Legacy and Importance
It is said history is written by the winners, and no better example of this statement is of the treatment of the Byzantine Empire in history - an empire resented by Western Europe, as shown by the sacking of Constantinople by the Fourth Crusade.
The 20th century has seen an increased interest by historians to understand the empire, and its impact on European civilization is only recently being recognised. Why should the West be able to perceive its continuity from Antiquity and thus its intrinsic meaning in the modern world - in so lurid a manner, only to deny this to the "Byzantines"?
Called with justification "The City," the rich and turbulent metropolis of Constantinople was to the early Middle Ages what Athens and Rome had been to classical times. Byzantine civilization itself constitutes a major world culture. Because of its unique position as the medieval continuation of the Roman State, it has tended to be dismissed by classicists and ignored by Western medievalists. And yet, the development and late history of Western European, Slavic and Islamic cultures are not comprehensible without taking it into consideration.
A study of medieval history requires a thorough understanding of the Byzantine world. In fact, the Middle Ages are often traditionally defined as beginning with the fall of Rome in 476 (and hence the Ancient Period), and ending with the fall of Constantinople in 1453.Byzantium was arguably the only stable state in Europe during the Middle Ages. Its expert military and diplomatic power ensured inadvertently that Western Europe remained safe from many of the more devastating invasions from eastern peoples, at a time when the Western Christian kingdoms might have had difficult containing it. Constantly under attack during its entire existence, the Byzantines shielded Western Europe from the Persians, Arabs, Seljuk Turks, and for a time, the Ottomans.
In commerce, Byzantium was one of the most important western terminals of the Silk Road. It was also the single most important commercial center of Europe for much, if not all, of the Medieval era.

The fall of Constantinople to the Ottoman Turks in 1453 closed the land route from Europe to Asia and marked the downfall of the Silk Road. This prompted a change in the commercial dynamic, and the expansion of the Islamic Ottoman Empire not only motivated European powers to seek new trade routes, but created the sense that Christendom was under siege and fostered an eschatological mood that influenced how Columbus and others interpreted the discovery of the New World.
Byzantium played an important role in the transmission of classical knowledge to the Islamic world and to Renaissance Italy. Its rich historiographical tradition preserved ancient knowledge upon which splendid art, architecture, literature and technological achievements were built. It is not an altogether unfounded assumption that the Renaissance could not have flourished were it not for the groundwork laid in Byzantium, and the flock of Greek scholars to the West after the fall of the Empire. The influence of its theologians on medieval Western thought (especially on Thomas Aquinas) was profound, and their removal from the "canon" of Western thought in subsequent centuries has, in the minds of many, only served to impoverish the canon.
The Byzantine Empire was the empire that brought widespread adoption of Christianity to Europe - arguably one of the central aspects of a modern Europe¹s identity. This is embodied in the Byzantine version of Christianity, which spread Orthodoxy (the so-called "Byzantine commonwealth," a term coined by 20th century historians) throughtout Eastern Europe. Early Byzantine missionary work spread Orthodox Christianity to various Slavic peoples, and it is still predominant among the Russians, Ukrainians, Serbians, Bulgarians, people of the Republic of Macedonia, as well as among the Greeks. Less well known is the influence of the Byzantine religious sensibility on the millions of Christians in Ethiopia, the Coptic Christians of Egypt, and the Christians of Georgia and Armenia.
Robert Byron, one of the first great 20th century Philhellenes, maintained that the greatness of Byzantium lay in what he described as "the Triple Fusion": that of a Roman body, a Greek mind and an oriental, mystical soul.
The Roman Empire of the East was founded on Monday 11 May 330; it came to an end on Tuesday 29 May 1453 - although it had already come into being when Diocletian split the Roman Empire in 286, and it was still alive when Trebizond finally fell in 1461.
It was an empire that dominated the world in all spheres of life, for most of its 1,123 years and 18 days. Yet although it has been shunned and almost forgotten in the history of the world up until now, the spirit of Byzantium still resonates in the world. By preserving the ancient world, and forging the medieval, the Byzantine Empire's influence is hard to truly grasp. However, to deny history the chance to acknowledge its existence, is to deny the origins of Western civilization as we know it.

Byzantine Art

Byzantine art is generally taken to include the arts of the Byzantine Empire from the foundation of the new capital of Constantinople (now Istanbul) in AD 330 in ancient Byzantium to the capture of the city by the Ottoman Turks in 1453.
The territory of the Byzantine Empire originally encompassed the entire eastern half of the Roman Empire around the Mediterranean Sea but shrank to little more than Greece, part of southern Italy, the southern Balkans, and Anatolia after the Islamic invasions of the 7th century.
In the period after the 12th century, the empire comprised little more than Constantinople and a few other outposts. The influence of Byzantine art, however, extended far beyond these borders, because arts derived from Byzantium continued to be practiced in parts of Greece, the Balkans, and Russia into the 18th century and, in some isolated monasteries, to the present day.
Moreover, it was during the 12th century that the influence of Byzantium on western European art, already an important factor in the preceding period, reached its zenith and played a truly generative role in the development within Romanesque Art of a greater naturalism in style and humanism in content.
Byzantine art could play this role because, throughout its long history, it maintained a connection with the artistic heritage of Greek and Roman art and architecture; it preserved and transmitted much of this heritage to the West until Western artists were able to approach antiquity directly.
Early Byzantine art must be considered in relation to the Early Christian condemnation of pagan idolatry and the consequent reluctance to depict sacred Christian figures and stories. Although many notable exceptions exist, figural scenes were usually avoided and were presented in an allusive symbolic mode or were embedded in complex programs that made the veneration of single images nearly impossible.

San Vitale Mosaics







The magnificent mosaic program (546-48) of San Vitale in Ravenna focuses on the ritual of making offerings to Christ. He is depicted in the apse mosaic, receiving a model of the church from Bishop Ecclesius and bestowing a martyr's crown on its patron, Saint Vitalis. The same theme of offering is picked up both in Old Testament scenes of the offerings of Abel, Abraham, and Melchizedek and the famous twin panels of Emperor Justinian and Empress Theodora.

Image Veneration After about 550, such restraint weakened, and in 7th-century church decorations, such as those of the churches of Saint Demetrius at Salonika and Santa Maria Antiqua in Rome, small isolated panels depicting single figures begin to appear at or near eye level. The style of these works continues the tendency evident in the Theodora panel of San Vitale toward large-eyed, elongated figures arranged in formal hieratic frontal poses, almost compelling veneration. More important, these images are similar in style and subject matter to ICONS, whose great importance in Byzantine art dates from this period. Both panels and icons similarly invite overt veneration of the holy figures portrayed in this manner.

The Iconoclastic Crisis In the next century the fear of idolatry that haunted the Byzantines broke out in Iconoclasm (726-843), the imperially sponsored wholesale destruction or obliteration of all art that depicted sacred figures, and the violent persecution of its opponents. Subsequently, religious art was limited mainly to images of the cross and of symbolic birds and plants, as in the 8th-century mosaics of Hagia Eiene (Church of the Holy Peace) in Constantinople. Secular art, however, seems, to have continued throughout the period and served as the foundation for the revival of Christian figural art in the succeeding period.

Macedonian Renaissance Toward the end of the 9th century, Byzantine religious art entered its "second Golden Age," often called the Macedonian Renaissance for the ruling dynasty. The term may be too strong, but it does correctly indicate the extent to which the art of the period, in both subject matter and style, often draws directly and deliberately on the Hellenistic and Roman classical heritage. Monumental art again exhibited relatively naturalistic and strongly modeled three-dimensional figures, often characterized by a restrained dignity and noble grandeur, as in the mosaic of the Virgin and Child (867) still in place in the apse of Hagia Sophia.
Within the newly developed and standardized Byzantine Greek-cross church, such figures were organized into consistent programs best preserved today in the churches of Hosios Lukas in central Greece (c.1000) and Daphninear Athens (c.1100).
At Daphni, the Pantocrator - Christ as Lord of the Universe - appears at the summit of the central dome, and the Virgin is represented in the apse above the altar as the instrument of Christ's incarnation. Below her the church on Earth is represented by the saints, and around the upper parts of the vaults were arranged major scenes from the life of Christ. These scenes, which closely correspond to the major feast days of the Byzantine religious calendar, are often called a feast cycle and act as reminders of events in the life of Christ that are also reflected in the daily liturgy.

Spread of Byzantine Art During the 11th and 12th centuries the mosaic system was carried by Byzantine mosaicists to Russia (Hagia Sophia at Kiev, 1043-46) and in Italy to Venice (Saint Mark's, after 1063) and to Norman Sicily. (Palatine Chapel, Palermo, 1140s; Monreale Cathedral, 1180s). At the same time, Byzantine art began to develop a much stronger humanistic approach, now with a greater concern for naturalism and for conveying a strongly emotional quality. In icons such as Our Lady of Vladimir (Tretyakov Gallery, Moscow), produced in Constantinople about 1130, the Virgin no longer displays her divine child to the people but interacts with it in more human terms, as the child turns toward her and clings to her neck. The use of Frescoes in churches spread throughout the Balkans; clearly derivative of lost works in Byzantium itself, they show an extreme emotional intensity.

Palaeologan Mosaics and Frescoes After the capture and sack of Constantinople by the Fourth Crusade in 1204, the development of Byzantine art was severely disrupted, but not altogether ended. However, the period following the reestablishment of the empire (1261) in Constantinople under the Palaeologan dynasty saw a brilliant revival of intellectual life.
Its greatest artistic monument is the splendid mosaic and fresco program of the small church of Saint Savior in the Chora in Constantinople, dating from the first decade of the 14th century, which combines a refined decorative quality with a delicate emotional sensibility, as in the striking Anastasis fresco in the pareccleseion, depicting Christ descending into Hell. Both the decorative and emotional qualities characterize the last phase of Byzantine painting. They occur, for example, in the frescoes of the churches of Mistra, the mountainside capital of the despotate of Morea in southern Greece. These frescoes date from the decades around the fall of Constantinople to the Turks in 1453 and mark the end of Byzantine art as such.
Thereafter, Christian art languished in the former Byzantine lands, which were all subject to Turkish rule; only in the young Russian state, where the Orthodox church remained dominant, did the artistic tradition inspired by Byzantium continue to develop.
In Byzantium the applied arts of manuscript illumination, ivory carving, metal work, enamel work, and textile manufacture held an importance and achieved a magnificance seldom matched in other cultures. They were produced largely for the imperial court, for the altars of churches, or as diplomatic presents for export, such as Saint Stephen's Crown of Hungary. Such objects were avidly sought by Western medieval rulers and churchmen. They frequently served as models for works later produced locally and survive in large numbers in the major European and American collections. From the 6th to the 12th century, Byzantium held a monopoly on the production of silk textiles, which were treasured in the West.

Illuminated Manuscripts For the development of Byzantine art the inherently conservative medium of Illuminated Manuscripts had a particular importance in preserving ancient traditions. Only a handful of the magnificent books produced in the pre-Iconoclastic period survive, of which the Rossano Gospels (Archiepiscopal Museum, Rossano, Italy), and the famous Vienna Genesis manuscript (Nationalbibliothek) are the outstanding examples; both contain many separate miniatures painted on purple parchment and may be dated to the 6th or 7th century.
Secular books were also profusely illustrated, the Biblioteca Ambrosiana in Milan preserving a text of Homer's Iliad (c.500) and the Vienna Nationalbibliothek a pharmaceutical manual, De materia medica (512), by the Greek physician Dioscorides. A strongly classical element is particularly characteristic of illustrated manuscripts, perhaps reaching its high point during the Macedonian Renaissance of the 10th century. In the famous Paris Psalter (c.950; Bibliotheque Nationale) a portrait of David composing the Psalms is placed in a rich pastoral landscape closely paralleling the Hellenistic-Roman art of Pompeii.

Ivories and Enamels Classical subjects and a classicizing style may also be found in a certain type of secular ivories produced during the 10th century, such as the Veroli Casket (Victoria and Albert Museum, London), with its scenes taken from classical literature (Euripides) and mythology.
Ivories were more commonly intended to serve as book covers or altar objects. Christian subjects were presented in a sober version of the classicizing idiom, with hieratically arranged rows of holy figures, as in the beautiful 10th-century Harbaville triptych (Louvre, Paris).
This noble classicizing style is even more characteristic of Byzantine enamel work executed in Cloisonne, in which the glowing gemlike colored enamels enclosed in burnished gold heighten the splendor. Examples of such works, among the most prized possessions of the courts and treasuries of Europe, include the jeweled Pala d'Oro altarpiece (mostly 12th century) in Saint Mark's Basilica in Venice, and the reliquary at Limburgan der Lahn (964-65), decorated inside and out with enamel figures.

Byzantine Architecture

Although many local variants existed in different regions of the empire during most of the 4th and 5th centuries, Byzantine religious architecture used the two basic structures developed in early Christian Architecture - longitudinal-plan basilicas, which served as meeting places for the eucharistic service, and centralized-plan buildings, which served as baptisteries and as martyria (memorials over tombs of martyrs).

Basilicas
Interior of Sant Apollinare in Ravena, built by Justinian in
commemoration of Ravenna's first bishop, Saint Apollinaris






Basilicas continued in use into the 6th century; splendidly preserved examples, with magnificent mosaics in the apse above the altar, may be seen at Sant'Apollinare in Classe (549), near Ravenna in northern Italy and at Saint Catherine's monastery at Mount Sinai (c.560
).






The apse mosaics from the Church of Sant Apollinare in Ravena.



At this time, however, during the reign of Emperor Justinian I the Great (527-65), centralized plans began to be used for congregational churches as well as for martyrs' shrines, probably because of the growing importance of the cult of relics.
Important examples of such centralized churches are Saints Sergius and Bacchus in Constantinople (527-36) and the stylistically related octagonal church of San Vitale in Ravenna (532-47).

Greek Cross Churches Few major architectural projects were undertaken during the three troubled centuries following the death of Justinian in 565. During the late 9th- and 10-century revival, however, the classic Byzantine church, generally small in scale but richly decorated with mosaics, was developed. The typical church comprised a high central dome with four vaults arranged about it to form an equal-armed cross known as the cross-in-square or the Greek-cross church.
This period also saw the increasing on the practice of closing off the chancel from the rest of the church with an Iconostasis, a screen hung with icons and with a large central door.
This arrangement was intimately bound up with the Byzantine liturgy; the architectural setting intensified the mystery of the Mass, most of which was performed in secret behind closed doors but included splendid processions that were symbolic manifestations of the divinity. The classic Middle Byzantine Greek cross church continued to be built without fundamental change down to the modern period, became the standard for the Slavic churches of Russia and the Balkans.

Byzantine Monastry, Jerusalem




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