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Vilimonovic - Structure and Features of Anna Komnene's Alexiad
Vilimonovic - Structure and Features of Anna Komnene's Alexiad
The series focuses on the geographical centre of the European continent, but also
a region representing various historically changing meanings and concepts. It
challenges simplistic notions of Central Europe as a periphery to the medieval
‘West’, or, equally, a border between barbarity and civilization; an area of a
lively convergence of different ethnic groups, and a socially and culturally
framed common space; a point where different ‘Others’ met, or an intermediary
‘bridge’ between the Roman Catholicism and Latinity of the West, and the Slavic
Orthodoxy and Hellenism of the Byzantine East.
Editorial Board
Dr. Kateřina Horníčková, University of South Bohemia
Dr. Cosmin Popa-Gorjanu, 1 December 1918 University Alba Iulia
Dr. Zsolt Hunyadi, University of Szeged
Dr. Anna Adamska, Utrecht University
Dr. Trpimir Vedriš, University of Zagreb
Dr. Nada Zečević, University of Eastern Sarajevo
Structure and Features of Anna
Komnene’s Alexiad
Emergence of a Personal History
All rights reserved. Without limiting the rights under copyright reserved above, no part of
this book may be reproduced, stored in or introduced into a retrieval system, or transmitted,
in any form or by any means (electronic, mechanical, photocopying, recording or otherwise)
without the written permission of both the copyright owner and the author of the book.
Blame Homer,
Because of the hidden depths of his ideas
− Tzetzes, Allegories of the Iliad, p. 379 (645.648)
Table of Contents
Acknowledgments 9
Preface 13
1 Technē historikē 25
Discursive frame of the Alexiad 45
Political debate: Anna Komnene and John Zonaras 63
Conclusion 339
Bibliography 343
Index 353
Acknowledgments
in both career and motherhood. And last, but not least at all, my greatest
and deepest gratitude goes to my family, to my broad-minded and forbearing
husband Veljko Vilimonović, a wonderful father to our incredible sons,
Vuk, Constantine and Athanasius Noah. My husband and my children are
my constant source of energy, strength and inspiration. With all my love
and admiration, I dedicate this book to my family, with a wish that their
dreams be fulfilled.
Preface
For the English quotations of Anna Komnene’s Alexiad I have used Sewter’s
translation, since I did not want to mix all three translations (Dawes’, Sew-
ter’s and Frankopan’s). Where I thought that a more literal translation was
needed, I have made my additions in parentheses. For the transliteration of
the names and places, I have chosen to stick to the Greek version, where I
needed also to alter all the names of Sewter’s translation, who uses Latinized
version of names. For some names that are already widely accepted I have
used those versions, and not the Greek version, such as Constantine and
not Konstantinos, George and not Georgios, John and not Ioannes.
With regard to the other sources that are used, I have either used some
available English translations, or I have provided my own translations, for
which I take full responsibility.
Readers will notice the repetition of several passages from the Alexiad,
but that was due to the necessity to analyse some of the most important
literary aspects of Anna’s work, from various angles. Also, I felt a need to
highlight some words, phrases or sentences, which I consider to be crucial
for the argument.
Introduction: Behind the narrative
poetics of Anna Komnene’s Alexiad
1 The composition of the Alexiad was a process that lasted more than ten years. It is widely
accepted that Anna set out to write her history after her husband’s death, which is a thesis that
derives from her own testimony in the Prologue. This dating is coupled with the dating of John
II’s Syrian campaign, which was conducted in 1138. On the other hand, conventional wisdom has
it that Anna wrote until her death, for which J. Darouzzes proposed between 1153. or 1155., the
years in which George Tornikes, her eulogist was hypomnēmatographos – See Tornikes, Éloge,
p. 220, n.1, and Browning, 1990, p. 397.
2 On the close connection between this two works, and the literary trends of the Komnenian
epoch in general see Kaldellis, 2008, p. 225-228; Papaioannou, 2013, p. 253-259.
3 Kaldellis, 2008, p. 225-317.
4 Ibid; Magdalino, 1993, p. 355 et sq.
5 Magdalino, 1993, p. 185-187.
16 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
6 Ljubarskij, 1965; Ljubarskij, 1976; Ljubarskij, 1978; Ljubarskij, 1992; Ljubarskij, 1993; and esp.
Ljubarskij, 2000.
7 Thomas, 1991, p. 269-312; Magdalino, 2000, 15-45; Stephenson, 2003, 41-54.
INTRODUC TION: BEHIND THE NARR ATIVE POE TICS OF ANNA KOMNENE’S ALEXIAD 17
13 For the most recent discussion about the gendered bias of the modern scholarship see
Neville, 2016, p. 170-171.
14 Neville, 2016, p. 141-142; It is already clear that Anna’s silences were intentional, and that in
her case, as Stathakopoulos observed correctly ‘the pen was mightier than the sword’, through
condemnation of him to ‘deafening and awkward silence’ – Stathakopoulos, 2016, p. 1.
INTRODUC TION: BEHIND THE NARR ATIVE POE TICS OF ANNA KOMNENE’S ALEXIAD 19
Even though Neville contends that the primary source for Anna’s con-
spiracy and hostility toward her brother is the highly problematic history of
Niketas Choniates, I will argue that it is precisely the Alexiad, which furnishes
the information in support of Anna’s political ambition, and her negative
disposition toward her brother. I will read the Alexiad against the historical
events of the fourth and fifth decades of the twelfth century, which were the
two most turbulent decades for the Komnenian dynasty, a period in which
John II Komnenos was determined to bring to fulfilment the idea about the
hereditary throne that solely benefited his direct male descendants.15 Some
might argue that such political concept had always been present in Byzantine
political thought and that it was already perpetuated by the members of the
Macedonian dynasty. However, such a detailed program as was envisaged
by Alexios I to keep the throne solely in the hands of his direct descendants
had become, in the time of John II, part of imperial politics and propaganda
promulgated through both discursive media and visual culture.16 We have
all been lulled by the uniform picture of the omnipotent Komnenian oikos,
which had established a composite family rule, discarding the complexity
of power relations among the aristocratic houses of the late 11th century.17
While Paul Magdalino dwelled on this particular subject in his pathbreaking
study on Manuel I Komnenos, his estimates of the aristocratic tensions
inside and outside the Komnenian oikos have not been pursued afterwards
by scholars. The especially problematic relations between the Komnenoi
and the Doukai have only been subjected to thorough analysis in a study
by Vlada Stanković about the evolution of the Komnenian oikos, that was,
and still is, unfortunately, unapproachable to non-Slavic readership.18 As
was clearly outlined by Magdalino and further substantiated in Stanković’s
study, through analysis of the ample discursive material of the Komnenian
epoch, the Komnenoi and the Doukai seem to have been at odds for the
greatest period of their joint family life.19 Although many aristocratic houses
15 This approach has been applied in the volume of collected essays Anna Comnene and her
Times, and also in the study of the Komnenian family by Stanković, 2006.
16 Stanković, 2006.
17 See Kazhdan-Epstein 1985, p. 56-120; Cheynet, 1990; Magdalino, 1993.
18 Stanković, 2006.
19 Stanković proposed arguably that Eirene Doukaina had formed a secluded circle inside the
Komnenian oikos, and that her intentions were to preserve the imperial legacy of the Doukai.
Stanković actually built on Magdalino’s correct estimate of the power relations between these
two aristocratic houses, and very similar political thread was observed by Neville in her study of
Bryennios’ history where she stated that he gives us the ‘politically apologetic portrayal of Caesar
John’, which was a part of the general positive presentation of the members of the Doukai family
in Bryennios’ history: Neville, 2012, p. 50-53. And even more important is Neville’s hypothesis
20 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
were absorbed into the Komnenian family structure, there were also those,
such as the Doukai, Gabrades, and Taronites that did not acquiesce to the
ambitious family program of the Komnenian dynasty.20 I push this thesis
further in my analysis of the Alexiad, taking as a starting premise the idea
that the Alexiad was a history that emerged from the side of the Doukai and
engendered an alternative political discourse in which the Doukai were the
rightful holders of the imperial legacy. In that alternative discourse, Anna
was considered an heir-apparent.
After the publication of the Byzantine Republic by Anthony Kaldellis, a
theory about Byzantine Roman identity has again come to the fore in our
understanding of Byzantine social relations and the political implications of
the imperial rule.21 The craving for the reestablishment of the ancient Roman
political values was recognized in the world chronicle of John Zonaras who
criticized Alexios for appropriating the empire for himself, acting as despotes
instead of oikonomos, and cancelling the res publica through promulgation
of the empire as the res privata of his family.22 Although Zonaras’ voice was
probably the voice of the senate, it definitely records a strong reaction to
a sudden change that took place in the constitution with the ascent of the
Komnenian dynasty.23 The imperial throne was never considered a vested
hereditary right, and it could not been claimed as property of one family,
although there were numerable challenges to this ‘constitutional clause’
throughout Byzantine millennial history.24 In that sense, Anna voiced
the view of a powerful aristocratic family, that of her mother, that was at
loggerheads with the political logic of Alexios’ appropriation of the throne
solely for his male successors.25 Zonaras’ republican ideas were expedient
for Anna’s political philosophy – the most meritorious individual should
on the existence of a history written by caesar John Doukas, a ‘pro-Doukas text’ from which
Bryennios had extracted important sections for his narrative in order ‘to make John Doukas look
good’: Neville, 2012, p. 49-59; and also Neville, 2008. These all amounted to the political discourse
of the secluded circle around Eirene Doukaina that was highly biased in favour of the Doukai.
20 Magdalino, 1993, p. 181 et sq.
21 Kaldellis, 2015; for the earlier discussion about Byzantine Roman identity see Beck, 1978.
22 For the discussion see Magdalino, 1983.
23 See Magdalino, 1983.
24 Although Byzantium never had a written constitution as such, nevertheless, Hans Georg
Beck discussed precisely the topic of the Byzantine constitution with regard to its republican
traditions. See Beck, 1978.
25 According to Magdalino, ‘Anna exaggerated the Doukai’s family contribution’ – Magdalino,
1993, p. 202 – which could have been understood clearly in terms of Eirene Doukaina’s policy
who put the interests of the family into which she was born before those of the family in which
she was married: Magdalino, 1993, p. 201.
INTRODUC TION: BEHIND THE NARR ATIVE POE TICS OF ANNA KOMNENE’S ALEXIAD 21
be granted the imperial scepter. Behind that she actually vouched for the
supremacy of the other imperial oikos, that of her mother. In doing so, Anna
had to also provide an answer to Zonaras’ history. This accounts for those
parts where her narrative is at odds with Zonaras’ argument, specifically
in the image she constructs and the role she attributes to Alexios’ women,
Anna Dalassene and Eirene Doukaina.
My exposition so far has weaved together some of the most important
tenets of the analysis that will be conducted in the course of this book.
Nevertheless, I must do justice to the title of my book and present the
rationale behind such choices. Structure and features of the Alexiad mainly
refer to the ancient concept of the rules of poetics, which will be in the focus
of my research. With regard to this, we must go back to Aristotle and the
exordium of his Poetics:
Let us here deal with Poetry, its essence and its several species, with the
characteristic function of each species and the way in which plots must
be constructed if the poem is to be a success; and also with the number
and character of the constituent parts of a poem, and similarly with all
other matters proper to this same inquiry; and let us, as nature directs,
begin first with first principles.26
While thinking about the generic structure of the Alexiad, I was unable
to discern where the tragedy and epic give way to history and where the
rules of rhetoric yield to the rules of history. It occured to me that these
generic fluctuations were necessary for Anna Komnene to tell a particular
story. Some ends could have been attained only through carefuly chosen
genres – epic poetry and tragedy were ‘metrical representations of heroic
action’27 and the tragedy was ‘a representation of an action that is whole
and complete and of a certain magnitude, since a thing may be a whole and
yet have no magnitude.’28 Epic differed from tragedy only ‘in the length of
composition and in metre’, and was more advantageous than tragedy since
‘several parts can be portrayed as being enacted at the same time’, which
added to its richness and variety.29
My aim is to discuss in which way Anna presented her ‘poem in prose’
so that it would ‘be a success’. Tragedy and epic poetry were essentially
arts of ‘representing life in action’, two principle genres that aroused fear
and pity in spectators.30 On the other hand, evocation of pathos among the
audience was at the core of the art of persuasion. Furthermore, rhetoric was
a cornerstone of any literary endeavour since it thought basic elements of
the discourse structure.
To understand the poetic background of the Alexiad, I need to tackle the
issue of the Byzantine art of historical writing, which is the main topic of
the first chapter. With an inevitable recourse to Graeco-Roman historical,
philosophical and rhetorical tradition, I aim to underpin crucial concepts
of this evasive topic, and balance them with Anna’s reflections on the art
of history, its rules, its nature and its laws. Anna’s perception of history, the
ideas that lie beneath her theoretical deliberations present the main aspect
of my interest before plunging into deeper analysis of the plot, structure
and characters of the Alexiad. The inquiry about the idiosyncratic style of
Anna’s Alexiad will be squared with Michael Psellos’ observations on the
proper literary style and his genuine concept of history since Psellos was
arguably the most influential literary role model for Anna Komnene. His
intellectual legacy provided Anna with a stimulating textual and stylistic
landscape for embedding a personal political agenda into the narrative of
the allegedly objective historical truth. Finally, the first chapter concludes
with the thesis that Komnene’s Alexiad was part of the ongoing political
debate, in which she was making huge amends to the family of her mother,
and in some places was directly confronting Zonaras’ story.
An in-depth study of the Alexiad inevitably calls for an analysis of the
leading character of the history, Alexios I, and of the leading narrative, the
Byzantine-Norman war. These are the starting points for understanding
the author’s reasons and motives for constructing a highly idiosyncratic
narrative. This analytical trajectory should also lead to the assessment of
what could have been the possible impact of this kind of narrative presenta-
tion on the audience. As it has already been stressed, Anna was indeed
creating an image of the ideal ruler, by crafting a composite patchwork
of the Odyssean warrior and Eusebian ruler.31 I intend to show how Anna
crafted an image of her ruler through the rules of the imperial enkomion,
and how she answered some of the allegations against Alexios I, mainly by
John the Oxite who wrote an overt critique of the emperor and his family
Ever since Herodotus and Thucydides, ancients had been scrutinizing their
approaches towards history writing, giving a sort of unanimous appraisal
that it should be dedicated to truth and deprived of impartiality and favourit-
ism. In addition, a millennial tradition of history writing bequeathed the
idea that the deeds of great importance should not be left to the depths of
oblivion, which was a resounding echo from Homer who could be considered
a forefather of history writing.1 Yet, as Thucydides explained, Homer wrote
as a poet, and this meant that his literary style was subjected to rhetorical
embellishments that made his story more impressive.2 Thucydides himself
spoke about truth (alētheia) as the final aim of his work, about evidence
(tekmēriōn) that could support his sayings, and about the trust (pisteuōn) his
readers could have in him.3 Nevertheless, Thucydides, who lived and wrote
in the age of the First Sophistic, had also recourse to literary imitation. One
of the possible models for Thucydides’ written style, Woodman observes,
might have been Gorgias, who stressed the importance of the speech since
the ‘language we use to describe reality is not the same as the reality itself’,
wherefore all sophists and logographers ‘were communicating language and
not reality’.4 However, Thucydides the fair historian, whose standards, accord-
ing to Lucian, were very hard to meet, eclipsed Thucydides5 a rhetorician.6
1 According to Woodman ‘it seems that Herodotos wanted his own work to be seen in terms
of Homer’s work, and his own subject in terms of Homer’s subject.’, Woodman, 1988, p. 3.
2 Thucydides, 1.10.3.
3 Thucydides, 1.20-21.1.
4 Woodman, 1988, p. 11-28; Woodman has expressed serious doubts in Thucydides reliability,
which accounts from already acknowledged invention in speeches (see Cartwright, 1997, p. 6-7,),
and highly probable invention in the description of events, for whose writing various technical
terms were employed, such as enargeia, upotupōsis, mimesis, ēdonēs – Woodman, 1988, p. 25.
As for the autoptic part of Thucydides history, Woodman expresses doubts even in these parts
of his narrative, comparing it with the insightful conclusions from psychology that people are
not able to ‘record accurately incidents they witnessed with their own eyes’ and even more from
such critical periods of their lives, as wars, for example. – See Woodman 1988, p. 17-19; Also, more
than a century ago, Finley entertained a possibility of Thucydides imitation of the Tragedians
in his description of battles – Finley, 1942. p. 321 2.
5 This rhetorical dimension of Thucydides work was emphasised by Plutarch, as Woodman
noted: ‘Take Thucydides, for instance. In his writing he is constantly striving for this vividness
[enargeia], wanting to turn his readers into spectators, as it were, and to reproduce in their
minds the feelings of shock and disorientation which were experienced by those who actually
viewed the events.’, Woodman, 1988, p. 25.
6 Thucydides became a model for both historians and orators – De Jonge, 2011, p. 456 et sq.
26 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
After more than a decade of profound scholarly interest in the literary aspects
of Byzantine histories,10 we have come to better appreciate their ‘literariness’.
We no longer pursue ‘sound historical information’ nor approach histories as
‘repositories of factual knowledge’. Instead, we have come to appreciate that
the value of these texts lies in their composite narrative structures rather
than their plausibility or veracity.11 If we, after all, read Byzantine histories
solely for the purpose of establishing a factual basis for a specific historical
period, then we inevitably become unpleasantly surprised by the deceptive
nature of such texts.12 Furthermore, Athanasios Angelou has advised caution
when it comes to the assessment of Byzantine historiography in the whole,
since we do not have a fully fleshed out theory about this genre and will
likely fail to appreciate what any ‘practicing rhetorician of history is doing.’13
It is beyond doubt that Byzantine historiographers, apart from writ-
ing about the past events, also distorted events or even were lying, and
oftentimes constructing narratives that suited their personal interests
and hosted in them their political agendas.14 As Roger Scott has aptly
shown, the same story could have been adapted and readapted by opposing
groups as an effective means of political propaganda and this was just
one case out of many in the Byzantine historiography when a ‘fiction was
recorded as history’.15 Nevertheless, it is still a matter of dispute whether
such authorial practices were actually part of rhetorical techniques applied
within this particular genre for particular purposes. Much as there were
precisely def ined rules for the composition of deliberative, forensic or
epideictic rhetoric that aimed to align the occasion of a text’s delivery with
its final aims, there were certainly similar stipulations with regard to the
historical discourse within Greco-Roman historiography. In that sense,
10 The turning point in these developments within the field of Byzantine literature has been
the conference held in Nicosia in 2000, which entertained possibilities of narrative approaches
toward various genres of Byzantine literature. – Agapitos, Odorico (eds.), 2002, passim and for
the case of historiography esp. Magdalino, 2002, p. 167-184. One of the first complete studies
to fully appreciate the literary dimension of Byzantine historiography is Anthony Kaldellis’
monograph on Prokopios of Caesarea – Kaldellis, 2004.
11 Kaldellis, 1997, p. 295 et sq.; Nilsson, 2006, p. 47 et sq.; Efthymiadis, 2010, p.169 et.sq, Kaldellis,
2010, p. 254; Angelou, 2010, p. 289-290.
12 For the invented episodes in Byzantine chronicles and histories see for example Scott, 2010,
p. 115-133, where he discusses the appropriation of the ‘apple story’ by both Chalcedonians and
Monophysites to suit their own agendas.
13 Angelou, 2010, p. 290-291.
14 An astute article on Prokopios’ literary techniques convincingly unravels all these authorial
practices: Kaldellis, 2010, p. 253-273.
15 Scott, 2010, p. 121 .
28 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
observations or more often, allegations.16 But there was much more to it.
Authors ascribed specific aesthetical and ethical values to the protagonists of
their histories to share political opinions and to praise or criticise. Precisely
through pen-portrayal of her protagonists, Anna conveyed specific messages
to her audience, and shaped them according to the cultural values of her
epoch.17 However, the choice of history as a generic category for a specific
cadence of Anna’s authorial voice was itself rooted in strong political motives.
The histories we are dealing with do not represent a mere sequence of
events. On the contrary, they are carefully structured narratives. In a recent
comprehensive article on the literary principles of the Byzantine histori-
ography, R. J. Lilie properly discussed the Invention method of Byzantine
historiographers, through careful selection of the most problematic recurring
episodes in the Byzantine historiography.18 The rhetorical dimension,19
as well as the literary dimension of the Byzantine histories has already
been acknowledged, and Lilie posed a valuable question when he asked
if we are dealing with a completely different concept of historiography
than we assume.20 However, I am not convinced that the Byzantines had
some completely odd and esoteric conception of historiography, but that
their approach towards discourse and prose composition was significantly
different from ours, and conformed to the rules of rhetoric. Since, to be a
skilful writer, one had to be a skilful rhetorician too.
Historians, just like rhetors, professed their ideas through characters,
actions, deeds and speeches. They distorted events, switched the focus of
narration, magnified, mitigated or abated, whenever those actions made their
arguments stronger. However, that was nothing new. As all other educated
people of Rome and Byzantium, historians were trained through rhetorical
manuals.21 Thus, they learned how to praise or to rebuke the same person,
16 For this kind of analysis see Kaldellis, 2010, with regard to Prokopios history, and Efthymiadis
with regard to Theophylakt Simokatta, history, where he stated that the speeches were ‘critical
weapon that grants narrative advantages to any historian who follows the classicizing tradition
to enshrine political ideas shared by the ‘playwright’ and author’ – Efthymiadis, 2010, p. 173.
17 See, for instance, Neville, 2012, p. 187.
18 Lilie, 2014, p. 157-210.
19 See also Angelou, 2010, passim.
20 Lilie, 2014, p. 168; This ‘different concept of historiography’ was most properly analysed by
Kaldellis in his various articles and books. The earliest treatment of this issue was conducted
in relation to Agathias – see Kaldellis, 1997; Kaldellis, 1999a; Kaldellis, 1999b.
21 As Kennedy explained vividly ‘a rhetorical education came to perform other functions
in addition to training in public address: it taught literary composition; it offered training for
future bureaucrats in the civil service; it served as an introduction to dialectic and thus to
philosophy; ultimately it provided training for preachers and controversialists in the Christian
30 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
event or act, to arrange arguments to prove the case in point, to defend the
accused one, to support and enhance their own stances.22 The rhetoric lay
in the core of every prose composition with its basic purpose to persuade
the audience.23 We read from Aristotle that the ethos of the speaker was
supposed to be virtuous in order to be persuasive. However, the moral side
of the act of persuading and not reaching the ultimate truth, in the time
of the First Sophistic, gave way to the criticism that emerged in the works
of Plato.24 In the dialogue Gorgias Socrates poses the following question:
Are you, as the teacher of rhetoric, to teach the person who comes to you
nothing about them – for it is not your business – but only to make him
appear in the eyes of the multitude to know things of this sort when he
does not know, and to appear to be good when he is not?25
Pretence, appearance and falsehood were all side effects of rhetoric whose
main purpose was persuasion. However, its potential to make ‘bad things
look god’ was a powerful discursive means in persuasion, but highly prob-
lematic one from the moral side, as Plato reprimanded in his dialogues.
The essence of persuasion was the process of gaining the audience for the
cause, even in the case when that cause was not unanimously accepted or
was morally dubious. Thus, sometimes, blameless were blamed, and the
unpraiseworthy were praised. This was especially the case with epideictic
oratory, from which sprung most of the rhetoric of the later Roman empire.26
According to Kennedy, ‘the most obvious political function of epideictic is
in expression of loyalty to the state by an individual, sometimes a suspect
individual […] Epideictic oratory thus performed some of the functions of
a state-controlled press in a society which lacked newspapers. Finally, in
the mouth of a courageous or subtle orator, epideictic could, while keeping
Church’ – Kennedy, 1983, p. 4. Thus, rhetoric was the basic element of any sort of oral or literary
expression.
22 Kennedy, Invention and Method; Kennedy, Progymnasmata; Gibson, Libanius’ Progymnas-
mata; general overview – Kennedy, 1983, p. 3-103; Pernot, 2005, p. 24-83; Worthington (ed.), 2007;
especially Byzantine rhetoric Jeffreys (ed.), 2003.
23 First orator that wrote his speeches and did not deliver them publicly was Isocrates who is
considered the father of the written style – Kennedy, 1983, p. 18; Pernot, 2005, p. 28-30; Voliotis,
1988, p. 26-27.
24 Namely, Gorgias, Menexenos, Symposium and Phaidros – for detailed discussion see Pernot,
2005, p.46.
25 Plato, Gorgias, 459e.
26 According to Aristotle, rhetoric was divided in three main groups – judicial, deliberative,
and epideictic.
TECHNĒ HISTORIKĒ 31
goal was to refute the opponent by the use of the opponents’ premises.33
This implied further, that protasis, ‘a problem that has been put forward’
or the question asked should have been already universally accepted. For
leading a successful debate, the questioner ‘had to determine in advance
what the answerer will accept’.34 The building of the argument rested on the
already acknowledged and accepted opinions. Premises were accepted only
if they were endoxical, that is, if they reflected the opinion of majority, or the
wise, and which were not paradoxical, that is, against the common sense,
implausible and incredible.35 To put it simply, the process of argumentation
followed this pattern: ‘if I wish to convince you of something I may do so
by deducing it from other propositions you already accept.’36 Dialectical
argument rests on the interlocutors’ own opinion, which, therefore, proves
to be a powerful means for persuading them. The contentious character of a
dialectical debate nursed the ambition among contestants, who were ‘eager
to win’. This, without any doubt ‘explains why some of Aristotle’s advice
to competitors borders on the deceptive (e.g. shuffling premises around to
make it harder to see where the argument is going, or confusing an answerer
by adding irrelevant premises)’.37 Aristotle stresses that ‘if the opponent
realises that a protasis clearly leads to the conclusion which is the opposite
of his thesis, he will promptly refuse to grant it.’38 Furthermore, ‘there is no
way of concealing the conclusion which is clear from the start’.39 Therefore,
the conclusion of a dialectical debate should be inferred by deduction, and
very well hidden, wherefore Aristotle proposes ‘auxiliary protaseis for the
concealment of the final conclusion’. 40 One should never put forward the
proposition that is supposed to be established.
Having this in mind, it is easy to understand the very notion of the art of
argumentation – the idea was always to have interlocutor involved in this
process, where, no matter if dialectical or rhetorical (demonstrative), the
final conclusion was always left hidden and was supposed to be inferred.
A successful argumentation was the one that would lead its listeners or
questioners smoothly to the very end, without giving them ample space to
deduce the conclusion in advance, before all the premises had been put in
front of them. One should not expect to see blatant arguments shattered
all around the text revealed without a slightest attempt to apprehend by
interlocutors since: ‘syllogism is an argument in which certain things being
laid down, something other than these necessarily comes about through
them.’41 Hence, the argument is not what we see or hear but what we deduce
from the seen or heard.
The Greek art of reasoning was by its essence dialectical and agonistic.
When dealing with the written legacy of someone who was trained to lead
his argumentation through this composite system, and whose mind was
‘gymnastically trained’ in this method of reasoning, then our understanding
of histories becomes much clearer. In our pursuit of a historian’s argument we
must at least have some basic knowledge about the method of argumentation.
Luckily, Aristotle’s Topics, Prior Analytic and Sophistical Refutations provide
us with the anatomy of this method. However, without going further into
Aristotle’s opus, from these basic tenets of the process of deduction, one can
easily explain the compositional process of Byzantine histories. Firstly, the
conclusion or the main argument of the history should not be visible. 42 It
is supposed to be very well hidden. If it is apparent from the start, then the
writer probably did not reach the summit in his dialectical training. Since
we deal with the composite structures and not with the simple dialogues,
the writers’ arguments are inevitably filled with all auxiliary premises that
would either render the argument clearer, or would hide it from listeners
through irrelevant premises, which was finally an individual choice of the
each author. The conclusion is not given, it is supposed to be inferred.
This means that we, as readers of these texts, participate in a debate as
imaginative questioners. Or, if someone finds this hard to accept, then it is
possible to explain the reading process through rhetoric, where deduction
takes place ‘through assertion of its premises in the monologue’, after the
manner of demonstration. 43 Either way, it is the process of deduction. The
only difference is whether that process is lead through dialogue hence being
dialectical, or through monologue, hence being demonstrative and rhetorical.
The next important tenet is that dialectic was also deployed in
philosophical reasoning, which means that it should lead to truth and
knowledge. Problem of the truth in historical treatises has been discussed
a lot – history has been equated with the truth, but modern scholars are
somewhat perplexed by the concept that lies behind this axiom, since the
‘truthfulness’ does not seem to be always present in the histories we deal
with.44 However, according to the ancient epistemic value, history becomes
closer to philosophy than to rhetoric. History, as a truth and knowledge
we should attain about the past events, is supposed to teach and advise,
according to Lucian, and to be taught about the truth, one needs to know
the method of reasoning. In this sense, histories did serve a particular,
mainly ethical purpose, and were filled with mainly ethical protaseis and
problemata. Furthermore, all premises, whether those in dialectic, hence
syllogisms, or those in rhetoric, hence enthymemes, were constructed
according to the corresponding topoi. 45 The problem of the present topoi
in the ancient and even more, Byzantine histories was another problem
of the recurrent interest. It is maintained that the topoi to which we refer
in historiography are not corresponding with the koinoi topoi we find in
the rhetorical treatises, progymnasmata. However, if we apply the whole
system of deductive reasoning to our reading of histories, then the topoi we
encounter in histories acquire the same function as in Aristotle’s system – the
enthymemes (premises) are warranted by the principle expressed in the
topos. Topoi were considered to be principles (arxai). 46 For instance, ‘If
the less likely thing is true, the more likely thing is true as well’ is a topos,
according to which a subsequent enthymeme is constructed: ‘A man who
strikes his father also strikes his neighbours’. 47 Thus, the topoi in histories
could be understood as the principles according to which the arguments of
histories were constructed. In addition, starting premises, from which the
whole reasoning process derived were usually opinions of the majority or of
the wise and respectful men, a set of shared and accepted cultural values.
In addition, I find it hard to accept that the end behind some perplex
and recurrent episodes, which might seem irrelevant and distracting, or
amusing and entertaining, was solely for the entertainment of the audience.48
I believe that all additions to the central story, which at first convey the
impression of inconsequentiality, are actually ordered in the narrative
In the opening lines of the Alexiad Anna prompts us that she too acquired a
good knowledge of the Aristotelian system and Plato’s dialogues, that she had
impeccable command of the Greek language and was ‘not unpracticed’(ouk
ameletetos) in rhetoric, which correlates with Aristotle’s advice on leading
a successful debate – if ‘we are unpracticed (ameletetoi), even though a
point is clear to us, we are often too late for the right moment (ton kairon)’.51
Anna’s appraisal of famous John Italos shows clearly that he lacked ‘gram-
mar skill’ and ‘rhetorical grace’ to be fully successful in his writings, while
acknowledging his dialectical skills.52
Thus, Anna’s self-representational passage in opening lines of the Prologue
acquires greater significance when contrasted to her appraisal of Italos. The
greatest intellectual after Psellos lacked rhetorical subtlety to be recognised
53 Such is the case with the histories of Agathias and Theophylaktos, whereas Prokopios was
probably intended for reading. – Kaldellis, 2012, p. 206.
54 Even though Lucian actually advises the contrary, namely that histories had to be only
useful. For the discussion on this aspect of Lucian treatise see Kaldellis, 1997, p. 304.
55 With regard to this especially influential are contributions from Anthony Kaldellis on
Michael Psellos, Kaldellis, 1999, and on Prokopios, Kaldellis, 2004.
56 Kennedy, 1983, p. 25.
TECHNĒ HISTORIKĒ 37
Blame and irony in the text appear to be the most evasive. Except simple
exercise on psogos, we do not encounter any advises on how to criticise under
the veil of praise.60 Neither there are clear rules for embedding an irony in
the text. If we accept that the topoi were present in the texts as principles on
which the arguments were based, are we still able to grasp the very notion
of those principles? With regard to this, the person of the author becomes
of crucial importance, since only through historical contextualization of
the circumstances of his life, we can get closer to the understanding of the
decoding system. Are we dealing with ‘Artaxerxes’s physician’ who trembles
before the emperor ‘hoping to get a purple cloak, a golden chain, a horse
of the Nisaean breed, in payment for his laudations’, as Lucian suggests, or
with the person that only seeks to ‘attain his own end under the guise of
writing history’, as John Scylitzes warns, many centuries later?
Anna Komnene applied enfiguration to construct a history of Alexios’
deeds, meaning she ‘encoded her reality’ to express specific concept, inherent
in history. According to Lucian, this concept might have been purely didacti-
cal, but as much as it was instructive, it was also doctrinal and political.
This idea, however, goes back to Aristotle who explained that ‘every art and
every investigation, and likewise every practical pursuit or undertaking
seems to aim at some good: hence it has been well said that the Good is that
at which all things aim.’61 By the same analogy, the art of history also aims
‘over and above the mere exercise of the art; and in the arts whose ends are
certain things beside the practice of the arts themselves, these products
are essentially superior in value to the activities.’62 The end of history is
the ‘truth’ and therefore, without any exception it falls into category of the
‘master of arts’, whose aim is highly desirable. History in its goal to present
the Truth, in order to be useful, comes very close to Aristotle’s concept of
politics as master-science, whose subjects studied are ‘moral nobility’ (ta
kala) and justice (ta dikaia).63 Nevertheless, Aristotle points out that such
premises are surrounded by uncertainty, as well as the concept of Good,
‘because it frequently occurs that good things have harmful consequences’,
wherefore those dealing with such undetermined premises ‘should be
content if they succeed in presenting a broad outline of the truth.’64 This
presents the epistemological core of the variability of the elusive concept
of truth in histories since they do not deal with universalities but with
particularities of human experience.
By virtue of the title of Anna’s work, she set in advance the mode in
which she would annunciate her story. It seems as if she failed to meet
Lucian’s austere rules for historians at the very beginning by mixing the
mode of epic and tragic poetry with that of a history.65 Lucian was explicit
that history should be differentiated from poetry, since ‘poetry enjoys
unrestricted freedom’ and ‘it has but one law – poet’s fancy’.66 However, it
looks as if Anna did not fail to meet Aristotle’s observations on the art of
poetry. Moreover, I am convinced that Komnene was more inclined toward
Aristotle’s conclusion about poetry’s precedence over history that ‘poetry
is something more scientif ic and serious than history, because poetry
tends to give general truths while history gives particular facts.’ (διὸ καὶ
Although epic poetry, due to its length cannot acquire a unity of plot like
tragedy, Aristotle admits that Homer’s epic poems acquire supreme excel-
lence when it comes to the art of poetry (technē poitikē):
Aristotle compares epic poetry with tragedy and concludes: ‘The story of
the epic poetry is constructed as in tragedy, dramatically, round a single
piece of action, whole and complete in itself, with a beginning, middle and
end, so that like a single living organism it may produce its own peculiar
Falsehood is in itself base and reprehensible, and truth noble and praise-
worthy; and similarly the sincere man who stands between the two
extremes is praised, and the insincere of both kinds are blamed, more
especially the boaster. Let us discuss each of the two, beginning with
the truthful man.77
Aristotle analyses a man who is truthful both in his speech and conduct (ἐν
λόγῳ καὶ ἐν βίῳ ἀληθεύει), and considers such sincerity a ‘moral excellence’
(δόξειε δ᾽ ἂν ὁ τοιοῦτος ἐπιεικὴς εἶναι).78
In the final book of the Alexiad, Anna delivers fulsome explanation of
her literary endeavour:
At this point I must again beg the reader not to rebuke me for being
boastful […] In any case there is nothing (as far as truth is concerned) to
prevent a person loving his or her father and at the same time respecting
veracity. I chose to write the truth about a good man, and if that man
happens to be historian’s father, it is right that his name should not be
omitted; […] But of course, the history must by its very nature be founded
on truth. […] The reader can rest assured that I would never betray the
truth under the guise of history […] If, as I said, this chance proves that
I love my father as well as truth, the reader will not be able to complain
that I have suppressed the facts.79
For the lover of truth (ὁ γὰρ φιλαλήθης), who is truthful even when nothing
depends on it, will a fortiori be truthful when some interest is at stake,
since having all along avoided falsehood for its own sake, he will assuredly
avoid it when it is morally base; and this is a disposition that we praise.
The sincere man will diverge from the truth, if at all, in the direction of
understatement rather than exaggeration; since this appears in better
taste, as all excess is offensive.80
The idea that a philosopher should write a history was nothing new in
Anna’s time. An example was set a generation before in Michael Psellos’
Chronographia, of whom Anna Komnene was a keen emulator. Neverthe-
less, even Psellos was not the one who invented philosophical approach
toward history. In Lucian’s treatise, we learn about the type of a ‘philosophic
historian’:
My own lot has been far from fortunate in other ways, ever since I was
wrapped in swaddling-clothes in the Porphyra, and I have not enjoyed
good luck – although one would not deny that fortune did smile on me
when I had parents an emperor and an empress, and when I was born in
the Porphyra. The rest was full of troubles, full of revolution. Orpheus with
his song moved rocks and forests, even inanimate nature; Timotheus the
flute-player by his Orthian strains once stirred the Macedonian Alexander
to take up the sword and arm himself without delay for battle; the story
of my afflictions would move no one physically to arms or battle, though
it would stir the reader to weep with them and wring sympathy from
nature, animate and inanimate alike.82
At the very beginning, the readers are not sure if the story of Alexios’ deeds
will entail also the story Anna’s own afflictions. However, Homer’s poems,
as Aristotle explains, did provide the most excellent narrative landscape
for both epic and tragic stories. In the words of Anna’s contemporary, John
Tzetzes, Homer was the most skilful rhetorician also. And one cannot deny
Homer being a philosopher who supplied the inventory of human knowledge
with universal protaseis about the human ethos.
In that sense, Anna was both a rhetorician and a philosopher. As a
rhetorician, Anna set off to persuade her audience in her own truth. As
a dialectician, she aimed at winning. As a philosopher Anna chose his-
tory to reach the supreme truth, invoking her audience to participate in
this epistemological query through the processes of both deduction and
induction.
The readers actively participate in the reading process – they act as
interlocutors in the imaginary dialectical debate, and are expected to infer
the hidden conclusions. The existence of the audience implies that some
kind of final judgment will be made. And ‘since the object of Rhetoric is
judgment […] it is not only necessary to consider how to make the speech
itself demonstrative and convincing, but also that the speaker should show
himself to be of a certain character and should know how to put the judge
into a certain frame of mind.83
The ethos of the speaker reveals itself during a speech, and it should
arouse listeners’ emotions for his cause. That is how the process of ‘mind
framing’ functioned in the art of oratory, and the same process was applied
in the Alexiad through figures and tropes Anna used to encode her ‘reality’.
Although Thucydides was historian’s ‘noble legislator’, who ‘drew the line
which parts a good historian from a bad’, and bequeathed a work to be a
possession forever, not a bid for present reputation’,84 Anna had one more
prominent example she decided to emulate: Michael Psellos, the most
renowned philosopher historian, a master of the art of rhetoric.
82 Alexiad, p. 20-21.
83 Aristotle, Rhetoric, 2.1.2.
84 Lucian, The Way to Write History, p. 130.
TECHNĒ HISTORIKĒ 45
That era produced few men of erudition, and even they stood only at the outer
door of the Aristotelian doctrines and merely repeated the Platonic allegories,
without any understanding of their hidden meaning or of the philosophers’
studies in dialectic or proof by syllogistic deduction. There being no proper
criterion, their judgement on these great men was erroneous. […] The palace
indeed clothed itself in the outward form of philosophy for all to see, but it was
all a mask and pretence: there was no real test, no real quest for truth.
− Michael Psellos, Chronographia, p. 64
85 On the structure of the Byzantine aristocratic oikos see Magdalino, 1984, p. 92-111, esp. 96-97.
86 The appraisal of Jeffreys on Psellos letters to the members of Constantine X Doukas family
says that ‘no such letters are datable to other reigns, suggesting unusual familiarity’ – Jeffreys,
2010, p. 82. For letters of Psellos to caesar John see Jeffreys, 2010, p. 82, esp. n. 35; One example
for Psellos relationship with caesar John Doukas in the letter collection – Papaioannou, 2011b,
p. 46-49; On the negative attitude of Skylites Continuatus, see Synexeia, p. 152,23; 156,7.
87 Papaioannou, 2012, p. 316.
46 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
works, such as, for example, the Chronographia.88 Psellos’ most widely known
literary undertaking, the Chronographia, a history of the Byzantine rulers
from Basil II to Michael VII Doukas, was preserved in only one manuscript.89
In comparison to the number of manuscripts in which his letter collec-
tions were preserved, this occurrence presents a paradox of its kind.90 It is
impossible to tell whether this state of affairs in the manuscript tradition
of Psellos’ literary heritage is commensurate with the greater popularity of
his letters, or it is on behalf of inevitable loss of the potential manuscripts
of Chronographia in the tempestuous historical circumstances.91 However,
it is interesting to think of Psellos’ popularity in the subsequent centuries
in terms of his other works and not the Chronographia. This conjecture can
be easily explained in relation to highly disputable ‘nature’ of his history,
since Psellos was involved in many controversial affairs of 11th century, and
even two times in his life found himself in the role of a political ‘outcast’.92
Psellos’ relations with the powerful aristocrats and the emperors are still a
matter of scholarly dispute, and his Chronographia has been assessed as a
narrative landscape for his ‘literary revenge’ against emperor Constantine
IX Monomachos.93 The historical genre with presupposed truth served
Psellos’ own literary revenge against Monomachos who was responsible
both for the philosopher’s success and later downfall.94 Nevertheless, this
was not the only argument of his complex ‘history’. His characterisation
of the emperors, their lives, their illnesses and deaths, were all means of
expressing Psellos’ political and personal views, doubts, constrains, beliefs
and accusations.95 Problematic and to some extent controversial nature of
Michael Psellos’ history was most probably immediately recognised among
88 I am grateful to Stratis Papaioannou for having shared with me his thoughts on the manu-
script of Chronographia.
89 Kaldellis, 1999, p. 22; As Jeffreys noticed, Psellos’ Chronographia ‘has eclipsed everything
else that Psellos himself wrote’ – Jeffreys, 2010, p. 73.
90 Papaioannou, 1998, p. 67-117.
91 For Psellos status as a ‘model epistolographer’ see Papaioannou, 2012, 314-328; esp. 317-318.
92 In the time of the emperor Constantine IX Monomachos he lost his high status at the imperial
court and he was forced to a monastery. Second time he fell from favour of the emperor Michael
VII Doukas due to the increased influence of the logothete Nicephoritzes.
93 This notion of Psellos’ Chronographia as a ‘literary revenge’ against emperor Constantine
Monomachos was employed and explained by Milena Repajić – see Repajić, 2015, Repajić,
2016. However, for earlier appraisals of Monomachos in Chronographia see Kaldellis, 1999;
Pietsch, 2005, p. 66-97; Jeffreys has denoted Psellos’ style in case of Monomachos as ‘reductio
ad absurdum’ – Jeffreys, 2010, p. 78.
94 Repajić, 2015, passim.
95 The most recent dissertation deals in detail with these issues – see Repajić, 2016, passim.
TECHNĒ HISTORIKĒ 47
favour of the Doukai, with regard to their imperial right. The seed of discord
between these two prominent families, Doukai and Komnenoi, was planted
precisely in the hazy years of 1057-1059. Without any doubt, the Doukai were
immediately more zealous to form a dynasty, than Komnenoi with their
leader Isaac I. The defender of the Doukai imperial legacy was precisely
Anna’s great-grandfather and Psellos’ closest associate, caesar John Doukas.
Two histories most tightly connected with the political discourse of the
Doukai were, not coincidentally at all, those of Nikephoros Bryennios and
Anna Komnene, written by the order of Eirene Doukaina. In this sense,
they were politically engaged to tell the alternative story against the one
that was current in the time of John II Komnenos, the vehement architect
of the Komnenian dynastic propaganda.102
The ‘abuse’ of history for personal promotion, self-boasting, apology
and political revenge reached its peak in Psellos Chronographia.103 It was
precisely the same pattern that was used by Anna Komnene to deliver her
own personal and political agenda. In Anna’s case, as in Psellos’, it is hard
to divide personal from political, since, by virtue of her imperial birth,
she actively participated in imperial politics. Whatever she chose to write
was expression of Anna’s political attitude since it related to the actions
and deeds of the people who created and led imperial politics. Clearly
constrained self-waning in both authors’ works attuned to the rules of
inoffensive self-praise. Intentional minimizing of the authorial persona in
both authors was again, just a rhetorical fashioning of Plutarch’s advices:
‘the unfortunate as well can boast and extol themselves with better grace
than the fortunate.’104 To this category, one should also add self-apologetic
discourse, which, in Psellos’ case served also for his political rehabilitation.
In the course of Anna’s narrative, we also encounter many self-reflective
utterances, directly borrowed from Psellos, which resonated with the idea
of defence against something. Of course, this was just a rhetorical technique
to espouse veiled self-praise. Nevertheless, the idea of writing a historical
narrative to deliver an auto-eulogy had in its essence a political meaning,
since writing was not a negligible act. Psellos’ ancestor in this discursive field
was undoubtedly Demosthenes, to whom Anna refers also numerous times.
p.106-107; 124-127.
102 For the political program of two spouses’ histories, see Stanković 2006, Stanković 2007,
Stanković 2010, Stanković, 2011. For the ‘Doukai’ perspective of Bryennios history see also Neville
2008, Neville 2012.
103 Kaldellis, 1999.
104 Plutarch, Moralia, p. 124-125.
TECHNĒ HISTORIKĒ 49
Psellos was Anna’s role model in several aspects. His literary legacy
influenced the very concept of Anna’s own literary endeavour and espoused
the following premises: how to deliver a self-apology and embed an auto-
eulogy; how to construct an impeccable high level rhetorical profile of
the outstanding intellectual; how to shape a historical narrative, which
would have the most pervasive impact on the audience through its rhetori-
cal virtuosity; how to embed controversial political philosophy through
enthymematic argumentation; how to conceal the most important messages;
deliver two edged praises; inoffensively attack the enemies and, on top of
all, be pleasant, agreeable and persuasive.
In this regard Psellos was the impeccable literary model. He has been
credited for the revival of Aristotelian-Platonic ‘wisdom’, particularly focused
on the aspects of political philosophy.105 Highly valuable trait of his intellectual
endowment was appreciation of rhetoric and philosophy. He considered them
‘two parts of learning’ (ὅτι δύο μερίδες τῶν λόγων εἰσὶ· καὶ τὴν μὲν ἡ ῥητορικὴ
συμπληροῖ· τὴν δὲ ἡ φιλοσοφία ἀπέτεμε·), and thus, successfully reconciled their
ancient mutual exclusiveness.106 Rhetoric, according to Psellos is a necessary
tool for ‘the composition of speeches, sets forth certain rules for the arrange-
ment of arguments on political subjects […] and lends distinction to the spoken
word, and in general beautifies the language of politics.’107 Psellos’ definition of
rhetoric wavered between two genuine concepts of this art, those of Isocrates
and Aristotle respectively.108 Isocrates considered rhetoric necessary ‘faculty
to contend with against others on matters open to dispute’ and highly useful
in ‘the practical affairs of everyday life’, aiding in deliberations ‘concerning
public affairs’.109 Isocrates considered rhetoric ‘a branch of philosophy’. On
the other hand, for Aristotle, rhetoric was tightly connected with dialectic
and the ethical branch of politics.110 All these concepts were merged inside
Psellos’ ‘Aristotelian Platonism’, into an expedient branch of philosophy
that appreciated and espoused the forceful style in rhetorical discourse:
‘The thoughts of forcefulness are paradoxes [deinotetos] and profundities
[batheiai]. The diction is dignified [lexis axiomatike] and exceedingly figured
[tetrammene]. Its figures, clauses, rhytms, cadence, and composition are such
as belong also to the styles of solemnity and florescence; and its abundance and
brilliance are from enumeration.’111 His deliberations on Hermogenes method
of Forcefulness are significantly abridged, but this may be due to the nature of
his analysis, which was adapted for his young pupil, the emperor Michael VII:
So then, let this synopsis of the techne be a mini-technē for you: a les-
son easily taken-in, concise, cut short, full of sweetness, full of charm,
sweet-speaking, sweet-voiced, and extraordinarily sweet-singing. Thus,
even when sporting argumentatively [paizon], you shall gain a certain
profit from the discourse.112
Keroularios, and Anna’ is John Komnenos. The uponoia, to which Psellos refers
is ‘hidden’ or suggested under-meaning, and a synonym for allegory.118 At the
course of this book, I will investigate some of these hidden and undercurrent
meanings, by using the recent readings of Psellos’ Chronographia.
In his other two treatises on the topic of composition Psellos appreciates
Sophocles and Aeschylus as those who have more profound ideas [bathutera
ta noēmata] and a more dignified linguistic arsenal [ē toû logou kataskeuē
semnotera], and whose works ‘on the whole, have greater dignity and elegance’
[alla semnotera ta pleiō kai outos eipein eushēmonestata].119 The elegance to
which Psellos refers is the one employed in the use of figures of style. Psellos
passes a literary judgment between the two romantic novels, Chariclea and
Leucippe, by concluding that ‘Chariclea’s novel is victorious to a greater degree’
and continues with the appraisal of the ‘beauty of the language of Chariclea’:
It is bedecked with graceful and beautiful words and has been composed
to create a lofty effect by a variety of figures and by the novelty of its
style. It is quite charmingly constructed and is animated by pithy and
paradoxical thoughts. It is organised according to the arts of Isocrates and
Demosthenes: the underlying theme is seen to be controlled far ahead and
any refractory element is at once reconciled to it. At the beginning (of the
reading) the reader fancies that most element are superfluous, but as the
narrative progresses, he comes to admire the author’s organization. The
beginning of the work itself resembles a coiled snake: the snake conceals
its head inside the coils and thrusts the rest of its body forward; so the
book makes a beginning of its middle, and the onset of the story, so to
speak, inherited, slips through (to end up) in the middle.120
manifesto, and brings forth the crucial argument of the whole work.123 In a
very similar fashion, the book VI of the Alexiad contains a crucial excursus
about Anna Komnene’s personal life, which, more than being just a story
about her birth, reveals remarkable elements of her political discourse and
thus, clarifies both preceding and the following self-reflective utterances.
The figure that was not discussed in Psellos’ summary of Hermogenes,
which, nevertheless, permeate his most substantial texts, and therefore is
inevitable in our analysis is: ‘on praising oneself without offense’ (peri toû
anepahthôs eauton epainein), which proposes ‘three methods of doing it
without offense, through generalization of language, claim of necessity and
change of person.’124 If someone wishes to speak about the excellences of his
character in a general language then he resorts to deliberations about the
good and bad men in general, in order to place himself in the first category.125
In this sense, Psellos’ Chronographia is prominent for his deliberations on the
prerequisite for successful ruling, which presupposes good imperial advisors,
according to Plato’s political philosophy.126 It goes without saying that Psellos’
places himself in this category.127 Through praise of the several imperial
advisors in Chronographia, Psellos’ aimed at constructing a persuasive
and non-offensive self-praise. This issue was most properly discussed by
Plutarch in Moralia who explained it accordingly:
Since towards one who praises himself the generality of men feel a great
hostility and resentment, but do not feel so strongly against one who praises
another, but often even listen with pleasure and voice their agreement,
some, when the occasion allows, are in the habit of praising others whose
aims and acts are the same as their own and whose general character is
similar. In this way they conciliate the hearer and draw his attention to
themselves; for although they are speaking of another, he at once recognises
in the speaker a merit that from its similarity deserves the same praises.128
The same pattern of inoffensive self-praise Anna used for her characteriza-
tion of the female protagonists of the Alexiad, and mostly Anna Dalassene,
which will be analysed at length later. Anna’s discourse on women fits most
appropriately to this category. However, one should not disregard that the
whole idea to write about the great deeds of the great emperor, who just
happened to be a father of the authoress, was also a rhetorical manoeuvre for
successful and inoffensive self-praise. For this literary technique, Anna had
other Psellos’ work at her disposal, namely, the Encomium for his Mother.129
Anna’s mimesis of Psellos does not confine solely to textual adaptations
of the passages the Chronographia and the Encomium for his Mother, but
extends also to the way she created her own rhetorical persona, and to the
rationale behind her literary endeavour.
There are two important Papaioannou’s theses I would emphasise as
a corner stone in my investigation. First, he put forward an assumption
that it was most likely Anna Komnene who was ‘especially important in
revival of Psellos’ during 12th century, because ‘she culled Psellos’ texts
extensively, citing his Chronographia, his Encomium for His Mother, and some
of his Orations more often than the Church Fathers or classical writers’.130
Secondly, the period of 1130-1150 has been recognised as a specific ‘Psellian
intellectual mode’ when the important transmission of Psellian texts took
place.131 This was precisely the period when the Alexiad was composed.
The blooming literary culture of the John II’s Constantinople engendered
an establishment of a new literary canon in the work of Michael Psellos.
Anna cited Michael Psellos extensively.132 Yet, she mentioned him directly
only once in a long excurse on John Italos:
129 Buckley has also referred to these two Psellos’ works as models for Anna Komnene’s literary
mimesis. – Buckley, 2014, p. 13-19. However, while Buckley asserts that it was ‘Psellos re-Hellenized
Christianity’ which Anna assimilates; I am more convinced it was actually Psellos’ Aristotelian
Platonism she adapted on a larger scale. Also, Psellos’ Encomium for his Mother was devised
as part of his intentional political apology in the moment when he fell from Constantine IX
Monomachos’ favour. With regard to this, his rejection of ‘anything that Hellenic thought was
led astray by’ should be interpreted in the context of his auto da fe. Kaldellis’ interpretation of
Psellos’ intellectual thought should not be disregarded in the context of Anna’s literary mimesis
of Michael Psellos. See Buckley, 2014, p. 18, esp. n. 78.
130 Papaioannou, 2013, p. 244.
131 Papaioannou, 2012, p. 316; Papaioannou, 2013, p. 256.
132 In the latest critical edition of Psellos Chronographia (2014), D. R. Reinsh shows us places in
Anna’s text where she quoted Psellos. So far, this is the most helpful labor conducted on textual
parallels between Chronographia and Alexiad.
54 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
This passage clearly shows Anna’s reading of Psellos’ Encomium, and transmis-
sion of its crucial premises. His mother’s greatest achievement, for which she is
extensively lauded, was her devotion to Psellos’ learning. Anna’s reliance upon
Psellos is visible also in her Will.134 There she delivers a succinct presentation
of herself in which the two most distinctive features are her competency
in logoi – as Papaioannou put it ‘the only thing that Anna explicitly ‘wills’
[…] is to pursue learning, logoi’ – and her closeness with the parents, more
precisely with her mother, and hitherto, subordination to her will.135 Psellos’
dependence on her mother’s will, and her influence on his learning, that is,
on the course of his life, is the leading theme of the Encomium for his mother.
His argument is clear – his mother’s greatest virtue was her son’s exquisite
learning.136 An encomium for the mother was an encomium for himself.
Other Psellos’ crucial theme, which is an overarching topos that sea-
soned all his writings, is his exceptional learning, his versatility in logoi.
While Encomium for his mother presents the core of his self-presentation,
133 Alexiad, p.175; ‘οὕτως οὖν τοὺς ἐνταυθα ἔχοντας ὁ Ἰταλὸς εὑρηκὼς καὶ ἀνδράσιν ὁμιλήσας
σχολαστικοῖς καὶ ἀμειλίκτοις καὶ τὸ ἦθος ἀγρίοις (ἦσαν γὰρ τότε καί τινες περὶ τὴν βασιλεύουσαν
τοιτοῦτοι) παιδείας τοίνυν ἐξ ἐκείνων λογικῆς μετασχὼν καὶ Μιχαὴλ ἐκείνῳ τῷ Ψελλῷ ἐν ὑστέρῳ
προσωμίλησεν, ὃς οὐ πάνυ τι παρὰ διδασκάλοις σοφοῖς ἐφοίτησε, διὰ φύσεως δὲ δεξιότητα καὶ
νοὸς ὀξύτητα, τυχὼν μέντοι καὶ θεοῦ ἀρωγοῦ πρός τούτοις διὰ τὴν τῆς μητρὸς θερμοτάτην ἱκεσίαν
ἐπαγρυπνούσης συχνῶς τῷ ἐν τῷ ναῷ τοῦ Κύρου τῆς Θεοτόκου σεπτῷ εἰκονίσματι καὶ θερμοῖς τοῖς
δάκρυσιν ὑπὲρ τοῦ παιδὸς ἐκκαλουμένης, εἰς ἄκρον σοφίας ἁπάσης ἐληλακὼς καὶ τὰ Ἑλλήνων καὶ
Χαλδαίων ἀκριβωσάμενος γέγονε τοῖς τότε χρόνοις περιβόητος ἐν σοφίᾷ ‘ – Alexias, V 8,3 (57.68).
134 Papaioannou, 2011, p. 116.
135 Papaioannou, 2011, p. 113.
136 He says: ‘My debt to my mother is twofold, since she both gave me being and also dazzled
me with the beauty of discourse, not by ordering teachers to do this but by taking up the charge
herself and sowing in me the seeds of learning’ – Psellos, Encomium for His Mother, p. 69.
TECHNĒ HISTORIKĒ 55
137 Ljubarskij,1978; Kaldellis, 1999; Pietsch, 2005; Barber, Jenkins (eds), 2006.
138 Psellos, Encomium for His Mother, p. 65.
139 Papaioannou, 2011, p. 13.
56 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
This ‘rhetorical seasoning’ of the two works does not present a mere borrow-
ing from the same normative corpus. It pertains to the group of ‘embedded
allusions’ that carry particular meaning through texts. In the same manner
as Psellos focuses attention to his mother’s will in his intellectual blooming,
Anna focuses to Eirene’s will behind her intellectual sprouts. Namely, both
Anna’s literary endeavours were written according to her mother’s will.
Anna enumerates herself as the only one among the sophoi, who succeeded
in fulfilling her mother’s wish, although her father was initially against
his history. Intertextual similarities among these works – Encomium for
his Mother, Anna Komnene’s Will and the Alexiad are highly indicative – a
connection with both parents, but more with the mother, obedience towards
parents/mother’s will, exposition of the exquisite learning. Anna’s oeuvre
opens with these crucial premises:
I, Anna, the daughter of two royal personages, Alexios and Eirene, born
and bred in the purple. I was not ignorant in letters, for I carried my study
of Greek to the highest pitch, and was also not unpractised in rhetoric; I
perused the works of Aristotle and the dialogues of Plato carefully, and
enriched my mind by the “quaternion” of learning (I must let this out
and it is not bragging to state what nature and my zeal for learning have
given me, and the gifts which God apportioned to me at the birth and
time has contributed).143
One should take into consideration that both Alexiad and Chronographia,
present the utmost example of authors’ demonstration of their learning and
their rhetorical virtuosity. For these two literary endeavours that present the
most solid intellectual endowments of both writers, their mothers should
be shown due respect.
Michael Psellos used Encomium for his Mother as a generic niche to deliver
an enkomion for himself. There are strong reasons to believe that his audience
was aware of that. Primarily, because of the overwhelming metanarrative
commentaries that he will very soon start with the main theme of his
Encomium – the praise of his mother – but somehow he repeatedly misses
to achieve that final goal:
How should I continue this discourse? For I resolved to treat one theme
but now the speech itself has carried me over to another’, and, although, I
prefer not to mix any of my affairs with her virtues, nevertheless, I cannot
think of any other way for me to fulfil this encomium in her honor, or
143 ‘ἐγὼ Ἄννα, θυγάτηρ μὲν τῶν βασιλέων Ἀλεξίου καὶ Εἰρήνης, πορφύρας τιθήνημά τε καὶ γέννημα, οὐ
γραμμάτων οὐκ ἄμοιρος, ἀλλὰ καὶ τὸ ἑλληνίζειν ἐς ἄκρον ἐσπουδακυῖα καὶ ῥητορικῆς οὐκ ἀμελετήτως
ἔχουσα καὶ τὰς ἀριστοτελικὰς τέχνας εὖ ἀναλεξαμένη καὶ τοὺς Πλάτωνος διαλόγους καὶ τὸν νοῦν
ἀπὸ τῆς τετρακτύος τῶν μαθημάτων πυκάσασα (δεῖ γὰρ ἐξορχεῖσθαι ταῦτα, καὶ οὐ περιαυτολογία τὸ
πράγμα, ὅσα ἡ φύσις καὶ ἡ περὶ τὰς ἐπιστήμας σπουδὴ δέδωκε καὶ ὁ Θεὸς ἄνωθεν ἐπεβράβευσε καὶ ὁ
καιρὸς συνεισήνεγκε)’ – Alexias, Prol. 1,2 (10.17), p. 5-6.
58 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
But should I narrate something about myself, let no one censure me, for it
would not be an autobiography (bragging, L.V.) (μεμψέσθω μηδείς, οὺ γὰρ
περιαυτολογία τὸ πρᾶγμα), but rather an explanation, to whatever degree
is possible, of my mother’s virtues.145
But here again I must deprecate being censured on the score that I am
caught bragging (τὴν μέμψιν ὅτι περιαυτολογοῦσα καταλαμβάνομαι); for in
my defense I have several times said that it is not love for my father that
suggests these remarks, but the nature of the circumstances.146
Both writers tended to assure their readers that they did not venture into
this task for purposes of self-laudation, but to deliver instead an account
of their parents:
144 Psellos, Encomium for His Mother, p. 62; and apart from this, there are numerous other places
in the text with the same idea: ‘Since I have proven that this speech addressed to her is most free
of risk and highly proper in every respect, let the encomium begin’ (Psellos, Encomium for His
Mother, p. 52); ‘I will set my part in the story aside now and confine my speech to my mother’;
Psellos, Encomium for His Mother, p. 63; ‘But now that my speech has come to this point I will
initiate the encomium for my mother’.
145 Psellos, Encomium for His Mother, p. 59 – ‘εἰ δὲ τι καὶ πέρι ἐμαυτοῦ διηγοίμην, μεμψέσθω μηδείς,
οὺ γὰρ περιαυτολογία τὸ πρᾶγμα, ἀλλ’ αἰτολογία’ – Sathas, V, p. 11.
146 ‘πάλιν δ’ἐνταῦθα γενομένη παραιτοῦμαι τὴν μέμψιν ὅτι περιαυτολογοῦσα καταλαμβάνομαι.
ἀλλὰ πολλάκις ἀπελογησάμην ὅτι οὐχ’ ἠ τοῦ πατρὸς εὔνοια τοὺς λόγους τούτους παρέχεται, ἀλλ’ἡ
τῶν πραγμάτων φύσις’. – Alexias, XV 3,4 (40.43), p. 468.
TECHNĒ HISTORIKĒ 59
Since towards one who praises himself the generality of men feel a great
hostility and resentment, but do not feel so strongly against one who
praises another, but often even listen with pleasure and voice their
agreement, some, when the occasion allows, are in the habit of praising
others whose aims and acts are the same as their own and whose general
character is similar. In this way they conciliate the hearer and draw his
attention to themselves; for although they are speaking of another, he at
once recognises in the speaker a merit that from its similarity deserves
the same praises.153
The praise of others, that is, in Psellos’ case, of his mother, and in Anna’s, of
both his parents, was actually just another form of self-praise.
Anna’s periautologia, as already stressed in the case of her Will, in the
Alexiad is also focused on the same premises as Psellos – on her closeness
with her parents and on her exquisite learning. Striking discursive correla-
tion between the Alexiad and Encomium for his Mother clearly shows the
nature of Anna’s history,154 and the mode she chose to deliver her political
agenda. Psellos’ Encomium was a literary exemplar for Anna how to deliver
a self-praise in the specific generic frame. Even more interesting is that, for
this purpose, she had chosen to write a history as a generic category that
presupposes only truthful writing.
Chronographia should also be taken also into consideration, since Anna
relied heavily upon it. Anna deployed Psellos’ sentences from Chronographia
that she does not write enkomion but a truthful history, and that she will
abide strictly by the rules of history.155 These were both authors’ intentional
paradoxes, which served to distract uncareful readers, or, conversely, to add
weight to the argument, for the perceptive readers. Lucian’s treatise has
already been touched upon with special focus on the antinomy between
the two genres: ‘between history and panegyric there is a great gulf fixed,
barring communication; in musical phrase, the two things are a couple of
octaves apart’.156 However, Lucian’s observations do not account fully for our
understanding of the Byzantine authors, who considered rhetoric, poetry and
philosophy inseparable elements of histories. Psellos’ restored the literary
tradition that was buried with Theophylakt Simocatta, who introduced his
history with the dialogue between philosophy and history, featuring in the
roles of mother and daughter. It was typical of all authors that borrowed
from Psellos’ discursive style to implant intentional paradoxes in their
writings.157 One of the greatest paradoxes was their insistence on respecting
the rules of history when composing histories. What were those rules, no
one was ever able to grasp. For the insight into Psellos’ norms for prose
composition and literary style one should turn again to his treatise on styles
of the ancient novels. In a nutshell, the style which Psellos commends is the
one that is ‘organised according to the arts of Isocrates and Demosthenes’.
The resounding words from these treatises are depths, omissions, solemnity
in the figures of forceful style, underlying meanings, careful organization
of the structure. Psellos’ welcomes that ‘the work attains to great learning:
matter drawn from the physical sciences is introduced, there are maxims,
theological reflections […]. It is not far removed either from Demosthenes’
public speeches […] The book takes thought for its reader by relieving him
by its variety and by the novelty of its diction, by episodes and various
turns (of events)’.158 Contrary to that, he finds fault with ‘Leucippe’s book’
that was ‘crafted in imitation to Chariclea. However, the painter did not in
all respects succeed in transferring the elements present in his model to
his own style.’159 Psellos’ mainly complains about Tatius’ lack of complex
155 ἐπεὶ δὲ οὐκ ἐγκώμιον τὰ γραφόμενα, ἀλλ΄ἀληθὴς ἱστορία (Chronographia, VII, 109, p. 257) εἰ μὲν
οὖν ἐγκωμιάζειν προειλόμην· ἀλλὰ μὴ συνοπτικὴν ἱστορίαν ποιεῖν, ἀπέχρησεν ἄν μοι τοῦτο τὸ διήγημα
εἰς πᾶσαν εὐφημίας ὑπερβολήν. (Chronographia, VII, 115, 260); As for Anna’s own distinction
between the history and encomion see, for example, the passage on the page 13. For detailed
analysis on the generic aspects of with special emphasis on encomion-history antinomy see
Vilimonović 2015b, p. 212-218.
156 Lucian, The Way to Write History, p. 113.
157 Anna Komnene and Niketas Choniates also.
158 Psellos, Heliodorus and Achilles Tatius, p. 94-95.
159 Ibid.
62 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
plot-construction:160 ‘In its subjects the book is lacking vigour and runs no
risk in the introduction of these (sc. subjects) but makes a natural use of the
facts and preserves the chronological sequence and, preferring the tongue to
intellect, the ordinary to novel, receives only that which is straightforward.’161
Both Psellos and Anna tended to convert their personal history into an
‘official’ one. Their dubious and in some respect, controversial, exegesis of
the historical events that influenced their lives, and finally, made them
political outcasts, is delivered in their histories in the guise of the bare
truth. In the same way as Michael Psellos in his Encomium, from the very
beginning of her history, Anna embarked upon a road of excusing herself
for writing a history of her closest ones, but she continued her ‘unflattering’
task and incessantly recalled her closeness with the protagonists.162 Anna’s
technique of self-characterization is also shaped according to Psellos’. Last
chapters of Encomium conclude in his deliberations on rhetoric, philosophy,
theology, astrology, and music and, finally, on ‘the mode of life that has
been assigned to him’.163 We encounter these same discursive markers
throughout the Alexiad in the form of Anna’s longer or shorter excurses.
Thus, Anna was fulfilling a twofold task – firstly, she was creating the
authorial persona of the high-level intellectual according to the model of
Michael Psellos, and, secondly, she pursued Psellos’ commended qualities of
elevated style. As quoted already, the work should ‘attain to great learning’,
‘matter drawn from the physical sciences should be introduced’ as well
as ‘maxims and theological reflections’, and it should not be ‘far removed
either from Demosthenes’ public speeches.’
Psellos idiosyncratic literary style of writing about the others as a mirror
of himself 164 was deployed by Anna Komnene in her own literary endeavour.
She wrote the Alexiad, a story of her father’s deeds as a mirror of herself.
Anna’s own rhetorical persona was presented according to Psellos’ pre
sentation of himself – all arguments were focused on his exquisite learning,
and his writing was narrative landscape for expressing his versatility in the
logoi. Behind this was a powerful political agenda – his own was focused on
assuring his unique position as the unsurpassed emperor’s counselor, while
Anna’s own was focused on assuring her eligibility for the imperial scepter.
It was the only way, although not the slightest negligible, in which Anna as
When Homer praises an armed man, he adds this to his praises: the
soldier knows how to move his shield now to the right, then to the left. I,
however, will use words, my weapon, not only toward right and left, but
also to the front as well as to the back. For neither the colour nor the form
of discourse is one; both are manifold and varied. The one who knows
their mixtures and compositions will show his discursive spectacles
multiform to his lovers.166
Around the year 1142, a monastery dedicated to Saint Glykeria on the island on
the eastern shore in the Sea of Marmara, very close to the city of Constantino-
ple, was reconstructed and rededicated to the Virgin Pantanassa. The former
abbot of this monastery was later appointed an abbot of the most important
imperial monastic endowment, the Christ Pantokrator in Constantinople.167
Close links between the monastery of Pantanassa and the imperial court
the rulers that condemned her to such grievous state.177 In the manner
of Zonaras, who stressed his dwelling in a monastery as an aggravating
circumstance in his heuristic mission to obtain all necessary sources for
composing a history, making a direct connection between his spatial setting
and a task of a historian, Anna talked about her ‘imposed exile’ and inability
to converse with people that might be useful for her literary enterprise.
Nevertheless, Anna’s ‘exile’ was within Constantinople, and the alleged
impossibility to receive people was just part of a rhetorical seasoning.
In the book XIV of the Alexiad where Anna delivers the actual program
of her work, she provides us also with a useful chronological notice on the
composition of the Alexiad, stating that most of the writing was conducted
during the reign of the third Komnenian ruler, which was Manuel I Komnenos,
whose reign started in 1143. Apart from that, she exclaimed that she was still
writing, thirty years after she had been forced to withdraw, in the year 1148.178
Conventional wisdom has it that Anna Komnene wrote the Alexiad until the
end of her life, which falls in the period between 1153 and 1155.179 If we follow
the information given in the prooimion, the onset of this endeavour was linked
with the death of Nykephoros Bryennios in 1138.180 It is thus clear that Anna
Komnene delivered chorological boundaries for the composition of her history,
which enable us to put the Alexiad in the precise historical context against
which my analysis will be conducted in detail. On the other hand, Zonaras
Epitome, which is fluctuating between uncertain chronological boundaries,
fits more to the fourth decade of the 12th century as the closing date of its
composition. However, it is not essential for my argument even if Epitome
was composed during Manuel’s reign. My hypothesis is that it either preceded
the composition of the Alexiad, or was composed simultaneously with it.
Zonaras’ Epitome and Anna Komnene’s Alexiad should be read conjointly,
since they speak about the same events in a completely different fashion, and
important silences of Anna Komnene are answered in Zonaras’ Epitome. In
addition, many other peculiarities of both works underpin the conjecture
that Anna Komnene knew Zonaras’ work while she was composing her
own history. The question is whether one of the reasons for Anna’s literary
endeavour lies in the emergence of Zonaras’ Epitome, which brought to light
the unpleasant picture of the Komnenian establishment. Even more tempting
hypothesis is that actual impetus for Anna’s resolution to engage with such a
demanding task might have been a portrayal of Eirene Doukaina by Zonaras,
with regard to the empress’ role in the final years of Alexios I Komnenos’
reign. Regarding Zonaras, there could be at least two reasons for Anna to
plunge into composition of an ‘official history’, to rewrite the story of Alexios
I Komnenos, and to remould the image of Eirene Doukaina. It is hard to tell
what the actual reason was or which one of these two prevailed, since we
are not sure when Zonaras’ Epitome emerged. Anna’s insistence on the fact
that most of the material she gathered during Manuel’s reign might allude
that she already had at her disposal the whole Epitome.
Zonaras’ discontent with Alexios’ transformation of the emperor’s role of
oikonomos to oikodespotes found its reverse expression in Anna’s construction
of the image of Alexios as ideal Eusebian ruler, Constantine the Great. Zonaras’
opposition to the conception of empire as a family-ruled estate was also in
the focus of Anna’s deliberations on the ideal political system. She turned her
praises toward conjoined rule of the two brothers and their mother, which was
a subliminal suggestion for the best governing of the Empire. The conception
of the imperial position as a roman officia accessible to each citisen was
unlikely to merit discussion in the case of Anna Komnene. Nevertheless,
the sole rule of a despotes who acclaimed his imperial power through his
exclusive male lineage was also inconceivable in Anna’s political thought. In
this sense, she was, paradoxically, closer to Zonaras’ concept of the imperial
office, than to her father’s genuine idea that the empire pertained solely to
his male successors. Anna’s political agenda tended to present the most
virtuous individual who could aspire to the throne due to his excellence and,
crucially, to his kinship with the most illustrious house. This was very close
to Aristotelian political philosophy too, to whose development in the 12th
century Anna personally contributed.181 The agonistic nature of the Byzantine
histories once again comes to the fore in this case. Anna’s answer to Zonaras is
essentially deliberative and as well dialectical. The contentious background of
these histories shows that deliberative rhetoric was not completely abandoned
and that it served very well when the time was ripe.
We should not question Zonaras’ sincerity about Eirene’s ambitious
nature and the influence on her daughter in any way, as Neville asserts.182
181 Aristotle’s Politics was not very popular in Byzantine philosophical thought, yet in the 12th
century Michael of Ephesus, composed commentary on this particular work, which suggests
that it was probably known to Anna also. See Kaldellis, 2011, p. 136-137.
182 Neville argues that Zonaras account only deals with Eirene Doukaina and mentions that
she supported her son in law, while not mentioning Anna Komnene explicitly. I do not see that
as a strong argument to exclude Anna Komnene from this circle. See Neville, 2016, p. 94-97.
TECHNĒ HISTORIKĒ 67
She argues that ‘in both Zonaras and Choniates the actions of the women in
the imperial family serve, at least in part, to create a gendered critique of the
imperial men.’183 That seems slightly anachronistic since our preoccupations
with the gender issue tend to distort our understanding of the earlier times.
For instance, Anna Komnene’s Alexiad was never mentioned by any later
author as a ‘women’s piece’ or ‘women’s writing’ in a sense that it would
disparage it or discredit it. There were strong reasons to ‘attack’ Anna’s
work, judging solely from gender perspective. Nevertheless, not a voice was
raised against it. Probably only in Choniates’ history we hear an echo of a
negative (or just sincere?) perception of the Alexiad, but this is only one voice
among many of them. Alexiad was preserved in 14 manuscripts and was
copied along with histories from other male authors. Thus, I would not cast
aside Zonaras’ account on Eirene Doukaina as a fabrication, exaggeration or
misrepresentation of ‘reality’. Speaking of reality that is impossible to grasp,
it is certain that there existed only one. The writers we deal with had their
own perspectives of that reality. Even when they were silent, they spoke
very much. Anna’s important omissions are observable when compared to
Zonaras’ account who did not find some of the facts as repulsive as Anna did.
The twelfth century unquestionably raised many political issues and
these disputes are visible in the sources we deal with. One of the main
clashes, which transferred from the 11th and reinforced in the 12th century
was between the Doukai and Komnenoi, who fought for their dominant role
in the contemporary imperial politics.184 The leader of the Doukai oikos in
the period we deal with was the empress Eirene Doukaina. In her political
activity, she never disregarded the interest of her genuine family.185 From
that perspective, it is not hard to accept her confrontation with her son
John II Komnenos, of which Zonaras informs us. Emotions and motherly
love were not at play in these years, and I wonder whether they were ever in
vogue when mingled with the crude political interest. One should only recall
the case of the iconodule empress Eirene that blinded her son Constantine
VI, or the emperor Basil I who put all his daughters in a convent, for the
sake of preserving the imperial throne for his sons. The crucial divergence
between Zonaras’ and Anna’s stories lies in the picture of Eirene Doukaina.
Scholars tended to conduct historical analysis through reading Zonaras’ and
Choniates’ accounts conjointly as mutually corresponding in their negative
attitude toward Eirene Doukaina, with one important addition – Choniates
the idea of the imperial legitimacy of the Doukai. The end of the first decade
of Manuel I’s rule was apparently a period of a whetted political debate on
the ideological premises of the Komnenian dynastic legacy. Zonaras and
Anna appear to have crossed their swords precisely on the most sensitive
topic of Anna Komnene’s personal life, the role and place of the empress
Eirene Doukaina.
2 Image of the Ideal Ruler
In her prologue, Anna Komnene pursues the goal of an ‘historian’ and places
herself as a continuator of a long-established tradition. To some extent Anna
is, nevertheless, an exception. Her allegiance to history is constantly stressed
throughout Alexiad, where we encounter especially important deliberations
on her conception of history and loyalty to the ‘truth’ in the Book XIV, which
has been analysed already by Kambylis as part of Anna’s ‘program’.2 It is
peculiar to find the most important passages on the ‘nature’ of history in the
book XIV, where she brings to conclusion the idea on Noah’s son Ham, who
‘revealed the nakedness of his father’ in a different discursive guise: ‘Where
I perceive that he was wrong I deliberately transgress the law of nature and
stick to the truth. I regard him dear, but truth as dearer still’.3 Aristotle’s
famous exclamation that ‘between two things that he cherishes, he prefers
the truth more’4 has been used to attest once more Anna’s preference of the
truth over the love she felt for her father. A situation where a scion wrote a
history about the father’s deeds is extremely idiosyncratic. In this sense, it was
even more particular, since the author was the emperor’s first-born daughter.
1 Alexiad, p. 18; Alexias, Prol. 2,2 (28.37), p. 6-7: ‘ἀλλὰ καὶ τὰς ἐκείνου πράξεις προελομένη
συγγράφειν ἐμοῦ πατρὸς συγγράφουσαν τὰ ἑαυτῆς ἐπαινεῖν, καὶ ψεῦδος ἅπαν δόξῃ τὸ τῆς ἱστορίας
πρᾶγμα καὶ ἐγκώμιον ἄντικρυς, εἴ τι τῶν ἐκείνου θαυμάζοιμι. εἰ δέ που αὐτὸς ἐνέγκοι καὶ τὸ πρᾶγμα
βιάζοιτο, ὥστε καθάπτεσθαί τι καὶ τῶν ἐκείνου, οὐ δι’ ἐκεῖνον, ἀλλὰ διὰ τὴν τῶν πραγμάτων φύσιν,
δέδοικα πάλιν τοὺς φιλοσκώμμονας, μή μοι τὸν τοῦ Νῶε Χὰμ ἐπενέγκοιεν ἐποφθαλμιῶντες ἅπαντες
πρὸς ἅπαντας καὶ οὐ καθορῶντες τὸ καλῶς ἔχον ὑπὸ βασκανίας καὶ φθόνου, καὶ τὸν ἀναίτιον καθ’
Ὅμηρον αἰτιόωνται’.
2 Kambylis, 1975, p. 127-146.
3 Alexiad, p. 459.
4 ἀμφοῖν γὰρ ὄντοιν φίλοιν, ὥς που τίς ἔφη φιλόσοφος, κράτιστον προτιμᾶν τὴν ἀλήθειαν – Alexias,
XIV 7,3 (16.17), p. 450.
72 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Ham’s ‘showing of Noah’s nakedness’ has provoked his father’s curse, and
what is even more important – Ham’s was subjected to his brothers from
that moment on. Even more indicative is the last sentence which stresses
submission of Ham’s progeny to his younger brother Japeth. Did Anna
recall this story to cast a sarcastic dart towards very similar events of her
own life? It is hard to tell in which manner biblical allusions were used and
what meaning or message was transmitted. However, this story of Noah was
one of the basic tenets of the Old Testament, and widely known. Whatever
5 Genesis, 9:20-27.
Image of the Ideal Ruler 73
was Anna’s precise idea behind this allusion, it was certainly amusing for
some members of her audience.6 In that sense, another allusion from the
Prologue is also interesting, this time pertaining to the ancient canon.
In the first chapter of the Prologue, Anna’ recalls a famous sentence from
Sophocles’ tragedy Ajax – ‘All things the long and countless years first draw
from darkness, and then bury from light’. This is a typical introductory
formula of historical prooimia – because events are subjected to collective
oblivion due to the irresistible stream of time, a historian task will be to
build a dam against it to preserve a memory of great deeds. Anna’s choice to
quote the tragedian (κατὰ τὴν τραγωδίαν) would not have been a surprising
occurrence had not there been a controversy about precisely this part of
Sophocles’ Ajax. Namely, these lines, starting from 646 to 692, are called a
‘deceptive speech’ and are considered ‘the single most controversial speech
in this controversial author’.7 So, the quote Anna used as the opening lines
of the Alexiad is the very first lines of Ajax’ ‘deceptive speech’. Why did she
open the Alexiad with a reminiscence from Sophocles in particular? What
was this story about?
The most general idea of this introduction is the fickleness of human
fortune and its dependence upon the deceptive nature of the Gods.8 This
idea converges with the inception of the narrative that treats man’s life and
his deeds, and the changeability of the life circumstances. However, in the
final part of the Prologue we come to see that Anna was not referring to
the fate of her protagonist, but to her own fate:
My own lot has been far from fortunate in other ways, ever since I was
wrapped in swaddling-clothes in the Porphyra, and I have not enjoyed
good luck – although one would not deny that fortune did smile on me
6 The Life of St Mary the Younger gives us an example of the author’s funny use of this allusion.
In the Vita, Symeon did not wish to translate the remnants of his parents himself into a newly
built monastery, and the main reason was following: ‘”I am frightened by the example of Ham and
therefore did not wish to look upon the nakedness of my parents”. For this reason he entrusted the
translation to others.’- St. Mary the Younger, p. 281. The translator, Angeliki Laiou suggested that
this particular story is “presented seriously or half-jokingly, as suggested by Symeon’s statement
that he did not wish to look upon the nakedness of his father, dead these four years”. – St. Mary
the Younger, p. 247. The important premise is that this Vita was most probably composed in the
eleventh century or a bit later, and that it is peculiar for its correct and elegant Greek, wordplay
and rhetorical figures. – St. Mary the Younger, p.245. Also, as Laiou noticed ‘it speaks of “audience”
literally, that is, as though he expected the text to be heard rather than read, which would make
the rhetorical affectations even more effective’. – St. Mary the Younger, p. 246.
7 Crane, 1990, p. 89.
8 Crane, 1990, p. 91.
74 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
when I had as parents an emperor and an empress, and when I was born
in the Porphyra. The rest was full of troubles, full of revolution […] The
story of my afflictions would move no one physically to arms or battle,
though it would stir the reader to weep with me and wring sympathy
from nature, animate and inanimate alike.9
Anna sets the scene for tragedy to deliver her Prologue. She introduces rhetoric
of lament that presents one of the crucial tenets of her literary expression.
Ajax’ story speaks about hero’s disgrace and his pursuit for vengeance against
Atreides – Menelaos and Agamemnon – who gave Achilles armour to Odys-
seus, instead to Ajax, the greatest hero alive. The deceptive speech tells of
the forthcoming reconciliation that actually never happened due to Ajaxes’
suicide. Did Anna invoke this line from Ajaxes to set a specific mise en scène
for a narrative of reconciliation on which she ultimately did not acquiesce
to? A similar case in point from the History of Leo the Deacon was analysed
by Hinterberger where he emphasised the idiosyncrasy of Leo’s mimesis of
Lucian’s Dialogue, attesting that the passage borrowed from the famous satirist
fits completely into Leo’s argument about the changeability of human fortune,
and that it was a ‘careful choice of quotation’.10 Likewise I argue that Anna’s
choice of quotation was not coincidental or chosen for its mere rhetorical
appeal, but in order to announce the ideological backdrop of her history.
Crucial elements of Anna’s prologue, based on the invoked stories from
the corpus of canons allude to several ideas:
Anna had directly connected with Noah’s son Ham, who exposed the
nakedness of his father, and was later cursed by father to serve his younger
brother;
A history of Alexios deeds opens with the first lines of Ajax’s ‘deceptive
speech’ and alleged reconciliation that was never fulfilled;
Anna resorts to the history of her father’s great achievements in order to
make narrative landscape for her self-presentation;
Discursive frame of her auto-eulogy is set in the mode of a tragedy and
its dominant element will be Anna’s lament over her own destiny.
9 Alexiad, p. 21; Alexias, Prol. 4,1 (5.16), p. 9: ‘ἔγωγ’ οὖν καὶ πολλοῖς ἄλλοις προσωμιλήκειν δεινοῖς ἐκ
μέσων τῶν πορφυρόθεν σπαργάνων, ὡς οὕτως εἰπεῖν, καὶ τύχαις ἐχρησάμην οὐκ ἀγαθαῖς, εἰ μή τις θεῖτο
τύχην οὐκ ἀγαθὴν καὶ προσμειδιῶσάν μοι τήν τε γειναμένην αὐτὴν καὶ τὸν τεκόντα, τοὺς αὐτοκράτορας,
καὶ τὴν πορφύραν ἐφ’ ἧς ἐβλάστησα·τὰ γὰρ ἄλλα φεῦ τῶν κυ- μάτων, φεῦ τῶν ἐπαναστάσεων. […]
τὰ δέ γε κατ’ ἐμὲ διηγήματα οὐ τοπικήν τινα κίνησιν οὐδὲ πρὸς ὅπλα καὶ μάχην, ἀλλ’ ἐς δάκρυα τὸν
ἀκροατὴν συγκινήσειε καὶ οὐκ αἰσθητικὴν μόνον, ἀλλὰ καὶ ἄψυχον φύσιν εἰς πάθος καταναγκάσειε’.
10 Hinterberger 2010, p. 193-194.
Image of the Ideal Ruler 75
Anna Komnene did not have an easy task. During his reign, Alexios had
faced serious charges against his austere anti-church politics. The existence
of the opposition was nothing new in the turbulent millennial history of
the Roman Empire, yet the voices of unsatisfied or disobedient individuals
did not come to us in satisfactory amount. Nevertheless, although there
are not many speeches preserved from the Alexios’ reign, we do have a
highly valuable source that reveals a deep and serious dissatisfaction of an
influential social group – the clergy.
The logos of John the Oxite, patriarch of Antioch, was actually a bitter attack
on the emperor on the account of the ill-treatment of his subjects, but mainly
of the church and its officials, and against the imposed heavy-taxation.11 As
Mullett observed: ‘John the Oxite’s speeches stand unparalleled in Byzantine
literature as straightforward criticism of an emperor’.12 Alexios’ contentious
politics, to which he resorted due to the lack of necessary funds for launching
the war against his enemies, was assessed by the patriarch as a crucial reason
for the utter collapse of the empire which was happening before their very eyes,
and because of which he was ‘punished in retribution for his many sins, mainly
by wars and many other ills that result from them’.13 The Patriarch had admitted
Alexios’ vigour and success in fighting against the rebels before his accession:
You were born into the noblest family, and in the very moment you became
adolescent you started with your deeds, and not any of them was moderate,
but from the very beginning, all your achievements were decisive and
successful.14
After you had acquired the supreme power, everything changed to the op-
posite direction – countless wars, tumults and misfortunes counterpoised
your earlier successes. Your army was handed over to the mercy of enemies
and slaughtered as cattle, the cities were conquered, and the Christian
11 For political significance of the problem of kharistike, the practice of granting administration
of a monastery and its property to a layman, that was addressed in the patriarch’s speech see
Angold, 1995, p. 63-66.
12 Mullett, 1996, p. 390.
13 Diatribes, p. 21.
14 Diatribes, p. 23.
76 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
blood was shed all over the country across the land and sea. Calamities
have now arrived to us and to this holy city that was once the eye of the
universe and the jewel of the whole empire.15
At the first place, emperor, the foundation of your basileia was unlawful,
as the events upon your accession. What of these shameful acts should I
recapitulate? Very soon after war was launched against you, you had to
consider the event a sign from God and a punishment for crimes com-
mitted in that time. And for that reason you should go weeping before
him and do penance through humility and contrition of heart and try
with all your might to reconcile the city that had suffered and so entrust
your fate to God that grants salvation to basileus and with his help fight
the enemies. But you did completely the opposite thing.16
He regarded the evil which had befallen the whole city as his responsibil-
ity, even if it was really the work of individual soldiers – all that rabble
15 Diatribes, p. 27.
16 Diatribes, p. 29.
17 Alexiad, p. 113; Alexias III 5,1 (41.44), p. 98.
Image of the Ideal Ruler 77
For verily, emperor, your family proved to be a scourge for the empire and
for all of us, because each of its members, claiming for themselves the
imperial life in the luxury, was more concerned for their personal profit,
than for the public interest, has caused thee to a lack of resources to the
point of forcing you to be greedy and to offend the God.20
Probably this accusation incited Anna to stress that ‘Majesty and power, the
royal purple and the stone-incrusted diadem, the robe adorned with gold
and jewels, all these he quite rightly looked upon as worthless compared
with the indescribable disaster that had afflicted the capital’.21
Anna’s refutation of Oxite’s invective deals also with the members of
Alexios’ family (ἐκ ταὐτοῦ αἵματος προσήκοντας) who shared penitence
with him through ‘fasting, sleeping on the ground and performing of the
appropriate rites to appease the anger of God’. Both men and women were
subjected to the ‘yoke of penance’, and the palace ‘became a scene of tearful
lamentation (ἦν ἰδεῖν τὰ βασίλεια τότε δακρύων καὶ πένθους ἀνάμεστα)’.22
18 Alexiad, p. 115.
19 Some scholars consider Oxite’s attack focused against ‘privatization’ of the Empire by Alexios,
due to family rule – cf. Stanković, 2006, 186; Frankopan has argued recently that Alexios system
was ‘proving unpopular, unsatisfactory and ineffective’, and that John’s speech ‘was clearly
symptomatic of more popular discontent in Constantinople’ – Frankopan, 2008, p. 85.
20 Diatribes, p. 41.
21 Alexiad, p. 114.
22 Alexiad, p. 115.
78 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
The brave young emperor was in serious trouble. He did not know which
way to turn, for both enemies demanded the right to challenge first. He
was worried and vexed. The Romans had no worthwhile forces; in fact
there were no more than 300 soldiers in the capital and these were from
Choma, quite unfit for war and with no combat experience; there were
also a few mercenaries […] In the imperial treasury there were no reserves
of money with which he could summon allies from foreign countries. The
emperors before him, having little knowledge of war and military affairs,
had reduced Roman prestige to a minimum. Indeed, I have heard it said
by men who were soldiers themselves, and by some of the older men, that
no other state in living memory had reached such depths of misery.24
The patriarch of Antioch suggested that Alexios was responsible for such a
sad state of affairs and the ‘illness’ of the Empire, due to his disobedience
toward God and ill-treatment of his subjects.
Two times, again, Anna connected Alexios’ agency with the Divine
Providence, exclaiming that he will restore the Empire by ‘God’s aid’ (Θεοῦ
ἀρωγῇ), and that he was bestowed upon the supreme power due to Divine
Providence (Θεοῦ προνοίᾳ εἰς τὴν ἀυτοκράτορα περιωπὴν ἀνεβίβασεν). This
insistence on the ‘God-protected’ emperor was established against the
accusations that he was deprived of divine favour. However, that was just
a prelude to the ambitious project of typifying Alexios as a ruling model
by inducing a discourse about the New Constantine. It was a demanding
enterprise to ascribe the successes of the praised soldier emperors John
II and Manuel I to their predecessor Alexios I, whose greatest political
achievement was his son, John II Komnenos. He crushed the Pechenegs,
fought successfully at the Balkans, established control in the south-western
Asia Minor, and brought back Antioch under Byzantine suzerainty. All
these themes are to be found in the Alexiad, where the dominant place was
given to deceptive Normans and their snatching of Antioch. On the other
hand, one should not disregard the war against the Pechenegs to which two
books of the Alexiad are dedicated. It was certainly, as patriarch of Antioch
asserts, the most dangerous moment for the empire, because the City was
directly threatened. Notwithstanding the seriousness of that situation, the
voice of narrator is not panic-stricken at all. Yet, the conclusion of the war
against the Scyths/Pechenegs was modelled in encomiastic exhortation of
the authoress that alludes to the importance of the event. Theophylact of
Ochrid’s basilikos logos implies the same conclusion, since the contents of
the speech was focused on Alexios’ war against Pechenegs and Turks.25
Triumphant imagery that was employed in the Alexiad was significant trait
of the court and popular culture in the time of John II who reintroduced
the ceremony of triumph back again to the imperial court and the city of
Constantinople.26
On the occasion of the capture of Kastamon, Theodore Prodromos de-
livered an exceptional poem in political verse to celebrate the emperor’s
triumph. The triumphant emperor (τροπαιοφόρος, τροπαίουχος)27 was lauded
σωρῶν χρημάτων τοῖς περὶ τὰ βασίλεια ταμείοις έναποκειμένων, δι΄ὧν ξθμμαχίας τινὰς ἐξ ἀλλοδαπῶν
μετακαλέσοιτο’.
25 Theophylaktos, À Alexis Comnène, p. 97 sq.
26 Stanković, 2006, p. 214-215.
27 Theodoros Prodromos, Historische Gedichte, IV, p. 202 (29); p. 203 (73).
80 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
as a liberator and victorious emperor that had brought back glory to the
new Rome, fighting against the ‘Persians’.28
The speech of John the Oxite was composed and delivered in front of the
emperor in the moment when the City itself was threatened by the hordes of
Pechenegs.30 All this was a result of God’s wrath that fell upon the Empire, due to
Alexios’ faults. Every time Constantinople was found in a direct threat, serious
controversies aroused, and such huge crises always sought to find the culprits.
It is not surprising that Oxite recalled the image of the emperor Herakleios, who
saved the City only with God’s help.31 More than a historical figure, emperor
Herakleios was already a legendary emperor, whose magnificent salvation of
Constantinople, and the empire itself was in the course of six centuries filled
with Eusebian motives of God-protected ruler who attained historical victory
due to divine favour. To Herakleios was ascribed the finding of the True Cross,
which connected him directly with the emperor Constantine the Great and
his mother Helen. Anna Komnene used the same discursive pattern when she
crafted a picture of the ideal ruler, who was actually a juncture of Constantine
the Great and Herakleios. It is not hard to see similarity in Anna’s choice for the
title of her ‘history’ – Alexias – with the choice of George of Pisidia’s laudatory
epos on the emperor Herakleios and his exploits – Hrakleias.
The situation in the empire around the year 1091 was not cheerful at all.
John stated that Chios was taken, Mitylene was torn down, that Cyprus and
Crete – the main islands – defected, and the hordes of Scythians invaded
the West. He admitted that the emperor faced the enemy, but that these
encounters resulted ‘in the loss of most of his army, or even all soldiers at
a time’.32
Tzetzes’ main task was to deconstruct all Homer’s allusions, to interpret his
allegories and strip the whole story from its decorations and embellishments
to ‘bare facts’, by explaining divine interventions through forces of nature,
and humans’ fortune that allegedly depended on the whims of gods, as
subordinated to the constellation of stars. To put it simple, according to the
Komnenian infatuation with the Zodiac, Tzetzes delivered custom interpre-
tation of the pagan gods and their actions – everything was enmeshed in
astrology, in the divine art of stargazing and understanding of the movement
of planets and the position of stars. It is both amusing and wonderful to
read Tzetzes’ interpretation of Achilles’ being born to the Goddess of the
sea as actually being born in the ‘sign of Acquarius’.38 However, apart from
36 One letter of John Tzetzes to Anna Komnene is preserved. For the short discussion see
Neville, 2016, p. 117.
37 Tzetzes, Allegories of the Iliad, p. 192-193 (140.144).
38 Tzetzes, Allegories of the Iliad, p. 336-337.
Image of the Ideal Ruler 83
Κἂν λέγων λέγειν οὐ δοκῇ, δεινὸς ὢν ‘Saying it without seeming to say it,
λογογράφος being a skilled writer’.40
Thus, the forefather of all paideia gave a plethora of elements for all future
logographers and historiographers, starting from the descriptions of bat-
tles, heroes and their bravery or cowardice, ill and good fortune that ruled
from beyond, the rewarding virtues or spiteful vices. Moreover, he gave
directions how to say ‘without seeming to say it’, which was a foundational
tenet of a rhetorical skill. Quite indicatively, Homer was lauded in Tzetzes’s
Allegories as a master of rhetoric, a poet that carefully manoeuvred his text
and weighed every word before he found its most suitable place. Anna’s
text should be read similarly, since her work aimed to be the second Iliad.
Anna’s lament over her father’s destiny and her sigh in the closing book
of her history that she should have delivered a monody instead of history,
coincides with the topics of the Iliad that is considered a ‘tale of woes’,
where as early as Demosthenes, a formula ‘Iliad of woes’ (Ἰλιάδα κακῶν)
was accommodated in the vocabulary register to denote great suffering.
Libanius explains this notion:
When the name of Troy comes to men’s ears, it comes bringing despon
dency with it; for when the name is mentioned it calls to mind a great
number of disasters (ῥηθὲν γὰρ τοὔνομα συμφορῶν πλήθους ἀναμιμνήσκει
καὶ δὴ ὅστις βούλεται μέγα σημῆναι πάθος). 41
Thus, allegorised, the name of Anna’s work signifies the ‘Iliad of Alexios’
woes’, and the audience should be prepared in advance to face a long and
Achilles’ fight with Agamemnon was caused by his loss of status. 44 When
he lost his war trophy, he was dishonoured (ἄτιμος). 45 Homer’s epic poem,
as already stressed, starts with the wrath caused by a loss of status. 46 In a
similar way, Guiscard’s loss of a status of the imperial ‘in-law’ induced him
to launch a war against his wrongdoers:
The advent of the Norman army across the sea was suitably used to add a
Homeric flavour to the narrative where the Greek army crossed the sea to
reach the Troy:
Without delay wooden towers were constructed in the larger vessels and
covered with leather hides; everything essential for a siege was hastily
put on board the ships; horses and armed knights embarked on dromons;
and when military supplies from all quarters had been made ready with
extraordinary rapidity, Robert was anxious to make the crossing at once.
(πάντοθεν τὰ πρὸς πόλεμον ὀξέως μάλα ἐξαρτύσας διαπερὰν ἠπείγετο). 48
Alexios was already informed about the ‘immeasurable forces that Robert
had gathered’ (ὡς ἀπειροπληθεῖς συναγηοχως δυνάμεις)49 . Upon crossing
the sea, he joined forces with his son Bohemond, ‘who had crossed before
him and had captured Avlona without difficulty’ (προφθάσαντος περάσαι
καὶ τὸν Αὐλῶνα ἐξ ἐφοδοὺ κατασχεῖν)50. The Normans’ first operations were
concentrated on the stronghold of Dyrrachion where the first great battle
took place. We will see, as the narrative advances, that the goal of the Norman
army was Constantinople – then Troy. However, the first phases of this
great war have their literary underpinning in the Acheians’ ‘pillaging of
the Trojan countryside,’ and in the fight against all Trojan allies. Tzetzes
explains in his Allegories a situation before the great quarrel between
Achilles and Agamemnon:
Bohemond, the emperor knew, was a man of great cunning and energy
(ἄνδρα πονηρίας καὶ δραστηριότητος ἀνάπλεων), and although he was
prepared to meet him face to face in battle, as indeed I have said, he
was perpetually seeking ways and means of dealing with him which
were entirely different (δι’ἑτέρου παντὸς τρόπου καὶ μηχανῆς) μεθόδου
καταγωνίσασθαι τοῦτον ἔσπευδε). For reasons already mentioned, despite
the fact that he was most impatient for war – my father loved danger
and had long experience of it (φιλοκίνδυνός τε καὶ πυκνοκίνδυνος) – he
acknowledged the rule of reason in everything and his desire was to
conquer Bohemond by another method. The general (I think) should
not invariably seek victory by drawing the sword (διὰ ξιφουλκίας); there
are times when he should be prepared to use f inesse (ἀλλὰ καὶ πρός
πανουργίαν); if the opportunity occurs and events allow it, and so achieve
a complete triumph. So far as we know, a general’s supreme task is to win,
not merely by force of arms, but also by relying on treaties, and there
is another way – sometimes, when the chance offers itself, an enemy
can be beaten by fraud (ῥᾳδιουργούντων τὸν ἐχθρὸν καταγωνίζεςθαι). The
emperor seems to have employed fraud on this occasion (ὁποῖον καὶ τότε
ὁ αὐτοκράτωρ φαίνεται σκευωρήσας).55
Anna’s manner is clear – each time she needed to support her argument
she resorted to the rich resources of Homer’s discursive register. Homer’s
characters all had their virtues and flaws, showing courage and cowardice,
temperance and anger. Yet, there is one peculiarity of this whole episode that
calls for attention. A story delivered in Tzetzes’ Allegories of the Iliad about
Odysseus treacherous plan against Palamedes bears important similarities.
Firstly, one should consider that in Tzetzes’ exegesis of the Iliad, Odysseus
does not appear praiseworthy at all, and especially when it comes to devices
that he used to neutralise his competitors. ‘The treacherous Odysseus’ (ὁ
δολερός/ ὁ δὀλιος ἀνὴρ) devised a plan – ‘Εγὼ φροντίσω μηχναῖς’ – to kill the
most noble Palamedes. He did that through forging the letters that came
from Troy as if they were letters from ‘Priam to Palamedes himself.’56 This
was exactly Alexios’ μηχανή against Bohemond – to sow discord between
Bohemond and his allies by forging the letters.57 It is hard to tell in which
way we should interpret these allusions. It is certain that Anna understood
the fallacy of this means in fighting a war, wherefore she delivered an ex-
planation of Alexios’ contrivance. Yet, on the level of comparison between
Alexios and Odysseus one should be very careful in making a positive
inference. It is clear from Tzetzes’ explanation that Odysseus could not have
been unanimously praised. Maybe because of that reason we do not have
an actual and blatant comparison between Alexios and Odysseus – only
allusions. On the other hand, the only hero to whom Alexios was directly
connected was Herakles. And this comparison bears significant discursive
markers that will be discussed a bit later.
Nevertheless, the most controversial hero was certainly Achilles, whose
character delivered an inexhaustible narrative landscape for depiction of a
warrior such as Bohemond. He was almost unsurpassed on the battlefield.
His dazzling appearance, which is probably one of the best-known passages
of the Alexiad, is weaved precisely according to the canon established in
the Iliad:
Achilles was ‘far the mightiest’60 and no one surpassed him in beauty.61 The
same kind of hero is presented in this image of Bohemond, whom ‘even the
famous Argonauts would have feared’.62 Only through application of this
discursive model could Anna made Alexios’ taming of this exceptional
warrior a pinnacle of his war deeds. But it is not that just Bohemond was
depicted as a Homeric hero. The whole narrative scene is adapted from
the Iliad, where we see many battles of various prominent warriors, in
which they feature as Teucer, Ajax, Diomedes, Patroklus or Hector. One of
the most picturesque mimeses of the battles from the Iliad is the battle of
Dyrrachion in the Book IV, between forces of Robert Guiscard and Alexios
Komnenos. Presentation of Alexios’ troops was delivered in a habitual
manner where the commanders, were ‘appointed from the bravest of his
officers’ (ἄνδρας γενναιοτάτους): Nikolas Branas, ‘a man of courage with
considerable experience in war’ (ἄνδρα γενναῖον καὶ πολλὴν περὶ τὰ πολεμικὰ
εμπειρίαν ἔχοντα), and Tatikios ‘a valiant fighter, a man who kept his head
under combat conditions, but his family was not free-born.’(γενναιότατος
ὢν καὶ ἀκατάπληκτος ἐν μάχαις, οὐκ ἐλευθέρας μὲν ὢν τύχης ἐκ προγόνων).
Apart from them there was Constantine Opus, who commanded the corpus
of ‘excubitae’, Antiochus who led Macedonians, and Alexander Cabasilas
Thesallians – they were all ‘excellent fighters ready to draw blood of their en-
emies when the opportunity occurred […] headstrong and devoid of shame.’
(ἄνδρες ἅπαντες οὗτοι μαχιμώτατοι καὶ αἵματος ἀπογεύσασθαι τῶν ἐχθρῶν καιροῦ
58 Alexiad, p. 422-423.
59 Tzetzes, Allegories of the Iliad, p. 50-51 (673.676).
60 Homer, Iliad, 2.769.
61 Tzetzes, Allegories of the Iliad, p. 53 (685).
62 Alexiad, p. 392, Alexias XII 9,1 (63.64), p. 381.
90 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
καλοῦντος ἑτοιμότατοι καὶ πρός γε ἔτι καὶ ἰταμοὶ καὶ ἀναίσχυντοι).63 One of the
most renowned fighters is certainly George Palaiologos on whose personal
bravery narrative focuses:
Robert had moved all the machines required for the siege near to the
walls, but Palaiologos, after working night and day to oppose his helepoleis
and frustrate with his schemes, had at last grown weary of this; he had
thrown open the gates, gone out and fought a determined battle with the
enemy. He had suffered serious wounds in different parts of his body; the
worst was when an arrow penetrated near his temple. He tried to draw
it out forcibly, but was unable to do it. An expert was summoned and he
cut away the end – the butt where the feathers are attached – but the
rest remained in the wound. Palaiologos bound up his head as far as he
could, and hurled himself again into the midst of the foe, fighting on till
late evening without flinching.64
His direct clash with Robert could have been fatal for Paleologos. His
wounding recalled to memory the story of the wounding of the greatest
Trojan hero, Hector, by mighty Ajax, where the ‘experts’, that is, gods, were
summoned to ‘breathe strength into him again’:
Ἕκτορα δ᾽ ἐν πεδίῳ ἴδε κείμενον, ἀμφὶ And Hector he saw lying on the plain,
δ᾽ ἑταῖροι εἵαθ᾽ , ὃ δ᾽ ἀργαλέῳ ἔχετ᾽ while about him sat his comrades, and
ἄσθματι κῆρ ἀπινύσσων αἷμ᾽ ἐμέων, he was gasping with painful breath,
ἐπεὶ οὔ μιν ἀφαυρότατος βάλ᾽ Ἀχαιῶν. distraught in mind, and vomiting blood;
Ἕκτορα δ᾽ ὀτρύνῃσι μάχην ἐς Φοῖβος for not the weakest of the Achaeans
Ἀπόλλων, αὖτις δ᾽ ἐμπνεύσῃσι was it that had smitten him.65
μένος, λελάθῃ δ᾽ ὀδυνάων αἳ νῦν μιν But let Phoebus Apollo rouse Hector
τείρουσι κατὰ φρένας, αὐτὰρ Ἀχαιοὺς to the fight, and breathe strength into
αὖτις ἀποστρέψῃσιν ἀνάλκιδα φύζαν him again, and make him forget the
ἐνόρσας, φεύγοντες δ᾽ ἐν νηυσὶ pains that now distress his heart; and
πολυκλήϊσι πέσωσι let him drive the Achaeans back once
more, when he has roused in them
craven panic.66
Both heroes recovered from their serious wounding and continued their
fights immediately. A direct clash between two armies was followed by
another allusion from the Iliad where Gaita, a wife of Robert Guiscard,
infuriated, summoned back the fleeing army – “How far will you run? Halt!
Be men!” (“μέχρι πόσου φεύξεσθε; στῆτε, άνέρες ἐστέ”). A famous exhortation
of Atreides (ὦ φίλοι ἀνέρες ἔστε καὶ ἄλκιμον ἦτορ ἕλεσθε)67 and Hector (ἀνέρες
ἔστε φίλοι μνήσασθε δὲ θούριδος ἀλκῆς )68 was ascribed to a female warrior
which is one of gendered peculiarities of Anna’s narrative. Her play on
words is amusingly ironic – a woman acted as a man in front of men that
acted as women. Customary to Anna’s style of creating women characters
with gender transgressive behaviour, Gaita was suitably and expectedly
compared to goddess Athena – ’like another Pallas if not second Athena,
seeing the runaways and glaring fiercely at them’ – she took the role of Zeus’
daughter who protected Achaeans in the Trojan war’.
The battle finished with Robert’s victory: ‘he pushed back the Roman
line, in many places tearing it apart’. The defeat of the Roman army was
mitigated through display of Alexios’ bravery in a single combat with the
three Latins:
probably the whole passage about Alexios’ direct clash with the enemy. It
served to glorify Alexios’ defeat, and was quite often used by Komnene for
the descriptions of Alexios’ mischiefs. After this passage we encounter one
of typical metanarrative excurses on the plausibility of her descriptions:
In the course of this account, partly because of the nature of the history
and partly because of the great importance of these events, I have forgot-
ten that it is my father whose successes I am writing of. Often, in my
desire not to incur suspicion, in the composition of history I hurry over
affairs that concern him, neither exaggerating nor adding my personal
observations. I wish I were detached and free from this feeling that I
have for him, so that seizing on this vast material I might demonstrate
how much my tongue, when released from all restraint, could delight in
noble deeds. But the natural love I have for him overshadows my personal
wishes: I would not like the public to imagine that I am inventing marvels
in my eagerness to speak about my own family. On many occasions when
I recalled the glorious deeds of my father, if I had written down and given
a full account of all the troubles he endured, I would have wept away my
very soul, and I could not have passed over the story without lamentation
and mourning. But so far as that part of my history concerned, I must
avoid the subtleties of rhetoric, and like some unfeeling adamant or
marble pass quickly over his misfortunes. If I wanted to win a deserved
reputation for loving him, I should have included his disasters in an oath,
like the young man in Homer’s Odyssey who swore: “No, Agelaos, by Zeus
and my father’s woes.” For I am certainly no worse than that young man.
But now we must leave my father’s suffering; I alone must marvel at them
and weep, but the reader must return to the narrative.70
70 Alexiad, p. 151-152.
Image of the Ideal Ruler 93
ὑπὸ Πατρόκλῳ ἔκτεινεν ὁ πόλεμος Ares killed him by the hand of Patroklos
ἐκεῖνον That is, the war killed him through
ἤτοι ἐκτάνθη Σαρπηδὼν ἐν μάχῃ τῷ Patroklos
Πατρόκλῳ That is, Ares, and anger, killed him
εἴτουν ὁ Ἄρης, καὶ θυμός, κτείνει through Patroklos
Πατρόκλῳ τοῦτον, Which means that Patroklos killed him
ἤτοι θυμούμενον αὐτὸν ὁ Πάτροκλος when he was angry,
ἀνεῖλεν, Or Sarpedon, as a result of his own
ἢ τᾤ θυμῷ τῷ ἑαυτοῦ ὁ Σαρπηδὼν καὶ anger and Daring,
τόλμῃ Attacking overly bravely, was killed by
ὁρμήσας γενναιότερον ἀνῄρηται Patroklos
Πατρόκλῳ Or Ares, and iron, the spear of Pa-
ἢ Ἄρης, καὶ ὁ σίδηρος, τὸ δόρυ τοῦ troklos
Πατρόκλου Killed Sarpedon.71
τὸν Σαρπηδόνα ἔκτεινεν.
The Iliad is considered a poem of wrath, and Achilles, who embodies the
ethos of this epic poem, is characterised mostly by his implacable wrath.72
The words denoting anger – θυμός, κότος, μῆνις, χόλος – are found in the
Iliad 114 times.73 But especially the word θυμός has a very specific meaning
that does not always directly refer to anger, but to the physical forces to
which, apart from other emotions, pertains also wrath.74 Sometimes, this
word is tightly connected with the notion of honour ‘τιμή’.75 A complicated
problematic of the anger in Homer’s epic poem is important for us since it
certainly presents one of the crucial tenets of the literary character of this
poem. In a similar fashion, the word θυμός is applied by Anna Komnene in her
discursive register for a physical force that moves her characters into action.
The two most dominant words for anger to be found in the Alexiad are
θυμός and μῆνις. By its presence in the text – it is used 47 times – θυμός eclipses
the μῆνις. Its meaning varies, but most commonly is used in formulas ‘filled
with anger’ (‘θυμοῦ πλησθεὶς’ and ‘πλήρης θυμοῦ’) as a driving force in war
clashes. This formula is present in the text roughly nine times, of which
four times is used in reference to Alexios, when he was ‘forced by anger’ or
by ‘war spirit’ to confront the enemy – ‘Ὁ δὲ αὐτοκράτωρ, πλήρης θυμοῦ καὶ
φρονήματος ὤν, λύων τὸν ἱμάντα τοῦ ὑποδήματος· “Πρὸς ἄριστον, ἔφη, τὸ παρὸν
τραπώμεθα· τὰ δέ γε κατὰ τὸν Βαϊμοῦντον αὖθις κατασκεψόμεθα”’.76
This sentence is placed at the end of the Book XII, before the beginning of
Alexios’ final clash with Bohemond. These formulas are concentrated in the
books XI-XIII in the encounters between Alexios and Bohemond, where both
sides were moved to action by ‘anger’. Thus, a completely Homeric flavour
was added to the fight against the Normans and Crusaders. One of the vivid
reproductions from the Iliad was Bryennios’ clash on the Constantinopolitan
walls with the Crusaders.77 Fascinating portraits of both Robert Gusicard,
and his son Bohemond served to introduce the scenes from the Iliad in
which both sides had great heroes. Due to the enemy’s might, the fight was
long-lasting and exhausting. Everything started only allegedly due to the
issue of Helen, but very soon her cause was abandoned and the war was
continued due to lust for power (φιλαρχία).
Homeric backdrop of the anger, which was provoked by an insult and thus
presented a mode in which the repercussion was conducted,78 underpins the
beginning of the Norman war. Guscard was moved by anger (χόλος), wrath
(θυμός) and rage (ὀργή) – ‘ἦν γὰρ ὁ Ῥομπέρτος οὗτος τἆλλα μὲν εὐψυχότατός
τε καὶ φιλοκινδυνότατος, πικρίας δὲ ὅλος ἄνθρωπος καὶ ἐν ῥισὶν ἐπικαθήμενον
ἔχων τὸν χόλον καὶ τὴν καρδίαν μεστὴν θυμοῦ καὶ ὀργῆς ἔμπλεων καὶ οὕτως ἔχων
περὶ τοὺς πολεμίους.’79 In addition, Bohemond’s driving force was μῆνις – ‘ὁ
Βαιμοῦντος παλαιὰν μῆνιν κατὰ τοῦ αὐτοκράτορος τρέφοντες.’80 Thus, Alexios’
two main antagonists are driven by the wrath and an ‘insult’ that was not
made directly by the emperor.
Blood also presents a very important motif in the Iliad. Its meaning
varies from the ‘bloodshed’ as the discursive marker of a heroic vigour,
to ‘bloodbath’, as a descriptive indicator of a slaughter. Thirst for blood
is a driving force that moves Ares, and defines him.81 Two words tightly
connected with the blood were gore (λύθρον) and slaughter (φόνος). All these
motives we encounter in the Alexiad in various meanings:
– as a description of the war virtue and bellicosity, mostly deployed in
combination with the sword and the allusion on the ‘sword stained with
blood’. Alexios’ pugnacity was described through formula of ‘sword and
blood’ and his readiness to ‘plunge his sword into the blood’ (τὸ ξίφος
αὐτοῦ μεθύσει ἀφ’αἵματος· οὕτως ἦν φιλοπόλεμος ὁ νεανίσκος). 82 Αlso,
Alexios’ heroism was presented through formula of the ‘sword heated
with blood’ (τὸ ξίφος θερμὸν ἀπὸ τοῦ αἵματος). The first clashes between
Romans and Normans were set in the scene of the warriors ‘ready to
taste the blood of their enemies’ (ἄνδρες ἅπαντες οὗτοι μαχιμώτατοι καὶ
αἵματος ἀπογεύεσθαι τῶν ἐχθρῶν καιροῦ καλοῦντος ἑτοιμότατοι καὶ πρός
γε ἔτι καὶ ἰταμοὶ καὶ ἀναίσχυντοι).83
– as an indicator of the battle wound. In the Iliad, the mention of blood
was firstly connected with the wounds earned in battles, as a visual
metaphor for the heroic fame. The greatest heroes of the Iliad spill their
blood even when their wounds are not fatal – Agamemnon, Diomedes,
Glaukos, Hector, Menelaos, Odysseus and Achilles.84 In the same manner
we encounter Alexios’, covered with his own blood, in a very similar
scene that we saw before – again, a great defeat of his army was shrouded
in the story of his personal bravery and individual clash with the foe:
The battle was not yet finished when three Latins, seeing the emperor still
holding out against the enemy, detached themselves from the rest and bore
down on him at full gallop with long spears at the ready. […] The third aimed
a blow directly at the emperor’s forehead […] The sword point just grazed
his skin, immediately causing a slight cut, but was impeded by the rim of
his helmet. It cut through leather strap which fastened under his chin and
knocked the helmet to the ground. […] But Alexios drew himself upright
and sat firmly in the saddle, with all his arms intact. In his right hand he
held his unsheathed sword. He was [covered with his own blood, L.V.], (Ἀλλὰ
It was also used to describe one’s atrocity, and thus, was suitably apportioned
to Robert Guiscard who was created as the arch-enemy. Anna’s invective
against him starts with the premise that the ‘very beginning of his life was
filled with bloodshed and many murders’ (καὶ τὰ προοίμια τοῦ βίου τούτῳ
αἱμάτων ἦσαν ἐκχύσεις καὶ ἀνδροφονίαι πολλαὶ).86
One of the very important discursive markers that echoes the siege of
Troy, is a fear for the imperial capital that is featured in this story in the
same role as Troy. Anna states that Bohemond’s main goal was actually
Constantinople. The most intense moment is the arrival of the Crusader’s
army before Constantinopolitan walls. Precisely these clashes – between
Romans and Crusaders – brought again to the fore Homeric imagery, with
Nikephoros Bryennios starring in the main role. Even more impressive is
Bohemond’s exhortation at the very end of Book XI that presents an effective
overture to the final clash of the two heroes of the Alexiad:
If I reach Italy and cast eyes on the Lombards and all the Latins and
the Germans and our own Franks, men full of martial valour (ἄνδρας
Ἄρεως μνήμονας), then I will fill your lands and cities with many murders
and blood (πολλῶν φόνων καὶ πολλῶν αἱμάτων τὰς σὰς ἐμπλήσω καὶ πόλεις
καὶ χώρας), until I set up my spear in Byzantium itself (ἕως ἂν ἐπ’αὐτοῦ
Βυζαντίου τὸ δόρυ πηξαίμην).87
The role of gods and dependence of heroes’ fate on the will of the Destiny
(εἱμαρμένη) is not omitted from Anna’s narration, although the divine
intervention is mostly reduced to existence or non-eixtence of the Good
Fortune (τύχη). However, most of the battles are preceded or followed by
deliberations about the disposition of the Fortune towards protagonists.
Robert Guiscard’s crossing of the sea was described through this motive:
Robert had actually passed Corfu and altered course for Dyrrachium when,
off a promontory called Glossa, he was suddenly struck by a tremendous
storm. There was a heavy fall of snow and winds blowing furiously from
mountains lashed up the sea. There was a howling noise as the waves
built up; oars snapped off as the rowers plunged them into the water, the
sails were torn to shreds by blasts, yard-arms were crushed and fell on the
decks; and now ships were swallowed up, crew and all. And yet it was a
summer season; the sun had already passed the Tropic of Cancer and was
on its way to the Lion – the season when the Dog-Star rises, so they say.
[…] A terrible cry arose as they groaned and lamented, calling on God,
imploring his aid and praying that they might see the mainland. But the
tempest did not die down, as if God were venting his wrath on Robert
for the unyielding, presumptuous arrogance of the man as if He were
showing by a sign at the very outset that the end would be disastrous. […]
For a few had been rescued from danger by the invincible might of God.88
To a 12th century reader of the Alexiad, this dramatic scene of the ‘God’s
wrath’ personified in the rising of the tempestuous sea immediately echoed
the imagery from the Iliad, where ‘Hera’s speech and Poseidon’s sighing
signify the movement of the winds and the roar of the sea’,89 or ‘Poseidon
talking to Zeus’, is a symbol for thunder ‘created by the rain and wind’.90
By this literary technique, Anna elevated ‘simple things’ to glorious
episodes from the Iliad, thus, set the scene for Alexios’ tale of woes, in which
her audience would enjoy greatly. However, it was not just for entertain-
ment of the readership. Anna’s application of the Homeric discourse sought
to uphold and intensify the image of the emperor soldier Alexios, whose
war deeds would not have been at all so marvellous had not Anna culled
from Homer. He was the arch-model for all Komnenian rhetors who were
refashioning motives from his epic poems to create an impressive image
of the new hero-emperor. Nevertheless, while the rhetors composed only
poems, Anna created the completely new Iliad.
The matching example behind Alexios’ characterization in the Alexiad
was found in Odysseus. As I have already stressed, there were some peculiari-
ties in Anna’s pen-portrayal of Alexios that display striking similarities with
Odysseus, yet, when deliberating about this particular synkrisis, one should
pay attention to its interpretation. Tzetzes did not refrain from blaming him
openly as a coward and unscrupulous deceiver. What is even more important
is that his work was supposed to be a basic introduction to Iliad. His work
88 Alexiad, p. 132.
89 Tzetzes, Allegories of the Iliad, p. 189 (84.85).
90 Tzetzes, Allegories of the Iliad, p. 179 (123.124).
98 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Such was the third labour borne by Alexios before he became emperor, like
a second Herakles; for if you equated this Basilakios with the Erymanthian
Boar, and my father with a modern and most noble Herakles, you would
not be wrong.96
τοῦτο τρίτον ἆθλον πρό γε τῆς βασιλείας καθάπερ τινὶ Ἡρακλεῖ τῷ μεγάλῳ
Ἀλεξίῳ γεγένητο. ἂν γάρ τις Ἐρυμάνθιον Κάπρον τὸν Βασιλάκιον τοῦτον
καλέσειεν, Ἡρακλέα δέ τινα καθ΄ ἡμᾶς γενναιότατον τὸν ἐμὸν πατέρα Ἀλέξιον,
οὐκ ἂν ἁμαρτοιτο τῆς ἀληθείας’97
Herakles, Zeus’ son, helped his father in his fight against Giants. He was
sentenced to many labours by king Eurystheus, and he was finally saved by
Athena. Allegories of the Alexiad show similarities with the motives connected
with Herakles, which are lion and the sun.98 The prophecy about Alexios’
death, according to Anna, was wrong, because the emperor did not die on the
day it had been foretold. Yet, Anna left an interesting reference that could be
used as allegory for Alexios’ Heraklean character – on a foretold day, a lion
that lived in the palace died.99 After careful reading of Tzetzes’ Allegories,
and reading into Komnenian infatuation with the Zodiac, it seems utterly
peculiar that Alexios’ actually died when the Sun was in the sign of Leo.
That occurrence could not have been overlooked by anyone conversant with
astrology. And Anna was certainly aware of the symbolism of Katanankes’
prophecy. Yet, as always, she was not straightforward, and the understanding
of her subtext depended on the readership’s conversance with the sciences
and knowledge Anna manipulated with. Quite intentionally, in the scene of
Alexios death, she resorted to Christian register and explained that it was the
15th of August, the day when the Assumption of the Virgin Mary was celebrated.
The poem for the occasion of Manuel’s triumphant return to the city was
most probably composed in the winter 1152-53. This date closely coincides
with the ultimate phase of the composition of the Alexiad.101 One could easily
catch sight of the apparent congruencies between the two enkomia – for
With this act, then, this final triumph, ends the long series of the emperor’s
travails and exploits. It had been a reign of surprising boldness and novelty.
[…] The barbarians had gone unchecked, from the time when they invaded
the Empire soon after Diogenes’ elevation to the throne and his eastern
campaign (which was ill-starred from the very beginning) right down
to my father’s reign. Swords and spears had been sharpened against
the Christians; there had been battles and wars and massacres. Cities
were wiped out, lands ravaged, all the territories of Rome stained with
Christian blood. Some died miserably, pierced by arrow or lance; others
were driven from their homes and carried off as prisoners-of-war to
Persian cities. Dread seised on all as they hurried to seek refuge from
impending disaster in caves, forests, mountains and hills. There they
loudly bewailed the fate of their friends in Persia; the few others who
survived in Roman lands mourned the loss of sons or grieved for their
daughters; one wept for a brother, another for a nephew killed before
his time and like women they shed bitter tears. In those days no walk
of life was spared its tears and lamentation. Apart from a few emperors
(Tzimiskes, for example, and Basil) none from that period to my father’s
reign even dared to set foot at all in Asia.105
τοῦτο μὲν οὖν ὕστατον ἔργον καὶ ἆθλον τῶν μακρῶν ἐκείνων πόνων καὶ
κατορθωμάτων τοῦ αὐτοκράτορος καὶ καινοπραγία τίς καὶ τόλμη παράδοξος.
καί, οἶμαι, ὁ τότε παρὼν ἢ καὶ συνὼν ἐκείνῳ θαυμάζει μέχρι τοῦ νῦν καὶ οὐχ’
ὕπαρ τὰ τότε γεγενημένα θεάσασθαι δοκεῖ, ἀλλ’ ὄνειρος τίς αὐτῷ καὶ φαντασία
φαίνεται. καὶ γὰρ ἐξότου τῶν ὁρίων τῆς Ῥωμαίων ἀρχῆς ἐξ αὐτῆς τοῦ Διογένους
ἀναρρήσεως οἱ βάρβαροι ἐπέβησαν, οὐκ εὐτυχῶς ἐκ πρώτης, ὅ φασι, βαλβίδος
κατ’αὐτῶν ἐξορμήσαντος, οὐ μέχρι τῆς τοὐμοῦ πατρὸς αὐτοκρατορίας ἡ αὐτῶν
ἐξορμήσαντος, οὐ μέχρι τῆς τοὐμοῦ πατρὸς αὐτοκρατορίας ἡ βαρβαρικὴ
χεὶρ συνέσταλτο, ἀλλὰ καὶ ξίφη καὶ δόρατα κατὰ Χριστιανῶν ἐξεθήγετο,
καὶ μάχαι καὶ πόλεμοι καὶ σφαγαί. ἠφανίζοντο μὲν πόλεις, ἐληίζοντο δὲ
χῶραι καὶ πᾶσα ἡ Ῥωμαίων γῆ Χριστιανῶν αἵμασιν ἐμιαίνετο. οἱ μὲν γὰρ
βέλεσί τε καὶ δόρασιν οἰκτρῶς ἔπιπτον, οἱ δὲ τῶν σφετέρων ἀπελαυνόμενοι
δορυάλωτοι πρὸς τὰς πόλεις Περσίδος ἀπήγοντο.καὶ δρόμος ἅπαντας εἶχεν
ἐπὶ τὰ ἄντρα καὶ τὰ ἄλση καὶ τὰ ὄρη καὶ τοὺς βουνοὺς ἀπὸ τῶν εἰσπιπτόντων
δεινῶν κρύπτεσθαι ἐπειγομένους. ἐν τούτοις οἱ μὲν ἐποτνιῶντο ἐφ’ οἷς ἔπασχον
πρὸς Περσίδα ἀπαγόμενοι,οἱ δ’ ἔτι περιόντες, εἴ που τινὲς τοῖς ῥωμαϊκοῖς
ὁρίοις ἐναπέμειναν, βύθιον στένοντες ὁ μὲν υἱόν, ὁ δὲ θυγατέρα ἐθρήνει, ὁ δὲ
ἀδελφόν, ὁ δὲ ἀδελφιδοῦν ἀπεκλαίετο πρὸ καιροῦ θνῄσκοντα καὶ οἷα γυναῖκες
θερμὸν κατέσταζον δάκρυον· καὶ οὐκ ἦν τότε οὐδεμία τίς σχέσις ἄδακρυς οὐδ’
ἀστένακτος. βασιλεὺς δὲ πλὴν ὀλίγων, λέγω δὲ Τζιμισκῆν τὲ καὶ Βασίλειον
{τὸν βασιλέα}, ἔκτοτε καὶ μέχρι τοὐμοῦ πατρὸς οὐδεὶς ἄκροις ποσὶ τῆς
Ἀσιάτιδος ἐφάψασθαι τὸ παράπαν τετόλμηκεν.106
The ending of the narrative coincides with the opening motif of Heraklean
labours. Just like Homer, Anna does not write anything without considera-
tion ‘even the trifles’. This passage vividly and convincingly summarises
all crucial motives of the image of the ideal ruler. Heraklean-like emperor
finished his ‘twelve labours’. On his path he was, just like Herakles, protected
by Athena, the guardian of this hero in the legend, but in Anna’s history, this
The story of Alexios’ deeds coincides mostly with the generic elements of
basilikos logos prescribed by Menander Rhetor in his treatise on epideictic
rhetoric. Anna’s formula on the strict division between history and enkomion
was magnificently turned over into conjugation of the two generic categories.
Basilikos logos was the most suitable rhetorical category for shaping an image
of the ideal ruler. One would expect nothing else except enkomion for a father,
when there was a need to extol his accomplishments, and especially when
his deeds were confronted with the successes of his successors to the throne.
The cultural and intellectual mode of the Komnenian epoch cherished
encomiastic speeches that started to flourish in the time of Alexios’ son,
John II Komnenos. Moreover, John’s son, Manuel I, was the emperor to
whom a greatest number of preserved enkomia were dedicated.107 Even
Anna Komnene acknowledges that, but she is not commendable towards
that trend at all:
Once more Anna stresses that she will not resort to excessive praise, since
there is no need for that. All flatteries and lies are dedicated to the ruling
emperor, that is, Manuel I Komnenos. Anna’s grudge seems to be an echo
of Manganios poem:
Καὶ πᾶσα γλῶττα τῶν ἐθνῶν ἡ ‘And every pagan tongue of foreign
θύραθεν δεσμεῖται, people is silenced,
Μὴ σθένουσα τῷ φοβῷ σου λαλεῖν not having the strength, for fear of
σου τὰς ἀνδρίας you to tell of your brave acts
ἅπαν δὲ στόμα ῥήτορος ὑμνεῖ σου τὰς but every rhetor’s mouth hymns your
δυνάμεις, powers
καὶ συντρανοῦται τοῖς τρανοῖς and he too is acclaimed as he acclaims
ἀνακηρύγμασί σου. and proclaims you.’ 109
From the prologue until the Book XIV Anna does not give up her theo-
retical deliberations on the genre in which she is delivering her story. She
vehemently emphasises that she writes history, but again, so many scholars
faced all sorts of problems when using her history for extracting ‘bare facts’.
Another set of problems, was provoked by dominantly pervading war-
narrative that led Howard-Johnston to conclude that Anna could not have
been the original author of the Alexiad, but just a compiler of Bryennios war
accounts.110 However, one did not have to be present on battlefield to be
108 Alexiad, p. 460; Alexias, XIV 7,5 (47.52), p. 451-452: ‘ἐγὼ δὲ καὶ τὰ πολλὰ τούτων συνελεξάμην,
καὶ κράτιστα ἐπὶ τοῦ μετὰ τὸν ἐμὸν πατέρα τρίτου τὰ τῆς βασιλείας σκῆπτρα διέποντος, ὅτε καὶ πᾶσα
κολακεία καὶ ψεῦδος τῷ πάππῳ αὐτῷ συναπέρρευσε, πάντων τὸν ἐφιστάμενον μὲν θρόνον κολακευόντων,
πρὸς δὲ τὸν ἀπερρυηκότα μηδέν τι μὲν θωπείας ἐνδεικνυμένων, γυμνὰ δὲ τὰ πράγματα διηγουμένων
καὶ αὐτὰ λεγόντων ὥσπερ ἐσχήκασιν’.
109 Manganeios Prodromos, Poem 1, p. 8 (77.80).
110 James Howard-Johnston concluded that we should not consider the Alexiad Anna Komnene’s
work, but her husband’s: ‘The main components, military and political, of the Alexiad, which
have been attributed to Nikephoros, from the opening account of the Komnenos-Doukas putsch
through to the 1116 campaign against the Turks present well-ordered narratives. It is plain that
they have been shaped by an author (Nikephoros) who combined plenty of detailed knowledge
with a good understanding of high politics, diplomacy, strategy and tactics, before they came into
Anna’s hands.’ (Sic.!) – Howard-Johnston, 1996, p. 260-302, esp. p. 292-293. For a counter-argument
Image of the Ideal Ruler 105
In the treatment of actions of war, you should describe the natures and
situations of the places where the wars took place, rivers, harbours, moun-
tains, plains, and whether the country was bare or wooded, [level or] rocky.
You should also describe traps and ambushes laid by the emperor for the
enemy and by the enemy for the emperor. […] There are many such things
in the historians, in the Persian wars in Herodotus, in the Peloponnesian
war in Thucydides, in Theopompus’ Philippica and in Xenophon’s Anabasis
and Hellenica. You should also describe the emperor’s own battles, and
invest him with all impressiveness and knowledge, as Homer does for
Achilles, Hector and Ajax. You should also describe his armour and his
campaigns, dwelling on the moment of prowess and engagement, when
you describe the prowess of the emperor.111
see especially Macrides, 2000, passim. and Reinsch, 2000, passim; for the discussion about gender
perspectives on this particular issue see Vilimonović, 2015, p. 11-13.
111 Menander Rhetor, Basilikos Logos, p. 86-87.
112 See, for example, analysis of Bryennios’ history and his extensive ‘borrowings’ from Polybius
– Neville, 2012, p. 5, 32, 34, 36-37, 41-43, 44, 95, 96, 104-05, 106, 110, 114, 117-19, 198-99, 203.
113 On Prodromos life and work see Hörandner, Theodore Prodromos, p. 21-56.
106 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Hence, the unsuccessful Alexios was, when confronted with severe loses,
described as a lover of peace, since ‘after all, it is the mark of a bad general, when
all is peaceful, purposely to provoke his neighbours to war – for peace is the
end of all wars. Invariably to prefer war instead of peace, always to disregard
the good end, is typical of foolish commanders and foolish political leaders,
the mark of men who work for the destruction of their own state. The policy of
Alexios was absolutely opposed to this: he cultivated peace to an unusual degree;
its presence was always and by every means cherished and its absence worried
him, so that he often spent sleepless nights wondering how it might return’.115
Anna’s treatment of Alexios’ policy is essentially Aristotelian, as well
as her construction of Alexios’ character and his acts in war and peace.
Aristotle states in the Politics, that ‘the peace is the end of war’ (τέλος γάρ,
ὥσπερ εἴρηται πολλάκις, εἰρήνη μὲν πολέμου), and the ‘leisure of constant
engagement’ (σχολὴ δ᾽ ἀσχολίας).116 However, it is important to know how
to enjoy justly in the time of peace and leisure, for which several virtues are
of essential importance, such as temperance, justice and love of wisdom,
for ‘It is clear therefore why a state that is to be happy and righteous must
share in these virtues; for if it is disgraceful to be unable to use our good
things, it is still more disgraceful to be unable to use them in time of leisure,
and although showing ourselves good men when engaged in business and
war, in times of peace and leisure to seem no better than slaves.’117 The
statesman, Aristotle adds must always ‘aim particularly at the greater goods
and the ends’ (μᾶλλον δὲ πρὸς τὰ βελτίω καὶ τὰ τέλη), which Anna ascribes
to Alexios, again, exclaiming that precisely the ‘disregard of the good end’
(καὶ τοῦ ἀγαθοῦ τέλος ἀεὶ ἀμελεῖν) is typical of foolish commanders.
Aristotle’s deliberations on the good premises for the righteous rule,
are all found in Menander’s treatise. Everything prescribed by Aristotle
and reshaped by Menander in his treatise is found in the Alexiad, in case
of Alexios. We see his deeds in war, and his acts in peace. In the time of
peace, he exerts justice and benevolence, and the love of wisdom, which is,
in Byzantine vocabulary, personified in theology.
The courageous man then is he that endures or fears the right things and
for the right purpose and in the right manner and at the right time, and
who shows confidence in a similar way. (For the courageous man feels
and acts as the circumstances merit, and as principle may dictate)118
Anna continues the idea of the ‘ideal mean’, of the true virtue of the emperor
who acted precisely according to the circumstances and principles, compar-
ing him directly to his ‘unsuccessful successors’, since they did not aim at
the greater good:
The emperor was not concerned merely with his own advantages; he
also had in mind the Empire itself. He cared more, in fact, for the general
welfare than for his own. […] His purpose was to ensure that the treaty
would last after his death and for a long time. It failed, because when
he died the affairs took a different course and ended in confusion. […]
Thereafter we enjoyed peace until the end of his life, but with him all
the benefits disappeared and his efforts came to nothing through the
stupidity of those who inherited the throne.119
Anna had a difficult task to compete with the image of the triumphant
emperor John II. Especially the motif of a triumphant victor (τροπαιοφόρος,
τροπαίουχος) was dominant in the epoch that accustomed in its political
discourse all other similar derivatives from the formula of a victorious
emperor: the victorious saviour (νικοποιῶ σωτῆρι), triumphant conqueror
(μεγαλοτροπαιοῦχε), great hearted (μεγάθυμε), great achiever (μεγάλθλε),
greatly adventurous (μεγαλοτολμητίτα). In this task, however, Anna followed
Menander’s advice that a rhetor should express his inability to ‘take in
the fame of the emperor in words’, and when additional amplification is
necessary one can ‘obtain ideas […] either from the grandeur of Homer – this
alone is what the subject needed – or from Orpheus the son of Calliope, or
from the Muses themselves – “scarcely would even they have been able
to speak worthily of the subject”‘.120 On the first place, she used Homeric
imagery to speak about the deeds of her protagonist, and to shape even the
inglorious deeds in the heroic imagery of the ancients.
One of the greatest Alexios victories, against the Pechenegs in the battle
of Lebounion (1091), was lauded according to Menander’s advice:
There are many convergences between Anna’s images of Alexios and the
picture of victorious John II Komnenos, in the speech of Nikephoros Basilakes
on his triumphs in Syria in 1138 and Anna Komnene’s Alexios. The oration of
Nikephoros Basilakes summarises John II most important campaigns – in
the West against Hungarians, Pechenegs, Serbians, and in the East, bringing
up the story about submission of Antioch as the focal point of the Eastern
campaign. The rhetor prepares to speak in which way the Emperor ‘pushed
away the Kelts, humbled the Persians and enslaved Cilicia (μετὰ Κελτῶν
καταβέβληται, μετὰ Περσῶν τεταπείνωται, μετὰ Κιλίκων δεδούλωται)’.122 His
exploits on the Balkans resounded with the tones of slaughter: ‘you put to
flight Dalmatians, terrified the Scythians and Nomads, people who live in
wagons and without laws. The rivers of blood and gore poured down the river
Istros and defiled its waters’.123 The motif of God-chosen ruler was heavily
emphasised: ‘After God had appointed you as the head of all nations and
invested you with the imperial power through anointment as the one who
is chosen of God, as the one who is hallowed, he has sent you to the road to
Israel, to rule and ordain properly your subjects, the ‘god-chosen people’.124
The Alexiad, overall, delivers a dynamic narrative in which war deeds
‘that should be only spoken of under the head of courage’ are interwoven
with the ‘actions in the time of peace’, so the ruler is praised according to
the scheme of courage (ἀνδρεία) that is reserved for war deeds, and justice
(δικαιοσύνη), temperance (σωφροσύνη) and wisdom (φρόνησις), which should
be headings for the narration on peace (τὸν λόγον περὶ τῆς εἰρήνης).125
However, there are several peculiarities regarding the exposition of
Alexios’ virtues. Some of the main imperial virtues were in several episodes
ascribed to the female members of the imperial oikos. This was other side
of Anna’s political manifesto, which was closely connected to her personal
limitations as a woman in politics.
Firstly, in the imperial oration for Alexios, Theophylaktos of Ochrid’s
ascribes the imperial virtue of temperance to Anna Dalassene, Alexios’
mother who ruled conjointly with him.126 We find the same situation in
the Alexiad, where Anna bestowed upon her grandmother Dalassene the
imperial virtue σωφροσύνη. Apart from that crucial discursive marker from
the imperial enkomia, Anna added two significant words to the vocabulary
register that describes the political and ideological importance of her grand-
mother – the imperial benevolence φιλανθροπία and φρόνησις.127 Being also
compared with the sun as the one that outshines all other women as the
122 Basilakes, Basilikos logos for the emperor John Komnenos, p. 50 (20.21).
123 Basilakes, Basilikos logos for the emperor John Komnenos, p. 52 (23.25): ‘ἐκεῖνα καὶ Δαλμάτας
ἐτρέψατο καὶ Σκύθας ἐπτόησε καὶ Νομάδας, ὅλον ἔθνος ἁμαξῆρες καὶ ἀπολίτευτον¨πολλοῖς τοῖς λύθροις
καὶ ὅλοις αἱμάτων ποταμοῖς πολυχεύμοσιν τὰ τοῦ Ἴστρου ῥεῖθρα ἐπέχρωσεν’.
124 Basilakes, Basilikos logos for the emperor John Komnenos, p. 53 (29.31): ‘ἐπεὶ γὰρ σε θεὸς εἰς
κεφαλὴν ἐθνῶν κατέστησε καὶ εἰς βασιλέα ἔχρισε καὶ σε τὸν ἐκλεκτὸν αὐτοῦ, τὸν ὅσιον, εἰς ὁδηγίαν
Ἰσραὴλ ἐξαπέστειλε’.
125 Menander Rhetor, Basilikos Logos, p. 87-88.
126 Theophylaktos, À Alexis Comnène, p. 237-239.
127 Alexias III 8,3 (74.88), p. 105-106.
110 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
most gleaming star, Dalassene was in just one paragraph denoted as the
imperial counterpart of Alexios.
Secondly, under the heading ‘narration on peace’ – τὸν λόγον περὶ τῆς
εἰρήνης – Anna introduced another story, through brilliant play with
ethymology. In the place of Alexios’ internal politics in the time of peace,
Anna delivered also a ‘narration on Eirene’. Anna made this artful com-
parison in her deliberations on Eirene Doukaina’s role of Alexios’ guardian
in the last years of his reign – ‘she was a most peaceable woman’ (τὰ δἐ
ἄλλα εἰρηνικωτάτη ἦν κατὰ τοὔνομα).128 As I have mentioned before, the first
pen-portrayal of her mother introduced her as a personification of goddess
Athena, which is not deprived of its symbolic. Athena was guardian of
Herakles also. Nevertheless, it is rather curious to see how Anna played
with double meaning of words and delivered a story about her mother,
where she should have presented a story about Alexios’ achievements in
peace. What is even more interesting is that Eirene was granted with the
most highly praised imperial quality – vigilance (ἐγρήγορσις) – of which
Alexios’ was deprived. The symbolic of watchfulness is summarised in the
stichoi of Manganeios Prodromos:129
Ἄγρυπνε φαίνων ὀφθαλμέ, πότε ‘Shining sleepless eye, when will you
μικρὸν ὑπνώσεις sleep a little?
Οὐκ ἐκ σιδήρου γέγονας, οὐκ ἀπὸ You were not born of iron, you were
λίθων ἔφυς, not made of stone,
Οὐδέ σε λέων ὡμηστὴς ἐξέθρεψεν ἐν nor did a savage lion nurture you on
ὄρει the mountain.
Πορφύρας ἔφυς γέννημα, τῶν You were born a Porphyrogennetos,
ἀνακτόρων ἔρνος. nurtured in the palace.
Ἔνδος ποτὲ τοὺς πονοὺς σου καὶ τοὺς Relax sometimes your efforts and your
μακρούς σου κόπους long labours,
ἐπιθυμεῖ σε καὶ κοιτὼν ἰδεῖν ἐπὶ τῆς your chamber too wishes to see you
κλίνης on the bed
παννύχιον καθεύδοντα, κἂν ἐν νυκτὶ sleeping all night, even in times of
βαθείᾳ, peace.
ναί, ναί, πρὸς τῶν ἀγρύπνων σου καὶ Recline and fall asleep, even deep in
χαροπῶν ὀμμάτων! the night.
yes, yes, by your sleepless and delight-
ful eyes!’129
Thirdly, one of the most vivid scenes of the imperial amnesty, in the story
of Michael Anemas, that was suited to show emperor’s δικαιοσύνη – under
‘justice’ one should commend mildness towards subjects, humanity towards
petitioners, and accessibility – was performed through mediation of Anna
Komnene and her mother. The question is: whose δικαιοσύνη it was? Had
not there been for Eirene’s ‘warm tears’ (δάκρυον ἐπαφεῖσα τούτῳ θερμὸν),
Alexios would not have granted him forgiveness.130
Alexios’ style of governing, presented in the Alexiad, conforms to the
idea of close familial community. The opening lines of Aristotle’s Politics
are telling for our understanding of Anna’s insistence on the joint rule of
the first generation of the Komnenoi, his women included:
The extensive elaboration on the Orphanage and all the benefits it provided
for the subjects might have been embellished according to the ideal of
Today these sublime studies are considered not even of secondary impor-
tance; the poets and even the historians, together with the experience to
be derived from them, are denied their rightful place. Today it is the game
of draughts that is all the rage – and other activities, which contravene
the law. I say this because it grieves me to see the total neglect of general
education. It makes my blood boil, for I myself spent much time on these
same exercises. After liberation from the elementary studies I devoted
myself to rhetoric, touched on philosophy and in the midst of these sci-
ences eagerly turned to the poets and historians. So the rough edges of my
style were smoothed out; thereafter, with the aid of rhetoric, I condemned
excessive indulgence in schedography. These personal reminiscences, by
the way, are not superfluous: they are intended to reinforce my argument
for a general education.139
Anna’s negative assessment coincides with the passage from Book XII, where
she concluded that all Alexios’ efforts were futile due to the stupidity of his
successors. Two times in her narrative she alluded to Alexios’ heirs on the
137 Ousterhout, 2001, p. 133-153; Stanković, 2006, p. 280-282; Stanković, 2011, p. 59-60.
138 Basilakes, Basilikos logos for the emperor John Komnenos, p. 53; 55; 59-60; 62; 68; 7.
139 Alexiad, p. 496.
114 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
throne in overtly negative fashion. This notion is, however, in contrast with
the Menander’s advice that one ‘should not disparage other rulers since it is a
bad craftsmanship’ and with how the Epilogue of basilikos logos should look
like: ‘After this, you must utter a prayer, beseeching God that the emperor’s
reign may endure long, and the throne be handed down to his children and
his descendants.’140 Firstly, it is rather curious that Anna did not connect
in any way with Alexios’ descendants to the throne, especially in these
passages. She always referred to them as ‘those who ruled’, ‘those who came
after’ or ‘successor’, without elaborating familiar relationship with either
of them, Alexios’, or her own. It was her ordinary fashion to emphasise her
familial connection with the protagonists. However, in these cases she did
not. Therefore, she sent a message that Alexios’ successors were complete
failures. Was she suggesting also that Alexios’ choice was completely wrong?
One more encomiastic peculiarity is found in the Alexiad. The inevitable
conclusion of an enkomion was a topics of comparison (σύγκρισις): ‘you should
then proceed to the most complete comparison, examining his reign in com-
parison with preceding reigns, not disparaging them (that is bad craftsmanship
– ἄτεχνον γάρ) but admiring them while granting perfection to the present.’141
A legendary emperor that served Anna as a paradigm for comparison was
Constantine the Great. This authorial artisanship was conducted throughout
the whole narrative, and reached its climax in the concluding books. With
regard to this glorious example from the past Anna was crafting a picture of
Alexios’ apostolic mission and his perseverance in protecting the orthodoxy
against heresies. The beginning of the story on John Italos, Anna elaborated
with this peculiar phraseology:
He found the affairs of the Church in disarray. Not for a brief moment was
he able to enjoy respite, but Alexios was a true representative of God (ὁποῖος
ἐκεῖνος ἀποστολικὸς ὤν) and when he saw the Church troubled by the teaching
of Italos, although he was planning operations against Bryennius (the Kelt
who occupied Kastoria) he did not disregard the plight of that Chruch.142
One can truly say that this emperor was a most saintly person, both
because of his virtues and his manner in speaking – a high priest, as it
This passage opens up the theme on Alexios’ being the thirteenth apos-
tle, which was directly mentioned in the Book XIV, in his submission of
Manicheans, in a story that recalled the image of one more prominent
predecessor – John Tzimiskes. Alexios was twice compared to the already
legendary, Macedonian emperor because of his fight against heretics and
because of his victories on the East. However, more vigorous comparison
was conducted in relation to Constantine the Great:
The work that he did here and the labours he courageously endured were
truly worthy of a great apostle – for surely there is no reason why he should
not be praised. If someone objected that he neglected his military duties,
I would point out that both East and West were the scenes of numberless
military exploits. Again, if he were blamed for treating literature with
scant respect, my reply would be this: no man, I am sure, more zealously
searched the Holy Scriptures than he, in order to have a ready answer
in his debates with the heretics. He alone made use of arms and words
alike, for with arms he conquered them and by his arguments he subdued
the ungodly. On this occasion, it was for an apostolic mission, not for
operations of war, that he armed himself against Manicheans. And I
myself would call him ‘the thirteenth apostle’ – though some ascribe
that honour to Constantine the Great. However, it seems to me that either
Alexios ought to be ranked with the Emperor Constantine, or, if someone
quarrelled with that, he should follow immediately after Constantine in
both roles – as emperor and apostle.144
This direct comparison in the Book XIV, coincides with the advices from
Menader’s treatise. Alexios’ deeds were presented a personified ideal of
the first Christian emperor who fought against both external and internal
enemies, with the particular emphasis laid on his zealous fight against the
heretics. The summit of the whole narrative on heretics is given in the final
book, in the picturesque story about Bogomils’ and Alexios’ vanquishing of
their leader. The scene recalls Constantine’s tiresome fight against Arius. The
mise en scène is very peculiar also – the stage is set in the Constantinople,
in the palace and then in the hippodrome.145 The emperor was personally
involved in this dispute,146 and presided over the council that convicted
the heresy.147 This again, brings us back to Aristotle and the disposition of
a statesman in the time of peace and leisure when he should display his
love of wisdom. Alexios’ direct involvement in the theological disputes was
a marker of his philosophical nature.
Anna did not provide any details about the Bogomil dogma in order
not to ‘defile her style’. However, denomination of Basil as ‘heresiarch’ (τὸ
αἱρεσιαρχικόν) served to intensify severity of this heresy and their leader. It all
served to uphold the idea of the emperor’s magnificent defend of orthodoxy
in his fight against ‘Satan’s arch-satrap’ (ὁ τοῦ Σαταναὴλ ἀρχισατράπης) and his
‘twelve followers’ (δώδεκα μὲν ἔχων μαθητάς), that symbolised the antinomy of
Christ’s apostles. Once more, a story about Alexios as the personified Christ,
or the thirteenth apostle was invigorated. Alexios’ victory over Bogomils
was presented as his last (Heraklean) ‘labour’ – τοῦτο μὲν ὕστατον ἔργον
καὶ ἆθλον τῶν μακρῶν ἐκείνων πόνων καὶ κατορθωμάτων τοῦ αὐτοκράτορος.148
The story of Alexios’ ‘twelve labours’ was concluded with his defeat of the
Basil Satan’s servant which alludes to Herakles’ twelfth labour against the
mighty guardian of the underworld.149 Herakles defeated Cerberus, the beast
that guarded the entrance to Hades. By Hades/Pluto’s order, Herakles needed
to overpower the beast without any of his weapons.150 – which again alludes
to Alexios’ conversance with the dogma. Discursive resemblance between
these two stories could not have been coincidental. Furthermore, Herakles’
twelfth labour happened as part of his descent into the Underworld. As
I have stressed already, the story of Alexios’ final labour concludes the
narrative on his deeds and opens a story about Alexios’ ‘descent into the
Underworld’, that is, his own death. But in this story in particular, it seems
145 Alexias, XV 8,3 (59.61), p. 486: ‘καί τινες τῶν Βογομίλων εἰς τὰ ἀνάκτορα ἤγοντο, ἅπαντες δὲ
Βασίλειον τινα κατήγγελλον διδάσκαλον καὶ κορυφαῖον πρωτοστάτην τῆς βογομιλικῆς αἱρέσεως.’
Dion Smythe argued that Bogomils were particularly dangerous because of their connections
with the influential people in Constantinople, and not because of their potential influence on
the Balkan peasantry: Smythe, 1996, p. 240.
146 Alexias, XV 8,4 (68.70), p. 487: ‘Καί αὐτίκα ὁ αὐτοκράτωρ, τὸ ἐνδομυχοῦν ἐθέλων παρασύραι
ταῖς πειθανάγκαις, μετακαλεῖται τὸν ἄνδρα μεθ’ οἵου προσχήματος’.
147 Alexias, XV 8,6 (6.8), p. 487:’τὸ συγκλητικὸν ἅπαν συνήθρποστο καὶ τὸ στρατιστικὸν συνείλεκτο
σύνταγμα καὶ ἡ γερουσία τῆς ἐκκλησίας συνῆν’.
148 Alexias, XV 10,5 (90.92), p. 493.
149 Apollodorus, The Library, II, 5.11-12, p. 233.
150 Apollodorus, The Library, II, 5.12, p. 237.
Image of the Ideal Ruler 117
I suggest that this part of Anna’s narrative presents a clear breech between
Alexios two-faced image – a Heraklean one ends with the story of his final
labour – overpowering of the Cerberus, that is, of the Satan’s servants, Basil
the Bogomil, ‘for he could devise for me no other task mightier than this’ – and
sets the scene for Constantinian, Christ-like image of the dying emperor,
whose final days were shaped according to the story of the passion of Christ.
Alexios, being both apostle and the emperor (μετά γε Κωνσταντῖνον
ἀπόστολος ἅμα καὶ βασιλεὺς ὁ Ἀλεξιος), achieved his victories through the
imagery of the God-protected emperor. During his war against Bohemond,
Anna delivered a story about emperor’s dream, quite similar to the discursive
patterns we encounter in hagiographies: ‘When the sun went down he
retired to his bed after working all day. He had a dream. It seemed that he
was standing in the sanctuary of the great martyr Demetrius and he heard
a voice say: “Cease tormenting yourself and grieve not; on the morrow you
will win”’ (μὴ λυποῦ μηδὲ στένε, αὔριον νικᾷς).152 The vision of the Christ
was changed with the vision of the famous warrior saint, protector of the
Komnenian dynasty.153
Before the final battle against Pechenegs, and, probably, Alexios’ greatest
victory, Anna embedded emperor’s appeal to Lord again in a very symbolic
Eusebian narrative landscape:
Alexios invoked the aid of the God (θεὸν ἀρωγὸν ἐπεκαλεῖτο). As the sun
was setting he led the prayers; a brilliant torch-light procession took place
and suitable hymns, also led by him, were chanted to the Lord. […] At the
moment when the sun set below the horizon, one could see the heaven lit
up, not with the light of one sun, but with the gleam of many other stars,
for everyone lit torches, or wax-tapers (according to their means) fixed on
their spear-points. The prayers offered up by the army no doubt reached
the very vault of heaven, or shall I say that they were borne aloft to the
Lord God Himself. The fact that the emperor did not believe he could
attack the enemy without the help of God is proof, I think, of his piety,
for his confidence was stayed neither on men nor horses nor on machines
of war, but all his faith was placed in the power of the Lord on High.154
The imperial and apostolic ideal that was accomplished in the discourse
crafted around the image of Constantine the Great bore an important
political message on the renovation of the empire. That peculiarity of
Anna’s agenda countered the ideal personified in the image of emperor
John II Komnenos. Theodore Prodromos developed extensive high-brow
register of imperial epithets – ὁ νικητὴς ὁ Κομνηνὸς δεσπότης Ἰωάννης,
scepter-bearing victorious emperor, the ruler of the world (κοσμοκρατες),
the destructor of Persians (Περσόλεθρε), the slayer of Scythians and Dalma-
tians (Σκυθοδαλματοκτόνε), the great Sun of Rome.(ὦ μέγα Ῥώμης ἥλιε).155
Nikephoros Basilakes recalled the image of Constantine the Great: ‘What?
Enemies. Nay, as Lord himself had once, long ago, encouraged Constantine
the Great, now he emboldened you against Persians, and entrusted you a
victory and promised it. Through letters in the symbol simply, as once from
the sky, he invokes you: “here you have your celestial weapon, with this you
will win against your enemies in the same way as he once did”’.156
The image of Alexios in the Alexiad of Anna Komnene is actual derivative
of John II Komnenos’ court culture that professed a new political dynastic
ideology of the soldier emperor, conqueror and renovator of the glorious
Empire. Anna created a complex generic hybrid that claimed to be a ‘truth-
ful history’ about the artificial mixture of a Homeric hero and Eusebian
legendary emperor. Anna shaped her history according to the rules for
composing imperial oration, which is a paradox itself. This generic ploy
served Anna to embed auto-eulogy under the guise of ‘truthful history’.
Multilayered narrative landscape of the Alexiad is only touched upon in
the analysis of the picture of Alexios I Komnenos. Anna’s ‘Psellian literary
craftsmanship’ reached its climax in the ploy with characters. Who is the
actual protagonist of the whole drama remains to be explored in the next
chapters. The answer might surprise us all.
156 Basilakes, Basilikos logos for the emperor John Komnenos, p. 68 (10.14): ‘ἀλλ’ὁ θεὸς αὐτός, ὡς
πάλαι Κωνσταντῖνον τὸν μέγαν, οὔτω καὶ νῦν σε τοῖς αὐτοῖς παραθαρρύνει κατὰ Περσῶν καί τὴν νίκην
παρεγγυᾶται καὶ προμηνστεύεταιι ἀπὸ γὰρ τῶν ἐν ξυμβόλῳ γραμμάτων ἀτεχνῶς, ὡς ἀπ’οὐρανοῦ,
προσεπιβοᾶται σοι «τοῦτό σοι τὸ ὅπλον οὐράνιον, ἐν τούτῳ καὶ σὺ νίκα νῦν τοὺς ἐχθροὺς ὡς ἐκεῖνος τὸ
πρότερον’.
3 Anna Komnene’s Periautologia
Beyond the two main generic aspects of Anna’s work – being both a history
and panegyric of Alexios’ deeds, it is possible to detect a third discursive
pattern in the Alexiad, which is actually Anna’s ‘history about herself’ that
was put under the veil of the ultimate ‘truth’.1 The rhetorical persona of the
authoress that was constructed in the Alexiad enables us to understand its
subtext: the what and why of this literary endeavour. Almost as a fictional
character of presupposed history, Anna emerges to her readers in a literary
guise of a humble and timid woman shrouded in the rhetoric of women’s
lament. However, neither is Anna’s lament overwhelming in its quantitative
scope, nor we are deprived of a different emotional backdrop behind this
rhetorical persona.
Anna intended to present herself as the exclusive heir of the newly
established dynasty, and especially, to put forward her sui generis relation
with the imperial branches of her parents. Special affection (φιλία) between
the first-born princess and her parents, as a literary motif on which the
author intentionally persisted, was the basis of Anna’s political thought
concentrated on indisputable imperial right. The topic of ‘imperial ancestry’
was, however, nothing new for Anna Komnene. It was a topos established
in the poetry of John II’s court rhetors, who loudly celebrated his illustrious
imperial legacy.
1 In the use of the term ‘metanarrative’ I am not relying on Lyotard’ conception about ‘grand
narratives’ but on a basic meaning of the word ‘meta’ that alludes on the overarching idea of the
whole narrative, the one that is beyond it.
122 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
‘πάλιν συνῆθλον εἰς ταὐτὸν ἄμφω τὰ ‘Once more two divine families joined
θεῖα γένη, together in you,
‘τὸ Κομηνῶν καὶ τὸ Δουκῶν, εἰς γάμου Komnenoi and the Doukai, through
κοινωνίαν. marriage union.
Πάλιν συνεδενδρώθησαν εἰς μίαν once more they have grown together
συμφυΐαν into a single offspring
Κλάδος ὡραῖος Κομνηνῶν κλάδῳ a beautiful branch of the Komnenoi
Δουκῶν ὡραίῳ, with a graceful branch of the Doukai
ἄμφω καλοὶ καὶ θαυμαστοὶ καὶ both virtuous and marvellous and
θαλεροὶ καὶ νέοι blooming and young
καὶ θάλλοντες ἀρεϊκὸν καὶ together blossomed into a warlike
συνανθηφοροῦντες. brave sprout.’2
Anna’s self-laudation (περιαυτολογία) lies in the core of the work, and rep-
resents a particular narrative, different from the leading one, dedicated to
Alexios’ deeds. We have chosen to denote it a narrative, since it is composed
of various literary forms, and introduces numerous literary techniques.
Anna’s ‘autobiography’ is a complex narrative that, apart from obvious and
transparent writers’ intrusions into the text – usually, but not exclusively in
‘I’ from – also includes other forms, such as character depiction, presentation
of particular events and relations among protagonists, and also, motives
that support the central idea of the narrative.3 All these elements present
constitutional parts of Anna’s ‘personal history’, that is, a history from
the intimate perspective of the authoress with a clearly defined political
purpose of the work, composed exclusively for a self-promotion. A clear
distortion of events, characterisation of the protagonists and role of certain
personages during the rule of Alexios I Komnenos, was entirely dependent on
Anna’s ambitions, that lead to a creation of this grandiose history, in which
authoress had taken the first and exclusive place of a key protagonist for
herself. Anna introduced herself in the first chapter of the Prologue, with
the following words:
I, Anna, the daughter of two royal personages, Alexios and Irene, born
and bred in the purple. I was not ignorant of letters, for I carried my study
of Greek to the highest pitch, and was also not unpractised in rhetoric; I
perused the works of Aristotle and the dialogues of Plato carefully, and
enriched my mind by the ‘quaternion’ of learning. (I must let this out
and it is not bragging to state what nature and my zeal for learning have
given me, and the gifts which God apportioned to me at birth and time
has contributed). 4
ἐγὼ Ἄννα, θυγάτηρ μὲν τῶν βασιλέων Ἀλεξίου καὶ Εἰρήνης, πορφύρας τιθήνημά
τε καὶ γέννημα, οὐ γραμμάτων οὐκ ἄμοιρος, ἀλλὰ καὶ τὸ ἑλληνίζειν ἐς ἄκρον
ἐσπουδακυῖα καὶ ῥητορικῆς οὐκ ἀμελετήτως ἔχουσα καὶ τὰς ἀριστοτελικὰς
τέχνας εὖ ἀναλεξαμένη καὶ τοὺς Πλάτωνος διαλόγους καὶ τὸν νοῦν ἀπὸ τῆς
τετρακτύος τῶν μαθημάτων πυκάσασα. (δεῖ γὰρ ἐξορχεῖσθαι ταῦτα, καὶ οὐ
περιαυτολογία τὸ πρᾶγμα, ὅσα ἡ φύσις καὶ ἡ περὶ τὰς ἐπιστήμας σπουδὴ
δέδωκε καὶ ὁ Θεὸς ἄνωθεν ἐπεβράβευσε καὶ ὁ καιρὸς συνεισήνεγκε)5
There are several discursive markers that are set as tenets of Anna’s political
agenda, introduced already in this passage and elaborated further in the
text. Namely, the most important one is her imperial birth, which was
pointed out in the formula of the ‘purple birth’, or to say more correctly of
the ‘birth in the Porphyra’. The second premise is that she was daughter of
Alexios and Eirene, which again conformed the merging of the two illustrious
families according to the discursive pattern set in the rhetoric of John II
Komnenos’ period. Anna’s treatment of both imperial families – Komnenoi
and the Doukai – presents a topic of immense importance for understanding
in which way she manipulated her text and where are situated the most
important embedded allusions to her political supremacy over her sibling,
John II Komnenos.
Anna set the scene in the same way as Psellos did – she will be a pro-
tagonist in the history she is about to write, she will judge and assess the
characters and their actions, and, of course, she will place herself firmly
in relation to those personages to enhance her political argument. In
addition to this, Anna insists on the premise that her intention was not
for the cause of self-laudation (οὐ περιαυτολογία). Her outstanding literacy,
according to her – a God-given gift – was her means of describing the
deeds of her father to prevent them from falling into oblivion. Under the
pretext of answering to God’s gift, Anna chose to convey an ostentatious
story about herself.
4 Alexiad, p. 17.
5 Alexias, Prol. 1,2 (9.14).
124 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
‘You were shown from the womb as a fruit of the holy Porphyra,
you were anointed Emperor from your empress-mother’s belly.
From your babyhood you were a fruitful branch with tinge of purple,
beautiful, born in crimson, brilliant from your birth,
destined from the womb for the rule of the Aussonians,
for power over the second Israel, newly named.’6
− Poem for the emperor Manuel I
Porphyrogennesis was a discursive marker for all Alexios’ children, his direct
bloodline and imperial descendants, and singled them out as a distinct but
very specific group inside the Komnenian oikos.12 In the next generation
of his descendants, Alexios I Komnenos became the crucial element for
legitimizing the imperial right among his children, who were all ‘purple-
born’ (porphyrogennetoi), and therefore de jure equal. This paradox in
the imperial ideology had made all of the ‘purple-born’ Alexios’ children
virtually ‘legitimate’ heirs to the throne inasmuch as his first born son
John II Komnenos, which caused a fragmentation of the imperial right to
all of Alexios’ descendants.13 Hence, it was important for his heir to the
throne – the aforementioned John – to create some new, additional way of
legitimizing his own imperial right.14 For the first time in the Byzantine
imperial ideology, at the beginning of John’s reign, we encounter a motive of
a familial love that will become distinctive Komnenian imperial epithet. In
the poem called Mousai of Alexios I Komnenos on the advices of the dying
emperor to his son and successor, we encounter an interesting vocabulary in
the headline: ‘Alexios Komnenos, mother-loving, emperor, to his son, John
Porphyrogennetos, father-loving emperor’ (Ἀλεξίου Κομνηνοῦ φιλομήτορος
αὐτοκράτορος Ἰωάννῃ πορφυρογεννήτῴ νικητῇ αὐτοκράτορι φιλοπάτορι τῷ
εὐπάτορι).15 It is important to note that Mousai were most probably poem
composed at the beginning of John’s reign.16 Thus, a vocabulary and motives
10 Theodore Prodromos, Historische Gedichte, ΙΙΙ, p. 196 (120); VI, p. 220 (5).
11 Theodore Prodromos, Historische Gedichte, VII, p. 229-230 (8-10).
12 On porphyrogennesis in the Byzantine imperial ideology see Dagron, 1994, p. 105-142; Dagron,
2001, 51-58; Stanković, 2008, p. 99-108.
13 As Magdalino observed the ‘common ancestor Alexios was a point of reference in their
attempt to legitimise their ambitions. Each had a story to tell in which Alexios featured more
or less prominently’ – Magdalino, 2000, p. 18
14 Magdalino, 2000, p. 18.
15 Maas, The Mousai, p. 348.
16 cf. Magdalino,2000, p. 18; Stanković, 2006, p. 184-186.
126 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
17 Stanković, 2006, p. 155, stressed ‘the fact that Anna Dalassena’s son was a φιλομήτωρ had,
apart from inner-familial, also a political significance’.
18 Basilakes, In Ioannem Ep. Bulgariae, p. 30.
19 This was thoroughly analysed by Stanković, 2006, p. 176-209.
20 Basilakes, In Ioannem Ep. Bulgariae, p. 29 (20.30).
21 Basilakes, In Ioannem Ep. Bulgariae, p. 30 (20.25).
ANNA KOMNENE’S PERIAUTOLOGIA 127
other ‘purple-born’ siblings ‘for the son destined to adorn the throne’.22 It
is one of the driving motives in the Mousai:
‘ἐπεί δὲ, τέκνον καὶ γονὴ πεφιλμένη, But since, my child and beloved
ἑμαυτὸν ἄλλον καὶ τόπαζω καὶ λέγω, offspring,
καὶ γὰρ πατρώζεις καὶ πατρὸς χαίρεις I both divine and say that you are my
τρόποις’ second self
– for you take after your father and
delight in your father’s ways.23
disposition of power within the imperial family, where Anna’s mother was
completely deprived of her share. Just one generation before, Psellos had used
the same term in derogatory meaning to explain Severus’ dependence upon
his mother stating that he ‘loved her more than it was necessary’ (φιλόμητωρ
πλέον τοῦ δέοντος).29 Anna’s use of the same word could be interpreted in the
same fashion – Alexios loved her mother at that moment more that it was
necessary. Conversely, Psellos used the term philopator, and the syntagm
that one was ‘father-loving more than all others’ to denote the succession
line among Constantine’s sons: Ὁ βασιλεὺς Κωνσταντῖνος ὁ Κώνσταντος
φιλοπάτωρ ἦν εἴπερ τις ἄλλος. Εὐθὺς γὰρ ἅμα τῷ τὴν βασιλείαν κατασχεῖν εἰς
Σικελίαν ἐκπλεύσας κατῆρε τοὺς τοῦ πατρὸς φονέας τιμωρησόμενος.30
The political resonance of this term is also present in the generation
of writers after Anna Komnene. In John Kinnamos history, Manuel I was
described as a ‘father-loving’ emperor in the moment when John II Komnenos
was dying. The imagery of a loving and caring son, imbued with pathos
heavily resounds with discourse of Anna Komnene’s Alexiad.
And the child (being a father-loving more than anyone else) being respect-
ful by the law of nature, he bowed down and threw his head on his chest
filling the soil with his tears.
ὁ δὲ παῖς (ἦν γὰρ φιλοπάτωρ εἴπερ τις ἄλλος) καὶ φύσεως θεσμοὺς εὐλαβούμενος
κάτω νενευκὼς καὶ ἐπὶ στέρνα τὴν κεφαλὴν ῥίπτων δάκρυσι τὸ δάπεδον
ἔπλυνε.31
There was actually nothing emotional in this scene – it was just an embel-
lished rhetorical description of the new way in which the empire was ruled.32
Vice versa, Anna Komnene’s pathos and description of her love towards
parents, served to assert her exclusive legitimacy among all Alexios’ children.
John Kinnamos said precisely the same thing ‘among them all, Manuel loved
his father most’, and that was just a literary means of the author to point
out to the readers who will be John II Komnenos’ successor.
29 Psellos, Historia Syntomos, p. 40 (26): ‘Ἀλέξανδρος ὁ Μαμαίας παῖς. Νεανίας οὗτος ὁ βασιλεὺς καὶ
φιλομήτωρ πλέον τοῦ δέοντος. Οὐδὲ γὰρ ἔπραττέ τι ἀφ’ ἑαυτοῦ, ἀλλὰ τῇ μητρὶ φιλαρχούσῃ ὑπέκειτο’.
30 Psellos, Historia Syntomos, 80 (39).
31 Kinnamos, Epitome, p. 23 (17).
32 Stanković, 2006, p. 165, observes that ‘the connection with the father emperor bear its
greatest and factual political importance in the reign of Manuel I Komnenos’.
ANNA KOMNENE’S PERIAUTOLOGIA 129
Anna’s story about her birth conveys important ideological motives that
affirm her imperial legitimacy, and that can be followed throughout of the
whole narrative. Nevertheless, all crucial motives are merged in this single
episode, which we find as a pivotal autobiographical passage, with highly
political background. These motives are:
– birth in the Porphyra;
– exclusive likeness to the father;
– connection with the imperial branch of the Doukai genos;
– connection with the branch of caesar John Doukas;
– specific connection with both parents.
In the passage about the birth of the three imperial scions, we find the
episode of Anna’s birth longest and the most descriptive one. It is interesting
that this particular chapter starts with Alexios’ victorious return to the
capital from the war campaign against Robert Guiscard. This triumphant
atmosphere was apparently chosen as an effective narrative landscape for a
bigger and more important triumph that immediately comes after Emperor’s
arrival. It was the birth of the Emperor’s first child, which announced the
emergence of a new dynasty.
The importance and symbolic of the ‘purple birth’ are emphasised in
a passage where Anna gives us a detailed description of the Porphyra
chamber, the only one preserved to this day of this important chamber of
the Constantinopolitan Great Palace:
This purple room was a certain building in the palace shaped as a complete
square from its base to the spring of the roof, which ended in a pyramid; it
looked out upon the sea and the harbour where the stone oxen and lions
33 On importance of being a purple-born in the Byzantine state ideology see – Dagron, 1994,
passim; during Komnenian epoque, ibid. p. 118-119; Dagron, 2001, p. 51-58; On specific understand-
ing and meaning of this phenomenon for the Komnenian dynasty – Stanković, 2008, passim.
130 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
stand. The floor of this room was paved with marbles and the walls were
panelled with it but not with ordinary sorts nor even with the more expen-
sive sorts which are fairly easy to procure, but with the marble which the
earlier Emperors had carried away from Rome. And this marble is, roughly
speaking, purple all over except for spots like white sand sprinkled over it. It
is from this marble, I imagine, that our ancestors called the room purple.34
At the beginning of the chapter, Anna clearly asserted that the Empress gave
birth in the chamber called Porphyra, in a special secluded space within
the Great Palace which was, since olden times, designated for the imperial
delivery.35 After brief explanation of the ‘purple birth’ tradition, the author
continued with the main theme:
And at dawn (it was a Saturday) a baby girl was born to them, who
resembled her father, so they said; in all respects. I was that baby.36
It is highly indicative that Anna begun the story of her birth with a recol-
lection of the significance and importance of being born in the Porphyra.
Even more striking is Anna’s avoidance of making any allusions to the purple
birth with the birth of the other two imperial children, her sister Maria, and
brother John. In the Alexiad, they are designated as porphyrogennetoi,38 but
not in the story where we mostly expected that epithet to be found. The
prelude of birth in the Porphyra was reserved only for Anna’s own life-story.
This way, we face a clear picture of Anna’s ‘purple birth’, which is depicted
in a highly personal tone, where special emphasis is laid on the exceptional
connection between a first-born imperial daughter and her parents.
The description of the birth of the three imperial scions represents the
affirmation of Anna’s ‘supremacy’ not only in relation to her younger sister
Bohemond, [the younger of his sons, L.V.], resembled his father in all
respects, in daring, strength, aristocratic and indomitable spirit. In short,
Bohemond was the exact replica and living image of his father. 40
ὸν μέντοι Βαϊμοῦντον, τὸν νεώτερον τῶν υἱέων αὐτοῦ καὶ κατὰ πάντα παρεμφερῆ
τῷ πατρὶ καὶ τόλμαν καὶ ῥώμην καὶ γενναιότητα καὶ θυμὸν ἀκατάσχετον (ὅλως
γὰρ οὗτος τοῦ πατρὸς ἀποσφράγισμα ἦν καὶ τῆς ἐκείνου φύσεως ἔμψυχον
ἐκμαγεῖον). 41
The imagery of father and son in the poem on the coronation of John II
Komnenos’ successor Alexios Komnenos highlights the motives of their
resemblance:42
ἥλιε καὶ παρήλιε, δύο λαμπροὶ sun and the other sun-beside, two
φώστῆρες, radiant lights,
πατὴρ καὶ τέκνον βασιλεῖς, father and son the emperors, born in
βλαστήματα πορφύρας, Porphyra,
σωτῆρες Ῥώμης νεαρᾶς, πύργων saviours of the new Rome, well-forti-
εὐτάφρων δόξα, fied towers of glory
ἰσοταχεῖς ἰσοφεγγεῖς ὁμότιμοι equally expedient and equally splen-
μεγάλοι. did, equally honoured and great.
The birth story is actually the application of the topic from Menander’s
basilikos logos that one should start with the laudation of the country (ἐπὶ
τὴν πατρίδα) and family (περὶ τοὺ γένους) of the praised one and supply the
enkomion with the ‘birth’ (περὶ γενέσεως) that was preceded or followed by
some divine sign. 43
After ‘birth’, you must say something about ‘nature’ (περὶ φύσεως), e.g.:
“Straight from the labour of his mother’s womb, he shone forth radiant in
beauty, dazzling the visible universe, rivaling the fairest star in the sky.”
Next comes the ‘nurture’ (ἡ άνατροφή). Was he reared in the palace? Where
his swaddling-clothes robes of purple? Was he from his f irst growth
brought up in the lap of royalty? Or instead, was he raised up to be emperor
as a young man by some felicitous chance?44
It is characteristic for the Alexiad that it begins with Alexios’ youth, and
not with his birth. The omission of Alexios’ earliest days has its ideological
meaning, since it enabled the authoress to avoid the story of Alexios impe-
rial predecessor, Isaac Komnenos. On the other side, Anna used a story of
her own birth as a crucial part of her auto-eulogy that followed the rules
of Menander Rhetor. Anna described her birth as a magnificent event of
the first born imperial scion, as a proof of the supremacy of her origin in
comparison to all other porphyrogennetoi, since she was the first ‘scion
of the Komnenians, a bloom of the Doukas’ born and bred in purple, and
Anna asserted once more a special place within the inner circle of the
imperial oikos and unique relationship with the father, in the Book XV: ‘I
[…] the most honourable from the Porphyra and Alexios’ eldest scion’. (καὶ
τῆς πορφύρας τὸ τιμώτατον καὶ τῶν Ἀλεξίου πρώτιστον βλάστημα)47
45 Alexiad, p. 198-197.
46 Italikos, Discours a Manuel Comnène, p. 278.
47 Alexias, XV, 9.1, p. 489.
134 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
If we consider the time when the last book of the Alexiad was written
– after the death of Anna’s brother, powerful and victorious emperor John
II – her statement seems even more striking. She intentionally stressed her
preeminence over her deceased brother emperor by denoting herself as
‘the most honourable purple-born’ (τῆς πορφύρας τὸ τιμώτατον βλάστημα),
even though the most honourable Alexios’ child was indisputably his elder
son John and successor, the real founder of the Komnenian dynasty and
establisher of the new imperial ideology. Moreover, she used precisely
encoded terms found overwhelmingly used by Prodromos in his political
verses for John Komnenos – πορφυρόβλαστος. In the Alexiad, the only offshoot
of the Porphyra – porphyroblastos – was Anna Komnene. Anna’s use of this
peculiar register expressed her craving to outshine emperor-brother and
political opponent.
Anna’s story about her connection with the imperial branch of the Doukai
can be considered a fundamental part of her claim for the imperial throne.
Not surprisingly, the connection with the Doukai was part of accustomed
imperial vocabulary register. In the epitaph verses for John II Komnenos,
Prodromos stressed his double imperial ancestry, both from the Komnenoi
and the Doukai:
X (1059-1067).50 Thus, she was the only one among other porphyrogennetoi
that could claim a direct connection with the imperial branch of the Doukai.
But her claim went even more than that. She claimed she had particular
relationships with both her parents in relation to all other siblings.
In the description of the lavish ceremonies on her birth, Anna stressed that
she was adorned with the imperial diadem (μετρητῶν δέ τινων παρελθουσῶν
ἡμερῶν στέφους κἀμὲ ἀξιοῦσιν οἱ γονεῖς καὶ βασιλικου διαδήματος).51 The
statement about Anna being given an imperial diadem from her parents’
hands is highly indicative, since in the further text, in the passage about
John’s coronation, this particular information is omitted.52
The destiny of the son and heir, John, and his coronation, was taken
charge of by ‘certain’ people. In text we are faced with impersonal ‘τουτὶ’
form – ‘they’ wanted to raise him to imperial heights, and considered him
50 Constantine X Doukas (1059-1067) was the f irst emperor from the Doukai family. His
wife was Eudokia Macrembolitissa from the renowned family of the patriarch Michael Ker-
oularios. The imperial couple had three sons – Michael, Andronikos and Konstantios – and
three daughters – Anna, Theodora and Zoe. After Constantine X died, his brother – Caesar
John Doukas – took care of his children. Eudokia was not supposed to be married, according
to sources, and there was even a written promise signed that she will not remarry in order not
to endanger her children, but she married Romanos IV Diogenes (1067-1072), and gave birth to
two more sons – Nikephoros and Leo/Constantine Diogenes. Eudokia’s wrong move provoked
retribution of Caesar John Doukas, who acted as ‘guardian of the Doukai’, and contrived a plot to
depose Romanos, abate the influence of Eudokia and rise to power Michael Doukas. His closest
ally was Michael Psellos. These two prominent ringleaders were responsible for the blinding
and death of the emperor Romanos Diogenes. Michael VII was raised to the throne, but very
soon he fell under the influence of the logothete Nicephoritzes who sidelined his uncle, Caesar
John, from the court, and with him also Michael Psellos. In these turbulent years, Caesar John
proclaimed himself emperor, but he withdrew very soon and took monastic habit. However,
this did not prevent Caesar John from being actively involved in the imperial politics, where he
made a greatest political move by connecting through marriage alliance with the Komnenoi. His
granddaughter Eirene Doukaina was married to Alexios Komnenos, a nephew of the emperor
Isaac I Komnenos (1057-1059).
51 Alexias, VI 8,3 (17.18).
52 Anna’s coronation: μετρητῶν δέ τινων παρελθουσῶν ἡμερῶν στέφους κἀμὲ ἀξιοῦσιν οἱ γονεῖς καὶ
βασιλικοῦ διαδήματος. ἐπεὶ δὲ Κωνσταντίνου τοῦ υἱοῦ τοῦ προβεβασιλευκότος Μιχαὴλ τοῦ Δούκα, περὶ
οὗ πολλάκις ὁ λόγος ἐμνήσθη, συμβασιλεύοντος ἔτι τῷ αὐτοκράτορι καὶ ἐμῷ πατρὶ κἀν ταῖς δωρεαῖς
δι’ἐρυθρῶν συνυπογράφοντος τούτῳ κἀν ταῖς προπομπαῖς μετὰ τιάρας αὐτῷ συνεπομένου κἀν ταῖς
εὐφημίαις δευτέρου εὐφημουμένου κἀγὼ εὐφημεῖσθαι ἔμελλον, Κωνσταντῖνον καὶ Ἄνναν ἐν ταὐτῷ
ἐξεφώνουν ἐν τοῖς τῆς εὐφημίας καιροῖς οἱ τῆς εὐφημίας προεξάρχοντες – Alexias, VI 8,3 (16.24),
p. 184-185.
John’s coronation: ἐθέλοντες τοιγαροῦν τουτὶ τὸ παιδίον εἰς τὴν αὐτοκράτορα περιωπὴν ἀναβιβάσαι
καὶ κλῆρον οἷον αὐτῷ τὴν βασιλείαν Ῥωμαίων καταλιπεῖν, εἰς τὴν τοῦ Θεοῦ μεγάλην ἐκκλησίαν τοῦ
θείου βαπτίσματος καὶ τοῦ στέφους αὐτὸ ἀξιοῦσι. – Alexias, VI 8,5 (45.48), p. 185-186.
136 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
heir of the Roman Empire.53 Of course, one could easily connect ‘they’ with
the imperial parents, which is clear from the modern translation. However,
I do not think that Anna coincidentally omitted to use the word ‘parents’.
I would always opt for Tzetzes’ cautiousness that ‘Homer writes nothing
without consideration, even the trifles.’
Adhering herself to the role and importance of Constantine Doukas
as the legitimate heir of the late emperor, Anna sought to reaffirm her
‘imperial right’ once more. She did not omit to mention that Constantine
was Alexios’ co-ruler (συμβασιλεύοντος ἔτι τῷ αὐτοκράτορι καὶ ἐμῷ πατρὶ), but
even more important, she did not bypass a note on herself being included
in imperial proclamations alongside with Constantine Doukas. This way,
she put herself on the imperial pedestal, next to Constantine who ‘signed
with a red ink’ (δί ἐρυθρῶν συνυπογράφοντος) and provided for herself an
aura of a ‘double legitimacy’.
It is interesting that Anna neither mentioned her betrothal to Doukas,
nor she dealt in any way with that particular subject. A focus was put on
the imperial rank she was honoured with, and on her ‘unity’ in imperial
rights with Constantine Doukas. However, a peculiar place that was given
to Constantine Doukas in Anna’s narrative with the authoress’ deep pathos
accompanied by it, is, to say the least, surprising. One should bear in mind
that Anna was writing in her sixties, fifty years after Constantine Doukas
had been deprived of his right of succession. In addition, her betrothal to
Constantine Doukas was a completely outdated and irrelevant fact from
the past during the reign of Manuel I Komnenos, and yet she imbued it with
such symbolism. Moreover, she was the widow of another man, and yet we
are witnesses of her lament over her first fiancée. The peculiarity of this
whole issue is that the same story was repeated again in the funeral oration
for Anna Komnene by George Tornikes, which was composed immediately
after the Alexiad. Hence, motives and themes that are developed by Tornikes
in his oration are actually direct testimony of Alexiad’s readership and of
the ways in which the crucial tenets of Anna’s agenda were understood by
her contemporaries.
As for the narrative section on the imperial birth, it is important to note
that princess refers to the circumstances of her birth as ‘perhaps symbolic
of what should befall her later, whether it can be called good or on the
contrary, ill fortune’.54 Even though Anna does not deal in particular with
53 These very interesting traits of Anna’s testimony were first emphasised by Stanković, 2016,
p. 15.
54 Alexias, VI 8,3 (27.28), p. 185.
ANNA KOMNENE’S PERIAUTOLOGIA 137
details concerning her ill fortune, if we consider the narrative structure here,
and what follows after, we come to the story of John’s birth, his baptism
and coronation in the church of Hagia Sophia. Anna’s promise that ‘what
happened to’ them ‘later on will be told in the appropriate place’, was never
fulfilled openly. It was a figure aposiopesis, when a writer ‘breaks off sud-
denly, leaving some impression on the audience of what was to be said’.
The impression she left on her audience, according to text structure and
sequence of the events distant in time, was that the story of the birth of
the three imperial scions was a story about an ill fortune that befell Anna
Komnene after the birth of her younger brother, John Komnenos.
55 Stanković stressed the emphasis that was put on the motive of familial love.
138 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
imperial oikos, and that is why this ideological term was crucial for Anna
in the creation of an alternative political discourse. Prodromos especially
stressed the idea of the Komenian imperial legacy, although we encounter
praises of both families. However, John was, after all ‘Alexios’ brave son’
(Ἀλεξίου ἄλκιμος υἱός) Komenian ruler (ὁ Κομνηνὸς δεσπότης), whose four
sons were ‘born from the Porphyra through his father’ (τῆς πατρογεννοῦς
ἐκφυέντας πορφύρας).56 Through these discursive markers John emanated
the message that empire was his inheritance (κληρονομία). Probably the most
grandiloquent summary of John’s ‘political propaganda’ was delivered in
Prodromos poem on the occasion of John’s coronation of his future successor
Alexios. This is precisely the event that called for such a topic, where the
imperial legacy of the Komnenoi is established through the emperor Isaac
Komnenos, and the imperial legacy of the Doukai is established through
the image of the emperor Constantine X Doukas and his son that ruled
after him. The focal point of the imperial ancestry is Alexios Komnenos,
who should serve as a model to be imitated and after whose illustrious
contests should his descendants strive. The formula of ‘father and son, the
emperors’ is emphasised, as much as ‘sprouting from the Porphyra’ which
was precisely due to ‘so many sceptre-bearing kinsmen’.57
John, Anna and Isaac Komnenos were immersed in mutual ideological
contest, where each one of them created a picture of their own exclusivity
and affinity in association with Alexios I Komnenos.58
In the Alexiad, Anna described herself four times as a ‘father-loving’.59
Twice, she explained the use of this epithet as a ‘task of a historian’. She
inquires what can forbear someone to be both, simultaneously, a ‘father-
loving’ and a ‘truth-loving’ (τί γὰρ κωλύει, πρὸς ἀληθείας αὐτῆς, καὶ φιλοπάτορα
εἶναι κατὰ ταὐτον τινὰ καὶ φιλαλήθη?)60 Anna addressed her audience for
possible accusations of bias, stressing that her ‘father-loving’ sentiment was
not for purposes of a self-laudation. As she explains occasionally, she does not
write about her father’s deeds in order to praise herself (ὅτι περιαυτολογοῦσα
καταλαμβάνομαι). She opposes to anonymous invectives directed towards
her impartiality, especially in the passages where she mentions the love for
her father, or any other kind of emotional bond towards the emperor, and
elaborates further against distortion of the truth.61
However, despite this, Anna did confirm, although indirectly, the very
particular background of her history.62 Her story is in its essence a self-
praise (περιαυτολογία), focused on Anna’s filial connection with the leading
character of the main narrative, the emperor Alexios I Komnenos. That
connection was presented through the important political term ‘father-
loving’ (φιλοπάτωρ), confined in the form of history and invested with the
idea of the ultimate truth (ἀληθεία). Therefore, Anna’s testimony on her
unique place within the imperial oikos, that is, on her legitimacy that was
attested in the epithet of the ‘father-loving’ daughter, was, according to
the author, a complete and unbiased truth. Stanković argues that Anna
Komnene was actually responsible for making these terms part of literary
register, which were not, coincidentally, later present in the Funeral oration
for her by George Tornikes’.63
Anna is certainly a pioneer among all other porphyrogennetoi in self-
attributing both of the two most important Komnenian imperial epithets.64
She usurped John’s epithet of the ‘father-loving’ emperor, and what is even
more indicative, she utilised Alexios’ epithet of the ‘mother-loving’ emperor
to describe her relationship with the mother, Empress Eirene Doukaina.
In the meaning of emotional closeness with the parents, Anna used both
terms in pair, in the two most important episodes of her autobiographical
narrative – in the story of her birth and in the story of Alexios’ last days.
With a fulfilment of her mother’s wish – to wait in her mother’s womb for
the emperor’s return – she demonstrated, even before she was born, that
outstanding love towards her parents (πρὸς τοὺς γειναμένους εὔνοιαν ἀριδήλως
ὑπεσημαίνετο), that was to become the main feature of her character in
later years.
In the following lines she says: ‘For I became a father-loving as equally as
I was a mother-loving’ (φιλομήτωρ κατὰ ταὐτὸν ἐγεγόνειν καὶ φιλοπάτωρ).65
A message here is clear – at the very beginning of her life she demonstrated
that exceptional love towards both of her parents, which she emphasised
once more in the final book of the Alexiad in the similar statement: ‘I was
equally a father-loving and a mother-loving from the cradle’ (φιλοπάτωρ τὲ
ἅμα φιλομήτωρ ἐξ αὐτῶν σπαργάνων γεγενημένη).66 She submitted the proof
62 As Stanković put it: ‘The generally accepted objectiveness of the historical genre allowed
them to skillfully incorporate into historical narrative the subjective character of the personal
memories’ – Stanković, 2011c, p. 59.
63 Stanković, 2006, p. 165; p. 193-194.
64 Stanković, 2006, p. 189-194.
65 Alexias, VI 8,2 (3).
66 Alexias, XV 11,2 (33), p. 494.
140 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
of her love, a sort of auto da fé, in the final chapters of the Alexiad, where she
reserved for herself a first place of the loving and caring daughter, crushed
by grief for the loss of a beloved father.
With the careful use of the imperial epithets ‘φιλοπάτωρ’ and ‘φιλομήτωρ’,
Anna intentionally appropriated imperial motives of familial love from both,
Alexios’ and John’s periods. She was a ‘father-loving’ as John II Komnenos
was, but maybe even more important – she was also a ‘mother-loving’ as
the founder of dynasty was. Anna made a shrewd move in comparison to
the other porphyrogennetoi, by emphasizing the emotional closeness with
her mother’s side of the family, claiming the heirdom of Eirene Doukaina
for herself. However, she was not first one to claim this special bond with
the empress mother. That move was made by her younger brother, Isaac
Komnenos, in his endowment, the monastery of Virgin Kosmosoteira.67
Anna went further in her claim by connecting with the imperial branch of
the Doukai oikos. Among all Alexios’ children, Anna was the only one who
was nurtured by the empress Maria of Alania, and acclaimed together with
purple-born Constantine Doukas, whose one of the supreme credentials
was Doukai’s imperial legacy.
leading characters through her own family ties with them, calling Alexios
father, Irene mother, Isaac Komnenos, Michael and John Doukas ‘her uncles’,
engenders impression that we are dealing with Anna’s memoirs, or rather,
her own history, in which the main character is the author herself.
The use of the possessive pronoun ἐμός (mine, my) in connection with
the emperor Alexios, is repeated 92 times (!) in the Alexiad, which, due to
its frequency and abundance certainly deserves to be highlighted as an
important stylistic feature of Anna Komnene’s personal discourse. In some
parts of the text, in only one page, Anna entitled Alexios as ‘my father’ (ἐμὸς
πατὴρ), five times in a row. For example, in the VI chapter of the Book I,
Anna referred to Alexios through the following syntagma: 1) τῷ Κομνηνῷ
Ἀλεξίῳ καὶ ἐμῷ πατρὶ; 2) τῷ ἐμῷ πατρὶ; 3) τὸν ἐμὸν πατέρα; 4) τὸν ἐμὸν πατέρα
Ἀλέξιον; 5) ἐμὸς πατὴρ Ἀλέξιος.68
Alexios is usually referred to in a described manner, which should be
considered a most conspicuous both textual and structural authorial self-
reference. The fact that the first book of the Alexiad begins with the following
sentence – ‘The emperor Alexios and my father’ (Ὁ βασιλεὺς Ἀλέξιος καὶ ἐμὸς
πατὴρ)69 – immediately directs the audience towards a fact that the protago-
nist of Anna’s history is her father, although she had dwelt on that particular
issue already in the Prologue. This self-referential seasoning of narrative
stands in sharp contrast to the idea of Anna’s ‘unbiased storytelling’, the
one she constantly professed as a leading idea of her history. Her elaboration
of being a daughter of the protagonist can be perceived as bifocal – on the
one hand, as her wish to respond to the demands of ‘objective history’ and
thus immediately reveal her connection with the leading character. On the
other hand, as her wish to point out the fact that the emperor Alexios was
her father also. And why that? Because it was, what John did.
In the funeral verses for John II Komnenos, the emperor is connected
solely to his father – as ‘a lord John Komnenos from the lord Alexios’ (ἄνακτ’
ἀπ’ἄνακτος Ἀλεξίου Ἰωάννην),70 ‘John, the son of the emperor Alexios
Komnenos’(Ἀλεξίου παῖς Κομνηνοῦ βασιλέως),71 ‘born of Alexios’ (φύντος ἐξ
Ἀλεξίου)72, ‘Alexios’ pious John, the offshoot of the Komnenian root, delivered
in the triple blessed Porphyra’ (Ἀλεξιάδης εὐσεβὴς Ἰωάννης, Κομνηνικῆς
βλάστημα τῆς ῥιζουχίας καὶ πορφύρας μαίευμα τῆς τρισολβίας).73
Since tragedy represents not only a complete action but also incidents that cause
fear and pity and this happens most of all when the incidents are unexpected
and yet one is a consequence of the other. For in that way the incidents will cause
more amazement than if they happened mechanically and accidentally, since
the most amazing accidental occurrences are those which seem to have been
providential, for instance when the statue of Mitys at Argos killed the man who
caused Mitys’s death by falling on him at a festival. Such events do not seem to
be mere accidents. So such plots as these must necessarily be the best.
− Aristotle, Poetics, 1452a
Anna’s sincere strive for writing a ‘truthful history’ was thoroughly insincere.
Sincerity was fluctuating on the top of the surface text of the Alexiad. Its
core was tentatively obscured by the rhetorical mastery of our authoress.
Not everyone was supposed to reach its esoteric agenda.
Among many stylistic features of Anna’s narrative, the one that provoked
great interest among scholars was the ‘gender otherness’ of Anna’s discourse.
The main element of the ‘gendered discourse’ which made it unique and
different from typical male literary expression is lament (θρήνος).
The impression, which remains after thorough reading of the Alexiad, is
that Anna’s cry is overwhelming modality of her self-referential utterances.
Very recently, Neville offered the explication of this kind of literary style.
She dealt with a topic of authorial modesty and the implied rhetoric of
humbleness, humility and restraint, concluding that ‘the tale of woe is
a strategy for talking about oneself while being less obnoxious to Greek
taste’.1 However, Aristotle’s views on tragedy in his Poetics, which ‘like a
single living organism it may produce its own peculiar form of pleasure’ and
conclusion that ‘today best tragedies are written about few families’ make a
strong case against the gendered background of Anna’s lament. According
to the explanations provided in Aristotle’s Poetics and Plutarch’s Moralia,
Anna’s laments over her own destiny and over deceased members of her
family, do not appear as a typical feminine expression. The narrative poetics
of Anna Komnene’s Alexiad suggest a completely different reading. Anna’s
gendered discourse was actually moved to other layers of her narrative, but
mainly to characterisation and place of the female characters in the Alexiad.
1 Neville, 2016, p. 39, cf. also Neville, 2013, p. 192-218; Neville, 2014, p. 270-273.
144 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
In a more practical way, the literary method Anna used was actually
Plutarch’s advice on the agreeable ways to deliver an inoffensive self-praise:
The unfortunate as well can boast and extol themselves with better grace
than the fortunate. For the fortunate are felt to lay hands on glory, as it
were, and take their pleasure of it in gratification of their pride, but the
others, far removed from ambition by their plight, are looked upon as
breasting ill-fortune, shoring-up their courage and eschewing all appeal
to pity and all whining and self-abasement in diversity.2
If Anna staged a tragedy with a resounding echo of her cry, we could ascribe
her the role of either Electra of Iphigenia. Both were daughters of the king
Agamemnon, with significantly divergent roles. Electra was famous for her
love for her father and ultimately, crime against her mother. Conversely,
Iphigenia was Agamemnon’s daughter that was sacrificed by the father.
A unifying discursive element between Electra and Iphigenia was their
beloved brother Orestes. The allusion on the Argives was made in Anna’s
comparison of Isaac and Alexios, two brothers, with two friends, Orestes
and Pylades. Anna, I strongly believe, was staging a tragedy. The story of
her life was, the Iliad of woes, just like Alexios, and she chose to shroud it
in the generic guise of tragedy.
At the very beginning of her history, Anna describes the insecurity of life
of the imperial child born in the Porphyra. Instead of honors and privileges,
Anna stresses further, her life was ‘covered with waves and filled with
turbulences’ (φεῦ τῶν κυμάτων, φεῦ τῶν ἐπαναστάσεων).
The plot of this tragedy is actually a tale of woes of the imperial family
(one immediately recalls Argives), or to be more precise – of Alexios’ and
Anna’s. Two leading protagonists of the tragedy embedded in the story
of Alexios’ deeds are father and his daughter. The tragedy concludes in a
way that our heroine bewails the loss of all her family members in Niobe’s
imagery that was, according to Tzetzes explanation, severely punished for
her boasting and arrogance.6 Therefore, Anna’s claims from the beginning
that there was nothing special in the Porphyra and that it only brought
upon her misfortunes, could have been interpreted as her unwillingness
to challenge Fortune for bragging loudly:7
It is, nevertheless, rather intriguing that Anna suited her lament through
allusion to Niobe, where she suggested indirectly that, after the death of
the three emperors, she was left completely alone in this world. However,
she did not cry because she was sad or ill willed, nor because her threnos
alluded to her failed ambition. That is a too literal reading of the Alexiad.
The story about her lament and the tragedy she was orchestrating in the
Alexiad had another reason. Regarding this particular textual modality,
Anna was again leaning heavily upon Psellos, who considered tragedy a
best genre for representing characters.9
So who were the characters of the tragedy Anna staged? The starring
role in this play Anna arrogated to herself:
Neville suggests that Anna’s lament should not be given a political reading 11
However, I am sceptical toward interpretation of Anna’s specific reference
that her misfortunes started since her eighth year, or even before that, are
part of her ‘outburst of lamentation’ as a sort of authorial self-abasement.12
If one needs to find a connection between this particular moment in Anna’s
life – that according to Neville was just a chronological marker for entering
pre-adolescent period – one does not have to look into Zonaras’ history.
Although there we find a notion that Constantine Doukas was deprived
of his imperial prerogatives, when John was crowned, Anna herself makes
another mention of the change in her life circumstances when she was
eight years old:
As a matter of fact, I have other reasons to believe I know the truth in this
affair: from my early girlhood, before I was eight years old, I was brought
up by the empress [Maria of Alania].13
10 Alexiad, p. 459-460; Alexias, XIV 7,4 (26.36), p. 451: ‘ἀλλ’ἐμὲ γὰρ ἐξ αὐτῶν σπαργάνων, ὄμνυμι
τὸν ἐμαυτῆς Θεὸν καὶ τὴν ἐκείνου μητέρα, πόνοι καὶ θλίψεις παρέλαβον καὶ συμφοραὶ συνεχεῖς, αἱ μὲν
ἔξωθεν, αἱ δὲ οἴκοθεν. τὰ μέν γὰρ τοῦ σώματος ὁποδαπῶς εἶχον, οὐκ ἂν εἴποιμι, λεγέτωσαν δὲ ταῦτα οἱ
περὶ τὴν γυναικωνίτιν καὶ καταλεγέτωσαν. τὰ δ’ἔξωθεν καὶ ὅσα μοι συνεπεπτώκει οὔπω τὸν ὄγδοον
ὑπερελασάσῃ χρόνον, καὶ ὅσους ἐχθροὺς ἡ τῶν ἀνθρώπων μοι κακία παρεβλάστησε, τῆς Ἰσοκράτους
Σειρῆνος δεῖται, τῆς πινδαρικῆς μεγαλοφωνωίας, τοῦ Πολέμωνος ῥοίζου, τῆς ὁμηρικῆς Καλλιόπης, τῆς
σαπφικῆς λύρας ἢ τινὸς ἄλλης παρὰ ταύτας δυνάμεως∙ οὐδὲν γάρ ἐστι τῶν δεινῶν οὐ μικρόν, οὐ μεῖζον,
οὐκ ἐγγύθεν, οὐ πορρωτέρω, ὃ μὴ εὐθὺς ἐπέβρισε καθ’ἡμῶν’.
11 Neville, 2016, p. 61-69.
12 Neville, 2016, p. 83.
13 Alexiad, p. 104-105.
The Pain of Niobe and Cry of Electra 147
question. The issue that can be discussed is the impact of that change on
Anna Komnene. Therefore, character of Constantine Doukas in the Alexiad
will be shown due respect and subjected to thorough analysis.
When it comes to other characters of her tragedy, Anna says following:
Anna never spoke openly about her own misfortunes. Neville suggested that
the death of her three children might have been a motive of these sorrowful
recollections, but, on the other hand she never mentioned her children,
which was an occurrence noticed by modern historians.18 Among many
general possibilities that might come across as solutions in our pursuit of
one’s life misfortunes I guess we should turn to Anna’s story and follow those
characters she bewailed in her story. Regarding this, Anna’s cry over her
deceased parents and husband fits just right in the discourse of expected
woman behaviour, of a loving daughter and caring wife. However, consider-
ing previous analysis on the peculiarities of Komnenian philia and the
political subtleties of familial love, one should be careful when taking into
account Anna’s intentional picture of a ‘humble wife and a loving daughter’.
If she really wanted to invigorate herself as the embodiment of the female
virtue, she should have mentioned her commendable motherhood. The fact
that she stressed Alexios as her father 92 times in the Alexiad makes her a
‘daddy’s girl’ and closest to the issue of ‘Electra’s complex’. Of course, that
would be acceptable if the Alexiad was intimate confession of a random
individual, and interpreted solely through emotional appeal. But it was
not. Alexiad was a political pamphlet in which every word was weighed
carefully, where nothing is written down without consideration, ‘even the
trifles’. Therefore, I do not think that the eighth year of Anna’s life should be
discarded as coincidentally mentioned twice in her text, nor I think that we
should neglect the importance of carefully chosen cast for Anna’s tragedy.
Apart from Bryennios and herself, the earliest introduction of the other
tragic hero occurs in the Book I, with reference to Constantine Doukas,
and, of course, Anna’s connection to him:
17 Alexiad, p. 460.
18 Gouma-Peterson, 2000, p. 114.
The Pain of Niobe and Cry of Electra 149
As for me, when I remember this young man after so many years, I am
overcome by tears. Yet I hold back my sorrow; it shall be reserved for the
‘places of honour’, lest by mingling my own lamentation with the historical
narrative I confuse the history. This youth, mentioned by me here and
elsewhere, was born before I saw the light of day and had become a suitor
of Helen. He was a chaste and undefiled boy.19
The political agenda of Anna’s self-bewailing, and lament for the dead
members of her family is clear in the monody dedicated to ‘the dearest of
my brothers’, Andronikos:
He had just reached his young manhood, the most charming time of
life, a daring soldier in war, but prudent too, with a quick hand and fine
intellect. Here he met his end prematurely. In a way that none expected he
left us and disappeared. His youthfulness, his physical perfection, those
light vaults into the saddle – what do they mean now? My grief for him
drives me to tears – but the law of history once more calls me back. It is
extraordinary that nobody nowadays under the stress of great troubles is
turned into stone or a bird or a tree or some inanimate object; they used
to undergo such metamorphoses in ancient times (or so they say), though
whether that is myth or a truth story I know not. Maybe it would be better
to change one’s nature into something that lacks all feeling rather than
be so sensitive to evil. Had that been possible, these calamities would in
all probability have turned me to stone.20
Andronikos, ‘the most beloved of her brothers’ and the only one mentioned
in a praiseworthy manner, however, did not die in the battle, which Anna
describes. Andronikos followed his brother John II Komnenos on his cam-
paigns and died in 1130.21 This suggests Anna’s selectivity with reference
to the personages that will be part of her tragedy. Zonaras gives us clue
why would Anna prefer Andronikos more than the rest of her siblings. He
supported his mother in family strife, while Isaac was on the side of John.
Thus, the lament of Anna Komnene becomes perfectly intelligible to all
its readers.
19 Alexiad, p. 58; Alexias, Ι 12,3 (83.87): ‘ἐγὼ δὲ μετὰ τοσούτος ένιαυτοὺς μεμνημένη τοῦ νεανίου
τούτου δακρύων έμπίπλαμαι, ἐπέχω δὲ ὅμως τὸ δάκρυον καὶ ταμιεύω πρὸς τοὺς ἐπικαίρους τῶν τόπων,
ἵνα μὴ τὰς μονῳδίας τῶν έμῶν άναμιγνῦσα ταῖς ἰστορικαῖς διηγήσεσι τὴν ἱστορίαν συγχέοιμι’.
20 Alexiad, p. 485.
21 Varzos, 1984, p. 231, esp. no.13.
150 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Beloved husband
At this point my mind is distrait; floods of tears fill my eyes when I think
of Rome’s great loss. His wisdom, his vast practical experience, gained over
so wide a field, his knowledge of literature, the divine learning acquired
abroad and at our own Court – these were grievous losses. Charm suffused
all his body and a majesty befitting not, as some say, a human throne,
but something higher and more divine.22
But these memories upset me; my heart is filled with sorrow, for the Caesar
was a man of learning and in his writings gave excellent proof of it. Every
thing – strength, agility, physical charm, in fact all the good qualities of
mind and body – combined to glorify that man. In him Nature brought to
birth and God created a unique personality, outstanding among his fellows;
just as Homer sang the praises of Achilles among the Achaeans, so might
one say that my Caesar excelled among all men who live beneath the sun.
He was magnificent soldier, but by no means unmindful of literature; he
read all books and by closely studying every science derived much wisdom
from them, both ancient and modern.23
ἀλλ’ ἐνταυθοῖ γενομένη συγχέομαι τὴν ψυχὴν καὶ πάθους ἐμπίπλαμαι. σοφὸς
μὲν γὰρ τὴν γνώμην ἦν οὗτος ὁ ἀνὴρ καὶ τὸν λόγον σοφώτατος· πάντα γὰρ
καὶ ῥώμη καὶ τάχος καὶ κάλλος σώματος καὶ ἁπλῶς ἐς ταὐτὸ συνελθόντα ὅσα
ψυχῆς καὶ σώματος ἀγαθά, τὸν ἄνδρα ἐκεῖνον ἐκόσμησεν· ἕνα γὰρ αὐτὸν ἐν
τοῖς ἅπασιν ἐξοχώτατον καὶ ἡ φύσις ἀνεβλάστησε καὶ ὁ Θεὸς ἐδημιούργησε.
καὶ οἷον τὸν Ἀχιλλέα ὕμνησεν Ὅμηρος ἐν τοῖς Ἀχαιοῖς, τοιοῦτον ἄν τις εἶπε τὸν
ἐμὸν καίσαρα ἐν τοῖς ὑπὸ τὸν ἥλιον ἅπασιν ἀναπεφηνότα. οὗτος τοίνυν ὁ καίσαρ
καὶ τὰ στρατιωτικὰ γεγονὼς ἄριστος οὐκ ἀμελετήτως ἔσχε πρὸς λόγους, ἀλλὰ
πᾶσαν βίβλον ἀναπτυξάμενος καὶ εἰς πᾶσαν ἐπιστήμην ἐγκεκυφὼς πολλὴν
σοφίαν ἐκεῖθεν ἠρύσατο, ὅση τὲ ἡμετέρα καὶ ὅση ποτὲ ἡμετέρα.24
De mortuis nihil nisi bonum. Monody was the most felicitous form to let
loose excessive praise and avoid being scorned for it. Anna is quite aware
of the biased nature of monody, and confronts it with the nature of history
when referring to her brother Andronikos. Yet, in the passages dedicated to
Bryennios, she did not make a commentary of her inappropriate literary style.
She embedded laudation of her husband into the ‘truthful history’, presenting
him as supreme both in war and learning. Her extensive elaboration on the
virtues of a deceased was a fanciful way to say that her husband was the
embodiment of the imperial virtue. Of course, no one would deny Bryennios’
exquisite learning, since many of his contemporaries attested that fact.
However, Anna, as a historian, was supposed to be more restrained in her
excessive praise of a husband. Nevertheless, she was a skilful rhetorician,
and she outwitted the ‘nature of history’ by embedding in it a monody, where
she could play her role of a bereaved wife, and simultaneously, convey her
political agenda.
As I have already stressed, Menander’s scheme for praising the emperor
presupposed the laudation of his learning (τὴν φιλομάθειαν, τὴν ὀξύτητα,
τὴν περὶ τὰ μαθὴματα σπούδην).25 He advised that the art of speech and
philosophical knowledge should be stressed in particular (κἂν μὲν ἐν λόγοις
ᾖ καὶ φιλοσοφία καὶ λόγων γνώσει, τοῦτο ἐπαινέσεις).26
Another member of the imperial family, highly praised for his learning
was Isaac Komnenos, younger brother and a dangerous rival of emperor
John II Komnenos, who was complimented for his competence in war and in
letters, as a philosopher, rhetorician, theologian.27 Magdalino’s observation
that this motive gives ‘an idea why Isaac was a source for trouble to his
purely military brother John’28 can be applied to understanding of the
same qualities that were bestowed upon Bryennios. These virtues signified
that those who possessed them were, among all other, able to exert justice
which was a cardinal requirement for a good ruler.29 Zonaras description
of Bryennios who managed the internal affairs of the empire with Eirene
Doukaina fits in the image of the sofos caesar.
In the history of Niketas Choniates, erudition was stressed as one of the
main prerequisites for the imperial throne. His elaboration of this topic was
conducted precisely on the example of Nikephoros Bryennios:
Furthermore, all supported Bryennios and were willing to accept his rule
because of ‘his learning’ (being instructed in dialectic) – ὠς λογικῶν ἐν μεθέξει
ὄντι παιδεύσεων – because he had a royal appearance – εἶδος τυραννικὸν
προφαίνοντι – and because he was connected to the imperial family through
marriage – κατὰ κῆδος προφερεστέρω βασιλικόν.32
The conclusion of Anna’s tragedy at the very end of the Book XV repeats
and reinforces the idea from the passage given in the Book XIV that she was
deprived of the three emperors (τρεῖς βασιλεῖς θρηνοῦσα):
I lost the shining light of the world, the great Alexios […] And then there
was extinguished another glorious light (or shall I call her the moon that
brings light to all?) the pride, in name and deed, of East and West, the
Empress Eirene. And yet we live on, we still breathe the air of life. After
that evils multiplied and we were assailed by mighty storms. Finally,
the climax of all our woes, we have been forced to witness the death of
the Caesar. (So tragic were the events for which we were preserved).33
After comparing her grief with that of Niobe’s she stressed once more: ‘After
the death of both rulers, the loss of the Caesar and the grief caused by these
events would have sufficed to wear me out, body and soul’.34
It seems that, after all, Anna delivered an answer about her tale of woes.
Being more ‘grief-stricken than Niobe’ and suffering the ‘more wretched
troubles’ than those of Niobe, she mourned the loss of her husband and
parents, but not the loss of her children. That particular topic – Anna’s
motherhood – was already cultivated among rhetors. Another theme was
developed in the Alexiad. It had a lot to do with motherhood, but not with
Anna’s.
The story that was developed from the 11th chapter of the Book XV was
allegorically announced as Alexios’ descent into the underworld. It is the
most vivid presentation of the family drama that is unfolding before reader’s
eyes, and it is delivered in a discursive frame of a tragedy. This is the moment
in the narrative when the account of a historian stops. The 10th chapter was
concluded in a summary of Alexios’ reign and deeds, allegorised through
Heraklean image of his ultimate successful labour. From that point in the
narrative, we read an emotionally imbued memory of the authoress about the
final days of her father. But to be clear, the tragedy that was staged here was
also intentionally used as a generic frame for concluding Anna Komnene’s
‘Iliad of woes’. Alexios’ tale of woes was finished in the 10th chapter. The
characters on whose agency the plot focuses from the 11th chapter are Eirene
Doukaina and her daughters, but everything is recounted through the eye
of Anna Komnene.
Two stories are concluded in this part – the story of Alexios’ illness that
actually started in book XII with Eirene Doukaina’s entrance on the stage,
which is an allegory for the family conflict from the last years of Alexios’
life, and a story of Anna’s own ‘Iliad of woes’.
Chapter 11 starts with the following observation:
34 Alexiad, p. 514-515.
154 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
at the same time do justice to all that has caused me heart-felt sorrow.
Among the latter I would count his death and the destruction of all that
I found worthwhile on earth.35
‘ἱνατί δὲ περὶ τούτων; αἰσθάνομαι γὰρ ἐμαυτῆς οἷον τῆς λεωφόρου ἐκτρεπομένης,
διττόν μοι τὸν ἀγῶνα τοῦ λόγου τῆς προκειμένης ὑπαγορευούσης ὑποθέσεως,
ἱστορεῖν ἅμα καὶ τραγῳδεῖν τὰ ξυμπεσόντατῷ αὐτοκράτορι, ἱστορεῖν μὲν τοὺς
ἀγῶνας, εἰς μονῳδίαν δὲ ἄγειν ὁπόσα τὴν καρδίαν διεμασσήσατο. μεθ’ ὧν
τάττοιμι ἂν καὶ τὸν ἐκείνου θάνατον καὶ πάσης τῆς ἐπιγείου λήξεως ὄλεθρον.’36
The story of Alexios’ illness starts in Book XII where Anna explained the
reasons of Eirene’s presence in Alexios’ campaign, saying that ‘disease
which attacked his feet necessitated most careful attention – he suffered
an excruciating pain from his gout – and my mother’s touch was what he
appreciated most’.37
My main issues with the whole story of Alexios’ illness are the following:
– exhibition and elaboration of its details;
– the causes of illness;
– crafting of Eirene’s character as Alexios’ ‘physician’.
Firstly, I was confused to see such a painful display of the emperor’s illness
that, albeit conforming to the image of Alexios’ woes, the authoress should
had either omitted or at least mitigated in a laudatory narrative about Alexios
I Komnenos. Especially when it comes to the gout, one should have been
careful when connecting it with the praised hero, since gout was renowned
as a sickness of pleasure-loving people, which is another euphemism for a
lecherous kind of life. Psellos discusses emperor Constantine VIII’s illness in
the following manner: ‘Being dominated by his gluttony and sexual passions,
he became afflicted with arthritis, and worse still, his feet gave him such
trouble, that he was unable to walk.’38 Especially elaborate presentation of
the illness with reference to emperor’s incapacity to rule properly is given
by Psellos in the chapter on Constantine IX Monomachos:
35 Alexiad, p. 505.
36 Alexias, XV 11,1 (18.22), p. 493-494.
37 Alexiad, p. 375.
38 Psellos, Chronographia, (S), p. 57.
The Pain of Niobe and Cry of Electra 155
Psellos brought ethos – character of the ruler40 – in tight connection with the
nature of the illness, which was especially stressed in the case of Romanos
III Argiros. 41
Allegorical interpretation of the emperor’s illnesses has been offered
recently on the account of Psellos’ portrayal of his emperors. 42 The illness
was actually Psellos’ discursive marker for showing the unsuitable and
unfitting emperor. Also, it was used to show how the empire was progres-
sively ill and in the need to find a healer. The allegory of illness, as it has
been observed, is finally resolved in the Book VII, in the story of Psellos’
favourite, emperor Isaac Komnenos who was first welcomed as a ‘healer’ of
the empire, but was, unfortunately, stricken by the illness so the ‘healing’ of
the Empire was prevented again. 43 Repajić gave a fitting explanation of this
literary conundrum in her observation on the ‘narrative role of the illnesses’
in Psellos’ Chronographia. 44 By the same analogy, I will also inspect the
‘narrative role’ of Alexios’ illness in a search for the subtext.
Allegorical use of the illness was nothing strange to Anna Komnene.
The sad state of imperial affairs was described through allegory of the
‘sick empire’:
The inf irmities of the body, seems to me, are sometimes aggravated
by external causes, but there are also occasions when the reasons for
sickness emanate from the organs themselves; often we blame the vaga
ries of climate and certain qualities of food for the onset of fevers, even
sometimes purid humours. In the same way bad condition of the Roman
state at that time produces mortal plagues – the aforementioned men,
I mean, like of Roussel and Basilakios and all who filled the ranks of
pretenders. Sometimes, though, it was Fate which introduced into it from
outside certain foreign pretenders – an evil hard to combat, an incurable
disease. One such was braggart Robert, notorious for his power lust. 45
Rober Guiscard was the Empire’s ‘incurable disease’ and the metaphor for
the concomitant danger was given through imagery of a gangrene in the
Book IV: ‘Once a man has seized power, his love of money displays exactly
the same characteristics as gangrene, for gangrene, once established in a
body, never rests until it had invaded and corrupted the whole of it.’46
Anna gave an extensive explanation of the emperor’s illness in the Book
XIV, which is a continuation of the narrative that starts with Eirene Doukaina
taking the stage in the Book XII and leads to its resolution in the Book XV:
Not even the gout [excessive pain, L. V.] in his legs deterred him from
this campaign. This malady had afflicted none of his ancestors, so that
it was certainly not an inherited disease; nor was it due to indulgence
in luxury (gout usually attacks libertines and lovers of pleasure). In his
case the trouble originated in an accident. 47
Two references are important – the malady was not innate. It was acquired,
just as gout is. Therefore, some external reasons needed to be given as an
explanation. However, Anna was decisive that it did not originate from any
kind of lecherous life. She set on a way to deliver an exhaustive explanation of
the true reasons. Here we have a break in the narrative where the true cause
of the illness had been switched to another cause that is actually an allegory.
First cause was affliction he suffered during his polo match – γυμναζόμενος
συσφαιρίζοντα.48 Psellos gave a highly negative tone to the imperial plays in his
characterisation of the emperor Constantine VIII – for him ‘a matter of real
45 Alexiad, p. 52-53.
46 Alexiad, p. 136-137.
47 Alexiad, p. 449.
48 Alexias, XIV 4, 2 (65.66), p. 439.
The Pain of Niobe and Cry of Electra 157
concern’ were a ‘theatre and horse-raising’ and not the affairs of the State which
he neglected. Was this an indicator of Alexios neglect of the affairs of the State?
Second reason for Alexios’ illness was streams of Crusaders that came
into the City. He obviously could not cope with this problem in a ‘healthy’
way: ‘It was then that the emperor was plunged into a vast ocean of worries.
He had long been aware of their dream of Empire’.49 His disease progressed:
‘From this time to the end of his life the rheumatism came on at regular
intervals and caused him dreadful pain.’50 And a metaphor of illness as a
divine retribution for emperor’s sins is given immediately after: ‘I deserve to
suffer. This happens to me justly because of the multitude of my sins.’51 Anna
aimed at stopping here, but she, nevertheless, continued with an obscure
reference: ‘Maybe there was someone who contributed to this malady of
his and increased the sufferings he bore.’52
I am quite convinced that the third reason for Alexios illness and its
‘greatest symptom’ that was constantly present around emperor and never
left him, should be interpreted as allegory of John II Komnenos.53 In that
sense, the story of emperor’s illness should be interpreted as a story of a
family conflict of which Zonaras informs us and Niketas Choniates adapts
and further elaborates.
Another problematic point of the whole narrative about the illness is its
vividness. It was shaped pretty much like Psellos’ elaboration of the illness
that struck Constantine IX Monomachos:
There is one thing that I forgot to mention before, namely, the state of his
bodily health at the beginning of his reign, the quality of that manliness
and vigorous strength which later suffered such complete degeneration,
and the manner in which, so far from preserving the freshness of his
youth unspoiled to the end, he exhibited to all beholder his natural glory
dimmed, like a sun obscured by the clouds.54
49 Alexiad, p. 449.
50 Alexiad, p. 451.
51 Alexiad, p. 451.
52 Alexiad, p. 452.
53 Magdalino stresses ‘but there may be a much less flattering reference to John in the unnamed
person she accuses of aggravating Alexios’ inflamed leg and hastening his demise.’ – Magdalino,
2000, p.21.
54 Psellos, Chronographia, (S) p. 220.
158 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
illness was the story about plots and Psellos’ grudge against the emperor who
‘neglected to take precautions for his own safety.’55 Psellos reproached the
emperor for not taking a safeguard that would protect him. That safeguard
was, of course, Psellos himself. In Alexios’ case, however, the emperor took
his ‘watchful’ safeguard Eirene Doukaina. Her role was to take good care
of him and to disperse the wrongdoers. However, the most persistent one
was constantly present, and Eirene could do nothing about it.
Parallels between Constantine IX Monomachos and Alexios have already
been spotted.56 Alexios was crafted according to two crucial Psellos’ ruling
paradigms – Constantine IX Monomachos and his opposite, Isaac Komnenos.
In this sense, it is important to stress the difference and contrast between
these two imperial figures in Chronographia, since Constantine IX was not
Psellos’ ‘favourite’.57 He was everything except that. Crucial tenets of Psellos’
invective against Constantine IX were turned toward his lack of egregorsis,
and a lecherous kind of life. Buckley is, however, right in her conclusion that
‘Komnene acknowledges her dept to Psellos and differentiates her story from
his’. Constantine IX banished his ‘greatest’ guardian and advisor, because
of which – Psellos alludes – he finished in such a way. Anna stresses that
Eirene Doukaina was Alexios’ guardian, but still, the story does not have a
happy ending at all. An imagery that was deployed from the discourse on
Constantine IX Monomachos sought to point out Anna’s criticism, and to
stress that her father, after all had his ‘Monomachos-like’ side of personality.
The conclusion of Buckley might serve our cause: ‘Psellos is always undecided
as to whether Constantine IX Monomachos is a saintly fool or just a lucky
one but leaves the final judgment to its readers’.58
It is true that Anna did not talk about conflict with her brother. A skilful
writer such as Anna would never deliver such a story blatantly. However,
she had helped us in directing our gaze toward this issue so that we could
allegorise it. She presented Robert Guiscard as the empire’s gangrene. She
had offered us two syllogisms, and the third one was left to be inferred.
Neville confronts the ‘highly tendentious’ interpretation of Alexios’ third
symptom as John Komnenos, and points out that Anna ‘does not return to
this topic in any recognisable way’.59 However, Anna does return to that
topic in last chapters of the Alexiad, where the main topic is illness again.
Once more, like in the introductory part of this topic, we see Eirene
Doukaina in the main role, as the caregiver. Of course, there are some
slight alterations, in a sense that new characters come to the stage – two
more daughters, ‘beloved sister Maria’ (φιλτάτη τῶν ἀδελφῶν) and Eudokia.
Therefore, the only members of Anna’s family that participate in her grief are
her mother and two sisters. This scene, how it was set in the Alexiad is ‘highly
tendentious’. It was the authoress’ tendency to stage a play of the grievous
Electra with her peculiar relationship with her father. The story of Zonaras
is strikingly confirmed in Anna’s scene which is filled with intense emotions
and permeated with the idea of the final and ultimate end of everything. In
addition to this, a blurry reference about John Komnenos, who had left for
the Great Palace is also highly tendentious. It breaks the unity of the plot,
moves the focus from Alexios deathbed to some other happenings in the city:
Instead of surrendering yourself to the flood of woe that has come upon
you, why not consider your own position and the dangers that now
threaten you? Such were his words, but they only reopened her wound.
As for myself, I did all I could; to my friends still living and to men who
in the future will read this history I swear by God who knows all things
that I was no better than a mad woman, wholly wrapped in my sorrow.61
The tight connection of mother and the daughter has been wrapped in an
interesting reference: ‘She [Eirene Doukaina] suspended judgment and
kept looking at me, waiting for me to play the part of oracle (she had been
wont to do that in other crises). I was expected to make some Phoebus-like
prediction.’62
What were these other crises? And why did Eirene rely so much on Anna’s
judgment? Many references in these passages are obscure and hard to
60 Alexiad, p. 512.
61 Alexiad, p. 511; Alexias, XV 11,15 (25.29).
62 Alexiad, p. 512.
160 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
grasp. The complexity of this confusing narrative might have been due to
author’s tendency to rewrite and reshape the events on Alexios’ deathbed, but
nevertheless, simultaneously tended to give hints about the true background
of the final events.
The moment of Eirene’s change of attire is symbol of the political change
that happened upon Alexios’ death: ‘She threw away the purple-dyed shoe
she was wearing and asked for ordinary black sandals. But when she wanted
to exchange her purple dress for a black one, no garment of that kind could
readily be found.’63 This implies that for Eirene the vestment of the ordinary
citizen was not prepared. Eirene’s loss of the status of augousta was not an
easy matter, these lines reveal.
Eirene failed in healing Alexios’ from his illness. The third cause and its
symptom overpowered her healing abilities. The extensive elaboration of
the advancement of disease should be understood as the allegorisation of
John’s strengthening of his position. All its gruesome and unflattering side
effects were revealed by Anna Komnene, and the reason why disfigurement
of Alexios’ body due to the illness was not mitigated by Anna’s rhetorical
mastery was solely because it served as her enthymeme. After all, there was
nothing flattering in Alexios’ final days and Anna was not hesitant to reveal
that, but of course, some of the ticklish parts she moved to the subtext.
The tragedy which Anna directed was poetically equivalent to Aristotle’s
definition:
The successful plot must then have a single and not, as some say, a double
issue, and the change must be not to good fortune from bad but, on the
contrary, from good to bad fortune, and it must not be due to villainy but
to some great flaw in such a man as we have described, or of one who is
better rather than worse.64
The plot was obviously the fate of the Empire upon Alexios’ death. Alexios’
‘great flaw’ could be explained through the following interpretation of
Aristotle’s line:
63 Alexiad, p. 513.
64 Aristotle, Poetics, 1453a.
The Pain of Niobe and Cry of Electra 161
Alexios ‘fatal mistake, an error of judgement’ was his choice of his successor
to the throne. In the tense moments of his last hours, there appears quite
suddenly on the scene his diadochos, disrespecting the women’s lament and
grief. As I have already noted, the whole story is told from the perspective
of our heroine who laments not only the death of the Emperor, which was
triggered by the third and the “worst symptom”, but the death of the three
emperors, her father, mother and husband, and, finally, of the whole Empire.
Anna’s ‘Iliad of woes’ ends with the setting of the sun, her sun, emperor
Alexios – καὶ ὁ ἑμὸς ἥλιος ἔδυ.66 This imagery recalls lines from Sophocles
Electra that will be a fitting concluding remark:
But I, as I joylessly witness it, cry out, waste away in the house and bewail
the unholy feast named after my father, in solitary weeping. For I cannot
even grieve to the full extent which would please my heart, since this lady,
who is in fact no lady, loudly reproaches me with such shameless taunts
as these: “Wicked and hateful girl, have you alone lost your father, and is
no one else in the world grieving? May your death be harsh, and may the
gods below never free you from your current mourning”.67
65 Ibid, no.1.
66 Alexias, XV 11,20 (15), p. 503.
67 Soph. Electra, 282-290.
162 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
years being sharpened to become fully conversant with its rules. Therefore,
Anna’s change of generic frame for the conclusion of her history is not a
coincidental occurrence, or a form chosen to suit the purpose of bewailing
a father, solely because she was a loving daughter. If that was the situation,
then an appropriate monody or epitaphios logos would be quite agreeable.
History, however, had a completely different agenda. In this case it was
meant to deliver a ‘truth’ about Anna Komnene’s Iliad of woes.
5 Doukai – Construction of an
Alternative Political Discourse
We all speak from a specific time and place, from a specific history and reality –
there are no neutral discourses. When white scholars claim to have a neutral and
objective discourse, they are not acknowledging the fact that they too write from
a specific place, which of course is neither neutral nor objective or universal, but
dominant. It is a place of power.
− Girada Kilomba, Plantation Memories. Episodes of Everyday Rasism, p. 31
this, the histories that emerged in this and subsequent period are crucial
for our understanding how specific discourses were perpetuated. I refer
mainly to the histories of Michael Attaleaites, Michael Psellos, Skylitzes
Continuatus, and later those of Nikephoros Bryennios, John Zonaras and
Anna Komnene. All these ‘historians’ crafted new discourses that were
either discourses of the governing social group, or alternative discourse of
a group that was sidelined but sought to acknowledge its power through
construction of its own political agenda, or propaganda, that was promoted
through these highly influential texts, which circulated among highest
social strata.
What is so specific about Anna’s history that makes her creditable for
a creation of an alternative political discourse? On the first place, Alexiad
was written by a woman, wherefore we face elements of gendered discourse
that puts forward women as protagonists, invests them with agency and
empowers them. Yet, what is remarkable about Anna’s gender discourse
is that construction of female characters was conducted through sieve of
male qualities. Although most of female protagonists we see shrouded in
the guise of typical woman behaviour, their agency and influence on the
emperor and politics raises them above these ossified categories. As I have
already shown, Anna’s gendered literary style is apparent in her lament
which is a clear echo from Ancient tragedies and actually metonymical
characterisation of the authoress herself – on the scale between Electra
and Iphigenia. Lanser’s appraisal of 19th century text of a ‘young bride
whose husband censored her correspondance’ suffices to illustrate the
point: ‘Beneath the “feminine” voice of self-effacement and emotionality,
then, lies the “masculine” voice of authority that the writer cannot inscribe
openly’.5
Anna’s depiction of female characters as protagonists of her story
presents other side of the same issue. At the center of Anna’s attention
was women power exertion. In that manner, she procured for herself
the right to excercise political power. Secondly, she concentrated on her
mother’s oikos as a protagonist in the crucial story of the Alexiad – Alexios’
ascendance to the imperial throne. Furthermore, members of the Doukai
house are all prominent figures in Anna’s history. We find them in the most
important positions, and from literary point of view, they are focalisers
of many stories. Thus, stories are told from their perspective, or stories
report about them.
Doukai (οἱ Δοῦκαι) in the Alexiad present one of the key protagonists.
Anna has deployed the same form to denote the whole genos as an actor in
several episodes. Doukai were indeed a heterogenous family that had two
main branches that will be discussed here – imperial branch that descended
from the emperor Constantine X Doukas (1059-1067) and Caesar branch,
that of emperor’s brother, powerful Caesar John Doukas.
Anna was descendant of Caesar John Doukas – he was grandfather of
her mother Eirene Doukaina. Anna’s partiality towards the members of her
mother’s family is not confusing or unexpected at all. One would hardly
expect to see a different picture. Yet, there are several aspects of the story
connected with the Doukai that show complex political ideology, and not
just familial sympathy. As it has already been stressed, Anna had made
protagonists of those people that were directly connected to her imperial
right, or to constitutive elements of her personal political ideology. Moreover,
Anna’s ideology was not equal to the current imperial, which had been
developing and reached its climax in the reign of John II Komnenos.
Doukai, that ‘illustrious family’ (τὸ γένος περίβλεπτος) are one of the
main themes of several books, and members of that family present decisive
characters in the first three books of the Alexiad, which bear the highest
ideological importance since they refer to the ascent of the Komnenoi. We
follow closely a story about the Doukai’s family after the loss of the imperial
throne, about their adjustment to new political circumstances and their
remodeled political agency. Very particular to Anna Komnene is placement
of the whole oikos under the command of her great grandfather Caesar John
Doukas. Feeble Michael VII (1071-1078) was not commendable in any way
for the argument about the illustrious genos.
For Anna, the only important members of the imperial branch were
Maria of Alania and her son Constantine Doukas. They were personally
relevant for our author. Had they been unnecessary for Anna’s own political
argument, they would have been excluded from the story, or their role would
have been diminished. Such was the case, for example, with porphyrogen-
netos Konstantios, a brother of the emperor Michael VII. As Stanković has
observed, Konstantios’ place in the Alexiad was reserved for the young
Constantine, son of Michael VII.6 Contrary to that, in Bryennios history we
encounter Konstantios as the closest Alexios’ associate.7 Yet, Konstantios’
legitimate right to the imperial throne that we apprehend from Bryennios
history is completely erased from Anna’s.8 For her, the only holder of the
imperial right from the imperial branch of the Doukai was Constantine
Doukas, son of the emperor Michael VII. Moreover, Anna was supposed to
be married to porphyrogennetos Constantine. Through this relationship, a
full juncture of the two imperial houses could have been fulfilled. In that
constellation of powers, Anna would have been supreme among the first
generation of the Komnenian porphyrogennetoi. The conditional ‘what
would happen if the past was different’ was foundational tenet of Anna’s
argument that she was supreme among her siblings, due to her connections
with both branches of the Doukai. This powerful statement stood behind
Anna’s literary style when she modeled her protagonists, and structured
her story. The Alexiad delivers a story about the preeminence of the Doukai
over the Komnenoi. This is how the story of Alexios’ reign and deeds unfolds.
Creation of an alternative discourse was in its vogue again at the end of John
II Komnenos reign (1118-1143). Anna Komnene and her younger brother Isaac
were political outcasts but ready to answer John’s presumptuous building
activity and establishment of his dynasty. They differed among themselves
in the modes of enunciating their agendas. Whereas Isaac chose the same
discursive vehicle as his brother, plunging into building activity himself,
Anna immersed herself in the creation of a textual political manifesto that,
instead through imagery, spoke through text and its meaning.
Around the time of the Emperor Manuel’s death in 1180, the manuscript of
the Alexiad underwent significant alterations, not in respect of their amount,
but in their meaning.9 Politically highly sensitive terms were replaced by
their neutral substitutes. The word apostasia, used to denote Komnenian
insurrection, at some point called for revisions by the copyists, who found
more appropriate word, such as, for instance, ἐπιχιρήσεως (an attempt).10
Several examples of the revisions will be suitable for the case in point:
11 Manuscript C and the lost Toulouse manuscript are considered copies of the same template
that encompassed ‘ideological embelishments’ – Reinsch, 1990, p. 246.
12 Stanković 2006, p. 205.
13 cf. Stanković: 2010, 141.
168 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
John Bryennios had immediately sent a letter to his brother rousing him
to rebellion (πρὸς ἀποστασίαν αὐτὸν ἐρεθίζοντα). He received that letter
in Dyrrachium, and being full of anxiety, he did not know what to do.
He considered terrible thing going forward with apostasia, and saw
this as a cause of the utmost ruin (καὶ μεγίστων κακῶν αἴτιον); to expose
oneself to such evident danger, and f inding contemptible the whole
design, he did not consider it an act of virtuous, wise and noble man
(οὐκ ἀνδρὸς ἔκρινεν ἀγαθοῦ εἶναι καὶ συνετοῦ καὶ γενναίου). He persisted
in such deliberations for a long period, although he was often roused by
the letters of his brother.16
As evident from this passage, apostasia was a formidable act that provoked
dire consequences. Bryennios argument dwells on the reluctance of his
direct ancestor and eponymous predecessor to partake in the open rebellion
against the emperor.17 This was typical rhetorical tool when writers needed
to soothe away the guilt for the ignoble deed. The easiest way was to ascribe
the inception to the other character, and then proceed on with the story
where the protagonist only participates in the event provoked by the other.
That literary style was used by Anna Komnene to present the role of Caesar
John Doukas in the Komnenian rebellion. His case is even more interesting
since Anna Komnene stifled his agency at the outset of the rebellion as
14 Suidae, p. 294.
15 Nikephoros Bryennios the Elder had rebelled against Nicephorus Botaneiates, but his
insurrection was put down by Alexios Komnenos in 1078, after which he was blinded.
16 Bryennios, Histoire, p. 219 (6.12):’Διακομισθέντων οὖν πρὸς αὐτὸν τῶν γραμμάτων κατὰ τὸ
Δυρράχιον, πλήρης ἦν ὁ ἀνὴρ φροντίδος, οὐκ ἔχων ὁ τι καὶ δράσειε. τό τε γὰρ πρὸς ἀποστασίαν χωρῆσαι
δεινὸν ᾤετο καὶ μεγίστων κακῶν αἴτιον, τό τε ἑαυτὸν εἰς προῦπτον κίνδυνον παραδοῦναι πάντων
καταφρονήσαντα οὐκ ἀνδρὸς ἔκρινεν ἀγαθοῦ εἶναι καὶ συνετοῦ καὶ γενναίου. τούτοις παλαίων τοῖς
λογισμοῖς διέμεινε μέχρι πολλοῦ, καίτοι συχνῶς ὑπὸ ἐπιστολῶν ἐρεθιζόμενος ὑπὸ τοῦ ἀδελφοῦ’.
17 And two more times he had stressed the hesitation of Nikephoros Bryennios – Bryennios,
Histoire, p. 223, and also when he refrained from tyranny – Bryennios, Histoire, p. 229.
Doukai – Construction of an Alternative Political Discourse 169
18 Def initely, the most prominent example of this imperial image is his monastic endow-
ment, but apart from that see for example, excerpt from Michael Italikos’ Basilikos Logos for
the porphyrogennetos and autocrator John Komnenos, which is just textual application of the
discursive ideological motive: ‘ἐμέλπομεν ἐμμελέστατα καὶ σοὸ καὶ Θεῷ, τῷ αὐτοκράτορι καὶ τῷ
παντοκράτορι. οὐ γὰρ κατὰ θάλασσαν, ἀλλὰ κατὰ γῆν τὰ τερατουργήματα’ –Italikos, Discours a
Jean Comnène, p. 256 (10.11); For the motive of Christ-loving emperor see Basilakes’ Logos for the
glorious emperor John Komnenos, which abounds with this motif: ‘Τάδε σὲ καὶ ὡς βασιλέα φαίνουσι
καὶ ὡς φιλόχριστον ὑποφαίνουσι […] τὰ δ’ ἐντεῦθεν εἴης ἂν ὁ φιλοχριστότατος, καί σου τὴν εὐσέβειαν
σταυρικὸν ἀνεκήρυξε σύμβολον ἐκεῖνο τὸ καὶ τὴν φαινομένην ὕλην ὑπέρτιμον καὶ τὴν ἐνεργουμένην
δύναμιν ἀνυπέρβλητον’. – Basilakes, Basilikos logos for the emperor John Komnenos, p.67 (14.21).
19 Cf. Prodromos’ Monody that mentions the insurrection of Constantine Gabras in Trebisont
against emperor John II Komnenos – ‘ὁ γὰρ τοι πρὸς βασιλέως τὴν τῆς Τραπεζοῦντος ἐμπεπιστευμένος
ἡγεμονίαν φθάνει τὴν ἐκ μακροῦ, ὡς ἔοικεν ὠδινημένην αὐτῷ τυραννίδα τότε τεκών, καὶ ἀποστασίαν
μὲν ἐγείρει κατὰ τοῦ θεοστεφοῦς αὐτοκράτορος’ – Theodore Prodromos, Monodie, p. 9-10 (107.110).
20 cf. recent study on Byzantine republicanism. As Kaldellis stressed ‘popularity meant legality’.
The crucial factor in overcoming the rebellion and ‘legitimising’ the emperor was situated in
the hands of the Roman people, in its manifold and varied emanations – through senat, army,
mob, or any other particular group – Kaldellis, 2015, p. 104
170 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
but also an act against the God. It is highly peculiar that Anna’s literary
predecessor, Michael Psellos’ did not use the term apostasia to denote Isaac
Komnenos sedition, but precisely the word tyrannia. Yet, this term was
considered as antinomy of basileia – which is particularly evident from Psellos’
Chronographia where he denoted Isaac as antibasileus of the emperor Michael
VI.21 From the very beginning of Isaac’s tyrannia we see him as a highly
favourable opponent. Even more peculiar in this sense are the headings in the
Psellos’ text that were added later, although no precise date can be offered. In
the headlines of the chapters, we do face a word apostasia for the insurrection
of Isaac Komnenos – ‘περί τῆς τοῦ Κομνηνοῦ ἀποστασίας’22 – although nowhere
in the text before and afterwards we come across this word in connection to
this particular event. Could this heading be later – Komnenian, or even post-
Komnenian – addition in Psellos’ manuscript for specific political reasons?
If we start from hypothesis that the manuscript of Chronographia was kept
in the Doukai’s library, could we make a connection between the heading
for the Isaac Komnenos rule, and the heading for the Constantine X Doukas
reign – περί τῆς εἰσελεύσεως τοῦ Δουκὸς εἰς τὸν Κομνηνὸν καὶ προχειρίσεως?
Isaac’s apostasia is directly opposed to Doukas’ ‘taking of the power’. These
are small but ideologically very significant additions. The idea that Isaac
conquered the throne by his tyrannia, and that Constantine Doukas received
the throne from the hands of Isaac, which denoted his rule from the very
beginning as ennomos arche, was introduced in Psellos’ Chronographia firstly,
although his argument was not directed toward praise of Constantine X
Doukas.23 Yet, Anna used the concept of the Doukai’s ‘legal’ (ennomos) rule
and fully elaborated it as a political argument in her own history.
We face two different traditions in terms of Komnenian ascent to the
throne. First pertains to the Isaac’s establishment of lawful rule and dwells
on his legacy – it is present in the Anonymous introduction to Bryennios’
history – and the other tradition is completely subversive to the image of
‘legality’ of the Komnenian house – and is immanent in Anna Komnene’s
discourse.
Story that we encounter in the Anonymus introduction to Bryennios
history, dwells on the idea of Alexios’ right on his uncle’s throne – ‘καὶ
ἀνακαλεῖται κληρονομίαν τοῦ θείου αὐτοῦ’.24 This kind of connection with the
brings up the crucial information that is omitted from Anna’s account: ‘The
Komnenoi, Isaac and Alexios, were exceedingly honoured and loved by the
emperor, and he designated them as his successors’.30
According to Anna, Nikephoros Botaneiates appointed his young relative
Sinadenos as his successor, wherefore he immediately deprived porphyrogen-
netos Constantine Doukas of his imperial right, which was the trigger for the
rebellion. So, what made Anna Komnene to recede that much from Zonaras’
story? What is her argument in the story about the Komnenian revolt?
If we follow closely, key protagonists are members of the Doukai house,
from both branches, the imperial one – that descended from the emperor
Constantine X Doukas – and the other, non-imperial – that descended
from his brother Caesar John Doukas. From the Komnenian side we have
Isaac, Alexios and Dalassene as protagonists of this story, whereas from
the Doukai’s part we have Maria of Alania and her son porphyrogennetos
Constantine, Caesar John Doukas, his grandsons Michael and John Doukas,
his great son-in-law George Palaiologos, and ultimately, Eirene Doukaina.
Everything that was happening from the very beginning – Komnenian
admission to the court and close relationship with the emperor – could not
have been achieved had not there been support from the empress Maria of
Alania. The whole story is presented for the cause of the Doukai, wherefore
we can extract two main arguments:
1 Komnenoi conquered the throne to assure porphyrogennetos Constantine
right to the imperial throne, and thus, subsequently, ascertain the
legality of their rule.
2 The whole rebellion could not acquire a legal status until Eirene Doukaina
was crowned augousta.
We encounter the idea of the Doukai’s legitimacy and legality, which was not
customary for the Roman identity that cherished capability above congenital
benefits. Yet, we should bear in mind that Komnenoi empowered the idea
and motive of imperial legitimacy, in their new and completely dynastic
political program. In the context of the establishment of the Komnenian
dynasty, pointing out the illegal and apostatic nature of their rise to the
imperial thone was clearly an appalling message.
Alexiad shows an ideological inconsistency with the synchronic prevalent
political discourse – Komnenoi were presented as apostatai for the second
time, which is paradox after Isaac I Komnenos tyrannia had turned into
30 ‘οἱ δὲ Κομνηνοὶ ὁ Ἰσαάκιος καὶ ὁ Ἀλέξιος «ὑπερβαλλόντως πρὸς τοῦ βασιλέως καὶ τετίμηντο καὶ
ἐστέργοντο, καὶ διαδόχους αὐτοὺς τῆς βασιλείας ὠνόμαζε’. – Zonaras XVIII 19, 31-20, p. 726.
Doukai – Construction of an Alternative Political Discourse 173
Among those present then were Alexios’ closest relatives: the above-
mentioned Caesar John Doukas, a man who gave good counsel and in
the most competent fashion put it into practice (I myself saw little of
him in the past); Michael and John, his grandsons; and of course George
Palaiologos, the husband of their sister. All these were present, working
hard to canvass all votes for their own choice, pulling all the strings,
as they say, and cleverly making use of every device to have Alexios
proclaimed emperor. Thus they converted everyone to their way of think-
ing and Isaac’s party gradually diminished, for the Caesar John proved
irresistible; no one could rival his fine intellect, his tremendous stature,
his regal presence. The Doukas family did and said everything; there was
no advantage that they did not promise to the officers, and the rank and
file of the army, if Alexios ascended the throne.32
31 A celebration of the both imperial families and the motive of their binding was actually
the leitmotif of the rhetoric that flourished on the court of John Komnenos – Stanković, 2006,
p. 202-209. Nevertheless, Anna Komnene overtakes that motive only partially – she never
acceded to Prodromos’ term Komnenodoukikon that denoted a complete merging of the two
houses. Contrary to that, Anna’s was determined to maintain the distinction between the two
houses, with the preeminence on the side of the Doukai.
32 Alexiad, p. 98-90.
174 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
and whose agency is the one that shapes the story? Judging solely from this
elementary narratological questions, striking differences appear even between
the narratives of Bryennios and Komnene, although they were considered
mutually very close. I will just point one case that enlightens this issue.
For a significant period, scholars could not discern an enigmatic ap-
pearance of the two porphyrogennetoi under different, but yet, very similar
names – Konstantios Doukas and Constantine Doukas. 42 The former was
the purple-born brother of the emperor Michael VII, and the later was son
of the emperor Michael VII. As Stanković has noted, Konstantios’ imperial
legacy, based on his purple-birth comes to the fore in Bryennios history,
where Alexios supported this whole idea. 43 In contrast to this, in Anna
Komnene’s account, the only bearer of the Doukai imperial legacy is young
Constantine Doukas, the son of the late emperor, and Stanković concludes:
‘Whereas young Constantine Doukas at the beginning of Alexios’ reign
had been included into his house in consequence of the engagement to
the emperor’s elder daughter Anna, and therefore, found his place in the
Komnenian ideology, and particularly in the discourse that was promoted
in the Alexiad, Konstantios had been left excluded from this imperial family
and its ideology, and consequently, from the historical memory’. 44
For Anna Komnene, the most important member of the imperial branch
of the Doukai, was precisely young Constantine Doukas. In contrast to
that, Konstantios was mentioned only in the passage that deals with the
battle against Robert Guiscard, where he lost his life. Although Konstantios
Doukas does not feature prominently in the sources we deal with, except
in Bryennios’ history, he was very important figure for the Doukai oikos,
since he was the first purple-born child after one hundred years. 45 The
ideological lucky charm – being born in the purple – had once again come
to the fore, and the new genos – Doukai – was provided with a necessary
means to claim a new dynasty. 46 Yet, the phenomenon of porphyrogennesis
had to wait for the Komnenians to be fully promoted in the strife for the
imperial ‘legitimacy’.
42 See Gautier’s confusion with the names Konstantios and Constantinos – Bryennios, Histoire,
p. 235; On the other hand, Polemis has discerned correctly that these passages refer to Konstantios,
the brother of Michael VII, and not to his son – Polemis, 1968, p. 50.
43 In the moment of Botaneiates rebellion, Alexios Komnenos proposed Konstantios Doukas
as the emperor, but the Doukas draw back – Bryennios, Histoire, p. 249.
44 Stanković, 2006, p. 203.
45 Stanković, 2006, p. 44.
46 Ibid.
Doukai – Construction of an Alternative Political Discourse 177
However, in the time when the Alexiad was written, the idea of the impe-
rial legitimacy acquired by the birth in the Porphyra reached its climax.
Thus, Anna’s peculiar fashion of naming all the porphyrogennetoi served
to transmit the message about that person’s imperial provenance, and
hitherto, his/her legitimacy. All the porphyrogennetoi in the Alexiad were
introduced for specific political reasons. These epithets functioned as codes
for the 12th century Byzantines. Anna’s reference to so many of them points
out exactly the complexity of the heterogeneous social structure of the
Komnenian oikos. With the exception of the first generation of the purple-
born Komnenoi, we encounter several other porphyrogennetoi – Konstantios
Doukas, Constantine Doukas, Zoe Doukaina, Nikephoros and Leo Diogenes.
The Alexiad delivers the story about their destinies. The crucial one is the
destiny of Constantine Doukas, to whom Anna Komnene was betrothed. She
connected her own claim to his imperial legacy. Nevertheless, her discourse
was not that simple at all. Behind the family story and characterisation, lies
an intricate political agenda that served to answer the dominant imperial
ideology of her time.
The creation of an alternative discourse, which served to promote the
house of the Doukai, was one of the main aims of this composite work. The
dominant Komnenian ideology sought to absorb the political discourse
of the rival house of the Doukai and did not count on the outcome of the
Alexiad. The scribes could scrape off the controversial words, yet they did
not succeed in scraping away the power and the influence of the Doukai’s
imperial legacy.
Dramatis Personae
The most powerful figure in the Doukai oikos when the Alexiad’s story starts
was the Caesar John Doukas. Polemis’ misconstrued appraisal of the Caesar
is striking – ‘by nature the Caesar does not seem to have been very different
from his brother Konstantinos or from his nephew Michael, both notoriously
uninspiring personalities’. 48 Then, how is it possible that ‘a notoriously
uninspiring personality’ could have engaged successively with unpredictably
dangerous politics of the second half of the 11th century? Contrary to Polemis’
47 For basic historical information see. Skoulatos,1980, p. 138-145; Polemis, 1968, p. 34-42.
48 Polemis, 1968, p. 40.
178 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
statement, I am rather convinced that the Caesar was the most capable
policy maker in these decades. His virtuosity reflects prominently in the
family alliance he made with the Komnenoi, his competitors and enemies.
The story of the Caesar’s leading role in the Komnenian accession presents
the core of Anna’s argument.
Seeing the Caesar as a highly favourable protagonist in the Alexiad is not
an extraordinary occurrence at all. Caesar was Anna’s great grandfather
and, more than being just her formidable and vigorous predecessor, he
was, most probably, the genuine creator of the Doukai’s political discourse.
Most likely the Caesar John stood behind the writing impetus of Michael
Psellos’ second part of the Chronographia. Deeply ironic presentation of
the two emperors from the Doukai house – Constatine X and Michael VII
and considerably contrasting tone in preference to Caesar John Doukas,
calls for a profound caution when the interpretation of Psellos’ agenda
comes into question. There was a division inside the Doukai house, which
is noticeable in the sources, although we often come across unanimous
authors’ assurance that the Caesar John was serving his brother and his
legacy. 49 Nevertheless, in the subtext we see a dissonancy in relation to
the surface text, or its outer textual guise and inner narrative meaning.
Albeit Psellos’ work had not been finished, there is a clear bias in favour of
Caesar John, and mainly regarding the highly controversial destiny of the
emperor Romanos IV Diogenes (1068-1071).
Leonora Neville’s attempt to reconstruct a possible lost source on John
Doukas that was used by Bryennios and incorporated in his history in-
vigorates my observations. She concludes that John ‘emerges as one of the
major heroes of the history’,50 that he is ‘consistently depicted as the highly
sympathetic character’51 and that John’s importance in the text is most
probably exaggerated.52 This is a good starting point for understanding
the construction of his portrait in the Anna Komnene’s Alexiad, which
shares the same bias with Bryennios in this regard. I would add to this a
wider scope of the problem which was also stressed by Neville, namely that
Bryennios history can be regarded as ‘a muted call for a restoration of the
Doukas and Bryennios families to power’,53 and that the ‘lauding of the
Doukas and Bryennios families, and the ambiguous portrayal of Alexios
49 This is actually a prevalent discourse of the Byzantine writers we mention in these passages.
50 Neville, 2008, p. 170.
51 Neville, 2008, p. 171.
52 Ibid.
53 Neville, 2008, p. 169.
Doukai – Construction of an Alternative Political Discourse 179
indicate that the work was speaking directly to the political controversies
of the early 12th century’.54 This is part of the shared political discourse in
both spouses’ histories. Problematic presentation of Alexios I Komnenos
in several cases exposes Anna’s contested attitude towards her father on
some peculiar issues. Moreover, Anna’s history seeks to restore the political
power of the Doukai, which happened to be an alternative and politically
subversive discourse in the time when she was composing her narrative.
The Caesar John, however, after using every form of persuasion finally
achieved his purpose: Botaneiates married the Empress Maria, as I have
explained in more detail before. Thereafter John enjoyed great freedom
of speech in his dealings with her.60
This presentation of the Caesar does not correspond with the picture that
comes next. Presented as a guardian of the Michael VII and his family, the
Caesar could not have possibly been completely unaware of the plot that was
being prepared in the circle of Maria of Alania. When the Caesar was assured
that Michael was safe, his next task was to secure the safety of Michael’s wife
Maria and son Constantine. In this role, we will see the Caesar in the next
passages. The Caesar’s agency underwent a thorough, albeit paradoxical,
transformation from the first mention in the Alexiad, to the conclusion of
the Book III. His role was preserved for the Komnenian apostasia.
Thinking that they ought to inform the Caesar John Doukas of their
adventures, they sent a messenger to tell him about the rebellion. John
was living on his estate at Morobundos. The messenger reached it in the
early afternoon and stood outside the doors of the house asking for the
Caesar. His grandson John, who was only a young boy and for that reason
constantly with the Caesar, saw him and ran inside to rouse his grandfather
(who was asleep). He announced that a revolution had broken out.61
58 Nicephoritzes was introduced to the court by Caesar John. Yet it was very soon showed as a
wrong move, since Nicephoritzes used his influence on the emperor to send the Caesar to Asia
Minor to conduct operations against Roussel de Bailleul, Bryennios, Histoire, p. 166-177.
59 cf. the account of Skylitzes Continuatus that deals in more detail with Botaneiates marriage, but
does not mention any kinf of Caesar John’s interference – Skylitzes Continuatus, Synexeia, p. 181-182.
60 Alexiad, p. 108.
61 Alexiad, p. 87.
Doukai – Construction of an Alternative Political Discourse 181
The intriguing story about the Caesar’s passivity in the moments of the onset
of the Komnenian rebellion unfolds the course of action that was taken
by Alexios, Isaac and Dalassene, with the support of the empress Maria of
Alania. By Anna’s testimony, the Caesar had nothing to do with that. He
was even caught in sleep, which suggests that he was absolutely deprived of
any knowledge about the apostasia. His immediate reaction – exhortation
Alas! (φεῦ μοι) and that he ‘covered his eyes with his hands’62 – further
develops the notion of incertitude and unpleasant surprise. At that particular
moment he was invited by the Komnenoi to partake in the rebellion. And
‘after stroking his beard for a little while, like a man in deep thought, he
came to a firm decision – to join in the revolution with them’.63
This situation corresponds with Bryennios’ account on his ancestor’s
despondency over the same issue when his brother roused him to apos-
tasia. There is a clear consternation in both cases when the involvement
in apostasia came into the question. A vivid narrative unite that deploys
picturesque presentation of Caesar’s disposition is employed as a means
of abating his role in the inception of the rebellion. The onset was actually
the most problematic element of every apostasia. That is why we have a
sudden shift in the narrative concerning Caesar’s agency. After he acceded
to partake – συναποστατῆσαι – his passivity turned into vigorous activity
for the cause of his genos.
Almost the same unwillingness to partake in the rebellion we encounter
in the case of George Palaiologos. At first, he reproached the Komnenians
for the whole design, but acceded ultimately due to the persuasiveness of
his mother-in-law. It is rather peculiar to see two main characters from the
Doukai house that are featured in the Books II and III – Caesar John and
George Palaiologos – to be apportioned the same type of agency. Primarily
their reluctance to take part in the apostasia is stressed, and then we behold
the same turn of events – they accept to embark on that dangerous venture
and, moreover, they become the leading figures in the closing chapters on
the rebellion. The whole story ends with a conclusion that because of their
agencies, the Komnenian apostasia concluded successfully.
The peculiar situation that we follow during Komnenian apostasia from
the perspective of John Doukas and his great-son-in-law does not suffice
for the theory that it was due to the source basis Anna had at her disposal.
However, I would not exclude the possibility that Anna used accounts
written by these individuals. My main point on this matter is that whatever
content the author decided to use a source basis, it was, after all, her own
decision. Therefore, if Anna used John Doukas’ and Palaiologos’ memoirs
or something very similar to that, she chose her source basis, the content,
and the focalisers from which perspective she would tell her story.
The Komnenoi sighted him a long way off and were more than delighted
by the fresh booty. My father, most of all, could not contain himself for
joy. He came on ahead of the others, threw his arms round John and
embraced him repeatedly.65
Further, they turned directly toward the Capital, following Caesar’ advice:
‘Later, at the instigation of the Caesar’s (τοῦ καίσαρος τοῦτο ὑποθεμένου), who
was in a hurry, they set forth on the road to the capital’.66
As I have already stressed, Alexios was proclaimed an emperor, on behalf
of the Doukai support, his kin (ἐξ ἀγχιστείας προσήκοντες). Although there
happened to be two candidates, namely Alexios and his elder brother Isaac,
the influence and the power of the Doukai, that is, mainly of the Caesar
John, had outweighed the principle of seniority.
According to Anna’s testimony, no one was able to resist Caesar John:
Isaac’s party gradually diminished, for the Caesar John proved irresistible;
no one could rival his fine intellect, his tremendous stature, his regal
presence’ (Ὁπου γὰρ Ἰωάννης ὁ καῖσαρ ἦν, οὐδεὶς τῶν ἁπάντων ἀντέχειν
ἠδύνατο ἦν γὰρ ἀπαράμιλλος οὗτος κατὰ τε φρονήματος ὄγκον καὶ σώματο
μέγεθος καὶ μορφὴν τυράννῳ προσήκουσαν).67
64 Alexiad, p. 88; Alexias, II 6,6 (92.93), p. 71: ‘ὁποῖος ἐκεῖνος ἐπιτρόχαλος ἐν λόγοις καὶ δεινὸς ἐν
νοήμασι πειθὼ τὲ ἐν γλώττῃ φέρων ᾗπερ Αἰσχίνης ἄλλος ἢ Δημοσθένης’.
65 Alexiad, p. 89; Alexias, II 6,9 (27.29), p. 72: ‘οἱ δὲ πόρρω τοῦτον θεασάμενοι καὶ τὴν καινὴν ἄγραν
ὑπεραγάμενοι, καὶ μάλιστα τούτων οὐμὸς πατὴρ Ἀλέξιος, οὐκ εἶχον ὑφ’ ἡδονῆς ὅ τι καὶ δράσαιεν.
προϋπαντήσας δὲ καὶ περιπλακεὶς τὸν καίσαρα κατησπάζετο’.
66 Alexiad, p. 89; Alexias, II 6,9 (29.30), p. 72: ‘τί τὸ ἐντεῦθεν; τῆς πρὸς τὴν βασιλεύουσαν ἀπαγούσης
ἥψαντο τοῦ καίσαρος τοῦτο ὑποθεμένου καὶ ἐπισπεύσαντος’.
67 Alexiad, p. 90; Alexias, II 7,2 (52.55), p.73:’Ὁπου γὰρ Ἰωάννης ὁ καῖσαρ ἦν, οὐδεὶς τῶν ἁπάντων
ἀντέχειν ἠδύνατο ἦν γὰρ ἀπαράμιλλος οὗτος κατὰ τε φρονήματος ὄγκον καὶ σώματο μέγεθος καὶ
Doukai – Construction of an Alternative Political Discourse 183
contributed so much to his rule, being ‘the highest honour for the Roman
empire’.75
So, what could lie behind Anna’s emulation of Psellos in these particular
lines? It is rather curious that she deployed the same wording for the Caesar
John, the man who was, according to her testimony, the main responsible for
Alexios rise to the imperial throne. Thus, we have the same complication as in
Psellos’ story. He was also the member of the same oikos, the man of imperial
appearance, whose words Alexios’ listened as the God’s voice (ὥσπερ ἐκ θείας
ὀμφῆς).76 Here we have the same role of the closest advisor of a future emperor.
Afterwards, as the story develops, we come to the same culmination, that is,
the conflict between Caesar and Dalassene, where the only reason for this was
allegedly groundless wrath of the mother of the Komnenoi against the Doukai.
Anna’s intertextual ploy in this case raises our attention to her literary
style and agenda concerning the character of Caesar John Doukas. The
same wording and almost verbatim quotation serves as a specific narra-
tive overture for the audience to transmit the meaning of Psellos’ story.
This technique functioned in the same manner as it did with the classical
mimesis. Whenever a certain allusion was introduced in text, it was always
for particular reasons, be it a quotation from the Scriptures or from the
ancients. It was deployed as a means of invigorating the argument through
set of common motives and shared values. In this respect, Psellos was also
used as a ‘canonic writer’.77
In the case of parakoimomenos, it was a story about emperor’s closest advi-
sor that was actually a paradigm of the imperial ingratitude. Furthermore,
Psellos’ argument did not focus to blame Basil II. Quite contrary, the story
about this emperor, who was one of his favuorites, is the metaphorical
presentation of his own life story, and ingratitude of the emperor to whom
he served, Constantine IX Monomachos. This complicated situation shows
how Psellos’ literary style was complex and his agenda embedded deeply in
the text that only on the surface dealt with other topics.
At dawn he entered the Caesar’s tent and told him what he had decided.
At the same time he asked for John’s support while he examined the walls
and viewed the battlements and their defenders (for they two were of
different nationalities); thus he would determine how the capital could
be taken. John was indignant at this command, for he had only recently
adopted monastic garb and he knew he would be laughed at by the soldiers
on the walls and ramparts if he came near them in such a dress. And that
is just what did happen, for when he followed Alexios under compulsion,
they immediately spotted him from the walls and sneered at ‘The Abbot’
with certain ribald epithets. John scowled, and although inwardly he felt
the insults, he made light of it and devoted all his attention to the task in
hand. That is the way with men of strong character: they stand by their
decisions, heedless of outside circumstances.78
From the three protagonists that were wearing a monastic garb, namely
Dalassene, Maria of Alania and John Doukas, only Caesar is mentioned
in that sense. Anna’s silences about the change that happened in her pro-
tagonist’s lifes, are politically colored, since monasticism, in the discursive
register of the highest members of the Byzantine elite was considered a
mark of political failure. Caesar John’s situation was precisely an example of
his misadventure, when he tried to usurp the imperial right of his nephew
emperor Michael VII, but his attempt did not ensure necessary support, so
he forestalled the emperor’s possible reprisal by taking a monastic garb.
We would not have been able to discern what Anna’s message was when
she stressed Caesar’s reluctance due to his monastic garb, had not there
been precise timeframe when all this was happening. The final phase of
the rebellion, as we read from the following passages, was ending during
the most sacred orthodox week, in the week of the Passion of Christ. As I
have already stressed, this episode brings forth the controversial side of
Komnenian apostasia, wherefore her description of Caesar John as being
reluctant to proceed in these operations, fits in the frame of her ploy with
blame and praise. Thus, the Caesar became the only character in this story
78 Alexiad, p. 95; Alexias, II 9,3 (15.20), p. 78: ‘Ὁ δὲ βαρέως ἔφερεν, ἅτε τὸ μοναχικὸν οὔπω πρῴην
περιβεβλημένος ἄμφιον καὶ συνεὶς ὅτι καταγελῷτο ἂν ὑπὸ περὶ τὸ τεῖχος ἱσταμένων καὶ τὰς ἐπάλξεις,
εἰ οὕτως τὸν πλησιασμὸν τῶν τειχῶν ἀνεδύετο. Ὅπερ καὶ πέπονθεν. Ὡς γὰρ βιασθεὶς τῷ Ἀλεξίῳ
συνηκολούθηκεν, εὐθὺς αὐτὸν ἀπὸ τῶν τειχῶν ἑωρακότες τὸν ἀββᾶν μετά τινος προσθήκης ὑβριστικῆς
διετώθαζον. ὁ δὲ ἐπσυνάξας τὸ ἐπισκύνιον καὶ ἔνδοθεν ὑβριζόμενος παρουδὲν ἐλογίζετο, πρὸς δὲ τὸν
προκείμενου σκοπὸν ὅλον εἶχε τὸν νοῦν. εἰώθασι γὰρ οἱ φρόνημα στάσιμον ἔχοντες ἐμμένειν ἐφ’οἷς ἂν
κρίνωσι, τῶν δ’ἔξωθεν ἐπισυμβαινόντων καταφρονεῖν’.
186 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
that showed some restraint. His monastic garb lies in direct opposition to
the sacredness of the day in which the Constantinople was taken.
In case of the Caesar, Anna’s literary style shows remarkable immutability.
When it was necessary to extol his dominant role in Alexios’ ascendancy,
Anna did not lack rhetorical tools to enhance it. Moreover, vice versa, when
Caesar’s role in the politically problematic events, such as apostasia, forceful
seisure of the Capital and concomitant slaughter of the citisens, was sup-
posed to be diminished, she stressed his unawareness and hesitation. Even
more important than the focus on Caesar’s unwillingness is that in both
cases this was presented in relation to Alexios agency. Thus, a flavour of
blame seasoned Alexios’ character, who in contrast to Caesar’s reluctance,
acted first and provoked the events that were susceptible to censure.
If we read all these embedded allusions through lenses of Psellos’ presenta-
tion of the story on parakoimomenos Basil than we read following – Alexios
owed his success to Caesar John. Because of the power and influence of the
Doukai, Alexios was chosen before his brother Isaac, and that, solely thanks
to Caesar’s vigorous dexterity. Alexios succeeded in taking the Capital only
because he listened to Caesar’s advice. As we have already stressed, he
accepted John Doukas’ words ‘as the God’s voice’ (Πείθεται τοίνυν τὸ ἐντεῦθεν
Ἀλέξιος τοῖς τοῦ καίσαρος λόγοις ὥσπερ ἐκ θείας ὀμφῆς τούτους δεξάμενος).79
That advice was related to peaceful surrender of one garrison that protected
the walls.80 This was the first phase of Caesar’s relation to the Komnenians.
The message is clear. What comes next is even more interesting, especially
if we apply Psellos’ metonymy once again.
The Caesar John Doukas had his own ideas. He wanted to expedite the
Empress Maria’s departure and drive her from the palace, in order to free
the public from their unjustified suspicions. He proceeded therefore to
win over the Patriarch Kosmas by all means. He demanded that he should
support their cause and absolutely refuse to listen to Maria’s arguments;
next he cleverly suggested to her that she should ask the emperor for a
written guarantee of safety on her own behalf and for the sake of the child,
and then withdraw. It was a Patroclus-like scheme, for he had already
secured a hold over her when the Emperor Michael Doukas had resigned
the throne: he had advised Michael’s successor, Nicephorus Botaneiates,
to take the lady in marriage, because she was of foreign birth and had no
crowd of relatives to embarrass the emperor. He spoke to him at length of
her noble birth and physical attractions; again and again he praised her.83
The Caesar’s action in relation to Maria of Alania was conducted with regard
to the problem of the coronation and, hitherto, official recognition of Eirene
Doukaina. This passage is embedded in the story of the alleged relationship
between Maria of Alania and Alexios Komnenos. The Caesar wanted to free
the empress from suspicions (ἀπελάσαι ὑποψίας τὲ πολλοὺς ἀπαλλάξαι ψευδοῦς).
What we deduce from the whole passage is that Caesar’s expediency was pro-
voked by these rumors that were, probably, without grounds. Anna’s sequence
of narrative unites precisely starts with the whisper on this relationship, and
afterwards, we read about Caesar’s actions to remove Maria of Alania from
Alexios Komnenos, and to achieve his granddaughter be proclaimed augousta.
The Caesar’s activity towards Maria of Alania is presented as inner familial
cause that was resolved solely for the reasons of releasing the empress from
the suspicion. Although this might appear as just another blatant excuse of
our authoress in the name of her great grandfather, she upholds the picture
of him as the guardian of the whole Doukai oikos until the resolution of the
whole conflict:
83 Alexiad, p. 106-107; Alexias, III 2,3 (7.20), p. 90-91: ‘ὁ δὲ καίσαρ Ἰωάννης ὁ Δούκας βουλόμενος
τάχιον τὴν βασιλίδα Μαρίαν ἀποσκευάσασθαι καὶ τῶν βασιλείων ἀπελάσαι ὑποψίας τὲ πολλοὺς
ἀπαλλάξαι ψευδοῦς ἔνθεν μὲν τὸν πατριάρχην Κοσμᾶν παντοίως ὑπεποιεῖτο ἀξιῶντὰ ὑπὲρ αὐτῶν
φρονεῖν καὶ τοῖς λόγοις τῆς τῶν Κομνηνῶν μητρὸς μηδαμῶς ὑπείκειν, ἐκεῖθεν δὲ τῇ βασιλίδι Μαρίᾳ
νουνεχῶς ὑπετίθετο ἔγγραφόν τι τοῦ αὐτοκράτορος ἐξαιτησαμένην αὐτῆς τὴ χάριν καὶ τῆς τοῦ παιδὸς
ἀσφαλείας οὕτως ἐκεῖθεν ὑποχωρῆσαι, Πάτροκλον πρόφασιν ταῦτ’ἐσχηκώς· ἔφθασε γὰρ ἀντιλαβέσθαι
ταύτης, ὁπηνίκα ὁ βασιλεὺς Μιχαὴλ ὁ Δούκας τῆς βασιλείας ἐξέστη, καὶ τῷ μετ’ αὐτὸν βεβασιλευκότι
Νικηφόρῳ τῷ Βοτανειάτῃ συμβουλεύσασθαι συναφθῆναι ταύτῃ πρὸς γάμου κοινωνίαν, ὅτι τὲ ἐξ
ἀλλοδαπῆς ἐστὶ καὶ συγγενῶν ὄχλος οὐ προσῆν αὐτῇ, δι’ ὧν ὁ βασιλεὺς ὀχλοῖτο, περί τε τοῦ γένους
καὶ τῆς τοῦ σώματος ὥρας ἀπαγγέλλων πολλὰ καὶ πολλάκις ἐπαινῶν αὐτήν’.
Doukai – Construction of an Alternative Political Discourse 189
Anna emphasised the Caesar’s care for both issues, namely the indemnity
for Constantine Doukas’ from losing his imperial inheritance and for the
endorsement of Eirene’s Doukaina imperial status, placing them on the
same level of importance.
In case of Maria of Alania, although the passage quoted is imprecise
concerning the Caesar’s action – whether undertaken at first in relation to
Botaneiates or Alexios – it is important that we have his role mentioned
twice.85 He acted as Maria’s advisor, from the withdrawal of Michael VII
Doukas, which perfectly fits in the discourse of Caesar’s branch – he only
acted in order to defend his brother’s legacy. This discourse was constructed
in the sources preceding the Alexiad. In Anna Komnene’s case, it achieved
its heyday, in the terms of the Doukai’s imperial legitimacy and legacy,
political preponderance in relation to the Komnenoi, and their crucial role
in Komnenian, that is, Alexios’ ascendance to the imperial throne. Without
the Doukai, or to be more precise, without the Caesar John Doukas, nothing
of this could have been achieved. Hitherto, his success is double, since, by
Anna Komnene’s testimony, he did not hinder his brother’s descendants
from inheriting the throne. He was indeed a powerful and irresistible figure.
Anna’s description of her forefather was devoted to this statement. However,
how did Alexios repay his dept to Caesar John?
84 Alexiad, p. 113; Alexias, III 4,6 (19.25), p. 97: ‘μετὰ δὲ τὴν τοῦ Κομνηνοῦ Ἀλεξίου ἀνάρρησιν
ἡ βασιλὶς Μαρία καὶ μήτηρ ἐκείνου ταῖς ὑποθημοσύναις πεισθεῖσα τοῦ καίσαρος ἔγγραφον πίστιν
ᾐτήσατο δι’ ἐρυθρῶν βεβαιωθησομένην γραμμάτων καὶ σφραγίδος χρυσῆς παρὰ τοῦ αὐτοκράτορος,
ὥστε μὴ μόνον ἀσινὴς σὺν τῷ υἱῷ διατηρηθῆναι, ἀλλὰ καὶ συμβασιλεύειν αὐτῷ κἀκεῖνον τά τε ἐρυθρὰ
ὑποδιδυσκόμενον καὶ στεφηφοροῦντα καὶ ὡς βασιλέα σὺν αὐτῷ ἀναγορευόμενον’.
85 It was the aforementioned Caesar’s initiative to thwart the tongues of suspicion – ἐκεῖθεν δὲ
τῇ βασιλίδι Μαρίᾳ νουνεχῶς ὑπετίθετο ἔγγραφόν τι τοῦ αὐτοκράτορος ἐξαιτησαμένην αὐτῆς τε χάριν
καὶ τῆς τοῦ παιδὸς ἀσφαλείας – Alexias, III 2,3 (12.14), p. 90; and when it was finally decided that
Maria and her son would leave the Palace – πεισθεῖσα τοῦ καίσαρος ἔγγραφον πίστιν ᾐτήσατο δι’
ἐρυθρῶν βεβαιωθησομένην γραμμάτων καὶ σφραγῖδος χρυσῆς παρὰ τοῦ αὐτοκράτορος, ὥστε μὴ μόνον
ἀσινὴς σὺν τῷ υἱῷ διατηρηθῆναι, ἀλλὰ καὶ συμβασιλεύειν αὐτῷ κἀκεῖνον τά τε ἐρυθρὰ ὑποδιδυσκόμενον
καὶ στεφηφοροῦντα καὶ ὡς βασιλέα σὺν αὐτῷ ἀναγορευόμενον – Alexias, III 4,6 (21.23), p. 97.
190 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
The thought that the empress was still not considered worthy of the
imperial throne frightened the Doukas family more than ever; however,
they insisted that the Empress Irene should be crowned.86
As I have said, many people were suspicious when the empress stayed
on there and they suggested in an underhand way that the new emperor
intended to marry her. The Doukas family believed no such thing (they
were not carried away by chance rumours) but they knew that the
mother of the Komnenoi had for a long time been undisguisedly hostile
to themselves (τῆς μητρὸς τῶν Κομνηνῶν ἀπροφάσιστον κατ’ αὐτῶν μῆνιν).
Their suspicions made them fearful, as I myself have often heard them
say (ἐκ μακροῦ γινώσκοντες περιδεεῖς ἦσαν ὑποπτεύοντες αὐτήν, ὡς κἀγὼ
πολλάκις διηγουμένων ἀκήκοα).87
The reason for the whole conflict was transferred to Anna Dalassene. The
audience is not provided with any other information except that the wrath
lasted long, and that the agent in this story is Dalassene. Her wrath is the
reason of the whole conflict, as Komnene suggested. It is very peculiar that
Anna used precisely the word μῆνις in description of the conflict between
the two families. This word unequivocally alludes to the main driving
force of the first books of the Iliad – the wrath of Achilles. The wrath of
the main hero of the Iliad is the motive of the opening lines of the epos. It
denoted a conflict between him and king Agamemnon, which, because of
86 Alexiad, p. 108.
87 Alexiad, p. 105; Alexias, III 2,1 (74.78), p. 89: ‘πολλοὶ μὲν οὖν, ὡς ἄνωθεν εἴρηται, τὴν τῆς βασιλίδος
περὶ τὰ βασίλεια καρτερίαν ὑποπτεύοντες ὑπετονθόρυζον, ὡς εἰς κῆδος ταύτην ἀγαγέσθαι μέλλει ὁ νῦν
τῆς βασιλείας ἐπιδραξάμενος. οἱ δὲ Δοῦκαι οὐδὲν μέν τι τοιοῦτον ἐνενόουν (οὐ γὰρ συνεφέροντο ταῖς
τυχούσαις ἐννοίαις), ἀλλὰ τὴν τῆς μητρὸς τῶν Κομνηνῶν ἀπροφάσιστον κατ’ αὐτῶν μῆνιν ἐκ μακροῦ
γινώσκοντες περιδεεῖς ἦσαν ὑποπτεύοντες αὐτήν, ὡς κἀγὼ πολλάκις διηγουμένων ἀκήκοα’.
Doukai – Construction of an Alternative Political Discourse 191
them say’ such things. She positions herself on the side of the Doukai and
does not deliver (or try at all) any vindication of her grandmother’s wrath.
The discourse of this story is the paradigmatic trait that shows how Anna’s
literary style functioned, especially in those moments when she needed
to counter two protagonists she held in high favour. When she juxtaposed
her grandmother Anna Dalassene and Caesar John Doukas, her preference
prevailed to her great grandfather’s side. This was part of the wider scope
of Anna’s agenda genuinely in favour of the Doukai.
The issue of Eirene Doukaina’s coronation was focused on the strug-
gle between Dalassene and Caesar on the question of who would be the
patriarch – the current, Kosmas, who was John Doukas’ trustee, or the
new one, Eustratios Garidas, Dalassene’s choice.93 Finally, it was resolved
that the Kosmas will step away from the patriarchal throne in favour of
Eustratios Garidas, only after he crowns Eirene Doukaina.94
It is rather peculiar that the story of the conflict between the Doukai
and the Komnenoi had left Alexios out as an acting character, focusing the
open blame towards Dalassene. Nevertheless, Anna did not refrain from
caustic observation:
The reigning high priest [Kosmas], she [Dalassene] alleged, was of a simple
nature, not a man of action, and she persuaded certain persons to put in
his mind the idea of retirement; they were to advise this because, forsooth,
it was in his own best interests. But the holy man was not deceived by
this pretext. […] he said, ‘By Kosmas, if Irene is not crowned by my own
hands, I will never resign the patriarchal throne’. They returned to their
‘sovereign’(τῇ δεσποίνῃ) and told her what had been said (by now they
all addressed her by that name, because the emperor, who loved his
mother, wished her to be so named). So, on the seventh day after the
public proclamation of Alexios’ accession, his wife Irene was crowned
by the Patriarch Kosmas.95
In this ploy with Dalassene’s naming and Anna’s explication of that peculiar-
ity, is situated the embedded criticism of our author, namely that Alexios
had in advance designated his mother as his female imperial counterpart.
The title despoina, Anna explains, was ascribed to her by Alexios’ own
wish, only because he was a mother-loving emperor (φιλομήτορος βασιλέως).
Nevertheless, this was rather sarcastic use of the epithet, by which Anna had
clearly accused her father for being on the side of his mother against his wife.
In the passages where Anna deals with the issue of Eirene’s public ac-
clamation that would, subsequently grant her the right to be called augousta,
placing this interesting sentence about Dalassene’s imperial status should
not be considered coincidental at all. Quite conversely, it was a powerful
portent of the status, which Eirene Doukaina was supposed to have inside
the Komnenian oikos. Anna’s attitude toward Dalassene’s choice for the
patriarchal throne is ambiguous:
The picture of the divided Doukai house, between the two branches, is to
some extent blurred in Anna’s text. In the places where Anna refers to the
Doukai’s agency, we see mainly the agency of the Caesar John Doukas. The
unification of the Doukai’s house that the authoress tended to present was
conducted under the vigorous personality of Caesar John Doukas. The both
issues of the Doukai’s were under his duty, and were resolved successfully
only thanks to him.
Under the Caesar’s command, authority and power, according to Anna,
three crucial political resolutions were conducted:
1 The imperial legacy of the Doukai was preserved and endorsed through
written oath of Alexios Komnenos;
2 Eirene Doukaina became the augousta, and thus, the second branch
of the Doukai was finally raised to the imperial rank;
3 Finally, and crucially, Komnenian apostasia turned into legal rule, and
Alexios Komnenos was proclaimed emperor.
And how was he rewarded for his enormous support? Just like parakoi-
momenos Basil by Emperor Basil II. The Caesar was exposed to Dalassene’s
wrath. In what manner was Alexios supposed to thank the Doukai’s for their
support? That was maybe the question that never found its direct answer.
96 Alexiad, p. 108; Alexias, III 2,7 (67.69), p. 92: ‘ἔτυχε δέ τις μοναχὸς Εὐστράτιος τὴν κλῆσιν,
Γαριδᾶς τὴν ἐπωνυμίαν, τὰς οἰκήσεις ἀγχοῦ τῆς τοῦ Θεοῦ μεγάλης ἐκκλησίας ποιούμενος καὶ ἀρετὴν
δῆθεν ὑποκρινόμενος’.
194 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Nevertheless, the discourse of the Alexiad suggests that the founder of the
Komnenian dynasty remained indebted to the Doukai, and above all to the
Caesar John and his branch.
George Palaiologos
97 Alexiad, p. 86.
98 Alexiad, p. 86.
99 Alexias, II 6,2 (36.37), p. 69: ‘ἦν γὰρ ὁ πατὴρ τοῦ Γεωργίου τουτουῒ τῷ βασιλεῖ εὐνούστατος ἐς
τὰ μάλιστα’.
Doukai – Construction of an Alternative Political Discourse 195
100 Alexias, II 6,3 (44.45), p. 69: ‘Φροντίζει δὲ τὸ ἐντεῦθεν περὶ τῶν γυναικῶν, τῆς τε αὐτοῦ γαμετῆς
Ἄννης καὶ Μαρίας τῆς πενθερᾶς αὐτοῦ’.
101 Alexias, II 7,1 (42.50), p. 71-73: ‘Παρῆσαν δὲ τότε καὶ οἱ ἐξ ἀγχιστείας τῷ Ἀλεξίῳ προσήκοντες,
ὁ ἄνωθεν μνημονευθεὶς καῖσαρ Ἰωάννης ὁ Δούκας, ἀνὴρ καὶ βουλεύσασθαι ἱκανὸς καὶ καταπράξασθαι
περιδέξιος, ὃν κἀγὼ ἐπ’ ὀλίγον φθάσασα τεθέαμαι, καὶ Μιχαὴλ καὶ Ἰωάννης οἱ τούτου ἔγγονοι, ναὶ μὴν
καὶ ὁ τούτων ἐπ’ ἀδελφῇ γαμβρὸς Γεώργιος ὁ Παλαιολόγος, συμπαρόντες αὐτοῖς καὶ ἀγωνιῶντες καὶ
τὰς ἁπάντων πρὸς τὸ αὐτοῖς βουλητὸν διαστρέφοντες γνώμας καὶ πάντα κάλων, ὅ φασι, κινοῦντες καὶ
πᾶσαν μηχανὴν εὐφυῶς τεχναζόμενοι, ὥστε τὸν Ἀλέξιον ἀναρρηθῆναι’.
102 Alexiad, p. 97.
103 It is an episode with Gilpraktos, the leader of the mercenaries, with whom he had arranged
surrender of the tower beforehand. – Alexias, II 10,2 (70.79), p. 80.
196 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
ἄν, ὃ περὶ Ἄρεως Ὅμηρος.).104 He was crucial for the support of the navy and
acclamation of Alexios:
Palaiologos, after a brief voyage, resumed his sword and buckler and
moored the ship in the fleet’s anchorage. There he made public acclama-
tion of Alexios (Εὐθὺς οὖν τῆς εὐφημίας ὁ Παλαιολόγος ἐξῆρχε καὶ σὺν
αὐτῷ οἱ ἐρέται). Meeting Botaneiates’ messenger (sent to seise the fleet
and transport Melissenus to the palace) he arrested him without delay
and ordered the sailors to loose the stern-cables. Thus he sailed with the
fleet and arrived at the Acropolis, with loud cheers for the new emperor
(Ἀποπλεύσας οὖν ἐκεῖθεν σύναμα τῷ στόλῳ καταλαμβάνει τὴν ἀκρόπολιν
τὴν εὐφημίαν λαμπρὰν ποιούμενος.).105
Here it was different: battle and war, father and son on opposite sides.
Each was aware of the other’s loyalties, though intentions had not yet
been translated into action.106
Thus, when George Palaiologos arrived with the fleet and began the
acclamation, the party of the Komnenoi, leaning over the ramparts, tried
to silence him from above, bidding him not to link the names of Eirene
It was not for your sakes’, he cried, ‘that I won so great a victory, but
because of the Irene you speak of. (Ὁ δ’ ἐμβριμησάμενος κάτωθεν αὐτοῖς
φησιν “οὐ δι’ ὑμᾶς τὸν τοσοῦτον ἀγῶνα ἀνεδυσάμην αὐτός, ἀλλὰ δι’ ἥν φατε
Εἰρήνην”).109
The presentation of this narrative unit in this manner had positioned George
next to Eirene Doukaina, as her main partisan. Caesar John Doukas was
leader of the whole house, and acted in order to ensure both branches of
his family, whereas Palaiologos was strictly bound to Eirene and female
members of his house. However, Palaiologos’ role in Alexios’ life story did
not end with Eirene’s acclamation. He presents one of the main heroes of
this epic saga, and many stories were recounted with the focus on his agency.
since she stressed in the same book earlier that he was ‘young and vigorous
officer’.123 In addition, Anna continued this story with the statement that
‘emperor himself loved to take risks and was naturally inclined to provoke
battle’. Such a trait would not be highly commendable for the emperor and
further Anna said that ‘he completely ignored the arguments for restraint’.124
Namely, Alexios decision ran counter to Palaiologos strategy against engaging
in an open battle. George’s opinion proved to be wiser, since the Romans
were defeated. Furthermore, the battle ends with an interesting episode
of Alexios, who ‘had been left behind with twenty horsemen’.125 Although
Anna delivers a praise of Alexios’ courage, he is openly reproached for his
boldness, as unsuitable for an emperor, after which ‘Alexios saw the danger
that now threatened him’ and retreated.
Palaiologos, on the other side, found himself in a rather perilous situation
while he was retreating from defeat. Anna describes his retreat in a whole
chapter and tells a story about miraculous appearance of Leo of Chalcedon
who ‘was dressed in his priestly robes and was offering him his own horse.
On that Palaiologos made his escape’.126 Although this curious appearance of
the Leo of Chalcedon might seem confusing, since the bishop was convicted
by the emperor Alexios, we encounter a somewhat different picture here.
Anna delivered an ambiguous view:
Leo was a man who spoke his mind, in very truth a leader of the Church,
but he was a rather simple-minded man and his enthusiasm was occasion-
ally based on insufficient knowledge; he had not even a profound grasp of
Holy Scripture. It was for that reason that the disgrace mentioned came
upon him and he was dethroned. Palaiologos always regarded him with
affection and continued to honour him greatly for his outstanding virtue.
Whether it was because passionate belief in this man that Palaiologos
was favoured with a divine visitation, or whether the apparition was in
some other way concerned with his archbishop and due to the mysterious
working of Providence, I cannot say.127
Doukai’s party,128 and very close to Maria of Bulgaria, the mother of Eirene
Doukaina. He advocated for reinstitution of Kosmas on the patriarchal see
of Constantinople against Eustratios Garidas, the protege of Anna Dalas
sene.129 Anna Komnene is ambiguous when she speaks of Leo the Chalcedon,
similarly with the way she deals with John Italos. Both were important
figures close to the Doukai’s, and both were trialed and condemned in the
span of twelve years. The fact that they were found guilty for their activities
certainly influenced Anna’s restrained attitude toward them. Yet, Anna’s
praised him also, and the episode where he helps Palaiologos certainly
serves as a literary atonement for the priest’s defiance against the emperor.
This episode was completely irrelevant for the main theme. Nevertheless,
for Anna, there was certainly a strong reason to season the narrative with
this curious episode.
The VIII book delivers the climax of Alexios’ Pecheneg wars and describes
the victory in the battle of Lebounion (1091). At the very beginning the book
opens with the explanation that George did not take active role in Alexios
campaign against Pechenegs that came very near to Constantinople. Anna
delivers the following explanation:
It is very interesting that Anna mentioned George at all. Why was it necessary
to focus on this character when he was not present at all? Here it seems that
her interest laid precisely in Palaiologos’ agency. The audience would have
not (or it would?) inquired about Palaiologos whereabouts in this battle,
had not there been for the authoress’ unnecessary explanation. It looks as
if she was leading some kind of dialogue with an unknown reader precisely
on the theme of Palaiologos involvement in the recounted events.
Anna’s ‘literary choice’ conditioned George’s appearance in the events
where his actions were not relevant at all. Alexios’ triumph was told from
George’s perspective once again, who set out from Constantinople with
the troops, since he was ‘eager for military fame’ (θερμουργὸς ὢν περὶ τὰς
πολεμικὰς πράξεις). And very soon he realised, because he ‘had far more
experience than anyone else and knew the emperor’s inventive genius’,
that the Scyths he saw were actually Alexios’ and his troops in disguise.
This literary overture, together with George’s discontent for not being
able to participate in operations was soon redeemed with the greatest
military victory in the battle of Lebounion, where George participated. He
was entrusted with the command of the right wing, whereas Constantine
Dalassenos was on the left.131 After this important event, we encounter
Palaiologos once more in the Book X, in the battle against Cumans, together
with Alexios, after which his presence in the Alexiad is subdued to several
short episodes.
In the war operations, starting from the book X, a younger generation
of generals comes to the fore, namely the emperor’s in-laws and young
cousins. The last mention of George is situated in the episode with the
Norman Tancred, which served to express Norman’s volatile and shrewd
nature. In these passages, Palaiologos’ closeness to the emperor was once
more stressed when he acted against Tancred’s request for huge amounts
of money for his allegiance to Alexios’:
Mighty (ὄβριμος) George was the only character who deserved an epithet of
Ares. He is unquestionably enumerated among heroes of the Alexiad. And
even more important for us is that Anna felt personally attached to him and
stressed that many of the stories she had recounted came from Palaiologos,
whom she often listened to.133 This particular statement is quoted numerous
times in order to point out Anna’s sources of information. But very peculiar
Historical role
The document from the Council in Blachernae palace, held in 1094 preserves
a testimony about the undisputable high status of the two brothers of Eirene
Doukaina. We encounter them right after the emperor’s brother Adrian, on
the second and third place, according to their titles – protostrator Michael
Doukas (τοῦ σεβαστοῦ καὶ πρωτοστράτορος κῦρ Μιχαὴλ τοῦ Δούκα) and sebastos
and great doux John Doukas (τοῦ σεβαστοῦ καὶ μεγάλου δουκὸς κῦρ Ἰωάννου
τοῦ Δούκα).134 Although unquestionably among the most important gener-
als of Alexios’ reign, Michael and John Doukas were not recorded in the
narrative sources in the expected amount. The information about them
we find in the Bryennios Material for History that delivers account on the
events from their childhood, when they were held hostages by Roussel.135
The appearance of these characters in Bryennios work is not surprising if
we consider Neville’s hypothesis that behind significant amount of his text
most possibly lay the history of Caesar John Doukas. Regarding this, the
Alexiad represents the logical continuation of the Doukai’s story from the
Bryennios account, with the special focus on the Caesar John Doukas and
his family members. Other sources, such as Zonaras and Glykas histories,
although they deal with the war operations in which John Doukas was in
command, do not refer to him in any way. The data on these important
personages can be supplemented from the letters of the Theophylaktos, the
archbishop of Ochrid, from an interesting hagiography, the Life of St. Cyril
Phileotes, where Michael Doukas is featured among those who visited the
holy man, since he loved the monks as much as the emperor, being designated
with the same epithet philomonachos.136 In the typikon of the monastery
of Kecharitomene both are mentioned in the commemorations – Michael
as already deceased (9th January), and John as the monk Antonios.137 On
the ocassion of Michael Doukas death, a consolation letter was dedicated
to the augousta by the court poet Michael Straboromanos.138
John Doukas
As the main representative of the Doukai family after Caesar John emerges
Eirene’s younger brother John. He is quantitatively present more than Michael
Doukas in the Alexiad, and we encounter him in the prominent positions.
Already in his prosopographical study, Skoulatos has noted that, whereas
in Bryennios’ history both brothers are seen together, in Anna’s history we
encounter solely young John Doukas, together with his grandfather on his
estate.139 In the focus of narration is young John who welcomed Alexios’
messenger and received the news about the apostasia. He was the one
who transmitted the news to his grandfather, being ‘only a young boy and
for that reason constantly with the Caesar’ (ἰδὼν δὲ τοῦτον ὁ ἔγγονος αὐτοῦ
Ἰωάννης, νέος ἔτι ὢν καὶ μήπω μειράκιον καὶ διὰ τοῦτο ἀδιασπάστως συνὼν τῷ
καίσαρι).140 From the further text we might assume that Michael was also
present, since he is mentioned in the subsequent events. Nevertheless, a
mention of young John had imposed him as the literary successor of his
grandfather, not only through the resounding symbolism of his name, but
through his later role as the prominent member of the Doukai’s.
Doux of Dyrrachium
In the first years of Alexios reign, we encounter John Doukas on the very
important and politically sensitive position 141 – he was named doux of
Dyrrachium. Anna states that his presence in this part of the Empire lasted
for eleven years, although there are disagreements among scholars on Anna’s
conclusion.142 Only Frankopan took Anna’s news into consideration, namely
that John could have been on that position until 1096, when we encounter
on the same position John Komnenos, a son of Isaac Komnenos, Alexios
brother.143 The fact that John was entrusted with such an important strategic
position speaks for itself about his importance within the imperial oikos.
Anna’s references on this period of John’s career are laudable accounts
about his operations against Bodin and Vukan. She states that he had taken
over several fortresses by Vukan, but does not refer to which precisely.
Interesting information about the capture of Constantine Bodin, also does
not include any details about the whole incident.144 It seems as if Anna
missed enough sources for the period of John’s position in Dyrrachium,
hence the information is incomplete. On the other hand, Anna did not
leave out John’s successes although she did not support them with detailed
descriptions of events.
Political susceptibility of this position was coupled with the fact that precisely from this post two
dangerous insurrections had been raised against the emperor – firstly, Nikephoros Bryennios and
afterwards Nikephoros Basilakios – Frankopan, 2002, p. 69. Thus, it is quite expected to see the
closest members of Alexios family on this important post. For the analysis see Frankopan, 2002, p.71
142 Chalandon and Buckler, and afterwards, Polemis and Gautier, have all accorded with the
opinion that his post could not have lasted more than six years, and that he was instituted in that
position after the overtaking of Dyrrachium in 1085 – cf. Chalandon, 1900, p. 143; Buckler,1929,
p. 402; Polemis, 1968, 66-67; Theophylaktos, Discours, p. 55-56.
143 Frankopan, 2002, p. 90.
144 Alexias, VII 8,9 (7-11), p. 226: ‘Ὁ δὲ Δούκας Ἰωάννης ἐνιαυτοὺς πρὸς τῷ ἑνὶ δέκα εἰς τὸ Δυρράχιον
ἐνδιατρίψας πολλὰ μὲν τῶν ὑπὸ τὴν ἐξουσίαν Βολκάνου ἀφῃρεῖτο φρούρια, πολλοὺς δὲ καὶ ζωγρίαν
Δαλμάτας πρὸς τὸν αὐτοκράτορα ἐξαπέςτειλε καὶ τέλος καρτερὰν μετὰ τοῦ Βοδίνου μάχην συναρράξας
καὶ αὐτὸν κατέσχεν’.
145 Apart from his operations against emir Tzachas, John Doukas is granted credits for the
supression of the insurrections on the Crete and Cyprus – Alexias, IX 2, 1-4, p. 261-261. This narrative
corresponds completely with Zonaras account, although he does not mention John Doukas at
all – Zonaras XVIII 25, 16-19, p. 737; on this particular theme see Frankopan, 2004, passim.
146 In the Book VII the story on Tzachas breaks in the moment when Constantine Dalassenos
awaits arrival of John Doukas – Alexias, VII 8,8 (85.95), p. 225 – to be continued in the Book IX,
which opens precisely with this episode. It was a battle for the liberation of Mitylene – Alexias,
IX 1,3-1,9, p. 259.
206 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
and always prepared for the war operations (μαχιμώτατον… καὶ περὶ τὰ
πολεμικὰ ἐπιτήδειον)147, and he never acted against Alexios’ commands (καὶ
μηδ’ ὁπωσοῦν τὰ παρ’ αὐτοῦ ἐντεταλμένα ἀθετεῖν ἐθέλοντα)148. A three-month
siege of Mitylene that was conducted by John Doukas was described in a
praiseworthy manner (καὶ μετὰ τοῦ Τζαχᾶ λαμπροὺς πολέμους συναίρων ἐξ
ἡλίου ἀνατολῆς μέχρι δυσμῶν)149, although it was not so successful (καὶ οὐδὲν
πλέον ἦν τῷ Δούκᾳ τοῦ τοσούτου καμάτου)150, until Alexios engaged in the
operations. Albeit it has been noted 151 that Anna interposed Alexios in this
episode, prescribing the victory to his peculiar advice, I would not agree
with the conclusion that this presentation of John Doukas speaks for the
author’s animosity towards him.152
In this story John is presented commendable in the beginning, when
Anna used the epithet λαμπρός to describe the war against Tzachas. She
stressed his perseverance in the siege that lasted for three months, from
dawn till sunset. The subsequent conclusion of truce with Tzachas proved
to be futile, since he did not fulfill the promise (οὐδ’ ὁ Τζαχᾶς τῆς προτέρας
ἀφίστατο πονηρίας). For this reason, Constantine Dalassenos was summoned,
but it seems that Anna tried to lessen the image of her uncle’s failure. She
stressed his commitment in maintaining the promise given to Tzachas that
he would not attack him on his retreat (ὁ δὲ τὸν προγεγονότα εὐλαβούμενος
ὅρκον ἀνεβάλετο τέως). This suggests that the authoress tended to diminish
John’s lack of success. John’s unsuccessful campaign was since his army
was facing to the East. Although it might be considered an unwise tactical
move, it still depended heavily on the enemy’s position. In addition, the
truce was broken solely because of Tzachas deceitful nature. On the other
hand, we face John’s readiness to respect the truce. His zeal in respecting
the treaty is further stressed with the need of the third party to involve in
this matter, wherefore Constantine Dalassenos was summoned. We read
from these passages that John was not ready to break the oath given to the
enemy. Dalassenos was not bound by this treaty, wherefore he could act
immediately against the enemy. Another argument that was used to show
allegedly negative attitude of the author towards her uncle, is situated in the
fact that the only epithet that was used to describe him was the adjective
Michael Doukas
The elder brother of Eirene Doukaina, Michael Doukas, is present less in the
Alexiad than his brother. Nevertheless, he is described in extremely praise-
worthy manner, which has confused some scholars in their estimates.153
This should not be a surprising occurrence, since Michael was among the
highest strata of the imperial oikos. Insufficiently supported by sources, this
character remains dim, and cannot be analyzed in more detail. The reason
for this situation can be found in his untimely death, which inevitably led
to a sort of familial oblivion. In the Alexiad, he is more subjected to Anna’s
emotional appeal, and is presented through the memory of a late illustrious
uncle. In the tacit scenes where we encounter him, he is placed next to the
emperor Alexios. The literary presentation of Michael Doukas has certain
features similar with the logos of Manuel Straboromanos, which, most
probably, served Anna’s for the reconstruction of this character.
One of the impressive portraits that we find in the Alexiad is dedicated
to Michael Doukas, who is remembered precisely for this description:
Michael was renowned for his prudence; he surpassed others of his genera-
tion in physical stature too, as well as fine looks; in fact he excelled all
men who ever lived in these respects, for everybody who saw him was
overcome with admiration. Endowed with extraordinary and unrivalled
powers of prevision, he was no less capable of discerning the main perils
and of destroying them.154
The epithets deployed are typical of the rhetorical register generally con-
sulted for the praise, and among them namely prudence (φρόνησις), the
size of a body (μεγέθει σώματος), ability to foresee the future (συνιδεῖν δὲ
τὸ μέλλον) and the display of marvellous strenght in his accomplishments
(καταπράξασθαι δεινότατός τε καὶ ἀπαράμιλλος).
We encounter Michael Doukas in the war against Bohemond in book
V, and afterwards in the wars against Pechenegs in Books VII and VIII.
A noticeable trait is Michael’s comradeship with Alexios in his Balkan
campaigns. He was not given a sole command, as was case with John Doukas.
In this sense, it might be possible that there existed some memoirs by John
Doukas were he described his war operations and from which Anna draw
her information, and that Michael Doukas did not leave anything similar
behind.155 Any kind of literary endeavour could have been conducted only
in the leisure time, as we learn from Bryennios’ case, but most probably
this enterprise was reserved for the years of retirement and confinement.
We know that John Doukas reached his retirement, and took monastic vow
as a monk Antonios. Michael Doukas died before the age he could devote
himself to other ventures except war. With regard to this, the source basis
for Anna was quite meager when it comes to this particular character. She
had to draw from her own memory or from other relevant sources that most
probably were not from the pen of Michael Doukas.
In the operations against Bohemond, Michael did not distinguish himself,
although lavishly introduced beforehand.156 In the war against Pechenegs,
he is present as a member of Alexios’ closest retinue, next to his brother
Adrian, brother-in-law Nikephoros Melissenos, and Nikephoros and Leo
Diogenes.157 We do not have any episodes of his warlike zeal. Instead, we
have only his advices to the emperor. In one episode, he suggests Alexios
to withdraw from the battle against Skyths. He is presented as Alexios’
closest advisor whose proposals were accurate.158 The relation between
Alexios and Michael is delivered in a set of dialogues, which pertain to
artificial narrative element that ‘fulfils the important narrative functions
διαφέρων οὐ τῶν τότε καιροῦ, ἀλλὰ καὶ τῶν πώποτε γεγενημένων (θάμβος γὰρ εἶχεν ἅπαντας τοὺς
ὁρῶντας τὸν ἄνδρα), συνιδεῖν δὲ τὸ μέλλον καὶ φωρᾶσαι τὸ ἐνεστὸς καὶ καταπράξασθαι δεινότατός τε
καὶ ἀπαράμιλλος’.
155 Although Sinclair hypothesised that she ‘manipulated the information accordingly’ – Sinclair,
2012, p. 388.
156 The aforementioned description of Michael Doukas comes just before the narration of the
war against Bohemond.
157 Alexias, VII 3,9 (84.85), p. 212; Alexias, VIII 4,4 (63.65), p. 244.
158 Alexias, VII 3,10 (5.13), 213.
Doukai – Construction of an Alternative Political Discourse 209
At this point the protostrator [Michael Doukas], who had seen the disor-
derly flight of the Romans (the lines were by now completely broken up
and the rout was uncontrollable), addressed the emperor: “Why, Sir”, he
said, “are you trying to hold out here any longer? Why lose your life, without
a thought for your own safety?” “Better to die fighting bravely than win
safety by doing something unworthy”, replied Alexios. But the protostrator
persisted, “If you were just an ordinary soldier, those would be fine words;
but when your death involves danger for everybody else, why not choose
the better course? If you are saved, you will make war again, and win.”
Alexios saw the danger that now threatened him; the Scyths were boldly
attacking and all hope of saving the day had gone. “This is the moment”,
he said, “When with God’s help we must look to our own safety”.161
But when he saw his regiments broken up and scattered, he realised that he
must secure his own safety, not to preserve his own life nor overwhlemed
by fear, as someone might suggest, but in the hope that by avoiding danger
and recovering his strenght he might resume the struggle with his Keltic
adversaries more bravely another day.162
Further: ‘When all his army had melted away and he was left with few
companions, he judged it to be his duty no longer to expose himself to
senseless risks (for when a man after much suffering has no more strength
to fight, he would be a fool to thrust himself into obvious peril)’.163
Constantine Doukas
About Constantine, the terms of his marriage contract and the foreign
[barbarian, L.V.] alliance in general (ὅλως τοῦ βαρβαρικοῦ κήδους), his hand-
some appearance and stature, his physical and moral qualities, we shall
speak in due course, when I relate the sorry tale of my misfortunes (τὰς
ἐμὰς συμφορὰς). Before that I will give an account of this proposed wedding,
the defeat of the whole barbarian force (βαρβαρικῆς ἁπάσης δυνάμεως) and
the destruction of these pretenders from Normandy – pretenders whom
Michael in his folly raised up against the Roman Empire.179
177 The girl most probably arrived in Constantinople in 1076 – Theophylaktos, Paideia Basilikē,
p. 51, no.11.
178 Magdalino, 1996, p. 8.
179 Alexiad, p. 53; Alexias, I 10,2 (29.35), p. 35: ‘καὶ τοῦ περὶ αὐτὸν γαμικοῦ συναλλάγματος καὶ ὅλως
τοῦ βαρβαρικοῦ κήδους καὶ δὴ καὶ ὅπως εἶχε κάλλους τε καὶ μεγέθους ὁ ἀνὴρ καὶ ὁποῖος ἦν τὴν φύσιν
καὶ ποδαπός, κατὰ καιρὸν ἐροῦμεν, ἐπειδὰν ἀπολοφυροίμην καὶ τὰς ἐμὰς συμφορὰς μικρὸν μετὰ τὴν
τοῦ κήδους τούτου διήγησιν καὶ τὴν ἧτταν τῆς βαρβαρικῆς ἁπάσης δυνάμεως καὶ τὴν ἀπώλειαν τῶν
Νορμανόθεν τυράννων, οὓς ἐξ ἀλογίας κατὰ τῆς τῶν Ῥωμαίων ἐθρέψατο’.
180 Theophylaktos, Paideia Basilikē, p. 51.
Doukai – Construction of an Alternative Political Discourse 215
Two of the daughters were with him; the third of course, which had been
unfortunate from the day of her betrothal, was held in Constantinople.
Her young betrothed, being still a young boy, shrank from the union from
the outset, just as babies are scared by Mormo.181
Anna’s disparaging view of this union was more than just a typical Byzantine
notion of foreigners. It concerned her personally, since, later, she was sup-
posed to marry Constantine also. Furthermore, that marriage entailed the
imperial rank. Thus, Anna’s self-interference in the book I, concerning the
engagement of Constantine and Helen, leads us directly to the book VI that
delivers an explanation of Anna’s lament. The only binding story between
Constantine and Anna is situated in the Book VI, where the author explained
her connection with this protagonist, and alluded to the misfortunes that
resulted from this relationship.
The connection of Anna’s own destiny to the story of Robert Guiscard is also
found in the chapter about her imperial birth that follows immediately after the
death of the Norman invader, and the author’ short appraisal of his character.
Alexios triumphant return to Constantinople upon finishing the war against
Normans was furnished with the story of the birth of the first purple-born
child of the imperial couple. The author has meaningfully connected herself
to these events and characters, and promised that she would continue this
story after. Quite indicatively, the resolution of this whole marriage affair
was given precisely in the book VI, when the Gusicard’s war was over, and
Constantine Doukas was betrothed to another maiden, Anna Komnene.
181 Alexiad, p. 61; Alexias, I 12,11 (70.73), p. 43: ‘δύο δὲ ἤστην αὐτῷ (τὴν γὰρ τρίτην ἡ βασιλὶς τῶν πόλεων
εἶχεν ἐξ ἀρχῆς αὐτῆς οὔπω ἔφηβος ὢν ἀπεστρέφετο τουτὶ τὶ κῆδος καθάπερ τοὺς μορμολυττομένους
τὰ βρέφη)’.
216 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
these decades, although all things concerning her are significantly blurred.
Anna did not miss to mention that Zoe was considered a potential consort for
the emperor Nikephoros Botaneiates, but Eudokia’s design was outmaneu-
vered by ploys of Caesar John Doukas who finally proposed Maria of Alania
as the most suitable option.182 Needles to say that further alliance between
Zoe and Adrian Komnenos was a natural outcome through which Eudokia’s
and Dalassene’s amicable relationship was once more strengthened.183
However, this marriage only added to already complex marriage-relations
patchwork and further aggravated Alexios’ chances to impose himself as
the only legitimate option for the imperial throne.
Around the year 1081, there were several possible claimants to the imperial
throne:
– porphyrogennetos Konstantios Doukas, son of emperor Constantine X
Doukas;
– porphyrogennetos Zoe, daughter of emperor Constantine X Doukas;
– porphyrogennetos Constantine Doukas, son of emperor Michael VII;
– porphyrogennetoi Nikephoros and Leo Diogenes, sons of emperor
Romanos Diogenes.
182 For Zoe’s supposed marriage to Botaneiates see Alexias, III 2,5 (37.48), p. 91-92; Skylitzes
Continuatus, Synexeia, p. 181-182.
183 In relation to Dalassene’ support against Caesar John’s actions.
184 This junction of the two genē is very peculiar, since it occurs precisely in the poems dedicated
to Caesar and Anna Komnene. – Theodore Prodromos, Aux fils du césar, p. 347.
Doukai – Construction of an Alternative Political Discourse 217
My father, you see, had seised power (ὁ γὰρ ἐμὸς πατὴρ τῆς βασιλείας
ἐπιδραξάμενος) (as I shall describe in detail later), had driven Botaneiates
from his throne, had sent for Constantine, Doukas’ son, who of all men
under the sun was the most illustrious, and had given him for a second
time a share in the government (μετεδίδου αὖθις τῆς βασιλείας).185
This is one of the rare occurrences where Alexios’ seisure of the imperial
throne is not described with the word apostasia. It is rather contrary – his
act is announced as just, since Alexios only restored Constantine to his
previous position. Animosity towards Botaneiates that was announced at
the end of the Book I is not present in the next book, when the upheaval
185 Alexiad, p. 67; Alexias, I 15,3 (79.82), p. 49:’ὁ γὰρ ἐμὸς πατὴρ τῆς βασιλείας ἐπιδραξάμενος, ὡς
ὕστερον διηγήσομαι, τὸν Βοτανειάτην τῶν βασιλείων ἐξήλασε καὶ τὸν τοῦ Δούκα υἱὸν τὸν περιφανέστατον
Κωνσταντῖνον ἐκεῖνον ἐν τοῖς ὑφ’ἥλιον προσηκάμενος μετεδίδου αὖθις τῆς βασιλείας’.
218 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
that the Komnenoi caused was described with the term apostasia. The
only invariable motive throughout these books was actually Constantine’s
imperial right, its loss and restoration.
Successful ending of the apostasia was accomplished in the episode where
Alexios confirmed Maria of Alania’s will in the Golden Bull (ἀλλὰ λαμβάνει
χρυσόβυλλον λόγον βεβαιοῦντα τὰ αὐτῆς θελήματα ἅπαντα)186:
Maria, on the advice of the Caesar asked for a written pledge, guaranteed
in letters of red and a golden seal, not only that she should be allowed to
live in security with her son, but that he should be co-ruler with Alexios,
with the right to wear the purple sandals and a crown, and the right to
be acclaimed as emperor with him.187
190 Most recent study of this problem was conducted by Frankopan, 2007, p. 17-25; Frankopan,
2006, passim.
191 Alexias, IX 8,4 (96), p. 276.
192 John was crowned between 1 September and the end of November 1092 – cf. Frankopan,
2007, p. 17; Varzos assumed that the official ceremony took place on 1 September 1092, Varzos,
1984, p. 204, whereas Stanković opts for 13 September, which was the date of John’s birth, and
therefore, quite suitable for the coronation – Stanković, 2016, p. 16-17.
193 The autumn of 1092, in case of John’s coronation, and most probably summer of 1094, in
case of Diogenes’ conspiracy. Frankopan has clearly demonstrated the chronological reference
on Diogenes’ conspiracy, moving it from spring to summer. – Frankopan, 2006, p. 273.
220 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
‘he loved him deeply, as if he were his own son’ (ἅμα δὲ καὶ ὡς ἴδιον ἀπαρτὶ
τέκνον ἐξόχως φιλῶν τοῦτον).194
The sequencing of events in the Diogenes conspiracy can allude to
Constantine’s participation, although it was carefully covered up. In the
last reference to Constantine, we encounter him in the retinue of Alexios’
(συνεπόμενος τῷ αὐτοκράτορι), when he offered to welcome him on his estate
Pentegoste, near Serres.195 The emperor accepted the invitation as a short
relief and for a rest. Nevertheless, precisely in this setting occurred one of the
several attempts of Nikephoros Diogenes on Alexios’ life, but his intention
was discovered in time.196
Two very important indicators of Maria’s and Constantine’s participation
in the conspiracy are the following:
1 Nikephoros Diogenes asked for protection from Maria of Alania, on her
estate, which was explained by the fact that Nikephoros and Michael VII
were brothers from the same mother. Thus, Maria of Alania’s goodwill
was expected.
2 Alexios did not allow Constantine to follow him on his campaign, which
was explained by typical excuse – that he was his mother’s only son (ἦν
γὰρ μονογενὴς τῇ μητρί). That sudden change in Alexios’ attitude might
suggest that he doubted Constantine Doukas.
Motives
197 Certain similarities between two conspiracies were noticed by Frankopan, although he did
not dwell in more detail on this particular topic – Frankopan, 2007, p. 16-17.
222 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
From your father’s side you have legal imperial ancestry, and your blessed
grandfather enjoyed more in rectifying unjust judgments than in power
per se. As for your godly father, which virtue did not illuminate his phy-
sique? […] And your mother, which is imperial also, and from the most
blessed seed, having not only an illustrious father but also grandfather
and great grand-father, and innumerable imperial ancestors, and revealed
a truly imperial soul through her demeanor.199
slaughter and bloodshed’.201 Alexios’ ascent to the throne was precisely that
kind of endeavour – and Anna Komnene did not refrain from stating Alexios’
deep repentance for slaughter of the citisens. The chronological timeframe
in which the logos was composed and delivered is coloured with uncertainty
of the newly established emperor, who had for his co-ruler, an imperial scion,
indisputably and solidly legitimate. This kind of legitimacy – acquired by the
purple-birth was acknowledged prior to this speech as a crucial prerequisite
for the supreme power. It seems that Theophylaktos’ logos was a sort of
inaugural lecture, and a starting point for Anna’s own observation of the
legitimacy issue. She did not refrain from describing her father’s seisure of
the imperial throne in the crudest sense of the word used – apostasia. Only
those with the epithet porphyrogennetos, could have never been accused
for such an ignominious act. Among many of them present in the Alexiad,
Constantine Doukas was undoubtedly the leading one.
In his logos, Theophylaktos dwells on Constantine Doukas’ imperial right.
Possibly, the main cause for the speech was to position and counterbalance
Constantine in relation to Alexios. It was most probably composed by the
order of Maria of Alania, who features prominently in this text and her influ-
ence is observable.202 Conclusion of Stanković that ‘through adoption Alexios
had become commensurate with the imperial pretensions of Constantine
Doukas’203 is very useful for understanding Anna’s political ideas promoted
through constant emphasis laid on Constantine’s porphyrogennesis. Alexios’
adoption raised him in relation to Constantine, but he was not born in the
purple, wherefore he could have never reached the same level as his rival
contestant.
The motif of Constantine’s imperial right is highlighted also in the Eulogy
of George Tornikes for Anna Komnene. Rhetorical artistry of Tornikes was
focused on his basileia, and the fact that he was the third ruler from the
Doukai’s dynasty. In only one passage Tornikes succeeded in abridging the
whole idea that is also found in the Alexiad and deals with Constantine
Doukas, his connection to Anna Komnene, her own imperial right, followed
with shrouded critique of her father who seised the throne by force:
What her brother was among the men, she was among the women. He
was crowned with the royal diadem and imperial emblems and she was
Anna Komnene had wisely deployed the allusion about Alexios’ forceful
seisure of the imperial power by putting Constantine’s imperial right to
the center of the Komnenian insurrection. His imperial right was defined
by the term porphyrogennetos that served to denote Constantine’s basileia.
According to that, I argue that the only mention of Konstantios Doukas in
the Alexiad is connected to the motif of Constantine’s porphyrogennesis. It
was a precise historical moment when Constantine had become the only
surviving legitimate male successor of the Doukai’s, since Konstantios
Doukas lost his life on the battlefield. I would not consider it coincidental
that Anna chose to mention precisely this event in her history, and that the
only mention of Konstantios Doukas is the one that relates to his death.
the emperor, I wrote about the tyrant, having taken emperor as his opposite’.206
In the same manner Anna talked about Constantine’s ‘celestial beauty’ (οὐράνιόν
τι καὶ οὐκ ἐπίγειον κάλλος),207 carefully constructing her own basilikos logos.
Two times Anna referred to Constantine’s beauty. In book I, she states
that he was: ‘Nature’s masterpiece, a triumph, as it were, of God’s handiwork.
One look at him would convince anyone that here was a descendant of the
mythical Golden Age of the Greeks, so infinite was his charm’.208
Anna’s stress on Constantine’s comeliness suggests that he was worthy of
the imperial honour in the same manner as Psellos’ talked about the suitors
of the empress Zoe that were all distinguished by their physical beauty.
Hatzaki concluded that this account in Chronographia alludes to so-called
beauty contests in which the most beautiful girl was chosen to be married
to the emperor, although in this particular case the roles were reversed.209
And albeit this beauty contest was most probably a literary construct, it
surely displayed the importance of the beauty in the discursive register of
the Byzantines.210 It was a formula used for a particular reason. The reason
was most commonly connected with one’s eligibility for the highest honor.211
In the book III Anna elaborated further the care of Maria of Alania for
her charming son, giving a more detailed description of him:
It was delightful enough to hear him speak, but that was not all: his
extraordinary agility and suppleness made him unrivalled at games, if
one is to believe what his companions in those days said later. He was
blond, with a skin as white as milk, his cheeks suffused with red like some
dazzling rose that has just left its calyx. His eyes were not light-coloured,
but hawk-like, shining beneath the brows, like a precious stone set in a
golden ring. Thus, seemingly endowed with a heavenly beauty not of this
world, his manifold charms, captivated the beholder; in short, anyone
who saw him would say: “He is like the painter’s Cupid.” That was the true
reason for the empress’ continued presence in the palace.212
Among many qualities the author could ascribe to this character, physical
comeliness was exclusively linked to Constantine. Beauty was the only
feature that asserted per se the inborn qualities of the person who possessed
it.213 This extensive passage on Constantine’s demeanor is used to explain
Maria’s constant fear for her son. Also, this ekphrasis was used to move the
audience in favour of Constantine and to raise their approval of the recounted
events. In the similar manner, Alexios’ took care of Emperor Diogenes’ sons
‘partly because they were exceptionally handsome and strong’.214 Action for
the cause of protecting the beauty and the beautiful was part of a common
discursive register and Anna deployed it as a perfectly understandable
reason for her protagonists’ actions. In addition, Constantine beauty was
also part of the rhetorical register reserved for imperial personages. In this
sense in particular, Anna referred to Constantine’s beauty – to assert once
more his imperial eidos. A clear intention of the author was to magnify
Constantine, through the emphasis on his celestial nature that alludes to
the nobility of his ancestry and his predestination to becoming an emperor.
Michael Psellos also employed and elaborated in his Chronographia this
kind of literary style, for the rhetorical and philosophical presentation of
Byzantine emperors, the ruling paradigms and their antinomies.215 Psellos
account of the newly born imperial baby,216 Constantine Doukas, resounds
in the Alexiad also. His description of the baby’s comeliness might recall
also his description of the beauty of Constantine Dalassenos, who, while still
ῥόδα. Οἱ δὲ ὀφθαλμοὶ οὐ λευκοί, ἀλλ’ ἱέρακος ἐοικότες καὶ λάμποντες ὑπὸ ταῖς ὀφρύσιν ὥσπερ ἐν χρυσῇ
σφενδόνῃ. Κἀντεῦθεν ποικίλαις τέρψεσι τέρπον τοὺς ὁρῶντας οὐράνιόν τι καὶ οὐκ ἐπίγειον κάλλος
δοκοῦν καὶ τὸ ὅλον, εἶπεν ἄν τις ἰδὼν ὁποῖον τὸν Ἔρωτα γράφουσιν’.
213 cf. Hatzaki, 2009, p. 1-58.
214 Alexiad, p. 280.
215 Although Psellos’ characterisation did not depend wholly on the physiognomy. Lauritzen
concludes that Psellos’ respects the rules of physiognomy – Lauritzen, 2013, 50-54, 92-98 – but
Repajić confronts his opinion – Repajić, 2016, 83-88, esp. no.296 – with regard to the presentation
of Constantine IX Monomachos and the Doukai, considering those portrayals ironic. Neverthe-
less, Psellos’ insistence on comeliness of these characters presents his deep understanding of
physiognomy and thus, invests the whole imagery with his irony.
216 Psellos, Chronografia, VII 12:’ἀλλὰ καὶ τὸ εἶδος καὶ τὸ ἐμφαινόμενον ἦθος, ὡς οἷόν τε καὶ ἀπὸ
τούτων <ἐμφαίνειν> τὴν ἐγκαθημένην ψυχὴν, οὔπω γὰρ οἶδα τοιοῦτον κάλλος ἐπίγειον· τὸ μὲν γὰρ
πρόσωπον αὐτῷ εἰς ἀκριβῆ κύκλον ἀποτετόρνευται, οἱ δὲ ὀφθαλμοὶ γλαυκοὶ καὶ εὐμεγέθεις καὶ γαλήνης
μεστοὶ, αἵ τε ὀφρύες εὐθεῖαι γραμμαὶ ἀτεχνῶς, περὶ μὲν τὴν βάσιν τῆς ῥινὸς βραχύ τι διεστῶσαι, περὶ δὲ
τοὺς κροτάφους ἠρέμα κάμπτουσαι· ἡ δὲ ῥὶς ἐλευθέρα μὲν τοὺς μυκτῆρας, ἀλλ’ ἀρχομένη μὲν βραχύ τι
ἐγεί-ρεται, προϊοῦσα δὲ ἐς ἄκρον ἐμφαίνει τι τοῦ γρυποῦ· τῆς τε κεφαλῆς ἡλιῶσα θρὶξ ἐξανθεῖ· καὶ τὼ
χείλη λεπτώ τε τούτῳ, καὶ <τὸ ὄμμα> βλέπον ἡδὺ καὶ ἀγγέλων ἡδύτερον, καὶ τὴν ψυχὴν ἀπὸ τούτου
ἐμφαῖνον οὔτε καταβεβλημένην οὔτε ἐπιβεβλημένην, ἀλλὰ πρᾳεῖαν μὲν, θείῳ δὲ διεγηγερμένην
κινήματι’.
Doukai – Construction of an Alternative Political Discourse 227
a boy was endowed with such a beauty that ‘rumor had it he was destined
for the highest honors’.217
It seems that Anna relied stylistically and chronologically on Psellos’ ex-
position on Constantine Doukas, and continued the story that was abruptly
interrupted in Chronographia. Also, Anna’s description of a newly born John
Komnenos looks as if it was constructed as an antipode to Psellos’ description
of Constantine. The description of Constantine was deployed to assert his
imperial right, whereas John’s description was used to disqualify his.
Concise Tornikes merged these allusions in a description of Constantine
Doukas through the following formula: ‘the one with the beautiful appear-
ance, imperial soul, firm strenght and manly spirit’ (ὡραῖον τὴν ὄψιν, βασιλικὸν
τὴν ψυχήν, στερρὸν τὴν ἰσχυν, ἀνδρικὸν τὸ φρόνημα).218
The distorted picture of Constantine Doukas in the Alexiad did not
answer directly the questions about his loss of the imperial position, his
highly probable participation in the Diogenes conspiracy and his untimely
death. All these crucial events that would enable us to reconstruct the
first decade of Alexios’ rule and the sudden upheaval in the year of 1094,
are intentionally blurred. Maybe Constantine’s historical role was not so
passive at all, as presented in the Alexiad. Nevertheless, there was more
important agenda in presenting him as inactive character, who is featured
in Anna’s story solely by virtue of his innate basileia, that actually never
came to an end in the Alexiad.
Maria of Alania
is the image of Maria of Alania in the Alexiad and the aim behind that
particular picture of this empress.
Maria of Alania presents a protagonist of the first three books of the
Alexiad, after which we encounter her again in the book IX, which is also the
last reference to her. Although statistically she is not enumerated among the
omnipresent characters of the Alexiad, the role and the influence ascribed
to her in relation to Komnenian insurrection, single her out as one of the
highly memorable characters of the Alexios reign.221
Maria’s presence in the Alexiad certainly has solid historical basis.222
Nevertheless, as it is case with previously analyzed characters, there are
some nuances in the literary presentation, which are strictly due to Anna’s
personal inclinations. Empress Maria stands in the center of conspiracy
against the emperor Nikephoros III Botaneiates. Yet, that sedition presents
a plexus of confusing circumstances which are not clearly recounted even
in the Alexiad. This situation in the first three books of the Alexiad could
be explained from the standpoint of Anna’s intention to focalise the Doukai
throughout the whole story of Alexios’ ascendancy. Some uncertainties
derive from the author’s masterly attempt to exempt the Doukai from any
initiative in dethronement of Botaneiates. Even Maria of Alania, whose fear
for her young son presents the reason for Komnenian action, is not presented
as an instigator of these actions. It was rather contrary – because of their
close connection to the empress, the Komnenians decided to protect her.
That peculiar connection between her and future emperor Alexios is one
of the stories, which differ in Anna’s and Bryennios’ histories. One would
expect from two spouses to deliver the same story of this affair, but they
did not. Again, of the greatest interest for us is the reason for two different
narrative landscapes for the same story.
221 cf. for instance Lynda Garland’s discussion on Alexios’ empresses, where Maria of Alania
comes first – Garland, 180-199, esp. 180-186.
222 As Margaret Mullett put it ‘Her political influence in the years 1074-1094 is out of question’ –
Mullett, Disgrace, 202. The sphere of her influence was in the field of literary patronage – Mullett,
1984a, p. 173-201.; She was also among influential addresses of the Theophylaktos, the archbishop
of Ochrid – Mullett, 1997, p. 34, 36, 51, 70, 88, 96, 150, 184, 188, 196, 213, 232, 261, 271. and also,
Theophylaktos, Lettres, p. 81-84.
223 Macrides, 1990, p. 109-118; Mullett, 1984b, p. 202.
Doukai – Construction of an Alternative Political Discourse 229
agency and her connection with the Komnenoi. Maria’s emperors – Michael
VII and Botaneiates respectively – were of secondary importance in Anna
Komnene’s account. Thus, we face the same story shaped according to
different discourses – those of Bryennios and Anna. The main reason for
that lied in the personal ties between Anna Komnene and Maria of Alania.
In addition, a gendering of her narrative, which presents one of the core
elements of Anna’s literary style, again comes to the fore. Women of Anna’s
house have prominent roles in her narrative, and in certain occasions,
they are ascribed the leading roles, while men are overshadowed. A simple
change from object to subject on the syntactic level aimed at presenting
female protagonists as crucial actors in very important events of Alexios’
life and reign. This narrative technique is precisely dominant in case of
Maria of Alania.
Adoption of Alexios was performed according to the ‘old custom’ (περὶ τῶν
τοιούτων πάλαι τύπον), and from that moment on, domestic of the West,234
that is Alexios, was released from the anxiety and felt free to attend the
emperor and the empress undisturbed (ἀνέσφηλε γοῦν τοῦ λοιποῦ τῆς πολλῆς
φροντῖδος ὁ μέγας τῶν ἑσπερίων στρατευμάτων δομέστικος).235 Anna’s particular
addition was that after a private audience with the imperial couple, the
Komnenoi would attend the empress alone, which flared up envy (φθόνος)
against them.236 This way, Maria of Alania was brought in the focus of
narration as the one of whose influence depended Komnenian position
at the court. The empress had become not only a warranty for the leading
military positions but she was also the reason for the conspiracy contrived
by Borilos and Germanos against Komnenian brothers.
The double-sided role of Maria of Alania – as intimately close associate,
but also as a potential threat – has remained characteristic of this protago-
nist in the Alexiad. Certain ambivalence of this character is observable in
Anna’s testimony that Maria gave crucial support to Alexios mutiny and
subsequently one sort of legitimacy to his whole endeavour, where, on the
other hand, she presented a serious threat to Eirene Doukaina’s confirmation
as the next augousta.
234 This command place, according to the Alexiad, was given to Alexios immediately before
the adoption – he was firstly named as ‘strategos autokrator’ by the emperor Botaneiates, and
afterwards comes the story about adoption. In Bryeenios’ history, this is presented as a causal
story – cf. Alexias, II 1,3 sq. and Bryennios, Histoire, IV (16.18), p. 259.
235 Alexias, II 1,5 (55.57), p. 56-57.
236 Alexias, II 1,5 (56.59), p. 57: ‘Κἄκτοτε θαμὰ τοῖς βασιλείοις ἄμφω φοιτῶντες καὶ τὴν τοῖς βασιλεῦσι
προσήκουσαν ἀποπληροῦντες προσκύνησιν καὶ μικρὸν ἐγκαρτεροῦντες τῇ βασιλίδι προσήρχοντο·
ταῦτα ἐπὶ πλέον τὸν κατ’ αὐτῶν φθόνον ἐξέκαε’.
232 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
As I have said, many people were suspicious when the empress stayed
on there and they suggested in an underhand way that the new emperor
[Alexios] intended to marry her. The Doukas family believed no such thing
(they were not carried away by chance rumors) but they knew that the
mother of the Komnenoi had for a long time been undisguisedly hostile
to themselves.237
It seems as if this story was still current in the time when Anna was writing
the Alexiad. Yet, this is less likely the case. As I have already stressed, Anna
was most probably writing an answer to Zonaras’ account of Alexios reign.
His most problematic passages were those that dealt with close family
relations, where he aimed against Eirene Doukaina. Only one passage in
Zonaras’ history can be related to Anna’s mention of this rumor. When he
speaks about relationship between Alexios and Eirene he states that the
spouses were firstly remote due to Alexios love affairs and that only after
he had started to feel first symptoms of his illness they became closer.238
Zonaras’ concise and brief presentations of the conjugal relationship
between the emperor and the empress present the core of Anna’s presentation
of the same issue. Her exposition of this story is actually an answer to the
disparaging image he intended to present. Some striking similarities concern
precisely the character of Eirene Doukaina. Anna felt the need, or was ordered
to, to describe ‘how it really was’. Thus, the focus in her story was put on the
enmity between Anna Dalassene and Caesar John Doukas, whereas not the
slightest allusion of the conflict between her ‘two mothers’. Maria’s political
threat was most probably resolved by the imposed taking of monastic habit,
which we find desrcibed in those terms in Zonaras’ history. Whereas Anna
does not mention Maria of Alania’s withdrawal from secular life in any
That was the true reason for the empress’ continued presence in the palace.
For my own part, I am in any case naturally averse to slanders of the mob.
As a matter of fact, I have other reasons to believe I know the truth in this
affair: from my early girlhood, before I was eight years old, I was brought up
by the empress. She was very fond of me and shared all her secrets with me.
I have heard many others speak of these things with different accounts, as
some interpreted the events of that time in one way, and others in another;
each followed his own inclination, influenced by sympathy or hatred, and I
saw that they were not all of one mind. Moreover, I have on several occasions
heard the empress herself describe in detail all that happened to her and how
frightened she was, in particular for her son, when the Emperor Nikephoros
abdicated. Indeed, in my opinion and in the opinion of most people who
care for the truth and are best qualified to judge, it was love for her child
(ὁ τοῦ παιδὸς πόθος) that kept her then for a little while in the palace.242
If the rumor about the alleged affair between Alexios and Maria, or about his
intention to marry her is close to the truth, which is highly probable, than
Anna certainly had a lot of work to do in order to cover it up. Paradoxically,
this was not the only place where Anna referred to those gossips. In the
opening chapter of the Book III, Anna stated following:
In fact though, the real cause which determined her [Maria of Alania’s]
actions was not one generally condemned by society [which one is that?],
nor was it the attractive and friendly nature of those persons [Alexios and
Isaac], but the fact that she was in a foreign country, without relatives,
without friends, with nobody whatever of her own folk. Naturally she did
not wish to leave the palace hurriedly; she feared that some evil might
befall the child, if she went before receiving some guarantee of safety.243
242 Alexiad, p. 104-105; Alexias, III 1,4 (41.58), p. 89: ‘αὕτη ἡ ἀληθὴς αἰτία τῆς εἰς τὰ βασίλεια τῆς
βασιλίδος ἐγκαρτερίας. ἐγὼ γὰρ καὶ ἄλλως φύσει τὸ λογοποιεῖν καὶ καινά τινα ἀναπλάττειν ἀποστρέφομαι
εἰδυῖα τοῦτο σύνηθες εἶναι τοῖς πολλοῖς, καὶ μᾶλλον ὁπηνίκα ὑπὸ φθόνου καὶχαιρεκακίας ἁλίσκοιντο, καὶ
οὐ ταχὺ ταῖς διαβολαῖς συμφέρομαι τῶν πολλῶν·ἀλλὰ καὶ ἄλλοθεν τὴν ἐν τοῖς τοιούτοις ἀσφάλειαν ἔσχον
ἐκ παιδαρίου συνανα<σ>τραφεῖσα τῇ βασιλίδι καὶ οὔπω τὸν ὄγδοον ὑπερελάσασα χρόνον· πολὺ δὲ τὸ
περὶ ἐμὲ φίλτρον ἔχουσα τῶν ἀπορρήτων πάντων κεκοινώνηκε. καὶ πολλῶν μὲν καὶ ἄλλων περὶ τούτων
λεγόντων ἀκήκοα καὶ πρὸς ἀλλήλους διαφερομένων, τῶν μὲν οὕτως, τῶν δὲ οὕτως ἐκλαμβανομένων τὰ
τότε πραχθέντα, ἑκάστου πρὸς τὴν ἰδίαν τῆς ψυχῆς κατάστασιν καὶ ὡς πρὸς αὐτὴν εὐνοίας ἢ μίσους εἶχε,
καὶ οὐ πάντας τῆς αὐτῆς ἑώρων γνώμης. ἠκηκόειν δὲ πολλάκις καὶ αὐτῆς διηγουμένης,ὁπόσα ξυμβέβηκεν
αὐτῇ καὶ εἰς οἷον φόβον καὶ μᾶλλον περὶ τοῦ παιδὸς ἐμπεπτώκει, ὁπηνίκα ὁ βασιλεὺς Νικηφόρος τὴν
βασιλείαν ἀπετίθετο, καὶ κατά γε ἐμὲ κριτὴν καὶ τοὺς πολλοὺς τῶν ἀρίστων καὶ ἀληθείας ἐπιμελουμένων
ὁ τοῦ παιδὸς πόθος αὐτὴν ἐν τοῖς βασιλείοις πρὸς ὀλίγον τῷ τότε κατέσχηκεν’.
243 Alexiad, p. 104.
Doukai – Construction of an Alternative Political Discourse 235
The careful reading of these passages suggests that this story was actually
the core of the Book III, but it was not touched upon the author later, since
the focus on the strife between the Doukai and the Komnenoi was turned
towards Caesar John and Anna Dalassene, leaving Maria of Alania out of
this conflict. Yet, how the Βook III opens up enables us to conjecture the
author’s aim behind the construction of the narrative in these parts of the
text. Every move of Maria of Alania is expressed through the formula of
a mother that cared for a beloved son. In addition to this, Anna sought to
present Maria as a foreigner, without any significant support in the city. Yet,
her political career is not compatible with Anna’s description imbued with
feminine pathos. Maria outmaneuvered one of the most powerful women
based on their Constantinopolitan roots and familial relations, Eudokia
Makrembolitissa, and kept her position stable in the most turbulent period
of the 11th century. Albeit Maria’s position might be due to powerful hand of
Caesar John Doukas, who stood behind her for his own reasons, she takes
credit at least for a political sense with whom to side. Notwithstanding
this, she established again the fashion of the literary patronage, which was
a display of political power.
The final remarks on the placement of the members of the closest imperial
family, testify that there was certain segregation still present even after the
things had been settled:
In light of this, the whole situation becomes much clearer and especially
Caesar John’s insistence on Maria’s withdrawal from the palace. The Doukai
and the Komnenoi continued their joint rule in the disjointed spatial set-
tings – each family had their own palace. One might wonder how they
actually came to terms in the end. With Maria of Alania still present, it
is possible to add the third power source from which the political strings
were pulled until 1094, which should be used as a definite turning point
in Alexios’ establishment of his rule. Until then, Constantine, although
deprived of his rights, was still living and politically present. After the plot
in which his mother and most probably he himself had significant roles,
Komnenoi could aim for establishment of a dynasty. Yet, it seems that the
segregation between these two families described in this passage through
their placement in different mansions, was never surmounted.
Anna’s subtle allusions to this strife between the two families were
intentional. In addition, Anna’s ekphrasis on physical appearance of Maria
of Alania was probably not coincidentally placed very close to the ekphraseis
on physical appearance of the imperial couple. Alexios stood in between
two juxtaposed empresses, both structurally and ideally.
By contrasting the descriptions of Maria of Alania and Eirene Doukaina,
an imbedded message of the author becomes luminous. Both are described
with usual rhetorical topoi, which give them very similar features – Maria
is revived statue (ἄγγαλμα ἔμψυχον), whereas Eirene is the statue of beauty
(ἄγγαλμα καλλονῆς); Maria’s glance is bluish-grey (βλέμμα χαροπόν), and
Eirene’s eyes are also bluish-grey (ὄμμα δὲ χαροπόν). Both had a round face,
but not in the shape of a perfect circle (πρόσωπον κύκλον μὲν οὐκ ἀπαρτίζον/
τὸ πρόσωπον […] οὐ μὴν εἰς κύκλον ἀκριβῆ). In their proportions and limbs
(μελῶν καὶ μερῶν) they both had the perfect symmetry. Yet, there are several
distinctive differences in these desrciptions, which denote their ethos and
the manner of political influence. Maria’s agency was conditioned by her
marital relations and her beauty was deployed as the crucial reason for
being taken into the marriage by the emperor Botaneiates. In the same
fashion, the emphasis in her description was put on her exquisite beauty
and the allusion that she was embodiment of Desire (Ἵμερος γὰρ ἂντικρυς ἦν
σωματωθεις). Maria’s description was imbued with carnal, whereas Eirene’s
reaches its climax in the comparison with the goddess Athene (τἠν βασιλίδα
ταύτην Ἀθηνᾶν εἴ τις εἴπεν ἐν τοῖς τότε χρόνοις φανεῖσαν τῷ ἀνθρωπίνῳ βίῳ),
which was, apart from her wisdom, famous as the protector and follower of
the war heroes. It was precisely what Eirene in the Alexiad was – a guardian
and follower of Alexios’ on his war campaigns.245
Anna’s insistence on the physical beauty of Maria of Alania is very similar
in manner as in the case of Constantine Doukas. Mother and son are both
lauded mostly for their physical perfection, which was common denominator
for the imperial virtue and for the positive inference about their characters.
As Hatzaki concluded in her analysis on Psellos’ representation of the three
daughters of the emperor Constantine VIII, Eudokia’s beauty was spoiled
by smallpox, Theodora was not so beautiful, whereas Zoe ‘as a woman of
great beauty’ was inevitably destined to rule among three of them.246 That
was a usual manner of an author to acclaim the most suitable person for
the imperial officia. What is even more important, the physical beauty
was not exclusively bound to women, since perfection was the ultimate
demand for both genders in relation to supreme power. Yet, when dealing
with women especially, their comeliness was the common mark of their
supreme dignity.247 Anna delivered several vivid descriptions of physical
beauty among which the most alluring are those of Maria of Alania and
Constantine Doukas. In addition, one should never disregard the influ-
ence of such ekpraseis on the audience, because they were used precisely
for the reason of persuading the interlocutors or readers by evoking their
emotions.248 A case from Choniates’ history where the emperor Andronikos
ordered that empress Maria’s portrait should be marred ‘because he was
suspicious of the pity elicited by these radiant and very beautiful portrayals
worthy of the admiration of the passers-by’,249 speaks in favour of the influ-
ence that the beauty had on the beholders. It might sway their affection,
and that was the most powerful means for every rhetor in pursuit of his or
her audience’s sympathy.
Whatever the truth was behind Alexios and Maria’s story, it is interesting
that Anna dealt with this question at all. She could have omitted the whole
story if she wanted to, but she decided to address that issue, leaving the
audience in contemplation about its plausibility. The crucial thing is that,
if truthful, it certainly served to disparage Alexios to certain extent as an
unlawful husband. That was not a thing to be disregarded at all. The same
story we encounter in Zonaras’ account. It tells about conjugal detachment
between Alexios and Eirene. In the Alexiad this story was transfered to the
issue of Alexios hesitation in Eirene’s coronation. That was the clearest
reproach of our author. Alexios’ picture is neither unanimous nor completely
positive. That becomes apparent mostly in the chapters where she deals with
the Doukai. It is possible to draw a subsequent inference from this context.
Anna reproached her father when she dealt with her mother’s family. Her bias
power, and the institution of the new empress. In case of the Alexiad, we
face no such consistency with regard to female characters. Even Anna
Dalassene was once denoted as basilissa, although she never bore that title
officially. However, when it comes to male characters, Anna is consistent in
her historical presentation, using the formula ‘the former emperor’ (actually
the participle of the verb προβασιλεύω) each time she referred to anyone
who ruled before Alexios, or who had already lost his imperial position. Ana
used this verb precisely in the following cases for the emperors:
– Isaac Komnnenos (ὁ τοῦ προβεβασιλευκότος Ἰσαακίου Κομηννοῦ);254
– Romanos Diogenes (τοῦ προβεβασιλευκότος Ῥωμανοῦ τοῦ Διογένους);255
– Nikephoros Botaneiates (ὑπὸ τοῦ προβεβασιλευκότος Νικηφόρου τοῦ
Βοτανειάτου);256
– Michael Doukas (τοῦ προβεβασιλευκότος Μιχαὴλ τοῦ Δούκα).257
The cases of Nikephoros Botaneiates and Michael Doukas are very signifi-
cant, since the Alexiad delivers a story about the change of their imperial
status. Botaneiates, as the ‘former emperor’ is mentioned in the Book V, and
his status is undoubtedly confirmed when Anna referred to his withdrawal
to a monastery at the beginning of the Book III with clear allusion that such
a state was a sign of political failure.258 Even more important is the case of
Michael VII Doukas mentioned with regard to his familial connection to
Nikephoros Diogenes:
In the meantime the empress Maria still remained in the palace with
her son Constantine, whom she bore to the previous emperor Michael
VII Doukas. (ἡ μέντοι βασιλὶς Μαρία συνάμα τῷ υἱῷ Κωνσταντίνῳ, ὅν ἐκ τοῦ
προβεβασιλευκότος Μιχαὴλ ἔσχε τοῦ Δούκα).260
Eirene Doukaina
After the death of Bryennios Anna took over the role of a writer of Alexios’
deeds, where he stopped ‘so that future generations may not be deprived
of knowledge about them’.265 This information suggests that the history of
Alexios’ reign originates from the circle of Eirene Doukaina. Even though
there was a possibility that Eirene’s wish might not have been fulfilled due
to untimely death of Bryennios, it was eventually accomplished through
the pen of her eldest daughter. In addition, Bryennios and Anna’s histories,
although have the same origin, have many discursive differences that were
discussed most recently by Stanković and Neville.266
From Anna’s Prologue we have the impression about her need to fulfill
Eirene’s wish – Bryennios’ endeavor was supposed to be finished and Anna
continued it. Why was there such a demand from Eirene’s part for a history
of Alexios’ reign, where we do not face a similar demand from the emperor’s
side? Quite contrary to that, the emperor was decided that there was not any
need for such an endeavour. We encounter the story on emperor’s reluctance
in this matter at the very end of the Alexiad – once more the author stressed
that the idea of composing this history had different provenance than one
would expect. It was not the idea of the Komnenoi, but of the Doukai. That
fact should be kept in mind whenever we approach the work.
There are several important questions:
– Why did history of the Alexios’ reign start emerging in the summit of
John Komnenos’ reign?
– In which way was emergence of the Alexiad perceived among the
members of the Constantinopolitan audience?
– Was there any particular event that aroused Eirene’s interest in such
history?
– Was it necessary to wait for Alexios’ death before commencing such a
literary endeavour?
– Was it solely Eirene’s wish, or Anna had also personal concerns that
made her immerse with such a demanding task?
in the years after Alexios’ death’.267 The most renowned poet of the John’s
epoch was doubtlessly Theodore Prodromos. He was firstly introduced to the
court through patronage of Eirene Doukaina.268 Regarding Eirene’s cultural
influence in the capital, Mullett was able to name several other members
of the empress theatron, which were also quite renowned in the court, and
active in the years we are dealing with. Those were, Michael Italikos and
George Tornikes, two names closely associated with the blooming rhetori-
cal culture of the mid-Komnenian century.269 However, it is important to
stress that members of Eirene’s theatron were also, Anna, Bryennios and
Andronikos, Anna’s younger and the only beloved brother.270 Later, in the
time of Manuel I this particular fashion of political activity through literary
patronage was significantly limited.271
As a literary patron, Eirene actively participated in the construction of a new
political ideology professed in the poems of Prodromos, who celebrated both
imperial families. Prodromos coined the term Komnenodoukikon to celebrate a
new imperial branch formed through the marriage of Alexios and Eirene. The
most important trait of his propaganda was the tendency to prevent blending
of the Doukai into the Komnenian oikos.272 This was most dominant feature
of Eirene Doukaina’s personal political ideology. The same occurrence is
present in the Alexiad and bears the same ideological imprint. The history of
the Doukai before and after the Komnenian ascendancy was actually one of
the crucial ideological tenets of the Alexiad, that is, of Anna’s personal history,
where she presented herself as the only heir of the Doukai’ legacy.
The shrewd idea of Eirene Doukaina to order a history of Alexios’ deeds
was most probably continuation of a tradition dominant in her family where
history had two main purposes – to rewrite some sensitive political issues
and to immerse in a political debate on current controversies. This composite
picture shows a plexus of various political interests that sought their way
to rewrite the history according to their own agenda. The emergence of the
Alexiad chronologically corresponds with the time when the new, strictly
Komnenian, dynastic ideology was reaching its heyday.273 There were ap-
parently many controversial issues between two imperial families to be
discussed and reassessed again.
over the Great Palace, suggests rather contrary situation. If the chosen
successor that was crowned back in 1092, was still insecure in his position
twenty six years later, then there was more than single political interest and
the influence of those who wanted someone else in John’s place was not
a thing to be disregarded at all. Zonaras suggests it was Eirene. And I am
willing to accept his account, although it should not be taken at face value,
as it is case with all other sources. Therefore, I do not think that the situation
was easy, clear, or unanimously turned in favour of John Komnenos. The
process of the establishment of a new dynasty was long and lasted until the
reign of Manuel I, the third ruler from the Komneian dynasty. That means
that we deal with the span of fifty years, and with all processes that were
current in the days between 1081 (and even before) and 1150’s, which should
be given due consideration.
Eirene Doukaina actually presents the continuator of those ambitious
women of the 11th century, which dominated political scene in Constantino-
ple through their social alliances. She was able to learn from the best, her
lifelong oponent Anna Dalassene. As Dalassene, she was also entitled in
the Alexiad to titles of μήτηρ, βασιλίς, δέσποινα. Apart from being αὐγούστα,
which is very important title since it was obtained only after the political
struggle between Dalassene and John Doukas, one more title is exclusively
bound to Eirene Doukaina – it is the term αὐτοκράτορισσα, deployed solely
in her case.
Denomination of Eirene as the ‘female autocrator’ conveys Anna’s political
discourse in which her mother was completely equalised with her father.
The only use of the same term I found in Glykas’ history with reference to
the Macedonian empress Zoe, when her sister Theodora handed her the
imperial power.276 In the case of Zoe, this unique term was used to denote
that peculiar state of affairs when the supreme power was in the hands of
a woman, wherefore this term proved to be highly suitable. However, in
Eirene Doukaina’s case, she was never a sole ruler, as Zoe was. Nevertheless,
Anna did not refrain from ascribing this title to her mother. She resorted to
that kind of solutions for purposes of her own political discourse – Anna
Dalassene was named basilissa Anna, although she did not bear that title
officially, and Maria of Alania never ceased to be basilissa even after the new
augousta was crowned. According to the same pattern, Eirene Doukaina was
elevated to the level of autocrator, which clearly shows Anna’s assessment
of Eirene’s political influence.
see behind the picture of a humble, timid and dedicated Eirene Doukaina.
It seems to me that Eirene’s profile was subjected to greatest distortions.
Eirene’s political activity is featured in two significant roles – that of a
mother and of a wife – and it can be observed in two chronological frames.
The first one encompasses period from her marriage to Alexios until the
withdrawal of Anna Dalassene. The second encircles the period from
Dalssene’s withdrawal until the death of Alexios Komnenos.
The time of Dalassene’s retirement is not specified in the Alexiad, or
the circumstances of that event. Yet, if we follow closely Zonara’s account,
we can find the corresponding narrative in the Alexiad also. He mentions
Dalassene’s withdrawal to her endowement, the monastery of Christ
Pantepoptes. After that, he delivers a picture of an imperial couple and
Eirene’s role as Alexios’ caregiver. That same picture we encounter in the
later books of the Alexiad.
was celebrated in the poems of court poets. Yet, even more important than
this potential allusion is Anna’s reference on their equal status, by using the
dual form for the word emperor. Furthermore, she mentioned that they were
crowned recently (τοὺς ἀρτιστεφεῖς αὐτοκράτορας), without any distinction
with regard to her mother’s coronation. As on mosaic panels of the imperial
personages that always served to profess current political ideology and state
of affairs, these double ekphrasis served to declare the final union of the
imperial couple, and their harmony that was finally achieved. Structurally,
this description was put after the story on the alleged Alexios’ plan to marry
Maria of Alania. Through this powerful textual image, as inscribed on the
most solid foundation, Anna promulgated her political discourse that did
not allow any suspicion on the harmonious relation between Alexios and
Eirene. The idea of this union will be in the focus of Anna’s scarce episodes
on her parents.
Because they [Isaac and Dalassene] were unable to find another method
of providing the money, they first collected their own available resources,
in the form of gold and silver objects, and sent them to imperial mint. The
empress, my mother, took the lead: all that she had inherited from her
father and mother was offered, in the hope that by doing this she might
inspire others to follow her example. She was much concerned for the
emperor in his extremely difficult position.283
It is interesting that Anna did not leave out her mother from this joint
action for the empire. The protagonists in this story are Isaac and Anna
Dalassene, left behind in the City to raise the funds. Although the focus is
on them, we still have a strong impression that Eirene acted πρώτη δὲ πάντων
and raised all other to follow her example, τοὺς ἄλλους ἐντεῦθεν πρὸς τοῦτο
ἐρεθίσαι. The action of a devoted and lawful wife is delivered right before
the controversial decision on the expropriation of the sacred objects due
to the sad state of the imperial treasury and immediate need to pay the
283 Alexiad, p. 157; Alexias, V 2,1 (74.78), p. 143: ‘πρώτη δὲ πάντων ἡ βασιλὶς καὶ μήτηρ ἐμὴ ὁπόσα ἔκ
τε μητρῴου καὶ πατρῴου κλήρου ἐνυπῆρχον αὐτῆ κατεβάλετο καὶ τοὺς ἄλλους ἐντεῦθεν πρὸς τοῦτο
ἐρεθίσαι οἰομένη. ἐδεδίει γὰρ ὑπὲρ τοῦ ἀυτοκράτορος ἐν στενῷ κομιδὴ τὰ κατ’αὐτὸν ὁρῶσα’.
Doukai – Construction of an Alternative Political Discourse 249
Most of them [Italos’ pupils] were frequent visitors to the palace […] It was
natural that men of culture should attend the palace when the devoted
pair (τοῦ ἱεροῦ ζεύγους), my parents I mean (τοὺς ἐμοὺς φημὶ τοκέας καὶ
βασιλεῖς) were themselves labouring so hard night and day in searching
the Holy Scriptures. […] Many a time when a meal was already served I
remember seeing my mother with a book in her hands, diligently reading
the dogmatic pronouncements of the Holy Fathers, especially of the
philosopher and martyr Maximus.285
The passage about Eirene’s learning put a stress once again on the relation-
ship between Anna’s parents, whose image of the ‘sacred couple’ presents a
resounding echo of a mosaic panel. The story that started with the portrait
Eirene’s motherhood
Book VI delivers the crucial excurse for Anna’s political discourse. The story
of her birth deserves analysis from various perspectives. In this case, where
we focus on the image of Eirene in the Alexiad, is noteworthy to highlight
the impression of an interfamilial disjuncture between the two oikoi. From
the beginning of the Alexiad, we never come across Anna Dalassene in any
kind of relationship with Eirene Doukaina. There is a clear and strict division
– Dalassene is part of the ruling trinity with her two sons not at all immersed
in the typical woman’ role of a guardian of other female members of her
household, as it was case during the Komnenian insurrection. What is even
more striking and usually overlooked is that Dalassene oversaw the imperial
gynaikonitis. Anna states that in Book III where she dwells on Dalassene’s
ruling abilities referring to the complete change of the appearance of the
women’s chambers. So, while Dalassene oversaw gynaikonitis, what area of the
palace pertained to augousta Eirene? Anna has carefully omitted any possible
overlap between the spatial settings of her female protagonists. Probably
because it was impossible to connect them in any way, except through Alexios.
As we have seen, the division among their living spaces did happen and
we encounter Eirene precisely in the setting suited for her – in the purple
chamber of the Great Palace. This corresponds with the information that she
lived with all the Doukai in the ‘lower palace’, which, possibly, can be identified
as some part of the Great Palace. In the story of Anna’s birth we encounter
Eirene in labor, in a company of her mother, protovestiaria Maria, waiting for
her husband to come from the war campaign. The story goes as following:
Two days before the emperor’s return to the palace (he was coming back
then after his battle with Robert and his other numerous wars and labours)
she was seised with the pains of childbirth and making the sign of the
Cross over her womb, said, “Wait a while, little one, till your father’s ar-
rival.” Her mother, the protovestiaria, so she said, reproached her soundly:
“What if he comes in a month’s time? Do you know when he’ll arrive?”
she said angrily. “And how will you bear such pain?” So spoke her mother;
but her command was obeyed – which very clearly signified that in her
womb the love that I was destined to have for my parents in the future.286
This story emphasises once again Eirene’s deep affection for Alexios,
which most probably presents a fiction of the author and not a real state of
relations on the Constantinopolitan court in 1083. Furthermore, another
romantic element is found in Anna’s willingness to wait for her father in
her mother’s womb, which implied the closeness between the imperial
couple and their first-born daughter. In addition, Anna used this scene to
contrive her obedience towards mother, by acceding to her request (τὸ δὲ
γε τῆς βασιλίδος ἐπιταγμα πέρας εἰλήφει). The weight put on her closeness
with Eirene in particular designated Anna as her only heiress. For some of
the porphyrogennetoi (Anna and Isaac) Eirene was equally important in
their quest for the imperial legitimacy of which they were deprived. Anna
was vehemently devoted to elaboration of the motive of closeness with the
mother.
Further development of that theme occurs in the next paragraph where
Anna states that her birth was followed by illustrious celebration where
the happiest of all were members of her mother’s family, who could not
express enough pleasure about this event (μᾶλλον οἱ τῇ βασιλίδι καθ’αἷμα
προσήκοντες, οὐκ εἶχον ὑφ’ ἡδονῆς ὅ τι καὶ γένοιντο).287 Finally, the whole
image of her closeness with the Doukai was encircled in the paragraph
about her being acclaimed together with Constantine Doukas. Thus, from
the very beginning of the story of her birth, there were only members of the
Doukai mentioned, apart from Alexios – Eirene, protovestiaria, empress’
blood-relatives and ultimately Constantine Doukas. This staging of Anna’s
birth brought forth all prominent members of the Doukai’s house. The story
of the birth emphasises her closeness to parents, with slight overbalance
in favour of Eirene Doukaina.
life. This suggests that Anna was actually providing an answer to another
text that deployed different image of Eirene Doukaina. One might naturally
ask why Anna was so vehemently dedicated to explain Eirene’s absence from
Constantinople. We find the reasons in both Zonaras’ and Anna’ accounts,
but they greatly differ from each other.
Anna was consistent in constructing Eirene through categories of typi-
cal woman behaviour – as a caring mother and a lawful and loving wife.
Although it might seem curious that Anna shaped her mother according to
the male discourse, it is quite expected if one seeks to understand the whole
concept of her political discourse. Anna Dalassene was the only character
overwhelmingly endowed with male virtues, designed as a paradigm of
a ruler. Consequently, the character of Eirene Doukaina Anna used for
completely different purposes. A controversy about Eirene, obviously current
in the Constantinopolitan circles, needed to be reshaped and molded into
generally acceptable categories. It would be impossible to counter Zonaras’
account, had there been an ambitious female character with a lust for power
and no love for all her children.
From the first episode after the coronation, Anna describes Eirene in
the light of a loving wife who lived harmonious life with her husband. We
do not encounter any allusion on the spouses’ conflict or alienation in any
part of their wedded life. Yet, we can infer important conclusions, based
on Anna’s omissions and silences. Episodic presence of Eirene in the first
part of the Alexiad changes to her active role in the last three books. Anna
begins with the following overture:
reveal to the common gaze an elbow or her eyes, was unwilling that
even her voice should be heard by strangers. Her modesty was really
extraordinary (τοσοῦτον ἦν ἐκείνη χρῆμα θαυμάσιον εἰς αἰδῶ). But since
not even gods, as the poet says, fight against necessity, she was forced to
accompany the emperor on his frequent expeditions. Her innate modesty
kept her inside the palace (κατεῖχε μὲν γὰρ αὐτὴν ἡ σύμφυτος αἰδὼς ἔνδον
τῶν βασιλείων); on the other hand, her devotion to him and burning love
for him (τὸ δὲ πρὸς τὸν αὐτοκράτορα φίλτρον καὶ ἡ διάπυρος πρὸς ἐκεῖνον
ἀγάπη) compelled her, however unwillingly, to leave her home. There
were two cogent reasons: first, because the disease which attacked his
feet necessitated most careful attention; he suffered excruciating pain
from his gout and my mother’s (τῆς ἐμῆς δεσποίνης καὶ μητρός) touch was
what he appreciated most, for she understood him perfectly and by gentle
massage relieved him of the anguish to some extent. In what I am going
to say let no one accuse me of exaggeration, for I do admire the domestic
virtues; and let no one suspect that I lie about the emperor, for I am
speaking the truth. (καὶ μοι μηδεὶς τῆς περιαυτολογίας ἐπιμεμφέσθω. τὰ
γὰρ οίκεῖα θαυμάζω. μὴδ’ὡς καταψευδομένην τοῦ αὐτοκράτορος ὑφοράσθω.
τά γὰρ ἀληθῆ λέγω).288
modesty’. In the same manner, her insistence on the same quality in her
mother is far from just a locus communis, especially if it was mentioned
three times in only one passage that deals with Eirene Doukaina. According
to Eirene’s patronage solely, she was not a modest and bashful lady at all.
By the same analogy, Anna chose to present herself as a ‘modest women
writer’ in several occasions where she wanted to omit explanation of certain
events, or for some other reason. Therefore, the ‘innate modesty’ was only
used as a rhetorical explanation for intentional silences and omissions. Just
by taking the role of historiographer Anna consciously opposed to the idea of
‘innate modesty’ and plunged into the discursive sea of ‘gender impropriety’.
Another paradigmatic formula employed is the ‘devotion to the emperor
and the burning love for him’, which conditioned augousta’s agency. It is
a pattern we follow since the beginning and it will reach its climax at the
very end of the Alexiad, on Alexios’ deathbed. The story of a loving and
vehemently devoted wife to her husband lied in its core.
Finally, a passage on Eirene Doukaina would not have been complete had
not there been Anna’s intrusion of herself using formulas ‘the empress and
my mother’ and ‘my mistress and mother’. Furthermore, she explains she
should not be blamed for ‘self-bragging, if she praises her family’ and that
her account on the emperor should not be ‘seen with suspicion as a lie, since
she only speaks truth’. This is one of Anna’s own loci communes found in
the Alexiad and usually employed in the moments when some disputable
arguments were presented.
Let us now hear what Zonaras has to say about the imperial couple in
order to make the whole picture clearer:
And concerning his wife, he was neither repelled nor excited at all to share
a bed with her. He did not have intercourse with her more than it was his
marriage duty, because of what the empress threw the arrows of jealousy.
As the time went by, the emperor became obtuse to the fire-bearing
arrow of desire, and only then he turned his love to augousta and her
affection, and wanted to have her constantly near him. That later gave
the empress a great power at her disposal, and it was like that as long as
she was in charge of the emperor’s health. He suffered from pains in his
foot and he was not able to walk. His joints were in a bad condition due
to the accumulated humours, wherefore he was confined to bed. The
empress begun to govern, since the emperor’s wish was that she should
be in charge of everything, that the whole authority and the management
of the Empire should be attributed to her upon the withdrawal of her
husband, and that even their son and emperor should be subjected to her.
Doukai – Construction of an Alternative Political Discourse 255
That whole design was not bearable to him since he was already a
grown man and for a long time already was married to a daughter of
the Hungarian ruler and they had children. He was afraid for the Empire,
but also for his own life, seeing that his mother was giving precedence
to her elder daughter and her son-in-law, Bryennios. For that reason,
he approached his relatives and, indeed, all others, secretly deploring
this state and reminding each one of them about their oaths, not to
accept anyone else as ruler after his father. They inspired him with
conf idence and promised to help him when the time comes. And all
that they confirmed by oaths.
However, that did not escape the notice of the empress and she became
suspicious of her son. Hence, every time someone would attend him,
she was informed of that. All kinds of agents were sent to spy on him.
Nevertheless, this did not prevent him from attracting many to his
side. Some of them pledged their allegiance to him and some to her. His
younger brother was devoted to him, whereas the other, quite obviously
Andronikos, was opposed to his brother and the emperor.291
Zonaras’ picture of the relations between the emperor and his wife at first,
and later between the empress and her son gives us many clues for reading
the Alexiad and understanding its embedded allusions. Some parts of the
Zonaras’ account coincide with the information we encounter in Anna’s
story. In the late years of his life, Alexios became more attached to his
wife and they were closer. Yet, all that preceded this and that comes after
is carefully omitted from Anna’s idealised picture of the beloved imperial
couple. Even a cursory glance towards Zonaras’ text does not leave any
impression about the ‘modest empress’. The word ‘αἰδώς’ is not employed
in presentation of Eirene, who is all-contrary to that. Whereas in Anna’s
account Eirene was so timid and modest she did not even like to show
herself in public, in Zonaras’ story she is a woman who did not refrain from
the idea she would be given the role of the ruler. Furthermore, in Zonaras’
account the emphasis is placed on her lust for power, which outweighed
her motherly instinct. In contrast to Anna Dalassene who ruled together
with her son by his own wish, Eirene was ready to go against her own son
who was already crowned, which Zonaras particularly stresses by naming
him ‘basileus’. Furthermore, Eirene’s craving for power provoked John to
‘fear for his own life’, which is not a light verdict at all.
When we face these two images of the empress Eirene, there are actually
a lot of convergences, yet not all of them are obvious. There are several
important facts with regard to the information that Alexiad gives us:
– There is not any connection made between Eirene Doukaina and John II
Komnenos. Even in the mention of his birth, the whole story is presented
in too general terms, and does not focus on Eirene’s motherly role, as
in the case of Anna’s birth.
– The picture of Eirene in the Alexiad is overwhelmingly shrouded in
the ideal of the modest women, and particularly in this part Anna
emphasises that her account is not a self-bragging, that she has a right
to praise her closest ones (she admits that she resorted to praise). Ac-
cording to the established pattern, whenever she mentions praise, she
asserts also the truthfulness of her writing. Why would anyone doubt
her truthfulness particularly in this place?
– Stories of Eirene’s and Alexios’ closeness in the later years are coherent,
with a difference that Anna’s omits the story Eirene’s increased power
and any kind of involvement in the imperial politics. In her story, she
is only Alexios’ caregiver and guardian.
– Isaac Komnenos, Anna’s younger brother that was devoted to John is
completely excluded from the Alexiad, like he never existed, whereas
Andronikos Komnenos is part of Anna’s beloved family memories. This
‘coincidence’ becomes quite clear after reading Zonaras.
After the short interlude with reference to Alexios, Anna turned back to her
mother again to explain ‘second and the most cogent reason why the empress
accompanied him’, as if the story on Alexios’ illness was not sufficient.
Nevertheless, what Anna was about to say in this extensive paragraph also
resounds the final lines of the quotation from Zonaras:
observe the intrigues of his enemies? It was for these reasons that my
mother was all in all to the emperor (ἡ ἐμὴ μήτηρ τῷ δεσπότῃ μου καὶ
πατρί). By night, she was the unsleeping eye, by day his most conspicuous
guardian, the good antidote to the perils of the table and the salutary
remedy against poisoned food. There were reasons that thrust aside her
natural reserve (τὴν σύμφυτον αἰδῶ τῆς γυναικὸς) and gave her courage to
face the eyes of men. And yet, even then, she did not forget her customary
decorum: a look, a silence, the retinue about her were enough to ensure
that to most of them she remained inaccessible. The litter borne by two
mules and over it the imperial canopy alone showed that she accompanied
the army; otherwise her royal person was screened from the view. It was
well known among all that some excellent provision was made for the
emperor’s gout, some sleepless vigil guarded him, en eye wide open (καὶ
ὄμμα ἐγρηγορὸς) and never drowsy watched over his affairs – but nothing
more was known. We, who were loyal to him, shared in this labour with
our mistress and mother to protect him, each according to his or her
ability, with all our heart and soul, never once relaxing our vigil. I have
written these words for the edification of those who delight in scoffing
and raillery, for they bring to judgment the guiltless (a human trait
known to Homer’s Muse too) and they belittle noble deeds, subjecting
the blameless to reproach. (καὶ ἡμεῖς δέ, ὅσοι περὶ τὸν αὐτοκράτορα εὖνοι,
περὶ τὴν ἐκείνου φροὺραν διεπονούμεθά τε καὶ συνηρόμεθα τῇ δεσποινῃ καὶ
μητρὶ ἕκαστος ὡς εἶχεν ὅλῃ ψυχῇ καὶ γνώμῃ μὴδ’ἐπινυστάζοντες ὅλως. ταῦτα
προς τοὺς φιλοσκώμμονας καὶ τὰς φιλολοιδόρους γλώττας γεγράφαται.)292
One day he was exercising at polo, his partner being Tatikios I have often
mentioned. Tatikios was carried away by his horse and fell on the emperor,
whose knee-cap was injured by the impact. […] That was the prime origin
of his gout, for the painful areas attracted rheumatism. There was a second,
more obvious cause of all this illness. Everyone knows that countless
multitudes of Kelts came to the imperial city […] It was then that the
emperor was plunged into a vast ocean of worries. […] As one stood aside
he passed the conversation on to another, and he to the next, and so on
and on. They stood only in these intervals but he all the time, up to first
or even second cock-crow. After a brief rest, when the sun rose he was
again seated on his throne and once more fresh labours and twofold
troubles succeeded those of the night. It was for this reason, than, that
the emperor was attacked by the pain in his feet.298
A rather interesting thing is that Anna again feels the need to explain in
great detail the reasons of Alexios’ illness. There are various possibilities of
which one could be her intention to exculpate the emperor from the aura
of licentious lifestyle, since gout was considered as a ‘royal illness’ due to
excessive use of food and drinks. In addition, Psellos, as I have already
stressed, had developed this motive in his Chronographia by connecting the
indecent lifestyle of Constantine VIII with suffering from gout. It was not
only overindulgence in food, which caused this particular illness, but also
in sexual pleasures (ἥττητο δὲ καὶ γαστρὸς καὶ ἀφροδισίων), that provoked
arthritis (ὅθεν αὐτῷ καὶ περὶ τὰ ἄρθρα ἄλγημα ἐγεγονει).299 Precisely the word
ἀφροδισίων was used by Zonaras to describe Alexios’ lifestyle before the
illness. One might assume that all those conversant with medicine were
accustomed to this view of the gout and its causes. Anna especially proved
formidable expertise in medicine, by describing many details of Alexios’
illness. Yet, she did not repeat Psellos’ explanation, but, instead, sought to
present some more acceptable and less shameful reasons for it. Particular
attention should be given to the third reason of Alexios’ illness:
I will say no more now about the pain that afflicted him. Maybe there
was someone who contributed to this malady of his and increased the
sufferings he bore (and surely his cup of bitterness was already full). I will
give a brief outline of the story, not the full details. The empress smeared
the rim of the cup with honey, as it were, and contrived that he should
avoid most of his troubles, for she unceasingly watched over him. The man
I am speaking of must be introduced at this point and considered a third
reason of the emperor’s illness, not merely as the immediate cause, but
also the most effective cause (to use the doctor’s terms). He did not attack
once and for all and then disappear, but remained with him, a constant
companion like the most pernicious humours in the veins. Worse than
that, if one reflects on the man’s character, he was not only a cause of the
disease, but he was himself a malady and its most troublesome symptom.
But I must bite my tongue and say no more. However eager I may be to
jump on these scoundrels, I most not run off the main highway. I will
reserve what I have to say about him to the appropriate time.300
The empress started to prepare for the usurpation of the supreme power.
And her son and emperor did not hold still any more, and began to prepare
everything necessary to stand against the design of his mother.303
In the last narrative unit of the Alexiad, Eirene and Anna are focalisers of
the story. The narrator becomes the actor in his own life story and we follow
closely the account of Alexios’ final days, surrounded by his women, Eirene
and their daughters. From this point on, we can follow closely both authors
and read the same story from different perspectives. Zonaras’ states:
The empress was filled with misery, and was surrounded by her daughters.
And the whole day did not pass nor the sun rose above the head, or,
as it is said, in its setting, but leaned a little towards the West, it was
disclosed to the emperor’s son and the emperor that his father was just
about to die. He immediately entered the chamber where his dying father
was lying, not in order to bewail him, but to be sure that he was dead.
Upon seeing it, he immediately walked out and jumped on the horse
and left the Mangana palace with his men, and when he left, many more
followed him. When he just left the area of the Mangana, he met with the
Abasgians, who were serving the elder Caesar’s son due to his marriage,
and were dispatched from him, but they raised the war cry and made
their obeisance to him. It is said that the empress disclosed to the dying
emperor his son’s departure, but that he did not utter a sound about it,
neither wanting that, nor being able to do it. He rose up his hands high,
but it was impossible to say whether in favour of his son or against him.
The others say that the dying emperor was not able to raise his hands,
and that he was not already dead, since they heard the empress shouting
“your son departed while you are still alive to take away from you your
empire.” He smiled vaguely, mocking at her words, because she thought
that the dying person should care about the earthly empire, instead about
the condition of his soul. It was also said that the purple-born autocrator
did not enter without his father’s order, and that he was summoned back
on his departure by him and according to agreement, took the ring from
his father’s hands. The empress was not present in the moment and had
not any idea of what was happening.304
Thus at this moment of troubles one after another fell upon us. Neither
the doctors nor we who were tending him knew which way to turn […]
but everything portended disaster. After that our affairs were thrown
into confusion and chaos; our normal habits were disturbed; fear and
danger hung over our heads. Even in the midst of these immediate perils
the Augusta’s courage never wavered and it was especially at this crisis
that she displayed her brave spirit: controlling her own bitter grief she
stood firm, like some Olympic victor, wrestling with the cruellest pangs.
[…] She was anxious to refresh him. Then in a firm, manly voice he gave
the empress some advice – his last counsel: “Why,” he said, “why do you
give yourself up so to grief at my death and force us to anticipate the end
that rapidly approaches? Instead of surrendering yourself to the flood
of woe that has come upon you, why not consider your own position
and the dangers that now threaten you?” Such were his words, but they
only reopened her wound. As for myself, I did all I could; to my friends
still living and to men who in the future will read this history I swear
by God who knows all things that I was no better than a mad woman,
wholly wrapped up in my sorrow. […] The emperor’s heir had already gone
away to the house set apart for him, when he realised the emperor’s … he
hastened his departure and went off quickly to the Great Palace. The city
was at the time… in a state of confusion, but there was no absolute chaos…
The empress in her wild grief said, “Let everything be abandoned… the
diadem, empire, authority, all power, and thrones and principalities. Let
us begin the funeral dirge” And I heedless of all else, wailed with her and
joined her in the lament…”305
Engulfed in deep pathos, the narration about Alexios’ final days is eschato-
logical to the point of ultimate end. An eclectic story that merges ancient
tragedy and the passion of Christ, proved to be quite suitable for Anna’s
display of her rhetorical mastery. The only obvious binding element between
the two accounts is the mention of John’s taking over of the Great Palace
in the moments when Alexios was still alive. Whereas Zonaras supply us
with various versions of this event, Anna opted for only one – that John
expressed only a lust for power whereas the women of their family were
taking care for their beloved husband, father and emperor. Nevertheless, the
whole account that is very long and delivers details of the women’s waiting
on the emperor, is subdued to the notion of the concomitant danger and
the inevitable ruin of everything. As in all quoted passages, we encounter
Anna’s tendency to connect with her mother, and to vindicate her own
feelings and sayings. Alexios’ death is presented as a grievous story of the
ultimate end. Therefore, who needed to be justified eventually? The whole
story about the impetus for the Alexiad, starts with Eirene Doukaina and
her wish, and concludes with Eirene also. In all this, Anna was first and only
scion among all porphyrogennetoi connected to their mother, and presented
herself as another protagonist of this preplex drama.
Once he had secured his supreme power, he did not need to act against his
closest ones. That is why we do not read about severe retribution against
the conspirators, because there might not have been any conspiracy on
the first place. However, that definitely does not mean that there was not
a clash inside the Komenian family.
Niketas Choniates mentions an attempt on John II Komnenos’ life by Anna
Komnene, which most probably presents part of his derogatory rhetorical
embellishments. Yet, his particular focus on Anna Komnene might be
due to circulation of her work, and its impact. Anna Komnene’s personal
imperial ambition presents the core of the Alexiad, and one could easily
accept Choniates’ account. Nevertheless, I am sure that Choniates was also
inspired by Komnene’s reflections when he was creating a distorted history
of the Komnenians.
To conclude, Alexiad should be read through sieve of two discourses
– Eirene’s and Anna’s own. Because of that, the picture is much more
complicated with Anna’s intention to alleviate the breach between the
two branches of the Doukai house, and the need to extol her three female
protagonists, Anna Dalassene, Maria of Alania and Eirene Doukaina who
were mutually confronted in their conflicting interests. When Anna needed
to built in her own political ideology that presented Dalassene as her political
role model, Maria and her son as guarantors of her connection with the
imperial branch with the Doukai and Eirene as exclusively linked to her,
than we came across various imbedded narratives that all encounter in
the same confluence.
The Alexiad is, undoubtedly, a lengthy encomium of the Doukai who
brought Alexios I Komnenos to the imperial throne. Without them, Alexios
apostasia could have never turned into ennomos arche. From the viewpoint
of its ideological discourse, it might be also called the Alexiad of Eirene
Doukaina, or the Doukiad of Anne Komnene. The first case would refer to
Eirene’s idea to present the role and importance of her own genos in the
Komnenian ascendancy, whereas the second case would refer to the idea of
Anna Komnene to present her exclusive place within the imperial house of
the Doukai and thus, detachment and seclusion from other porphyrogennetoi
of the Komnenian oikos by her double relation with the Doukai.
309 The space where Anna Komnene lived was composed of various imperial chambers within
the monastery complex where the empress lived together with her daughters, and their retinue.
They had a big external courtyard – Gautier, p. 138-139. In short, this space might be called a
‘secular space’ within the monastery complex that was exclusively reserved for the empress
and her closest family members. Anna’s chambers were situated in the middle between two
monasteries – those of Virgin Kécharitôménè and Christ Philanthropos. According to Eirene’s
wish, after Anna’s death, those chambers were supposed to be taken down and on that place a
wall to be raised in height of two cubits. (2120-2126).
310 Kécharitôménè, p. 137 (2100-2115).
311 Kécharitôménè, p. 139.
312 Kécharitôménè, p. 123 (1821-1823).
313 In the prosopographical study on Komnenian oikos, Varzos mentiones only Alexios, John,
Eirene and Maria – Varzos, 1984, p. 97. Nevertheless, in the obituary of the monastery of Christ
Philanthropos, there is a mention of two late sons of Anna Komnene – Andronikos (21 September)
and Constantine (30 October) – Kouroupou, Commémoraisons, p. 43 (number 5 and 8). It seems
that these two boys had most probably died very young, wherefore we do not encounter him in
Varzos’ survey.
268 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
prerequisite for succession. And even though we know that Alexios’ politics
established the male successor rule, it is important to reconsider this other
discourse in order to understand the crucial aspects and problems of the
Komnenian rule and the place of the Doukai within it.
I wonder if Alexios’ kainotomia, as Anna put it, was actually the author’s
criticism of her father’s politics. This specific word, which usually denotes
novelty and change as potential disorder of imperial taxonomy, is used
to explain Alexios’ novelties in the government, namely that his brothers
were invested with new titles. Apart from Isaac Komnenos, Alexios’ other
brothers are rarely featured in this history. Adrian, who held the supreme
command of the imperial forces, is barely mentioned in the story of Alexios’
war deeds. This paradox is just one of its kind. Nikephoros, the commander
of the imperial fleet is also completely left out from the history. John Kom-
nenos, Alexios’ son and heir, and Isaac Komnenos, younger brother of Anna
Komnene, pertain to this category of dim personages of the Alexiad.
Anna’s presentation of the Komnenoi is selective and politically coloured.
It perfectly corresponds with Anna’s main argument – Alexios’ rule was
commendable as long as it was conducted conjointly with his mother and
his elder brother. The issue of the ‘mother of the Komnenoi’ will be in the
focus of my investigation, as well as the relationship between Isaac and
Alexios. This ruling paradigm in the Alexiad personifies Anna’s personal
conception of ideal rulership.
By using Aristotelian rhetoric as a basic interpretative tool in the
reading process of the Alexiad, one can infer a missing premise. Anna’s
selectivity towards her siblings is a good example to begin with. Out of
the eight children of Alexios and Eirene, only sisters Maria and Eudokia,
and brother Andronikos were mentioned in a praising manner.5 The two
most important siblings – John, the future emperor, and Isaac, the future
imperial opponent – were, in case of the former, rarely mentioned or, in the
case of the later, not mentioned at all. The presentation and construction of
relations among members of the Komnenian oikos depended completely on
Anna’s enthymemes, and the way she positioned her arguments. When it
comes to the issue of Anna’s alleged coup it is hard to assess the seriousness
of the threat imposed to John Komnenos’ succession. However, I would opt
for slight change of perspective – towards Eirene’s coup and not Anna’s. As
the augousta, Eirene Doukaina was the only influential person inside the
Komnenian house that could threaten the established succession line. She
5 For each member of the Komnenian oikos the most extensive survey is a prosopographical
study by Varzos, 1984.
KOMNENIAN PHILIA 271
And if that which is greatest in one class surpass that which is greatest in another
class, the first class will surpass the second; and whenever one class surpasses
another, the greatest of that class will surpass the greatest of the other. For
instance, if the biggest man is greater than the biggest woman, men in general
will be bigger than women; and if men in general are bigger than women, the
biggest man will be bigger than the biggest woman; for the superiority of classes
and of the greatest things contained in them are proportionate.
− Aristotle, Rhetoric, 1.7.4
dynasty’ – Hill, 2000, p. 51; This is absolutely true when it comes to overall scholarly assessment
of Dalassene’s role and influence. However, this appraisal was delivered mostly on the basis of
Anna Komnene’s account.
9 For Anna’s presentation of the ‘women’s exertion of power’ see Hill, 2000, p. 53-58.
10 The ‘male-side’of Dalassene’s character and the atypical image of the mother figure was
stressed also by Stanković, 2006, p. 154-155.
11 For this aspect of ‘male plots’ and male discourses in the narratological context see
Vilimonović, 2015, p. 11; for historiography as a ‘male domain of politics and warfare’ see Neville,
2014, p. 266-267.
12 Alexias, II 5, 1-9, p. 65-69.
KOMNENIAN PHILIA 273
Three chapters of Book III – six, seven and eight – are dedicated to the
topic of Anna Dalassene’s joint rule with Alexios.13 Thus, we see Dalassene
active in the Komnenian insurrection, during the first stages of Alexios’
establishment on the throne and in the story about the family rivalry with
the Doukai. Furthermore, we see her as Alexios’ co-ruler.
It is beyond doubt that Anna Dalassene exercised great authority in the
first decade of Alexios’ rule. Some important documents bear her seals and
were issued in the name of the imperial majesty.14 Nevertheless, the only
source that dwells on the story of Dalassene’s political prowess is Anna
Komnene’s Alexiad. One of the few documents transmitted verbatim 15 in
the Alexiad is the Golden Bull (διὰ χρυσοβοὺλλου λόγου), in which Alexios
invests his mother with the imperial authority. Just before delivering the
whole document, Anna stresses again she writes a history – ἐπεὶ δὲ τὸν
ἱστορίαν συγγράφοντα – and finds it necessary to provide a verbatim text
of the whole document with the seemingly unimportant self-reflective
utterance on the omission of ‘the scribe’s embellishments’. Thus, through
this crucial metanarrative comment, Anna addresses the genre of her work
once more to stress the truthfulness of her writing. Nevertheless, in the
following lines, we come across diverse rhetorical decorative vocabulary.
What was Anna’s intention with this blatant discrepancy? Why did she put
this comment in this specific place of her narrative?
It is important to stress that the intentional play with history and en-
komion, which was deployed in the passages of Anna Dalassene, tends to
stress the truthfulness of Anna’s account from the beginning until the end of
these three chapters. Anna offered the Golden Bull as a proof of her sense of
historicism and tendency to present this whole narrative unit as ‘historical
truth’. Everything that precedes (chapter VI) and that comes after (chapters
VII and VIII) the Golden Bull is expected to be taken as bare truth by the
readers. In the opening lines of chapter VIII, Anna addresses once more
that she will avoid encomiastic style in her historical writing, although, she
concludes: ‘someone else would follow the law of enkomion on her place’.
She continues once again with her formula ‘I am writing a history’ – ‘ἐμοὶ δὲ
ἱστορίαν ξυγγραφούσῃ’. Her characterisation of Anna Dalassene, she asserts,
will not dwell on the issue of her progeny and kinship, as customary in an
enkomion, but on her moral qualities and her way of life, ‘as the composition
of history commends’ – ‘ὁπόσον ὁ τῆς ἱστορίας ὑποτίθεται λόγος’.16 The following
crucial statement follows immediately after: ‘She was the greatest honour,
not only for women, but for men also, and an ornament of human nature’.
(ἀξίωμα μὲν οὖν μέγιστον αὐτὴ οὐ γυναικῶν μόνον, ἀλλὰ καὶ ἀρρένων καθίστατο
καὶ κόσμος τῆς ἀνθρωπίνης φύσεως)17
This is one of many sentences in which Anna places her grandmother’s
qualities in relation to both genders. By adding male traits to her female
protagonist, she was able to create a picture of an ideal ruler. From the
very beginning of this narrative unit (chapters VI-VIII), Anna attributes to
Dalassene male characteristics, saying that ‘she excelled all existing people
of those times in her mind and knowledge’, (κατ’ἐκεῖνο καιροῦ γεγονότας
ἀνθρώπους εἰς φρόνησίν τε καὶ σύνεσιν πραγμάτων ὑπερλαύνει)18 and that,
‘without her mind and judgment the Empire would be lost’. (ἄτερ τῆς ἐκείνης
φρενὸς καὶ γνώμης ἀπολεῖται τῆς βασιλείας τὰ πράγματα).19
The author stresses that since her youth she had revealed the soundness
of mind and dignity.20 In addition to all other qualities, Anna Dalassene was
bestowed also with the art of speech as one of the most highly praised traits:
She wanted to go through the waves of the Empire together with her son,
and to navigate the vessel in the most excellent way through the waves
that were crashing from all sides. Mostly because of her son, who had
just taken over the helm of the state […] And since she loved her son, she
governed the empire together with her son and emperor, and occasionally
she undertook the reins alone and without stumbling and making any
mistake she drove the imperial chariot.22
Anna Dalassene had a mind of a ruler (βασίλειος γνώμη), and was, ‘the most
skilful in imperial affairs and ingeniously marshalled and ordained the
politics, in that way that she was able not only to govern the Roman Empire,
but any other empire under the sun as well’.23
Anna’s wording and arrangement of the narrative on her grandmother’s
rulership has two generic framings – one is historical and the other is enco-
miastic. The historical framing is focused on the document of the Golden
Bull, which has a different vocabulary than other parts of this narrative
unit. The relationship between the emperor and his mother is described
in the term of familial love, and mother’s care for her son. She is called a
‘venerable, sympathetic and loving mother’ (μητρὸς συμπαθοῦς/τῇ ἡγιασμένῃ
καὶ πανεντιμοτάτῃ μητρὶ), and their mutual relation is described as ‘one soul
that inhabits two bodies’.24 Anna’s own interpretation of the mother-son
relationship is significantly different, and has an air of irony that serves a
specific political agenda.
The beginning of Alexios’ rule (τά τῆς Ἀλεξίου βασιλείας προοίμια) has
a significant intertextual dependence on Michael Psellos’ account of the
commencement of Constantine IX Monomachos’ reign. The book VI of the
Chronographia starts with the rule of two empresses, Zoe and Theodora, and
conveys the idea of a weakened empire personified in the rule conducted
from the women’s chambers (γυναικωνίτις).25 Therefore, the significant
change that happened in the way the empire was governed contributed
further to the waning of the empire’s affairs. The rule conducted from the
gynaikonitis represented an important prelude to Constantine’s ascendance.
And even with the rise of Monomachos, the gynaikonitis did not lose its
symbolic value, since it imbued the story of Monomachos’ reign with the
idea of further collapse. Psellos’ account of Monomachos was focused on
his love affairs, wherefore the gynaikonitis continued to play an important
narrative role. Anna Komnene transmits Psellos’ idea in the following lines,
We can observe how Anna used Psellos’ account about this degradation
of the imperial power personified in the gynaikonitis as a spatial setting
for the emperor’s debauchery, and how she changed its symbolic value.
Gynaikonitis under Dalassene became an antynomy of the gynaikonitis
under Constantine IX Monomachos. From the place of imperial lecherous
life, it was transformed to the place of monastic kind of life. This happened
due to Anna Dalassene’s austere and pious way of life. It is interesting that
Anna does not mention Dalassene’s monastic habit, which she obtained
most probably after the death of her husband John Komnenos. Crucial
evidence for her taking of monastic vows in the 1070’s is a preserved seal
from the time when she was kouropalatissa, on which we read the fol-
lowing inscription: ‘Mother of God. / Theotokos aid your servant Anna
Dalassene, nun and kouropalatissa’.27 Her official seals from the time of
Alexios’ rule bear different kind of inscription: ‘Lord aid Anna Dalassene,
nun and mother of the emperor’.28 This important evidence indisputably
suggests Dalassene’s early acquisition of monastic vows. During the most
important years of political activity, she was a nun, and it was part of
her official denomination, according to all preserved seals. Nevertheless,
her granddaughter somehow ‘failed’ to mention Dalassene as a nun. She
describes her as being philomonachos, and dwells on her favouritism to
the monks, stating that,
She especially honoured the priests and monks. She dined with them, and
no one could see her dining-table without the company of the monks.29
In the Alexiad, there are many allusions to the fact that Anna Dalassene wore
a monastic habit. However, Anna omits the final statement and weaves her
narrative around Anna Dalassene’s austere character and her favourable
disposition toward monks. The answer to Anna’s avoidance of mentioning
her grandmother in the monastic habit can be found in Zonaras’ account
on this matter, where he said:
After Alexios was crowned, he granted his brother Isaac the second rank
in the empire, creating a new honour for him: he was named sebastocrator
and was above the Caesar. And their mother was not assigned with
imperial emblem, since she wore a monastic habit. And she did not
participate in the imperial acclamations and public proclamations, and
only shared the imperial title, yet nevertheless the whole administration
was entrusted to her.30
It was his desire that his mother should govern rather than himself, but so
far the plan had been concealed for fear that she, if she knew of it, might
leave the palace (Alexios was aware that she considered withdrawal to
a monastery).31
Such is the way of Fortune: when she wishes to smile on a man she exalts
him on high, crowns him with a royal diadem, gives him sandals of purple;
but when she frowns, instead of the purple and the crown, she clothes
him in ragged garments of black.32
32 Alexiad, p. 103; Alexias, III 1,1 (12.16), p. 87: ‘οἶα τὰ τῆς τύχης. ὑψοῦ μὲν αἴρει τὸν ἀνθρώπινον βίον,
ὅτε ἐπιμειδιᾶν αὐτῷ θελήσειε, καὶ διάδημα βασιλικὸν αὐτῷ περιτίυησι καὶ περιπορφύρει τὰ πέδιλα, ἐπὰν
δὲ τὰς ὀφρῦς τούτοις ἐπισυνάξῃ, ἀντὶ πορφυρίδος καὶ τῶν στεμμάτων τὰ μέλανα ῥάκη καταμφιέννυσιν’.
33 This is also part of Anna’s mimicry of Psellos, who was prominent for his negative disposi-
tion toward monks and monasticism, due to the imposed tonsure after his fall from Emperor
Monomachos’ favour. In Encomium for his Mother he dwells on the issue of his current position
saying, ‘And if indeed my monastic habit and cloak appear to be irreconcilable in some way to
the emperor and his court, this is no innovation of mine alone, but is believed to be for the best
not only by those who remain in public life but also by the majority of those who live separate
from it’ – Psellos, Encomium for His Mother, p. 108.
34 Alexias, III 8,3 (74.92), p.105-106.
35 ‘τῆς ἁγίας ἡμῶν δεσποινής’ – Acta Pathmou, p. 331, 334, 344.
KOMNENIAN PHILIA 279
Now if some orator had decided to make this the subject of a panegyric,
he would no doubt have exalted her and praised her to the skies (as is
the way of encomiasts) for her deeds and thoughts and superiority to all
others; the famous ones of old, both men and women, who were renowned
for their virtue would certainly have been thrown into the shade. But
such licence is not for the writer of history. Those who know her virtue,
therefore, her dignif ied character, her never-failing sagacity and the
loftiness and sublimity of her spirit, must not blame my history, if I have
done less than justice to her great qualities.39
36 Byzantine Monastic Foundation Documents, 2000, p.702; For the Greek text see Kécharitô-
menè, p. 125.
37 ἡ βασιλὶς καὶ μήτηρ τοῦ αὐτοκράτορος Ἀλεξίου – Alexias, III 8,10 (72), p. 109.
38 Alexias, III 8,11 (73.75), p. 109.
39 Alexiad, p. 122; Alexias, III 8,5 (4.10), p. 106.
280 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
After this passage, Komnene focuses on the place where Dalassene used to
pray frequently. It was the church of St. Thecla, built by the Emperor Isaac
Komnenos. In this rare mention of the imperial Komnenian predecessor,
Anna makes an important connection between him and Dalassene by
delivering an encomiastic comparison (σύγκρισις), personified in the spatial
setting of the palace chapel of St. Thecla’s.40 Dalassene’s famous endowment,
for which she was renowned, was the monastery of Christ Pantepoptes. 41
Yet, her monastic endowment is not featured in the pages of the Alexiad.
The only sacral space where we see Dalassene is the chapel of St. Thecla
situated in the complex of Blachernae Palace. Isaac’s chapel symbolised
connection of the Komnenian genos with their imperial legacy. 42 In Anna
Komnene’s narrative, Dalassene was the only one connected with Isaac’s
imperial legacy and his first successor. In this particular passage, Isaac is
presented in relation to Dalassene: ‘I will now tell the reason for which this
church was built by the autocrator Isaac Komennos and her brother-in-law’.43
To conclude, although we rarely come across the idea of the Komnenian
imperial legacy, Anna Dalassene’s specific connection with Isaac’s legacy44
can be easily explained since she was presented as the most dissatisfied
member of the Komnenian house after Isaac’s withdrawal from the throne,
and his entrusting of the empire to the rival house of the Doukai. 45 Bryen-
nios’ story has actually been recast in Anna’s Komnene Alexiad. The story
of Dalassene’s husband’s failure to take the throne for the Komnenians have
been adapted to suit the story about Dalassene’s taking over of the throne
and her own success in bringing the Komnenians back.
Direct connection between Alexios and Isaac Komnenos was never made
in the Alexiad. It was widely used in Prodromos political verses, to show
the roots of the Komnenian imperial legacy, and their preeminence over
the Doukai. Yet, in Anna Komnene’s perception of the Komnenian imperial
legacy in the focus was, not connection between Isaac and Alexios, but
between Isaac and Anna Dalassene. This passage symbolically presented
40 This peculiarity of Anna’s narrative – connection between Anna Dalassene and Isaac’s
endowment – was also noted by Stanković, 2006, p. 272.
41 Even in the charters that were previously mentioned, we come across Dalassene’s endow-
ment, the Monastery of Christ Pantepoptes. These charters were issued in the late 80’s of the
11th century.
42 Cf. Stanković, 2006, p. 272
43 ὅπερ ὁ αὐτοκράτωρ Ἰσαάκιος ὁ Κομνηνὸς καὶ ἀνδράδελφος αὐτῆς ἐξ αἰτίας τοιαύτης ἐδείματο.
– Alexias, III 8,5 (17.18), p. 106.
44 See also Stanković, 2011, p. 51.
45 Bryennios, Histoire, p. 80-81.
KOMNENIAN PHILIA 281
Dalassene as second ruler from the genos, the one that came after Isaac in
the Komnenian succession line. ‘Mother of the Komnenoi’ was, according
to Anna’s message, responsible for bringing the imperial sceptre back to
their hands. It was a strong homage to women’s political prowess.
At this point the reader may well censure him [my father] for transferring
the government of the Empire to the gynaikonitis, but had he known
this woman’s spirit, her surpassing virtue, intelligence and energy, his
reproaches would soon have turned to admiration. For my grandmother
had an exceptional grasp of public affairs, with a genius for organisation
and government; She was capable, in fact, of managing not only the Roman
Empire, but every other empire under the sun as well. 46
The flow of the narrative connects these two stories: the prophecy about
Robert Guiscard’s death, which led to the story about the astrologers, and
the prophecy about Alexios’ death, which lead to the account of Anna
Dalassene’s death. Chapter 7 ended with the story of Robert Guiscard’s
death, which enabled Alexios to return triumphantly to the capital, where
he found his empress in labour. Chapter 8 opened with Alexios’ triumph,
which announced the most important event for the dynasty: the birth of the
first purple-born child, Anna Komnene. Historically, the sequence of events
in this part of the Alexiad should neither have included the mention of Anna
Dalassene’s death, nor the birth of the three imperial scions, since these
events happened in the lapse of almost one decade. Therefore, we should
reconsider Anna’s message that can be deduced from the arrangement of
the text in this part of the narrative. 47
In the excurse on astrologers, Anna recounted the story about the
prophecy of Emperor Alexios’ death, which proved to be more inexact than
inaccurate. Alexios did not die on the foretold day, but something curious
happened in the palace then. At first, on the presaged day, a lion that lived
in the palace died, and on the day foretold by the second prophecy, ‘basilis
Anna’ and his mother’ died. 48
The most important element of this passage is its position in the text. The
story of Anna Dalassene’s death does not belong chronologically to this part
of Anna’s history at all. The ‘mother of the Komnenoi’ is mentioned again and
for the last time in the events of 1095. 49 It is curious that the story of Anna
Dalassene does not have its logical ending in the history of Alexios’ reign,
as one might expect, since the emperor’s mother was a crucial figure of the
Komnenian insurrection, of the success and establishment of Alexios’ reign.
Yet, Anna did not venture to make succinct factual account of Alexios’ reign,
but rather to make elaborate historic- rhetorical composition for administer-
ing her personal agenda. Taking this as the starting premise for reading the
Alexiad, some obvious discrepancies, such as the actual role and life of Anna
Dalassene during her son’s reign, appear to be just the sequencing of Anna
Komnene’s enthymematic arguments. The characterisation of Dalassene
and her agency is focused on the most important aspect of Alexios’ rule, to
the actual seisure of the imperial power. She introduced her grandmother
in the most rewarding light in the first three books of the Alexiad, and later
she only mentioned her in passing, in commentaries. Thus, she left her
audience with the impression that Dalassene was omnipresent, ever since
we left her as Alexios’ co-ruler in Book III. Her fall from grace, or voluntary
withdrawal, was passed into silence.50 According to the Alexiad, we know
that Dalassene died at some point during Alexios’ reign, since her death was
mentioned, but it did not occur in the expected historiographical pattern
the reader would expect. Dalassene’s death was tucked into a seemingly
irrelevant passage. Nevertheless, the narrative technique applied in this
part of the text reveals a completely different context, which is political
and ideological.
Chapter 7 and the story about astrologers precedes one of the most
important autobiographical passages in the whole Alexiad. After making
an interlude with a short monody on Robert Guiscard, she opens the story
of the birth of new Anna. We learn of ‘the empress and the mother’ who is in
labour pains. What is crucial from the narratological point is that we meet
again ‘the empress and the mother’, but this time it is not the mother of the
emperor, the protagonist, but of Anna Komnene, the author. Here we see a
shift in narration, where a heterodiegetic narrator becomes an auto-diegetic
narrator. Through this medium, Anna Komnene becomes the ‘experiencing
I’ and we follow her intimate experience of her own birth. The mother in
this passage is her own mother, wherefore we are faced with the birth of a
new empress, Anna, which occurred, not chronologically but structurally,
after the death of Empress Anna.
This table shows how Anna used a specific ploy of words and their symbolic
value to transmit an important political message. As I have already stressed,
at the structural level, these two stories that concern the imperial family
are presented in such a way that after the death of Empress Ana came the
birth of the first purple-born princess – Anna. This narrative structure did
not yield to the chronological pattern of event sequencing. Rather, it was
focused on the death of the mother of the emperor, whom Anna calls ‘the
empress’ (basilis), although Dalassene never bore that official title. It is even
more striking that this is the only place in the whole Alexiad where we come
across this specific denomination of Dalassene as basilis Anna. Was it an
unintentional coincidence? It was certainly not. Never before, or after, was
the ‘mother of the Komnenoi’ entitled as basilis Anna.51 This puzzling naming
of Anna Dalassene obviously stands in that part of the text to indicate its
antecedent, who is, after just one passage, the purple-born Anna.
Anna’s ambitions were, in this exemplary passage, laconically compiled in
the epithet she used in combination with her grandmother’s name: she was
not renowned as basilis Anna, but as the ‘mother of the Komnenoi’, ‘Anna
Dalassene’, despoina or simply ‘mother’. That mysterious empress that Anna
Komnene alludes to never actually came to power. It was rather her wish
to be one, which is apparent precisely from the selected narrative imagery
where the death of basilis Anna is superseded by the birth of the purple-born
Anna, the eponymous successor of her grandmother’s legacy.52 Psellos in
his Chronographia was especially peculiar for his crafting of characters
51 Anna Dalassene was called Dalassene, mother of the Komnenoi, or despoina. She was
officially called despoina, as we see in the documents she issued in the name of her son, the
emperor. This is the only place in the text were Dalassene is called basilis Anna, wherefore
we find it utterly peculiar and believe that it is necessary to have thorough analysis. For more
detailed account of Anna’s denominations of her grandmother see Vilimonović 2014b, p.46-47;
For general overview of the imperial titles of the Komnenian women see Hill, 1999, p. 102-117.
52 Zonara stresses that Anna was named according to Anna Dalassene (διὰ τὴν πατρομήτορα)
– Zonaras XVIII, 22, 19-31, p. 738.
KOMNENIAN PHILIA 285
For the final conclusion about Anna’s construction of her ruling role model,
it is necessary to turn our attention to the specific relationship between
Emperor Alexios and his mother in the Alexiad. This uncommon mode of
rulership inaugurated by Alexios I Komnenos, served as a powerful model
for Anna’s political ideology. Although it is often emphasised that this
distinctive policy was Alexios’, I am convinced that this mode of managing
the empire’s affairs was Anna Dalassene’s concept, cleverly imposed on
her son.54
Anna Komnene presented Alexios as completely dependent upon his
mother’s wishes. Her statement on this peculiar relationship is a distorted
picture of this ruling couple:
But as I say, once he had seised power my father reserved for himself
the struggles and hard labour of war, while she became so to speak an
onlooker, but he made her sovereign (ἐκείνην δὲ δεσπότιν καταστησάμενος)
and like a slave said and did whatever she commanded (τὸ παρ΄ἐκείνης
κελευόμενον καθάπερ δοῦλος ἔλεγέ τε καὶ ἔπραττεν). He loved her exceed-
ingly and depended on her for advice (such was his affection for her)
(τοσοῦτον ἦν φιλομήτωρ). His right hand he devoted to her service; his
ears listened for her bidding. In all things he was entirely subservient,
in fact, to her wishes. I can sum up the whole situation thus: he was in
theory the emperor, but she had the real power.55
53 This interesting peculiarity of Psellos’ Chronographia has been noted and analyzed by Repajić,
especially in the case of Constantines – Constantine VIII and Constantine IX Monomachos,
and Romanos III and Romanos IV – Repajić, 2016, p. 368-376; 379-388.
54 Anna Dalassene’s politics was thoroughly analysed by Stanković, who focused on her activity
before the Komnenian insurrection and the idea of family rule that actually derived from the
concept of Dalassene’s political enterprise. For detailed account on this issue see Stanković,
2006, p. 17-36.
55 Alexiad, p. 119-120; ‘αλλ’, ὅπερ ἔλεγον, ὁ ἐμὸς πατὴρ τῆς βασιλείας ἐπιδραξάμενος τοὺς μὲν ἀγῶνας
καὶ τοὺς ἱδρῶτας ἑαυτῷ τεταμίευκε θεωρὸν τῶν ἀγώνων τὴν μητέρα ποιούμενος, ἐκείνην δὲ δεσπότιν
καταστησάμενος τὸ παρ’ἐκείνης κελευόμενον καθάπερ δοῦλος ἔλεγέ τε καὶ ἔπραττεν. ἔστεργεν οὖν
αὐτὴν ὁ βασιλεὺς ὑπερφυῶς καὶ τῶν αὐτῆς βουλεμάτων ἐξήρτητο (τοσοῦτον ἦν φιλομήτωρ) καὶ τὴν
286 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
δεξιὰν ἐδίδου τῆς ἐκείνης γλώττης ὑπηρέτιν καὶ τὴν ἀκοὴν τῶν ἐκείνης φωνῶν εἰς ἀκρόασιν καὶ εἰς
ἅπαντα ταύτῃ ὁ βασιλεὺς σθγκατένευεν ἢ ἀνένευεν’ – Alexias, III 7,4 (36.45), p. 104.
56 ‘Les acts de chancelleries conserves de cite epoque montrent a l’evidence qu’Alexis n’a
jamais abdique entre ses mains son autorite souveraine, et c’est donc a tort qu’ on a prete a sa
mere vingt ans de pouvoir absolu’ – Gautier, 1980, p. 92, questions the amount of power that
Dalassene held in her hands, that was stressed by Diehl. Alexios did not actually give up his
authority.
57 Acta Pathmou, p. 344–346.
58 And this is the most common meaning of the word. cf. Stanković, 2006, p. 49.
KOMNENIAN PHILIA 287
face a death for the sake of Your Majesty’.59 And, once more, when Dalassene
vindicates her two sons in front of Emperor Botaneiates, the same formula is
used, ‘My sons are faithful servants of Your Majesty’.60 In the same manner,
two other ‘servants’ of Emperor Botaneiates are mentioned: Borilos and
Germanos, two douloi who schemed against Isaac and Alexios to blind
them. Regarding these two, the word doulos in relation to Alexios and
his mother has a deprecatory meaning. Judging from these examples, the
relation between doulos and despotes was that of absolute subordination.
That was basically the essence of Anna’s intention when she spoke about
her father as Dalassene’s doulos. The additional understanding provides
Aristotle in the opening lines of Politics:
And the union of natural ruler and natural subject for the sake of security
(for he that can foresee with his mind is naturally ruler and naturally
master, and he that can do these things with his body is subject and
naturally a slave; so that master and slave have the same interest.61
Thus, Dalassene was naturally a ruler, with the ruling ability to foresee,
while Alexios was her subject, with a physical force and ability to act in
favour of his despotes.
Apart from this formula, which Anna used above all to magnify her
grandmother, she used the term philometor to describe Alexios’ subordina-
tion to his mother. As already discussed, the terms philometor and philopator
were chosen to denote power relations within the Komnenian oikos. On
Anna’s semiotic scale, the word philometor bore an ironic sense that Alexios
was controlled by his mother, and acted according to his mother’s wishes.
In the Golden Bull, we find Dalassene as philopais, that is, as a mother who
acts in favour of her son, whereas in Anna’s own reflections this relationship
is described vice versa. The reproachful use of this term is conspicuous
in the story of Dalassene’s strife with the Caesar John Doukas, about the
coronation of Alexios’ spouse, Eirene Doukaina. Even though Alexios is
not featured in this story at all, one must certainly ask about his attitude
towards this sensitive political issue. This was a question of proclaiming
his wife augousta, and he must have had a clear stance in this controversy.
They returned to their despoina and reported the tidings (right beforehand
it was ordered to all subjects that she should be named like that according
to the wish of the mother-loving emperor (τοῦ φιλομήτορος βασιλέως). So,
on the seventh day after the public proclamation of Alexios’ accession,
his wife Eirene was crowned by the Patriarch Kosmas.62
I can sum up the whole situation thus: he was in theory the emperor,
but she had real power. She was legislator, the complete organiser and
governor, while he confirmed her arrangements, written and unwritten,
the former by his signature, the latter by his spoken approval. One might
say that he was indeed the instrument of her power – he was not emperor,
for all the decisions and ordinances of his mother satisf ied him, nor
merely as an obedient son, but as an attentive listener to her instruction
in the art of ruling. He was convinced that she had attained perfection
in everything and easily excelled all men of that generation in prudence
and understanding of affairs.63
In the first chapter of Book I, Alexios commences his military career under
the command of his brother: ‘My father was serving under his brother who
had been put in command of all soldiers in both East and West’.65 Immediately
after, the story focuses on Alexios and his deeds, leaving aside Isaac until
Book II, where he appears again. There we find out that, before Alexios’ many
accomplishments against the usurpers, Isaac was already serving in the East,
entrusted with the doukation of Antioch,66 where he fought many battles and
took many trophies against the enemies.67 It appears, however, that Isaac
was actually not successful at all, but Anna’s argument was based on Issac
as a prominent elder brother whose younger brother followed his steps. Due
to the successes of both Manuel (their eldest brother) and Isaac in the East,
Alexios was chosen by Emperor Michael VII Doukas as strategos autokrator
According to legend, Orestes and Pylades were friends and so much affec-
tion did they have for one another that in the crisis of battle each ignored
the enemies attacking himself and bore aid to his friend, shielding him
with his own breast from the volleys of arrows. One could see a like affec-
tion in the case of Isaac and Alexios, for each was willing to face dangers
for the other and they shared prises of valour and honours, and in general
the good fortune of each other, so great was their mutual attachment.71
into practice (I myself saw a little of him in the past); Michael and John,
his grandsons; and of course George Palaiologos, the husband of their
sister. All these were present, working hard to canvass all votes for their
own choice, pulling all strings, as they say, and cleverly making use of
every device to have Alexios proclaimed emperor. Thus they converted
everyone to their way of thinking and Isaac’s party gradually diminished,
for the Caesar John proved irresistible.76
Again, we do not see Alexios’ agency. It was Caesar John who interceded on
his behalf with all disposable means. Even though in the following lines Anna
states that the army was more inclined toward Alexios, she waves her narrative
around the Caesar’s persuasive powers. When she turns her attention to
Alexios’ attitude in this matter, there is an apparent ambiguity in her account:
Alexios himself treated Isaac with every respect, allowing him precedence
at all times, whether through brotherly love or rather (this too must be
said) because the whole army was rallying to his side and was eager to that
he should win, but entirely ignored the claims of Isaac. Alexios therefore
had the power and strength; he saw the issue unexpectedly turning in
his favour. Yet he encouraged his brother to seek the throne. It involved
no unpleasant risk, since the army to a man was determined to promote
himself to the highest office; he could afford to flatter Isaac and make a
pretence of yielding authority to him […] There was intense excitement,
every man praying that his own hopes would be fulfilled. Isaac stood up
and taking purple-dyed sandal tried to put it on his brother’s foot. Alexios
objected again and again. “Come”, said Isaac, “it is through you that God
wishes to recall our family to power.” And he reminded him of the prophecy
made to him once by a man who appeared somewhere near Karpianos.77
In these lines, the picture of a tricky Alexios emerges. Although he was highly
aware of his advantage, which was less an army spirit and much more Doukai
influence and power, Anna created the illusion of Alexios’ willingness to
leave the throne to his elder brother. Anna’s statement that he saw the tide
turning to his favour, but nevertheless pushed Isaac to seek the throne,
is evasive, as is the whole cryptic chapter. The author blatantly referred
to Alexios’ words as flattery (ὁ δὲ λόγοις ὑποσαίνοι), his action towards his
brother as pretence (πρόσχημα). This narrative unit has a powerful rhetoric
of sibling conflict, where we see the younger sibling ascending the throne
instead of the elder one. Alexios’ offer to withdraw before his elder brother
is presented as false and insincere. Nevertheless, the climax of the unit is
the moment in which Isaac offers red buskins to his younger brother, and
therefore symbolically performs the translation of the imperial ordinance
to his younger brother. In addition, as a crucial premise, Isaac advanced the
idea of divine providence inspired by the prophecy that was also retold by
Alexios. He is again the actor, even the focalizer, from whose perspective the
events are told. Isaac was present in the aforementioned event, but he did
not hear the oracle. It was Alexios who was supposed to reveal this augury
which, quite indicative, was in his favour:
When Alexios returned, Isaac made many inquiries about the vision and
begged him to tell his secret. He persisted in his questions and although
Alexios at f irst seemed reluctant, he afterwards betrayed the secret
prophecy to him. In speaking of it openly to his brother he explained
the thing as an hallucination and said it was humbug, but in his own
heart, when he recollected the priestly vision, he likened the old man to
the Theologian, the son of Thunder.78
Thus, the paramount and divine opinion was revealed through Alexios’
words. This prophecy was the main element that instigated Isaac to promote
his brother as the chosen emperor: ‘Now when Isaac saw the prophecy being
fulfilled (words translated into action) he followed a more energetic course
and forcibly put on the purple sandal, especially when he recognised the
burning zeal of the whole army for Alexios. At that signal the Doukas family
led the acclamations’.79
Alexios consciously tried to dodge the true meaning of the oracle in front
of his brother, presenting it as deception (πλάσμα), although he already knew
that he was the chosen one. The whole story about his alleged wishes to
hand over precedence to his brother is actually a plasma of its kind.
This chapter is replete with tension between the two brothers which
served quite suitably for Anna’s personal argument – about the elder sibling
who was (sincerely or not) at one moment considered as an option for the
imperial throne. Also, Isaac was actually the one put in the role to acclaim
Alexios first. Without the elder brother’s approval and blessing, the whole
chapter would lose its final point. Alexios was chosen due to the influence
and power of the Doukai, and due to his brother’s blessing.
Book III brings the resolution of the rebellion. As already stressed,
even after the abdication of Nikephoros III Botaneiates, the situation was
unresolved, since the smouldering animosity between the two kin-related
families, Komnenoi and Doukai, flared up again around the question of
Eirene Doukaina. In the ideologically most important book, we see three
parties – that of Caesar John, of Anna Dalassene and of Maria of Alania.
In her literary shaping of Alexios’ seisure of the imperial throne, Anna had
recourse to Psellos’ Chronographia, deploying almost verbatim his text on
Isaac Komnenos’s first actions upon ascending the imperial throne:
Once he had taken over the leadership of the Romans, being always the
man of action, he at once became immersed in matters of state. He became,
as one might say, the center of supreme power. At sunrise he entered the
palace, and before shaking off the dust of battle and resting his body,
he applied himself immediately and totally to the consideration of the
military position. In everything he had in his brother Isaac a partner (Isaac
he respected like a father) and he shared his plans with his mother. They
supported him in the administration of the Empire.80
the imperial sceptre dwells on the same argumentation – the most laudable
aspect of his rule was the division of the imperial power among the three of
them: Alexios, Dalassene and Isaac. The emperor’s advisers were, according
to the same argument, actually partakers in Alexios’ rule.
Isaac Komnenos, Alexios’ brother, remained an important character
of the convoluted plot of Book III, reappearing unexpectedly after Anna’s
description of the physical appearance of the ruling couple, Eirene and
Alexios:
As for my uncle (ὁ μέντοι θεῖος ἐμὸς Ἰσαάκιος), he was about the same
height as his brother and indeed was not very different from him in other
respects, but he was rather pale and his beard was not particularly thick;
round the jaws it was thinner than of Alexios. Both brothers indulged
often in hunting, where there was no great pressure of work, but they
found war more exhilarating than the chase. On the battlefield no one
surpassed Isaac even when he commanded regiments in person: the
moment he saw the enemy’s line, headless of all else he hurled himself
into their midst like a thunderbolt and quickly threw their ranks into
confusion – a habit that led on more than one occasion to his capture
in battle against the Agarens in Asia. This impetuosity was Isaac’s [my
uncle’s] undoing – the one fault for which he can be censured in war.82
The particle μέντοι suggests sequence linking, and brings back Isaac from
the background. It reinforces the value of this narrative unit, its continuity
and relation with the description of the imperial personages. It is also a
particle that denotes the return to the story of Isaac and his partaking
in the government of the empire. Regarding the textual structure, this
passage pertains to the chapter on the descriptions of Alexios and Eirene,
and presents its closing lines. The next chapter opens with the story of
abilities as an orator’. The main argument here was actually Psellos’ ability to persuade the rebel
and later to become emperor’s ‘philosophical adviser’ – For the whole analysis about Psellos’
presentation of Isaac Komnenos see Kaldellis, 1999a, p. 167-178.
82 Alexiad, p. 111; ‘ὁ μέντοι θεῖος ἐμὸς Ἰσαάκιος τὴν μὲν ἡλικίαν ἐῴκει τἀδελφῷ οὐδὲ κατὰ τὰ ἄλλα
πολὺ ἀπεῴκει. ὕπωχρος μὲν οὖν ἦν αὐτὸς τὴν ὄψιν καὶ τὴν ὑπήνην οὐ πάνυ δασύς, ἀλλὰ καὶ περὶ
τὰς γνάθους ψιλοτέραν εἶχε τῆς τἀδελφοῦ. ἄμφω δὲ τἀδελφὼ κυνηγεσίοις μὲν πολλάκις ἀπένευον,
ὁπηνίκα οὐ πολλὴ τίς αὐτοῖς ἐπέρ – (5) ρει πραγμάτων φροντίς, πολεμικοῖς δὲ μᾶλλον ἢ κυνηγετικοῖς
ἔχαιρονπράγμασιν. ἐν δὲ ταῖς ἐμβολαῖς τῶν πολέμων, οὐδ’ ὁπηνίκα τῶν ταγμάτων αὐτὸς κατῆρχε,
προέτρεχέ τις αὐτοῦ, ἀλλ’ ἅμα τὲ τὴν παράταξινἑωράκει τῶν πολεμίων ἐκεῖνος καὶ πάντων καταφρονήσας
τῶν ἄλλων ἐς μέσους ἐνέπιπτε καθάπέρ τις κεραυνὸς ὀξέως διακόπτων τὰς φάλαγγας·κἀκ τούτου ἑάλω
καὶ ἅπαξ καὶ δὶς κατὰ τὴν Ἀσίαν συμμίξας Ἀγαρηνοῖς.καὶ τοῦτο μόνον οὐμὸς θεῖος εἶχε ψόγου ἄξιον ἐν
τοῖς πολέμοις, ὅτι πρὸς συμβολὰς ἀκατάσχετος ἦν’ – Alexias, III 3,5 (46.58), p. 95.
KOMNENIAN PHILIA 297
This became the subject of a very serious accusation against the emperors
(for I do not hestitate to call Isaac emperor, although he did not wear
purple) not only on that occasion, but even later, right down to our own
time’.85
Anna’s emphatic statement on Isaac’s basileia starts with the use of the
plural form of the noun basileus, referring to Alexios and Isaac as τοῖς
βασιλεῦσιν. In parenthesis she gives a short explanation for this peculiar
naming by addressing him as aporphyron basilea, the emperor without a
purple robe. Her metanarrative comment is delivered in the form ‘I’ – ‘for I
do not hestitate’ – stressing precisely the author’ own judgement.
For Anna Komnene, her uncle Isaac had personal political importance.
He was the elder brother who, according to her testimony, gave way to his
younger brother. She had put a lot of interest in describing this ‘translation
of the empire’ from Isaac to Alexios. Her argumentation was built firstly on
the premise of their mutual love, friendship and support that prevailed in the
case of Isaac who acted in favour of his younger brother. The next premise
is that Alexios did not take the throne all by himself – without his brother’s
help and his decision, and the influence of the Doukai, he would have never
succeeded in that endeavour. Consequently, the acquisition of the imperial
throne was not for the sake of one person solely, but for the sake of the two
oikoi, Komenoi and the Doukai. Alexios cherished his brother’s support
and raised him above all other imperial ranks. Anna especially insisted
side-lined in the story of Alexios’ life.87 Yet, I would not fully agree with
his conclusion that this fact comes solely from the possible breach in his
relationship with Alexios. Nor that this happened because ‘Alexios chose
to ignore them, for one reason or another’.88 Because, the main source on
Adrian is Anna and not Alexios. Therefore, we should try to find the answer
why Anna’ excluded her uncle from the story.
The first mention of Adrian is the passage on the institution of family
members into the highest strata of imperial hierarchy. This passage is,
nevertheless, dubious. At a first glance, it appears that Anna wanted to
present how and to whom the titles were assigned.
87 Frankopan, 2007, p. 11; For the picture of Adrian Komnenos in the Alexiad see Frankopan,
2007, p. 19-25.
88 Frankopan, 2007, p. 11.
89 Alexias, III 4, 1-2 (59.82), p. 95-96, Alexiad, p. 111-112.
90 According to the Alexiad, which is also a generally accepted information, Adrian was granted
the rank of great domestic after the death of Pakourianos, around 1087.; Zonaras, on the other
hand, is not precise about the timing. He mentions that Adrian was granted the position of great
domestic in the passage where he summarises all titles and honours that were granted by the
emperor to his family members.
300 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
after Taronites. It is interesting that Anna did not in any way allude to
Adrian’s future position as a great domestic, a commander-in-chief of the
Byzantine army and the third most important person in the empire. She
did not refrain from explaining Nikephoros’ role as the great drungarios
of the fleet, although we do not come across this personage again in the
Alexiad. From this passage it becomes intelligible that Anna’s argument
was focused on the title of the elder brother and the emperor’s in-laws.
Moreover, only from this, we might conclude that the in-laws were more
appreciated than the other emperor’s brothers. In addition, immense
value was actually put on the title of Caesar, the second rank below the
emperor, who bore the crown together with sebastocrator. Thus, the rank
of Caesar comes to the fore as the most illustrious position in the empire
after Alexios and Isaac. It is highly indicative that the author herself was
kaisarissa, and her husband the most renowned Caesar of the second
generation and Emperor John’s brother-in-law. Her interest lied in the title
and rank of Caesar which her husband bore and, hitherto, Anna herself
together with him.
Regarding the place of Adrian Komnenos in the imperial hierarchy, the
list of senators from the Synod of Blacherne, which took place at the end of
1094, offers crucial proof for his unquestionable importance – he was listed
first.91 The judges were Alexios and Isaac Komnenos and patriarchs of Con-
stantinople and Jerusalem.92 After Adrian, protosebastos, the most prominent
of the sebastoi were Michael and John Doukas and George Palaiologos. There
is no mention of Caesar Melissenos, or of Michael Taronites. The case of
Taronites can be explained as his fall from grace due to his participation in
Diogene’s conspiracy. Therefore, we do not see him on the list of the most
illustrious senators. And even though this list from the Synod comes from
an event that took place more than a decade after Alexios’ ascendance, still
Adrian emerges as one of the most problematic characters. This document
stresses his importance in the affairs of the empire, whereas the Alexiad
does not testify that at all.
Adrian is mentioned several times as the one who participates in Alexios’
war operations. In the battle against the Pechenegs, Adrian was in command
of the Latins, and Melissenos was in charge of the left wing. They were
defeated. It is interesting how Anna deployed artful literary style to show
Adrian’s failure:
The battle was still evenly balanced, with both armies fighting bravely,
when some Scythian officers appeared in the distance with 36,000 men.
At last the Romans gave ground […]’ but ‘the emperor, however, still
stood with sword in hand beyond his own front line.94
The paradox that is used clearly separates Adrian’s failure from Alexios’
success in this combat. Adrian’s unsuccessful return happened before the
huge enemy force appeared. Anna’s statement that he returned with only
few men directly contradicts the following statement that the battle was
‘evenly balanced’. The focus is then turned to Alexios’ own bravery and his
clash with the enemy after the appearance of the Pecheneg multitude. Yet,
even Alexios’ daring was not a commendable behaviour for an emperor, for
which he was admonished by Michael Doukas. We are not informed about
Melissenos’ attitude in this battle at all.
The intriguing partnership between Adrian and Melissenos, two impor-
tant figures rarely mentioned in the Alexiad, is recounted in the story of
John Komnenos’ conspiracy. They are both presented as partners in failure
to disparage Isaac’s son John before the emperor. The characterisation of
these figures is given through their actions, which falls into the category
of chreia praktike.95 It indicates a character through his or her actions. In
the case of the conspiracy against John, and Adrian’s alleged slander, we
are faced with a crucial discursive marker of an invective. This presents an
interesting overture about Adrian’s positioning in the most problematic
internal conflict of Alexios’ rule.
Finally, Adrian was mentioned in the story of Nikephoros Diogenes’
conspiracy, where he again failed in his task: ‘he failed completely to induce
Diogenes to reveal even one of his plans’.96 I will not repeat Frankopan’s
93 Alexiad, p. 224.
94 Alexiad, p. 225.
95 De Temmerman, 2010, p. 34.
96 Alexiad, p. 283; Alexias, IX 7,4 (95.97), p. 273.
302 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Among the numerous conspiracies against Alexios, the most serious appear
to be those plotted by sebastocrator Isaac’s elder son John, and by Nikephoros
Diogenes. The plot by John Komnenos is peculiar because it directly aimed
against the close relationship between two brothers, Alexios and Isaac.
The idea of their closeness is a strong argument in Anna’s political agenda,
and an event that threatened to dissolve that relationship is particularly
significant.101
I will stress a few details of this event, which can help us in understanding
what lies behind Anna’s literary style. Firstly, Anna is openly apologetic
towards the ‘mutineer’ John. Her affinity toward Isaac’s elder son is notice-
able through his appearance in the Alexiad. Among all the offspring of
Alexios’ brothers, only those of Isaac are mentioned. A first notice about
101 cf. Varzos, p. 134-141; Frankopan, 2007, p. 15-18; Stanković, 2016, no.7.
304 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Alexios, upon receiving the letter in Philipopolis, fell into despondency the
whole night (ἀθυμῶν διὰ πάσης νυκτὸς) and contemplated whether to take
the matter into his own hands or to withhold, fearing Isaac’s reaction. He
decided to react in accordance with his nephew’s youth (ἐπεὶ μειράκιον ἦν),
and consequently, his recklessness (τὰς ὁρμὰς ἀκαθέκτους), in order for both
of them, Alexios and Isaac, to avoid great pain (λύπης ἀφορήτου).109
Alexios wanted to resolve this case without involving Isaac, who was in
Constantinople at that moment. Nevertheless, the rumours rapidly reached
the sebastocrator, wherefore he immediately hurried to reach Philipopolis.
The brothers embraced each other, which designated the favourable mood
of the emperor. In the next passage, the narrative unit focuses on Isaac’s
emotions. Due to the unjust accusations against his son he was filled with
anger (θυμοῦ πλησθεὶς), which is the actuating motive of the whole passage.
Isaac was, for the first time, presented as uncontrollable and exasperated,
blaming those that took action against his son. Firstly, he turned to the
emperor who asked him how he was. Isaac replied, ‘Bad, because of you’.
(κακῶς ἐξ αἰτίας σῆς)110 Anna explained that Isaac was sometimes not able
to control his anger, but adds that his resentment was provoked by the
actions of the other brother, ‘I am not so much hurt by Your Majesty as by
the calumnies of him (pointing at Adrian)’.111
Alexios, Isaac, Adrian, Nikephoros Melissenos and other relatives were
present at the family meeting (καί τινων τῶν ἐξ αἵματος καὶ ἀγχιστείας
προσηκόντων). Among them, Adrian and Melissenos were against young
John, ‘When Isaac saw Melissenos and his own brother Adrian attacking his
son in a sly, affected way, he was once again unable to restrain his bubbling
wrath. Fixing his baleful gaze on Adrian, he threatened to tear out his
beard: he would teach him not to try by brazen lies to deprive the emperor
of such kinsmen’.112
When young John finally appeared, he was acquitted of all charges: ‘In
consideration of your father and my brother, I cannot bring myself to listen
to these rumours. Forget your cares and go on living as you have done in
For us, the crucial element for investigation of this narrative unite is Anna’s tendency to present
it as an attempt for usurping the throne.
109 Alexias, VIII 7,3 (18,23), p. 252.
110 Alexias, VIII 8,3 (84.85), p. 254.
111 Alexias, VIII 8,3 (87.89), p. 254.
112 Alexiad, p. 264; Alexias, VIII 8,3 (94.4) p. 254: ‘ὡς δὲ τὸν Μελισσενὸν καὶ τὸν ἴδιον ἀδελφὸν
Ἀδριανὸν κατατρέχοντας ἐσχιματισμένως τοῦ ἰδίου υἱοῦ ἑώρα, αὖθις τὸν θυμὸν παφλάζοντα μὴ δυνηθεὶς
κατασχεῖν δριμὺ πρὸς τὸν Ἀδριανὸν ἀτενίσας ψιλῶσαι τὸν αὐτοῦ πώγωνα ἠπειλήσατο καὶ διδάξαι μὴ
προφανῶς ψεθδόμενον τοιούτων συγγενῶν ἀποστερῆσαι τὸν βασιλέα ἐπιχειρεῖν’.
306 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
past,’113 and he was dispatched back to Dyrrachium. The whole affair was
disclosed to their mother (τῇ μητρὶ ἀνακοινωσόμενος).114
The focus of this narrative unit is put on Isaac Komnenos and his relation-
ship with Alexios. Although the affair broke out because of his son John,
Isaac appeared as the protagonist. Anna’s prime concern in this story was
the conflict between the siblings, and open censure of Adrian’s slander.
Thus, Adrian appeared as the antagonist in this whole matter, as a sibling
that provoked the entire conflict, and not young John whose disposition
towards Alexios was suspicious. Adrian was not given any agency. He was
rather the reason (αἰτία) for the sibling conflict. Anna did not deliver any
form of chreia to form Adrian’s character and enable him to defend himself
from the accusations. The conclusion that John was restored to his previous
position speaks for his innocence and Adrian’s intention to break the bond
between the two elder brothers.
Anna’s literary manoeuvring shows how she turned the focus from the
main conspirator to another character, namely Adrian Komenos. This plot
was a serious matter for Alexios, since it revealed how his idea to establish
a dynasty that would derive solely from his branch of the family was feeble.
Nevertheless, this complex political issue is not so obvious. Yet, it is the most
probable reason behind Anna’s decision to mention this story, although it
might disparage Isaac’s branch. For Anna’s own claim, it was quite suitable
that Alexios’ legacy was not secured and not unanimously acknowledged
by all members of the ruling elite, and in this particular case, of his clos-
est family members. Another important premise is that she succeeded to
discredit Adrian Komnenos, leaving him aside as a plotter and character
who will again emerge in another and even more serious conspiracy. The
construction of psogos against Adrian reached its climax in this chapter
and its final resolution in the dubious positioning of Adrian in Diogenes’
conspiracy.
As a concluding remark, I will address another curious thing. Namely,
this whole episode might have been an echo of very similar event that
occurred almost two decades after – the conspiracy of Anna Komnene
against her younger brother John. Firstly, Anna is the only source about
this conspiracy. Secondly, among so many conspiracies against Alexios, this
one in particular is presented in such an emotional and vivid way, as if it
had happened before the reader’s eyes. Thirdly, the whole drama happened
between the two siblings. The focus of the narrative unit is put on Isaac,
not on his son. The elder sibling was fighting against the accusations of the
third and younger brother, who tried to divide the family.
It is not difficult to find a parallel with Anna’s own story where she, as
an elder sibling, was confronted by John and her younger brother Isaac, who
supported him against his sister.115 Those might be Anna’s reflections of
her own disposition towards her younger brother and emperor when she
stressed that the whole calumny was instigated by other people’s malice.
Not any other conspiracy was filled with such pathos, which aimed, as a
rhetorical tool, to persuade the audience and raise their emotions towards
the author’s argument.
A thrice-beloved son
It seems that the most tempting and enticing task in reading the Alexiad is
the reconstruction of missing stories. What is peculiar about the Alexiad
is that we are not dealing simply with one story, but with a whole missing
narrative, to which I will refer to as ‘the absent narrative’. This composite
diegesis of which we are deprived is structured on the basis of Anna Kom-
nene’s political agenda. The author chose whom to include, and whom to
exclude from her life story. The fact that she chose to leave out her brother
from their father’s history is by all means a powerful vengeance. John was
Alexios’ chosen successor, crowned and designated to succeed his father
on the throne. That particular event happened a decade after Alexios’
ascendance.116 Thus, the state of having an existent successor lasted for
almost two decades, from 1092 to 1118. 117 One would expect to see him
present as his father’s closest trustee and comrade. John II Komnenos’ sons
115 Zonaras mentiones that Andronikos was against John, while ‘younger’ brother was on his
side – Zonaras XVIII 24, 18-25, p. 748.
116 DeWald, 1944, p. 82.
117 A rare gold nomisma from Alexios’ reign is preserved with the imperial couple – Alexios
and Eirene – on the obverse, and young, beardless John on the reverse – De Wald, 1944, p. 84.
308 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
II’s triumph of 1133.120 It was the first triumph solemnly celebrated in the
capital after more than hundred years. Moreover, it was the triumph that
especially “pronounced a religious character” and was very similar to the
triumphs of John Tzimiskes of 971, and Basil II of 1019.121 The question that
Magdalino posed, and which, of course, presents one of the key issues of his
investigation is why there was a need in that particular moment to perform
such an outstanding spectacle on the streets of Constantinople. There were,
as Magdalino suggests, at least two earlier military triumphs of John II
Komnenos that could have been a cause for impressive the celebration.122
However, it seems that John II had very special concerns regarding the
very recent events prior to the triumph of 1133. It appears that even after
the fifteen years of his reign, John II’s position had not been secured, and
in 1130. and in 1132, he faced sedition of his younger brother sebastocrator
Isaac, in the wake of his eastern campaigns against the Danishmendids.123
Thus, this serious both internal and external threat directly preceded the
glorious triumph of 1133, which was actually staged in order to ascertain
once more the solidity of John II Komnenos’ reign and the position of his
sons and heirs. As Magdalino conjectured, the four poems by the court
poet Theodore Prodromos, might have been ordered from him because of
the poet’s connection with the sebastocrator Isaac, and thus, presented a
sort of auto da fé from the suspicious Constantinopolitan intelligentsia to
the emperor John II.124 Furthermore, Magdalino adds that “the threat he
felt is most evident from the Typikon of the Pantokrator Monastery” which
was built as “an offering of thanks for God’s help in overcoming both his
external and his internal enemies.”125 To conclude, there are good reasons
to believe that the decade, which started with sebastokrator Isaac’s mutiny,
was the most important for the consolidation of John’s power and for the
complete establishment of the new dynastic policy that would entail solely
John’s direct bloodline.
The thing of my great concern, regarding the timeframe of the composi-
tion of the Alexiad, presents the aforementioned work and influence of the
court rhetors. Theodore Prodromos, the most renowned poet in the third and
fourth decade of the 12th century had many influential patrons, apart from
the emperor himself. One of the most prominent, except Isaac Komnenos,
were certainly Anna Komnene and Nikephoros Bryennios, who were part
of the same circle, gathered around the still powerful Eirene Doukaina.126
The other highly esteemed rhetor, Prodromos’ fellow and colleague, Michael
Italikos, was also a member of Eirene Doukaina’s theatron, as well as Nicholas
Kallikles, the court physician and poet. By the beat of their pen, it is possible
to feel the complexity of the Constantinopolitan social network, and the
interfamilial rivalry.127 Poems were means of announcing political ideology,
personal ambitions and aspirations. It is certainly not just by chance that the
greatest poet of that time was chosen to prepare songs for the celebration of
John II’s triumph. The poems, which were communicated in the presence
of so many people, were, without any doubts, the interface for the meeting
and interaction of the two powerful systems – the emperor and his subjects.
Therefore, one should not disregard the accelerated production of enkomia
starting from this period and reaching its peak in the years of Manuel I’s
reign. The laudation was a necessity of everyday politics. Anna openly
remarked against the excessive praise that was in her time shed around
the new emperor Manuel. If we go back to Plutarch’s shrewd explanations
in Moralia, then we might understand how this vehicle of the open praise
and disguised blame functioned in the mid-Komnenian epoch:
First, when others are praised, our rivalry erupts, as we said, into praise
of self; it is seised with a certain barely controllable yearning and urge
for glory that stings and tickles like an itch, especially when the other
is praised for something in which he is our equal or inferior. For just as
in the hungry the sight of others eating makes the appetite sharper and
keener, so the praise of others not far removed inflames with jealousy
those who are intemperate in seeking glory.128
The key lies in the premise that all of the Komnenian porphyrogennetoi, felt
both equal and inferior to John II Komnenos, and this had provoked their
discontent, which, in case of Isaac Komnenos, led to an open rebellion, and
in case of Anna Komnene, led into a praise of self.
Anna’s literary endeavour was not conducted immediately after the
death of Alexios in 1118, although it could have happened at that moment.
Therefore, I agree that the conspiracy of 1118 was not a key issue for Anna
126 See for instance, Theodore Prodromos, Historische Gedichte, II, XXXVIII-XXXIX.
127 That was mostly analysed by Stanković, 2006, p. 235-270.
128 Plutarch, Moralia, p. 158-159.
KOMNENIAN PHILIA 311
Komnene. As I have already remarked, the issue was much bigger and it
happened in the summit of John II Komnenos’ reign. I fully agree with
Magdalino’s conclusion that ‘other Komnenoi apart from the emperors
had imperial pretensions which generated quasi-imperial propaganda’.129
Through analysis of the Komnenian monastic endowments, Stanković has
arrived to the following observation: ‘Anna Komnene was not the only rival
of emperor John II Komenenos, nor was she her brother’s adversary in the
true sense of the world, in this kind of competition in building and ideology
that was going on within the ruling genos’.130
Upon receiving the amnesty from his elder brother, the rebellious Isaac
later fully engaged in the building activities on his own endowment in
which the ideological program followed the same pattern – connection
with the parents, and peculiar relation with the empress mother Eirene
Doukaina, who was even recorded in this typikon as a myrrh-gusher.131 So,
in precisely the same timeframe, around the year 1136, we face the crucial
events that help us in understanding Anna’s narrative style concerning
her brother John II – it was the year when Pantokrator was finished, and
its typikon appeared. It was a supreme testimonial of the establishment
of the Komnenian dynasty, a new imperial mausoleum designated solely
for the members of the dynastic line, as its focal point.132 It was the year
when her brother Isaac was called from exile. In the several following years,
Theodore Prodromos dedicated three important enkomia to him which
celebrated him as basileus.133 Consequently, Isaac committed himself to
building activities, following the example of his brother John.
Isaac’s activity clearly shows that he did not withdraw from his ambitions,
and that he sought to place himself in relation to his imperial parents.134
Approximately in the year 1138, Anna Komenene started to write a history
of her father’s deeds, in which the focal point is the author’s connection
with the protagonists. At the end of the fourth decade of the 12th century,
sibling contest was in the vogue again.
Taking all these elements together, Alexiad should be considered a product
created directly as an answer to both John II’s and Isaac’s policies. Some of
the ideas we find in the Isaac’s typikon of the Theotokos Kosmosoteira –
emphasis on connection with the parents, ‘whom he wrote about with great
warmth, whereas there is not mention of his sons’, with particular and close
connection with mother Eirene Doukaina135 – might have been inspiring
model for a very similar discourse found in Anna’s own (literary) endowment.
The Alexiad was not committed to the conspiracy against John II Kom-
nenos, but to the exposition of a completely identical political ideology to
John II’s official imperial ideology that was endorsed through the monastic
complex of Christ Pantokrator.
Isaac’s pretensions did not fade upon his arrival at the capital, which is
clear precisely from his building activity. Isaac’ peculiar rival position in
relation to John II Komnenos was most probably reflected in Prodromos
use of the term basileus for him.136
In the same fashion, Anna was lauded in a eulogy by George Tornikes,
composed immediately after her death. She was compared to her brother,
basileus, and lauded as his female counterpart: ‘and the place that pertained
to her brother emperor among men, the same she held among women’ (ὅπερ
οὖν ὁ βασιλεὺς ἀδελφὸς ἐν ἀνδράσιν ἦν, τοῦτο ἐν γυναιξὶν ἐκείνη).137
Explanation in the next sentence is even more indicative – John was
ornated with all imperial prerogatives and imperial diadem, whereas she was
‘betrothed to the co-ruler’ and crowned together with him (ἐκεῖνος ἀνεδεῖτο
διάδημα καὶ παρασήμοις βασιλικοῖς ἐνεπόμπευε καὶ αὕτη τῷ συνθρόνῳ τότε τῶν
βασιλέων βασιλεῖ πρὸς γάμον μεμνήστευτο καὶ συνέστεπτο).138
Anna Komnene’s claim for the imperial inheritance apparently never
faded – ‘Who was more father-loving than her’? (τίς γὰρ φιλοπάτωρ τοσοῦτον
ὅσον ἐκείνη) – exclaimed Tornikes, by employing the far-resounding formu-
la.139 The same was used by Kinnamos to describe young Manuel and to
indicate him as the future successor of his dying father.
The fact that this issue was addressed once more in the sixth decade of
the 12th century clearly shows that this controversial theme among the first
purple-born generation of the Komnenoi defied the course of the official
imperial ideology. Also, it is quite clear that Tornikes was a lucid reader of
the Alexiad, having included in his oration the key ideological discursive
markers of Anna Komnene’s text.
George Tornikes dwelt extensively on Anna’s erudition, stating that ‘she
did not nourish love towards empire, but towards wisdom, and learning’
(οὐ τοσοῦτον τῆς βασιλείας ἔρωτα τρέφουσαν ὅσον σοφίας ὀρεγομένην καὶ τῆς ἐν
λόγοις παιδεύσεως).140 This is the same discursive pattern we see in Prodromos
logos for Isaac Komnenos, where the focus is turned from craving for the
empire towards zeal for philosophy. Especially, in this speech, Isaac’s great
interest in Aristotle is emphasised.141 The story of seclusion and withdrawal
from the secular life, for both Anna and Isaac, meant actually that they
excelled in the supreme virtue. In Aristotle’s Politics we find a notion that ‘a
life released from all external affairs, for example some form of contemplative
life […] is said by some to be the only life that is philosophic’.142 If we apply this
notion to the Anna Komnene’s contemplative and secluded life that means
that she actually presented herself as a supreme philosopher, devoted solely
to in intellectual pursuits. However, insistence on being a philosopher had a
clear political agenda. It seems that the idea of a philosopher-king was shared
by both siblings, Isaac and Anna respectively and was soon transformed
by the rhetors into the idea of the zealous purple-born philosophers. The
supreme prerequisite for being successful in politics is without any doubt,
was to nurture wisdom through philosophy. Aristotle exclaims:
For it is manifest that these are the two modes of life principally chosen
by the men most ambitious of excelling in virtue, both in past times and
at the present day – I mean the life of politics and the life of philosophy.
And it makes no little difference which way the truth lies; for assuredly
the wise are bound to arrange their affairs in the direction of the better
goal – and this applies to the state collectively as well as to the individual
human being.143
The story about John II Komnenos’ early years is absent from the Alexiad’s
narrative. We are not able to see the development of John II’s ‘good natural
disposition’. According to Aristotle, those gifts bestowed on someone at birth
develop in a good and noble natural environment, and later ‘constitute a good
disposition in the full’.144 The only one among siblings whose development
through good and noble natural environment we see throughout the Alexiad
is Anna Komnene. In the company of her imperial parents she was perfectly
able to develop her good disposition in the full.
Only in the book XIV Anna’s attitude towards her brother John is plainly accus-
ing, pointing at him and his son as the main culprits for the empire’s inability
to preserve peace with the sultan – ‘And all his efforts proved futile due to the
foolishness of those who held the sceptre after him’.146 A derogatory tone of this
passage was acknowledged already in the time of the manuscript circulation,
when the word ἀβελτηρίᾳ was replaced with the neutral phrase by the copyist.147
In the same book, Anna delivers the most important elements of her
writing program, and in these passages, she refers to the sad state to which
she was brought by those who ruled after her father:
For during these last thirty years, I swear it by the souls of the most
blessed Emperors, I have neither seen nor spoken to a friend of my father’s.
This is due partly to many of them having died and partly to many be-
ing prevented by fear. For the powers that be (those who ruled, L.V.)
condemned us to this ridiculous position so that we should not be seen,
but be a general object of abhorrence.148
As noted already by Reinsch, this passage also had emendations in the other
version of the manuscript, pointing at the similarity of these changes in the
two passages. The final outcome of these addenda was alleviation of the
sharpness of words against the emperors.149
This is the only passage in the Alexiad where we can align Anna’s de-
spondency with the direct action of her brother and cousin. Read against
Aristotle’s Rhetoric, one easily see into the background of Anna’s literary
style. It is well advised that a speaker must wisely measure his words and
open accusations against those who had wronged him. Therefore, we lack
a substantial amount of open censure. If Anna resorted to narrative filled
with allegations against her brother, she would appear as a spiteful and
vicious character, and she would significantly despoil her ethos from all
commendable virtues:
The emperor’s heir had already gone away to the house set apart for him,
when he realised the emperor’s… he hastened his departure and went
off quickly to the Great palace. The city was at the time… in a state of
confusion, but there was no absolute chaos… The empress in her wild grief
said “Let everything be abandoned” … “the diadem, empire, authority, all
power, and thrones and principalities. Let us begin the funeral dirge.152
John’s action while Alexios was dying is presented in contrast to the com-
mitment of Alexios’ wife and daughter to him. The corresponding rhetorical
figure is antitheton, which is ‘a thought balanced against thought’ according
to the following scheme ‘You played the third part in plays; I was a spectator.
You were a clerk; I was a member of the assembly. You were driven from the
stage; I hissed’.153 The antithesis created is further enforced with the speech
in tragic style from the perspective of Eirene Doukaina. The tragic style is
achieved through brevity and Homer did this ‘not through description of
Ilium, omitting it artistically, but by describing, instead, ‘the sack of every
city in two verses’.154 A loss of one palace is nothing compared to ‘diadem,
empire, authority, all power, throne and principalities’. Furthermore, in
the same way as ‘at the death of Hector, Andromache gives a speech and
Hecabe too, but also Helen and a chorus of Trojan women, and there are
many dramatic scenes that, so to speak, complete the tragedy’,155 Anna puts
the focus of this whole narrative unit to Eirene’s funeral dirge, making her
style more forceful and persuasive, always paying attention to the propriety
of style, since as Aristotle says ‘ Propriety of style will be obtained by the
expression of emotion and character, and by proportion to the subject
matter’.156 Exaggeration in these sensitive parts of the narrative would
certainly spoil Anna’s propriety. As a skilled rhetorician, she weaved her
accusation through formidable net of rhetorical figures.
The turbulent situation on Alexios’ deathbed is delivered by Zonaras,
whose account corresponds to Anna’s although he did not refrain from
exposing Eirene’s lust for power. As I have already explained, we can find
And he entered the palace, where the dying one lay, not in order to start
the dirge, but to be assured in his death with his own eyes. And upon
seeing it, he marched out and mounting his horse, he went out of the
Mangana palace with his comrades. And upon his egress many more
followed him.159
In the Alexiad, John’s fleeing to the Great Palace is set before Alexios’
death. Anna is clear upon the sequence of events in this case. What is very
interesting is that Zonaras dwells precisely on the same issue – whether
John acted upon his father’s death, or before. Furthermore, Zonaras delivers
us a verbatim quotation of Eirene Doukaina, ‘And your son left to take over
the Empire while you are still alive’.160
Thus, he gives us an important clue on how to read the Alexiad in these
lines – Anna scorned her brother’s actions, although the corrupted text
precludes detangling the exact rhetorical figures she employed. In addition
to this, Anna did not name John, but referred to him only as ‘successor’ (ὁ
τῆς βασιλείας διάδοχος) whereas Zonaras refers to him as ‘emperor’s son’
or even as ‘purple-born autocrator’. John’s status of Alexios’ co-ruler is not
disputable in Zonaras account. Only Eirene’s attitude towards that state
of affairs is controversial. Anna’s reference to John is impersonal and he is
not related in any way to her or any member of their immediate household
gathered around Alexios.
157 ‘προσέκειτο δ’αυτῷ καὶ τῶν ἀδελφῶν ὁ νεώτερος. θάτερος δέ γε, δηλαδὴ ὁ Ἀνδρόνικος, τῷ συγγόνῳ
καὶ βασιλεῖ ἠναντίωτο’ – Zonaras XVIII 24, 25, p. 748.
158 ‘ἡ δέ γε βασίλισσα ὅλη τοῦ πάθους ἦν καὶ συνῆκτο περὶ αὐτὴν τά θυγάτρια’ – Zonaras XVIII
28,15, p. 761.
159 Zonaras XVIII 28,16-17, p.761.
160 ‘ἄπεισιν ὁ υἱός σου ἔτι ζῶντά σε τὴν βασιλείαν ἀφαιρησόμενος’ – Zonaras XVIII 28,20, p. 762.
318 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Two accounts of the same story show how different discourses shed
the light on different aspects, important for an author’s personal agenda.
The focalizer is very important, which is, in the case of the Alexiad, Anna
Komnene herself. She tells her own story from her own viewpoint, and
from that particular angle, John Komnenos was just an emperor’s successor,
without a name or a title. He is not enumerated among those who took care
for the dying emperor, or who bewailed his death. The short mention of John
is followed by the statement that the city was disturbed, but not entirely,
and with Eirene’s augural dirge, ‘Let everything go to destruction…’
Eirene’s utterance, delivered as a part of rhetorical seasoning of the
empresses’ mourning, corresponds with Zonaras’ account on Eirene’s disap-
pointment after the failure of her plans.
It was rumoured, among many other things, this one in particular – that
purple-born autocrator did not enter the palace without his father’s
ordain, and that it was the outcome from what has been granted to him
of which the token was his father’s ring: and that happened without the
knowledge and the presence of the Empress.161
Neville notes that Zonaras does not mention Anna Komnene as an actor in
the final scenes of Alexios’ illness and death.162 Even though it is true, it still
does not disqualify Anna as participant in Eirene’s scheme. Zonaras says
that Eirene was particularly fond of her eldest daughter, and had plans for
her husband, also, as I have already stressed, Eirene appears surrounded by
her daughters. The simplest answer for Anna’s exclusion from Zonaras’ story
can be the timeframe of Zonaras’ writing – Anna Komnene was probably
still alive while Zonaras was composing his history. Taunting one of the most
highly esteemed members of the Komnenian house while they were still
active in Constantinople would not have been the wisest thing to do. Here
I would also agree with Neville that Anna’s involvement in the plot was not
of prime importance. The severity of this whole design was the fact it was
conducted by the emperor’s wife and future emperor’s mother. Zonaras’
argument is focused on the issue of Eirene Doukaina and her disposition
towards her closest ones. The brother-sister conflict would not have had
the same impact as the mother-son conflict had.
We have the accounts of three writers on the same story. In contrast
to Niketas Choniates’ history, which I would not address at this moment,
since he does not pertain to the same chronological frame, Zonaras’ and
Anna’s histories were the two sides of the same political dialogue. Yet, all
three of them constructed their stories according to their discursive styles,
tending to present their own political or personal agendas. Some parts of
the stories they shared, and we can search for congruencies or, conversely,
their disagreements. As I ventured into the task of understanding Anna’s
bias, I went back to her account on John and concluded the following:
– The instigator of the whole scheme was Eirene Doukaina.
– Anna’s characterisation of Eirene Doukaina aimed to answer the negative
image in Zonaras’ account.
– Although Anna Komnene’s factual role in the plot might not have been
that important as suggested and interpreted by modern scholars, Anna’s
personal disappointment of John’s succession was abiding.
– We cannot reach the ultimate truth of the events – we can only interpret
Anna’s personal views and her views are directed toward her brother
John, who is almost completely erased from the pages of her history.
– In the closing books of the Alexiad, Anna did not refrain from being
openly scornful towards her brother.
– In the two episodes – the birth of Alexios’ three children and the birth
John’s twins – Anna tends to promulgate her supremacy over John
Komnenos and to stress the deficient legitimacy of his successor.
– Anna tentatively conducted a damnatio memoriae of her brother.
The crucial self-referential story from Book VI will be addressed once more,
with the focus on John Komnenos. The story of the birth of Alexios and
Eirene’s three children is, in fact, Anna’s ekphrasis of her birth and John’s
birth. This narrative unit has two opposite thematic poles – the first theme
is the birth of Anna Komnene, and the other of her younger brother John.
Maria’s birth is mentioned as a narrative intermezzo between two mutually
opposed ekphraseis. Maria’s birth has a conjunction role for these two
opposing stories as a passing-by sentence that begins with the word ἐπεί
which stands as an explanatory mark of the story that immediately follows:
[Since they beget another daughter] they much desired to have a son as
well, and their prayer was granted.163
163 ‘ἐπεὶ δὲ τοῖς βασιλεῦσι καί δεύτερον ἐτέχθη θῆλυ, ἀναφέρον μὲν κατὰ τὴν ὄψιν ἐς τοὺς προγόνους,
ἐμφαῖνον δ’ ἅμα καὶ τὴν ἐσύστερον ἐπιλάμψουσαν αὐτῷ ἀρετήν τε καὶ φρόνησιν, ἐπεπόθουν καὶ ἄρρεν
320 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
The choice of the word ἐπεί is very significant since it focuses the reader’s
attention on the story that follows. John’s birth is the story on which the
author aimed to draw the audience’s attention. What is even more significant
is that behind the focus on John’s birth lies Anna’s tendency to compare the
story of her own birth with her brother’s.
Zonaras delivers an account that is more blatantly focused on the an-
tagonism between Anna and John, bringing them as the main characters
in his story too, which will develop further with Eirene’s inclination toward
her oldest daughter.
And Augusta begot a daughter to the Emperor that was named Anna,
after her grandmother. She was betrothed by the emperor to Empress
Maria of Alania’s son Constantine. And since he died while still engaged,
the daughter was married to the other groom, the elder son of Nikephoros
Bryennios, about whose insurrection, capture and blinding has already
been said. After this, he was granted a title of panupersebaston. And
the Emperor got also a son that was baptised in the Church of the Holy
Wisdom by the patriarch, named John and immediately crowned with the
imperial diadem by his father. The Emperor got two more sons, Andronikos
and Isaac, and three other daughters, Maria, Eudokia and Theodora.164
There are several distinctive features of Zonaras’ story that are important
for our observation. His account on the porphyrogennetoi was focused
primarily on Anna and John. It is interesting that the augousta is named as
the actor in the first case – she begot a daughter to the emperor – whereas in
the case of the son, the focus is on the emperor – he got a son. So, Zonaras’
story of the future conflict actually starts in these passages, where we see
what the reason of the strife was Anna’s first engagement to imperial scion
Constantine. Zonaras also deploys a peculiar form of disparagement of her
second fiancée and husband, Bryennios, presenting him as the son of a
rebel whose tyrannia was marked in his blinding. This rather curious and
non-laudable manner to introduce the story of the firstborn princess is a
powerful overture for the later plot. Anna is presented as an eponymous
descendant of her grandmother, which corresponds with Anna’s whole
presentation of her grandmother as her ideological paradigm. The symbolic
of a name is essential for metaphorical characterisation and transmission of
the idea of that person’s direct inheritor. Furthermore, Anna’s connection
τεκεῖν καὶ διεὐχῆς αὐτοῖς τοῦτ’ ἦν’. Alexias, VI 8,4 (28.31), p. 185.
164 Zonaras XVIII 22, 23-27, p. 738-739.
KOMNENIAN PHILIA 321
with augousta Eirene has its match in the Alexiad – in the story of her own
birth, she emphasises her connection with her mother, and later with her’s
family branch. Zonaras does not structure his story chronologically and he
does not set Maria between Anna and John. He places her later, after her
brothers, so her importance is ephemeral. Zonaras’ argument is focused
on the antagonism between Anna and John, which is also visible in Anna’s
story, although she does not omit Maria.
How should we read Anna’s passages in the Alexiad? The stories of her
birth and John’s birth show an apparent antagonism at various levels.165 Anna
uses ekphraseis in both cases, for the purposes of placing the subject matter
‘before the eyes’ of the readers. Thus, the powerful junction of words and
images that is created sought to captivate the audience’s attention so it could
feel the events that are being described and participate emotionally in them.
It is necessary to stress the importance of the rhetorical form used since it is
a compelling medium for the persuasion of the audience. Through vividness
and descriptive vocabulary, the reader is lead from the Porphyra and the
empress’ most intimate moments when she was about to give birth to her first
child, to the imperial ceremonies that were held in honour of Anna’s birth,
and to her acclamations together with Alexios’ chosen successor. The reader is
guided through the hall of Anna’s fame to the uncertainty of her fate: ‘Maybe
it foreshadowed what was about to befall me afterwards, for good or ill’.166
After this interlude with Anna’s announcement of the change of her fate,
we come to the part that is most interesting:
When a second daughter was born (to their majesties), very like her parents,
and at the same time showing clear signs of the virtue and wisdom which
were to distinguish her in later years, they longed for a son and he became
the object of their prayers. Thus in the eleventh Indiction a boy was indeed
born to them – an event immediately followed by great rejoicing; not a trace
of disappointment remained now that their desire was fulfilled. The entire
people, seeing the pleasure of their rulers, made merry; everyone was pleased
and all together were glad. The palace then was a place of perfect happiness,
all sorrow and worries of all kinds banished and the the rest pretended to
share their joy (whilst the others feigned delight). A people, as a rule, are
in general not well-disposed to their rulers, but usually counterfeit loyalty
and by flattery win the favour of their betters. Anyway on this one occasion
the universal delight was there for all to see. The little boy was of a swarthy
complexion, with a broad forehead, lean cheeks, a nose neither snub nor
aquiline but something between the two, very black eyes which betokened,
as far as one can judge from an infant’s face, a quick intelligence. As [they]
naturally wished to raise this child to the rank of Emperor and leave him the
empire of the Romans as his inheritance, they deemed him worthy of being
baptised and crowned in the great church of God. This is what happened to
us children, ‘born in the purple’ from the very starting-point of our birth.
What befell us later, shall be narrated in due order.167
All the ceremonies usual at the birth of an Emperor’s child were performed
most lavishly, that is to say, acclamations and presents and honours
given at such a time to the heads of the Senate and the army, so that
all were more joyful and exultant than ever before and loud in their
praises, especially the Empress’ [blood] relations who could not contain
themselves for joy.170
170 Alexias, VI 8,3 (11.16), p. 184. Here, Anna uses the construction ‘καθ’ αἷμα προσήκοντες’ which is
typical for denoting Alexios’ group of closest followers, mostly on the battlefield. It is interesting
that Irene is presented also as having her own group of closest people, which is emphasised
especially in this passage. Anna intentionally stressed this to strengthen once more her close
and unique relationship with the empress’ mother and with her kinship. The mutual connection
with both parents, on which Anna persisted, symbolises the idea of her double legitimacy. See
Stanković 2006, 202-209.
324 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
171 Stanković (forthcoming), 7-10, analyses Anna’s narration on John’s coronation and on subtle,
but probably intentional, omissions she made.
172 Anna’s portraiture is a significant literary ploy. Through a form of physical description, she
introduces simultaneously the description of a moral character. – Laiou, 2000, p. 9.
KOMNENIAN PHILIA 325
Now when his father Michael Ducas was ousted from the throne, Queen
Maria’s son, Constantine Porphyrogennetos, doffed the red buskins (τὰ
ἐρυθρὰ μὲν πέδιλα) of his own accord and assumed ordinary black ones
(τὰ δὲ κοινὰ καὶ μέλανα), but Nikephoros Botaneiates who succeeded his
father as Emperor, bade him take off the black buskins (τὰ μὲν μέλανα)
and wear silk shoes of varied colours (ἐκ ποικίλων δὲ σηρικῶν), as he felt
some reverence for the young man, and liked him for his beauty and his
high descent, for he grudged him indeed the splendour of entirely red
buskins (τὸ μὲν γὰρ κόκκινον τῶν πεδίλων), but allowed him to have a few
spots of red (τὸ δὲ τινας τόπους τὸ κόκκινον) shewing in his woven shoes.179
177 See, for example, the descriptions of Constantine Doukas (Alexias, I 12,3 (80.83); III 1,3 (34.41)),
Maria of Alania (Alexias, III 2,4 (20.37)) and Eirene Doukaina (Alexias, 2001, III 3,3 (18.46)). Alexios’
main enemies – Robert and Bohemond – where also described in a lauded manner with the
same topoi, which can be explained as a literary means of contributing to Alexios’ magnitude.
Only the description of John stands alone in contrast to all the others, which can be understood
as Anna’s specific discourse the crucial motive of which was John’s unfitness for the imperial
throne.
178 ‘μετὰ τὴν γένεσιν ἐρεῖς τι καὶ περὶ φύσεως, οἶον ὁτι ἐξέλαμψεν ἐξ ὠδίνων εὐειδὴς τῷ κάλλει
καταλάμων τὸ φαινόμενον ἀστέρι καλλίστω τῶν οὐρανὸν ἐφάμιλλος’. – Menander Rhetor, Basilikos
logos, p. 82 (15-17).
179 Alexias, III 4,5 (10.19), p. 97.
KOMNENIAN PHILIA 327
its beholders. But this translation would then comprise a second paradox,
the ‘brightness of blackness’. However, not going further into the semiotic
deconstruction of the true meaning of the deployed word, I would go back
to the general impression of the whole citation which is clearly negative.182
The audience which had been adapted to the use of physical traits as means
of metonymical characterisation was certainly aware of Anna’s tendency
in these lines. The final remark, which is also a kind of a paradox, is Anna’s
conclusion that his eyes betokened his character, ‘as far as one can judge
from child’s appearance’. This forced precariousness is not present in her
free estimate of her sister’s appearance that immediately showed her future
virtues, her excellence (ἀρετήν) and wisdom (φρόνησιν).
It is interesting that Anna never spoke about her own physical appearance.
She stated that someone else should judge her appearance, not her. However,
she did leave us an important clue, she wished to be remembered. According
to her testimony, she resembled her father completely.
In the ideological concept of the Komnenian mosaics, there is an impor-
tant feature that could be useful for Anna Komnene’s case. Images of men
– of fathers and sons, of emperors and their successors – show significant
resemblance between them, indicating an established and predetermined
succession line. In the world of imagery, a chosen imperial heir was presented
as an inheritor of his father’s physical features.183 Visual culture spoke
through images, and physical resemblance spoke about state ideology and
one’s predestination for the imperial throne. If we consider Anna’s literary
work as her most important endowment which speaks of her ideology, not
through visual images, but through textual images, then her emphasis on
her complete resemblance with her father-emperor suggests an important
political message: that only she was the predestined heir of their father.
182 In the most recent study on the Alexiad, John’s description has been given a positive appraisal,
with the argument that John was dark-skinned, and that ‘apparently Anna did not invent the detail
of John’s dark skin in order to denigrate her brother’– Neville, 2016, p.143. – That is quite true. John
was even called Mauroioannis by Prodromos in his poems, but that does not have anything to do
with the imagery of the Alexiad. If we start from the assumption that Anna did not ‘invent’ anything,
then actually the palace was filled with milk-skinned people with dazzling bright or grey eyes, rosy
cheeks and all other wonders of beautiful people. Also, according to same analogy, all generals were
just like Achilles or Hector. Anna used topoi in order to transmit messages, as all other rhetors. If any
of her characters was in reality as described in the Alexiad is irrelevant for the argument. The main
point of the whole issue is its literary resonance – people will always find his description awkward,
when measured in relation to all other characters of the Alexiad. Actually, all Komnenians were
dark-skinned, but we, somehow ended up talking end elaborating the issue of John Komnenos. Anna
apparently did a great job by solely ‘delivering bare facts’ in case of his brother.
183 Hatzaki, 2009, p. 25-27.
KOMNENIAN PHILIA 329
The last story that will be addressed to show Anna’s use of textual and
narrative construction for the purposes of criticising her brother is the
account of the birth of John II’s children. This short account appears quite
suddenly in the narrative and at first it seems to bear no significant meaning.
However, if we consider the meagre amount of John’s presence in the history
of Alexios’ reign, then this information appears to be of prime importance:
This sole information on the birth of John’s twins raises many questions,
such as: Why were his children born outside the capital and the purple
room? Was it dangerous for his wife, Eirene Piroshka to stay alone in the
capital? Why does Anna choose to mention this occurrence so important
for the dynasty in such a restrained manner? The most important question
for us is the third question that could also provide potential answers for
the first two.
The starting point for our argument is the fact that Anna does feel the
need to mention this event, even though she could have kept it in silence,
as she had done with almost all the events that concerned John Komnenos.
What seems as the authoress’ intentional criticism towards her brother
is the mention of the unflattering circumstance for the young emperor-
to-be that his firstborn son was born outside the capital, and, even more
importantly, that he was not purple-born.185 While Anna refers to John
as porphyrogennetos and basileus in this passage, apart from designating
his son as ‘first-born’ (prototokos), she does not add any of the expected
imperial epithets for his son. This is a rare mention of John as basileus. It is
interesting that she assigns this title to him precisely in the passage where
she speaks about his supposed successor, thus delivering another paradox
– the purple-born emperor did not beget a purple-born son. How could have
184 Alexias, 2001, XII 4,4 (42.44), p. 370:‘ἐν δὲ τῷ τὴν πρὸς Θεσσαλονίκην ἀνύειν ἐτέχθη ὁ πρωτότοκος
τῶν υἱῶν τοῦ πορφυρογεννήτου καὶ βασιλέως Ἰωάννου κατὰ τὴν Βαλαβίσταν συνεπαγόμενος ἐν τῷ
τίκτεσθαι καὶ ἕτερον θῆλυ’
185 All of his children were born before 1118, before John’s ascent to the throne. Nevertheless, all
of his children were praised as purple-born children. See, Stanković 2006, 94. In this respect, it is
rather curious but highly indicative that Anna precisely chose to mention that John’s first-born
son was born away from Constantinople and the Great Palace.
330 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
186 Anna’s play with words and meanings is interesting especially when she defines the rule
and nature of a history. She stresses that she wrote the history of Alexios’ deeds to prevent
them from falling into oblivion. After thorough reassessment of Anna’s work it is clear that she
actually wrote her personal history about her imperial right to prevent it from being forgotten.
For a look behind history writing in the 12th-century Byzantium with special emphasis on
Nycephoros Bryennios and Anna Komnene, see Stanković 2006, 191-196; Stanković 2010, passim
and Stanković 2011, passim. On the importance of history for Anna Komnene see Vilimonović
2014, p. 22-36.
KOMNENIAN PHILIA 331
Sun and the one beside the sun, two dazzling heavenly lights,
Father and son the emperors, offspring of the Porphyra.187
those parts of the Alexiad. These particular passages from Book XII could
have been written before Alexios’ death in 1142, which corresponds with
the timeframe of the Alexiad, which would make Anna’s message even
more politically precarious.
Anna’s way of entitling her brother, whom she deliberately avoided to
designate as basileus in her history, is also very indicative. In the passage she
used precisely this term, as it contributed even more to Anna’s subversive
intention to mock her brother and to the fact that his first-born son was
not a purple-born, therefore, that he was not a Constantinopolitan.189 It is
interesting that Anna did not mention the birth of the rest of John’s children,
who were born in Constantinople. The intention here seems to be only for
contemptuous purposes. The argument about the derogatory meaning
behind this story can be supported with a look upon the following text,
where Anna describes the incident that occurred in Constantinople, when
Alexios (and probably John with him) returned to the capital:
189 The rise of the Komnenian oikos started as soon as they became ‘Constantinopolitans’. The
relations with clients and kinship they made in the capital were crucial for their subsequent rise
and for the success of their establishment on the imperial throne. See Stanković 2006, p. 39-65.
190 Alexiad, p. 380; Alexias, XII 4,5 (46.60), p. 370: ‘γέγονε δὲ καί τι τοιοῦτον· περὶ τὰ μέσα τοῦ
Κωνσταντινίου Φόρου, χαλκοῦς τίς ἀνδριὰς ἵστατο καὶ πρὸς ἀνατολὰς ἀπέστραπτο ἐπὶ πορφυροῦ
κίονος περιόπτου, σκῆπτρον μὲν κατέχων τῇ δεξιᾷ, τῇ δὲ λαιᾷ σφαῖραν ἀπὸ χαλκοῦ κατασκευασθεῖσαν.
ἐλέγετο δ’ οὖν εἶναι οὗτος Ἀπόλλωνος ἀνδριάς, Ἀνθήλιον δέ, οἶμαι, οἱτῆς Κωνσταντίνου οἰκήτορες
αὐτὸν προσηγόρευον. ὃν ὁ μέγας ἐν βασιλεῦσι Κωνσταντῖνος ἐκεῖνος καὶ τῆς πόλεως καὶ πατὴρ καὶ
δεσπότης εἰς τὸ ἑαυτοῦ μετέθηκεν ὄνομα, Κωνσταντίνου αὐτοκράτορος ἀνδριάντα αὐτὸν προσειπών.
ἐπεκράτησε δὲ ἡ ἀρχῆθεν τεθεῖσα προσηγορία τῷ ἀνδριάντι καὶ ἤτοι Ἀνήλιος ἢ Ἀνθήλιος ὑπὸ πάντων
ἐλέγετο. τοῦτον τὸν ἀνδριάντα ἐξ αἰφνιδίου πνεύσαντες ἄνεμοι πλατύτατοι λίβες ἐκεῖθεν τὲ ὦσαν
καὶ εἰς γῆν ἔρριψαν, περὶ τὸν Ταῦρον τοῦ ἡλίου τότε ὁδεύοντος,ὅπερ οὐκ ἀγαθὸς οἰωνὸς τοῖς πλείοσιν
KOMNENIAN PHILIA 333
In this part of the text, the way Anna sequenced the events is of prime
importance: after the birth of John’s children, on their return to the capital,
a statue of Constantine the Great, the founder of the city, fell and broke. This
part of the narrative gives an impression of a bad omen that immediately
followed the birth of John’s twins. This way, Anna, ironically, provided a
story of birth with an important ‘miraculous’ event indispensable for every
basilikos logos. Her rhetorical mastery in this case shows clearly how she
used bad omen, instead of miraculous, not to favour John’s twins through
the form of basilikos logos, but to scorn them through the form of psogos.
For Anna herself, the birth of the emperor’s twins was indeed a bad omen.
The story about Alexios’ war deeds and his reign is completely deprived of
the story about his eldest son and successor. John’s agency was only used
by the authoress to position and denote him as the anti-hero of the family
saga that was unfolding in the last chapters of the Alexiad. If the Alexiad
was the only source about Alexios’ reign, we would hardly grasp anything
about his son and heir John – where was he during his childhood and how
was the chosen successor, born and bred in purple, raised and nourished as
an emperor-to-be? What was his role during Alexios’ reign? Did he follow
him on his campaigns or was he based in Constantinople? Whom did he
marry and how many children did he have? We can deduce some answers
from the Alexiad to all these questions, but we cannot reconstruct a clear
picture of these intentionally blurred circumstances of John’s life.
The only important event where John Komnenos’ presence is asserted is
the Devol peace treaty. As I have noted above, it is the verbatim quotation of
a whole document wherefore we find that peculiar formula of a τριποθήτος
υἱος (‘thrice-beloved son’). John’s presence is limited to this text and, once
again, deprived of any agency in the surrounding events. The war with the
Normans, and its final ending which was sealed with this contract, is the
main narrative theme. We follow Alexios’ war campaigns against Robert
Guiscard and, later, against his son, defiant and arrogant Bohemond. This
story is the core narrative of Alexios’ war deeds. Its grand finale is the Devol
peace treaty. Nevertheless, in the events that preceded the resolution of
this huge conflict, we do not see John Komnenos in war campaigns or in
negotiations with Bohemond. He was twenty years old at that time. Alexios
ἔδοξε καὶ μᾶλλον ὁπόσοι μὴ καλῶς πρὸς τὸν αὐτοκράτορα εἶχον· ὑπεψιθύριζον γὰρ τὸν τοῦ βασιλέως
θάνατον τὸ συμβὰν προμηνύειν’.
334 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
was ‘just getting a beard’ when he was dispatched against rebel Roussel by
Emperor Michael VII. In 1107, John was already married and had children.
Above all, he was the emperor’s son, and crowned successor – Zonaras did
not refrain from calling him basileus.
Instead of John Komnenos, the meritorious young man whom we see
next to Alexios in the events preceding the Devol treaty is Anna Komnene’s
husband, Nikephoros Bryennios. According to Anna’s words, he was respon-
sible for the taming of Bohemond:
When Bohemond heard this, he left Alexios and withdrew to the tent sent
apart for him. He asked to see Nikephoros Bryennios, my Caesar, who had
been promoted to the rank of panhypersebastos. Nikephoros arrived and after
exerting all his powers of persuasion (and he was unrivalled in discourse
and public oratory) he convinced Bohemond that he should consent to most
of the emperor’s terms. Thereupon he took him by the hand and led him
into the imperial tent. On the next day, under oath and of his own free will,
because he considered it the best course, he accepted the terms in full.191
We do have a notion that John was present in the final operations against
Bohemond, yet Anna made an effort not to be direct in this regard: ‘A large
force made up of the best soldiers was put under his command, supplemented
by many servants of the porphyrogennetoi and my husband [*my Caesar],
who were glad of an opportunity to fight’.192
From this sentence it is clear that troops under the direct command of
the emperor’s sons and his son-in-law took part in the fight against Bohe-
mond. Nevertheless, precedence is given to Bryennios and his own in-law,
Marian Maurocatakalon, under whose command this whole operation
was conducted. Anna did not miss to stress that Maurocatakalon was the
husband of Bryennios’ sister, ‘a man of great courage, proved by many brave
honest deeds and much liked by Alexios’.193
As a literary substitute for John Komnenos, Nikephoros is introduced
at the beginning of Book VII. One should recall that Book VI contains the
191 Alexiad, p. 423-424; Alexias, XIII 11,2 (81.87), p. 413: ‘τοῦτο ὁ Βαϊμοῦντος ἀκούσας, ἐξελθὼν ἐπὶ
τῷ πρὸς τὴν ἀποτεταγμένην αὐτῷ ἀπιέναι σκηνήν, τὸν ἐμὸν καίσαρα Νικηφόρον τὸν Βρυέννιον, τῷ
τοῦ πανυπερσεβάστου τότε τετιμημένον ἀξιώματι, ἐζήτει θεάσασθαι. ὁ δὲ ἐξελθὼν καὶ πᾶσαν πειθὼ
λόγων κινήσας, ὁποῖος ἐκεῖνος ἐν δημηγορίαις καὶ διαλέξεσιν ἀπαράμιλλος, πείθει τὸν Βαϊμοῦντον τοῖς
πλείστοις συνθέσθαι τῶν παρὰ τοῦ βασιλέως ῥηθέντων. κρατήσας οὖν αὐτὸν τῆς χειρὸς εἰσάγει πρὸς
τὸν βασιλέα’.
192 Alexiad, p. 413; Alexias, XIII 7,1 (36.38).
193 Alexiad, p. 413.
KOMNENIAN PHILIA 335
crucial excurse on the birth of the three imperial children that ended with
Anna’s promise that she will supply her audience with the story of future
happenings in the life of the porphyrogennetoi. Yet, that promise was never
fulfilled. Instead of the young hero – Alexios’ son and heir, John – we become
familiar with a new male member of the Komnenian oikos, young Bryennios,
whose portrait encompasses the crucial rhetorical elements that denote
him as an eligible imperial successor:
Everything – strength, agility, physical charm, in fact all the good qualities
of mind and body – combined to glorify that man. In him Nature brought
to birth and God created a unique personality, outstanding among his
fellows; just as Homer sang the praises of Achilles among Achaeans, so
might one say that my Caesar excelled among all men who live beneath
the sun. He was a magnificent soldier, but by no means unmindful of
literature; he read all books and by closely studying every science derived
much wisdom from them, both ancient and modern. Later on he devoted
himself to writing and even dashed off a history which is of value and
deserves to be read.194
Many Kelts were slain, but few of the Romans on that day were wounded.
We will leave them and return to the Caesar, my lord. Having taken his
practiced bowmen, he set them on the towers and fired at the barbarians.
[…] They were all young, as skilled as Homer’s Teucer in archery. The
Caesar’s bow was truly worthy of Apollo. […] Like a second Herakles he
shot deadly arrows from deathless bows and hit the target at will. At other
times, when he took part in a shooting contest or in a battle, he never
missed his aim: at whatever part of a man’s body he shot, he invariably
and immediately inflicted a wound there. With such strength did he
bend his bow and so swiftly did he let loose his arrows that even Teucer
and the two Ajaxes were not his equal in archery.195
Even higher than the Homeric heroes, Bryennios is raised to the rank of
Herakles, which is a unifying discursive marker with Alexios.196 This peculiar
relation is a powerful synkrisis (comparison) between Alexios and his son-
in-law. In war, he was his ideal successor. When we recall these particular
passages, the forces that confronted Bohemond in these last operations were
under the command of Bryennios’ brother in law, himself and the emperor’s
sons. The conclusion of this narrative theme finishes with the laudation of
Bryennios’ rhetorical virtuosity and his ars persuadendi. All credits for the
Devol peace treaty, according to Anna, ultimately pertain to ‘her Caesar’,
and this was a statement of paramount importance.
Once more, we encounter Bryennios where we would expect to see John
Komnenos. As Alexios’ close associate, Bryennios is featured in the story
about Alexios’ dispute with the Manicheans197:’The emperor’s chief assistant
at all these interviews, however, was my husband, the Caesar Nikephoros,
whom he had trained in the study of the Sacred Books’.198
In this story, Nikephoros stands out as Alexios’ choice, which he decided to
train so that he could help him. Another crucial figure in this episode, which
corresponds more with the expected discourse of this story, is Eustratios,
the Bishop of Nicaea. He was the spiritual father of Emperor Alexios, but he
was prosecuted at the end of his reign. Angold delivers a thought-provoking
thesis that John Komnenos stood behind the process against Eustratios, as
he sought to secure the support of the church for himself.199
Bryennios’ place in this dispute seems like Anna’s intentional insertion.
It is utterly peculiar that Isaac Komnenos’ place was filled by Bryennios,
whereas John Komnenos was again excluded. Even though John might not
have had any role in this dispute, we can still only conclude that he did not
have any role at all. That is, Anna tended to make that picture of him. On
the other hand, we encounter Bryennios in the three crucial episodes – in
the conflict with the Crusaders, as a hero greater than Homer’s heroes, the
second Herakles, fighting against the invaders, but still respecting the holy
Thursday200; in the clash with Bohemond and the final negotiations with
him; and in the dispute with the Manicheans. His agency encompassed
both internal and external imperial policies. As Anna Komnene stressed
I, however, will use words, my weapon, not only toward right and left, but also to
the front as well as to the back. For neither the colour nor the form of discourse
is one; both are manifold and varied. The one who knows their mixtures and
compositions will show his discursive spectacles multiform to his lovers.
− Michael Psellos, Letter to caesar John Doukas1
tradition of history writing that had its established canons. We see her
in a roll of a ‘traditional historian’ when she delivers an exact program of
her history, the generic rules she will uphold, and the aims she will fulfil.
But, being a ‘traditional historian’ meant in Byzantium that one was also
a versatile rhetor, raised and intellectually developed through Hellenic
paideia, that cherished argumentation, persuasion and dialectic. Rhetorical
manuals for prose compositions were rudimentary elements of a written
style and they, together with Homer’s epic poems, gave to Byzantines the
basis for constructing a narrative. Advices of Aristotle, Menander Rhetor,
Hermogenes, Aphtonius, and all other teachers of rhetoric, suggested Ho-
meric poems as those that offered a plethora of possibilities for refining
ones written style and presenting the characters and events through the
stylish rhetoric of the ‘greatest rhetor of all times’.
The age of the Komnenoi was the time of ‘Psellos’ twelfth-century heirs’2,
among which Anna Komnene was probably his most perceptive reader. She
employed Psellos’ rhetorical syllogisms, paradoxes and irony as textual
modalities of her own history. Psellos’ influence is highest in Anna’s shaping
of the narrative, form of delivery and enthymematic argumentation, and
tendentious construction of a subversive subtext. On the story level, Anna
immersed in the dispute with her contemporary John Zonaras, on the most
sensitive political questions of her father’s reign. On the level of imagery,
aesthetics and discourse she crafted her narrative to suite Homeric frenzy of
the Komnenian warlike ethos, and to satisfy her astute political Aristotelism.
The glorious story of emperor’s deeds was also replete with political
allusions that were actually part of the alternative political discourse created
in the circle of the second most powerful aristocratic house of the late 11th
and early 12th century. Anna’s political program delivered a story about the
pre-eminence of the Doukai over the Komnenoi, which was a direct answer
to John II Komnenos political program shaped and professed in the political
verses of Theodore Prodromos. Rivalry between these two most prominent
aristocratic houses reached its peak in the time when the final union was
accomplished. The idea of the Doukai’s legal rule (ennomos arche) in relation
to the Komnenoi was deeply embedded in Anna’s narrative, and it is part
of the shared discourse between Chronographia, Material for History and
the Alexiad.
Anna’s political program was shaped in the circle of her mother, which
was, after all, not coincidentally the one who had commissioned the two
crucial histories of the Komnenian century. Nevertheless, Anna’s case could
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Index
Abasgians 261 Anna’s Will 54-57, 60
Acheians (Achaeans) 86, 90-91, 150, 191,335 antibasileus 170
Achilles 37, 74, 82, 85-86, 88-89, 91, 93, 95, 98, Antioch 75, 79, 84, 108, 230, 290
100, 105, 133, 150, 190-191, 195, 328n182, 335, Antiochus 89
342 Antonios (John Doukas as a monk) 204, 208
Adrian Komnenos, brother of Alexios I 208, 216, Apollo 90, 332, 335
270, 290, 298-306 apostasia 76, 78, 166-173, 180-181, 185-186,
Adrian Komnenos, son of sebastocrator Isaac 193-195, 204, 217-218, 223, 266, 292, 304
Komnenos 126 Apostles 116
Aegisthus 147 Arcadius, Emperor 142
Aelia Gala Placidia 142 Ares 93, 95, 202, 327n181
Aeschines 182 Argives 144-145
Aeschylus 51 Argonauts 89
Agamemon 74, 85-86, 95, 144, 190-191 Aristotle 21, 23, 30-42, 44-45, 49, 57, 71, 106-107,
Agathias 29n20, 36n53, 38n65, 63 111-112, 116, 122, 143, 160, 270-271, 278, 287
Agelaos 92 Arius 116, 168
Ajax 73-74, 89-90, 105, 335 Artaxerxes 37
Alcmaeon 40 Asia Minor 79
Allegories of the Iliad (Tzetzes) 81-83, 86-87, Athena, goddess 91, 99, 102-103, 110, 117, 236
89n59, 93n71, 97n89, 97n90, 98n93, 99, Athens 147
145n6, 327n181 Atreides 74, 91
Alexander Cabasilas 89 Attaleiatea, Michael 164
Alexander the Great 43, 112-113 augousta 160, 172, 188, 193-194, 204, 214, 231, 238,
Alexiad 240, 245, 250, 254, 270, 287, 320-321
as answer to Zonaras 21-22, 65 autokratorissa 245
as auto-eulogy 48, 74, 119, 121-143 Avlona 86
as basilikos logos 26, 72, 103-121
as second Iliad 21, 81-103 Balabista 258, 329
as tragedy 21, 23, 39-40, 43, 74, 143-163, 263, Balkans 79, 109, 116n145, 208
316 Basil I, Emperor 28, 67, 269
Alexios I Komnenos, Emperor Basil II, Emperor 46, 183-184, 193, 309
as apostle 115-118 Basil, parakoimomenos 183-184, 186, 193
as Basil II 102-103, 309 Basil, ‘Heresiarch’ 116-117
as beloved father 130-134, 137-143 Basilakes, Nikephoros, rhetor 98, 108-109, 113,
as Constantine the Great 22, 26, 66, 79-80, 118, 126, 169n18
103, 114-119 Basilakios Nikephoros, Usurper 98-99, 156
as Herakles 88, 98-100, 102-103, 335-336, 342 basileia 76, 170, 222-224, 227, 297, 324
as Odysseus 22, 86, 88, 97 basileus 76, 255, 260, 297, 311-312, 329-330, 332,
as Tzmiskes 102-103 334, 337
illness 154-162 basilikos logos 26, 72, 79, 103, 106, 111, 113-114,
Alexios Komnenos, son of Anna Komnene 267 132-133, 169n18, 222, 225, 233, 324, 326, 333
Alexios, son of Emperor John II Komnenos 171, basilissa 238-240, 245, 278-279, 283-284
258, 329-333 Blachernae Palace 203
Anabasis (Xenophon) 105 Bodin 205, 207
andreia (ἀνδρεία) 109 Bogomils 111, 115-116
Andromache, 84 144, 316 Bohemond 84, 86-89, 94-95, 117, 131, 191, 202,
Andronikos I Komnenos, Emperor 237 208-209, 326n177, 333-334, 336
Andronikos Komnenos, brother of Anna Borilos 171, 191, 231, 287, 291
Komnene 149, 243, 268, 320 Boucoleon Palace 235
Andronikos, son of Anna Komnene 267 Branas, Nikolas 89
Anna Dalassene 21, 53, 109-110, 127, 163, 172, 181, Bryennios, Nikephoros 17, 47, 56, 65, 94, 96, 104,
184-185, 187, 190-192, 216, 229-230, 232, 235, 148, 150-151, 164-165, 174-177, 179, 183, 208,
238-240, 245, 247-250, 252, 255, 259, 266, 216, 228-231, 241-243, 255, 261, 265, 289, 292,
269, 271-290, 295-296 310, 320, 325, 330, 334-337
Anna Doukaina, sister of Eirene Doukaina 194 as second Herakles, 335-336
354 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
George Palaiologos 90, 172-175, 181-182, 194-203, Italos, John 54, 114, 201, 249
211, 293, 300, 303
Germanos 171, 191, 231, 287, 291 Jacob (biblical) 55
Giants 99 Japheth (biblical) 72
Gilpractus 195 John Doukas, brother of Eirene Doukaina 141,
Girada Kilomba 163 172, 174-175, 203-211, 293
Glaukos 95 John Doukas, son of Anna Komnene 267
Glykas 186n80, 203, 245 John II Komnenos, Emperor 16, 18-19, 48, 51,
Golden Bull 127, 218, 273, 275, 278, 286-287, 295 67-68, 79, 84, 101, 103, 107-108, 113, 118-119,
Gorgias 25, 30 121, 123-126, 128, 130-135, 137-138, 141, 147,
Gottfried de Bouillon 174 149, 151-154, 156-160, 166-167, 169, 173, 212,
Gratian, Emperor 142 218-219, 221, 300, 306-337, 340-342
Great Palace 129-130, 159, 187, 245, 250, 258, 263, John Komnenos, brother of Isaac I 134, 163, 276
265, 316-317, 329n185 John Komnenos, son of sebastocrator Isaac
gynaikonitis 230, 250, 257, 275-276, 281, 289 Komnenos 205, 301, 303-306
John the Oxite, Patriarch of Antioch 22, 75-78,
Hades 80, 117 80, 112-113, 169
Hagia Sophia 131n39, 137, 218, 247, 323, 331
Ham (biblical) 59, 71-72, 74 kainotomia 270, 297
Hector 84, 89-91, 95, 105, 316, 328n182 kaisarissa 300
Hecabe 144, 316 Kastamon 79
Helen, daughter of Robert Guiscard 84-85, 94, Kastoria 114
149, 213-215 Katanankes 99
Helen, mother of Constantine the Great 80 Kelts 109, 259, 335
Helen of Troy 316 Kinnamos, John 128
Heliodorus and Achilles Tatius (Psellos) 51, 56 kleronomia 170-171, 173, 302n100
Hellenica (Xenophon) 105 Komnenian oikos 19-20, 45, 48, 67, 122-123, 125-
Hera 97 126, 132, 134, 138, 142, 163, 167, 171, 177, 184,
Heracleiad 39 186-187, 190, 193, 195, 210, 217, 235, 242-243,
Herakleias (George of Pisidia) 80 245-246, 263, 266, 269-339
Herakleios, Emperor 80 Kosmas, Patriarch of Constantinople 188, 192,
Herakles 88, 98-99, 99n98, 100-102, 110, 116-117, 288
335-336, 342 kouropalatissa 229, 276
Hermes 117
Hermogenes 50-52 Lament (threnos) 23, 74, 83-84, 92, 102, 121, 136,
Herodotus 25, 39, 105 143-147, 149-150, 161, 164, 215, 263, 337
Homer 23, 25, 39, 44, 50, 59, 63, 71, 80-83, 85, 87, Latins 95
92-93, 101-102, 108, 117, 136, 150, 195, 257 Lebounion 108, 201-202
Homeric imagery 23, 40, 81, 89, 91, 93, 96, 108 Leo Diogenes, son of Romanos IV 177, 199, 208,
Honorius, Emperor 142 216
Hungarians 108 Leo of Chalcedon 200-202, 249, 304
Leo the Deacon 74
Iliad (Homer) 23, 39, 81-84, 88-89, 91, 93-95, Libanius 30n22, 37, 83, 86, 98n92
97-98, 105, 144-145, 153, 190, 327n181 Libya 115
Iliad of Woes’ 161-162, 342 Life of Saint Cyril Phileotes 204
Iphigenia 144, 164 Lucian 25-26, 34, 37-38, 40-41, 43, 61, 74
Isaac I Komnenos, Emperor 47-48, 132, 134, 155,
158, 163, 167, 170-171, 230, 239, 258, 280-281, Mangana Palace 261
295 Manganeios Prodromos 100, 110
Isaac Komnenos, brother of Alexios I 126, 141, Manicheans 115, 257, 336
144, 172-173, 181, 186, 230, 241, 248-249, 270, Manuel I Komnenos, Emperor 16, 64-65, 69,
277, 286-287, 290-301, 303-307, 336 78-79, 81, 84, 100-101, 103-104, 107, 124, 128,
Isaac Komnenos, brother of Anna Komnene 68, 133, 136, 166-167, 242-243, 245, 260
138, 149, 151, 166, 251, 256, 270, 309-313, 317, Manuel Komnenos, brother of Alexios I 290
320, 341 Maria Komnene, daughter of Anna Komnene
isobasileus 126 267
Isocrates 49-51, 61 Maria Komnene, sister of Alexios I 299
Italikos, Michael 101n104, 133, 169n18, 243, 308, Maria Komnene, sister of Anna Komnene
310 130-131, 159, 268, 270, 282, 319-321, 324
356 STRUC TURE AND FEATURES OF ANNA KOMNENE’S ALEXIAD
Maria of Alania, 140, 146-147, 165, 172, 180, 185, Palamedes 86-87
187-190, 212, 217-223, 225, 227-241, 248, 266, pathos 22, 128, 136-137, 235, 263, 307
291-292, 295, 303, 320, 325-326 ‘Patroclus excuse’ 144, 187
Maria of Bulgaria, mother of Eirene Doukaina Patroclus 89, 91, 93
194-195, 201, 250 Paul, Apostle 112
Material for History (Bryennios) 17-18, 167-168, Pechenegs 79-80, 108, 118, 174, 199, 201, 208
170-171, 174-177, 179, 203, 228-231, 292, 340 Pentegoste 220
Maurokatakalon, Gregory 199 Peristhlaba 199
Maurokatakalon, Marian 334 Persia 102, 115
Maurokatakalon, Nikolaos 203 Persians 80, 109, 118-119
Maximus, Martyr 249 philadelphia 126
Meleager 40 Philippica (Theopompus) 105
Melissenos, Nikephoros 175, 196, 208, 299-301, Phillipopolis 174, 257
305 philometor 126-128, 133, 137, 140, 193, 285,
Menander Rhetor 103, 105-108, 111-112, 114-115, 287-288
132-133, 144, 151, 224 philomonachos 204, 276
Menelaos 74, 95, 213, 325 philopais 287
Mesopotamia 198 philopator 126, 128, 133, 137, 139-140
Michael Anemas 111 Phokas, Bardas 183
Michael Doukas, brother of Eirene Doukaina phronesis (φρόνησις) 109, 208, 210
141, 172, 203-211, 293 Plato 30, 35, 45, 49, 52, 57, 122
Michael Keroularios 50-51 Plutarch 25n5, 48, 52, 60, 121, 143-144, 310, 314
Michael Straboromanos 204, 207 Poetics (Aristotle) 21, 22n30, 37, 39, 143, 160n64
Michael V, Emperor 265 Politics (Aristotle) 66n181, 106, 111, 287, 313,
Michael VI, Emperor 171 342n4
Michael VII Doukas, Emperor 45-46, 50, 84-85, Polyclitus 247
134, 165, 176-177, 179, 185, 188-189, 191, 213-214, Porphyra 43, 73-74, 123-124, 129-130, 132-134, 138,
216, 220, 222, 229-230, 239, 290, 303, 326, 334 141, 145, 177, 321, 330-331
Mitylene 80, 206 porphyroblastos 133
Morobundos 180 porphyrogennesis 124-125, 176, 221, 223-224
Mousai 125, 127 porphyrogennetoi 125, 130, 132, 135, 139-140, 166,
Muses 108, 257 170, 176-177, 216-218, 241, 251, 263, 266, 269,
310, 319-320, 330, 334-335
Nicomachean Ethics (Aristotle) 38, 41-42, porphyrogennetos 110, 124-125, 165-166, 169n18,
107n118, 313n144 172-173, 186-187, 212, 215-216, 221, 223-224,
Nikephoritzes 45, 179 240, 258, 260, 269, 303, 329
Nikephoros Diogenes, son of Romanos IV 177, Poseidon 97
199, 208, 212, 216, 219-221, 227, 239, 241 Priam 87, 144
Nikephoros III Botaneiates 84-85, 171-172, 180, Prinkipo 191, 229
188, 191, 194, 196, 213, 216-217, 228, 230-231, Prior Analytics (Aristotle) 33
236, 239, 277, 291, 295, 326-327 progymnasmata 30n22, 31, 34, 37, 83n41, 86n54,
Nikephoros Komnenos, brother of Alexios I 270, 98, 105
290, 298 protosebastos 300, 302
Niobe 145, 153 protovestiaria 194, 250
Noah (biblical) 59, 71-72, 74 Psellos, Michael 16, 22, 35-36, 43-53, 58, 60-61,
Norman War 84, 92, 198, 212, 214 63, 72, 119, 123, 128, 145, 154-155, 158, 164, 170,
Normans 78-79, 84-86, 94-95, 121, 214-215 177, 180, 183-184, 186, 212, 222, 225-227, 236,
259-260, 264-265, 275-276, 284, 285n53, 289,
Odysseus 37n58, 74, 86-88, 95, 97-98, 117, 342 295, 296n81, 302n100, 339-340, 342
Odyssey (Homer) 39, 92, 117, 147 psogos 37, 77, 306, 314-319, 333
Oedipus 40 Pylades 145, 290-291
Orestes 40, 144-145, 147, 290-291
Orphanage 111 Ravenna 142
Orphanotrophos, John 183 Rhetoric (Aristotle) 30n26, 34n47, 35, 44n83, 47,
Orpheus 43, 108 49, 270-271, 307, 315, 316n156
rhetoric, art of persuasion 21-34
paideia 31, 81, 83, 340, 342 Robert Guiscard 78, 84-85, 89-91, 94, 96-97, 129,
paideia basilike 212, 213n173, 214n177, 222, 156, 158, 198, 212-213, 215, 258, 282-283
223n201, 225n206, 233n239, 241n233 Romanos III Argiros, Emperor 155
Index 357