writing_womans_lives_symposium_paper_book_v2

of Sakkoudion, in Bithynia, in 794 succeeded his uncle Plato as prior. In the years 795‐796 he was
sent to exile in Thessaloniki, returned to the monastery and then, in 798, became prior of the
Monastery of Stoudios in Constantinople. He was again sent to exile in 809 and 815‐821 and died
in exile, on an island or a cape of Propontis in 826 (ibid., 192-193, fn. 1 and 217, fn. 39). His
brother Iosif became archbishop or a cape of Propontis in 826 (ibid., 192‐193, fn. 1 and 217, fn.
39). His brother Iosif became archbishop of Thessaloniki (ibid., 210, fn. 25).
34
It is implied by the text that she was illiterate, though of a noble family, because she had been
brought up as an orphan (ibid., 205).
35
St. Plato, born in AD 735, became a monk at the Monastery of Symbola, on Mt. Olympos,
Bithynia, and its prior in 770. When, in 781, his sister Theoktisti became a nun, along with her
husband Fotinos, his three brothers and the four children of the couple at the village of
Sakkoudion, in Bithynia, Plato became the prior of the monastery (ibid., 220, fn.2). He was among
the opponents of Iconomachy, also rejected the second marriage of emperor Constantine VI and
was imprisoned in 795‐797 (ibid., 216, fn. 37). He died in 814 and was buried in the Monastery of
Stoudios, in Constantinople.
36
According to Theodoros, she reminded her husband of the eternal parting and managed for them to
abstain from conjugal communication, while sharing the same bed, for five years and more (ibid., 207).
The tradition of the Orthodox Church instructs that, in order for someone married to follow a monastic
life, the spouse must consent, though this can be overlooked on special occasions. The byzantine law
allowed also for a divorce on such occasions (Miterikon, vol. VII, 66‐67, fn.7).
37
Italics, for emphasis, mine.
38
On the day she became a nun the youngest of her three sons, Efthymios, clung to her vestments, not
wanting to part from her, but she stood firm and convinced him to leave, promising that she would
escort him to the boat herself (Miterikon, vol. IV, 215). Theoktiste, notes Theodoros, was, at the time,
halfway through her marital life, enjoying wealth and the honors of her husband’s royal office –Fotinos
was treasurer of the royal taxes (ibid., 202, fn. 8)–, with grown up children that could have given
offspring to continue the family lineage; but she didn’t care for that either, and dedicated all her
children to God (ibid., 213).
39
After beating someone she would go to her chamber and beat her own face, and then invited
the woman she had punished, knelt before her and asked her forgiveness – her servants
recognized her good intentions and loved her and trusted her, maintains Theodoros (ibid., 209).
40
They met “on a winter night, in a country house, with great fear, secretly”, narrates dramatically
Theodoros, who concludes with an emotional image of his mother: “[…] in the morning […]
tearful, she kissed all parts of our bodies, as one does with the dead” (ibid., 219).
41
Miterikon, vol. II, 158‐161. The saint is celebrated on July 23 or 24 (ibid., 161, fn. 7).
42
Ibid., 158, fn. 1. The footnote gives Yelkenkaraburnu as the present name of the cape.
43
Miterikon, vol. I, 312‐319. St. Maria of Bithynia is celebrated together with her father on February 12
(ibid., 319, fn. 4).
44
Maria of Bithynia was the first saint to introduce me to the Miterikon, in the course of research
on the Bithynian town of Triglia (Trilye). This paper is dedicated to her.
Map of Bithynia Image I Image II
Image I
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