Losing Half of My Soul: A Medieval Portrayal of David and Jonathan, Abelard Lamentations 6

 

Name: Peter Abelard Date:    1079 – 1142 CE Region:   [modern France] Citation:   Planctus 6: Planctus David Super Saul et Jonathan 45-48; 53-56; 61-64; 69-92  [Lamentation on the Death of King Saul and Jonathan]

Jonathan, more than a brother to me, Who shared my soul, What sins, what crimes have destroyed my flesh! ... Oh God, the earth is drenched In the slaughter of kings! Oh my Jonathan, why did an impious hand slay you? ... Now, my Jonathan, I’ll mourn you over everyone else I’ve lost, All of my joys Will forever be mixed with tears ... Oh God! What terrible advice did I follow That I didn’t join you in battle To protect you? Or I could have died happily Slain by your side, Since it would be an act of love— Nothing greater exists than this. And it is literal death To outlive you  And keep on living With only half a soul. I should have been there At the moment of crisis To prove myself Sharing in your victory Or supporting you in your downfall,  So I could rescue you from danger Or I could die with you, sacrificing the life you saved so many times and giving my life for yours,  so death can join us instead of separate us.

Plus fratre mihi Jonatha, in una mecum anima, quae peccata, quae scelera, nos ciderunt viscera! ... Vae, vae tibi madida tellus caede regia! quare te, mi Jonatha, manus stravit impia? ... Tu mihi nunc Jonatha, Flendus super omnia, inter cuncta gaudia perpes erit lacrima. ... Heu! Cur consilio acquievi pessimo, ut tibi praesidio non essem in praelio? Vel confossus pariter morier feliciter quum, quod amor faciat, maius hoc non habeat. et me post te vivere mori sit assidue, nec ad vitam anima satis est dimidia. vicem amicitiae vel unam me reddere, oportebat tempore summae tunc angustiae; triumphi participem vel ruinae comitem, ut te vel eriperem vel tecum occumberem vitam pro te finiens quam salvasti totiens ut et mors nos iungeret magis quam disiungeret.

Keep Me In Your Hearts, Friends! Egeria' s last note home

 

Name:  Egeria Date:  4th century CE Region:  [modern Spain] Citation:   Journey Abroad 1.23.10

Egeria was a Christian woman from Spain who lived during the 4th century CE. The narrative of her pilgrimage is an important document, as it shows rare insight into the lives of women during that time period. She was not only able to travel to visit holy sites in Constantinople, Jerusalem, and other holy places, she was also literate and able to write of her experiences to the women in her social circle, who were presumably also literate.   Ladies, light of my life, even though I have already given this update from [Constantinople] to give you cheer, I am headed towards Asia (specifically, Ephesus) in the name of Jesus Christ our God, for prayer and reverence of the sacred and blessed St. John. When I get back to our church, if I can think of other places in my travels, I will tell you of my continued adventures either in person (God willing!) or if not, in a letter. But you, ladies, light of my light, please keep me in your hearts, whether I am physically with you or not*. * in corpore can refer to either her physical body or the symbolic church / congregation

De quo loco, dominae, lumen meum, cum haec ad vestram affectionem darem, iam propositi erat in nomine Christi Dei nostri ad Asiam accedendi, id est Ephesum, propter martyrium sancti et beati apostoli Iohannis gratia orationis. Si autem et post hoc in corpore fuero, si qua praeterea loca cognoscere potuero, aut ipsa praesens, si Deus fuerit praestare dignatus, vestrae affectioni referam aut certe, si aliud animo sederit, scriptis nuntiabo. Vos tantum, dominae, lumen meum, memores mei esse dignamini, sive in corpore sive iam extra corpus fuero.

 

Too Little, Too Late, Narcissus! Ausonius, fragment 99

Name:  Ausonius Date:  4th century CE Region:  Aquitania, Gaul [modern France] Citation:    Epigram 99

In this poem, Narcissus is coded as an asexual youth instead of gay:  Narcissus, if you wanted to date someone, You would have been successful. But now that you’re abounding in love There’s no one to reciprocate.

Si cuperes alium, posses, Narcisse, potiri. Nunc tibi amoris adest copia, fructus abest.

 

One Woman Climbs A Mountain for her Faith: Egeria, It. 1.3.7 - 1.4.1

Egeria, Climbing a Mountain for Her Faith

Name:  Egeria Date:  4th century CE Region:  [modern Spain] Citation:   Journey Abroad 1.3.7 – 4.1

Egeria was a Christian woman from Spain who lived during the 4th century CE. The narrative of her pilgrimage is an important document, as it shows rare insight into the lives of women during that time period. She was not only able to travel to visit holy sites in Constantinople, Jerusalem, and other holy places, she was also literate and able to write of her experiences to the women in her social circle, who were presumably also literate. 

After we talked a bit, the holy folk blessed us. Then we went outside of the church, and I began to ask them about certain places. Immediately, the holy men took me on a tour. They showed me the cave where Holy Moses was when he ascended the holy mountain to obtain the Ten Commandments, and where he later broke the first copy of them when his people had broken those rules. They showed me other places, as many as I had asked about, and even more that they had known about that I didn’t.  

Fellow sisters in Christ, I want you to know this, that from the point where we stood on the top of the central mountain, when we looked down, the other mountains around us which had seemed nearly inaccessible, looked like little hills.  And from the ground, they looked so massive, like I had never seen anything taller than them, and yet this central  mountain overshadowed them by a lot. From the summit, we saw such incredible sights: we saw Egypt and Palestine and the Red Sea and the Parthian Sea, which borders Alexandria; we also saw the border of the boundless territories of the  Arabian peoples. The holy men leading the tour pointed out each and every site to us.

Once this was checked off of my bucket list, we began to go back to the point we’d started our ascent, going from the summit of the holy mountain to another mountain that is joined to it named Choreb.

Hac sic ergo posteaquam communicaveramus et dederant nobis eulogias sancti illi et egressi sumus foras ostium ecclesiae, tunc coepi eos rogare, ut ostenderent nobis singula loca. Tunc statim illi sancti dignati sunt singula ostendere. Nam ostenderunt nobis speluncam illam, ubi fuit sanctus Moyses, cum iterato ascendisset in montem Dei, ut acciperet denuo tabulas, posteaquam priores illas fregerat peccante populo, et cetera loca, quaecumque desiderabamus vel quae ipsi melius noverant, dignati sunt ostendere nobis.

Illud autem vos volo scire, dominae venerabiles sorores, quia de eo loco, ubi stabamus, id est in giro parietes ecclesiae, id est de summitate montis ipsius mediani, ita infra nos videbantur esse illi montes, quos primitus vix ascenderamus, iuxta istum medianum, in quo stabamus, ac si essent illi colliculi, cum tamen ita infiniti essent, ut non me putarem aliquando altiores vidisse, nisi quod hic medianus eos nimium praecedebat. Aegyptum autem et Palaestinam et mare rubrum et mare illud Parthenicum, quod mittit Alexandriam, nec non et fines Saracenorum infinitos ita subter nos inde videbamus, ut credi vix possit; quae tamen singula nobis illi sancti demonstrabant

Completo ergo omni desiderio, quo festinaveramus ascendere, coepimus iam et descendere ab ipsa summitate montis Dei, in qua ascenderamus, in alio monte, qui ei periunctus est, qui locus appellatur in Choreb.

Egeria [4th century CE, modern Spain] was a Christian woman who wrote a narrative of her pilgrimage to Constantinople, Jerusalem, and other places in the Holy Land. Her life provides insight into the lives of women during the 4th century CE, as she not only had the privilege of being able to travel extensively, but also was literate and able to share her story in writing with other literate women in her social circle.

Meeting a Dear Friend While Traveling Abroad, Egeria, It. Per. 1.23.2-3

 

Name:  Egeria Date:  4th century CE Region:  [modern Spain] Citation:   Journey Abroad 1.23.2-3

Egeria was a Christian woman from Spain who lived during the 4th century CE. The narrative of her pilgrimage is an important document, as it shows rare insight into the lives of women during that time period. She was not only able to travel to visit holy sites in Constantinople, Jerusalem, and other holy places, she was alsoliterate and able to write of her experiences to the women in her social circle, who were presumably also literate.  

From there we traveled to the [shrine of] St. Thecla, located about a mile and a half outside of the city on a small hill. I wanted to go there and spend some time there as I’d planned. There really isn’t anything there at the holy church except the living quarters of countless monks and nuns.

While I was there I found one of my dearest friends, a holy deaconess named Marthana, whose life everybody in the east could testify about. I had gotten to know her in Jerusalem, where she had visited for the sake of prayer; now, however, she was in charge of the nuns there. When she saw me, I can’t tell who was more full of joy, her or me!  

Et quoniam inde ad sanctam Theclam, qui locus est ultra civitatem in colle sed plano, habebat de civitate forsitan mille quingentos passus, malui ergo perexire illuc, ut stativa, quam factura eram, ibi facerem. Ibi autem ad sanctam ecclesiam nihil aliud est nisi monasteria sine numero virorum ac mulierum.

Nam inveni ibi aliquam amicissimam mihi, et cui omnes in oriente testimonium ferebant vitae ipsius, sancta diaconissa nomine Marthana, quam ego apud Jerusolimam noveram, ubi illa gratia orationis ascenderat; haec autem monasteria apotactitum seu virginum regebat. Quae me cum vidisset, quod gaudium illius vel meum esse potuerit, nunquid vel scribere possum?

Egeria [4th century CE, modern Spain] was a Christian woman who wrote a narrative of her pilgrimage to Constantinople, Jerusalem, and other places in the Holy Land. Her life provides insight into the lives of women during the 4th century CE, as she not only had the privilege of being able to travel extensively, but also was literate and able to share her story in writing with other literate women in her social circle. 

The Amazons, As Explained by a Christian Writer: Orosius, Historia 1.15

 

Challenging Gender Roles: The Amazons

Name:  Orosius Date:   385 – 420 CE Region:    Gallaecia [modern Portugal] Citation: History Against the Pagans 1.15

While all that was happening, this was happening in Scythia: there were two princes named Plynos and Scolopetius who were expelled from their throne by a coup of the nobles. They migrated with a large group of youths to the shores of Cappadocia on the Black Sea by the Thermodon River. They conquered the territory of Themiscyra and settled there. They stayed there until ultimately being killed by treachery by their neighboring countries.

Moved by exile and their widowhood, their wives took up arms and, in order to rival their husbands’ courage, killed the remaining men in their group and repaid their enemy neighbors in blood for the blood of their slaughtered husbands. Then, after imposing peace through threat of violence, they used their neighbors for breeding purposes, killing the boys they birthed, and nursing their girls with their right breast [for they burn off their left breast in order to shoot arrows unimpeded]. This is why they are called “breastless,” [A-mazons].

Of these Amazons, there were two queens, Marpesia and Lampeto, who divided the group into two parts: one group would take care of war, while the other group would stay home to guard their home. When they had conquered a great part of Europe, even capturing some nations in Asia, they founded the city of Ephesos and other cities.

While a large part of the army was returning home with splendid treasure, and the rest of the army remaining behind to guard their territory in Asia, Queen Marpesia was killed in a skirmish with the enemy. Her daughter, Sinope, who cherished her lifelong chastity, took control of this region.

There was so much admiration and respect for these Amazons that even Hercules, when he was ordered by his lord [1] to bring back the armor of the Amazon queen, realized the terrible danger he was in. He assembled all of the nobles of Greece, prepared nine longboats, yet still was unimpressed with his swarm of men warriors, and instead strategized to catch the Amazons off guard. At that time, two sisters were in power named Antiope and Orithya. Hercules came ashore, and caught the Amazons off guard, attacking them unarmed, and without a thought to diplomacy. Among these casualties who were captured and killed were two sisters of Antiope. Melanippe was captured by Hercules, and Hippolyte was captured by Theseus. Theseus married his captive Hippolyte, but Hercules returned Melanippe to her sister, ransoming her for the queen’s armor.

Penthesilea ruled after Orithyia [died], and we all know the story of her glorious deeds during the Trojan War.

Orosius [Paulus Orosius; 385 – 420 CE, modern Portugal] was a Christian author famous for his history of ancient Rome. He was originally from Gallaecia Hispania [modern Portugal], but traveled extensively to the Holy Lands for scholarly and religious purposes. His seven-volume History Against the Pagans recounts Roman history with a Christian lens. 

---

[1]  A reference to the myth of Hercules’ twelve labors.

Challenging Gender Roles: The Amazons

Medio autem tempore apud Scythas duo regii iuvenes Plynos et Scolopetius, per factionem optimatium domo pulsi, ingentem iuventutem secum traxere et in Cappadociae Ponticae ora iuxta amnem Thermodontem consederunt campis Themiscyriis sibi subiectis; ubi diu proxima quaeque populati conspiratione finitimorum per insidias trucidantur. Horum uxores exilio ac viduitate permotae arma sumunt et, ut omnibus par ex simili condicione animus fieret, viros qui superfuerant interficiunt atque accensae in hostem sanguine suo ultionem caesorum coniugum finitimorum excidio consequuntur. Tunc pace armis quaesita externos concubitus ineunt, editos mares mox enecant, feminas studiose nutriunt inustis infantium dexterioribus mammillis, ne sagittarum iactus impedirentur; unde “Amazones” dictae. Harum duae fuere reginae, Marpesia et Lampeto, quae agmine diviso in duas partes vicissim curam belli et domus custodiam sortiebantur.

Igitur cum Europam maxima e parte domuissent, Asiae vero aliquantis ciuitatibus captis, ipsae autem Ephesum aliasque urbes condidissent, praecipuam exercitus sui partem onustam opulentissima praeda domum revocant, reliquae ad tuendum Asiae imperium relictae cum Marpesia regina concursu hostium trucidantur. Huius locum Sinope filia capessit, quae singularem virtutis gloriam perpetua virginitate cumulavit. Hac fama excitas gentes tanta admiratio et formido invaserat, ut Hercules quoque cum iussus fuisset a domino suo exhibere arma reginae quasi ad inevitabile periculum destinatus, universam Graeciae lectam ac nobilem iuventutem contraxerit, novem longas naves praepararit, nec tamen contentus examine virium ex inproviso adgredi et insperatas circumvenire maluerit.

Duae tunc sorores regno praeerant, Antiope et Orithyia. Hercules mari advectus incautas inermesque et pacis incuria desides oppressit. Inter caesas captasque complurimas duae sorores Antiopae, Melanippe ab Hercule, Hippolyte a Theseo retentae. Sed Theseus Hippolyten matrimonio adscivit, Hercules Melanippen sorori reddidit et arma reginae pretio redemptionis accepit. Post Orithyiam Penthesilea regno potita est, cuius Troiano bello clarissima inter viros documenta virtutis accepimus.

Friends Till The End: Martial 1.93

Aquinus and Fabricius, Friends ‘Till The End

Name: Martial Date: c. 40 – 100 CE Region: Bilbilis, Hispania [modern Spain] Citation: Epigrams 1.93

Aquinus is buried next to his faithful Fabricius,

Who happily entered Heaven before him.

A double tombstone attests that both attained the rank of Head Centurion,

But, what’s more, is the inscription:

“Both are joined in a sacred relationship of a blessed life,

And something even more blessed: they were friends.”

Aquinus and Fabricius, Friends ‘Till the End

Fabricio iunctus fido requiescit Aquinus,

qui prior Elysias gaudet adisse domos.

Ara duplex primi testatur munera pili:

plus tamen est, titulo quod breviore legis:

“iunctus uterque sacro laudatae foedere vitae,

famaque quod raro novit: amicus erat.” 

Martial [Marcus Valerius Martialis; 38 BCE – 102 CE, modern Spain] Originally from Bilbilis, Hispania, the poet Martial moved to Rome in the 60s CE to advance his career. His two extant works include de Spectaculis, a collection of poems written to commemorate the opening of the Colosseum, and a fifteen volume collection of epigrams. These poems provide valuable insight into the private lives of Romans from all of the city’s social classes.

W/W: Sweeter Than Honey: A Medieval Love Letter

 

Sweeter Than Honey: A Medieval Nun to Her Girlfriend

Name:    Unknown Date:     prior to 1179 / 1186 CE Region:  [western Europe] Citation:      MGH Volume 8: Liebesbriefe 7 [1]

To C, beyond sweeter than honey and honeycomb

From B, whatever love means to a lover.

O unique and special girl,

Why do you stay so far away, and for so long?

Why do you wish for your one and only love to perish,

Who loves you (as you already know) body and soul?

Who longs for you, like a parched little bird,

Hopes for you at all hours?

From the moment when I was apart from your sweetest presence

I didn’t want to see or hear another person,

But instead, like a turtledove, when its mate is dead,

Remains perched forever upon a barren branch.

Like this sad little bird, I’ll lament without end

Until once more I can enjoy your company.

I look around, and cannot find my lover

Or any word of consolation.

Instead, I happily run through my mind

The sweetness of your words and beauty,

Undone by my grief,

For I cannot find any such relief.

What can I compare to your love?

It is sweeter than honey and honeycomb,

Even gold and silver is dull in comparison!

Why go on?

In you, is every sweetness and kindness,

And so my spirit wanes in your absence.

You lack even an ounce of the bitterness of infidelity,

You are sweeter than milk and honey.

You are the one I’ve chosen out of thousands of others—

I love you more than everyone!

You alone are my love and my desire

You are the sweet refuge of my soul.

I find no enjoyment in anything else without you.

Everything that is sweet for me by your side

Is tedious and terrible without you here.

And so I want to tell you candidly,

If it were possible for me to afford a life by your side, I wouldn’t hesitate to do so.

Because you alone are the woman I chose in my heart.

And so, I pray to God,

May bitter death not take me away

Before I may enjoy looking at you,

My beloved and dearest one.

Goodbye.

Hold dear the faith and love I bear you,

And accept these words which I write to you,

As well as my still-loyal heart.

---

[1] Piechl,Helmut and Bergmann, Werner. Monumenta Germaniae Historica, Vol. 8: Die Tegernseer Briefsammlung des 12. Jahrhunderts, 354. 

Sweeter Than Honey: A Medieval Nun to Her Girlfriend

C super mel et favum dulciori

B. quidquid amor amori.

O unica et specialis,

cur tamdiu in longinquo moraris?

Cur unicam tuam perire vis,

quae anima et corpore te diligit, ut ipsa scis?

Et quae more aviculi esurientis

te suspirat omnibus horis atque momentis.

Ex quo enim dulcissima tua presentia contigit me carere

nolui hominem ulterius audire nec videre

sed quasi tutur, perdito masculo

semper in arido residet ramusculo

ita lamentor sine fine

donec iterum fruar tua fide.

Circumpspicio et non invenio amantem

ne in uno verbo me consolantem

dum enim iucundissimae

allocutionis ac visionis tuae

dulcedinem revolvo in animo

dolore comprimor nimio

nam nil invenio tale.

Quid velim tuae dilectioni comparare,

Quae super mel at favum dulcescit

Et in cuius comparatione auri et argenti nitor vilescit?

Quid ultra? In te omnis suavitas et virtus:

idcirco de absentia tua meus semper languet spiritus.

Omnis perfidiae cares felle

dulcior es lacte et melle

electa es ex milibus

te diligo prae omnibus

tu sola amor et desiderium

tu dulce animi mei refrigerium

nil mihi absque te iucundi

In latitudine totius mundi.

Omne quod tecum erat mihi suave

sine te laboriosum est et grave.

Unde dicere volo veraciter

si fieri posset quod vitae pretio te emerem--non segniter.

Quia sola es quam elegi secundum cor meum.

idcirco semper obsecro Deum

ne prius me mors preveniat amara

quam visione tua fruar optata et care.

Vale

quae sunt omnia fidei et dilectionis de me habe.

Quem transmitto accipe stilum

et adhuc animum meum fidum.