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The following essay will consider the role played by religious conflict in
generating state weakness. In particular, I will focus on the role that the
persecution of religious minorities played in the loss of the Byzantine territories
in the Levant, Egypt and Armenia during the Muslim invasions from the period
633-660. Whilst the majority of the essay focuses on the role of the
Monophysites, other sects and religious minorities will be mentioned when
appropriate, as will various compromise dogmas that were propounded by both
secular and religious authorities in order to promote religious unity. Below I will
firstly detail briefly the history of Monophysitism and its doctrines. Next, I will
consider the effects of religious persecution prior and during the Muslim
invasions, and how these may have affected support for the Byzantine Empire.
Finally, I will consider other possible causes of state weakness in the Byzantine
Empire that could provide alternative explanations for its weakness in the face of
an external threat. The evidence presented in this essay suggests that whilst
internal religious conflict in the Byzantine Empire is insufficient to explain its
sudden defeat by the invading Muslim armies, it nevertheless contributed in a
significant way to the failure of the Empire to maintain control of those lands in
which non-Chalcedonian Christians and other religious minorities formed a
majority or a substantial minority.
Monophysitism originally emerged in the 5 th century with the preaching of the
monk Eutyches. Eutyches asserted that Christ was of one nature, in which the
divine nature had subsumed the human nature, a natural progression from
to
and
Monoenergism
temporarily
emerged
ended
among
the
the
schism. 11
Egyptian
However,
and
Syrian
forces under Heraclius brother Theodore were defeated in battle between Gaza
and Jerusalem in 634. Damascus and Emesa surrendered to the Arab armies;
eventually the Arab armies resoundingly defeated the Byzantines at Yarmk in
636. Heraclius then concentrated his efforts on saving Egypt, but this too was
conquered in 642.17
During the century preceding the Muslim conquests Byzantium had been growing
ever more intolerant of its religious minorities. Jews, 18 Samaritans19 and
Monophysites were targeted.20 The Emperor Justin II (565-578), with the
encouragement of the Patriarch of Constantinople, John of Sirimis, annulled the
orders of Monophysite priests and closed monasteries that were suspected of
16 Philip Mayerson, The First Muslim Attacks on Southern Palestine (A.D. 633634), Transactions of the American Philological Association, Vol. 95, 1964, 155199.
17 See the accounts of the conquest by Sawirus ibn al-Muqaffa and al-Baldhur
in the Fordham University Sourcebook, available at
http://legacy.fordham.edu/Halsall/source/642Egypt-conq2.asp.
18 H. W. Haussig, A History of Byzantine Civilization, trans. J. M. Hussey (London:
Thames & Hudson, 1971), 105; J. F. Haldon, Byzantium in the Seventh Century
(Cambridge: Cambridge University Press, 1990), 345-347.
19 For a discussion of the Samaritan revolt of 529 in Palestine see the passage in
Shahd quoting John Malalas description of the revolt in his Chronicle; Irfan
Shahd, Byzantium and the Arabs in the Sixth Century, 82-83. Also see Alan D.
Crown, The Samaritans in the Byzantine Orbit, Bulletin of the John Rylands
University of Manchester 69 (1986), 96-138.
20 John C. Lamoreaux, Early Eastern Christian Responses to Islam, Medieval
Christian Perceptions of Islam, John Victor Tolan (ed.), (New York: Garlands,
1996), 4.
population did not resist the invaders, and saw them as an improvement to the
dyophysite government of Constantinople. In Armenia, Constans II found that for
religious and ethnic reasons, many in Monophysite Armenia preferred Muslim
rule.28 Archaeological evidence for church destruction is virtually non-existent 29
and administrative papyri from Egypt dating from within a few years of the
conquest give evidence for a remarkable degree of bureaucratic continuity being
maintained during the transition from Byzantine to Islamic rule. 30 Moreover,
Islamic rule did not curb the amount of writing in Greek or the involvement of
eastern Christians in the religious controversies of the time. 31 Only later was
there a decline in the conquered areas and greater pressure to convert under the
Caliph Abd al-Malik, when the official state language of the conquered Byzantine
lands was changed from Greek to Arabic. 32 In Egypt the Nile, and in Anatolia the
Taurus Mountains and the Cilician Gates, presented major obstacles to the Arab
invaders. Yet in Egypt in particular, the persecution of Monophysites who refused
in 739, were first allowed only under Muslim rule. Lamoreaux, Early Eastern
Christian Responses to Islam, 7, 13.
44 See Chronicle, chapter CXXI.2; available online at
http://www.tertullian.org/fathers/nikiu2_chronicle.htm.
45 See the Chronicle, 122-124; available online at
http://rbedrosian.com/Msyr/msyr16.htm#Deaths.
46 Although his account that they willing paid kharaj (tribute) is perhaps too
much to accept. Taken from Kitb Futh al-Buldha of Ahmad ibn-Jabir alBaldhur, trans. by P. K. Hitti and F. C. Murgotten, Studies in History, Economics
and Public Law, LXVIII (New York, Columbia University Press, 1916 and 1924),
available online in the Fordham University sourcebook at
http://legacy.fordham.edu/Halsall/source/yarmuk.asp.
respect for Monophysites, and enforced corve from Christian artisans to build a
navy and public buildings.48 Had greater freedom of worship been permitted by
the orthodox, rather than insisting on compromises unacceptable to all parties
involved (such as Monotheletism), than it is possible that a greater amount of the
Empire could have been kept from falling to the Muslims.
The Muslim armies, whilst facing an Empire already greatly weakened by years of
war and internal strife, nonetheless face an enemy that was debilitated by
somewhat arcane internal religious conflicts, and whose focus was dominated by
considerations of maintaining peace between competing religious communities,
whilst continuing in communion with Rome. Thus, the Monophysite dispute, and
successor dogmatic compromises, ultimately contributed the ambivalent attitude
of the inhabitants of Egypt, Syria and Armenia towards Greek-dominated
government in Constantinople, and their lack of vigour in repelling the Muslim
invaders.
47 A-abar, recounts that the governor of Egypt wrote to the Caliph Umar II
(717-720) informing him that Christians there were converting to Islam to avoid
the heavy tax burdens. Quoted by Lamoreaux, Early Eastern Christian
Responses to Islam, 14.
48 Treadgold, A History of the Byzantine State and Society, 312.
Page | 12
Bibliography:
Al-Baldhur, Ahmad ibn-Jabir, Kitb Futh al-Buldha, trans. by P. K. Hitti and F. C.
Murgotten, Studies in History, Economics and Public Law, LXVIII (New York,
Columbia University Press, 1916 and 1924), available online in the Fordham
University
sourcebook
at
available
at
http://legacy.fordham.edu/Halsall/source/642Egypt-conq2.asp
http://legacy.fordham.edu/Halsall/source/yarmuk.asp.
Cameron, Averil, Changing Cultures in Early Byzantium (Aldershot: Variorum,
1996).
Crown, Alan D., The Samaritans in the Byzantine Orbit, Bulletin of the John
Rylands University of Manchester 69 (1986).
Donner, Fred, Early Islamic Conquests (Princeton: Princeton University Press,
1981), available online in the Fordham University Sourcebook at
http://legacy.fordham.edu/halsall/med/donner.asp.
Grohmann, Adolf, Greek Papyri of the Early Islamic Period in the Collection of
Archduke Rainer, tudes de papyrology 8 (1957).
Haldon, J. F., Byzantium in the Seventh Century (Cambridge: Cambridge
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Haussig, H. W., A History of Byzantine Civilization, trans. J. M. Hussey (London:
Thames & Hudson, 1971.
Ibn al-Muqaffa, Sawirus, History of the Patriarchs of Alexandria, in the Fordham
University
Sourcebook,
available
at
http://legacy.fordham.edu/Halsall/source/642Egypt-conq2.asp.
John
of
Nikiu,
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available
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online
at
Kaegi, Walter E., Byzantium and the early Islamic conquests (Cambridge:
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1996).
available
online
at
online
at