Tag Archives: Schism

Seminar CCXXXVII: East-West links in the ninth-century Mediterranean

I write this while waiting for two captured lectures finally to save my edits and be available for my doubtless-eager students, and this may take a while, so what better way to while away the time than to go back nearly a year—ouch—and report on a seminar from back in Birmingham, on 26th March 2015, when Dr Federico Montinaro spoke to the General Seminar of the Centre for Byzantine, Ottoman and Modern Greek Studies with the title “The Photian Schism (858-880): towards a cultural history”. Now, I suspect that only the most erudite of my readership will immediately be responding, “Ah yes, the Photian Schism, I know it well”, so perhaps it’s best to start with a basic chronology as Dr Montinaro presented it. The events were:

  • 858: For reasons we didn’t cover, Emperor Michael III deposed Patriarch Ignatius of Constantinople, and replaced him with a layman called Photius; Ignatius went into exile.
  • 867: Patriarch Photius excommunicated Pope Nicholas I, of whom we have spoken here before, over a range of ‘errors of the Latins’ which he found intolerable, as well as the papacy’s interference in the Balkans, which Byzantium considered its ecclesiastical territory.
  • Still 867: Michael III was succeeded by Basil I, who immediately deposed Photius and recalled and reinstated Ignatius.
  • 870: a council was held in Constantinople over the East-West division, attended by representatives from the West (in particular the Greek-speaking historian and scholar Anastasius the Librarian), but didn’t really resolve much.
  • 871: meanwhile, a joint campaign by the Carolingian Emperor Louis II and Basil’s forces in Southern Italy had gone so badly that there was a falling-out there too, in which the legitimacy of Louis’s imperial title was called into question.
  • 877: Patriarch Ignatius died, and perhaps because the West was no longer in his good books, or perhaps because of local pressure, Basil reinstated Photius.
  • 879×80: Pope John VIII, anxious to rebuild bridges, confirmed Rome’s recognition of Photius’s election.

And thus ends the Schism, although by no means the difficulties between the new Western and old Eastern empires and their two patriarchal bishops.1 Now, Dr Montinaro’s quite short paper aimed to convince his audience that the extensive back and forth of embassies, letters, abuse and diplomacy actually brought the West and the East closer together during this period, increasing contact and familiarity at the highest levels. The dispute is certainly one of the few episodes involving both the West and Byzantium which we can usefully study with sources from both sides, not least the Historia Tripartita of the category-defying Anastasius, and if one does so (as Dr Montinaro has) the level of information the two sides had about each other does seem quite high; there were what seem to be quick reactions from one side to domestic controversies going on on the other, and theologians busy in both courts coming up with lists of the other side’s errors or defences of their own practices, all of which must have required some starting knowledge.2 Nor was this traffic all one-way; this is also the sort of time that the Greeks started to use a minuscule book-script such as the Carolingians had invented for Latin, and manuscript preservation in the Greek area also begins to climb in this general period. So Dr Montinaro closed with a plea that we should expect, and look for, more influences between East and West than is usually imagined.

Venice, Biblioteca Marciana, Codex Marcianus Graecus 822

A tenth-century manuscript of the Iliad in Greek minuscule, not to me looking very much like a case of Carolingian influence but the minuscule script itself is the novelty, I understand… This is Venice, Biblioteca Marciana, Codex Marcianus Graecus 822.

That conclusion seems perfectly admirable to me, but some of the steps to it are not things I would personally tread on, because correlation does not equal causation. Certainly, if one compares this situation to the arguments over images of God in the time of Charlemagne and the Isaurian emperors, it is clear that whereas Bishop Theodulf of Orléans, commissioned to write the Carolingian response to that problem, seems not to have had a clear idea of what the Byzantine positions actually were and the Byzantines paid no attention to the Carolingian theology of images at all, by the time of Photius the bandwidth of intellectual communication was clearly much higher.3 But several things then seem to partway explain that: by the 860s, the Carolingians were no longer a new dynasty and had Greek-reading theologians at some of their courts, and in any case, most of the interactions in this scenario were with the Carolingians and the pope in Italy, where contact with Byzantium had been continuous and regular in a way that Charlemagne could not have managed even if he’d wanted to from north of the Alps.4

Patriarch Photios of Constantinople being interrogated by a panel of ecclesiastics, from the Madrid manuscript of the Chronicle of John Skylitzes

Photius himself being interrogated by a panel of ecclesiastics, from the Madrid manuscript of the Chronicle of John Skylitzes via Wikimedia Commons

The background signal of contact, in other words, might well be high enough that the Schism was not even the vehicle of such contact, but actually its result, as the East dealt with enough Latin churchmen that a catalogue of their ‘errors’ could even be collected. I also thought, and said, that what was missing from any explanation was much evidence of the people who actually went and made contact; in the schism Anastasius is almost the only one we can name, but there was clearly much more passing between the two empires than that, and at that rate, once we have to suppose any invisible contact, tying it to the Schism seems like that venerable game of medievalists, pushing two pieces of an incomplete jigsaw even though they don’t really fit because they’re the only ones we have. In other words, I was entertained but not convinced. Still, it would be nice to have all those references in print…

1. The standard work on the schism seems still to be František Dvornik, Le schisme de Photius : histoire et légende (Paris 1950).

2. Not least John Scot, Eriugena, Greek-literate and writing on such issues for King Charles the Bald in the 860s, as Dr Montinaro pointed out.

A Compensation Coin, then, Two Rooms of Budding Byzantinists

I have been neglecting this blog, I’m sorry. I can only assure you that this is not out of laziness; rare has been the day of 2015 so far in which I have not written a couple of thousand words, but much less of this has been in the kinds of document that will ever have a readership than I would like, and much of that which has been is a long way off getting to that state… In particular, I have about thirty thousand words of a book manuscript (enthusiastic first-draft words, but words), and at the other end of the scale of scale, about four thousand words of exhibition copy of various sorts which were really hard to keep short. The fruits of all of this will be announced in their due season, of course, but just for the moment let me make up for the long silence with a picture of a coin, and then a conference report.

Reverse of a gold solidus of Emperor John I Tzimiskes, Barber Institute of Fine Arts B4953

Barber Institute of Fine Arts B4953 (reverse)

This is a gold solidus of Emperor John I Tzimiskes (969-976), and it’s connected to what I’ve been doing at work lately in several ways. In the first place, it is a little way down the slippery slope of decreasing fineness that Byzantine gold coinage descended in the tenth and eleventh centuries; it looks pretty shiny, but all that glitters is not gold… That’s not news exactly, but it’s one of the types we’ve been blasting with x-rays to find out what more its metal can tell us. Secondly, it’s one of the coins that’s going in the next exhibition on the Coin Gallery at the Barber Institute, which is why I happen to have an image of it handy, And, thirdly, because as you can see it shows the Virgin Mary, identified in Greek, ‘theotokos’, motherbearer of God, crowning Emperor John with some help from a Hand of God, it was among the coins that my first research enquiry at the Barber, some time ago now, involved me getting out to scrutinise because of being a depiction of divinity in Byzantium. And with that, you see, we connect to the conference report, because the person who asked me about this coin was also presenting at the conference against which the blog backlog now laps. So!

A woodcut depiction of Constantinople from Hartmann Schedel's Nuremberg Chronicle, 1493

A woodcut depiction of Constantinople from Hartmann Schedel’s Nuremberg Chronicle, 1493

Every year since 1999, the Centre for Byzantine, Ottoman and Modern Greek Studies at the University of Birmingham has held a postgraduate colloquium to showcase its research. In the last few years this has grown somewhat to become an international event; the fifteenth colloquium, on 24th May 2014, had thirty different speakers from fifteen different institutions in seven different countries, organised by necessity into two parallel strands, and I know because I was there. I usually don’t report on postgraduate presentations here, figuring that students are not necessarily fair game for such exposure, but there was such a lot of good stuff said here that I want to give some account at least, so I will give you the running order of the papers I saw and then offer some remarks about the ones I found most thought-provoking. The theme they’d chosen was “Language as Culture in the Eastern Mediterranean (330-2013)”, and you see below how that was reflected in the papers on offer.

    Keynote address

  • Maria Georgopolou, ‘Διγλωσσία: bilingualism as a cultural paradigm’
  • Session 01

  • Zuzana Cernáková, “Language of Fiction: representations of Byzantium in twelfth-century French literature”
  • Kirsty Stewart, “Beast Literature and the Vernacular in Byzantium, 1261-1453”
  • Jeff Brubaker, “The Language of Religious Union: the Greek-Latin Disputatio of 1234″
  • Theofili Kampianaki, “John Zonaras’ Treatment of the Roman Past in his Epitome of Histories
  • Session 03

  • Eileen Rubery, “Making and Meaning in the Frescoes in the Church of Santa Maria Antiqua in the Roman Forum (600-800 AD)”
  • Katherine Harrison, “From Ancient Lapidaries to Christian Allegories – Textual Sources on Stones and Their Impact upon Gemstone Icons in Byzantium”
  • Sandro Nikolaishvili, “Translation of Byzantine Symbols and Language of Power to Medieval Georgia”
  • Georgia Michael, “The Visual ‘Language of Death’: new interpretations of aspects of idolatry and worship of early Christian funerary art (3rd-4th centuries)”
  • Session 05

  • Panagiotis Sotiropoulos, “Visual Representation in the World of Late Antiquity: religious origins of a gaze attracted by new public and private sights”
  • Miranda Williams, “Language and Propaganda in 6th-Century Africa”
  • Daniel Kelly, “Hagiographic Evidence for Continued Language Diversity in Post-Crises Byzantine State”
  • Lilly Stammler, “One Spiritual Beneficial Tale from the Life of St Andrew the Fool in South Slavonic Translation”

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