In the following essay the concept of femininity in Old English female saint’s lives will be examined and analysed. Due to the brevity of this essay, only two saint’s lives will be investigated, the Life of Mary of Egypt and Pelagia of Antioch. Both of them are often referred to as ‘harlot saints’ because of their not only promiscuous but also highly sinful lives before becoming their pious selves. (cf. Cox Miller) It is therefore very interesting that both do not only avert themselves from their previous lives, but even find religious patrons who become ardent worshippers of these women.
Table of Contents
1. Introduction
2. The Concept of Femininity in Old English Female Saint's Lives
3. Mary of Egypt and the Perception of Sainthood
4. Asceticism and the Loss of Feminine Qualities
5. Pelagia and the Transformation into Masculinity
6. Conclusion
Research Objectives and Key Themes
This essay explores the construction of femininity within Old English hagiographies, specifically focusing on the lives of Mary of Egypt and Pelagia of Antioch to determine if their female identities are maintained or erased as they transition from sinful harlots to holy saints.
- The inherent contradictions in the medieval perception of "holy women"
- The symbolic function of the "harlot saint" as a mediator of human salvation
- The correlation between ascetic piety and the shedding of female physical attributes
- The adoption of masculine traits and roles as a prerequisite for saintly authority
Excerpt from the Book
What is striking here however, is the fact that the more pious and holy Mary and Pelagia become, the less feminine they seem to be portrayed. Due to their ascetic lives in the desert, their bodies loose all their female qualities. While Pelagia used to be known for her beauty, in the desert “her voluptuous flesh melts away to nothing […] all that remains is the image of a skeleton loosely covered in skin as coarse as a sackcloth”. (Burrus) Mary is similarly emaciated and her white hair rather reminds of a wise man than of a former harlot. Yet there is more evidence that suggests that Mary and Pelagia are represented in a masculine way. Mary is able to walk on water and has a “power of clairvoyance” which reminds of none other than Jesus Christ (cf. Coon). As mentioned before, her white hair seems like a symbol for her wisdom – obviously a male characteristic. Burrus further refers to the relation between Zosimas and Mary. Although Mary denies it, it is actually Zosimas who is her disciple; it is not the other way round. His reverence for her is obvious, for example when he urges her to tell him her life story. Thus, the fact that Mary serves as a teacher for him makes her seem more masculine, too. Despite the fact that Mary is naked when Zosimas sees her, her ascetic life has already emaciated her, it is therefore not surprising that Zosimas does not describe her appearance at greater length. Covering herself with his cloak, Burrus points out that Mary looks “virilely feminine” in this “semiclothed state”.
Summary of Chapters
1. Introduction: Sets the scope of the essay by defining the focus on the lives of Mary of Egypt and Pelagia of Antioch and the central question of femininity in hagiographic texts.
2. The Concept of Femininity in Old English Female Saint's Lives: Analyzes the prevailing medieval view that women were inherently sinful and the paradox of the "holy woman."
3. Mary of Egypt and the Perception of Sainthood: Explores how the extreme nature of Mary's past sins paradoxically allows her to become a powerful symbolic mediator of salvation.
4. Asceticism and the Loss of Feminine Qualities: Discusses how physical emaciation and ascetic practices in the desert lead to the erasure of traditional female beauty and the adoption of masculine characteristics.
5. Pelagia and the Transformation into Masculinity: Examines Pelagia's deliberate transition into the persona of a monk and how her environment accepts this gender shift.
6. Conclusion: Summarizes findings, concluding that the holy status of these women is achieved by aligning with male-gendered norms, thereby emphasizing rather than resolving the initial gender contradictions.
Keywords
Old English, female saints, hagiography, femininity, Mary of Egypt, Pelagia of Antioch, asceticism, masculinity, harlot saints, gender roles, medieval literature, saintly status, Zosimas, religious identity, symbolic function
Frequently Asked Questions
What is the fundamental focus of this work?
The work examines how the concept of femininity is represented in Old English hagiographies, specifically looking at the lives of two female saints known for their sinful pasts.
Which figures are central to the study?
The study centers on the life stories of Mary of Egypt and Pelagia of Antioch, both of whom transitioned from lives of prostitution to lives of extreme piety.
What is the primary research question?
The author explores whether these women retain their female identity or if their femininity is discarded in favor of masculine norms when they achieve the status of a saint.
Which methodological approach is applied?
The essay utilizes a literary and cultural analysis of hagiographic texts, drawing on existing scholarly research regarding gender, identity, and asceticism in the medieval period.
What topics are covered in the main section?
The main section analyzes the paradox of the "holy woman," the symbolic power of the sinner, and the physical and social transformations the saints undergo to achieve spiritual authority.
How would you characterize this work with keywords?
Key terms include Old English, hagiography, gender roles, asceticism, masculinity, and the intersection of sin and sanctity.
How does the author interpret the role of Zosimas in the life of Mary of Egypt?
The author argues that despite appearances, Zosimas functions as a disciple to Mary, as she becomes his teacher, which reinforces the author's argument regarding her masculine-coded authority.
What is the significance of the "byrne" mentioned in the context of Pelagia?
The author interprets the "byrne" (cloak) not just as clothing, but as a symbolic piece of masculine protection that facilitates Pelagia's transition into the identity of the monk Pelagius.
Why does the author conclude that the "holy woman" remains a contradiction?
Because the saints only attain their holy status by shedding their female attributes and adopting male-gendered characteristics, which suggests the systems in place could not accommodate a "holy woman" without negating her femininity.
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- M.A. Sarah Ruhnau (Autor:in), 2012, The Concept of Femininity in Old English Saints' Lives, München, GRIN Verlag, https://www.grin.com/document/262764
