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Translator's Note: Theophobos and Manuel

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Translator's Note: Theophobos and Manuel Translator's Note: Theophobos and Manuel The information contained in the following pages is essential for any understanding of Book 3 of Genesios (and a few sections of Book 4). I have therefore decided to bring it to the attention of the reader by inter­ rupting the narrative, rather than confine it to an Appendix. Those readers who are familiar with the historical issues can skip this section, which contains no new arguments. But all others are urged to read it before proceeding to the highly confused narrative of Genesios. Except for Theophilos' accession and death, the sections of Book 3 are arranged with an absolute disregard for chronology, and many of the stories are completely fictitious. 1. Book 3 of Genesios is less about Theophilos than about his two generals Theophobos and Manuel, whose careers present major historical problems. Henri Gregoire established that Theophobos was the Greek name adopted by the Khurramite rebel Na~r when he and his followers found refuge in the Empire in 834 and converted to Christianity. 201 Members of the Khurramite religious sect (called 'Persians' by Genesios and the Byzantines) had revolted against the authority of the 'Abbasid Caliphate in Azerbaijan. As early as 816/7 they were under the leader­ ship of a man named Babak.202Na~r is variously seen as a lieutenant of Babak, or as an independent Khurramite rebel.200 In late 833 the forces of the Caliph Mu'ta~im inflicted defeats upon both rebels, and as a conse­ quence Na~r and fourteen thousand of his men migrated to the Byzantine Empire. Theophilos organized them into tourmai of their own and settled them in the themes of the Empire. When called up for service, they united into one force under the command of the newly-christened Theopho­ bos.204 201 'Manuel et Theophobe ou le concurrence de deux monasteres,' pp. 186-188. 202For a summary of these events, see H. Kennedy, The Early Abbasid Caliphate, p. 170 ff.; for the Khurramite (properly Khurramiyya) beliefs and history see The Encyclo­ paediaof Islam, v. 5, pp. 63-65. 203 Cf. M. Rekaya, 'Mise au point sur Theophobe et !'alliance de Babek avec Theo­ phile,' p. 49 ff. and W. Treadgold, BR, n. 388. 204The details of the settlement can be found in W. Treadgold, BR, pp. 282-283; for the military actions of the Khurramites on behalf of the Empire, see H. Bartikian, 'Oi "But;a.v'ttvol." Xouppa.µi'tec; 1ea.l.~ 'Apµev(a..' 46 Translator's Note These events are mentioned, or alluded to, in Genesios 3.3-4. 2. In 837 the forces of the Caliphate were massed under the com­ mand of the general Afshin against the rebel Babak. In desperation the Khurramite leader informed Theophilos of his plight and requested help. The Emperor seized this opportunity and, while the Arab forces were busy suppressing the Khurramites, launched a successful invasion into enemy territory. His forces plundered many cities and butchered their inhabitants. The Byzantine invasion forces included the new 'Persian' corps under Theophobos, but Theophilos did nothing to help Babak, who was defeated, captured, and later savagely executed by the Arabs. There had, after all, never been an alliance between the two enemies of the Ca­ liphate.205 Many of Babak's followers migrated into the Empire after his final defeat, and Theophilos' Persian corps was thus augmented by an­ other sixteen thousand Khurramites. 206 The Byzantine expedition is described in Genesios 3.11, 3.13. The subsequent migration of the followers of Babak is alluded to in 3.6. 3. The Byzantine invasion enraged the Caliph Mu'ta~im, who organ­ ized a massive assault into Asia Minor in 838. He divided his army into two parts. The smaller contingent, under the command of Afshin, in- flicted a disastrous defeat upon Theophilos and his army at Dazimon (also called' Anze' by Genesios) in the Armeniakon theme on 22 July.207 The Emperor was saved from capture and even death after the majority of his army had fled. Gregoire, based on an Arab source, believed that it was Theophobos who had saved the Emperor.208 However, Warren Treadgold has convincingly argued that it was Manuel instead. 2()1) Gregoire demonstrated that both Manuel and Theophobos became figures of legend after their deaths, but before Genesios wrote his history. The latter was confronted by hagiographic accounts of their lives that magnified their military exploits and cast them as protectors of the holy icons. These legends thus tended to denigrate and distort the memory of Theophilos, who was in fact a convinced iconoclast. 205M. Rekaya, 'Mise au point sur Theophobe et l'alliance de Babek avec Theo­ phile,' pp. 56-60; cf. also J. Rosser, 'Theophilus' Khurramite Policy and its Finale: The Revolt of Theophobus' Persian Troops in 838.' 206W. Treadgold, BR, n. 403. 207For the Arab invasion in general see A. Vasiliev, BA, v. 1, pp. 144-177; W. Treadgold, BR, pp. 298-305. 208'Manuel et Theophobe ou le concurrence de deux monasteres,' pp. 188-191. 2()()'The Chronological Accuracy of the Chronicle of Symeon the Logothete for the Years 813-845,' pp. 180-182. Manuel's noble deed was praised by Montaigne (Essays 1.18) - one of the very few incidents from Byzantine history mentioned by the French thinker. .
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