Women making pasta, from the workshop of Giovannino de Grassi, Italy, 1390s
Nobody loves a listsicle like late medieval Christianity. You know the seven deadly sins; now meet the seven gifts of the Holy Spirit, the six sins against the Holy Spirit, the four sins that cry to heaven (but one of which is silent)…and in late medieval didactic literature, enumerated lists are everywhere. Fortunately, twenty-first century versions like “10 Badass Medieval Women” tend to have slightly more cross-cultural appeal. But a funny thing happens when you start reading through those lists: they can be almost as repetitive as their medieval ancestors. They feature a few sentences or a short paragraph about Hildegard of Bingen, Eleanor of Aquitaine, Sitt al-Mulk, maybe Jeanne la Flamme or Catherine of Siena.
And so the Medieval Studies Research Blog is proud to introduce our new, non-listsicle series on Medieval Women You Should Know. It aims to use the stories of women around the medieval world to illuminate life in the Middle Ages more broadly. That might mean an examination of the transmission history of a woman-authored text, a look at the relationship dynamic between two women, or the traditional contextualized-biography approach.
Yes, “badass women” will be represented, like the now-nameless mother of eleventh-century vizier al-Afdal, who went undercover as the mother of a deceased soldier to root out opposition to her son’s rule [1]; or Juliana Peutinger, the three-year-old who recited a Latin oration to the Holy Roman Emperor in a premodern version of Toddlers & Tiaras. [2]
But there are also the women known to us only by chance, whose existence is folded into miracle collections or tax registers: women extraordinary only to themselves and their loved ones. Through their eyes and lives we see through the bright lights to the texture of medieval society. As Katherine Anne Wilson points out, we should not look at a photo of a gorgeous tapestry and think only of its master, but also the women who spun the thread, the women who cooked meals for the craftsmen and cared for their children. [3]
To illuminate women great and small also offers the chance to highlight one of my favorite things about medieval studies and our scholars: that is, the ability to draw an entire life story out of a line or two in a court case, a papal petition. Who needs a detailed biography when you can read that nine-year-old Mary de Billingsgate drowned in the Thames, and reconstruct her single mother’s efforts to raise a child, manage a household, and try to earn a living on her own? [4]
And finally, as Medieval Studies Research Blog pageview statistics indicate that the blog is taking on a double life as a medieval studies resource blog, I hope to pay forward a debt from the very beginning of my graduate work. When I first fell in love with medieval women mystics, there was an amazing online resource called “Other Women’s Voices.” It collated biographical data, links to online scholarship, and excerpts from the writing of women from antiquity through the early 1700s. Even more than the Classics of Western Spirituality series and the index of Bynum’s Holy Feast and Holy Fast, Other Women’s Voices was my entry to what was for me an unknown and wondrous world. While the Medieval Studies Research Blog has no intentions of replicating that site (which lives on through archive.org’s Wayback Machine), we hope the posts in this series can provide a similar sort of inspiration: not an end, but a beginning.
Cait Stevenson PhD in Medieval Studies University of Notre Dame
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[1] Della Cortese and Simonetta Calderini, Women and the Fatimids in the World of Islam (Edinburgh University Press, 2006), 37.
[2] Jane Stevenson, Women Latin Poets: Language, Gender, and Authority from Antiquity to the Eighteenth Century (Oxford University Press, 2005), 229-230.
[3] Katherine Anne Wilson, “The Hidden Narratives of Medieval Art,” in Whose Middle Ages? Teachable Moments for an Ill-Used Past, ed. Andrew Albin et al. (Fordham University Press, 2019).
[4] Reginald R. Sharpe (ed.), Calendar of Coroners Rolls of the City of London, A.D. 1300-1378 (Richard Clay and Sons, Ltd., 1913), 252-253.
It is the work of public humanities to question how we wield memories of the past for present ends. Through community-engaged teaching and learning, medievalists have the opportunity to pass on memories of the Middle Ages that move us toward social justice. We must begin by telling the dangerous memories of suffering that marked the millennium between 500 and 1500 C.E.: the expulsion of Jews from Christian kingdoms, Crusades against Islamic rulers in the Holy Land, and other instances of violence against religious and ethnic minorities. However, violence is not the whole story. At different times and places during these 1000 years, people of different religions and cultures lived peaceably side by side. Jews and Christians in Islamic Spain shared new learnings from Greek and Arabic writings on theology and philosophy. In the Levant, crusaders of diverse ethnicities farmed alongside their Muslim neighbors, not only tolerating the other’s religion but even appreciating their style of worship. Many Christians converted to Islam. Travel along trade and pilgrimage routes brought medieval people into contact with cultural others as they traversed commercial networks spanning from China through Syria and around the Mediterranean to North Africa and Europe. Migration compelled people to settle far from home, carrying their culture with them and adapting to their new circumstances. This is the more complicated story we need to tell.
A student studies a facsimile of the Catalan Atlas in the Medieval Institute library.
Through public humanities initiatives, medievalists can engage community partners in remembering a messier, more complex Middle Ages and discovering the relevance of that memory to our messy and complex world today. At Notre Dame, the Medieval Institute is animating students and faculty to engage the wider community on campus and beyond. This fall we hosted Game Day events during which the community could learn from local artisans who practice historically informed crafts. We sponsored roundtables that put MI faculty fellows in conversation with scholars working on labor and religion to discuss issues related to the COVID-19 pandemic. This spring we are partnering with a local public high school to offer an elective history course on the global Middle Ages and participating in the public library’s hands-on science programming. These initiatives invite our community partners to think critically with us about popular (mis)conceptions of medieval culture, to challenge modern assumptions about the past, and to lift up the stories of marginated medieval peoples: women, laborers, and religious and ethnic minorities.
Mark Booth talks about training falcons for hunting at a Game Day event in September 2021.
It is challenging to envision ways of engaging a broad public in reimagining history and its meaning for us today. Nevertheless, I care about this work because the dangerous memories of the medieval past help me imagine – and hope for – a more just future. In the political theology of Johann Baptist Metz, the dangerous memory of Jesus Christ, executed by the state for challenging the power of empire, is subversive of the status quo and impels Christians to work for liberation. I perceive medieval art and literature to be full of similarly dangerous memories: of women who dared to write against the fearful and patriarchal theologies of their day, of poets who critiqued ecclesiastical abuses of money and power, of reformers who wanted all people to have access to sacred scripture in their mother tongue and who dreamed of “a poor church, for the poor.” Theirs are the stories I want to remember from the Middle Ages – stories that feel urgently relevant for our time, as dangerous then as they are now.
Annie Killian, Ph.D. Public Humanities Postdoctoral Fellow Medieval Institute University of Notre Dame
As an integral part of the Church ritual, liturgical hymns provide what is possibly the most effective means of communicating dogmatic truths and conveying ethical ideals to the congregation. Combining words and music, hymns can produce a strong impression upon the minds of the faithful and play an important role in their spiritual edification. However, it would not be correct to assume that their content is exclusively spiritual. Rather, due to a specific relationship between the state and the church in the Eastern Roman Empire, better known as Byzantium (330-1453), it is not surprising that liturgical hymns contain many references to the emperor. In the aftermath of the legalisation of Christianity with the issuance of the Edict of Milan in 313 CE, and especially when Christianity became the official religion of the Roman Empire in 380 CE, the liturgy was regularly used to support imperial authority.
The promulgation of the Edict of Milan and the conversion of the emperor Constantine the Great (d. 337) to Christianity completely changed the position of the Church in the empire. After a period of persecutions, the Church became the second most important pillar of society, with the imperial power being the first. Especially important for the construction of this new reality was the production of the discourse surrounding Constantine’s conversion. This discourse was based on the cross, the supreme Christian symbol, and on several prominent Old Testament leaders of the chosen people, especially Moses, David, and later Joshua. The contribution of Eusebius (d. 339), sometimes characterised as “court theologian,” to the creation and dissemination of this discourse was enormous, and this laid the foundation for what would be later known as a ‘symphony’ or the harmonious coexistence of state and church.
The cross, initially understood as a symbol of Christ’s victory over the Devil and death, became closely related to the emperor and transformed into a symbol of imperial victories and prosperity of the empire with divine assistance after Constantine’s victory under that sign against Maxentius (Eusebius, VC 1.27-39).
The Vision of the Cross. Apostolic Palace, Vatican. Circle of Raphael (1520-1524).
This idea, after being developed in various literary genres, especially panegyrics, found its way into liturgical hymns. Hymnographers frequently eulogise the cross as a powerful weapon, which brings victories to the emperor and secures peace in the empire. Liturgical hymns for the Exaltation of the True Cross (14 September), the central annual feast of the cross in the Byzantine tradition, repeatedly stress not only the spiritual dimension of the cross in Christian life but also its military and triumphant functions. The best example is probably the apolytikion, as the main celebratory hymn for each feast is called, for the feast of the Exaltation: “O Lord, save your people and bless your inheritance, grant victory to the emperor against the barbarians, and guard your empire through your cross” (Festal Menaion, September 14). The hymn strongly emphasises the close interrelation between the cross, the empire and the church community. The community prays to God to save and protect the subjects of the empire through his cross, which secures imperial victories against the barbarian enemies (cf. Demacopoulos, 123). Similar references to the cross abound in hymns for this feast. However, for this occasion I will include only two more examples, both taken from an unpublished hymn attributed to Germanos I, Patriarch of Constantinople (d. 740), and preserved in an eleventh-century manuscript from the collection of Mount Sinai. The first one reads as follows:
“We pray, grant to the most pious emperor your power, through your life-giving cross, O Christ; he boasts about you and, placing his hopes in you, will be saved.”
Sinait. gr. 552, f. 129
In the second one, the invocation of the cross’s might is not phrased in generic terms; rather, the hymnographer makes specific references to the power of the cross against the Arab Muslims.
“Let us bow before the wood of the Cross, which provides the power to the most pious emperor against enemies, and subjects to him the foolish offspring of Hagar.”
Sinait. gr. 552, f. 128v
The cited example shows how a reference to the cross becomes part of inter-religious polemics. The author praises the cross as a source of power for the emperor to defeat his foes who are denoted as descendants of Hagar. The word “Hagarenes”, designating the offspring of Abraham’s slave Hagar in its biblical usage (Gen. 16; Chr. 5:19, and Ps. 82:7), was commonly employed by Christian authors to denote the Arabs both before and after the appearance of Islam, as they were believed to be the offshoot of Hagar’s son Ishmael.
In Byzantium, the emperor was also frequently related to distinguished Old Testament figures, especially to prominent leaders of the Israelites. Byzantine rhetorical treatises, such as the tenth-century On the Eight Parts of Rhetorical Speech, provide clear instructions to panegyrists to compare the emperor with Moses, David and Joshua the son of Nun. This practice gradually found its way to liturgical hymns. The aforementioned manuscript from the Mount Sinai collection transmits a hymn for the annual celebration of Joshua the son of Nun. Intriguingly, in the Christian tradition of the first millennium, Joshua was rarely regarded as a model warrior or related to the emperor. This perception changed from the ninth century onwards, especially at the time when Byzantine emperors attempted to recapture Palestine from the Arabs.
Joshua. Hosios Loukas Monastery, Greece, 11th c.
Having as the point of departure Joshua’s accomplishments and military exploits against the Amalekites, and especially the narrative that he led the Israelites into the Promised Land (Joshua 3:1-14), the author of the hymn from the Sinai manuscript puts Joshua’s leadership and military exploits in the foreground, directly associating him with the emperor. Thus in one of the stanzas, the poet appeals to God as follows:
“You who were fellow-general of your servant Joshua against his opponents in the past, now in a similar way be fellow-general of the emperors against [their] enemies.”
Sinait. gr. 552, f. 11
There is little doubt that this and other references to Joshua need to be seen within the broader historical context of the Middle Byzantine period, especially in relation to the Byzantine-Arab wars during the reign of the emperors from the Macedonian dynasty (867-1056) who sought to return Palestine to Byzantine control. Joshua’s leadership skills and military prowess, which he demonstrated in warfare against the native population of the Promised Land, became a source of inspiration for Byzantine authors and artists during the same period. As a result, visual representations of Joshua appear with some frequency in monumental painting and on portable objects produced during the so-called Macedonian Renaissance.
The Joshua Roll, 10th century, Tempera and gold on vellum, Vatican City, Biblioteca Apostolica Vaticana, MS Pal. gr. 431.
Hymnographic texts, addressed to a wide audience, could also be effectively mobilised to reinforce imperial authority among imperial subjects. Even more so when a good opportunity was available, as in the present case, namely on the feast day of one of the most prominent leaders of God’s chosen people. Since the Byzantines regarded themselves as the New Israel, with the pious emperor as their leader comparable to the Old Testament leaders, the author of the kanon exploited this to relate the emperor to Joshua. In this respect, the hymn can be compared to other genres of Byzantine literature whose main purpose was to glorify the emperor.
Scenes from an Ivory Casket with Scenes of the Story of Joshua, The Metropolitan Museum of Art (10th c.).
As a conclusion, it can be said that the New Testament commandment to pray for those in power (1 Tim 2: 1-2) from the time of Constantine developed into the concept that the emperor is the chief protector of the church and orthodoxy and has to be glorified in liturgy. In addition, imperial success in wars against those of a different religion was understood as a guarantee for the freedom of the Christian faith in the empire. Moreover, by comparing the warfare between the Eastern Roman Empire and their enemies, particularly against the Persians and Arabs, with the wars that the biblical chosen people of ancient Israel waged against the Amalekites, Byzantine authors situated those wars within the biblical context attaching a sacred character to them. In that way, the Byzantines became the New Israel, and their emperors were understood as the successors of the Israelite leaders. Consequently, their inclusion in liturgical texts and the ritual was considered legitimate.
Eusebios, Eusebius Werke I. Über das Leben Constantins. Constantins Rede an die Heilige Versammlung. Tricennatsrede an Constantin, GCS 7, edited by I. A. Heikel, Leipzig: J. C. Hinrichs’sche Buchhandlung, 1902. English translation: Life of Constantine, trans. A. Cameron and S. Hall, Oxford: Clarendon Press, 1999.
Demacopoulos, George. “The Eusebian Valorization of Violence and Constantine’s Wars for God”. In Constantine: Religious Faith and Imperial Policy, edited by Edward Siecienski, 115-128. London: Routledge, 2017.
Schapiro, Meyer. “The Place of the Joshua Roll in Byzantine History,” Gazette des beaux-arts 35 (1949) 161–176.
Rapp, Claudia. “Old Testament Models for Emperors in Early Byzantium”. In The Old Testament in Byzantium, edited by P. Magdalino and R. Nelson, 175-197. Washington: Dumbarton Oaks Research Library and Collections, 2010.
Simic, Kosta. “Remembering the Damned. Byzantine Liturgical Hymns as Instruments of Religious Polemics”. In Memories of Utopia: The Revision of Histories and Landscapes in Late Antiquity, edited by Bronwen Neil and Kosta Simic, 156-170. London: Routledge, 2020.
The Festal Menaion, trans. Mother Mary and Archimandrite Kallistos Ware, London: Faber and Faber, 1969.
Thierry, Nicole. “Le culte de la croix dans l’empire byzantine du VIIe siècle au Xe dans les rapports avec la guerre contre l’infidèle”. Rivista di studi bizantini e slavi 1 (1980/81) 205-228.
