Global Context

Although Charlemagne possessed one of the most powerful armies in Europe, the Mediterranean, and the Middle East, his empire was hardly a state compared to Tang China, the Abbasid Caliphate, or the Byzantine Empire. Compared to the armies of the Byzantine Emperors, the Abbasid Caliphs, and above all, the Tang emperors, Charlemagne’s army was merely a very large war band, financed not by a state with a working system of taxation and treasury, but rather by the plunder of defeated enemies. Although he issued decrees known as capitularies through the agencies of Church and state, the realm had little in the way of either bureaucracy or infrastructure, save for the decaying network of the Roman Empire’s roads. Indeed, although Charlemagne had sought to have a canal dug between the Rhine and Danube rivers, this project failed—a fitting illustration of the gap between the ambitions of Charlemagne and the reality.

The Carolingian Renaissance

In those territories that had been part of the Western Roman Empire, most of the people had spoken Latin, and Latin was the language of literature. By the time of the Carolingians, Latin was starting to change into the languages that would eventually become French, Spanish, Italian, and Portuguese, languages that we call Romance because they are descended from Latin, the language of the Romans. The Bible, the liturgy, and writings of theology and on saints, however, were still in Latin, although the skill in reading and writing Latin possessed by what few people remained literate had decreased, and in a less literate society, there were fewer books of Roman literature available in Western Europe. The copying of books had gradually dwindled with literacy.

The Carolingians were known not only for their conquests and attempted revival of the Roman Empire, but also for their efforts to improve the state of learning in the Carolingian Empire, particularly with respect to the Bible, theology, and literature of Ancient Rome. They also sought to increase the number of schools and books in the realm. Historians refer to this effort as the Carolingian Renaissance. Historians call it the Carolingian Renaissance in order to distinguish it from the later Italian Renaissance, an effort by northern Italian intellectuals of the fourteenth and fifteenth centuries to restore teaching and learning of the literature of Ancient Greece and Rome.

Charlemagne and his successors sponsored an increase in learning by the Church in order to promote moral reform. Charlemagne, like his predecessors and successors, considered himself a defender and protector of the Christian religion. As such, he wanted to make sure that the Church was promoting a reform of morality. Moral reform would need to start with clergy, and these clergy would need to be able to adequately read the text of the Bible and of the writings of other churchmen (and –women).

Charlemagne’s efforts would be centered on schools and centers of book production, what scholars of medieval Europe call scriptoria (singular scriptorium). He had help in that there were already many high quality schools attached to monasteries that had been founded in his empire by English and Irish monks. The main school of his empire was the school in his palace at Aachen. His palace itself was based on Roman and Byzantine architecture, as a demonstration that he possessed the same sort of legitimacy as the Roman Emperors. He then invited some of the best scholars of Western Europe to his court—including Alcuin of York (735 – 804), a monk from England—in order both to supervise his own court school and to direct the Church of the Frankish Empire to improve learning.

This improvement of learning included the establishment of new cathedral schools, schools attached to a cathedral church (i.e., a church where the bishop of a diocese—the basic geo- graphic division of the Church—has his seat). These schools trained not only men and women from the church, but also the children of Frankish aristocrats, and in some cases women as well as men. As a result, an increasing number of Frankish nobles would be literate or at least would sponsor efforts by schools to further train people.

Likewise, under the guidance of Charlemagne and the Frankish church, scriptoria through- out his empire launched on a massive new effort to copy new books. Many of these books were religious in character, although Carolingian monks (and nuns) would also copy books from Ancient Rome that had been written by pagans; many of these ancient books, like the poetry of Virgil (see Chapter Six), would serve as the basis of the curriculum of Western Europe’s schools as they had since the Roman Empire. A Christian of the eighth century would believe that even works by pagans would nevertheless afford their readers education and, thus, self-improvement.

The Macedonian Renaissance

The Byzantine Empire had been that half of the Roman Empire where the language of life and culture was not Latin, but Greek. At around the same time as the Carolingians’ efforts, the Byzantine Empire also saw close cooperation of Church and State to revive the study of ancient literature and improve learning. The Byzantine Empire had suffered from a collapse of literacy, which, while not as severe as Western Europe’s, had still resulted in a much less literate population. As such, an effort similar to that of the Carolingians was necessary in the Greek-speaking Eastern Mediterranean. We call this effort the Macedonian Renaissance because it reached its fullest expression under a dynasty of Byzantine emperors that we call the Macedonian Dynasty (867 – 1056).

The efforts of the Macedonian Dynasty, however, had begun earlier. The efforts to improve the availability of books and to increase learning began during the Iconoclast Controversy as both Iconophiles and Iconoclasts had sought to back up their positions by quoting from the Bible and the Church Fathers. Emperor Theophilus (r. 829 – 842), one of the last Iconoclast emperors, had had Leo the Mathematician found a school in the emperor’s palace in Constantinople, a palace known as the Magnaura. Like Charlemagne’s palace at Aachen, this school would go on to serve as the foundation for a revived learning among elites, only this learning was in Greek, rather than Latin.

Following the final triumph of the Iconophiles, these efforts continued with Photius, patriarch of Constantinople from 858 to 867 and then from 877 to 886, as a particular sponsor of monastic schools in the Byzantine Empire and of the copying of books in Ancient Greek, particularly works like those of Plato’s philosophy and the epic poetry of Homer.

Comparisons with the Abbasids

We should also note the global context of both the Carolingian and the Macedonian Renaissance. Carolingian and Macedonian Emperors were not the only ones seeking to increase the availability of ancient texts from the time of the Greeks and Romans. The Abbasid Caliphs under al-Mamun (r. 813 – 883) and his successors also sponsored the work of the House of Wisdom, whose scholars translated the philosophy of the Ancient Greeks into Arabic. Like the Christians of the Carolingian and Byzantine Empires, the Muslims of the Caliphate believed that one could learn from pagan writers even if they had not believed in the one Creator God.