Tag Archives: Byzantium

Byzantium: The Surprising Life of a Medieval Empire

1 Reply

Byzantium: The Surprising Life of a Medieval EmpireByzantium: The Surprising Life of a Medieval Empire by Judith Herrin

My rating: 3 of 5 stars

I’ve been fascinated with Byzantium for years, ever since I found a copy of Colin Wells’ Sailing from Byzantium: How a Lost Empire Shaped the World on the shelf at Square Books in Oxford, Mississippi, years ago. Wells’ book was in the tone of most popular work on Byzantium, balancing the empire’s relative obscurity in history with its neglected importance. Since then I’ve read 1453, Roger Crowley’s account of the final siege of Constantinople that reads like the story of the Alamo times a thousand, as well as several other recent popular works on the city itself or the empire or their role in the Crusades. After that it was time to dive into the older, classic works by Steven Runciman and John Julian Norwich. Eventually all this reading inspired some fiction, a historical fantasy called “The Gunsmith of Byzantium,” which I’ve been shopping around for years, so far to no avail.

Byzantium represents both continuity and transition, something at once central to the heritage and transmission of classical learning but also largely peripheral to Western histories. It is the enduring Eastern half of the Roman Empire, lasting for well over a thousand years, from Emperor Constantine’s transferal of the imperial capital to the city on the banks of the Bosphorus to its ultimate conquest by Ottoman Turks in 1453.

Judith Herrin’s Byzantium: the Surprising Life of a Medieval Empire is not a straightforward history or a narrative on this huge topic. You won’t find the same dramatic scope as you would, for instance, in Crowley’s book or in Norwich’s sweeping chronological treatments. Rather, Herrin offers a synthetic survey, roughly chronological, distilling the various threads of Byzantine history and culture and drawing them into the light for a wide audience. Throughout the work, the author’s obvious enthusiasm and expertise in the subject vies with a small amount of tediousness as Herrin works to balance being thorough and comprehensive with being straightforward and engaging.

You’ll find out, for instance, both about the practices of taxation in Asia Minor as well as the epic poetry composed along this frontier, the splendor of the imperial court and the role and history of eunuchs within it. Herrin offers surveys of theological disputations that divided the empire, the role of women in propping up emperors and supporting the arts, the role of language and literature, the changing political fortunes of the empire, and the impact of the Crusades. The vast scope of issues she needs to discuss and angles to explore to be comprehensive is necessary for a complete treatment of an empire that endured for over a thousand years, but it makes the overall narrative structure slim. Throughout though, Herrin does a good job drawing connections with contemporary issues and the enduring legacy of Byzantium.

For the casual student of Byzantium, Herrin’s treatment doesn’t hold many surprises. It’s a good overview of Byzantine life and culture by a recognized scholar in the field. For someone who has heard of Byzantium though and is looking for a good place to start (and wants something a bit more synthetic and less sensational then Crowley’s 1453), Herrin provides an ideal entrance to this largely neglected world.

Science and Eastern Orthodoxy

Leave a reply

Science and Eastern Orthodoxy: From the Greek Fathers to the Age of GlobalizationScience and Eastern Orthodoxy: From the Greek Fathers to the Age of Globalization by Efthymios Nicolaidis

My rating: 2 of 5 stars

The complete history of science in the Christian East remains to be told. But it is certainly a narrative the broad strokes of which need to be outlined, if only because Orthodoxy remains a lacuna in most generalized histories of scientific thought. There are a lot of writings about Greek science, about its transmission, appropriation, and development in Arabic and Islamic contexts, and about its reintroduction to Western Europe. Yet about the Eastern Roman Empire, which endured more or less until the fall of Constantinople in 1453, very little has been said, even less in popular surveys for a non-specialized audience. (One popularization treating the topic, though not focusing specifically on science, is Colin Wells’ Sailing from Byzantium.)

The essential difference between science in the Greek East as opposed to the Latin West is that whereas Europe lost linguist links to the corpus of classical Greek texts, these works were never lost to the eastern, Greek portions of the Roman Empire. The interplay between this knowledge and the rapidly Christianized culture of Byzantium has often been portrayed negatively with the assumption that Greek learning was neglected because it was seen as inconsequential or hostile to Christian theology. Greek culture, so the narrative goes, was decadent, and the scientific knowledge soon flourishing in the Arabic world was stagnant or forgotten in the empire of Constantinople.

As with anything else in history, the closer one looks the more complicated the true picture becomes. Even the high-altitude overview provided by Nicolaidis’s Science and Eastern Orthodoxy: From the Greek Fathers to the Age of Globalization has plenty of room for the wide range of reactions and reassessments of science taking place during this period. Indeed, the relationship between the state, Christianity, and science is the true theme of Nicolaidis’s survey. In this he is consciously following the footsteps of Numbers and Lindberg, and in some respects this volume could even be considered a companion to the two volumes that Lindberg and Numbers have co-edited outlining the relationship between science and Christianity in the West. However, whereas those are collections of essays treating the topic from a broad range of chronological and thematic angles, Nicolaidis’s work is a chronological survey.

The extent of this survey is quite impressive. Nicolaidis begins with the hexaemerons– commentaries on the six days of creation– by the early Christian fathers Basil and Gregory. He hits the familiar points of Byzantine history: the impact of the iconoclastic controversy, hesychasm, and the Latin conquest of Constantinople in 1204. This final event, Nicolaidis argues, actually had a positive effect on Orthodox science, illustrating the possibility of radical social and cultural change and ushering in the first Byzantine humanist revival as rulers in the new capital of Nicea built a cosmopolitan group of administrators who valued classical learning. The narrative continues all the way into the modern period, chronicling the Orthodox Church’s largely conservative stance toward modern science (Darwinism usually equated with materialism), primarily because it and the modern ideas accompanying were seen as potential threats to the privileged status Christian enjoyed in the Ottoman empire.

In some respects though, this detailed account simply proves the initial assumption that there wasn’t such a thing as Byzantine or Orthodox science. Instead there was a tradition of commentary and preservation of the classical body of Greek learning, at times appreciated and shared and at times viewed with suspicion, depending on the vicissitudes of church and state policy. Nicolaidis’s account is full of Greek scholars from all periods, explaining who they are and what they taught and how in many cases they were essential for transferring texts and knowledge to the West. But true “scientists” or natural philosophers are distinctly lacking. This doesn’t mean that they are not necessarily there, and this account gives lots of potential leads to pursue in a body of work that is remains largely unexplored. Unlike a popular account of Chinese or Arabic science though, which would be rife with examples of breakthroughs or technological developments, the story of science and Eastern Orthodoxy is largely that of continuity, preservation, and tension (albeit not always a negative tension) with the Church.

As an overview, Science and Eastern Orthodoxy is an invaluable introduction to the topic of Greek learning in Byzantium, the Christian communities of the Ottoman Empire, and its successor Balkan states (with the focus on Greece) and the interaction between natural philosophy and Christian thought in these contexts. There are dozens of useful references and sources if one wants to dig deeper into any of the various topics, time periods, or individuals surveyed. For an English-language introduction to the history of science in the Christian East, this is the place to begin.