Units/Textbook/World History-Chapter 7.pdf

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7Western Europe and Byzantium circa 500 – 1000 CEAndrew Reeves 7.1 CHRONOLOGY

410 CE Roman army abandons Britain 476 CE The general Odavacar deposes last Western Roman Emperor 496 CE The Frankish king Clovis converts to Christianity 500s CE Anglo-Saxons gradually take over Britain 533 CE Byzantine Empire conquers the Vandal kingdom in North Africa 535 – 554 CE Byzantine Empire conquers the Ostrogothic kingdom in Italy 560s CE Lombard invasions of Italy begin 580s CE The Franks cease keeping tax registers 597 CE Christian missionaries dispatched from Rome arrive in Britain 610 – 641 CE Heraclius is Byzantine emperor 636 CE Arab Muslims defeat the Byzantine army at the Battle of Yarmouk 670s CE Byzantine Empire begins to lose control of the Balkans to Avars, Bulgars,

and Slavs 674 – 678 CE Arabs lay siege to Constantinople but are unsuccessful 711 CE Muslims from North Africa conquer Spain, end of the Visigothic kingdom 717 – 718 CE Arabs lay siege to Constantinople but are unsuccessful 717 CE Leo III becomes Byzantine emperor. Under his rule, the Iconoclast

Controversy begins. 732 CE King Charles Martel of the Franks defeats a Muslim invasion of the

kingdom at the Battle of Tours 751 CE The Byzantine city of Ravenna falls to the Lombards; Pepin the Short of the

Franks deposes the last Merovingian king and becomes king of the Franks; King Pepin will later conquer Central Italy and donate it to the pope

750s CE Duke of Naples ceases to acknowledge the authority of the Byzantine emperor 770s CE Effective control of the city of Rome passes from Byzantium to the papacy c. 780 – 840 CE The Carolingian Renaissance

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782 CE Charlemagne crushes a Saxon rebellion 787 CE Second Council of Nicaea authorizes the use of icons in worship 793 CE Viking raids begin 800 CE Charlemagne crowned Roman emperor by Pope Leo III 830 CE Abbasid caliph Al-Mamun founds the House of Wisdom in Baghdad 843 CE In the Treaty of Verdun, Charlemagne’s three sons, Lothar, Louis, and

Charles the Bald, divide his empire among themselves 843 CE Final resolution of the Iconoclast Controversy under Empress Theodora 846 CE Muslim raiders from Aghlabid North Africa sack the city of Rome c. 843 – 900 CE Macedonian Renaissance Mid-800s: CE Cyril and Methodius preach Christianity to the Slavic peoples 864 CE Conversion of the Bulgars to Christianity 867 CE Basil I murders the reigning Byzantine emperor and seizes control of the Empire 871 – 899 CE Alfred the Great is king of England. He defeats Norse raiders and creates

a consolidated kingdom. 899 CE Defeated by the Pechenegs, the Magyars begin moving into Central Europe 955 CE Otto the Great, king of East Francia, defeats the Magyars in battle 976 – 1025 CE Basil II is Byzantine Emperor 988 CE Vladimir, Grand Prince of Kiev, converts to Christianity

7.2 INTRODUCTION It was Christmas day in Rome in the year 800 CE. The cavernous interior of St. Peter’s Church

smelled faintly of incense. Marble columns lined the open space of the nave, which was packed with the people of Rome. At the eastern end of the church, which was the most prestigious in Western Europe, King Charles of the Franks knelt before the pope. A tall man when standing, the Frankish king had an imposing presence even on his knees. He wore the dress of a Roman patrician: a tunic of multi-colored silk, embroidered trousers, and a richly embroidered cloak clasped with a golden brooch at his shoulder. As King Charles knelt, the pope placed a golden crown, set with pearls and precious stones of blue, green, and red, on the king’s head. He stood to his full height of six feet and the people gathered in the church cried out, “Hail Charles, Emperor of Rome!” The inside of the church filled with cheers. For the first time in three centuries, the city of Rome had an emperor.

Outside of the church, the city of Rome itself told a different story. The great circuit of walls built in the third century by the emperor Aurelian still stood as a mighty bulwark against attackers. Much of the land within those walls, however, lay empty. Although churches of all sorts could be found throughout the city, pigs, goats, and other livestock roamed through the open fields and streets of a city retaining only the faintest echo of its earlier dominance of the whole of the Mediterranean world. Where once the Roman forum had been a bustling market, filled with merchants from as far away as India, now the crumbling columns of long-abandoned temples looked out over a broad, grassy field where shepherds grazed their flocks.

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The fountains that had once given drinking water to millions of inhabitants now went unused and choked with weeds. The once great baths that had echoed with the lively conversation of thousands of bathers stood only as tumbled down piles of stone that served as quarries for the men and women who looked to repair their modest homes. The Coliseum, the great amphitheater that had rung with the cries of Rome’s bloodthirsty mobs, was now honeycombed with houses built into the tunnels that had once admitted crowds to the games in the arena.

And yet within this city of ruins, a new Rome sprouted from the ruins of the old. Just outside the city walls and across the Tiber River, St. Peter’s Basilica rose as the symbol of Peter, prince of the Apostles. The golden-domed Pantheon still stood, now a church of the Triune God rather than a temple of the gods of the old world. And, indeed, all across Western Europe, a new order had arisen on the wreck of the Roman state. Although this new order in many ways shared the universal ideals of Rome, its claims were even grander, for it rested upon the foundations of the Christian faith, which claimed the allegiance of all people. How this post-Roman world had come about is the subject to which we shall turn.

Ever since the fifteenth century, historians of Europe have referred to the period between the fall of the Western Roman Empire and the Italian Renaissance (which took place in the fifteenth and sixteenth centuries) as the Middle Ages. The term has problems, but it is still useful because it demonstrates that Europe was undergoing a transitional period: it stood between, in the middle of, those times that we call “modern” (after 1500 CE) and what we call the ancient world (up to around 500 CE). This Middle Age would see a new culture grow up that combined elements of Germanic culture, Christianity, and remnants of Rome. It is to the political remnants of Rome that we first turn.


1. How did the Germanic peoples of Western Europe relate to the former Roman territories over which they had taken control?

2. Which of Justinian’s policies had the longest-lasting effects?

3. What crises did the Byzantine Empire face during the reign of Heraclius?

4. What was a way that the Byzantine state reorganized itself to face the challenges of seventh- and eighth-century invasions?

5. Why did the Iconoclast emperors believe that using images in worship was wrong?

6. How did the Church provide a sense of legitimacy to the kings of the Franks?

7. How did the majority of people in Europe and the Byzantine Empire live in the Early Middle Ages (i.e., c. 500 to 1000 C.E.)?

8. How did East Francia and England respond to Viking attacks?

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7.5 SUCCESSOR KINGDOMS TO THE WESTERN ROMAN EMPIRE The Germanic peoples who had invaded the Roman Empire over the course of the fifth century

had, by the early 500s, established a set of kingdoms in what had been the Western Empire. The Vandals ruled North Africa in a kingdom centered on Carthage, a kingdom whose pirates threatened the Mediterranean for nearly eighty years. The Visigoths ruled Spain in a kingdom that preserved many elements of Roman culture. In Italy, the Roman general Odavacar had es-

• Al-Andalus • Alcuin of York • Anglo-Saxons • Avars • Balkans • Battle of Tours • Body of Civil Law/Justinian Code • Bulgars • Byzantine Empire/Byzantium • Capitularies • Carolingians • Carolingian Renaissance • Cathedral Church • Charlemagne • Charles Martel • Constantinople • Cyrillic • Demonetization • Dependent farmers • Donation of Constantine • Eastern Orthodox • Exarch • Hagia Sophia • Iconoclast Controversy • Iconoclasts

• Iconophiles • Idolatry • Kievan Rus • Lateran • Lombards • Macedonian Dynasty • Magnaura • Mayor of the Palace/Major Domo • Merovingians • Ostrogoths • Papal States • Pillage and Gift • Pope • Romance Languages • Ruralization • Rus • Scriptorium • Slavs • Slavonic • Tagmata • Themes • Vandals • Vikings • Visigoths

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tablished his own kingdom in 476 before being murdered by the Ostrogoth king Theodoric, who established a kingdom for his people in Italy, which he ruled from 493 to his death in 526. Vandal, Visigoth, and Ostrogoth peoples all had cultures that had been heavily influenced over decades or even centuries of contact with Rome. Most of them were Christians, but, crucially, they were not Catholic Christians, who believed in the doctrine of the Trinity, that God is one God but three distinct persons of the Father, the Son (Jesus Christ), and the Holy Spirit. They were rather Arians, who believed that Jesus was lesser than God the Father (see Chapter Six). Most of their subjects, however, were Catholics.

The Catholic Church increasingly looked to the bishop of Rome for leadership. Over the fifth century, the bishop of Rome had gradually come to take on an increasing level of prestige among other bishops. Rome had been the city where Peter, whom tradition regarded as the chief of Christ’s disciples, had ended his life as a martyr. Moreover, even though the power of the Western Roman Empire crumbled over the course of the 400s, the city of Rome itself remained prestigious. As such, by the fourth and fifth centuries, the bishops of Rome were often given the title of papa, Latin for “father,” a term that we translate into pope. Gradually, the popes came to be seen as

Map 7.1 | The Roman Empire and Barbarian Europe 500 CE Author: Ian Mladjov Source: Original Work License: © Ian Mladjov. Used with permission.

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having a role of leadership within the wider Church, although they did not have the monarchial authority that later popes would claim.

In the region of Gaul, the Franks were a Germanic people who had fought as mercenaries in the later Roman Empire and then, with the disintegration of the Western Empire, had established their own kingdom. One key reason for the Frankish kingdom’s success was that its kings received their legitimacy from the Church. In the same way that the Christian Church had endorsed the Roman Emperors since Constantine and, in return, these emperors supported the Church, the Frankish kings took up a similar relation with the Christian religion. King Clovis (r. 481 – 509) united the Franks into a kingdom, and, in 496, converted to Christianity. More importantly, he converted to the Catholic Christianity of his subjects in post-Roman Gaul. This would put the Franks in sharp contrast with the Vandals, Visigoths, and Ostrogoths, all of whom were Arians.

In none of these kingdoms, Visigothic, Ostrogothic, Frankish, or Vandal, did the Germanic peoples who ruled them seek to destroy Roman society—far from it. Rather, they sought homelands and to live as the elites of the Roman Empire had done before them. Theodoric, the king of the Ostrogoths (r. 493 – 526), had told his people to “obey Roman customs… [and] clothe [them] selves in the morals of the toga.”1 Indeed, in the generations after the end of the Western Empire in the late 400s, an urban, literate culture continued to flourish in Spain, Italy, and parts of Gaul. The Germanic peoples often took up a place as elites in the society of what had been Roman provinces, living in rural villas with large estates. Local elites shifted their allegiances from the vanished Roman Empire to their new rulers. In many ways, the situation of Western Europe was analogous to that of the successor states of the Han Dynasty such as Northern Wei, in which an invader took up a position as the society’s new warrior aristocracy (see Chapter Four).

But even though the Germanic kings of Western Europe had sought to simply rule in the place of (or along with) their Roman predecessors, many of the features that had characterized Western Europe under the Romans—populous cities; a large, literate population; a complex infrastructure of roads and aqueducts; and the complex bureaucracy of a centralized state—vanished over the course of the sixth century. Cities shrank drastically, and in those regions of Gaul north of the Loire River, they nearly all vanished in a process that we call ruralization. As Europe ruralized and elite values came to reflect warfare rather than literature, schools gradually vanished, leaving the Church as the only real institution providing education. So too did the tax-collecting apparatus of the Roman state gradually wither in the Germanic kingdoms. The Europe of 500 may have looked a lot like the Europe of 400, but the Europe of 600 was one that was poorer, more rural, and less literate.

7.6 BYZANTIUM: THE AGE OF JUSTINIAN An observer of early sixth-century Italy would have thought that its Ostrogothic kingdom was

the best poised to carry forward with a new state that, in spite of its smaller size than the Roman Empire, nevertheless had most of the same features. But the Ostrogothic kingdom would only last a few decades before meeting its violent end. That end came at the hands of the Eastern

1 Cassiodorus, Variae, trans. Thomas Hodgkin, in The Medieval Record: Sources of Medieval History, ed. Alfred J. Andrea (New York: Houghton Mifflin, 1997), 58.

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Roman Empire, the half of the Roman Empire that had continued after the end of the Empire in the West. We usually refer to that empire as the Byzantine Empire or Byzantium.

The inhabitants and rulers of this Empire did not call themselves Byzantines, but rather referred to themselves as Romans. Their empire, after all, was a continuation of the Roman state. Modern historians call it the Byzantine Empire in order to distinguish it from the Roman Empire that dominated the Mediterranean world from the first through fifth centuries. The Byzantine Empire or Byzantium is called such by historians because Byzantium had been an earlier name for its capital, Constantinople.

By the beginning of the sixth century, the Byzantine Army was the most lethal army to be found outside of China. In the late fifth century, the Byzantine emperors had built up an army capable of dealing with the threat of both Hunnic invaders and the Sassanids, a dynasty of aggressively expansionist kings who had seized control of Persia in the third century. Soon this army would turn against the Ostrogothic kingdom of Italy.

The man who would destroy the Ostrogrothic as well as the Vandal kingdom was the emperor Justinian (r. 527 – 565). Justinian had come from the ranks not of the aristocracy of the Eastern Roman Empire, but rather from the Army. Even before the death of his uncle, the emperor Justin I (r. 518 – 527), Justinian was taking part in the rule of the Empire. Upon his accession to the imperial throne, he carried out a set of policies designed to emphasize his own greatness and that of his empire.

He did so in the domain of art and architecture, sponsoring the construction of numerous buildings both sacred and secular. The centerpiece of his building campaign was the church called Hagia Sophia, Greek for “Divine Wisdom.” His architects placed this church in the central position of the city of Constantinople, adjacent to the imperial palace. This placement was meant to demonstrate the close relationship between the Byzantine state and the Church that legitimat- ed that state. The Hagia Sophia would be the principle church of the Eastern Empire for the next thousand years, and it would go on to inspire countless imitations.

This Church was the largest building in Europe. Its domed roof was one hundred and sixty feet in height, and, supported by four arches one hundred and twenty feet high, it seemed to float in the diffuse light that came in through its windows. The interior of the church was burnished

Figure 7.1 | Mosaic of Justinianus I from the Basilica San Vitale Author: Petar Milosevic Source: Wikimedia Commons License: CC BY-SA 3.0

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with gold, gems, and marble, so that observers in the church were said to have claimed that they could not tell if they were on earth or in heaven. Even a work as magnificent as the Hagia Sophia, though, showed a changed world: it was produced with mortar rather than concrete, the technology for the making of which had already been forgotten.

While Justinian’s building showed his authority and right to rule which came from his close relations with the Church, his efforts as a lawmaker showed the secular side of his authority. Under his direction, the jurist Tribonian took the previous 900 years’ worth of Roman Law and systematized it into a text known as the Body of Civil Law or the Justinian Code. This law code, based on the already-sophisticated system of Roman law, would go on to serve as the foundation of European law, and thus of much of the world’s law as well.

Although the Justinian Code was based on the previous nine centuries of gathered law, Roman Law itself had changed over the course of the fifth century with the Christianization of the Empire. By the time of Justinian’s law code, Jews had lost civil rights to the extent that the law forbade them from testifying in court against Christians. Jews would further lose civil rights in those Germanic kingdoms whose law was influenced by Roman law as well. The reason for this lack of Jewish civil rights was that many Christians blamed Jews for the execution of Jesus and also believed that Jews refused out of stubbornness to believe that Jesus had been the messiah. A Christian Empire was thus one that was often extremely unfriendly to Jews.

As Byzantine emperor (and thus Roman emperor), Justinian would have regarded his rule as universal, so he sought to re-establish the authority of the Empire in Western Europe. The emperor had other reasons as well for seeking to re-establish imperial power in the West. Both Vandal Carthage and Ostrogoth Italy were ruled by peoples who were Arians, regarded as heretics by a Catholic emperor like Justinian.

During a dispute over the throne in the Vandal kingdom, the reigning monarch was over- thrown and had fled to the Eastern Empire for help and protection. This event gave Justinian his chance. In 533, he sent his commander Belisarius to the west, and, in less than a year, this able and capable general had defeated the Vandals, destroyed their kingdom, and brought North Africa back into the Roman Empire. Justinian then turned his sights on a greater prize: Italy, home of the city of Rome itself, which, although no longer under the Empire’s sway, still held a place of honor and prestige.

Figure 7.2 | Haga Sophia Interior Author: Andreas Wanhra Source: Wikimedia Commons License: Public Domain

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In 535, the Roman general Belisarius crossed into Italy to return it to the Roman Empire. Unfortunately for the peninsula’s inhabitants, the Ostrogothic kingdom put up a more robust fight than had the Vandals in North Africa. It took the Byzantine army nearly two decades to destroy the Ostrogothic kingdom and return Italy to the rule of the Roman Empire. In that time, however, Italy itself was irrevocably damaged. The city of Rome had suffered through numerous sieges and sacks. By the time it was fully in the hands of Justinian’s troops, the fountains that had provided drinking water for a city of millions were choked with rubble, the aqueducts that had supplied them smashed. The great architecture of the city lay in ruins, and the population had shrunk drastically from what it had been even in the days of Theodoric (r. 493 – 526).

7.6.1 The Aftermath of Justinian

Justinian’s reconquest of Italy would prove to be short-lived. Less than a decade after restoring Italy to Roman rule, the Lombards, another Germanic people, invaded Italy. Although the city of Rome itself and the southern part of the peninsula remained under the rule

Map 7.2 | Map of The Roman Empire and Barbarian Europe 565 CE Author: Ian Mladjov Source: Original Work License: © Ian Mladjov. Used with permission.

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of the Byzantine Empire, much of northern and central Italy was ruled either by Lombard kings or other petty nobles.

But war was only one catastrophe to trouble Western Europe. For reasons that are poorly understood even today, the long-range trade networks across the Mediterranean Sea gradually shrank over the sixth and seventh centuries. Instead of traveling across the Mediterranean, wine, grain, and pottery were increasingly sold in local markets. Only luxury goods—always a tiny minority of most trade—remained traded over long distances.

Nor was even the heartland of Justinian’s empire safe from external threat. The emperor Heraclius (r. 610 – 641) came to power in the midst of an invasion of the Empire by the Sassanid Persians, who, under their king Khusrau (see Chapter Eight), threatened the Empire’s very existence, his armies coming within striking range of Constantinople itself. Moreover, Persian armies had seized control of Egypt and the Levant, which they would hold for over a decade. Heraclius thwarted the invasion only by launching a counter-attack into the heart of the Persian Empire that resulted, in the end, in a Byzantine victory. No sooner had the Empire repelled one threat than another appeared that would threaten the Empire with consequences far more severe.

Under the influence of the Prophet Muhammad, the tribes of the Arabian deserts had been united under first the guidance of the Prophet and then his successors, the caliphs and the religion founded by Muhammad, Islam (see Chapter Eight). Under the vigorous leadership of the first caliphs, Arab Muslim armies invaded both Sassanid Persia and the Byzantine Empire. At the Battle of Yarmouk in 636, although the Byzantines and Arabs were evenly matched, the Byzantine field army was badly beaten. In the aftermath, first Syria and Palestine and then Egypt fell from Christian Byzantine rule to the cultural and political influence of Islam.

The seventh century also saw invasions by various semi-nomadic peoples into the Balkans, the region between the Greek Peloponnese and the Danube River. Among these peoples were the Turkic Bulgars, the Avars (who historians think might have been Turkic), as well as various peoples known as Slavs. The Avars remained nomads on the plains of central Europe, but both Bulgars and Slavs settled in Balkan territories that no longer fell under the rule of the Byzantine state. Within a generation, the Empire had lost control of the Balkans as well as Egypt, territory comprising an immense source of wealth in both agriculture and trade. By the end of the seventh century, the Empire was a shadow of its former self.

Indeed, the Byzantine Empire faced many of the social and cultural challenges that Western Europe did, although continuity with the Roman state remained. In many cases, the cities of the Byzantine Empire shrank nearly as drastically as did the cities of Western Europe. Under the threat of invasion, many communities moved to smaller settlements on more easily defended hilltops. The great metropolises of Constantinople and Thessalonica remained centers of urban life and activity, but throughout much of the Empire, life became overwhelmingly rural.

Even more basic elements of a complex society, such as literacy and a cash economy, went into decline, although they did not cease. The Byzantine state issued less money and, indeed, most transactions ceased to be in cash at this time. The economy was demonetized. Even literacy rates shrank. Although churchmen and other elites would often still have an education, the days of the Roman state in which a large literate reading public would buy readily-available literature were gone. As in the west, literacy increasingly became the preserve of the religious.

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