealt
this
theme
the
then
subject
at
in
least
detail
its
perva-
or
at
any
an
lines.
While
of
allusion
there
these
friendship,
they
ities
that
tian
friendship.
Peter
clues
are
the
almost
cannot
none
be
suggestive
Venerable
Friendship,
of
seen
of
the
claimed
for
which
to
general
to
Peter,
are
longer
construct
be
was
than
coherent
rules
and
integral
to
few
theory
responsibil-
true''
multifaceted,
Chris-
hierarchical
and performative.
Somewhat
unlike
the
modern
public
Western
variety,
medieval
entered into
rituals
Churchmen
even
sworn friendships
or, beginning
more
were
so
that
were
made
Lords rou-
concrete
through
hardly
than
friendships
strangers
secular
lords,
to
such
religious
formal
leaders
alliances.
joined
Perhaps
themselves
in
private)
relationships
harnessed
emotional
bonds
to
ensure
mutual
support and to help realize common goals in a society lacking the institutional relationships that structure today's (Western) political culture.
As
could
that
son
hardly
arose
involved
stood
3.
Peter
the
the
PL.
Gerd
lay
of
of
Montboissier
familiarity
aristocrats.
and
political
co-operation
instance,
reading
of
forty-nine
with
underlying
more
the
abbot,
of
how
letters
its
the
political
Peter
his
he
Peter
birth
and
order.
cannot
fail
friendships
continued
negotiated
quantitative
Venerable
to
well
note
reckoning
is
as
uses
etc.
higher
of
amicitia
This
number
than
the
in
addition
ranks
works
of
the
any
to
be
to
his
friendship
the
omnipre-
provided
the
amicitia
other
to
under-
letter
a
separate
works
family,
world
Peter's
amicus, amicabiliter,
Venerable's
As
records
through
friendship,
Patrologia Latina's
by
opera om-
roughly
270
terminology
author
printed
Almost all the references are found in Peter's letters : two uses are found in
De miraculis
4.
avoided
for
theme
enumerates
in the
powerful
social
anyone
the
occurrences
in
the
bonds
search of the
nia
have
Pontius,
While
of
the
between
in
the
brother
sence
of
Althoff
trans. Christopher
Caroll
323
M. SAURETTE
and
perpetual
alliance
bound
by
unbreakable
oaths''
between
two
of
the
twelfth-century,
long
history
of
theorizing
had
also
distin-
guished idealized rules for friendship by Peter's time and the perceived
utility of these paradigms meant that they were conceived as norms to
be
followed.
clerical
order
to
tivated,
tions
As
elites
Stephen
demonstrate
not
or
C.
adhered
just
open
friendship
much
such
that
a
themselves
declarations
as
he
noble
was
fashion,
Jaeger
of
the
seal
be
6
off.
peace
model
a
of
Public
were
of
demonstrations
of
publically
as
to
of
medieval
and
in
former
of
enemy
Christian
projecting
emo-
political
demonstrate
forgiving
means
lay
friendship
part
treaty
argued,
virtuous
emotionally
embrace
was
persuasively
models
friendship
very
friendship
to
well
might
to
has
idealized
materially
performance;
peers
to
to
leader.
messages
in
his
In
about
the
cloisters
aristocratic
of
Peter
the
courts
discussed
Venerable's
time
by
Althoff
resounded
and
with
Jaeger,
the
appeals
and
when
it
came
mitted
to
ship
provided
the
Letters,
5.
friendship.
Middle
responsibilities,
Testament
to
Ages
in
condensed
terminology
obligations
(especially
and
Sirach)
Greco-Roman
form
amicitia
for
regulation.
offered
ideas
by
largely
On friend-
Cicero's
focused
Certain
on
its
books
similarly-oriented
trans-
of
mutual
the
material,
Old
out-
iuratos.
6.
C.
phia :
Stephen
University
throughout
longed to
his
the
of
Pennsylvania
study
that
competition
Press,
medieval
for
status
1999.
As
discourses
in
the
of
title
virtuous
courtly and
religious
suggests,
love
and
society;
Philadel-
Jaeger
argues
friendship
for
the
be-
example
extensive
Jan
bibliography
Ziolkowski,
beke
(Mediaevalia
1995,
p.
59-81
(p.
Cambridge
177-97);
for
Cicero's
and
ed.
Andries
Lovaniensia
James
Hermeneutics,
Welkenhuysen,
ser.
McEvoy,
I,
stud.
The
Contextualization
Haseldine,
ular, Ambrose's
Press,
currency
24),
Theory
and
the
Herman
Leuven :
in
1997,
the
of
Braet
Leuven
Friendship
Transmission
Konstan's Friendship
see David
University
p.
122-36
Middle
Ages,
and
see
Medieval Antiquity,
Ages :
Laelius de amicitia,
Cambridge :
in
and
and
Werner
University
the
Latin
Reception
VerPress,
Middle
of
An-
De officia
REVUE BENEDICTINE
324
mystical
strand
emerging
from
Hellenistic
sources
Apophthegmata Patrum ,
was
transmitted
that
human
friendship
was
reflection
of
love
for
the
divine
and
torians
argue
textual
circles.
cathedral
schools
that
the
flowering
10
The
example,
led
of
the
model
Peter
Venerable's
the
against
of
of
of
Cistercian
digmatic
twelfth
this
seeing
and
Rievaulx
death.
in
to
allowed
of
of
Ages,
for
unprecedented
an
friendship
the
pen
While
theme
of
definitive
ideas
the
text
is
friendship,
as
any
in courts, clois-
Middle
often
few
8.
For
ideas
to
of
friendship
Ben
Sira,''
Egger-Wenzel
nate
have
universally
mentliche
Wissenschaft,
collection
of
Wissenschaft,
ceptions
of
(2007),
friendship;
tions
of
F.
244),
270),
p.
9.
For
general
1250
2-5.
(Cistercian
Jean
latin
in
as
is
who
Lyons
Sirach,
see
defining
New
(Beihefte
York :
zur
de
Zeitschrift
Gruyter,
Friendship
fu
r
1998,
of
11
Corley,
Jeremy
para-
cautioned
die
p.
ed.
Re-
alttesta-
65-72
or
the
(Beihefte
vast
notes
and
light
of
de
zur
literature.
John,
two
Zeitschrift
Gruyter,
Paul,
Among
and
distinctive
William
H.
Hellenistic
1996.
the
the
Jr.
traditions
of
Late
Antique
and
alttestamentliche
more
Testament
recent
of
Pauline
contextualize
in
Paul
summary
die
New
and
is
con-
John
T.
Interpretation
Philippians,''
models
Malas
fu
r
For
and
Johannine
Pauline
his
concep-
friends
within
early-medieval
ideas
of
friendship,
Studies
Leclercq
[1945],
imagined
York :
friendship :
New
there
284-296
friendship
Berlin
Reiterer
V.
Christian
George
of
Krammer
Ingrid
Berlin
friendship,
Fitzgerald,
61.3
ed.
book
the
after
essays,
Salzburg 1995,
the
for
of
years
in
and
in
monastic
considered
According
his-
friendship,
historians
more
in
but
statement
De spirituali amicitia ,
monastic
Aelred's
nurtured
early
discourse
utility
friendship,
era
were
the
century
elite
popularity
Aelred
throughout
series,
(L'amitie
p. 391-410;
95),
here p.
societas amicalis
Kalamazoo :
dans
les
401)
a
lettres
notes
Cistercian
au
Moyen
that for
community
of
Publications,
Age,''
Augustine the
perfect
1988,
chps.
ge
Revue du Moyen A
friends
City of
united
in
God was
complete
Viator
11.
ship
See
Cantella,
Courtney
DeMayo,
Constant
Mews,
Cary
Nederman
in
the
special
issue
of
until
assumptions
Aelred
De spirituali amicitia
recently.
of
about
It
stands
Aelred's
Rievaulx
and
as
defining
thought
the
are
text
in
McGuire's
increasingly
institutional
limits
of
research,
questioned;
monastic
see
but
traditional
Jens
friendship,''
Ruffer,
Perspectives
13),
on
ed.
Turnhout :
friendship,
Terry
Kinder
Brepols,
chastity,
2004,
and
(Medieval
p.
sex :
55-62
the
Church
and
Studies,
Marsha
sources,''
11;
Dutton,
Studia
et
Aelred
Docu-
of
Rie-
29.2
325
M. SAURETTE
Peter
letters
Peter
the
to
of
Venerable
discuss
Celle,
belongs
friendship.
Peter
the
to
Like
an
earlier
the
Venerable
period
Benedictines
often
cites
when
monks
Anselm
friendship
of
as
used
Bec
and
spur
to
the
loose
impression
that
responsibilities
there
to
be
are
not
clear
negotiated
by
rules
the
of
friendship,
only
correspondents.
But
By
speaking
by
friends,
about
Peter
the
favours,
indicates
the
the
beliefs
nuances
and
in
the
emotions
friendship
which
Before
considering
comments
of
about
friendship.
Peter
the
Since
Venerable's
meant
to
ment
Peter
the
that
to
the
tury
monastic
Knowles,
McGuire
ment,
of
have
have
man
(1994),
p.
friendships,
used
of
revived
overcome
121-196.
at
In
Ann
of
emotion.
argues
14
against
at
of
Clairvaux
historians
the
Brian
David
Patrick
Cle mencet's
as
to
clear
this
trend
of
of
twelfth-cen-
period
and
According
growing
looked
what
postwar
of
few
argu-
friendship
subject
considered
Cluny,
Lang
the
mencet's
Cle
explain
basics
make
on
Bernard
to
the
the
language
paper
to
Proulx
repeated
sincere
with
to
have
rarely
Charles
customs
13
like
Peter
scholars
have
with
friendships
Auniod,
and
Dutton's
would
about
friendship
Cluny.
flowery
by
but
Cistercian
Peter's
reforms
Peter's
said
Beginning
Venerable's
Jean-Baptiste
seeing
directly,
have
eighteenth-century,
Peter.
introduction
monasticism
writings
historians
the
friendship
led
his
what
argu-
evidence
interpreta-
finding
homo-
McGuire
Cle mencet
12.
13.
Friendship
Charles
Pierre
le
raire
litte
ne
rable,
Ve
de
la
abbe
France,
de
and
Community ,
Histoire
raire
litte
p. 209-13.
de
S.
Bernard,
abbe
de
Clairvaux,
et
de
Cluni,
Paris,
qui
1773.
peut
As
servir
Adriaan
de
ment
supple
Bredero
has
au
12
shown,
sie`cle
de
l'histoire
mencet's
Cle
inter-
monastic
servance
Peter
observance
Cluniacs.
the
On
Venerable,''
with
this
in
the
topic,
Strict
Bernardus
Observance
Bredero
see
's
Magister ,
Cistercians
Saint
ed.
Bernard
John
R.
and
in
his
the
Strict
relations
Sommerfeldt
Obwith
(Cteaux
p.
History,
14.
316-17;
restated
David
Knowles
and
updated
Bruinsma
trans. Reinder
in
his
Bernard
of
Clairvaux :
Between
Cult
and
Cistercians
and
Cluniacs.
The
Controversy
between
St.
Ber-
nard and Peter the Venerable. Inaugural Lecture Delivered at Cambridge 17 November
1954,''
Cambridge
in
The
Historian
University
Press,
and
1955,
His
Id
Character,
p. 50-75;
.,
and
The
Other
Essays ,
Reforming
Cambridge :
Decrees
of
Peter
REVUE BENEDICTINE
326
tion,
Peter's
love
dine
ideology
cian
ideas
the
for
and
practices.
underlay
reality
of
the
the
arguing
opened
Other
reform
friendship,
as empty rhetoric.
While
Bernard
the
Cluniac
scholars,
of
Cluniac
seeing
cloisters
unconvinced
monasticism,
Peter's
declarations
to
Bernar-
that
Cister-
have
denied
of
friendship
and
Bernard's
15
for
or
against
the
reality
of
Peter
friendship
and
more
absence
is
defined.
as
symbols
friendship
of
They
of
view
Peter
institutions,
could
be
and
Bernard
positing
determined
that
by
less
the
as
persons
existence
measuring
the
or
degree
of rapprochement or hostility between Cluniac and Cistercian monasticism. Gillian Knight recently turned this idea on its head, arguing that
the
by
very
idea
Bernard
of
distinct
and
Peter's
Cluniac
letters
and
on
Cistercian
friendship;
orders
the
is
constructed
letters
used
discus-
communities.
of
authority.
likewise
author
identifies
his
clusion,
monks
the
public
Knight
whether
never
Peter
would
met.
(Studia
shifts
and
nard
of
in :
Pennington
Lortz
Joseph
introduction
to
use
to
of
with
ed.
Hato
p.
of
to
of
By
being
this
Cisterciensium
to
con-
about
medieval
they
had
question.
Constable
3-12;
Troyes
this
why
to
strat-
friendship
individuals
Giles
1956,
textual
from
explanation
Herder,
Cluny.
friends
friendship
Ordinis
of
friendship
1156-1956 ,
Rome :
to
discourse
really'
functional
was
letters
the
representative
were
Collectanea
Proulx-Lang,
Clairvaux,''
concludes,
Peter's
to
question
Venerabilis
40),
she
on
the
reference
Petrus
and
Krit-
J.
Auniod,
Jean-Baptiste
Reformatorum
17
18 (1956),
Bernard
of
Clairvaux.
Studies
Presented
to
Dom
Leclercq ,
Jean
McGuire,
the
offers
Anselmiana,
p. 88-99; Ann
as
Bernard
ed. Basil
work
intention
persona
make
in
friendship,
Her
his
Knight
Venerable,''
zeck
Their
16
suggested
Bernhard
von
Friendship
the
and
rhetorical
Clairvaux,
Community ,
nature
Mo
nch
of
und
p. 253-58.
the
amicitia
language
in
his
(Vero
ffentlichungen
Mystiker.
des Instituts fu
ische Geschichte Mainz, 6), Wiesbaden : F. Steiner, 1955; Am r Europa
brogio
zia'
M.
tra
storico
il
italiano
Gillian
vaux
Piazzani,
Pietro
per
Knight,
Un
falso
Venerabile
il
The
medio
di
problema
Cluny
evo
storiografico.
Bernardo
Archivio
Correspondence
between
di
Note
Muratoriano
Peter
the
proposito
Clairvaux,''
89,
della
Bullettino
(1980-1981),
Venerable
and
amici-
dell'Istituto
p. 443-487;
Bernard
of
Clair-
(Church, Faith and Culture in the Medieval West, 1), Burlington : Ashgate, 2002,
especially
p.
279-82,
and
Id.,
Uses
and
Abuses
of
amicitia
Reading
The
Correspondence
Medieval
Studies
be-
23 (1997),
Knight,
17.
Knight
resolution
draws
mechanism
The Role of
History
Correspondence,
here
Amicitia
heavily
posited
by
upon
Julian
the
interpretation
Haseldine
in
his
of
44 (1993), p. 390-414.
friendship
Friendship
Journal
as
and
of
dispute
Rivalry :
Ecclesiastical
327
M. SAURETTE
Her
insistence
on
the
literary
nature
of
the
relationship
finds
agree-
proximity,
friendship.
Knight's
inherited
was
privileged
space
for
the
negotiation
of
monastic
18
work
points
to
mencet
Cle
from
how
is
the
overly
definition
of
monastic
dichotomous.
friendship
mencet
Cle
To
and
grounded
ship
arguing
nard must
sonal
to
support
friendship
able.
But
to
ing
computer
was
does
how
even
rhetorical'
(emotionless).
where
and
driven
that
follow.
present
the
of
mediated
Recent
day
when
Early
Peter
evidence,
of
the
conversational
scholar-
and
Ber-
that
per-
however,
began corresponding
Knight's
(rhetorical')
have
are
no
Thus
arising
studies
writings
is
they
letters.
friendship
exchanges
embodied
There
met before
exchange
textually
not
when
friendship.
that two
final
conclude
indicate
ponent,
underlie
claim
their
their
or
conjectured
must
the
before
emotionless
emotion)
sincerity
have
contact
even
in
for
seems
through
text
affectivity
powerful
19
or
that
indisputwould
and
be
comput-
affective
conversational
agent'.
claim
com-
tropes
Scholarship
of
on
the
affective
Ages.
20
norms
and
employing
emotional
appeals
in
the
Middle
experience
of
emotion
impacts
how
Peter
the
Venerable
conceives
of
friendship.
Peter's
make
definitions
clear
tradition.
18.
This
lighted
that
point
with
is
and
of
made
respect
to
the
purpose
appeals
Citations
McGuire
Haseldine
14),
he
of
to
Cicero,
in
general
Peter's
acknowledges
it
Leclercq
well
and
and
collection
as
responsibilities
Christian
Sallust
by
letter
and
by
Classical
Horace
,''
(L'amitie
Giles
(Friendship
are
p.
of
friendship
philosophical
blended
391-410),
Constable
it
( Letters,
and Community,
p.
with
is
II,
highp.
276).
13The
idea has been further developed in reference to Peter the Venerable and Peter of Celle
by
19.
Cool,
ECA,''
bon
As
an example,
Valentina'
Fiorella
de Rosis
Social
, Anton
Attitude
in
Batliner
et al.,
Speech-Based
You
are
Dialogues
Sooo
with
an
Portugal,
p. 179-90.
20.
see
Recognizing
Barbara
September
2007,
Rosenwein
Berlin
Heidelberg
New
York :
Springer,
eddy
2007,
Ithaca :
employed
emotions
in
support
of
power
Emotion Review
structures;
see
Historical
Research
REVUE BENEDICTINE
328
Scriptural
Great
or
injunctions
Augustine.
or
21
with
Peter,
the
Christian
however,
was
thought
rarely
of
Gregory
concerned
to
the
speak
not
taken
friendship
are
taken
provides
from
have
from
the
any
of
bookish
Cicero's
sense.
everyday life;
cited
words
writings.
Instead
he
Rarely
offers
with
meaning
do
his
appeals
aphorisms
as
if
a source, he
distinct
from
their
to
they
usually
original
context.
I
have
order
structured
to
guessing
ments
my
investigate
at
do
their
discussion
the
precise
identify
along
general
underlying
consistency
intellectual
genealogy.
general
and
fundamental
thematic
of
his
Peter's
rules
for
lines,
ideas
in
without
sporadic
friendship.
comThere
are true and false forms of friendship. To be true, however, there must
be a genuine virtuous love between like partners, it must be cultivated
by
words
and
deeds,
and
it
must
serve
God.
Each
of
these
features
True
and
Since
cerity
he
Peter
in
offers
ble.
False
Friendship
the
us
an
some
and
idea
Fundamental
ties :
Venerable
friendship
of
to
to
the
his
was
very
concerned
underscore
range
of
thinking
relationships are
kind
friendships
was
called
what
the
idea
to
emphasize
of
friend
he
of
he
thought
a
were
hierarchy
his
was
of
true
sinnot,
possisocial
friend-
in
manifest
the
21.
Peter's
a
delights
writings
friendship
of
their
of
lives
is
to
the
condemn
22
world''.
before
entering
Bellum
Catalinae,
ms.
Ezechiel;
337-373.
Semur
48
see
Nationale :
p.
the
monastery
monks)
to
dwell
or
those
Augustine's
the
and
inventory
Fonds
The
de
on
of
Le
Cluny,
letters,
the
and
Inventaire
Delisle,
catalogue
see
scientifique
Id.,
in
opold
ed. Le
this
this,
international,
Jerome's
printed
Cluni ,
dating
(1049-1109);
245-263, and
De
amicitia
has
Veronika
gouvernement
septembre
ms.
des
Paris :
been
1988 ,
de
Gregory
Manuscrits
the
de
la
to
Le
Semur
ed. Brigitte
the
grand
a`
abbacy
Cluny,
Maurice,
mundi
amicitia.
In
Bibliothe` que
of
catalogue
Actes
1884,
Hugh
de
du
la
of
bi-
colloque
Cluny : 1990, p.
Confes-
Great's
Imprimerie Nationale,
moved
von Bu
ren,
d'Hugues
11
46 (1992), p. 256-267.
Letters,
` que de Cluny,'' in
bliothe
22.
(usually
continuing
A library catalogue from Cluny notes the presence of several basic texts for the
siones,
people
Monks
Scriptorium
329
M. SAURETTE
monks who desire food beyond the norm typify this category. A second
type of false friendship receives more extended condemnation. A friend
of Mammon'', somewhat differently, is someone who
acts
as a friend to
another, but does so out of a love for himself or his own personal gain.
He loves the rewards of his titular friendship, while his partner enjoys
the flattery given to him.
23
Peter concludes, are not to be honoured with the name of friends, but to
be despised for the dishonor of their desires''.
24
demned since they have no loyalty or true love for the person they call
their friend, as he says in a letter to his reverend and most beloved
friend" Stephen, the former archbishop of Vienne :
I do not want to number among those friends who love [ diligunt] only
so long as they receive something, who love [ amant] only so long as
they look forward to something. I do not want to number among those
who are called
table companions ,
and, as he
in the bad .
25
amicitia
26
occasion, showing that it was a basic tenet that true friendship cannot
arise from self-interest, but must be born from mutual love and trust.
27
Letters,
Letters,
p. 11-13, ep. 6.
p. 12, ep. 6; ... qui
25.
Letters,
diu diligunt, quam diu accipiunt, qui tam diu amant, quam diu sperant. Nolo de illorum
numero esse qui dicuntur socii mensae, quia secundum eius qui hoc dixit sapientis uerba,
omni tempore diligit qui amicus est, et iuxta eundem, Non agnoscitur in bonis amicus, nec
In the letter's salutation, Peter names Stephen, reueThis passage provides an example of how Peter uses amo''
and diligo'' interchangeably.
26. The major treatments of friendship in the Old Testament are found in the book
of Sirach, a text written ca. 200-180 BCE which contains the author's distillation of
contemporary Jewish wisdom in the face of the growing intrusion of Hellenism. The
comments in Sirach on friendship share many themes and expressions with Greek
treatments; see
, Friendship, p. 49-52.
27. Cf. ep. 66 and 101.
White
RB
20
REVUE BENEDICTINE
330
dissemble
to
the
other.
As
Peter
put
in
letter
to
Henry,
bishop
of
Winchester, in truth, I would be a false friend if, speaking with a double heart, I conceal one thing in my mind and proffer another from my
mouth''.
is
28
Instead
constant
of
the
false
provoke
of
relationship
dissonance.
friend
this
are
schism
The
in
of
of
mouth
concord,
and
heart,
disagreement.
belief
and
Not
friendship
the
only
expression
word
does
within
of
Mammon
and
the
the
false
himself,
belief
friend
he
also
between
them.
The
flattered
friend
similarly
allows
his
excessive
third
type
of
false
friendship
worse
even
than
being
friend
of
Mammon is betrayed friendship. Peter's condemns betrayal in friendship, declaring there is little worse than a friend withholding the duties
of
friendship.
do
not
name
good,
not
one
drawing
To
Henry
an
who
of
Blois,
enemy
shows
friendship's
one
their
affect''.
bishop
who
enmity
29
of
does
Such
Winchester,
evil,
by
but
their
one
deeds,
betrayal
is
he
comments,
refusing
but
worse
one
than
to
do
withmere
ideas
hypocrisy
by
and
violent
reveal
for
that
aristocrats,
negotiations
with
Peter
dissonance
the
the
world
caused
Troyes
surmise
to
that
condemn
28.
by
the
underscores
Letters,
Peter
such
failure
his
of
horror
uses
11.3;
cf.
its
use
in
p.
149,
of
aware
and
of
the
potential
behaviour.
ecclesiastical
provided
Power
politics
for
plays
and
Peter's
to
witness
opportunities
friendship
this
statements
emotional
but
in
his
possibility.
about
traitors,
false
to
letter
31
We
friendship
buttress
his
to
Hato
can
not
own
of
perhaps
merely
relation-
30
well
word
Cistercians
was
of
letters
Peter
(p.
takes
11),
36
the
(p.
expression
117),
46
(p.
double
143),
49
hearted''
(p.
from
149),
102
(p. 263).
29.
Letters,
ep.
49;
Cf. especially
31.
Peter's
lusions
to
the
Letters,
images of an
social
disorder
which
arose
from
the
disunity
of
Knight, are
the
papal
veiled al-
schism;
this
interpretation, while possible, does not match Peter's explicit stated meaning; see her
Politics
and
Pastoral
Revue Benedictine
Care :
Papal
Schism
in
Some
Letters
of
Peter
the
Venerable,''
331
M. SAURETTE
ships.
He
urges
friendship and
his
correspondents
admits
his own
to
anxiety
feel
terrified
about
doing
about
the
failing
in
same. Through
the
the
possibility
potential
for
it
of
failure
within
in
and
friendship,
between
Peter
every
the
Venerable
Christian.
He
does
not demand social equality among friends as some Classical authors do,
suggesting
that
neither
32
friend,
A
as
Cluniac
could
change
bishop,
for
circumstances
honorum vicissitudo )
monk
who
Cistercian
example,
owed
abbot
of
33
Peter
casuum permutatio)
obedience
to
removed
from
far
Peter
could
Peter's
be
authority
felt
no
less
of
friend
to
him.
Gilo
of
error.
And
lawyers
friendship,
sible
Peter
and
in
only
but
one
not
as
Peter's
between
thinking
did
knights
limit
well
as
his
conception
wise
men
between
friendships
kings
and
therefore,
as
is
anyone
to
the
emperors
often
was
a
not
clergy,
as
a
35
True
relationship
component
recognizing
counting
friends.
of
friendship
pos-
Hellenistic
as
mutual
amo).
commonly
form
of
amicitia)
to
as
our
non-libidinal
affection''
desire.
36
for
Peter's
close
friends
in
characterization
of
essence
this
love,
however, was consistent with a general medieval trend differing significantly from our own in three ways. Firstly, he uses language we would
largely
modes
consider
in
32.
Letters,
33.
Peter
Peter's
to
referring
be
romantic.
to
his
Peter
friends
as
follows
contemporary
beloved''
carissime)
epistolary
and
the
first
of
friends
Poitiers
and
(ep.
26,
subordinate
58)
and
monks.
Theodard
Bernard
of
(ep.
14)
are
Clairvaux
both
acknowledged
specifically,
and
all
as
the
Cistercian abbots generally are called friends (for Bernard, ep. 111, 149, 181, 192; for
others, ep. 35, 36), and Heloise, abbess of the Paraclete, is said by Peter to have sent
friendly words'' (ep. 115).
34.
Letters,
35.
The lawyer Dulcian (ep. 19), the knight Hugh Catula (ep. 51) and various kings
(see especially ep. 90, 131 and 162 to Roger II, king of Sicily).
36.
nobling Love,
p. 16.
En-
REVUE BENEDICTINE
332
words
of
Hato
his
of
which
letters
Troyes
knows
usually
he
only
express
explicitly
to
37
love''
the
depth
identifies
and
to
of
his
friendship
countless
as
other
( amor ).
love
a
To
relationship
friends
he
under-
in
physical
terms,
seeing
it
as
the
great
love
with
which
38
the
knight
Hugh
Catula,
potential
recruit
for
Cluny,
when
refer-
Cluniac
monk,
Peter
draws
out
this
image,
agonizing
about
how
heavy the shackle of love is [...]. It is stronger than any metal, heavier
than any weight [...] I am held bound by this shackle, [...] I am bound
by
these
chains
wherever
go.''
39
The
image
that
he
presents
suggests
love's binding influence, which strongly allies two parties under its governance. What gives true friendship its powerful bond, it seems, lies in
the
nature
of
this
attraction,
which
indicates
third
divergence
from
origin
spirit
and
general
in
of
not
between
another.
truism
is
love
Christian
attraction
friends
of
this
tradition.
that
souls
In
likes
as
friends
40
the
idea
Peter
This
idea
attract'',
mystical
superficial
is
but
Peter
but
recognition
follows
could
offshoot
attraction,
soul's
of
be
well
to
charity.
kin-
established
interpreted
seems
force
of
as
envisage
Love
intended
the
this
between
by
God
to
the
single
false
friend
heart
who
( simplex
is
double-hearted,
cor).
41
Peter
true
friends
frequently
37.
Letters,
p. 9, ep. 5;
38.
Letters,
mutuam dilectionem;
uses
possess
unanimis
amplectebar.
39.
Letters,
[...].
[...]
[...].
uincior.
40.
According
expressed
in
to
Carolinne
Panetius's
Moral
duties,
Cicero's
On
(chp.
friendship
2),
and
such
many
ideas
are
Christian
thinkers, such as Basil of Caeserea, Gregory Nazienzus, Paulinus of Nola, Jerome, Augustine and John Cassian.
41.
Letters,
simplex
usage in Peter's letters, especially in ep. 28 to Bernard of Clairvaux, where Peter compares the twofold heart of Bernard (seeking divisiveness) to his own ability to see with
the single eye'' of common charity.
333
M. SAURETTE
amicus''
instance,
as
translates
Peter
also
unanimis amice
his
as
friend
describes
sharing
Hato
as
in
42
almost
soul''.
half
every
Borrowing
of
my
soul''
letter ,
the
which
words
without
of
literally
Horace,
whose
friend-
ship Peter could not remain a whole entity, but be wickedly divided in
two'.
43
Peter the Venerable further explains how and why this unanimity
in
you
you
what
almost
one
contemplated
and
only
in
the
myself,
which
find
displeases
pleasing;
and
you,
nor
according
can
to
such
definition
is
read
that
true
Therefore,
something
what
of
experienced
nothing
displease
from
both
friendship :
me
can
please
which
another,
you
it does not
seem that there are two souls in two bodies, but rather that there is one
soul belonging to two bodies .
Supported
by
the
latter
two
44
authoritative
rephrasing
of
citations,
Augustine,
the
Peter
former
from
emphasizes
Sallust
single
and
mes-
sage : that friends are united as fully and as intimately as if one being.
This
Classical
Cicero's
definition
On friendship
What
union
loved?
force
does
How
which
can
of
in a
friendship
repeated
when
uphold,
ancient
when
he
definition
does
of
not
answer
still
term
tas).
The
between
42.
This
which
Peter's
Peter
citation
friends
rhetorical
takes
from
is
expression
that
he
remain
is
in
question
is
that
45
no
friendship
cites
states,
to
know
friendship
The
Peter's
friend
that
is
from
Cicero
something
appears
Cicero
as
the
emphasizes
greater
throughout
and
Peter's
equivalent
how
this
letters;
see
unanimi-
of
accord''
something
ep.
5,
more
7,
can
consensio,
existing
mystical
19,
22,
26,
29,
Letters,
p.
10,
ep.
5;
Letters,
and
subsequently,
Odes,
me a te impie
I, iii, l. 8.
idem''
scilicet
uelle,
tibi displicebat, nec displicere, quod tibi placebat '' et iuxta quod dictum a quodam legitur,
non
45.
duobus corporibus duae sed una utrique corpori uideretur inesse anima. ''
Letters,
p.
217,
ep.
81;
quomodo stabit illa antiqua amicitiae diffinitio, qua dictum est quod amicitia nichil sit
aliud, quam diuinarum humanarumque rerum cum beniuolentia uel charitate consensio ''?
There are only minor differences from Cicero's text, cf. Cicero,
tia,
De
divinatione,
trans.
William
Falconer
(Loeb
De senectute, De amici-
Classical
Library,
154),
Cam-
REVUE BENEDICTINE
334
If
his
Peter
took
references
Cicero's
to
Hato
definition
as
half
to
my
be
true
soul''
are
as
not
he
seems
to
hyperbole,
but
had
further
explicit
when
Christian
he
recalls
relevance
Sallust's
for
Peter
definition
of
something
friendship
he
(cited
If
the
passion
of
love
could
be
so
great
among
those
ignorant
of
God
[i.e. the Stoics] that they could say this not by fusing substances [ sub-
stantias]
but
by
charity of God,
rit,
unifies
uniting
us
in
Him
who
see
here.
the
essential
Christian
incarnation
was a
for
an
For
of
and
marvelous
characteristic
thinkers,
God
how
is
it
of
Christian
friendship
the
the
if
who
said
We
[ uoluntates ],
wills
which is diffused
was
descent
of
friendship
radically
the
Holy
to
the
46
suggested
changed
Spirit.
after
47
What
Peter
mystical
association
mediated
by
Christian's
reception
of
divine charity.
Charity
in
forms
Peter's
when
he
the
fundamental
estimation.
affirms
It
is
this
friendship
basis
form
of
of
founded
Christian
associative
fellowship
on
Christ
that
mutually
to
[the
love
Christ
derived
From
such
as
He
from
who
49
loves
Or
supernal
comments
we
can
us
and
when
love''
see
who
calling
and
that
bond
vestige
Peter
48
inspired
the
he
of
bonds
refers
uniting
to
our
Or when referyou
of
love
us
friendship
to
eternal
considered
love''.
friendship
50
to
depend on the bonds of love and charity between them. Given the universal
46.
presence
Letters,
p.
of
158,
charity,
ep.
58;
love
could
be
expected
to
arise
with
any
fectus, ut non substantias confudendo, sed uoluntates uniendo hoc dicere possent, quid mirum si
5.5]
caritas
in eo nos uniuit
White
qui
in
[Ephes.
2.14]
[John 17.11].
Christian Friendships,
p. 53.
Letters,
49.
Letters,
50.
Letters,
48.
p.
11,
ep.
5;
[Rom.
and
p.
176,
ep.
55;
335
M. SAURETTE
Christian
and
that
true
friend
would
look
to
develop
these
bonds
at
all times.
Peter
alludes
to
the
role
frey,
Archbishop
of
been
meditating
( universas
was
that
made
Geoffrey
clusion
was
to
celestial,
the
stancy
in
that
seed
of
What
Peter
friendship
our
love
as
Friendship's
if
Peter
charity
letter,
true
and
Christ
love,
his
explicitly
recounts
himself
is
performance
in
charity
but something
to
the
of
and
virtue.
his
his
conin
me.''
from
portrays
that
it
con-
cleaving
with
divinely
suggests
had
what
presence
born
Peter
Geof-
he
His
and
him
union
something
51
prudence,
conjoined
therefore
upon
friend''.
showed
mystical
to
how
terrestrial
singular
indivisibly
involuntary
indicates
most
he
spiritual
spurning
Geoffrey
and
was
foundation
rational choice,
What
of
it
by
this
manners,
that
mutual
to
soul,
elegant
describes
compatible
such
and
In
Geoffrey's
his
friendship
every
played
Bordeaux.
52
their
their
mandated.
it
is
not
Geoffrey
is
repeated
in
number
of
letters
was
conceived
benevolent
admit
you
rule
as
first
among
friendship
since,
ommended
Peter's
a
that
as
I
53
long
ranks
the
greatest
of
love
that
you
reports
and
friends
also
and
of
Roger's
urged
me
to
benefactors
of
he
writes,
love
before
conceding
to
correspondence
friend
me
the
spiritual
impelled
you
with
they
your
peaceful
greatly''.
Bernard
ever
met.
54
of
He
and
telling
benign
Clairvaux,
explains
manners
example
whom
why
in
Peter
his
rec-
appears
first
in
called
letter
It
was
aromas
my
some
time
fragrant
heart
and
ago,
with
beginning
51.
Letters,
52.
Letters,
p.
here
offer
269,
greater
my
ep.
dearest
spiritual
to
brother
sweetness
love
[ diligere]
into
you
inhaling
the
with
innermost
before
knew
breath
part
of
you,
to
106;
The
wording
contextualization :
of
this
letter
is
somewhat
winding,
so
quem non dignitas pontificalis, non sublimitas temporalis, michi in spirituali et vero amico associauit, sed animus terrena spernens, caelestibus inhians, mores compti, prudentia
singularis, amicitia constans, et uere Christus ipse ad universa mutui amoris primordia
se medium exhibens, indiuisibiliter coniunxit.
53.
Letters,
p.
231,
ep.
90;
Ista
[...]
Letters,
REVUE BENEDICTINE
336
venerate you before I regarded you that I first wanted to see you, to
55
The soul, we can see, lies at the heart of friendship. And by reaching
out
to
like-minded
community.
one
of
true
his
As
last
individuals,
Peter
letters
friendship
can
the
comments
to
about
Bernard
there
be
soul
of
than
established
Nicholas
Clairvaux,
to
love
greater
friend
56
him out of love for you, I love you out of love for him.''
see,
was
expected
to
form
web
of
association
unified
Montie ramey
of
what
what
stable
proof
loves?
in
of
love
Love, we can
that
linked
and
explanatory
framework
for
friendship
was
mystical,
but
we
to
be
society
possible between
cation
of
how
of
friends.
people in a
people
would
Charity
explained
how
friendship
was
How
people
made
use
of
the
pos-
God
and
through
an
adherence
to
the
virtuous
life,
which
they
actively
had
to
choose
to
uphold.
friends
a larger
Friends
had
an
together.
breaking
with
This
friends
characteristic
was
understood
helps
as
to
such
understand
a
bitter
better
betrayal,
why
since
therefore
akin
to
heretic,
sundering
the
political
and
religious
Fostering Friendship
Unlike
ships
images
55.
the
fleetingness
endured
without
emphasize
Letters,
p.
53,
the
ep.
28;
of
end.
false
As
strength
friendships,
previously
of
his
long
noted,
relationship
established
many
with
of
his
friendPeter's
dearest
quam haec scedulae calamo percurrente committere. Sed multa terrarum intercapedo, multa
negotiorum et tribulationum, nobis ingruentium amaritudo, hoc ne contingeret hucusque
prohibuerunt.
[...]
[...]
Letters,
337
M. SAURETTE
57
58
If there is a fire, it provides warmth. If it provides warmth, then it has not burned for long.
59
If it has burned for some time, then soon it will burn itself out.
In
friendship,
Peter
suggests,
constant
attention
is
needed.
It
demands careful stoking and knowing when to add more material for
the fire. If too much time is taken between demonstrations of friendship, he implies, the passion of friendship will burn itself out. A later
letter to Hato uses a related simile to underline how a friend's attention immediately revives an inactive relationship :
You have the manner of a bellows, my beloved, whose breath [ spiritus] causes dying embers to ignite and then to erupt into enormous
flames. By writing often, as if constantly blowing like a bellows, your
spirit (not the airy, but the divine spirit as I see it) labours to rekindle
the fire of my heart (certainly not deadened towards you!), and it also
struggles to recall to its customary wordiness the breath [ vapor] of my
60
speech long hooded in silence.
calet, non diu flammas continet. Si diu continuerit, mox ignis esse continuari.
60.
Letters,
REVUE BENEDICTINE
338
false,
not
between
all
Peter
those
Peter's
at
of
preceded
stark
to
and
actions.''
62
were
deeds.
it
more
is
the
and
the
friendly
should
of
as
does
to
true
of
not
love,
But
forcing
buy
and
Peter
the
making
friends
words
61
Geoffrey,
doubted
for
with
deeds''.
Guarinus,
does
be
provide
less
evidence
he
necessity
soul
to
heart,
showing
astute
as
Words
customary
from
Sincerity
those
as
explicitly
friendship,
by
affection;
mouth
outline
and
lons-sur-Marne
Cha
of
demonstration
not
words
correspondents
times
bishop
offering
if
they
friends
less
with
with
more
a
are
the
through
underscores,
is
and
and
salvation,
sustaining
( benivolentia )
often
but
ence
as
to
an
through
little
Peter
Cicero's
On
of
of
when
it
does
Cicero
in
Peter
divine
not
any
to
consist
two
Peter's
have
Cicero's
human
in
what
practical
that
second
life
of
can
the
way
of
of
be
writings
noted
of
letter
life
suggest
goodwill
Hato
of
from
living,
[ mutua
two
the
refer-
passage
worth
only
friendship
to
goodwill
the
Peter
friendship,
with
related
mutual
citations
of
definition
conjoined
and
tending
intention
favours.
already
same
of
good
characteristic
We
cites
and
Later
These
of
very
performance
meaning.
for
63
demonstration
fundamental
attention
friend'' .
the
reciprocal
charity''.
calls
if
identifies
its
things
friendship ,
said,
volentia ]
of
and
Troyes,
as
convey
benevolence
[ benivolentia ]
tions
to
accord
Ennius
the
benivolentia
cites
does
Peter
friendship :
as
beni-
direct
cita-
importance
of
of
from
it.
We
letter
do
get
to
Peter
definition
of
of
Poitiers,
benevolence
however.
He
in
the
chastizes
negative
this
monk
Never
caring
what
61.
Letters,
p.
to
call
271,
reciprocate
salubrious
ep.
108;
[...]
any
right
return
of
for
our
goodwill
friendship
you
[ benivolentia]
seem
to
live
for
Letters,
p.
213,
ep.
79;
Mercatus est amicus animus non nudo affectu amicos, quibus minus in ore, plus in corde,
minus in uerbis, plus in rebus indulgere consueuit.
63.
Letters,
Quae enim, ut Ennius ait, potest esse uita uitalis, quae non
vi, 22.
The
quotation
is
taken
from
Cicero's
On friend-
339
M. SAURETTE
yourself, to take care for your affairs, but to slight those of others and
what is even worse of friends.
64
benivolentia
from
its
modern
English
equivalent.
lack
of
benevolence,
as
Peter puts it, is a lack of proper care given to others. But Peter seems
to
benivolentia
implicate
benevolence
is
part
of
in
two
further
mutual
expectations :
reciprocal
exchange,
firstly,
and
that
secondly,
Though we owe honor and also love through the bond of charity to all
the churches of Christ, which in their numerousness make up the body
of
the
whose
gifts
one
and
love
we
we
are
goodwill.
Likewise,
records
Peter
Church,
induced
abundantly
and
we
by
incited
to
owe
this
whose
to
you
frequent
rebalance
the
especially
bequests
mutual
[...]
and
by
great
exchange
of
65
letter
Peter's
now
catholic
are
to
Arnold
appreciation
needed
to
for
render
` vezon,
Le
of
his
some
archbishop
unspecified
thanks
for
your
of
Narbonne,
favour,
for
benevolence''.
which
66
This
bishop (whom Cluny had helped in the past) had assisted Peter in some
episcopal
favours.
sages
is
From
goodwill
the
good
stration
64.
negotiations,
67
of
these
( benivolentia )
will
and
friendship
Letters,
which
select
suggests
comments,
as
thoughts
and
seemingly
is
ongoing
can
of
both
product
pleasant
it
an
we
that
a
see
love
arise
way
of
exchange
that
Peter
and
action.
following
feeling
of
envi68
It
demon-
that
charac-
te amplectebar, quam multa utilitas qua te indigebam instanter commonerent subposui tamen uelle meum uoluntati tuae, praeposui salutem tuam necessitati meae, praetuli ocium
tuum negotiis meis. Tu autem nullam huic nostrae beniuolentiae uicem reddere curans,
quod saluo amicitiae priuilegio dixerim, uideris tibi uidere, tua curare, ea quae sunt aliorum et quod est deterius amicorum uilipendere.
65.
Letters,
unius et catholicae aecclesiae corpus perficiunt caritatis compagine honorem simul et amorem debeamus
[...]
[...]
Letters,
67.
Cf.
68.
Further
spondence
cords
but
Letters,
evidence
with
Peter's
Henry
thanks
for
of
for
the
exchange
Blois,
bishop
arranging
of
of
large
gift
benevolence
and
generosity,
Peter
had
benevolence
Winchester.
from
the
Henry is
affirmed
in
can
be
letter
King
found
to
Stephen
of
the
letter,
corre-
(1136)
re-
England,
previous
showed
surpassed all of Cluny's friends and benefactors'' ( Letters, p. 178, ep. 56;
in
Henry
60). His
that
he
super uniuer-
REVUE BENEDICTINE
340
terizes strong friends. The more gifts are exchanged and the more love
is expressed, the greater is the desire to reciprocate, and thus greater is
the
mutual
and
theoretical
bond
between
friends.
obligations
of
Peter
amicitia,
assimilates
therefore,
as
the
terminology
feature
of
medi-
this
process
of
exchange
continued
throughout
one's
life,
since friendships should never end nor fade away. A friend's obligation
to
another
but
does
continues
not
even
end
upon
letter
afterwards.
Martin-des-Champs
about
one
one's
to
of
mortal
the
their
death,
Cluniac
recently
Peter
brothers
believes,
of
deceased
Saint-
brethren
If
indeed
when
he
we
is
compassion
were
dead,
his
true
than
burial,
praying
and
his soul.
The
better
so
we
sacrificing
he
or
had
should
that to
we
We
follow
his
him
show it by
and
are,
lived.
soul
whom we
smiling
grieving
must
show
should
even
are
and
together
it
mourn
now
more
with
pious
more
not
with
able
hid-
anymore
rejoicing together,
piously
before
God
by
for
69
bond
and
we
prayers,
friends,
if
of
friendship
more
powerful
should
friend
be
continued
can
there
be
after
for
death,
since
Christian
of
favours
what
than
one
in Heaven.
While
the
mutual
and
reciprocal
performance
underpins
continuance.
friend
should
often
speak
to
friend
to
communi-
Neither
according
to
Cicero,
nor
according
to
Gregory
the
Great
are
two or more persons able to unite with each other under a single goodwill or charity when they are unaware of the mutual affections of their
souls,
when
they
do
not communicate
their
perceptions to
each
when they do not know whether they love or hate one another.
69.
Letters,
other,
70
quam si uiueret ostendamus. Deploremus pia compassione funus eius; prosequamur magis
occultis lacrimis et precibus animam eius, ut cui iam affectum nostrum ostendere non possumus, conridendo uel collaetando; ostendamus orando, sacrificando, ac pie pro anima
eius coram deo collacrimando.
70.
Letters,
in una beniuolentia uel caritate, duo uel plures poterunt, dum alternos animorum suorum
affectus nesciunt, dum ad inuicem sensa sua sibi non communicant, dum utrum sese diligant aut odiant ignorant.
341
M. SAURETTE
What
sion.
is
basic
Speaking
in
cultivating
with
friend
reverent.
be
It
burns,
displeasing.
strange
or
openness
It
foreign''.
is
so
fears
71
If
implicated
friendship,
is
Peter
emphasizes,
( remedium )
balm
for
the
is
discus-
soul,
which
that
it
that
if
may
it
reveal
keeps
silence
leads
in
process
the
to
itself.
silent
the
of
It
for
is
reverent
long,
alienation
it
of
establishing
lest
will
friends,
unity
it
seem
then
between
them.
When all intimacies are not revealed, or not often enough, a division
could develop between friends' hearts and minds. But if friends keep in
close
contact,
Peter
their
explains,
endeavour
reveal
not
Since
to
all
among
conceal
everything
expressing
interaction
their
brings
friends
anything
even
the
innermost
them
all
from
very
together.
things
you,
intimate.''
secrets
to
each
are
to
72
The
other
this
propose
idea
was
end,
[ nuda],
open
whom
friends
To
of
so
I
to
friends
basic,
he
is open among
73
one
of
from
sweeter
the
major
than
to
pleasures
De
Cicero's
amicitia ,
have
of
friendship
Peter
someone
asks
with
whom
friends
trust
a
frey,
and
letter
the
friend
to
to
pursue
love
between
William,
bishop
to
forceful
make
of
the
any
them
76
of
you
may
makes
grievances
75
and
for
and
reference
arising
dare
vi, 22).
forum
Embrun
Directly
Troyes,
contradiction
of
Peter
Peter.
amicitia,
creates
bishop
Chartres
known
debate,
for
Hato
74
to
He expects
another
between
is
discuss
dissent,
honest
to
quot-
What
his
since
candor.
to
Geof-
duty
them.
He
as
then
71.
failure
a
in
friend
Letters,
friendship.
should
be
Only
insults
avoided,
or
Peter
prideful
suggests
words
in
an
spoken
allusion
aestuat, et ueretur. Aestuat, ut se aperiat; ueretur ne displiceat. Timet, ne si multum taceat, alienus
72.
[...]
Letters,
p.
uideatur.
149,
ep.
quia inter amicos omnia nuda, nichil ultra illi tegere dis-
49;
Letters,
p.
133,
ep.
39;
in
context
the
line
reads :
referam, si inter amicos omnia nuda, inter talem patrem et talem filium nulla secreta debuerunt esse uelata.
In addition to these two uses, the expression and its sentiment are
Letters,
ut tecum?
Cf.
De amicitia,
Quid dulcius, quam habere cum quo omnia audeas sic loqui
vi, 22.
75.
Letters,
76.
Letters,
REVUE BENEDICTINE
342
to
Sirach
Cluniac
22.26
abbot
though
you
when
of
chastizing
Figeac
drew
(ca.
sword
the
insubordination
1140-1148).
against
He
friend,
refers
there
of
Adhemar,
to
may
the
be
proverb,
return
77
and
despite
to
be
by
this
bridged
strates
allusion,
longstanding
that
Clairvaux
and
the
his
letters
to
by
this
recalcitrant
friendship
Gillian
Venerable's
dominated
allows
Knight's
analysis
correspondence
theme
of
how
abbot
their
that,
differences
well
with
to
In this
demon-
Bernard
friendship
of
overcomes
78
superficial differences.
In
reminds
their
overcome.
Peter
is
Peter
dispute,
the
Carthusians, Peter
welcomes
the
opportunity to
as
the
friends
of
Job'', namely
Eliphaz, Bildad
and
Zophar
who came to comfort, console and debate with Job about the meaning
of
his
with
sufferings.
Job
him
Peter
sort
and
The
praying
consoling
how
79
for
(Job
can
of
records
who
The
friendly
survive
Job
friends
42.7-10).
conceives
it
book
his
friends
debate.
perhaps
their
discussion
misguidedly
It
even
of
Job
allows
thrives
offend
are
for
on
and
God
ends
when
emblematic
discussion
of
expressions
of
any
of
dif-
ference. It also has the goal of sharing a friend's tribulations, and making
them
guided
easier
friends,
to
bear.
Peter
Finally,
suggests
since
to
his
Job
says
prayers
correspondents
that
for
his
the
mis-
goal
of
Epistolary Friendship
In the biblical account, Job's friends left their homes and traveled to
console
him.
Unlike
those
three,
Peter
and
his
friends
were
often
far
this
Peter
of
chester
sent
77.
at
idea
mentioned
Poitiers,
but
specifically
a
distance.
Letters,
already
letter
equates
Peter
the
friend's
laments
letters
Henry
his
of
to
Hato
Blois,
physical
the
presence
distance
from
of
Troyes
bishop
with
Henry,
Knight
Cf.
Job
2.11-13;
the
and
Win-
messages
but
wel-
of
in
to
friends
of
Job''
are
alluded
to
in
ep.
48
and
p. 101-154.
132
(to
the
343
M. SAURETTE
comes
the
the
exchange
long
journey
of
and
sincere
the
love''
wide
in
ocean
their
correspondence
cannot
prevent''.
80
which
The
letter
This
is
what
his doorstep.
this,
if
God
still
the
Solomon
81
Since
willing,
it
more
is
said
am
with
also
friend
so
about
not
the
with
visits
friend :
sufficient
help
of
my
others
me,
the
by
custom
more
messengers.
the
of
take
care
Recognize
friendship
passion
of
to
such
friendship
do
in
me
that
grows
similar
Troyes
who
physical
of
83
to
is
comments,
distance
love''.
means
sentiment
The
nor
expressed
To
recitation
transmit
use
temporal
emotion
of
to
Peter
the
words
obstructions
these
that
topoic
could
not
82
the
of
Venerable
a
can
Hato
philosopher,
fracture
love
be
by
the
phrases
neither
rulership
become
demonstrated
of
in
the
person.
own.
80.
communicate
no
less
during
his
friend's
good
times
than
they
his
bad
were his
84
Letters,
iter prolixum et
[...]
Peter
here
refers
to
Sirach
6.36.
The
Biblical
wise,
passage,
however,
urges
virtuous
is further proof for what was said above, that being a friend is evidence of upstanding
Christian behaviour (e.g. wisdom). But its use here is most important for emphasizing
how Peter inserts the statement as justification for the necessity of continually providing proof of love/friendship.
82.
Letters,
p.
176,
ep.
55;
exterat pes tuus, quia per me non ualeo, per meos deo donante implere curabo. Agnosco
in me, si tamen et apud alios ita est, amicitiae consuetudinem, ut quanto magis me amicus
frequentat, tanto magis in corde meo feruor ipsius amicitiae crescat .
[...]
ris nexus et indissolubilis cathena nos longe ab inuicem remotos uniat, nec eam ut puerili
leuitate araneoarum telas, detrahentium loquacitas uentosa dirumpat .
83.
Hato of Troyes
in
Letters,
p.
222,
ep.
85;
tum amoris locorum spacia diuidere nequeunt, temporum incommoda separare non possunt.
Hato's
source
John Cassian
has
not
Conferences,
been
identified,
though
similar
comments
are
present
in
friendship literature.
84.
Letters,
sapientum sententiam, hic inquam est integer uerae amiciae modus, si non magis prosperis
quam aduersis amici amicus communicat, si mala eius non minus quam propria sentiat.
REVUE BENEDICTINE
344
It
is
significant,
expression
and
an
believe,
act
of
that
he
friendship.
considers
his
letter
Communicating
by
to
be
letter
an
fulfills
sincere
performance
ate
letters
Peter
linked
it
is
to
as
sincere
to
of
truly
best
point
the
the
Troyes,
85
an
an
remarks
image
as
reciprocal
or
of
longstanding
(9.15).
Philip
they
the
elaborated
as
Two
compare
mature.
Philip,
praises
passion-
development.
Sirach
and
to
fully
Peter
long
image
Galcher
the
debate
from
smoother
Peter
is
of
taken
friendship
through
favours,
repeating
growing
This
whose
be
Cistercians
wines
be''.
proven
product
allusion
[continues],''
to
be
these
by
an
to
fine
love
accustomed
is
wine,
written
friendships
Hato
this
aged
only
whether
friendship
letters
longer
can
actions
emphasizes
friendship
their
love
of
the
The
sweeter
in
letter
sweetest
of
wines :
It
is
read
in
Solomon :
What
does
this
mean?
is
fresh,
first
the
immature
drink.
is
certainly
avoided
However,
when
the
mild
good,
but
also
when
an
onerous
granted
so
to
made
When
but
you
do
even
The
has
to
of
the
new
now
when
friendship
it
no
life
all
you
you
are
not
an
has
it
not
only
for
Letters,
p.
427,
ep.
183;
86.
87.
Letters,
314-15,
ep.
it
pastaste
health,
sting
in
it.
text
often
old
to
be
indeed
man,
grown
by
the
clearly,
old,
sweetness
my
beloved,
fulfilled
of
did
such
you
not
in
in
you.
benefit;
delight
terms
in
of
87
solet.
p.
the
becomes
good
or
is
sipped.
smooth
85.
of
youthful
it
with
disgusts;
when
his
bite
as
taste
and
on
only
of
things.
were
you
take
note,
though
just
the
pleasant
control
to
hint
is
even
stum;
repents
were
Solomon's
with
to
the
Take
delights
less
literally,
of
it
drunk
is
mortal
friend,
is
and
as
of
one
come
is
there
recognize
it
age
it
Creator
newness,
caustic,
maturity
And
the
who
its
young,
but
rejoices even
by
were
never,
frivolities.
of
by
sweetness
and
enjoyable;
course
completely
the
starts
pleasure.
him
of
man
wine
taster
swallowed,
sweetness
for
bitter
smooth
old
new
is
the
recklessness
like
sions,
the
to
Simultaneously
restorative
but
entices
due
86
Cicero
121;
's
On friendship,
xix, 67.
ueterascat, et cum suauitate bibes illud. Quid est hoc? Attende, carissime. Hoc dicit quod
cernitur. Vinum enim dum recens est, abjecta iam inutili musti dulcedine, bibentem quidem sui nouitate allicit, sed uelut immatura iuuentutis uiolentia, sorbentis gustum compungit.
Delectat
et
exasperat,
ac
salubre
simul
et
mordax,
interna
haustu
reficit,
sed
minus dum hauritur iucundat. At ubi uelut iuuenili feruore sedato, ueterascere incipit, et
leni se sapore quasi miti senectutis suauitate condire, non solum bonum, sed et iocundum
M. SAURETTE
345
Conclusion
Peter the Venerable's letter to Hato of Troyes provides a fitting conclusion for this study of the discourse of friendship. It was written not
long before Hato left his bishopric to permanently join Peter as a
monk at Cluny something Peter had hoped for in a lifetime of letters. 88 But what an effect knowing this must have had on the medieval
audience of these letters! In reading Peter's words one is still touched
nine and a half centuries after their writing by their openly expressed
sentiments and by the image of two aging men taking solace in each
other's words until their final reunion. I believe that this is the power
and the intention of Peter's letters. The audience is shown the pleasure
and delights of friendship and in reading about them is made to desire
them.
Whether or not there is real sentiment underlying these words cannot be answered. Peter's words, however, do answer another question.
They reveal that the existence of a hierarchy with clear conditions
which Peter used to distinguish and to publicize good and bad friends.
Peter discriminates between true or false friends and outlines ways to
evaluate the quality and quantity of a friend's favours.
From a functional perspective, we can imagine that Peter, an abbot
of a powerful monastic network, would have likely understood the
value of his friendship to others, and may have been keen to outline
how it could be won. Or, conversely, the Cluniac abbot perhaps sought
efficitur; non tantum ut salubre, sed et ut delectabile sumitur, et nihil in illo quod pungat
uel mordeat, iam timetur. Laetificat, juxta Scripturam, etiam ad litteram, cor hominis et
laboriosum cursum uitae mortalis, indita sibi a rerum conditore dulcedine consolatur.
Sic
plane charissime sic prorsus in te hoc Salomonicum uerbum impleri cognosco. Dum nouus
amicus fuisti, sepe quidem profuisti; sed nunquam, sicut nunc, quando iam senex es, delectasti. Consenuit tecum, non defectu, non aetate, sed sola uelut temporis antiquitate amicitia.
88.
RB
21
Constable,
Letters,
REVUE BENEDICTINE
346
to
extend
by
his
appealing
val
letters
ents
but
monastic
fading
to
influence
self-serving
(and
Peter's
were
often
houses,
in
when
discourses.
particular)
publically
there
faced
seems
to
with
When
were
be
competition
considering
sent
circulated
Cistercian
not
only
that
to
the
independently
additional
value
in
the
medierecipi-
between
discourse
of friendship. In the court of public opinion, Peter could use his letters
instrumentally :
while
poor
Peter
could
to
powerful
good
were
remain
at
men
and
in
conversance
his
authority
believe
and
that
were
rewarded
humiliated.
the
across
status
study, I
friends
friends
centre
of
his
Christendom.
showing
letters
of
renown
praising
community
He
himself
observance
Peter's
with
Whether
to
could
be
perfect
will allow
also
of
to
friendship.
us
to
up
With
linked
his
other
answer
praise,
rebuking,
friends,
build
superior
and
or
own
monks
further
these
ques-
tions.
Carleton University,
Ontario
Marc S
aurette