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The Byzantine Empire - Charles William Chadwick Oman
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The Byzantine EmpireByCharles William Chadwick Oman, M.A.,F.S.A.Fellow of All Souls College, OxfordAuthor of“Warwick the Kingmaker,” “The Art of War in theMiddle Ages,” Etc.Third EditionT. Fisher Unwin, Ltd.Adelphi Terrace, LondonNew York: G. P. Putnam's Sons1902Fifty years ago the word “Byzantine” was used as a synonym forall that was corrupt and decadent, and the tale of the East-RomanEmpire was dismissed by modern historians as depressing andmonotonous. The great Gibbon had branded the successors ofJustinian and Heraclius as a series of vicious weaklings, and forseveral generations no one dared to contradict him.Two books have served to undeceive the English reader, themonumental work of Finlay, published in 1856, and the moremodern volumes of Mr. Bury, which appeared in 1889. Sincethey have written, the Byzantines no longer need an apologist,and the great work of the East-Roman Empire in holding backthe Saracen, and in keeping alive throughout the Dark Ages thelamp of learning, is beginning to be realized.The writer of this book has endeavoured to tell the story ofByzantium in the spirit of Finlay and Bury, not in that of Gibbon.He wishes to acknowledge his debts both to the veteran of thewar of Greek Independence, and to the young Dublin professor. [viii]Without their aid his task would have been very heavy—with itthe difficulty was removed.The author does not claim to have grappled with allthe chroniclers of the Eastern realm, but thinks thatsome acquaintance with Ammianus, Procopius, Maurice's“Strategikon,” Leo the Deacon, Leo the Wise, ConstantinePorphyrogenitus, Anna Comnena and Nicetas, may justify hishaving undertaken the task he has essayed.OXFORD,February, 1892

The Byzantine Empire into their hands. They were by this time far removed from the frantic fanaticism which had inspired their grandfathers, and the crushing disaster they had now sustained deterred them from any repetition of the attempt. Life and power had grown so pleasant to them that martyrdom was no longer an end in itself; they preferred, if checked, to live and fight another day. Leo was, however, by no means entirely freed from the Saracens by his victory of 718. At several epochs in the latter part of his reign he was troubled by invasions of his border provinces. None of them, however, were really dangerous, and after a victory won over the main army of the raiders in 739 at Acroinon in Phrygia, Asia Minor was finally freed from their presence.
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XV. The Iconoclasts. (A.D. 720-802.) If Leo the Isaurian had died on the day on which the army of the Caliph raised the siege of Constantinople it would have been well for his reputation in history. Unhappily for himself, though happily enough for the East-Roman realm, he survived yet twenty years to carry through a series of measures which were in his eyes not less important than the repulse of the Moslems from his capital. Historians have given to the scheme of reform which he took in hand the name of the Iconoclastic movement, because of the opposition to the worship of images which formed one of the most prominent features of his action.
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For the last hundred years the empire had been declining in culture and civilization; literature and art seemed likely to perish in the never-ending clash of arms: the old-Roman jurisprudence was being forgotten, the race of educated civil servants was showing signs of extinction, the governors of provinces were now without exception rough soldiers, not members of that old bureaucracy whose Roman traditions had so long kept the empire together. Not least among the signs of a decaying civilization were the gross superstitions which had grown up of late in the religious world. Christianity had begun to be permeated by those strange medival fancies which would have been as inexplicable to the old-Roman mind of four centuries before as they are to the mind of the nineteenth century. A rich crop of puerile legends, rites, and observances had grown up of late around the central truths of religion, unnoticed and unguarded against by theologians, who devoted all their energies to the bar
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Image-worship and relic-worship in particular had developed with strange rapidity, and assumed the shape of mere Fetishism. Every ancient picture
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