Close relatives of the emperor were assumed to be members of his court, unless he took conscious steps to exclude or expel them. A male relative’s position at court could be bolstered with traditional markers of authority including magistracies; female relatives relied on their access to, and relationship with, the emperor to build influence. The scandalous accounts of imperial women in the literary sources attest to the resentment their high status provoked, at least among the elite men who produced such narratives. For the emperor, his relatives were both living symbols of his rule and valuable aides in governing the empire. To wider court circles, Roman society as a whole, and even Rome’s foreign neighbours, members of the imperial family were intermediaries between ruler and subject, sources of patronage and protection, but also active participants in court intrigue. They could secure the dynasty – but they could also destroy it.

This section provides the main argument of the book, followed by historical background on the development of doctrine and devotion to the Virgin Mary up to the end of the fifth century and the flourishing of the cult from that period onward. This section is followed by one on literary genre, which attempts to justify the structure and argument of the book as a whole. A section on gender, which takes into account recent approaches to this subject in the Byzantine context, develops a methodology for studying the cult of the Virgin Mary. The Introduction finishes by outlining once again the goal of this study: it is to assess early and middle Byzantine texts on the Byzantine Virgin according to the diverse settings and audiences for which these were intended.

This section provides the main argument of the book, followed by historical background on the development of doctrine and devotion to the Virgin Mary up to the end of the fifth century and the flourishing of the cult from that period onward. This section is followed by one on literary genre, which attempts to justify the structure and argument of the book as a whole. A section on gender, which takes into account recent approaches to this subject in the Byzantine context, develops a methodology for studying the cult of the Virgin Mary. The Introduction finishes by outlining once again the goal of this study: it is to assess early and middle Byzantine texts on the Byzantine Virgin according to the diverse settings and audiences for which these were intended.