Of uncertain parentage, but most likely a descendant of imperial Bulgarian and Byzantine dynasties, she belonged to the ruling class of the small Crimean Principality of Theodoro.
Her close relatives included both warring princes of Theodoro, Alexios II and Isaac, as well as Zuan Tzamplakon, diplomat and leader of Stratioti.
According to conflicting readings, the Prince either divorced her to marry the Wallachian Maria Voichița (who in any case became her successor), or she lived estranged from Stephen without a formal separation.
[1][2] This is dismissed as "groundless" by another historian, Ștefan S. Gorovei, who notes that Maria's blood links with the Palaiologos and the Byzantine branch of the Asenids were likely strong.
[15] A more skeptical view was offered in 1981 by historian D. Năstase, who believed that Maria was the daughter of a lesser Byzantine refugee in the Republic of Venice, Zuan Tzamplakon "Palaiologos".
[22][23][24][25][26] As noted by historian Constantin Iordachi, her presence in Moldavia formed part of a "multifaceted influence" of post-Byzantine polities, which at that phase was still "direct".
[28] Another researcher, Alexandru Simon, notes that the matrimonial arrangement "had [...] fortified [Stephen's] position and interests in the Black Sea area", while also annulling a previous submission to the Ottoman Empire.
[25] One scholarly theory, embraced by both Vasiliev and Tafrali, suggests that Stephen, a powerful ruler and "Athlete of Christ", married Maria in order to be able to lay claim on the throne of Byzantium should Constantinople be retaken from the Ottoman Turks.
By the time of her move to Moldavia, Maria and her Theodoro relatives supported the attempted Catholic–Orthodox union and its Latin Patriarchate of Constantinople, being especially close to Basilios Bessarion.
[32] As noted by scholar Dan Ioan Mureșan, Tzamplakon and Maria's work may have strained Stephen's relationship with the Orthodox Patriarch of Constantinople and the local church hierarchy, including Bishop Teoctist.
This, he argues, is why Maria appears as a blank space in the Gospel of Humor Monastery: "the monk Nicodim [...] simply refused to depict [Stephen's] new wife".
[38] According to Gorovei, Maria acted as tutor to Alexandru "Sandrin", Evdochia's son, and may have inspired the young heir's interest in Asenid family history.
[39] Stephen was angered when the Theodoro Byzantines accepted Ottoman and Crimean Khanate overlords, and negotiated an alliance with the Republic of Genoa, which held Caffa, on the other side of the peninsula.
[1][46][47][48] Xenopol suggests that, shortly into their marriage, Stephen had fallen in love with his hostage Maria Voichița, daughter of Radu III the Handsome of Wallachia.
"[49] Xenopol and Vasiliev both argue that Stephen lost any interest in Maria once Theodoro was conquered by the Ottomans in December 1475 and he had abandoned his hopes of capturing the Crimean principality.
[56] An undated inscription in the katholikon (main church) of the Osiou Gregoriou monastery on Mount Athos mentions that "the most pious Maria Asanina Palaiologina, lady of Moldovlachia" prayed there during her time as Princess consort.
[33][46][56][58][62][63] Scholar Petre Ș. Năsturel explains that earlier readings as "1476" were based on the false assumption that the Moldavian year began on 1 September rather than 1 January.
[24][57][69][71][72] As argued by historian Hugo Buchtal, the eagle and other elements of Palaiologan insignia are there to underscore Maria's Byzantine heritage and "imperial program".
[73] The shroud, sewn of red silk and with gold thread embroidery, depicts the Princess consort lying within an arch in her tomb in a blue-grey ceremonial garment decorated with stylized flowers and a high crown and pendants on her head.
"[58] Art historian Ernst Diez considers this to be the earliest burial shroud portrait discovered in a Romanian monastery as well as "harmonious" and "the most beautiful one in the group" he analyzed.
[75] Additionally, art historians Lilia Dergaciova and Svetlana Reabțeva discuss the influence of Mongol handicrafts in her jewelry, proposing that Maria may have ordered Moldavian artisans to learn Crimean techniques.
[78] The depiction of double-headed eagles and a "princely cortege" on a period stove from Vaslui has led some researches to suggest that Maria's imperial pedigree had also seeped into folk art.
Her welcoming to Moldavia is meant to highlight Stephen's patriotism and his guarantees of tranquility: the fictional Maria is overwhelmed by feelings of "peace and leisure" upon first meeting him.