【簡譯】拜占庭帝國的女性

2022-10-10 10:44 作者:神尾智代 0人讀過 | 我要投稿

Women in the Byzantine Empire (4th to 15th century CE) were, amongst the upper classes, largely expected to supervise the family home and raise children while those who had to work for a living did so in most of the industries of the period, from manufacturing to hospitality. Although they were the minority, some women did manage to rise above the limitations imposed on them by the male-dominated culture and became hugely successful businesswomen, writers, philosophers and even empresses who ruled as regents or in their own right. Such figures include the empresses Theodora, Irene and Zoe, the biographer Anna Komnene, Hypatia the philosopher, and Kassia the poet.

? ? ? ? ? 在拜占庭帝國（公元4世紀至15世紀）的上層階級中，婦女的主要工作是照顧家庭和撫養(yǎng)孩子，而那些必須為生計工作的女性則在當時的大多數(shù)行業(yè)中工作，從制造業(yè)到酒店業(yè)。雖然有工作的女性是少數(shù)，但一些女性確實設(shè)法超越了男性主導文化對她們的限制，成為非常成功的女商人、作家、哲學家，甚至是作為攝政者或以自己的權(quán)利進行統(tǒng)治的皇后。這些人物包括狄奧多拉皇后、艾琳和佐伊；傳記作家安娜·科穆寧娜、哲學家希帕蒂亞和詩人卡西亞。

資料來源

Unlike in many other medieval cultures, Byzantine history, as written by the people of the period themselves, almost exclusively focuses on the exaggerated deeds and misdemeanours of emperors along with a separate and equally problematic literature on saints and squabbles over religious doctrine. Social history is almost entirely neglected and what remains for modern historians to study is, unfortunately, woefully insufficient to comprehensively reconstruct such features of Byzantine history as class relations, family life and economics. As the historian C. Mango regretfully summarises:

? ? ? ? ? There is little hope that this meagre and haphazard body of material will ever be increased, nor can we remedy the near absence of inscriptions on stone, which for classical antiquity provide such a rich source of information for society, institutions, and religion. (8)

? ? ? ? ? 與其他中世紀文化不同，由當時的人們自己撰寫的拜占庭歷史，幾乎只關(guān)注皇帝的夸張事跡和不端行為，以及關(guān)于圣人和宗教教義爭吵的單獨的、同樣有問題的文獻。社會史幾乎完全被忽視了，不幸的是，留給現(xiàn)代歷史學家研究的東西完全不足以全面重建拜占庭歷史的特點，例如階級關(guān)系、家庭生活和經(jīng)濟。正如歷史學家西里爾·曼戈遺憾地總結(jié)：

? ? ? ? ? 我們幾乎沒有希望增加這些微不足道和雜亂無章的材料，也無法彌補幾乎沒有留存下來的石刻，而石刻為古典古代提供了如此豐富的社會、機構(gòu)和宗教信息來源。(8)

Another difficulty, and a common one for ancient societies, is that sources are almost always written by men writing from their own perspectives and with their own prejudices. Still, we must make the best of what we have and it is possible to make many useful observations on the role of women in Byzantine society by piecing together indirect references, colourful biographies of famous women, sometimes the literary works of women themselves, depictions in art, and so on.

? ? ? ? ? 另一個困難，也是古代社會常見的困難，就是資料幾乎都是由男性從他們自己的角度出發(fā)，帶著自己的偏見撰寫的。不過，我們必須充分利用我們所擁有的資料，通過拼湊間接參考資料、豐富多彩的著名女性傳記、有時是女性自己的文學作品、藝術(shù)中的描述等，才有可能對女性在拜占庭社會中的作用進行有效觀察。

貴族女性的角色

As in most ancient cultures, the women we know most about in Byzantium are those who belonged to the upper classes. One event which greatly affected the role of all women in Byzantine society, though, was the increasing prominence of Christianity through the centuries, as here summarised by the historian L. Garland:

? ? ? ? ? …options for women evolved throughout the empire while still reflecting both the provisions of Roman law and longstanding customs. Christian values became more widely accepted and, with celibacy and virginity seen as an ideal lifestyle, women increasingly saw a life of chastity as an option. Many girls in the fourth and fifth centuries went into monastic institutions or, more usually, lived celibately at home, while the church instituted an “order” of virgins to support such girls as it did for widows. Marriage was, however, to remain the norm, and the majority of women in Byzantium were expected to concentrate on family duties as wives and mothers. (in Bagnall, 7117)

? ? ? ? ? 與大多數(shù)古代文化一樣，我們對拜占庭女性了解最多的是那些屬于上層社會的婦女。不過，有一件事對所有女性在拜占庭社會中的角色產(chǎn)生了很大影響，那就是幾個世紀以來基督教的地位日益突出，歷史學家琳達·加蘭在此總結(jié)道。

? ? ? ? ? ......女性的選擇在整個帝國中不斷發(fā)展，同時仍然反映了羅馬法律的規(guī)定和長期的習俗?；浇痰膬r值觀得到了更廣泛的接受，由于獨身和貞女被視為一種理想的生活方式，拜占庭女性越來越多地將貞潔的生活視為一種選擇。第四和第五世紀的許多女孩進入修道院，或更多地在家里過著獨身生活，而教會則建立了一個貞女的“秩序”，以支持這些女孩，就像它對寡婦一樣。然而，婚姻仍然是一種規(guī)范，拜占庭的大多數(shù)婦女被期望作為妻子和母親專注于家庭。(在巴格諾爾，7117）。

To better ensure a girl remained a virgin until marriage, some attempt at segregating boys and girls was made with the latter expected to largely remain in the confines of the family home and only come into direct contact with males who were close members of the family. For more well-off families, there was even a segregated part of the home reserved only for the women of the household, the gynaikonitis, but this seems to have been a private space to keep men out rather than a restricted place from which women could not leave. In practice, it is clear that women could and did enter the wider world. Women spent time in public places: among others, shopping in the market squares, attending the public baths, visiting relatives, attending church (where they sat apart from the men), and participating in festivals.

? ? ? ? ? 為了更好地確保女孩在婚前保持處女之身，人們試圖對男孩和女孩進行隔離，希望后者在很大程度上留在家庭的范圍內(nèi)，只與家庭的親密成員的男性直接接觸。對于更富裕的家庭來說，家里甚至有一個只為家庭婦女保留的區(qū)域，即女眷內(nèi)室，但這似乎是一個不讓男人進入的私人空間，而不是一個女性不能離開的限制場所。在實踐中，很明顯，女性可以自由外出。婦女在公共場所度過的時間包括：在市場廣場購物、去公共浴室、探親、去教堂（在那里她們與男人分開坐）和參加節(jié)日活動。

Aristocratic women in the Byzantine Empire, then, like in the earlier Western Roman Empire, were largely expected to marry, produce children and then look after them. Women also cared for the family home - specifically its property and servants. Girls, if they received education at all, were educated in the family home. They were taught spinning and weaving, and they studied the Bible and the lives of the saints. Reading was much more common than the skill of writing and, as the historian J. Herrin points out:

? ? ? ? ? Studies of literacy based on later documents suggest that the ability to read, if not to write, was more widespread among women in Byzantium than in medieval Europe. (122)

? ? ? ? ? 那么，在拜占庭帝國的貴族婦女，就像在早期的西羅馬帝國一樣，主要任務是結(jié)婚、生孩子，然后照顧他們。婦女還負責照顧家庭，特別是其財產(chǎn)和仆人。女孩，如果她們接受教育的話，也是在家庭中接受教育。她們學習紡紗和織布，學習圣經(jīng)和圣人的生活。閱讀比寫作技能要普遍得多，正如歷史學家朱迪斯·赫林指出：

? ? ? ? ? 基于后期文獻的識字研究表明，在拜占庭的女性中，即使沒有寫作能力，她們的閱讀能力也比中世紀歐洲的婦女更普遍。(122)

The earliest a girl married was around the age of 12 (for boys it was 14). The involvement and consent of the parents was expected and, consequently, a betrothal was usually regarded as binding. Re-marriage was possible as long as a suitable period of mourning was observed by the widow but a third marriage was rare and only permitted under special circumstances which included being without children. Divorce was difficult to achieve, although if a wife committed adultery she could be put aside. Following the reforms of Constantine I (r. 306-337 CE), the only grounds for a woman to divorce her husband was if he was found guilty of murder or witchcraft. The laws of Justinian I (r. 527-565 CE) went even further and prohibited divorce altogether except if both parties consented to retire to a monastic life.

? ? ? ? ? 女孩最早的結(jié)婚年齡是12歲左右（男孩是14歲）。人們期待父母的參與和同意，因此，訂婚通常具有約束力。只要寡婦遵守適當?shù)姆势?，就可以再婚，但第三次婚姻的情況很少，只有在特殊情況下才允許——包括沒有孩子的情況。離婚是很難實現(xiàn)的，盡管如果妻子有通奸行為，她在家庭中可以被丈夫忽視。在君士坦丁一世（公元306-337年）的改革之后，婦女與丈夫離婚的唯一理由是丈夫被發(fā)現(xiàn)犯有謀殺或巫術(shù)罪。查士丁尼一世（公元527-565年）的法律甚至更進一步，完全禁止離婚，除非雙方都同意退休后過修道生活。

The role and influence of the women of the higher classes are here summarised by the historian A. Laiou:

? ? ? ? ? Aristocratic women played an important role in politics and society. They were the medium through which alliances between aristocratic families were made and since they had property of their own, in the form of both dowry and patrimonial property, they had considerable economic power. Names, lineage, property, and family connections were transmitted along the female as well as the male line; and aristocratic women were as acutely conscious and proud of their lineage as their male relatives. (Shepard, 814)

? ? ? ? ? 歷史學家A.Laiou在此總結(jié)了上層階級婦女的作用和影響：

? ? ? ? ? 貴族婦女在政治和社會中發(fā)揮著重要作用。她們是貴族家庭之間結(jié)成聯(lián)盟的媒介，由于她們擁有自己的財產(chǎn)，以嫁妝和世襲財產(chǎn)的形式存在，她們擁有相當大的經(jīng)濟實力。姓名、血統(tǒng)、財產(chǎn)和家庭關(guān)系是沿著女性和男性的血統(tǒng)傳遞的；貴族婦女和她們的男性親屬一樣，對自己的血統(tǒng)有著強烈的意識和驕傲。(Shepard, 814)

職場女性

Women who had to earn a living worked in the agricultural, retail, manufacturing (especially textiles and silk) and hospitality industries. Some of the known jobs which could be performed by women included those of the weavers, bakers, cooks, innkeepers, washerwomen, midwives, medical practitioners, money-lenders and bath keepers. Many of these jobs and the knowledge connected to them would have been passed down from generation to generation. Some of the more unusual female professions were sorcerers and matchmakers. There was nothing to prevent women from owning their own businesses such as inns and shops.

? ? ? ? ? 需要謀生的女性在農(nóng)業(yè)、零售業(yè)、制造業(yè)（特別是紡織業(yè)和絲綢業(yè)）和酒店業(yè)工作。一些已知的可由女性從事的工作包括紡織工、面包師、廚師、旅館老板、洗衣婦、助產(chǎn)士、醫(yī)生、放債人和浴室管理員。其中許多工作以及與之相關(guān)的知識都是代代相傳的。一些比較特殊的女性職業(yè)是巫師和媒人。沒有什么可以阻止女性擁有自己的企業(yè)，如旅館和商店。

Illustrating that women could own their own business and do very well indeed is the case of the well-connected aristocrat Anicia Juliana (c. 461 - c. 527 CE), who became perhaps the richest woman in the empire. Anicia did not simply save her fortune but was a celebrated sponsor of church buildings and art, notably building and furnishing the Saint Polyeuktos and Saint Euphemia churches in Constantinople with fine artworks. The former was probably the largest church in the capital until the reconstruction of the Hagia Sophia by Justinian I.

? ? ? ? ? 人緣關(guān)系良好的貴族安妮西亞·朱莉安娜（約461-約527年）的例子說明，婦女可以擁有自己的事業(yè)，而且確實做得很好，她可能成為帝國最富有的女人。安妮西亞并不是簡單地積攢財富，而是著名的教堂建筑和藝術(shù)贊助商，特別是在君士坦丁堡建造了圣保利尤克圖斯教堂和圣尤菲米亞教堂，并為其配備了精美的藝術(shù)作品。前者可能是首都最大的教堂，直到查士丁尼一世重建圣索菲亞大教堂。

The lowest class of women were the prostitutes and actresses, who were considered to be pretty much the same thing in Byzantine society, at least in the eyes of the upper classes. Brothels were present, especially in the busy ports of the empire such as the capital and Ephesus. Actresses were usually expected to deliver pornographic singing and dancing routines in theatres or public arenas like the Hippodrome of Constantinople - hence their dubious reputation.

? ? ? ? ? 最底層的女性是妓女和女演員，她們在拜占庭社會中被認為是“物品一樣”的存在，至少在上層社會的眼中是如此。妓院是存在的，尤其是在帝國的繁忙港口，如首都和以弗所。女演員通常要在劇院或公共場所（如君士坦丁堡賽馬場）表演色情的歌舞節(jié)目——因此她們的名聲很不好。

There was likely very little movement between classes in Byzantine society but there was one quick route that could be taken from the very bottom to the very top of the social ladder. This was the imperial bride show organised for an emperor to find himself an empress. Naturally, a girl from an important family, even a foreign one, might have had an advantage as she provided a means to strengthen diplomatic relations at home or abroad but a common girl might just get chosen if she were pretty and bright enough. Empress Irene became one such case when she was plucked from the obscurity of a modest Athenian family and chosen to be the wife of Emperor Leo IV (r. 775-780 CE). A less ambitious target for mothers was to send their daughters to the imperial court where they might gain employment as ladies-in-waiting.

? ? ? ? ? 在拜占庭社會中，各階層之間的流動可能非常少，但有一條快速通道可以從社會的最底層走到最頂層。這就是為皇帝尋找皇后而舉辦的皇室新娘秀。自然，一個來自重要家庭的女孩，甚至是一個外國家庭的女孩，可能會有優(yōu)勢，因為她提供了一個加強國內(nèi)外外交關(guān)系的手段，但如果一個普通女孩足夠漂亮和聰明，她也可能會被選中。艾琳皇后就是這樣一個例子，她從一個不起眼的雅典家庭中被選中，成為利奧四世皇帝（公元775-780年）的妻子。拜占庭的母親們或多或少都懷有的雄心勃勃的目標，是將她們的女兒送到皇宮，在那里她們可能會被聘為女官。

女性的權(quán)利

Women had certain rights regarding property. A wife could not be separated from her dowry and daughters could inherit an equal portion of the family estate with their brothers if no specific will was made. If a husband died, his wife became the official guardian of the children. Women could, then, become landowners in their own right, head a household and be subject to taxes like any landowning male.

? ? ? ? ? 女性在財產(chǎn)方面擁有某些權(quán)利。妻子不能與她的嫁妝分離，如果沒有具體的遺囑，女兒可以與她們的兄弟平等地繼承家庭財產(chǎn)。如果丈夫去世，他的妻子成為孩子的正式監(jiān)護人。因此，女性可以成為有自己權(quán)利的土地所有者，成為一家之主，并像任何擁有土地的男性一樣納稅。

A woman could not perform any judicial duties or any significant religious function in the Church with the exception of widows over 40 years of age who could act as deaconesses or be involved with services specifically aimed at women such as female baptisms. There were many monasteries devoted to women and at these they held all posts, including that of the abbess. Such nunneries attracted not only those wishing to devote their lives to Christ but also women who had become widows or lacked the means to live independently in the outside world. They were also a place of refuge and help for female victims of crime, illness and general misfortune.

? ? ? ? ? 除了40歲以上的寡婦可以擔任女執(zhí)事或參與專門針對婦女的服務（如女性洗禮）外，女性不能履行任何司法職責或教會中的任何重要宗教職能。有許多專門為婦女服務的修道院，在這些修道院中，女性擔任所有職務，包括女修道院院長。這樣的女修道院不僅吸引了那些希望將自己的生命奉獻給基督的人，而且也吸引了那些成為寡婦或缺乏在外部世界獨立生活的手段的婦女。這也是犯罪、疾病和一般不幸的女性受害者的避難所和幫助場所。

A Byzantine woman may not have enjoyed exactly the same rights and privileges as a male but in one area they were regarded as equal: that of the Christian faith. There was spiritual equality and many of the most revered saints and martyrs were women. Mary Theotokos (the Mother of God) holding the infant Christ was one of the most common images in icons of the Byzantine Church.

? ? ? ? ? 拜占庭女性可能沒有享有與男性完全相同的權(quán)利和特權(quán)，但在一個領(lǐng)域，她們被認為是平等的：基督教信仰。精神上是平等的，許多最受尊敬的圣人和殉道者都是女性。抱著嬰兒基督的圣母瑪利亞是拜占庭教會的圣像中最常見的圖像之一。

Women may not have had much opportunity in the formal church hierarchy but they could make their mark as individual holy persons who inspired others to follow them. Byzantine ascetics achieved celebrity for their great feats of endurance and personal sacrifice in order to be closer to God and a small number of these were women. The most famous is perhaps the 5th-6th century CE Saint Matrona of Perge who, following a vision, cut off her hair, disguised herself as a eunuch and entered a male-only monastery in Constantinople, calling herself Babylas. There she outdid the male monks in her fasting and ascetic lifestyle but, when discovered by the abbot, she was forced to move out to a female monastery in Emesa, Syria. Performing miracles, her reputation grew so that she could return to Constantinople where she established her own famous monastery which included clientele who were members of the imperial family. Her ascetic life did her no harm physically and she lived to the ripe old age of 100.

? ? ? ? ? 女性在正式的教會等級制度中可能沒有什么機會，但她們可以作為個人的圣徒，激勵他人追隨她們，從而打響自己的名聲。拜占庭禁欲主義者因其偉大的忍耐力和個人犧牲以接近上帝而聞名于世，其中有一小部分是女性。最著名的可能是公元5-6世紀佩爾格的圣瑪特羅娜，她在看到異象后，剪掉了頭發(fā)，偽裝成一個太監(jiān)，進入君士坦丁堡一個只有男性的修道院，自稱巴比拉斯。在那里，她的禁食和苦行生活方式超過了男修士，但被院長發(fā)現(xiàn)后，她被迫搬到了敘利亞埃梅薩的一個女修院。她創(chuàng)造了奇跡，名聲越來越大，以至于她可以回到君士坦丁堡，在那里她建立了自己著名的修道院，其成員包括皇室成員。她的苦行生活對她的身體沒有任何傷害，所以她活到了100歲的高齡。

著名的拜占庭女性

Byzantium has a long history and it involves many women of note. Perhaps the first Byzantine woman to achieve lasting fame is Helena (born c. 250 CE), the mother of Constantine I, who famously embarked on a pilgrimage to Jerusalem where she built several churches, notably the Church of the Nativity at Bethlehem, and gave out money to the worthy and needy. According to legend Helena discovered the True Cross on her travels and brought it back to Constantinople.

? ? ? ? ? 拜占庭有著悠久的歷史，它涉及到許多著名的女性。也許第一個獲得持久聲譽的拜占庭婦女是海倫娜（約生于公元250年），她是君士坦丁一世的母親，她開始了對耶路撒冷的朝圣之旅，在那里她建造了幾座教堂，特別是伯利恒的耶穌誕生教堂，并向有價值的人和需要的人發(fā)放錢財。據(jù)傳說，海倫娜在旅行中發(fā)現(xiàn)了真十字架，并把它帶回了君士坦丁堡。

Hypatia of Alexandria (c. 370-415 CE) was a celebrated philosopher, scientist and mathematician who also tutored at the famous university of her home city. Hypatia met a violent end for her pagan views: she was stabbed to death with quill pens (or hit with tiles in another version of events) by a group of pro-Christian hospital attendants.

? ? ? ? ? 亞歷山大的希帕提婭（約公元370-415年）是一位著名的哲學家、科學家和數(shù)學家，她還在家鄉(xiāng)的大學擔任導師。希帕提婭（因其異教觀點而遭遇暴力對待：她被一群親基督教的醫(yī)院服務人員用鵝毛筆刺死（或在另一個版本中用瓷磚砸死）。

Empress Theodora (r. 527-548 CE), the wife of Justinian I, is perhaps the most famous of all the Byzantine empresses today. Overcoming the stigma of her early career as an actress in the Hippodrome of Constantinople, she would become an invaluable support for her husband, famously convincing him to face and put down the dangerous Nika Revolt of 532 CE. She is also the subject of one of the most celebrated Byzantine artworks, the mosaics of the San Vitale church in Ravenna, Italy. One glittering panel shows Theodora resplendent with a large halo and wearing a great deal of jewellery and a Tyrian purple robe. It is an iconic image of Byzantine womanhood that has coloured how empresses and aristocratic women of the period are viewed ever since it was made.

? ? ? ? ? 查士丁尼一世的妻子狄奧多拉皇后（公元527-548年）可能是所有拜占庭皇后中最著名的一位。她克服了早年在君士坦丁堡賽馬場當演員的恥辱，成為她丈夫的寶貴支持者。最著名的事件是說服丈夫面對并平息了公元532年危險的尼卡叛亂。她也是最著名的拜占庭藝術(shù)作品之一的主角，即意大利拉文納的圣維塔萊教堂的馬賽克畫。其中一塊閃亮的板塊顯示，狄奧多拉頭戴大光環(huán)，佩戴大量珠寶，身穿提亞納紫袍，光彩奪目。這是拜占庭女性的一個標志性形象，自此，人們一直在關(guān)注這個時期的皇后和貴族婦女。

Irene was the only female Byzantine ruler to assume the male title of basileus or “emperor” (as opposed to empress). The wife of Leo IV (r. 775-780 CE), when he died Irene assumed the role of regent for her son Constantine VI from 780 to 790 CE. From 797 to 802 CE she ruled as emperor in her own right, the first woman to do so in Byzantine history. Her troubled reign, scheming plots to keep her throne and the infamous blinding of her son, have led to her gaining the darkest of reputations - and this is not helped by such conceits as Irene being the only Byzantine ruler to ever put her face on both sides of her gold coins.

? ? ? ? ? ?艾琳是拜占庭唯一一位使用男性頭銜“巴西琉斯”或 “皇帝”（相對于皇后）的女性統(tǒng)治者。她是利奧四世（公元775-780年）的妻子，在丈夫去世后，艾琳于公元780-790年期間擔任了她兒子君士坦丁六世的攝政。從公元797年到802年，她以自己的權(quán)利統(tǒng)治著皇帝，是拜占庭歷史上第一個這樣做的女性。她混亂的統(tǒng)治，為保住她的王位而進行的陰謀詭計，以及她兒子臭名昭著的致盲事件，使她獲得了最黑暗的聲譽——而這并沒有因為艾琳是唯一一個將她的現(xiàn)象印在金幣兩面的拜占庭統(tǒng)治者這樣的自負而得到幫助。

Another famous Byzantine woman was Zoe, the daughter of Constantine VIII (r. 1025-1028 CE), who had no sons, and so she became empress in 1028 CE, ruling until 1050 CE with also a brief spell as co-ruler with her sister Theodora in 1042 CE. Zoe had a hand in the succession of five different emperors, three of whom were her husband: Romanos III (r. 1028-1034 CE), Michael IV the Paphlagonian (r. 1034-1041 CE) and Constantine IX (r. 1042-1055 CE). Accused of murdering her first husband, she was banished to a monastery before returning once more to the throne in 1041 CE after her second husband's death. She is the subject of a colourful biography by the 11th century CE Byzantine historian Michael Psellos.

? ? ? ? ? ?另一位著名的拜占庭婦女是佐伊，她是君士坦丁八世（Constantine VIII，公元1025-1028年）的女兒，她沒有兒子，所以在公元1028年成為皇后，一直統(tǒng)治到公元1050年，還曾在公元1042年與她的妹妹狄奧多拉女皇短暫地共同執(zhí)政。佐伊參與了五個不同皇帝的繼任，其中三個是她的丈夫。羅曼努斯三世（公元1028-1034年）、帕夫拉戈尼亞的米海爾四世（公元1034-1041年）和君士坦丁九世（公元1042-1055年）。她被指控謀殺了第一任丈夫，被放逐到一個修道院，然后在第二任丈夫死后于公元1041年再次回到王位。她是公元11世紀拜占庭歷史學家米海爾·普塞洛斯（Michael Psellos）豐富多彩傳記的主角。

There were several Byzantine women writers of note who wrote hymns, verses and biographies of saints but none were more famous than Anna Komnene, who wrote her Alexiad on the life and reign of her father Alexios Komnenos (r. 1081-1118 CE). Besides her own work, Anna sponsored that of other scholars such as Eustratius of Nicaea.

? ? ? ? ? 拜占庭有幾位著名的女作家，她們寫贊美詩、詩歌和圣人傳記，但沒有人比安娜·科穆寧娜更有名，她寫了關(guān)于她父親阿歷克塞一世（公元1081-1118年）的生活和統(tǒng)治的《阿歷克塞傳》。除了她自己的作品，安娜還贊助了其他學者的作品，如尼西亞的尤斯特拉修斯。

Finally, in this brief summary of only a few of the notable Byzantine women, there is Kassia the poet. Living in the 9th century CE, she was not selected in a bride show for the emperor Theophilos (r. 829-842 CE) despite her great beauty and retired thereafter to a monastery. There she wrote religious poems and the music to accompany them, several of which are still used in Orthodox church services today.

? ? ? ? ? ?最后，在這個僅有幾位著名的拜占庭婦女的簡短總結(jié)中，還有詩人卡西亞。她生活在公元9世紀，盡管她非常美麗，但在狄奧斐盧斯皇帝（r. 829-842 CE）的新娘秀中沒有被選中，此后她隱居在一個修道院。她在那里寫了一些宗教詩歌和配樂，其中有幾首至今仍在東正教教堂儀式中使用。