Saturday, July 23, 2016

Animated gif shore photo

Posting this family photo from the Jersey shore to see if animated gifs actually work on here.

Monday, January 11, 2016

Justinian 30, Factionists 10: The Nika Rebellion of AD 532

(Following is an article that I wrote several years ago for the sadly departed magazine, Catholic Men's Quarterly about the Nika Rebellion which began on January 11 in AD 532. There's also a detailed account of the Rebellion in my book, Belisarius: Glory of the Romans.

It’s a safe bet that most of you reading these words have been to a professional football game. Many of you—particularly those who live in Philadelphia—have probably witnessed the occasional brawls between the home crowd and those foolish enough to wear an opposing team’s colors. A few of you, I dare say, have been involved in such altercations.

But how often have you witnessed football fans actually kill opposition partisans? Well, perhaps I should qualify that by saying American football fans. When was the last time you heard of agitated sports nuts rioting in the streets and burning down half their city? OK, again, Chicago and Detroit excluded.

In AD 532, the city of Constantinople, the capital of the Roman Empire, was also home to the most rabid sports fans in recorded history. Their sport of choice wasn’t three yards and a cloud of dust on the gridiron, but the old passion of the ancient Romans—four teams and a cloud of dust around the spina. Since the gladiatorial games had been banned nearly 150 years before, chariot races of the variety most memorably portrayed in the film Ben Hur became the singular mania of the Romans. Practically every city in the empire had its track. But Constantinople was the big leagues. Only the greatest charioteers got to race before the 80,000 raucous lunatics who packed into the sprawling Hippodrome.

So central were the races to Roman life in Constantinople that the Hippodrome directly abutted the palace complex, the seat of government. And the emperor’s box, the 

Kathisma, had a corridor linking it directly with the imperial residence itself. There had traditionally been four teams or factions in Roman chariot racing, each identified by a color: Red, Green, Blue, and White. By the 6th century AD, the Reds and Whites had become the equivalent of the Arizona Cardinals with the Blues and Greens achieving dominance.

But the Blue and Green factionists were more than just drinking buddies who got together to watch the races. They were combination sports clubs, political parties, street gangs, and organized crime syndicates whose goals were usually limited to beating the rival faction—literally.

The 6th century historian Procopius describes the factionists as barbarian wannabes, who let their beards grow long and shaggy. They apparently invented the “mullet” as well, cutting their hair short in the front but let it grow long in the back. As to their dress, they favored tunics that were wide at the shoulders and narrow in the waist, designed to make them look Terrell Owens-esque. However, as Procopius reports, when they threw up their arms at the races, sunken chests and blubber guts abounded.

Until the ascendancy of Justinian in the 520s, the factionists generally spent most of their energy fighting with each other. Justinian, however, seemed to show an unusual favoritism toward the Blues, effectively making them immune from criminal prosecution. As a result, the Blues left off merely stomping on the Greens and started attacking the general public as well. Procopius describes a familiar scene for anyone who’s ever lived in a bad neighborhood: honest folks went around armed, wore shabby clothes so as not to draw attention to themselves, and scurried home before it got dark.

But eventually the depredations of the Blues went too far and Justinian was forced to take action. The city prefect, Eudaimon, began rounding up the ringleaders of both factions and convicted seven of them on charges of murder. All seven were condemned, but during the executions, the scaffold collapsed. Two of the factionists, a Blue and a Green, survived and were spirited away to sanctuary in a church by some monks. Not to be deterred, Eudaimon set guards around the place to seize the men if they tried to escape.

At the Hippodrome three days later, the Blues and Greens suddenly found a common cause not at all associated with the races—clemency for their brethren holed up in sanctuary. Throughout the day, the factions together appealed to the emperor to have mercy. But Justinian turned a deaf ear. By the 22nd race, the factionists were fed up. Their leaders took counsel—something as unheard of as Redskins and Cowboys fans planning a tailgate together—and the united factions marched out of the Hippodrome chanting “Long live the merciful Blue-Greens.” They were determined to take action, and to prevent imperial soldiers from infiltrating their ranks, they devised a watchword—“nika” or “conquer.”

The mob made its way to Eudaimon’s headquarters, and when their demands were rejected once again, proceeded to burn the place down. Unfortunately, fires in ancient cities were not easy to contain and this particular fire quickly consumed the nearby buildings, including the monumental great church of Hagia Sophia, originally built by Constantine, and rebuilt by Theodosius II. The rioters then began looting private homes and killing the soldiers sent out to suppress them.

Realizing that the situation was spiraling out of control, Justinian sent out the patricians Basilides and Constantiolus to address the mob. When asked why they were rioting, the factionists now gave a more ambitious response. They demanded the ouster of Eudaimon along with two of Justinian’s other top ministers: John the Cappadocian, the ruthlessly efficient head tax collector, and Tribonian, a legendary jurist who was also notorious for selling justice to the highest bidder. To their shock, Justinian gave in immediately, dismissing all three and appointing others in their places.

Far from quelling the riot, Justinian’s concessions had the same effect as failing to penalize illegal chop-blocks in the first quarter of a Raiders’ game—the bad behavior just got worse. Soldiers were again deployed to curb the mob, but the result was more fires and the destruction of part of the palace, the upper stands of the Hippodrome, the famous baths of Zeuxippus, and the Senate house. The emperor was now effectively besieged in the palace which was surrounded by charred and smoking ruins. The factionists ruled the rest of the city.

It was at about this point that the riots took an even more ominous turn for Justinian. The crowds descended on the house of a patrician named Probus, the nephew of the deceased emperor Anastasius, and the cry went up, “Probus for emperor of the Roman world!” In response, Probus fled—a credit to his foresight—and the mob expressed their disappointment by trying to burn his house down. But Anastasius had two other nephews, the patricians Hypatius and Pompeius, both of whom were now holed up inside the imperial palace with Justinian.

Justinian’s next move was more concessions, with the same predictable result. In an effort to placate the angry crowd, he entered the Kathisma of the Hippodrome carrying the Gospels and pledged a general amnesty. “By this power, I forgive you this wrong-doing and order that none of you be arrested,” the emperor declared. “Be at peace, for the fault lies not with you, but with me. For my sins made me refuse what you asked of me.”

This speech invited the sympathy of a few of the Blues, who cried out, “Augustus Justinian, you conquer!”

But others began chanting for Hypatius. Justinian probably tried to rebuke them, but they yelled back, “You are breaking your oath, you donkey!” Justinian was silenced by this mockery and left the Hippodrome in what must have been a state of extreme agitation.

After this disquieting audience, the emperor likely feared that some of those trapped with him in the palace, to save their own hides from the mob, would kill him and put Hypatius or Pompeius on the throne. Therefore, upon his return from the Hippodrome, Justinian ordered the nephews of Anastasius to their homes. The two men protested, saying that it would be wrong for them to abandon their emperor during such a crisis. But their objections seemed to cement Justinian’s fears, and he remained adamant that they leave at once.

The two managed to escape in secret to their homes, but once word of this got around, the crowds immediately descended upon them and declared Hypatius emperor. The patrician’s wife, Mary, grabbed hold of her husband and urged him to refuse, crying out that the people were leading him on the road to death. But the mob would not be refused. Placing a gold chain on Hypatius’s head in lieu of the imperial diadem, they led him to the Hippodrome and there acclaimed him.

Inside the palace, Justinian, all-powerful emperor of the Roman world, was ready for drastic action--flight. Gathering up his treasure, he had a boat prepared to take him across the Bosphorus out of harms way. However, his wife, the Empress Theodora, stood up and barred the way, doing the Byzantine equivalent of “getting in his grill.” A hard woman who had survived a youth of grotesque debauchery among the same factionists who were now torching the city, Theodora was not about to climb down from the pinnacle of power without a fight. “If it is your wish to save yourself, O Emperor, there is no difficulty,” the empress declared, “As for me, I approve of a certain ancient saying that royalty makes a good burial shroud.”

Theodora’s pep talk fired up Justinian and his remaining loyalists. Among these were two of his best generals—Belisarius, a first-round draft pick fresh from campaigns against the Persians, and Mundus, a Gepid free-agent acquisition who had just returned from the province of Illyricum. Also present was the crafty offensive coordinator, Narses, Justinian’s head chamberlain. From him came the idea of dividing the factionists by means of bribes. And this he did, secretly distributing money to some of the Blues. When these began loudly acclaiming Justinian in the Hippodrome, the partisans of Hypatius bombarded them with rocks.

While Narses was busy sowing discord, Belisarius and Mundus set out with several hundred armed and battle-hardened soldiers in a desperate gamble to crush the rebellion. Out numbered fifty-to-one, their first attempts to force their way into the Hippodrome from the palace were rebuffed by imperial guardsmen who refused to take sides until one or the other was victorious. In desperation, Belisarius and Mundus led their men out of the palace through the dangerous smoldering ruins of the city to approach the Hippodrome from the outside. Entering through gates on opposite ends, the generals knew that they would have to hack their way through the vast multitude gathered inside to reach the conspirators in the imperial box.

And hack they did.

As soon as the mob realized that the fight was on, they attempted to resist. But since few of them were properly armed and their opponents were well-trained soldiers attacking in formation with shield, arrow, and sword, the battle soon turned into a massacre. Breaking away from the main fight, Belisarius and some of his bodyguards fought their way to the Kathisma and there arrested Hypatius and Pompeius. More soldiers poured into the Hippodrome via the passage from the palace and with no way to escape, the rioters were cut down without mercy. The death toll was estimated to be 30,000 or more.

The next day, Hypatius and Pompeius were executed and their bodies thrown into the sea. The body of Hypatius later washed up on shore and Justinian ordered it buried in a cemetery for criminals. Over top of it, he erected a stone which read, “Here lies the emperor of Louppa.”

The one enduring result of the so-called Nika rebellion may be seen to this day towering above city of Istambul—Justinian’s magnificent Hagia Sophia, built over the ruins of the previous church destroyed by the rioters.

So the next time you hear someone say that they bleed Eagle Green or that they’re dying to see Eli lead Big Blue to the Super Bowl, just remember that 1,500 years ago, maniacs who made the ephemera of sport their religion and the stadium their cathedral did literally bleed and die for their misplaced passion.

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Sunday, September 06, 2015

Book Review - The Rending of Christendom Primary Document Catholic Study Course

In recent days, the study of history has become less a search for truth and almost exclusively about the creation of a narrative to further a political ideology. Some might argue that this has always been true. In my experience, however, such claims are most often put forward by the most egregious narrative-creators themselves when their lack of objectivity is called into question.

I first noticed this trend while in high school. As an avid student of World War II, it was perplexing to me that the entirety of the war was summed up in my so-called social studies courses in two events: the atom bomb and the Holocaust. Hardly anything else was deemed worthy of discussion. Church history suffered a similar fate in my ostensibly Catholic schooling. We were presented with a narrative that nothing particularly good happened in the Church until the 1960s. As a result, all the events, achievements, miracles, conflicts, saints, heroes, villains, doctrines and teachings up until that point were given very scant coverage indeed. When I later discovered on my own how fascinating, rich and beautiful Church history is, I was astonished and angry. To quote my parish priest, I felt like what I had been told was a diamond was actually a cubic zirconia--and that the real diamond had been purposely buried to keep anyone from finding it.

As a result of this experience, I have come to distrust most modern interpreters of history (particularly those who don't wear their subjectivity on their lapel) and greatly value the study of primary sources when learning or teaching history. And that's where Phillip Campbell's The Rending of Christendom comes in. In an accessible 100 pages, Campbell offers a gold mine of basic primary documents dealing with the root causes, major events and personalities of the Protestant Revolution. The objective is to give the student a sampling of important sources from that era and teach them how to draw inferences from them. The documents run the gamut of the conflict, from well known sources such as Luther's 95 Theses and the Edict of Nantes to less studied but equally fascinating documents such as Luther's "Against the Robbing and Murdering Hordes of Peasants" and the final letter of Mary Queen of Scots prior to her execution.

I feel quite confident that few if any high school and college students in Catholic institutions have ever seen these documents before. Unlike most traditional textbooks, these documents do the opposite of reducing history to a bland sequence of names, dates and capsule summaries. Rather, they add the excitement of the present to the events described and put intellectual faces to the key names: Martin Luther, Ignatius of Loyola, Thomas More, Richard Hooker, John Calvin, Francis de Sales, Elizabeth I, Charles Borromeo and many others. As such, the source documents here may be the beginning of innumerable conversations that have immediate relevance to the situation in our world today. Instead of creating their own narrative for credulous students to memorize and regurgitate, these documents allow students to contemplate the big issues of the time from the inside. They also provide fodder for students to draw their own conclusions, aided by Campbell's brief introductory statements and helpful study questions at the end of each document.

Of course, such a slim book as The Rending of Christendom can only provide an appetizer for the main course of historical research into the Protestant Revolt. My suspicion is that many more students will be tempted to dive into the ocean of such scholarship after using this introduction as compared to those using traditional textbooks. Because of this, I highly recommend The Rending of Christendom for use in both traditional Catholic educational settings and homeschooling. I look forward to seeing more such resources from Philip Campbell in this same vein--he is definitely on to something.

Really, resources like this should be a staple in Catholic schools that hope to do more than simply put a thin Catholic varnish on the secular American historical narrative. Other primary source compendia which fulfill much of the same function as The Rending of Christendom include The Christian Roman Empire series and Fontes Mediaevalium series, both by Evolution Publishing. Among these, I particularly recommend The First Crusade: The Accounts of Eye-Witnesses and Participants which chronicles the history of the much maligned and misunderstood First Crusade through the eyes of those who experienced it first-hand.

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Saturday, February 28, 2015

Deus le vult! Remembering the forgotten Defenders of Christendom

Quick quiz: You are Catholic, correct? How many of the following can you identify?

Dieudonne de Gozon
Janos Hunyadi
George Castriota (Skanderbeg)
Jean de la Valette
Don Juan of Austria

Can you identify any of them? Do you know when they lived or what they did? Why not? My excuse is that my 12 years of Catholic education was woefully deficient in teaching me much about actual Catholic history. What's yours?

In any event, every one of these men was called by God to play a particularly heroic role in preserving the Christian world. If not for their courage and sacrifice, it's not much of a stretch to say that most of us would not be Catholic today. In fact, it's likely many of us would never have existed at all.

Sadly, we live at a time when American civic leaders at the highest levels speak with profound ignorance about the Crusades and Catholic history in general. They are only able to get away with such statements because American Catholics have largely forgotten their patrimony. Defenders of Christendom by James Fitzhenry aims to remedy this deficit, offering an engrossing and enjoyable journey to the days when men "cared less about death than about shame" and were wiling to sacrifice everything to defend the helpless, particularly from the drawn sword of Islam.

Following on the heels of two outstanding previous efforts in the same vein (see also El Cid: God's Own Champion and Saint Fernando III: A Kingdom for Christ), Fitzhenry has done a remarkable job making the Crusading era approachable for modern youth. Though very much a history book, it is written in a narrative style that is far from boring. Including about a dozen spot illustrations, Defenders of Christendom is probably best suited for young people ages 10 and up, but I found it to be an engaging and educational read as a parent of kids that age. I particularly appreciated the way Fitzhenry cited the historical works he consulted throughout the text, giving me a pathway back to his original sources, one of which was very familiar: Krey's The First Crusade: The Accounts of Eye-Witnesses and Participants.

What made Defenders of Christendom most compelling, though, is the immediate parallels that jump to life of their own accord between the Crusading era of the Middle Ages and our own time, when militant, barbaric Islam has risen from the crypt to prey upon innocent Christians without pause or pity. For example, in chronicling the bloody reign of the Islamic conqueror Tamerlane, Fitzhenry describes an incident in India when Tamerlane "ruthlessly ordered the slaughter of hundreds of thousands of helpless captives that he thought of as nothing more than 'food for the sword.'" It is hard to read such words and not immediately flash to the massacres inflicted upon men, women and children in Iraq and Syria today for the heinous crime of following Christ. One must pray that God will raise up Hunyadis, Skanderbegs, and La Valettes in our present generation to meet the modern challenge from both barbaric Islam and hedonistic secularism, and revivify the dream of a unified Christendom.

If you or your kids enjoyed Angels in Iron by Nicholas Prata or Crown of the World by Nathan Sadasivan or my own books on Belisarius, you will find this book right in your wheelhouse.

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Sunday, January 25, 2015

Highly Recommended: The Joyful Beggar by Louis de Wohl

During the late 12th century AD, Italy is a simmering political caldron about to overflow. In the north, the powerful Holy Roman Emperor Otto IV threatens invasion. In Sicily, a young but ambitious Norman king sets his sights on a much greater office. In between, the Popes attempt to protect the independence of the Papal States while encouraging the crusading movement abroad. It is a time when the temporal leaders are only nominal Catholics and when Church leaders are often too concerned with worldly affairs.

Into this setting author Louis de Wohl introduces two characters: Roger of Vandria, a knight-errant whose only goal in life is to regain his lost patrimony, and Francesco Bernadone, the light-hearted young scion of a rich merchant family from Assisi. Their paths cross when Assisi attempts to raid the rival city of Perugia. Both march with the Assisian forces, and both are imprisoned in Perugia after the raid ends in failure and defeat. But where their lives go afterwards is a study in contrasts, brilliantly told by the great story-teller de Wohl.

The Joyful Beggar is subtitled A Novel about Saint Francis of Assisi, but it is much more than that. It is a history lesson in the religious and political turmoil into which the great saint was born and which he, in a very significant and unexpected way, influenced and turned to the good. With great flair, de Wohl brings the historical figures to life: the put-upon yet good-hearted Pope Innocent III, the tyrannical excommunicant Otto IV, the intelligent but worldly Frederick II and his Islamic reflection, Sultan Al-Kamil. 

The novel highlights the great moments in St. Francis's life--his call from God to "rebuild the Church which is falling down"; his trek to Rome to have his Friars Minor officially approved; the miraculous growth of the order; his famous meeting with Sultan Al-Kamil. There is also plenty of action supplied by the parallel tale of the dashing Roger of Vandria which frequently intersects with the life of Francis. In the hope of regaining his castle in Sicily, Roger follows the Sicilian king, Frederick II, becoming his henchman. He falls in love with the beautiful Clare Offreduccio and goes on crusade. But ultimately, he comes to respect and admire the incredible courage and drive of the little man from Assisi who he had previously disdained as a coward.

The Joyful Beggar is a great little book. De Wohl's writing moves elegantly back and forth between the parallel story lines, keeping the reader's attention and making for a very enjoyable reading experience. I blew through the book in a couple days and I suspect that it would hold the attention of most young readers aged 14 and older. With deep themes such as the vanity of worldly desires, the ultimate futility of political machinations, and the beauty of following God's call, no matter how difficult, The Joyful Beggar teaches some valuable lessons and helps put the fascinating life of St. Francis into its historical context.

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Friday, October 03, 2014

St. Francis's Letter to All the Faithful

In our day, Saint Francis of Assisi is commonly portrayed as a gentle, happy-go-lucky friar who travelled around Italy preaching about being nice and blessing animals. The real Saint Francis was very far from this distorted caricature. He was a loyal follower of even the hardest teachings of Jesus Christ and a true son and soldier of the Catholic Church. He was not averse to preaching directly to the faithful in terms that would grate the soft sensibilities of many modern religious leaders. As we near the beginning of the extraordinary synod on the family, it is well to consider the words written by St. Francis in his Letter to All the Faithful:
“All those who refuse to do penance and receive the Body and Blood of our Lord Jesus Christ are blind, because they cannot see the light, our Lord Jesus Christ. They indulge their vices and sins and follow their evil longings and desires, without a thought for the promises they made. In body they are slaves of the world and of the desires of their lower nature, with all the cares and anxieties of this life; in spirit they are slaves of the devil. They have been led astray by him and have made themselves his children, dedicated to doing his work. They lack spiritual insight because the Son of God does not dwell in them, and it is he who is the true wisdom of the Father. It is of such men as these that Scripture says, their skill was swallowed up (Ps. 106: 27). They can see clearly and are well aware what they are doing; they are fully conscious of the fact that they are doing evil, and knowingly lose their souls.” Read the entire letter
Amazingly, despite his occasionally stringent tone, Francis succeeded in converting many and rebuilding the Church in his day. May our own Pope Francis follow in the footsteps of his illustrious namesake, Francis of Assisi, and not fear to preach the authentic truths of the Church loudly and with courage. For mercy is not imparted by redefining sin away, but by helping the sinner reject sin, despise the desire to sin, and aspire to be virtuous as Christ was virtuous.

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Saturday, February 01, 2014

A first-hand account of the Plague of Justinian

With all the articles cropping up in the media this past week about new data connecting the Black Death of the 14th century with the lesser-known Plague of Justinian of the mid-6th century, I thought I would post an excerpt from Evagrius Scholasticus, a late-Roman Church historian who witnessed the Justinianic plague first hand. And not only did he witness the plague, he survived it himself and lost members of his immediate family to it. Here are Evagrius's own words:
“I will also describe the circumstances of the pestilence which commenced at that period, and has now prevailed and extended over the whole world for fifty-two years; a circumstance such as has never before been recorded. Two years after the capture of Antioch by the Persians, a pestilence broke out, in some respects similar to that described by Thucydides, in others widely different....Some cities were so severely afflicted as to be altogether depopulated, though in other places the visitation was less violent....Thus it happened in my own case—for I deem it fitting, in due adaptation of circumstances, to insert also in this history matters relating to myself—that at the commencement of this calamity I was seized with what are termed buboes, while still a school-boy, and lost by its recurrence at different times several of my children, my wife, and many of my kin, as well as of my domestic and country servants....Thus, not quite two years before my writing this, being now in the fifty-eighth year of my age, on its fourth visit to Antioch, at the expiration of the fourth indiction from its commencement, I lost a daughter and her son, besides those who had died previously.”
Evagrius goes on at length to describe the duration, recurrences and symptoms of the plague. The full account may be found here: The Ecclesiastical History of Evagrius, Book IV, Chapter XXIX, page 161.

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