The Dark Ages Collection - David Hume

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to defy the religious sentiment of the people of Byzantium. On Sunday, Nov. 4 (A.D. 512),46 the orthodox multitude in the Church drowned with their shouts the chanting of the heretical priests, and there was such a disturbance that Marinus and Plato, the Prefect of the City, interfered with armed force. Some were slain and others imprisoned. On the following day there was a more sanguinary conflict in the court of a church, and on Tuesday (Nov. 6) the orthodox congregated and formed a camp in the Forum of Constantine. The rioting now assumed the dimensions of a revolt. The general Areobindus was the husband of Juliana Anicia, who was the granddaughter of Valentinian III,47 and thus a member of the Theodosian house. The people proclaimed him Emperor and pulled down the statues of Anastasius. Celer, the Master of Offices, and Patricius, Master of Soldiers in praesenti, who were sent to pacify them, were driven off with showers of stones; the house of Marinus was burnt. On the next day the Emperor sent heralds to the people proclaiming that he was ready to abdicate, and appeared in the Kathisma of the Hippodrome without his crown. He was greeted with demands that Marinus and Plato should be thrown to the beasts. But in some extraordinary way he succeeded in calming the tumult. The crowd begged him to put on his crown and promised good behaviour.

      It was unfortunate for the peace of the East that Anastasius was not indifferent in questions of religious doctrine. His reason prompted him to enforce the Henotikon and to lean to neither party in his ecclesiastical measures. He honestly endeavoured to carry out this policy up to the year A.D. 511-512, but he was growing old, and, despairing of maintaining peace between the extreme parties, he threw himself into the arms of his Monophysite friends. It is to be observed that neither all the orthodox nor all the Monophysites demanded at this time a repudiation of the Henotikon; for the Monophysites could argue that it condemned the doctrines of Chalcedon, the orthodox that it did not.48 The middle party, of whom Flavian of Antioch was the most prominent, sought to act more or less in the true spirit of the act of Zeno and leave the doctrine of Chalcedon severely alone. In the capital the difficulty of preserving peace was aggravated by the agitation of the Sleepless Monks of the monastery of Studion, who were uncompromising opponents of the Henotikon, and remained in communion with the Church of Rome. Some vain attempts had been made to end the schism. Pope Anastasius II, in his brief pontificate,49 desired to conclude it by a concession which was almost equivalent to a partial acceptance of the Henotikon. He sent to Constantinople two bishops proposing to withdraw the demand of his predecessors that the name of Acacius should be expunged from the roll of Patriarchs. On account of this policy he is one of the Popes for whom the Catholic Church has little good to say, and Dante found for him a suitable place in hell.50 His successors obstinately refused to heal the breach.51

      Far more significant than the deposition of Macedonius, who had never approved of the Imperial policy, was the deposition of the Patriarch of Antioch, the moderate Flavian,52 and the election of the Pisidian Severus, whom we have already met as the leading theologian of the Monophysites and bitter foe of Chalcedon (A.D. 512).53 On the occasion of his enthronement at Antioch, Severus anathematised the doctrinal decisions of that Council, and he determined to make his own Patriarchate as Monophysitic as that of Egypt. A synod at Tyre (A.D. 513)54 condemned Chalcedon and confirmed the Henotikon, which was interpreted in the Monophysite sense. The triumphant party were ready for extreme measures, and the Emperor had to warn the Duke of Phoenicia Libanensis that he would countenance no bloodshed in dealing with recalcitrant bishops. But the general proceedings of the Monophysites, under the guidance of Severus, during the next few years, seem to have amounted to a persecution.

      The reply to the revolution in the Emperor’s policy was soon to come in the shape of a rebellion in Thrace.55

      § 3. Financial Policy

      Anastasius was a conscientious ruler, and one of the great merits of his government was the personal attention which he paid to the control of the finances. A civil servant, who belonged to the bureau of the Praetorian Prefect, and began his career in this reign, asserts that the careful economy of Anastasius and his strictures in supervising the details of the budget saved the State, which ever since the costly expedition of Leo I against the Vandals had been on the brink of financial ruin.56

      The economy of the Emperor enabled him to abolish the tax on receipts, known as the Chrysargyron, which weighed heavily on the poorest classes of the population.57 This act (May, A.D. 498) earned for him particular glory and popularity. The reception of the edict in the city of Edessa illustrates the universal joy which the measure evoked. “The whole city rejoiced, and they all put on white garments, both small and great, and carried lighted tapers and censers full of burning incense,” and praising the Emperor went to a church and celebrated the eucharist. They kept a merry festival during the whole week and resolved to celebrate this festival every year.58

      The consequent loss of revenue suffered by the fisc was made good by an equivalent contribution from the revenue of the Private Estates.59 The Imperial Estates seem to have received considerable additions in this reign, principally from the confiscation of the property of Zeno and the Isaurian rebels. In consequence of this increase, Anastasius found it expedient to institute a new finance minister, with similar functions to those of the Count of the Private Estates, who was to administer the recently acquired domains and all that should in future be acquired by the crown. This minister was designed by the title of Count of the Patrimony.60

      Perhaps the most important financial innovation introduced by Anastasius was in the method of collecting the annona. He relieved the town corporations of the responsibility for this troublesome task,61 and assigned it to officials named vindices, who were probably appointed by the Praetorian Prefect. The appointments seem to have been given by auction to those who promised most,62 so that this form was equivalent to a revival of the old system of farming the revenue. Opinion was divided as to the effects of this change. On one hand it was said that the result was to impoverish the provinces;63 on the other, that it was a great relief to the farmers.64 One of the abuses which the measure may have been intended to remove was the unfair advantage enjoyed by the richer and more influential landowners, whom the curial bodies were afraid to offend. Under the new system, however, inequality of treatment could be secured in another way, by bribing the vindices. Anastasius hoped perhaps to mitigate this danger by strengthening the hands of the defensores and bishops, who were expected to protect the rights of subjects against official oppression. Those who condemned the new policy said that the vindices treated the cities like hostile communities.65

      The originator of this revolutionary measure was an able financier of Syrian birth, named Marinus, who seems to have been the most trusted adviser of Anastasius, throughout the latter part of his reign. He began his career as a financial clerk under the Count of the East,66 and attained to the post of head of the tax department of the Praetorian Prefect.67 In this capacity he gained the ear of the Emperor, and ultimately was elevated to the Praetorian Prefecture. The reform was probably carried out during his tenure of that post, but the date and duration of his Prefecture are a little uncertain.68 The immediate result of the new method of collecting the taxes was a considerable increase of the revenue and also of the private income of the Praetorian Prefect.69

      It is not clear whether the reform of Marinus meant that the actual tax-collectors, who had hitherto been members of the town communities, were replaced by government officials. It seems more probable that the change consisted in placing the local collectors under direct government control. They received their instructions from the vindex, and the provincial governor, who remained responsible for the taxation of the province, communicated with the vindex and not with the corporation of decurions. The new system was not permanent. Though it was not completely done away with, it was considerably modified in the following reigns. In some places the vindex survived, but in most of the provinces he disappeared, and there was probably a return to the old methods.70

      Other revenue questions occupied the anxious attention of the government at this period. The practice of converting the annona into money payments seems to have been

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