|Died||October 20, 460
(aged 58 - 59)|
Aelia Eudocia Augusta / / (Late Greek: Αιλία Ευδοκία Αυγούστα; c. 401–460 AD), also called Saint Eudocia, was the Greek wife of Emperor Theodosius II (r. 408–450), and a prominent historical figure in understanding the rise of Christianity during the beginning of the Byzantine Empire. Eudocia lived in a world where Greek paganism and Christianity existed side-by-side with both pagans and non-Orthodox Christians being persecuted. Although Eudocia's work has been mostly ignored by modern scholars, her poetry and literary work are great examples of how her Christian faith and Greek heritage/upbringing were intertwined, exemplifying a legacy that the Roman Empire left behind on the Christian world.
- 1 Early life
- 2 Life as an empress
- 3 Literary work
- 4 Legacy
- 5 See also
- 6 References
- 7 External links
Aelia Eudocia was born circa 400 AD in Athens into a family of Greek descent. Her father, a Greek philosopher named Leontius, taught rhetoric at the Academy of Athens, where people from all over the Mediterranean came to either teach or learn. Eudocia's given name was Athenais, chosen by her parents in honour of the city's protector, the pagan goddess Pallas Athena. Her father was rich and had a magnificent house on the Acropolis with a large courtyard in which young Athenais frequently played as a child.
When Athenais was 12 years old, her mother died and she became her father's comfort, taking on the responsibilities of household chores, raising her siblings and tending to her father. She had two brothers, Gessius and Valerius, who would later receive honours at court from their sister and brother-in-law. In return for her household activities, her father spent time giving her a thorough training in rhetoric, literature and philosophy. He taught her the Socratic virtue of knowledge of moderation, and predicted that she would have a great destiny. She had a gift for memorisation, and easily learned the poetry of Homer and Pindar, which her father would recite to her. Both as a teacher and a role model, he had a great impact on her, prepared her for her destiny and influenced the literary work she created after she became Empress.
When he died in 420, she was devastated. In his will, he left all his property to her brothers, with only 100 coins reserved for her, saying that "[s]ufficient for her is her destiny, which will be the greatest of any woman." Athenais had been her father's confidante and had expected more than this meager 100-coin inheritance. She begged her brothers to be fair and give her an equal share of their father's property, but they refused.
Shortly after her father's death, at the age of 20, Athenais went to live with her aunt, who advised her to go to Constantinople and "ask for justice from the Emperor," confident she would receive her fair share of her father's wealth.
Life as an empress
Legend has it that when Theodosius II was 20 years old, he wanted to get married. He talked to his sister Pulcheria, who began to search for a maiden fit for her brother, that was either "patrician or imperial blood." His longtime childhood friend, Paulinus, also helped Theodosius in his search. The Emperor's search had begun fortuitously at the same time that Athenais had arrived in Constantinople. Pulcheria had heard about this young girl, who had only 100 coins to her name, and when she met her, she was "astonished at her beauty and at the intelligence and sophistication with which she presented her grievance." Upon reporting back to her brother, she told him she had "found a young girl, a Greek maid, very beautiful, pure and dainty, eloquent as well, the daughter of a philosopher," and young Theodosius who was full of desire and lust fell in love instantly.
Athenais had been raised pagan, and upon her marriage to Theodosius II converted to Christianity and was renamed Eudocia. They were married on June 7, 421 and there were "reports that Theodosius celebrated his wedding with chariot races in the hippodrome." Her brothers, who had rejected her after their father's death, fled since they were fearful of the punishment they thought they were going to receive when they learned that she became Empress. However, instead of punishing them, Eudocia called them back to Constantinople, and Theodosius rewarded them. The emperor made Gessius praetorian prefect of Illyricum and made Valerius magister officiorum. Both Gessius and Valerius were rewarded because Eudocia believed that their mistreatment of her was part of her destiny. He also honoured his best friend, Paulinus with the title of magister officiorum, for he had helped find his wife. However, this rags-to-riches story, though it claims to be authentic and is accepted among historians, leads one to believe that the tale may have been twisted due to the detail of how the romance was portrayed. The earliest version of this story appeared more than a century after Eudocia's death in the "World Chronicle of John Malalas, an author who did not always distinguish between authentic history and a popular memory of events infused with folk-tale motifs." The facts are that she was the daughter of Leontius and she did originally have the name Athenais, according to the Greek historian Socrates of Constantinople, and a contemporary historian named Priscus of Panion; however, they leave out any mention of Pulcheria's role in playing match-maker for her brother. The historians Sozomen and Theodoret did not include Eudocia in their respective historical works perhaps because they wrote after 443 AD when Eudocia had fallen into disgrace.
Blending Christianity with classical culture
While on her pilgrimage to Jerusalem in spring of 438, Eudocia stopped in Antioch, and during her stay she addressed the senate of that city in Hellenic style (i.e., encomium cast in Homeric hexameters) and distributed funds for the repair of its buildings. She was very conscious of her Greek heritage, as demonstrated in her famous address to the citizens of Antioch where she included the line "Υμετέρης γενεής τε καί αίματος εύχομαι είναι" ("Of your proud line and blood I claim to be"). The last words of Eudocia's oration brought down the house, which resulted in the citizens of Antioch celebrating the Empress Eudocia's Christian Hellenism and commemorating her by erecting a golden statue of her in the curia and a bronze statue in the museum. On her return, her position was undermined by the jealousy of Pulcheria and the groundless suspicion of an intrigue with her protégé, Paulinus, the master of the offices.
The historical study Theodosian Empresses: Women and Imperial Dominion in Late Antiquity (1982) by Kenneth Holum, further introduced the suggestion that her father, Leontius, was a native of Antioch rather than Athens, drawing from the "traditional link" between the two cities and their philosophers. The argument is considered doubtful as the building activity of Eudocia in the 420s focused on Athens rather than Antioch. Holum suggests that Eudocia may have been named after the great city of Athens, but she would have been born in Antioch. She even convinced her husband to "extend the walls of Antioch to take in a large suburb." Furthermore, she also influenced state policy towards pagans and Jews under her husband's reign, and used the powerful influence she had to protect them from persecution. Eudocia also advocated for "reorganization and expansion" of education in Constantinople. Eudocia had been raised and educated in traditional and classical sophist education from Athens, but her goal was to blend classical pagan education with Christianity. This was her way of using her power as Empress to honour teachers and education, something that was very important to her in her life.
Eudocia had three children with Theodosius II. Licinia Eudoxia, born in 422, was the oldest. Licinia Eudoxia had been betrothed to her cousin, the Western Roman emperor Valentinian III since her birth, and whom she married on October 29, 437. The second child, Flaccilla, died in 431. Arcadius was the only son and died in infancy. Only a year after she gave birth to her first child, Eudocia was proclaimed Augusta by her husband on January 2, 423.
Pilgrimage to Jerusalem (438–439)
Upon being named Augusta, she succeeded her sister-in-law, Pulcheria, who had been Augusta since 414. The relationship between the two women consisted of rivalry over power. Eudocia was jealous over the amount of power Pulcheria had within the court, while Pulcheria was jealous of the power Eudocia could claim from her. Their relationship created a "pious atmosphere" in the imperial court, and is probably an explanation as to why Eudocia travelled to the Holy Land in 438. Eudocia went on a pilgrimage to Jerusalem in 438, bringing back with her holy relics to prove her faith. Her relationship with her husband had deteriorated, and with much plea from Melania, a wealthy widow from Palestine and good friend of Eudocia, Theodosius allowed her to go.
Rumor has it that Eudocia was banished from the court towards the latter part of her life for adultery. Theodosius suspected that she was having an affair with his long-time childhood friend and court advisor, Paulinus. According to Malalas's account of this story, Theodosius II had given Eudocia a very large Phrygian apple as a gift. One day Paulinus had shown the emperor the same apple, not knowing that the emperor had given it to Eudocia as a gift. Theodosius recognized the apple and confronted Eudocia who had sworn she had eaten it. Eudocia's denials made the emperor believe that she had fallen in love with Paulinus and was having an affair, and had given his best friend the same apple he had given to her as a symbol of his love. Theodosius had Paulinus executed and he dismissed Eudocia from the court in 443.
In Jerusalem (443–460)
Eudocia returned to Jerusalem in circa 443, where she lived for the last part of her life. In Jerusalem she focused on her writing. Here she was accused of the murder of an officer sent to kill two of her followers, for which she suffered the loss of her imperial staff; she nevertheless retained great influence. Although involved in the revolt of the Syrian Monophysites (453), she was ultimately reconciled to Pulcheria and readmitted into the Orthodox Church. She died an Orthodox Christian in Jerusalem on October 20, 460, having devoting her last years to literature. She was buried in Jerusalem in the Church of Saint Stephens. The empress never returned to the imperial court in Constantinople, but "she maintained her imperial dignity and engaged in substantial euergetistic programs." Eudocia died on 20 October 460 and was buried in the Church of Saint Stephen, one of the churches she had herself built in Jerusalem.
While Eudocia could have written a lot of literature after leaving the court, only some of her work survived. Eudocia "wrote in hexameters, which is the verse of epic poetry, on Christian themes." She wrote a poem entitled The Martyrdom of St. Cyprian in three books, of which 900 lines survived, and an inscription of a poem on the baths at Hamat Gader. Her most studied piece of literature is her Homeric cento, which has been analyzed recently by a few modern scholars, such as Mark Usher and Brian Sowers. Eudocia is an understudied poet and has been neglected due to "lack of complete and authoritative text."
Martyrdom of St. Cyprian
There are three books (or volumes) to this epic poem, which tells the story of how "Justa, the Christian virgin, defeated the magician Cyprian through her faith in God. Cyprian had been hired by Aglaidas to force Justa to love him. It ends with the conversion of Cyprian, his swift rise to the rank of Bishop, and Justa becoming a deaconess, with the new name, Justina." This story is all fiction, although the parallels between Eudocia's character Justa and Eudocia herself are interesting, as both of them converted to Christianity and changed their names upon succeeding to power. Although some of the text has been lost, most of it has been paraphrased by Photius. The poem is very long despite not all of it surviving the centuries, and can be found in Women Writers of Ancient Greece and Rome (2004) edited by Michael Ian Plant.
The Hammat Gader poem
The poem inscribed on the baths at Hammat Gader in Israel was very short, and can be included here, as evidence of her hexameter writing style. The poem was inscribed so visitors could read it as they went into the pool.
- I have seen many wonders in my life, countless,
- But who, noble Clibanus, however many his mouths, could proclaim
- Your might, when born a worthless mortal? But rather
- It is right for you to be called a new fiery ocean,
- Paean and parent, provider of sweet streams.
- From you the thousandfold swell is born, one here, on there,
- On this side boiling-hot, on that side in turn icy-cold and tepid.
- Into fountains four-fold four you pour out your beauty.
- Indian and Matrona, Repentius, holy Elijah,
- Antoninus the Good, Dewy Galatia, and
- Hygieia herself, warm baths both large and small,
- Pearl, ancient Clibanus, Indian and other
- Matrona, Strong, Nun, and the Patriarch's.
- For those in pain your powerful might is always everlasting.
- But I will sing of a god, renowned for wisdom
- For the benefit of speaking mortals.
The line "Of the Empress Eudocia" flanked by two crosses is set above the poem. This title line was added after the carving of the main inscription, making room for some doubt whether the poem was indeed authored by Eudocia. Clibanus is the name given to the source of the hot water. After praising his qualities and those of his many springs ("the thousandfold swell"), the poem enumerates "four-fold four", thus sixteen different parts of the bath complex, fourteen of which bear a name; these names include Hygieia (the pagan goddess of health), a whole range of pagan personal names, "holy Elijah" referring to the prophet, and two refer to Christians - a nun and a patriarch.
The Homeric centos that Eudocia composed is her most popular and most analyzed poem by modern scholars because Homer was a popular choice to write a cento on. Eudocia's centos are the longest Homeric centos, and consist of 2,344 lines. These centos are a clear representation of who Eudocia was, and what she believed in. She wrote an epic poem combining her classical Athens educational background by composing a Homeric centos, but adding stories from the book of Genesis and the New Testament stories of the life of Jesus Christ.
Mark Usher analyzed this poem as a means to understand why Eudocia chose to use Homeric themes as a mean to express her biblical interpretations. According to Usher, Eudocia needed to convey human experience relating to the Bible. She used themes from the Iliad and Odyssey because "they contained all Eudocia needed to tell the Gospel story. Whenever and wherever Eudocia needed to express greatness, pain, truthfulness, deceit, beauty, suffering, mourning, recognition, understanding, fear, or astonishment, there was an apt Homeric line or passage ready in her memory to be recalled." Eudocia's Homeric poetry is essential to understanding her as a Christian woman in the early Byzantine Empire, and understanding her role as empress. Her classical educational background is clearly seen in her poetry, which captures her literary talent. She made a point to connect her background love for studying classical Greek literature, with her Christian beliefs.
- Wagner 1967, p. 260ff.
- "Eudocia: Byzantine empress". Encyclopædia Britannica. Encyclopædia Britannica Inc. 2016.
- Duncan 1974, p. 28: "In 438 the Empress Eudocia, wife of Theodosius II, visited Jerusalem. On her return to Constantinople, after donating towards the building of new churches, she was displaced in court circles by her sister-in-law because of her Greek origin. Only part of one of her churches remains, as the crypt of the small church of Saint John Prodromos (the Baptist), in austere and moving trifoliate simplicity."
- Mahler 1952, p. 106: "He motioned the assembled court to rise and then proclaimed his betrothal to the virgin, Athenais, daughter of the Athenian scholar, Leontius. Before the wedding she would receive in holy baptism the name of his mother, the exalted Empress Eudoxia but because of Athenais' Greek origin the name would be pronounced Eudocia.".
- Cheetham 1981, p. 12: "Meanwhile, at Constantinople, the Emperor Theodosius II, grandson of the great soldier, chose to marry a girl from Athens, famous for her learning and beauty. She was Athenais, daughter of the pagan philosopher Leontius, and the event caused a sensation at the time. It was also symbolic, for Athenais was required, on becoming Empress, to renounce paganism and to assume the less pagan-sounding name of Eudocia, and her conversion was followed by the foundation of a new, Christian university at Constantinople designed expressly to eclipse the Athenian academy. Immensely proud of her Hellenic ancestry and culture, Eudocia dominated her easy-going husband for many years, but when she fell from favour as the result of an affair, or a suspected affair, with one of the Emperor's chief ministers, it was to Jerusalem, and not the Athens of her youth, that she preferred to retire."
- Cuming & Baker 1972, p. 13: "Eudocia herself, the daughter of a pagan Athenian philosopher, embraced the new faith in a mood of total acceptance. Very conscious of her Hellenic heritage, as her famous address to the citizens of Antioch showed, she turned her poetic gifts to the metaphrasis of the prophecies of Zacharias and Daniel and to the exposition of the legend of St Cyprian of Antioch."
- Bradbury 2004, "THEODOSIUS II, BYZANTINE EMPEROR (401–50)", p. 91: "Theodosius married Athenais, renamed Eudocia, a Greek philosopher's daughter."
- Tsatsos 1977, p. 10.
- Tsatsos 1977, p. 11.
- Tsatsos 1977, p. 12.
- Holum 1982, pp. 112–114.
- Greatrex, Geoffrey (2004). "Aelia Eudocia (Wife of Theodosius II)". An Online Encyclopedia of Roman Emperors. University of Ottawa.
- Holum 1982, p. 115.
- Holum 1982, p. 113.
- Holum 1982, p. 114.
- Holum 1982, p. 117.
- Hunt 1982, pp. 229–300: "As the empress on a 'state visit', Eudocia contributed to building improvements in Antioch, and her stay there, obviously a famous event in the city's annals, was commemorated in a bronze statue. In a formal speech to the citizens in praise of Antioch she struck a welcome chord by referring to their Greek ancestry, which she proudly shared with them – a theme which was capped by a concluding verse adaptation of Homer."
- Bury 2008, pp. 131–132: "The journey of Eudocia to Jerusalem (in spring 438) was marked by her visit to Antioch, where she created a great effect by the elegant Greek oration which she delivered, posing rather as one trained in Greek rhetoric and animated with Hellenic traditions and proud of her Athenian descent, than as a pilgrim to the great christian shrine The last words of Eudocia's oration brought down the house – a quotation from Homer, υμετέρης γενεής τε καί αίματος εύχομαι είναι, "I boast I am of your race and blood." The city that hated and mocked the Emperor Julian and his pagan Hellenism loved and feted the Empress Eudocia with her christian Hellenism; a golden statue was erected to her in the curia and one of bronze in the museum."
- Sowers 2008, p. 16.
- One or more of the preceding sentences incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Eudocia Augusta". Encyclopædia Britannica. 9 (11th ed.). Cambridge University Press. p. 881. This cites:
- Greatrex, Geoffrey (2004). "Aelia Eudocia (Wife of Theodosius II) [Note #1]". An Online Encyclopedia of Roman Emperors. University of Ottawa.
- Holum 1982, p. 118.
- Holum 1982, p. 124.
- Plant 2004, p. 198.
- Harries 2013, p. 88 (Footnote #87): "Of Theodosius' three children by Eudocia, Flaccilla and Arcadius (if he existed) both died young and only Licinia Eudoxia, wife of Valentinian III, reached adulthood; see Alan Cameron 1982: 266–7."
- Holum 1982, p. 183.
- Holum 1982, p. 123.
- Cameron 2012, p. 18.
- Holum 1982, p. 184.
- Greatrex, Geoffrey (2004). "Aelia Eudocia (Wife of Theodosius II) [Note #17]". An Online Encyclopedia of Roman Emperors. University of Ottawa.
- Sowers 2008, p. 6.
- Bar-Am, Aviva (14 September 2009). "St. Stephen's Monastary - The brothers' work". The Jerusalem Post. Retrieved 25 June 2016.
- Usher 1997, p. 305.
- Plant 2004, p. 199.
- Plant 2004, pp. 207–208.
- Yeung 2002, pp. 74–76.
- Usher 1998, p. 145.
- "Eudocia". Elizabeth A. Sackler Center for Feminist Art: The Dinner Party: Heritage Floor: Eudocia. Brooklyn Museum. 2007. Retrieved 25 June 2016.
- Chicago 2007, p. 106.
- Bradbury, Jim (2004). The Routledge Companion to Medieval Warfare. New York: Routledge (Taylor & Francis). ISBN 978-1-134-59846-5.
- Bury, John Bagnell (2008) . History of the Later Roman Empire from Arcadius to Irene, Volume I. New York: Cosimo, Incorporated. ISBN 978-1-60520-404-8.
- Cameron, Averil (2012) . The Mediterranean World in Late Antiquity: AD 395-700. London: Routledge. ISBN 978-1-136-67305-4.
- Cheetham, Nicolas (1981). Mediaeval Greece. New Haven, CT: Yale University Press. ISBN 0-300-10539-8.
- Chicago, Judy (2007). The Dinner Party: From Creation to Preservation. London and New York: Merrell. ISBN 1-85894-370-1.
- Cuming, G.J.; Baker, Derek, eds. (1972). Popular Belief and Practice: Papers Read at the Ninth Summer Meeting and the Tenth Winter Meeting of the Ecclesiastical History Society. Cambridge: Cambridge University Press. ISBN 0-521-08220-X.
- Duncan, Alistair (1974). The Noble Heritage: Jerusalem and Christianity, A Portrait of the Church of the Resurrection. London: Longman. ISBN 0-582-78039-X.
- Harries, Jill (2013). "Chapter 2 Men Without Women: Theodosius' Consistory and the Business of Government". In Kelly, Christopher. Theodosius II: Rethinking the Roman Empire in Late Antiquity. Cambridge: Cambridge University Press. pp. 67–89. ISBN 978-1-107-27690-1.
- Holum, Kenneth G. (1982). Theodosian Empresses: Women and Imperial Dominion in Late Antiquity. Berkeley, Los Angeles and London: University of California Press. ISBN 978-0-520-04162-2.
- Hunt, E.D. (1982). Holy Land Pilgrimage in the Later Roman Empire, AD 312-460. Oxford: Clarendon Press. ISBN 978-0-19-826438-5.
- Klein, Konstantin (2011–2012). "The Patronage of Aelia Eudokia in Jerusalem". Wiener Jahrbuch für Kunstgeschichte. 60/61: 85–95.
- Mahler, Helen A. (1952). Empress of Byzantium. New York: Coward-McCann.
- Plant, Ian Michael, ed. (2004). Women Writers of Ancient Greece and Rome: An Anthology. London: University of Oklahoma Press. ISBN 978-0-8061-3621-9.
- Sowers, Brian Patrick (2008). Eudocia: The Making of a Homeric Christian. Cincinnati: University of Cincinnati.
- Tsatsos, Jean (1977). Empress Athenais-Eudocia: A Fifth Century Byzantine Empress. Brookline: Holy Cross Orthodox Press.
- Usher, Mark David (1997). "Prolegomenon to the Homeric Centos". American Journal of Philology. The Johns Hopkins University Press. 118 (2): 305–321. JSTOR 1561854.
- Usher, Mark David (1998). Homeric Stitchings: The Homeric Centos of the Empress Eudocia. Lanham, Boulder, New York and Oxford: Rowman & Littlefield Publishers, Inc. ISBN 978-0-8476-9050-3.
- Wagner, Günter (1967). Pauline Baptism and the Pagan Mysteries: The Problem of the Pauline Doctrine of Baptism in Romans VI.1-11, in the Light of Its Religio-Historical "Parallels". London and Edinburgh: Oliver and Boyd.
- Yeung, Maureen W. (2002). Faith in Jesus and Paul. Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reihe (WUNT II), 147. Tübingen: Mohr Siebeck. ISBN 978-3-16-147737-9.
|Wikimedia Commons has media related to Aelia Eudocia.|
- Cawley, Charles, BYZANTIUM 395–1057: Chapter 1. ROMAN EMPERORS in the EAST 395–717 A. EMPERORS 395-491, Medieval Lands database, Foundation for Medieval Genealogy
- Mărmureanu, Cătălina; Cernescu, Gianina; Lixandru, Laura (2008). "Early Christian Women Writers: The Interesting Lives and Works of Faltonia Betitia Proba and Athenais-Eudocia" (PDF). University of Bucharest. Retrieved July 29, 2016.
|Byzantine Empress consort