By Michael Angold

During this significant research the subject matter of "church and society" offers a way of reading the of the Byzantine Empire at a major interval of its historical past, as much as and well past the autumn of Constantinople in 1204.

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3-14. •' Sathas, MB, v, 444. *> Ibid, iv, 447-8. 36 The eleventh century oath to his consort, Eudocia Makremvolitissa. She bound herself not to marry again and to support the Doukas succession. The patriarch undertook to anathematise her should she break this oath. In the event, he would release her from this oath on the grounds that it was in the public interest which took precedence over any private agreements. Gossip had it that the patriarch had been tempted by the empress's apparent interest in a marriage with either his brother or his nephew.

45 This might well be taken as imperial capitulation in the face of clerical criticism that an emperor had no right to interfere in ecclesiastical matters. In that case, as V. Grumel observed, is it not a little odd that Xiphilinos did not intervene directly with the emperor? There is no sign that the patriarch supported the metropolitans when they took the case before the emperor. *6 45 N. Oikonomides, 'Le serment de l'imperatrice Eudocie (1067). Un Episode de l'histoire dynastique de Byzance', REBii{\gd^), 101-28.

P. Joannou, D'emonologie populaire - demonologie critique au Xle siecle. La vie inedite de S. Auxence par M. Psellus (Wiesbaden 1971), 112-14. a s Cf. Kazhdan / Epstein, 223. F. Boissonade, Psellus De Operatione Daemonum (Nuremburg, 1838), 58-62. 3' V. Grumel, 'Le miracle habituet de Notre-Dame des Blachernes a Constantinople', £030(1931), 129-46. Conflict and debate 33 place. This is apparent in his attitude to images. He describes the feelings evoked by an icon of the Mother of God: 'I am describing not what I observed, but what I felt, for She looked as though She had completely changed Her nature, being transformed into a beauty approaching the Divine, quite beyond the sensation offered by sight'3» Psellus's stress upon the human dimension was not limited to the use of reason or that which could be apprehended through the senses.

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