Hagiography of rus' "holy wives" in the Late Middle Ages: feminine discourse

Abstract

The article is dedicated to the investigation of feminine discourse in the literature of the Late Middle Ages. It explores hagiography, which combines elements of classical hagiographic and literary works. Interpretations of female characters are presented as a synthesis of traditional traits inherent in saints and individual characteristics that make these characters unique. It is emphasized that many saints of Kyivan Rus were male, with only four women being canonized – Saint Princess Olha, Saint Princess Anna, Saint Princess Anna (Yanka) Vsevolodovna, and Saint Princess Frosyna of Polotsk. Separate hagiographies were dedicated to two of them – Olha and Frosina. It is argued that the hagiography of Equal-to-the-Apostles Princess Olha describes the path to holiness found by a married secular woman, while the hagiography of Venerable Frosyna of Polotsk depicts the path of virginity in monasticism.

Within the context of Princess Olha' multifaceted biography, several episodes stand out, which are of particular interest to hagiographers and play a significant role in shaping the saint's image. These include her years as a maiden, her revenge for the death of her husband Igor, and her visit to Constantinople and subsequent baptism. The portrayal of Olga's early life in hagiographical texts does not emphasize her birthplace or family background. For hagiographers, this is of little importance, as their focus lies more on proving that their protagonist is a chosen one of God, hence her existence transcends time and space. Hagiographers primarily highlight the didactic character of the saintly deeds, portraying her life as an embodiment of the ideal righteous life.

The life of Saint Frosyna of Polotsk is explored as a representation of female sanctity in medieval Rus. Frosyna's biography contrasts with that of Saint Olga, portraying the ideal of virginity in monasticism. The narrative, likely composed in the late 12th century, illustrates her devout life from her early monastic vows at age twelve to her later spiritual leadership and pilgrimage to Jerusalem. Through detailed accounts of her ascetic practices, founding of monasteries, and miraculous experiences, the text presents Euphrosyne as a revered figure embodying the pinnacle of Christian virtue. The biography reflects a transformation from medieval hagiography to a more comprehensive life story, blending elements of praise, interpretation, and hagiography. Frosyna's pilgrimage to Jerusalem serves as the culmination of her earthly journey and spiritual fulfillment, symbolizing her transition into eternal life.