Not long after the death of Blanche of Castille, another Spanish princess, the daughter of Peter III. of Aragon, and the niece of St. Elizabeth of Hungary, took up the tradition of holiness, which seemed the birthright of the royal maidens of mediæval times. Her father attributed his success in his undertakings against the Moors to her prayers and early virtues. At twelve years old she was married to Denis, King of Portugal, to whom she was not only a most faithful wife, but whom she succeeded, by her meekness and silent example, in winning back from his sinful courses. She is praised by her biographers for her ascetic virtues, and for her utter disregard of her earthly rank. But what concerns us more is to look into the influence she held on social and political affairs. Among these it is impossible not to reckon her charities, for private charity has often much to do with public honesty and morality. Butler tells us that she “made it her business to seek out and secretly relieve persons of good condition who were reduced to necessity, yet out of shame durst not make known their wants. She gave constant orders to have all pilgrims and poor strangers provided with lodging and necessaries. She was very liberal in furnishing fortunes to poor young women, that they might marry according to their condition, and not be exposed to the danger of losing their virtue. She founded in different parts of the kingdom many pious establishments, particularly a hospital near her own palace at Coimbra, a house for penitent women who had been seduced into evil courses, at Torres-Novas, and a hospital for foundlings, or those children who for want of due provision are exposed to the danger of perishing by poverty or the neglect and cruelty of unnatural parents. She visited the sick and served them with her own hands, ... not that she neglected any other duties, ... for she made it her principal study to pay to her husband the most dutiful respect, love, and obedience, and bore his infidelities with invincible meekness and patience.” Let us stop to note this last sentence, which no doubt by many of our chafing sisters of this age may be misunderstood. This meekness was not a want of spirit; it was the effect of “the subordination of our inferior nature to reason, and of our reason to God,” as one of the most lucid and most sympathetic of American exponents of Catholic truth once expressed to the writer the whole duty of man upon earth. It was no passiveness, no supineness, but the heroic endurance of the martyr, who is more concerned at another’s sin than his own wrong, and who does not consider that reprisal and resentment are efficient means to win the sinner back. When a woman stoops to retaliation, she forgets the dignity of her sex, and, if she forget it, who can she expect will remember it?
We may also be allowed to say one word about the numerous foundations constantly mentioned in the lives of these great Christian women of past ages. It is perhaps the general belief that nothing but monasteries were endowed in early times. We have sufficiently shown how fallacious such belief would be. Institutions of every kind, in which Catholic ingenuity was multiplied till it embraced every need and provided for every contingency, were sown all over the Christian world. The East was not forgotten, and, indeed, even the great orders of the Templars and the Hospitallers were originally nothing but organized bodies for the defence and shelter of the pilgrims who flocked to the holy places. Such charities as tended to diminish the temptations to crime were foremost among the many originated during the middle ages. We have only to refer to history to prove this. Even had these foundations been confined to monasteries, we must remember that the conventual abodes of old united in themselves nearly all the characteristics of other institutions, and in the less favored districts virtually supplied their place. Besides being the only secure and recognized homes of learning, the solitary centres of education, they were also the refuge of the homeless or benighted wanderer; the asylum of the oppressed poor, of threatened innocence, and of unjustly accused men; the hospital of the sick, the sure dispensary of medicines to the surrounding peasantry, and the unfailing granary of the poor during troublous times or years of famine. There was hardly one want, physical or spiritual, that could not find ready relief at the monasteries of both monks and nuns, so that in founding such retreats it is no exaggeration to say that orphanage, asylum, reformatory, hospital, and school were comprised within their walls.
We must return to the great queen whose munificence has led us into this digression, and resume, as was our purpose from the beginning, the rigid relation of mere historical facts to which we more willingly entrust the cause than to the most eloquent apologies.
When Elizabeth’s son, Alphonsus, revolted against his father and actually took up arms, she made the most prudent efforts to mediate between them, for which the Pope, John XXII., greatly praised her in a letter he wrote to her on the subject; but, certain enemies of hers having poisoned her husband’s mind against her, he banished her to the town of Alanquer. She refused all communication with the rebels, and at last was recalled by her penitent husband. Butler says: “She reconciled her husband and son when their armies were marching one against the other, and she reduced all the subjects to duty and obedience. She made peace between Ferdinand IV., King of Castille, and Alphonsus della Corda, his cousin-german, who disputed the crown; likewise between James II., King of Aragon, her own brother, and Ferdinand IV., King of Castille, her son-in-law. In order to effect this last, she took a journey with her husband into both these kingdoms, and, to the great satisfaction of the Christian world, put a happy end to all dissensions and debates between those states.” During her husband’s illness, which followed soon after, Elizabeth nursed him most devotedly, and ever exhorted him to think of his spiritual welfare. Her husband’s death was the end of her public career as queen—a fitting proof of the little value she placed upon the distinctions for which half the world is periodically laid in ashes. Her son, Alphonsus, and her grandson, also named Alphonsus, the young King of Castille, having again proclaimed war upon each other, Elizabeth set out to meet and reconcile them. She died on the way, in 1336, having obtained peace through her exhortations to her son, who attended her at her deathbed. Thus peace and brotherly love among princes and nations, as well as among the individuals of her own immediate circle, was ever nearest the heart of this great and admirable woman. How well it would be if she were taken as a model by the women of our day, and if her influence could be followed by the reward which our Lord himself attached to the noble office of peace-makers!
Turning to England, once the Island of Saints and the home of religious learning, we see the influence of woman most peremptorily asserted. There is Bertha, the daughter of Charibert, King of Paris, and wife of Ethelbert, King of Kent, whom we have already mentioned, with Brunehault, as being the apostles of the faith in England, and the zealous helpers of Gregory and Augustine. Rohrbacher says of her that she contributed mainly to the conversion of her husband and of the whole nation, and St. Lethard, her almoner and Bishop of Senlis, greatly aided her. There is Eanswide, her grand-daughter, the child of Eadbald, who was also converted later on and became abbess of the monastery at Folkestone, as Butler tells us. There is the great Edith, or Eadgith, the daughter of King Edgar, who in the tenth century was the ornament of her sex and the marvel of men. “She united,” says Butler, “the active life of Martha with the contemplation of Mary, and was particularly devoted to the care of the sick. When she was but fifteen years old, her father pressed her to undertake the government of three different monasteries, of which charge she was judged most capable, such was her extraordinary virtue and discretion. But she humbly declined all superiority.... Upon the death of her brother, Edward the Martyr, the nobility who adhered to the martyred king desired Edith to quit her monastery and ascend the throne, but she preferred a state of humility and obedience to the prospect of a crown.” Another Edith, the daughter of the great Earl of Kent, Godwin, became the queen of Edward the Confessor, with whom she lived by mutual consent in perpetual virginity, according to a vow the king had made many years before his marriage. Reading, studying, and devotion were her whole delight. Edward’s mother, Emma, is ranked among the saints, and was mainly instrumental in the religious and learned education of her son. Ventura, in his admirable work on Woman, which has become, as it were, a text-book for all those who are truly interested in the theme and history of woman’s greatness, draws attention to the fact that it was under the reign of Edward the Confessor—who is credited by prejudicial historians with “womanly” weakness, and who, on the contrary, was such an irrefragable proof of what the grave and wise influence of good women can do—that the equality of all men before the law was first recognized as a principle. Edward’s niece, Margaret, the wife of Malcolm, King of Scotland, was also a most eminent and influential princess. Her husband, whose confidence in her was unbounded, deferred to her in every particular of state government, whether internal or external, secular or religious. Their children’s education he left entirely in her hands, and, while she carefully surrounded them with masters well versed in all the knowledge then attainable, she was no less solicitous for the improvement of the nation. Butler says of her: “She labored most successfully to polish and civilize the Scottish nation, to encourage among the people the useful and polite arts, and to inspire them with a love of the sciences.... By her extensive alms, insolvent debtors were released, and decayed families restored, and foreign nations, especially the English, recovered their captives. She was solicitous to ransom those especially who fell into the hands of harsh masters. She also erected hospitals for poor strangers.” Her daughter Maud, who was the first wife of Henry I. of England, followed in her footsteps, and was highly revered, both during her life and after her death, by the two nations to which her birth and marriage linked her. Two great hospitals in London, that of Christ Church, Aldgate, and of St. Giles in the Fields, are due to her munificence and foresight.
We have no space to mention many of the Anglo-Saxon princesses who, either on the throne or in the cloister, swayed great political issues and protected learning while they shielded the virtue of their sex. We must leave the Island of Saints for other kingdoms whose queens were conspicuous not only in procuring the conversion of these realms to Christianity, but also in the territorial aggrandizement and material prosperity of the countries they governed. Bridget, Queen of Sweden, the famous author of the most interesting revelations ever written, was no less remarkable personally than fortunate in her many and distinguished children. Warriors and crusaders, holy wives and consecrated virgins, she offered them to God in every state, and instructed each with particular care. A pilgrimage to Rome in days when the journey from Scandinavia to the south was more an exploration than a safe pastime was bravely undertaken by her in her widowhood, and the foundation of her order and chief monastery at Vatzen is certainly one of the most boldly conceived systems known to the world. The monasteries of this order were double, and contained a smaller number of monks and a larger of nuns, divided by so strict an enclosure that, although contiguous, the communities never even saw each other. In spiritual matters, the monks held authority, but in temporal the nuns governed the double house; and in fact the monks were only attached to the foundation in a secondary degree of importance, and for the greater spiritual convenience of the cloistered women. Such subordination goes far to show how the pretended inferiority of woman is really an unknown thing in the church. The fanaticism and bad faith of later times affected to see an abuse in this system, and most of these monasteries were destroyed at the Reformation, but Butler says that a few exist yet in Flanders and Germany. St. Bridget’s works have been printed and reprinted from age to age, and have seemingly never lost what may be styled in modern parlance their popularity. She also procured a Swedish translation of the Bible to be written by Matthias, the Bishop of Worms, who died about the year 1410. She was altogether one of the most prominent women of the fourteenth century, and no unworthy successor to the central figure of the preceding age, Catherine of Sienna, of whom we shall have to speak briefly later on.
Two empresses of Germany deserve a passing notice here—Mathilda, the wife of Henry I. called the Fowler, and her daughter-in-law, the famous Adelaide. The former had been educated by her grandmother, who bore the same name as herself, and who was the abbess of the monastery of Erfurt. Once again we have a woman of genius, prudence, and great governing powers coming forth to rule a disturbed empire—and from what school? The world will hardly dare to call it unenlightened or narrow-minded; yet it was a monastery. During her husband’s wars against the Danes and Hungarians, then (it was in the ninth century) nothing better than barbarians, Mathilda was several times left regent, and Ventura tells us “that public affairs did not prosper less, the country was not less tranquil, nor the people less contented, because it was a woman who steered the helm of the state. When the emperor returned, he found everything in perfect order. The empress relinquished the functions of regent only to resume her former place of intercessor for the unfortunate, protectress of prisoners, and wise auxiliary to justice.” Adelaide, Princess of Burgundy, renewed in the following century the glories of Mathilda’s reign. She was married to the son of the latter, after having been for a short time the Queen of Lothair, King of the Lombards in Italy. Ventura says that her zeal for the public good and her love of the people gained her the appellation of the “mother of her kingdom.” After her husband’s death, Adelaide, says Butler, “educated her son Otho II. with great care, and his reign was happy as long as he governed by her directions.” His mother became regent after his death and that of his wife, and her biographer, Butler, tells us that she “looked upon power as merely a difficult stewardship, and applied herself to public affairs with indefatigable care.”[84]
The middle ages are so fruitful a field for historical details of the greatness of woman, that we find our materials crowding one upon the other in too great a profusion for our present limits. But some great figures in what we may call the Christian Pantheon of woman cannot be passed over without a word of notice. The tenth century gave another holy empress to Germany, Cunegonda, the wife of Henry II., himself a saint, and a descendant of St. Mathilda. His sister Giselda married King Stephen of Hungary, upon the express condition that he would endeavor to christianize his people. Cunegonda, who reigned for a short time between the death of St. Henry and the election of his successor, proved herself as competent to govern a realm as the greatest man; these are Ventura’s own words. The story of Elizabeth of Hungary has been eloquently told by the author of the Monks of the West, and pictorial art has handed down from generation to generation the touching legend of her life. Married early to a prince remarkable for his piety and generosity, she was able to indulge in her favorite pastime—working for and serving the poor. We, in these days, seem to think that philanthropy, the “love of man,” is an invention coeval with the erection of gossiping committees and wrangling “boards”; but, when we look back upon the history of our race, we are forced to remember that when man was loved for the sake of God, spiritually as well as temporally, and when the old-fashioned virtue of “charity” was not ashamed to own its created—not self-existent—origin, a broader system of benevolence was spread over Christian earth, and more daring undertakings were cheerfully and successfully carried through. Elizabeth of Hungary was not untried by adversity, and after her husband’s death suffered cruel persecutions from her brother-in-law Henry, with the undaunted fortitude which a good conscience ensures and which God’s grace strengthens. We are told of her that she spoke little and always with gravity, and especially shunned tattlers. Women are always being taxed on one side with ridiculous frivolity in speech, and urged, on the other, to a contradiction of the charge by the pedantic phraseology of surface science. We have not alluded in these pages as often as we should have done to the great love of silence which distinguished the great women whose memory is honored. Whether as religious or as seculars, the useful employment of time and a discreetness of conversation were the two special and similar characteristics of their widely different lives, and thus they provided for the devotions and the acts of charity which shared so large a portion of their days and nights. They were never idle or even uselessly occupied, and we know but few women of our own generation who could truthfully say the same of themselves. What powers, what energy, do we not see wasted in superfluous social duties; for while, as our modern phrase goes, they kill time, they are also engaged in stifling, dwarfing, or destroying the higher powers of their mind. Solitude, silence, meditation, these are essentials to a well-balanced mind; but how many minds there are who voluntarily go on, not heeding, until the world and its claims, its sham triumphs, and its petty rivalries upset this balance and obscure the mind’s eye! There are as many women whose intellect is wrecked on the shoals of Fashion with its “laws of the Medes and Persians,” as there are others whose sensibility is stranded on the rocks of Woman’s Rights Conventions with their reckless disregard of all natural ties and time-honored duties.
Poland presents us with several instances of heroic womanhood during the middle ages. Dombrowka, the daughter of Boleslas, Duke of Bohemia, married Mieczylas, Duke of Poland, on condition of his becoming a Christian. By her example he not only became a religious, but a pure, merciful, and just, man. His wife could not forget her own countrymen while evangelizing her new subjects, and it was to her repeated solicitations that Bohemia owed the establishment of the Archiepiscopal See of Prague. Christianity, which in those times we might call the dower of the royal maidens of Europe, was first carried into Hungary by the marriage of Adelaide, the sister-in-law of Dombrowka, to Geisa, chief of the Huns. This Geisa was father to St. Stephen, of whose exemplary queen, Giselda, we have already spoken. Of another Polish princess, Hedwige, the wife of Henry, Duke of Silesia and Poland, we are told that by her prudence and persuasiveness she succeeded in delivering her husband, who had been made a prisoner by her uncle, and in obtaining peace between these two princes. Even in our own days, have we not had recent examples of the high esteem in which the mediation of woman was held in a Catholic country by a Catholic sovereign? Who can forget that delicate diplomatic missions have been confided in past years to a woman who was the incarnation of social charm as she was also the most devoted and uncompromising enthusiast in the cause of the Catholic religion—the Empress Eugenie! This Hedwige, who, in 1240, was so instrumental in raising an army with which to encounter the heathen hordes of Tartars who threatened at that time to destroy civilization in Europe, was succeeded by another queen of the same name as the saintly Cunegonda of Germany. It was she who towards the beginning of the fourteenth century, as Dlugossius, her biographer, and the Bollandists relate, was the first to provide for the working of the salt mines of Wieliczka, which afterwards proved an infinite source of wealth to the kingdom. She also cheerfully contributed the whole of her princely dowry to the equipment of an army to be led against the Tartars who had made a second raid upon the frontiers of Poland. But the greatest heroine of the country whose women are to this day the bravest under misfortune, and the most faithful to their religion, was another Hedwige, to whom Poland is indebted for her territorial aggrandizement and some of the most interesting as well as useful of her public institutions. Born a princess of Hungary, the elective crown of Poland was offered to her when she was only eighteen, and, when her marriage became a matter of national importance, she made, herself, a choice which only her own consummate prudence and foresight could have justified. Jagellon, Grand Duke of Lithuania and the surrounding barbarous provinces, became her husband, on the conditions, proposed by Hedwige, that his entire domains should be incorporated for ever in the kingdom of Poland; that his people should embrace Christianity; that Christians who had been enslaved should be set free; that certain Polish provinces once alienated should be restored, and that all Lithuanian treasures, whether hereditary or conquered by Jagellon from his enemies, should be appropriated for the benefit of the kingdom of Poland. Here is a treaty in which a kingdom is consolidated and a dynasty established, through the unassisted efforts of the genius and prudence of a woman. Hedwige founded numberless hospitals, schools, churches, and monasteries; the great cathedral of Wilna and seven episcopal sees also owe their origin to her. Only through her death and her husband’s good-natured but weak indifference when once her influence was removed was a great monastic institution abandoned, which had for its object the study and preservation of the Slavic languages and peculiar rites. The University of Prague was already in her day a world-famed seat of learning. Hedwige, in concert with the King of Bohemia, founded and endowed in that city a spacious and magnificent college, where the youth of Lithuania were gratuitously received and provided for during their academical course. Education was certainly as gravely thought of in those days as in our later times, when we boast of its benefits being so widely diffused. Whether it is as deeply impressed on its ordinary recipients, let the recent “commemorations” at Oxford proclaim. Dlugossius says the college (which exists to this day) was called the Queen’s House, “a name which is in itself an undying monument to the memory of this great woman, whose worthy thought it embodied, and charity it still expresses; remaining for ever a living testimony to the world of the merits of its illustrious foundress.” Boniface IX., who reigned during the last decade of the fourteenth century, corresponded with Hedwige, upon whom he relied as the principal support and auxiliary of religion in her realms. She was always appealed to as mediatrix between the king and his subjects, as also by the vassal nobles among themselves. What the king could not do by threats, she accomplished partly by her persuasive exhortations, partly by her grave and majestic demeanor. Her historian relates that she even quelled a popular rising, and put down the abuses which had given occasion to it, before the king had time to march an army into the disaffected district and reduce it by force. Once, while her husband was fighting in Lithuania, the Hungarians, her own countrymen, invaded Poland and captured several towns. “She no sooner heard of this,” says Ventura, “than she assembled the nobles and barons, improvised an army on the spot, and, without losing an instant, herself led it on to the frontiers. There, to the great astonishment of her generals, she displayed the military talents and bravery of an old warrior. It was she who directed the sieges, organized the sallies and attacks, and gave battle on the open ground, while the whole army obeyed her enthusiastically, proud to serve under a woman-general. She conquered the enemy at every encounter, wrested from them the important stronghold of Leopol, took other cities, and not only repossessed herself of the Russian territories usurped by the Hungarians, but also added to the kingdom of Poland a vast tract of country which voluntarily surrendered itself to her rule.”[85] Hedwige is perhaps less known than other renowned women of the middle ages, and therefore we have been led to speak more at length of her extraordinary powers. It would be useless to remind the reader that she was no less remarkable for the modesty of her private life and the austerities and charities of her secret life than famed for the wonderful and versatile talents displayed in her public career. Chastity and devotion invariably accompany all greatness in Catholic womanhood, but, as we shall have occasion to illustrate this fact later on, we will not now stop to consider it in its evident bearings on the vexed question raised by certain indiscriminate apostles of the rights of woman.
We cannot pass over, among the prominent women of mediæval times the famous Countess Mathilda, of Tuscany, the friend and ally of Gregory VII., Hildebrand the Reformer. Rohrbacher calls her the modern Deborah, and adds that in Italy, whose princes were mostly traitors to the cause of truth and patriotism, “one man only, during a long reign of fifty years, showed himself ever faithful, ever devoted to the church and her head, ever ready to second them in efforts for the reformation of the clergy and the restoration of ancient discipline, ever prompt to defend them, sword in hand, from their most formidable enemies, never allured by bribes, intimidated by threats, or cast down by adversity, and this one man was a woman, the Countess Mathilda.”