The Early Centuries - Byzantium 01 (23 page)

The answer is that he was - though for one reason only. He had refused to accept a Western Emperor. In the past those Emperors may have been little more than puppets; nevertheless they bore the title of Augustus, and as such they were both a symbol and a constant reminder of the imperial authority. Without them, that authority was soon forgotten. Odoacer had requested the rank of Patrician; but the title that he preferred to use was
Rex.
In less than sixty years, Italy would be so far lost as to need a full-scale reconquest by Justinian. It would be two and a quarter centuries before another Emperor appeared in the West; when he did, his capital would be in Germany rather than in Italy, and he would be a rival rather than a colleague - not a Roman but a Frank.

Odoacer's decision was to have a second, equally important effect. The absence of any imperial representative in Italy created a political vacuum in the old capital. Instinctively, men looked for another father figure, someone possessed of a degree of prestige and offering a prospect of continuity far beyond the dreams of the most optimistic of barbarian adventurers. And so they raised up the Bishop of Rome, already the Primate of Christendom, investing him with temporal authority as well as spiritual and surrounding him with much of the pomp and semi-mystical ceremonial formerly reserved for the Emperors. The age of the medieval Papacy had begun.

The Emperor Zeno was, in all probability, no more perceptive in his appraisal of recent events in the West than the vast majority of his subjects. Apart from anything else, he had no intention of accepting the dethronement of his own nominated co-Augustus, Julius Nepos. Soon after his return to Constantinople he received a letter from Nepos in Dalmatia, congratulating him on the end of his exile and asking his help in effecting a similar restoration for himself. This appeal almost certainly coloured Zeno's reception shortly afterwards of the ambassadors from Odoacer. Nepos, he pointed out to them, was the Western Emperor. It was therefore to him, if their master wished to be made a Patrician, that his request should be directed. This, unquestionably, was the proper answer in the circumstances; but its effect must have been somewhat spoilt by the missive which Zeno had prepared for the envoys to pass on to Odoacer, in which the latter was already addressed as Patrician. A secretarial slip, or subtle diplomacy? We shall never know.

In any case, at that moment internal affairs seemed a good deal more pressing. The elimination of
Basileus
had done little to restore harmony within the State. Zeno's early suspicions focused on Harmatius, whose arrogance and narcissism had reached the point where there were fears for his sanity. To obtain the Praetorian Prefecture for himself and the rank of Caesar for his son he had unhesitatingly betrayed both his uncle and his mistress; what chance was there that he would remain loyal to his Emperor, particularly after the young Caesar had grown to manhood? The chroniclers all emphasize the struggle that Zeno had with his conscience, but its conclusion was foregone: Harmatius must be removed. A
willing assassin was found among his many enemies, and the deed was soon accomplished. To the dead man's son - called, like his great-uncle,
Basileus
- the Emperor was more merciful: he was merely deprived of his rank and title and forced into the Church. A few years later we find him serving as
lector
in the chapel
of the imperial palace at Blach
ernae, and he was to end his life as Bishop of Cyzicus. One suspects, somehow, that he may have welcomed his release from imperial responsibilities; if so, one can hardly blame him.

As the years passed, Zeno must often have wished that he could be relieved of them himself. In
479,
only two years after his resumption of power, he had to face another insurrection - this time instigated by Marcian, grandson of his imperial namesake, son of the Western Emperor Anthemius and husband of Leontia, younger daughter of Leo the Great. (Her engagement to Patricius had naturally been broken off after the fall of Aspar.) His revolt was perhaps to some extent the consequence of the treatment of his mother-in-law Verina, who had recently been imprisoned for her part in a plot to assassinate Illus; he himself justified it, however, on the grounds that his wife, having been born in the purple, was of higher rank than her elder sister Ariadne, Zeno's wife, who had been born during the previous reign. Marcian and his adherents stormed the Palace, and would probably have succeeded in overthrowing the Emperor for the second time but for the swift intervention of Illus, who brought a detachment of Isaurian troops across the Bosphorus at dead of night and took the rebels by surprise. Their leader was sent in his turn into monastic exile, to Cappadocian Caesarea; he escaped, and attempted another coup, but that also failed. Even now - perhaps on account of his imperial blood - Zeno showed clemency: Marcian was ordained a presbyter, his wife Leontia entered the convent of the
Akoimetai
1
and the two are heard of no more.

Marcian's two insurrections, dangerous and symptomatic of the general disaffection as they undoubtedly were, had been quickly put down. More serious, and far more prolonged, was that which broke out in
483,
the central figure of which was Illus himself. He acted, it must be said, under considerable provocation. Already six years before, soon after Zeno's return to power, one of the imperial slaves had been found lying

1
The
Akiome
tai,
or 'sleepless ones', had been founded around
400
by a certain abbot Alexander. Their rule stipulated absolute poverty, no manual labour and the routine (which gave them their name) of perpetual prayer and adoration by means of alternating choirs. They quickly grew powerful and - thanks to their habit of openly voicing their disapproval of imperial behaviour - unpopular with the government. Nestorius had evicted them from Constantinople, but they had soon reestablished both male and female communities on the Asiatic shore of the Bosphorus.

in wait for him, drawn sword in hand. No one had directly accused the Emperor, who had at once surrendered the slave to his intended victim for summary punishment; but suspicions had inevitably been aroused. Then, in
478,
the Palace guards had discovered another would-be assassin, this time an Alan, who later confessed that he had been acting under the instructions of the Prefect Epinicus and the Empress Verina. Realizing that his life would be in danger if he were to remain in Constantinople, Illus pleaded the recent death of his brother and retired for a while to his Isaurian homeland. In September
479,
however, an earthquake severely weakened the city walls and Zeno, fearing that the Goths might seize the opportunity to attack, recalled him to the capital, actually riding out as far as Chalcedon to receive him; but the general refused point-blank to enter the city until Verina was surrendered into his charge. Zeno had no love for his mother-in-law and was only too happy to comply; the Dowager Empress was first sent off to Tarsus where she was forced to take the veil, and then immured in an Isaurian fortress.

After that, the atmosphere lightened for a time and Illus was appointed Master of the Offices, normally a sign of high favour; but one day in
48
2
, as he was mounting the staircase to his box at the Hippodrome, he was attacked without warning by a member of the imperial Life Guard. His armour-bearer managed to deflect the blow; but the blade, while missing his head, sliced off his right ear, obliging him to wear a skullcap for the rest of his days. This time the instigator of the crime was harder to deal with: it proved to be no less a figure than the Empress Ariadne herself, taking her revenge on Illus for his treatment of her mother - and, perhaps, of her sister as well.

What happened next is unclear: indeed, the whole story of Illus's revolt depends on such fragmentary - and occasionally self-contradictory - evidence that we are all too often thrown back on speculation and guesswork. The Master of the Offices seems to have prudently retired once again to Anatolia. Almost immediately after his departure, however, a revolt broke out in Syria, where a certain Leontius was staging a last-ditch attempt to restore the old pagan religion; and messengers sped after Illus, with orders to take command of the eastern armies and restore imperial rule. He, probably grateful for this opportunity to prove himself once again in the eyes of his sovereign, hurried at once to Syria; only on his arrival did he discover the local commander to be none other than the Emperor's incompetent and profligate brother Longinus, who deeply resented what he considered to be a usurpation of his own authority. A
violent quarrel ensued, as a result of which Illus had Longinus arrested and imprisoned.

It was by any account a high-handed action to take against so powerful and influential a rival; but the Emperor's reaction, when the news was brought to Constantinople, was still more ill-judged. Issuing a command for the immediate release of his brother, he denounced Illus as a public enemy and ordered the confiscation and sale of all his property. In doing so, he virtually drove him into the opposing camp. Illus now made common cause with the rebel, and the two of them together released the old Empress Verina; she was only too pleased to crown Leontius at Tarsus and accompany him to Antioch, where on
27
June
484
he established a rival court.

He and Illus seem to have been content for the time to remain where they were; they certainly made no effort to march on Constantinople. This gave Zeno plenty of time to find new allies - among them a young barbarian named Theodoric, prince of the Ostrogoths, who had been a persistent thorn in Byzantine flesh for the past decade but who now agreed to lead an army of his subjects in the Emperor's name against the rebels. Thus the latter were soon expelled from Antioch and driven back into the Isaurian heartland, their leaders finally taking refuge in a castle known as Papirius. Here Verina died, lamented by no one; and here, after a four-year siege - during which Illus, always a scholar and intellectual, is said to have passed the time in philosophical study with his friend, the Egyptian sophist and neo-platonist Pamprepius - he and Leontius were betrayed by his sister-in-law, who in
488
gained admission to the castle by a trick (probably a non-existent promise of pardon) and then opened the gates to the besiegers. After so long a resistance, the defenders could expect no mercy: their heads were cut off and sent to Constantinople. The rebellion was at an end.

Theodoric the Ostrogoth, who had been partly responsible for the retreat of Illus and his friends to their Isaurian redoubt, did not take part in the ensuing siege. He had more important occupations elsewhere. Born around
454,
the son of the Ostrogothic chieftain Theodemir, he had spent ten years of his boyhood as a hostage in Constantinople; and though he may have gained little intellectually from the experience - all his life he is said to have signed his name by stencilling it through a perforated gold plate - he had acquired an instinctive understanding of the Byzantines and their ways which served him in good stead when, on the death of his father in
471,
he succeeded him as paramount leader of the Eastern Goths. He was not the only one: another Theodoric, son of Triarius and surnamed Strabo (the Squinter) was to set himself up in determined opposition to him. But the story of the kaleidoscopically changing relations between the two, and between the pair of them together and the Emperor in Constantinople, is too long and complex for our story. In any case the son of Triarius died in
481,
leaving his namesake in undisputed control.

The main purpose of Theodoric's early life, as of so many barbarian leaders before him, was to find and to secure a permanent home for his people. To this end he spent the better part of twenty years fighting, sometimes for and sometimes against the Empire, arguing, bargaining, cajoling and threatening by turns. He helped Zeno in both the principal rebellions of his reign, that of
Basileus
and that of Illus; he became successively Patrician,
magister militum
and, in
484,
even Consul; on the other hand we find him furiously devastating Macedonia in
479,
laying waste Thessaly in
482
and, in
487,
marching on Constantinople itself. This constant vacillation between friendship and hostility was, in the long term, unprofitable to both parties; and both Zeno and Theodoric must have heaved a deep sigh of relief when a decision was taken that was to affect the whole future of Europe, both East and West - although neither may have suspected it at the time. Which of the two rulers deserves the credit for the idea we shall never know. Jordanes, doubtless quoting from Theodoric's chief minister Cassiodorus, attributes it to the Ostrogoth; Procopius, with equal conviction, maintains that it originally came from the Emperor. All we can say for certain is that, some time in
487
or early
488,
it was agreed between them that Theodoric should lead his entire people into Italy, overthrow Odoacer and rule the land as an Ostrogothic Kingdom under imperial sovereignty.

The advantages of this scheme were obvious to both parties: for Theodoric, there was the promised fulfilment of his life's dream - a rich and fertile land for himself and his people; for Zeno, the prospect of ridding himself of the Goths once and for all. The two men must have taken leave of each other without a pang of regret, and early in
488
the great exodus took place: men, women and children, with their horses and pack-animals, their cattle and sheep, lumbering slowly across the plains of central Europe in search of greener and more peaceful pastures.