This dissertation examines a series of twelfth- and early thirteenth-century narratives in which holy men and women are tempted and tormented by what they and the shapers and readers of their life stories understood to be the devil. By analyzing the social and cultural conditions that brought about the creation of particular relationships between saints and the devil, it looks beyond the hagiographic topos of the saint defeating the “ancient enemy” in the “desert” to the particulars of the “desert” for each holy person. These episodes can reveal aspects of medieval religious life that may otherwise be ignored within the set pattern of a saint’s life (conversion, temptation, victory over the devil).
By replacing “the devil” with the concept of struggle or crisis, the temptation stories become charged moments in a life when new relationships are formed and old relationships changed— points at which the status quo is threatened. Several models of how this works emerge. The hagiographer may focus on an individual’s spiritual development through his relationship with the devil. In these vitae, the inner life of the saint is critical and the devil will build up his attacks as internal torments which include the sins of doubt and despair. In another model, the hagiographer focuses on the individual holy person who leads a community. In these cases, the internal spiritual development of the saint is less important than the stability of his public role and responsibilities to his community. Some vitae concentrate on the saint’s struggle to enter the religious life. In others, the entry appears seamless and difficulties (almost, but not always, associated with the devil) emerge well after the conversion. In each of these cases, the role of the devil in the vita reflects a larger story in which social background, age, gender, and choice of religious lifestyle are critical.