Wilgefortis, Protected By The Beard of Christ [from Acta Sanctorum Mensis Julius]

Hail, Wilgefortis, holy servant of Christ!

You loved Christ with all of your heart

and, when you rejected a marriage to the king of Sicily,

you proved your faith on the Cross.

By your own earthly father’s decree

You endured the tortures of imprisonment,

You grew a beard on your face,

Which you obtained from Christ as a gift

Because you wanted to stop others from wanting to marry you.

Seeing this, your heathen father raised you up

High up on a cross, still wearing your beard

And ready [to die].

Since you had both grace as well as virtue,

As soon as you could,

Your soul fled to Christ’s protection.

O lady,

Because we cherish your memory with solemn praises,

O blessed Wilgefortis,

We beg you to pray on our behalf!

 

--Acta Sanctorum Mensis Julius,  Volume 7, Issue 5 (1748) p. 64 ; (Originally published in Enchiridion praeclarae ecclesiae Sarisburensis, 1533)

 

Ave sancta famula,Wilgefortis,Christi,

quae ex tota anima Christum dilexisti;

dum regis Siciliae nuptias sprevisti;

Crucifixo Domino fidem praebuisti.

Jussu patris carceris tormenta subisti,

crevit barba facie, quod obtinuisti

a Christo pro munere, quod sibi voluisti

te volente nubere sibi confudisti.

videns pater impius te sic deformatam

elevavit arius in cruce paratam.

Ubi cum virtutibus reddidisti gratam

animamque quantocius,Christo commendatam.

Quia devotis laudibus tuam memoriam, virgo, recolimus,

o beata Wilgefortis, ora pro nobis quaesumus.

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.

 

Challenging Gender Roles: Hipparchia's Universal Home

I don’t have a roof, or a house, or a homeland

Instead the whole world, both city & countryside

are available to me as a home.

 --Hipparchia, published in Mulierum Graecarum (1735) p. 68, Translated into Latin by Christian Wolff

Ουχ εις πάτρας μοι πύργος ου μία λέγη

Πάσης δὲ χέρσε καὶ πόλισμα καὶ δόμος

Ἕτοιμος ἡμῖν ἐνδιαιτᾶσθαι πάρα.

Non turris una, nec casa una patriae

mihi est, sed universae arces terrae,& domus

parata nobis mansio & caenacula. 

The Gender-Bending Vision of St. Perpetua

The Gender Bending Vision of St. Perpetua

Name:  St. Perpetua Date:  203 CE Region:  Madaura [modern Algeria] Citation:  The Martyrdom of Saints Perpetua and Felicitas 10

Before she was killed, St. Perpetua had a vision in which she became a man and fought a gladiator. Many people interpret this transformation as her gaining skills and abilities that she was denied access to because of her gender.

The day before our execution, I saw this in a vision. The deacon Pomponius came to the door of the prison and started knocking on it violently. I went to the door and opened it. He was clothed in loose, bright clothing, and had special shoes on. He told me, “Perpetua, we are waiting for you, come on!,” and he held out his hand for me, and we began to walk through rough and uneven places. We nearly didn’t make it, but we finally arrived at the amphitheater and he brought me into the middle of the arena and told me, “Don’t panic. I am here with you, and I’ve got your back.” And he disappeared.

Then I saw a huge crowd of people, thunderstruck. Since I knew that I was condemned to die by beasts, I was wondering why there weren’t any animals around me. Instead, a certain Egyptian fighter—an absolutely huge warrior—came to fight me along with other gladiators. But young, honorable youths rose up alongside of me to cheer me on and help me fight. I took off my robe, and became a man. And my helpers began to anoint me with oil (something that happens in the arena). And I saw the Egyptian gladiator rolling in the dust. And there was a certain man who was huge (even taller than the tower of the amphitheater), who wore a loose purple robe with two stripes across the middle of his chest, wearing special shoes made of gold and silver. He carried a staff like a referee would, but it was a leafy branch that had golden apples. He shushed the crowd and said, “If this Egyptian fighter gladiator wins, he will kill her with a sword, but if this woman wins, she will get this staff as a trophy.” And he left.

And we approached each other and began to fight. He tried to grab my feet, but I started kicking him.  He tossed me into the air and I kept kicking him with my legs. But when I saw I had a chance, I wove my fingers together and I grabbed him by the head, and I struck him in the face and I kicked him in the head. And the crowd began to shout and my fans began to cheer. And I went up to the referee and I got the staff as a trophy of my victory. And he kissed me and told me, “Daughter, Peace be with you.” And I began to do my victory dance towards the Winner’s Gate. And then I woke up. And I understood that I wasn’t going to fight beasts, but I was going to fight the devil, but that I would be victorious. I had this vision the day before the Games; if someone wishes to write down what actually happens at the Games, let them do so.

 

The Gender Bending Vision of St. Perpetua

Pridie quam pugnaremus, video in horomate hoc: venisse Pomponium diaconum ad ostium carceris et pulsare vehementer.Et exivi ad eum et aperui ei; qui erat vestitus discincta candida, habens multiplices galliculas. Et dixit mihi: “Perpetua, te expectamus; veni.” Et tenuit mihi manum et coepimus ire per aspera loca et flexuosa.Vix tandem pervenimus anhelantes ad amphitheatrum et induxit me in media arena et dixit mihi: “Noli pavere. Hic sum tecum et conlaboro tecum.” Et abiit.

Et aspicio populum ingentem adtonitum; et quia sciebam me ad bestias damnatam esse, mirabar quod non mitterentur mihi bestiae. Et exivit quidam contra me Aegyptius foedus specie cum adiutoribus suis pugnaturus mecum. Veniunt et ad me adolescentes decori, adiutores et fautores mei. Et expoliata sum et facta sum masculus; et coeperunt me favisores mei oleo defricare, quomodo solent in agone. Et illum contra Aegyptium video in afa volutantem. Et exivit vir quidam mirae magnitudinis ut etiam excederet fastigium amphitheatri, discinctatus, purpuram inter duos clavos per medium pectus habens, et galliculas multiformes ex auro et argento factas, et ferens virgam quasi lanista, et ramum viridem in quo erant mala aurea. Et petiit silentium et dixit: “Hic Aegyptius, si hanc vicerit, occidet illam gladio; haec, si hunc vicerit, accipiet ramum istum.” Et recessit.

 Et accessimus ad invicem et coepimus mittere pugnos. Ille mihi pedes adprehendere volebat; ego autem illi calcibus faciem caedebam. Et sublata sum in aere et coepi eum sic caedere quasi terram non calcans. At ubi vidi moram fieri, iunxi manus ut digitos in digitos mitterem et apprehendi illi caput; et cecidit in faciem et calcavi illi caput. Et coepit populus clamare et fautores mei psallere. Et accessi ad lanistam et accepi ramum.Et osculatus est me et dixit mihi: “Filia, pax tecum.” Et coepi ire cum gloria ad portam Sanavivariam [1]. Et experrecta sum. Et intellexi me non ad bestias, sed contra diabolum esse pugnaturam; sed sciebam mihi esse victoriam. Hoc usque in pridie muneris egi; ipsius autem muneris actum, si quis voluerit, scribat.

---

[1] Sani et vivi, literally, “the healthy and living” gate.

Saint Perpetua [Vibia Perpetua; 203 CE, modern Algeria] was a Christian woman who was imprisoned and executed for her faith in 203 CE. In the Passion of Saints Perpetua and Felicity, she tells of her arrest, imprisonment, and execution.

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.

Camilla, Warrior Woman in Battle! Vergil, Aeneid , 11.648 - 663

Camilla in Battle

Name:  Vergil Date:  70 – 19 BCE Region:  Mantua [modern northern Italy] Citation:  Aeneid 11.648 – 663

The Amazon Camilla was reveling in the midst of battle

With half her chest bare and a quiver on her back.

First, she’s rapid-firing spears by hand.

Next, she’s deftly wielding her battle-ax

With boundless energy.

Her golden bow, the weapon of Diana,

Twanged from her shoulder.

And now, attacked from behind,

Even while in retreat, Camilla kept firing her arrows.

Surrounded by her elite companions,

The maiden Larina, Tulla, and bronze-ax wielding Tarpeia,

Italian-born women whom divine Camilla

Chose for herself to be her honor-guard,

Were excellent companions in peace and war.

These women fought the way that Amazons

Wearing their multi-color armor

On the banks of the Thermodon River fought,

Battling alongside Hippolyte

Or accompanying Penthesilea’s chariot

As she returned from battle

With a great war-cry

They reveled, an army of women,

Lifting their half-moon shaped shields.

 

 

Camilla in Battle

At medias inter caedes exsultat Amazon
unum exserta latus pugnae, pharetrata Camilla,
et nunc lenta manu spargens hastilia denset,
nunc validam dextra rapit indefessa bipennem;

aureus ex umero sonat arcus et arma Dianae.

illa etiam, si quando in tergum pulsa recessit,

spicula converso fugientia derigit arcu.

At circum lectae comites, Larinaque virgo    

Tullaque et aeratam quatiens Tarpeia securim,

Italides, quas ipsa decus sibi dia Camilla

delegit pacisque bonas bellique ministras:

quales Threiciae cum flumina Thermodontis

pulsant et pictis bellantur Amazones armis, 

seu circum Hippolyten seu cum se Martia curru

Penthesilea refert, magnoque ululante tumultu

feminea exsultant lunatis agmina peltis.

Vergil, also known as Virgil, [Publius Vergilius Maro; 70 – 19 BCE, modern Italy] was born in Mantua, Cisalpine Gaul, and lived during the tumultuous transition of Roman government from republic to monarchy. His writing talent earned him a place of honor among Maecenas’ fellow authors under Augustan rule. He was friends with numerous famous authors of the time period, including Horace and Asinius Pollio. His former slave Alexander was the most influential romantic partner in his life, and the poet memorialized his love for him under the pseudonym “Alexis” in Eclogue 2. His masterpiece, the Aeneid, tells the story of Aeneas’ migration from Troy to Italy; it was used for centuries as the pinnacle of Roman literature.

Mourning the loss of a friend: Antye, Greek Anthology 7.490

 

Name: Antye Date:    3rd century BCE Region:    Tegea [modern Greece] Citation: Greek Anthology 7.490
I mourn for the maiden Antibia. Because of her beauty and wisdom Many suitors flocked to her father’s home for her, But cursed Fate keeps all hope at bay.
παρθένον Ἀντιβίαν κατοδύρομαι, ἇς ἐπὶ πολλοὶ νυμφίοι ἱέμενοι πατρὸς ἵκοντο δόμον, κάλλευς καὶ πινυτᾶτος ἀνὰ κλέος: ἀλλ᾽ ἐπὶ πάντων ἐλπίδας οὐλομένα Μοῖρ᾽ ἐκύλισε πρόσω.	Virginem Antibiam deploro, quam propter multi Sponsi desiderantes, ad patris venerunt domum, Ob pulchritudinem & prudentiam inclytam; sed omnium Spem damnosa mors subverti prius. Translated into Latin by Christian Wolf [1735]

 

 

Antye [4^th century BCE, Modern Greece] was one of the famous “earthly Muses,” a group of nine women poets revered by classical Greek and Roman authors. Little is known about her, but it generally agreed that she was from Tegea [modern Greece] and lived during the 3^rd century BCE. Numerous poems of hers were preserved in the Greek Anthology.

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. 

Dux Femina Facti: Zenobia, A Better Warrior Than A Man, SHA Duorum Gallienorum 13.1-5

Zenobia vs. Gallienus

Name: Scriptores Historia Augusta Date:   Unknown Region:    Unknown Citation:     Life of The Two Gallieni 13.1-5

Often, authors will use depictions of other nations as a mirror for their own society. Here Zenobia’s exploits are used to criticize Gallienus’ masculinity and ability to rule effectively.  

At that time, Odenathus was killed by his cousin’s plot. He was killed along with his son Herodes, whom he had also named emperor. Since his remaining children Herennianus and Timolaus were too young to rule, his wife Zenobia took the throne. She ruled for a long time, not in a womanly manner, or like a girl, but cleverly and boldly, not only dissimilar to Gallienus (who any woman could do a better job than), but also even other rulers. For when Gallienus heard that Odenathus died, he gathered his forces for a war against the Persians in a too-little-too-late attempt to avenge his father. He assembled the troops and managed the war as a clever leader through the management of Heraclian. However, when Heraclian set out against the Persians, he was defeated by the Palmyrans and lost all of his soldiers, since Zenobia was ruling both Palmyra and many other eastern cities in a manly fashion.

Zenobia vs. Gallienus

Per idem tempus Odenatus insidiis consobrini sui interemptus est cum filio Herode, quem et ipsum imperatorem appellaverat. Cum Zenobia, uxor eius, quod parvuli essent filii eius, qui supererant, Herennianus et Timolaus, ipsa suscepit imperium diuque rexit, non muliebriter neque more femineo, sed non solum Gallieno, quo quae virgo melius imperare potuisset, verum etiam multis imperatoribus fortius atque solertius. Gallienus sane, ubi ei nuntiatum Odenatum interemptum, bellum Persis ad seram nimis vindictam patris paravit collectisque per Heraclianum ducem militibus sollertis principis rem gerebat. Qui tamen Heraclianus, cum contra Persas profectus esset, a Palmyrenis victus omnes, quos paraverat, milites perdidit, Zenobia Palmyrenis et orientalibus plerisque viriliter imperante.

Scriptores Historiae Augustae Little is known about the author(s) of the Historia Augusta; even internal evidence within the text is either falsified, skewed or utterly fictitious. Although attributed to six different authors, the text was likely written by a single author living during the 4th century CE. It is a series of imperial biographies modeled after the works of Suetonius; these biographies cover the reigns of the emperors Hadrian through Carus.

Dux Femina Facti: Zenobia, the Warrior Queen, SHA Trig. Tyr. 30.1-3

Zenobia, Following in the Footsteps of Greatness

Name: Scriptores Historia Augusta Date:   Unknown Region:    Unknown Citation:     Life of The Thirty Tyrants 30.1-3

Often, authors will use depictions of other nations as a mirror for their own society. Here Zenobia’s exploits are used to criticize Gallienus’ masculinity and ability to rule effectively.  

All decency is gone, when the broken down state has come to such a new low that on good-for-nothing Gallienus’ watch that even women can rule well—even foreign ones! For Zenobia, a foreigner (about whom much ink has been spilled) who boasted that she was descended from Cleopatra and the Ptolemies of Egypt, took up rule after the death of her husband Odenathus. Wearing a military cloak on her shoulders, and dressed like Dido, she took up the crown in the name of her sons Herennianus and Timolaus, and ruled longer than a woman should. This woman ruled while Gallienus was in charge at Rome and while Claudius was distracted by his war with the Goths, and was just barely (but ultimately) defeated by Aurelian. Finally defeated by him, she was led in triumph at Rome and gave up her throne.

Zenobia, Following in the Footsteps of Greatness

Omnis iam consumptus est pudor, si quidem fatigata re publica eo usque perventum est, ut Gallieno nequissime agente optime etiam mulieres imperarent, et quidem peregrinae. Peregrina enim, nomine Zenobia, de qua multa iam dicta sunt, quae se de Cleopatrarum Ptolemaeorumque gente iactaret, post Odenatum maritum imperiali sagulo perfuso per umeros, habitu Didonis ornata, diademate etiam accepto, nomine filiorum Herenniani et Timolai diutius, quam femineus sexus patiebatur, imperavit. Si quidem Gallieno adhuc regente rem publicam regale mulier superba munus obtinuit et Claudio bellis Gothicis occupato vix denique ab Aureliano victa et triumphata concessit in iura Romana.

Scriptores Historiae Augustae Little is known about the author(s) of the Historia Augusta; even internal evidence within the text is either falsified, skewed or utterly fictitious. Although attributed to six different authors, the text was likely written by a single author living during the 4th century CE. It is a series of imperial biographies modeled after the works of Suetonius; these biographies cover the reigns of the emperors Hadrian through Carus.

A More Perfect Union? Using the Gender Roles of Other Nations to Critique Your Own, Tacitus, Germania 18

Gender Roles in Germanic Marriage Rites

Name:   Tacitus Date:    56 – 117 CE Region:   [modern Italy]  Citation:  Germania 18

Often, authors will use depictions of other nations as a mirror for their own society. Here Tacitus is glamorizing his depiction of Germanic marriages to criticize Roman women and marriages.

 

[Germanic tribes] treat marriage very seriously, and it’s the best part of their value system. Of all the other barbaric tribes out there, the Germans are the only ones who practice monogamy. Of course, there are a handful of exceptions, but the noblemen who have multiple wives do so out of political gain, and definitely not out of lust. The wife doesn’t provide a dowry to her husband; instead, the husband gives a dowry to his wife. Their parents and kin evaluate what he has to offer in the relationship—and these aren’t trifles that women nag for, or other things that new brides have. No, these are a yoke of bulls, a bridled horse, and a shield, spear, and sword. The wife accepts these gifts, and in turn, gives the same to her husband. This is seen as the highest bond, the holy rite of marriage that their religion dictates. To keep the woman from thinking that she is immune from hard work or military valor, she is warned at the start of the marriage that she is entering the relationship as a partner to her husband’s exploits and dangers, in both war and peace. This is what the team of bulls, the bridled horse, and the set of armor represents. They live together as one, and they die together as one. She is to accept this union, which she will in turn pass down untouched and pure to her children, her daughters-in-law, and her descendants.

Tacitus [Publius Cornelius Tacitus; 56 – 117 CE, modern Italy] is considered one of the best Roman historians of the 1st century CE. He wrote numerous works, including the Annals [Roman history beginning with the death of the Emperor Augustus and the rise of Tiberius], the Histories [about the Year of the Four Emperors], and a biography of his father-in,-law, the Agricola.

Gender Roles in Germanic Marriage Rites

Quamquam severa illic matrimonia, nec ullam morum partem magis laudaveris. Nam prope soi barbarorum singulis uxoribus contenti sunt, exceptis admodum paucis, qui non libidine, sed ob nobilitatem plurimis nuptiis ambiuntur. Dotem non uxor marito, sed uxori maritus offert. Intersunt parentes et propinqui ac munera probant, munera non ad delicias muliebres quaesita nec quibus nova nupta comatur, sed boves et frenatum equum et scutum cum framea gladioque. In haec munera uxor accipitur, atque in vicem ipsa armorum aliquid viro adfert: hoc maximum vinculum, haec arcana sacra, hos coniugales deos arbitrantur. Ne se mulier extra virtutem cogitations extraque bellorum casus putet, ipsis incipientis matrimonii auspiciis admonetur venire se laborum periculorumque sociam, idem in pace, idem in proelio passuram ausuramque. Hoc iuncti boves, hoc paratus equus, hoc data arma denuntiant. Sic vivendum, sic pereundum: accipere se, quae liberis inviolate ac Digna reddat, quae nurus accipiant, rursusque ad nepotes referantur.

Overpowered by a Single Woman: The Spartans vs. The Courage of Telesilla

Name: Michele Marullo Tarchaniota Date: 1330 – 1408 CE Region:   Constantinople [modern Turkey] / Volterra [modern Italy] Citation:  Epith. Telesillae; Contantinopalitani Epigrammaton,  Book 4

 If you ask where she’s from,

Her homeland was Argos.

If you ask what her name was

Her noble name was Telesilla.

If you want to know her skillset or her courage

I’m embarrassed to tell you.

The Muse can tell you about her skills,

The Spartans can tell you about her courage.

For it’s embarrassing to say that Sparta

Was overcome by  single woman

Even though it’s Spartan custom

To always tell the truth.  

Si patriam, patria est Argos. Si nomina quaeris

Scire, Telesillae nobile nomen erat,

At si artes animosque, vetat pudor hiscere de me.

Musa sed has dicent hos lacedaemonii.

Nam quis pudeat Sparten cessisse puellae

Vera tamen fari mos Lacedaemoniis.

 

Michele Marullo Tarcaniota [1458 – 1500 CE, Constantinople, modern Turkey / Volterra, modern Italy] was a famous scholar and author known for his Greco-Roman mythology-themed poetry.

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. 

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[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.