Tobias and Sara

Tobias and Sara

Monday, September 29, 2014

[Insert Name of Female]: The Hidden Story

People Magazine, US Weekly, OK Magazine and other tabloids take women and throw them in the spotlight, baring all for the world to see. Though we may not consider these women who are splashed upon these magazines as world leaders, they are often the ones that lead cultural and social changes in the modern world.

These women dictate not only how we style our hair, how we dress, or what new manicure we might try, but also what charities we donate to, what new cause we should give time to, and to what world news we should pay attention. As we raise them up for pointing us towards these good causes, we simultaneously attempt to tear them down with risqué stories of their reckless pasts. Who had an affair? Who took drugs? Angelina Jolie is a humanitarian and a spokesperson for women’s rights, but didn’t she have a troubled not accepted-by-society-as-a-whole childhood? And didn’t she have an affair? Despite all the good she has done and will do, the media will never let go of what she did when she was younger and thus we will not allow her be a saint.

We take this idea of women being thrown up on a pedestal for all to see and judge and we move it back 1400 years. We look to Theodora, as portrayed by Lynda Garland in her work “Theodora, Wife of Justinian”. Justinian’s change in law that allowed him to marry Theodora was not only beneficial to him but other women across the empire. After their marriage Theodora worked with Justinian on keeping destitute young women out of prostitution, something Justinian may have given less thought to before his marriage. Though, as Garland states, “it should not be a general rule, it should not be automatically assumed that Justinian’s legislation to ameliorate the status of women was undertaken under the influence of Theodora,” anyone studying this relationship would be a fool to think that Theodora had no influence over his policies. Their policies include foundations for the care of infants, the elderly, and the sick. Though Theodora was able to help accomplish all these tasks, she was forever known as the prostitute queen. She was an actress with no morals, who had slept with multiple men, and had an illegitimate child. She would never be able to leave behind her sinner status.

It is easy on the surface to define these women as saints or sinners. Theodora did x and y and was never able to dispel her tainted past. Angelina Jolie did a variation of x and y and will forever be followed by her past. And society continues to shove them back on the pedestal, back onto the cover of the magazine for judgment.
PROCOPIUS’ BURN BOOK:

EMPRESS THEODORA: A Fraud and Freak and “the Common Bane of All Mankind”

She may have been Empress, but she was in no way worthy of the title. Instead of choosing a woman of modesty, high birth, and of pure status, Emperor Justinian chose an actress who came from immoral beginnings, including third-basing it with geese. Geese. Word on the street is that the trollop has had several abortions during her time “on the stage” and all were self-induced.
Her sexual infidelities and immorality are well-known and stomach-turning. Communing with geese, and dancing, and sodomy, all before the age of fifteen. She ensnared Justinian and made his flesh hers. Thus making the entire ruling force as clean as a foot with gangrene. After Justinian let his morals rot by forcing a law change to allow him marry his harlot (thank you, Senators, for your commitment to morality), he let Theodora overrun his mind and decisions. Already a flawed man, who was prone to “raging like a beast” when others dared to disagree with him, Theodora further enabled Justinian’s degradation. With his devil’s mistress ensconced at his side, he could only be trusted for two things: “inhumanity and avarice.” Her own mind was also “perpetually and firmly” fixed on inhumanity, so she enabled him to be the most duplicitous scumbag he could be.
This actress played her role as Empress with great pride, believing it to be her place to pass judgment on men of character far more reputable than hers. Emperor Justinian, who lest we forgot may or may not be demon-spawn, allowed her to tarnish the reputations and lives of those who got into her “bad books” just so long as he got to collect their property and wealth for his own coffers. Those unfortunates who angered her were doomed to at least three generations of ire, losing positions, power, and titles. Despite her foolish temper and egregious indulgences, she still believed she had the right to run the entirety of the Roman Empire! But perhaps this was a fitting marriage, as legend says one of Theodora’s previous (of the innumerable) lovers was also a demon. So really, it was a perfect match, made in hell.
          Theodora was an immoral, indulgent, and power-hungry harlot. She was an improper choice for Empress because of her former employment and actions as an actress. She possessed all seven of the deadly sins, with wrath and gluttony in great excess. Despite these obvious flaws which should have disqualified her for a barmaid position, let alone Empress, she was power-hungry, a most unladylike trait. Luckily, her husband was a corrupted and greedy man, so they were very happy in their squalor, but the Roman Empire suffered for the reign.

Final verdict: Partially responsible for the degradation of Rome. Do not trust.

Saturday, September 27, 2014

Procopius's Newest: A Review from the Byzantium Times

Procopius, The Secret History (Constantinople: Tattler Press, 553). Reviewed by Maria of Tramelia.
 
In his latest tell-all book, famed scholar Procopius of Caesarea offers an uncharacteristically harsh condemnation of the general Belisarius and the reign of Justinian and his empress Theodora. Procopius is widely known for his multi-volume official accounts of both military and building projects for the Byzantine court, such as the History of the Wars and On Building. He also served as the legal advisor and secretary of Belisarius during his military conquests. This "secret history" stands in stark contrast to the positive tone of his previous works. While he once praised the benevolence and wisdom of the Emperor, Procopius here chooses to condemn almost all of Justinian’s decisions. This work reveals a deeply disgruntled and disillusioned employee. Ever the traditionalist, Procopius seems outraged by the actions of Belisarius, as well as the private and public lives of the Emperor and Empress.

Procopius’ intimate knowledge of the regime lends credibility to his criticisms of Justinian's finances and military, as well as the legal revisions that have occurred under the reign of Justinian and his predecessor Justin. Indeed, if Procopius had included only these political criticisms, one may have been tempted to agree with him about the failings of our government. However, Procopius betrays his own agenda with outlandish claims against his patrons.

In The Secret History, Procopius chooses to portray Belisarius and Justinian, both honorable men, as incompetent. Their actions are controlled and influenced almost entirely by the weaker sex, namely their wives. These women are portrayed as lacking any morals or inhibitions. His descriptions of the young Empress Theodora are exceedingly vulgar. While it is true that she does not possess the fine breeding of previous empresses, Procopius seems to take this a step further. Whether or not his claims can be substantiated is another story. One particularly lurid account of Theodora, detailing a salacious performance on stage with a swan, seems exceedingly doubtful. Has Procopius given himself over entirely to gossip fit only for taverns?

Are we as educated men expected to accept the accusation that our Emperor Justinian is in fact a demon sent to ruin us? Procopius even goes as far as to accuse the Emperor of having a vanishing head! Such superstition may be believed by the lower classes, but we would be foolish to take his words at face value. Should we choose to accept this judgment against our leaders, we must also accept Procopius’ condemnation of the aristocracy. If our leadership is a reflection of ourselves, then Procopius believes that the upper class must be morally bankrupt for having allowed such men and women to remain in power. Procopius thinks himself wiser and more moral than the very leaders of our country.

While Procopius might have some logic behind his arguments, it is a shame that he has chosen to turn his back on Belisarius and our Emperor Justinian. While The Secret History may provide a degree of entertainment, its near treasonous nature will earn it the enmity of many men. Procopius was wise to delay its publication. It is doubtful that he would have kept the patronage of such wealthy and powerful men had they seen what he had to say of them. Procopius was fearful that his criticisms would be dismissed as propaganda, but his own superstition severely diminishes the credibility of his thoughts. I would warn Byzantium citizens against reading such an account without a grain of salt, lest they be grouped with Procopius and considered superstitious gossipers.

A Public Expression of Remorse by The Empress Theodora

Certain texts have been revealed to me that express criticisms of my person and that of my beloved husband, the Emperor. These criticisms have been concerning to me, and have caused me to question my own actions both as a ruler to the people and as a partner to my husband.  So, on behalf of all of you, particularly to those who are made unhappy by my rule, I issue this apology.

I apologize for being born to a family of low birth, and for being the daughter of a bear keeper. I alone must shoulder the blame for being offered to the hippodrome as a suppliant along with my sisters, for despite my youth, I alone must exact control over my life. I apologize for being put on the stage by my mother, for despite my youth, I knew exactly how filthy and disgusting were the behaviors of my chosen occupation. Because of course I chose it.

I must also apologize for the corruption and destruction my beloved husband and I have exacted upon the Empire due to our demonic natures. For, of course, a woman who has turned to the carnal corruptions of the flesh out of necessity and to follow the examples of her sisters must have demonic qualities. By association the man who takes this woman for a wife must also be a demon, nay, the lord of the demons. What man would want to take as his wife the “common stain of all mankind?” What man, who had the opportunity to take a noble, pure, well-born Roman wife, would lower himself to marry me? Only a man whose character is no better, as my detractors have claimed of my husband, the emperor Justinian.

I also apologize on behalf of my husband and I for, as my detractors would say, turning two factions of Christians against each other. I created one theory and my beloved husband created another theory, from our own imaginings. We then engineered both those theories to separate all the Christians under our control, to drive a wedge through them, simply for our own enjoyment. Because it is not enough to pollute an empire together, we must also pollute the realm of faith by our divisive, demonic behavior.

I also apologize for the Convent of Repentance, a place where I forced many a whore to give up a life that I once led. Despite my personal experiences with the realm of prostitution, degradation, of defiling myself, I as empress had no right, no duty, to try to help these women. I had no right to attempt to bring them into the service of God; I had no right to try to deliver them from the outrageous life that I once knew as my own. I had no right to use the power that I had been given by my illustrious marriage that raised me high, to elevate the status of women in the Empire. Because I am no better, is that correct?

Dear Theodora


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Dear Theodora




DEAR THEODORA:  I am a deeply devout Catholic. At night, I sneak out of my husband’s bed to pray in the freezing cold bathroom. I wear hair-cloth shirts under my clothes and I flagellate myself to show penance to God. I am thinking about leaving my husband for God, but I am fearful of my husband’s reaction to this. Is there any way I can leave my life of privilege to fully lead a holy life? – R from Thuringia
DEAR R: I am not even sure where to begin. It seems to me you have not even begun to tap into your husband’s desires. If you want him to trust you, you must play your cards right. It sounds like you are into some pretty kinky stuff. The first step to gaining control over your husband in daily life is to gain control over him in the bedroom. As my good friend Antonina and I often discuss, the mystical power women possess can make a man fall to his knees. You should never be afraid to tell your husband what you want to do. Now, I really have no issue with extramarital affairs, but when it comes to leaving your husband for God… I am at a loss. Is just giving to the poor not good enough for you? Go find yourself the nearest Victoria’s Secret, buy yourself something with leather, and bring some of that S&M to the bedroom. Start from there and I’m sure your husband will let you get away with anything…Best of luck, Theodora.
DEAR THEODORA: A few years ago, my husband left my daughter and me. My love life never really seemed to be on track until I met this king who was in town doing business. Things moved rather quickly and everything was too good to be true. The king took me to bed and fell in love with me instantly (thanks to some of your previous advice.) This king is the best thing that has ever happened to me. Before, I had no power, no money, a wayfarer husband and a daughter to take care of on my own. This is where my trouble begins. I was noticing the other day when my daughter and I were getting ready for church that she has blossomed into a rather attractive young woman. She shares my features, and I worry that my king will take notice and leave me for her. I don’t want to sound paranoid, however, I can’t help but think that there must be something I can do… –D
DEAR D: All of your suspicions are completely realistic. If I was in your position, I would be worried too. It’s clear you have a problem that needs to be resolved and this can be done in two easy steps. First of all, you need to make your husband realize your value in the relationship. What are some ways that you can gain power? Perhaps start a community for virgins or build a monastery that you can consistently donate to. When you have done this, your husband will recognize your importance in his political power. Secondly, you’ve got to get rid of your daughter or mutilate her beauty. If your power and marriage are important to you, be sure to eliminate any threat. Even if that threat is your own daughter. What’s a little scar or dismemberment in the face of your established power and the security of your marriage? Don’t get soft with this; you’ve really got to take a stand. Remember, compelling your daughter into religious life has not stopped a king before. Commit to these two steps and you will be sure to prosper. Best, Theodora.

Radegund, Heaven, and Grad School

 Many nobles in the Middle Ages were preordained to rule by the grace of God. So, naturally, you’d think they would have a hall pass to Heaven. However, some of the queens in the Middle Ages did not necessarily believe this. Some were revered as extraordinarily holy women. Not all queens, however, wished for this high honor (*cough cough* Theodora). One example was Queen Radegund; born of royal blood, sunken down to a plunder of war, and once again reclaiming her status through marriage. During her childhood, she clung to the belief that she would one day join God in marriage.

While reading about Radegund, I could not help but think of her long list of achievements as something like a resume for why this woman should be in a high position in Heaven. Good deeds were tallied like brownie points. And somehow, all these brownie points she earned on Earth were supposed to be cashed in like chips from Las Vegas casinos when gaining entrance into Heaven. Okay, simple. One good deed equals one brownie point. But it seemed as though the queens who subjected themselves to the lowly lives of the poor earned exponential brownie points because they were royal. So I guess God favors those who fall, or in this case descend, to a lowly life so that they can rise again in Heaven. At this point, it seems as though the highest positions on Earth go to those who are predestined by God to fill them. And somehow the highest positions in Heaven are also destined for the same people. This makes me question my decision on physical therapy school. I really should be applying to “rule the world” schools. The Bible does say that a rich man needs to be humble in order to gain the rights to Heaven, which Radegund clearly did. But how are the rest of us supposed to be admitted into Heaven? As many of us are realizing, we need to climb as far up the ladder of success as possible to “make it in the world.” It’s interesting to think that after climbing so far, we must then descend back down to gain passage to Heaven. What’s interesting is that Radegund was born of royal blood; she did not earn it. She was born into a high social class whereas we strive for it. If they only had to strive in one direction to gain access to Heaven, should not we have the same right in today's world?

Regardless...As the story progressed, I imagined Radegund would be waiting in the long line for the pearly gates and when she finally reached Saint Peter, she would hand him her resume and application to Heaven. Saint Peter would read it, conduct an impromptu interview, and she’d get a stamp of admission.

Great, now she’s in Heaven. Journey concluded. It felt like the story written about her was a grocery list of what she had accomplished. I found myself skimming through the deeds checking off in my head, “pious act,” “holy person-good for you,” “teachers pet” and “how do you and Helena find His cross?!” At the time I was reading it, I was working on editing my resume for graduate school applications. So every time I saw another good deed, I thought: “volunteer/community service”: Washing the feet of the poor and treating wounds, “Leadership roles”: Queen of the Franks. How do you beat that? I was dearly hoping graduate school admissions would not be as difficult as Heaven admissions. Under “activities” there would be: “wearing a hair shirt under royal garments for holy torture” and “sleeping on the cold floor.”
For her application she would most likely put under “things you would like us to know about you”: “I wanted to grow up to be a martyr” and “After washing the feet of the poor, I would dry the feet with my own hair I could.”

 After I finished the excerpt, I could envision Saint Peter stamping her application saying: “After calculating your score, you have received 2,000 points out of a possible 100. Congratulations, welcome to Heaven.” Now if only graduate schools would be so willing to admit me on more reasonable terms than Heaven.

A Short Address from Empress Theodora to Her Subjects, in the Year of Our Lord, 562



(An imagined response to Prokopios’ attacks on Theodora’s character in The Secret History, had Theodora still been alive when the book was written)

People of Constantinople, and loyal subjects of Justinian, Emperor of Rome, I stand before you to defend myself against the traitorous lies and falsehoods written by Prokopios in his ‘Secret History.’ Once a trusted adviser and respected man, he took it upon himself to sink as low as Judas in his attempt to slander the royal court and fill the city streets with his filthy words against us. I beseech you all to disregard Prokopios’ attacks on my character, and give his work little credence. For his words carry no honor and only seek to distort facts to suit his own agenda.

Prokopios has spilled much ink over my upbringing and former profession. It is common knowledge that I was an actress and a dancer before the grace of God sent me my honorable husband. I was forced, from the time I was a young girl, to do the most disgraceful acts. I never had a choice about whether or not I wanted to lead such a life and I never enjoyed any of the vile actions I had to perform. Prokopios makes it sound as if I enjoyed myself when I danced and entertained men, which I most certainly did not. I feel the most burning shame every moment for what I had been forced to do in my youth. I prayed to Jesus and Mary every night that I would meet a man who would understand that no woman deserves such treatment, and would still love me after I was involved in such an ignoble and horrifying life. I left the wicked company that I had been forced to keep for so long and tried to live a respectable life once more. I was overjoyed when God answered my earnest prayers and Justinian helped me leave behind my degrading past.

I have even tried to save other young women who are in similar terrifying and disgraceful businesses. I founded the Metanoia, a house run by holy women so unfortunates may find refuge and a chance for redemption in the eyes of God. Even this charitable act Prokopios finds fault with, claiming that I forced women to go there and they have killed themselves trying to escape. It is unfortunate that pimps and evil men still lurk in the alleys and streets of our illustrious city, and corrupt innocent women with lies and false promises. It is known that they will often give these poor women medicinal poppy juice so that they become dependent on them, and will believe they can’t live without them. I have heard myself from the holy women that two young girls who sought shelter at the convent were desperate for a taste of poppy juice, and, overcome with shame at the deeds they had earlier committed, threw themselves into the sea in agony. I wept at length when I received this news and I am grief-stricken that this has happened. For Prokopios to suggest that I have anything but good intentions for these women is treasonous and the thought contains no reason. I hope that you, citizens of Constantinople, have sense enough to decide the truth for yourself.

Hear me good citizens; I come from humble beginnings as most of you do. It is true that my past has been fraught with sin and some of my earlier deeds bring shame to my soul, but I now stand before you as your empress in the eyes of God. I will not let the empty accusations of Prokopios turn you against me without speaking before you now in my own defense.

A Medieval Abbess's View on The Two Sisters

Commentary on “The Tale of the Two Sisters,” by Abbess Austreberta, circa 704 C.E. Translated by Gopika Nambiar.


“The Tale of the Two Sisters” has been something that has been read multiple times, and yet has not been commented enough on. Today, as Abbess Asutreberta, I have decided to share my views on these two sisters and explain as to why the fate of the two sisters were what they deserved and the result should not have been any different from exactly what happened to them. Furthermore it is important for the public to realize that their destinies were planned ahead of time, and what they did should be a lesson for society to not make the same mistakes the evil and cunning Dimia did. Rather, they should be pious and caring as Gloriana was.

Two sisters - related, yet so different. How is that possible? Well, the answer to this is simple, the parenting skills and styles. The mothers of both Dimia and Gloriana were exact opposites of each other. While one was cunning and crooked, the other was graceful, pious and caring. These things were the main reasons for the upbringing of the children Dimia and Gloriana.  While this story looks to focus on primarily the daughters Gloriana and Dimia, I think it is of crucial importance to also understand the mothers and their cultures, too. The tale particularly focuses on the evil and cunning Ryia, and has barely two sentences on the mother of Gloriana. This therefore demonstrates that the queens of the time, were more successful in getting their way, primarily because of being able to manipulate the king and reign power over him. It was exactly under these conditions that Queen Ryia, managed to stay in power and overpower the king’s decisions as well.

Yet while all of this is concerning, our focus should be something else. To me as the Abbess of the area today, religion is of key importance and that is clearly what set the two sisters distinctly apart. As an abbess we have a lot of power in the area, and with time we even have the ability to be influential mediators in times of both political and military crisis. While one was pious and generous about religion, the other was as cynical and vain about religion. The answer to these behaviours were not going to be answered on Earth, but rather were going to be answered in Heaven and Hell respectively. It is important to remember, that one’s doing on Earth will be rewarded or punished for in Heaven and Hell accordingly. Sometimes it can also be rewarded by God to the individual while they are alive and that is the case with Gloriana and Dimia. Gloriana married into a barbarian family, and where everyone only saw misery ahead for her, her piousness and good nature converted the barbarians into Christians and also converted her empire’s men into Christians, which is something worthy of praise, especially for a woman of her calm and quiet nature. Dimia, on the other hand, is another story. Her vanity and ignorance of the Christian faith has always made me irate when I think of it, and she ultimately drove herself, her husband, and his empire to their death. Yet not once did she regret any of her decisions, and continued to blind her husband with her beauty and continued to destroy all the hard work he had put into the building of his vast and extensive empire. Her overindulgence in worldly things caused her quick downfall, and not once did she think about her wrongdoings or try to alter her ways and repent.

The Tale of the Two Sisters


“The Tale of the Two Sisters,” a selection from the Fabula Clementis (Fables of Clement) by Bishop Medard of Clemens (c. 546 C.E.). Abridged and translated by Naomi Rodri.

There was at that time a noble lord by the name of Gregandaux of Tourend, who had taken as his wife a pious and devout woman. Fair was she, and she bore him a daughter who was called Gloriana, but before the child was several months old her mother was called to serve as the Lord’s handmaid. Because he was without a son, and because he did not wish to see his only daughter raised up without a mother’s guiding hand, Gregandaux resolved to take another wife. His heart was quickly enamored by one of his former wife’s serving women, a woman called Ryia. Though she was little more than a servant, Gregandaux quickly resolved to marry her, for so strongly had she ensnared him with her beauty and cunning words. His noble advisors came to him before the wedding day, and begged him to reconsider this match, for they had already seen the wicked ways of Ryia. But Gregandaux would hear none of this, so strong was his burning passion for the dark woman. So it came to pass that the Lord took her as his new Lady, and it was not long before she bore him a child, another daughter, who was called Dimia.

As Gregandaux’s daughters grew, it became clear that the two girls were as different as the brightest day and darkest night. Gloriana was as pious as her late mother had been, and was quiet and sweet as any girl child could be. Before she even had the power of speech, she used to hum along to the songs in services, and would listen with the most rapt attention when any holy person spoke. Her first word, in fact, was PAX, and ever afterwards she was known as a speaker of peace. Beloved of the young and old both, the child was both sweet of face and mild in manner. She loved the tales of the saints and holy people and used to recite them to the immense joy of the people in service to her father. When she was still far off from womanhood, she learned that several of the village people had nothing to eat because of a famine that had stricken the land. She would take no more food, and insisted that it be sent to the needy villagers instead. She quickly became known for this and many other acts of selfless generosity.

And yet, the poor child had no champion or friend in her step-mother, Ryia, who favored her own child beyond all others. As such, she raised up Dimia with excessive love and the child grew spoiled and difficult. As an infant, she would raise huge storms if denied any small thing, an unpleasant trait she carried till she was at the door of womanhood. If food or drink did not satisfy her, she would refuse it, or feed it to her many pets. From the time she was very small, she took the greatest pleasure in beautiful clothes, jewels and shoes. She would spend several hours at the beginning of the day arranging herself in front of her looking glass, admiring herself from every angle and styling her hair in a number of ostentatious fashions. As she grew into a woman, she developed a fondness for wine and love songs, and began to dress herself in gowns which exhibited her youthful body in the most improprietous ways. More than these insulting vanities, Dimia always detested religious observance; she would sleep during the services, or miss them all together. She wrote cruel songs about the holy bishops and monks in her father’s service, and would openly mock them. She scorned the poor and would never deign to offer charity to any man, no matter his struggles.

As it came to pass, the girls were quickly grown, and their father set about making marriages for them both. For Gloriana, it was decided that she should marry a barbarian king called Ranshai. The girl was terrified to leave her home and go live amongst the godless, but she fortified her heart with prayer and left her father’s home full of knowledge of the Lord’s divine mercy. Dimia was wed to a wealthy lord, called Favian, and she was elated to live a life surrounded by earthly comforts.

On their wedding day, the barbarian Ranshai was so struck by the piety of his new bride that he converted to the way of Christ the next day. Her goodness became legendary in her new home, and through the way of her most devout example, all the men in service to her husband eventually came to Christianity as well. It was through this manner that in that region of hostility, good Christian people could live in peace without fear of persecution. Gloriana became the mother of five sons, but through her benevolence she was like a mother to thousands. She gave generous grants of land to build several churches, so that the common people of the region could learn the way of the Lord. She eschewed the robes of queens, dressing instead in the simple fashions her new home. All her children grew up in the light of redemption as well, so like Helen, mother of Constantine, her piety inspired generations of powerful men. It would take pages to list all of the good and glorious things she did in the name of Christ, but she would never speak of them. So great was her humility, in fact, that she forbade any person to mention her name in praise or list the good works she undertook. At the end of her life, she retired to one of the monasteries she had founded, doing the simple work of any religious woman. But her new home was at peace, and prospered for generations. 

The same cannot be said of Dimia. After her wedding day, she took to courtly life with overzealous delight, indulging in food, wine and all the expensive earthly trappings of nobility. Quickly, these vanities escalated. Her blatant insults towards the church and the clergy made her many enemies, and righteous people were disgusted by her disregard for common decency and Christian observance. She gave lavish parties during Lent, and refused to hear complaints from even the most patient bishops. But still the Lord Favian was entranced by her, and would not suffer any criticism of his new bride. She had lured him in the most vile and base ways, appealing to his lust. Such behavior would have been insulting in a noble lady, but Dimia quickly came to influence her husband, pouring poison words in his ear, and egging him to make war against his neighbors. Because she knew nothing of council, and even less of war, Favian was fool to listen to his wife, and his acts of aggression were met in bitter defeat. But even after one such loss, the foolish lord did not learn to put aside his vicious bride, and instead followed her black words for ten more years, before their kingdom was all but destroyed. At this time, their home was sieged by an ancient foe, and Favian, Dimia and all their sons were executed. When the common people heard this news, they cheered to finally be free from the most wicked lady.

Virgins and Vipers: Wicked Stereotyping

For women living during Frankish Antiquity, authority in society was derived from the men in their lives. From the perspective of Gregory of Tours, it was what they did with that power that defined their character. Women who used such power to benefit the church and devoted themselves to religion, such as Radagund, were considered pure and chaste. However, the women who utilized what little authority they had for their own “worldly ambition” earned the title of “wicked,” for the simple reason that they sought to play a political role. 

Gregory of Tours specifically labels Amalaberg, the wife of Hermanfred, and the unnamed wife of Sigismund as being wicked. Both women earn criticism for influencing their husbands to kill a member of their family in order to strengthen their existing power or gain moer. These murders would indirectly provide the wives with more power through their husbands. When compared to the action of most men mentioned in Gregory’s writing, what these two women propose is not out of the ordinary. Murdering one’s brother or offspring, or brother’s offspring, was a normal male tactic to solidify power by eliminating a competitor. However, despite the prevalence of murder, Gregory does not label these men as being wicked or evil. He would certainly not condone their actions, but they are not judged as harshly as their wives. This indicates that Gregory’s criticism of the women is not necessarily of what the women are planning, but more of the fact that the women are making the suggestions to their husbands. For example, Deuteria murders her own daughter out of jealousy by launching her off a bridge, but she is not labelled as being wicked, instead she is described as being clever and capable. Obviously, Gregory is not going to condone murdering one’s children, but his disapproval is more focused on the fact that these women are influencing their husbands, which equates to power and power over men is what is truly evil here.

Queen Chlothild appears to be the only women throughout Gregory’s writing that escapes being labelled as wicked for her influence over the men in her life. When she is first introduced she is influencing her sons to murder her enemies, which is similar to the behavior of Amalaberg and Sigismund’s wife. However, the fundamental difference is that she is not inciting her sons to gain power by murdering their close relatives. Instead she makes it appear that it is their responsibility to her and her parents to avenge their deaths, employing the clever line, “let me not regret lovingly nursed you.” Although they are murdering enemies, Chlothild directly benefits from her sons’ actions, because her parents are avenged. Additionally, one of her sons is killed in the process and she is still not seen as wicked even though it is technically her fault. She benefits in a second capacity, because she obtains custody of her son’s children, which gives her direct access to a second generation of young men that she can influence with the potential of kingly power. Although Queen Chlothild escapes the label of being wicked, most likely because she spends the end of her life devoted to God and the church. However, one could argue this is a result of her losing her direct line to power, because of the murders of her grandchildren. Either way Gregory of Tours remembers her as being above such desires saying, “Neither the royal power of her sons, nor worldly ambition, nor wealth carried her off to destruction, but humility carried her forward to grace.” Although she spent the end of her life focused on the church, she had plenty of worldly ambition and used her sons to execute that ambition. Ultimately she escaped the disapproval the other women received, because she knew she had influence but cleverly disguised it.

Thursday, September 25, 2014

Coming Soon!

New issue coming this Friday: "Virgins and Vipers: Stereotyping Powerful Women in Late Antiquity and the early Middle Ages". Learn why these women just can't get no respect ...

Monday, September 8, 2014

Medieval Movie Critics

Why I, Elizabeth I of England, Never Married

Queen Elizabeth was the only child of King Henry VIII of England and his wife, Anne Boleyn. Forced away from the kingdom for her own safety after the death of her mother, Elizabeth was raised with a love of books, language and knowledge. It is from this that one of the greatest monarchs was born, for Elizabeth ruled for forty-five years. She was a woman of strength and power, and she ruled without a man by her side. As one of the most remembered woman in history, was the fact that she lived a celibate life without the influence of a husband her secret to her great success?   

I was born into the Tudor monarchy, and by that birthright I am a princess and a queen of England. My father was the renowned Henry VIII of England, and my mother was Anne Boleyn, the famed woman who kept the King’s interest until he made her his queen. I have lived through most of the disastrous marriages that my father has been through, and I have seen that women are used as pawns in the games referred to as “love” and “marriage”, while whores are just used for sex. There is not a true middle ground between love, sex, and marriage; for you are either being used or you are the user for gain of power. Sexuality is used as a weapon to hold over kings, as my mother has justly proved, and I for one am not going to take part in this type of hoax. I would like to speak to you now about why I do not crave a man in my life to call husband, and why the only marriage that I will commit myself to will be between the English Kingdom and myself.
My father, Henry VIII, had a total of six wives. Some he married for love, others for country, and some just for rowdy sex. When a woman displeased him or was not what he wanted for his bed, he got rid of her. Divorce or beheading was his weapon of choice for this task, and most women found themselves without their heads buried six feet under. My mother, Anne, was a woman who was courted by the king for seven years before he put a crown on her head. He wrote her letters, sent her gifts, and wooed her in all possible ways until she finally became his fully, as his wife and as his sexual conquest. Even a love that was so strong such as this caused pain, for his wife of twenty-five years; Catherine of Aragon was tossed aside and was never able to see her only living child again. She died alone and never saw her true husband again, for he was too busy cuddling up with my mother, who at that time was known throughout the lands as the King’s whore.
My mother knew how to play a man for power. Her own uncle and father used her for their own personal gain, and she learned how to manipulate the king in the same ways that they manipulated her. It all seems rather exhausting to me if you think about it. My mother was not a dumb woman. She knew that giving into the King’s desires for sex, she would lose him as soon as he grew tired of her body. Instead, she mentally played him. She used her words, her body, and her ideals to cause my father to fall in love with her. What ultimate sealed the deal for their relationship was when my mother promised the King what he most desired: a son to rein and take over the Tudor monarchy. (Sorry Dad, but I think things still turned out well for this daughter of yours. 45 years can attest to that!) My father knew that for the good of England, to have a legitimate son he had to marry my mother, and therefore he agreed to not sleeping with her right away, for things were going to be done properly for the good of England. They were celibate for some time, but my mother did give in to my father before the wedding, for my mother was seven months pregnant with me during her coronation.
Because my mother was able to use sex as a weapon over my father, she was able to become the crowned Queen of England. My father was obsessed with her for nearly seven years before the marriage was official, and this to me illuminates just how powerful sex and marriage can be. Sex is a weapon that when withheld or granted can be used for the advantage of another, while marriage can be seen as the ultimate prize of power. My father gave up a lot of power to my mother, letting her help to sway him in creating his own church of England, as well as divorcing his first wife, Catherine of Aragon. My mother was the only woman who ever talked back to the King, and was the only woman who exerted her power over him, and almost was able to get away with it.
When my mother displeased him, not being able to give him more children and being accused of witchcraft and not being faithful to my father, she was beheaded and the Boleyn family was ruined. No matter what kind of “love” was there, in truth, it could not save my mother from her horrid fate. My mother, my uncle, and some other members who were accused of having an affair with the King’s wife were all sentenced to death by beheading. I was sent away from my father, for he was getting rid of everything that had to do with my mother, burning her letters and taking away her portraits and name plates, that people feared for my safety that he would get rid of me too. This was a man that for seven years craved nothing more than to be with my mother, physically, mentally, and eternally. He proved his love for her with his words, his actions of raising her family in the ranks of courtly power, and by marrying her and crowning her his Queen. It seems to me that marriage lasts only as long as the man is happy. My mother saw my father having affairs and struck out against him, but the relationship was only over when my father called the shots. Of course men always hold great power, especially a king, but my mother was a powerful woman, and to know that her life was taken by her husband who was displeased strikes a chord within my soul that I shall never be able to ignore.
My father did not waste any time in finding a new wife. In fact, he was already courting her when my mother was still by his side. As a king he had many mistresses to please him sexually, and a wife to rule by his side. Even with a wife, a woman like my mother who pleased him in multiple ways, he still forced her aside for newer and younger pleasures. When my father’s next wife, Jane, passed away after giving birth to a son, my father was heartbroken and would see no one. This was strange, for the emotions that my father had for this woman seemed to be genuinely based on love. I always thought that it was because she gave him a son, but I also think that he was so heartbroken by this loss because they were not married long enough for him to grow tired of her and seek happiness outside of the marriage bed. To me, the love that my father would give would be based on the pleasures he was feeling in the moment. Once that moment passed, and a woman whom he had never seen before walked by, everything changed, his happiness depended on her, and the feelings of love would follow until the next colored skirt walked by. It didn’t seem real or genuine to me because it was not something that was to last long term. Most people think that it was Jane who was the only woman my father ever truly loved, for she gave him a legitimate son and when he died he wanted to be laid to rest next to her. I can see this as a legitimate thought process, but again, I think it was all in the timing, for he was not able to be bored with her in the short timespan of their marriage.
 The only reason why my father had to take a fourth wife now was because England demanded it. They wanted to see the King with a wife and a Queen by his side. This is interesting that the people but such an emphasis on seeing a man who was a ruler as a married man. This in my opinion is due to the fact that if he did not have a wife, his time would be spent whoring around full time rather than taking care of his country. A man with a wife does not have to worry about the time it would take to find one, and can focus completely on the jobs and tasks that are at hand for his country and for his people.  My father’s confidantes and counselors tricked him into marrying a woman whom he would not have chosen on his own because of her diplomacy. Another use for a woman was to use her for everything she was worth, including her family names and titles.
 My father only went through with the marriage for his people, but he could not make it work because he did not find her sexually attractive enough to keep as a wife.  This spoke volumes to me, that my father had to have a woman by his side as queen and wife that he could find sexually attractive, no matter what it meant for England. This means that his own personal pleasures came before the needs of England. He is always remembered as saying he could not marry her because “she looks like a horse!” My father the King of England, was only concerned with the shallow appearance of the face and body of a woman. His counselors chose her for my father because her family would provide support and safety in case of a war between England against the newly formed alliance of France and Spain. He could not see that this would be a great match, because he could not see a sexual future, and he did not want to be seen as having an ugly wife. As it turns out, my father did end up loving this woman, but more so as a sister. She would come to court for holidays, and my sister Mary and I would visit with her often. In my opinion, she was the only wife of my father who was able to live a long and happy life, for she was away from the life of the court, with her settlement from the divorce, living a peaceful country life with the blessing of a friendly king. My father was not a dumb man, and he looked out for his people and kept them happy and safe, but this was only as long as he was happy in bed with a woman who could pleasure him and produce heirs.
I saw this come to light with my father’s next marriage. She was a girl who had just turned seventeen, a woman in her sexual prime. My father was in his fifties, and it was more than obvious that he wanted her for her sex, for he was ill at the time and often claimed that the sex he was having with his young wife was a type of medicine that took away his pain and kept him young. She became queen by default because she was a young hot thing who pleased him sexually, but she also ended up in the ground without a head when she displeased him. His next wife he married for the company, to have a woman at his side that had been widowed before and understood that she needed to take care of him as well as help out with matters of state. She was a woman whom my father could see helping not only him but also the country, and this is what really mattered. She was able to outlive my father and marry for love.
It seems to me that growing up with a father like Henry VIII that I would have a poor example of what a healthy marriage would be, and I was able to learn and grow from it. My mother died at the command of my father because she no longer pleased him. As a woman who holds power over matters of state, I vow to never let a man hold that kind of power over me, and therefore over my people. As Queen to my people, it is my duty to keep them safe, and this is why the only marriage that I agree to is between my Kingdom and myself. I took this honor when I was crowned queen, and no man shall come between the needs of my people and the state of England. I gave a statement to my people to tell them this, stating

“But now that the publick Care of governing the Kingdom is laid upon me, to draw upon me also the Cares of Marriage may seem a point of inconsiderate Folly. Yea, to satisfie you, I have already joyned my self in Marriage to an Husband, namely, the Kingdom of England. And behold the Pledge of this my Wedlock and Marriage with my Kingdom”  (Monarchy and Matrimony: The Courtships of Elizabeth I)

I even had a ring, which I engraved that I give myself to the marriage of my kingdom. I was born with a responsibility to my people, and I have seen what happens when a person of power is consumed by their need for lust and love and marriage, and I have chosen to ignore it. Why bring myself to go through torture of the heart and manipulation of the mind, all while taking my eyes off of the prize that is my dear English kingdom. This is unacceptable to me.
            Many people did not agree with my idea of living the single life, and this I can have an understanding of. Without a husband there are not heirs to follow the line of succession, but for me, a life of celibacy was all that I wanted. Many tried to petition me into marriage, but why would I ever give up my own powers as Queen of England to marry a man who will then become King and forever outrank me. No silly excuses of love or sexual desires would be worth this. I have seen what desires of the body had done to my father, and I would never wish to let them control me in the ways in which they controlled him. Some may think that I am doing my people a disservice by not being wed in holy matrimony, but to me it is an extraordinary act that keeps me at my purest self for my people. I was dedicated to my realm, and the choice to remain single was of my own will.
            With the traumatic childhood I was forced to endure due to my father’s need for constant sexual companionship in terms of a wife, it is no wonder I am against the institution of marriage. It is not real, for it is something in which the man has power to abuse and even kill the woman if she does not please him. That is a lot of unnecessary pressure, and my job as Queen of England is hard enough with pleasing the people, I do not have time to also worry about a husband. My uncle, who would come in with my stepmother and sexually arouse himself and use me to pleasure them, also sexually abused me as a child. This is another reason why marriage is not in the cards for me. Sex is a tool, a weapon that people can use against other people. Some may find the joys from it, but it is purely an act of relieving the body of desire. There does not have to be love for this to happen, and in some cases there does not even need to be consent from both parties. It is an act that I can live without having to do quite happily, and therefore marriage is not a necessity to have pleasures of the body.

            I am a woman who is clearly against marriage. I would not have a desire for my ladies in waiting to get married, nor would I approve of marriages easily. It is an institution that I find to be a joke. There is not love that lasts a lifetime, and there are not any pleasures to be found in sex that would make losing yourself to a man worthwhile. Therefore, marriage is an irrelevant concept, and one that I do not need to waste my time on. Many people accuse me of being damaged by my childhood, and that this is the reason why I am so against matrimony. On some level this could be a fair statement, but what is even fairer is that I have learned from everything that I have lived through that marriage is not real, love does not exist, and that sex can be used as a weapon. My father “loved” my mother, and killed her. He married a woman who was more than thirty years younger than he to use her for sexual pleasures at all hours of the day and night, and finally married a woman who could just help him with matters of state. He tossed woman around like candy being thrown out during a parade, and used them for everything that they were worth. I refuse to be used. I refuse to let a man take control over my body and of my decisions. I choose to take care of the people of England, for this is what I am on the thrown to do.