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Phoenix: The Byzantine Commonwealth: Eastern Europe 500-1453

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After the fall of Rome, Byzantium was the greatest, richest, most prestigious city in the known world. It was the center of the Orthodox religion and a great center of culture. It was also the target for every barbarian tribe who wanted a piece of the wealth land and culture.

Dimitri Obolensky's readable book achieves two purposes. First he describes the relations between the Byzantine empire and her neighbors. Obolensky explains how the Byzantines used one barbarian tribe against another, like the Avars, Slavs, Bulgars, Pechenegs, Russians and Khazars. He also shows how the Byzantines used religion to influence the tribes and gain control over them. Eventually the barbarian tribes worshipped Byzantium, but did not trust it.

Secondly Obolensky describes how the barbarian cultures like the Bulgars and the Russians adopted the culture and civilization of Byzantium. The new comers learned art, literature, law and religion from Byzantium.

This book covers the period from 500 AD to the fall of Byzantium in 1453,
starting with a description of the geography, roads and trade routes the Byzantines used, and their strategic importance. Then Obolensky recounts relations in order of region, from the Balkans, then east-central Europe and finally the coast of the black sea.
Obolensky shows how the Byzantines became the source of legitimacy among the states that made up the commonwealth like the Bulgars and the Russians. Finally he recounts how the barbarians learned art, religion, law and literature, and civilization in general from the Byzantines.

The book includes many well placed maps and photos that make this complicated subject clearer. Obolensky's book is a must read book for anyone interested in the history of Byzantium or medieval eastern Europe.

I can't praise highly enough this well researched, masterful look at the mechanisms of cultural diffusion in the Balkans and Russia in the Byzantine period. Obolensky, an unquestioned leader in the field of Byzantine studies, has put together a cogent, precise and elegantly written book that, while not really for the layman, is clear enough for most persons with some familiarity with the topic. He demonstrates the role of what he calls "intermediaries", e.g. merchants, missionaries and mercenaries, in spreading Byzantium's unique Graeco-Romano-Christian culture throughout the Slavic world. A little attention is paid to Byzantium's influence on the West and on the structures of the Ottoman state, but the real focus realy is on the Balkan states. And, well, where have you seen that lately?

A span of almost thousand years marks the blooming and decadence of the Byzantine Empire.
"The Byzantine Commonwealth - Eastern Europe 500-1453" is a balanced and informed history of the outer lands (provinces, independent principalities and kingdoms), mostly inhabited by Slavic populations, whose history intersected the one of the Empire.
It is mostly a history of assimilation, with its many facets.
The strategy of the empire to develop an extensive diplomacy of the sword and of the cross. The cautious and balanced use of force, diplomacy (both political and religious) and money. The widespread and deep phenomenon of inclusion and assimilation of cultural values that Constantinople inspired. The gradual political emancipation of the emerging new nations (Bulgaria, Serbia, Russia, Hungary and lastly Rumania)
It ends in 1453, the year of the fall of Constantinople to the Turkish armies: in that moment the Byzantine commonwealth disintegrates and the great eastern diasporas begin (with the rise of the myth of the third Rome in Russia, the emergence of the principalities of Rumania, the defeat and toll of resentment in the Serbian and Balkan lands).
Obolensky's study is already somehow outdated since first printed in 1971 for the "History of Civilization" Series of Phoenix Press (in the same series you can find the still unsurpassed "The Greek Experience" by C. M. Bowra,). It cannot take account of the events following the disintegration of USSR and the widespread renaissance of an Orthodox "koinè" (cultural community), especially religious but sometimes also political and social (this at least is one of the - highly debatable - theses advanced by professor Samuel P. Huntington in "The Clash of Civilizations"): a feature this one that cannot change the overall picture, but is nonetheless a strong indication about how deeper went the Byzantine influence.
"The Byzantine Commonwealth" is sometimes very specific, and yet immensely interesting.
I greatly enjoyed the history of the missionary work and travels of st.Constantine (Cyril) and Methodius, their invention of the Glagolitic (and later Cyrillic) script and the inception of the movement of translation from Greek to Old Church Slavonic (the medieval common language of the Slavic populations).
Compelling are also the chapters dealing with the presence and spreading of heretical movements, especially Paulicianism and Bogomilism, sects influenced by Manicheism and that very likely "exerted a powerful influence upon the Patarene and Cathar (or Albigesian) movements in Italy and Southern France".
It is amazing to realize the scantiness of our knowledge and the prejudices we still retain about the Byzantine world. While for Rome and classical Greece we have still outstanding and impressive remains (temples, theatres, aqueducts, weapons and literature), the whitewash following the Turkish conquest and censure of history (from "the idle liars of neither gender" of bishop Liutprand of Cremona to the "tedious and uniform tale of weakness and misery" of Gibbon) have almost cancelled a thousand years of European history.
The Iron Curtain tried to eradicate the deep-rooted marks of a common culture of the Russian and Balkan lands: a heritage of art and faith, common language and culture.
But this civilization has been able to endure the floodings of history, Turkish conquests and Socialist utopias.
And this is one of those rare books than can make us feel the warmth of this candle, still alight.

In the Epilogue a part deserves to be cited in full because of its poetic and evocative force:
"It is hence not surprising that the fall of Constantinople aroused these countries immediate feelings of horror and dismay. Greeks, Slavs and Rumanians reacted to this event by composing laments, in poetry and prose, for the captured and stricken city. A Greek popular poem probably composed in the second half of the fifteenth century, describes an imaginary scene of the last liturgy celebrated in St Sophia in the presence of the emperor and the patriarch, which was interrupted by the arrival of the infidels: as tears were seen in the eyes of the Virgin on the church's icons, the clergy was commanded by voice from heaven to send the cross, the Gospel book and the holy table to Western Europe lest they be profaned by the Turks. In another version of the story as the Turks broke into St Sophia a priest bearing the chalice left building through a door which miraculously closed behind him: on the day the Greeks recapture their city, he will re-emerge to complete unfinished liturgy."

For my background reading on Central and East European EU Candidate Countries, I have been reading several books on the history of the Balkans. For the period 500-1453 I took the book from Prof. Obolensky (for 1453-early 20th century I recommend L. Stavrianos, Misha Glenny, and G. Hodos). I found the book clearly written and well set out. The central message of this study runs like a red thread thorugh the book. The influence of the Byzantine East Roman Empire on the law, culture, religion and art of the countries in that region is shown to be of major importance and is clearly one of the major shaping actors in the early history of the Balkans. Yet at the same time during this period there was no slavish following of whatever came from Byzantium. The complicated story of attraction and repulsion, the ongoing flow and struggles with the 'Byzantine Commonwealth' (i find prof. Obolenksy's expression in this contect quite useful) of the different peoples in the Balkans makes good reading and, for me, gives met the sense of a good first grasp of the outset of history on this fascinating region. This book is not always easy to read and not only for beginners, but the more rewarding for it.

Really an excellent source for understanding Byzantine influence in eastern and central Europe and the relationship of the Orthodox Church to the spread of Byzantine culture.

The East Roman Empire provides an extraordinary study of survival. Beset on every side by newly arrived tribes and established rival empires, Byzantium not only endured but exerted a cultural influence that helped shape successive nation states once within its orbit.

Central to Obolensky's classic account is Byzantium's `cultural diffusion' and the most striking example of this is how its spiritual culture, transmuted into Old Church Slavonic through the linguistic brilliance of its missionaries, helped provide a basis of literacy alongside the visual impact of its iconographic art. Many a pagan tribe fell under the Orthodox spell; the Bulgarians, Russians and Serbs were all converted at various times, apostasy finally giving way to unequivocal faith.

Acknowledgement of the Empire's military dominance was, however, often contested. After the Turkish conquest of 1453, Bulgaria, Serbia, Macedonia and Russia retained much of the cultural influences and ideology of Byzantium and it is the intermingling of Greek and Slavonic elements that Obolensky brings so well into the foreground.

As in the west but developing along divergent lines, much of the spirit of the East Roman Empire survived by it's interrelationship with so called 'barbarian' peoples. Obolensky's Byzantine Commonwealth, along with Frank Eyck's Religion and Politics in German History, reveal that process at work. Both books show how the Roman Empire became absorbed into Medieval European culture.