Maria was the daughter of self-proclaimed Emperor Simeon Uroš, the half-brother of Emperor Stephen Uroš IV Dušan of Serbia (Nemanjić dynasty), and Thomais Orsini. Her maternal grandfather was John Orsini of Epirus. In 1366, Maria married Thomas Preljubović, who was appointed governor of Epirus in Ioannina by her father. Popular with her subjects, she was apparently mistreated by her husband and connived in his murder on December 23, 1384.
The population of Ioannina acclaimed Maria as ruler. She used the title of basilissa, female form of basileus. She summoned her brother John Uroš Doukas Palaiologos (now monk under the name Joasaph) to advise her in the affairs of state. John Uroš suggested that Maria marry Esau de' Buondelmonti, one of the Latin noblemen captured by Thomas in 1379. There is an allegation, that Maria was already enamored of the captive before the murder of her husband, and that this affair had resulted in the assassination of Thomas.
Maria married Esau in February 1385, and survived for a further decade, dying on December 28, 1394. The Chronicle of Ioannina, so hostile towards Thomas, describes Maria in very flattering terms; the Byzantine historian Laonikos Chalkokondyles suggest that she was an unfaithful wife of questionable morality. Both accounts may be biased. Maria does not appear to have had surviving children from either marriage.
Read more about this topic: Maria Angelina Doukaina Palaiologina
Famous quotes containing the word life:
“One of the most horrible, yet most important, discoveries of our age has been that, if you really wish to destroy a person and turn him into an automaton, the surest method is not physical torture, in the strict sense, but simply to keep him awake, i.e., in an existential relation to life without intermission.”
—W.H. (Wystan Hugh)
“Many older wealthy families have learned to instill a sense of public service in their offspring. But newly affluent middle-class parents have not acquired this skill. We are using our children as symbols of leisure-class standing without building in safeguards against an overweening sense of entitlementa sense of entitlement that may incline some young people more toward the good life than toward the hard work that, for most of us, makes the good life possible.”
—David Elkind (20th century)