By John Haldon
Conflict, kingdom and Society within the Byzantine global is the 1st entire learn of war and the Byzantine global from the 6th to the 12th century.
The booklet examines Byzantine attitudes to battle, the consequences of conflict on society and tradition, and the family among the warriors, their leaders and society. The communications, logistics, assets and manpower functions of the Byzantine Empire are explored to set war in its geographical in addition to ancient context. as well as the strategic and tactical evolution of the military, this publication analyses the military in crusade and in conflict, and its attitudes to violence within the context of the Byzantine Orthodox Church.
The Byzantine Empire has an everlasting fascination for all those that examine it, and conflict, kingdom and Society is a colorful research of the crucial value of conflict inside of it.
Read or Download Warfare, State And Society In The Byzantine World 565-1204 (Warfare and History) PDF
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Extra resources for Warfare, State And Society In The Byzantine World 565-1204 (Warfare and History)
Both central and provincial forces were accompanied from the fourth century by crosses of varying patterns and sizes from simple wooden constructions to much larger and more elaborate bejewelled examples. 83 Equally important were other symbols of this support—as when, for example, the emperor Constantine VII sent holy water blessed by relics of the Passion to a campaign force which he was himself unable to accompany. 84 It is indeed partly because of this set of fundamental common motifs that, in spite of its dynamism in a provincial setting, the “warrior” ideology (if we can, somewhat crudely, so describe it) was, in the context of the metropolitan society of the ruling elite fairly rapidly toned down and accommodated to the framework of Constantinopolitan administrative culture.
The whole history of Byzantine foreign relations reflects this, as well as in the few explicit statements of political theory which survive, most obviously in the tenth-century De administrando imperio (“On governing the empire”), as well as in the theory and practice of Byzantine diplomacy. As the emperor Constantine VII states in the introduction to this treatise, a ruler must study what is known of the nearer and more distant peoples around the Roman state, so that he can understand “the difference between each of these nations, and how either to treat with and conciliate them, or to make war upon and oppose”.
Indeed, the church and the emperors actively employed religious symbols—as we have seen in the case of Heraclius—as palladia in the wars with enemies of the state: quite apart from the sacred images carried with armies or placed as protective devices on the walls or gates of cities, emperors endowed their armies with ceremonial crosses richly adorned with precious stones. These were important enough to act both as standards and talismans for the Byzantine soldiers and as worthwhile objects for capture by their opponents: the capture of richly decorated crosses of gold and silver is frequently mentioned in Arab historical accounts of campaigns against the Rum, the Byzantines, just as their recovery is praised in Byzantine texts.
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