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main: @wishesofeternity
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I take lots of time to answer asks, sorry :(

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A Sufi master, AghÄ-Yi Buzurg (d. 1523) was a figure of great authority. Far from being a secluded ascetic, she dealt with rivals, protected her disciples, and interceded with the royal court.
The Great Lady
AghÄ-Yi Buzurg was active in Bukhara, a major centre of religious education, during the 16th century. Most of what is known about her comes from the Mazhar al-ajaib, a text written by her disciple Hafiz Basir in 1565. Little is therefore known about her origins. Even her personal name has been lost, as AghÄ-Yi Buzurg can be translated as âThe Great Lady.â
Some information is nonetheless available regarding her family. Her father may not have originally come from the region, and she had two foster brothers. AghÄ-Yi Buzurg played an important role in the spiritual lives of her male relatives, advising and guiding them on her path. Whether she was married or not remains unclear.
Although AghÄ-Yi Buzurg occupied an unusual position for a woman, her disciple offered no justification for it and presented it as entirely natural. Her sanctity mattered more. As an older woman, she was perceived as a sexless figure, able to bypass social and spatial restrictions. She also likely benefited from the deep respect traditionally accorded to mothers in Muslim culture.
A public figure
AghÄ-Yi Buzurg was a highly public figure whose authority did not depend on a man. Her followers included both men and women. Remarkable women emerged among her disciples, notably Bibi Azal Bakht, who had been trained in medicine by her father and travelled extensively throughout the region to meet other physicians. One of AghÄ-Yi Buzurgâs patrons was the influential royal consort Moghul Khanim.
AghÄ-Yi Buzurg acted as a spiritual leader and teacher, her income coming from offerings and endowments provided by her community. She lived during a period of major sociopolitical, religious, and economic upheaval in the Persianate world following the fall of the Timurid dynasty in the early 1500s. Religious communities were deeply affected by political instability, and false accusations could prove deadly.
AghÄ-Yi Buzurg therefore worked to protect her followers, involving herself in financial management and communal leadership while using her ties to the royal court. She also became involved in struggles against powerful rivals.
Dealing with rivals
Competition for spiritual authority was intense, and AghÄ-Yi Buzurg proved more than capable of confronting her opponents. One of her rivals was Mir-i Arab, another influential religious figure who conspired against her disciples. When his plots were exposed, AghÄ-Yi Buzurg retaliated immediately, using her network to orchestrate his public humiliation. Mir-i Arab reportedly continued to resent her long after her death.
AghÄ-Yi Buzurg was also engaged in another kind of rivalry, although her opponent had long been dead. She frequently proclaimed her superiority over the 8th-century female Sufi saint RÄbiâa al-âAdawiyya. She showed a clear desire to surpass her spiritual legacy.
The ladyâs shrine
AghÄ-Yi Buzurg died from heart failure and liver disease. Bibi Azal Bakht did everything she could to cure her. During her final moments, she was surrounded by the women of her community, including Moghul Khanim.
She was deeply mourned by her disciples. Mir-i Arab attempted to take revenge by destroying her tomb. However, he failed, lost the favor of the court, and was exiled. Even in death, AghÄ-Yi Buzurg had the last word.
Her shrine near Bukhara, in modern-day Uzbekistan, still receives visitors seeking her blessings.
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Further reading:Â
Shanazarova Aziza, Female Religiosity in Central Asia: Sufi Leaders in the Persianate World
Shanazarova Aziza, âOld women: Transcendence of gender hierarchy, visibility, and authorityâ
"Like most people remembered in memorial brasses, Elizabeth Etchingham and Agnes Oxenbridge were well born, both daughters of gentry families with properties in Sussex, Kent, and beyond. Their homes were close by, and like others of their status, they were probably raised at home until adolescence and then placed for several years in another elite household; they would certainly have known each other in childhood, and they easily could have lived for several years in the same household.
Both would have been expected to marry in their late teens or twenties, although a few well-born daughters (about one in every twenty) did not marry, by choice or happenstance. Only a handful entered nunneries; the rest, supported by modest bequests from their parents, passed their lives as dependents within their families. Usually identified as âmaidensâ or âsinglewomen,â they paid their own way in both coin and family service.
Contemporary records offer no further information about Elizabeth Etchingham and Agnes Oxenbridge, and like other maidens, they were quickly effaced in family memory. Everything we know comes from the memorial itself. The brass offers two clear indications that both were never-married: no husbands are mentioned in their inscriptions, and the uncovered headsâand, in the case of Elizabeth Etchingham, long f lowing hairâof their effigies were conventional signs of maidenhood. Elizabeth Etchingham was likely born in the 1420s and died by her mid-twenties; Agnes Oxenbridge was also likely born in the 1420s and was in her fifties when she died, almost three decades after Elizabeth Etchingham.
Although Elizabeth Etchinghamâs burial in her family church in 1452 was unremarkable, the internment in 1480 of Agnes Oxenbridge next to her, rather than in her family mausoleum at Brede, was exceptional.
Gonna need people to stop saying it was a disaster that Henry VI recovered and took government away from Richard, Duke of York. Like. That's a human being you're talking about.
Donât have to tell Clodius itâs pride month, heâs already doing gay mob violence

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The capture of Thessaloniki by the Normans of Sicily in 1185 dealt a severe blow to the Byzantine Empire. The inhabitants fiercely defended the city. Archbishop Eusthathios of Thessaloniki provided a lively first-hand account of the siege in The capture of Thessaloniki. He recounted the womenâs active participation in the defense:Â
âIt was not only men but women also who were overcome by martial fury. Some of these did nothing out of the ordinary, if we allow for the fact that they worked to the limits of their endurance throughout each day. They brought up stones for the machines and for the slingers, and carried water, not only those who were young women in their prime, but those whom age had made slow, and who were already tottering in the direction of the grave, into which we shall all fall in the end.
But others equipped themselves for battle, making up imitation breastplates from rags and rushes, and swathing their heads with spiralling headdresses, pretending to be soldiers; and loading themselves with stones suitable for throwing by hand, they made their way to the walls and hurled them at the enemy as best they could. These women proved the ancient story of the Amazons, and allowed no doubt of its truth. In fact they even surpassed the fame of those women of ancient times whom we know to have helped their fellow-citizens by cutting off the tresses of their heads and making cords from their hair because of the exigencies of war: our women offered not the locks of their hair, but their lives."
wish i was publius clodius pulcher tr pl 58 bc. would've been so fun torturing cicero would've felt amazing to invade his house would've commissioned someone to write monthly gossip suspiciously centered around all his embarrassing failures and displayed it at the grain/bread stalls
The mother of the last two Byzantine emperors, Helena DragaĹĄ (c. 1372â1450) was a driving political force during the empireâs final years.
The Serbian bride
Helena was the daughter of the Serbian ruler Constantine DragaĹĄ. In 1391, she married Emperor Manuel II, who had remained a bachelor until then. Helena was therefore much younger than him. Manuel II had long opposed marriage, fearing that having a wife and family would make him vulnerable in those troubled times. However, his influential mother, Helena Kantakouzene, convinced him to marry.
The union was celebrated in Constantinople with a splendid ceremony. In addition to sealing a strategic alliance, Manuel II gained a wife he could rely on. Helena indeed possessed great spiritual strength, and there are no negative comments about her in sources from the period.
Their relationship appears to have been harmonious. Manuel II had fathered illegitimate children before his marriage, but none are recorded afterward. Helena became the mother of a large family: six of her sons survived into adulthood. Four other children died in infancy, including two daughters whose names were never recorded.
A long wait
The empire was facing a difficult situation, particularly because of the threat posed by Bayezid I. By 1399, the imperial family had endured five years under siege in Constantinople. Manuel II therefore decided to seek help from European rulers. Before leaving, he sent his family to the Peloponnese.
Manuel IIâs journey failed to secure the support he hoped for. However, the arrival of Timur and the crushing defeat he inflicted upon the sultan temporarily relieved the empire of that danger.
In the decades that followed, Helena remained a discreet presence. She was likely occupied with managing the large imperial household. Nevertheless, she became an influential figure during the final years of Manuel IIâs reign, particularly in diplomacy.
28 MAY 1445: The marriage of Henry VI and Margaret of Anjou. On Friday May the Twenty Eighth, fifteen year old Margaret of Anjou, daughter of Duke Rene of Anjou married the twenty three year old Henry VI. The young royal was received with great pomp and ceremony as she made her way to London. Two days later she was crowned Queen of England.
Cotton. Vesp. F. xiii. f.. 49 containing the inscription: thys boke ys myn elysabeth the kyngs dawghtyr (this book is mine elizabeth the king's daughter) written by Elizabeth of York

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Cotton. Vesp. F. xiii. f.. 49 containing the inscription: thys boke ys myn elysabeth the kyngs dawghtyr (this book is mine elizabeth the king's daughter) written by Elizabeth of York
Monastic, mercenary, mage - a truly fantastical tale of the Middle Ages.
"The Romance of Eustace the Monk is at times colourful and taking artistic liberties as it is based on real world history. Although the Romance stretches the limits of belief, the adventures of this outlaw, who bafflingly performed the contradictory paths of pirate captain and Benedictine monk, are attested with other documentary evidence in the form of close rolls, patent rolls, and charters.
... Whatever the truth of Eustace, (the fact is hard to decipher from fiction), the Romance has it that Eustace was commanded by the devil to hurt as many people as possible and wage war on Kings and counts alike. This he did to no avail. His deeds went beyond simple practical jokes on monkish brothers or polite pirating as the tale depicts him in a very dark and dastardly light, labelling him at one of his lowest moments as âthat fake monk of a pissing whoreâ. Yet despite his evil, reading the Romance it strikes me heâs almost a Flashman-esque anti-hero. Heâs no Robin Hood, as heâs certainly not motivated with noble intent, but heâs an outlaw we root for regardless."
Medieval Warhorses, Repost + additions!
Since people loved my "Preindustrial travel times" post so much, I decided to repost my "Realistic warhorses" info separately from the original link, where it was a response to "how to get the feel of realistic combat."
--
The original link is here.
The "Warhorse" post on my blog, plus a recent addition, is here.
And here's the text for people who want to go down my "grown up horse-girl" rabbit hole right away!
Medieval Warhorses:
First of all: DESTRIERS WERE NOT DRAFT HORSES. Horse/military historians are begging people to stop putting their fantasy knights on Shires, Belgians, and other massive, chunky farm-horses! The best known instance of âa knight needs to get lifted onto their 18-hand draft horseâ is a SATIRE (A Yankee in King Arthurâs Court, if I remember right), but somehow laymen decided to take it seriously.
Hell, I think the filmâs historians knew that this was extremely inaccurate and begged the director not to do it.
My post got cut off, so I added the rest of it today! The rabbit-hole of preindustrial horsemanship deepens!
Richard III: my symbol is going to be a BOAR because what is more badass than a boar? Nothing, thatâs what.
Henry VII: A dragon
Richard III: Blocked
slay queen

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On Ancient Egyptian Erotica
âEroticaâ may not be the first word to come to mind when you think about ancient Egypt. In fact, maybe you havenât even spared ancient Egyptian erotica a thought â didnât realise that the culture that left us the Pyramids and the Valley of Kings was quite that naughty (or maybe you have, because dick jokes have been the constant of human existence). But then a few Egyptologists online mention Egyptian erotica off-hand and now youâre left wondering how dirty they actually were.
What exactly was the extent of erotica in ancient Egypt? Iâm using âeroticaâ in the widest sense of the word here, i.e. textual or visual depictions of love, lust and/or sex. Generally the term is defined as art with the purpose of eliciting feelings of arousal, but because itâs not always evident what the exact objective of a certain depiction or text was, I think it best to keep the definition broad.
The Turin Erotic Papyrus
The most famous example of ancient Egyptian erotica, Papyrus Turin 55001, colloquially known as the Turin Erotic Papyrus, illustrates this well. This papyrus was found in Deir el-Medina and dates to the Ramesside Period. It contains twelve depictions of a man and women in different sexual positions. While the girls are young and pretty, the man himself is bald and flabby â not exactly the epitome of ancient Egyptian physical beauty standards.
The manâs appearance isnât the only thing that makes it questionable whether the Turin Erotic Papyrus is deserving of its nickname âthe worldâs first [known] menâs magâ. Apart from the sexual depictions, the papyrus also contains images of animals performing human tasks. This section is believed to be either humorous or satirical in nature, which casts doubt on whether the erotic section was supposed to arouse the reader/viewer.
The ancient Egyptian art depicted the ideal version of reality in âgoodâ images. If the Turin Erotic Papyrus was intended to engender sexual arousal, or make it possible for the reader to identify themselves with the male main character, we can assume that he would at least have had hair. On the other hand, the women are drawn very appealingly, and sometimes engage in sexual activities on their own.
Unfortunately the papyrus is heavily damaged and the surviving text in the margins isnât clear on its intent, either. By and large the text is complementary dialogue, with lines such as âOh! Sun, you have found out my heart, it is agreeable workâ. This means the actual purpose of the Turin Papyrus is uncertain, with some experts suggesting it was satirical, meant as a humorous depiction of uncouth and absurd behaviour at which the elite could laugh. But again, when you draw pretty young ladies with that kind of effort⌠well.
Love songs
The New Kingdom also left us many love poems or love songs. The Cairo Love Songs were found written down on a large potshard in Deir el-Medina, and Papyrus Harris 500, a Ramesside papyrus, contains a collection of love poetry in addition to the literary tales on it. Papyrus Turin 1996, and Papyrus Chester Beatty 1 also contain examples of the genre.
These love songs range from romantic, talking about how much two young people love each other, to downright lusty, with descriptions of the beauty of the beloved and/or talking about sex, sometimes in no uncertain terms.
However, keep in mind that the metaphors the ancient Egyptians used are separated from our modern society by various orders of magnitude. Itâs altogether possible that some of the things we now read into these translations arenât exactly what the original text was meant to say.
With that disclaimer out of the way, here are a few of my favourites (all translations by W. K. Simpson in Literature of Ancient Egypt: An Anthology of Stories, Instructions, Stelae, Autobiographies, and Poetry):
Papyrus Harris 500, song 1
If I am not beside you, where will you set your desire? If [you] do not embrace [me and seize] the moment, [Whom will you] approach (for) pleasure? But if you woo me to touch my breasts and my thighs, [âŚ]
Would you depart because you have the urge to eat? Are you a man who is devoted to his stomach? Would [you depart] in your fine clothing, While I am left with nothing but the bed sheets?Â
Would you leave me for the sake of drink2 [âŚ]? Then take my breast, for its milk wells up for you. More wondrous is a single day in your embrace [âŚ] Than a hundred thousand upon earth.Â
Papyrus Harris 500, song 4
My desire is not yet quenched by your love, My wanton little jackal cub. My lust for you I cannot forgo, Though I be beaten and driven off To dwell in the Delta marshes, (Driven) to the land of Khor with sticks and clubs, To the land of Kush with switches of palm, To the high ground with rods, Or to the low ground with branches. I will pay no heed to their warnings To abandon the one whom I desire.Â
Papyrus Harris 500, song 12
I shall go out [to seek my lover]. [I yearn] for your love, And my heart stops within me.Â
To look at a sweet cake Is like looking at salt; Sweet pomegranate wine in my mouth Is like the bitter gall of birds.Â
The breath of your nostrils Is the sole thing which can revive my heart, And I am determined that Amun will grant you to me For ever and eternity
Papyrus Harris 500, song 24
What is the completion of preparing to make love? Let Menqet be adorned there [âŚ] [âŚ] her bed chamber. Come, and I shall tell you. Put fine linen on her body While laying her bed with royal linen. Be meticulous about white linen, Adorn [âŚ] her body, Found like one sprinkled with perfume.Â
Papyrus Harris 500, song 25
Would that I were her Nubian maidservant Who attends to her personal needs; [âŚ] This would mean that the skin of her whole body Would be exposed to me.Â
Papyrus Chester Beatty I, song 41
Now you shall bring it to the house of (your) beloved And go as far as her portal. Her chamber will be open (for you), And her housemaid will have prepared it.Â
Provide her with songs and dances, Wine and strong beer in her pavilion. You will arouse her passions And fulfill them during this night.Â
She will say to you, ââTake me into your embrace.ââ And when the dawn comes, She will still be there.
Papyrus Chester Beatty I, song 42
Now you shall bring it to the chamber of (your) beloved, Alone, no other (with you), And you will accomplish your desire in her [embrace]Â
The curtains will flutter, And the sky will descend in a gale of wind. (Hathor) will bring you her fragrance, And its perfume will overwhelm and intoxicate All those who are present.
It is the Golden Goddess Who destines her for you as a boon To let you fulfill the span of your life.Â
Some of the returning motifs in these songs are drinking of pomegranate wine or the shadow of a pomegranate tree as the location for a rendezvous; the idea that the embrace of a beloved dispels all ills in a lover; parents who donât know how much their son/daughter yearns for their beloved; and Hathor as provider of lovers and love.
In ancient Egypt, premarital sex wasnât much of a social issue. If there was consent between both parties, sex was fine (adultery was another matter, of course). This is the general attitude we get from these love songs: sex and love and desire are predominantly good (unless the lover suffers from being away from their beloved for too long), as long as they are enjoyed by both parties and adhere to Egyptian social mores.
Sources and further reading
W. K. Simpson -Â Literature of Ancient Egypt: An Anthology of Stories, Instructions, Stelae, Autobiographies, and Poetry
B. Mathieu - La PoĂŠsie Amoureuse de lâĂgypte Ancienne: Recherches sur un genre littĂŠraire au Nouvel EmpireÂ
G. Robins - Women in Ancient Egypt
A. G. McDowell - Village Life in Ancient Egypt: Laundry Lists and Love Songs
C. Graves-Brown (ed) - Sex and Gender in Ancient Egypt: Don Your Wig for a Joyful Hour
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Stained glass: Catherine Woodville and Jasper Tudor (left), Henry VII and Elizabeth of York (center), Richard III and Anne Neville (right). Cardiff Castle, Wales