Attila:The Scourge of God

FORTY-THREE

Returning Priscilla’s wink from across the chapel floor, Honoria, exiled sister of Valentinian, the Western Emperor, felt the familiar excitement stir within her. The thought of their coming tryst helped to make endurable the tedium of the prayer session, led by Sister Annunciata, a Syrian ascetic to whom fasting, prayer, and mortification of the flesh were disciplines to be embraced eagerly, and whenever possible enforced on others. At last the interminable litany of invocations and responses came to an end, and the troop of chosen maidens, eyes modestly downcast, filed out of the building, which was richly decorated with mosaics, and tapestries they themselves had embroidered. They were preceded by Pulcheria, sister of the recently dead Theodosius and now consort of the new Emperor, Marcian, accompanied by her sisters Arcadia and Marina. The chapel formed part of the monastery into which Pulcheria had converted the Hebdomon, the second of Constantinople’s three imperial palaces. It was located near the Golden Gate, and from it all males, barring eunuchs, were rigorously excluded. The eunuchs were all imported, mainly from Persia, castration being illegal within the Roman Empire.

Devout and iron-willed, Pulcheria commanded awe and admiration as ‘the Orthodox One’ among the populace. The semi-mystical veneration in which she was held owed much to her deliberate promotion of the cult of the Mother of God, Theotokos which, by analogy, transferred to the Augusta the virgin dignity of the unblemished Mary. Once, a bishop of Constantinople, Nestorius, had had the temerity to challenge her assumption of this role; he was silenced by an angry mob, then deposed.

Officially, the inmates of Pulcheria’s convent had all been selected for their devoutness. Most were young women from good families, who had displayed a religious vocation. With some, this had proved to be a passing youthful enthusiasm; once accepted into the community, however, it was far from easy to be granted a discharge. A few had been taken in at the request of parents who found the upbringing of a difficult daughter beyond them, and who hoped that immersion in a strict devotional way of life would succeed, where they had failed. In these cases, a generous financial ‘dowry’ was an invariable condition of acceptance. The community therefore contained a small minority of desperate or rebellious members. It was to this category that Honoria, during her fourteen years’ confinement in the palace, had always belonged.

The women entered a large colonnaded courtyard opening off the chapel. Here, for the next two hours, before partaking of a meagre midday prandium in common, they were free to meditate, peruse devotional texts, pray, or embroider hangings and altar-cloths. Conversation was frowned on, as constituting a frivolous distraction from more serious — that is, holy — matters.

‘The eighth hour,’ whispered Honoria, briefly brushing against Priscilla as they emerged into the courtyard. Neither woman witnessed the look of jealous hate on the face of Ariadne, Honoria’s prior but now discarded lover, who, walking just behind them, had overheard the remark.

Pacing up and down as though deep in religious contemplation, Honoria reviewed her present circumstances with fury and frustration. Brought up in the Western capital, Ravenna, while still a child she had been raised by her mother Placidia to the title of Augusta, an appellation normally reserved for the consort of the Emperor. This conferred a status somewhere between high priestess and national figurehead, effectively debarring the holder from marriage. This had put Honoria beyond the reach of ambitious schemers, marriage to whom, it was felt, might form a danger to the state. Absolutely no thought had been given to her feelings, she fumed inwardly. Her mother and the government, for reasons of political convenience, had made her into a non-person. Honoria felt the injustice especially keenly as, with the onset of puberty, she began to develop strong sexual appetites — now denied any legitimate gratification.

Partly to spite her mother and the bloodless men of the Consistory who had condemned her to the life of a latter-day Vestal Virgin, partly to gratify her raging desires, at the age of sixteen Honoria began an affair with her chamberlain, Eugenius. The resulting pregnancy could have been hushed up and the world none the wiser; instead an outraged Placidia publicized the royal family’s disgrace by exiling her daughter to Constantinople, after a period of severe confinement. Subjection to a life of strict religious observance would, it was believed, constitute both a salutary punishment and a corrective discipline. Chafing against the restrictions imposed by Pulcheria’s monastic community (whose aspirations she totally rejected), and barred from finding an outlet for her passions through marriage, Honoria embarked on a series of clandestine Sapphic liaisons with some of the community’s freer spirits. The latest was with Priscilla, who had recently displaced Ariadne in Honoria’s affections. Ariadne, however, had not accepted her dismissal meekly, confronting Honoria in tearful rages in which she declared her undying love for the one-time Augusta, whom she accused of betrayal. To all of which, Honoria, infatuated with the comely Priscilla, responded with indifference, and in the end exasperated impatience.

At the eighth hour, a time assigned for private prayer, Priscilla slipped into Honoria’s cell. ‘It’s all right — no one saw me,’ she giggled shakily, her voice husky with excitement, and started tearing off her habit, an ankle-length tunic of coarse undyed linen. Within seconds the two women stood naked before each other, their eyes mirroring their mutual desire. Embracing, they locked mouths hungrily, then began to fondle each other’s breasts with eager fingers, the nipples swelling erect and darkening. Leaning backwards on the bed, Honoria opened her thighs, gasped in ecstasy as Priscilla’s lips found those other lips, and her flickering tongue caressed the swelling bud-

The door crashed open, revealing the skinny form of Sister Annunciata, flanked by two burly eunuchs. ‘Caught — in flagrante delicto!’ the nun shrieked in triumphant glee. Eyes glittering fanatically, she pointed at the cowering Priscilla, then turned to the eunuchs. ‘Seize her!’ she commanded.

Along with the other inmates assembled in the courtyard, Honoria was forced to watch while her lover, restrained by two eunuchs, was whipped by an enthusiastic Sister Annunciata till her back was bloody. To Ariadne, who had reported the assignation, the victim’s screams were as music. Priscilla would be packed off in disgrace, back to her family. For Honoria, there was to be no such release.

Summoned before Pulcheria, she was told in icy tones that henceforth, following a spell of solitary confinement, she would be under constant surveillance, to prevent any recurrence of the disgraceful scene just witnessed.

‘You should have shared Priscilla’s punishment,’ Pulcheria continued, ‘but unfortunately, as the daughter of an Emperor, you cannot be chastised. Sexual congress with one’s own gender is expressly forbidden in Scripture.’ Her expression softened, and a note of concern entered her voice. ‘Have you no thought for your own immortal soul, or for those of the women you have corrupted? The fires of Hell burn even more fiercely than the fires of lust.’

‘I will pray for God’s forgiveness, Your Serenity,’ murmured Honoria in simulated contrition. She had long ago learnt the futility of fighting her rulers. As for punishment in the hereafter, she was troubled not one whit. She had been brought up in the Latin West, where the influence of paganism lingered more strongly than in the East, encouraging a more liberal and sceptical outlook. Here, religious fervour and obsession with the afterlife often dominated people’s thoughts and behaviour.

‘Within these walls, I am not “Your Serenity” but simply “Mother”’ corrected the older woman mildly; since becoming Empress, she found that many in her little community were confused as to how to address her. ‘Let us hope that God will hear you. Meanwhile, I shall confer with the holy Daniel¹ as to what penances are appropriate for you to undergo. His pillar is not yet so high that he cannot give advice to those who ask it. Now, let us pray to Christ together, that His light may show His erring child the way to true repentance and a purer life.’

Chafing against the restrictions — now even more severe — of a life she despised, tormented by desires she could no longer gratify, Honoria grew more and more angry and desperate. Then, one day, a wild idea came to her, one which offered a chance of escape from her intolerable confinement, and a means of revenge on those who had imprisoned her. Before her resolution could waver, or common sense persuade her to desist, she penned a letter, little reckoning on the appalling consequences that would flow from its dispatch. The task completed, she gave it, together with a ring, to a faithful eunuch, charging him upon his life to deliver it in person, and to make sure that it was seen by no other eyes than those it was intended for.

¹ One of the astonishing ‘pillar saints’ who lived on top of columns, whose height tended to increase to avoid pestering by the pilgrims who flocked to such sites. The most famous was Symeon Stylites, who occupied the summit of a column near Antioch from 420 to 459.