Judith Herrin
- Published in print:
- 2013
- Published Online:
- October 2017
- ISBN:
- 9780691153216
- eISBN:
- 9781400845217
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691153216.003.0010
- Subject:
- History, World Medieval History
This chapter considers moments when the Byzantine court appeared to contain many empresses. In the political ideology of the Byzantine Empire, there was place for only one ruler, the emperor “crowned ...
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This chapter considers moments when the Byzantine court appeared to contain many empresses. In the political ideology of the Byzantine Empire, there was place for only one ruler, the emperor “crowned by God” and blessed by the church, who united all his subjects within the known world, oikoumene. And while many conflicts and civil wars were fought over the succession, once an emperor had been crowned in Constantinople his authority was greatly enhanced over the imperial court as well as his uncrowned rivals. As the structures of imperial court life evolved, two factors materialized into greater significance: the presence of an empress, usually the emperor's wife, became essential to court rituals; and an empress had to take charge of the female sector of the court. When two women were elevated to the same position of empress, it was necessary for one to be designated as the official holder of the title, which could provoke immense rivalry.Less
This chapter considers moments when the Byzantine court appeared to contain many empresses. In the political ideology of the Byzantine Empire, there was place for only one ruler, the emperor “crowned by God” and blessed by the church, who united all his subjects within the known world, oikoumene. And while many conflicts and civil wars were fought over the succession, once an emperor had been crowned in Constantinople his authority was greatly enhanced over the imperial court as well as his uncrowned rivals. As the structures of imperial court life evolved, two factors materialized into greater significance: the presence of an empress, usually the emperor's wife, became essential to court rituals; and an empress had to take charge of the female sector of the court. When two women were elevated to the same position of empress, it was necessary for one to be designated as the official holder of the title, which could provoke immense rivalry.
Kathryn M. Ringrose
- Published in print:
- 2008
- Published Online:
- March 2012
- ISBN:
- 9780520254435
- eISBN:
- 9780520941519
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520254435.003.0003
- Subject:
- History, World Medieval History
The Byzantine Empire is an easy target for the historian's orientalizing reflexes. Long accused of oriental decadence and overlaid by centuries of Western perceptions of the oriental harem, the ...
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The Byzantine Empire is an easy target for the historian's orientalizing reflexes. Long accused of oriental decadence and overlaid by centuries of Western perceptions of the oriental harem, the Byzantine court has been stereotyped by observers as a place where women lived in harems—in oriental seclusion guarded by fierce eunuch guards. Like aristocratic women elsewhere in Byzantium and in many other aristocratic societies, Byzantine court women lived in settings segregated from men. They did not, however, live in enclosed communities of wives and concubines available for the emperor's pleasure. In the first place, the Christian Byzantine emperors were, in accordance with church law, allowed to have only one wife at a time. The two most powerful empresses of middle period Byzantium were Irene and Theodora. This chapter shows that Byzantine women's access to power was possible despite the specially gendered nature of palace space and that this access was facilitated through the mediation of eunuchs, who were uniquely able to transcend the boundaries between the gendered spaces in the palace.Less
The Byzantine Empire is an easy target for the historian's orientalizing reflexes. Long accused of oriental decadence and overlaid by centuries of Western perceptions of the oriental harem, the Byzantine court has been stereotyped by observers as a place where women lived in harems—in oriental seclusion guarded by fierce eunuch guards. Like aristocratic women elsewhere in Byzantium and in many other aristocratic societies, Byzantine court women lived in settings segregated from men. They did not, however, live in enclosed communities of wives and concubines available for the emperor's pleasure. In the first place, the Christian Byzantine emperors were, in accordance with church law, allowed to have only one wife at a time. The two most powerful empresses of middle period Byzantium were Irene and Theodora. This chapter shows that Byzantine women's access to power was possible despite the specially gendered nature of palace space and that this access was facilitated through the mediation of eunuchs, who were uniquely able to transcend the boundaries between the gendered spaces in the palace.
Marina Belozerskaya
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199739318
- eISBN:
- 9780199979356
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199739318.003.0003
- Subject:
- Classical Studies, History of Art: pre-history, BCE to 500CE, ancient and classical, Byzantine
The Tazza was likely brought to Constantinople by Constantine the Great. This chapter discusses the founding of his new capital, his transfer there of artworks from across the Greco-Roman world, and ...
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The Tazza was likely brought to Constantinople by Constantine the Great. This chapter discusses the founding of his new capital, his transfer there of artworks from across the Greco-Roman world, and their continued use under subsequent Byzantine emperors. It also suggests that the Tazza served as a model for a silver-gilt inkpot created at the Byzantine court in the 10th century. Also in Byzantium the bowl likely underwent a Christian conversion into a liturgical chalice.Less
The Tazza was likely brought to Constantinople by Constantine the Great. This chapter discusses the founding of his new capital, his transfer there of artworks from across the Greco-Roman world, and their continued use under subsequent Byzantine emperors. It also suggests that the Tazza served as a model for a silver-gilt inkpot created at the Byzantine court in the 10th century. Also in Byzantium the bowl likely underwent a Christian conversion into a liturgical chalice.
Warren T. Woodfin
- Published in print:
- 2012
- Published Online:
- April 2015
- ISBN:
- 9780199592098
- eISBN:
- 9780191808302
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:osobl/9780199592098.003.0004
- Subject:
- Classical Studies, Asian and Middle Eastern History: BCE to 500CE
This chapter deals with the evolution of the Byzantine liturgical vestments from eleventh up to the fourteenth centuries and its relation to the imperial court. It argues that the progressive ...
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This chapter deals with the evolution of the Byzantine liturgical vestments from eleventh up to the fourteenth centuries and its relation to the imperial court. It argues that the progressive changes, referred to as ‘inflationary pressures’, in the liturgical iconography is parallel to that of the court costumes. The increasing detailedness of the liturgical insignia gave emphasis to the clergy’s ranks and highlighted their hierarchy. Such ornate embroidery put the system of liturgical vesture at par with that of the imperial court, especially at the time of the Komnenian and Palaiologan dynasties. This chapter primarily looks at the wardrobe of the emperor and his adherents, its decorations and symbolism, in an effort to understand the connection between the imperial garbs and the liturgical vestments.Less
This chapter deals with the evolution of the Byzantine liturgical vestments from eleventh up to the fourteenth centuries and its relation to the imperial court. It argues that the progressive changes, referred to as ‘inflationary pressures’, in the liturgical iconography is parallel to that of the court costumes. The increasing detailedness of the liturgical insignia gave emphasis to the clergy’s ranks and highlighted their hierarchy. Such ornate embroidery put the system of liturgical vesture at par with that of the imperial court, especially at the time of the Komnenian and Palaiologan dynasties. This chapter primarily looks at the wardrobe of the emperor and his adherents, its decorations and symbolism, in an effort to understand the connection between the imperial garbs and the liturgical vestments.
Nadia Maria El Cheikh
- Published in print:
- 2012
- Published Online:
- January 2018
- ISBN:
- 9780199236428
- eISBN:
- 9780191863349
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780199236428.003.0026
- Subject:
- History, Historiography
This chapter discusses how research into court culture is an essential part of the growth in historical anthropology. The main historiographical developments have focused first, on the ritual and ...
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This chapter discusses how research into court culture is an essential part of the growth in historical anthropology. The main historiographical developments have focused first, on the ritual and symbolic aspects of rulership; and second, on the personal and domestic world. Any historical investigation of the court faces the problem of definition because courts were so diverse and also because any ruler's court could be different depending on the occasion. This may explain why it is that court studies are almost nonexistent for various periods of Islamic history. This is the same for the Byzantine court as well as the Abbasid society: the Byzantines, like the Abbasids, did not isolate the court as a social and cultural phenomenon worthy of literary attention; rather, court culture was a fact of life which those who lived in it did not feel the need to articulate.Less
This chapter discusses how research into court culture is an essential part of the growth in historical anthropology. The main historiographical developments have focused first, on the ritual and symbolic aspects of rulership; and second, on the personal and domestic world. Any historical investigation of the court faces the problem of definition because courts were so diverse and also because any ruler's court could be different depending on the occasion. This may explain why it is that court studies are almost nonexistent for various periods of Islamic history. This is the same for the Byzantine court as well as the Abbasid society: the Byzantines, like the Abbasids, did not isolate the court as a social and cultural phenomenon worthy of literary attention; rather, court culture was a fact of life which those who lived in it did not feel the need to articulate.
Warren T. Woodfin
- Published in print:
- 2012
- Published Online:
- April 2015
- ISBN:
- 9780199592098
- eISBN:
- 9780191808302
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:osobl/9780199592098.003.0005
- Subject:
- Classical Studies, Asian and Middle Eastern History: BCE to 500CE
This chapter argues that aside from the interrelationship between the church and imperial court hierarchies, there is third, heavenly one led by Christ which could also reflect the hierarchies of the ...
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This chapter argues that aside from the interrelationship between the church and imperial court hierarchies, there is third, heavenly one led by Christ which could also reflect the hierarchies of the two previous earthly foundations. It cites Pseudo-Dionysius' works The Celestial Hierarchies and The Ecclesiastical Hierarchies as references to the earthly order having a heavenly counterpart. The Emperor's garments demonstrate his position as the leader of an earthly hierarchy; however the diocese is integrally associated with heaven, depicting Christ (bishop/patriarch) and his angels (deacons/priests). Nevertheless, when the Emperor is inside the church he becomes one of the angels, much like a deacon in dress and in action.Less
This chapter argues that aside from the interrelationship between the church and imperial court hierarchies, there is third, heavenly one led by Christ which could also reflect the hierarchies of the two previous earthly foundations. It cites Pseudo-Dionysius' works The Celestial Hierarchies and The Ecclesiastical Hierarchies as references to the earthly order having a heavenly counterpart. The Emperor's garments demonstrate his position as the leader of an earthly hierarchy; however the diocese is integrally associated with heaven, depicting Christ (bishop/patriarch) and his angels (deacons/priests). Nevertheless, when the Emperor is inside the church he becomes one of the angels, much like a deacon in dress and in action.
- Published in print:
- 2004
- Published Online:
- March 2013
- ISBN:
- 9780226720159
- eISBN:
- 9780226720166
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226720166.003.0009
- Subject:
- History, World Medieval History
This chapter explores a tentative model that may help to explain both the powerful role that eunuchs played at the Byzantine court and some of the limitations which were placed on their role in ...
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This chapter explores a tentative model that may help to explain both the powerful role that eunuchs played at the Byzantine court and some of the limitations which were placed on their role in society. By the ninth century eunuchs controlled the most important functions in the imperial court and household, the reference point for most social and political life in Byzantium. By the Byzantine period, the “box” that was the Greek household controlled by women had become, in the case of the imperial family, the imperial palace under the control of eunuchs. The eunuchs, and especially those employed in the palace, were men gendered into a distinct, perhaps new, gender configuration that combined some of the attributes of both men and women. Eunuchs were also thought to have preternatural properties appropriate to individuals who had, because of their castration, concentrated their powers within their own bodies rather than dissipating them through sexuality. There were also clearly functional offices reserved to eunuchs. Unlike titles, which might simply be honorary, officeholders fulfilled appointed duties connected with their offices.Less
This chapter explores a tentative model that may help to explain both the powerful role that eunuchs played at the Byzantine court and some of the limitations which were placed on their role in society. By the ninth century eunuchs controlled the most important functions in the imperial court and household, the reference point for most social and political life in Byzantium. By the Byzantine period, the “box” that was the Greek household controlled by women had become, in the case of the imperial family, the imperial palace under the control of eunuchs. The eunuchs, and especially those employed in the palace, were men gendered into a distinct, perhaps new, gender configuration that combined some of the attributes of both men and women. Eunuchs were also thought to have preternatural properties appropriate to individuals who had, because of their castration, concentrated their powers within their own bodies rather than dissipating them through sexuality. There were also clearly functional offices reserved to eunuchs. Unlike titles, which might simply be honorary, officeholders fulfilled appointed duties connected with their offices.
