- ‘Ancient, Medieval and Renaissance Theories of the Emotions’ – a page from Stamford University. [HERE]
- A fine paper with excellent bibliography (see esp. content in fn 3) – Elina Gertsman, ‘The Facial Gesture: (mis)Reading Emotion in Gothic Art’, Journal of Medieval Religious Cultures, Vol. 36, No. 1 (2010) pp. 28-46. (JSTOR)
- ‘Laetitia’ – its form, late arrival in Roman imagery, and use in propaganda, by Thalia Took. [HERE].
- Cicero equates Latin laetitia with Greek hendone – though voluptas was the more usual Latin equivalent.
- In medieval theology – the different forms of ‘joy’. [HERE]
- St. Augustine’s concept of laetitia verges on the idea of self-indulgence, but for his mother it referred to a practice of escaping the heat of day and sharing a ritual feast in a space made within underground tombs. In that sense, laetitia was equivalent to the Latin refrigerium – something which calms or cools – as we find in Augustine’s Confessions (6.2.2.).
- When Augustine went to Milan, his deeply Christian mother went with him. The locals objected so vehemently to her continuing the refrigium/laeitita that she was obliged to refrain. The extract below from Severin Valentinov Kitanov, Beatific Enjoyment in Medieval Scholastic Debates: The Complex Legacy of Saint Augustine and Peter Lombard (2014) p.9. (if the text is blurred when you open in a new tab, zoom the image below from your screen)
- Treating songs in Romance languages, John Dickinson Haines finds laetitia now used to convey a level of passion, emotional warmth and even -in a religious context – joy verging on the ecstatic.
- Personifications for ‘Laetitia’ appear in the very late phase of imperial Roman iconography, and used almost exclusively on coins of the 2nd-3rdC AD. e.g.: coins minted in Rome for Gallienus [HERE]; – in London and in Camulodium for Carausius [HERE]; for Gordian III [HERE].
-Back to CONTENTS –