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The Life of Christina of Markyate
'I wish to remain single, for I have made a vow of virginity.'
This is the remarkable story of the twelfth-century recluse Christina, who became prioress of Markyate, near St Albans in Hertfordshire. Determined to devote her life to God and to remain a virgin, Christina repulses the sexual advances of the bishop of Durham. In revenge he arranges her betrothal to a young nobleman but Christina steadfastly refuses to consummate the marriage and defies her parents' cruel coercion. Sustained by visions, she finds refuge with the hermit Roger, and lives concealed at Markyate for four years, enduring terrible physical and emotional torment. Although Christina is supported by the abbot of St Albans, she never achieves the recognition that he intended for her.
Written with striking candour by Christina's anonymous biographer, the vividness and compelling detail of this account make it a social document as much as a religious one. Christina's trials of the flesh and spirit exist against a backdrop of scheming and corruption and all-too-human greed.
This is the remarkable story of the twelfth-century recluse Christina, who became prioress of Markyate, near St Albans in Hertfordshire. Determined to devote her life to God and to remain a virgin, Christina repulses the sexual advances of the bishop of Durham. In revenge he arranges her betrothal to a young nobleman but Christina steadfastly refuses to consummate the marriage and defies her parents' cruel coercion. Sustained by visions, she finds refuge with the hermit Roger, and lives concealed at Markyate for four years, enduring terrible physical and emotional torment. Although Christina is supported by the abbot of St Albans, she never achieves the recognition that he intended for her.
Written with striking candour by Christina's anonymous biographer, the vividness and compelling detail of this account make it a social document as much as a religious one. Christina's trials of the flesh and spirit exist against a backdrop of scheming and corruption and all-too-human greed.
144 pages, Paperback
First published January 1, 1349
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* They are officially published under that name
* They are traditional stories not attributed to a specific author
* They are religious texts not generally attributed to a specific author
Books whose authorship is merely uncertain should be attributed to Unknown.
See also: Anonymous
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February 2, 2024i am counting my english readings idgaf!
December 20, 2025
«I AM NO MOTHER, I AM NO BRIDE, I AM KING»*
Fra tutte le agiografie di donne in fuga dal matrimonio quella di Teodora - che volle farsi chiamare Christina, “Piccola Cristo” - è forse una delle più particolari e sorprendenti: vuoi per il linguaggio, vuoi per le vicende, vuoi per i misteri.
Intanto la narrazione si distacca in parte dagli eccessi stucchevoli tipici delle narrazioni religiose, riuscendo a comunicare il colore reale della vita di una ragazza dell’Inghilterra del XII secolo - un colore fosco, ça va sans dire, giacché l’etica dei mercanti di discendenza vichinga dell’Est Anglia non era diversa da quella edonico-capitalista di un qualsiasi romanzo americano degli anni ‘80 firmato da Bret Easton Ellis; ora come allora, per innalzare il proprio status sociale, valeva bene prostituire e prostituirsi ai desideri di uomini potenti.
Quando il padre, mercante in ascesa, la offre su un piatto d’argento ai lascivi desideri carnali di Rainulfo Flambard, consigliere reale e vescovo di Durham, Teodora riesce a fuggire con un tranello, attirandosi la vendetta del vescovo, umiliato nella sua mascolinità, che non conoscerà pace fintanto che non avrà fatto violare la ragazza. Un proposito che i genitori di lei faranno proprio, cercando di costringerla al matrimonio. Ma Teodora, come Francesco - prima di Francesco - rigetta i valori mercantili di famiglia e sogna piuttosto di farsi monaco (proprio monaco, non monaca). Derisa per la follia della sua scelta virginale è fatta oggetto di sevizie psicologiche, umiliazioni pubbliche e battimenti i cui segni porterà sul corpo per tutta la vita.
Pure, la nostra eroina non demorde.
Anche dopo esser stata costretta a stringere un accordo matrimoniale sotto minaccia, dirà che «non sono moglie e mai ho inteso esserlo» - una frase che gioca sull’ambiguità del termine mulier, denotante sia la moglie che la donna in sé per sé. D’altronde per il genere femminile, così come era (è?) concepito da una cultura eteropatriarcale, le due cose coincidevano, e colei che non riusciva/voleva essere nessuna delle due cose falliva la finalità sociale del suo sesso, diventando un’emarginata, una mezzadonna, una muliercola - una donnetta, una donnaccia.
But Teodora is not like other girls (that’s not a phase, mom!): she’s king - un alter Christus infatti, una Cristo femmina, una Christina.
E che non sia una donna come le altre ne è cosciente anche l’anonimo biografo tutto teso a mascolinizzarne la figura, secondo un gusto ovviamente misogino: Christina è coraggiosa, intelligente, astuta, molto più “uomo” nello spirito degli uomini con cui ha il dispiacere di condividere l’aria, che sono invece, come delle femmine, attratte dai godimenti sensuali.
Il padre esasperato, le strapperà via i vestiti, cacciandola di casa, per poi riacciuffarla quando la figlia si da effettivamente alla fuga: una donna è pur sempre una proprietà che bisogna far fruttare.
La retorica della ragazza riesce temporaneamente ad intortare il presunto sposo, mandato nella sua stanza di notte al fine di violentarla, ma la situazione peggiora di giorno in giorno: preti corrotti, padri padroni e bande di stupratori si aggirano come avvoltoi intorno al corpo di Teodora - un corpo non conforme ai desideri maschili - fino a quando la fanciulla non trova degli amici come lei: eremiti e monaci, che a differenza degli altri uomini hanno rinunciato al sesso e (almeno parzialmente) ai ruoli di genere maschili tradizionali, prendendo per sé un nuovo tipo di identità (ontologica, sociale, spirituale e di genere): quella cristiana.
Come continua la storia (e come non finisce) sarà il libro a dirlo, ma un mistero circonda la fase finale della vita di Christina: perché questa ragazza, poi riverita priora, che pure si meritò un’agiografia, la cui esistenza fu nota al re inglese e al papa, non divenne oggetto di culto locale e non riuscì a strappare nemmeno il titolo di beata, nonostante le immancabili visioni mistiche e il rispetto della comunità monastica?
Alla domanda non c’è risposta, ma io avanzo il dubbio c’entrasse anche il fatto che Christina, con la sua piccola ribellione protofemminista e protoqueer sull’opportunità di gestire il suo corpo da sé, si fosse inimicata quanti fra i locali non gradivano che fosse ricordato loro come la Piccola Cristo avesse umiliato quello che avevano di più caro: la propria arrogante mascolinità.
* https://youtu.be/L62LtChAwww?si=odBgE...
Fra tutte le agiografie di donne in fuga dal matrimonio quella di Teodora - che volle farsi chiamare Christina, “Piccola Cristo” - è forse una delle più particolari e sorprendenti: vuoi per il linguaggio, vuoi per le vicende, vuoi per i misteri.
Intanto la narrazione si distacca in parte dagli eccessi stucchevoli tipici delle narrazioni religiose, riuscendo a comunicare il colore reale della vita di una ragazza dell’Inghilterra del XII secolo - un colore fosco, ça va sans dire, giacché l’etica dei mercanti di discendenza vichinga dell’Est Anglia non era diversa da quella edonico-capitalista di un qualsiasi romanzo americano degli anni ‘80 firmato da Bret Easton Ellis; ora come allora, per innalzare il proprio status sociale, valeva bene prostituire e prostituirsi ai desideri di uomini potenti.
Quando il padre, mercante in ascesa, la offre su un piatto d’argento ai lascivi desideri carnali di Rainulfo Flambard, consigliere reale e vescovo di Durham, Teodora riesce a fuggire con un tranello, attirandosi la vendetta del vescovo, umiliato nella sua mascolinità, che non conoscerà pace fintanto che non avrà fatto violare la ragazza. Un proposito che i genitori di lei faranno proprio, cercando di costringerla al matrimonio. Ma Teodora, come Francesco - prima di Francesco - rigetta i valori mercantili di famiglia e sogna piuttosto di farsi monaco (proprio monaco, non monaca). Derisa per la follia della sua scelta virginale è fatta oggetto di sevizie psicologiche, umiliazioni pubbliche e battimenti i cui segni porterà sul corpo per tutta la vita.
Pure, la nostra eroina non demorde.
Anche dopo esser stata costretta a stringere un accordo matrimoniale sotto minaccia, dirà che «non sono moglie e mai ho inteso esserlo» - una frase che gioca sull’ambiguità del termine mulier, denotante sia la moglie che la donna in sé per sé. D’altronde per il genere femminile, così come era (è?) concepito da una cultura eteropatriarcale, le due cose coincidevano, e colei che non riusciva/voleva essere nessuna delle due cose falliva la finalità sociale del suo sesso, diventando un’emarginata, una mezzadonna, una muliercola - una donnetta, una donnaccia.
But Teodora is not like other girls (that’s not a phase, mom!): she’s king - un alter Christus infatti, una Cristo femmina, una Christina.
E che non sia una donna come le altre ne è cosciente anche l’anonimo biografo tutto teso a mascolinizzarne la figura, secondo un gusto ovviamente misogino: Christina è coraggiosa, intelligente, astuta, molto più “uomo” nello spirito degli uomini con cui ha il dispiacere di condividere l’aria, che sono invece, come delle femmine, attratte dai godimenti sensuali.
Il padre esasperato, le strapperà via i vestiti, cacciandola di casa, per poi riacciuffarla quando la figlia si da effettivamente alla fuga: una donna è pur sempre una proprietà che bisogna far fruttare.
La retorica della ragazza riesce temporaneamente ad intortare il presunto sposo, mandato nella sua stanza di notte al fine di violentarla, ma la situazione peggiora di giorno in giorno: preti corrotti, padri padroni e bande di stupratori si aggirano come avvoltoi intorno al corpo di Teodora - un corpo non conforme ai desideri maschili - fino a quando la fanciulla non trova degli amici come lei: eremiti e monaci, che a differenza degli altri uomini hanno rinunciato al sesso e (almeno parzialmente) ai ruoli di genere maschili tradizionali, prendendo per sé un nuovo tipo di identità (ontologica, sociale, spirituale e di genere): quella cristiana.
Come continua la storia (e come non finisce) sarà il libro a dirlo, ma un mistero circonda la fase finale della vita di Christina: perché questa ragazza, poi riverita priora, che pure si meritò un’agiografia, la cui esistenza fu nota al re inglese e al papa, non divenne oggetto di culto locale e non riuscì a strappare nemmeno il titolo di beata, nonostante le immancabili visioni mistiche e il rispetto della comunità monastica?
Alla domanda non c’è risposta, ma io avanzo il dubbio c’entrasse anche il fatto che Christina, con la sua piccola ribellione protofemminista e protoqueer sull’opportunità di gestire il suo corpo da sé, si fosse inimicata quanti fra i locali non gradivano che fosse ricordato loro come la Piccola Cristo avesse umiliato quello che avevano di più caro: la propria arrogante mascolinità.
* https://youtu.be/L62LtChAwww?si=odBgE...
October 26, 2018
This is one of those texts that you appreciate for what it can tell you about the time it was written, but isn't the most exciting of reads.
June 27, 2024
This is an amazing hagiography on the life of Christina of Markyate - a 12th century anchorite who is not (yet) a Saint, but who has all the hallmarks of a very holy woman.
Her story has it all: forced marriage, corrupt bishops, peer pressure, visions of Our Lady, overbearing parents, helpful monks; and it is written very well by someone presumed to be a monk from St Albans.
The English Saints are often overlooked, especially Saxon saints, however her life is a shining example of how we should be living for God.
"The devil soon realised that whatever darts he threw, Christina would deflect by her shield of faith, and that because she was possessed of the love of God she could not be seduced by worldly love." p.55
"She saw herself standing on firm ground before a large and swampy meadow full of bulls with threatening horns and glaring eyes. And as they tried to life their hooves from the swampy ground to attack her and tear hear to pieces, their hooves were held fast so that they could not move. While she as gazing with astonishment at this sight she heard a voice saying, 'If you take a firm stand in the place where you are you will have no cause to fear the ferocity of those beasts. But if you retreat one step, at that very moment you will fall into their power.' She woe up and interpreted the place as meaning her resolution to remain a virgin: the bulls were devils and wicked men." p.37
Her story has it all: forced marriage, corrupt bishops, peer pressure, visions of Our Lady, overbearing parents, helpful monks; and it is written very well by someone presumed to be a monk from St Albans.
The English Saints are often overlooked, especially Saxon saints, however her life is a shining example of how we should be living for God.
"The devil soon realised that whatever darts he threw, Christina would deflect by her shield of faith, and that because she was possessed of the love of God she could not be seduced by worldly love." p.55
"She saw herself standing on firm ground before a large and swampy meadow full of bulls with threatening horns and glaring eyes. And as they tried to life their hooves from the swampy ground to attack her and tear hear to pieces, their hooves were held fast so that they could not move. While she as gazing with astonishment at this sight she heard a voice saying, 'If you take a firm stand in the place where you are you will have no cause to fear the ferocity of those beasts. But if you retreat one step, at that very moment you will fall into their power.' She woe up and interpreted the place as meaning her resolution to remain a virgin: the bulls were devils and wicked men." p.37
February 8, 2025
This was a little class read, but I do think it had some interesting commentary and thoughts as far as gender goes, religion, and community. I think it was good for an academic read, will not be reading it again though.
February 3, 2018
Actually a very cool read.
October 14, 2022
this was so bad that i cried and yelled the plot to seth
May 24, 2025
What an absolute girlboss
May 30, 2025
This text is so funny. Medieval people were so unserious: please give me thy underwear... not in a weird way
July 22, 2025
i wish i had toads hanging out with me while i read my psalter 💔
October 15, 2018
Though never sainted, one would believe Christina of Markyate led a similar life to the early medieval religious. The text is fantastical, however, and it’s hard to read without obvious disbelief. While it provides an interesting and unique account of a female in the 12th century, it’s hard to read as true history. While we’re lucky to have the text, its authenticity is something I question.
Who is the narrator? A monk, most likely. But why is he writing? And how much did Christina approve of? Did she approve of it at all? If her character’s disposition is to be accurate, I doubt she would have approved of this writing. As it is not that positive of a portrayal, and I doubt she would want the attention.
This left me with more questions than it answered, but they’re good things to ponder: Medieval England, early Catholicism and religious women, and the role of women in the early Norman period.
Who is the narrator? A monk, most likely. But why is he writing? And how much did Christina approve of? Did she approve of it at all? If her character’s disposition is to be accurate, I doubt she would have approved of this writing. As it is not that positive of a portrayal, and I doubt she would want the attention.
This left me with more questions than it answered, but they’re good things to ponder: Medieval England, early Catholicism and religious women, and the role of women in the early Norman period.
March 31, 2015
This book is a very interesting life of a priory founder and religious woman in 12th century Britain. Despite pressure from nobility, she charted her own course. “Christina’s marriage to Beorhtred, and its subsequent dissolution, lay to rest two ghosts that have long stalked discussions about the lives of medieval women. The first is the assumption that daughters were a nuisance best dumped in a nunnery; in Christina’s case this is the one thing her parents very explicitly did not want—such a life of poverty, they argued, would bring their whole family into disrepute. Furthermore—and this despite the fact that Christina had a brother—her parents had high expectations that Christina would and could advance their fortunes in the world…The second ghost that needs dispatching is the assumption that women could be forced into marriages against their will. Given the difficulties Christina had in extricating herself from her marriage to Beorhtred, this seemingly unlikely claim needs further explanation.” Talbot also remarks quite appropriately that “the Life of Christina illustrates two strands in twelfth-century theology that can help explain this new emphasis and value placed on friendship. The first is an insistence on the humanity of God, on a God who even now might make himself known in human form, whether as a baby or as a handsome young man; the second—closely likened—is the insistence that in loving each other men and women come to share in God’s salvific plan.”
Some examples illustrate these points very well. First, on the subject of her devotion to Christ, it is written that, “After she had returned to Huntingdon, she revealed to her Sueno what she had vowed and he, considered in those parts as a beacon of God, confirmed the virgin’s vow before God. Christina henceforth remained in her father’s house in peace, rejoicing that she could grow from day to day in holy virtue and in the love of those things which are above. However, the devil in his envy was unable to bear this any longer, and burning with desire to confound her, he set in motion the following events. Ranulf, the bishop of Durham, while he was justiciar of the whole of England, holding the second place after the king but before he became bishop, had taken Christina’s maternal aunt, AElgifu, as he concubine and had children by her…On his way to and from London to Northumbria he always used to stay with her. On one such occasion when he was there, his friend Auti had as usual come with his children to see him. It happened that the bishop gazed intently at Auti’s beautiful daughter. Straightaway Satan, that songster of voluptuousness, but into his heart an evil desire for her. Busily seeking some trick whereby to get her into his clutches, Ranulf had the unsuspecting girl brought into his chamber where he slept at night, a room handsomely decorated with hangings, the only others present with the innocent maiden being members of his retinue. Her father and mother and the others with whom she had come were on their own in the hall, enjoying too much drink. As night fell, the bishop gave a secret sign to his retinue and they went off, leaving their master and Christina, that is to say, the wolf and the lamb, together under the same roof. For shame! The shameless bishop indecently seized the maiden by one of the sleeves of her tunic, and with the mouth which he used to consecrate the holy sacrament he urged her to commit a wicked deed.” She tricks him and escapes out the door, but Ranulf plots revenge. (7) Later, on her wedding night she steadfastly refuses to consummate her marriage to Beorhtred, even though he was prepared for such an occasion and had people ready to help force her. His father is distressed. “‘I know my fathers, I know, and bear witness before my daughter that her mother and I forced her when she was unwilling into this marriage pact and that it was against her will that she undertook the oath. Yet no matter how she was led into it, if she resists our authority and rejects it, we shall be made the laughing-stock of our neighbours, a source of mockery and derision to those round about. Wherefore I beg you, ask her to have pity on us: let her marry in the Lord and take away our shame. Why does she act in this wayward fashion? Why should she bring this dishonor to her parents? Her life of poverty will bring notable disgrace to the entire nobility. Let her now do what we wish and she can have everything that we posses.’” (16) Finally, Beohrtred relents after others appeal to the bishop on her behalf. “If you, who stands in Christ’s place, say that my wife does not seek this out of contempt for me in order to marry another man, but so as to fulfill her vow to Christ, then I am indeed ready to release her before God and you. And I will make generous provision for her out of my own pocket, so that if she wishes to enter into a monastery, she can do so and can be admitted by the community without any difficulty.” (22)
Later, the subject of friendship is raised. “Geoffrey supported Christina in worldly matters; she commended him to God more earnestly in her holy prayers. If anything, she took more care for him than she did for herself and watched over his salvation with such attention that, wonderful to relate, the abbot, whether near or far away, could not offend God either in word or deed without her immediately knowing it in the spirit. Nor did she make a secret of reproving him harshly in his presence whenever she knew that in his absence he had gravely sinned, thinking that the wounds of a friend are better than the flattery of an enemy.” (60)
This is a short, interesting read for those interested in the religious lives of women in the medieval era.
See my other reviews here!
Some examples illustrate these points very well. First, on the subject of her devotion to Christ, it is written that, “After she had returned to Huntingdon, she revealed to her Sueno what she had vowed and he, considered in those parts as a beacon of God, confirmed the virgin’s vow before God. Christina henceforth remained in her father’s house in peace, rejoicing that she could grow from day to day in holy virtue and in the love of those things which are above. However, the devil in his envy was unable to bear this any longer, and burning with desire to confound her, he set in motion the following events. Ranulf, the bishop of Durham, while he was justiciar of the whole of England, holding the second place after the king but before he became bishop, had taken Christina’s maternal aunt, AElgifu, as he concubine and had children by her…On his way to and from London to Northumbria he always used to stay with her. On one such occasion when he was there, his friend Auti had as usual come with his children to see him. It happened that the bishop gazed intently at Auti’s beautiful daughter. Straightaway Satan, that songster of voluptuousness, but into his heart an evil desire for her. Busily seeking some trick whereby to get her into his clutches, Ranulf had the unsuspecting girl brought into his chamber where he slept at night, a room handsomely decorated with hangings, the only others present with the innocent maiden being members of his retinue. Her father and mother and the others with whom she had come were on their own in the hall, enjoying too much drink. As night fell, the bishop gave a secret sign to his retinue and they went off, leaving their master and Christina, that is to say, the wolf and the lamb, together under the same roof. For shame! The shameless bishop indecently seized the maiden by one of the sleeves of her tunic, and with the mouth which he used to consecrate the holy sacrament he urged her to commit a wicked deed.” She tricks him and escapes out the door, but Ranulf plots revenge. (7) Later, on her wedding night she steadfastly refuses to consummate her marriage to Beorhtred, even though he was prepared for such an occasion and had people ready to help force her. His father is distressed. “‘I know my fathers, I know, and bear witness before my daughter that her mother and I forced her when she was unwilling into this marriage pact and that it was against her will that she undertook the oath. Yet no matter how she was led into it, if she resists our authority and rejects it, we shall be made the laughing-stock of our neighbours, a source of mockery and derision to those round about. Wherefore I beg you, ask her to have pity on us: let her marry in the Lord and take away our shame. Why does she act in this wayward fashion? Why should she bring this dishonor to her parents? Her life of poverty will bring notable disgrace to the entire nobility. Let her now do what we wish and she can have everything that we posses.’” (16) Finally, Beohrtred relents after others appeal to the bishop on her behalf. “If you, who stands in Christ’s place, say that my wife does not seek this out of contempt for me in order to marry another man, but so as to fulfill her vow to Christ, then I am indeed ready to release her before God and you. And I will make generous provision for her out of my own pocket, so that if she wishes to enter into a monastery, she can do so and can be admitted by the community without any difficulty.” (22)
Later, the subject of friendship is raised. “Geoffrey supported Christina in worldly matters; she commended him to God more earnestly in her holy prayers. If anything, she took more care for him than she did for herself and watched over his salvation with such attention that, wonderful to relate, the abbot, whether near or far away, could not offend God either in word or deed without her immediately knowing it in the spirit. Nor did she make a secret of reproving him harshly in his presence whenever she knew that in his absence he had gravely sinned, thinking that the wounds of a friend are better than the flattery of an enemy.” (60)
This is a short, interesting read for those interested in the religious lives of women in the medieval era.
See my other reviews here!
October 24, 2018
I’ve not much to say about this. It was easy to read. Lacking a little bit of plot but is to be expected from a biography style text. I enjoyed when the text was self aware and asking questions of its reader. The style felt casual, it’s just Christina’s life seemed a repetitive cycle of crying and visions from God. Gutted that we don’t get an ending.
April 8, 2020
i decided to do my paper on this bc i found it so interesting lol.
it's a fairly easy read. it's a good insight on what life was like for women during the Middle Ages, especially anchoresses. can be triggering because there is sexually and physical abuse, so just a heads up. if you're this kind of history than i would absolutely give this a read.
it's a fairly easy read. it's a good insight on what life was like for women during the Middle Ages, especially anchoresses. can be triggering because there is sexually and physical abuse, so just a heads up. if you're this kind of history than i would absolutely give this a read.
Read
July 29, 2021perhaps a soft fav
Read
November 6, 2021Just give up and become an anchoress. No more autonomy, only male dominated hive-mind
July 18, 2022
christina kinda annoyed me towards towards the end can’t lie
September 14, 2022
had to read for class and honestly it's just not me but that's okay!!!! christina seems like a nice lady
September 29, 2022
Interesting as far as hagiographies go!
September 11, 2024
I only had to read the first section for my Medieval class, but she slayed. Christina, my ace warrior.
October 15, 2024
boring!
October 17, 2024
Love the story of a historically headstrong girl, a runaway, and the philosophy she developed.
January 29, 2025
waow i love women
February 18, 2025
queer af
October 19, 2025
god forbid a girl wants to be a virgin
February 24, 2021
This book does take focus to read. I read it twice to really get a good understanding of it. It is an amazing image of woman’s life in the 12th century. How family, marriage and spirituality was valued. This is really a pro-to feminism book, Christina is a very smart and strong willed lady who defies the wishes of many people who are supposed to be her superior to live a life of her choosing.
July 21, 2016
First read Oct. 30-31, 2011.
REVIEW
I'm always tempted to go off on an academic tangent about medieval texts. How does this compare to other vitae? What's historically interesting about it? How should we interpret it? However, I realize that the majority of my audience is not comprised of people particularly interested in medieval literature, which leads me to the most pressing question: Will this book be engaging for those without an established academic interest in the topic? I think it can be.
The primary hurdle for medieval literature newbies may simply be the unfamiliarity of the writing. This vita was originally written in Latin, so the modern English translation makes the language quite accessible. However, the structure of the story simply doesn't line up with the expectations readers may have for modern novels. The pacing is different, interiority isn't a goal, etc. However, once one gets into the writing as it stands, the story is quite interesting.
Saints' lives were a pretty established genre, with a number of expected conventions. Please note that not everything in saints' lives is intended to be taking literally. Miracles were taken seriously, but the question of whether a saint (or generic holy person, if not officially sainted) performed literally the miracle described in the story was not always important. Here, the main points are that God performed miracles to help Christina avoid violating her vow of chastity, and Christina was supposed to have experience visions and could predict some of the future. Whether she had the particular visions described could be up for debate.
So, accepting the writing style and the medieval belief in miracles, the narrative is really action-packed. The text is a great look into the life of twelfth-century woman, and an admirably strong-willed one. There's definite historical value, even if not everything is literally "true." Yet the plot is also engaging just for the sake of a story. Christina faces a lot of obstacles trying to maintain her vow of chastity and avoid a marriage she never wanted. Her parents go to incredibly absurd lengths to attempt to force her to marry, and as much as it's horrifying and sad, it's also fairly amusing to envision the whole city going mad trying to make this girl get married.
A short, accessible text, this is a great read for anyone who wants to know more about medieval women or religious life. It's also just remarkably entertaining.
REVIEW
I'm always tempted to go off on an academic tangent about medieval texts. How does this compare to other vitae? What's historically interesting about it? How should we interpret it? However, I realize that the majority of my audience is not comprised of people particularly interested in medieval literature, which leads me to the most pressing question: Will this book be engaging for those without an established academic interest in the topic? I think it can be.
The primary hurdle for medieval literature newbies may simply be the unfamiliarity of the writing. This vita was originally written in Latin, so the modern English translation makes the language quite accessible. However, the structure of the story simply doesn't line up with the expectations readers may have for modern novels. The pacing is different, interiority isn't a goal, etc. However, once one gets into the writing as it stands, the story is quite interesting.
Saints' lives were a pretty established genre, with a number of expected conventions. Please note that not everything in saints' lives is intended to be taking literally. Miracles were taken seriously, but the question of whether a saint (or generic holy person, if not officially sainted) performed literally the miracle described in the story was not always important. Here, the main points are that God performed miracles to help Christina avoid violating her vow of chastity, and Christina was supposed to have experience visions and could predict some of the future. Whether she had the particular visions described could be up for debate.
So, accepting the writing style and the medieval belief in miracles, the narrative is really action-packed. The text is a great look into the life of twelfth-century woman, and an admirably strong-willed one. There's definite historical value, even if not everything is literally "true." Yet the plot is also engaging just for the sake of a story. Christina faces a lot of obstacles trying to maintain her vow of chastity and avoid a marriage she never wanted. Her parents go to incredibly absurd lengths to attempt to force her to marry, and as much as it's horrifying and sad, it's also fairly amusing to envision the whole city going mad trying to make this girl get married.
A short, accessible text, this is a great read for anyone who wants to know more about medieval women or religious life. It's also just remarkably entertaining.
gone-gave-away
March 25, 202412th Century England.
Christina of Markyate was a 12th-century visionary who dedicated herself to a life of prayer and chastity at the age of 13 or 14. She achieved this aim despite (sometimes violent) opposition from her family, and from some church dignitaries. She ultimately founded a small group of like-minded women living as recluses at Markyate near St Albans, whose abbot supported them.
The text of Christina's life, written by a contemporary admirer (probably a monk of St Albans) who knew her well, was edited and translated into somewhat stodgy English by C. H. Talbot in 1959; this has been reprinted in a relatively affordable paperback with Latin and English on facing pages. Using this edition, Monica Furlong produced an accurate but livelier, more fluid translation first published in 1997.
Unfortunately, the paperback of Furlong's translation currently available had a glitch somewhere in the production process and leaves out almost three quite important pages, including a crisis in Christina's relationship with Abbot Geoffrey of St Albans, and a visionary encounter with Christ. This gap occurs at p. 110 in the third line. It can be remedied by reference to the Talbot translation (pp. 167, 169, 171), but few will go to such trouble. The gap makes this affordable paperback far less appropriate for use in the classroom, and forces interested readers back on Talbot's reliable but less appealing version.
Christina of Markyate was a 12th-century visionary who dedicated herself to a life of prayer and chastity at the age of 13 or 14. She achieved this aim despite (sometimes violent) opposition from her family, and from some church dignitaries. She ultimately founded a small group of like-minded women living as recluses at Markyate near St Albans, whose abbot supported them.
The text of Christina's life, written by a contemporary admirer (probably a monk of St Albans) who knew her well, was edited and translated into somewhat stodgy English by C. H. Talbot in 1959; this has been reprinted in a relatively affordable paperback with Latin and English on facing pages. Using this edition, Monica Furlong produced an accurate but livelier, more fluid translation first published in 1997.
Unfortunately, the paperback of Furlong's translation currently available had a glitch somewhere in the production process and leaves out almost three quite important pages, including a crisis in Christina's relationship with Abbot Geoffrey of St Albans, and a visionary encounter with Christ. This gap occurs at p. 110 in the third line. It can be remedied by reference to the Talbot translation (pp. 167, 169, 171), but few will go to such trouble. The gap makes this affordable paperback far less appropriate for use in the classroom, and forces interested readers back on Talbot's reliable but less appealing version.
October 6, 2015
A genuinely interesting text let down by a poor edition. My main gripe is that, although readers are made aware that parts of the text are missing, when it is made clear that a part of the text is missing, there is no indication of how much the editors believe to be missing. Although it may be unknown how much is missing from the body of the text, an indication of this would have been much appreciated. In addition, while interesting, the introduction would have greatly benefitted from more context and, ideally, a section on the legacy of the text/Christina of Markyate in the centuries prior to its translation.
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