Byzantine Quotes

The futility of everything that comes to us from the media is the inescapable consequence of the absolute inability of that particular stage to remain silent. Music, commercial breaks, news flashes, adverts, news broadcasts, movies, presenters—there is no alternative but to fill the screen; otherwise there would be an irremediable void. We are back in the Byzantine situation, where idolatry calls on a plethora of images to conceal from itself the fact that God no longer exists. That's why the slightest technical hitch, the slightest slip on the part of a presenter becomes so exciting, for it reveals the depth of the emptiness squinting out at us through this little window.

I am wonderful fun to talk to. I’m a consummate professional. People leave my parlor in states. You are here. It’s conversation-time. Shall we discuss Byzantine erotica?

Here’s her story, a tale of the bear-keeper’s daughter and the Empire: what happened to her and what happened because of her.

It was only by escaping into the desert that Moses and the Jews were able to solidify their identity and reemerge as a social and political force. Jesus spent his forty days in the wilderness, and Mohammed, too, fled Mecca at a time of great peril for a period of retreat. He and just a handful of his most devoted supporters used this period to deepen their bonds, to understand who they were and what they stood for, to let time work its good. Then this little band of believers reemerged to conquer Mecca and the Arabian Peninsula and later, after Mohammed's death, to defeat the Byzantines and the Persian empire, spreading Islam over vast territories. Around the world every mythology has a hero who retreats, even to Hades itself in the case of Odysseus, to find himself.

Getting dressed for a woman is an art form, surreal, vaguely abstract, figurative and byzantine. When you undress a woman you enter her subconscious kingdom, her scents, her secrets and her fantasy.

It was strange, I reflected, as we went out into the golden evening of the Byzantine streets, that even in the weirdest circumstances, the most troubling episodes of one's life, the greatest divides from home and familiarity, there were these moments of undeniable joy.

Theirs was not a marriage that could last. Madeleine had never loved him. She was telling him that. 'It's painful to have to say I never loved you. I never will love you, either,' she said. 'So there's no point in going on.' Herzog said, 'I do love you, Madeleine.' Step by step, Madeleine rose in distinction, in brilliance, in insight. Her color grew very rich, and her brows, and that Byzantine nose of hers, rose, moved; her blue eyes gained by the flush that kept deepening, rising from her chest and her throat. She was in an esctasy of consciousness. It occurred to Herzog that she had beaten him so badly, her pride was so fully satisfied, that there was an overflow of strength into her intelligence. He realized that he was witnessing one of the very greatest moments of her life.

In this sense, Byzantine culture embodies the French historian Fernand Braudel's notion of the longue durée, the long term: that which survives the vicissitudes of changing governments, newfangled fashions or technological improvements, an ongoing inheritance that can both imprison and inspire.

That was how he would go on tormenting her, after his physical departure from her life. A baroque plan, byzantine even, a plan that both pleased and shamed him. He awaited only the night, this one grotesque, terrible night.

Oh, but once my memories had pulsed with the blood-heat of life. In desperation, I forced myself to recall that once, I had walked with kings and conversed in languages never heard in this land. Once I had stood at the prow of a Sea Wolf ship and sailed oceans unknown to seamen here. I had ridden horses through desert lands, and dined on exotic foods in Arab tents. I had roamed Constantinople’s fabled streets, and bowed before the Holy Roman Emperor’s throne. I had been a slave, a spy, a sailor. Advisor and confidant of lords, I had served Arabs, Byzantines, and barbarians. I had worn captive’s rags, and the silken robes of a Sarazen prince. Once I had held a jeweled knife and taken a life with my own hand. Yes, and once I had held a loving woman in my arms and kissed her warm and willing lips...Death would have been far, far better than the gnawing, aching emptiness that was now my life.

It was a sumptuous, oh, truly sumptuous autumn day, all Byzantine coppers and golds under a Tiepolo sky of enamelled blue, the countryside all fixed and glassy, seeming not so much itself as its own reflection in the still surface of the lake. It was the kind of day on which, latterly, the sun for me is the world’s fat eye looking on in rich enjoyment as I writhe in misery.

Thus paranoia in an age of network excess produces a feedback loop: the failure to comprehend a complex world leads to the demand for more and more information, which only further clouds our understanding – revealing more and more complexity that must be accounted for by ever more byzantine theories of the world. More information produces not more clarity, but more confusion.

The movies that last, the ones we return to, don’t always have lofty themes or Byzantine complexities. Sometimes they last because they are arrows straight to the heart.

To survive, Byzantine society and politics folded itself around the state.

I cannot tell whether diamonds appeared in his eyes or mine as the shine of adoration became the icon one sees in history, a Byzantine sparkle, Medieval armor against all odds.

Only the United States could engage in a war as dubious as Iraq or roll out a social policy as byzantine as Obamacare and walk away largely unscathed.

the Crusades were launched in defense of the Byzantine Empire after two-thirds of the Christian world had been conquered by centuries of Muslim attacks. Muslims

Have patience with the byzantine can of worms that is you. Cluttered and sloppy and chaotic, you may be, but you’re easy on the eye and you’re getting warmer.

Francie thought that all the books in the world were in that library and she had a plan about reading all the books in the world. She was reading a book a day in alphabetical order and not skipping the dry ones. She remembered that the first author had been Abbott. She had been reading a book a day for a long time now and she was still in the B’s. Already she had read about bees and buffaloes, Bermuda vacations and Byzantine architecture. For all of her enthusiasm, she had to admit that some of the B’s had been hard going. But Francie was a reader. She read everything she could find: trash, classics, time tables and the grocer’s price list. Some

God gave Moses a calendar that began in spring. (Ex 12:2) God Himself emphasized the importance of Israel’s new calendar at Ex 23:16; Le 23:34 and De 16:13. God’s calendar was for marking, and keeping, God’s holy days. Using a foreign calendar became illegal. Ignoring Israel’s new calendar could cost an Israelite their life. (Nu 15:32-35) Yet, the Jewish calendar is not the only calendar. There are plenty of calendars to choose from: Assyrian; Egyptian; Iranian; Armenian; Ethiopian; Hindu; Coptic; Mayan; Chinese; Julian; Byzantine; Islamic and Gregorian; just to mention a few. Has the Seventh Day Adventists settled on any one of these calendars? Which one?

[A historian] will more seriously deplore the loss of the Byzantine libraries, which were destroyed or scattered in the general confusion: one hundred and twenty thousand manuscripts are said to have disappeared; ten volumes might be purchased for a single ducat; and the same ignominious price, too high perhaps for a shelf of theology, included the whole works of Aristotle and Homer, the noblest productions of the sciences and literature of ancient Greece.

And, most of all, these women remembered what their mothers and grandmothers had learned from the Romans, the Byzantines, the Turks, and the Mongols: that history almost always repeats itself. And it is almost always written by men.

the whole idea of a “holy” war was an alien concept to the Byzantine mind. Killing, as Saint Basil of Caesarea had taught in the fourth century, was sometimes necessary but never praiseworthy, and certainly not grounds for remission of sins. The Eastern Church had held this line tenaciously throughout the centuries, even rejecting the great warrior-emperor Nicephorus Phocas’s attempt to have soldiers who died fighting Muslims declared martyrs. Wars could, of course, be just, but on the whole diplomacy was infinitely preferable. Above all, eastern clergy were not permitted to take up arms, and the strange sight of Norman clerics armed and even leading soldiers disconcerted the watching hosts.

Water splashes and runs in a film across the glass floor suspended above the mosaics. The Hacı Kadın hamam is a typical post-Union fusion of architectures; Ottoman domes and niches built over some forgotten Byzantine palace, years and decades of trash blinding, gagging, burying the angel-eyed Greek faces in the mosaic floor; century upon century. That haunted face was only exposed to the light again when the builders tore down the cheap apartment blocks and discovered a wonder. But Istanbul is wonder upon wonder, sedimented wonder, metamorphic cross-bedded wonder. You can’t plant a row of beans without turning up some saint or Sufi. At some point every country realizes it must eat its history. Romans ate Greeks, Byzantines ate Romans, Ottomans ate Byzantines, Turks ate Ottomans. The EU eats everything. Again, the splash and run as Ferid Bey scoops warm water in a bronze bowl from the marble basin and pours it over his head.

By the time of the arrival of Islam in the early seventeenth century CE, what we now call the Middle East was divided between the Persian and Byzantine empires. But with the spread of this new religion from Arabia, a powerful empire emerged, and with it a flourishing civilization and a glorious golden age. Given how far back it stretches in time, the history of the region -- and even of Iraq itself -- is too big a canvas for me to paint. Instead, what I hope to do in this book is take on the nonetheless ambitious task of sharing with you a remarkable story; one of an age in which great geniuses pushed the frontiers of knowledge to such an extent that their work shaped civilizations to this day.

When the Byzantine emperor Isaac Angelus demanded it for the Orthodox, Saladin decided that they must share it under his supervision and appointed Sheikh Ghanim al-Khazraji as Custodian of the Church, a role still performed today by his descendants, the Nusseibeh family.

...the Byzantine style, which so few care for to-day, but which moves me because these tall, emaciated angels and saints seem to have less relation to the world about us than to an abstract pattern of flowing lines that suggest an imagination absorbed in the contemplation of Eternity.

Many critics of the Crusades would seem to suppose that after the Muslims had overrun a major portion of Christendom, they should have been ignored or forgiven; suggestions have been made about turning the other cheek. This outlook is certainly unrealistic and probably insincere. Not only had the Byzantines lost most of their empire; the enemy was at their gates. And the loss of Spain, Sicily, and southern Italy, as well as a host of Mediterranean islands, was bitterly resented in Europe. Hence, as British historian Derek Lomax (1933-1992) explained, 'The popes, like most Christians, believed war against the Muslims to be justified partly because the latter had usurped by force lands which once belonged to Christians and partly because they abused the Christians over whom they ruled and such Christian lands as they could raid for slaves, plunder and the joys of destruction.' It was time to strike back.

What a blush," he murmured. "Good Lord, I've forgotten what it's like to be so innocent. I doubt I ever was." St. Vincent was mesmerizing in the torchlight. Shadows nestled lovingly beneath the fine planes of his cheekbones. The thick, layered locks of his hair were the bronzed gold of an ancient Byzantine icon.

Sylvia Plath's greatest poetry was sometimes conceived while she was baking bread, she was such a perfectionist and ultimately such a fool. The trouble is, of course, that the role of the goddess, the role of the glory and the grandeur of the female in the universe exists in the fantasy of the male artist and no woman can ever draw it to her heart for comfort, but the role of menial, unfortunately, is real and that she knows because she tastes it everyday. So the barbaric yawp of utter adoration for the power and the glory and the grandeur of the female in the universe is uttered at the expense of the particular living woman every time. And because we can be neither one nor the other with any piece of mind, because we are unfortunately improper goddesses and unwilling menials, there is a battle waged between us. And after all, in the description of this battle, maybe I find the justification of my idea that the achievement of the male artistic ego is at my expense for I find that the battle is dearer to him than the peace would ever be. The eternal battle with women, he boasts, sharpens our resistance, develops our strength, enlarges the scope of our cultural achievements. So is the scope after all worth it? Again, the same question, just as if we were talking of the income of a thousand families for a whole year. You see, I strongly suspect that when this revolution takes place, art will no longer be distinguished by its rarity, or its expense, or its inaccessibility, or the extraordinary way which in it is marketed, it will be the prerogative of all of us and we will do it as those artists did whom Freud understood not at all, the artists who made the Cathedral of Chartres or the mosaics of Byzantine, the artist who had no ego and no name.

The Apollinian [classical Greek] Culture recognized as actual only that which was immediately present in time and place-and thus it repudiated the background as pictorial element. The Faustian [modern Western] strove through all sensuous barriers towards infinity-and it projected the center of gravity of the pictorial idea into the distance by means of perspective. The Magian [Byzantine-Arabian] felt all happening as an expression of mysterious powers that filled the world-cavern with their spiritual substance-and it shut off the depicted scene with a gold background, that is, by something that stood beyond and outside all nature-colours. Gold is not a colour.

Culturally, however, Sicily had great advantages. Muslim, Byzantine, Italian, and German civilization met and mingled there as nowhere else. Greek and Arabic were still living languages in Sicily. Frederick learnt to speak six languages fluently, and in all six he was witty. He was at home in Arabian philosophy, and had friendly relations with Mohammedans, which scandalized pious Christians. He was a Hohenstaufen, and in Germany could count as a German. But in culture and sentiment he was Italian, with a tincture of Byzantine and Arab. His contemporaries gazed upon him with astonishment gradually turning into horror; they called him ‘wonder of the world and marvellous innovator’.

Like their modern counterparts, and unlike traditional warriors, Byzantine soldiers were normally trained to fight in different ways, according to specific tactics adapted to the terrain and the enemy at hand. In that simple disposition lay one of the secrets of Byzantine survival. While standards of proficiency obviously varied greatly, Byzantine soldiers went into battle with learned combat skills, which could be adapted by further training for particular circumstances. That made Byzantine soldiers, units, and armies much more versatile than their enemy counterparts, who only had the traditional fighting skills of their nation or tribe, learned from elders by imitation and difficult to change. In

It was a beautiful room, not an office at all, and much bigger than it looked from outside--airy and white, with a high ceiling and a breeze fluttering in the starched curtains. In the corner, near a low bookshelf, was a big round table littered with teapots and Greek books, and there were flowers everywhere, roses and carnations and anemones, on his desk, on the table, in the windowsills. The roses were especially fragrant; their smell hung rich and heavy in the air, mingled with the smell of bergamot, and black China tea, and a faint inky scent of camphor. Breathing deep, I felt intoxicated. Everywhere I looked was something beautiful--Oriental rugs, porcelains, tiny paintings like jewels--a dazzle of fractured color that struck me as if I had stepped into one of those little Byzantine churches that are so plain on the outside; inside, the most paradisal painted eggshell of gilt and

Galen expounded upon Hippocrates’s theory by teaching that excess humors needed expelling from the body, typically via bloodletting, vomiting, sneezing, or urination.

[t]he campaigns of Nicephorus Phocas and John Tzimiskes once again made the Byzantine empire a great power in the east.

Most of Csongor's time in T'Rain had been spent blundering about in a state of hapless newbie confusion. Only his long experience as a system administrator, struggling with Byzantine software installations, had prevented hum from plummeting into despair and simply giving up. Not that any of the sysadmin's knowledge and skills were applicable here. The psychological stance was the thing: the implicit faith, a little naive and a little cocky, that by banging his head against the problem for long enough he'd be able to break through in the end.

Given all the centuries of hatred toward them, it is a miracle any Jews survived. Consider the historical record and look at the mighty empires, regimes and civilizations the Jewish people have outlasted: Ancient Egypt, the Philistines, the Assyrian Empire, the Babylonian Empire, the Persian Empire, the Greek Empire, the Roman Empire, the Byzantine Empire, the Crusaders, the Spanish Empire, the Soviet Union and the Third Reich. All have crumbled one way or another and none remain today. And yet, against all odds, the Jewish people – a tiny community in the scheme of things – are still here, punching above their weight.

Belisarius had developed a new-style tactical instrument with which he knew that he might count on beating much superior numbers, provided that he could induce his opponents to attack him under conditions that suited his tactics. For that purpose his lack of numbers, when not too marked, was an asset, especially when coupled with an audaciously direct strategic offensive. His strategy was thus more psychological than logistical. He knew how to provoke the barbarian armies of the West into indulging their natural instinct for direct assault; with the more subtle and skillful Persians he was able at first to take advantage of their feeling of superiority to the Byzantines, and later, when they learnt respect for him, he exploited their wariness as a means of outmanoeuvring them psychologically. He was a master of the art of converting his weakness into strength; and the opponent's strength into a weakness. His tactics, too, had the essential characteristic of the indirect approach-that of getting the opponent off balance, so that a joint becomes exposed and can be dislocated.

As Steven Runciman put it, “The Battle of Manzikert was the most decisive disaster in Byzantine history. The Byzantines themselves had no illusions about it. Again and again their historians refer to that ‘dreadful day.

…is there anyone so deaf that he cannot hear in Byzantine churches some echo of the Catacombs? What could be more natural than that just as martyrs made paintings for martyrs, latter-day bureaucrats paint for bureaucrats?

. . . Japan has a fundamental problem with information itself: it’s often lacking, and when it does exist, is fuzzy at its best, bogus at its worst. In this respect, Japan’s traditional culture stands squarely at odds with modernity—and the problem will persist. The issue of hidden or falsified information strikes at such deeply rooted social attitudes that the nation may never entirely come to grips with it. Because of this, one may confidently predict that in the coming decades Japan will continue to have trouble digesting new ideas from abroad—and will find it more and more difficult to manage its own increasingly baroque and byzantine internal systems.

Across the broken apses and shattered naves of a hundred ruined Byzantine churches, the same smooth, cold, neo-classical faces of the saints and apostles stare down like a gallery of deaf mutes; and through this thundering silence the everyday reality of life in the Byzantine provinces remains persistently difficult to visualise. The sacred and aristocratic nature of Byzantine art means that we have very little idea of what the early Byzantine peasant or shopkeeper looked like; we have even less idea of what he thought, what he longed for, what he loved or what he hated. Yet through the pages of The Spiritual Meadow one can come closer to the ordinary Byzantine than is possible through virtually any other single source. Dalrymple, William (2012-06-21). From the Holy Mountain: A Journey in the Shadow of Byzantium (Text Only) (Kindle Location 248). HarperCollins Publishers. Kindle Edition.

Marie sees again the Ladies’ Army pouring down a hillside in the Byzantine Empire, riding astride unwomanly, shouting, swords drawn, their hair loosed and flying behind them, all in the white and red tunics, ululating, fearsome

Most major Christian groups—Catholics, Byzantines, Nestorians, Jacobites—believe Mary’s father was a man named Joachim. But this is contested. The Koran claims she descended from a highly respected family, that of Imran. As does the Jewish faith.

If the European grows accustomed not to rule, a generation and a half will be sufficient to bring the old continent, and the whole world along with it, into mortal inertia, intellectual sterility, universal barbarism. It is only the illusion of rule, and the discipline of responsibility which it entails, that can keep Western minds in tension. Science, art, technique, and all the rest live on the tonic atmosphere created by the consciousness of authority. If this is lacking, the European will gradually become degraded. Minds will no longer have the radical faith in themselves which impels them, energetic, daring, tenacious, towards the capture of great new ideas in every order of life. The European will inevitably become a day-to-day man. Incapable of creative, specialized effort, he will always be falling back on yesterday, on custom, on routine. He will turn into a commonplace, conventional, empty creature, like the Greeks of the decadence and those of the Byzantine epoch.

In previous wars with the Muslims the Byzantines had all too often been on the defensive, with the retaining of Christian territory their aim, not its expansion. However, both Nicephorus and John declared their wars to be for the glory of Christendom

Syntheses between East and West based simply on a similarity of “spiritualities” or “mystical experiences” could not be achieved even then—how much less so today! So we must judge any program as inadequate that tries simply to let India and Europe encounter each other at the halfway-station of Byzantine hesychasm, in the practice of the Jesus prayer and of certain bodily positions and breathing exercises—all ways in which Eastern Christianity reorientalized itself after the period of the great synthesis.

The sun played lazily behind the Byzantine silhouette of the town. Bathhouses and a dancing pavilion bleached in the white breeze. The beach stretched for miles along the blue. Nanny habitually established a British Protectorate over a generous portion of the sands.

In 1004, a Byzantine aristocrat named Maria sparked enormous interest in Venice by eating with an ancient Roman double-pronged golden instrument. Touted as the latest word in sophistication, the device became enormously popular, and soon the fork was common throughout the West.

The Israelis have not been the worst conquerors of Jerusalem: they have not slaughtered their predecessors, as the Crusaders did, nor have they permanently excluded them, as the Byzantines banned the Jews from the city. On the other hand, they have not reached the same high standards as Caliph Umar. As we reflect on the current unhappy situation, it becomes a sad irony that on two occasions in the past, it was an islamic conquest of Jerusalem that made it possible for Jews to return to their holy city. Umar and Saladin both invited Jews to settle in Jerusalem when they replaced Christian rulers there.

According to a well-known hieroglyphic inscription, the tribes of Israel were a significant, established presence in Canaan no later than 1212 BC. There is a vast body of archaeological evidence that demonstrates the ancient Israelite/Jewish presence in Israel/Judea as far back as 925 BC.18 This historical presence is verified in the ancient records of the Egyptian, Assyrian, Babylonian, Persian, Greek, Roman, Byzantine, and Muslim empires. The Arab conquest did not occur until AD 638. An exercise in elementary arithmetic reveals that the Jewish people were there eighteen and one-half centuries before the arrival of the Arabs. Despite being conquered many times, the Jewish people have had a constant, uninterrupted presence in the land of Israel for over thirty centuries. The Arabs and Islam have been there less than fourteen centuries. It has conveniently been forgotten that the Jews and Christians were there first. Furthermore, in the thirty centuries preceding the establishment of the State of Israel in 1948, there have been only two periods when there was an independent, internationally recognized state in the area that now comprises Israel. Both of them were Jewish states. Even when this land was part of the Arab empire (AD 638 through AD 1099), there was never an independent Arab state in ‘Palestine,’ by that name or any other. No wonder the Arabs are donating millions of dollars to U.S. colleges for Middle Eastern schools of study. They have a lot of hard historical evidence to rewrite in the young minds of students.

did the Arabs actually create Europe itself, by breaking the unity of the Roman and post-Roman Mediterranean and separating out the European coasts from the Asian and African ones (with some fuzziness at the margin, the Arabs in al-Andalus and the Byzantines in Anatolia being the most obvious in this period)?

Persuasion usually came first, but military strength was always the indispensable instrument of Byzantine statecraft, without which nothing else could be of much use—certainly not bribes to avert attacks, which would merely whet appetites if proffered in weakness. The upkeep of sufficient military strength was therefore the permanent, many-sided challenge that the Byzantine state had to overcome each and every day, year after year, century after century. Two essential Roman practices that the Byzantines were long able to preserve—as the western empire could not—made this possible, if only by a very small margin at times.

We have made enquiries about the rules of the inhabitants of the Roman empire and the Indian states. . . . We have never rejected anybody because of their different religion or origin. We have not jealously kept away from them what we affirm. And at the same time we have not disdained to learn what they stand for. For it is a fact that to have knowledge of the truth and of sciences and to study them is the highest thing with which a king can adorn himself. And the most disgraceful thing for kings is to disdain learning and be ashamed of exploring the sciences. He who does not learn is not wise. —Khosraw I Anushirvan (according to the Byzantine historian Agathias)

Toutefois, l'architecture musulmane connaît également un plan concentrique, celui du mausolée recouvert d'une coupole. Le prototype de ce plan se retrouve aussi bien dans l'art byzantin comme dans l'art asiatique, où il symbolise l'union du ciel et de la terre, le soubassement recangulaire correspondant à la terre et la coupole sphérique au ciel.

The Byzantines looked on these stylites as intermediaries, go-betweens who could transmit their deepest fears and aspirations to the distant court of Heaven, ordinary men from ordinary backgrounds who had, by dint of their heroic asceticism, gained the ear of Christ. For this reason Byzantine holy men and stylites became the focus for the most profound yearnings of half of Christendom. They were men who were thought to have crossed the boundary of reality and gained direct access to the divine. It is easy to dismiss the eccentricities of Byzantine hermits as little more than bizarre circus acts, but to do so is to miss the point that man’s deepest hopes and convictions are often quite inexplicable in narrow terms of logic or reason. At the base of a stylite’s pillar one is confronted with the awkward truth that what has most moved past generations can today sometimes be only tentatively glimpsed with the eye of faith, while remaining quite inexplicable and absurd when seen under the harsh distorting microscope of sceptical Western rationality.

Indeed, in Central Europe, communism claimed to be the cure for the economic inequalities and other cruelties wrought by bourgeois industrial development, a radical liberal populism of a sort, while in the former Byzantine-Ottoman empire, where there had never been such modern development, communism was simply a destructive force, a second Mongol invasion.

unknown Byzantine poet composed a brief appreciation that came to be copied along with the text: ON THE BOOK OF MARCUS If you desire to master pain Unroll this book and read with care, And in it find abundantly A knowledge of the things that are, Those that have been, and those to come. And know as well that joy and grief Are nothing more than empty smoke.

Bacalah al-Quran, anda akan temui Surah an-Nisa’ (Wanita) dan Surah Maryam. Bacalah al-Hadith, anda akan temui perawi-perawi hadith dari kalangan Ummahatul Mu’minin seperti A’isyah r.ah.Dalami Sirah Nabawiyyah, pasti anda akan temui wanita seperti Khadijah at-Tohiroh r.ah selaku isteri Baginda yang sentiasa memberi sokongan dan dorongan pada awal kebangkitan Islam, Sumayyah r.ah yang menjadi wanita pertama yang syahid dalam Islam, Fatimah az-Zahra’ r.ah selaku anak perempuan yang sangat taat, Ummu Sulaim r.ah yang meredakan emosi Baginda tatkala saat getir, Nusaibah r.ah yang melindungi Baginda dengan jasadnya ketika meletusnya perang Uhud, Khawlah al-Azwar r.ah yang berjihad menentang Byzantine ketika perang Yarmouk dan banyak lagi.

on that last Monday of the empire’s history, the mood changed. There was no rest for the weary, of course, and work continued, but for the first time in weeks, the inhabitants of the city began to make their way to the Hagia Sophia. There, for the first and last time in Byzantine history, the divisions that had split the church for centuries were forgotten, Greek priests stood shoulder to shoulder with Latin ones, and a truly ecumenical service began. While the population gathered in the great church, Constantine gave a final speech—a funeral oration, as Edward Gibbon put it—for the Roman Empire. Reminding his assembled troops of their glorious history, he proudly charged them to acquit themselves with dignity and honor: “Animals may run from animals, but you are men, and worthy heirs of the great heroes of Ancient Greece and Rome.”* Turning to the Italians who were fighting in defense of Constantinople, the emperor thanked them for their service, assuring them that they were now brothers, united by a common bond. After shaking hands with each of the commanders, he dismissed them to their posts and joined the rest of the population in the Hagia Sophia.

Ben developed a similarly Byzantine system for memorizing binary digits, which enables him to convert any ten-digit-long string of ones and zeros into a unique image. That’s 210, or 1,024, images set aside for binaries. When he sees 1101001001, he immediately sees it as a single chunk, an image of a card game. When he sees 0111011010, he instantaneously conjures up an image of a cinema. In international memory competitions, mental athletes are given sheets of 1,200 binary digits, thirty to a row, forty rows to a page. Ben turns each row of thirty digits into a single image. The number 110110100000111011010001011010, for example, is a muscleman putting a fish in a tin. At the time, Ben held the world record for having learned 3,705 random ones and zeroes in half an hour.

And, sure enough, saturation begins--the staedy work of seeps and springs. Then, suddenly, cottonwoods and willows spring from the sand, their leaves gyrating into a byzantine mosaic of greens. Birds, frogs, and insects trill out brilliant improvisations--a kind of critter jazz. And as the water gathers substance, there is the ballet of tadpoles and water skeeters across the face of clear ponds.

It is often said that Islam is an egalitarian religion. There is much truth in this assertion. If we compare Islam at the time of its advent with the societies that surrounded it—the stratified feudalism of Iran and the caste system of India to the east, the privileged aristocracies of both Byzantine and Latin Europe to the west—the Islamic dispensation does indeed bring a message of equality. Not only does Islam not endorse such systems of social differentiation; it explicitly and resolutely rejects them. The actions and utterances of the Prophet, the honored precedents of the early rulers of Islam as preserved by tradition, are overwhelmingly against privilege by descent, by birth, by status, by wealth, or even by race, and insist that rank and honor are determined only by piety and merit in Islam.

From there Ari took her to the church which marked the place of the miracle of the multiplication of loaves and fishes a short distance from Capernaum. The floor of the church held a Byzantine mosaic depicting cormorants and herons and ducks and other wild birds which still inhabited the lake. And then they moved on to the Mount of Beatitudes to a little chapel on the hill where Jesus preached the Sermon on the Mount. Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. These were His words spoken from this place. As she

In America, conservative historian Francis Fukuyama wrote that the collapse of the Soviet Union marked not just the end of the Cold War, but the end of history: liberal capitalist democracy had won, no ideology could challenge it anymore, and nothing remained but a little cleanup work around the edges while all the world got on board the train headed for the only truth. … On the other side of the planet, however, jihadists and Wahhabis were drawing very different conclusions from all these thunderous events [Iran's 1979 revolution and ouster of US presence and the Soviet withdrawal from Afghanistan]. In Iran, it seemed to them, Islam had brought down the Shah and driven out America. In Afghanistan, Muslims had not just beaten the Red Army but toppled the Soviet Union itself. Looking at all this, Jihadists saw a pattern they thought they recognized. The First Community had defeated the two superpowers of its day, the Byzantine and Sassanid Empires, simply by having God on its side. Modern Muslims also confronted two superpowers, and they had now brought one of them down entirely. On down, one to go was how it looked to the jihadists and the Wahabbis. History coming to an end? Hardly. As these radicals saw it, history was just getting interesting.

Our researches have thus yielded us twenty societies, most of them related as parent or offspring to one or more of the others: namely the Western, the Orthodox, the Iranic, the Arabic (these last two being now united in the Islamic), the Hindu, the Far Eastern, the Hellenic, the Syriac, the Indic, the Sinic, the Minoan, the Indus Culture, the Sumeric, the Hittite, the Babylonic, the Egyptiac, the Andean, the Mexic, the Yucatec and the Mayan.......Indeed it is probably desirable to divide the Orthodox Christian Society into an Orthodox-Byzantine and an Orthodox-Russian society, and the Far Eastern into a Chinese and a Korean-Japanese Society. This would raise our numbers to twenty-two; and since this book was written, a twenty third has come to light: the Shang culture that preceded the Sinic civilization, in the Yellow River Valley.

After 1,123 years and 18 days, the Byzantine Empire had drawn to a close. The Divine Liturgy that had echoed from the great dome of the Hagia Sophia for nearly a millennium fell silent, and the clouds of incense slowly cleared from the desecrated churches of the city. The shocked and shattered Byzantines were now in permanent exile, but they could at least reflect that their empire had come to a glorious and heroic end. Their last emperor had chosen death over surrender or a diminishment of his ideals, and in doing so he had found a common grave among the men he led. Proud and brave, the iconic eighty-eighth emperor of Byzantium had brought the empire full circle. Like the first to rule in the city by the Bosporus, he had been a son of Helena named Constantine, and it was fitting that in his hour of need he had a Justinian by his side.

The Byzantine governor assembled an army considerably larger than that of the Normans and rebels. He then sent a herald to the opposing camp offering either the Normans’ safe return to Lombard territory or battle. In response, an enormous Norman knight smashed his mailed fist on the head of the Byzantine herald’s horse; the horse fell dead on the spot. (Yes, this actually happened, historians agree.)23 The battle began the next day.

At the heart of Byzantium was its capital, Constantinople, now modern Istanbul. Today it may look like a Turkish city but it contains an old city that was once a huge Roman metropolis and the largest city in Europe for nearly 1,000 years. Even today it has the remains of almost as many Roman buildings as Rome itself – towering walls and aqueducts, huge pillared underground cisterns, and churches that still dominate the modern skyline.

I felt my face contort with sorrow. I would never again climb into Mesut’s white Opel, we would never drive around the phallogocentric columns in which Byzantine people had hidden, we wouldn’t drink astringent wine on that roof, or go to the hotel and have sex for hours. Was that what was so painful: that nobody had ever come so close to me—nobody had ever seen me, and come right up to me, and kept going, and looked into my eyes so seriously, with so little fear?

In fact, the term Byzantine Empire was invented in 1557 by the German scholar Hieronymus Wolf, who as a Protestant would not have been sympathetic to Eastern (or Orthodox) Christians, to indicate that these culturally Greek people of the Eastern Roman Empire were not Romans, and somehow not even Greeks. His scholarly decision may also have been influenced by the fact that the Holy Roman Empire of Charlemagne and his successors had claimed the name Roman for itself.

In the third paragraph of the Mandate’s preamble, the Jewish people, and only the Jewish people, are described as having a historic connection to Palestine. In the eyes of the drafters, the entire two-thousand-year-old built environment of the country with its villages, shrines, castles, mosques, churches, and monuments dating to the Ottoman, Mameluke, Ayyubid, Crusader, Abbasid, Umayyad, Byzantine, and earlier periods belonged to no people at all, or only to amorphous religious groups.

Young has a personal relationship with electricity. In Europe, where the electrical current is sixty cycles, not fifty, he can pinpoint the fluctuation --- by degrees. It dumbfounded Cragg. "He'll say, 'Larry, there's a hundred volts coming out of the wall, isn't there?' I'll go measure it, and yeah, sure --- he can hear the difference." Shakey's innovations are everywhere. Intent on controlling amp volume from his guitar instead of the amp, Young had a remote device designed called the Whizzer. Guitarists marvel at the stomp box that lies onstage at Young's feet: a byzantine gang of effects that can be utilized without any degradation to the original signal. Just constructing the box's angular red wooden housing to Young's extreme specifications had craftsmen pulling their hair out. Cradled in a stand in front of the amps is the fuse for the dynamite, Young's trademark ax--Old Black, a '53 Gold Top Les Paul some knot-head daubed with black paint eons ago. Old Black's features include a Bigsby wang bar, which pulls strings and bends notes, and Firebird picking so sensitive you can talk through it. It's a demonic instrument. "Old black doesn't sound like any other guitar," said Cragg, shaking his head. For Cragg, Old Black is a nightmare. Young won't permit the ancient frets to be changed, likes his strings old and used, and the Bigsby causes the guitar to go out of tune constantly. "At Sound check, everything will work great. Neil picks up the guitar, and for some reason that's when things go wrong.

Throughout the Middle Ages, Jews had no part in the culture of Christian countries, and were too severely persecuted to be able to make contributions to civilization, beyond supplying capital for the building of cathedrals and such enterprises. It was only among the Mohammedans, at that period, that Jews were treated humanely, and were able to pursue philosophy and enlightened speculation. Throughout the Middle Ages, the Mohammedans were more civilized and more humane than the Christians. Christians persecuted Jews, especially at times of religious excitement; the Crusades were associated with appalling pogroms. In Mohammedan countries, on the contrary, Jews at most times were not in any way ill treated. Especially in Moorish Spain, they contributed to learning; Maimonides (1135–1204), who was born at Cordova, is regarded by some as the source of much of Spinoza’s philosophy.Mohammedan civilization in its great days was admirable in the arts and in many technical ways, but it showed no capacity for independent speculation in theoretical matters. Its importance, which must not be under-rated, is as a transmitter. Between ancient and modern European civilization, the dark ages intervened. The Mohammedans and the Byzantines, while lacking the intellectual energy required for innovation, preserved the apparatus of civilization—education, books, and learned leisure. Both stimulated the West when it emerged from barbarism—the Mohammedans chiefly in the thirteenth century, the Byzantines chiefly in the fifteenth.

There is nothing in the Quran or early Muslim religious literature to suggest an iconoclastic attitude. Grabar has argued that Muslim calligraphy and vegetal arts were most likely a pragmatic adaptation to the need for a new imperial-Islamic emblem distinct from the Byzantine and Sasanian portraits of emperors. The use of vegetal designs and writing was prior to any religious theory about them. Once adopted, they became the norm for Islamic public art. Theories about Islamic iconoclasm were developed later.

a Greek monk and theologian (today revered as a saint by the Orthodox Church) who was imprisoned for a time by the Turks, remarked trenchantly about Muslims: “These infamous people, hated by God and infamous, boast of having got the better of the Romans [i.e., Byzantines] by their love of God…They live by the bow, the sword, and debauchery, finding pleasure in taking slaves, devoting themselves to murder, pillage, spoil…and not only do they commit these crimes, but even—what an aberration—they believe that God approves of them.”18

Centuries later, an Arab traveler would visit a town on the edge of Europe and reflect on what had happened in the Roman Empire. “During the early days of the empire of the Rum,” he wrote—meaning the Roman and Byzantine Empire—“the sciences were honoured and enjoyed universal respect. From an already solid and grandiose foundation, they were raised to greater heights every day, until the Christian religion made its appearance among the Rum; this was a fatal blow to the edifice of learning; its traces disappeared and its pathways were effaced.

Strophalos comes from the root to twist and as such, is an appropriate term for all the variations of twisting ritual tools employed and discussed in this section. The Byzantine historian and philosopher Michael Psellus provide a description of the strophalos dating to the eleventh century CE, many centuries after the Chaldean Oracles. Psellus provides information on different designs of the iynges, describing spherical and triangular objects, covered in symbols which were spun. “The strophalos of Hekate is a golden sphere with lapis lazuli enclosed in its centre, which is spun by means of a leather thong, and which is covered with symbols: as it was spun they [the Theurgists] made their invocations. These spheres were generally called iynges and could be either spherical or triangular or of some other form. And while they were making their invocations they emitted inarticulate or animal cries, laughing and whipping the air. So the Oracle teaches that it is the motion of the strophalos which works the ritual, on account of its ineffable power. It is called ‘of Hekate’ and consecrated to Hekate.

However, the word Byzantine hides this continuity. It is a word even less justifiable to designate the inhabitants of the Christian Greek Roman Empire of the Middle Ages than the word Indian is to designate the sixteenth-century inhabitants of the Americas or the word Iberia (now almost universally adopted among specialists in the English-speaking scholarly world) is to designate medieval Spain. The word Indian is an involuntary error resulting from an unavoidable lack of knowledge about an existing continent, but the words Byzantine and Iberia are artificial academic constructions resulting from ideology.

The construction of castle arbours, monastic cloister gardens and Byzantine courtyards with trees and flowers attested to Western interest in the natural world. Paradise remained synonymous with perfect environments. In Anglo-Saxon, 'paradise' translated as 'meadow' or 'pasture'. Notions of a classical Golden Age, local legends, religion and romantic poetry all perpetuated the concept of nature as a refuge from society. For the nobility, nature signified a retreat for aesthetic pleasure and a venue for spiritual uplift. However, for the average medieval peasant, the organic world meant livestock rearing and crop production.

On December 13, the tsarina suggests to the tsar: “Anything but this responsible ministry about which everybody has gone crazy. Everything is getting quiet and better, but people want to feel your hand. How long they have been saying to me, for whole years, the same thing: ‘Russia loves to feel the whip.’ That is their nature!” This orthodox Hessian, with a Windsor upbringing and a Byzantine crown on her head, not only “incarnates” the Russian soul, but also organically despises it. Their nature demands the whip—writes the Russian tsarina to the Russian tsar about the Russian people, just two months and a half before the monarchy tips over into the abyss. In

Yet the very smell of food made her stomach oddly unsettled and she set down the bowl of porridge without taking a spoonful. That infuriated Dragon,still watching from the stable. As though the circumstances were not bad enough,a night without sleep had left him even more on edge. It was all he could do not to stomp out into the yard and demand she swallow every bite. After which he would take her in his arms, kiss her lingeringly, beseech her to tell him he could not possibly be wrong to trust her,and generally make a slobbering fool of himself to rival those great dolts Grani and Sleipnir. No,that he would not do. He would instead have a word with the men on the watchtowers, telling them to keep an eye on his wife and leaving them to make of that what they would while he went off to the river, there to immerse himself in blessedly cold water and cast off the shadows of sleeplessness. When he returned, freshly garbed but not having taken time to shave, he found the day unfolding much as usual. People were coming and going about their daily tasks,now that the barn was rebuilt, apparently determined to ignore the fact that the lady of their manor was tied to a punishment post. Not Magda,though. That stalwart passed him with as close to a glare as she would ever come and bustled out to ask Rycca advice about something or other. The sheer ludicrousness of that struck Dragon and he was chuckling when Magda passed by again,which earned him another stern frown. That was the height of levity for the day.Hours passed and nothing happened. Magda came and went,clucking over Rycca's failure to eat and glaring more at Dragon every time she saw him. Several of the other women began to do the same. He took that as an indication that those who had gotten to know Rycca best held her blameless. His venture into Byzantine intrigue of the previous day rankled all the more. He tried not to think about it. The day dragged on. With the stronghold as busy as ever, Dragon told himself no one would be so foolish as to approach Rycca with intent to do her harm. Yet he found excuse after excuse to be in the yard himself.

In 1788, in Paris, he published the most important Greek text of the Iliad ever printed. Ten years earlier he had arrived in Venice, sent there by the enlightened instincts of the French crown, to trawl through the holdings of the great St. Mark’s library on the Piazzetta. Villoison was agog at what he found, and soon began writing ecstatic letters to his friends all over Europe. He had made the great discovery: a Byzantine edition of the Iliad that seemed to derive from the scholars who had worked on it in Alexandria in the second century BC, sifting the true text from the mass of alternative readings they had gathered in the great Ptolemaic library in the city. It was, Villoison wrote, the “germana et sincera lectio,” the real and uncorrupted reading.

Throughout the Middle Ages, Jews had no part in the culture of Christian countries, and were too severely persecuted to be able to make contributions to civilization, beyond supplying capital for the building of cathedrals and such enterprises. It was only among the Mohammedans, at that period, that Jews were treated humanely, and were able to pursue philosophy and enlightened speculation. Throughout the Middle Ages, the Mohammedans were more civilized and more humane than the Christians. Christians persecuted Jews, especially at times of religious excitement; the Crusades were associated with appalling pogroms. In Mohammedan countries, on the contrary, Jews at most times were not in any way ill treated. Especially in Moorish Spain, they contributed to learning; Maimonides (1135–1204), who was born at Cordova, is regarded by some as the source of much of Spinoza’s philosophy. (..) Mohammedan civilization in its great days was admirable in the arts and in many technical ways, but it showed no capacity for independent speculation in theoretical matters. Its importance, which must not be under-rated, is as a transmitter. Between ancient and modern European civilization, the dark ages intervened. The Mohammedans and the Byzantines, while lacking the intellectual energy required for innovation, preserved the apparatus of civilization—education, books, and learned leisure. Both stimulated the West when it emerged from barbarism—the Mohammedans chiefly in the thirteenth century, the Byzantines chiefly in the fifteenth.

Hippocrates’s theory of the humors, which was perpetuated by Galen. The theory held that the body possessed four fluids, or humors, which corresponded to the four elements from which all material being was composed: earth (black bile), fire (yellow bile), water (phlegm), and air (water). A predominance of one humor affected an individual’s temperament, so a warm, happy, extroverted personality was associated with blood. A choleric, fiery temperament indicated a predominance of yellow bile (khole in Greek), while a melancholic or dark disposition was caused by the predominance of black bile. Finally, a phlegmatic temperament was due to an excess of phlegm. It was believed that an individual in good health enjoyed a balance of the four humors and that illness was an expression of imbalance.

The shrine derived its sanctity from the Book of Genesis, which recounts how Abraham bought the cave from a certain Ephron the Hittite (for “four hundred shekels of silver”) as a burial site for his wife, Sarah. Eventually, Abraham is interred alongside his wife and later other Hebrew patriarchs and matriarchs are buried there as well—Isaac, Jacob, Rebecca, and Leah. Over the centuries, the appeal of this Old Testament narrative to all three monotheistic religions made the cave a trophy for competing empires. It served as a Jewish shrine under Herod the Great, who surrounded it with huge stone walls, a basilica in the Byzantine era, and a mosque after the invasion of the Muslims. The Crusaders made a church of the site in 1100 but it reverted to a mosque when Saladin conquered the area in 1188.

The game’s rules were Byzantine, and we had to work them out through trial and error. One rule, which had only gradually become apparent, was that one could only move into another character’s head if the move did not involve too big a jump in social status. A peasant could not swap into the head of a king, even if the king knelt down to kiss the peasant. But the peasant could get there by jumping into the head of a blacksmith, and then an armourer, and then an officer in the king’s guard, and so on - working their way up by discrete steps. Sometimes it would not be possible to change character between one session and the next, but that was all part of the game’s richly involving texture. It was difficult and slow, but because at each step one had access to the memories and personality of the inhabited character, it was seldom boring.

Consider almost any public issue. Today’s Democratic Party and its legislators, with a few notable individual exceptions, is well to the right of counterparts from the New Deal and Great Society eras. In the time of Lyndon Johnson, the average Democrat in Congress was for single-payer national health insurance. In 1971, Congress overwhelmingly passed the Comprehensive Child Development Act, for universal, public, tax-supported, high-quality day care and prekindergarten. Nixon vetoed the bill in 1972, but even Nixon was for a guaranteed annual income, and his version of health reform, “play or pay,” in which employers would have to provide good health insurance or pay a tax to purchase it, was well to the left of either Bill or Hillary Clinton’s version, or Barack Obama’s. The Medicare and Medicaid laws of 1965 were not byzantine mash-ups of public and private like Obamacare. They were public. Infrastructure investments were also public. There was no bipartisan drive for either privatization or deregulation. The late 1960s and early 1970s (with Nixon in the White House!) were the heyday of landmark health, safety, environmental, and financial regulation. To name just three out of several dozen, Nixon signed the 1970 Clean Air Act, the 1970 Occupational Safety and Health Act, and the 1973 Consumer Product Safety Act. Why did Democrats move toward the center and Republicans to the far right? Several things occurred. Money became more important in politics. The Democratic Leadership Council, formed by business-friendly and Southern Democrats after Walter Mondale’s epic 1984 defeat, believed that in order to be more competitive electorally, Democrats had to be more centrist on both economic and social issues.

Step by step, Madeleine rose in distinction, in brilliance, in insight. Her color grew very rich, and her brows, and that Byzantine nose of hers, rose, moved; her blue eyes gained by the flush that kept deepening, rising from her chest and her throat. She was in an ecstasy of consciousness. It occurred to Herzog that she had beaten him so badly, her pride was so fully satisfied, that there was an overflow of strength into her intelligence. He realized that he was witnessing one of the very greatest moments of her life. “You should hold on to that feeling,” she said. “I believe it’s true. You do love me. But I think you also understand what a humiliation it is to me to admit defeat in this marriage. I’ve put all I had into it. I’m crushed by this.” Crushed? She had never looked more glorious. There was an element of theater in those looks, but much more of passion.

The problem is this: when we separate Jesus from his ideas for an alternative social structure, we inevitably succumb to the temptation to harness Jesus to our ideas—thus conferring upon our human political ideas an assumed divine endorsement. With little awareness of what we are doing, we find ourselves in collusion with the principalities and powers to keep the world in lockstep with the ancient choreography of violence, war, and death. We do this mostly unconsciously, but we do it. I’ve done it. And the result is that we reduce Jesus to being the Savior who guarantees our reservation in heaven while using him to endorse our own ideas about how to run the world. This feeds into a nationalized narrative of the gospel and leads to a state-owned Jesus. Thus, our understanding of Christ has mutated from Roman Jesus to Byzantine Jesus to German Jesus to American Jesus, etc.

Yes, Marly. And from that rather terminal perspective, I should advise you to strive to live hourly in your own flesh. Not in the past, if you understand me. I speak as one who can no longer tolerate that simple state, the cells of my body having opted for the quixotic pursuit of individual careers. I imagine that a more fortunate man, or a poorer one, would have been allowed to die at last, or be coded at the core of some bit of hardware. But I seem constrained, by a byzantine net of circumstance that requires, I understand, something like a tenth of my annual income. Making me, I suppose, the world’s most expensive invalid. I was touched, Marly, at your affairs of the heart. I envy you the ordered flesh from which they unfold.” And, for an instant, she stared directly into those soft blue eyes and knew, with an instinctive mammalian certainty, that the exceedingly rich were no longer even remotely human.

There was no pope in the Nicene and pre-Nicene churches. The Roman Catholic Church as an organization that rules all of western Christendom was not a product of apostolic teaching. The papacy was not a product of the blessing that Jesus conferred upon Peter. The Roman Catholic Church is, instead, the product of the conquest of the western Roman empire by the barbarian hordes in the fifth century. Their conquest politically isolated the bishop of Rome from the other major bishops of the Roman empire and led to his having sole authority over all the churches west of the Byzantine empire. It is that political isolation which would cause the bishops of Rome to begin to imagine that they had entitlement to such authority over all the churches of the world. No one concurred, and eventually the bishop of Rome simply excommunicated eastern Christianity, isolating his own private Christian world. That separation from eastern Christianity and their rejection of papal primacy continues to this day.

Catch-22 exemplifies the dilemma of rational actors caught up within the machinations of vast, irrational systems. Within such systems, even rational responses lead to irrational outcomes. The individual is aware of the irrationality but loses all power to act in their own interest. Faced with the roiling tide of information, we attempt to gain some kind of control over the world by telling stories about it: we attempt to master it through narratives. These narratives are inherently simplifications, because no one story can account for everything that's happening; the world is too complex for simple stories. Instead of accepting this, the stories become ever more baroque and bifurcated, ever more convoluted and open-ended. Thus paranoia in an age of network excess produces a feedback loop: the failure to comprehend a complex world leads to the demand for more and more information, which only further clouds our understanding - revealing more and more complexity that must be accounted for by ever more byzantine theories of the world. More information produces not more clarity, but more confusion.

He has been described as combining a theoretical love of mankind with a practical contempt for men. Well-meaning, impressionable and egotistical, he was so good at playing a part that Napoleon later dubbed him ‘the Talma of the North’, and on another occasion ‘a shifty Byzantine’. He claimed that he would happily abolish serfdom if only civilization were more advanced, but never genuinely came close to doing so, any more than he ever carried through the codification of Russian law that he promised in 1801 or ratified the liberal constitution he had asked his advisor Count Mikhail Speranski to draw up a few years later. Although La Harpe had initially enthused Alexander about Napoleon’s reforms as First Consul, when the tutor returned from Paris he was so disillusioned that he wrote a book, Reflexions on the True Nature of the First Consulship for Life, that described Napoleon as ‘the most famous tyrant the world has produced’, which had a great effect on the young tsar. Since Alexander ultimately did more than any other individual to bring about Napoleon’s downfall, his emergence on to the European scene with his father’s assassination was a seminal moment.

As the future draws ever closer – with speedy travel, immediate communication and almost-instant trade – the historical past can seem more remote, like another world, rapidly receding. And whilst we may be increasingly aware of cultures other than our own, the genuine understanding that allows us to connect through what we share, and also to respect our differences, does not always come naturally. But at a time when misunderstanding can easily escalate, it is vitally important that we seize opportunities to learn – both from our global neighbours and from our collective past. If we consider an age of unexpectedly changing political landscapes, with regions of cosmopolitanism alongside those of parochialism, when developments bring a better quality of life to many, yet the world remains vulnerable to serious threats such as disease, poverty, changing climate, violence and oppression, we might well recognise this as our own age. It is equally true of the 10th century, on which this book focuses. The centuries surrounding the second millennium saw enormous dynamism on the global stage. Influential rules such as those of the great Maya civilisation of mesoamerica and the prosperous Tang dynasty in China were on the decline, while Vikings rampaged across north-western Europe, and the Byzantine Empire entered its second-wave of expansion. Muslim civilisation was thriving, with the establishment of no fewer than three Islamic caliphates.

Europe was not born in the early Middle Ages. No common identity in 1000 linked Spain to Russia, Ireland to the Byzantine empire (in what is now the Balkans, Greece and Turkey), except the very weak sense of community that linked Christian polities together. There was no common European culture, and certainly not any Europe-wide economy. There was no sign whatsoever that Europe would, in a still rather distant future, develop economically and militarily, so as to be able to dominate the world. Anyone in 1000 looking for future industrialization would have put bets on the economy of Egypt, not of the Rhineland and Low Countries, and that of Lancashire would have seemed like a joke. In politico-military terms, the far south-east and south-west of Europe, Byzantium and al-Andalus (Muslim Spain), provided the dominant states of the Continent, whereas in western Europe the Carolingian experiment (see below, Chapters 16 and 17) had ended with the break-up of Francia (modern France, Belgium and western Germany), the hegemonic polity for the previous four hundred years. The most coherent western state in 1000, southern England, was tiny. In fact, weak political systems dominated most of the Continent at the end of our period, and the active and aggressive political systems of later on in the Middle Ages were hardly visible. National identities, too, were not widely prominent in 1000, even if one rejects the association between nationalism and modernity made in much contemporary scholarship.

Rather, the issue is whether it is right to have a mosque and Islamic center in virtually the exact spot where so many Americans were killed in the name of Islamic holy war. I don’t think it is right, any more than I would support the idea of a neo-Nazi recruiting center at Auschwitz. My sympathies in this case are not with religiously deprived Muslims, but rather with Debra Burlingame, a spokesperson for a 9/11 victims group. “Barack Obama has abandoned America at the place where America’s heart was broken nine years ago,” she said.5 Some supporters of the mosque, such as New York mayor Michael Bloomberg, clearly missed the distinction being made here between the right to worship and how and where that right is exercised. Fareed Zakaria, writer and CNN host, recognizes the distinction; even so, he argues in favor of the mosque on the grounds that the folks building it are traditional Muslims who have condemned terrorism.6 Still, it’s not clear why these moderate Muslims disregarded the sentiments of the 9/11 victims’ families and decided on a site so close to Ground Zero. Undoubtedly radical Muslims around the world will view the mosque as a kind of triumphal monument. There is historical precedent for this. Muslims have a long tradition of building monuments to commemorate triumphs over adversaries, as when they built the Dome of the Rock on the site of Solomon’s Temple, or when Mehmet the Conqueror rode his horse into the Byzantine church Hagia Sophia and declared that it would be turned into a mosque. Many Americans may not know this history, but the radical Muslims do, and Obama does as well. The radical Muslims would like the Ground Zero mosque built so it can stand as an enduring symbol of resistance to American power, and President Obama evidently agrees with them.

Perhaps so, but it does seem that the author of the Strategikon was trying to understand rather than invent, because his aim was to uncover real strengths and weaknesses, not imagined ones. The information needed to devise relational methods and tactics is an obstacle that can be overcome with enough of the intelligence effort recommended in the manuals. But there is also risk, and that cannot be eliminated so easily. Relational maneuver can succeed wonderfully, but it can also fail catastrophically. To boldly penetrate deep behind enemy lines into the soft rear, to throw him into confusion and disrupt his supplies, is very fine—if the enemy does indeed collapse in disorder. But if the enemy can tolerate confusion and remains calm, the advancing columns can be caught between the remaining enemy forces they encounter in the rear and those returning from the penetrated front to attack them from behind.

I am speaking of the evenings when the sun sets early, of the fathers under the streetlamps in the back streets returning home carrying plastic bags. Of the old Bosphorus ferries moored to deserted stations in the middle of winter, where sleepy sailors scrub the decks, pail in hand and one eye on the black-and-white television in the distance; of the old booksellers who lurch from one ϧnancial crisis to the next and then wait shivering all day for a customer to appear; of the barbers who complain that men don’t shave as much after an economic crisis; of the children who play ball between the cars on cobblestoned streets; of the covered women who stand at remote bus stops clutching plastic shopping bags and speak to no one as they wait for the bus that never arrives; of the empty boathouses of the old Bosphorus villas; of the teahouses packed to the rafters with unemployed men; of the patient pimps striding up and down the city’s greatest square on summer evenings in search of one last drunken tourist; of the broken seesaws in empty parks; of ship horns booming through the fog; of the wooden buildings whose every board creaked even when they were pashas’ mansions, all the more now that they have become municipal headquarters; of the women peeking through their curtains as they wait for husbands who never manage to come home in the evening; of the old men selling thin religious treatises, prayer beads, and pilgrimage oils in the courtyards of mosques; of the tens of thousands of identical apartment house entrances, their facades discolored by dirt, rust, soot, and dust; of the crowds rushing to catch ferries on winter evenings; of the city walls, ruins since the end of the Byzantine Empire; of the markets that empty in the evenings; of the dervish lodges, the tekkes, that have crumbled; of the seagulls perched on rusty barges caked with moss and mussels, unϩinching under the pelting rain; of the tiny ribbons of smoke rising from the single chimney of a hundred-yearold mansion on the coldest day of the year; of the crowds of men ϧshing from the sides of the Galata Bridge; of the cold reading rooms of libraries; of the street photographers; of the smell of exhaled breath in the movie theaters, once glittering aϱairs with gilded ceilings, now porn cinemas frequented by shamefaced men; of the avenues where you never see a woman alone after sunset; of the crowds gathering around the doors of the state-controlled brothels on one of those hot blustery days when the wind is coming from the south; of the young girls who queue at the doors of establishments selling cut-rate meat; of the holy messages spelled out in lights between the minarets of mosques on holidays that are missing letters where the bulbs have burned out; of the walls covered with frayed and blackened posters; of the tired old dolmuşes, ϧfties Chevrolets that would be museum pieces in any western city but serve here as shared taxis, huϫng and puϫng up the city’s narrow alleys and dirty thoroughfares; of the buses packed with passengers; of the mosques whose lead plates and rain gutters are forever being stolen; of the city cemeteries, which seem like gateways to a second world, and of their cypress trees; of the dim lights that you see of an evening on the boats crossing from Kadıköy to Karaköy; of the little children in the streets who try to sell the same packet of tissues to every passerby; of the clock towers no one ever notices; of the history books in which children read about the victories of the Ottoman Empire and of the beatings these same children receive at home; of the days when everyone has to stay home so the electoral roll can be compiled or the census can be taken; of the days when a sudden curfew is announced to facilitate the search for terrorists and everyone sits at home fearfully awaiting “the oϫcials”; CONTINUED IN SECOND PART OF THE QUOTE