The social fact of movement is a significant underlying feature of early medieval Northumbria, as it is for other regions and other periods. The eighth-century Anglo- Latin hagiographical tradition that centres on Bede (673-735) is not known for its articulacy concerning travel, and what is expressed might well be overlooked for its brevity. This thesis explores the relationship between allegories and symbolism, and the underlying travel-culture in prose histories and hagiographies produced in Northumbria in the early eighth century. It demonstrates the wide extent to which travel was meaningful. The range of connotations applied to movement and travel motifs demonstrate a multi-layered conceptualization of mobility, which is significant beyond the study of travel itself. In three sections, the thesis deals first with the mobility inherent in early medieval monasticism and the related concepts that influence scholarly expectations concerning this travel. The ideas of stabilitas and peregrinatio are explored in their textual contexts. Together they highlight that monastic authors were concerned with the impact of movement on discipline and order within monastic communities. However, early medieval monasticism also provided opportunities for travel and benefitted from that movement. Mobility itself could be praised as a labour for God. The second section deals with how travel was narrated. The narrative role of sea, land, and long-distance transport provide a range of stimuli for the inclusion and exclusion of travel details. Whilst figurative allegory plays its part in explaining both the presence and absence of sea travel, other, more mundane meanings are applied to land transport. Through narratives, those who were unable to travel great distances were given the opportunity to experience mobility and places outside of their homes. The third section builds on this idea of the experience of movement, teasing out areas where a textual embodiment of travel was significant, and those where the contrasting textual experience of travel is illustrative of narrative techniques and expectations. This section also looks at the hagiographical evidence for wider experiences of mobility, outside of the travel of the hagiographical subjects themselves. It demonstrates the transformation of the devotional landscape at Lindisfarne and its meaning for the social reality of movement. This wide-ranging exploration of the theme of mobility encourages the development of scholarship into movement, and into the connections between travel and other aspects of society.

En plus de ce qu’il avait écrit auparavant sur la libido dans le Traité du libre arbitre, Augustin a consacré deux passages de la Cité de Dieu à la question de l’affectivité. Dans ces deux textes, qu’on trouve aux livres IX et XIV, il s’affronte aux théories stoïciennes et platoniciennes et s’efforce de montrer la particularité de la conception chrétienne de l’affectivité, en liant les affects à la volonté ; ainsi réintégrés dans l’ordo amoris qui structure l’univers augustinien, les affects sont bons si l’amour qui les motive est orienté vers le bien véritable. Toutefois, dans ces textes, Augustin ne détaille pas ce que sont les affects : il n’en définit aucun, il n’analyse pas les relations qu’on peut établir entre eux. Pourtant, si l’on envisage l’ensemble de son œuvre, on découvre des descriptions variées d’affects nombreux. Ce travail cherche à rendre compte de l’affectivité augustinienne. Il découvre la structure essentielle qui la supporte, qui n’est pas l’ordonnancement de la volonté au bien, mais d’abord l’espérance d’atteindre lavie heureuse. Cette espérance éloigne tout à fait la pensée d’Augustin de celle des philosophes stoïciens ou néoplatoniciens. Elle permet de penser l’affectivité dans sa relation au langage, de comprendre que les affects sont portés par la voix, le souffle, le rire ou les larmes, et comment ils forment eux-mêmes un langage, qui raconte le cheminement (peregrinatio) vers la vie heureuse. / First in De libero arbitrio, then in De ciuitate Dei, Augustine describes his theory of affectivity. In books IX and XIV of De ciuitate Dei, he objects to the Stoician theory of apatheia and the Platonician dualism. He points out the Christian idea of affectivity, which considers the affects depending on the will. In this way, emotions are parts of the Augustinian ordo amoris. They are good if they reveal a true love of the good. In these texts however Augustine does not explain what kind of emotions heis thinking about. He gives no definition of them and does not analyse their interconnections. But in the rest of his writings, we can find various descriptions of several emotions. In this work we try to appreciate Augutine’s affectivity, by understanding that it is not predicated on the good will, but on the hope in the beata uita. This hope makes the thought of Augustin different from Stoician or Neoplatonician philosophy. From this point of view, we can understand how affectivity is linked tolanguage, how emotions are embodied by the voice, the respiration, the laughter and the tears, and how they are also a langage, which tells us the peregrinatio to the uita beata.