“Patriarchal Christendom has relentlessly misrepresented the women of the Second Testament,” says Sarai with passion in her voice. “Mary the Mother of Christ is portrayed as mother and virgin, and Mary Magdalene, Christ’s closest female companion, is portrayed as a sensual sinner. With the Bethany sisters, Mary is upheld as a model of passive piety, and her sister Martha, a bossy housewife with no time for matters spiritual. These opposing pairs serve to fulfil male fantasies and impose impossible role-models for spiritual women.” Sarai pauses to let this sink in. Her eyes probe the rows. “Mr Jones, what can you tell us about the name Mary?”
“Mary is the New Testament equivalent of the Old Testament Miriam. The name was made popular by Herod’s first wife, Mary. There are six or seven different Maries identifiable in the New Testament.”
“Exemplary Mr Jones. Anything to add … Mr Morely?”
“The main Maries have been badly stereotyped for centuries. In recent times this misrepresentation has attracted comment and debate and been partially righted.”
“True. No less injustice was done to Martha and this remains largely unchallenged. What do we know about Martha, Mr Aribas?”
“She lived in Bethany with her sister Mary and brother Lazarus. Martha was the busy one and Mary the sensitive one.”
“Take care with value judgements, Mr Aribas.”
“Service has its place,” pipes up Rochelle. “There is a rhyme my father likes to quote to my mother: Mary and Martha in one life, make up the perfect vicar’s wife.”
“Poor woman,” mutters Jen to Kat.
“No wonder Rochelle is so repressed,” returns Kat.
“Martha is the patron saint of cooks and housewives,” contributes Darlene.
Sarai nods, “And is thus officially relegated to the kitchen, her mature role in the first-century church forgotten and her rightful place in Church history denied. There are only two Gospel stories concerning Martha. In Luke’s story she is the head of the household, serving the needs of family and guests. She would like her sister to assist with these necessities. In John’s story we see a different Martha, still a person who serves, but also one who goes out to meet Jesus and plead for her brother. Like St Peter, Martha understands and confesses the nature of the Christ. Had the society of the early Church been matriarchal and not patriarchal, the basilica that now stands on Vatican Hill may have been named St Martha’s.” Sarai looks directly at two young women in the back row who she knows are active Catholics. Their initial scandalised looks are moving to what she reads hopefully as open to boundary-pushing possibility.
“Peter’s perceptions tended to come through impetuous response. Martha thinks about her faith. Her confession of faith goes further than Peter’s; she dares challenge Jesus. In the Lazarus incident Martha suggests new ways of relating to the natural forces of life and death. Martha is the rock of the Bethany household. It has been suggested that as the elder sister she would have had authority over her younger sister, until her younger sister was ‘owned’ by a man through betrothal or marriage. So then, why wasn’t Mary helping with the meal preparations? It is an interesting thought! As is the thorny question, ‘Who was Mary of Bethany?’ Scholarship has never been able to agree as to exactly which Mary her sister is. Some have believed Mary was a prostitute. This has been firmly discounted, there is no evidence to support any woman named Mary being a prostitute, but,” Sarai pauses for effect, “it is likely that Mary of Bethany is one and the same as Mary Magdalene.”
“But that doesn’t add up,” interjects Jake. “Mary Magdalene came from Magdala, a port town on Lake Gennesaret.”
“Magdalene may not mean from Magdala but rather Magna, meaning great, the Great Mary as distinguished from the Virgin Mary. Tradition supports this stance. There is compelling evidence to support the hypothesis that the three siblings from Bethany were expelled from Palestine with other Christians. They were condemned to float in a rudderless boat and survived, washing up in the south of France. This region has been known for religious enlightenment and gender equity. The three kinsfolk immediately began missionary activity in Marseilles. Lazarus is already a bishop and depicted in bishop’s clothing. The first cycle of stories principally cluster around Mary. A Mary identified as Mary Magdalene.”
“Was she pregnant?” Jen can’t help herself.
Sarai quells her interjection with, “Eminently possible,” and continues. “An independent Martha story cycle emerged. Churches were named after her and she was known as the mother of the community. Surviving Christian art shows Martha performing a diverse range of activities. A famous painting on the altar at Tiefenbronn shows her comforting her brother on the voyage, cradling him on her lap. Other works show Martha as guardian to the Madonna, one has her consecrating brothers to a healing order named in her honour, and many show Martha in the presence of a dragon.”
Sarai puts both elbows on the lectern and leans comfortably toward the class. “The story goes like this. In the countryside between Arles and Avignon there lived a terrible dragon monster who was described as half animal and half fish, fatter than an ox and longer than a horse, whose teeth were like pointed horns. The dragon was named Taracus. He particularly enjoyed submerging himself in the Rhone, sinking ships and killing any who tried to cross. The townspeople appealed to St Martha to save them from the dragon. Martha set out to find him. She was barefoot, wearing a long gown, and carried nothing but a cross and a flask of holy water. Taracus was not in the river but she persevered and found him in a forest eating a man. She presented her cross and sprinkled holy water over the beast. He became as quiet as a lamb. Martha took off her girdle and tied it around his neck and led him to the village.
“The theme of monsters threatening inhabitants is known in the mythology of most cultures. Usually the monster requires sacrifices, often virgins. Eventually a hero appears and frees the latest victim, conquers the beast with force and finally slays the dragon — male fantasies from beginning to end, fantasies that have defined women’s place in culture. The patriarchal world takes pride in representing itself by conquest — a foot on the head of the dragon. The resurrection of Christ is likened to Christ trampling the serpent’s head. Martha symbolises another way of dealing with evil: not its annihilation but its redemption. St Martha’s conquest of the dragon is strikingly different to St George’s. George was aided by his stallion, armour, lance and sword. His story is one of power and violence. The feminine version presents a vulnerable woman in long skirt and bare feet who overcomes evil without force.”
~ ~ ~ | ~ ~ ~
“Sorry I’m hung up on pregnancy,” Jen mumbles, red faced, in Sarai’s office.
“I understand, Jen. I know having a child is important to you and Wilkin, and having a child is a wonderful thing. But, Jen, I keep telling you: bloodlines are a male thing. Whether Jesus of Nazareth had descendants or not is of little importance. Genes are not the most important thing in the world. In fact most of what humanity holds sacred is a giant beat-up,” Sarai adds with a smile, lightening the moment. “People will keep breeding their sacred cows.”
Kat realises she is caressing her belly and quickly picks up her mug of tea.
“You need to see the wider picture.” Sarai blows gently on her tea, takes a sip, and continues. “Consider Martha, the wise crone — once a maiden, possibly a physical virgin, but a mother of the church. Take the dragon story — the Martha legend shares archetypal characteristics with other dragon legends but psychologically it is very different. Instead of a bound victim the dragon is bound, bound with a woman’s girdle. The girdle that encompasses the essence of the woman has the power to tame ferociousness without resorting to violence. The female victim is replaced by a female heroine. Against the laws of mythology the woman is confronted with her like. Traditionally woman is the embodiment of chaos, the so-called fall of mankind began with a woman and a serpent creature — a dragon is an enhanced version of the mythical serpent. Forbidding women are called old dragons, men are not, despite folk dragons being male creatures. Martha the mature woman is no helpless virgin, she conquers that which is feared by women and men, using gentle strength. She restores rightful balance without compromising her own actions.”
“It turns traditional heroism upside down,” says Jen.
“This story leaps out of Christian myth and reveals a more ancient and all-encompassing wisdom stream. We are not related by blood, but I am a child of Martha, a sister of Martha. And in time you also will be.” Sarai’s words are shared with a singular warmth. The old woman inhales slowly, as if breathing in the love that exists in the room.
After the young women leave Sarai settles to writing.
A Psalm of Sarai — Wisdom’s Beatitudes
Blessed are those who understand the balance of realms,
for this is heaven on earth.
Blessed are they who see gender as complementary,
for they shall be fulfilled …
~ ~ ~ | ~ ~ ~
Pauline crosses the paved area between shops and the car park and stops to admire the planters, bright with daffodils, separating the small pedestrian square from the traffic.
“Pauline,” calls a voice. “Pauline!” She turns to see a young woman waving from the bus shelter.
“Becky, how lovely to see you,” calls Pauline.
As they walk toward each other Pauline notes the satisfyingly pregnant profile. “I haven’t seen you at my part of the river since you told me your wonderful news.”
“I’m supposed to put my feet up in lunch breaks.”
“I’ve been wondering how you are doing.”
“Just great,” responds Becky with a twirl. “I got these winter preggie clothes last month from Pre-loved Garments — such a great find!” Pauline admires the well-cut pants and Becky lifts the matching flared jacket to reveal the expanding waist section.
“I’m getting on for five months now, I know I look like seven but I’m feeling fine. I’ve been really well ever since the morning sickness stopped. I think I’ll be able to work a couple more months.”
“I’m so pleased things are going well. If you are looking for baby gear I take a turn at a charity shop that has a section for prams, cots, and car seats. I’ll let you know what twin gear we have.”
“That would be great, thanks, Pauline.”
“And how is Zac. Is he helping out at home?”
“Yes, he’s doing far more than he used to, even though he’s busier than ever. In fact Zac has so much work he had to take on a labourer.” Her eyes dance. “You will never guess who!”
“I’m sure I won’t.”
“It was my doing really,” Becky confesses with ill-concealed pride. “This young mop-headed guy came into the salon. I had him marked for a mullet, but no, he wanted it neatened up respectable like. Said he’d worn it shaved for ages but had been letting it grow since February because he wanted to get a decent job. It was then I recognised him. He was that bloke who thought that you were going to stab me! He didn’t know who I was, of course. It occurred to me that in a different situation he could have been a hero who saved my life, so I pointed out Zac’s card in our window. I thought Zac could at least interview him if he was serious enough to make contact. His name is Shane, and it’s working out really well. I’ve been bursting to tell someone.”
“What a remarkable coincidence and how very kind of you to offer the lad a chance. You must come and visit me, and we can have a real catch-up. I’ve been doing some knitting for your babies. Would Sunday afternoon suit, around three?”
“Sure,” says Becky, heading for the bus, “See ya.”
“Well, well, well,” mutters Pauline, unlocking her car from a distance. “Amazing things happen in this world of ours.” Her car flashes its lights in agreement.
~ ~ ~ | ~ ~ ~