Women of Early Christianity Part 13

Upon the death of Justin a faction had a.s.serted the claims of Justinian; but Tiberius had freely pardoned the youth for aspiring to the purple and had given him the command of the Eastern army. Sophia seized upon the acclamation which the renown of his victories inspired to start a conspiracy in his interests, but Tiberius heard in time of the intended uprising and by his personal exertions and firmness suppressed the conspiracy. He once more forgave Justinian, but he realized the necessity of restraining the activity of the rapidly aging, but still clever and intriguing, ex-empress. Sophia was deprived of all imperial honors and reduced to a modest station, and the care of her person was committed to a faithful guard who should frustrate any further attempts on her part to play a part in the game of imperial politics. Thus the ambitious niece of Theodora pa.s.sed off the stage of action after a career which, beginning with every promise of brilliant success and high renown, had, after many vicissitudes, ended in humiliation and disgrace.

Heraclius's long and memorable reign, from 610 to 641, was characterized by much domestic infelicity. Upon the day of his coronation he celebrated his marriage with the delicate Eudocia, who bore him two children, a daughter, Epiphania, and a son, Heraclius Constantine, the natural successor to the throne. Heraclius's second wife was his own niece Martina, the marriage being considered incestuous by the orthodox and becoming the cause of much scandal. The curses of Heaven too seemed to be upon the union; of the children, Flavius had a wry neck and Theodosius was deaf and dumb; the third, Heracleonas, had no p.r.o.nounced physical deformity, but was lacking in intellectual power and in moral force. The physical sufferings of Heraclius in his last years were also looked upon as retribution for his sin.

Martina's influence upon her aged husband in his declining years was unbounded. Full of ambition and intrigue, she induced him upon his deathbed to declare her son Heracleonas joint heir with Constantine, hoping thus herself to wield imperial power. "When Martina first appeared on the throne with the name and attributes of royalty, she was checked by a firm, though respectful opposition; and the dying embers of freedom were kindled by the breath of superst.i.tious prejudice. 'We reverence,' exclaimed the voice of a citizen, 'we reverence the mother of our princes; but to those princes alone our obedience is due; and Constantine, the elder emperor, is of an age to sustain in his own hand the weight of the sceptre. Your s.e.x is excluded by nature from the toils of government. How could you combat, how could you answer, the barbarians who, with hostile or friendly intentions, may approach the royal city? May Heaven avert from the Roman Republic this national disgrace which would provoke the patience of the slaves of Persia!'

Martina descended from the throne with indignation and sought a refuge in the female apartment of the palace."

But, though deprived of the outward prerogatives of supreme power, she determined all the more to wield the sceptre through the power of her son. The reign of Constantine III. lasted only one hundred and three days, and at the early age of thirty he expired. The belief was prevalent that poison was the means used by his inhuman stepmother to bring him to his untimely end. Martina at once caused her son to proclaim himself sole emperor. But the public abhorrence of the incestuous widow of Heraclius was only increased by this deed, for Constantine had left a son, Constans, the natural heir. Both Senate and populace rose in indignation, and compelled Heracleonas to comply with their demand that Constans be made his colleague. His submission saved him for only a year. In 642 he was deposed by the Senate, and he and his mother Martina were sent into exile. So violent was the popular rage that the tongue of the mother and the nose of the son were slit--the first instance of the barbarous Oriental custom being applied to members of the royal house.

Martina was always looked upon by the devout of her age as "the accursed thing." She had by intrigue won the hand of her widowed uncle, by intrigue exerted a dominating influence over the emperor even up to his dying moments, and by intrigue tried to determine the destiny of her son and her stepson. But the intriguing widow reaped in public abhorrence the natural results of her offences. For a time the people endured the abomination of her unnatural crimes, but at last they visited upon her a well-merited punishment.

The reign of the empress Irene is noteworthy because of her restoration of the images banished by Leo the Isaurian and his successors, and because it marks the end of all union between the Eastern and Western Empires and the beginning of the Byzantine Empire strictly so called.

Hence, it deserves more minute attention than the other reigns we have briefly sketched, and some mention must be made of the history of the religious movement with which Irene's name is so intimately connected.

Leo III., the Isaurian, the most remarkable of the Byzantine emperors since the days of the great Justinian, made his long reign from 717 to 740 memorable by his victories over the Saracens and his long and bitter conflict against the image worship and relic worship which had developed rapidly throughout the Empire and had a.s.sumed the aspect of fetichism.

The early Christians, owing to their Jewish proclivities, had felt an unconquerable repugnance to the use of images, and their religious worship was uniformly simple and spiritual. As the Greek influence spread throughout the Church, however, there developed a veneration of the Cross and of the relics of the saints. Then it was thought that if the relics were esteemed, so much the more should be the faithful copies of the persons of the saints, as delineated by the arts of painting and sculpture. In course of time, by a natural development, the honors of the original were transferred to the copy, and the Christian's prayer before the image of the saint ceased to distinguish between the counterfeit presentment and the saint it was designed to portray. As healing power was attributed to many of the images and pictures, the popular adoration of them grew. Thus, by the end of the sixth century the worship of images was firmly established, especially among the Greeks and Asiatics. Many pious souls began to see that this idolatry of the Christians hardly differed from the idolatry of the Greeks, and that they had no potent arguments against the a.s.sertions of Jews and Mohammedans that Greek Christianity was but a continuation of Greek paganism. Consequently, a reaction began, which reached its culmination in the reign of Leo the Isaurian, who, because of his active hostility to images, was surnamed Leo the Iconoclast. His measures were severe, and he introduced a movement which involved the East in a tremendous conflict of one hundred and twenty years.

Leo's son, Constantine V.,--Cop.r.o.nymus,--was a more cruel and determined iconoclast than his father; but into his own family circle he was destined to introduce a member who was to set at naught the efforts of father and son and restore the worship of images to its former flourishing estate. Cop.r.o.nymus himself had had three wives, the most prominent of whom was a barbarian, the daughter of a khan of the Chazars; but for the wife of his son and heir, Leo IV., he selected an Athenian virgin, an orphan of seventeen summers, whose sole endowment consisted in her beauty and her personal charms. As in the case of Athenais, nothing is known of the antecedents of Irene. Who her parents were, what was her education, how many years she lived in her native city--these are questions of idle speculation.--Her imperial career shows that she was a woman of remarkable beauty and fascination, of highly trained intellectual gifts and h.e.l.lenic temperament, and from this we are led to infer that she had in her youth the best instruction her native city afforded.

The nuptials of Leo and Irene were celebrated with imposing splendor, and the new princess rapidly became an important influence in the life of the palace, winning the regard of her father-in-law and acquiring an indisputable ascendency over her feeble husband. Irene, though a Christian, inherited the idolatry and the love of images and ritual of her ancestors; but during the remaining years of the reign of Cop.r.o.nymus and the four short years in which her husband occupied the throne she repressed her zeal, and by clever dissimulation hid her devotion to the cause of the image worshippers.

Leo left the Empire to his son Constantine VI., a lad of ten years, with the empress-dowager Irene as sole regent and guardian of the Roman world. During the minority of her son Irene discharged with vigor and a.s.siduity all the duties of public administration and enjoyed to the full the irresponsible power of her office of regent. She took advantage of her power to restore the worship of images and thus won the favor of a large faction of the populace and the clergy. She endeavored to bring up her son in such a way that he should continue to be subservient to her, and as he approached the age at which he should a.s.sume the reins of government, Irene showed no disposition to yield up her power.

Even when Constantine became of age, he was excluded from state affairs.

He had been betrothed to Rotrud, daughter of Charlemagne; but Irene, for the sake of her own power, had broken off the match and compelled him to marry one of her favorites, who was distasteful to him. The maternal yoke, which he had so patiently borne, finally became grievous, and Constantine listened eagerly to the favorites of his own age who urged him to a.s.sert his rights. He was finally persuaded to do so, and succeeded in seizing the helm of state. His mother vigorously resisted, but was overcome and compelled to go into seclusion for a time; but Constantine at length pardoned her and restored her former dignity.

Irene, however, had by no means relinquished her ambition for sole power, and availed herself of every opportunity to discredit the prince and enhance her own popularity.

Constantine became enamored of one of his mother's maids of honor, Theodota. With the insidious purpose of making him odious to the clergy, who discountenanced divorce and second marriage, Irene encouraged him to put away his wife, Maria, and marry Theodota. The patriarch Tarasius, a creature of the empress-mother, acquiesced in the emperor's wishes, and, though he would not perform the ceremony himself, he ordered one of his subordinates to celebrate the unpopular bans. The affair created great scandal among the monks and was injurious to the prestige of the emperor.

A powerful conspiracy was secretly organized for the restoration of the empress. At length the emperor, suspecting his danger, escaped from Constantinople with the purpose of arousing the provinces and the armies so that he might return to the city with sufficient force to overwhelm the conspirators and establish beyond question his power. By this flight the empress was left in danger, because of the possible exposure of the plot and the indignation of the populace. She acted with her customary shrewdness and duplicity. Among those about the emperor were some who were involved in the conspiracy; so, while appearing to be making ready to implore the mercy and beg the return of her son, she sent to these men a secret communication in which she veiled the threat that if they did not act, she would reveal their treason. Fearing for their lives, they acted at once with the boldness of desperate criminals. Seizing the emperor on the Asiatic sh.o.r.e, they conveyed him across the h.e.l.lespont to the porphyry apartment of the palace, the chamber in which he was born.

The son was now completely in the power of the mother, in whom ambition had stifled every maternal emotion. In the b.l.o.o.d.y council called by the traitors she urged that Constantine should be rendered incapable of holding the throne. Her emissaries blinded the young prince and immured him in a monastery. As a blind monk Constantine survived five of his successors; but his memory was revived among men only by the marriage of his daughter Euphrosyne with the Emperor Michael the Second.

For five years Irene enjoyed all the delights and experienced all the bitterness of absolute power. Her crime called down upon her the execration of all the best among mankind, but dread of her cruelty prevented any open outbreak against her. She carried on the movement for the restoration of images, and by her outward piety she caused men to overlook the heinous nature of her crimes. Her reign was noted for its external splendor and the strong influence she exerted on all affairs of state. She offered marriage to the Emperor Charlemagne of the West, but he repelled with repugnance all overtures from the unnatural mother and reminded her that her intrigues had prevented the union of his daughter with the Emperor Constantine. In fact, her accession brought about the final severing of all bonds of union between the eastern and western divisions of the Roman world. Pope Leo regarded a female sovereign as an anomaly and an abomination in the eyes of all true Romans, and he brought to an end all claims the Byzantine dynasty might have on Italy at least, by creating Charlemagne Emperor of the West.

These years of power were troublous ones to the wicked queen, because of rebellions abroad and palace intrigues at home. She had surrounded herself with servile patricians and eunuchs, whom she enriched and elevated to the highest offices of state; but her own example had fostered in them ingrat.i.tude and duplicity, and, while they showed her every outward mark of deference, they secretly conspired for her downfall and their own elevation. The grand treasurer, Nicephorus, won over the leading eunuchs and courtiers about the person of the empress, and the decision was reached that he should be invested with the purple.

Never was Irene more queenly than in the manner with which she received the intelligence of her fall. When the conspirators informed her that she must retire from the palace, she addressed them with becoming dignity, recounting the revolutions of her life, and accepting with composure her fate. She gently reproached Nicephorus for his perfidy and reminded him that he owed his elevation to her, and she requested the proper recognition of her imperial standing and asked for a safe and honorable retreat. But the greed of Nicephorus would not grant this last request; he deprived her of all her dignities and wealth, and exiled her to the Isle of Lesbos, where she endured every hardship and gained a scanty subsistence by the labors of her distaff. Irene survived the change of her fortune for only one year, and in 803 died of grief--dest.i.tute, forsaken, and lonely.

Because of her wickedness Irene's name is perpetuated in history among the Messalinas and the Lucrezia Borgias. Because of her religious orthodoxy she was canonized as a saint,--a striking instance of how outward conformity to religion covers a mult.i.tude of sins.

XIII

BYZANTINE EMPRESSES THEODORA II., THEOPHANO, ZOE, THEODORA III.

The Iconoclastic controversy was far from being extinguished with the fall (in the person of Irene) of the house of Leo the Isaurian. It was destined to continue for over half a century longer and to be finally settled by another empress whose career bore marked similarity to that of the image-loving Irene; and it then remained settled because the second image-loving queen was succeeded by a royal house sprung from one of the European themes which was in sympathy, accordingly, with the Church of the West, rather than with the religious sentiment of the people of the Orient.

But a greater change had come over the Eastern Empire with the exile and death of Irene. Her elevation had, as we have seen, severed the connection between East and West and led to the appointment of a Western emperor in the person of Charlemagne. Hence, from this time onward the interests and sympathies of the two sections of the later Roman Empire diverge more and more, and the government at Constantinople becomes ever more Oriental in its proclivities. It is, therefore, more appropriate to use the adjective Byzantine for the remaining centuries of the history of Constantinople to its conquest by the Turks in 1453.

The careers of Irene and her successor, Theodora, the two image-worshipping empresses, in the contrast of the vicissitudes of their lives with the rapidity of their rise and the splendor of their power, offer materials for romance more truly than for sober history.

Each was born in private station; and in each case it must have required rare beauty and fascination and high intellectual gifts to fill so successfully the exalted position of Empress of the Romans, and to overturn the iconoclastic reforms of their predecessors on the throne.

Each of them, too, when regent, was grossly neglectful of the son over whose youth she presided, and whom she should have fitted for the high station to which he was destined. Yet herein lies the marked difference between the two queens: Irene finally expelled her son from his royal station, and sent him to pa.s.s his life as a blinded monk in a secluded cell; Theodora, finding she could no longer control the wild nature of her son, whose training she had neglected, retired from the court and sought relief in a life of penitence. For their pious acts, both empresses were canonized as orthodox saints, but Irene must ever be regarded as a demon at heart, while Theodora must pa.s.s as a misguided and self-deceived woman, who, in the performance of her religious duties, overlooked the most important task just at hand. But we are antic.i.p.ating our consideration of Theodora, the second Irene.

The iconoclastic controversy was renewed by Nicephorus, who usurped the throne of Irene, as he was of Oriental extraction and therefore in sympathy with the so-called heretics. Neither Nicephorus nor his successor during a period of political anarchy came to a peaceful end, but Michael II., in 829 died a natural death in the royal palace, still wearing the crown he had won, and leaving the throne to his son Theophilus, destined to rank as the Haroun Al Raschid of Byzantine romance and story. Michael had married Euphrosyne, the daughter of Irene's son, Constantine VI., and the last scion of Leo the Isaurian.

Euphrosyne had already taken the veil, but, to bring about a union which might probably continue the line of Leo, the patriarch absolved her from her vows, and she pa.s.sed from the convent to the palace as Empress of the East. Yet, so far as we know, there was no issue of the marriage, and Michael's son--Theophilus--by a former wife succeeded his father on the throne. Euphrosyne remained for a time in the palace as empress-dowager, and seems to have been on the best of terms with her stepson, whom she at length a.s.sisted in the important but difficult task of selecting a consort.

Theophilus, since the time of Constantine VI., was the first prince to be brought up in the purple, and his education was the best the age afforded. The ninth century was an age of romance, both in action and in literature, and Theophilus was inspired with many of the ideas of Oriental monarchs. His reign, therefore, furnishes a series of anecdotes and tales like to those of the Arabian Nights, and was surrounded with an Oriental glamour and mystery. And, like his predecessors, he was a p.r.o.nounced iconoclast.

Theophilus was unmarried when he ascended the throne, and the matter of choosing a wife presented many difficulties to the absolute ruler who could have his choice from among the daughters of the aristocratic families of Constantinople, or even from the provinces of his dominions.

He finally took counsel with the attractive empress-dowager Euphrosyne, and between them they devised a plan which would permit of a wide range of choice and yet possess all the romance of mythical times.

The empress-dowager one day a.s.sembled at her levee all the most beautiful and accomplished daughters of the n.o.bles of the capital. While the maidens were engaged in the interchange of friendly greetings, Theophilus suddenly entered the room, carrying, like Paris of old, a golden apple in his hand. He cast his eyes over the room, and there was a flutter in many a feminine heart over the object of his coming and the possible recipient of the golden apple. Struck by the beauty and grace of the fair Eikasia, one of the noted belles of the day, he paused before her to address a word to her. Already in the heart of the proud beauty there were antic.i.p.ations of an imperial career. But Theophilus found no better topic to commence a conversation than the ungallant remark: "Woman is the source of evil in the world;" to which the young lady quickly replied: "Woman is also the cause of much good." Either the ready retort or the tone of her voice jarred on the captious mind of the monarch, and he pa.s.sed on. His eye then fell on the modest features and graceful figure of the young Theodora, a rival beauty, and to her, without risking a word, he handed the apple. The shock was too severe for the slighted Eikasia, who had for a moment felt the thrill of gratified ambition, and was conscious of the possession of the endowments that would adorn the throne. She straightway retired to a monastery which she founded, and devoted her time to religious practices and intellectual pursuits. Many hymns were composed by her, which continued long in use in the Greek Church.

Perhaps it would have been better for Theophilus had he chosen Eikasia.

Theodora, with all her modest demeanor, was self-a.s.sertive and proud, and as a devoted iconodule she caused her husband many an unhappy hour during his lifetime; and as soon as he was dead she set to work to undo his policy. The Empress Euphrosyne too soon realized the masterful spirit of the new empress as did Theodora's own mother, Theoktista, and the two dowagers retired into the monastery of Gastria, which afforded them an agreeable retreat from the intrigues of the court.

Theodora is the heroine of another tale which ill.u.s.trated an unbecoming trait in her character and the love of justice of Theophilus. It was the practice of money-loving officials to engage secretly in trade and to avoid the payment of custom duties by engaging the empress, or members of the imperial family, in commercial adventures. By these practices, gross injustice was done the merchants, and the revenues of the state suffered. Theophilus learned that the young empress had lent her name to one of these trading speculations, and he determined to handle the matter in such a way that, in future, a repet.i.tion would be impossible.

He ascertained the time when a ship laden with a valuable cargo in the empress's name was about to arrive in Constantinople. He a.s.sembled his whole court on the quay to witness its arrival, and when the captain of the ship demanded free entry in the empress's name, Theophilus compelled him to unload and expose his precious cargo of Syrian merchandise, and then publicly burn it; then, turning to his wife, he remarked that never in the history of man had a Roman emperor or empress turned trader, and added the sharp reproach that her avarice had degraded the character of an empress into that of a merchant.

Theophilus died in 842, leaving the throne to his three-year-old son, Michael. His mother, Theodora, as she had been crowned empress, was regent in her own right, and she quickly proved herself one of the most self-a.s.sertive of Byzantine princesses. As Theophilus and his predecessors overturned the work of Irene, so Theodora immediately began to undo the iconoclastic policy of her deceased husband; and as her successors continued her policy, the regency of Theodora marks the end of iconoclasm and the permanent establishment of image worship in the churches of the East, as of the West.

Within the first month of the commencement of the new reign, images had appeared once more in the churches of Constantinople, and the banished image worshippers were recalled from their places of exile. John the Grammarian, the patriarch who had served Theophilus, was deposed because he refused to convoke a synod for the repeal of iconoclastic decrees, and Methodius was appointed in his stead. A council of the church was held the same year at Constantinople, composed largely of the lately exiled bishops, abbots, and monks who had distinguished themselves as confessors in the cause of image worship. All the prominent bishops who had held iconoclastic opinions were expelled from their sees, and their places were filled by the orthodox. The practices and doctrines of the Iconoclasts were formally anathematized and banished forever from the orthodox church.

While the synod was being held, in the heart of Theodora a conflict was going on between her love of image worship and her affection for her deceased husband. She did not waver in her zeal for the orthodox church, but she did dread to think of her husband as consigned, as a heretic, to the pangs of h.e.l.l. Consequently, she presented herself one day to the a.s.sembled clergy, and requested the pa.s.sage of a decree to the effect that her deceased husband's sins had all been pardoned by the Church, and that divine grace had effaced the record of his persecutions of the saints. Deep dissatisfaction showed itself on the faces of all the clergy when she made this singular request, and when they hesitated to speak she uttered, with innocent frankness, a mild threat that if they did not act favorably on her pet.i.tion, she would not exert her influence as regent to give them the victory over the Iconoclasts, but would leave the affairs of the Church in their present status. The patriarch Methodius finally found his voice to tell her that the Church could use its office to release the souls of orthodox princes from the pains of h.e.l.l, but unfortunately the prayers of the Church were of no avail in obtaining forgiveness from G.o.d for those who died without the pale of orthodoxy; that the Church was intrusted with the keys of heaven only to open and shut the gates of salvation to the living, while the dead were beyond its help.

Theodora, however, was determined all the more to secure salvation for her deceased husband. She declared that in his last moments the dying Theophilus had tenderly grasped and kissed an image she had laid on his breast. Although the probabilities were that the soul of Theophilus had already sped ere such an event took place, the wily Methodius saw in the statement an escape from the dilemma that faced the synod; and upon his recommendation the a.s.sembled clergy consented to absolve the dead emperor from excommunication and to receive him into the bosom of the orthodox church, declaring that, as his last moments were spent in the manner Theodora certified in a written attestation, Theophilus had found pardon with G.o.d.

Like her more celebrated predecessor Irene, Theodora exhibited a masterful ability in governing, and, in spite of her persecuting policy toward the Iconoclasts, she preserved the tranquillity of the Empire and enhanced its prestige. Like Irene, too, she became so engrossed in things religious and political that she shamefully neglected the education of her son. It is a sad commentary on the history of the Church that in the long series of emperors from Theodosius to Basil only two were utterly unfit for the high station to which they fell heir, and these were the sons of the two empresses whose names figure so largely in the triumph of the image worshippers,--Irene's son, Constantine VI., and Theodora's son, Michael III.

Theodora, absorbed in imperial ambition, abandoned the training of her child to her brother Bardas, of whose profligate life she could not have been ignorant. Bardas reared the young Michael in the most reckless and unconscientious manner, permitting him to neglect his serious studies, and teaching him his own vices of drunkenness and debauchery. Michael proved to be an apt pupil in profligacy, and before he reached his majority had become a confirmed dipsomaniac. Meanwhile, his mother, with the aid of her minister, Theoktistus, arrogated to herself the sole direction of public business, and viewed with indifference her brother's corruption of the principles of her son. Perhaps she saw in his ruin the continuance and perpetuation of her own power; perhaps she feared that his influence would be cast with the Iconoclasts, as had been his father's before him, and that only by his wild career could he be prevented from overturning the cherished plans of her heart.

In spite of his irregular life, however, Michael manifested a strong will of his own, and, as the time of the attainment of his majority approached, he came to an open quarrel with his mother. He had fallen violently in love with Eudocia, the daughter of Inger, of the powerful family of Martinakes, and Theodora and her ministers saw in an alliance with this house the probability of a potent opposition to their own political influence. Theodora realized that she must in some manner prevent this marriage, and she exerted her maternal influence so strongly that she compelled the lad of sixteen to marry another lady named Eudocia, the daughter of Dekapolitas--thus repeating the unfortunate policy of Irene on a similar occasion. The young roue, however, balked in his purpose to make Eudocia Ingerina his wife, straightway made her his mistress, and thus brought public disgrace on the court life of the day. His marriage also incensed him against the regency; and at the first opportunity, he a.s.serted his majority, sanctioned the murder of the prime minister Theoktistus, and grew weary of the presence of his mother.

He succeeded in dismissing his mother and sisters from the palace, and even attempted to persuade the patriarch to give them the veil. With the hope of regaining her power over her son, Theodora formed a plot to a.s.sa.s.sinate her brother Bardas; but the plot was discovered, and Michael compelled her to retire to the monastery of Gastria, the usual residence of the ladies of the imperial family who were secluded from the world.

Yet, the empress-mother never descended to the baseness of Irene, so as to seek the injury of her ungrateful son.

Meanwhile, Michael selected as his boon companion the courtier Basil, who had begun his career as a groom in the stables of some n.o.bleman of the court. The two gave their time to debauchery and l.u.s.t; and as a token of his favor, Michael compelled Basil to marry his discarded mistress, Eudocia Ingerina.

In the solitude of the cloister, Theodora deplored the ingrat.i.tude, the vices, and the inevitable ruin of her worthless son, and, repenting of her earlier folly in neglecting his bringing up, endeavored to make amends for the mistake of her past life. Finally, after the death of her brother, Theodora regained some of her maternal influence and was permitted to reside at the palace of Saint Mamas, where occurred the last sad tragedy of her career.

Basil, who in spite of all carousals could always keep his head, observed how his friend Michael had thrown away the high privileges of his station and had become an object of contempt in the eyes of all good men. His overweening ambition to mount the throne overcame every n.o.ble sentiment, and he plotted to a.s.sa.s.sinate the emperor and to usurp supreme power. The tragedy occurred in the palace of the empress-mother.

Basil and his wife, Eudocia Ingerina, were invited by her to a feast at her house, where Michael was present. An orgy ensued; Michael was carried to his room in a state of intoxication, and Basil and his conspirators succeeded in despatching him in his drunken sleep. Basil mounted the throne, and was destined to found the longest dynasty in the annals of the Empire. Theodora, bowed down with sorrows, and distressed beyond measure at the cruel destiny of her first-born, died in the first year of the reign of Basil I.

Theodora, because of her zeal for image worship, was eulogized as a saint by the ecclesiastical writers of both the Western and the Eastern Church, and is honored with a place in the Greek Calendar. Had her devotion to her children equalled her self-sacrificing loyalty to church affairs, she might have changed the course of Byzantine history. But, failing in her maternal duties, her name shared the ignominy as well as the glory of Irene, and, while not possessing the wickedness of the latter, she must rank as a queen who in neglecting her son brought disgrace on the Empire.

Basil I. was one of those remarkable men who after a career of infamy are sobered by great responsibilities and perform well the part which it was destined for them to play. But in his relations with women he had to endure the natural outcome of his earlier licentiousness. His first wife, whom he married at the beginning of his career, had lived but a few years, leaving him a son, Constantine, whom he a.s.sociated with him on the throne, but who died after a lapse of ten years. Eudocia Ingerina, whom Michael had compelled him to marry, had a son, Leo, who succeeded Basil on the throne, but the emperor was ever haunted with the suspicion that this lad was the son not of himself but of Michael. The adventures of this empress and of Michael's sister, Thekla, who also shared imperial honor, are sad proofs of the corruption of morals of the age. With her brother's consent, Thekla had become the concubine of Basil, and after he had a.s.sa.s.sinated Michael and ascended the throne, Thekla consoled herself with other lovers. On one occasion it happened that an attendant employed in the household of Thekla was waiting on the emperor, when the latter asked the shameless question: "Who is living with your mistress at present?" The attendant imprudently told the name of the successful lover; Basil's jealousy was aroused, and he ordered the paramour of the woman he had put aside to be seized, scourged, and immured for life in a monastery. It is even said that he ill treated Thekla and confiscated part of her property. But the Empress Eudocia Ingerina avenged the unfortunate princess in a manner more pardonable in the mistress of a besotted debauchee than in the wife of an emperor.

When her amours were discovered, the empress was prudent enough to avoid scandal by merely compelling her lover to retire privately to a monastery.