Alternate History Vivat Stilicho!

684-687: Squaring Accounts
  • Circle of Willis

    Well-known member
    With the Hashemite Caliphate still mired in its internal troubles, 684 proved a quieter year still for the Holy Roman Empire. The fourteen-year-old Caesar Constantine took advantage of this lull in the fighting along Rome’s easternmost border to simultaneously try to improve his relationship with his father (having spent his youngest years raised at his mother’s court, he was closer to her than Aloysius and invariably took her side in her own personal conflict with the Emperor) and indulge in his growing scholarly interest. It was at his suggestion and with his input (increasing over the years as he himself accumulated military experience on his own) that Aloysius began to write Virtus Exerciti (‘Bravery (or Virtue) of the Armies’), an updated military manual which built on the foundation laid by De Re Militari with another two hundred years of fighting experience and the thoughts of both the first Aloysian Augustus and his heir.

    It would be many years before the treatise would finally be completed, in part because no small number of the latest reforms to Roman military organization and tactics it recommended were actually in the process of being implemented over Aloysius’ reign. Still, once it was done, Virtus Exerciti would stand the test of time as the premier – and primary – source on the Roman army of the late seventh and early eighth centuries, in-between the chaos of the fifth and sixth centuries which the Stilichians had fought valiantly to restrain and the glorious heights (with occasional valleys) of the ninth to thirteenth centuries. The inclusion of numerous well-preserved illustrations, both of Roman legionaries in this time period and in the form of a late-seventh-century update to the Notitia Dignitatum (chiefly of the heraldry depicted on the shields of the Western and Eastern legions, old survivors and newly constituted forces alike) would also go a long way to helping the historians and reenactors of the future more easily visualize the Roman soldiers who closed the page on the turbulence and division of the fourth to seventh centuries. It would be quite some time before the Roman Emperors saw need to overhaul the structure of their military and make substantial changes to what Aloysius and Constantine had written down yet again.

    Among its highlights, Virtus Exerciti would outline the formal division of the Roman army into the exercitus praesentales (itself an amalgamation of the remaining comitatenses and limitanei formations into a number of mobile imperial armies), the auxilia palatina ('palace auxiliaries') drawn from the federate kingdoms to support it, and said kingdoms' own autonomous forces; a synthesis of Western and Eastern Roman methods of warfare; the shift in Roman tactics away from its traditional reliance on infantry, with heavy cavalry emerging as its decisive combat arm in the centuries to come, as well as notes on combating ambushes, feigned retreats and other tricks employed by Rome’s various enemies since Attila’s day; and updates to military discipline, including an end to extremely brutal punishments and especially the ancient practice of decimation. Aloysius & Constantine forbade the practice on both religious and practical grounds: it had infamously befallen Saint Maurice’s Theban Legion and its continued practice thought to dishonor the memories of their martyrs (not dissimilar to why Christian Rome no longer crucified those whose crimes would have merited such a punishment in the past), and was also observed to both needlessly eliminate manpower which the Empire could not afford to lose and to cripple the morale of the survivors[1].

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    Illustration of a Saxon tribesman surrendering to an early Aloysian-era legionary from the March of Arbogast in the pages of the Virtus Exerciti. Note the evolution in the Northern Roman's equipment: the ridge helmet has been replaced with a morion-like kettle hat of Frankish design, and he is wearing lorica squamata (scale armor) rather than the more traditional lorica hamata (chainmail)

    As for the Romans’ Islamic enemies, Caliph Abd al-Rahman spent 684 moving to suppress the first major dogmatic rupture in the new religion. His army was battered by Kharijite raiding parties, but being similarly comprised of Arab warriors – including many loyal Nejdis, whose contingent alone outnumbered the followers of Abd al-Wahhab – they pushed through the sands without crippling loss and managed to reach the traitor’s seat at Diriyah, located in the narrow Wadi Hanifa, in April. There the Hashemites wasted no time in storming the walls, overwhelming the defenders with their sheer numbers and putting the Kharijites to the sword in retaliation for their attacks on Hashemite loyalists and murder of Abd al-Rahman’s envoy.

    Abd al-Wahhab was not among those slaughtered by the vengeful Caliph however, having fled ahead of the Hashemites’ arrival with his strongest sons and most zealous followers. Retreating to Qarma[2] to the southwest, he rallied his tribe – the Banu Hanifa – to continue resisting Abd al-Rahman for the rest of the year. It would take another eight months for Abd al-Rahman to finally suppress this Kharijite rising amid the scorched sands of the Nejd, the first of many that his dynasty would have to face, and to return to Kufa with Abd al-Wahhab’s head in his possession. Only then could the Caliph finally turn his attention away from internal matters (for now) and refocus on foreign affairs – namely, plotting to build upon his guzat’s raids and renewing war with the Roman enemy to the west. Since these relatively small and contained rebellions had not excessively bled the Arab armies, Abd al-Rahman felt safe enough to try pursuing victory abroad to bind these wounds and more firmly unify the Islamic world under his still fairly-new leadership.

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    Abd al-Rahman ordering his captains to fan out across the Najd and hunt down Abd al-Wahhab and the remaining Kharijites following the fall of Diriyah

    It was not only the Romans who Abd al-Rahman needed to worry about, however. His difficulties with the Kharijites had not gone unnoticed by the Khazars, who consequently increased the frequency and ferocity of their raids against the northern borders of the House of Submission. Throughout 684 Khazar pillagers in the Caucasus, operating out of their major base at Darband, laid waste to the wilayah of Azerbaijan where they sacked Shabaran, Kamachia[3] and the ancient Persian fortress-town at Khursan, although they were unable to overcome the defenses of Baku to the east of Khursan, which consequently was flooded with refugees fleeing their raids and evolved into the Arabs’ main power-base in the Caucasus. A good deal of those riches collected at lance-point by these raiders would be added to the growing Khazar capital at Atil.

    To the east, other Khazar war parties laid further waste to the Islamic part of Khorasan and penetrated as far as Nishapur before they had to turn back in the face of stiffening resistance. Mindful that Kundaç Khagan was likely to attack from the north if he were to attack the Khazar monarch’s Roman in-laws, Abd al-Rahman bade his brother Al-Abbas to return to his Persian strongholds and prepare a first strike against their northern neighbors while he himself oversaw preparations for the assault in the west and south against Rome. The Caliph’s strategy was an aggressive one, in which he intended to strike the first blow against both the Romans and Khazars simultaneously and keep the two allies from uniting their forces.

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    Khazar raiders battling a defending Muslim force in the eastern Caucasus

    Aloysius had just crossed over the Hellespont – intent on mediating a succession dispute among the Franks and keeping the Continental Saxons down – when Islamic attacks along the border began to heighten again, compelling him to hasten back to the front. Having heard by now that the Caliph Abd al-Rahman had put an end to the disorder in his realm, both Augustus and Augusta were convinced that a renewed Islamic offensive against their Syro-Mesopotamian frontier was imminent and accordingly began to concentrate resources and troops to defend that region. The Ghassanid and Kalb warriors responsible for defending Syria & Palaestina, as well as their Armenian and Georgian neighbors to the north, were reinforced by the Cilician Bulgars and also Helena’s newly organized Oriental legions. Aloysius garrisoned the infantry he’d brought with him from the Occident in a few major regional centers designated as the lynchpins of the Romans’ defenses, such as Edessa in the north and Jerusalem in the south, while massing his mounted troops into a large mobile reserve at the Ghassanid capital of Hama.

    The Khazars noticed a spike in Muslim military activity along their shared borders as well, initially in the form of retaliatory raids but rapidly escalating to more extensive chevauchées which pushed deeper into their own territory. Critically, late in the summer Al-Abbas led a strong force of 15,000 men out of northwestern Persia to attack Darband, which after all had been the Khazars’ forward base for attacks into the Arab portion of the Caucasus and western Alborz Mountains. With the help of Persian and Babylonian Jewish engineers, the Muslims were able to overcome the city’s defenses before Kundaç and Kundaçiq could ride to its rescue, after which they ferociously sacked it and enslaved the few thousand among its populace who they did not simply put to the sword. The outraged Khagan believed that the Hashemites had just struck the first real blow in a new war and made preparations for an aggressive push against Islam on both sides of the Caspian, and not even the harsh winter at the end of this year could cool his fury at this latest defeat.

    Meanwhile in the New World, a giant lost his life. Liberius gave up the ghost two weeks before the Christmas of 685 – the year’s hard winter was too much for the 75-year-old, who was already ailing and resolved to have his last few hot meals distributed to the children of Cois Fharraighe, since they were unlikely to do him any good. Born a Roman prince of the Great Stilichian household, he had survived the violence of the Aetas Turbida and many decades living among peoples his kin would certainly have considered savages in this unfamiliar new continent, and now ended his days as the Abbot of Saint Brendan’s Monastery and the closest thing the fractious Gaels of Aloysiana had to a supreme governor and coordinator: his last deed of note being helping drive the heretical Britons from Tor Mór and overseeing the establishment of the first Irish colonies beyond Isthmus of Túathal.

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    The tidal mill of Cois Fharraighe (soon to be renamed Cuan Fuar), modeled after those employed by Irish monasteries back in the old country such as Nendrum, which was the last building project completed by Liberius before he passed away

    The soon-to-be Saint Liberius would be buried not among his family in the ancestral mausoleum of the Stilichians nor among the early Christian martyrs in Rome’s catacombs, nor even on the grounds of Saint Brendan’s, but among his adopted people at Cois Fharraighe, where the colonists overwhelmingly voted to rename their growing village Cuan Fuar – ‘Coldharbor’ – in mourning. The same illness (brought on by the autumn and exacerbated by the harsh winter) which claimed his life, most likely either the common cold or flu, affected those settlers as well, but exacted an especially devastating toll on the local Wildermen living around Cuan Fuar and the other Irish colonies on the mainland. Thus, ironically, Liberius had managed to give his flock one last gift in death by making their expansion further inland easier still – although none among them thought of it that way at the time, since the disease did not discriminate between pagan Wildermen and those who had converted to Christianity & allied with the Gaels, whose loss was mourned almost as much as that of Liberius himself by the settlers.

    As for the Britons who had just been defeated and cut off from their homeland by the work of Liberius two years prior, they had been hard at work entrenching their settlements on the mainland of Aloysiana and making sure that the Irish would not be able to destroy them utterly without a steep cost in blood. Good stone was hard to come by around the Saint Pelagius River and those British engineers to whom the memory of Roman stoneworking had been passed on to rarer still on this side of the Atlantic, but nevertheless Porte-Réial and Derrére-Refuge’s inhabitants augmented their existing palisades with ditches, crude earthen ramparts and additional watch-towers. Admittedly the latter were more like covered firing platforms for their longbowmen, but together with the ramparts and ditches, still represented significant improvements in their defenses. Those Wildermen who had taken up the Britons’ offer to live with them were put to work as part of this fortification effort, though their numbers were not as great as the settlers would have liked – finding converts willing to cohabitate within the same walls was difficult enough to begin with, but as the Irish had found out, diseases which would only inconvenience Europeans more often than not proved fatal for the natives of this New World.

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    Model of the first wall of Derrére-Refuge. To increase their chances of survival, the New World Britons fortified their few existing towns as much as they possibly could using a combination of traditional palisades, earthen ramparts, the loose stones they could find, and natural barriers such as the many rivers crisscrossing their new home

    The summer of 686 saw the renewal of hostilities in the eastern Mediterranean. While Al-Abbas braced for the inevitable retaliation of the Khazars on the northern front, his brothers were mounting their attack in the west to ensure the Romans would be of no help to Kundaç and Kundaçiq. Ali spearheaded the initial Islamic offensive into Syria and Palaestina, at first ordering intensified raids against the Ghassanids, Banu Kalb and the remainder of Roman Mesopotamia in a bid to trick their overlord into thinking he was going to push for Hama, Jerusalem or Edessa before launching his main offensive into the Gaulanitis instead. Despite the rough terrain, his trickery had paid off and he was able to overwhelm the region’s scant remaining defenders, capturing Caesarea Panias[4] in the first major act of the new war (where the Khazars were not concerned, anyway).

    As Ali fought to push toward the Phoenician coast in an attempt to split the remnants of the Roman Levant in twain, Aloysius sprang into action. The Augustus swept southward from Hama with the Ghassanids while also trying to coordinate with the Banu Kalb moving northward out of Palaestina, hoping to catch the Muslims in a strategic pincer. His plan did not survive contact with the realities of warfare, as Ali turned while marching down the Leontes[5] to surprise the Kalb army and defeat them in the Battle of Lake Hula[6] before resuming his drive to the coast. Unbothered by this defeat, the irrepressible Aloysius aggressively pushed southward anyway and threatened the Muslims’ flank right as they were approaching Tyre. Ali rushed to intercept them before they could cross the Leontes and cost him that favorable ground.

    The Roman advance had moved with such alacrity that Ali could not stop them from crossing entirely, but his scouts did correctly identify where the Romans would cross and the Arab prince promptly sprang a fierce attack against their bridgehead. As usual however, Aloysius was personally commanding his vanguard of elite legionaries and heavy horsemen, and proved no less formidable in combat than he had the last time he fought the Arabs head-on. Even Ali’s mubarizun could not overcome the Emperor’s valor and the Arabs beat a hasty retreat as more of the Roman and Ghassanid troops poured in behind their indomitable Emperor. Ali’s tactical retreat toward the Gaulanitis became a strategic one which drifted even further east after he failed to stop Aloysius’ pursuit on the plains beneath an occupied village, only recently built by the Banu Kalb, called Marj Ayyun[7] west of Caesarea Panias.

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    The march of time and even the death of his original faithful warhorse Ascanius still did not stop Aloysius Augustus, now approaching fifty, from leading his army into the Battles of the Leontes and Marj Ayyun and smiting any Islamic warrior who approached him

    Despite these defeats, Ali did not seem any more bothered by the failure of his offensive than Aloysius was at the Banu Kalb’s defeat at Lake Hula, and it soon became apparent why. The Caliph himself understood that the Romans would be ready for him in the Levant, and the offensive which he had tasked his youngest living full brother with leading was in & of itself a feint, just one on a grander scale than the ones Ali had carried out early in the campaign. Abd al-Rahman meanwhile had amassed a large army in Egypt, swollen with recruits both from the Hejazi homeland and the Arab tribes which had elected to settle in that conquered land, and sprang his own attack where he knew the Roman defense would be at its weakest: North Africa. This grand southern host of Islam flattened what remained of the Garamantes almost immediately, and by the end of 686 they had gone on to sack Arae Philaenorum[8] and besiege Stilicho of Africa in Leptis Magna, where he had been assembling his army to relieve the Garamantes only to receive them as fleeing refugees and then face their pursuers instead.

    Up in the north, even before the Arabs struck at Rome Kundaçiq Tarkhan had begun to spring his assault into the wilayat of Azerbaijan, storming through the Gates of Alexander in a rage with 20,000 warriors behind him and quickly passing the leveled Darband to attack Al-Abbas head-on. He overwhelmed the first serious Arab attempt at resisting his fury at the Battle of Khachmar[9], annihilating the 3,000 who dared stand in his way and razing the hastily fortified town to the ground. However Al-Abbas would avenge the defenders of Khachmar two weeks later, holding back the advance of the Khazar prince at Kamachia. The two generals went on to wage a number of fierce battles across the northeastern Arran lowlands[10], neither managing to decisively defeat the other, which effectively meant that Al-Abbas (as the defender) continued to hold the advantage.

    Despite this victory, toward the end of the year Al-Abbas found his western flank threatened by a combined offensive of Georgians, Armenians and four Eastern Roman legions (4,000 men) added to stiffen the Caucasian ranks at the request of the former’s king Mithranes. This Roman & Caucasian army had burst out of Partav[11], the largest remaining city of old Caucasian Albania to remain under Christian (specifically Georgian) control, and although Al-Abbas tried to prevent them from linking up with their Khazar allies at the Battle of Yenikend[12], the arrival of Kundaçiq’s cavalry in the middle of the fighting forced him to retreat lest he be massacred between the two enemy armies. In the face of this coordinated Khazar-Roman threat, Al-Abbas ordered a withdrawal behind the Kura River, which he used to his advantage in fighting off an attempt by Kundaçiq and Mithranes to cross at Galagayin[13] shortly before the descent of the Caucasian winter forced both sides to cease major actions until the snows had cleared.

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    Mithranes and Kundaçiq consulting with the leading officers of their Roman allies while encamped near the Kura River

    While his son spearheaded the offensive in the eastern Caucasus, Kundaç himself was leading the one in Khorasan. The even greater and more intimidating Khazar horde on the other side of the Caspian was twice the strength of his son’s, numbering around 40,000 strong, and not even the decision of the Islamic captains in that region to hole up in their fortresses and towns rather than face the nomads in the field saved them. The Khagan had sufficient numbers to spare, so he simply divided his vast army up to isolate and defeat the smaller Muslim garrisons in detail – whether by starving them into submission, negotiating their surrender, getting traitors within the walls (often Tegreg Turks whose conversion was not genuine and who could most easily be bribed or intimidated into changing their allegiances) to open the gates, or most rarely by storming the defenses. As Al-Abbas was away holding the line in the Caucasus, his less capable generals were unable to restrain Kundaç’s onslaught until he came up against the Sassanid-era Great Wall of Gorgan stretching from Mount Aladagh to the southeastern shore of the Caspian Sea, which they had hurriedly restored as best they could with the help of local Persians under Al-Abbas’ orders, closer to the end of the year.

    When 687 started, so did the race for Leptis Magna. The city was the capital of the province of Tripolitania, and while not as wealthy as it had been during the reign of its native son Septimius Severus, with a still-considerable population, a strong economy centered around its olive presses and stout defenses it would have been quite the catch for the Muslims, while the necessity of keeping it out of enemy hands was obvious to the Romans. Having been trapped behind the city walls by the speed and ferocity of the Islamic offensive, Stilicho of Africa had no choice but to defend the city as well he could with some 14,000 soldiers – a still-incomplete assembly of the larger army with which he’d hoped to save the Garamantians and counterattack into Cyrenaica, but too large a number and including too many quality African legionaries for Aloysius to lose. On the Emperor’s part, he also felt a certain debt to Stilicho for ensuring a Roman victory at Constantinople twenty-one years prior, and was honor-bound to repay it by saving Stilicho from defeat now.

    While Aloysius hastened back to the ports of Phoenicia and prepared to sail to Leptis Magna’s relief, Abd al-Rahman had been warned by Ali that the Augustus was no longer distracted by him (and that he needed more time and resources to launch another offensive against the Roman Levant). In any case he was already acutely aware that the Romans would not give such an important city up to him without first doing everything in their power to avert defeat, and so resolved to take Leptis Magna by force – despite the obvious risks and probable toll in lives – before Aloysius could reach him. Engineers from Persia and Babylon were tasked, as they had been at previous fortified cities, with devising ways to breach the walls of the Tripolitanian capital, which had easily resisted Berber raids in the past but would now be put to their greatest test under barbarian arms yet.

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    Islamic sappers retreating and pulling their wounded Babylonian Jewish engineer away from a losing engagement in one of their siege tunnels beneath Leptis Magna, which the Romans have dug a counter-tunnel into

    For three months, while Aloysius simultaneously organized his legions & fleet for the trip to North Africa and fended off opportunistic attacks mounted by Ali so long as he was still in the Middle East, Stilicho fought furiously to defend Leptis Magna from the encroachment of Abd al-Rahman’s host, which outnumbered his own army by almost three-to-one. After easily repelling both daytime and night-time escalades early in the siege, the Africans had to deal with daily missile exchanges with the archers and slingers of the Islamic army, ox-drawn catapults assembled under the eyes of Abd al-Rahman’s Persian engineers and attempts by the Jewish ones to undermine their walls. The Romans’ own engineers dug counter-tunnels through which Stilicho’s Moorish legionaries marched to attack the Islamic sappers before they could dig themselves into a position from which to collapse the city walls.

    In early April, with Aloysius having taken to the sea and fast approaching him while all of his own efforts at toppling Leptis Magna’s defenses had failed so far, Abd al-Rahman attempted a risky strategy out of desperation: sailing a number of troops into the city by sea on one hand, and sending another fleet of his own to stop Aloysius in the southeastern Mediterranean at the same time. But the first maneuver was stopped by Stilicho’s deployment of a chain at the entrance to Leptis Magna’s harbor. The second meanwhile rapidly degenerated into a suicide mission as it became apparent that the inexperienced and badly outnumbered Arab fleet – assembled from ships seized in Alexandria’s harbor and manned by conscripts or galley slaves rather than the seasoned seafarers of southern Arabia – had no hope against the Roman navy, which promptly smashed through them with ease at the Battle off Gauda[14]. Helena had furnished her husband with fireships from Constantinople, but these turned out to be unnecessary overkill in that clash, from which the Islamic fleet had fled in disorder and with great loss.

    Aloysius’ legions disembarked east of the city – no doubt hoping to catch the Muslim host between their own advance and Stilicho’s army, which could be expected to sally from the gates once the imperial standards came into view. Abd al-Rahman was not unaware of the danger and tried to pre-empt it with a furious cavalry attack on the Romans as they got off their ships, in which he deployed the oldest of his Turkic and Aksumite slave-soldiers (who were also the only ones to have fully completed their training so far). On the Roman side, this engagement would also be the Caesar’s baptism of fire, as Constantine had been among the first Romans to disembark and now found himself being thrust into combat for the first time. Aloysius did not abandon his son altogether, sending veteran legionaries to support him on the front line of the Roman landing zone, but he also wanted to see whether the young man could stand up for himself without his father being there to hold his hand through his first battle.

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    Flavius Constantinus, only son and heir of Aloysius & Helena, coming ashore east of Leptis Magna with the first of his father's soldiers

    In that regard, the Augustus saw nothing that disappointed him. The seventeen-year-old Constantine may not have been a martial genius, but by all accounts he conducted himself with calm and competence, ably fighting in a shield-wall (organized by the comes accompanying him) with the legionaries and resisting the Arab onslaught with spear, sword and plumbatae. With him on the front lines and Aloysius leading a counter-charge to force the Muslims back at the earliest opportunity, the Romans successfully held their beach-head long enough for Stilicho’s sentries to see what was happening and report to the African king. The ghilman on the other side did not lack for courage either, bravely fighting on despite failing to break the Roman lines and withdrawing only when commanded by their Caliph, which Abd al-Rahman so ordered after the Moors sallied to avoid getting crushed between Aloysius’ legions and those of Stilicho – no Heshana Qaghan, he. Aloysius and Constantine met Stilicho as they combined their armies and harried the retreating Arabs before them, at which point the Emperor took the opportunity to praise his vassal and dynastic rival for having stalwartly defended Roman Africa from the risk of Islamic conquest, proclaiming of the so-called ‘Lesser’ Stilichians: “Lesser in name, but not in deed nor spirit!”

    Despite Abd al-Rahman’s retreat, the war was not over, in North Africa or elsewhere. Indeed by spring’s end and the first days of summer, right after his brother was forced to withdraw from the walls of Leptis Magna, Ali ibn Qasim had sufficiently reorganized and reinforced his army to renew the attack on the Levantine frontier. This time he concentrated his attacks in the north, especially targeting the Mesopotamian limes, in a bid to force the Romans to divert their strength away from the Caucasus and thereby slacken the pressure on his second brother Al-Abbas. By the time Aloysius had determined that he’d sufficiently stabilized the African front so that he could leave it in Stilicho’s hands and trust that Abd al-Rahman wouldn’t overrun Leptis Magna the instant he left for the Levant again, closer to the end of the year, Ali had driven the Ghassanids to Antioch in the west and overrun Edessa & the rest of Roman Mesopotamia up to Amida in the north.

    Helena and her generals had managed to hold the line at Amida and Antioch in large part because they did exactly as Ali had hoped and shifted troops away from the Caucasian front to reinforce the Levantine one. This development could not have come at a better time for Al-Abbas, whose efforts along the Kura had faltered in the spring and early summer: in the early stages of Ali’s offensive, Mithranes & Kundaçiq had broken through the Arab defense at the Battle of Balıqçı, near a lake whose unpleasant taste led the Khazars and other Turkic peoples who would visit the region to nickname it ‘Hacıqabul’ – the ‘bitter water’. The Muslims had to retreat further south, past Langarkanan[15] and into the mountains around Ardabil, before the redeployment of Roman and Caucasian troops (mostly the Armenian contingent under King Arsaber) to Mesopotamia caused the allied offensive to slow down and gave Al-Abbas room to breathe. By the end of 686 the senior Arab prince had launched a successful counterattack which forced Kundaçiq and Mithranes back beyond Langarkanan and, ironically, toward the Kura. Kundaç meanwhile had not made any significant attempt to break through the Great Wall of Gorgan and ravage inner Persia this year, being more focused instead on trying to consolidate his hold on Khorasan while being battered by guzat and installing Doulan Qaghan as a puppet ruler in Nishapur.

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    A heavily armored camel-rider of the Islamic army. Besides countering the 'dromedarii' auxiliaries fielded by the Ghassanids and Banu Kalb under Rome's banner in the Levant, they were among the tricks employed by Al-Abbas to push his cavalry-centric Khazar foes back in the Caucasus

    In the distant Orient, King Harivarman of Champa was overthrown in a coup spearheaded by his cousin Prabhasadharma, who had cultivated a strong relationship with Srivijayan traders and enlisted the support of mercenaries from the southern islands for his plot. While Prabhasadharma proceeded to give the merchants of Srivijaya trading privileges, including installing a Srivijayan named Kariyana as the harbormaster of his capital Simhapura’s[16] port, and arranging for himself a marriage to the Srivijayan Mahārāja Sangramadhananjaya’s daughter Bhimadevi, the exiled Harivarman made his way into Chinese-ruled Jiaozhi and from there, northward to Luoyang. After arriving at the Chinese imperial court, he prostrated himself before the recently enthroned Emperor Zhongzong, offering to recognize the Later Han as his suzerain if they would restore him to his rightful throne.

    Zhongzong had not been sitting atop the Dragon Throne for long, and thought that a victory abroad might serve as proof that his hold on the Mandate of Heaven was no less strong than that of his ancestors. He issued a demand to Prabhasadharma to return the Champan throne to his cousin, and to the Srivijayans to stand aside and leave Champa to its rightful master – both Harivarman and himself as its overlord, newly recognized as such by the lawful ruler of that kingdom. Sangramadhananjaya was reluctant to antagonize the Later Han, knowing full well from his kingdom’s numerous trading contacts that every single regional power which had fought them this century was promptly defeated, but unfortunately Prabhasadharma had already officially married his daughter by the time the Chinese emissaries arrived at his court, and even setting aside the political cost of ceding this newly gained zone of influence to the rival empire to his north, honor now demanded the Srivijayan king-of-kings not abandon his new son-in-law without putting up even the most cursory resistance. Consequently, Srivijaya prepared for war while the Chinese assembled a large army in Jiaozhi, and Sangramadhananjaya hoped that his kingdom would finally be the exception to the long string of anticlimactic defeats suffered by China’s enemies throughout the seventh century.

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    [1] Making this treatise more or less a delayed equivalent to Maurice’s Strategikon. Its reforms and the overall state of the Roman army going into the 8th century will be explored in greater depth in the next factional overview to look at the Holy Roman Empire.

    [2] Dhurma.

    [3] Shamakhi.

    [4] Beneath Mount Hermon, at the source of the Banias River.

    [5] Litani River.

    [6] Now the Hula Valley in far-northern Israel.

    [7] Marjayoun.

    [8] Ra’s Lanuf.

    [9] Khachmaz.

    [10] Barda, Azerbaijan.

    [11] ‘Arran’ is a historical name for the lands around the Kura & Aras Rivers. The specific warzone being fought over by Al-Abbas and Kundaçiq approximates to modern north-central Azerbaijan.

    [12] Yenikənd, modern Kurdamir Rayon.

    [13] Qalaqayın.

    [14] Gavdos.

    [15] Lankaran.

    [16] Trà Kiệu.

    Thanks @stevep , I've gone back to fix the footnotes. Anyway this update did come a bit later than I would have liked, and the next few updates will probably be even spottier as November-->December gets really busy and the semester enters its final stretch, but I promise we're definitely going to finish this century before the end of 2022. In fact, the next update will bring us into the final decade of the seventh century!
     
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    688-691: Push and pull
  • Circle of Willis

    Well-known member
    Aloysius returned to Syria with Constantine and his army in tow early in 688, docking at Laodicea in March and immediately moving to relieve Antioch to the north as he had done Leptis Magna the previous year. Ali’s scouts forewarned him of the Roman approach and he left a part of his army behind to keep the Ghassanids and Syro-Greek forces bottled up behind Antioch’s walls, while moving to engage the Emperor in the favorable terrain provided by the wooded and watered gardens of Daphne (so named after the Hellenic naiad) a few miles south of the city. The Hashemites had been unable to take full advantage of the defensive value of the Leontes River back in 686 due to the speed at which Aloysius had crossed it and then the fury with which he defended his bridge-head, but this time Ali was able to comfortably occupy the Woods of Daphne ahead of the Romans’ arrival and – between his terrain advantage and the comparable sizes of their armies, both around 20-25,000 strong – expected to finally defeat the Augustus of all Rome with ease.

    Aloysius was no stranger to forest battles, however, and the Woods of Daphne were a well-manicured retreat for the aristocracy – not exactly comparable to the wild and sprawling Teutoburger Wald which he had also overcome. The legions barreled through their Arab opponents’ efforts to block the paved Roman roads which ran through the gardens, and had both the discipline and heavy equipment to withstand the ambushes which they tried to spring from the thickest of thickets amid the gardens and fountains. At one point the Muslims even temporarily succeeded in separating Aloysius’ vanguard from the majority of his army with a wall of rubble torn from the ruined ancient temple to Apollo built by Seleucus Nicator in ages past (already damaged and abandoned by a fire set in the time of Julian the Apostate), but once more Aloysius fought off his foes – this time ably assisted by his now-blooded son – until his legions had dismantled the crude Islamic barricade and were able to come to his rescue.

    After fighting a losing fight for two days, the frustrated Ali gave the order to fall back to the east on the third day, once the defenders of Antioch had made the decision to sally and forced his siege detachment away from their city. Aloysius wasted no time in linking up with the Ghassanid & Syro-Greek forces and then taking the fight to the retreating Arabs, promptly spending the rest of 688 evicting them from those cities and villages across Syria, Mesopotamia & Palaestina which they had previously seized in his absence. For his part, Ali evidently had decided that his prospects of defeating the Roman Emperor in a head-on battle at this time were dubious at best, so in an attempt to preserve his remaining forces he withdrew from all but those sites which he deemed important and fought only for major fortresses & settlements such as Edessa, Dara and Apamea-Zeugma. Aloysius’ aggressive pursuit kept him on the backfoot, preventing him from consolidating his forces as easily as he would have liked, and one by one these cities fell back into his hands over the rest of 686 anyway.

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    Roman and Ghassanid troops preparing to ambush an Arab column during the latter's retreat from the Woods of Daphne near Antioch

    Engaging in combat for most of the year did not keep Aloysius from directing family affairs, albeit with less direct involvement than he would have liked, alongside his wife. For some time Helena had sought to find a worthy husband for their daughter Serena (now a grown woman of twenty-one), and though loath to finally part with the last of her children to still live at court with her, this year the Empress settled on a promising captain from a Macedonian family of high birth named Thomas Trithyrius. Besides having ably campaigned in the Caucasus with the Khazars, Georgians and Armenians, his father Theodotus had been one of many patricians to side with Helena against her first husband Tryphon two decades prior and was appointed Consul for the East twice by her (664-665 and 674-675) for it, hence the latter’s nickname Dishypatos (‘twice-consul’). Aloysius signed off on the proposal in the hope of securing the support of the Trithyrii and other aristocratic Greek families for Constantine when the latter should succeed him as Augustus of all Rome, and Comes Thomas was temporarily recalled from Edessa in the summer so that he might marry and try to conceive a child with the imperial princess before being sent back to the front lines.

    While Ali was getting pummeled by the Augustus to the northeast, his big brother was working on regaining ground in North Africa. King Stilicho had used the time and space bought for him by Aloysius to fully muster the strength of his African kingdom, and bolstered by the Garamantian refugees driven away by the Caliph’s original offensive, he now advanced across the Libyan coast to try to push into Cyrenaica and then Egypt from the west. The Moors recaptured Hesperides[1] from its Arab defenders on the cusp of the searing African summer, but ran into massive resistance spearheaded by Abd al-Rahman himself west of the ruined Cyrene soon after. Following this defeat Stilicho pulled back a ways to the west, making his stand at the sacked remains of Arae Philaenorum and successfully holding back the Arab assault with the help of those parts of the town walls which were still standing. While the Romans in Africa had avoided the worst-case scenario and actually ended the year with more ground than they had taken, it was also clear to Stilicho and his officers that they could not retake Egypt on their own, something which the king made clear to the Augustus in his messages.

    Beyond Rome’s border, the second Sayyid brother’s record was closer to the first than the third this year, as Al-Abbas continued to push the Khazars and their remaining allied contingent back in the eastern Caucasus. Mithranes & Kundaçiq were forced to retreat north of the Kura after suffering a defeat at the Battle of Parsabad, as without the Roman and Armenian troops called away by Helena to help defend Upper Mesopotamia against Ali in the previous year, they were unable to hold back the Islamic counterattack. News of this latest reversal persuaded Aloysius and his generals that they could not win the war so long as they divided their forces up across such a broad front stretching from the Caspian to Cyrenaica, in which the Arabs would always enjoy the advantage on account of the non-Ephesian locals’ sympathies and how much closer the front-line was to their powerbase than Aloysius’ back in Western Europe. Instead, the Emperor began formulating plans for a decisive strike to crush the head of the snake – Abd al-Rahman, who he judged to be the most capable of the senior Sayyid brothers – in Egypt, link Roman Africa to the Roman Levant, and hopefully cripple Islam’s fighting strength in the coming years.

    The Khazars’ difficulties this year did not end in the eastern Caucasus. By this time the great Talhah ibn Talib had died of old age, not long outliving his master and friend Qasim ibn Muhammad, and the Hashemite court was eager to find a replacement for God’s Lance. Abd al-Rahman and Al-Abbas thought they might have found him in the person of Maslamah al-Sulami, a scion of the Banu Sulaym (a Hejazi Arab tribe with close ties to the Quraish) who had been the most successful of the Arab generals left in Persia while the latter had moved to shore up the defenses of the Caucasus. After overseeing the reconstruction of the Great Wall of Gorgan (even if it wasn’t entirely up to the old Sassanid standard) he was rewarded with command of the Islamic armies in Persia in Al-Abbas’ continued absence.

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    A battle between Kundaçiq Tarkhan's Khazars and Al-Abbas ibn Qasim's Arabs

    With his command, Al-Sulami launched a daring counterattack which caught Kundaç Khagan – at the time still consolidating his hold on Khorasan and not expecting the Arabs to go on the offensive after the thrashing he’d previously handed them – off-guard. He dealt the Khazars their most serious defeat in the east to date at the Battle of the Oxus in the early summer, but Kundaç rallied his warriors to crush the Arabs and send them reeling back soon after they had crossed that great Khorasani river[2]. Although Al-Sulami had barely avoided death or captivity (probably soon followed by death) and thus the fate of Cyrus of Persia, and a defeat this early in his career demonstrated that he would not be an equal or superior to the late Talhah (who had never known defeat until he ran into Aloysius very late in his life), his earlier victories had shaken Kundaç out of the belief that Persia would be easily conquered and added pressure to the Romans to win the war quickly and decisively in the west.

    Well east of this warzone, a new one was opening up as China’s armies marched out of Jiaozhi to restore their new ally Harivarman to the Champan throne. Against the 125,000 Chinese soldiers arrayed against them, Prabhasadharman could only muster some 30,000 reinforced by another 20,000 Srivijayans sent by his father-in-law Sangramadhananjaya. Despite an initial victory over the Chinese vanguard at Kandarpapura[3], Prabhasadharman could not stall Zhongzong’s much larger host for long – especially as a growing number of Cham lords were bribed or intimidated into defecting to his rival ahead of the unceasing Later Han advance – and was driven from his capital at Simhapura by mid-summer.

    By the end of the year the entirety of Champa had submitted to the return of Harivarman, while Prabhasadharman and his wife Bhimadevi had fled from the southern Cham village of Vijayapura aboard a Srivijayan ship to join the latter’s father far to the south. Peace could have been secured at this juncture had Zhongzong not demanded Sangramadhananjaya hand the usurper over for execution, which the Mahārāja refused. Zhongzong consequently ordered preparations for a fleet and expeditionary force to be assembled for a follow-up attack on Srivijaya itself, to chastise yet another defiant regional rival to the Middle Kingdom and compel them to pay tribute.

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    Zhongzong's army marching across Champan farmland nearly unopposed

    689 was a relatively quiet year in western Eurasia, despite the ongoing hostilities, as the Romans moved to concentrate their forces for a major invasion of Egypt while the Muslims were alternating between rebuilding & reordering their own bloodied hosts on one hand, and using their existing front-line forces to delay and distract the Romans (whose plan grew more obvious by the day as additional legions and federate auxiliaries mustered either in Palaestina or Libya) for as long as possible. For the Roman imperial court, the most prominent development this year (other than the continued stirring of unrest among their Frankish subjects, whose succession crisis had yet to be personally addressed by Aloysius) was diplomatic in nature: Aloysius & Helena dispatched messengers to reaffirm the Roman alliance with Nubia, and secure their aid in retaking Egypt.

    For obvious reasons, the Muslims had no interest in letting any Roman diplomatic embassy through their territory, forcing the envoys to move in secrecy. The Roman ambassadors instead had to depart Jerusalem in disguise, and moved in a completely unexpected way: southward through the Hejaz, then by ship from Jeddah to the port of Suakin (formerly known as Limen Evangelis to the Romans), from where they traveled overland to Nubian territory. Abd al-Rahman had not anticipated the Roman party to take such an audacious course, and by their daring and sheer luck they managed to avoid detection and make it all the way to their destination – Dongola. Unfortunately, in an equally massive stroke of luck for the Muslims, by this point both the great Michaêlkouda and his son Thadeosi (Thaddeus) were long dead, and Nubia was ruled in name by the latter’s underage son Balô and in practice by his mother, the queen-dowager Kerike. She was a cautious figure, fearful of the power of Islam which hemmed her son’s kingdom in on three sides, and proved unwilling to go to war with the Caliph despite the best efforts of the Roman diplomats to persuade her otherwise: instead Kerike had been trying to negotiate a treaty with Abd al-Rahman in hopes of diplomatically securing Nubia’s independence.

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    Kerike and her son, Balô of Nubia, sailing on the Nile. The Nubian queen-regent's name would be cursed by Christendom for spoiling one of their best chances for many centuries to lock Islam out of the eastern Mediterranean and her own lands due to what she claimed was prudence, and which the Romans denounced as cowardice

    While Aloysius pressed ahead with the plan to crush Abd al-Rahman and the cream of the Islamic army in Egypt even without support from Nubia on an additional front, the Muslims themselves continued to conduct guzat attacks all along the Levantine and African frontiers to try to keep the Romans off-balance. Having once had his ambition denied, Ali considered abandoning his brother to be crushed by the Romans so that he might seize the Caliphal office for himself, but reconsidered and committed to a strategy of trying to pin as many Romans down in the Levant as he could after realizing that being behind not only Abd al-Rahman and his children but also Al-Abbas and his in Hashemite seniority, on top of having the spottiest combat record of the three brothers, he did not command nearly enough support to effect a successful coup.

    Speaking of Al-Abbas, he and Maslamah al-Sulami also continued to do their part on the northern front against the Khazars, although with considerably less success this year than the last as Kundaç and Kundaçiq respectively used the tributaries of the Kura and the Oxus to hold back the Islamic armies. That said, Al-Sulami did inadvertantly score a major blow and raise his profile near the end of 689 when old Kundaç Khagan was felled by a stray arrow after outrunning his bodyguards in an overly bloodthirsty pursuit of the retreating Arab army after winning the Battle of Āmul[4]. His son, now Kundaçiq Khagan, swore an oath of vengeance even as he hailed his father’s death for being worthier of a warrior than simply expiring from old age in a bed but was too far away from the Khorasani front to prevent the Khazar horde there from falling into disarray, preventing them from capitalizing on their victory and press into the Persian heartland as the first great Khagan of the Khazars had originally intended.

    Far to the east, China was mounting its first major naval expedition under the Later Han, as negotiations with Sangramadhananjaya went nowhere in the first half of the year and the Emperor of China grew impatient. To augment conscripted merchant junks gathered from the ports of southern China so that they might transport a 30,000-strong expeditionary force to Srivijayan soil, Zhongzong commissioned the construction of thirty louchuan (‘tower-ships’) – purpose-built warships outfitted with mangonels and portholes for crossbows & small ballistae to take the fight to Srivijaya’s homeland. However the Chinese as a whole had little to no experience with warfare on the high seas, having primarily engaged in riverine warfare when they touched the waters with hostile intent at all, while the Srivijayans were much more experienced mariners and deeply familiar with the sea by the thalassocratic nature of their empire.

    Thus did Zhongzong receive a rude surprise when his fleet set sail from Panyu: Sangramadhananjaya launched a counterattack and engaged the Chinese head-on in the waters around the Cham Islands[5], just off the coast of the latest kingdom he’d subjugated. The larger Srivijayan fleet was comprised mostly of smaller, more agile vessels than the hulking Chinese transports and tower-ships, and under the Mahārāja’s direction their veteran crews effortlessly sailed circles around the inexperienced Chinese sailors and admirals, aided by favorable winds which further battered the Chinese. The Chinese formation broke up under Srivijaya’s attack (especially the merchant junks, most of which panicked and became easy prey for the enemy) and of the thirty vaunted tower-ships, twenty-five were sunk or isolated, boarded and overwhelmed in detail by Srivijaya’s marines. The remnants of the Chinese fleet limped back to the ports of Champa in defeat, having lost many thousands of sailors and soldiers in addition to the majority of their ships, but the disastrous Battle of the Cham Islands still did not dissuade Zhongzong from preparing to try for a southward push again with an even larger fleet in a year or two: this was not the first time a bunch of upstart barbarians defeated the first Chinese force sent against them, and he would not allow one loss to bring his ambitions to a crashing halt any more than his ancestors would have given up whenever the Tibetans, Koreans or Tegregs dealt out the occasional defeat.

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    Srivijayan marines swarming a doomed Chinese junk and the panicking sailors & soldiers aboard

    While the Chinese were still building up their second expeditionary fleet and army, 690 saw the Romans make their move against Egypt without Nubian assistance, as Kerike was able to reach an accord with Abd al-Rahman. The Roman ambassadors still at her court were prepared to plot a coup against her, but too many of Nubia’s generals and princes were willing to wait and see what sort of agreement she reached with Abd al-Rahman first after decades of constant battles, raids and retreat. To the Romans’ disappointment, the Caliph (having carefully considered his own difficult position) chose not to press the Nubians too hard and demand terms which would surely have set the Nubian elite against their queen-regent if she even thought of accepting them: the Arabs and Nubians would pledge peace, free trade and travel, the enforcement of safe passage for the other’s diplomats and merchants, and Nubia would have to build a mosque in Dongola for the benefit of visiting Arabs while the Hashemites renewed their commitment to religious tolerance for Christians (within the bounds of jizya of course)[6].

    Although the Nubians had been taken off the table, Aloysius was not the sort of man to be easily discouraged by such negative developments and pressed on against Abd al-Rahman. After making his final preparations (and allowing Constantine leave to spend some time with his considerably older wife at Antioch, finally getting the latter pregnant), he marched down the coast of Palaestina with a fairly formidable force of 25,000 men near the start of August, while Stilicho resumed the offensive from the west with some 15,000 Moors and Gothic federates. The Emperor also had a surprise up his sleeve, one which used Roman mastery over the sea to his advantage: Constantine sailed from Tyre for Alexandria with another 10,000 legionaries, including many Greeks raised at Helena’s expense. The plan was to draw Abd al-Rahman’s forces off to the Sinai Peninsula and Cyrenaica, allowing the Caesar to easily conquer Alexandria and incite a Christian uprising which would result in Egypt falling back into Roman hands and the destruction of the Arab armies within the lost province. Since this commitment of 50,000 men to the Egyptian offensive left the Levant only weakly held by Thomas Trithyrius and the scant remaining Roman forces left behind there, speed was of the essence to a Roman success.

    At first, the Roman strategy proceeded as planned. Abd al-Rahman had pulled together a similar number of troops to counter the expected Roman offensive: he personally led 20,000 men to engage Aloysius’ army head-on, while directing another 20,000 under his general Aflah ibn Yaqub to meet Stilicho’s thrust and keeping another 10,000 in reserve. As it so happened, the Caliph was also expecting a Roman landing at or around Alexandria and thus did not place his reserves there, where Constantine may have had a chance to destroy them, but rather further inland at the newly constructed Arabic headquarters of Fustat[7]. Forward elements of Abd al-Rahman’s army were defeated as they tried to hold off the Romans at the Battle of Gaza, and Abd al-Rahman himself fell back before Aloysius’ furious onslaught at the Battle of El-Arish (as the Arabs called Rhinococura), while Stilicho defeated Aflah at the Battle of Corniclanum[8] to clear the path into Cyrenaica and western Egypt.

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    An engagement between Stilicho's Moors and the Arabs in Libya

    The highlight of the campaign was Constantine’s arrival in the lightly-defended Alexandria, which he was able to take according to his & his father’s expectations. However, contrary to those expectations, no great revolt among the Christians of Egypt materialized after he hoisted the chi-rho over the city’s landmarks (including its famous lighthouse). Certainly the Ephesian community of Alexandria hailed the return of the Romans, and some 2,000 of them enlisted in the imperial ranks, but the Miaphysites and especially the more extreme Monophysites who by now outnumbered both rival sects combined preferred the rule of Islam, which had proven far less repressive than Roman governance. Few of these heretics actively took up arms to fight for the Muslims (who only allowed small quantities of non-Muslims to fight alongside them in specialist roles anyway), but they were generally uncooperative with the returning Romans and quite a few more assisted the Muslims by feeding them intelligence on Roman movements.

    Despite these difficulties and the lack of Nubian support from the south (which may have weakened the Islamic defense in Egypt to the point where he would have succeeded in his aims), Constantine struggled on, and over the next two months expanded the Roman zone of control to Cabasa[9] and a ways up the Nile. Abd al-Rahman’s maternal cousin Al-Awwam ibn Abd’allah led the Arab reserve to confront him as he fought his way toward Fustat, and was initially defeated by the heir to Rome near the ruins of the Trajan-era fortress of Nikiou[10]. However, Al-Awwam was able to defend Fustat against the pursuing Romans, who lacked the numbers to easily storm the fortified town. By this time (around October) Abd al-Rahman had also managed to stall Aloysius’ advance in eastern Egypt at the Battle of Leontopolis[11], slightly pushed the Emperor back to Pelusium, and used the breathing room he had gained to send reinforcements west. Rather than risk getting caught in a pincer between Fustat and the Caliph’s detachment, Constantine retreated back down the Nile and toward Alexandria.

    Similarly, toward the end of 690 the Muslims in the west managed to score reversals against Stilicho’s offensive at Zygra[12] and then Antipyrgus[13], forcing him back toward Cyrenaica and away from Egypt. Worst of all for the Romans, Ali had resumed his offensive in the Middle East to take the pressure off his big brother and made tremendous progress against the weakened defenses left there by the deployment of most of the Roman forces in the Orient against Egypt, finally marching into Phoenicia and splitting the Roman Levant in two as he had originally intended years prior. A valiant effort on the part of Thomas Trithyrius and other Roman generals in the region prevented the fall of Jerusalem and most Roman-held cities north of Phoenicia, but Aloysius and Constantine were now trapped in an unenviable position to say the least – the former unable to make further headway against the Caliph and having to worry about Ali descending upon him from the north, the latter stuck in a shrinking area around Alexandria.

    Rounding out the Muslims’ good fortune this year, Al-Sulami was able to capitalize on the good fortune of having killed the Khazar Khagan in the aftermath of a defeat to go back on the offensive in Khorasan and retake a swathe of territory closer to the Oxus from his disorganized army. Al-Abbas to the west was less fortunate, as he felt the wrath of Kundaçiq Khagan in the Caucasus. After absorbing reinforcements over the previous winter, the western Khazar army staged a limited attack in the direction of the Kura and retreated after seemingly being defeated by the Arab defenders, only to then turn around and devastate the pursuing Islamic army in the Battle of Nij. There the second Sayyid brother barely managed to escape encirclement when Kundaçiq’s cavalry overwhelmed his and attacked his army while they retreated from the Georgians and other Caucasian footmen before them, and said army was mauled in the retreat. The Khazars pressed Al-Abbas back beyond the Kura yet again and this time they did not stop until they reached Tabriz, where the Hashemite prince was finally able to muster a solid defense with the backing of settlers from the Azd tribe.

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    Kundaçiq Khagan seeking yet more Arabs to kill, so that he might avenge his father by shedding as much of their blood as possible

    Come 691, all eyes in western Eurasia were fixed on the climax of this second great Roman-Arab war – so much so, that in all the excitement and bloodshed even the Caesar Constantine himself nearly overlooked the birth of his own firstborn, who was named Aloysius to honor his conquering grandfather. Said grandfather had marched his army back east first, intending on securing his rear lines and restoring the overland connection between the Roman Levant and Constantinople before sailing to Alexandria, where he trusted that Constantine could hold out long enough against the armies of the Caliph and al-Awwam for him to arrive. In the meantime, Stilicho was assigned with pushing out east once more and relieving Constantine’s position if possible.

    The Arabs meanwhile were pressing hard on all fronts, as Caliph Abd al-Rahman was determined to crush Constantine in Alexandria and Ali sought to take as much land in the Roman Mideast as he could from Aloysius before the latter’s full strength arrived. The ghilman corps spearheaded his victory over Constantine in the Battle of Cabasa that spring, after which the heir to the Roman Empire retreated behind the walls of Alexandria (which his engineers had restored to the best of their ability over the past year) in preparation for a lengthy siege. After establishing basic siege lines and securing the cooperation of the Coptic monks of the Enaton, a large monastic district southwest of the great city, the Muslims launched a number of intensifying assaults in hope of taking Alexandria before Aloysius could return for his son. Many Islamic warriors would fall beneath the restored walls, the onagers placed atop them by the Caesar’s legions, and the arrows and other missiles of the defenders.

    Aloysius moved aggressively in this race to save his only legitimate son and heir. Sweeping northward, he helped break Ali’s siege of Jerusalem and linked up with the majority of the remaining Levantine Roman and Banu Kalb forces who had gathered at that holy city under Thomas Trithyrius. With his son-in-law in tow, the Augustus launched an audacious crossing over the Jordan to try to force battle with Ali, who resolved to meet his challenge both to prevent the Romans from tearing into his own rear lines and in hopes of finally defeating the Emperor who had made him out to be the least of his brothers. The Roman army of 15,000 met Ali’s slightly larger force of approximately 18,000 near Gerasa[14], a ways east of the Jordan.

    Ali sought to take advantage of his greater numbers by extending his battle-line, planning to let the Romans push against his seemingly weak center before folding his flanks around them and destroying the legions once they had been encircled, but Aloysius saw through his deployment, and once more his valor and wily planning would help him overcome even a foe as competent as the third Hashemite prince. Forming his ranks into a few great offensive wedges as he had during the relief of Constantinople a quarter of a century ago, with the largest being in the dead-center of his host, the Augustus led a thundering charge which ripped through the Islamic center and reserve much faster than Ali had anticipated, then turned his army to the right – again with greater alacrity than the youngest of the sons of Aisha had foreseen or wanted – and rolled up the Islamic left. Once again Ali had to retreat in defeat before the mighty Emperor of the Romans, having lost yet another chance to escape from under the shadow of his more successful and popular brothers.

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    Aloysius Gloriosus, aged 49 as of 691, after vanquishing yet another Islamic host on the battlefield near Gerasa. His son-in-law Thomas Trithyrius stands to his right and is directing the collection of enemy heads and loot

    As the tide of Islam retreated from the territories it had occupied in the western Levant in the aftermath of the Battle of Gerasa, Abd al-Rahman decided to ramp up his efforts to take Alexandria ahead of Aloysius’ imminent arrival, Roman maritime supremacy having made it completely impossible for him to stop Helena from sending her son supplies and reinforcements (including a unit of Cilician Bulgars) by ship. After an attempt to tunnel under the walls had failed thanks to the Romans’ counter-tunnels and underground counterattacks (much as the Arab sapping efforts at Leptis Magna had previously), he had his men dig and cover trenches close to the city walls, and transported ladders and a ram through these in an effort to bring them close enough for a sustained assault without being destroyed by the archers and onagers on said walls. On June 15 he launched a final attempt to storm the walls (led by his vaunted ghilman) from these positions, benefiting from the fact that Constantine could not aim his onagers straight downward to take out the majority of his ladders.

    The Romans fought back fiercely however, and despite being outnumbered by the forces of Islam, benefited handsomely from the force multiplier that was Alexandria’s mighty walls. As forceful as it was, Abd al-Rahman could only sustain his assault for four hours and broke it off in the late afternoon after the nearly-successful capture of a section of the southern wall was overturned by the personal intervention of Constantine and his comitatus. The Caesar briefly crossed blades with one of the most promising of the young ghilman – an Ethiopian who had been renamed Haqq ad-Din – but despite losing their swordfight and being disarmed, remained calm and had the quick thinking to ram his opponent with his shield, sending the surprised Haqq ad-Din tumbling off the wall to his death while one of his bodyguards pulled him back before he too fell over the edge. As this last-ditch attempt at taking Alexandria had floundered and Aloysius was hurriedly piling his army onto transport ships in Phoenicia, while to the west Al-Awwam & Aflah had achieved the only major Islamic success this year in pushing Stilicho back, Abd al-Rahman decided the time was right to sue for peace.

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    Constantine, Caesar of Rome, and members of his comitatus (personal guard) around the time of their defense of Alexandria

    The Caliph did have some spots of luck this year which persuaded his enemies to agree to a truce and negotiations. In the case of the Romans, their troubles in the far West had grown to a point where Aloysius and Constantine could no longer put off dealing with them: the succession-related disorder in Francia had escalated to the point of civil war between various Merovingian scions, some Saxon tribes had regained the courage to harass the northern frontier once more, and the Emperor’s loyalists warned him of yet another conspiracy within the Senate to raise one of their own to the purple while he was busy in the east. As for the Khazars, Kundaçiq Khagan had launched a second offensive against Tabriz and finally succeeded in taking the city this time, but soon found that his victory was largely due to Al-Abbas having successfully extracted himself and the majority of the Islamic forces out east – where they defeated the eastern Khazar tarkhans in the Battle of Bukhara beyond the Oxus. One of the casualties of that battle was Doulan Qaghan, whose demise dashed all remaining hope of restoring the Southern Tegreg realm and doomed those Tegregs who had fled north to eventually fade into the ranks of the Khazars.

    Far off to the east, Zhongzong was prepared to launch his second attack on Srivijaya. Rejecting an entreaty from the court of Sangramadhananjaya for peace, the Emperor of China sent forth a fleet twice as large as the one which had been defeated at the Battle of the Cham Islands, including sixty tower-ships and many other transports carrying a total of 55,000 soldiers. The Srivijayans met them further south this time, off Pulau Kundur[15], but this time China’s improved discipline and larger numbers allowed them to achieve a victory over the Srivijayans (who had not expected their foe to improve significantly since their last clash) and clear a path to advance further southward.

    The Chinese landed thousands of troops southwest of Champa at Ligor, quickly compelling the submission of that city-state’s leadership, and began to demand the same from the rest of Srivijaya’s vassals on the Asian mainland, while Zhongzong now demanded Sangramadhananjaya surrender & pay tribute to him, assured that this victory would be sufficient to intimidate the Mahārāja. To his surprise, however, it was Sangramadhananjaya’s turn to bluntly refuse, and to instead muster the full might of Srivijaya to drive the Chinese from their waters. Another great naval battle between the Chinese Dragon and the last non-Indian great power in Asia to not have bowed to it to date now became imminent.

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    The Chinese war-fleet setting sail for Srivijaya's home waters

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    [1] Benghazi.

    [2] In the vicinity of modern Nukus, Uzbekistan.

    [3] Huế.

    [4] Türkmenabat.

    [5] Cù Lao Chàm.

    [6] These terms are similar to but more moderate than the historical Baqt treaty between Makuria and the Umayyads, where the Makurians (Nubians) were also obligated to ship a number of slaves to the Arabs and not offer refuge to escaped slaves, on account of the Hashemites’ position not being as overwhelming as that of and under greater threat than the RL Caliphate around the end of the seventh century.

    [7] Now part of Cairo.

    [8] Ajdabiya.

    [9] Shabas-Sounkour.

    [10] Zawyat Razin.

    [11] Kafr al-Muqdam.

    [12] Sidi Barrani.

    [13] Tobruk.

    [14] Jerash.

    [15] Côn Đảo.
     
    692-695: Peace, for a time
  • Circle of Willis

    Well-known member
    692 saw the three great powers of western Eurasia coming together to negotiate another peace treaty, the second in as many decades. Despite being the aggressor (again) and having to fight on two fronts, the Muslims had managed to avert a total collapse of any of their frontiers as well as any important deaths among their leadership, and were in a position to hold on to at least some of their gains. Meanwhile, the Romans had failed to either salvage their destroyed Garamantian federates or retake Egypt as originally planned, but had managed to hold the line in the Levant and acquire some gains in the Mesopotamian and Caucasian frontiers. The Khazars, of course, had made a considerable advance in the Caucasus and definitively reached the Oxus in Khorasan, even if they were unable to hang on to their conquests south of that river.

    The peace settlement which Aloysius & Helena, Abd al-Rahman and his brothers, and Kundaçiq Khagan hashed out in Antioch would be based on these territorial delineations as of the war’s end. Constantine would withdraw from Alexandria, the only major city in Egypt which the Romans had taken and held throughout the war, where despite his efforts his position was deemed unsustainable; all Ephesian Christians who wished to return into Christendom’s fold were allowed to leave unmolested with him and all the property they could carry, while those who elected to stay behind were still to be guaranteed life, liberty and the protection of the law under the rule of the Caliph. The Muslims would further pay a hefty indemnity, not only because they started this war but also to compensate the Romans for peacefully leaving Alexandria, which would go a long way to refilling Rome’s coffers. Those Alexandrian Greeks who left would mostly resettle in Anatolia, helping to revitalize the towns and lands devastated by Heshana’s onslaught and Arab raids over the course of the seventh century.

    However, the lands of the Garamantes in Cyrenaica and eastern-central Libya would remain under Islamic control, for although they had successfully defended Leptis Magna, Stilicho and his Moors had still been pushed from these slightly more distant territories in the last months of the fighting. Now homeless, the remaining Garamantian Berbers would settle among and inevitably assimilate into the ranks of the Africans over the coming centuries. Rome would be compensated for this territorial loss with the reaffirmation of the Jordan as its eastern boundary with the Caliphate and the handover of the Mesopotamian fortresses taken by Aloysius & secured by Thomas, extending from Edessa southward to Nicephorium[1], Meskene[2] & Barbalissos[3] as well as eastward to the village of Nawar[4] and the ruined fortress-city of Nisibis.

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    Mosaic of a Garamantian exile in Carthage. Those who remained true to Rome rather than live in submission to the conquering Caliph added to the ranks of the Africans not only their numbers, but also their skills both as agriculturalists and (mostly light) warriors, and passed to their descendants among the Moors an even more intense-than-usual hatred of the Saracen enemy

    Further north, the 692 Peace of Antioch was uniformly negative for the Muslims in and around the Caucasus. Abd al-Rahman had to acknowledge Christian gains in the Caucasus – namely, that Georgia completely expelled Islam from its lands, Mithranes once more restoring his rule over the old hinterland of Caucasian Albania while the Caspian coast went to the Khazars. Said Khazars got to extend their dominion to Tabriz, which Kundaçiq spitefully claimed he would only return for a ransom he knew the Caliph could not afford after having to also pay the Romans to leave Alexandria. Arsaber’s Armenians also recovered Naxuana[5], Her[6] and access to Lake Urmia’s northern and western shore. Beyond the Caspian, the Khazars and Muslims firmly fixed their border at the Oxus.

    All in all, the Peace of Antioch was not the permanent peace which the peoples of the Middle East and the Caucasus longed for, but another temporary armistice in-between the wars the three great empires remained mired in. Although they knew they could afford to lose the Garamantians so long as the Moors still stood, Aloysius and Helena were painfully aware that their failure to reconquer Egypt left their extended Levantine frontier unsustainable in the long term. Abd al-Rahman had finished off the Garamantians and won some territories for Islam, but these gains were offset by losses elsewhere which left his army and people not entirely satisfied with his leadership. And Kundaçiq Khagan most certainly did not believe he was even close to avenging his father’s death with what he had conquered so far. There was little doubt among all involved that hostilities would resume once the dueling empires had sufficiently recovered from this bout of warfare and (at least in the case of the Romans and Arabs) sorted out their respective internal troubles. These lingering hostilities also allowed the Mesopotamian Jewry to weave themselves into the Silk Road trade network as intermediaries between Roman Christendom and the Arabic Caliphate, and they were able to secure a lucrative niche for themselves especially under the latter’s more generous and (for now) relatively tolerant patronage.

    While a state of peace (fragile though it was) had begun to settle in western Eurasia once more, on the landmass’ eastern end another war was reaching its fever peak. Zhongzong’s fleet sailed on toward the heart of the Srivijayan Empire, the Chinese Emperor being determined to bring this southern rival to heel once and for all and thereby assert the Middle Kingdom’s supremacy in all of the cardinal directions. Sangramadhananjaya led his own navy to meet them in the largest known naval engagement of the seventh century, so close to its ending. The Battle of Terengganu[7], also known as the Battle of Tan-Tan to the Chinese, pitted China’s fifty-two remaining louchuan, scores of mengchong leather-covered warships, and over a hundred transports and lesser support vessels against an armada of well over 300 Srivijayan ships, though only about 80 of these were comparable to the larger Chinese warships in size and power.

    The Chinese had sheer bulk and might on their side, but the Srivijayans were still the more experienced sailors and their ships were more maneuverable, being much better-used to ocean travel (and warfare) than their Chinese opponents. Sangramadhananjaya used these advantages to the fullest in the battle which followed, drawing some of the Chinese ships out of their close formation before having his own smaller, more agile vessels (and the marines they carried) swarm them in isolation. When the Later Han admirals tired of this strategy to whittle down their fleet and committed to an aggressive assault, trusting in their louchuan vanguard to batter the smaller and weaker Srivijayan ships out of the way with ease, Sangramadhananjaya reformed his ships into a crescent with his own flagship in the dead-center of the formation and his heavy warships concentrated at the tips of the formation. When this Srivijayan formation enveloped them, the Chinese found themselves being attacked on all sides and having to hastily refocus to fighting their way out of the trap, which they did at great cost – thirty of the louchuan and scores of the lesser ships were lost while the Srivijayan casualties were comparatively light. The Mahārāja had gained a great victory in the Battle of Terengganu, and now that the tide was turning, he prepared to launch a counteroffensive to recover his sphere of influence across Southeast Asia.

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    More agile Srivijayan warships closing in to board one of their Chinese foes at the Battle of Terengganu

    693 marked a return to peacetime for the Holy Roman Empire, but by no means did this mean the Emperor could rest on his laurels. While Helena worked to further rebuild and fortify her half of the Roman world, Aloysius had to go about restoring internal tranquility to his own immediately after exiting the Middle East. He started with Italy, where he returned to Rome for a triumphal procession displaying the plunder he had collected from his battles in the Orient (including the tribute the Muslims had paid him to evacuate Alexandria) and trumpeted the Roman victories at Leptis Magna and in the Levant (while quietly downplaying the demise of the Garamantians and the failure to secure Egypt). The Augustus also took the opportunity to place two major relics from Christ’s crucifixion, the Crown of Thorns and the Holy Lance, in Saint Peter’s Basilica for safekeeping; they had both originally been stored in Jerusalem and their movement to Rome, with the assent of both Helena and Patriarch Abel of Jerusalem, demonstrated ongoing Roman worries as to the long-term viability of Roman control over the holy city.

    With that done, Aloysius went on to confront the Senate. As his spies and loyalists in that august body had forewarned, a conspiracy had begun to form among Senators to do unto him as they had once done to Emperor Venantius: certainly they had disdained him as the latest in a succession of uncouth and ignoble barbarians to have taken and kept mastery over Rome by force of arms, hardly an uncommon opinion among the ancient Italo-Roman aristocracy, but the long wars with the Caliphate had given the more ambitious and over-bold of their ilk the idea that they now had a wonderful opportunity to throw off Aloysian rule altogether and retake control of Rome for ‘true Romans’ (a category which did not and would never include the Stilichians and Aloysians in their view, no matter that the Senate itself was hardly blameless in the decline of its influence over centuries). These same Senators quailed at the prospect of having to actually tell Aloysius what they thought of him to his face however, and those less committed to the plot (some of whom were not even actually guilty of anything more than sharing the same social circles as the more involved parties and badmouthing the Emperor when they thought nobody was listening) quickly sold out their co-conspirators.

    The Augustus quickly identified the ringleaders and those worth prosecuting from the Senators he could simply intimidate into submission (and personally found so pathetic that it would be a waste of his time to kill them), determining that of the truly guilty it was one Manius Aemilius Lepidus who had been the brains behind the conspiracy. This Lepidus, doubtless a remote descendant of the third pillar of the Second Triumvirate, had schemed to falsely declare Aloysius had died in his wars abroad; subvert Rome’s garrison; buy the allegiance of the Italian elite; and imprison those who he judged could not be bought (including the Pope). Found guilty after being buried beneath an avalanche of his treacherous co-conspirators who all sought to save their own skins, he was also notable as the only one of the arrested schemers to face his inevitable execution for treason with composed dignity. Nonetheless Aloysius remained unimpressed by his stoicism, answering the Senator’s bitter insults with perhaps the most succinct summary of the Romano-Germanic dynasties’ record compared to that of the old Italo-Roman aristocracy to be recorded in the pages of history: “Though you denounce me as a savage unworthy of the purple and this crown which I wear, I have done more for Rome in thirty years – and before me the Stilichōnes had done more still in three centuries – than the Gens Aemilia can boast of having done in the past six hundred.”

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    Aloysian loyalists in the Senate, safe in the knowledge that their patron has returned to the Eternal City and will not give their enemies a chance to assassinate them, denouncing traitors to their Emperor

    After unraveling this latest Senatorial conspiracy, Aloysius moved further north, stopping in Gaul to sort out the Frankish succession before continuing on to his capital at Augusta Treverorum. His legions forced an end to the fighting between the Merovingian scions, and kept these princes apart while he heard out their claims and studied the familial relationships between them and Theudebert III, the last uncontested Frankish king. Ultimately the Emperor determined that Dagobert of Aurelianum, the most senior of Theudebert’s male descendants (being the eldest son of his second son), should inherit by weight of both Frankish and Roman law & custom, but also marry his kinswoman Ingeltrude (eldest granddaughter of Theudebert’s eldest son) to unify the branches of the Merovingian family tree which he believed had the most legitimate claims to their throne. Dagobert’s kindred fumed at his decision, especially Chlothar of Bagacum[8] and Childebert of Durocortorum; but while they were mightier than Dagobert’s faction and knew it, these magnates feared the prospect of rebelling against Aloysius, a provably indomitable war-leader who had reigned for more than 30 years at this point.

    Thus were the lesser Merovingians compelled to swear fealty to Rome’s chosen king and promise the restoration of peace to their federate lands in northern Gaul. In order to both keep that peace and give his heir practical experience in governing & working with his future federate vassals, Aloysius also insisted on the appointment of the Caesar Constantine as Dagobert’s Mayor of the Palace, not dissimilar to how his father Arbogastes had sat in that same capacity for Theudebert (and effectively ruled Francia for him, as the latter was still a child then) in the early decades of the seventh century. Once Constantine and his household had been installed in Lutetia with half a dozen legions for security and the enforcement of the imperial peace, Aloysius moved on to Augusta Treverorum.

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    The Caesarina Maria, Constantine's wife and daughter of the Augustus Theodosius IV, and Dagobert's queen Ingeltrude following the former's household being settled in Lutetia

    From his seat of power on the Mosella, the Augustus prepared to deal with the Saxon frontier in the last months of the year. Instead of invading the Saxons’ forest homes in the dead of winter, he did try to chastise them through diplomats and by challenging them to single combat at first. Only a few tribes sent champions to answer Aloysius’ challenge, and fewer still actually kept their word to once more pledge submission & friendship to Rome after he slew said champions and dispelled any notion on their part that they could underestimate his fighting skill simply because he was now in his fifties. Still, the injuries these younger and more hot-blooded Saxons inflicted upon him in their duels combined with his advancing age to remind the graying Emperor of his impending mortality: Aloysius must have thought that he had to get right with God while he still had time left, because he proved more generous than usual with his alms-giving on the Christmas of 693 and also sponsored the construction of the first official foundling hospital in the Roman Empire[9] with Archbishop Teutobochus of Augusta Treverorum on that day.

    The Arabs and Khazars too used the first years of the new peace to settle mounting internal troubles. Abd al-Rahman had to bear the anger of some of the Arab tribes, infuriated by how their conquests this time around were a good deal more modest than they had imagined and by the signing of the Baqt with Nubia. The Caliph sought to assuage their anger by sponsoring expeditions against targets he believed (or at least hoped) would be softer and easier prey – the Indo-Romans and Hunas to the east, as well as the inland tribes beyond the Swahili coast. The Belisarians had dug in deeply and their mountain bastions proved resilient against this new threat, against which they had been preparing since the early reign of the late Hippostratus I.

    The same could not be said of the Hunas, whose Mahārājadhirāja Pravarasena had neglected his western frontier to harass the Southern Indian kingdoms and set a strong watch on the border with Tibet (and by extension the Later Han). One furious Islamic razzia across the Gedrosian desert and into Sindh later, Pravarasena found himself scrambling to organize troops from his other frontiers into an army capable of responding to the guzat, who had even managed to briefly cross the Indus and pillage as far as the walls of Aror[10]. Ali requested the honor of leading a larger expedition comprised of those Arab forces which had been preserved through the war with Rome and the Khazars against this latest group of pagans they’d picked a fight with, keen on salvaging his wounded pride after having performed the worst of his brothers on previous battlefields, and Abd al-Rahman granted it to him.

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    An Islamic ghazi and his expedition stopping their raid short of the walls of Aror, Sindh

    The Khazars had perhaps the fewest internal issues to worry about out of the ‘big three’ powers dominating western Eurasia. Kundaçiq Khagan’s marriage to the Roman princess Irene and openness to foreign ways disgruntled the traditionalist elements of the Khazar aristocracy, who resented the influx of foreign dignitaries and recruits into his retinue and his continuing work on Atil – a city for Christians, Muslims, Jews, Buddhists and Tengriists alike – in part for said foreign wife’s benefit. And in spite of his oath of vengeance against the Hashemites, he proved willing to facilitate the work of and grant monopolies to a growing trade network spearheaded by a faction of Mesopotamian Jews (so-called the ‘Radhanites’[11] after the name of their home province, Radhan, in the Islamic wilayat of Kufa), further stoking traditionalist resentment.

    Tensions boiled over at a celebratory feast in Atil’s new palace during the early months of 693, where the traditional-minded Tuzniq Tarkhan got drunk enough off of airag[12] to speak his mind. He called out the Khagan, who was similarly intoxicated after consuming fewer cups of more potent Pontic wine, as a traitor to their old gods and old ways, and declared that it was a good thing Kundaç Khagan had died before he could see his son selling their people out to foreigners; naturally Kundaçiq snatched a lance from one of his bodyguards and killed the mutinous Tarkhan on the spot for these insults. Tuzniq’s kindred promptly rose in rebellion against the Khagan, but he bought their probable allies off with bribes drawn from his war booty and crushed them in detail once they had been isolated. Still, their brief rebellion was a sign of worse things to come as the Khazars entwined themselves more deeply with the politics, religions and other changes brought on by their extended contact with Rome and the Caliphate.

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    Radhanite merchants from the Caliphate, bound for China, hailing their Khazar guide after making it to Kath in Khazar-held Transoxiana

    On the other end of Eurasia, the Srivijayans had launched their push to reclaim much of their sphere of influence (or ‘mandala’) from the Later Han in the wake of their great victory at Terengganu. Chinese garrisons in Malay cities such as Ligor were blockaded and compelled to surrender, or ousted in uprisings incited by the imminent return of the Srivijayans whose ruling hand the natives felt had been lighter for decades than the Chinese one had been in a few years. Emperor Zhongzong was incensed at this turn of events, but resisted his initial impulse to put together a third major expedition against Srivijaya: Sangramadhananjaya had proven himself to be a much tougher foe to beat than the Tibetans or Turks or Yamato, and the Son of Heaven was concerned that another defeat at his hands might start giving China’s other tributaries the idea that they could rebel against him – and get away with it. Instead he decided to sue for peace, offering to recognize the demarcation of the great southern sea into Chinese and Srivijayan spheres of influence; but now it was Sangramadhananjaya’s turn to refuse, as with the way mostly cleared by the defeat of the Chinese navy at Terengganu, he now entertained the idea of an amphibious attack to retake Champa for his son-in-law.

    694 was another year spent largely on careful internal consolidation by the incumbent lords of the Roman world. Even Aloysius’ punitive expeditions against the rebellious Saxon tribes were not as expansive and forceful as his previous expedition in the 680s – the Augustus‘ ranks had been worn down by attrition after all, as well as a need to reinforce the garrisons on his other borders and to give those legions (and especially their federate auxiliaries) who had accompanied him all the way to the north some rest. In any case Aloysius himself sought to pursue a different strategy to bring the Saxons to heel once more, hoping that diplomacy would succeed in ensuring a more lasting peace on his northern border (so he could concern himself with the more gravely imperiled eastern ones to a greater degree) where naked force had only beaten the Saxons into submission for a short time previously.

    While the Emperor did effectively utilize his remaining forces to crush several Saxon war-hosts of not-insignificant size in battle and spike the heads of their kings and chieftains throughout 694, he was more willing to negotiate generous terms with those Saxon lords who were ready to talk before crossing swords and more readily showed clemency to the survivors whose kin had unwisely chosen to fight him instead. Aloysius always offered the same terms to those Saxons who were prepared to bend the knee and reconcile themselves to him: they had to open their homes and hearts to Christ, which in practice meant tolerating the movement of Christian missionaries through their lands, not harming any Saxon who chose to convert to the new religion, and similarly respecting the sanctity of any churches these priests, their new flocks and their Roman backers might build on Saxon soil. The Augustus also reached out to the Anglo-Saxons for help in proselytizing to the Continental Saxons, hoping that the latter would be able to comprehend Biblical teachings more easily if it were delivered in a language much more similar to their own than Latin.

    In exchange for accepting the advance of Christianity (even if they did not convert to the faith themselves, though certainly those who went that extra step would be acknowledged as friends of Rome and be treated more preferentially than their neighbors), Aloysius imparted only a light burden onto the Saxon chieftains and princes who agreed to his terms. He took few hostages from their households, and little tribute – at times he would even waive the latter requirement entirely, ostensibly as a show of Christian charity, but it also helped that he’d amassed enough plunder from ransacking the camps of defeated Islamic armies and towns in the distant Orient that he did not have to rely on Saxon treasure to keep his legionaries well-paid, and thus could afford to avoid driving them to material ruin and thus continued rebellion. As part of a general cutting-back on personal amusements so as to make amends with God in his twilight years (and perhaps recalling how poorly the last time he indulged in this habit went for him), in a show of self-restraint the Augustus also consciously avoided even the comeliest of the Saxon princesses sent to his court. Still, not all or even most of the Saxon tribes could be tamed so easily – many sought to resist Christianity, which they identified as a key element of Romanization, and remained hostile or at best in a state of armed neutrality toward the Romans for years to come.

    As for Aloysius’ heir, Constantine – ever more interested in scholarly matters than those of the sword – sought to further entrench Roman ‘soft’ power over Francia, so as to secure the generational loyalty of these people (who were after all his kindred by blood, albeit increasingly remotely) and keep the peace by way of letters rather than yet more bloodshed. He sponsored the construction of monasteries to advance learning and, critically, a school attached to the Merovingian palace in Lutetia[13] which would serve as the model for the one he aspired to build in Augusta Treverorum itself. There he had his own son, Aloysius Junior, educated by the finest scholarly minds in Rome alongside the children of both the newly-minted Frankish royals and their rivals, in hopes of both reconciling the next generation and ensuring that they would grow up to be erudite and virtuous rulers – people steeped in the Roman intellectual tradition who not only knew how to govern a realm, but were also wise in numbers and letters both, having received an education in the liberal arts and the finer tenets of the Ephesian Christian faith in addition to skills at arms.

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    Constantine in Lutetia with the assembled princelings of the Merovingian dynasty, who were to be raised both in the high Romano-Gallic cultural tradition and to be as mighty at arms as their Frankish ancestors under his supervision

    In the east, Helena was making her own contribution to the reorganization of the Roman state. In order to more effectively rebuild the fighting strength of the Roman East, and inspired by the military reforms of the Stilichians in Italy, she and Aloysius resettled veterans of their legions and the Greek-speaking refugees who had fled the advance of the Muslims (including virtually all of the Alexandrian Greeks who followed Constantine), as well as descendants of earlier waves of refugees who had fled the Avar and Turkic onslaughts, across the long-devastated Anatolia, which had yet to rebuild – in fact accelerating that rebuilding process was another intended positive from this program of resettlement. Of course where possible, the original owners were restored to their rightful land and title, but the ravages of the Turks and then (even if only briefly) Islamic guzat had ensured there would be both much spare land left in Roman Asia Minor and many refugees to redistribute it to.

    In exchange for new lands to live on, these Anatolian Greeks would be required to contribute at least one soldier per household (or more in times of crisis) to the army for 20 years, and were organized into regional legions – in a sense, replacing the Eastern limitanei border-guards with larger regional forces who would augment and be augmented by the Caucasian and Arab federates. Each of these new legions was placed under a military count, and multiple legions further organized into larger zones of operation designated as a théma (‘theme’, meaning placement) and headed by a Dux. This system would serve as the prototype for the military backbone of the Orient in the centuries ahead and influence the military development of the Occident as well, being notable enough to be recorded in the Virtus Exerciti, and it conferred upon the Romans the advantage of having strong local defenses capable of engaging in autonomous operations at a relatively low cost to the central treasury; but as future Emperors would find out to their sorrow, they also gave ambitious dukes and counts a built-up powerbase from which to challenge the legitimate Aloysian Augusti for the purple.

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    Thomas Trithyrius distributing devastated Anatolian land, which had fallen into abeyance, to both the landless veterans of the Roman army and exiles from Alexandria, Syria & the Balkans by his mother-in-law's order

    To the east, the Arabs finally found an enemy they would have more luck against than the Romans and Khazars in the Hunas. Ali divided his army, sending a diversionary detachment to once more strike through the Gedrosian Desert and trick the Hunas into believing the newest of their hostile neighbors would be coming overland when in truth he had piled the majority of his veterans onto a fleet assembled out of South Arabia, the Qahtanite sailors having been promised generous settlements and shares of the plunder in ‘Al-Hind’ once it had been conquered. This fleet landed the youngest of the sons of Aisha and his host at Debal[14], where they took the Huna defenders completely by surprise and took the port after only a few short hours of combat.

    From Debal, Ali swarmed upward along the banks of the Indus, catching the main Huna army in the region in a pincer with his overland detachment and destroying it at the Battle of Buqan as it tried to fall back behind the great river. The Huna Raja of Sindh, Tujina, was a staunch Buddhist and a defiant captive who refused to convert Islam under pain of death; so death Ali gave him, and the sight of his head on the Muslim prince’s lance compelled those among his captains and governors who were not so committed to the teachings of the Buddha to submit to the House of Submission. By the end of the year Ali could report to his brothers, who had ceased their raids on the Indo-Roman kingdom in the face of the sturdier resistance of its king Aspandates (‘Aspandhat’ to his Sogdian and Tocharian subjects), that he had managed to overrun the lands west of the Indus and established a bridgehead on its eastern banks, opening a path deeper into India while Pravarasena was still assembling armies to push him back.

    Further still to the east, the war between the Later Han and Srivijaya was entering its endgame. The Srivijayans disembarked a considerable host of 35,000 in the southern reaches of Champa, hoping to retake the kingdom for Prabhasadharma, and recaptured Panduranga[15] as their foothold with the connivance of that city’s prince and garrison. However, while Srivijaya may have bested the Chinese at sea, on land the Emperor’s armies were still supreme and Emperor Zhongzong’s general Xie Junji descended upon them with 90,000 men, including both local Champan collaborators pledged to the Chinese client-king Harivarman and a substantial contingent of Turkic auxiliary cavalry.

    The ensuing Battle of Panduranga unsurprisingly resulted in a Srivijayan defeat and withdrawal to their ships, as well as the capture and swift execution of both Prabhasadharma and the Srivijayan general Kariyana (who incidentally had been the Srivijayans’ representative and appointed harbormaster at Simhapura during Prabhasadharma’s brief reign). Zhongzong continued to think better of pursuing the Srivijayans into the sea and repeated his offer for an armistice. With his claimant slain and the Chinese position on the Asian mainland clearly unassailable, Sangramadhananjaya agreed at last to a truce and peace negotiations, winding down this last of the great seventh-century clashes between the Later Han and their neighbors toward its conclusion.

    695 was a quiet enough year in the West that even Aloysius got to rest his aging bones for a few months. Idle indolence did not suit the still-dynamic Emperor however, and he soon busied himself with a new project: putting what he and his son had written so far in the Virtus Exerciti into practice even as they continued to add chapters to the manual. Since by this time Rome had, by design or by happy accident, effectively raised a wall of federate kingdoms along its eastern frontier, he determined that the limitanei – already long worn down to almost nothing by the wars of the 7th century, whether by way of attrition against invaders like the Avars and Turks or from being added to the hosts with which Aloysius had crisscrossed Europe, Africa and the Middle East – would be folded into the ranks of the exercitus praesentalis, or imperial field armies, and the old distinctions between them, the pseudocomitatenses and comitatenses fell by the wayside. Accompanying this change in the army’s structure, paygrades were streamlined and made more uniform as an additional cost-cutting measure: after all, Aloysius wasn’t about to keep paying salaries to units he was disbanding, and which often had already ceased to exist save on paper years or decades prior.

    With the responsibility of being Rome’s first line of defense on the borders now being devolved entirely to the foederati, Aloysius sought to make the role of the mobile comital reserve into the preserve of the aforementioned exercitus praesentalis. Each of these hosts were set up as field armies numbering ideally 35-40,000 strong (though in practice it was rarely easy to exactly meet these numbers), more-or-less uniformly trained and equipped to a high standard, and stationed at centers of imperial power with the old comital responsibility of moving quickly to respond to threats which the federates couldn’t handle, or else forming the core of an imperial expeditionary force intent on launching a major offensive into enemy territory: originally Aloysius planned for five such armies – one in Augusta Treverorum, one in Ravenna, one in Rome, one in Thessalonica and one in Constantinople. The ‘proper’ Roman legionaries of these standing armies were to still be augmented by contingents of auxilia palatina (‘palace auxiliaries’), special cohorts recruited from the best and fiercest fighters among the federate kingdoms to directly answer to the Augustus’ orders, though for security purposes they would always be heavily outnumbered by the ordinary legions.

    Replacing the old comitatenses/pseudocomitatenses/limitanei divisions in their ranks were divisions of rank and wealth. The infantry of these imperial armies tended to be landless volunteers or conscripts fighting for a wage, but the cavalry were increasingly exclusively drawn from the class of martial smallholders established by Stilicho & Eucherius I and expanded over the years, generational military service being made into a precondition for their family’s continued ownership of even small plots of land. Hence, the very term caballarii would gradually take on the meaning of a hereditary military elite rather than remaining a generic term for horsemen, becoming synonymous with the antiquated equites as the true ‘knights’ of the Empire.

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    A late-seventh-century Romano-Frankish caballarius from Augusta Treverorum's environs. Since Aloysius' reforms would turn the core Roman armies into, essentially, all-comitatenses forces with an emphasis on mobility, its cavalry arm (especially the heavy cavalry) continued to gain primacy over the infantry and enjoyed an attendant rise in social status

    Outside of military matters, the Caesar’s daughter – duly named Maria after her mother – was also conceived and born in Lutetia over the course of this peaceful year. Less joyful was Constantine’s interaction with his eldest half-brother Sauromates, the Comes Barcinensis, who invited the former to a conciliatory Easter feast at his Spanish home to mark the end of Lent: confident that Sauromates would not dare do any harm to the Empire’s lawful heir out of fear of imperial wrath and that his children would continue the legitimate Aloysian line even if the Count was foolish enough to try something, Constantine accepted the offer. The feast itself was a conventionally pleasant affair where nothing seemed amiss, but the Caesar fell sick on the journey back over the Pyrenees and nearly died before beginning to recover thanks to the intervention of skilled monastic physicians near Nemausus[16].

    Sauromates immediately protested his innocence, pointing to how Constantine had fallen ill on the road and not in or near Barcino, and privately boasting to his friends that if he truly wished his little brother dead then the latter would be. Nevertheless Aloysius demanded he come to Augusta Treverorum to personally testify in his own defense, but the Count never got the chance, for he himself died while Constantine was still bedridden – fatally stabbed in a lovers’ quarrel by the husband of his latest mistress, one of the bad habits which he had inherited from his father having apparently caught up to him, immediately after which said man was killed on the spot by his guards. Nonetheless Helena was widely suspected to have ordered the assassination, though not even Aloysius could find proof of it in their shared lifetimes, and certainly she had both motive (the Augusta had long feared one or more of her husband’s bastards would try to kill her lawful one to get closer to the purple, and now whether Sauromates had really tried to poison Constantine or not, she seemed to be vindicated in her view) and opportunity (what with being the de facto co-ruler of the Roman East, she surely had the gold to persuade the assassin into realizing the lethal course of action he’d only been thinking about for months).

    Beyond Helena’s half of the Empire, Abd al-Rahman was spending his own twilight years seeking his own advantages for the next round of hostilities with Rome and the Khazars. The power of ‘Greek fire’ had been made apparent to the Arabs by the ease with which the Romans had destroyed their fleet the one time they’d dared try to contest the Mediterranean in the last round of fighting, and the Caliph put his sages and engineers to work on finding an Islamic answer to it. The result was naphtha, a sticky and highly flammable fuel mixture whose very name was derived from the Arabic word for petroleum (naft), originally made with oil gathered from pits east of the Tigris. Abd al-Rahman hoped to not only deploy this weapon at sea but also on land, and began to train some of his ghulam to fling clay pots filled with the stuff to set their foes ablaze.

    idecnfw.jpg

    A qaraghulam of the new Islamic naffatun corps demonstrating the use of his new weapon for Abd al-Rahman

    Naphtha was not available at the time to Ali and his sons, who had to make do with more traditional weapons as they continued to do battle with the Hunas in Sindh. Huna resistance rapidly stiffened east of the Indus, and the Arabs met their first real battlefield reversal in the region at the Battle of Brahmanabad[17], where Pravarasena drove them back with elephants and a larger body of cavalry. Forced southward toward the captured fort of Rawar, Ali nevertheless fought on and managed to turn the tables there, defeating the Mahārājadhirāja’s army with a combination of trenches, caltrops and fire-arrows which caused no small number of his war elephants to panic and stampede among their own lines. The Hunas fell back behind the Thar Desert to await reinforcements, while Ali split his attention between harassing them with forward parties detached from his own host and locking down the eastern bank of the Indus for Islam.

    While the war between the Muslims and the Hunas continued to intensify, the one between China and Srivijaya came to its conclusion in 695. Zhongzong and Sangramadhananjaya sought to hammer out a peace which would acknowledge the battlefield realities as of this year and allow both emperors to save face: consequently, with Prabhasadharma already dead, the Srivijayans conceded the return of Champa to the Chinese sphere of influence. In exchange, China withdrew its remaining garrisons south of Champa (which could not be sustained thanks to Srivijayan mastery of the sea anyway) and made way for the restoration of Srivijaya’s own mandala of influence around the southern seas. Crucially the Srivijayans were also not required to pay tribute to the Dragon Throne, making them the only regional power to have successfully fought China at the Later Han’s zenith to a standstill. Other kingdoms which had been made to bow, such as the Yamato and Tibetans, surely took notice of this revelation that the Chinese were not invincible and were encouraged in their designs to break free from Chinese overlordship by it as the eighth century dawned.

    ====================================================================================

    [1] Raqqa.

    [2] Maskanah.

    [3] Qala’at Balis.

    [4] Tell Brak.

    [5] Nakhchivan.

    [6] Khoy.

    [7] Kuala Terengganu.

    [8] Bavay.

    [9] The Roman habit of abandoning unwanted infants to die of exposure declined following the Christianization of the empire, but it must not have gone away entirely, as from the seventh and eighth centuries onward the Catholic Church established institutions to take in these abandoned children. There, they were to be baptized and cared for until foster-parents could be found for them.

    [10] Rohri.

    [11] A term applied to early medieval Jewish merchants who maintained a trade network spanning the old Roman sphere, the ascendant Islamic Caliphate and the Silk Road. They were probably not all from Radhan, despite the name – Radhanites were active as far west as the heart of the Carolingian Empire.

    [12] Fermented mare’s milk, also known as kumis.

    [13] On Île de la Cité.

    [14] Karachi.

    [15] Phan Rang.

    [16] Nîmes.

    [17] Mansura, Pakistan.
     
    696-700: Seven to Eight
  • Circle of Willis

    Well-known member
    696 was another quiet year in Rome, the dawning of peace on the eastern frontier and the return of its Emperor having returned calm and dispelled uncertainty to the Empire. With all immediate threats having been dealt with, Aloysius devoted his time and energy – which still remained considerable despite the Augustus having entered his twilight years – to building up the five core exerciti he had planned. The next generation of common soldiers and knights were steadily recruited and trained between this year and the first few years of the next century, while the fabricae hummed back to life to churn out their arms and armor, fueled by the still-mostly-preserved Mediterranean trade network both overland and by sea (unfortunate and evidently increasingly permanent loss of Egypt notwithstanding).

    Though the rift between him and his wife Helena had widened further still since the suspicious death of his eldest son Sauromates the year prior (ironically occurring right as he was starting to try to be a more faithful husband and patch up relations with her), Aloysius was unable to find any evidence that would suggest the Augusta had eliminated his firstborn. Certainly if she had done it (as she had good reason to, being that Sauromates posed and quite possibly had acted in such a manner as to be a threat to her own son’s succession rights & life), she did not tell him when he bluntly asked her if she was responsible. In any case, this lack of evidence coupled with the need to maintain imperial unity against the Muslims abroad and peace & good order within the Empire’s borders so that he might build up his army in peace compelled the Emperor to not pursue open conflict with his Empress. That said, he also confirmed Sauromates’ own son, his eldest grandson Antoninus, as the next Comes Barcinensis, thereby entrenching the first bastard cadet branch of the Aloysian dynasty as a middling player in northeastern Hispania for many more years to come.

    Rome’s newest great enemy was similarly exploiting the temporary state of peace to continue building up their resources for the next war. Old Abd al-Rahman did not entirely put his faith in his new naphtha stockpiles and the men he was training to wield it, but also sought additional allies with whom he could balance the odds even slightly against the Roman-Khazar alliance. To that end the Caliph extended a hand to an old Roman enemy, who his traders and messengers could now reach with the Garamantians no longer in their way: the Donatist kingdom of Hoggar. Their king Mazippa was leery of these strangers from the East, who he considered to unbelievers as wicked as any other non-Donatist, but on the other hand it was also apparent to him that the hated Romans were presently unassailable without outside help. For fear that an unchallenged Roman Empire might eventually decide to march south and wipe Donatism off the map once and for all, a still-skeptical Mazippa did eventually come around and agree to ally with the Muslims against Rome.

    529px-Arabischer_Maler_der_Palastkapelle_in_Palermo_004.jpg

    Arabic art depicting the Donatist king Mazippa, their new ally in the Hoggar Mountains, and his son Cutzinas

    While an uneasy peace continued to hold in the Mediterranean, the Muslims further out east were being anything but peaceful. Ali continued to campaign further into India, resolving the Siege of Aror (the Sindhi regional capital) in a daring midnight assault which was precipitated by his sons’ leadership of a party of the bravest and mightiest chosen warriors in his host in scaling the walls and opening the city gates, after which much booty was plundered and thousands of slaves sent back home or distributed among the warriors as was customary when a pagan city failed to surrender in time. The Hashemite princes had managed this feat just in time to secure their rear and control over the lower Indus against a more forceful Huna response, as Pravarasena returned from beyond the Thar Desert and made for their positions at the head of a host of 30,000. Despite having less than half his number, the Muslims fought the Battle of Aror with a fanatical ferocity and tactical ingenuity which the Hunas could not match, drawing out and isolating chunks of the larger Huna host to be destroyed in detail with a series of feigned retreats – ironically not dissimilar to how the Hunas’ ancestors had fought against the Sassanid Persians and Guptas.

    Pravarasena retreated back across the Thar Desert in defeat, a third of his army having been killed or compelled to surrender before the power of Islam that day, but this time Ali would follow him. The Huna army was further broken up beneath the pressure of Islamic raiders constantly nipping at their heels, and some of the local potentates felt this show of weakness on the part of their Huna overlords meant that they had best submit to the newcomers while they still had a chance to secure good terms for themselves. The Muslims welcomed these defectors and traitors to the Huna Empire as they advanced, starting with the ayukta of Mandore; of course those who refused to similarly convert to Islam, pledge loyalty to the Caliph and add their forces to Ali’s army were fair game for forceful subjugation and enslavement or extermination, for being idol-worshiping pagans in the eyes of the Muslims, they had no rights (certainly nothing resembling the tolerance afforded to the other ‘People of the Book’) in Islamic eyes. Still others resisted however, fighting on in defense of their oaths and gods even when trapped behind the advancing Islamic lines.

    On the other side of the world, across the great Atlantic the increasingly isolated British settlers of Aloysiana were making discoveries of import, even as their Irish enemies continued to settle the far northeastern reaches of the continent in greater comfort. While they built no new great settlements at this point in time so as to avoid stretching themselves too thinly, their explorers did chart about half of the length of Lac-de-Virgine[1], that great lake which formed the source of the Saint Pelagius River. And of greater immediate importance to them, some of their Wilderman allies and subjects who actually practiced basic agriculture (rather than being mere nomadic hunter-gatherers) shared their knowledge of the local plants with the Britons. In particular little barley, squash and assorted herbs like goosefoot, previously thought to be but weeds by the settlers[2] were cultivated for the first time on the settlers’ riverside farms this year, providing them with much-needed sources of food that could more easily grow in the cold conditions of northern Aloysiana than the dwindling stock of crops they had brought with them from the Old World.

    noHd0Ng.png

    Isolated from their home in a bitterly cold and untamed land, the Britons of the New World had little choice but to lead hard and austere lives even by the standards of the time, though they at least were able to practice their religion without fear of an Ephesian resurgence and secure aid from some of the local Wildermen to make their days a little easier

    Come 697, and Rome’s borders in the east and south once again came under threat from hostile raiders despite it having been barely five years since the Truce of Antioch had been inked. Islamic guzat once again began to harry the Levantine frontier, while the Donatists surged out of their mountains in numbers unseen since the punitive expedition of Emperor Stilicho had seemingly decisively chastised them and cooled their self-righteous ardor. In response to the growing threat in the far east while the Danubian frontier remained largely stable and the Avars had yet to recover from their thrashing thirty years prior, Aloysius heeded Helena’s request to transfer the growing exercitus praesentalis at Thessalonica to Antioch in case a major effort had to be made to defend Syria & Mesopotamia in the near future.

    Developments that far away from Gaul did not overly concern the Caesar Constantine, who instead focused on entrenching the Romanization of the Franks once and for all. The heir to Rome had struck up a genuine friendship with King Dagobert of Francia over their shared interest in the classics, and as Mayor of the Palace he used this advantage for all it was worth. Constantine fought to safeguard the Gallo-Roman populations of Francia’s cities, their traditional magistracies and privileges, and their commercial industries & infrastructure (the jewelers of Lutetia, for example, or the potters of Durocortorum) against decay and subjugation by the Frankish magnates in the countryside. Not dissimilar to their Visigoth counterparts in past centuries, the Frankish military aristocracy viewed these Roman cities as rivals and natural supporters of a stronger central authority (or Roman subjugation of the Frankish people altogether) – and also like said Visigoths, they were not necessarily wrong, as Constantine not only sought to protect Romanitas in northern Gaul but also assertively subsume the Franks into it.

    Since Dagobert was an enemy to these magnates, many of whom were his own Merovingian kindred and still believed they had a greater right to the Frankish throne, it was only natural that he should try to protect and cultivate them as his powerbase at Constantine’s recommendation. For now, the fact that their children were still being held in Lutetia as glorified hostages and the lingering threat of still-nearby Aloysius descending upon them like the wrathful fist of God kept them from entering open rebellion against their liege and his liege. This bought Constantine precious time to continue having said children raised in the Roman fashion under his direct supervision and to try to foster lasting friendships between them, his own son Aloysius Junior, and the children of the Gallo-Roman elite who he had also invited to live and study in Lutetia.

    However as surely as the already-considerable Roman influence over the Franks deepened, the Franks were leaving their mark on the Roman mosaic. Notably although the Caesar prevailed upon Dagobert to favor the traditional Roman Rite over the indigenously developed Gallican Rite of his kingdom in this year on the grounds that the latter was essentially a degenerated provincial variation of the former, the class of Frankish prelates he’d been promoting and bringing into close contact with the Roman clerical authorities would eventually add a Gallo-Germanic flair to some aspects of the Church in the West anyway, most notably in its music[3]. Similarly, the Gallic monks who prospered under Constantine’s patronage also built upon the traditional Roman foundation of illuminated manuscripts, developing their own distinctive artstyle and uncial script.

    ecsGRni.jpg

    Constantine personally educating his son Aloysius Junior in letters. Likely motivated by how he only rarely ever met his father as a child, the Caesar took a personal interest in the upbringing of his own children

    In this year the Muslims made no great advance out of Sindh, as Ali needed a little time to consolidate his rule over the region and install garrisons in the cities he’d conquered and sacked up to this point – while the defecting local rulers’ armies certainly helped with that regard, and he didn’t have many men to spread out in the first place, the Muslim prince did feel the need to leave at least a few hundred loyal veterans from his Arabian homeland in places like Aror to keep the local collaborators under watch and in line. Instead the major showdown between the Hunas and Muslims this year happened at sea: a fleet sailing out of the great Yemenite port of Muza, transporting reinforcements and supplies to Ali after he’d requested it of his brother the Caliph, ran into a Huna fleet sailing out of Gujarat to land a Huna army behind Ali’s lines at Debal.

    As it so happened, among the troops Abd al-Rahman had sent there was a contingent of naffatun, whose fiery new weapon he hoped to test on an Indian battlefield before sending them against the Romans. On the occasion where the ships carrying them got close enough to mount a boarding action (or were approached by their Indian enemies for the same purpose), these naffatun proceeded to hurl their blazing clay pots at the Hunas instead, with the splendid results the Arabs had been looking forward to. The Hunas soon retreated in disarray and fear after a half-dozen of their ships were set afire in this manner, ending the Battle of the Gulf of Makran in an Arab victory. Abd al-Rahman’s commanders did note one weakness on the part of the naffatun, however: they could not project their fiery might over a longer distance as the Romans did with their siphons, instead having to physically throw their clay or copper projectiles by hand. On the other hand, it was also hoped that the naffatun could be deployed on land en masse, unlike the Romans’ Greek fire which remained largely restricted to the sea (and later to the defense of city walls) for many more centuries.

    The year 698 was another year in a row of mercifully peaceful years for the Holy Roman Empire, and inspired in its citizens the hope that they might be able to end the seventh century on a quiet note after all the turbulence which had afflicted their fathers and grandfathers through its early and middle years. The most notable, and worrying, development this year was the continued uptick in violence along the frontiers, with Hoggari raiding parties in the south managing to slip past the Moorish border defenses and sacking the town of Auzia[4] (although they could not breach the walls of its castellum, behind which some of its residents were able to find shelter). King Stilicho’s sons pursued the raiders to Dimmidi and routed them there, freeing the slaves they had taken and recapturing most of the booty from their prior rampage, but the incident nevertheless marked the most dangerous Donatist raid in more than half a century and was feared to be a sign of worse to come.

    In response to this development and concerns that the Donatists might attack simultaneously with, or worse still truly be allied to, the Muslims, Aloysius moved the exercitus he had originally based in Rome to Carthage instead. The army in Ravenna was trusted with the dual responsibility of both safeguarding the Danube (in the absence of the reassigned Thessalonian one) and keeping Italy under lock & key: though many of its officers and knights were drawn from the assimilated Ostrogothic aristocracy of northern Italy who had survived the downfall of the Amalings, they had no particular affection for the Senate (who had been of no help against the Stilichians or Aloysius to their former overlords) nor for the people of central and southern Italy in general. That a conspiracy led by Lucius Aemilius Lepidus, cousin to the same Lepidus the Emperor had just put to death a few years prior for sedition, to bribe some of that army’s captains into assassinating him the next time he visited Rome was revealed by those same loyal captains certainly made this decision an easier one.

    Helena shaped the East’s response to incessant Islamic raiding in tandem with the Caucasian and Christian Arab federates who had always been closer to the Second Rome than the First. The Augusta (and, less importantly in this case, her distant husband) authorized those federates to launch counter-raids into Islamic territory to answer the crimes of the guzat, a role for which the Armenians, Bulgars and Ghassanids in particular established semi-professional forces of border reivers. These men had the responsibility of harassing Arab villages on the other side of the border, to be sure, but they were also under orders to alert Christian settlements on their side of the border to Islamic raids, help evacuate the locals into nearby fortresses, and skirmish with the enemy until reinforcements (namely elements of the exercitus praesentalis newly moved to Antioch) could arrive in-theater. The Latin West reapplied the term limitanei to these men, but history will better remember them by the name the Greek East gave them – akritai, ‘frontiersmen’ – and their back-and-forth with the Muslims will turn large stretches of the Roman-Caliphal border into a sparsely populated no man’s land, whose extent would periodically shift with the border itself over the course of the many, many wars that the two great empires were yet to fight in their future.

    yHFeJeF.jpg

    An Armenian marcher lord, of the sort that would have been recognized as a captain of the easternmost 'limitanei' or 'akritai' by the Romans

    As for those Muslims whom the Armenians, Georgians, Cilician Bulgars and Christian Arabs were reorganizing to fight, they continued to carry their war of expansion on into India this year. Ali was satisfied at the progress he had made in consolidating his hold on Sindh, and while he deemed the reinforcements his brother had sent him to be disappointing in their number, nevertheless he continued to cross the Thar Desert in force – relying on trains of camels for his logistics in-between the tobas or ponds which the desert’s dwellers used to sustain themselves. However, not all of those desert dwellers would meekly bow their heads or retreat in the presence of the oncoming Muslims. Some of these people, called the Thar after their arid homeland, rallied to Pravarasena as he prepared to counterattack against Ali’s army once again and assisted him in maneuvering through the desert sands.

    In the Battle of Kahu-Jo-Darro[5], the Hunas and Thars caught the Arabs off-guard and drove them back in one of the rare unambiguous victories for the Dharmic religions this early into their clash with Islam. Ali was able to safely retreat thanks to the bravery of the ghulam and rebounded to fend off the pursuing Hunas at Mansura, the name he had given Brahmanabad to commemorate his victories in the Sindh. Still, Pravarasena’s rebuke had stung enough that 698 would end with him resting back in Aror on the Indus, his gains on the other side of the Thar Desert lost for now, and reconsidering his strategy going forward: perhaps there was merit to the concept some of the ghulam captains had thought up about deploying naphtha on land, although he wasn’t certain that their fuel mix was stable enough to pull it off without incinerating themselves. However, sure enough, events in the coming year would intervene to prevent Ali from committing fully to fighting the Indians in the short term…

    In 699, the Caesar Constantine took advantage of another sleepy and relatively peaceful year to turn his attention to the state of the Latin language. Now it was no secret that spoken (or vernacular) Latin had not been the same as written (or Classical) Latin for centuries at this point: few outside the chambers of the Senate, relic of the ancient Roman ways that it was (for all its other faults), would have spoken as Cicero did in 299 AD, much less 699 AD. Still it was on an ordinary Sunday in this year that the heir to the purple dropped in on a sermon in the church of Castrodunum[6], a respectable castle-town under Merovingian rule which lay on the River Liger[7] – and found himself baffled by the rustic speech of the common Gallo-Romans. The priest’s readings and sermon had been barely intelligible to Constantine even though he had no problem carrying on a conversation with the more cultured Gallo-Roman elite, and even though the Bible said priest had been reading from was written in proper Latin.

    The studied Caesar was dismayed by how far Latin’s status had been allowed to decay while the Stilichians and Aloysians were busy battling various threats of a physical nature to the Empire, and by his father’s unwillingness to do anything about it or even comprehend why this unacceptably tarnished Rome’s legacy in his eyes. While he did not openly move on the issue until after he became Emperor, Constantine would make it his personal mission to correct these errors in the pronunciation of Latin and standardize church services across the Latin half of the empire, and began making plans to that effect with the learned bishops and monks with whom he was close from this point onward, years before he would don his father’s mantle. In the east he would defer to his mother and acknowledge the supremacy of Koine Greek, the language of the New Testament and the first Bible translated from Hebrew, even as the vernacular Greek of the commons was hardly staying perfectly static either and beginning to produce yet another case of regional diglossia.

    lsi432V.jpg

    The Bishop of Aurelianum opening a summons from Constantine, inviting him to help in harmonizing Latin church services across the western half of the Roman Empire

    Aloysius’ lack of interest in abstruse matters of linguistics did not mean he was entirely blind to religious and social matters, however – he merely concentrated on the more practical aspects. As the old Emperor continued to have an interest in ensuring his soul would not end up in a place of eternal torment after passing away, he continued to build on his previous efforts to make up for a life in which he did not (to put it gently) live with the highest moral character, sponsoring the construction of new hospitals and the expansion of existing ones in the cities of the Roman world in tandem with the local clerical authorities and even the federate kings even as he never quite stopped building up his armies. The Augustus’ efforts in this area and to keep the Church rigorously supplied with tithes had the side effect of keeping the performance of charitable duties roughly balanced between the diocesan clergy, who primarily attended to the needs of urban areas, and the monasteries which generally tended to the sick and wounded of the countryside[8].

    For their part, his family did follow his lead in working for the relief of the poor. Constantine and Dagobert worked together to greatly expand the existing chapel-hospital of Lutetia into a much larger hospital complex (and pilgrim’s inn, and homeless shelter) called the Hostel-Deu[9] or 'hostel of God'. Meanwhile Helena had the position of Constantinople’s orphanotrophos (director of the imperial orphanage) elevated in rank and extended her patronage to her fair share of hospitals in the Orient, which retained the designation of xenodochion (‘guesthouse’) even as their counterparts in the West increasingly uniformly adopted the Latin term hospitāle and Vulgar variations thereof.

    In the east, Ali once more went on the offensive, this time soundly beating Pravarasena and his Thar auxiliaries at the Battle of Jangladesh[10]. He ultimately thought better of trying to deploy his brother’s naffatun in land combat, instead falling back on more conventional tactics and simply using the great dunes of the Thar to conceal his maneuvers to harass, flank & ultimately rout the Hunas. The Islamic prince made it as far as the marshy Rann of Kutch, on the southeastern edge of the desert, before the hostile terrain and ill news from Kufa conspired to halt him yet again: Abd al-Rahman had passed away, the eldest grandson of the Prophet having fallen asleep on the night of September 9 and never waking. The Caliph was 70 at the time of his demise. Leaving his army and two eldest sons behind to look after their latest conquests in Sindh, Ali hastened back to Medina where Abd al-Rahman was to be entombed.

    TrPr7QE.jpg

    Abu Bakr ibn Ali, eldest son of the third grandson of the Prophet, destroying Hindu and Buddhist idols in the wake of the Islamic victory at Jangladesh which finally secured the Thar Desert for the Caliphate's easternmost flank

    Once back in Medina, Ali was also to pledge allegiance to the late Caliph’s son Abd-‘Allah (or Abdullah as he would be recorded in most non-Arabic histories), now rightfully Caliph of all Dar al-Islam. However, neither he nor his second brother Al-Abbas thought particularly highly of their nephew; Abdullah had not shared in their tribulations nor fought in the early wars to expand Islam’s reach under their father (his grandfather) Qasim, but rather got to grow up in the lap of luxury at Abd al-Rahman’s increasingly elaborate court in Kufa. The new Caliph’s uncles soon made it clear to him that he had to earn their allegiance, not simply take it for granted, and Ali in particular burst out laughing when Abdullah dared make implied threats toward their life: he was an old man himself with few years left to lose anyway (though more than Al-Abbas), had faced much worse on battlefields from Syria to India than his pampered nephew, and in any case his own hardened sons and army would gladly avenge him if the need arose. As 699 drew to a close, Abdullah was left to weigh the costs of appeasing his uncles or paying a cost in blood to try to forcibly hold the Caliphate together by fitna instead.

    In 700 the news of Abd al-Rahman’s death was greeted with excitement across the imperial courts of Christian Europe, where it was seen as a new opportunity to push the Muslims back and regain the remainder of Syria or even Egypt. Borne by merchants and official Roman envoys alike, the news reached Helena in Constantinople first, then Constantine, and last of all Aloysius. The Augustus of all Rome had tired of lounging about in Augusta Treverorum in the early months of the last year of the seventh century, and he had decided to end his boredom by mounting another campaign against the Frisians – resolving to meet their periodic irritating raid or bout of piracy with overkill by marching against them with 30,000 men, a mix of the exercitus praesentalis based in his capital and federate troops supplied by the Franks and Thuringians.

    Aloysius had spent the first half of 700 pummeling the Frisian tribes across the soon-to-be-former southern half of their domain, and captured their elected king Hroðward (also known as Hrotheweard) at the Battle of the Isala[11]. However, the arrival of a messenger from Lutetia with news regarding the death of his old nemesis Abd al-Rahman caused him to hold off on completely destroying the Frisians. Instead he enforced a peace settlement by which the Isala was made into Rome’s new boundary with Frisia; the lands south and west of it were partitioned between the elements of the Roman army who had distinguished themselves on the battlefield just now, newly promoted to hereditary counts and knights. Moreover, the Frisians were required to pay tribute and accept the free movement of Christian missionaries through their lands, similar to the Continental Saxons to the east. Hroðward himself and his young son Folcwald were both also taken back to Augusta Treverorum as hostages – Hroðward for five years, Folcwald until his father’s death.

    While Aloysius made a beeline for Antioch after reaching this settlement with the defeated Frisians, eagerly anticipating either the implosion of the Caliphate into civil war or the succession of Abd al-Rahman’s untested son Abdullah – both outcomes that he predicted would give him an opportunity to prevail with ease and reconquer more territory in Syria or even make another, more successful play for Egypt – he did also commission the intensification of Christianization efforts across Roman-ruled or influenced Germania before he left the West. Part of that process was a growing number of Anglo-Saxon missionaries, whose tongue was not only still familiar enough with that of their Continental cousins to make the conversion of the Saxons as a whole a smoother process, but who could also still intelligibly converse with and preach to the freshly subjugated Frisians[12]. Consequently, one in every four (or three in Holland) Ephesian priests who came to Frisia to proselytize to the locals and build churches was English rather than any variety of Roman.

    g5Jdrs8.jpg

    English missionaries spreading the Good News to Frisians and Saxons, whose tongues were still similar enough to their own to allow a degree of mutual intelligibility – making them ideal agents through which the Romans could spread their faith to these remaining northwestern Germanic holdouts

    Speaking of the Anglo-Saxons, it was not only their relatives on the continent who had to worry about their involvement in new religious troubles. In Britannia, the Ephesian church first re-established little over a century ago by Gratian of Suindinum had grown enough of a following in Londinium to worry the British Pelagians, and relations between the two Christian sects in the capital had become tense in more recent decades. A fight between Pelagian and Ephesian youths quickly escalated into a sectarian riot in which Gratian’s church was burned down and the bishop Florentius lost a hand, enraging the continental Ephesians who joined their surviving British brethren and the English in demanding redress.

    Confronted with the threat of a joint Anglo-Roman invasion as Aloysius & Constantine issued threats from the mainland while the Bretwalda Æthelheard began to stir in Eoforwic, the Riothamus Corineus yielded: he reminded the Romans that decades ago he had fought with their Emperor on the fields before Constantinople, and pledged to both punish the riot’s ringleaders (whose heads he spiked above the gates of Londinium) and to rebuild the Ephesian church in his capital at his own expense. As the Romans were preparing for war with the Arabs again these gestures were sufficient to mollify them: however such submission greatly displeased more hard-line elements of the Pelagian Church and the attendant British aristocracy, who found Corineus’ apparent willingness to bow before the Ephesian tyrants to be cowardly and contemptible, while the Riothamus for his part justified his caving to Ephesian demands on the grounds that a war with Rome and England would be suicidal for Britannia. These early clashes and disagreements would be but the prelude to renewed religious conflict in the former Roman Britain through the coming eighth century after the relative calm of the seventh…

    Thanks to the efforts of the Aloysians, the spread of Christianity was not only beginning to pick up pace among the remaining Teutonic peoples who had yet to fully accept the Gospel, but also among the Sclaveni as well. Among the South Slavs, the Carantanians (being Rome’s first ever Slavic federates) were most familiar with the new religion and in the winter of this year their new prince Bogomir was baptized along with his family in the presence of Aloysius (then passing through toward Antioch), becoming the first Slavic Christian ruler in Europe: his newborn heir was also christened Andrej (Andrew), making him the first Slav dynast of note to bear a Christian name in recorded history. And further north, King Skarbimir of the Polani (the successor of Lech II, who had assisted Aloysius during his Zeroth Crusade nearly forty years prior) accepted the first Christian missionary to step foot on his people’s soil – Aurelian of Vetera – as a courtesy to his mighty ally the Emperor; while Aurelian’s preaching did not find a particularly receptive audience at the court of the Polish king during their lifetimes, he persisted and would plant the very first seed of Christianity in a Slavic territory outside of Rome’s borders.

    One difficulty consistently reported by Ephesian proselytizers working among the barbarian peoples was communication: not only was there an obvious gulf between Latin/Greek and the languages of the Teutons and Sclaveni, but there was no single Germanic or Slavic language which the missionaries could learn and then preach in wherever they went, either. A priest or monk who learned to speak Saxon was not guaranteed to be able to easily communicate with Lombards or Bavarians, for example, nor was one who had lived with the Dulebians & learned their tongue necessarily well-suited to preach to the Poles or Thracians. And while the federates who had settled deeper into the Roman world like the Visigoths, Burgundians and Franks benefited from having large pre-existing populations of Latin-speakers into whose ranks they could largely assimilate over the centuries, no such population existed in the forests of Germania where Rome came to its northernmost federates and not the other way around (much less in the Slavic lands – ‘Germania Slavica’ – beyond), or in the Peninsula of Haemus where the Illyro-Roman populace had been eradicated or pushed to the coast by the Huns and Avars.

    Now progress had been made in adapting the Latin alphabet to the Germanic language, mainly by training cadres of Thuringian/Bavarian/Lombard/Alemanni priests and monks who could both convincingly preach in their native tongues and translate old Germanic epics or produce new manuscripts using the Latin alphabet rather than the runes of their ancestors, thanks to the century or more that those peoples had been living under Roman suzerainty and consequently gained exposure to Roman culture by trade and earlier proselytization efforts. In regards to the Saxons and Frisians the Romans also had the good fortune of being able to call upon English missionaries from northern Britannia, who could converse intelligibly with those barbaric peoples owing to the similarities between their languages.

    But work was slower with the Sclaveni, many of whom were understood to live well beyond Roman authority (for from the Polans and Bohemi the Romans had learned of numerous other Slavic tribes, of whom the Antes were merely one among many, living between their border and that of the Khazars north of the Pontic Steppe), and the Carantanians could not be reasonably expected to convert all of their kindred by themselves. As such, the idea of devising a standard Slavic alphabet to assist in translating works for and preaching to the Slavs (rather than trying to impose the Latin or Greek alphabets upon them, for they had taken less readily to that than the Germanic peoples) began to be debated in Rome and Constantinople around this time, in hopes that the Sclaveni as a whole might be brought to Christ’s light (and good relations with Rome) at an accelerated pace.

    As for the Muslims, they were doing what they could in this year to disappoint the Romans and frustrate the latter’s wish for a fitna which would make a campaign of reconquest in the Middle East a good deal easier. Abdullah (perhaps recognizing the danger his large and still – in large part – fragile empire was in) apologized for giving his uncles offense previously and tried to reach an accord with them, which ironically only made them think he would be easier to push around. For the sake of unity and not turning their blades against their brethren, both in blood and in faith, after months of ambivalence and negotiation before the shura the Hashemites struck an agreement this autumn: Al-Abbas and Ali received considerable concessions in being affirmed as Emirs of respectively Fars (actually an amalgamation of the great wilayat of Fars, Azerbaijan and Khorasan, effectively constituting old Persia) and Al-Hind (Islamic India).

    While still nominally obligated to support the Caliph militarily, the Hashemite uncles were now essentially sovereign rulers in all but name, free to govern and tax their dominions as they wished and even to select their own heirs rather than have their vast domains default back to Abdullah when they should pass away. Adding insult to injury, even as he promised to support his nephew against the Romans, Ali also extorted the promise of continued assistance from the Caliphate in subjugating more of India to his rule – essentially making Abdullah pay to have an even bigger and more unruly vassal. While Abdullah averted a civil war right at the end of the seventh century with this extremely lopsided compromise and the Romans did not attack immediately as he had feared, the longer the tenuous peace with Rome held, the more he would reconsider the accord he had reached with his uncles and whether it was wise to have sought internal peace at any cost, even that of the entire eastern half of the Caliphate. Of course, only one thing was sure to happen if he were to renege on this deal…

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    The third Caliph, Abdullah ibn Abd al-Rahman, praying with his near but not-so-dear kindred after apparently having reconciled with them. He regretted the terms of the agreement he had struck with his uncles almost immediately however, and sought to find ways to go back on it after it became apparent that Aloysius and Helena were not going to strike immediately after his father's death

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    1. Holy Roman Empire
    2. Helena's Court
    3. Franks
    4. Burgundians
    5. Alemanni
    6. Bavarians
    7. Thuringians
    8. Lombards
    9. Visigoths
    10. Basques
    11. Celtiberians
    12. Carantanians
    13. Dulebes
    14. Horites
    15. Serbs
    16. Gepids
    17. Thracians
    18. Bohemians & Moravians
    19. Africans
    20. Bretons
    21. Romano-British
    22. Anglo-Saxons
    23. Picts
    24. Dál Riata
    25. Irish kingdoms of the Uí Néill, Ulaidh, Laigin, Eóganachta & Connachta
    26. Frisians
    27. Continental Saxons
    28. Polans
    29. Vistula Veneti
    30. Antae
    31. Avars
    32. Georgia
    33. Armenia
    34. Ghassanids
    35. Banu Kalb
    36. Cilician Bulgars
    37. Dar al-Islam (Senior Hashemites)
    38. Abbasids
    39. Alids
    40. Nubia
    41. Hoggar
    42. Kumbi
    43. Khazars
    44. Kimeks
    45. Karluks
    46. Oghuz Turks
    47. Indo-Romans
    48. Hunas
    49. Later Salankayanas
    50. Kannada kingdoms of the Chalukyas & Gangas
    51. Tamil kingdoms of the Cheras, Pandyas & Cholas
    52. Anuradhapura
    53. Tibet
    54. Later Han
    55. Korean kingdoms of Goguryeo & Silla
    56. Yamato
    57. Champa
    58. Chenla
    59. Srivijaya
    60. Irish of the New World
    61. New World Britons

    ====================================================================================

    [1] Lake Ontario.

    [2] Corn, the third key element of the ‘Three Sisters’ (maize/beans/squash) of Eastern Woodlands native agriculture, is still missing – it wouldn’t even reach the Mississippi until 800 AD at the earliest. The combination which the Britons have absorbed from the locals was cultivated by the natives of the Eastern Agricultural Complex isn’t as naturally productive as the Three Sisters, the non-squash elements being replaced by corn and beans later as a result, but will help in keeping them afloat for now.

    [3] Usage of the Gallican chant was historically abolished by Pepin the Short in 753 after he was impressed by the much more elaborate (Old) Roman chant. However, the Gregorian Chant was developed from a synthesis of the Old Roman and Gallican chants under the Carolingian Renaissance.

    [4] Sour el-Ghozlane.

    [5] Mirpur Khas.

    [6] Châteaudun.

    [7] The Loir River in western France, not to be confused with the Loire River.

    [8] Historically, the role of monasteries came to eclipse that of the diocesan clergy in the Catholic Church’s works to relieve the poor after Charlemagne and the eighth century at the latest, the latter having been weakened by the ascent of feudalism, post-Roman deurbanization and the growing practice of endowing monasteries rather than parish churches with land by the nobility of Europe.

    [9] The Hôtel-Dieu of Paris. Tradition holds that it was built in the mid-seventh century, while in written records its existence is first noted in 829; for TTL I’ve gone with a blend of both origins, there being an already existing small hospital in Paris/Lutetia which is then greatly expanded under royal & imperial patronage (though a good deal earlier than the ninth century, obviously).

    [10] The original name for the environs of modern Bikaner, back then still a barren desert – the city itself wasn’t built until 1488.

    [11] The IJssel.

    [12] Old English is apparently quite closely related to Old Frisian as well as the Old Saxon of the continent.
     
    Last edited:
    Holy, Roman, and an Empire
  • Circle of Willis

    Well-known member
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    Capital: Augusta Treverorum.

    Religion: Ephesian Christianity.

    Languages: Latin and Koine Greek are the two official languages of the reunified (Holy) Roman Empire. Unofficially, numerous vernacular variants of Latin are spoken by the commons, while ‘proper’ Latin itself is only really spoken by the ancient Senatorial elite and the uppermost echelons of the Ephesian Church’s Roman and Carthaginian Patriarchates. Variants of Vulgar Latin/Romance, in truth more-so diverse collections of mutually intelligible dialects rather than unified languages themselves given the size of the territories they are spoken across, include:
    • Francesc (‘Frankish’ – spoken primarily in the old Germanic/Belgic provinces and the March of Arbogast)
    • Gallique[1] (‘Gallic’ – spoken primarily in Gaul)
    • Espanesco (‘Hispanic’ – spoken primarily in Hispania)
    • Italiano[2] (‘Italian’ – spoken by the commoners of Italy)
    • Afríganu[3] (‘African’ – spoken primarily in North Africa)
    • Dalmata[4] (‘Dalmatian’ – spoken along the Illyrian coast where refugees fleeing the Avars & Slavs have congregated)
    • Panóneșty[5] (‘Pannonian’ – spoken by the remaining Pannonian Roman populace living alongside the Dulebians around Lake Pelso)
    • Dacă[6] (‘Dacian’ – spoken among the Vlachs surviving in Gepid-ruled southwestern Dacia and parts of Slavic Thracia)
    The spoken Greek language is also beginning to change in the Orient, although Koine Greek is still used as an exclusive liturgical language by the Eastern Patriarchates of Constantinople and Jerusalem. Aramaic is widely spoken among the remaining Syrian & Mesopotamian population of the Empire as well as the easternmost Patriarchates of Antioch & Babylon, newly joined by Arabic and Bulgar in that region as Christian Arab refugees and Bulgar foederati are settled around them. And of course, the various Germanic and Slavic federate kingdoms not settled within the empire’s old borders (who, like the Visigoths, have since largely assimilated into the ranks of the much more numerous Romance-speaking populations living around them) have retained usage of their ancestral tongues.

    It has been an exciting couple of centuries to be a Roman, to say the least: as the eighth century dawns, at first glance it may seem as though the Roman Empire has emerged from the turbulence of the fifth to seventh centuries almost utterly triumphant. The legacy of Caesar and Augustus would appear to have been reinvigorated by lineages of mostly-strong and capable Emperors who stewarded their Imperium through crises rivaling the great one of the Third Century, and who have even managed to reunite the Roman world after nearly 300 years of separation (this time, hopefully, forever) thanks to the strength of Aloysius Gloriosus and the administrative acumen of Helena Karbonopsina. The legions remain one of the mightiest fighting forces on the Earth, avoiding atrophy at home and (for the most part) total disaster abroad, and have protected the reunified Roman peoples from all sorts of barbarians, banishing the latter beyond the borders of civilization time and again. And now, with their troubles behind them at last, a new era of limitless potential stretches out before the rulers of this reunified Roman Empire.

    But looks can be deceiving, and while all of the above is true to at least some extent, each truth comes with several caveats. Yes, Rome has enjoyed a streak of skilled leadership right when it needed such strong Emperors the most – but they were men of barbarian blood, not even provincial citizens like Hadrian and Trajan had been, but Romano-Germanic generals and princes whose ancestors would have been considered foreigners or threats worthy of slavery and death even by the great Augusti of the past. That the Empire was reunited by the marriage of a Romano-Frankish emperor to an empress from a dynasty of (distant) patrilineal Romano-Gothic descent seemingly marks the final eclipse of the original Roman elite. The legions still stand guard over a unified Roman people, but have undergone so much reform that they are difficult to compare to their fifth-century form, and certainly incomparable to the legions of the Empire’s old apogee under the Five Good Emperors. The barbarians they’ve been battling have not all been locked out of the Empire either – that is true of the most destructive sorts, like the Huns and Turks, but many others from the Visigoths to the Serbs have been allowed to settle within the imperial borders, establishing their own autonomous kingdoms and ironically proving instrumental to the Empire’s continued survival. And mighty foes like the Hashemite Caliphate have emerged to replace fallen threats like the Sassanids, and arrest Rome’s renewed potential along its periphery. The Italian literati (who fancy themselves the truest children of Rome) in particular lament this state of affairs, believing that for all the victories Rome’s increasingly Germanized army have won for it, the barbarians’ descendants can now repeat a line from Plautus’ play Casina as a boast: victi vincimus – conquered, we conquer.

    Perhaps such radical changes are simply the way of things, however. Nations can change like the seasons and Rome is no exception: the Republic gave way to the Principate, which then transformed into the Dominate, and while each great transformation was lamented by those Romans who looked to the past they had lost, each can be said to have been necessary for the survival of the Roman state – of the Roman legacy. Aloysius and Helena, the restorers of the united Roman world, can and do boast that far from having closed the book on Rome, they have only started a new chapter. Are not a caterpillar, a pupa and a butterfly all just different stages of life for the same animal, after all? So too do the imperial couple and the partisans they have on hand to write more flattering histories believe the present Imperium Romanum, also popularly known as the Sacrum Imperium Romanum on account of its even stronger-than-usual ties to the Ephesian Church and the fact that it was borne out of a holy war against the heathen Turks, to merely be the next step in the evolution of the Roman state throughout the times. Even God may have had a hard time helping Rome survive had it chosen instead the path of snobbish provincialism which the Senate and other opponents of the Romano-Germanic dynasties favored over the inspired leadership of men like Stilicho, Eucherius I and now Aloysius.

    What the duo will soon (on account of their increasingly advanced age) will leave to their son Constantine is after all indisputably Holy, having managed to uphold the unity and loyalty of all of (mainstream, or ‘orthodox’) Christendom’s recognized Patriarchs in addition to fighting off various decidedly unholy barbarian menaces; Roman, being clearly the sole inheritor of Rome’s legacy in both the Latin West and Greek East; and an Empire, which while having had to compromise with the various federate kingdoms, unquestionably remains their overlord and by extension master of almost the entirety of Christian Europe (barring the lingering heretical kingdoms in Britannia and the Sahara). Even powers as distant as China have recognized that old Rome has been reinvigorated and reformed, not destroyed: Later Han emissaries traveling along the Silk Road have reported to their Emperor Zhongzong that ‘Daqin’ and ‘Fulin’ have unified into ‘Daxi’ (‘Great West’), an entity almost equal in power & majesty to the Middle Kingdom which is governed by a wise queen and mighty king, whose union resembles the perfect balance of yin and yang (as Helena and Aloysius might have seemed in their prime).

    Rome might yet endure for another thousand years, the flame of its civilization – stoked back from dying embers to a roaring blaze by the careful efforts of the Stilichians and the bombastic leadership of Aloysius Gloriosus – further intensified by the light of Christ and in turn illuminating the blades of its barbaric legionaries, who have taught the old Empire new things even as they learn much of its ways themselves. Certainly the Aloysians will try to ensure that this is the case, if only to match or exceed the deeds of their Stilichian predecessors.

    A large part of the old, bureaucratic core of the post-Dominate Empire has been retained through the ages by the Stilichians and now their successors, the Domus Aloysiani or Aloysians. The most obvious change has been at the top: the Stilichians ruled well and for an extraordinarily long time, but civil war, plague and the demise of multiple capable Emperors before they could realize their full potential brought an end to their reign shortly after the midpoint of the seventh century. Their old rivals (and occasional allies) the Arbogastings have since eclipsed them and claimed the purple by way of Aloysius Gloriosus, the incumbent Emperor, who has since further built upon their achievements with his own. As of 700, the Roman Empire stands reunited after nearly 300 years of division into separate Eastern and Western halves, and Aloysius’ marriage to the Eastern Roman Empress(-consort/dowager, technically) Helena symbolizes that union. While the union’s roots were strictly political and even now it is not a particularly happy match on account of the dreadful mismatch between the duo’s personalities and the physical distance that inevitably comes with trying to manage a continent-wide empire, their commitment to the Empire’s continued unity has bound them together for almost 40 years at this point.

    Despite having thoughtlessly led a dissolute life of bloodshed and worldly indulgence until very recently, when fear of death and judgment by the Most High God drove him to start making amends, the old and greying Aloysius is still due to be well-remembered as a mighty warlord with almost no defeats in his record who succeeded where so many others had failed in reuniting the Roman world, and in holding the line against various threats for decades after achieving this deed. In so doing the first unquestioned Augustus of all Rome in three centuries continues the legacy of the soldierly Romano-Germanic emperors first set by the Stilichians, who have combined the (in)famous furor Teutonicus of their ancestors with enough Roman dignity and discipline to safely steward the Empire through the crises which the ‘proper’ Roman aristocracy either caused directly or were clearly incapable of handling themselves. Great men are rarely good men, after all, and it is unlikely that a merchant who can safely travel from Barcino to Antioch to trade or a veteran legionary who Aloysius has led to one victory after another for decades will care over-much for their Emperor’s various personal failings; and even now at this late stage, the orphan being cared for at Augusta Treverorum’s foundling hospital or an impoverished beneficiary of imperial charity may hold his attempt at repentance in higher regard than the more cynical Senate historians.

    For what it may be worth to the chroniclers, in spite of having led a lifestyle that seems more suited to a barbarian king, Aloysius has never thought of himself as anything but a Roman. After all, despite having long been banished to a command on the northern frontier far from the Eternal City’s warmth and riches, his family has ably served Rome for centuries – and but for a twist of fate, they may have taken the purple much earlier, had the first Arbogast been victorious over Stilicho and Theodosius I at the Frigidus a little over three hundred years ago. He certainly does not see himself as the founder of anything new or even the resurrector of the old (for how can one resurrect something that is not dead?), but rather a restorer of what-should-have-been who has stitched the two halves of the Roman world back together after a long period of division which was not even intended to be permanent in the first place, defying the best efforts of both barbarians and internal enemies to see his work undone in the process. And perhaps, given his classical education and knowledge both of high Latin (imperfect and accented as his speech in that noble language may be) and the various vulgar dialects around Augusta Treverorum, he is more cultured than his enemies would like to give him credit for.

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    Flavius Aloysius Augustus Primus 'Gloriosus' in his twilight years, accompanied by a Romano-Frankish and African guard. As he feels his mortality looming over him, the first Augustus of a united Rome in nearly 400 years – ordinarily a very worldly man – has increasingly redirected his still-considerable energy into charity, religion & infrastructure development and away from killing & feasting

    His wife the Augusta Helena, for her part, will go down in history as the calmer half of the duo. While hailed as one of the great beauties of her time, she is also well-regarded as the governor of the East in all but name (being recognized by history strictly as Aloysius’ Empress-consort rather than an Imperatrix who rules in her own right), owing to her extensive connections with the Constantinopolitan Senate and elite as well as the Caucasian federate kingdoms – all of which her Western-based husband lacks and never quite cared enough to cultivate. That her administrative acumen and temperate habits also extend to her personal life (and have gone a long way to preserving her figure and good looks well into middle age) is also praised, in particular by devout Christians. And while the Empress’ cold manner is seen as off-putting by many elite historians of her time, others appreciate how she has suffered through the loss of her true love in the Georgian prince Bacurius, two less-than-ideal marriages, her first husband’s abuse and murder of her family, and her second’s various dalliances and extravagances with a commitment to her duties and a certain resolute dignity (although she has her limits, as Sauromates of Barcino would be able to tell if he were not dead).

    Beneath the Empire’s ruling couple, the Senate of Rome still endures as a nominal advisory & consultative body comprised of representatives drawn from both Rome’s most ancient and prestigious families and more relevant organs of government, such as the army, despite repeatedly trying and often failing to dethrone Emperors with whom they have taken issue; they are joined now by the Senate of Constantinople, a considerably more authoritative chamber whose prestige and reputation for reliability has not been tarnished nearly as badly, and who have come to effectively represent the interests of the Greek-speaking East. Some Senators who still long for the Rome of their ancestors snidely refer to the present state of the Empire as the Imperium Romanorum et Francorum (‘Empire of the Romans and Franks’), although with a few foolhardy exceptions who have already been killed for it, they would never dare say so to their rulers’ faces. An Emperor is not officially considered legitimate until he has been acclaimed by both of the Senates in addition to the army (and then crowned by one or more of the Heptarchs, almost always the Pope and more rarely the Patriarch of Constantinople).

    And the Roman military, as always, has been key to the Emperors’ rule on account of the very name of their role indicating their constitutional status as (fundamentally) military dictators with authority over the entire Empire, as well as the reality that martial might is a prerequisite for seizing and holding power in the first place. Imperator, after all, still means ‘commander’ at its roots. The Stilichians and Aloysians have so far been careful to appease their legions with payments of land, gold and plunder as well as, where possible, their own charismatic leadership (as in the case of Aloysius) to minimize the risk of a mutiny (which can very quickly spiral into a civil war) as best they can, though the former obviously have not been entirely successful and the latter haven’t been in power long enough to suffer through such an episode of strife themselves just yet.

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    The Empress Helena taking from her handmaids gifts which she intends to present to the Senate of Constantinople. While disdained by some of her contemporaries as an icy and grim woman, others acknowledge that she has not exactly led a life free of suffering for one so highborn, and both accept that at least she has made a formidable co-ruler to her husband despite the troubles in their strictly-political marriage

    The Ephesian Church also still stands united, and in addition to promoting the idea that the Emperors rule with God’s sanction its clerics (being literate Latin or Koine Greek-speakers by default) increasingly dominate the bureaucratic engine which keeps the candle-lights on, the army paid and the roads paved from Augusta Treverorum to Antioch. Especially in the cities, Ephesian prelates are taking prominent roles in civil administration: for instance every Pope since Lucius II (618-620) has also been the Urban Prefect of the Eternal City (a role whose responsibilities they had increasingly been quietly usurping from the actual nominal Prefects since Attila’s 450 sack of Rome anyway). And even in other large cities where the Church has yet to replicate this feat, it is not uncommon for bishops and their parish priests to still play a role in day-to-day governance as part of the urban councils working with the appointed magistrates. In the pagi[7] of the countryside, authority tends to be more broadly distributed between village elders & headmen, the monasteries which have cropped up with growing royal & imperial patronage, and the estates ranging from the great latifundia of the high aristocracy to smaller ones owned by knights, with a pagarch chosen from among the leading families or clergy of the area to collect taxes and mediate disputes in the Emperor’s name.

    Despite the inevitable local conflicts that have arisen from this mashup of civil and ecclesiastical powers – for instance, where they have the authority to simply command it rather than having to first persuade the local magistrate or prefect, no small number of empowered bishops have forbidden merchants from engaging in commerce in church squares – the Aloysians and before them the Stilichians have generally found the Ephesian Church hierarchy to be reliable allies against usurpers and the Senate (when they are not one & the same). In fact the Popes were entrusted with governance of Rome itself precisely because they helped Emperor Venantius reaffirm his dynasty’s hold on the purple, for instance. It is holding the entire Church together, in spite of the massive territories it covers and the inevitable political, linguistic and religious divides that have emerged and will continue to crop up well into the future, that most concerns the Augusti: a schism after all means at least one large part of the Church will be given to sponsoring usurpers against the incumbent regime, a serious problem given not only their spiritual authority but also their newly entrenched ability to deliver entire cities into a usurper’s hands.

    An outside factor exists in the form of the federate kingdoms, however. Lying entirely outside the traditional structure of Roman governance, these barbarian kingdoms have settled themselves upon Roman soil – or were otherwise made to acknowledge the Emperor as their suzerain in their own homelands after the legions came knocking – under a contract which obligates them to fight for Rome during wartime, but precious little else. If they have accepted the Gospel, adopted Roman laws and customs, taken up a local dialect of Vulgar Latin for themselves or intermarried with their civilized neighbors, they do so because it pleased them and not because the Augusti commanded it. From the Visigoths to the Lombards, even those federates who have become Romanized tend to remain quite proud of their barbaric origins and to jealously guard their autonomy, as some Stilichians have found out to their peril in the past.

    For the past few decades, Aloysius has been careful to cultivate friendships with the federate leadership (quite a few of whom were his companions in boyhood) and to avoid pushing them too hard or infringing upon their traditional autonomy: in turn they have proven extremely useful to him, routinely assisting him from his seizure of power to his Zeroth Crusade and the various other wars along the reunited empire’s long borders. On the rare occasion he has elected to meddle in their affairs, he is careful to do so only in limited ways, with the greatest legitimacy and when the federate state in question is at its weakest; his arbitration of the recent Frankish succession dispute being a fine and recent example. It remains to be seen what his heirs will do after he inevitably passes away, however – whether it be upholding his accommodating policy, attempting to bring them to heel as the Stilichians tried, or perhaps charting a different course in-between these choices that no Emperor before has attempted.

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    The Arbogastings' position on the far northern march of the Empire and their historically close (by necessity) relationships to the assorted Germanic federates impressed upon Aloysius from an early age the need to maintain positive friendships with these powerful vassals, and so far he has managed to avoid the issues which eventually led to the downfall of their Stilichian predecessors

    As to those heirs, the imperial couple have further fulfilled their duty to the state by siring one surviving son, Constantine, widely acknowledged as the sole successor to both halves of the Empire. He has much work to do: not only must he correct & standardize the Latin language in the West as he wishes, but the federate kings are increasingly seeking to redefine their role within the Empire and acquire some decision-making power for themselves so that they will no longer merely be strictly subordinate vassals obligated to ask ‘how high?’ when their overlord the Augustus asks them to jump. The increasingly Christianized Teutonic peoples (and to a lesser extent this century, the Sclaveni as well) resent having no say in their new religious leadership and are joined by the provincial Romans in this matter, as the Popes (under whose Roman Patriarchate they have been placed) continue to be elected exclusively by and from the populace of the city of Rome itself. And on that note, tensions between the Western and Eastern Ephesian patriarchates, temporarily set aside while Roman Christendom faced serious danger during the earlier part of the seventh century, are sure to gradually resurface now that the threat of the Avars, Turks and Islam have been held back.

    Fortunately, Constantine has already proven himself a reasonably capable soldier and administrator (even if his true passion is scholarship) over the past thirty years, having spent time in both of his parents’ courts and establishing working relationships with the federates (particularly the Franks). He certainly does not lack the energy, ambition and scholarly interest to try grappling with this assortment of problems before they spiral out of control: put more simply, if Aloysius represents the last step in the bridge between the Aloysians’ past as ‘Germanic warrior-kings’ and their future as ‘Roman Emperors’, Constantine has firmly planted his feet on the ‘Roman’ end of the crossing. More generally, Aloysius & Helena have left a solid foundation for their successors to build on: few dynasties have gotten to start as strongly as the Aloysians, as the Arbogastings are called after the reign of their first Emperor (though less charitable sources may dare call them the ‘Chamavi’[8] or ‘Franco-Vandalic’ dynasty, as jabs toward their barbaric heritage, in their ‘secret histories’). It remains to be seen whether Constantine, and those who come after him, can realize the full potential of what their progenitors have left to them, just as Aloysius himself has used the foundation left by the Stilichians to reunite the two Romes.

    The Holy Roman Empire’s internal workings are marked by a major departure from the Roman Empire of the fifth century: the solidification of a middle class of sorts in the form of landed warriors with their own modest estates, bound by obligation to provide the legions with their fighting core. The re-emergence of this class of soldierly smallholders was originally the work of the Stilichians, who consistently relied on them to fight off various threats to the Western Empire’s integrity for over 200 years, but it is under the Aloysians that their prestige will grow to its peak and their numbers expand further. Aloysius and his successors have expanded and will continue to expand this model well outside of Italy, and elevated these soldier-smallholders in status so that they might be called the dawn of the proper European chivalry. No doubt the federates will follow soon if they haven’t already, just as they have appropriated the Roman comital and ducal titles for use within their own nobility – in many cases their nobility are mostly or all landholding warriors anyway, ‘knight’ would just be one more title to distinguish the least among those ranks from the greater and wealthier ones, or even already predates its widespread adoption by the Holy Roman Empire as not just a military rank but an indicator of social status (as is the case with the lesser juramentados or ‘oathsworn warriors’ of the Visigoths).

    Knighthood is not a phenomenon limited to any ethnicity or region, either – while most chivalric families in Gaul and Germania are indeed of Germanic (chiefly but not exclusively Frankish) descent, and the imperial knights in Hispania are largely descended from the Visigoths who elected to join the Roman army than their own king’s, in Italy the caballarii of Ostrogoth blood are outnumbered by the non-Germanic descendants of Stilichian beneficiaries. Along the Danube, the number of Slavic knights is slowly growing along with the number of Slavic Christians overall. In Macedonia and Anatolia this new class is predominantly Greek for obvious reasons. In Africa the border with Hoggar is still defended primarily by Moors of strong Berber descent, the only difference being that they weren’t classified as knights until now. And from what remains of the Roman Levant there have been caballarii recruited from the Arab federate kingdoms as well. Like past Emperors, by and large Aloysius and his successors do not see color, so to speak; the divide they scrutinize most harshly is that between civilization and barbarism, in which religion plays a much bigger role than how fair or dark someone’s skin is or where they came from – a good Roman is a good Ephesian and vice-versa, regardless of whether he be a golden-haired and Teuton-blooded man from Vetera in the March of Arbogast or a Berber-blooded Moor from Thubunae[10] so dark in complexion he can be mistaken for an Aethiopian, and the Augustus would sooner hear a petition from the latter than a pagan Dane, Geat or Frisian who looks a good deal more like himself.

    Among the chivalry of Europe, distinctions between the great knights or caballarii are emerging along the lines of existing military ranks. Once duces and comites referred to officers within the Roman military, with dukes commanding on the frontier and counts leading elements of the field armies: this is still the case, but as their duties and large grants of land gradually become hereditary monopolies within certain families, the titles are increasingly becoming the exclusive preserve of the growing military aristocracy’s upper crust, set above the lesser knights in both peace and war. And while the Senators have three ranks of distinction among their ranks (vir illustris, vir spectabilis and vir clarissimus) Aloysius has created two such ranks to honor his caballarii or knights – vir gloriosus (‘glorious man’) for their commanding dukes and counts[9], no doubt taking after his own nickname, and vir fortis (‘gallant man’) for the average knights, both of which are passed from father to son where possible and come with military responsibilities to the state. It is typical for the knights’ estates to be worked by more coloni than outright slaves, but regardless of how free their laborers might be, they also benefit from the martial protection their overlords provide them against raiders (these days, they could range from Saxons or Frisians to unfriendly Slavs to Avars depending on where the estate is located).

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    Early Aloysian caballarii, or knights, training via mock combat by the Rhenus

    The solidification of the new chivalric class also comes with a strengthening geographic divide between the North of the Empire, where this phenomenon is growing rapidly across and outward from the March of Arbogast, and its old heartland to the South, where although many of the new soldier-smallholders were raised up by Stilicho & Eucherius I were bought out by the latifundia-based economy (that is to say large agricultural estates, though they might have become less massive than they were three hundred years ago thanks to the Stilichian reforms, worked by slaves or coloni – serfs) some have still managed to persist. A key development which has allowed the Northern European chivalry to remain at least somewhat competitive against the latifundiae, unlike their Southern European counterparts who more often than not end up getting bought out by the great landowners after a few generations, is the heavy plough.

    Originally brought by the Sclaveni, the wheeled iron plough or carruca has spread quickly along the Roman road network and proven useful to tilling the heavier soil of Northern Europe (where the light ard-ploughs popular in the light, sandy soil of the Mediterranean were of less use). And while the soil and/or climate up north may be unsuitable for growing products considered staples around the Mediterranean, such as olives or figs, the knights and peasants tending the soil there have been able to raise up their own bounty from nature’s hand: wheat (especially spelt) and rye, cold-weather legumes, grapes for winemaking in regions which allowed it (such as along the banks of the Mosella outside Augusta Treverorum itself), apples and pears, and so on. All Northern Europe needs now to complete its agricultural revolution and truly rival the South in productivity, besides obviously continuing the process of clearing its land of ancient forests and building dikes & irrigation systems to water the growing farms of the knights, is warmer weather.

    Still, though they might have been eclipsed in martial might by and are losing their economic edge to the peoples of the provinces and frontiers, the Italo-Roman core of the Empire remain fiercely proud of their history as the original Romans (even northeastern Italy, which has been increasingly referred to as ‘Gothia’ due to it having been the base of the Ostrogothic federate kingdom and the Romanized remnants of that people still calling it home[11]). Italy’s cities remain a collection of the largest and most prestigious in the Empire overall, even if Constantinople might have a larger population (and better defenses) than any single one of them, and the Senators still take enormous pride in their ancient pedigrees and being the heart of a fading minority that can still properly speak Latin as Cicero and Augustus once spoke the language – their disdain for Aloysius is not merely because he is of Frankish extraction (and in any case his blood is well-mixed with that of ‘proper’ Romans), but because he seems to them a yokel from the wild northern frontier who struggles to speak proper Latin and observe fine courtly etiquette.

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    Daily life in Rome c. 700 AD, where even the scars of Attila's sack have largely faded and the 'populus Romanus' more distinctly recall the feuding between the Blues and Greens which ultimately helped topple Stilicho's dynasty and raise up that of Aloysius

    Until the Christianization of the Empire these people would suffer no king, even striking down the great Julius Caesar when they feared he might crown himself as such. Now since the victories of Constantine and Theodosius I, they may have accepted Christ the King into their hearts, but still they will not bow to any mere mortal wearing a crown, least of all men of barbaric origin – no matter that they might owe the survival of their empire to these Stilichians and Aloysians. Considering that the heir to the Empire spent most of his formative years in the Greek East where the concept of a divinely sanctioned and autocratic king (basileus) is far less problematic, and has likely taken some ideas as to how to further legitimize & entrench the imperial office from this background, further conflict between the Aloysians and the former imperial heartland is probably inevitable.

    Speaking of which, the Ephesian Church has emerged from the seventh century mostly triumphant. Aloysius drove the Turks and Avars back in part thanks to the financial support and organizational assistance of the Church, and in so doing has begun to inflame the spirit of religious militancy among the Ephesians which will only increase in fervor and relevance over the next few centuries – let heathens and heretics alike beware. True, they have lost the Patriarchal seats of Alexandria and Babylon to heathens, but Roman Christendom has weathered the attacks of numerous barbarian invaders and managed to hold on to five out of the Heptarchy’s seven seats, including the holy city of Jerusalem and of course the two seats of greatest importance: Rome and Constantinople. Of the two losses, Babylon is the one that stings less; Alexandria had been the home of many great Church Fathers like Cyril, celebrated for his defense of orthodox doctrine against the Nestorians, and Egypt had not only been one of the two great breadbaskets of the Empire alongside Africa, but its loss to Islam has disrupted the once-absolute Roman mastery over Mare Nostrum and made it possible for Muslim pirates to begin needling away at Roman trade in the eastern Mediterranean, even if they are still too weak and the Roman navy too mighty by comparison to pose any more than a nuisance at this point in time.

    That growing spirit of militant fervor incidentally has created a natural bridge between the Ephesian Church on one hand, and the growing ranks of European chivalry being fostered by the Aloysians on the other. While there are still many centuries to go before a true chivalric code of conduct will be formalized, the Christian teachings have formed the basic nucleus of the morals which even the roughest of knights is supposed to abide even in this early age. The so-called habiti (‘habits’) expected to regulate knightly behavior include not only the fundamentals which are natural to want one’s elite warriors to have – loyalty to their Emperor and his bloodline unto death, bravery in the face of hardship, and maintaining good physical health – but also a staunch Christian piety (in fact being an Ephesian Christian is mandatory for knighthood in the Holy Roman Empire, and their oaths are sworn on a Bible as much to God as to the Augustus) and an extension of Saint Augustine’s just-war theory.

    In general knights are advised not to go around picking fights, causing chaos and breaking the Emperor’s laws for no good reason, but to instead defend the true faith and all who practice it, and to only draw their swords against the wicked while still lamenting the fact that violence is a necessity in the fallen world. That knights should also engage in charitable almsgiving and sponsor the works of the Church as best as their income will allow like any other good (Ephesian) Christian, from the crafting of religious icons to the construction of hospitals and even willing slices of their estate away to monasteries, goes almost without saying. Honor further demands that the caballarii respect the rules of religious sanctuary, show mercy to a defeated worthy foe, and avoid abusing those weaker than themselves in favor of protecting and justly stewarding over them: to breach these rules is to place themselves outside of any code of honor’s protection, and invites the sort of punishment that Aloysius Gloriosus himself meted out to the Amalings for ruthlessly murdering the last male Great Stilichian prince after he sought refuge in a church. Of course, with all this comes the implicit assumption that the habiti primarily apply to fellow good Christians, not to heretics and heathens; especially those who engage in the persecution of Ephesians and/or employ dishonorable tactics against the legions of Rome, and thus by their own actions place themselves into the category of ‘wicked men’ against whom war is by default just.

    However with the barbarian tide kept at bay, old tensions which had been set aside so that the united Church might turn its full might against these external threats now have room to resurface once more. Christian losses in the East are beginning to alter the balance of power between the Patriarchates in favor of Rome, even with Carthage having also been promoted to Patriarchal status alongside Babylon in the sixth century, and Constantinople in particular is concerned that Rome (already the first-among-equals between the seven) may soon grow overmighty, especially given the closeness of the last two imperial dynasties (for after all the Emperors remain the nominal heads of the Ephesian Church with authority to assemble ecumenical councils, as the first Constantine did) and with the probable addition of the Teutonic and Slavic lands to its jurisdiction. The increasing prominence of the filioque (mentioning in the Nicene Creed that the Holy Spirit proceeds from the Father and the Son, not just the Father) in the West, where it first emerged from the thought of the great Latin Fathers, while the East continues to reject it as an error and potentially even a pseudo-Arian invention to appease & sway the once-heretical Goths, Vandals, etc. to Ephesianism, is likely to be at least one major lightning rod for future controversy.

    Said Teutons and Slavs are not guaranteed to go along with such a measure themselves, either. In fact, despite Rome’s reach now extending to the Upper Albis and the Carpathian Mountains, the Popes are still exclusively elected by and from the ranks of the Roman clergy and citizenry (as in, the city of Rome itself), and in general the uppermost echelons of the Ephesian Church in the West are staffed mostly with prelates of strictly Italian origin – a situation that has increasingly irritated not just the barbarian federates, but also citizens in the other Western provinces. The Greeks have their own Patriarchate in Constantinople, for example, and the Arabs and Syriacs have theirs in Antioch; as they become more entrenched in Romanitas it is likely that the Teutons and Slavs all will ask for either their own patriarchate as well (perhaps reviving the idea of a Patriarchate of Augusta Treverorum, which had been rejected at a previous church council) or else seek some means of greater representation within the Roman See, an endeavor in which they are also increasingly supported by the provincial landowners, city magistrates and even bishops. After all, it is not lost on the elites and prelates of the provinces that the last time they had a non-Italian Pope was almost 400 years ago.

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    That they have virtually no say in electing the Pope, despite the importance of the Ephesian Church to not just spiritual needs but also daily governance, is something which has increasingly troubled the bishops and nobles under the Papacy's jurisdiction – a geographically widespread and ethnically heterogeneous lot (especially given how much the Greek half of the Roman world has shrunk over the seventh century)

    In the provinces, despite the continued survival of the Empire the strain of warfare (either civil or in the form of barbaric invasions), economic disruption and sheer distance have led to the increasing fragmentation of the Latin language itself, with regional dialects growing further apart from the written standard until they now threaten into entirely distinct ‘Romance’ languages. Now while all written communication in the Occident is still done in Latin, when what has been written down is spoken aloud it is done in a manner that most certainly does not match the words on vellum (except perhaps in the halls of Saint Peter’s Basilica and the Senate chambers), whether the speaker be a merchant negotiating a trade agreement or a priest giving a sermon: the written Latin saeculum (century) for example would be pronounced as siecle in Gaul, sieglo in Hispania, and ségulu in Africa.

    Around and within Augusta Treverorum where the Aloysians have made their home, the dominant Romance dialect (or perhaps it is a language already?) is Francesc – ‘Frankish’ – which is distinguished from neighboring ‘Gallique’ (Gallo-Romance) by its rougher, Teuton-influenced sound and simultaneously managing to both incorporate a considerable amount of Germanic vocabulary from its speakers while also remaining closer to Latin pronunciation thanks to its proximity to a major imperial center. For example, blanc (originating from Old Frankish blank/Teutonic blankaz) has become the Francesc word for ‘white’ where Gallique uses candide, derived from the Latin candidus; and Caesar (pronounced ‘kai-sar’ in the original Latin) has transitioned into César (pronounced ‘se-zar’) in the softer tongue of the Gallo-Romans, but is rendered Chésar (pronounced ‘kay-sar’) in Francesc. For his part, while Aloysius’ own name would only ever be written down in Latin as ‘ALOISIVS’ and the clergy & high officials of the Empire would have referred to him as such, his friends would have called him ‘Aloys’ (the Francesc rendering of his name) in informal conversation. Below is a chart comparing a number of originally Latin terms to how they would be uttered by various provincial denizens of the Holy Roman Empire, ironically including even Italy itself where the commons similarly no longer speak as the Romans of the first century would have.

    LatinFrancescGalliqueItalianoEspanescoAfríganu
    Exercitus (army)ExèrciteEsèrciteEsercitoExércitoEshértziu
    Fides (faith)FideFoiFedeFeFidi
    Comes (count)ComtComteConteCondeGome
    Caballarius (knight)ChavalerChevalierCavaliereCaballeroGaballeru
    Victoria (victory)VitorieVetoireVittoriaVictoriaBéddoréa

    The Roman army has gotten its latest round of reforms just in time for the end of the seventh century. Emperor Aloysius has abolished the old distinction between the limitanei (border garrisons) and comitatenses (field armies), the former having been rendered superfluous by the construction of a human ‘wall’ of federates along the Empire’s borders, so that as of 700 all of Rome’s organized armies are properly field armies comprised of professional soldiers (exercitus praesentales, pl. exerciti). Based in major metropoles close to but not directly situated atop the front-lines with various major threats, these armies have the responsibility of quickly marching along the Roman road network to respond to threats which the federates on the aforementioned borders cannot withstand on their own.

    Each exercitus is ideally supposed to comprise 30-40,000 men, divided into vexillationes ('banners') which are themselves further broken down into legiones (‘legions’, with infantrymen following the traditional aquila or ornamental eagle-standard of Rome into battle while the cavalry use the Dacian and Sarmatian-derived draco or dragon-standard instead). The Holy Roman foot legions tend to be larger than the legions of the Dominate period but still smaller than those of the Principate, numbering 2,000 men divided into four cohorts of five centuries (500 men total) apiece according to the seminal military text Virtus Exerciti. The cavalry legions retain their smaller Dominate-era numbers: 1,000 men organized into three cunei (‘wedges’, singl. Cuneus) of 300, each comprised of three alae (‘wings’, squadrons of cavalry), plus one independent ala. These are however the paper strengths of the new exerciti, and they are only ever perfectly met in the Emperors’ dreams – units being understrength is not exactly an unheard-of phenomenon, and on rarer occasion they are over-strength as well. In keeping with Constantinian-era military tradition, both the foot and mounted legions are led by military counts (comes), while the cohorts and wings beneath him are commanded by centurions (now styled centenarius, pl. centenarii – except the commander of the first cohort, who is instead styled primicerius or ‘primarch’) with each centurion having a second-in-command called the biarchus (or ‘biarch’, formerly optio), and the higher-up vexillationes comprised of anywhere between two to four legions are commanded by duces (dukes).

    Of the two, the mounted legiones are by far the more important, despite being fewer in number than the infantry, as can be expected from an army whose focus is on mobility. Their core and most prominent element are comprised of the caballarii, or knights: the social class of hereditary, quasi-aristocratic soldier-smallholders who have sprouted from the seeds planted by the Stilichian reforms and are set to fully flourish under the Aloysians. These imperial knights are as a rule well-equipped, most being armed with a lance (contus) & longsword (spatha) as well as a round shield painted in the colors of their vexillatio, and armored in a coat of mail (lorica hamata), scales (lorica squamata) or both (lorica plumata) over a padded coat (subarmalis) and sometimes also with the addition of a skirt of pteruges (leather strips). In exchange for the right to hold land and tenants, they are responsible for the upkeep of their equipment (originally provided to them by the fabricae or military manufactories) and horses, as well as to keep themselves in battle-ready physical condition and participate in routine military exercises – a bridge between the hippika gymnasia of the old legions and the famously lavish tourneys of future centuries – so that they can fight when the Emperor commands it.

    The heavy caballarii are further supported by salaried, much more lightly-equipped fighters of common birth such as the equites sagittarii (horse archers) and exploratores (scouts), as well as assorted mounted auxiliaries drawn from Rome’s federates to cover their shortcomings and bolster their strengths (more on them later). As well the wealthier caballarii who can afford additional armor, horses & weapons for their younger sons or other kinsmen may even have the latter enlist as caballarii pueri (‘young horsemen’, medium-to-heavy supporting cavalry and precursors to the squires of later ages) – they are more likely to carry javelins rather than lances into battle, where they will fling these throwing spears to soften up enemy ranks ahead of their fathers' charge, but can and often are eager to hold their own in close combat as well.

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    Northern Roman legionaries outside a watch-tower on the border with the Continental Saxons c. 700 AD, including two knights in the back (one mounted, one dismounted)

    Naturally, in pitched battles the primary role of the caballarii (being the iron fist of the Aloysian Emperors) is to deliver the decisive charge into an enemy’s flank or rear to break said foe, aided by the stirrup technology absorbed from the Avars, as well as to protect their army’s own flanks from enemy cavalry. As those tend to also be the elite warriors of the opposing side, knights (especially the younger and more hot-blooded ones) rarely need prodding to seek them out, ever hoping that by felling such worthy opponents in glorious combat they will rise in the esteem of their peers and superiors – after all, with glory comes riches and promotions. The usual formation of the caballarii is a deep offensive wedge, hence the name given to their units; however if it is necessary to present a broader front they can easily take up a line formation instead, and when defending or on ground unsuitable for horses they can even dismount to fight as heavy infantry (milites descensi), giving a rude shock to any foe who expects them to be hapless tortoises when not in the saddle.

    While the caballarii form both a social and military elite, there still remain distinctions between the greater and lesser among their number, and this is not limited merely to the divide between the officers who give orders and the men who must follow them. Under the old title of scholae palatinae, Aloysius has assembled (so far) three larger regiments of about 2,000 men each, selected for their extraordinary courage & fighting prowess and hosted separate from any of the exerciti at Augusta Treverorum, Ravenna and Antioch. These all-cavalry units commanded by a comes palatinus (count-palatine) constitute his most elite fighting formations, being both a reserve of last resort (or alternatively, the spearhead for a major offensive action) in battle and capable of independent operation regardless of whether the army as a whole is on campaign: performing reconnaissance in force, seeking out and engaging raiding parties who have managed to slip or break through the border defenses, etc.

    While they do come from the knightly class, the soldiers of the scholae are younger sons or brothers who are not due to inherit their family’s land from their fathers, instead being salaried warriors on the Emperor’s own payroll to ensure their absolute loyalty to him (and not their own provincial interests). The proper title for the individual soldiers is scholares, as it was in the past, these days it is more common for them to be referred to as palatini (‘palace troops’) instead – which is to say, paladins. Further, the first & foremost of the three existing scholae are Aloysius’ most trusted bodyguards (comitatenses fideles or ‘faithful companions’) and easily identified by their bright white cloaks, from which they have gained the additional nickname candidati (similar to the elite bodyguards of past emperors, who however tended to be rather fewer in number).

    While the infantry are decidedly less prestigious than the cavalry, they still form the majority of the exerciti’s ranks and continue to play a core role in Rome’s battles. Unlike the landed chivalry, the common footsoldiers of the Holy Roman Empire are almost always landless men recruited from the cities and countryside alike, fighting for a steady salary (once more made of actual gold & silver, mined from Hispania and more recently the recovered portions of Dacia) and three hot meals a day rather than the opportunity to bring glory to their family name and expand the estates they already (don’t) have – the men who were given land by the Stilichians or Aloysians having since ‘graduated’ to almost exclusively fighting as knights. In those battles where they cannot simply attain victory on their own by weight of numbers, their firm discipline and the high quality of their mass-manufactured arms, it is their duty to at least pin the enemy down so the cavalry can crush their flanks; and obviously, it falls to the infantry to do almost all the heavy lifting in sieges as well.

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    An Italian or African infantryman, of the sort who would be seen in the foot-legions based around Ravenna or Carthage. Note that his equipment seems much more alike those of 3rd-7th century Roman regulars than that of the legions of the north

    The role of light infantry has generally been outsourced to auxiliary units, with the exception of a few specialized regiments such as the praeventores (foot scouts). Instead much of the Holy Roman Empire’s fighting strength on foot are heavy infantrymen following in the footsteps of past legionaries, attired in a helmet and lorica hamata/squamata. Their officers – the counts, primarchs and biarchs of the infantry legions – may optionally also wear manicae (segmented arm-guards). In terms of arms, their equipment does not greatly differ from the past: they bear spathae (longswords), round shields, and a number of plumbatae, the lead-weighted dart having completely replaced the javelin by Aloysius’ time (a legionary could carry five or six plumbatae instead of just one or two pila thanks to the former’s much small ersize & lighter weight, and the plumbatae also outrange the pila considerably on account of the same factor). To more effectively combat mounted threats like the Avars, for every two or three swordsmen there is usually one spearman in the Roman ranks, armed with a long spear called the lancea (originally a term applied to a type of javelin used by auxiliary troops in the past) – consequently they are known as the lanciarii to distinguish them from the spatha-armed regulars recorded as legionarii or plumbatarii (the prestigious title spatharii, singl. Spatharius, belonging instead to the Emperors’ personal sword-bearers[12]).

    Aside from the heavy infantry and its limited number of light scouts/skirmishers, the Roman infantry also encompasses its missile troops, who primarily use either traditional bows or manufactured crossbows (arcuballista). Most of these men are given only a helmet or even enter battle totally unarmored, since things must have gone dreadfully wrong indeed if they find themselves stuck in close combat, save for a number of elite cohorts of sagittarii graves (‘heavy archers’) spread out through the most reliable and prestigious legions. In terms of support elements, as always the Romans pride themselves on sophisticated engineering which few of their rivals can match: while every legionary still carries a set of basic engineering tools (spades, mattocks, etc.) to dig defensive ditches and roads, the exerciti also retain trained specialists for duties that the common legionaries lack the knowhow to effectively execute, such as building dams or assembling & operating siege machinery. As of 700 the Romans have replaced the onager with the faster-loading mangonel, which they have adopted from the Avars like their horsemen’s stirrups, but still make prolific use of the ballista and scorpio both as heavy siege weapons and as mobile cart-mounted light artillery (carroballistae).

    As well, there are the auxilia palatina (‘palace auxiliaries’) to consider. These are the federate soldiers considered both sufficiently capable and loyal to be worth attaching to the imperial field armies, organized into their own regiments but operating under the authority of imperially-appointed counts and dukes. Generally Aloysius prefers to recruit the sort of auxiliaries who can cover his heavy legions’ weaknesses and enhance their strengths: naturally this means that light skirmishers and archers, either on foot or horseback, are in high demand regardless of whether they come from the Banu Ghassan & Banu Kalb, Africa, Cilician Bulgaria, the Sclaveni kingdoms or Celtiberia and the Basque lands. Additional supporting troops of prominence include Frankish (and more generally Central Germanic, ie. Thuringian or Lombard) heavy infantry, Gothic and Armenian heavy cavalry, and South Slavic spearmen, varying from regional army to regional army.

    The arms and armor of the legions are consistently produced by the fabricae, military factories based in major metropoles such as Augusta Treverorum and Ravenna, though as is the case with the knights the legionaries are responsible for their maintenance. However, the manufactoring process has inevitably been influenced by the influx of Germanic smiths in the north, who have lent a distinct flair to the equipment churned out in Augusta Treverorum and the other Northern Roman fabricae. This has set up the most obvious visual difference between the legions of Aloysius and those of Constantine I or even Stilicho & Eucherius I, as recorded in art depicting martial figures from the late seventh & eighth centuries onward: a proliferation of mostly Frankish-influenced equipment among said legions, such as simpler spangenhelms and morion-like kettle hats in the place of the more traditional ridge helmet. By contrast, the fabricae of Italy and Africa still hew closely to the older Roman designs, so until & unless the Aloysians get around to making the ‘northern’ style of equipment standard, the legions recruited & based in those regions still continue to strongly resemble those of the fourth to early-seventh centuries.

    Finally, the Roman navy remains of great importance – perhaps greater than it has had in a very long time – in protecting maritime trade, now that the forces of Islam have managed to conquer Egypt and break into the Mediterranean. The old liburnae war-galleys, once the smallest class of warship in the Roman fleet and the only one necessary in the long centuries of peace across Mare Nostrum, have evolved into monoremes and biremes with lateen, or triangular, sails (called dromons in the Greek East) which are a good deal longer and larger. Their primary tactic remains closing in on and boarding enemy ships, for which each vessel carries a complement of armored marines (milites muscularii) who hang their shields on pavesades along either side of the ship, giving the deck crew a measure of protection until they get near boarding range.

    All that said, they do have ranged weapons with which to assail enemy ships outside of boarding distance: the traditional light scorpio, of course, but also ‘Greek fire’ – the napalm-like substance invented by Eastern Roman alchemists and engineers in the last years of the reign of Helena’s father Constantine IV, deployed as a lethal secret weapon against both the Turks and more recently Muslims. What its composition truly is remains a closely guarded state secret, so much so that the Muslims have had to invent their own equivalent in naphtha rather than copying it wholesale. While Aloysius would love to deploy Greek fire on land as well so as to more easily destroy his enemies, the solution is still too unstable to be used in such a manner and in any case, the Romans are still far from inventing any device that could safely (for the wielder) throw this liquid fire at their foes on land.

    Ajvr3Y5.jpg

    A Holy Roman bireme reminds the Saracens opposing them at the Battle off Gauda, 687 AD why, despite their recent occupation of Egypt, their masters still boast that the Mediterranean is 'Mare Nostrum' – 'our sea' – with a blast of Greek fire

    ====================================================================================

    [1] Comparable to Old Gallo-Romance/French, minus much of the Frankish influence which has gone to Francesc instead. Gallique would be even closer to its Gaulish and Latin/Romance roots instead, and thus missing many words with a Germanic origin (refer to the candidus/candide and blankaz/blanc example under ‘Economy & Society’). Its relationship to Italo-Romance (Italiano) would be one of the strongest among the emergent Romances.

    [2] Comparable to early Italo-Romance, as seen in the Veronese Riddle or the Placiti Cassinessi. With Italy remaining a single cohesive unit within the WRE/HRE, a unified Italian language would probably have evolved much sooner out of the Vulgar Latin spoken in Italy, instead of the latter fragmenting into various Italian languages without a unified tongue for the peninsula even existing until the 14th century.

    [3] African Romance – spoken by the Romanized Christian population of the African provinces be they of primarily Punic, Italo/Hispano-Roman, Berber or Vandal descent. It is a close relative of the Sardinian language, as was reportedly the case historically. As can be seen though, the p/v->b, c->g and t->d sound changes observed in other Romance languages are even more pronounced here than in Espanesco or Italiano.

    [4] The Dalmatian language, which historically survived until 1898 when it died with the death of its last native speaker, Tuone Udaina.

    [5] Pannonian Romance historically seems to have survived, primarily concentrated around Lake Pelso/Balaton, at least as late as the Magyar invasion (the Pannonians, described as pastores Romanorum or ‘shepherds of the Romans’, were distinguished as a separate people from the Slavs, Bulgars and Vlachs also living in the pre-Hungarian Carpathian Basin by the Gesta Hungarorum).

    [6] Not actually the Dacian language, despite using the Romanian name for it. This refers to the Proto-Romanian language, which is considered to have been the common ancestor of both Romanian and the other surviving Eastern Romance languages today (Aromanian, Megleno- and Istro-Romanian).

    [7] The plural form of pagus, the Late Roman term for the lowest-level rural subdivision within their provinces.

    [8] It’s not on his English Wikipedia page, but on Arbogast’s French page you can find his ‘Family’ section and tree describing his probable relations to the royal family of the Frankish Chamavi tribe, making him either the nephew (through Bauto, the Romano-Frankish general traditionally considered to be his father) or even son of the Chamavi king Nebigast. In contrast, his rival Stilicho seems to have risen from much humbler origins – his Vandal father appears to have been just a warrior of no great lineage.

    [9] Historically, the rank of vir gloriosus was an Eastern Roman/Byzantine invention dating to the sixth century, created to further distinguish the highest rank of government officials after the Senate-based three ranks of ‘great men’ (vir illustris, vir spectabilis and vir clarissimus) lost their value due to the Emperors handing them out too freely to too many men.

    [10] Tobna.

    [11] While ‘Lombardy’ ITL roughly refers to the area of our Saxony, a part of northern Italy still manages to carry the name of a Germanic people who settled and (much more) briefly ruled the peninsula from there ITL anyway.

    [12] Equivalent to the Byzantine spatharioi, which similarly was the preserve of some of the Emperor’s elite attendants and eventually became an entirely honorary title.

    Merry Christmas dear readers, I present this last update of the year as my gift! It’s a massive one BTW, actually the longest chapter I’ve written to date – thank God for the spoiler system helping to chop it up somewhat, so you can take breaks in-between each section :LOL: I also forgot to mention this previously, but I did add a threadmark for the intro chapter after all this time, kept forgetting I could do that. Anyway I intend to start the new century on New Year’s, with a change in topography – going forward I’ll refer to places within the HRE with their local Romance name rather than strictly trying to use Latin as I’ve been doing, with the Latin version (if there is one) joining the RL modern one in the footnotes.
     
    701-705: Changing of the Guard
  • Circle of Willis

    Well-known member
    701 seemed a quiet enough start to the new century in western Eurasia. Aloysius arrived in Antioch early in the year, but found that the Hashemite Caliphate had yet to tear itself asunder like he and Helena hoped. Unwilling to commit immediately to war when the conditions had not become as favorable as originally planned for, the Augustus instead worked closely with the local federate kings of the Caucasian and Arab kingdoms, as well as the Kanasubigi of the Cilician Bulgars, to raise and drill additional troops – as well as recruiting some of each kingdom’s most promising fighters into the auxilia palatina corps of his Antiochene and Thessalonican standing armies. While in the East Aloysius also took the time to suppress a new heresy emerging on the Armenian-Mesopotamian frontier with Islam, where the scars of Heshana’s rampage had not even begun to heal when the armies & raiders of Qasim and then Abd al-Rahman stormed in: so-called the ‘Aragatsians’ because they originated from the vicinity of Mount Aragats or ‘Sempadians’ because the sect was founded by a man called Smbat (translated into ‘Sempad’ by Latin chroniclers) of Agarak, they rejected Trinitarianism and believed in the Docetist teaching that the Romans and Jews had merely crucified an illusory specter of Jesus (who, as an entity of pure spirit indistinct from God, never actually died in their reckoning).

    The Armenian king Gurgen, son and successor of the late Arsaber who had helped defend Constantinople against Heshana Qaghan and fought in the eastern Caucasus for the Romans, may have been inclined to ignore these heretics and focus on the bigger fish to fry to his south for the time being had they limited their theological dispute to Christological issues. However, the Sempadians were also fervent iconoclasts – Smbat taught that the Turks and Arabs had been sent by God as a punishment to chastise the Ephesian Christians for making & venerating icons – and opposed the feudal system entrenched in Armenia, where much of the nobility (the high nakharars and lesser ishkhans alike) and their traditional demesnes predated Roman dominance in the region, in favor of communal living and an Apostolic sharing of all possessions. They had translated these convictions into action at the turn of the century: attacking Ephesian churches around Mount Aragats, inciting peasants to revolt against or at least flee from their overlords, and sabotaging the construction of the fortress of Amberd on its slopes.

    Worried that these heretics would form a fifth column in case of another war with the Muslims, Gurgen called upon his suzerain to intervene and support his ongoing efforts to track down the offending sect. Aloysius did just that by contributing troops to a manhunt for Smbat, who he personally suspected to be a Muslim spy on account of his sect’s iconoclasm and the fact that their actions aided the forces of Islam; ultimately the family Smbat was staying with was bribed into hand him over in the middle of a July night, after which he was condemned to be burned at the stake for not just treason but also willfully persisting in his heretical beliefs. Other Sempadians who were captured and recanted were allowed to live, but had to help repair the damage they had caused to Amberd and the local churches. The Augustus believed his job was done with that, but the heresiarch’s family and close associates escaped his wrath with the aid of Armenian rivals of the ruling Mamikonian clan and – regarding Smbat himself as a martyr – resolved to pester the Romans and their local Armenian allies for so long as they still drew breath.

    800px-The_imperial_army_besieges_Samosata.jpg

    A party of Sempadian saboteurs are caught trying to damage the defenses of Amberd by Roman, Armenian and Ghassanid Arab troops

    Caliph Abdullah meanwhile was not in a good position to make use of the Sempadians, who at this time lacked the numbers to be anything more than a nuisance to the Holy Roman Empire anyway. The great-grandson of the Prophet was more concerned with contending with his uncles, having come to increasingly regret his decision to entrench their excessive power and autonomy with each passing day. While hoping Ali would get killed by the Hunas, he turned to the long-suffering Persians (particularly what had remained of their nobility) in his search for allies against al-Abbas, who was staunchly supported by the Arab military aristocrats who’d begun settling and carving out fiefdoms for themselves in Persia under the older Hashemite prince’s aegis. Abdullah slowly began to build up support with the indigenous Persians, promising to restore them to a state resembling their former Sassanid-era glory and that he would not allow them to be eclipsed by the Arab settlers; that said, superficially he and al-Abbas did have a common enemy in the Mazdakites still holding out in the Zagros Mountains, who they jointly battled without mercy.

    Ali meanwhile had returned to the front in Al-Hind and immediately went on the offensive against the Hunas, who had done what they could to rebuild their own armies and prepare in the interim. Huna forces had some success in resisting the Islamic advance toward Gujarat, as the Arabs had difficulty maneuvering in the Rann of Kutch when the monsoon season flooded its salt marshes. They were not as successful in dealing with Ali’s eastward thrust out of the Thar Desert, as the latter’s small Arab army managed to confound and defeat a larger Huna host at the Battle of Mandore; the senapati (general) Kambujiya, one of Pravarasena’s nephews, was among the casualties, having abandoned his men to flee for the safety of the Rann only to be caught and killed by Islamic pursuers at Jabalipura[1]. Ali and his sons next surged toward Indraprastha, but before they could come into sight of the Huna capital the Mahārājadhirāja managed to beat them back at the Battle of Khoh[2] this year, thanks in no small part to the support of the local Hindu kshatriya clan of Bargujar. While typically reluctant to support the Hunas, the Bargujars (like many other Hindus) had come to deem the violently iconoclastic Muslims a greater evil than their slightly less destructive Buddhist overlords.

    SPpMUz8.jpg

    Mahārājadhirāja Pravarasena's second son Salanavira about to kill a downed enemy at the Battle of Khoh

    Further still to the east, in the wake of the Srivijayans managing to fight the Later Han to a stalemate, at least one of their vassals – seeing that they were no longer invincible – thought this the right time to rise in rebellion. The nobility of northern Korea rallied to Buyeo Yung, a distant kinsman of their long-fallen royal dynasty, and proclaimed him King Hyeongbeon of a restored Baekje which would be independent of both Silla and Chinese overlordship. When King Somyeong of Silla marched to restore his authority, he was dealt a stinging defeat by the Baekje restorationists at the Battle of Jinnae-gun[3] and had to appeal for Chinese intervention. Zhongzong, who now felt vindicated in his concerns that his vassals might start to get antsy after witnessing China’s first defeat (however limited) abroad since the foundation of the Later Han and eager to remind them that his dynasty’s position was in fact still unassailable, agreed and began to amass a large expeditionary force north of the Yalu.

    Come 702, while the Sempadians remained underground and licked their wounds, Aloysius busied himself with the organization of large counter-raids into the Muslim portions of Syria and the Levant. While he did not lead these attacks personally (a rarity for the Emperor, normally a bombastic dynamo who led his men from the front – most likely he considered raids like these to be a dishonorable necessity, and thus beneath him), the Augustus did have a hand in directing and coordinating the Ghassanid, Banu Kalb and Cilician Bulgar forces which were involved in this chevauchée, as well as in selecting their targets. The larger Ghassanid-Bulgar expedition of about 5,000 struck first, sweeping southward from their forward-base at Edessa to scorch the land as far as old Emesa, now called ‘Homs’ by its new occupants, before looping westward to return to the safety of the former’s federate kingdom through the Gap of Emesa[4].

    The Ghassanids were especially eager to settle scores with their rivals among the Adnanite tribes of Banu Sulaym and Banu ‘Amir: while the action in this campaign primarily consisted of skirmishes, the Christian and Muslim forces did fight an actual pitched battle near the ruins of Raphanea (one of many Syrian towns destroyed by the Turks, very briefly resettled by the Romans and then abandoned again after the Arab conquest) where neither they nor the enemy Adnanites showed quarter, with nearly 800 of the latter choosing to fight to the death after it became clear that the Christians had won the day. The Banu Kalb meanwhile had launched a much more modest expedition half the size of their northern neighbor’s out of Jerusalem, primarily targeting Muslim caravans and isolated villages from Jerash (formerly Gerasa) to ancient, nearly-abandoned Petra before looping back toward southwestern Palaestina and defeating a mounted party of guzat trying to intercept them & retake their loot at a large skirmish near Rafah (as the Arabs called Raphia).

    Zanati-khalifa.png

    Islamic engraving depicting combat between a Ghassanid raider and a Muslim ghazi

    These raids assuredly infuriated the Muslims, who were used to being the ones doing the raiding. Abdullah authorized a large punitive expedition into Roman territory and began to amass volunteers & supplies for it, but he was reluctant to commit to an all-out war for fear that his uncle Al-Abbas might either overthrow him or use the conflict as a chance to boost the prestige of his own branch of the Hashemite family (and then overthrow him). The Caliph allocated a not-insignificant amount of resources to the expansion of his own ghilman corps this year, lavishly outfitting a new class of mostly Turkic, Kurdish and Abyssinian slaves with heavy arms and armor in hopes of cultivating an army which would be fanatically loyal to him alone and more than capable of crushing both the Romans and his rival kindred on the field of battle.

    While the Syrian frontier continued to heat up, Ali was falling back on a strategy of raids in al-Hind himself. Finding that the Hunas were too strong and well-entrenched in Gujarat and around their capital, the younger of the Caliph’s uncles sought to weaken them with a pair of great razzias, and if possible provoke Pravarasena into recklessly coming after him onto favorable terrain. After the monsoon season passed and the great Rann of Kutch dried up in places, he and his sons tore a bloody swath toward Indraprastha and deposited six large bags of severed heads (one for each of the Hashemite princes involved) within sight of the city’s towers before retreating with as much plunder as they could carry; meanwhile his eldest son Idris led the attack on Gujarat, sacking Vardhmanpur[5] before unexpectedly moving east to avoid stiffening Indian resistance to the south and putting Dasapura[6] to the torch. These brutal and audacious attacks had the desired result, compelling Pravarasena to assemble a huge army of around 70,000 at Indraprastha at the cost of emptying many garrisons and further sapping the strength of his other frontiers’ defenses in the hope of finally putting the Islamic invasion to an end with overwhelming force in the next year.

    Off in the uttermost east, Zhongzong’s army of 140,000 moved to crush the Baekje rebellion. Hyeongbeon frantically tried to stop this behemoth host on the Yalu, but with less than a fifth of their strength, he was inevitably overwhelmed and put to flight in the Battle of Uiju (which the Chinese called Yizhou), where his plan to destroy a dam and drown the Chinese army as it crossed the river was foiled by a contingent of Turkic horsemen who cut down his engineers and the detachment of infantry he’d posted to guard them. Talks to secure support from the Yamato and compel their Emperor Jomei to rebel against Chinese overlordship fell through after this debacle, leaving the men of Baekje to face their doom on their lonesome.

    Spurning a Chinese offer to yielded and be treated with leniency which he suspected to be a ruse, Hyeongbeon talked most of his remaining 6,000 men into mounting a heroic but assuredly futile last stand against the insurmountable odds presented by the combined Later Han-Silla army at the Battle of Song’ak[7] in July of 702: a tenth of their number chose to surrender anyway, and the sight of their heads on the Later Han’s lances proved the truth of Hyeongbeon’s words to his remaining followers. The Korean rebel chief himself rode off to his death on the point of a Turkic mercenary’s lance, confounding all efforts to capture him despite Zhongzong offering a reward to do so – certainly not out of mercy, but so that he might be subjected to a more humiliating traitor’s death – and the orders of the Chinese commander Yuan Dan, who was himself the grandson of a Tegreg noblewoman. While many generations of independence-minded Koreans would celebrate this feat into the future, in the more practical terms of the present his defeat and the annihilation of his army spelled a definitive end to Baekje, which would be permanently annexed by Silla and never managed to rise again. Ironically, Baekje’s demise thus also definitively united the Korean peninsula under one kingdom’s banner for the first time in history.

    xA0u9UU.jpg

    Turkic heavy cavalry in Emperor Zhongzong's employ rapidly bearing down on Hyeongbeon's Korean rebels at the Battle of Song'ak

    703 saw the Muslims launch their counter-chevauchée, numerous small raiding parties aggressively surging into the lands of the far-eastern Roman federates from the remains of Upper Mesopotamia to Palaestina and living off the land as they attacked trading caravans & undefended or lightly defended settlements, bypassed or skirted around fortifications, and avoided the inevitable response of the Roman army and its auxiliaries wherever they could. The Ghassanids and Banu Kalb requested & received permission from the Augustus to disperse their own armies to counter the Muslim attackers, but this played right into the hands of Abdullah (or more accurately his chief strategist, the slightly older Turkic ghulam Nusrat al-Din – Aloysius accurately assessed the new Caliph to not be his predecessors’ martial equal, but at the time was unaware of the talent of his newly promoted lieutenant). In particular, the Ghassanid king Al-Aiham II ibn Al-Harith was lured into an ambush north of Cyrrhus and killed when three Islamic raiding parties simultaneously descended on his isolated detachment.

    The demise of one of his vassals compelled Aloysius to take the field himself, and understanding that he could not hope to catch the raiders with a lumbering host at its full strength, he took with him only the 2,000-strong schola based in Antioch and five hundred additional Ghassanid, Kalb and Cilician Bulgar auxilia palatina. The old Emperor lured the Arabs into a trap of his own, establishing a fortified camp on a hill near the headwaters of the River Eleutherus[8] with seemingly only 700 of his faithful paladins for company: unable to resist the temptation to cut the head off the Roman snake in one apparently easy blow, half a dozen ghazi captains massed their raiders into a 3,500-strong force and descended upon Aloysius’ position on a cool August night. Of course, then the rest of his army rushed to the fray – alerted by the massive signal fire Aloysius had prepared, as the Muslims had fortunately attacked on a day with neither rain nor fog – and the Muslims were soundly defeated in the melee which followed.

    f7Xsgr2.jpg

    Aloysius' paladins and their auxiliaries overpowering the surprised Muslims at the Battle of the Eleutherus

    While the Romans and Muslims to the west continued to intensify their quasi-war, Ali was fighting a decidedly not-quasi-war’s climactic battle in the east. He pulled his armies together to face the grand host of Pravarasena, but even with all his strength and reinforcements reluctantly sent by his nephew, he had mustered a total of only some 15,000 men against the 70,000 very angry Indians descending upon him. The Muslims withdrew down the Luni River, which the Hunas thought to be a sign of cowardice before their impending doom, but in truth Ali hoped to bring to bear river-boats transporting naphtha throwers supplied by his nephew and needed to fight the battle along the riverbanks, during the monsoon season where the river and the Rann of Kutch in general had flooded sufficiently for those boats to sail upriver, to do so.

    The Battle of Balotra followed Ali’s decision to turn and face the Hunas with his riverine support finally at the ready. The Hunas’ overwhelming advantage in numbers was blunted by the terrain, turned to the Muslims’ advantage by seasonal flooding & rains, and Ali spooked Pravarasena’s war elephants with his liberal usage of fire arrows. The Islamic naphtha-throwers added to the mounting panic in the huge but unwieldy Huna host by flinging their fiery pots at whatever Indians they could reach from the Luni either by hand or with slings, while Ali’s main body of battle-hardened and zealous warriors held their ground against one furious but disorderly Huna assault after another. Ultimately the Hunas routed in the face of a forceful Islamic counterattack, leaving some twenty thousand dead including Pravarasena himself; the Mahārājadhirāja was thrown from his panicking elephant after an enterprising naphtha-armed ghulam came ashore and managed to set the great beast ablaze at the cost of his own life. Alas, old Ali did not get to enjoy his greatest triumph for long – he was wounded by two Indian arrows during the fighting and, while apparently well enough to participate in his army’s celebrations immediately after the battle (where he boasted that he finally got to kill an emperor after all), died of an infection two weeks later.

    On the other side of the planet, 703 was the year in which Saint Brendan’s Monastery really began to come into its own as the primary power on Tír na Beannachtaí. In response to another round of increasingly destructive fighting between the Gaelic petty-kings who had established themselves on the island only to bring their old warlike habits from the Old World with them, the incumbent Abbot Áedán mac Ainmere – himself a former adventurer who had himself tonsured and exiled himself over the Atlantic after the rest of his fian were wiped out in one of many meaningless skirmishes between kings back in the Emerald Isle – took to organizing both the monastery’s actual tenants and refugees from the villages torched by the kings’ warbands into a militia. He drilled the commoners and ordered the smithy to start forging spears (as well as straightening the blades of those peasants who owned scythes, thereby turning their tools into war-scythes fit for combat) where before Saint Brendan’s had only ever forged religious relics or farming implements, so that they might more effectively defend themselves. And of course, to both provide additional training and a solid fighting core to the small army he was assembling, Áedán also expended some of the monastery's wealth (indeed they were probably the single greatest repository of riches on the island) to hire adventuring fianna as well.

    zkzqlXm.jpg

    An armed New World Irish peasant, one of hundreds of such rabble who decided monastic rule had to beat the endemic raiding and warfare of the Gaelic kings in the decades after any memory of co-operation against the heretical British had faded

    When he took to the field, acting through captains elected by this new militia so as to avoid directly staining his own hands with blood, Abbot Áedán was able to defeat all opposition over the course of the summer & autumn and force them to the peace table by sheer weight of numbers. His militiamen comfortably outnumbered any of his opponents’ warbands, and possessed both discipline and zeal enough (as well as hope of returning to their homes without further molestation by roving ‘foragers’ and fianna) to stand their ground in battle – their hopes were realized indeed when the good Abbot and his monks sent the feuding kings home after first compelling them to swear holy oaths to cease fighting and return whatever loot and captives they had stolen off one another’s lands. Following in the example he had just set, the monks of Saint Brendan’s took upon themselves the duty of being Tír na Beannachtaí’s peacekeepers, mediators and eventually – temporal governors in all but name.

    In 704, the biggest source of ‘excitement’ for the Romans came from within. A clique of Frankish magnates dissatisfied at the power which the Caesar Constantine wielded as Mayor of the Palace and the trust which their king Dagobert placed in him reached a boiling peak this year, for in yet more signs of deepening Aloysian influence over the ruling Merovingian branch, Dagobert agreed to betroth his and Queen Ingeltrude’s daughter Himiltrude to Constantine’s own son Aloysius Junior on top of relying almost exclusively on his advice in matters of state and ceding the responsibility of investing bishops & abbots to the incumbent Pope Sergius. Clotaire (Old Frankish/Frenkisk: ‘Chlothar’) of Bavay and Childebert of Reims, Dagobert’s kinsmen who had contended with him for the throne until Aloysius Senior arbitrated an end to the Frankish succession crisis, now returned to the pages of history as rebels against the Frankish and Roman thrones in the summer of this year, denouncing their cousin as a hopeless Roman lapdog and roi fainéant (Gallique: ‘do-nothing king’) who was frittering away the ancient power of the House of Merovech for no good reason. They agreed that Clotaire should be king in Dagobert’s place, having a slightly closer relation to the previous king Théodebert III, but that Childebert’s son would marry his daughter and be named his heir in turn.

    The rebels seemed to have the upper hand at first, apparently stealing a march on the royalist & imperialist forces to pluck Constantine from his villa in the countryside near Mantes. They soon realized it was they who had been tricked, however: the man they had seized at swordpoint turned out to be a body double, recruited on his mother’s order as part of the tightening of Constantine’s security measures in the aftermath of his suspicious brush with death years prior, and in truth the Caesar was multiple steps ahead of them. In truth, Constantine’s own spies among Clotaire’s servants had alerted him to the rival princes’ plotting and he had spirited himself away to Trévere, while also sending his family to Rome on a pilgrimage to greet Pope Sergius. Aloysius had been kept well-informed of his son’s counter-scheme through Helena, and authorized a substantial element of the first imperial army at the capital to follow Constantine into battle once the rebels moved into the open: ten legions of infantry and four banners of cavalry, for a total of 14,000 men. Dagobert too was prepared, and taking his friend’s advice to lead troops into battle to prove that he was no less a warrior than his ancestors, assembled an army of 5,000 at his own capital of Lutèce[9].

    Clotaire and Childebert sensed the danger they were in, soon to be trapped between Dagobert’s army in the south and that of Constantine bearing down upon them from the north, and scrambled to try to eliminate their enemies separately before they got crushed between the royal and imperial armies. They rushed to do battle with the smaller host of the King at Pontoise (which Constantine would have still have preferred to call by its Latin name, Pontisara) and there prevailed, having more than twice his number; Dagobert proved himself a valiant but still inexperienced leader in war, and had to retreat behind the Seine & the walls of Lutèce. However he defended those walls quite ably, often marching along them with his retinue to impress his remaining troops and personally distributing relief to his subjects as the rebels erected siegeworks around the city, and ultimately personally fighting to throw back the one assault his kinsmen were able to launch before Constantine arrived on the scene.

    The negotiations between the rival parties were brief, as Constantine & Dagobert were certain in their impending victory and offered only to show leniency by way of exile to a newly-established monastery near the Frisian border if the rebel chiefs surrendered. Clotaire led a dramatic charge against the imperial army while Childebert stayed behind near Lutèce’s gates with the rearguard to hold back any attempt at a sally on Dagobert’s part. The Caesar met Clotaire’s attack with a (considerably larger) counter-charge of his own and decisively crushed the Frankish usurper in a manner his father would be proud of, although unlike Aloysius Senior would have done, he did not actually seek out the enemy leader and cut him down in glorious single combat – instead it was one of several thousand imperial knights, Marche (Francesc for ‘Mark’) de Sablones, who relieved Clotaire of his head and would be rewarded for bringing it to Constantine (safely directing the flow of battle from the rear in the traditional Roman fashion) with promotion to the rank of count. Childebert too died fighting soon after, crushed between Dagobert’s sallying men and Constantine’s own after the rout of Clotaire’s contingent, neutralizing the primary forces of resistance to Dagobert and Constantine within Francia.

    mRe7vjh.png

    Having overwhelmed and broken the rebel cavalry in the first half-hour of battle, the imperial Roman cavalry promptly went on to roll up Clotaire's and Childebert's infantry, most of whom yielded after only token, hopeless resistance

    Aloysius congratulated his son from all the way over in Antioch, where he and Helena were trying to further undermine the Caliphate ahead of turning their quasi-war with Abdullah into a real one by directly inciting Al-Abbas to revolt. Al-Abbas seemed receptive to the idea until he discovered that the courtiers advising him to rise against his nephew were actually spies on the Romans’ payroll, at which point he had them beheaded instead – while he held Abdullah in contempt, he still hated the Romans even more, both for repeatedly holding back the advances of Islam and martyring his brother Abd al-Fattah. In any case the scheme would not have borne fruit even if Al-Abbas had agreed, for the second son of Qasim died in his sleep before the year was out: he was seventy-two, and last of the great princes of the third Hashemite generation after the Prophet. That fact did balance out whatever relief Abdullah may have felt at the departure of his last troublesome uncle from this world with a profound sense of loss, and besides Al-Abbas was succeeded by his three sons Jalil, Ismail and Khalil, who had inherited their father’s antipathy toward their cousin.

    In al-Hind Ali’s death was rapidly leading to a breakdown in his army’s unity of command, as his own eldest son Al-Azad was challenged for command by his own four younger brothers. The five brothers from the third Hashemite branch did manage to stay united long enough to capitalize on their father’s shattering final victory and march on Indraprastha, sacking the Huna capital after Pravarasena’s eldest son and Mahasenapati Rudrasimha fled well ahead of their arrival & left his would-be subjects to fend for themselves. But they violently squabbled over the plunder and slaves, and exposed themselves to destruction had Islam’s lucky streak not quite run out just yet – Rudrasimha’s own brother Salanavira and several other of his kinsmen among the Eftal dynasty also rose to challenge him for the throne of the Hunas, cursing him as a craven and an incompetent unworthy of their ancestors’ legacy.

    Abdullah took advantage of this disorder among his cousins to sign a treaty with Rudrasimha, who the Caliph recognized as the lawful new Mahārājadhirāja, limiting Islamic expansion to the east at the Luni River. The sons of Ali were ordered to content themselves with feudatories carved out of their father’s conquests, a settlement which they all resented – but before they could turn their swords against their cousin or disregard whatever words he wrote on papyrus and continue pushing against the vulnerable Hunas, first they had to determine the pecking order among themselves. The Hunas, for their part, soon found that they did not just have the Muslims or one another to worry about, as the Kannada and Telugu Hindu kingdoms sensed opportunity and began mounting probing attacks against their crumbling realm’s southern flank before the end of 704 as well.

    mefmPmS.jpg

    Al-Azad ibn Ali leading his brothers in sacking the Huna capital of Indraprastha after it was cravenly abandoned by Pravarasena's own heir. His triumph was fleeting however, for this would turn out to be the last time in which his younger kin were willing to heed his commands

    Come 705, Aloysius lost patience with his wife’s strategy to try to undermine Islamic unity and exploit tensions between the branches of the Banu Hashim which had grown increasingly distant from one another, believing that Al-Abbas’ execution of their spies the year before was a sign that such efforts were doomed to fail. Instead, he opted for a blunt approach and decided that if they could neither cause the Muslims to start hostilities or fall into a civil war, he would start the next great war between the Romans and Arabs himself, with an eye on securing the Sinai to split Egypt apart from the rest of the Caliphate and also expanding his buffer space on the Syro-Mesopotamian frontier, on top of signing off on the Africans' request to put the resources stockpiled & troops gathered in Carthage to use in an invasion of Hoggar (from where, despite the respite won at Dimmidi in 698, Donatist raiding parties had only become ever larger and more aggressive over the last decade). However the Augustus never got a chance to realize these designs himself – on June 30 of this year he personally participated, as he often did, in the strenuous martial games & exercises of his army (over much of a hot summer day no less) as it assembled in Antioch for the opening strike, but complained of chest pains soon after dismounting his newest warhorse. While he initially tried to laugh it off, ‘it’ soon turned out to be a fatal heart attack, and the Emperor did not survive the night; the end had come for Aloysius Gloriosus, successor of the Stilichians and reunifier of Rome, who passed away at the age of sixty-three.

    The news was greeted with mourning across the Empire as it traveled westward, for in spite of Aloysius’ numerous personal failings and bitter conflict with the Roman Senate, not even the latter could deny his martial triumphs and the role he played in stitching the Occident and Orient back together after centuries of separation (and the near-fall of the East to the Turks). The planned offensive against the Caliphate in the Levant had to be suspended as the Emperor’s body was transported overland first to Constantinople, then Rome, and finally Trévere – publicly borne through the streets of each capital in solemn processions so that the citizens might respectively mourn the man who saved their city, the man who restored their empire, and the man who was to that day the greatest of their native citizens – and once returned to his hometown and primary seat of power, was sealed in a porphyry sarcophagus and definitively laid to rest in the Aloysian family mausoleum just outside the city following the funeral liturgy & a eulogy delivered by his son at Trévere’s High Cathedral[10].

    Following Aloysius’ funeral, Constantine moved quickly to formally succeed his father and consolidate power as the second Aloysian Augustus of the Holy Roman Empire. Having secured his influence in Gaul just the year before, he was hailed & uplifted on the paladins’ shields as his father’s successor by the army in Trévere, then took a south-westerly route into Italy from the capital through eastern Gaul and Arles. In Rome he was acclaimed as Emperor by the Senate on September 17, not that they had much choice in the matter, and then immediately crowned by Pope Sergius. In the first decision of his reign, Constantine had to consider whether this was sufficient – that having been acclaimed by the original Senate and crowned by the first-among-equals of the Heptarchs, he was indeed already Emperor of the Romans and scarcely needed to do all of that again – or to humor the East and their traditions by traveling to Constantinople to repeat these exact proceedings, but with the Eastern Senate and the Patriarch of the Second Rome instead. For his mother’s sake and that of imperial unity he chose the latter course, setting aside pride and the notion of the Occident’s supremacy as the cradle of both the Empire itself and its male restorer to ensure that there would be no room for resentful usurpers to rise in the Orient by receiving full Eastern recognition of his ascent to the purple on November 15.

    oKnkYuJ.png

    Funeral procession of Aloysius I through the streets of Trévere, surrounding by lamenting crowds – for who else would have themselves transported in a gilded mobile mausoleum before being laid to rest in their actual mausoleum? Still, for all his enormous pride and other personal flaws, it could not be denied that Aloysius had done enough for Rome to define the entire latter half of the seventh century and, indeed, the course of middle-to-late Roman history

    Even in the lands of the Caliphate Aloysius’ demise made some waves, for his passing so soon after the dawn of the new century also marked the definitive passing of the generation (unless one counts the now-Empress-Dowager Helena as an equal co-combatant alongside her husband) which had shaped the Middle Eastern borders that Roman, Arab and Khazar alike would be fighting over for centuries to come: Heshana Qaghan, Caliph Qasim ibn Muhammad (and all his sons) and Kundaç Khagan had predeceased him by years or decades already, after all. Abdullah was certainly glad that he didn’t have to deal with an immediate Roman invasion this year, for in addition to his contention with his cousins, he was trying to besiege a major Mazdakite fortress on Mount Alvand at the time of the Emperor’s death. His ghulam proved their worth once more in this battle, a score of their mightiest and most intrepid fighters infiltrating the great redoubt through the mountain’s cave system (having to bypass or, much more rarely, silently eliminate Mazdakite guards along the way) and opening its gates to the rest of the Islamic army.

    No sooner had Abdullah captured the Alvand fortress, exterminated the Buddhist die-hards holed up within and sent customary condolences to Constantinople did he have another problem to deal with: Khalil ibn Al-Abbas claimed Mount Alvand lay within the boundaries of the realm apportioned to his father and passed down to him. The Caliph was not about to give up this foothold in the Zagros, which his men had fought and died for while those of the Abbasids were of little to no help, nor would he further compromise his authority by giving in to the demand no matter the results. Said results were, of course, rebellion – Khalil claimed that his cousin was going back on the accord struck with his father (and his other uncle Ali) now that the latter was deceased. The fitna or inter-Muslim strife, which Abdullah had struggled mightily to put off for years, had finally arrived – though the Caliph believed he was in a much better position than when his uncles first threatened him with conflict, so much so that he expected to quickly defeat his cousins and consolidate the authority of the senior Hashemites before the Romans could attack. Ironically Aloysius’ death had motivated Abdullah into taking the decision which would cause the very civil war which the former had been waiting for & Helena had tried to instigate, but which had eluded them up to this point, as the Caliph did not fear Constantine half as much as he had feared the late glorious Emperor who had repeatedly beaten or at least fought to a stalemate his own father & grandfather.

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    Then-Caliph Abd al-Rahman and his son & eventual successor, Abdullah (or properly Abd-'Allah) in happier times. With the preceding generation dying off around the start of the eighth century, Abdullah no longer had to contend with his uncles, but neither could he ask for their guidance if he needed it. And he most certainly would come to need it, for his contention with the rival Hashemite branches sprouting from their expanding family tree would not be the only source of issues in his reign

    Further still to the east, the Alids were too busy squabbling among themselves or going on their own adventures to pay much attention to the goings-on closer to the heart of their civilization, and indeed did not learn about the outbreak of fitna between their elder cousins until late in the year. The second and fourth sons of Ali, Abduljalil (or Abdul-Jaleel) and Hussain, had lashed out at foreign adversaries while their eldest brother Al-Azad was butting heads with their other brethren. Abduljalil invaded the Huna realm again in a blatant and uncaring contravention of the treaty Abdullah had signed with Rudrasimha, hoping to prove himself the most fit successor of his father by carving out additional Indian conquests, while Hussain turned his blade against the Indo-Romans to the north.

    By the end of the year, both brothers seemed to have attained some success against their chosen opponents. Abduljalil had conquered as far as Chitrakut[11] and raided even further, pillaging down to Avantika[12], while Hussain had pushed through the Bolan Pass and devastated the city of Jaguda[13], whose majority-Buddhist populace had up till then thrived under the protection and tolerant stewardship of the Belisarians. However, their enemies had not been caught entirely off-guard (for it was fairly obvious from their previous actions that the Muslims had come to that area as conquerors and destroyers, rather than traders or even just missionaries with benign intent) – Salanavira diverted time and resources from his fratricidal conflict with Rudrasimha and the other Huna princes to prove that he was better-suited to driving away the Islamic threat than any of them, while King Zamasphes of the Indo-Romans had amassed more than 15,000 warriors at Kophen to drive Hussain from his lands.

    ====================================================================================

    [1] Jalore.

    [2] East of modern Jaipur.

    [3] Geumsan.

    [4] The Homs Gap.

    [5] Wadhwan.

    [6] Mandsaur.

    [7] Kaesong.

    [8] The Nahr al-Kabir.

    [9] Lutetia.

    [10] Trier’s original fourth-century cathedral, built by the first Emperor Constantine, which never would have been abandoned to ruin & decay for centuries ITL.

    [11] Chittorgarh.

    [12] Ujjain.

    [13] Ghazni.

    Happy New Year, all! :) And with this new year, we're also starting the new century in earnest.
     
    706-709: Renewed Hostilities
  • Circle of Willis

    Well-known member
    706 was the first full year of the reign of Rome’s latest Emperor, Constantine VI. Though alike his father in appearance, the new Augustus had spent his formative years with his mother in Constantinople, and resembled her in nature and thought more than the late Aloysius I, who was well known to be a boisterous warrior and ladies’ man: he was more introverted and cautious in his dealings, a scholarly sort more at home conversing with poets and historians rather than in the saddle or the imperial pavilion on campaign, and much praised by the Church for his greater self-discipline – though his wife the Stilichian princess Maria was a full decade older than him, Constantine appeared resolutely dutiful in keeping his marital vows, and even if he had a mistress or bastards they have been entirely lost to history, completely unlike the case with his father. If he could have, this new Emperor would have retreated to an ivory tower or at least spent the first years of his reign attending to domestic affairs, such as political reform and struggling to uphold the uniformity of Latin.

    But Constantine could not, for Aloysius had left the empire in the middle of preparations for war against the Muslims and the strategic situation – with the Caliphate rapidly descending into civil war and their Donatist ally having provoked the Holy Roman Empire with increasingly numerous and ferocious raids – making this year an especially excellent year to start hostilities. Constantine himself was a proven veteran, having fought in the last few wars his father had waged against Caliph Abd al-Rahman and acquitted himself well enough on the battlefields of Libya & Egypt; while not quite as mighty and fearless a warrior as Aloysius, nor as audacious a commander, the second Aloysian Augustus had built a reputation as a competent (if also rather cautious and uninspiring) leader. Certainly he had enough smarts to recognize that 706 was a good year in which to strike, and that this opportunity might be fleeting while his own domestic concerns were not pressing, and so he did finish Aloysius’ war preparations and gird himself for conflict with the Caliphate, albeit unenthusiastically.

    So after officially investing his son Aloysius Junior as the new Caesar and leaving him as the imperial regent back in Trévere (although in practice governance of the Occident would actually be carried out by his appointed councilors and magistrates, on account of the heir to the purple being a lad of sixteen) and having his friend Dagobert of the Franks appoint a nobleman they both trusted, Rainfroi (Frenkisk: ‘Ragenfrid’) de Vernon, as Mayor of the Palace in that federate kingdom, Constantine made haste to join his mother Helena and then the army assembled at Antioch. While at Constantinople, the Augustus linked up with his brother-in-law Thomas Trithyrius and also alerted their other brother-in-law Kundaçiq Khagan that it was finally time to move against the forces of Islam, and received a favorable reply from the Khazar leader – for after all he had not forgotten his own oath of vengeance against the Banu Hashim. Through the Patriarch of Carthage he also contacted King Dankaran of Kumbi, who pledged to once more fight with Rome against their common enemy in Hoggar.

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    Flavius Constantinus Augustus Sextus, age 36, girded for war with Dar al-Islam almost immediately after taking up the purple. While strongly influenced by his mother, and consequently much more inclined toward administrative and scholarly pursuits than his predecessor, the new Emperor had already dutifully campaigned under Aloysius before and was far from being some meek bookworm

    Both the Aloysians and the Ashina did have spots of family drama to overcome before they could set out to do battle with their shared Muslim enemy, however. In the former’s case, the Empress-Mother did not only assist her son with organizing additional supplies and Eastern Roman troops for the fight ahead, but also advised him to immediately have his remaining (important) half-brother Germanus disposed of, lest the latter use his absence as an opportunity to seize the purple. The Augustus dismissed this advice however, reasoning that Germanus was stuck in Gepid territory far from any of the imperial centers of power, and did not have even the modest estates and wealth that their eldest brother Sauromates had as a base from which to try his hand at usurpation. Moreover, Constantine was wary of starting his reign off with fratricide and baseless tyranny, which was what arbitrarily murdering his half-brother without even the vaguest suspicion that he was actually plotting anything would have amounted to in his eyes. He was firm in expressing that he would do what had to be done if indeed Germanus should raise a hand against him, but also warned his mother that he expected her to desist from taking ‘rash action’ in the matter, as he (and his father before him) had strongly suspected she’d done with Sauromates.

    Ironically it was another of Helena’s lawful children, though another half-sibling to Constantine, who would prove to be a more conscious threat to the new Emperor. Irene, Helena’s oldest child by her hated first husband Tryphon, tried to persuade her own husband Kundaçiq to attack Rome instead of the Muslims, asserting that they could blindside her half-brother and rule as far as the uttermost western sea as not only Khagan and Khatun but also Roman Emperor and Empress. Unfortunately for her Kundaçiq thought his wife’s scheme laughably mad, knowing well that she was motivated primarily by envy and resentment toward her younger half-siblings who had been well-beloved by their mother while she was shunted off to the steppe at the earliest convenience (something she had complained about more than enough in Atil), and in any case bore no grudge against the Romans that would motivate him to use even this flimsy excuse to attack them.

    The civil war between the first and second branches of the Banu Hashim was well-underway by the time the Romans and Khazars made their move. While both sides’ armies were still primarily comprised of Arabs with elite ghilman regiments, by far the forces of Caliph Abdullah counted many more such slave-soldiers in its ranks than those of the Abbasid princes, and found additional support from the remaining Persian aristocrats whom they could reach as well. In another break from tradition, Abdullah was the first Caliph to not personally lead his armies into battle, since he knew his limitations well – instead he gave this duty to Nusrat al-Din, the Turkic slave-lieutenant who had already begun to prove his martial acumen in contending with the late Aloysius Gloriosus. Nusrat led his master’s army to victory against the Abbasid princes Jalil and Khalil twice this year, first repelling their initial drive on Kufa in the Battle of Burs Nimrud[1] and then pursuing them into the latter’s territory, where he defeated them again in the Battle of Nahavand; in both engagements the Senior Hashemites’ ghilman proved invaluable, and Abdullah’s chroniclers would lavish praise upon Nusrat and his fellow Turks for their ferocity and versatility as heavily-armored lancers and horse-archers as well as the Ethiopian ghilman’s skill with longbows. Obviously however, the necessity of waging this civil war against their cousins left the Senior Hashemites’ frontier (already weakened by Aloysius’ last great raids) vulnerable to the Romans, and Constantine was able to bowl over Nisibis and other Upper Mesopotamian towns with ease as well as pushing down to Rafah & Gaza in his opening strikes.

    SRjnaCd.jpg

    Nusrat al-Din, the Turkic ghulam generalissimo and right hand of Caliph Abdullah, directing the flow of the Battle of Nahavand. The trend of Caliphs pushing more of their responsibilities onto slave-lieutenants truly began to take off with him and his master – it remained to be seen whether this would escalate to the point of the ghilman doing, well, pretty much everything in the name of their overlords

    Of the three Abbasids, it was Ismail in the northeast who had the smallest part to play in the war against both their cousins and the Romans – because his was the domain most heavily targeted by the Khazars. Kundaçiq Khagan and his hordes poured over the Jayhun[2], as the Arabs had taken to calling the Oxus, and immediately began to lay waste to Islamic Khorasan. Aided by the remnants of the Southern Tegregs whom they had absorbed, the Khazars sacked Hazarasp and Āmul before storming towards Merv, where the middle Abbasid son had been assembling his army – initially to aid his brothers against their cousin, but now with the intent of stopping the Khazars. In the autumn battle which followed, Ismail’s half-marshaled host was scattered and he himself barely escaped with his life, leaving Khorasan vulnerable to another continued Khazar rampage scarcely a decade after it had barely recovered from Kundaç and Kundaçiq’s first assault into the region.

    As for the Alid branch of the Banu Hashim, they were still too busy with their own troubles to meddle in the conflict between their cousins (and said cousins’ external enemies). In northwestern India Abduljalil got as far as Bhind before he ran into the host of Salanavira, which although smaller than the armies the latter’s father had led against his own, was wielded more skillfully by the rebel Huna prince. The Arabs were defeated in the engagement which followed, and Abduljalil retreated over the Chambal River. No sooner had he crossed, though, did he receive news which he believed was a Godsend – the victorious Salanavira had been assassinated by an agent of his brother Rudrasimha, disguised as a mere courtesan; suffice to say, the Muslim assault into northwest India could now continue. His brother Hussain similarly was defeated as he marched directly from Jaguda (also known as Alexandria-in-Opiana to the Belisarians and other Romans), facing a harsh rebuff in the mountain passes of Bactria, but was able to turn the tables and push the Indo-Roman army back after retreating to more favorable ground in the Bolan Pass. Nobody did him the favor of murdering the enemy leader however, and Zamasphes & a large portion of the Indo-Roman host survived to fight another day; moreover, the king also called upon his overlord Emperor Zhongzong for aid against the Islamic interlopers – now the time had come for the Indo-Romans to see what all that tribute they had been coughing up for the Later Han’s benefit was truly worth.

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    Mural of Chinese troops on the march, having been dispatched by Zhongzong to assist his westernmost vassal Zamasphes of the 'Later Ionians'

    707 saw the anti-Muslim alliance pressing their advantage on all fronts. After establishing his headquarters amid the dilapidated fortifications of old Nisibis, Emperor Constantine pushed southward from that largely-ruined city & Harran to the west toward Callinicus and Singara, which the Arab conquerors had taken to calling Raqqa and Sinjar. The Romans did recapture Raqqa first, as Constantine handily defeated the heavily outnumbered Arab defenders in the marshes around the town with a two-pronged attack that included a Ghassanid-Kalb flanking force moving in on them from the west. However they had more difficulty in overcoming the defense of Sinjar, where the local Banu Taghlib tribe who’d lived in the area since before Islam’s arrival had since converted to the new religion and fiercely fought back against Roman efforts at reconquest, slowing the Emperor’s southward march toward the mostly-ruined city itself.

    While Thomas Trithyrius and his son (Constantine’s nephew) Demetrius were enjoying some success in pushing toward the Sinai, by far the largest Roman success in the south (or overall) this year was in Hoggar. The aged King Stéléggu (Afríganu for ‘Stilicho’) of Africa led not only his own African troops, but also the overall expedition into Hoggar even though the Carthaginian exercitus had formally been placed under the command of the general Cassiodorus. He did not get far – dying before even crossing the border into Hoggari territory, as his servants found while trying to rouse him from a mid-day nap during an especially hot summer day; another contemporary of Aloysius & Helena, and another savior of Constantinople at that, thus left the Earth. Nevertheless his eldest son Yusténu (Augustine, later Afr. evolution of the earlier rendition 'Austinu') seamlessly assumed both the African throne and command of the combined Afro-Roman host, for which the second Stilichian prince Guséla (Lat. Caecilius, Berber ‘Kusaila’) declined to challenge him, and the trio had pushed into Hoggar by August.

    Before doing anything else, the Stilichians and Cassiodorus took great pains to secure their supply route through both the desert and the mountains of Hoggar, as well as clear routes of communication between themselves – none involved had forgotten how past Roman and federate armies had been broken up, isolated in the rough terrain and destroyed piecemeal by the vicious Donatists in the sixth & seventh centuries. That done, they adopted a strategy of attrition to try to grind down the men of Hoggar, fighting to capture the Berbers’ few towns of note and to lock down oases and wells in particular, while also rebuffing Donatist raids and ambushes in the knowledge that they had more men to spare than their hated enemy. Their Kumbian allies also pushed through the sands of the Sahara to assist them in this endeavor from the south. In this manner Cassiodorus, Yusténu & Guséla drew a noose around the necks of their rivals Mazippa & Cutzinas, slowly but surely pushing the Donatists from the low ground (and its oases & scanty pastures) toward the high ground, where although the Hoggar Mountains from which their kingdom derived its name provided them with a nearly impregnable natural fortress, the heretic Berbers also had progressively fewer means with which to replenish their stocks of food & water. It would be a slow strategy, but a more promising one than any which the Romans had tried before.

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    An African skirmisher of the Stilichian army on patrol in the high hills and mountains of Hoggar

    Abdullah was content to maintain a defensive posture against Constantine while concentrating his resources against the Abbasids to the northeast, confident that what forces he’d left behind in the west could contain the Romans while he brought his rebellious kin to heel. Consequently he ordered Nusrat al-Din to press on against Jalil & Khalil ibn al-Abbas, following up on his victory at Nahavand the year before with additional triumphs at Isfahan and Bishapur which split the brothers’ lands and armies back up in two. Nusrat also took the lead in recruiting local Persians to fight for him, promising to return portions of their ancestral estates to them as well as to accord a fair share of the loot after each battle to them if they should convert to Islam (assuming they haven’t done so already) and pledge their lives to Abdullah & his heirs, allowing him to not only rapidly replenish his losses (while the Abbasids remained dependent on Arab settlers) but also expand his ranks altogether, even if the new recruits were not as skilled or heavily armed as his trusted fellow ghilman. While the Caliph was the one who came up with this strategy and Nusrat merely implemented it, the fact was that Abdullah remained in Kufa while Nusrat was the one actually bartering & making connections with the Persians, something the Turkic slave-lieutenant would remember well into the future…

    Up north, Ismail found himself being forced to join up with his younger brother Khalil and add what little remained of his strength to the latter’s in order to combat the Khazar threat, which by this point had overrun his fiefdom and were encroaching on the latter’s from two directions. From the northeast Kundaçiq Khagan surged out of Khorasan to menace Nishapur and finish off the Persian city of Abiward[3], already left in a sorry state by the repeated assaults of one nomadic invader after another and then the Arabs. Meanwhile from the northwest, Kundaçiq’s sons (and therefore also Constantine’s nephews) Balgichi, Bulan and Kayqalagh were attacking through Azerbaijan, at times maneuvering through Armenian territory to bypass Arab defenses and raiding as far as Paytakaran[4] (also known to the Romans as Caspiane). Leaving their eldest brother Jalil to face Abdullah’s loyalists alone for the time being, the two managed to lure Kundaçiq into an engagement on favorable ground in Mazandaran and fought him to a standstill at the Battle of Mount Baduspan late in 707, buying themselves a respite from his fury.

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    Kundaçiq Khagan of the Khazars on the southern shore of the Caspian Sea

    Further still to the east, Abduljalil had Salanavira’s army on the backfoot after their leader was conveniently killed for him by his own brother, and managed to push as far as Kannauj before Salanavira’s son Buddhatala managed to rally the Indians and deal him an unexpected reversal. Making things worse, Rudrasimha was on the move and recaptured Indraprastha from the token garrison left by Al-Azad and barely reinforced by Abduljalil himself, sending the Alid prince their heads while scattering the rest of their corpses to the cities he controlled to demonstrate to his subjects that he was in fact able to resist the Muslims after all. Abduljalil determined that rather than try to stand his ground and get crushed between the advancing Huna pretenders, he should retreat back toward the Thar Desert where his brothers on the Indus might still be able to aid him, and hope that the Indians start fighting one another again in his absence.

    The other Alid prince going on a foreign adventure found himself taking a step forward and then two back, as well. From Bolan Pass Hussain pushed Zamasphes back in the direction of Jaguda over the course of 707’s first half, only to find the Indo-Romans had received reinforcements from an overlord the Muslims had been vaguely aware of – Zhongzong had sent a detachment of 10,000 to support his tributary, which while positively pitiful in size by the standards of the average Chinese army, was more than enough to hold off one of the five Alids and his lone army. The combined Later Han and Indo-Roman host dealt a sharp defeat to Hussain’s forces in the Battle of Panah south of Jaguda, driving the Muslims back toward Sindh with much bloodshed. Hussain himself managed to survive and retreat to the Bolan Pass, where he planned to fight a second battle against his pursuers in the hope of turning the tables on them once more.

    708 saw further Roman advances against the disunited House of Submission on both the eastern and southern fronts. Constantine himself was rebuffed in difficult fighting in the Sinjar Mountains, after which he broke off his attack on Sinjar itself and instead redoubled efforts to the southwest where he faced less resistance, working with the Ghassanids and Banu Kalb to recapture Circesium from the Muslims (who had taken to calling it al-Qarqisiya) and seizing the entirely newly built town of Al-Bukamal (so named after the Islamic Arab tribe which had settled & built it, the Kamal) by the end of the year. The Trithyrii managed to temporarily cut Egypt off from the rest of the Caliphate by seizing the Sinai for six months before being driven out by the ghulam captain Izzat al-Habashi, and the elder Stilichians slowly but surely continued their campaign to strangle Hoggar while their youngest brother Muru (Lat. ‘Maurus’) held off an Islamic attack on Leptis Magna.

    Acknowledging the mounting Roman pressure on his western flank and the Khazars aggressively pushing in from the north, Abdullah ordered Nusrat al-Din to bring his cousins to heel with greater haste. The Turkic general acquiesced and first assailed Jalil in southern Persia, who could no longer count on help from his brothers on account of the aforementioned Khazars. The eldest Abbasid prince could not withstand him for long and surrendered after being dealt another defeat in the Battle of Shiraz, having been persuaded to do so by his wife and ministers who were hoping to avoid the city’s sack after his army was routed within sight of its gates. After sending Jalil and his family to Kufa, Nusrat next turned his sights to the north, where the younger Abbasid princes were struggling against the Khazars.

    1Y0neSL.png

    Abdullah receives the submission of his cousin Jalil ibn al-Abbas, delivered to him unfettered but unmistakably defeated by Nusrat al-Din, in Kufa

    While Kundaçiq Khagan licked his wounds and reordered his horde in the first half of 708, his sons remained on the offensive across the Caspian all year, aggressively pushing into Azerbaijan with continued support from Rome’s Georgian and Armenian federates. The Islamic fraternal team was ultimately defeated by its Khazar counterpart in the Battle of Barzand, compelling them to retreat from the Caucasian frontier; making things worse, after July Kundaçiq was back on the move and was once more threatening Mazandaran, on top of razing lowland towns outside the shelter of the Alborz Mountains such as Bastam and Damghan. With such odds closing in on them and Nusrat al-Din now on the march against them as well, the remaining Abbasid princes surrendered in the belief that at least their cousin Abdullah would not shed their blood, unlike the vengeful Kundaçiq Khagan.

    In that they proved to be correct, as Abdullah did not feel any need to kill his kinsmen once he had them at his mercy. He did however tear up the agreement he had made with their father al-Abbas and deprive them of much of their power, intending to hand out much of their estates to men more loyal to him and to directly subordinate their tenants & armies to his direct control, and further placed them under house arrest in Mecca. The impressed Caliph showered his general with treasure, a free choice of wife (normally ghilman had their marriage to another slavew-woman arranged for them by their master) and high office: Nusrat declined the office of wazir al-sayf (army minister), still preferring to command armies in the field rather, but swayed Abdullah into installing one of his friends among the ghilman in that position instead. Abdullah had gotten the first half of his wish: he had defeated his overmighty and unruly cousins, or at least one branch of them. Now however, he had to turn his attention to the second half – dealing with the dual Roman-Khazar threat – in which his servant Nusrat would continue to be his most important asset.

    While the partially consolidated Caliphate was reorganizing its forces for the fight ahead, and Abduljalil was doing the same in al-Hind while also waiting for Rudrasimha and his nephew Buddhatala to bleed themselves further, Hussain had no time to do anything similar in Bolan Pass. The Indo-Romans and their Chinese allies engaged him in the pass immediately, and while the terrain helped even the odds somewhat, his more numerous enemies’ heavier armor still gave them the advantage when it came to close-quarters combat. Parties of lighter Indo-Roman skirmishers familiar with said terrain had discreetly maneuvered through the Toba Kakar Mountains flanking the pass ahead of Zamasphes’ arrival, frustrating Hussain’s attempt to attack the allies from above with arrows and boulders. Ultimately the Muslims were defeated and overrun after nearly two weeks of fighting both in and above the actual mountain pass, Hussain himself managing to escape only thanks to the loyalty of his retainers who laid down their lives to prolong that of a descendant of the Prophet. Finding the other Alids beyond the Bolan Pass to be in disarray, Zamasphes reasoned that he should not stop with Hussain but rather attack them all now, and hopefully neutralize the Muslim presence south of his border before they could sort out their issues and come back – stronger and more unified – for another round with him & his people.

    Ucxj94F.jpg

    Later Han and Indo-Roman forces clearing the Bolan Pass of its Islamic defenders

    709 was the year in which Nusrat al-Din’s talents were first put to large-scale use against the enemies of Islam, with the hope that it wasn’t yet too late to salvage the situation abroad. He first marched against the Khazars with the combined strength of his own army and those of the defeated Abbasids, maneuvering to prevent Kundaçiq Khagan from linking up with his sons along the southern shore of the Caspian Sea. Aided by the scant few houses of Persian nobility to have managed to persist in rocky Tabaristan up till this point, chief among them cadet branches of the long-fallen Houses of Ispahbudhan and Mihran, Nusrat managed to relieve the siege of Amol by the elder Khagan’s main host while a secondary detachment of Muslim troops under his trusted right-hand Abu Sa’id al-Askari (himself another Turkic slave by birth, and ironically one of Khazar origin at that) fended off the Khazars who had struck south of the Alborz Mountains at Simnan. Having knocked Kundaçiq back on his heels for a short while, and leaving the defense of the northeast to Abu Sa’id, Nusrat next moved west and routed the sons of the Khagan at the Battle of Astara, successfully ambushing them while they feasted to their recent successes in the burnt-out ruins of that coastal town.

    Nusrat had no time to rest on his laurels, because with the Khazars having been put in check, he now had to fend off the Romans. He launched an audacious attack into Constantine’s northern flank through Armenian territory, surging through the highlands around Lake Urmia and emerging near the headwaters of the Upper Zab at Aqra’[5]. Along the way he also gathered scattered bands of Sempadian holdouts, too few and ill-equipped to be useful in battle but genuinely helpful in guiding his army more speedily through the Armenian mountains. From there he initially marched northwestward with the intent of clearing Roman garrisons from Nisibis & its environs, but changed direction and instead moved directly westward after his scouts alerted him to Constantine’s own movement back north from the banks of the Euphrates to try to secure his rear lines in Upper Mesopotamia – the stage was set for the new Emperor to have his first confrontation with Islam’s new premier generalissimo.

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    The sons of Kundaçiq (Kayqalagh, Bulan and Balgichi Tarkhan) on the retreat from the burning Astara, where they have just been defeated by Nusrat al-Din

    This first great battle came at the heavily depopulated village which was Carrhae, but recorded under its original name of Harran by the Arabs. Nusrat al-Din had moved faster than Constantine anticipated and positioned his army of 20,000 immediately south of the town, while the Romans had not expected to meet him in combat until they had at least reached the Mountain of Nisibis[6] where they would have the advantage. Regardless, Constantine elected to give battle and formed his army of 30,000 up accordingly: he would lead the Antiochene legions and paladins in the center, placed his Ghassanid and Slavic federates on the left, and gave the Bulgars and Banu Kalb the role of covering his right. If Nusrat al-Din thought he could easily repeat Surena’s triumph on this battlefield 750 years ago, he was soon disabused of the notion – the Romans’ auxiliary horse- and camel-archers gave his own mounted skirmishers as good as they got. In general the Roman cavalry bested its Islamic counterpart on the first day of the battle, and ironically it fell to the Islamic infantry (thought to be vastly inferior to its Roman counterpart) to save the day, which they did in a spirited defense of their fortified camp within Carrhae itself.

    The Romans retired toward sunset on the first day, expecting to finish the battle on the day after, but naturally Nusrat had other ideas. After reorganizing and resting his troops for a few hours, and despite having himself been wounded in the battle at the Muslim camp, he launched another attack at night. Constantine had actually kept his guard up in anticipation of night raids, but thought the Muslims would have been too disorganized and badly bloodied to attempt a full-blown assault on his own camp past midnight: nevertheless the Romans fought back fiercely and managed to hold the Arabs back at their camp’s fortifications, though some of their best units suffered the highest human toll in the fighting as they worked to prevent the Muslims from getting anywhere near the Emperor.

    The two sides committed to a third round of hostilities on the afternoon of the second day, and this time the Muslims had the advantage: understanding that his numbers were still inferior, Nusrat arranged his army in oblique order and concentrated his strength against the Roman right. His overwhelming assault put the Banu Kalb to flight, while the rearward disposition of his weaker center and right drew the Roman center and left into a position to be rolled up by his victorious leftmost division; but the valor of the Bulgars, whose Kanasubigi Uturgur forsook a chance to retreat in favor of dying with glory, wasted enough time and lives on the part of the Arabs for Constantine to realign his army and break out of the trap Nusrat had constructed. The Romans safely withdrew to their original intended destination in Upper Mesopotamia, while Nusrat al-Din had proved himself to be the most important general in the Hashemites’ employ since Talhah ibn Talib.

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    Uturgur the Bulgar charges off to find his glorious death on the battlefield of Carrhae after informing Constantine's messenger of his decision. While he certainly got his wish, he also (intentionally or otherwise) bought enough time for the rest of the Roman army to escape Nusrat al-Din's trap and march on to the fortresses of Upper Mesopotamia

    While the senior branches of the Banu Hashim had fallen back together to try to stop their bleeding against exterior enemies, the Alids continued to deal with their own mounting problems in isolation over in Al-Hind. The Belisarian army poured out of the Bolan Pass to drive the Muslims into the sea, while Hussain scrambled to warn his brothers that they needed to set aside their petty infighting and once more unite against this oncoming threat from the north (which he had provoked into attacking them in the first place). At first the Alids could not even decide who among them was to lead their efforts against the Indo-Romans, but Al-Azad’s younger brothers grudgingly agreed to fall back in line behind him (as the most experienced and battle-proven among their ranks) after Zamasphes not only captured Hussain’s temporary seat at Sibi, but also the fortified town of Khangarh[7] which had been allotted to the third brother Husam, in both cases using mangonels constructed by his Chinese engineers to make quick work of the Hashemite defenses. Only Abduljalil sat the conflict out, keeping his eye on the warring Indians, while all four of his other brothers strung their forces together in a bid to stop the Indo-Romans from sweeping them all into the sea.

    ====================================================================================

    [1] Borsippa.

    [2] The Amu Darya.

    [3] Near modern Kaka, Turkmenistan.

    [4] Beylaqan.

    [5] Akre, Kurdistan.

    [6] Mount Izla.

    [7] Jacobabad.

    My apologies for this update taking a bit longer than even I expected to release, I've been feeling under the weather this past week (a poor way to start the new year unfortunately). But I have been feeling well enough that I think I've turned a corner today so hopefully I'll be able to return to my usual schedule for future updates. Also while this has been a pretty 'Big Western-Eurasian Three' (HRE, Islam, Khazars) update by necessity as the new war between them erupts, I plan to shift gears a little and explore goings-on among the nations at their periphery a bit more next time as we leave the first decade of the eighth century.
     
    710-714: One fire dims, another rises
  • Circle of Willis

    Well-known member
    In the west, 710 was not only a year of war, but also the first year in which the Roman Caesar Aloysius first enters the historical record as an independent player in any regard rather than a satellite of his father. No longer content to laze about Trévere and doubtlessly eager to start making a name for himself, the prince was recorded as taking the initiative in two regards. Firstly, in response to an uptick of hostile activity on the part of the Continental Saxons, he worked off of the foundation first laid by his grandfather to engage in the time-tested Roman tactic of divide et impera – rather than marching an army (whose best elements he didn’t have, because Constantine took them to the Middle East) into their territory himself, he incited those Saxons who had converted to Christianity and cultivated friendly ties to Rome over the past few decades to attack their pagan kindred for him, so that he need only expend a few squadrons of cavalrymen to support them rather than risk his life and numerous resources on a punitive expedition.

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    A rather fanciful depiction of Aloysius Caesar outside the imperial capital of Trévere, shortly after reaching the age of majority and beginning to undertake independent action in the far western reaches of the Holy Roman Empire

    Secondly, when confronted with Wendish (Lat.: ‘Veneti’) raiders – specifically, the tribe of Sorbs, distant kin to the Serb federates settled in Moesia – harassing his eastern frontier out of Germania Slavica in the early summer, this time Aloysius Junior really did ride forth with a thousand horsemen and drove the raiders into a trap set by the Lombards & Thuringians in the valley of the Saale River. In the ensuing ‘Battle’ (really a large skirmish) of Saalfeld the Wendish interlopers were badly beaten, while Aloysius retook what booty & captives the Sorbs had tried to run off with and further captured their leader Ctibor, son of their chief Horislav, among the few scattered survivors. The Caesar used Ctibor’s life as a bargaining chip in talks with the latter, extracting reparations and a promise to never raise Sorbian arms against the Empire again from Horislav which would be undergirded by a hostage exchange (Ctibor was released and replaced by his own young son, Cestmir, who Aloysius gave a place in the princely household as a pageboy).

    Off in the east Constantine would have been gladdened to hear that his son and heir was out earning achievements on his own, for he needed the good news to balance out the bad – his mother Helena died in her sleep in the autumn of 710, aged sixty-five. Having spent the spring and summer months trading blows with Nusrat al-Din in a fruitless attempt to find weak spots in the opposing Islamic general’s positions, the Emperor had to spend the last months of the year traveling back to Constantinople for his mother’s funeral, having always been closer to her (despite their periodic disagreements) than to his father. The dowager empress was grievously mourned in the eastern provinces, where she had been well-regarded as an intermediary between her semi-barbaric husband and the Greek aristocracy: they wondered whether her son would try to change the unofficial accord which had given them a comfortable degree of autonomy under Aloysius I’s reign.

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    Funeral procession of the dowager-empress Helena to the Church of the Holy Apostles, where she would be laid to rest among her ancestors as befitting the last of the Sabbatians. Hers was a much more austere and somber affair than the proceedings which Aloysius I had insisted on for himself

    The Greeks need not have wondered long, as Thomas Trithyrius too departed from the Palestinian theater, leaving his son (and Helena’s grandson) Demetrius in command there, and was appointed Praetorian Prefect of Constantinople and the Orient shortly after Helena was laid to rest. Constantine, it seemed, was wise enough to hold no wish to wrangle with the Eastern Senate and provincial nobility (so-called dynatoi) while he was still at war with the forces of Islam. In any case, and in accordance with her final wishes Helena herself was buried not with her husband (and later her descendants) at the new mausoleum of the Aloysian emperors outside Trévere, but rather with her ancestors beneath the Church of the Holy Apostles in Constantinople: a final testament not only to the troubled nature of their marriage but more importantly that the late empress-mother belonged to the Sabbatic dynasty by birth (and was the last of that bloodline to depart from the Earth), not a mere extension of the Aloysian one, and that she never forgot her roots; as well as that in life she had ruled over the eastern provinces as Aloysius’ co-equal in all but name – provinces which she would not abandon even in death, it seemed.

    Speaking of Dar al-Islam, they were not inclined to give Constantine any respite to mourn his mother. Even as Abdullah had a letter offering his condolences sent from Kufa to Constantinople, Nusrat al-Din continued to pressure the fortresses of Upper Mesopotamia, although they held firm against his army this year thanks to the repairs Helena and Constantine had worked on in the preceding years. Izzat al-Habashi also launched a hard push along the coast of the Sinai against Demetrius Trithyrius, driving the latter out of Rafah and Gaza before the Roman general and his Banu Kalb allies were able to fight him to a standstill in the Battle of Ascalon. While the Muslims had so far been of no help whatsoever to their Donatist allies (who were still getting slowly ground down by the Stilichians), they had managed to reverse many of the Roman advances outside of Upper Mesopotamia by the time 710 ended.

    The same could not be said for Abdullah’s Alid cousins in Al-Hind, now mostly occupied by having to deal with the wrathful Indo-Romans and Chinese called down upon them by the folly of Hussain. With the exception of Abduljalil, Al-Azad led his brothers to confront the Christo-Buddhist counterattack, first meeting Zamasphes in combat at Qandabil[1] – or as the non-Muslims still called it then, Ganjaba. The Muslims took up a strong defensive position on a hill, but were pushed off said hill by the heavily-armored Chinese troops in a furious clash; Hussain himself was killed, ostensibly nobly sacrificing himself to repent for his foolishness having brought this northern threat down to menace his kin in the first place, but more likely Al-Azad gave him rearguard duty to try to eliminate one of his four competitors. Nevertheless the youngest Alid prince, Al-‘Arab, led a mounted counterattack which pushed the pursuing Chinese & Indo-Roman cataphracts back and prevented the Battle of Qandabil from ending in a total disaster for his family. Still this seemed to only delay the inevitable, as Zamasphes continued to remain on the offensive while his fractious enemies remained on the backfoot – by the end of 710 the four Alids and their remaining soldiers had been pushed far down the Indus, and were stuck under siege in Sehwan (which Zamasphes recorded under its old name, Sindomana).

    weE3n3R.jpg

    Clash between Indo-Roman and Arab heavy cavalrymen in the dunes of Gedrosia

    Come 711, Aloysius continued to act autonomously, this time trying to further rebuild Rome’s relationship with its long-wayward province of Britannia. In addition to expanding commercial ties, the Caesar also negotiated the marriage of the Ríodam (‘great/high king’ – Brydany[2] rendition of Latin Riothamus, Old Brittonic Rigotamos) Coréné’s (Lat. ‘Corineus’) ten-year-old grandson Artur d’Avalon[3] (Bry. for ‘Artorius’, evolving from Bretanego ‘Arturo’) to his similarly young kinswoman Claire d’Armorique, herself the daughter of the incumbent Armoric Duke Clair (Lat.: ‘Clarus’) and thus great-granddaughter to his own uncle Rotholandus (Francesc ‘Rodéland’, Gallique ‘Roland’). The Pelagian Romano-British had long shared an affinity with the Bretons of Armorica, to whom they shared blood ties which began with some British refugees fleeing the province in the aftermath of Flavius Constantine’s failed war for the purple against Stilicho and the first wars with the Anglo-Saxons, but the ruling Rolandines of that land were committed Ephesians and a bastard cadet-branch of the Aloysians besides. Consequently, while hailed by the continental Romans and the immediate Pendragon household as an important step forward in reconciling their nations, the new British princess-by-marriage was viewed with suspicion (or even hostility) by many of her husband’s future subjects, who feared she was the latest Trojan horse deployed to bring Britannia back under ‘Ephesian tyranny and sin’.

    Matters elsewhere conspired to pull the Caesar’s attention away from his environs, as well as his increasingly visibly pregnant wife Himiltrude, later in the year. Down in the far south the Stilichian campaign against Hoggar was moving a little faster this year, as the brothers & their allies achieved two significant breakthroughs: in the north the Africans overcame the scorching-hot gorges beyond the town of Arak, which had represented the last high-water mark of Roman advances against the Donatists under Emperor Stilicho, while in the south the warriors of Kumbi wrested away control of the important oasis town of Tamenghest. Following the death of King Mazippa from old age and stress, his successor Cutzinas appealed to the Muslims to do something – anything – to relieve the pressure threatening to cave his kingdom in on all sides.

    The solution was provided Izzat al-Habashi, who launched feints into southern Palaestina to keep Demetrius Trithyrius and the Kalb in a defensive posture while plotting a second major attack on Lepcés Magna (Lat.: ‘Leptis Magna’) for most of the year. When he struck, the Romans did not expect any success on his part: King Yusténu’s brother Muru had ably defended the city against the army of Islam a few years before, after all, and their mastery over the seas would make a prolonged siege impossible for the Muslims to pull off. Indeed Al-Habashi did not gamble on a siege – instead he moved to take Lepcés Magna by storm relying on the numerical weight of his Abyssinian and Egyptian reinforcements, the skill and ferocity of his (also mostly fellow Abyssinian) ghilman, and the connivance of the Jewish community of the city, some of whom responded favorably to his spies’ overtures and promises of not only better treatment but also high office under Islamic rule.

    With the bulk of Africa’s strength still bearing down on Hoggar, Aloysius left his pregnant wife to march down to Italy with the remaining mounted elements of the Treverian exercitus, assume command of the exercitus of Ravenna and from there be transported by sea to relieve Lepcés Magna under his father’s orders. By the time he had crossed the Alps however, Lepcés Magna had already fallen – Muru was killed trying to defend a sabotaged gate and the Muslims went on to sack the city which had held them back twice in the past, but for whom the third strike turned out to be a most unlucky charm. Consequently the Caesar sailed for Cartàginu (Lat.: ‘Carthago’) instead, hoping to collect whatever strength he still could in the African capital and add it to his own army before confronting Al-Habashi: the Ethiopian ghulam general remained on the offensive, seeking to conquer as much of Africa as he could before the remaining Stilichians turned back from Hoggar, and would have to be stopped before Aloysius could even think about trying to retake Lepcés Magna.

    Siege_of_Amorium.jpg

    Comes Muru and his men, unable to close the gates of Lepcés Magna, mounting their last stand against Izzat al-Habashi's forces using what defenses of the city they still had at their disposal

    While Emperor Constantine rebuffed the Caliph’s invitation to negotiate, hoping that his son would be able to reverse this significant setback, and instead continued to trade blows with Nusrat al-Din, the third great ghulam leader in Abdullah’s employ was looking to score some achievements of his own. Abu Sa’id al-Askari had little success in pushing Kundaçiq Khagan out of Khorasan, but he did at least manage to hold the aging Khazar ruler back in the mountains of Tabaristan, while also having more success in repelling the latter’s sons in Azerbaijan. Most notably Al-Askari was able to trick Balgichi Tarkhan into leaving Tabriz with the expectation of engaging the Muslims in a pitched battle, only to then outmaneuver him and capture the lightly-defended city; the embarrassed eldest son of Kundaçiq was unable to retake Tabriz and had to retreat further north, away from the shores of Lake Urmia.

    In Al-Hind, the end seemed nigh for the Alids as their rations dwindled to almost nothing in Sehwan. Only the sacrifice of the third brother Sa’ad, not coincidentally also the biggest eater among the sons of Ali, ensured they had even lasted that long; he gallantly sallied from the city with a few hundred volunteers one night and promptly died from Indo-Roman arrows. Or so saith Al-Azad – Al-‘Arab, the youngest and now the only other son of Ali remaining in the city with him, suspected his eldest brother had tricked Sa’ad into charging off to his death (which would indeed have freed up more food for them, and also eliminate another competitor in peacetime if they should survive this war) with false promises of support for his ill-fated midnight ride.

    For a few more weeks, the two brothers continued to jointly pray for salvation so long as Zamasphes had them besieged. But after Abduljalil finally resolved to aid his brothers rather than risk being cut off from all support from the rest of the Caliphate if they were to be destroyed, attacking the Indo-Roman/Chinese army from behind and driving them from the field in conjunction with a desperate all-out sally from within Sehwan, Al-‘Arab immediately confided his suspicions in his second brother. The younger sons of Ali regarded their eldest brother as Qabil[4] come again, certainly not to be trusted and (although they couldn’t quite countenance killing him with their own hands) hopefully to be disposed of by their enemies before he manages to set up that same fate for them, just as he almost certainly had already done with their other brothers.

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    Abduljalil ibn Ali meeting with his remaining brothers, Al-Azad and Al-'Arab, after relieving the Siege of Sehwan

    In early 712, Aloysius landed at Cartàginu and stopped only to muster 2,000 reinforcements (all that could be summoned out of the city on such short notice) before hastening southeastward to meet the advancing threat of Izzat al-Habashi. No sooner did he receive word that his wife had given birth to their son, who was named Leo after the late Helena’s grandfather (and thus contributed to the early Aloysian tradition of alternating the names of their heirs between past Western and Eastern Emperors), did he also engage Al-Habashi’s host near the port of Gergis[5]. While the Roman army was larger, more of its elements were green recruits from Italy & Africa than the Caesar would have liked, and few of the elite Romano-Germanic paladins had remained rather than ride to the Levant with his father, so he had to hope that the paladins of Italy (mostly drawn from the remaining aristocratic families of Ostrogothic heritage) would suffice; conversely, the Islamic army had been worn down by fierce resistance on the part of the Christian Berbers of the Nafusa Mountains, who had slowed Al-Habashi enough for Aloysius to arrive in-theater without immediately coming under siege in Carthage in the first place.

    Aloysius sought to use his greater numbers to envelop the Arab army, bringing forth Patriarch Sésénnéu (Lat.: Sisinnius) II of Carthage and the relics of the African patron Saint Simon to hearten his less dependable African troops. For his part, Al-Habashi countered with an audacious and forceful assault on the Roman center with the intent of breaking through to the Caesar’s position and ending his life, hopefully causing the collapse of his army. This strategy was nearly successful despite Aloysius packing most of his professional troops (particularly the infantry legions of Trévere) into his center, foiled only by the valor of his candidati bodyguards who fought off the death-squad of mubarizun Al-Habashi had assigned with bringing him the Roman prince’s head at the cost of their own lives. Unable to bring the engagement to an early and decisive conclusion, and feeling the weight of the Roman numbers slowly but surely pressing in against him over the course of the day, Al-Habashi retreated after a few hours and left the Romans in possession of the battlefield.

    Despite having been defeated in the Battle of Gergis, Al-Habashi managed an orderly retreat out of Africa Zeugitana and back eastward along the Libyan coast, while young Aloysius was initially too rattled by his brush with death and his army too battered to immediately give chase. Likely he would have made the retaking of Libya much harder for the Africans & Romans, had he not been killed in an ambush by the Berbers of Nafusa on his way back to Lepcés Magna some weeks after the battle. Heartened by this news, Aloysius informed Yusténu & Guséla to keep applying pressure to Hoggar while he dealt with the Muslims in Libya. Al-Habashi’s second-in-command and now successor Amr ibn Qayyim al-Ansari was not so daring as his superior, and essentially allowed the Caesar to march unopposed onto Leptis Magna in favor of pulling all his troops behind the mostly-intact walls of that decidedly not-so-intact city.

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    A candidatus bodyguard of Aloysius Caesar strikes down one of the Islamic champions deployed as battlefield assassins by Al-Habashi at the climax of the Battle of Gergis

    In the Levant, the battle-lines were beginning to firmly stabilize as Africa increasingly became the focal point of Roman-Arab hostilities instead. In the spring Constantine attempted a joint offensive with the Ghassanids and Banu Kalb to secure the upper length of the Euphrates and shut Islam out of eastern Syria, but this strategem was foiled due to Nusrat al-Din managing to defeat their armies separately before they could fight their way to the intended rallying point at Sipri, which the Arabs called Asfirah[6]. Nusrat mounted his own offensive in the late summer and early fall months, intending on pushing the Romans out of Upper Mesopotamia once and for all, but this time the Augustus managed to lure him into engaging on favorable (to the Romans) ground around the Mountain of Nisibis and soundly defeated him. When the Caliph once again offered to negotiate peace terms, Constantine was more receptive this year, although the talks broke down in short order – he was adamant about both holding all of his territorial gains and having Lepcés Magna returned to the Empire, both conditions which were unacceptable to Abdullah.

    Further to the east, while the Alids continued to struggle to survive against Zamasphes, Abu Sa’id al-Askari was finding that the army left to him had hit their limit on the Khazar front. He had managed to push the royal Tarkhans back up the western coast of the Caspian and beyond the mouth of the River Aras (as the Arabs called the Araxes), but could go no further. Islamic attempts to regain further territory beyond that river were repelled by the recovering Khazars, and a better-prepared King Gurgen of Armenia also decisively shut down an effort by Al-Askari to support his superior Al-Din’s Mesopotamian offensive by pushing into the Armenian kingdom – after facing determined Armenian-Georgian resistance in the Battle of the Akera River and the failure of Sempadian partisan support to materialize, Al-Askari withdrew rather than risk overreaching and exposing his position in the southeastern Caucasus to the Khazar tarkhans. Kundaçiq Khagan seemed content to hold on to his gains in Khorasan and just aggressively raid Islamic Persia this year, but was committed to not negotiating a separate peace with the Caliph – his old oath of vengeance and sense of honor compelled him to not abandon Constantine and the Romans.

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    Gurgen Mamikonian, King of Armenia, overseeing some of his troops training ahead of the Battle of the Akera River

    Beyond the borders and troubles of the Roman world and its immediate great neighbors, trouble continued to brew in Britannia. The Ríodam Coréné passed away in the last weeks of 712’s winter, and while he was an ailing old man whose demise from natural causes could easily have been predicted by any observer who beheld him, hardline Pelagian devotees elected to consider his death to be retribution from on high for his policy of rapproachment toward the Romans – freedom of will and choice did not mean freedom of choice, as they would describe it. These Pelagians would doubtless have been further infuriated by his son and successor Bedur’s (Britt.: ‘Bedwyr’, Gall.: ‘Bedivere’) commitment to staying the course, and their displeasure manifested in the outbreak of a rebellion in the mountains of Cambre[7] before the year was out, which culminated in the acclamation of his cousin Brogeual (Britt. ‘Brochvael’) d’Ésc[8] as a rival high king in Gloué[9] in the week after Christmas.

    713 saw the Romans and Muslims each making their last major attempts to redraw the geopolitical map of western Eurasia in this round of fighting. In the west Aloysius continued to keep Lepcés Magna under siege, having the Roman navy blockade it by sea while on land his legions not only invested the city but also successfully fought off Islamic efforts to relieve Amr al-Ansari out of Egypt throughout the year. Al-Ansari himself did not have sufficent rations to withstand a long siege, having lost a good deal of Al-Habashi’s marching supplies while being harried by Berber guerrillas on his way back to the city, and sued for terms near the end of the year in an attempt to extract himself from Lepcés Magna.

    With their homeland secured by the timely intervention of the Caesar, the Stilichians had a free hand to redouble their attacks on Hoggar and achieved another big breakthrough this year. After so many centuries and another seventeen days of hard fighting, they & their Kumbian allies finally managed to grind their way to the Donatist capital of Abalessa (although Prince Guséla was killed along the way, as the Donatists managed to drop a boulder on his tent while he was sleeping inside it) and capture it by storm in spite of the blistering Saharan heat and rough mountain terrain in their way. While some of the Donatist population managed to flee into the Hoggari gorges west of the city (those who could not were exterminated by the Afro-Roman army, enraged beyond all reason by the three centuries it took to get to this point and the determined Donatist defense), Cutzinas preferred to fall with his city rather than have it be said that he was a coward in the face of the sinful Ephesians, and Yusténu duly avenged his brothers by taking the king’s head in turn.

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    African troops breaking into the Hoggari capital of Abalessa. After three hundred years of incessant raiding, limited punitive expeditions, and the occasional disastrous failure, the Ephesian Christians of North Africa finally had their ancestral Donatist archenemies dead to rights and were determined to ensure the latter could no longer ever threaten them again

    While Hoggar’s population centers had been overwhelmed by the forces of Ephesian Christianity (although Donatist resistance continued to linger in the caves and gorges of Hoggar), further in the east Nusrat al-Din and Emperor Constantine met for three more great battles in an effort to shift the pendulum of war. In the first months of the year Al-Din shifted his focus southward, defeating Demetrius Trithyrius in the Second Battle of Ascalon and placing Jerusalem under siege, but he was pulled back northward after Constantine launched additional offensives out of Upper Mesopotamia to relieve pressure on Palaestina. The Augustus and Islam’s incumbent foremost generalissimo met at the Second Battle of Sinjar, Ras al-Ayn (or as the Romans still called it, Resaina) and finally Constantina[10]: the Muslims won the first two battles, but Al-Din overextended his forces in his counterattack and was badly beaten after Constantine found his second wind in the third. Following these clashes and further inconclusive fighting in the eastern Caucasus, the Emperor and the Caliph agreed to a truce and to once again try to reach a peace agreement.

    In Britain, the civil war between the lawful Ríodam Bedur and the usurper Brogeual rapidly came to a climax as the latter marched directly on Lundéne[11], expecting to settle the succession in a single decisive blow. In hopes of acting so quickly as to prevent either the English or the Romans from having any chance to invade his country, Bedur duly rose to meet his cousin’s challenge and engaged the rebels on the road to his capital near Hydropole[12], both men risking their lives on the front line of their armies in keeping with Pelagian tradition (which demanded that kings and generals lead from the front so as to set an example for their underlings). This decision proved more fatal for Brogeual than it did for Bedur – within half an hour the usurper had been felled by a javelin through the face, after which his army quickly surrendered. Having seen off one rebellion, Bedur was now confident enough to call a synod at Lundéne with the intention of finessing Pelagian doctrine.

    There he and his supporters among the British Church proposed a ‘Semi-Pelagian’ position which taught that humans were born untainted by sin and with the free will to choose between salvation or damnation, but also that they would grow in faith by the will of God. Unfortunately for him the hard-line Pelagian bishops and priests believed this to be erroneous doctrine, introduced not to clarify existing Pelagian teachings or allay domestic unrest but rather as a first step toward submission to Ephesian dogma, and vigorously rejected it on those grounds. The Ephesians in Lundéne and the Holy Roman Empire also rejected this middle position, instead firmly upholding the synergistic doctrinal position which held that God was involved in every step of the road to salvation including its beginning (furthermore, they would not deviate from the other orthodox position that all men were born with the taint of original sin, which the Semi-Pelagians still rejected). It would seem that religious conflict in Britannia would continue to swell and escalate after all, despite Bedur’s attempt at a compromise.

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    The Ríodam Bedur at the Synod of Lundéne, 713-714, surrounded by those bishops he could find who were supportive of his 'Semi-Pelagian' compromise and facing off with the hard-line Pelagians. His efforts to find a compromise that would indefinitely keep the Romans at bay without also fueling civil unrest in his own kingdom were not going very well as of this time, to put it mildly

    Elsewhere, beyond the opposite limit of even the maximal Roman border in the East once attained by Emperor Sabbatius, the Alids moved towards their final major confrontation with the Indo-Romans at the Battle of the Gomal River. Here at first the Muslims nearly had the victory, baiting their enemies into crossing the river with a feint retreat before assailing the Indo-Roman vanguard with their full might and using catapults to attack the bridge the foe had just marched over; but Zamasphes’ engineers had prepared numerous boats precisely for the case that his army may need to cross without using a contested bridge. Ultimately the Muslims were defeated and Al-Azad killed by an arrow in the chaos (fired, perhaps, not by any Indo-Roman or Chinese soldier but by one of his own brothers’ men), but the Indo-Romans and Chinese had suffered their heaviest casualties to date and Abduljalil & Al-‘Arab survived to rally the remaining Islamic troops.

    At this point the remaining Alid brothers sued for peace and offered to both cede their mountainous hinterland (of those still in Muslim hands, the most important town in that region was Qiqan[13]) and all their territory near the headwaters of the Indus to the Indo-Romans, as well as to pay tribute to China. Zamasphes was skeptical of their terms and wished to carry on the fight until he had finished off the Alids altogether, but was persuaded to accept this agreement by the Chinese general Li Lun, who thought it a good enough deal and was weary of fighting so far from his homeland. Thus did the Alids manage to largely settle their fratricidal internal issues and live to fight another day, albeit at a rather steep cost to themselves – including, in Abduljalil’s case, having to pass up on an opportunity to further expand his own domain in India.

    The early months of 714 was where the Khazars mounted their own final attempt to alter their border with Dar al-Islam, as Kundaçiq Khagan – conspicuously missing from the tentative trucial agreement between Constantine and Abdullah, which he had expressed vocal support for but not actually committed to himself – launched a surprise winter offensive out of Khorasan. However, his sons were not able to support him in the west, allowing Abu Sa’id al-Askari to blunt his assault in the Battle of Saanabad[14] in March. Only after this final gambit had been foiled and under further urging from his Roman brother-in-law did the elderly Khagan agree to join the truce and peace talks, which would be held at Erevan[15] near the Armenian border with the Caliphate.

    The Peace of Erevan would adjust the borders of Western Eurasia in favor of Christendom and the Khazars, but not by nearly as much as may have been expected at the outset of this conflict considering that the Hashemites had started out in a civil war. The Romans kept their gains in Upper Mesopotamia, including many important fortress towns (of which Nisibis was the most prominent) which they could now restore, but failed to acquire any meaningful amount of buffer-space in Syria or especially Palaestina, much less cut Egypt off from the rest of the Caliphate. They also managed to avoid the embarrassment of losing any territory to the Muslims, at least – Lepcés Magna was returned to African hands, Amr al-Ansari’s position there having clearly become unsustainable. Al-Ansari was also required by treaty to not only return the plunder and slaves taken from the sack of the city, but further abandon the treacherous Jewish elders who had helped his late superior Al-Habashi take the site in the first place to Roman justice: naturally Aloysius Caesar and King Yusténu immediately had them killed, and their chief Anan bar Elijah – held responsible for persuading the others to sell the city out to the Muslims in exchange for ‘high office’ under the new regime – was hanged from Lepcés Magna’s highest remaining tower above his compatriots.

    As for the Khazars, they gained a significant swath of territory in Khorasan, and a good deal less in the eastern Caucasus. Kundaçiq was able to preserve his conquests between the Amu Darya and the Aladagh & Alborz mountain ranges, placing him in control of almost the entirety of the Caspian Sea’s eastern shoreline. On that same body of water’s western coast however, the Khazars were only able to advance their control as far as Ardabil, while the Armenians’ hold on the western shore of Lake Urmia was also affirmed once more by the Muslims. The vast majority of Persia proper and large parts of Azerbaijan remained under Islamic authority, and Abdullah now finally had the time & breathing space to reorder it to his liking with his troublesome cousins defeated & foreign enemies kept at bay.

    The Caliph would not be the only monarch to use the time between this great war and the inevitable next one to engage in some housecleaning, that was for certain. The Augustus Constantine did not even reach Constantinople before he called an ecumenical council (specifically in Miletus, south of Ephesus in Ionia), ostensibly with the intention of heading off various theological controversies between the Eastern & Western Patriarchates before they metastasized into much worse problems – such as the filioque, a single line found in Latin renditions of the Nicene Creed – as well as finding an alternative olive branch with which to bring the British Church back in line with the rest of Ephesianism.

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    Ephesian bishops arriving for the Council of Miletus, 714

    However, Constantine was in truth more interested in resolving political tensions related to the expanded size and scope of the Roman Patriarchate (namely that the vast and still-expanding ranks of Germanic & Slavic converts did not feel represented in the still heavily Italian, and specifically urban-Roman, dominated Holy See). Concocting a religious doctrine upon which to justify the Roman imperial office and especially a good reason as to why the Aloysian dynasty should have an undying claim upon it constituted an important secondary objective for the Emperor, as well. Ironically however, the first issue raised at the Council of Miletus once all the attending prelates had been seated would have nothing to do with any of those issues: the Carthaginian delegation, led by Bishop Gradzéanu (Lat.: ‘Gratian’) of Yunéga[16], communicated their Patriarch’s and King’s desire to harshly punish the African Jewry in general for the treachery of the Jews of Lepcés Magna, which after all had cost the latter’s youngest brother Muru his life on top of thousands of other Christians killed or enslaved.

    While Constantine remained at Miletus, his heir Aloysius made his way back to Trévere, not only to reunite with his wife and newborn son but also to take up an interesting proposal coming out of Britannia. The troubles of the Ríodam Bedur clearly were not at an end, as the British high king was attacked by assassins while conducting a regular tour of his realm in hopes of inspiring his skeptical subjects and shoring up support for his rule. While he and his bodyguards managed to dispatch the would-be regicides, Bedur strongly suspected that the assassins were Pelagian zealots infuriated by his continuation of his father’s Roman-friendly policies and willingness to compromise with Rome on theological issues. His response was to offer to send his own heir Artur to Nantes, the capital of Armorica, both so that the latter might be brought up alongside his wife and for safety’s sake while also avoiding placing him under direct Roman custody in Trévere; this was one compromise the Aloysians could certainly live with. However, although it safeguarded the Pendragon heir’s life, this choice would prove to be yet another one which cost Bedur more esteem in the eyes of his own Pelagian subjects.

    ====================================================================================

    [1] Gandava, Pakistan.

    [2] ‘Britannic’ – Later British Romance, evolving out of Early British Romance or ‘Bretanego’ after another two centuries of separation from Rome. Brydany would have been considered truly its own Romance language, not a mere dialect of Vulgar Latin: no longer bearing any great resemblance to Italian unlike its predecessor, I had in mind instead a strong French/Gallo base (since historical British Romance was said to take a good deal after Gallo-Romance) with an added Welsh/Breton flair to distinguish it from continental Romance.

    [3] Glastonbury Tor, then still an island surrounded by unreclaimed fens.

    [4] The Islamic name for Cain.

    [5] Zarzis.

    [6] As-Safira.

    [7] Cambria – that is to say, Wales.

    [8] Isca Augusta – Caerleon.

    [9] Glevum, or Caerloym – Gloucester.

    [10] Viranşehir.

    [11] Londinium – London. This Brydany rendition takes more after the Briton/Welsh translation of London’s Latin name, ‘Lundein’, than it does after the French ‘Londres’.

    [12] Dorchester-on-the-Thames. The village may have been referred to as ‘Hydropolis’ in Greek & Latin, hence its Brydany rendition as ‘Hydropole’.

    [13] Kalat.

    [14] Mashhad.

    [15] Yerevan.

    [16] Unica Colonia – Oran.
     
    715-718: Laying foundations
  • Circle of Willis

    Well-known member
    715 had a grim dawn in the Holy Roman Empire, as Constantine VI had to grapple with the demand of the Africans for the extirpation of the Jews in that region as punishment for the elders of Lepcés Magna having joined forces with the Muslims. The Emperor deemed it unjust to kill or enslave all African Jews for the crimes of a few, and ordered his son Aloysius to put a stop to the pogroms which had begun to explode in African cities before they spiraled out of control (causing considerable friction with the vengeful King Yusténu of Africa, then still returning from the mountains of Hoggar, who would have welcomed the opportunity to annihilate those he now considered not only hereditary deicides but also subversive traitors and personal foes of his family), but conceded that he could no longer trust the African Jewry to not betray Roman cities to the enemy. Especially pertinent was Gradzéanu of Yunéga’s argument that since the last of the Galilean Jews were expelled by his father and mother, Roman and Christian Arab forces in Palaestina have not had to worry with Jewish betrayal there, as had befallen the Eastern Augustus Constantine IV. News that Dux Cassiodorus had been killed in an ambush by ragged Donatist partisans while returning to Roman Africa, much as a scorpion might reflexively sting its killer with its last breath, further soured the Romans’ mood despite not having anything to do with the Jews.

    Ultimately, to appease the vengeful Yusténu (to whom he felt he also owed a debt for apparently finally ridding orthodox Christendom of the Donatist pestilence) and more firmly secure Holy Roman control over the southwestern coast of the Mediterranean, Constantine authorized the expulsion of Jews from the African kingdom, though not their extermination nor their mass enslavement (the courses of action preferred by the enraged Africans). Many ended up in Italy, southern Gaul and even Germania (though they conspicuously avoided Hispania, where the Visigoths were known to despise them even when they were still on friendlier terms with the Africans), flocking to the capital of the Aloysians and its environs in hope of starting a new life while anything they couldn’t carry with them was seized by the Africans (the economic downturn which resulted was a price Yusténu gladly accepted both for his revenge and to rid his realm of what he perceived to be an intransigent religious & security threat). A not-insignificant number of Jews also opted to leave the Holy Roman Empire altogether for either the Hashemite Caliphate or especially Khazaria, the only one of the three great Western Eurasian powers to not have either persecuted or betrayed them to date.

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    The Jews of Carthage leaving for, hopefully, more secure & tolerant shores

    With that unpleasant business concluded, the Council of Miletus could begin in earnest. Arguments over the legitimacy of the filioque seemingly dominated the proceedings over 715 and the next several years, being the highest-profile and most obviously divisive issue brought to the table at this stage. The Roman and Carthaginian bishops were in favor, arguing that a bevy of Church Fathers from Cyril of Alexandria to the Latin Fathers whose traditions they followed most closely found that the Bible supported the notion that the Holy Spirit proceeded from both the Father and the Son while their Greek counterparts were still struggling to describe the relationship between the Son and the Spirit. Meanwhile the bishops of the oriental Patriarchates insisted that the double procession of the Holy Spirit was not sound doctrine supported by the New Testament, and that the Nicene Creed’s original text must therefore remain absolutely unaltered.

    While the dispute over the filioque sucked up most of the air in the basilica of Miletus, Constantine was getting work done on more practical matters in-between the most notable debates. After months of additional (though at the time largely overlooked) debate between his supporters among the Roman episcopacy and those of a strictly Italy-centric outlook he prevailed upon Pope Vitalian, the successor of the Pope Sergius who had crowned him ten years prior, and the bishops of the Roman See in general to extend the dignity of ‘cardinal’ – originally reserved for the priests of the Eternal City’s own parishes and the bishops of the seven suburbicarian dioceses (Ostia, Velletri, Porto, Albano, Tusculo, Palestrina and Sabina, as they were now called in the common speech of the Italians) – to a number of esteemed bishops from outside Italy (including one each from the Christian federate kingdoms within Rome’s jurisdiction: the Burgundians, Franks, Lombards, Thuringians, Alemanni, Bavarians and Carantanians).

    These incardinated provincials would each be assigned a titular church in Rome, thereby giving them a say in the election of future Popes and enlarging the stake of the Ephesians of Gaul, Germania, etc. as well as the autonomous federates in what had up until then been a thoroughly Italian-dominated Holy See. Constantine believed this would serve as a compromise solution that both reduced the resentment of the provincial Roman Ephesians and federate subjects while also not taking away so much influence from the Italian prelates as to enrage them. Above all the Augustus hoped this measure (and the open-ended possibility of adding to the original cardinals as the faith spread among the barbaric peoples) would take all talk of splitting a Northern European ‘Treverian See’ away from Rome off the table, as he respected the legacy of Saint Peter too much to want to have to potentially go through with such a decision and thought the number seven auspicious & fitting for the number of Ephesian sees besides.

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    The new Cardinals could be immediately distinguished from lesser prelates by their vestments of scarlet silk, symbolizing their willingness to die for the faith

    While the Romans were trying to sort out their internal issues peacefully over a church council before said issues ballooned to interminable proportions, Islam did not seem likely to enjoy such luxury. The Caliph Abdullah thought he could relax after finally bringing his Abbasid relatives to heel, while the Alids had been weakened by infighting as well as an unforeseen and unrelated conflict with the Indo-Romans; he had nothing to do with that particular war, but found it a welcome development anyway. He scarcely got to relax in the Egyptian-built hammam[1] of the Qasr al-Qasimi (‘Qasimi Palace’), the lavish Hashemite residential complex in Kufa whose construction had begun under Qasim ibn Muhammad, before new internal problems began to emerge immediately after the Peace of Erevan – Kharijite forces were rearing their heads, and this time, they could argue much more persuasively that the Banu Hashim had become decadent disappointments to their ancestor the Prophet & thereby ought to be replaced.

    The first signs of trouble were attacks on Hashemite officials, beginning with the fatal stabbing of the wali of Basra by a self-proclaimed mujahid of the Kharijites (who had leaped from a rooftop onto the governor as the latter inspected a district of Basra to accomplish his deed, and gladly accepted his own death immediately afterward at the hands of said governor’s stunned guards) and escalating to an assassination attempt on Abdullah himself. Before 715 was half out, a rebel of the Banu Taghlib tribe named Maslamah ibn Yusuf had attracted a zealous following in the Najd, who acclaimed him as a better man than Abdullah ibn Abd al-Rahman and the true Caliph in an austere ceremony at Diriyah. Many disillusioned Hashemite garrisons in the area defected to his side, such that his influence soon extended as far as Taif near the Haramayn[2], and he made his presence known by slaughtering caravans of pilgrims seeking to venerate the first Caliph (for they believed such practices to be tantamount to idolatry).

    By the year’s end, Ibn Yusuf was no longer alone in rebelling against the authority of the Hashemite Caliphate. Additional Khawarij (by this time no longer referring to a specific ideology, but rather anyone who rejected Hashemite authority) had taken up arms in parts of Arabic Syria, Yaman, Persia (especially Persia in fact, where Abdullah’s displacement of their former Abbasid leaders and compromises with the local Persians alienated those Arabs who had already settled in that land) and even his central power-base of Mesopotamia. The Caliph himself no longer dared leave his palace after facing additional assassination attempts every time he exited its gates; he frantically named Nusrat al-Din the first true ‘Grand Vizier’ with emergency power to do anything they had to to suppress these uprisings at any cost, and also wrote to his Alid cousins (whose bloodying he had ironically been all but celebrating not long ago) offering them support to not only entrench their presence in al-Hind but also resume their expansion against the Hunas. If Abdullah’s contention with his own kin was the First Fitna, then there can be no doubt that all these rebellions put together amounted to a Second Fitna, disjointed though they might have been. It was unfortunate for the Romans that they had just been quite bloodied themselves in the newly-concluded war and opened a new church council, for this would otherwise have been a good opportunity to take even more land back from the Caliphate.

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    Maslamah ibn Yusuf and his warband of anti-Hashemite zealots roving through the sands of Arabia

    Arguments over the filioque continued to dominate the Council of Miletus throughout 716, even as the Roman bishops continued to not only discuss but also begin drafting the formal drafts which would officially provide for the non-Italian cardinals they had debated since the previous year. While the Latin bishops brought up arguments made by the Cappadocian (and therefore eastern) Church Fathers to support the pro-filioque view of Saint Augustine, the Eastern bishops now argued that the canons of the Council of Ephesus forbade any alteration to the Nicene Creed whatsoever. At their most heated, the Easterners hurled accusations of the West being cowards trying to alter dogma to appease their new Germanic and Slavic believers, thought to be more understanding of the idea of double-procession; the Westerners retorted that the position of the East reeked of crypto-Arianism in advancing the position of God the Father as an entity separate from & higher than God the Son, an exchange which resulted in the Emperor’s paladins having to step in to keep both factions’ bishops from reenacting the confrontation between Saint Nicholas and Arius.

    While feuding over the filioque continued unabated, Constantine sought to move things along on a different front – building a legitimate justification for the continued existence for the Emperorship outside of the context of being the ultimate military dictator of the Roman state, so that his heirs might sit the throne he now occupied for another thousand years without the slightest legal challenge. Diocletian had done much to reform the Roman constitution and governance, shedding most of the remaining pseudo-republican trappings left from the Principate era in favor of more explicitly monarchist reforms (including openly wearing a crown and mandating that his subjects prostrate themselves in his presence) – little could be done to build on this idea while the Roman world was divided and under constant siege by barbarians, or else trying to recover from the damage they and rival Roman usurpers had inflicted, but now with Rome unified and in a strong position, Constantine believed it was time to change that. Having been first raised in the Greek East under his mother, where the concept of kingship was far more acceptable than in the Roman West (to the point that the imperial title was translated as Basileus – ‘king’ – in Greek), the Augustus naturally was inspired to build on rather than reverse Diocletian’s reforms and fix the imperial office onto a permanently, unambiguously monarchical foundation that would stand the test of time.

    The problem, of course, was that the Roman citizenry of the Latin West still retained their traditional abhorrence toward the idea of a king (rex) ruling over them, instead valuing the republican traditions of old (no matter how badly they may have been marred and even trodden upon by the march of time, going back long before even the first Stilicho had been born). However, in this regard Constantine believed the federate kings provided him with an advantage. The Teutons who ruled large parts of said West as autonomous subjects of the Empire were not strangers to the concept of being ruled by monarchs, often claiming divine descent to justify their kingship (legendary origins which they retained even after converting to Christianity), and while many had picked up Roman customs such as the (Ephesian) Christian religion and local Romance languages/dialects over the centuries, an overt sentimental attachment to republicanism was not one of those – they had even proven helpful in smacking down rebellions by the ‘proper’ Romans of Italy against the Stilichians and his own father.

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    Long had the Roman understanding of government been divided between the Western Latins' attachment to their republican past and the Greek East's support for absolutism (or as the former might disparagingly call it, 'oriental despotism'). The sixth Constantine believed the Teutons held the key to a compromise position that could reconcile these diverse positions & peoples, he just had to articulate it both theologically and within the confines of existing Roman institutions (such as the Senate)

    They did however reject the notion of an absolutist monarchy, the leges barbarorum (Germanic laws) which they strove to reconcile with Roman civil law as part of their assimilation into Romanitas constantly allowing for popular assemblies (the Thing) and the entrenchment of rights & privileges which an autocrat could never lawfully tread upon. This Constantine accepted as part of his paternal heritage, for like his father he had taken from the Aetas Turbida crisis which had crippled the Stilichians the lesson that a sovereign should, in fact, remember he was mortal and fallible, and not rush headlong to tread upon and steal from his subjects – better to live long as a monarch with some limitations (which of course he intended to be as loose and easy to bear as possible) than to die in a hurry as an autocrat. Among the new dynasty, he was the first to really conceptualize the vision of the Roman emperorship which the Aloysians would work to establish: neither the quasi-republicanism of the Principate which the Latins still looked back upon wistfully, nor the unlimited divinely-sanctioned autocracy favored by the Greeks, but a sort of midpoint in a Europe-spanning federal monarchy justified by divine right and yet working within constraints that required it to maintain a respectful, law-and-custom-bound relationship with its vassals & subjects inspired by the Teutons.

    Since he was presiding over a church council at the moment, Constantine decided to first try to articulate this theory from a religious angle, Ephesian Christianity being the theological element for the foundation of said intended position. Theologians in his employ led by Clémente (Lat.: ‘Clementius’) de Dornomage[3], aided by sympathetic prelates, began to draft additional theories to justify his plans from within the context of the Emperor already being the head of the Christian Church, as had been accepted since the days of the first Constantine four hundred years ago: if the Pope – acknowledged universally by Ephesians from England to Mesopotamia as the primus inter pares among the Heptarchs – was Saint Peter’s successor, and each of the Heptarchic Sees claimed to be the successors to another Apostle, then could it not be argued their overall head in the Augustus Imperator was the successor to Christ? Not in the sense that he was the Messiah come again, heavens no, but in the sense that he was an earthly regent for the King of Kings until he should come again at the end of days, and leading Christ's Church as Constantine I had done was one of his key responsibilities. Existing Roman governmental terminology was used as a framework so as to avoid, at any point, actually referring to the Emperor as a king: rather, as the Popes had been referred to as the Vicarius Christi (‘Vicar of Christ’), so too should the Emperor be thought of as a sort of ‘Prefect of the Earth’ – referring to the position of Praetorian prefect, the second-highest civil official to whom the provincial vicars answered but who in turn still answered to the Roman sovereigns, much as said sovereign would still answer to God.

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    Acknowledging Jesus Christ as the heavenly Rex Gloriae and himself as but the former's earthly regent/prefect was instrumental to Constantine VI's attempt to institutionalize the imperial office as a kingly one while also shutting the door permanently on him or future Aloysians ever calling themselves 'kings' to appease Italian sensibilities

    While Constantine was continuing to quietly work on his reforms against the backdrop of the Council of Miletus, Abdullah cowered within the Qasr al-Qasimi in an effort to not die as the flames of discontent threatened to burn down everything the past three generations of Hashemites had built up. It fell to Nusrat al-Din to restore order to the Caliphate instead: he started with the capital of Kufa, where within a bloody fortnight he and his ghilman had ruthlessly suppressed rioting and silenced dissent against his master, after which he moved out against the numerous but disunited rebels following a scattered assortment of self-proclaimed Caliphs in other parts of the Caliphate. In the first months of 716, Al-Din frantically crisscrossed Mesopotamia to put down the Kharijite uprisings of Jabir ibn Uways (operating out of Tikrit, north of Kufa), Muzaffar ad-Din (operating out of Basra, southeast of the capital) and Shaiban ibn Shaiban (operating out of al-Qarqisiyah, as the Arabs referred to the former Roman Circesium).

    It was a testament to the general’s skill at arms, even when fighting other Muslims rather than foreign enemies, that he managed to put each revolt down with great speed & ferocity before they could link their forces together. With the closest threats to Kufa eliminated, Al-Din next marched into Syria and chastised the rebellious Qaysite tribes settled there – who were among the angriest at their latest failure to gain any ground in Syria & Palaestina against Constantine VI – with support from Amr al-Ansari, who had managed to retain his position in Egypt despite demonstrated incompetence in the Second Siege of Lepcés Magna by virtue of his loyalty to the Banu Hashim in this trying time. At the same time, he also had to direct operations to keep the especially brutal and fanatically anti-Hashemite rebellion of Maslamah ibn Yusuf away from the holy cities, and in general contain the damage they were doing. Such turbulence did not only affect Muslims, of course – those Jews who thought to flee Roman Africa for Dar al-Islam mostly decided they should just continue on toward Khazaria instead than risk leaping from Yusténu’s frying pan into the fires of fitna.

    In his capacity as Grand Vizier, Al-Din also cultivated ever-deeper ties with the Persian nobility and agreed to help them try to revive their social class’s fortunes in exchange for their full cooperation against the rebels in Fars: including the appointment of certain Persian nobles who had accepted Islam to gubernatorial offices in that part of the Caliphate. This policy of bringing converted non-Arabs into high civil & military office (where they were collectively referred to as the Mawali or ‘servants’, singl. Mawla) in exchange for support against the various rebellions rocking the Hashemites’ casbah was also extended to the Ethiopians in Habasha, and its intra-Arab equivalent to the Yamani tribes who had previously been treated with disfavor and only granted limited concessions under Hashemite rule (on account of so many of their Qaysite rivals, previously favored by the Banu Hashim who were themselves a Qaysite clan, now becoming some of the most determined rebels against Abdullah). Whether by design – perhaps inspired by the sight of the Romans’ numerous multiethnic federates working remarkably well with their overlord and one another to bring that enemy empire victories on several fronts – or simply by accident & necessity, Nusrat al-Din thus took enormous steps to transform the Hashemite Caliphate into an empire more inclusive of its various subjects.

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    Nusrat al-Din found himself having to continue bringing together Muslims from a multitude of ethnic backgrounds to prop up the Banu Hashim, making his time of prominence a transformative one for Islam whether by his own design (logical, since he was not an Arab himself) or sheer accident

    Constantine’s formulation of a permanent monarchist basis for the Emperorship continued throughout 717, as did the public arguments over the filioque – although those had cooled down somewhat this year compared to the previous one, as the Augustus‘ insistence on calm, discipline and an avoidance of childish embarrassments among the bishops of the Church was heeded. It was in 717 that Clémente of Dornomage and his cohorts began to articulate the conciliar canon explicitly tying the Augustinian concept of Civitas Dei – the ‘City of God’ – to the imperial office. Devised by the African saint in the wake of Stilicho’s early victories over myriad Roman and barbarian foes in the first decades of the fifth century, this doctrine visualized the Christian Church in general as the spiritual ‘City of God’, protected by the ‘Earthly City’ – imperfect but strong and right-believing worldly rulers doing their best to protect the faithful from evil, as the Stilichians were in his lifetime – against the ‘City of the Devil’, which is to say heretics, unbelievers and dangerous threats of all stripes menacing the Church both physically and spiritually, and which would only be extinguished when Jesus returns on the Day of Judgment and the pure Kingdom of God comes to be[4]. The usefulness of this doctrine in relation to Constantine’s plan to claim the mantle of Christ’s regent and ‘Prefect of the Earth’ was obvious.

    While the Emperor remained at Miletus to oversee the ongoing church council, his bloodline was further extended this year with the birth of another grandson in Trévere, baptized as John. And speaking of the Aloysian bloodline, efforts to find a legendary origin for it – one rooted in Judeo-Christian backgrounds and grander than any of the godly origins ascribed to the royal bloodlines ruling over their various Germanic federates, so as to rival the Hashemites’ descent from he who they called the ‘last Messenger of God’ – were underway as of this year: the kingly house of the ancient Chamavi Franks to which the Aloysians belonged already claimed descent from Tyr/Tiwaz, the Teutons’ one-handed god of war and especially honorable combat, but this was considered insufficient for Constantine’s undertaking. Clémente’s companion Fost (Lat.: ‘Faustus’) de Léodece[5] speculated that the imperial house was actually descended from Jesus by way of a secret marriage to Mary Magdalene, but this suggestion was immediately dismissed by Constantine, who found it blasphemous; claiming descent from one of Christ’s brothers (the Adelphoi) as advocated by Gallen (Lat.: 'Gallienus') de Feresne[6] seemed a more promising idea instead, especially since at least one (Saint Jude Thaddeus) was known to have descendants as late as the reign of Hadrian, although that brought into question just how said brothers were related to Jesus. The Eastern bishops were of the position that they were stepbrothers born of a previous marriage of Joseph’s, while the Western bishops favoring the idea that they were actually the sons of Mary of Clopas and thus Christ’s cousins. Fost’s own writings on the subject remained scant and obscure, resurfacing many centuries later as a minor historical curiosity and fodder for conspiracy theories about a ‘Jesus bloodline’.

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    Until Christ should come again and purify the Earth at the Day of Judgment, the growing theory of the 'imperial regency' justified the position of Emperor as being the imperfect, ever-besieged, but still standing wall preventing barbarians & demons from devouring the faithful on the Earth

    To the east, Nusrat al-Din spent 717 defeating the Syrian rebels with a combination of force and diplomacy. After killing Marwan ibn Safwan in the Battle of Tadmur, he negotiated the surrender of and amnesty for that Kharijite’s followers in Damascus, and proved persuasive enough to recruit several thousand of them to join his army. Later at the Battle of Sughar he & Amr al-Ansari cornered & crushed the rebel host of Iyad ibn Uqba, who were massacred to the last man after responding to a final entreaty to yield with arrows. Finally, he exploited the mutual hatred & tension between the rebel ‘Caliph’ Ubaydallah ibn al-Dahhak and his chief general Abu al-Judham to get the latter to assassinate the former during the Siege of Gaza, only to then be killed by a mob of the fallen Kharijite leader’s followers, leaving the defense of the city leaderless and easy to overcome. Additionally from his saddle he prevailed upon Abdullah in Kufa to dismiss most non-Muslims from his government, instead replacing them with both Arabs and non-Arab converts, so as to appear to be restoring the purity & sanctity of the Islamic government – as well as further incentivizing conversion to Islam, offering great reward to those who did convert, and (in balancing the appointment of Qaysi/Adnanite and Yamani/Qahtanite Arabs) striving to reconcile Arabs themselves with the regime and one another regardless of tribal ties, all at once.

    However, one thing Al-Din could not accomplish despite his skill at arms and in diplomacy alike was to fully snuff out the alternative schools of thought beginning to emerge as coherent alternatives to Hashemite doctrine among the various Kharijite rebellions. Two of the first of these early Islamic heresies could not be more different: in the searing sands of the Nejd Maslamah ibn Yusuf articulated his austere, violently puritanical and militant dogma on the foundation first laid down by Abd al-Wahhab 30 years before, under which it was right and just to denounce Muslims who had clearly fallen short of the standards set by their faith as kafir (an unbeliever) and to kill them – this was what he had done and hoped to do in regard to the Banu Hashim after all – and to reject the hadith, tainted by association with the Hashemites, in favor of acknowledging only the laws & teachings outlined in the Quran. In contrast to these ‘al-Shurat’ or ‘exchangers’ (as Maslamah’s men boasted that they gladly exchanged their mortal lives for eternal life in Heaven with their brutal deeds), a much more merciful sect called the Murji’ites (‘postponers’, in the sense that they postponed their judgment of others) was emerging among the anti-Hashemite Arabs of Persia, whose leader Zayd ibn Muawiyat proclaimed that no man had authority to judge whether another had sinned or turned apostate, and thus that it was not right to engage in takfir (the denunciation of other Muslims as unbelievers) – that right belonged to Allah alone.

    Meanwhile in Khazaria, Kundaçiq Khagan found himself spending the last few years of his reign settling the Jews exiled from Roman Africa, including those who had originally intended to settle among the Babylonian Jewry but then changed their minds due to the explosion of violence in the Hashemite Caliphate. They did not solely congregate in the capital of Atil: some were given the right to settle the sites of the ancient, long-ruined Greek ports of Hermonassa & Tanais on the shores of the Pontus Euxinus, overcoming the swampy terrain and difficult winters to revive these sites as the Khazar towns of Tamantarkhan[7] and Tana[8]. Those of a literate/numerate and mercantile disposition would help bring riches to their new home by enhancing the Khazars’ competitive edge along the middle length of the Silk Road against their Babylonian/Radhanite brethren who primarily worked for the Caliphs, and would soon enough rise in the esteem of & be rewarded with civil offices by the Khagans.

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    Jewish exiles building up Tamantarkhan on the northern shores of the Black Sea under Khazar protection

    718 broke up the monotony of the usual clerical battles over the filioque, as well as work on the religious foundation for Constantine’s planned governmental reforms, with the arrival of a secret diplomatic mission from Britannia in Trévere. The British high king Bedur was still interested in reconciling with the Romans on the continent, if only to spare his realm a war he knew they had no chance of winning and the consequent devastation, and believed some theological accord between Pelagianism and orthodox Ephesianism would go a long way to producing that outcome. He was already trying to move things in that direction by pushing for Semi-Pelagianism; but if the Romans were to entertain any thought of peacefully reincorporating their northernmost wayward province, they had to put in some work on their end as well. After being informed of this development by his heir, Constantine allowed his partisans among the Roman bishops to begin probing the waters around those questions central to their dispute with the Pelagians – the nature of man, salvation and free will. (In response the Augustus also briefly invited his Caesar to Miletus so that he might confide his grand designs in the latter, trusting Aloysius would carry on his work in case he died before managing to realize all that he had planned.)

    The question of whether men were tainted by original sin from birth rapidly proved to be no question at all to those gathered: across all seven patriarchates the position that, yes, they certainly were and thus infant baptism was critical to ensuring their soul would be saved. On salvation and free will however, there was dissension and by extension room to begin working toward reconciliation with the Pelagians. The majority of Roman bishops were willing to agree with their counterparts in the Eastern patriarchates who advocated the position of Saint John Cassian, a mystic and monastic theologian respected in both Occident and Orient, that although the process of being saved must always start with God’s grace, humans have the free will to accept or reject the divine hand of salvation. Just as a man who’s fallen overboard and has a rope thrown to him can cling to the rope and be pulled to safety, or refuse it and drown, so too is how things are according to this ‘synergistic’ position, which was not entirely incompatible with the Semi-Pelagianism advocated by Bedur’s own partisans in Britain.

    Ironically, it was the Carthaginians who objected most strongly against the synergistic doctrine of salvation, instead seeking to take the Augustinian position on man’s innate depravity to its logical conclusion. In the reckoning of the African hard-liners, man’s nature was inherently depraved and corrupted thanks to the original sin of Adam & Eve, yet still it was no match for the saving grace of God; and since God orders all things, it was only logical to assume that He predestined some souls to salvation (though they still did not hold a belief in double predestination, that is to say, the idea that God also predestined some souls to damnation), which no man could resist by will if God had decreed it for him. They were also committed to the Augustinian view that unbaptized infants were doomed to go to Hell, even if their condemnation would be extremely mild since they were not tainted by any sin save the original one – a position completely unacceptable to not only the British Pelagians, who deemed such punishment to be naked cruelty that could only have come from the mind of Satan rather than a loving God, but also the easternmost Patriarchates of the Heptarchy, where the universalist position (that all would eventually be saved and reconciled with God) had not fallen out of favor as it had elsewhere. The African rebuttal invariably was that it was prideful to do anything but accept the ineffable will of God, and that their rivals were arrogant in thinking they knew or could judge others better than God Himself, just as they themselves would be guilty of that lowest sin if they dared presume they were part of God’s elect[9].

    Understanding the delicateness of the situation and the importance of the African bishops to advancing the filioque, Constantine took care to direct the council toward those areas where he thought unity was likeliest and the prospect for a favorable compromise most promising. While he pushed for the brewing discussion on soteriology to be stifled and tabled for another church council (lest it sidetrack or worse, break up the united Roman-Carthaginian front on the filioque), the Emperor led his clerical allies to understand that he wished for them to also start work on finessing a definitive Ephesian position on the ‘intermediate state’ between life and death – specifically, whether there was a place between Heaven and Hell that the likes of unbaptized infants, virtuous pagans and those believers who had died in sin but could still be purified could reside. In this endeavor his contacts among the Eastern bishops would eventually be invaluable in creating another theological bridge to his liking, just as toward 718’s end they began to sway large numbers of their brethren to the position that the ancient saints of the Occident & Orient from Cyril to Jerome to Epiphanius may have expressed their belief in the procession of the Holy Spirit in different ways, they must have shared an agreement for saints were inerrant in their faith: finally the Council of Miletus was getting somewhere on the subject of the filioque, they just had to nail down what that agreement was, and not a moment too soon in Constantine’s estimation.

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    Constantine sensed the Council of Miletus was finally on track to reaching an accord over the filioque as of late 718, which was a fantastic development, for the sooner they could get that done the sooner he could get them to refocus on canonizing his theory on the imperial regency and his theologians' efforts to link the Aloysian family tree to that of Christ's adelphoi

    In the east, Nusrat al-Din first mopped up remaining organized resistance in Bilad al-Sham and Islamic Filastin, no doubt thanking his lucky stars that the Khazars were still rebuilding their strength & that the Romans’ emperor was too enamored in finally getting to indulge his scholarly interests to attack again in this moment of weakness all the while. Before going off to confront the Exchangers in Arabia, he did stop at Kufa, where a few days after treating him to a lavish welcome banquet the Caliph Abdullah suddenly died. The official story was that he had just died in his sleep, but rumors lingered that his faithful right hand had him smothered with a pillow, having interpreted his command to preserve the unity of Islam and Hashemite leadership over the Ummah at all costs to also include eliminating such an obvious liability to these goals as himself – and if this were the case, then Al-Din would be proven right in such an interpretation in short order, as few mourned the third Caliph for having driven Islam to the brink of catastrophe with his folly and dreadfully misguided priorities.

    Even more conveniently for the Grand Vizier, Abdullah’s son and designated successor Ibrahim died on the same night as his father. A slovenly sort who was even more of a reprobate than his father, Ibrahim had been similarly raised in the lap of luxury and was most infamous for having dared proposition at least two widows too soon after the demise of their husbands in Al-Din’s armies (thus violating the iddah period mandated by the Quran), so that he had been judged by observers as one unfit to bear the Caliphal title in peacetime, much less during a crisis like this fitna. His demise from choking on an especially large kofta meatball (during which nobody seemed particularly interested in helping him) allowed Al-Din to enthrone his son (and Abdullah’s grandson), then-thirteen-year-old Hashim, as the fourth Hashemite Caliph.

    A diligent and studious lad unlike his petty, overly vindictive yet also cowardly grandfather or his indolent and unwise father, Hashim demonstrated some actual promise even at his young age: Al-Din himself wondered whether the Ummah might have found their answer to Constantine VI in him. Though all that said, those same traits which gave him a shot at greatness would doubtless also lead to friction with his overmighty regent in the future, even if he thought the latter truly totally innocent of any involvement in the extremely convenient deaths of his predecessors. These troubles, however, would only really come to the surface at a later time: for now, young Hashim could do little (nor would he have been inclined to do anything even if he had the power, given the dangerous circumstances) to keep Al-Din from executing his mission to suppress all resistance to Hashemite rule wherever he found it and by whatever means he deemed best. Toward the end of 718 that meant marching into Arabia with his young nominal liege in tow, so that Hashim might observe as he repelled the Kharijite drive on Mecca & Medina in the Battle of Ta’if.

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    Caliph Hashim ibn Ibrahim, still underage as of the time he had to take up his grandfather's mantle. On his young shoulders rested the burden of ensuring the survival of the Hashemites and their continued leadership of the Ummah – a burden Nusrat al-Din seemed quite happy to 'help' him carry

    ====================================================================================

    [1] An Arab bathhouse, originally inspired by Roman designs. In this case it would’ve had to been built with the help of Egyptian collaborators and taken inspiration from the thermae of Alexandria, what with Egypt being the largest Roman province to have been fully seized by the forces of Islam to date.

    [2] ‘Two Sanctuaries’ – a collective term for Mecca & Medina.

    [3] Durnomagus – Dormagen.

    [4] Historically, Augustine’s Civitas Dei (written in the context of Rome having been sacked by the Visigoths, which didn’t happen ITL) instead conceptualized the City of God as the pure Catholic Church, existing in eternal opposition against but fated to eventually triumph over the Earthly City which represented worldly power, luxury and all who have chosen these things over God; both are the instrumental players in the universal war between God and Satan. There wasn’t a separate ‘City of the Devil’ since that was synonymous with the Earthly City in our Civitas Dei.

    [5] Leodicum – Liège.

    [6] Heerlen.

    [7] Taman.

    [8] Rostov-on-Don.

    [9] Long story short, the Carthaginian positions expressed here stray close to but hasn’t reached the level of Calvinism (total depravity of man, irresistable grace and double predestination combined with the concept of unconditional election all being concepts most often associated with Calvinism, but which were derived by Calvin out of Augustine’s teachings more than a thousand years prior).
     
    719-721: Dueling Dragons, Part I
  • Circle of Willis

    Well-known member
    The Council of Miletus spent the first half of 719 on building atop the foundation for a common understanding of the filioque established last year. After seven months of careful deliberations the Roman cardinal-bishop Volusio Venusto (Lat.: 'Volusius Venustus') of Palestrina, the Carthaginian envoy Gradzéanu of Yunéga, Bishop Hyakinthos of Miletus itself (spearheading the conciliatory faction among the Greek bishops), the head Antiochene representative Bishop Stephen of Laodicea-in-Syria, Jerusalem's herald Bishop Theophilos of Nazareth, and the representatives sent by the lost Alexandrian & Babylonian sees (respectively Athanasios of Metelis[1] & Ephraim of Amida, the latter of whom was in the strange position of living under Roman authority while his superior the Patriarch was still stuck under Islamic rule) finally formulated a compromise position which could appease all parties involved.

    The 'Per Filium' doctrine, inspired by the teachings of old African theologians such as Tertullian and Augustine as well as Saint Cyril of Alexandria, amended the relevant Nicene Creed section to read "Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre procedit per Filium, qui cum Patre, et Filio simul adoratur et cum glorificatur" – "And in the Holy Ghost, the Lord, the giver of life, who proceeds from the Father through the Son, who with the Father and the Son is adored and glorified". The hope of its architects was that this revision would appease both the pro-filioque Westerners by reaffirming the consubstantiality of the Trinity, while still formulated in such a manner as to conform to the sensibilities of the Easterners. A veritable mountain of evidence from the hands of the Church Fathers had been gathered to support this doctrine and indeed provide its wording in a virtually word-for-word match, including writings by Cyril of Alexandria and other Eastern Church Fathers & theologians whose bones now lay in enemy-occupied territory. Consequently, most of the assembled bishops ratified 'Per Filium' as the first canon of the Council of Miletus, one after another.

    Unfortunately for all involved, a faction of 'rigorist' hard-liners from the Patriarchate of Constantinople nearly derailed the proceedings by maintaining that the formula was still too close to the unacceptable old form of the filioque, insufficiently grounded in Scripture and continued to underestimate the Holy Spirit's role in the Trinity. Led by Bishop Anastasios of Thessalonica, they refused to affix their signature onto the Per Filium, which presented a dangerous complication since church councils needed unanimous agreement to canonize dogma. In so doing they provoked the rare wrath of Constantine VI: the Emperor was still a man after all, and one whose thus-far incredible patience was not without bounds. After two weeks passed in which the rest of Christendom's gathered bishops (and in the last few days, even a direct command from Patriarch Nicholas of Constantinople) were unable to sway the rigorists in a series of increasingly heated debates, Constantine – infuriated beyond his mortal limit by the dawning realization that these holdouts might render the past five years pointless and further fracture Christianity with their obstinance – had the council locked in the basilica of Miletus and provided with naught but bread and water until they obtained a unanimous agreement, which Anastasios and his cohorts finally caved on after 39 days (no doubt filled not only with near-starvation, but also their fellow clergymen impatiently arguing with and eventually assaulting them). Had this maneuver failed, Constantine would have had to do as the first Emperor with his name did after the Council of Nicaea and exile the rigorists, running the obvious risk of at least a localized schism in Greece & Macedonia.

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    The 'Per Filium' doctrine outlining the Holy Spirit as proceeding from the Father in its hypostatic essence, and eternally shining (or indeed 'proceeding') through the Son unto created order, was carefully constructed to appeal to both East and West. Equally importantly it had to be canonized in an ecumenical council viewed as legitimate by the whole Church, so none could accuse it of having been laid down as a power-play by Rome or Constantinople

    With 'Per Filium' unanimously ratified at last, Constantine's clerical allies could now introduce the doctrine of the 'imperial regency' and the family tree linking him through the Hadrian-era Bishop Judah Kyriakos of Jerusalem to Saint Jude (and by extension Jesus) to the Council of Miletus for yet more rounds of debate. On the latter subject, the Augustus had gone with the suggestion made by Clementé de Dornomage making the adelphoi or 'brothers' of Jesus his maternal cousins and Mary of Clopas his aunt, founded in the writings of Saint Jerome: the oddity of there being two sisters named Mary in the same family was overlooked in favor of the necessity of binding the Aloysian dynasty to the Savior of Mankind and his Holy Mother by blood, as was the logistics of a Judean family somehow making it all the way to & propagating in the barbaric wilderness that was Germania Magna at the time of the second century. Indeed that this view of the adelphoi's familial relationship accomplished that objective was why Constantine favored it over the alternative view articulated by Saint Epiphanius of Salamis, who held that they were the sons of Joseph from a previous marriage (making them stepbrothers to Jesus instead), while its preservation of the doctrine of Mary's perpetual virginity (as agreed upon by Orient and Occident alike) was why he chose it over the argument laid out by the fourth-century theologian Helvidius that they were the sons of Mary & Joseph and thus direct half-brothers of Jesus[2].

    East of Rome, Nusrat al-Din marched against the Exchangers or Shurat with the young Caliph Hashim in tow, intent on removing this most offensive challenger against the Banu Hashim before finishing up the resistance of the Murji'ites in Persia. His army reinforced by the cities of the Hejaz, who were generally friendlier to the Hashemites than most even in this crisis and who had come to especially detest the Nejdis as bloodthirsty barbarians thanks to the atrocities of Maslamah ibn Yusuf, Al-Din proceeded to defeat the Exchanger forces at the Battle of al-Hinakiyah and the Battle of Unaizah this year. Slowly but surely he advanced upon Maslamah's seat of power at Diriyah, despite constant harassment by parties of fanatical Bedouin raiders in the latter's employ (including the occasional suicide attack on the Hashemite camp with the intent of assassinating both him and Hashim).

    The generalissimo's maneuvers were coordinated on the larger scale with those of another one of his captains, fellow Turkic ghulam Abd al-Hafiz, who broke an attempted Shurat siege of Basra early in 719 before beginning to push against their holdings on the eastern shore of the Arabian peninsula. By the year's end, while Al-Din was getting close to Diriyah, Al-Hafiz was already pursuing the Exchangers into the hinterland and had placed their eastern oasis stronghold at Al-Hasa[3] under siege. At the same time, the remaining Alid brothers Abduljalil and 'Al-Arab were scrapping together their final preparations and awaiting help from Arabia to push into India once again, despite their myriad recent tribulations, before their old rival Buddhatala – now on the verge of victory over his hated uncle Rudrasimha – could finish reunifying the Huna state.

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    The Turkic ghilman of Nusrat al-Din pushing through the Arabian sands to suppress Maslamah ibn Yusuf's rebellion

    Come 720, the Augustus Imperator was pleased to learn that unlike the debate over the filioque, which had dragged out for many years, the one over the theological justification for continued imperial rule over the Roman world was moving much more smoothly. In large part this was because the Emperor's authority as the head of the Roman state church was not seriously disputed either in the East or West since Constantine I called the Council of Nicaea, with all the sects throughout history which had rejected imperial headship being fringe heretics of some variety, and Constantine VI was no exception to this long tradition; in that regard proclaiming him to be the 'Prefect of the Earth' and 'Defender of the Faith' was more-so a formalization of the centuries-old status quo than any true innovation. God knows what state the Church might have been in if ever the Pope and at least one of the other Patriarchs were in a position to disagree over who the lawful Emperor was, or even if there was a lawful Emperor at all.

    Constantine's agents had to put a good deal more work into finessing their efforts to tie the Domus Aloysiani to the family of Christ, which the bishops were unsurprisingly a lot more skeptical of than the doctrine of the 'imperial prefecture'. After eleven months of arguing with the prelates and refining his position, Clementé eventually managed to strike a compromise between the 'Hieronymean' position favored by himself, his master and the Western bishops on one hand, and the 'Epiphanian' one favored by the Eastern bishops. Respectively two of the adelphoi, Saints James the Less and Jude Thaddeus, were recognized as sons of Mary of Clopas (making them Jesus' maternal cousins – their father's name was acknowledged to just be an alternate spelling of Alphaeus, according to the reckoning of the Western Christians), while Joses and Simon were designated the sons of Joseph from his first wife and thus Christ's stepbrothers (in particular as 'Joses' could be regarded as an alternative form of Joseph, Clementé theorized that he was named after his father, a theory which was borne out by the Gospel of Matthew referring to him with that name).

    In that same timeframe, Constantine and his partisans expended much political and financial capital on persuading Christendom's bishops to accept that the bloodline of Saint Jude (having descended into obscurity after the lifetime of Judah Kyriakos) did eventually end up in ancient Trévere after two centuries of traveling, trading and evangelizing along the Roman road network, dredging up all manner of artifacts of purported Judean origin from around the capital with Aloysius' help in the process. There the last of the direct lineage was said to have been a woman five generations removed from Jude who lived in the mid-fourth century, married the pro-Roman King of the Chamavi, and begat two sons with him: the elder being Nebigast, the penultimate ruler of that tribe and the father of the first Arbogast, and the younger being Bauto, the father of the future Eastern Roman Empress Aelia Eudoxia[4]. Arbogast would then have been the senior female-line descendant of Jude Thaddeus and Judah Kyriakos, six generations removed from the latter, and his son Count Arigius of Trévere – the first Christian Arbogasting – fittingly a seventh-generation descendant of the famed Bishop of Jerusalem. Thus the Aloysians did lay claim to being the most senior line of descent from Saint Jude, the maternal cousin of Christ. This was by far the least convoluted and most convincing explanation Clementé could construct, since the closest alternative would have been to posit that the Arbogastings were descendants of Jude in the male line; and that would have meant arguing that this Galilean family not only somehow migrated all the way from Palaestina to the Germanic frontier, but also compelled the Chamavi tribe to accept them as sacred kings supposedly descended from Teiwaz, which the theologian and his master both found to breach all bounds of plausibility.

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    The hypothetical first meeting between the King of the Chamavi, grandfather of the first Arbogast, and the last descendant of Jesus Christ's cousin – if indeed it happened, as Constantine VI needed it to

    Though Constantine strove mightily to push the Council of Miletus toward an accord on all the points he wished for them to agree upon, he did not forget his longstanding project to harmonize Latin religious services across the West, either. Fortunately, like the cardinal system this was a matter of organization and not doctrine, and thus could be handled entirely through the Roman See without having to expend even more time & capital on bringing the other six Patriarchates around. The Emperor persuaded Pope Vitalian to issue new ecclesiastical regulations requiring Roman speech to be brought back into line with Roman writing, meaning that priests would now have to celebrate Mass entirely in 'proper' Latin – and not even in the form which the Church Fathers would have spoken, but using the classical pronunciation & rules of the Classical Latin which, by this time, had become alien to all but the cultured Senatorial families in Rome. Vitalian's concerns that such a reform would render the Mass completely incomprehensible to the general public, even in most of Italy, were dismissed by the Emperor, who believed he could restore linguistic uniformity to the West given enough time and planned to sponsor cathedral- and monastic-schools to educate priests on how to communicate perfectly under this ancient and high standard.

    Rome was not the only nation in Europe wrangling with issues of a religious and political nature at this time, of course. In Britain Constantine's decision to prioritize the filioque and other issues ahead of attempting to reconcile Ephesian theology with Pelagian theology, while arguably necessary and inarguably more helpful to his own dynasty, spelled disaster for the Pendragons – beyond private promises from Constantine & Aloysius to call another church council in the near future precisely to discuss this issue, High King Bedur had been left with no meaningful gain to demonstrate an upside to his policy of pushing Semi-Pelagianism and trying to reconcile with Rome, other than the fact that there was still no war between Britannia and the Holy Roman Empire or its English ally. While past generations would have found no news in that regard to be good news, the Britons had not had to think about such a war or its likely outcome for them in many years, and consequently lost all fear of it: they could now only think that their fool of a king was bowing to and appeasing the ancient Roman oppressor for no reason beyond cowardice, and it seemed to them that said Romans were responding to his entreaties with mocking laughter, treating him as a slave to be ignored or dismissed at will rather than a true sovereign.

    Hard-line Pelagian bishops and noblemen had consequently spent the past few years planning a coup, led by the firebrand priest Malcor (Britt.: 'Maelgore') de Gadé[5]; and though they had held off not only to amass their forces and strategize their approach against the Ríodam but also out of fear that the Romans might actually move in with overwhelming force before they could finish their preparations, the apparent reality that this did not happen seemed to them a God-sent opportunity rather than a product of Bedur's prudence – they just had to choose whether to exploit it like thinking men, or cravenly sit back and do nothing after all. So in autumn of 720 the conspirators struck in spite of Bedur's plea for continued patience, assassinating the Ríodam and several of his guards during a hunt in the Sélve Andride[6] (Lat.: Silva Anderida) immediately before sweeping into Lundéne, where Bishop Guí (Lat.: 'Caius') had been simultaneously dealt with by way of poison in his nightly pottage. Proclaiming that the High King had been struck dead by God for his impiety and his persistent folly in seeking an accord with the Romans who all but laughed in his face while sharpening knives behind their backs, the Pelagian zealots went on to denounce the lawful heir and King of Dumnonia Artur (then still in Nantes) as an even more obvious Roman puppet, and intimidated those among the Council of Britain who were not already in on the conspiracy to enthrone his younger brother Madoe (Britt.: 'Madog') as the new Ríodam instead by killing the first few to object to their demands – some by defenestration, others simply by cutting their throats at the Round Table.

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    A loyalist of Bedur & Artur's claim stands up to the newly enthroned Madoe and denounces him as a usurper, a brave but futile gesture that has definitely doomed him and probably also his family

    Madoe arguably had no choice but to go along with the conspirators' scheme, since his refusal would almost certainly have resulted in them disposing of him and seeking out a more pliant candidate. The same was true of his first edicts, which elevated Malcor to the newly-vacated Bishopric of Lundéne and ordered the extirpation of all Ephesians living in Britannia. But whether his hand was forced or not mattered little to his victims – nearly a thousand Ephesians were massacred in the ensuing pogrom in Lundéne's streets, while the remainder who survived the initial chaos barricaded themselves in their quarter of the city in an effort to hold out until the Romans came to save them. Speaking of which, Madoe's complicity or lack thereof in this scheme similarly mattered not to the continental Augustus and his Caesar, who determined that these Britons had foolishly chosen the path of pain to reunification with their empire: Artur was persuaded to accept baptism into the Ephesian Church, and Aloysius marshaled the Treverian army for an invasion across the Channel – had their chosen claimant refused to convert, he was to invade anyway and directly annex Britain as an assortment of provinces rather than install Artur as a federate king – while Constantine called Æthelwine, King of the English, to arms so that together they might strike down the common enemy of Rome and England at long last. In any case, once crowned, Madoe could hardly back down from the brewing conflict and seemed to commit to his duties as Ríodam with a grim fervor.

    In the lands of the Caliphate, while the Hashemite loyalist armies continued to concentrate against Maslamah ibn Yusuf's insurgents in the Nejd – over the course of this year Nusrat al-Din overcame fierce resistance & nonstop harassment by the latter's Bedouin followers to finally reach and begin investing Diriyah, while Abd al-Hafiz stormed Al-Hasa after thirteen months of siege and put all the defenders who hadn't already died from starvation to the sword. Almost as importantly as these struggles close to Islam's heartland however, the Alids finally attempted another invasion of India: their army was still not exactly in the best shape, to say the least, but the elimination of most of this cadet branch's brood had reduced their previously-crippling disunity of command to a manageable level and with Buddhatala on the verge of victory over Rudrasimha, Abduljalil & 'Al-Arab knew their window of opportunity to strike against the Hunas (and restore some measure of Hashemite prestige) with any success was fast closing. After bursting past the Thar Desert Abduljalil pushed straight east toward Kannauj, burning and looting whatever was still left after his first rampage through the area, while 'Al-Arab drove past the Rann of Kutch while it was still mostly dry and fought his way down the coast of Gujarat with naval support from the loyalist-held port of Muscat ('Moscha' to the Romans), though they were hindered by the onset of the monsoon season later in 720.

    To the north, Kundaçiq Khagan died this year: with his passing the generation of Aloysius I, Helena Karbonopsina and Abd al-Rahman ibn Qasim was no more among Western Eurasia's leading powers. In his last days the Khagan of the Khazars had dictated the partition of his realm between his three sons Balgichi, Bulan and Kayqalagh – Balgichi was to inherit the capital of Atil and Khazar lands east of the Volga (and would also be recognized as the paramount Khagan while his brothers were mere subordinate 'Khans'), Bulan the western steppes & Caucasus, and Kayqalagh Khazar Chorasmia, Khorasan and Transoxiana to the southeast. Naturally, this arrangement collapsed within weeks of his being laid to rest under a royal kurgan, as the younger brothers rejected Balgichi's authority over them and Bulan Khan struck the opening blow in the resulting civil war by seizing Atil in a surprise attack, the speed of which had made his victory nearly bloodless – fewer than a hundred men died before the town's defenders yielded, and a few of his brother's most obstinate partisans who had been captured were executed after refusing to hail him as the new Khagan.

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    Balgichi flanked by Bulan and Kayqalagh, riding together as brothers for the final time during their father's last days

    Come 721, the Council of Miletus concluded its final rounds of debates and revisions just as the stormclouds of war began to pour out their crimson torrent over Britannia. The bishops gathered in this ecumenical council had given their unanimous agreement, secured one way or another, on the following canons:
    • The text of the Nicene Creed was updated to describe the Holy Spirit as proceeding from the Father through (not 'and') the Son, in line with the words of assorted Church Fathers from Basil of Caesarea and Cyril of Alexandria in the Orient to Tertullian, Jerome and Augustine in the Occident. ('Per Filium')
    • The Roman Emperor was reaffirmed in his role as overall head of the (Ephesian) Church; moreover he was further acknowledged as the earthly viceroy of Jesus Christ, the King of Kings, and thus responsible for defending the true faith against all evil until the end of days and the Second Coming. If the Pope can be said to be the Vicar of Christ, then surely the Augustus must be acknowledged as holding the one rank in government higher than that of vicarius while still being lower than that of the sovereign monarch himself – Praefectus Terrae, 'Prefect of the Earth', and also Fidei Defensor or 'Defender of the Faith'. ('Civitas Dei')
    • Further solidifying the above, the Domus Aloysiani was acknowledged as authentic descendants of Saint Jude Thaddeus, who in turn was also universally and definitively recognized as a blood-related cousin of Jesus. As the Hashemites boast of their lineage from the final Prophet of God, now the Aloysians – not to be outdone – claim that they are related to his Son the Savior of Mankind as further basis for their role as his earthly regents, although unlike their Islamic rivals their relation did not come by way of direct descent. Though the empire's proper name remained unchanged, it is little wonder that the popularity of the term Sacrum Imperium Romanum or 'Holy Roman Empire' really started to take off after this particular council. ('Genealogia Christi')
    To any who still would not accept these new doctrines, this ecumenical council had the same answer that previous councils gave: anathema sit – 'let him be anathema'. The Roman See also finalized its regulations on the incardination of prominent non-Italian prelates and the exclusive use of Latin-as-written in religious services throughout its jurisdiction, which were published and put into effect around the same time as the Council of Miletus' conclusion. The former was well-received outside of Italy as expected, but as feared, the latter caused much confusion in parishes around the Occident as the masses now found their priests' sermons unintelligible, many priests themselves struggled to pronounce Classical Latin correctly, and proselytization efforts among still-heathen Germanic and Slavic populations slowed due to this disorder. Constantine was adamant that they just had to ride out the initial chaos however, and that things would improve over time as he began to sponsor schools attached to cathedrals and monasteries where the bishops could instruct their priests more effectively.

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    Constantine was confident that he could get his linguistic reforms to stick (and thereby revive the popular usage of 'proper' Latin across the West), given enough time to educate the priests of the Roman See. And assuming his son didn't write the entire project off as being more trouble than it was worth after he died, of course

    In any case, with the theological foundation for his planned governmental reforms set, Constantine next began to draft his plan to introduce barbarian princes into the ranks of the Senate, and to transform that ancient Roman institution into a legislative body for the entire Empire – federates included. Before any of that could be done however, there was a war to win and a lost province to reconquer. The British accurately sensed danger, and sought to make use of their more professional navy to prevent the Romans from making landfall at all: in springtime a British fleet under Edhérn (Lat.: 'Aeternus') d'Andride[7] mounted a surprise attack on the ships Aloysius Caesar had been gathering for the invasion at Étaples, burning most of the vessels in the harbor and considerably delaying the main Roman attack on Britannia.

    Now this setback did not stop Constantine & Aloysius altogether, for they were determined to end the Pelagians as surely as they had done to the Donatists, and felt a victory on this front would go a long way to further enhancing their dynasty's prestige & legitimizing their claim to rule by divine right from on high; but it was still absolutely critical to the British defense plan, buying Madoe time enough to march against the Anglo-Saxon threat bearing down from the north without being immediately crushed by the Romans. Æthelwine and the English chose not to sit around in their own lands and wait for Aloysius to arrive, for fear that the British would devastate their kingdom if allowed to strike first, but instead took the initiative and marched against Britain in force straight down from Eoforwic after spring's last snows had cleared. This was a nasty surprise to Madoe, who had been hoping the English would attack southeastward from Lincylene so he could either engage them in the favorable terrain of the Fens or on the Fosse Way. In the first clash between the red dragon of Britannia and the white dragon of England, his northern marcher lords were routed before the English advance at the Battle of Mandésede[8], where three berons ('barons') were felled and Comid ('Count') Guítri (Britt.: 'Gwydre') de Venon[9] was captured. Had the Romans been able to land around mid-year, Britannia would have lost before the war could even be said to have truly begun.

    The Ríodam (previously in the middle of efforts to convince the Ephesians in his capital to surrender, a task made much more difficult by Bishop Malcore's insistence that he kill them all and public exhortation of the Pelagian mobs & troops to do the same) was left with no choice but to meet the English threat on the road northwest of Lundéne, despite the positioning of Æthelwine's host having also made it impossible for his Cambrian reinforcements to link up with him in any way except by going right through them. Nevertheless, the dutiful young High King made do with his personal legions – fewer than 3,000 men, divided into approximately 1,500 knights (Bry.: cavaliers) and 1,300 royal longbowmen (Bry.: sagétars rígal) – as well as those levies of southern Britannia which he had been able to muster. In all, he brought about 9,000 men to fight 12,000 Anglo-Saxons at the Battle of Magovénde[10]. The Britons' advantages still lay in their missile troops and cavalry: their longbowmen were better shots than the Englishmen's own archers, and while their foe had developed a well-trained cavalry corps, Madoe had still brought more than twice as many horsemen to this battle than Æthelwine did (his 1,500 knights having been reinforced by an additional 700 noblemen and their retinues from southeastern Britannia, while the English fielded around 1,000 Roman-trained heavy horsemen of their own).

    The English advanced in a slow but well-ordered shield-wall, the discipline to hold together under heavy British fire having been reinforced by Roman drill instructors over the preceding years. The outnumbered and largely qualitatively inferior British infantry would have been done for had it not been for Madoe managing to lead their cavalry to victory over the English horsemen in a ferocious fight to the right of the English main line, after which the Ríodam led an attack on the now-exposed flanks of the Anglo-Saxon foot formation; the great courage and leadership-by-example which he demonstrated, in spite of his youth and inexperience, inspired his troops to fight on to victory and won him much respect from them as a true Pelagian king. The English fell back slowly while maintaining said formation, still fighting bravely themselves despite having been put at a disadvantage & defiantly withstanding repeated British charges and then arrow-storms, even after Æthelwine himself was fatally injured by an arrow to the face after he lifted his helmet's mask for a drink.

    z9SXPoP.jpg

    The English forming a shield-wall to resist the missiles and charges of their British enemies

    Nightfall marked the end of hostilities and allowed the English to retreat, too badly bloodied to push on toward Lundéne but still in good enough shape that they were able to avoid getting crushed flat between Madoe's main host and his Cambrian reinforcements. Under Æthelwine's successor Æthelstan the English continued to fight Madoe across central Britannia for much of 721, and while they were ultimately pushed off of British territory toward the end of the year, these battles & skirmishes further sapped Britannia's strength while that of the Romans across the Channel only grew. As overall commander of the invasion army, Aloysius Caesar had marshaled not just the full power of the Treverian exercitus but also contributions from every single one of the Germanic federate kingdoms and Ephesian Brittany in hopes of ending this war quickly, such that he could expect to have 40,000 men at his back by the time the weather allowed for campaigning next year; a force so formidable that Madoe's only possible hope of defeating it would be to not fight it at all, by having his admirals continue to ensure no Roman fleet could ferry these legions onto British soil.

    In the east, loyalist Hashemite forces spent 721 slowly but surely grinding the resistance of the al-Shurat down to dust. Nusrat al-Din's army withstood months of relentless Exchanger harassment and an unexpected flash flood in the Wadi al-Arad[11] to first be reinforced by Abd al-Hafiz, and then breach the defenses of Diriyah so that they could take the rebel bastion over weeks of ferocious close combat, going from tent to tent and house to house. Resistance on the part of the defenders was fanatical and Maslamah ibn Yusuf refused all offers to surrender (even personally killing any among his retinue who suggested giving up), so the Hashemite troops had little choice but to kill just about everyone they encountered short of infants and very young children. Still, eventually the weight of their numbers and the superior equipment & experience of the ghilman won out over the burning zeal of the Exchangers.

    Maslamah himself went down fighting, after which an exhausted Al-Din had his corpse quartered and the pieces sent out across the Caliphate so that all may witness the fate of any fool who persists in rebellion against the Prophet's family, prior to marching on to Persia next. This military defeat did not permanently suppress the teachings of the al-Shurat however, for some of Maslamah's kindred and companions had spread out well beyond Diriyah before the fortress came under siege and found receptive audiences among other Bedouin clans. It may have been crushed for now, but the movement would survive underground and resurface in future centuries, often under new names but always having some combination of the same fundamental doctrines – an extreme emphasis on austerity & puritanical conduct, militarism, intolerance in general (even by the standards of the eighth century) and a great hatred for anything resembling idolatry or the muddling of the Quran's teachings in particular, whether it be foreign influence or even just the hadiths.

    Beyond the frontier, Abduljalil ibn Ali had successfully exploited the Hunas' continued fratricidal division & distraction to capture and sack Kannauj, an endeavor in which he had previously failed; once prosperous under the rule of the later Huna emperors, the city which they had called 'Mahodaya' was devastated and most of its population massacred or enslaved by the Muslims, who also leveled the many Buddhist monasteries built in & around it by the Hunas. 'Al-Arab meanwhile set just about every unfortified settlement in Kutch and Sorath to the torch and carried off his share of plunder and slaves, and also laid waste to the city of Bhillamala[12]; but he did not stick around to establish his rule in Gujarat on account of facing increasingly determined resistance by the rajputs and kshatriya of this land, most notably Karnadeva of Lāṭa – a devout Hindu who capitalized on both the weakness of the Hunas and the devastation of the Islamic invasion sparing his land, located in southeastern Gujarat, to organize the foundation of a new kingdom which would resist both the Buddhists and the Muslims. The Alid brothers instead rejoined their forces in preparation to cross over the Ganges, while Buddhatala finally cornered Rudrasimha (abandoned by his remaining partisans after his many defeats and acts of cowardice) near Pāvā[13] and had his hated uncle executed by elephant, freeing him to refocus whatever strength the Hunas had left against the interlopers.

    3wWRr9c.png\

    Abduljalil's handiwork in Kannauj

    Among the Khazars, the warring sons of Kundaçiq had spent the winter and early spring months organizing their partisand and gathering allies. Balgichi Khagan, being the son of Kundaçiq's Khazar first wife Chichäk and lord over the parts of the Khaganate least affected by either the influx of Jews or Buddhist Tegregs & Eftals, aligned himself with traditionalist forces opposing both. Irene's elder son Bulan Khan, based in the west and now in control of Atil, had allied himself with the Jewish refugees – even recruiting one Isaac ben Judah (formerly of Utéga[14]) as his personal physician and taking the latter's daughter Rachel as a concubine, later a full wife – and counted on the learned engineers & scholars among them to provide his hordes with a technological edge, in addition to recruiting Roman and Sclaveni mercenaries from the Tauric Peninsula[15]. And finally, Irene's younger son Kayqalagh Khan relied on the Buddhists who still populated Khorasan, including numerous Tegreg descendants and refugees fleeing Islamic rule and the more recent discord within the Banu Hashim down south.

    Once the snow and frost cleared, it was time for the brothers to launch into their fratricidal frenzy. Balgichi had the poor luck of being stuck in-between the sons of Irene, who naturally ganged up on him while avoiding conflict with one another for the time being. He moved against Bulan first, hoping to regain Atil, but the latter had purged the Khazar capital of his sympathizers while directing Jewish engineers to improve the city's fortifications. Consequently Atil held out against his horde while Bulan had ample time to organize his own forces, which then went on to attain victory in the Battle of the Lower Volga. It was also in this year, and in fact around the same time as that setback for the eldest of Kundaçiq 's sons, that Kayqalagh crushed the southern division of Balgichi's army as it tried to invade Chorasmia at the Battle of Aibuiir-Kala and recruited many of the survivors he found trying to hole up in that ruined fortress to his own cause.

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    Bulan's Khazar warriors celebrating their victory over those of Balgichi under the walls of Atil

    ====================================================================================

    [1] Fuwwah.

    [2] The 'Hieronymean' view expressed by Saint Jerome is also the Catholic Church's official position on the relationship of the 'Brothers of Jesus' to Jesus & Mary. An alternative theory making Clopas Joseph's cousin, and thus eliminating the oddity of two Marys being sisters in the same family, does not appear to have emerged prior to modern times, but even if it had been around in this alt-700s Constantine would've dismissed it because it has the same problem the Orthodox-favored 'Epiphanian' theory does (not making his dynasty blood relatives of Jesus).

    [3] Hofuf.

    [4] This part about Flavius Bauto having a brother named Nebigast who became the King of the Chamavi, and Nebigast being Arbogast's father rather than Bauto himself (the traditional position first laid out by seventh-century historian John of Antioch), comes from the hypothesis laid out by late French historian Michel Rouche. A comparison of Arbogast's place in the Frankish royal family tree under both theories can be found on his French-language Wikipedia page.

    [5] Shadwell. The Latin origin of this Brydany name would have been 'Vadis' (simply, 'shallows').

    [6] The Weald.

    [7] Anderitum – Pevensey.

    [8] Manduessedum – Mancetter.

    [9] Venonae – High Cross.

    [10] Magiovintum – Fenny Stratford.

    [11] Wadi Hanifa.

    [12] Bhinmal.

    [13] Fazilnagar.

    [14] Utica.

    [15] The Crimean Peninsula.

    My own timeline seems to be the best place for my 1,000th post on the Sietch! :)
     
    722-724: Dueling Dragons, Part II
  • Circle of Willis

    Well-known member
    In Western Europe, 722 was a year which revolved around the final clash between the Holy Roman Empire and their long-lost province of Britannia. Having managed to hold the English off in the previous year, the Ríodam Madoe turned his attention to three objectives: one, augmenting his army with the Cambrian reinforcements and also scouring additional manpower from wherever he could find it, in preparation for the worst-case scenario of a Roman landing; two, suppressing the Ephesian presence in Lundéne; and three, trying to prevent the Romans from crossing the Channel by once more destroying their fleet, either in harbor or at sea. In that last regard, alas the Britons' fortune ran dry after their success in 721 – Edhérn d'Andride attacked Aloysius' second fleet as it mustered at Boulogne at the end of winter, but this time the Romans were ready and drove the British back into the sea with great force and much bloodshed (for the Britons).

    Having failed to destroy the Roman fleet in port, Madoe next directed his admirals to engage them in the waters of the Channel and ensure the Roman army would never be able to cross safely. But the British had never before faced the business end of Greek fire siphons, and Rome's armored marines (milites musculatarii) far outnumbered theirs. Consequently the naval Battle off Marck (as 'Marcae' was known to the local Gallo-Romans now) proved to be disastrous for the Britons, who lost 30 ships and saw another 22 captured out of 80 vessels – virtually their entire naval strength – while the Romans lost a similar number of vessels, but could much more easily absorb their losses given that they had sent nearly 250 ships into the same engagement. Lord Edhérn himself, aware of what a defeat of this magnitude meant for the future of Britannia, reportedly made no attempt to save himself after his flagship was set ablaze and chose to go down with its flaming ruin instead.

    Since trying to destroy the Roman fleet in harbor, then at sea, had failed this year, Madoe was left praying desperately for a storm or sea monster to destroy the Roman navy. These prayers went unanswered and as the remnants of the British fleet reported that the Romans were beginning to cross in force come the summer months, the High King commended his soul to God and marched to fight them head-on. In June Aloysius Caesar landed unopposed at Andride, where the garrison commander lost all hope at the sight of the still-massive Roman fleet (and the host which it bore) and surrendered, accepting Artur as his king, rather than make a futile stand and surely die. From there he and his 40,000 men, including a siege train with which he intended to reduce Lundéne to rubble if the city didn't surrender, had barely begun to advance inland along the northwesterly roads before they found the British host arrayed for combat atop Mount Caburn, overlooking their pathway as well as town of Métanton[1] directly to its west, on the morning of June 30.

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    Madoe of Britannia, not even twenty at the time he faced his older brother Artur and the power of Rome. Despite his youth, inexperience & being a usurper, he demonstrated such bravery and determination that onlookers thought he could have made a fine High King, given more time – and if he didn't have to face impossible odds immediately after taking up the sword of Artur I

    The 15,000 Britons held the high ground and were prepared to make good use of it, forming their infantry into a stout shield-wall along its crest. Reinforcements from Cambria and Cornovia had restored some strength to Madoe's army, but at least 5,000 of his troops were levies of poor quality, hastily assembled from the streets of Lundéne or the nearby farmlands in a frantic attempt to defend their homeland; these had to be stationed behind the shield-wall comprised of more professional Romano-British legionaries & warriors from the hinterland with the intent of adding mass to the formation, since they were understood to have no chance against Rome's own heavy infantry if thrust unsupported into close combat with them. The British archers were deployed before and just below their infantry on the high southern slopes of Mount Caburn, where at the time of the Roman army's arrival, they'd been in the middle of driving sharpened wooden stakes into the dirt to form barriers not only to keep the Roman cavalry away but also hopefully funnel the enemy infantry into attack theirs along more narrow fronts – thereby limiting or neutralizing their numerical advantage. Had the Romans tried to march into Métanton and onward to Lundéne, said archers would be able to shower them with arrows from the very high ground so long as they remained on the road, and there was no immediate alternative for Aloysius' host save trying to wade through the marsh southwest of Métanton.

    The archers picked up their longbows and opened fire on the Romans as the latter drew up for battle, making good use of their terrain advantage to inflict stinging losses on Aloysius' host at this early stage. The Caesar sent his crossbowmen forth to counter them while keeping the rest of his army back, but the arcuballistarii found themselves badly outranged so far beneath the heights of the great hill which the British occupied; worse still, the skilled British longbowmen fired at a rate superior to their own, so much so that they struggled to peek above their scuta to shoot back without being struck down by the rain of British arrows. As it became clear that his crossbow corps could not overcome their adversaries on Mount Caburn, Aloysius directed them to withdraw behind & beneath their pavises while he brought out his artillery. The mighty mangonels & ballistae which he originally planned to lay waste to the British capital with proved much more effective at combating the Britons at long range, their boulders and huge steel bolts striking the British positions with far greater ease than any crossbow bolt or arrow, and cleared the way for an infantry advance by driving the British missile troops into retreat.

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    The legions of Britannia, backed by hastily-levied mobs of Pelagian peasants, prepare for those of Rome to collide with them atop Mount Caburn

    The Roman infantry had the advantage of numbers, their legions outnumbering those of the British by more than two to one, and also had an edge when it came to their short-to-medium-range missile weapons – each Roman legionary carried five or six plumbata darts for this purpose, while their Romano-British counterparts only bore one or two javelins apiece. Nevertheless, the British were dug-in on very favorable terrain and determined to defend their homeland. For hours they fought the Romans bravely on the southern slopes of Mount Caburn, while said Romans for their part demonstrated the discipline which their enemies invariably found unsettling, advancing wordlessly and relentlessly in orderly ranks no matter what the British threw at them or how high the piles of their own dead grew. Madoe led the British cavalry (now about 1,800 strong) in furious counter-charges to reinforce any section of his line which seemed to be in danger of buckling, rallying his men and pushing the Romans back before they could create any real breakthrough.

    Late in the afternoon, a frustrated Aloysius led his own cavalry (some 5,000 strong) on a ride straight up the road from Andride, around Mount Caburn and into Métanton itself, hoping to outmaneuver the British defenders and break up their line with a surprise charge into their rear while they were distracted with his infantry. Madoe spotted the Roman movement from the peak of Mount Caburn however, and raced downhill with his own horsemen as well as his unengaged archers to stop them. A large skirmish broke out on the eastern outskirts of the town along the banks of the Usé[2], during which the Britons continued to fight fiercely despite not being as fresh (and certainly nowhere near as numerous) as their Roman adversaries. It was here near twilight that the decisive blow fell: Madoe was unhorsed and cornered in a local taberna (tavern), but made it clear he would not surrender by violently lashing out at his pursuers among Aloysius' paladins, at which point the Caesar agreed to duel him both as an acknowledgment of his valor and so as to spare Artur the need to take his own little brother's life instead. In a clash which would still be celebrated by chivalric poets many centuries down the road, Aloysius – himself having come a long way since he was nearly killed by Izzat al-Habashi's battlefield assassins in the Battle of Gergis a decade prior – struck down the valiant but less experienced British king with a thrust to the heart.

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    Legionaries of the army which Aloysius brought to Britannia. The prominence of the 'draco' standard used by the Roman cavalry led British historians to associate the Aloysians with the imagery of a golden dragon (contrasting with their own red and the Anglo-Saxons' white dragons), a romantic habit which Aloysius himself liked & which would later be picked up by continental chroniclers to a lesser extent

    What remained of the British cavalry was put to flight after their king's demise, and the rest of their army would soon follow as news of Madoe's fall spread. The Romans were prepared to strike off the pretender's head and stick it on a pike for proof, but were dissuaded from this course of action by Artur, who insisted that they treat his brother's corpse with a modicum of respect; so instead they took the body up to Mount Caburn with them, and with it Artur strove to compel as much of the crumbling British army to surrender so that he might avoid starting his reign with a massacre of his own subjects. By nightfall the levies had dispersed, having thrown down their improvised weapons and been allowed to go home by Artur, while a large part of the British legions who'd survived up to this point had switched allegiances and hailed him as the true Ríodam or else surrendered and were disarmed. However, about three thousand of Madoe's legionaries cursed all those men as traitors and insisted on fighting to the death; the Romans obliged, driving them from the peak of Mount Caburn toward the hill-village of Créon[3] overnight. There, joined by a hundred of the British cavaliers who had fled earlier but now returned to wash their shame away with their own blood and that of the Ephesians, the remaining thousand or so of these Pelagian diehards mounted a last stand against Aloysius' reserves which lasted until the dawn of July 1, 722.

    The bloody and hard-fought Roman victory in the Battle of Métanton had the effect of crippling British resistance, since the latter had thrown virtually all their remaining fighting strength onto Mount Caburn and the adjacent town in a desperate bid to stave off the Roman onslaught – the end had finally come for an independent Britannia, it seemed, just as it had for the independent Hoggar far to the south. Resistance lingered on the way to Lundéne, but no British baron or count had enough strength left to delay the Romans for more than a day at this point, and others who might have fought to the death were persuaded to surrender in exchange for clemency by Artur. Bishop Malcor left Lundéne to rally opposition (and hide) in the countryside, resulting in the citizens of the British capital surrendering after Aloysius gave them a demonstration of Roman power by having his mangonels destroy the Ludgate on its western wall. Consequently, Artur V was formally crowned by an Ephesian bishop in the city after symbolically drawing the first Artur's sword Caliburn from a rock (into which it had been discreetly placed on his orders), and prior to immediately swearing allegiance to Emperor Constantine VI with Aloysius Caesar as a proxy. From the north the English king Æthelstan (previously still licking the wounds Madoe gave him) took advantage of Britannia's weakness to resume pushing southward, as well. Suffice to say that upon hearing of the birth of his only daughter, conceived prior to his departure from Boulogne, Aloysius had good reason to have her baptized as Victoria – incidentally also starting the Aloysian family tradition of naming children born after a major victory abroad 'Victor' or 'Victoria' which would echo well into future centuries.

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    Artur V striving to prove to his subjects that, despite being the first Ephesian to rule Britannia in three centuries, he is no less qualified to be their High King than any of his forefathers

    In the east, while the sons of Irene the Roman continued to press against their eldest brother in Khazaria, Islam was experiencing two developments of importance. The first was Nusrat al-Din's march into Persia, with the intent of suppressing the Murji'ite uprising in the northern mountains. This he would accomplish, slowly but surely, in protracted fighting against the heretical guerrillas across the Alborz and western Aladagh Mountains over the next few years. His ultimate victory over this second rebel sect would have been much more difficult, or even impossible, without the total cooperation of the remaining native Persian elite, who in turn were able to expand their estates and acquire a widening share of high offices in the Caliphal administration beyond even the provincial level. Most notably, while campaigning under Al-Din's wing the now seventeen-year-old Caliph Hashim became enamored with a Persian lady of the Gilak Shahanshahvand clan, Farah bint Asfar, and took her as his first & most favored wife. Even at this early stage she was able to exert enough influence over him to get her father Asfar ibn Arman named wali of Azerbaijan (a territory encompassing the entirety of northwest Persia and what remained of Islam's hold in the Caucasus, including their native Gilan).

    The second was that the Alids had crossed the great Ganges and now engaged in their final drive to conquer as much of India as they could, with the hope of even toppling the Hunas once and for all. Abduljalil and 'Al-Arab at first scored additional victories over the already-badly-exsanguinated and disordered Indian resistance they encountered early on, sacking Ayodhya and laying waste to the fertile farms of the great Doab, but the brothers were met with a stinging rebuff at the hands of the vengeful Buddhatala at the Battle of Ekchakra[4] – a fitting place for the first major Huna victory over the forces of Islam in many years in the reckoning of Buddhists and Hindus alike, for it was said to be an abode of demons and the location of Rama's victory over the devil Taraka. The end of 722 saw the Muslims forced back to the Ganges, where Abduljalil & 'Al-Arab had brought up reinforcements from as far as Yaman in preparation for making a stand. At stake was Islam's future in the subcontinent, and the prestige of the Banu Hashim as well.

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    A war elephant of Buddhatala's army, setting out toward Ekchakra to show the world that the Hunas still had some fight left in them and that the new invaders from the west would not be allowed to run roughshod over all India

    723 saw the Romans still engaged in consolidating their control over Britannia. Artur was able to persuade Aloysius to give the Pendragons one more chance, and allow him to issue both a general amnesty to whoever was willing to take it and an edict of tolerance: the 'Proclamation of Verúlamy[5]' allowed the Pelagians to retain their churches and to worship within said churches' walls, although each parish would now have to pay out of pocket for their churches' upkeep – royal tax money being instead diverted to the construction of new Ephesian churches – with the sole exception (for now) of Lundéne's old basilica, which was reclaimed for Ephesianism at long last. Pelagian bishops and priests were allowed to continue operating as long as they swore allegiance to and abided by the laws of the new regime, although when they died the Ríodam would not be appointing new ones to take their place. Pelagians accused of a crime would also still have some legal protections and be entitled to a trial, although insulting the Ephesian creed was made a misdemeanor.

    It was the hope of Artur that this proclamation would remove the need to physically exterminate the Pelagians who still made up the majority of his subjects, while providing a path for the gradual diminishing of the heretical sect – how could they be expected to operate without any clergy after the last bishops died out and were not replaced, after all? At the same time, he was counting on his backers to finance missionary efforts which he planned to support with legal & political measures (such as requiring public adherence to Ephesianism to be appointed to court offices and stacking the Council of Britain with Ephesian nobles), as well of course to protect him from Pelagian rebels. When a critical mass of the British population had been swayed to orthodox Ephesianism, the Proclamation of Verúlamy would have outlived its purpose and could be repealed. Aloysius signed on to this scheme and promised to push for a new ecumenical council where he'd try to finesse Ephesian dogma in such a way as to make it more palatable for Pelagians, thereby accelerating their reintegration into the Roman state church, but warned that Semi-Pelagianism would not be on the docket (having proven to be unworkable on both ends) and that there would be a much harsher & more thorough crackdown if Artur proved incapable of handling the situation with his more moderate measures.

    While Artur assembled his first government and the carrots with which he sought to win his people over, Aloysius was out using the stick on recalcitrants. In Lundéne he oversaw the training of new, more loyal legions recruited from the surviving Ephesian population, and also helped finance the reconstruction of the city's defenses as a token of goodwill from Britain's new overlord; beyond the city walls his legions marched across the land with those Britons who defected after Madoe's death, whose dubious loyalty would be tested by having to form the first wave in assaults on rebel Pelagian holdouts ranging from nobles' câstels (fortified villas-turned-castles) to a growing number of towns, especially as they pushed further west, though the larger cities such as Gloué capitulated. Bishop Malcor was in fact captured on the road to the mountains of Cambre near the village of Verlucé[6], and immediately burned at the stake for heresy (also treason & the murder of the Ríodam Bedur) – a martyr to those Pelagians determined to carry on the fight, and a potent warning that the Romans' patience would not be limitless to the less brave. Aloysius also encountered Æthelstan of the English this year, and initially fêted him as an honored ally; however it did not take long for the Caesar to 'invite' the Anglo-Saxon king to sit down for cordial negotiations of a federate contract which would place England under Roman overlordship, albeit under terms far more favorable than what had been given to Artur – after all, he did still have over 30,000 men running around on the island, and this seemed a great chance to restore the Roman authority in the north all the way back up to the Antonine Wall.

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    The Pelagian rebel chief Malcor is consigned to the flames. While generally reputed as a merciful and honorable man, Aloysius Caesar had no quarter to give Malcor, who he blamed for not only treasonously murdering his own king & imposing a usurper on the British throne but also derailing Roman plans to peacefully recover the lost British provinces

    Beyond Roman borders, while Nusrat al-Din and the Caliph Hashim continued to make steady progress against the Murji'ites in Persia with the aid of their growing numbers of collaborators, the latter's Alid cousins were fighting for their lives against Buddhatala at the Battle of Mallawan. Buddhatala had expected the Muslims to be worn down and demoralized since he gave them a thrashing at Ekchakra, so he was rudely surprised when 'Al-Arab led their cavalry on aggressive raids to harass and delay his own advancing army. Worse still, Abduljalil had used the time his brother bought to cut down trees belonging to the sacred forest of Naimisaranya and construct catapults from the lumber with the assistance of Muslim Persian engineers, which he would then load with rubble taken from destroyed Buddhist and Hindu shrines.

    The Battle of Mallawan which followed was hard-fought, as Buddhatala was determined to expel the barbaric and all-destroying invaders from the empire which he was set to inherit at last while the Alids knew that not only would their lives be forfeit in defeat after the utter lack of mercy they themselves had shown up to this point, but a loss here would further destabilize the Banu Hashim's hold on the Caliphate even more at a time when they could ill-afford it. Ultimately, the ferocity of the Islamic cavalry and their deployment of Abduljalil's catapults won the day against Buddhatala's war elephants, but the Hunas had given almost as good as they got and were able to retreat in good order under the cover of nightfall while the Alid brothers had to rest & reorganize their own ranks. Buddhatala managed to rally his troops once they were back over the Ganges and soundly defeat the pursuing Alids at the Battle of Rahi[7], once more driving them back toward that great river's upper banks.

    The two sides found themselves at an impasse late in 723, and as they both faced increasingly ambitious & hostile Hindu powers stirring to their south, when Buddhatala sued for peace the Alids took him up on his offer. At this point the Huna army was in even worse shape than that of the easternmost Hashemites, severely bloodied from the lengthy civil war and various defeats inflicted by the Muslims before, during and after said civil war. Nevertheless Buddhatala was able to put on a sufficiently persuasive ruse with extra campfires and scarecrows armored as soldiers to trick the Alids, themselves exhausted by years of conflict both among themselves and with outside enemies, to take the peace negotiations seriously and not try to mount yet another push against him with hopes of reaching the Mahodadhi[8] (which was known to the Romans as the Sinus Gangeticus).

    The upper length of the Ganges down to Prayāga, which the Muslims called 'Allahabad', was set as the boundary between the Dar al-Islam and what remained of the Hunas' empire, thereby marking no small amount of expansion for Islam into India while still allowing the Huna state to survive, though their best days were clearly behind them. Upon receiving word of this agreement, Caliph Hashim himself signed off on it, finding the new conquests to be worthy additions to his realm and believing the Alids' assertion that they had pushed their army & luck as far as they could. The subcontinent could now be said to be divided into an Islamic west, a Christian northwest (in the form of the Indo-Roman kingdom of the Belisarians), a Buddhist east (with the Hunas establishing a new capital at Gauda in Bengal, since Indraprastha had been conquered & destroyed by the Muslims) and a Hindu south; by far the Hindus held the largest territory in India, stretching from Gujarat, the Vindhya Range and the southern banks of the Ganges in the north to the land-bridge to Lanka in the south, though they were also the most disunited.

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    Negotiations between the Alid brothers and Buddhatala, which would mark the upper Ganges as the current boundary between Islam in India and the remnant of the Huna Empire

    North of the Islamic world where the dust from Abdullah ibn Abd al-Rahman's errors was beginning to settle, the Khazar civil war was quickly approaching its climax. Bulan & Kayqalagh mounted coordinated offensives to bring down their big brother Balgichi, and finally got their chance to finish him off at the Battle of Bozok[9]. Turkic singers immortalized the 'whirlwinds of arrows' which the hordes of Balgichi and the sons of Irene loosed at one another, and the thousands of lances which shattered in their furious charges; but they also universally noted that the combined strength of the brothers was more than double that of Balgichi's, and so that despite hardly being lacking in courage himself, he was eventually overwhelmed and slain while his shattered ranks dispersed like dirt in the wind. Bulan & Kayqalagh did not long celebrate their victory – the former now claimed to be Khagan over the Khazars, but the latter argued that in overthrowing Balgichi they had disposed of the principle of primogeniture, and in any case he was no more eager to bow before his second brother than he had been with the first. Despite their mother's efforts to build an agreement between her sons, war soon came to the steppes again as Bulan rode to subdue (or kill) his remaining brother, who similarly prepared to strike down his remaining obstacle on the road to the Khaganate.

    Most of 724 saw Aloysius remaining in Britannia to further root out resistance, which was increasingly being pushed into the wooded mountains of Cambre – the British in the east and south of the kingdom (lacking such favorable terrain to hide in & fight from) were more willing to bend the knee before the overwhelming disparity between their remaining power and that of the Holy Roman Empire, as well as Artur's apparent commitment to the terms of his Proclamation of Verúlamy and to leaving Pelagian British knights and noblemen who hailed him as their king in place. The new Ephesian British legions recruited from the capital's environs, though still small in number, proved brave (sometimes even overzealous) collaborator troops; however no small number of those men had lost friends and/or family to Madoe's & Malcor's purge, and so as he once did in Africa Aloysius had to keep an eye on them to keep them under control and unable to pointlessly abuse his client king's Pelagian subjects in an attempt to get even, for ironically the continental Roman and federate troops generally proved better-behaved than them as they marched across the British countryside.

    The Roman Caesar also had to spend a good deal of time negotiating the federate contract with the Anglo-Saxons. Æthelstan had expected the Romans to make such a demand once they had the chance, since his own kingdom did roughly constitute the northern half of old Roman Britain as far as the remains of the Antonine Wall, but thought that between their long history as Roman allies (including in this latest war with the Britons) and their having converted to Ephesian Christianity long ago, he had the room to drive a hard bargain. He pushed for a concession in the form of the annexation of more British land to England; Artur pushed back, being obviously reluctant to part with much of his kingdom, and arguing that he would fatally undermine his own already-fragile credibility as Ríodam if he gave too much away to his people's ancestral enemies.

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    The English king Æthelstan comes to negotiate his kingdom's integration into the Roman imperial framework, not as defeated subjects but as willing allies – who sought compensation for having voluntarily converted to Christianity and supported Rome for many years

    Aloysius, for his part, saw merit in both arguments and sought to avoid either offending the English so much that they refused his terms (which would have forced him to go to war against what had been a generally reliable ally up to this point) or causing his newly-installed client regime in southern Britain to collapse. He ruled that the English should hold on to those lands they had managed to take from Britannia up to this point, expanding the rule of the Raedwaldings southward to span much of the Fens down to the river which they called the 'Great Ouse' – including the 'Isle of Eels'[10] where the Romans and Anglo-Saxons would jointly finance the construction of an abbey to commemorate their victory over Pelagianism and eternal friendship – and southwestward to the confluence of the Sabrénne[11] with the Avon[12], following the latter river's course to its source near the newly-founded English town of Hnaefsburg[13] to form a new border with Britannia north of Ladroé[14]. While these not-inconsiderable gains represented the furthest southward advances the English kingdom had been able to make to date, it left major cities like Gloué and Déuarí[15] (which Æthelstan had been unable to conquer anyway) under British control and preserved a corridor linking Cambre to the rest of Britannia.

    With the territorial arrangements made and Æthelstan pledging to suppress Pelagian activity in the lands newly annexed into England, a deal making the latter kingdom into another federate vassal of Rome's was now within reach. In light of their longstanding alliance and the baptism of the Anglo-Saxons during Stilichian times, Aloysius offered the English king a generous contract and pledged in his father's name that Rome would not interfere in English internal affairs unless called upon, terms which (coupled with the recognition of his territorial gains) Æthelstan readily accepted – he wanted to remain on the Romans' good side not only to ensure that they'd never have cause to back the British (should the latter ever be wholly converted to Ephesianism) against England, but also to avoid having to fight the still-considerable Roman forces in Britain. With this diplomatic coup Roman authority had been restored over the entirety of their old British provinces, albeit through two vassal kingdoms this time – indeed it could now be said that the Roman Empire in the West had recovered its full former borders, and then some – and Aloysius Caesar earned the nickname 'Britannicus' from contemporary chroniclers.

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    With strokes of sword and pen, Aloysius Britannicus had made it so that after hundreds of years of separation, the legions can once more sing: 'A ferventi aestuosa Libya volat aquila legionum supra terram Britannorum!' – 'From scorching-hot Libya flies the eagle of the legions over the land of the Britons!'

    However, this triumph would be undercut by tragedy…and trouble. While the Augustus was busy drafting the next stage of his reform plans, which would have introduced barbarians (recruited from the royal families of the federate kingdoms) to the Senate in exchange for the concession of some legislative powers to that body and the transfer of the responsibility of drafting laws to the princeps senatus (leader of the Senate) from the quaestor sacrii palatii (who, in remaining the Emperor's chief legal advisor, took on a role more like that of an attorney-general than a legislator), he overworked himself to the point of catching a cold during the fall months. Despite the efforts of his physicians this cold soon worsened to pneumonia, leaving Constantine on his deathbed before the end of 724; to his last days he insisted that his heir be made privy to his plans, so that the soon-to-be Aloysius II might continue where he had left off. As word of his passing spread, elements among the Patriarchate of Constantinople still opposed to the Council of Miletus' declarations on the modified filioque and the Aloysian emperors' claim to being Christ's earthly regent – so-called 'Reversionists' led by Anastasios of Thessalonica, who resented having been coerced into signing off on that council's canons – conspired with those among the Greek nobility who did not wish to be ruled by yet another barbarian-blooded Westerner to elevate a more pliant 'native son' candidate to the purple in the Orient. Still, few outside of Anastasios himself objected to Constantine VI being nicknamed 'the Wise' in death, for even most of his opponents could not deny his considerable prudence, attention to matters of state and strong scholarly credentials.

    While the main Muslim army had just about finished mopping up Murji'ite forces in the mountains of Tabaristan and the Alids moved to consolidate their blood-soaked conquests in northwestern India, the remaining Ashina brothers were settling their fraternal dispute in the steppes to the north. Bulan drew first blood and dealt Kayqalagh a stinging defeat in the Battle of Lake Kushmurun, but Kayqalagh turned the tables and put his elder brother to flight with a feint & counter-charge at the Battle of Sighnaq on the Syr Darya. Kayqalagh in turn pursued Bulan to the north, but the latter turned and smote him in the Battle of the Lower Tobyl[16]. Further protracted fighting was avoided thanks to the intervention of Irene, as both of her bloodied sons were more willing to listen to her now.

    Kayqalagh (who had appealed for her renewed intervention in the first place) agreed to finally acknowledge Bulan as Khagan over all the Khazars, while Bulan – although holding his brother in contempt for apparently running & hiding under their mother's skirt when the going got tough for him – grudgingly agreed to keep the former around as a subordinate Khan with authority over the southeastern reaches of the Khazar Khaganate. Bulan further pledged to marry his toddler son Sartäç to his eldest niece Esin, the firstborn daughter of Kayqalagh. Considering that Sartäç was raised primarily by his Jewish mother while Esin had been brought up as a Buddhist by her Tegreg mother, how their marriage was supposed to work and its effects on the future of the Khazar nation was a mystery which neither brother had an answer for. In the meantime however, with their bloodletting at an end for now, toward 724's end Irene conspired to redirect the brothers' attention to he who she considered their common rival: their cousin, the new Roman Emperor Aloysius II.

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    Kayqalagh and Bulan reconcile, for now, at the behest of their mother, who had implanted in them higher ambitions than simply killing the other so that they might rule the steppes alone

    As Roman authority spread across Britannia with the march of its legions and insular allies alike, fervent Pelagians who wished to neither submit to the authority of their puppet king (having already deduced that Artur V's edict of tolerance was unlikely to be upheld indefinitely when the Romans sought to make all their subjects acknowledge the Emperor as Christ's regent on the Earth sooner or later) or to die beneath their blades resolved to realize the backup plan laid down by previous Ríodams – fleeing west to the New World across the ocean, where a refuge had already been set up over the previous century. Unfortunately, the route to get to their distant sanctuary was obstructed by the Ephesian Irish at practically every step of the way. A council of the rebel chiefs & magnates still holding out in mountainous Cambre agreed to send a delegation to re-establish contact with the Britons already in the New World, warning them of what had happened and the refugee wave that was sure to come. However the road was hard, as the Irish still controlled Greater and Lesser Paparia as well as the entryway into the Sant-Pelagé[17], and had no reason to allow the heretic Britons to pass by them in peace, much less to give them food and shelter.

    Out of the twenty intrepid souls the rebel leaders could find for this mission, two survived frostbite, hunger, the rough northern seas and hostile Irishmen (invariably by hiding far away from any visible Irish settlement or outpost and doing their best to not attract attention) to make it down the Sant-Pelagé in the freezing fall months. They brought the grave news to the headman of Porte-Réial, who in turn called a grand council of the notable Pelagians of Aloysiana: what were they to do now that the day their grandfathers feared had finally come to pass, and the homeland had fallen back under the power of Roman tyrants? Recognizing the last red dragon, reduced to (as far as they were concerned, anyway) a pawn of the dreaded golden one which had come from the European mainland breathing cursed flame and inviting the weak-willed & cowardly to come worship it as God's shadow upon the Earth, as their Ríodam was clearly not an option. Plans were made to retake Isle de Sanctuaire from the New World Irish, so as to make travel to their colony at least a little bit easier for their co-religionists, and to also establish a fully-fledged and sovereign government of their own. The delegates from Britannia meanwhile would have to return overseas after the winter had passed, to report to the faithful that their sanctuary still stood and that – while it may be a bitterly cold, barren and wild land surrounded by the barbaric Wildermen & slightly less barbaric Irish – it was not totally inhospitable to human life, and at least they'd be free to practice their faith & live by their own laws there.

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    [1] Mutuantonis – Lewes.

    [2] The River Ouse in Sussex.

    [3] Offham. The name 'Créon' is a Brydany descendant of the Latin creta ('chalk'), similar to the French 'crayon', for the chalk pits in that area.

    [4] Arrah.

    [5] Verulamium – St Albans.

    [6] Verlucio – Spye Park.

    [7] In Raebareli district, west of the city of Raebareli itself.

    [8] The Bay of Bengal.

    [9] In the vicinity of modern Astana.

    [10] Isle of Ely.

    [11] 'Sabrina' – the River Severn.

    [12] The Warwickshire Avon, to be exact. This name is identical not only to the modern English spelling but also the Breton rendition of the Old Brittonic 'Abona'.

    [14] Lactodurum – Towcester.

    [15] Deva Victrix – Chester.

    [16] The Tobol River.

    [17] The Saint Lawrence River.
     
    Last edited:
    Saint Simon's Zealots
  • Circle of Willis

    Well-known member
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    Capital: Cartàginu – Carthage.

    Religion: Ephesian Christianity.

    Languages: Afríganu – African Romance – is the primary spoken language of the African kingdom from Cartàginu to Tangér[1], while Latin remains the sacred language of the Patriarchate of Carthage. The Berber languages are more widely spoken by the Moors living closer to the Saharan frontier. The Vandalic tongue is already extinct by the early eighth century, although like Gothic has done for Espanesco and Old Frankish for Francesc, it has left some influence in Afríganu in the form of loanwords and place- & personal names (especially in the east, around the Aurès Mountains, where most of the Vandals had settled and preserved their identity until the seventh century).

    For the longest time, Africa has always been the safest part of the Roman world. It has never been ravaged to any significant extent by barbarian invaders (the Donatists of Hoggar having been a very persistent threat, but never one of extremely dangerous or even apocalyptic proportions like the Huns or Heshana's Turks), and not only thanks to geography – the Vandals settled in its mountainous regions have by far proven to be the least treacherous and best-behaved of all the federate subjects of the Empire, ultimately Romanizing and being absorbed entirely into the current kingdom, unlike even the nearby Visigoths who have caused more trouble than them. The Stilichians could almost always count on Africa to have their back against external and internal foes alike, and indeed they found the kingdom a safe refuge after being driven off their throne in Rome by the Aloysians half a century ago. Its Mediterranean coastline is dotted with prosperous cities populated by skilled artisans, whose most famous export remains 'red slip' pottery which is still in high demand from Nantes to Antioch, and just a ways further inland lies the 'granary of the empire' which produces the massive quantities of cereals, olive oil, wine and fruits that feeds not only its growers but people all over the Roman world.

    But as of 725 AD, this safety is fast coming to an end. Africa's frontiers encompass large areas of scorching desert where nothing can grow for long, and they have come under constant threat by persistent external foes. The Donatists to the south may finally have been destroyed, but they have since been replaced in short order by the much more dangerous Muslims to the east; all the practice at raiding, counter-raiding and desert warfare they have given the Africans, the latter must now turn against the Saracen. To persevere, the Africans have turned to faith, as they did to combat the Donatist menace. Far from its Carthaginian roots as the westernmost outpost of Canaanite paganism, Africa has since become a major center of the Christian faith, and boast of both its longtime persistence (and ultimate victory) over the Donatist heresy and its newfound status as one of Christendom's primary bulwarks against Islam; yet this position has left its mark on African Christianity (though the Africans themselves would be loath to admit it), for Carthage has evolved to become the most unforgiving and militant of the Heptarchic Sees, and despite the proud Punic heritage of its people the kingdom has recently exiled the only other Semitic people in the region – the Jews – from their lands after Jewish treachery caused the temporary fall of their easternmost stronghold, Lepcés Magna. How unfortunate then that the Empire has just welcomed Pelagian Britain, whose theology stands completely at odds with that of the Africans, back into the fold.

    Not for the first time, the Stilichian kings of this land find themselves caught between their duty to the Roman state and their subjects, and their ambition to (re)take the purple. They remember it was their forefather Stilicho, saint and savior of Rome, who fought in God's name on the Frigidus nearly 400 years ago; not Arbogast the pagan, whose descendants stole their crown in a moment of weakness and now insist they are the descendants of Christ's cousin. They remember that they have been betrayed in the past, usually by the Senate which the late Constantine VI hoped to restore some measure of power and dignity to, and that they have still always managed to get the last laugh. But they remember their duty too – that is why they did not betray the first Aloysius, he who tore the purple from them, and the Second Rome to an excruciating downfall at the hands of the Avars and Turks. In turn Aloysius I was genuinely grateful for their help, going well beyond not trying to extirpate them when he had the chance but even recognizing their continued authority over Africa and showering them with consular honors, despite the continued risk they posed to his own bloodline's hold on the throne. Time will tell whether their sense of duty, passed on down from their namesake, remains strong enough to compel these latter-day Stilichians to defend Rome against the new threat of the Saracen even if it means fighting under the banner of the dynasty that usurped them – or if they will at last follow their heart and try to reclaim the imperial crown for themselves.

    The African kingdom stands apart from most of Rome's federate subjects (except, ironically, Britannia) in that it is ruled by Romans exerting Romanitas over barbarian populations, rather than being founded as a barbarian kingdom with a majority of Roman subjects which then gradually Romanized over time as had been the case with the likes of the Franks or Visigoths. Africa is further distinguished from Britain in that its inherited Roman institutions never really degraded over time, nor did its Romanized populace (consistently a majority, unlike the case in Britain where the Romanized Briton elite were a minority compared to the Britons in the countryside) ever become 'barbarized' to any significant extent; if anything the African Romans have been the most successful federate subject at 'Romanizing' their less civilized Berber and Vandal neighbors compared even to the Gallo-, Franco- and Hispano-Romans. Being directly ruled by the Stilichians (Latin: Stilichōnes, Afríganu: Stéléggénu), a former imperial and thoroughly Romanized dynasty of Vandal origin, must have helped, even if this remaining branch of that venerable house has the misfortune of being designated the 'Lesser' Stilichians compared to their 'Greater' purple-born forebears.

    As of 725, the ruler of Africa is Yusténu ('Augustine'), its third Stilichian king after Egeréu I ('Eucherius', the man who lost the purple to the Aloysians) and Stéléggu I, a warrior of proven skill and piety who is widely celebrated by his subjects for having finally ended the Donatist threat after three hundred years of raiding, skirmishing and the occasional disastrous campaign into the forlorn mountains of Hoggar. He bears the title Doménu Reyu – Afríganu for Dominus Rex, or 'lord king'. The African kings govern in a more absolute and centralized manner than other federates, mirroring how their Stilichian ancestors ruled the empire and taking full advantage of the still-robust Roman administrative institutions active within their realm. In an acknowledgment of their imperial history and the achievements of their forefathers (including saving the life of Aloysius Gloriosus himself and the Second Rome at the cost of their own ambitions), even these so-called Lesser Stilichians have been granted the privilege of adorning their banner with the chi-rho which their 'Greater' kindred once flew above the legions and cities of the Empire. In keeping with Berber tradition (which was how they inherited the Mauro-Vandal kingdoms of Altava & Theveste and bound them together into Africa in the first place), the Stilichians also follow slightly more egalitarian succession laws than the Aloysians who have displaced them, allowing daughters to inherit their father's possessions (including the throne) if they have no living brothers or nephews.

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    Yusténu I, 'Lord-King' of Africa in the early eighth century, whose martial talent and religious fervor have set a new standard for future African kings to follow. His people hail him as a champion of Christendom and the destroyer of the Donatist scourge, but of course the Jews he expelled have a far less positive opinion of him

    The Stilichian dynasty itself lacks the divine pedigree claimed by most of its contemporaries, such as the Visigothic Balthings to the northwest (who still claim descent from Gaut, the ancestral god of their people, even after converting to Christianity) or indeed the Aloysians themselves (who have gone from claiming descent from Teiwaz to asserting that they are relatives of Jesus through his cousin, Saint Jude). Their progenitor Stilicho was by all accounts a man of barely-gentle birth, the son of a completely ordinary Vandal soldier and a Roman lady from Pannonia[2], and belonged to no great lineage before starting his own. The closest they have to fantastic claims of descent from divinity comes maternally from the marriage of Emperor Venantius (Afr.: Bedãddu) to the Queen-Empress Tia of Theveste (Afr.: 'Tébessa'), who as the last member of the Silingi Vandal royal family, would have counted among her ancestors the hero and star-source Aurvandil ('Shining Vandal', also associated with the morning star under the name 'Ēarendel' by the newly-incorporated Anglo-Saxons) as her long-fallen Hasding relatives also did. However the Stilichians remain unbothered by this reality, instead finding a certain pride in the fact that their founder was a 'mere' mortal who rose from almost nothing by his own merits & the sweat of his brow to play a role in Christianity's final triumph over paganism; reorder the Roman West; marry Theodosius I's niece; and with her father a line of emperors & kings who would similarly deliver the Empire from some of its darkest hours since the Crisis of the Third Century, and have declined to fabricate any claim to unearthly descent for Stilicho himself.

    The populous and wealthy cities along the Mediterranean coast form the backbone of the Stilichians' power, and in turn they administer these cities through appointed governors called presedéu ('presidents', evolving from Lat. Praeses, singl. presedu) who work with similarly appointed councils of officials bearing old Roman titles such as progurador (Lat. Procurator – a financial official). It is customary for the urban governors to also be their city's bishop, although ironically despite this entrenched political influence the Patriarchate of Carthage does not actually govern Cartàginu directly. Instead the Lord-King does that himself as the metropolis' Proconsul, appointed for life (and effectively passing the position from father to son) by the Augustus Imperator, although of course the Patriarch will invariably enjoy a respectable seat at his privy council.

    Things are a little different in the countryside, where the descendants of the Berbers and (to a much lesser extent) Vandals not only become more numerous the further one gets from the cities but still comprise the indigenous nobility in most places. The Stilichian kings acknowledge tribal privileges, grant estates and (Latin) honors to these provincial elites, who in turn provide much of Africa's fighting strength and officer corps as its homegrown dukes (Afr. singl. Duy, pl. Duyés), counts (Afri. singl. Gome, pl. Gomedés), barons (Afri. singl. Baro, pl. Baronés) and knights (Afri. singl. Gaballeru, pl. Gaballerés). Most African land is owned by this military aristocracy, and worked by a mix of serfs and slaves as is common in Italy or Hispania. However, especially unlike the latter and other federate kingdoms, the hierarchy that exists among the African nobility is strictly military in nature – all of its nobles are sworn to King and Emperor directly, so for example while dukes typically own the largest estates, knights are not sworn to them, do not rent estates from them and do not answer to them outside of the context of an army on campaign; certainly a knight would bring grievances against their neighbor to the courts or the king, not a duke or count or baron. This Roman-based titulature and administrative structure indicates the extent of Romanization in the rural parts of the African kingdom.

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    Dimmidi, one of the southernmost settlements within recognized Roman borders, whose walls have long stood to provide refuge for the Moors living nearby through centuries of raids by the Donatists and other desert bandits

    Speaking of the courts, the Patriarchate of Carthage exercises significant judicial in addition to religious & political authority. Under the Corpus Iuris Civilis the Church is authorized to try cases involving clerics and religious matters in general in its own ecclesiastical court, following in the shared legal tradition of the Western Church with Rome with the addition of some of its own canons, such as the Corpus Canonum Africano-Romanorum. Like their Roman counterparts, Carthaginian bishops will appoint one to five priests (judicial vicars) to try cases ranging from annulling marriages on grounds such as bigamy/duress/deceit, to the investigation and possible dismissal of clerics, to charges of heresy; the bishops will only involve themselves in more extreme cases, such as Donatist conspiracies that imperil entire towns. These clerical tribunals take an inquisitorial (investigative) role in their cases rather than simply acting as a referee between the prosecution and defense, as is also the case under the Roman See, although the Carthaginian clergy are noted for being less forgiving and less inclined to presume innocence on the part of the accused than their northern brethren.

    The most important difference between the Carthaginian and Roman ecclesiastical courts as of the eighth century is that the former have already begun their evolution into what will later be known as the 'Western Inquisition': no organized heresy-purging body exists yet, but African bishops and their handpicked vicars are mandated to tour their dioceses at least twice a year to seek out heretics and also reinforce the people's faith with public discourse & preaching. Patriarch Sésénnéu II has also issued basic guidelines for telling actual heretics apart from simple ignorant peasants or townsfolk, as well as regulating the punishments for the former (up to and including burning at the stake for unrepentant heresiarchs). These measures, initially devised to root out Donatist infiltrators and sympathizers during the long centuries when Hoggar still cast its baleful shadow over Roman Africa (and now likely to be reapplied to Islamic spies with the Donatist threat finally suppressed), may well be exported to the Roman See as a means of ferreting out crypto-Pelagians in Britannia once the Emperors' and Popes' patience with them runs out in the centuries to come.

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    A captured Donatist saboteur leaping to denounce the panel of Ephesian African clerics who have found him guilty, moments before being handed over to the secular authorities for execution

    Internally, Africa is a kingdom of triple contrasts. The land is roughly geographically divided into three regions: the North African coast, the sandy Saharan frontier, and the hinterland mountain ranges of the Atlas & Aurès (as well as smaller adjacent mountains such as the Ouarsenis, Nafusa & Anti-Atlas) in between them. Of these the coast is by far the most important to the Roman world at large, encompassing all the most populous and fertile parts of Africa: in fact it was one of the two 'granaries of the empire' alongside Egypt, being the one assigned to the Western half in the centuries before Aloysius I reunited Occident and Orient, and now the only such 'granary' left under Christian rule after the loss of Egypt to the Saracens. Wheat, figs, grapes, legumes, olives, and so much more – the vast farms & plantations of the African coast produce them in abundance, supported by vast irrigation networks incorporating well-maintained dams and fugaras[3], with over a million tons of crops being harvested every year (much for consumption within Africa, but at least a quarter of which is earmarked for export to the rest of Roman Europe or foreign markets). As well it should almost go without saying that large numbers of secondary facilities exist to further refine the raw crops into consumable products such as flour (mills), wine (vintners) and olive oil (olive presses).

    The coast also houses virtually all of Africa's cities of note, Cartàginu being the grandest of them all. A robust manufacturing industry exists in those cities, their most famous and prized products being fine 'red slip' pottery and lamps (usually stamped with Christian iconography, but the Punic heritage of the manufacturers can still be seen in the periodic traditional imagery as well), which can almost rival the glasswares of Trevére in value. For obvious reasons, the blistering Sahara and the inland mountains cannot hope to match the coastline in prosperity or population. The desert-dwellers are primarily nomadic herders (dealing primarily with donkeys, goats/sheep and camels) and traders, with a minority making their living as sedentary farmers around oases; there are also colonies of unfortunate slaves working in salt mines who are exceedingly unlikely to see any profit from the salt that they have extracted. The mountain-folk tend to be both herders and farmers in roughly even numbers, making their home in villages which have often been fortified to resist Donatist and Islamic raids.

    The African people themselves can be roughly divided into three groups, one for each of these regions. The 'Roman Africans' (technically all Africans are 'Romans', but this is the demographic most strongly identified with Romanitas) who dominate the coastal areas and especially the cities constitute the majority of Africa's population. They represent the Romanized descendants of the old Carthaginians and their immediate Berber neighbors, hence why they will at times romantically be referred to or even refer to themselves as the 'Sons of Dido' (presumably Hannibal's name cannot be used due to how, even after all these centuries, the Romans still find the memory of the Trebia, Lake Trasimene and Cannae traumatizing), although of course their lines of descent have long ago (and often) crossed with waves of Roman colonists (mostly from Italy, secondarily from Hispania) who chose to settle in Africa. These 'Sons of Dido' are oft-perceived as being wealthier, more intellectual and less militaristic than their neighbors, being associated these days primarily with the great latifundiae and cities of their homeland in addition to the legacy of saints such as Cyprian and Augustine.

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    'Sons of Dido' – dockworkers, fishermen, guards and merchants of all stripes – hard at work in the port of Cartàginu, much like their Punic ancestors

    The name of 'Moor' (Lat.: Mauri, Afri.: Muru) is sometimes used to refer to all Africans in general, but within the kingdom itself it is typically used to refer strictly to the Berbers who live in the rural (or outright desert) hinterland away from the fertile and densely-populated northern shores. Many subsist as nomadic or semi-nomadic herders and caravaneers, although a minority of these indigenes have settled down to form farming settlements around oases or live in castle-towns growing out of the forts of the ancient Limes Mauretaniae like Altava, Tiaret and Dimmidi. Having formed the Empire's first line of defense against the Donatist menace, they are stereotypically perceived as fanatical, unsophisticated brutes: wild, borderline-barbaric warriors and Ephesian diehards of a much less intellectual stripe than the Church Fathers produced by Cartàginu and the other cities of Africa, prone to destroying what they cannot understand when they aren't leading rustic lives as goatherds and camel-tenders. The Moors themselves regard such stereotypes with more amusement than resentment; it's true that they have a stronger military tradition than the coastal Africans (at least since the Romans themselves burned & salted it out of the latter), and they absolutely do fancy themselves warlike vanguards of the faith, but the so-called 'Sons of Masinissa' are also expert traders – it is they who travel across the scorching Saharan sands in great caravans to engage in commerce with the 'Aethiopians' to their south, exchanging Roman wares such as cloth, pottery and metalworks for gold, ivory and other exotic goods – and by God, some of them even farm or engage in other peaceful, practical pursuits. Moorish missionaries are also the ones most involved with (actually peacefully) spreading the Gospel into and beyond the Sahara.

    The Romanized descendants of the Vandals (and to a much lesser & oft-overlooked extent, also some Alans and Suebi) who have intermixed with local Berber tribes, such as the Jarawa and Shawia, constitute the third recognized demographic among the Africans, dominating the kingdom's eastern frontier and forming the front line of Christendom in the south against the tides of Islam. They lead a generally more sedentary existence than the Moors, dwelling in or around fortified towns and villages (particularly in the Auresian and Nafusan highlands, which are now often referred to as 'Vandalia' on Roman maps of Africa), though they do have some larger cities to their name such as Lepcés Magna and Tébessa. These so-called 'Sons of Stilicho' are associated with an appearance more alike to that of Northern Europeans – fair hair and skin as well as blue or green eyes, all of which contrast with the visage of Roman Africans and even more-so with the still darker-haired and darker-skinned Moors – which indeed do appear more frequently among their ranks owing to their not-insignificant Vandal heritage (though obviously, not every one of them can look like long-lost relatives of the Aloysian Emperors). Further, their reputation is that of being both more martial than the coastal Africans and more noble (or at least less ill-tempered and inclined to violence, sectarian and otherwise) than the Moors, as well as possessing a fierce pride in their ancestors – most faithful of the Teutonic federates – and their namesake, who they hail as the greatest Vandal to have ever lived and progenitor of the dynasty that delivered Rome from various crises across the tumultuous fifth to seventh centuries.

    The triune Africans are united not just by a common Roman identity, but also by faith and language which undergirds said identity. African Christianity tends toward the austere, the solemn and the militant; contributing to the collective reputation of Africans in general as a stern people who pray more frequently than most throughout their days, celebrate their feasts and other religious services with a certain grimness, and are most eager to proselytize either with fire-and-brimstone sermons or, more bluntly, with the sword. This is not entirely fair – of course there exist Africans who are friendly or possess a sense of humor – but as with all stereotypes, there does exist some truth at the core of this reputation. In any case such developments were likely inevitable given the African Church's three hundred years of friction with Donatism, and indeed the fact that Africa was the only part of the Western Roman Empire to directly border a heretical kingdom of any significance (at least Gaul was separated from Britannia by the sea).

    Even Africa's patron saint, the eleventh Apostle Simon (Afr.: 'Santu Sémon'), has taken on a more militaristic character in the eyes of his devotees as the 'Slayer of Scorpions' – a new legend is spreading from the battlefields of Gergis and Abalessa, proclaiming that the saint did miraculously manifest at the former to save the life of Aloysius II from Islamic assassins and rally the Roman army, and that after the Christian victory over the Saracen there he rode all the way to Abalessa to tear open the Donatists' gates for the other major Ephesian army in Africa at the time[4], both enemies associated with the imagery of scorpions by African artists & chroniclers. Perhaps it is only fitting that the Patriarchate and attendant federate kingdom with the strongest reputation for Christian militancy out of the Heptarchy & all of Rome's vassals should be represented by the Apostle nicknamed 'the Zealot'. It must be one of several cosmic ironies that although the present African Church is famed for its fervor, Saint Augustine of Hippo (Afr.: Éponu) – its dominant intellectual influence – was originally a Manichaean and later Neoplatonist, while their kings' progenitor Stilicho was quite tolerant while still obviously being a Christian himself: he had considerable respect for pagan intellectuals, allowed for the restoration of the Statue (though not the Altar) of Victory to the Curia Julia in 403, and maintained lifelong friendships with pagan Senators such as Quintus Aurelius Symmachus.

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    Two 'Sons of Masinissa': missionaries symbolically bearing the banners of Christ the King through the Saharan sands, riding forth to enlighten yet more 'Blackamoors' who have yet to hear the Good News

    African hamartiology and soteriology (respectively the theological study of sins & salvation) also tend to be the most unforgiving among the Heptarchy, an exceedingly ironic mark left by the conflict with Donatism – though at least African Ephesians still believe (in line with broader Ephesian orthodoxy) that forgiveness is an actual possibility for all sins, unlike their rivals. Even more ironically, that the Africans still believe in the possibility of redemption for all was a major source of their dislike for Jews even before expelling the latter: in the Africans' reckoning God used Rome as His instrument of punishment upon Carthage for sacrificing their own children to Moloch, as He similarly wielded Rome against the Jewish nation for arranging Christ's execution and would have used the barbarians against the Romans in turn for being the ones to actually kill Jesus (had it not been for their timely conversion over the fourth century, for which He blessed them with the stewardship of the Stilichians instead). Both Carthage and Rome eventually accepted these punishments as just, repented of their sins and were redeemed & reborn in the embrace of the Messiah to the point of becoming two of the Heptarchic Sees; but in refusing to convert to Christianity the Jews have (as far as the Africans can see) spurned repentance and closed off their own avenue to redemption, which the Africans found baffling and increasingly maddening – after all even the Prodigal Son and Saint Dismas, the Good Thief who was crucified to Christ's right, had to acknowledge their own fault in walking the road to their ruin and repent to be forgiven.

    Theological matters aside, the See of Saint Simon not only forms the spiritual foundation for longstanding African resistance against first the Donatists of Hoggar and now Islam, but also spearheads the southward expansion of Christianity. Kumbi was a good start, and the time and resources expended on spreading the Gospel to that kingdom paid dividends not only spiritually but also materially in providing an important ally for the final wars against Hoggar. Now with Hoggar finally out of the way, African missionaries are able to safely accompany trading caravans on their long voyages south across the Sahara not only to Kumbi, but even further beyond toward the Bambuddu (Lat.: Bambotus)[5] and to the vast savanna & jungles which lay beyond the Sahara – uncharted lands populated by more 'Aethiopians' completely unfamiliar to the Roman world, a most exciting prospect. Nor do the Africans plan to spread the faith exclusively overland: they have not lost knowledge of Pliny's Fortunatae Insulae or 'Fortunate Isles'[6], which they know to be inhabited by kindred of the Moors, and the Stilichians' interest in converting those Berber natives and incorporating the islands into their kingdom will only grow with time.

    As for language, African Romance or Afríganu has by this point wholly absorbed the remnants of Punic and Vandalic in the north and east, and also represents the linguistic bridge through which the Moors can communicate with other Africans. Out of all the burgeoning Romance languages it is most alike to the speech of the Sardinians, itself not far removed from Late Latin, but with much more pronounced p/v->b, c->g and t->d sound changes (among others) than Sardinian or other Romance neighbors such as Espanesco and Italiano. For a comparison, the Latin term victor ('conqueror', or indeed just…'victor') has transformed, or perhaps degenerated in the eyes of a Latin purist, into vittore (or 'Vittorio') in the latter language; but in Afríganu it is rendered instead as béddor (the same instance, capitalized, being a masculine African name as well). Another distinctive feature of Afríganu, one that it shares with Sardinian but has similarly amplified to a greater degree, is the introduction of the initial 'ar-' for words and names that begin with an r (ex. Translating Romanus, both as a personal name and a generic term meaning 'Roman', as Arromanu).

    The Carthaginians, Berbers and Vandals have all left distinctive marks on Afríganu, mostly in the way of personal names and loanwords, to varying extents with the Punic/Carthaginian substratum having made the largest contributions and late-arriving Vandalic having made the least. Afríganu names with Semitic roots originate from the large cities dominated by the Sons of Dido: the four Archangels recognized by the Ephesians (Méggel, Yabrél, Arraél and Urél – corresponding respectively to the Hebrew Michael, Gabriel, Raphael and Uriel) are naturally among the most popular of this bunch for the baptism of infants, and they can universally be found across the African realm. Specific to Cartàginu and other major coastal cities one can also find people bearing names referencing ancient Phoenician deities or heroes such as Addemeryar ('Abd-Melqart'), Anébal ('Hannibal') and Léssa ('Elissa', an alternative name for Dido herself). Among the Sons of Masinissa names of a Berber origin, such as Ãdala ('Antalas'), Gudzéna ('Cutzinas') and Tia ('Thiyya') can be found in greater frequency than elsewhere; and the Sons of Stilicho are naturally more likely to bestow originally-Germanic names such as Bãdalaréu ('Vandalarius'), Brunérra ('Brunhilda') and indeed Stéléggu ('Stilicho') on their own children than the others. Of course these all supplement the Greek/Latin-descended fare such as Déogredzéanu ('Diocletian'), Néyola ('Nicholas') and Aggeléya ('Angelica') standard to the Romance languages, which remain more common than any of the above and can be found just about wherever Roman civilization has been established in Africa.

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    A pair of 'Sons of Stilicho' standing guard on the Libyan frontier, vigilant even in times of peace here on Christendom's front lines

    The Africans maintain their own distinct military tradition, combining their inheritance of the Numidian Berbers' lightly-equipped and highly mobile forces with the heavier edge introduced by the Romans (and long before them, by the Carthaginians as well), with an eye on combating threats posed by the Donatists and Muslims in the scorching African sun. Organizationally the Stilichian kings have formed their troops up along the Roman model: theirs is a professional army, comprised of volunteers and duty-bound landowners rather than mobs of mobilized serfs, structured into vexillations led by dukes which are further divided into legions led by counts and cohorts led by barons (rather than primarchs/centurions and biarchs, as is the case with the Aloysian legions).

    The soldiers are recruited and trained locally, equipped with weapons and armor either ordered from the fabricae of Cartàginu (where however such orders are always a lower priority than the demands of the imperial legions proper) or local African weaponsmiths, and financed partially by the Patriarchate of Carthage – the See of Saint Simon makes contributions for the arming & provisioning of African troops more regularly than the Papacy does for the northern legions, in keeping with its more fervently militant character, and does not need the excuse of an emergency or the waging of a great holy war to open their coffers to the army because given their geography & selection of nearby enemies, every war the Africans are likely to get into is a holy war waged against heathens of some sort by default.

    Far from passively sitting in castles and fortified towns and ceding all strategic initiative to their enemies, the nobility of Africa take advantage of their soldiers' mobility to engage in retaliatory raids against first the Donatists, and now the Saracens all the time, and their mutual hostility is fast turning much of Libya into a no man's land[7]. After all, Islamic ghazw do not require a formal state of war to exist to raid Christian Africa for plunder & slaves, and when they aren't actively campaigning alongside the imperial army the Africans as a whole are happy to answer in the only language they understand: eye for eye, tooth for tooth, and blood for blood. When on campaign alongside the legions of Rome, African forces can usually be found in an auxiliary role, compensating for the primary weakness in the Aloysian military – a lack of light troops – by placing their abundance of agile skirmishers and horsemen, with years of experience at both waging and defending against raids, at the Emperor's disposal.

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    An African knight leading his men into combat against a Muslim raiding party who have dared to trespass upon his estate

    The African chivalry fights primarily as heavy cavalry, not too different from their counterparts in Europe and the paladins of the Aloysian army. Along the usual mail armor and subarmalis they prefer more antiquated ridge helmets and older spangenhelm designs over the ones favored by Northern Romans, and to deal with the African heat it is not uncommon for these heavy warriors to don hats, turbans (not unlike the Greek phakeolis) and cloaks (the ancient byrus Numidicus or coarse hooded cloak traditionally worn by Berber men) so as to keep the Sun's searing rays off of themselves (and almost as bad, their metal armor). They primarily differ from the legions of the north in having an unusually high proportion of horse-archers in their ranks for a Roman fighting force: young African gentlemen who have reached fighting age are expected to accompany their fathers and older brothers into battles & raids, armed with bows with which they've been practicing since they were children, and to play a supporting role in combat similar to the caballarii pueri of the legions – screening for their elders, skirmishing with the enemy at a distance, and turning back to charge with swords, axes & maces drawn to back up the older knights & nobles once the latter have gone in with their lances.

    Lesser soldiers of the African army largely eschew mail or scale hauberks in favor of wearing the subarmalis, or padded jacket normally worn under such heavy gear by the legions & nobles, as their primary armor. Typically constructed of layers of leather or quilted linen, the African version of these early gambesons are made to be thicker than those in the north and thus better able to withstand blows and arrows: the Roman standard is either up to a dozen glued together or fewer layers with wool packed between them, but in Africa sixteen to twenty layers is not uncommon. Though it may not make for soldiers as visually imposing as the glittering legions of Rome and outside observers can question whether such padded clothing is actually all that protective, this cloth armor serves well enough against the enemies they are most likely to fight: Muslim raiders and warriors have found Africans equipped with the heavy subarmalis are still capable of fighting even after being shot with enough arrows to resemble walking pincushions.

    Common African troops are armed with skirmishing/missile weapons to a much greater degree than the soldiers of Europe. In addition to the plumbata war-darts adopted from the legions, javelins are extremely common, as are bows, crossbows and even slings (doubtless picked up from the nearby Baleares which contributed regiments of masterful slingers to Hannibal's army in ages past, and still useful against mobile Muslim foes). This serves their agile fighting style well – the Africans are more inclined to engage their opponents in an extended exchange of missiles before closing in for the melee than most Romans. The Africans also rely greatly on having a large number of hardy steeds at hand for the purpose of mobility, with even their infantry preferring to ride horses to the battlefield before dismounting to fight: all the better to not only more effectively counter Islamic raids, but also launch their own raids into Muslim territory and then get away back into African lands with their booty.

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    African soldiers launching a reprisal raid into Islamic Cyrenaica. The lead legionary in particular can be seen wearing a thickened subarmalis without an additional metal lorica over it, a style unique to African fighters

    Horses are not the only beast Africans ride into combat. The camel, introduced to Africa in the fourth century, has not only served African traders & herders well in peacetime but also become a remarkably important and unique element to the African military that further distinguishes its soldiers from those of the rest of the Empire. The dromedarii were in the past an auxiliary unit of camel-riders organized in the Roman Middle East from Trajan's time; now they have made their grand return, not only in the ranks of the Ghassanid and Kalb federates, but also in those of Stilichian Africa. The camel's tolerance for heat, sparse vegetation and rugged desert or savanna terrain make it an ideal mount (or even just a means of transporting supplies & soldiers) in North Africa and across the Sahara, and its meat and milk have found their way into the African diet; camels are usually only butchered for meat when absolutely necessary to stave off starvation, said meat's typical coarseness being disagreeable to the Roman palate, but the milk is invaluable as a drink and the Stilichians know from their Moorish subjects that a man can survive on it for an entire month. Africa's specialized cohorts of camelry are trained to fight with bows and lances, not dissimilar to most other sorts of African cavalry, but the fear a camel's scent puts into horses has given them a niche role as anti-cavalry cavalry, always useful when fighting the horsemen of the Islamic armies. Unfortunately the North African elephant of Hannibal's day had already been hunted to extinction by no later than the introduction of the camel, else the Stilichians would gladly have fielded a war-elephant corps as well.

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    Model of an African camel-rider armed with a bow and spear. Even in combat, it is not uncommon for such soldiers to wear turbans or sun-hats over their helmets to keep the heat just a little bit further away

    ====================================================================================

    [1] Tangier.

    [2] At least some of the Vandals were known to have settled in Pannonia and become foederati under Constantine I in 330. Considering that Stilicho himself was born just under 30 years after that date, his father likely belonged to this group, and not the Vandals who still lived beyond Roman borders (eventually crossing said borders at the Rhine in 406) instead.

    [3] Afríganu term for qanats, comparable to modern Algerian foggara/fughara.

    [4] Taking the place of the Spanish legend of Santiago Matamoros (Saint James the Greater as the 'Moor-Slayer' who won the Battle of Clavijo for the Christian Spaniards), since the Muslims haven't broken through to Spain ITL.

    [5] The Senegal River.

    [6] The Canary Islands.

    [7] Comparable to the Desert of the Duero in the early stages of the Reconquista, but with more literal deserts.
     
    725-728: Rome's Prodigal Son Returns, Part I
  • Circle of Willis

    Well-known member
    When 725 dawned, so did the reign of a new Emperor over the Roman world – Aloysius II, aged 34 as of his coronation as the third Holy Roman Emperor. Already a proven war leader by this time, Aloysius had cultivated a reputation not only for martial competence and valor but also for honor: fair in his dealings with prince and pauper alike, forthright and just, merciful to vanquished enemies like the Pelagian Britons but insistent that they change their erroneous ways, and not inclined to collective punishment (he did after all restrain the Africans from simply killing every Jew in their kingdom for the treachery of the elders of Lepcés Magna) but still capable of harshly judging and punishing individuals for their crimes (as Malcor de Gadé, or rather his ashes, can attest). The new Augustus was also a reasonably learned man, his father Constantine the Wise having worked hard to personally educate him in the classics, religion and rulership from his childhood in Gaul. But where Constantine had a tendency to get too deeply wrapped up in intellectual matters, Aloysius was a more practical man in the vein of his grandfather, to whom knowledge was a tool rather than an end in and of itself – his longest-lasting and most influential work was a treatise on the habiti or basic virtues, all of which he tied to the four cardinal virtues passed from the pagan philosophers of old to the early Church Fathers such as Ambrose & Augustine, which were supposed to govern the conduct of the early knights of his day – and who would rather find a worldly application for his scholarly background than debate how many angels could dance on the head of a pin all day.

    In any case, the manner in which Aloysius II's reign began left him with no time to luxuriously engage in intellectual pursuits. After arranging a betrothal between his thirteen-year-old eldest son, the new Caesar Leo, and the English king Æthelstan's daughter Æthelflæd to demonstrate not only his respect for the longstanding Anglo-Roman alliance but also a commitment to keeping Britain (the island, not merely the kingdom) Roman this time, he set out for the continent where the machinations of Anastasios of Thessalonica had flared up into rebellion, taking with him 10,000 legionaries and leaving the other 20,000 under trusted dukes and counts to support Artur V in establishing his authority over Britannia. While the Roman Senate quickly hailed Aloysius as the new Augustus without a fuss, the Constantinopolitan Senate was mired in much more confusion and difficulty, as the Reversionists pushed hard for the candidacy of the Macedonian magnate Ioannes Lachanodrakon; those Senators they could not bribe with gold or promises of high office, they tried to turn against the latest Aloysian royal to demand their fealty with anti-Council of Miletus religious appeals or arguments for Eastern Roman independence, claiming that the Aloysians would always be too distracted with projects in the Occident to focus on tasks like recovering Egypt & the sweeping conquests of Sabbatius.

    In the end, Lachanodrakon and Anastasios' efforts were for naught, as the Trithyrii relatives of the Emperor were able to rally two-thirds of the august chamber to hail Aloysius as Augustus and Patriarch Nicholas of Constantinople did the same. Undeterred, the rebellious Macedonian nobility and Reversionist diehards acclaimed Lachanodrakon as Emperor John I in Pella anyway, driven mostly by fear (stoked by Anastasios) that Aloysius II would punish them for having taken such a public stand against him in an effort to steal an entire half of his birthright away. Such fears were well-founded, but the usually merciful Aloysius was not likely to have issued the death penalty (or at least, not for most of them) until they actually rose up in arms against him. At the time this news reached the legitimate Augustus, he had just reached Rome for his formal acclamation by the Roman Senate and coronation by the extremely aged Pope Vitalian: but having been informed that the rebellion was limited to northern Macedonia, he trusted his cousin Demetrius Trithyrius would make short work of the rebels.

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    Flavius Aloysius Augustus Secundus 'Britannicus', aged 34 at the time of his coronation. Though neither as martially gifted as his glorious grandfather nor as renowned a scholar as his wise father, the second Aloysius also lacked their deficiencies of character and would be celebrated in history as 'Europe's first knight' for his virtues, chiefly a strong sense of honor which tempered his still-considerable war-fighting ability.

    In Aloysius' defense he had no real reason to assume otherwise, as Demetrius did immediately take command of the exercitus of Thessalonica and led it against the insurgents, who were so frightened by the numbers they faced that they fled Pella without a fight. However, while trying to coordinate the envelopment of the remaining rebels in the Dardanian mountains to the north with Serb federate forces, the Praetorian Prefect of the East was killed in an audacious night raid led by Lachanodrakon: apparently he had been operating under the belief that the rebels would never do something so obviously foolhardy as actually come at his overwhelmingly superior forces themselves, and paid for it with his life. Lachanadrakon and Bishop Anastasios took advantage of the ensuing confusion to bribe several of the Danubian legions, allowing them to defeat the demoralized and headless Aloysian loyalists in the Battle of Estipeon[1], after which they turned around to put the Serbs of Vozhd Ninoslav to flight at the Battle of Tetovo (then still known to the Greeks & Romans as 'Oaeneum').

    The rebels next moved back toward Thessalonica, using their extraordinarily lucky back-to-back victories to sway the garrison & populace into opening their gates and hailing Ioannes Lachanadrakon as the Emperor of the East, while the loyalists of the Thessalonican imperial army fell back to Constantinople instead. These developments had come as a rude surprise to Aloysius himself, who had been properly crowned and just finished confirming Venexia's[2] charter privileges – the port city having come a very long way over the centuries since the days when its main claim to fame was being the site of Emperor Romanus I's demise after his disastrous clash with Attila – when he heard the news. Now forced to address the Reversionist rebellion as an actual threat, Aloysius committed himself fully to crushing the traitors quickly (certainly with such speed that nobody else, like the Stilichians for example, may get any funny ideas, nor would the Muslims be encouraged to attack) and maneuvered to bring together both the Treverian and Antiochene exerciti, the former backed by contributions from the Teutonic & Slavic federates and the latter by the loyal Anatolian Greeks, Bulgars, Caucasians & Arabs, so as to stomp Lachandrakon flat between them.

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    Ambush of Aloysius II's and Demetrius Trithyrius' loyal legions in the lead-up to the Battle of Estipeon by the rebels of Ioannes Lachanadrakon

    While Aloysius II was moving to consolidate his rule at its very outset, his Khazar cousins were putting the first stages of their scheme against him into play. Bulan Khagan led the Khazar hordes against the Avars, who had been unable to pull out of the death spiral they'd flown into since Aloysius I shattered their ranks at the great siege of Constantinople and the Turkic elements then rose against their Rouran overlords decades prior. His impression that the Avars would not be a particularly difficult foe was proven right early on, as the Avars' own horde was indeed soundly defeated and their leader Toghan Khagan slain in the Battle of Tyras[3] on the Dniester – the first real battle of the Avar-Khazar war. While Toghan's son Balambär retreated into the Dacian mountains, Aloysius II made no move to assist the Avars, not only because he was busy with the Macedonian rebellion and because the Avars had been a thorn in Rome's side for two centuries but also because he had no reason at this time to doubt Bulan's intentions when the latter assured him that he just wanted to clean up a mutual threat for the benefit of both their empires. At this same time, Hashim and Nusrat al-Din had also noticed the disorder in Macedonia, and began to amass resources for another campaign against Syria & Palaestina in hopes of rivaling the successes of the former's Alid cousins and redeeming the main branch of the Hashemites in the eyes of their temporarily-chastened subjects.

    The last significant development this year was in Britannia, where one of the two Pelagian delegates managed to make it back to Cambre in the guise of an Irishman (with which he had made it through the Irish colonies in the New World, but which also almost got him killed shortly after landing back in his homeland). The rebel leadership, still fighting a losing battle against the legions of Rome and Artur's partisans, was divided over how to respond to the news that while their own colony on the other side of the Atlantic still stood, actually getting there was certain to be a nightmarish process beset by the risk of dying from starvation, freezing, drowning or the axes and javelins of the Irish. One faction, initially led by Bishop Deué ('David') of Léogaré[4], insisted on carrying out the original plan no matter what obstacles lay in their way; comprised primarily of lower-ranking Pelagian clerics and laity filled with such zeal that they rejected any compromise with the Romans and could not countenance living under Ephesian rule no matter what, they would be known to historians as the 'Pilgrims'. The other faction, spearheaded by the higher ranks of the Pelagian clerical hierarchy and the nobility with not-inconsiderable lands & fortunes to lose, advocated negotiating with Artur & Aloysius II, accepting the Proclamation of Verúlamy and using the grace period of tolerance to build up an 'underground church', to which faithful Pelagians would retreat and continue to practice their true faith in secret once the Romans and their puppets inevitably retracted their tolerance. So-called the 'Remnants' and originally led by Bishop Merí ('Marius') of Magné[5], this faction remained behind even as the first Pilgrims loaded onto their boats to take their chances across the Atlantic.

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    As the Romans slowly but surely close in on their mountain holdfast in Cambre, Bishop Deué of Léogaré is counseled by Merí of Magné to stay in Britain rather than test his luck over the Atlantic

    As soon as weather conditions permitted it, Aloysius sailed from Venexia to Dyrrhakhion[6] in the early months of 726 with his 10,000 legionaries and another 5,000-strong assortment of Slavic auxiliaries assembled over the winter. From the latter city he marched into Macedonia during the spring, while Lachanodrakon's rebels had tried and failed to capture Constantinople: having expected the Eastern Senate to crown him after his earlier victories, the usurper had instead found the city gates barred against him when he reached it and hadn't even begun to assail the outermost Anthemian Wall when the Antiochene exercitus began to cross the Hellespont, forcing him to retreat in a hurry. The rebel army now found itself in danger of a much larger and more threatening double-envelopment, trapped between the approaching host of Aloysius II from the west and the Antiochene-Anatolian army from the east.

    Lachanadrakon decided to throw everything he had into an engagement with the lawful Emperor, betting on his lucky streak still holding into the new year and hoping that he'd be able to kill the latter, after which surely the Orient would finally acknowledge the righteousness of his cause. The two armies met on the shore of Little Lake Brygeis[7], south of Damastion[8], as the imperial host was about to exit the Pindus mountain range; the usurper drew up his larger army of 20,000 to block Aloysius' passage, confident that his greater numbers and high-ground advantage would give him the victory. Undeterred, Aloysius formed his best and most heavily equipped soldiers (legionaries and federate auxiliaries both) into a dense offensive wedge and led it straight into the rebel center, tearing through their ranks with all the ease of a red-hot knife through butter. To his credit Lachanadrakon did not try to flee, instead actively seeking out the Augustus in a frantic attempt to kill him and thereby reverse the tide of the battle; he got his desired duel, but did not last long against Aloysius, who then compelled the remainder of the rebel soldiers to surrender by presenting before them the sight of their pretender's head on a lance.

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    The sticky end of Ioannes Lachanadrakon, who however would be but the first of several Greek usurpers to challenge the Aloysians for control over the Roman East over the next few centuries

    The Greek rebellion rapidly collapsed following the Battle of Lake Brygeis, as nearly all of Lachanadrakon's followers wasted little time in similarly throwing themselves as Aloysius' mercy save for a few recalcitrant Reversionist holdouts. Anastasios of Thessalonica was among them, but he was captured, defrocked and – after persistently refusing to recognize the legitimacy of the Council of Miletus despite having signed off on its canons – ultimately burned at the stake, both for heresy and for inciting the revolt in the first place. Aside from making a fiery example of the other rebel chief, Aloysius generally pursued a conciliatory approach of collecting fines and hostages from the vanquished; the legions which had defected to Lachanadrakon had their commanders demoted, imprisoned or executed, but the common ranks were not decimated (as they would have been in elder days) per the Virtus Exerciti, just subjected to the originally post-decimation punishment of being made to bivouac outside of the army camps' fortifications and being promised the chance to redeem their honor by forming the front ranks in their next battles and the first wave in any siege. With all that out of the way, Aloysius proceeded to Constantinople to be formally acclaimed by the Eastern Senate and receive the blessing of Patriarch Nicholas; this mercifully short episode was the first source of unexpected difficulty he had to overcome in his reign, but it would not be the last, nor even remotely the worst. Fortunately, neither was it the first or last time the third Aloysian Emperor would bounce back from an initial spot of bad luck to subdue his enemies, either.

    Immediately to the north of these events, Bulan Khagan continued to press the Avars hard, and further improved his position at the expense of Balambär Khagan's loyalists by swaying many Turks and Slavs alike to defect to him with promises of leniency, generosity & places of honor within the Khazar confederacy while threatening anyone who refused with extermination. Balambär planned to cross the Danube and ride into Roman territory, finding his situation untenable and hoping that either he would be able to negotiate the Avars' resettlement within the Empire as a new federate state or else conquer a new kingdom out of Roman Macedonia and Thrace, but Bulan moved with such speed that he had no time to carry this scheme out. At the Battle of the Naparis[9] the Avars suffered their final defeat and Balambär was killed, spelling an end to their Khaganate and the Khazars' acquisition of a Danubian border with the Holy Roman Empire; the Avars only managed to sour the victory by killing Bulan's eldest son Barjik Tarkhan, for which the Khagan ordered the annihilation of Balambär's clan in revenge. In order to keep up appearances and buy himself time to both digest his new conquests & strengthen his own army, Bulan prohibited raids over the Danube for the time being, in the process assuring Aloysius II of his continued friendship.

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    The equally sticky end of Balambär Khagan, last ruler of the Avars, amid Roman ruins near the River Naparis. Unlike the case with Greek rebellions, the Avars would never rise again after his downfall, closing the book on two centuries of turmoil along the Danube – or so Aloysius II hoped

    On the other side of the world, the first parties of the Pilgrim faction of Pelagians began their arduous trip across the North Atlantic this year. They carried possessions with them in part to, where possible, bribe the Irishmen they encountered to not attack them; where this failed, they used weapons to defend themselves aboard their boats or in their camps in Paparia. Still the cold, hunger and Irish raids took its toll on their ranks, their only relief being that – as they got closer to the shores of Aloysiana – the Pelagians already there had done them the favor of recapturing the Isle de Sanctuaire in a surprise attack, wiping out the meager Irish garrison on the island (few were inclined to settle it when they still had plenty of room on Tír na Beannachtaí and Nova Hibernia) and building a new tower where their old one had once stood, thereby making the last leg of the voyage slightly less hellish. Meanwhile, the majority Remnant faction had entered into negotiations with Artur V's government, arranging a ceasefire and peace talks with the hope of securing not just a royal pardon but also the space and autonomy to begin setting up their underground church with minimal oversight on the part of the new ecclesiastical authorities.

    727 was a fairly eventful year for the Aloysians, despite the empire-wide return to peace. After completing his progress toward Antioch and Jerusalem and looping back into Anatolia, in the process witnessing the Muslims in the east backing down for the time being when it became clear that the Greek rebellion had fizzled out (after all they had yet to rebuild their full strength after their latest fitna, although Hashim & Nusrat al-Din did increase the weight of the jizya on the shoulders of the Ephesian Christians in their domain), Aloysius II celebrated the wedding of his now fifteen-year-old heir Leo to the English princess Æthelflæd (a year his senior) and also arranged for the newlyweds' settlement in the court of his Frankish brother-in-law Childeric IV. Not only did this keep them close enough to Æthelflæd's family to visit them often and allow Leo to acquire practical experience at rulership in the controlled environment of Lutèce, but Childeric himself had failed to sire any children at all; Aloysius no doubt hoped to engineer his own son's eventual inheritance of the Frankish crown (as the closest relative of the incumbent king, Leo's uncle) ahead of the other, more distant Merovingian cadet branches, thereby absorbing Francia altogether and placing the entirety of Gaul back under direct imperial rule. Aloysius also gave Pontic-grown tea to King Æthelstan and the Raedwaldings as a wedding gift, marking the first occasion in recorded history that tea had made it to English shores.

    The Augustus next turned to religious matters. To honor the memory of his grandmother Helena and grant some visual representation to the Greek half of his empire, he added the Christogram IC|XC|NIKA ('Jesus Christ Conquers') to the blue-and-white labarum of his dynasty. He also took advantage of this lull in hostilities, both with internal opponents and Islam, to call yet another ecumenical council with the intent of answering the questions which the bishops did not have enough time to deal with at Miletus years before; his father's lack of time to address these questions then contributed to the collapse of earlier efforts at a compromise with & negotiated annexation of the British high kingdom, and Aloysius hoped to avoid the same problem. Importantly, since this inevitably meant handling questions of sin and salvation, this would be the council where he intended on bringing British Christianity back into the fold and making it easier for orthodox missionaries to sway the Pelagians – without, of course, compromising core dogma (what happened with Semi-Pelagianism had proven that such an approach would fail anyway). For its site Aloysius chose Smyrna, one of the 'seven churches of Asia' addressed in the Book of Revelation which was situated north of both Ephesus and Miletus but still within the borders of Ionia, now emerging as a sort of miniature 'holy land' for the Christianity of the Holy Roman Empire after so many important church councils had taken place on its soil. It is from this point in history onward that the orthodox Christians are no longer referred to simply as 'Ephesians', but 'Ionians'.

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    The modified Aloysian labarum from 727 onward. By order of Aloysius II the Greek Christogram for 'Jesus Christ Conquers' now adorns this standard, both honoring the legacy of Helena Karbonopsina and lending it more of a Greek flair

    After once more assembling the bishops of the Church, Aloysius opened the floor to ecclesiastical debates late in this year. On the agenda were questions of original sin and how it affected infants who did not survive to be baptized, salvation and predestination. Hostilities flared up immediately between the African bishops and the British Ionian delegation led by Íméri (Ambrosius) de Brévié[10] – a man chosen specifically because he had been jailed, tortured and nearly martyred by the heresiarch Malcor, had it not been for Aloysius' decisive victory at Métanton, and thus one whose commitment to Ionian orthodoxy was unimpeachable – who made it readily apparent that they brought a more inclusive Pelagian-influenced approach to all these issues, which stood completely at odds with the hardline Augustinian-derived thought of the Africans. Now this much, virtually everyone (including Aloysius II himself) had expected. What was less expected was the African Church's theological isolation, as the various positions which they staked out – that not only were all men tainted by original sin but also that unbaptized infants went to Hell, and that God predestined some men for salvation (even if, unlike the Donatists, they did not also believe that God predestined others to damnation) – were not supported by any of the other Sees of the Heptarchy, who found these stances far too extreme and possibly Donatist-tainted for their liking. Bishops from the Roman See to that of Babylon soon weighed in against the Africans, who locked ranks in response.

    While presiding over the Council of Smyrna, Aloysius did push forward on some of his father's planned reforms while retreating from others. He committed to the legacy of Constantine VI's Senate reforms, finalizing the drafts of the plan to introduce barbarian princes from the federate kingdoms into that august chamber in exchange for conceding some legislative authority back to them and their leader, the Princeps Senatus. It was the hope of Aloysius that if this new policy worked out, he could repeat it in the Orient by bringing Arab, Caucasian and Serbian (for after all their kingdom lay in the part of Illyricum traditionally assigned to the Eastern Empire) representatives into the Senate of Constantinople and thereby bind those outlying federate states closer to the Holy Roman Empire in much the same way. The new Emperor did advise the Roman See to once more allow priests to deliver their sermons in the vernacular of their homelands however, and to reform the standard pronunciation of Latin away from the manner of Cicero which was unpronunceable by virtually everyone outside of the old Senatorial elite and the uppermost echelons of the Western Church[11]: he simply did not share Constantine VI's interest in the subject of linguistics and thought trying to force a reversion to Classical Latin to be far, far more trouble than it was worth. In this measure Aloysius II was supported both by Pope Vitalian, though he was on his deathbed this year, and Vitalian's successor Boniface II (who, though still an Italian himself, made history as the first Pope elected with the input of non-Italian cardinals).

    In China, the power and wealth of the Later Han was fast waxing and approaching its zenith under the successor of Zhongzong, Emperor Guangzong ('Bright Ancestor'). A more peaceable man than his father, the last Later Han Emperor to seek outward expansion (and who found the southernmost limit of Chinese power projection in his stalemate with Srivijaya), Guangzong was a patron of the arts, including poetry and even encyclopedias, and also a man interested in bringing China to ever loftier heights of material prosperity. He fully rebuilt commercial links with the Srivijayans and expanded maritime trade with partners in India & even Arabia, turning the port of Guangzhou into a metropolitan emporium hosting thriving communities of expatriate merchants from all backgrounds and following all sorts of creeds – Buddhist Srivijayans and Hunas, Hindu South Indians, Muslim Arabs and Persians, Christian Indo-Romans and Greeks, and so on. In turn, this heightened trade helped Caliph Hashim refill his coffers, cultivate an independent powerbase apart from Nusrat al-Din and the ghilman, and turn Basra into a bustling economic center in addition to giving him ideas for the construction of a canal linking the Red Sea to the Nile (so as to further improve trade) in the future – Chinese silk, lacquer and porcelain were always in extremely high demand in the distant west after all. Technological changes which improved the Chinese people's quality of life, such as the popularization of toilet paper and dental fillings made from silver & tin, also emerged under his reign.

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    The Later Han soared to the apogee of their prosperity under the aptly-named Emperor Guangzong, engaging in lucrative trade with the outside world along both the overland & maritime Silk Roads and with a population swollen to around 75 million (with two-and-a-half million living in the capital of Luoyang, and other great cities such as Guangzhou boasting half- to one-million residents)

    Elsewhere, under conditions that could not remotely be described as materially prosperous, Pelagian Pilgrims began to arrive in the New World in significant numbers. Even as battered as they were by attrition, they came to outnumber the original population of Porte-Réial, most of whom now had at least one Wilderman parent, not that this was overly difficult considering that there were only at best some 2,000 British settlers spread out over the entirety of their Aloysianan colony at its pre-Métanton height. Though they naturally still shared a common religion, tensions rapidly emerged between the original settlers' descendants and the newcomer exiles over just who should be running the show on the far side of the Atlantic without a Ríodam whose legitimacy was unquestioned by both factions. Bishop Deué, who had lost his brother and the latter's entire family in the crossing, managed to cool tensions and arrange a truce before any of the more aggressive partisans on either side could escalate to violence, with the promise of setting up an equitable government representing the interests of both the locals and the newcomers at a 'Second Round Table' in just a few more years' time.

    For Rome, 728 continued to be a year dominated by the debates at the Council of Smyrna, which suited Emperor Aloysius II just fine – he hoped to settle as many questions of doctrine as possible in this one sitting so that the Church would stand united and his heirs would not have to call another ecumenical council for at least another century or two. Tensions remained the highest between the Africans and the British: the latter, while professing belief in the Ionian conception of original sin (if they did not, they would still be Pelagians and have no place at this church council), also tried to articulate a belief in universal salvation – a position which won them support from, of all people, the Mesopotamian delegation friendliest to the teachings of the universalist Church Father Origen – as well as the primacy of good works in securing one's salvation, for engaging in works of charity and faith proved a commitment to living Christ's teachings; positions which no doubt had been inherited from the Pelagians, albeit modified to better fit the structure of Ionian dogma. These positions were anathema to those of the Africans, who fought to defend the concept that God justified men's salvation through His divine grace, and one could not 'earn' his way into Heaven with earthly works.

    These soteriological debates rapidly spilled over into additional related questions such as the fate of unbaptized infants and whether a benevolent God would save all who live or consign at least some people to everlasting torment (or predestine some to one fate and others to the other), steadily ratcheting up the temperature in the basilica of Smyrna. The other episcopal delegations spent almost as much time trying to keep the Africans and Britons from strangling one another as they did arguing (albeit in a more moderate form) with the former. Certainly there were differences between the Roman and Constantinopolitan Sees on, for example, the extent of original sin (both agreed all men were tainted by sin since Adam & Eve, hence why none could be called perfect to this date save Jesus himself and also arguably Mary, but disagreed on whether all men also carried guilt for original sin rather than simply having their nature inherently corrupted by it) but these paled to the vehement disagreement between Carthage and the British, or indeed, Carthage's extreme positions and their own milder ones.

    At the fever pitch of these intense religious debates an exasperated Íméri de Brévié did dare to accuse the Africans of having become just as unforgiving, cruel and self-righteous as the Donatists they battled, and of interpreting God in the same way; what then does it profit them to finally destroy Donatism, if the cost of doing so was essentially becoming Donatists themselves? The outraged African bishops had to be physically held back from walking out on the council by the Emperor's paladins, and Aloysius personally intervened to talk them into staying. From here matters de-escalated somewhat, as the British delegation took a lower profile in the ongoing debates (perhaps not entirely by choice, Rome having leaned on them to keep their heads down after delivering a mortal insult like that to the Africans) while the African delegation was evidently stung a lot more deeply by the blow than they initially let on (perhaps De Brévié's words had rattled them so because they were worried it may have held a kernel of truth?). The Augustus turned to the other six Heptarchic Sees, but especially Rome and Constantinople, to arrange compromises capable of binding his British 'prodigal son' and African 'elder son' back together in the Roman 'family' (and also reel the Africans back toward orthodoxy, as he'd heard enough to fear that they may be verging on heresy themselves).

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    The reincorporation of Britannia into the Holy Roman Empire and the presence of British bishops at the Council of Smyrna inevitably led to a reenactment of the Augustine-Pelagius debates from 300 years prior. Although this time, it was the Africans who were perceived to have taken their theological father's positions to extremes he would probably not have agreed with in his lifetime, and in any case the other Sees of the Heptarchy found both of them to be in error on at least some major points

    The Emperor was not the dedicated academic that his father was, but he was sufficiently knowledgeable to know that the other sees' bishops were getting somewhere with the compromises they were building over the latter half of 728. Despite their differences over the extent of original sin, Rome and Constantinople both fundamentally agreed that it existed and that faith and good works were equally important in attaining salvation in spite of it: the Africans may be inclined to quote the Second Epistle to the Ephesians where salvation through faith is concerned, and the Britons fall back on the Epistle of James for similar yet opposite reasons, but to the Romans and Greeks these were not contradictory positions but two halves of a whole – one cannot be saved without faith, true faith manifests itself in good works, and faith without works was dead.

    The eastern and southern-most bishops helped them finesse the understanding of good works as being products of human free will working together with and assisted by the grace of God, not something which could only be produced by the will of God, since the latter necessarily removed human free will from the equation. Both were united against the concept of predestined salvation, believing it contradicted God's respect for human free will (and being unable to fit the square peg which was idea of a loving God into the circular hole of a God who would deny not only salvation itself, but the mere possibility of ever reaching it to any of His creations), as well as the idea of universal reconciliation, since if all could be saved regardless of belief then there was fundamentally no need for Christ to take human shape, issue his righteous teachings, die and be resurrected. By extension, the sacrament of baptism was still considered meaningful and necessary in order to be cleansed from sin's taint as an infant.

    From the Greek East Aloysius II developed a keen interest in the concept of telonia, or toll-houses in the sky which recently departed spirits had to pass through and argue their way past demons in order to reach Heaven[12]. It was not actually treated as doctrine by the See of Constantinople, merely a position grounded in Anatolian Christian folk tradition and advocated by some (but not all or even most) bishops, but to the Emperor it seemed like a good start toward the formulating of a true doctrine on an 'intermediate state' in the afterlife between Heaven and Hell, which he thought would make for an out-of-the-box but sensible compromise in regards to those who have died without having met the prerequisites agreed upon by all but actual Pelagians for salvation (that is, baptism – for unbaptized infants – and consistent belief in God – for virtuous pagans existing after Christ's Harrowing of Hell). Aloysius could not have known it at the time, for indeed it would take much longer than a singular church council or his own lifespan to fully develop the concept on which he'd started work, but he had set in motion the development of the much later Ionian understanding of Purgatory and Limbo.

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    Most prominently followed among the loyal Greeks of Anatolia, the concept of 'aerial toll-houses' provided the Aloysians and their partisans with fertile ground in which to lay the seeds – derived from Old Testament passages supporting the idea of helpful prayers & afterlife purification for the dead – that would one day grow into the doctrine of Purgatory, their answer to the questions of sin and the fate of the virtuous but unbaptized dead which stuck out as a major theological contention between Carthage & Britain

    In this year, more Pilgrims undertook the harrowing journey to the New World, and were at this stage still not decisively obstructed by the Romans. In the reasoning of Aloysius II most would probably not survive the journey; it was better that such determined malcontents leave for someplace where the authorities wouldn't have to squander resources policing/suppressing them; he could essentially outsource the task of harassing the Pilgrims to the Irish for free; and in any case, between the persistent Muslim threat and the ongoing Council of Smyrna, he had much more important business to attend to anyway. Meanwhile in Britannia itself, the Remnant leadership was wrapping up negotiations for their terms of surrender.

    The remaining rebels agreed to stand down, allow Ionian missionaries to operate and Ionian churches to be built in their fiefdoms, accept responsibility for any assaults/damage done to them respectively, and to not build new Pelagian churches to compete – they would only be allowed to maintain and practice at existing ones. In exchange Artur V agreed to pardon them, not to touch their hereditary titles and estates (although their continued commitment to Pelagianism excluded them from court and military involvement), and to assure them of the right to public practice of the Pelagian heresy under the terms of the Proclamation of Verúlamy. In essence, both parties got what they wanted: the Romans and Roman-aligned Pendragons put an end to the overt sectarian violence in Britannia (for now), while the Remnants bought themselves time to begin organizing their 'underground church'.

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    British Pelagians of the 'Remnant' faction hoped to set up the infrastructure to sustain an underground church of true believers once the Ionians grew weary of tolerating their presence, hearkening back to the days of the Early Church which endured Roman persecution. Of course, the problem was that not only did the British Ionian Christians claim the same legacy, but they could guess at such ulterior motives on the part of their enemies and would surely be...displeased to find their grace being taken advantage of

    ====================================================================================

    [1] Astibus – Štip.

    [2] Venice.

    [3] Tiraspol.

    [4] Leugarum – Loughor.

    [5] Magnae Dobunnorum, or Magnis – Kenchester.

    [6] Dyrrhachium – Durrës.

    [7] Small Lake Prespa.

    [8] Resen, North Macedonia.

    [9] The Ialomița River.

    [10] Durobrivae – Rochester, Kent.

    [11] Essentially formalizing the shift from Classical to Ecclesiastical Latin, which was historically done in the late 8th/early 9th centuries through the Carolingian Renaissance.

    [12] This is an actual Orthodox teaching of disputed canonicity even to this day, supported by some saints going back to Anthony the Great and Diadochos of Photiki, but challenged by others. It's the closest approximation the Orthodox have to the Catholic Purgatory (which is not a doctrine accepted by the Orthodox).
     
    729-732: Rome's Prodigal Son Returns, Part II
  • Circle of Willis

    Well-known member
    For the Romans, 729 was a year in which they continued to focus on internal religious & political developments while they still could. At the ongoing Council of Smyrna, the Roman episcopal delegation spearheaded by Leone (Lat.: 'Leo') di Anagni had taken over the effort to bring Carthage fully back in line with Ionian orthodoxy, counting on the historical friendship between the two main Latin Sees and a firm but more moderate & conciliatory tone to achieve success where the Britons had previously nearly gotten the African bishops to storm out of the council. The Africans in turn must have not only been outmaneuvered in the (less fiery but still fervent) debates, but also been discouraged by the realization that the other six Sees were united against them, because by 729's end they had conceded that they erred in extrapolating an explicit support of predestination from the writings of Saint Augustine. They did manage to hold their ground on the Augustinian concept of original sin having irrevocably tainted human nature, but were brought around to the more moderate (and orthodox) position that while human nature may be corrupted, it was not totally depraved; men still had enough free will to work with God in walking the road to salvation rather than being hopelessly enslaved to evil until & unless God Himself intervened to push them onto the righteous path, and Augustine himself after all never denied the free will of humans in totality.

    This was not to say the Britons themselves got off much more lightly by comparison, as the rest of the Ionian bishops, who pushed them toward the orthodox synergistic concept of salvation – that is, the soteriological position that the path to salvation is walked by free-willed men hand-in-hand with God's grace, and not one where either God is doing all the work (monergism, the pitfall that the Africans had just nearly fallen into) nor where humans are able to achieve salvation entirely on their own with no direct input from God (the Pelagian position). Efforts by Íméri de Brévié and the other British clerics to rephrase the Semi-Pelagian formula to suggest that while human nature was indeed tainted from birth by the crime of Adam & Eve and thus men were incapable of simply choosing to not sin, they also were solely responsible for initiating their own search for salvation, were shut down. Instead the Romans, supported by the eastern Sees, vigorously pressed home the contention that God's grace was involved in the process from its very beginning.

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    One of the final rounds of debates between the Roman and Carthaginian bishops at the Council of Smyrna, with Emperor Aloysius II observing. Naturally, the victorious Roman delegation is the one depicted with halos

    Having to remain at Smyrna to oversee the ongoing ecumenical council in no way hindered Aloysius II from finalizing the Senate reform plans which he had inherited from his late father. The Emperor's officials back in Rome had the legislation introduced on the Senate floor through Senators closely associated with the Aloysians (mostly of the gentes Afrania and Sollia), so as to add legitimacy to the measure by making it seem to have come from members of that esteemed chamber themselves and not the office of the Augustus Imperator. As it stood, the plan called for an increase in the size of the Senate from 600 members to 700 with the introduction of ten decuries, or groups of 10 new Senators, one from each of the major federate kingdoms considered to be the most civilized: the Franks, Visigoths, Burgundians, Bavarians, Thuringians, Lombards, Alemanni, Anglo-Saxons, Britons and Africans (with plans to incorporate additional Senators from the Slavic principalities and lesser federates, such as the Bretons and Celtiberians, at a later date if this experiment proved successful).

    Each of these kingdoms' monarchs would nominate ten notables – younger sons, cousins and nephews, children of prominent noblemen who stood to inherit nothing from their parents, etc. – to comprise their delegation to Rome and serve as Senators for life, as per Roman tradition. They would enjoy a full share, the same as any of the 'proper' Roman Senators, in the powers and responsibilities which Aloysius had offered to restore to the chamber: chiefly the transfer of authority to draft, debate over and pass legislation would be transferred to them from the Quaestor sacri palatii (now assuming the role of an imperial attorney-general instead) – the traditional assemblies of Rome, such as the Consilium Plebis (Plebeian Council), having not only been rendered essentially powerless by the chaotic last years of the Republic & the formation of the Principate but also being abolished altogether by the third century at the latest – and also their Principate-era authority to not merely acclaim a new Augustus, but actually formally vote on whether to invest him with power over the Roman Empire, was to be revived. Finally, the Princeps Senatus would be elected by the Senators themselves, as opposed to being either appointed by the Emperor (as had previously been the case since the death of Augustus) or nominated by the Censors (no longer in existence since Diocletian's reforms).

    In this manner the Aloysian Emperors could essentially receive an early assurance of their federates' loyalty before the kings swore any direct oaths of service to them, and it could also be said that he was both ordained by the wisdom of God and raised high by the will of the Roman people. Of course, said Augusti retained the power of veto over any legislation the Senate passed, as well as over the election of a Princeps Senatus; and certainly there would also exist a not-so-subtle understanding that only bad things could happen were the Senate to not play its expected role in investing the lawful heir to the legacy of Aloysius Gloriosus & Saint Jude with his God-given imperium. But considering that this represented their first chance in centuries to become more than a purely ceremonial & consultative body and to also hopefully start washing away the dark stains left on their reputation by the many plots, usurpations and assassinations (the few successful ones doing even more damage both to themselves and the Roman world as a whole than the failed ones) which got their start in the Senate chambers under the Stilichians and Aloysius I, the proposal was met with positivity upon its introduction on the Senate floor.

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    In addition to directly introducing bearded barbarian princes into the storied ranks of the Senate, Aloysius II also agreed to restore some actual power & privilege to the chamber, a decision which he must have hoped would not backfire for his descendants given the Senate's less than stellar record under the Stilichians

    Beyond Roman borders, Bulan Khagan spent 729 amassing troops around the Tauric Peninsula and on his side of the Danube: in the latter case, his horde included numerous Avar defectors whom he had been unable to immediately reward for betraying their former overlords, but who he managed to beat back into line with a mix of promises of gains carved out from Roman territory and good old-fashioned intimidation (including the execution of the loudest or most threatening complainers). While the Khazar ruler tried to conceal his movements, his soldiers were so numerous and their intent so clearly hostile (there was no other enemy for them to fight in that region, and they certainly could not have been gathering in such numbers to pay the Romans a friendly visit!) that the sentries and villagers living on the Roman side of the border inevitably noticed them by the late summer or early fall months. Growing wary of his ally's intentions, Aloysius had the Danubian legions and their supporting Slavic auxiliaries engage in large-scale martial exercises to demonstrate their own power & numbers in an attempt to get Bulan to back down from whatever he was planning, while also doubling his efforts to finalize the canons of the Council of Smyrna and to push through his political reforms before he potentially had to lead the legions against his cousins.

    730 seemed a happy year to start with for the Aloysians, as the Emperor celebrated the birth of his first grandchild all the way in Lutèce: in March Caesar Leo and his wife Æthelflæd welcomed into the world their firstborn, a daughter who was subsequently named Clotilda to honor the former's grandmother – and, no doubt, also as a signal for Aloysian plans to inherit & incorporate the Frankish realm where she was born in due time. Two months later, Leo's younger brother Ioannes began studying for priesthood under the recently-elected Pope Boniface II, though just in case he would not be ordained until a nephew was born to his brother: not only had the young Aloysian prince expressed genuine interest in religion, his sister-in-law had proven to be fertile & capable of delivering healthy children, and so shunting him off into the arms of the Roman See (with plans to raise him up to a bishopric at the first opportunity, thereby requiring him to swear an oath of celibacy) was seen as a good way to take him out of the imperial succession & keep him from challenging any future-born nephews of his. In general, a clerical career was seen as a good way for the imperial family to remove superfluous younger sons or brothers from the line of succession without killing, exiling or mutilating them and to also 'give back to God' for His blessings in a way; thus it would be practiced with increasing frequency from this point onward, such that no small number of future Caesars would tease their younger brothers about 'making them a bishop' in the centuries to come.

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    The Aloysian prince Ioannes studying alongside and under senior monks in preparation for a career in the Church

    But following these blessings, a dreadful curse would fall upon the Holy Roman Empire in the summer months, as the Khazars finally launched their attack (in large part because not only had the weather become favorable and the last snows melted away, but because Bulan Khagan feared that he would lose the element of surprise completely if he waited much longer). After directing his brother Kayqalagh Khan to launch a raid into Islamic Khorasan (which was repelled) failed to dissuade Aloysius II from continuing to reinforce the Romans' Danubian frontier, Bulan launched his attack on June, sending an ambassador with a formal declaration of war to Smyrna so as to maintain a modicum of diplomatic grace with his cousin at the same time that he led his main horde of 30,000 to storm the Danubian crossings and his second son Busir invaded the Chersonese with a secondary army of 15,000. The former broke through a combined defending force of Roman legionaries, Serbs and Thracian Slavs in the furious Battle of Archar (as the Sclaveni called the Roman-era town of Ratiaria) as the opening blow of this new Roman-Khazar war, while the latter sacked Pantikapaion[1] and Kalos Limen[2] as they converged upon Cherson[3].

    Having already become somewhat aware of the Khazars' treachery in the preceding months, upon its full manifestation Aloysius II responded as quickly as he could. Shortly after receiving Bulan's formal declaration of war (ostensibly justified by the Khazar Khagan's claiming of the Eastern Roman crown on account of his descent from the eldest daughter of Helena), he pressured the bishops to cut the Council of Smyrna short so he could leave Ionia and take command of the legions battling the Khazars to the north. Further work on & discussion of the telonia, as well as the doctrine of Purgatory growing out of it, had to be suspended for the time being. Instead the Council of Smyrna issued the following canons with the signatures of the many bishops gathered, including the African and British delegations:
    1. The doctrine of original sin was clarified once and for all – it was held to be real, and to taint human nature so that no human can be said to be morally perfect at birth nor could they simply will themselves to not sin, but humanity was not rendered totally depraved by its touch and could work with God's grace to seek salvation;
    2. Infant baptism was held to be a valuable and meaningful sacrament which cleansed newborns of their original sin;
    3. The doctrine of predestination was rejected in no uncertain terms, the Africans conceding that they had misinterpreted the teachings of Augustine on the subject and that predestination (double or not) was fundamentally incompatible with the existence of human free will;
    4. The march to salvation was a synergistic process in which God and free-willed men worked hand in hand, one where God freely extends His saving grace to all (rather than arbitrarily withholding it from some, thereby predestining them to damnation, or forcing it onto others and thereby predestining them for salvation), and that while humans cannot initiate the process themselves they have the free choice to work with God's grace once it has been presented to them;
    5. And that neither faith alone (for faith without works is dead) nor good works (for one cannot 'earn' their way into Heaven with good deeds) justify salvation, but a unity of both does, as a heart filled with true faith should naturally be inclined to perform good works. In short, good Ionians can't expect God to do all the work in saving their immortal souls.
    These canons, representing a middle ground on issues of sin & salvation between the Augustinian-Carthaginian and Pelagian-British positions, served to both bring the African Church back in line with the rest of the Heptarchy and to lend the British Ionians more credibility in their efforts to proselytize to their more numerous wayward countrymen. The inability to answer the question of whether salvation would also extend to the innocent/virtuous but non-baptized dead was unfortunate, but could not be helped given outside circumstances, and Aloysius was confident that he or his successors had bought time enough to worry about it later anyway. Most importantly, with the Council of Smyrna ratifying these canons and coming to a close, the Emperor could finally leave the Ionian city and sail for Thessalonica in the early fall months, where he immediately assumed command of the defense of the eastern provinces against the Khazar onslaught.

    6hOqN7l.png\

    Aloysius II is informed of the still-unfinished state of the doctrine of Purgatory while the agreed-upon canons of the Council of Smyrna are being read out loud, pending the final votes, signatures & oaths (sworn on the Bible) of the assembled bishops

    As of the moment that Emperor Aloysius assumed personal command of his armies in the region under threat, the Khazars had torn a bloody swath through much of Macedonia and Thrace, severely impacting both the Serbian & Thracian federate kingdoms as well as Roman towns as far as Beroea[4]. Rallying the Danubian legions and federate troops which had retreated to Thessalonica to regroup, the Augustus went on to engage the Khazar division which Bulan had tasked with besieging the city while he went after Constantinople, but which had since disregarded those orders in favor of just pillaging the Macedonian countryside and easier pickings like the aforementioned Beroea. He routed them at the Battle of Amphipolis, having arrived in time to intercept them before they could carry off their booty & the enslaved citizens of that town (though not quickly enough to prevent them from putting Amphipolis itself to the torch), and then went on to march toward Constantinople. There, much like the Greek usurper before him, Bulan chose to retreat before even completing his first siegeworks rather than get pinned against the city's mighty walls by the imperial army. Mindful of Islamic excitement on his eastern frontier at the sight of their longtime enemies turning against one another and hoping to put a stop to the Khazar menace without giving the Caliph Hashim any window of opportunity to exploit, Aloysius ordered the Antiochene exercitus to remain in Syria while he tried to deal with Bulan using the regional forces he already had with him.

    While their kindred who had bent the knee to the Aloysian Emperors were now beginning to contribute detachments of longbowmen for the imperial armies, the Briton Pilgrims who had insisted on braving the Atlantic and managed to not die before finally reaching their sanctuary were beginning to finally organize a new, sovereign government. Bishop Deué de Léogaré continued to play a crucial role as a mediator between the new arrivals, whose ranks included Pelagian nobles not accustomed to bowing their necks in the presence of the lower-born but more firmly established settler families, and said settlers who found it all too easy to mock the nobles who'd been driven from their homes by the sword but still thought themselves lofty enough to boss the people who'd actually been trying to make things work in the New World around. It was by his efforts that a great assembly of the colonist and newcomer Pilgrim leaders could be held, around a round table where they were all to be treated as equals and have an equal voice, in fashioning the new government.

    As of Christmas Day, the gathered men had elected young Eluédh (Britt.: 'Eliwlod') de Segént[5] as King (Bry.: ) of their land, which they named 'Annún' after the paradisaical afterlife of the ancient Cambrians (Britt.: Annwn), on account of both his descent from a Pendragon princess (the great-aunt of Artur V) and his inoffensiveness in the eyes of both factions. Eluédh in turn had to marry Lady Seríne (Britt.: 'Seren'), the half-Wilderman daughter of the local military chief Mél (Britt.: 'Mael') de Derrére-Refuge, in order to bolster ties with the locals. The 'Second Round Table' was elevated to a permanent institution, forming the fixture of a parliament of sorts who the new king would be required to consult on any matter related to diplomacy, taxation or martial obligations; in return, by the authority newly vested in him, said kings could count on his new lords & knights (for the nobles who had come over from Britannia kept their ranks and were assigned new fiefs, while the greatest of the settlers were raised to nobility) to autonomously protect their subjects from the Wildermen or Irish and to campaign with him for forty days a year when called upon. Finally, Deué de Léogaré himself was invested as Bishop of Porte-Réial, the de facto head of the Pelagian Church in the New World. Both the political reality on the ground (neither newcomer magnate nor established local was all that inclined to allow their king anything resembling absolute power) and simple practicality, mostly to do with how remote and underdeveloped Annún was (they didn't exactly have a Roman road network connecting their sparse settlements after all), dictated that the newly risen kingdom of the British exiles would have to be a decentralized feudal realm by necessity.

    fwr6CDL.jpg

    Eluédh and Seríne prepare to take up rule over their gloomy, frostbitten kingdom of exiled heretics, converted Wildermen and the children of both. Grim though their prospects might be, they were determined to face it together with equally grim resolve

    In western Eurasia, 731 was dominated by continued conflict between the Romans and Khazars with the Muslims looming over both. After chasing Bulan Khagan from Constantinople, Aloysius II pursued him into the Thracian hinterland and defeated him in the Battle of Arcadiopolis[6] that spring, where he led his paladins & knights into a massive cavalry engagement with Bulan's highborn lancers; the valor displayed by warriors on both sides in that sharp clash would be celebrated for ages to come by both the victorious Romans and the defeated Khazars alike. Bulan's rearguard similarly fought with such ferocity that the Romans were unable to capitalize on their victory and easily pursue the retreating Khazar horde, which regrouped to inflict a stinging defeat on Aloysius' army outside a Thracian Slav town called Versinikia[7] a few weeks later. The Khagan also took the time to recruit Braslav, the brother of the Thracian prince Boril, as his puppet ruler of that kingdom, which he was able to fully occupy in the wake of his latest victory; Boril and his loyalists responded by offering to form the vanguard of the Roman army as it worked to drive the Khazars out.

    The Caesar Leo was concerned by the result of the Battle of Versinikia and offered to march to his father's aid with the Treverian exercitus, but events conspired to prevent him from doing so – namely, a major Continental Saxon uprising erupted against the Christianization of that land: the increasing number of Christian Saxon chiefs (mostly in the south and west of Saxony) benefited handsomely not only from Roman trading preferences, which made their lands and palaces the envy of their pagan neighbors, but they also called in Roman assistance in conflicts with said neighbors, more often than not turning what normally would've just been a cycle of raids into wars of conquest where they enjoyed an obvious advantage. Now the pagan chief Wichmann, going by the nickname 'Der Widukind' ('the Child of the Forest'), rallied his dwindling compatriots to elect him as the King of the Saxons and led them to war against not only their Christian cousins, but also the latter's Holy Roman backers.

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    Aloysius II falling back after being defeated by his cousin Bulan Khagan in the Battle of Versinikia

    'Widukind' went on to first lead his warriors to victory first against the lesser Christian chiefs neighboring his territory in the north & east of the region over the spring, then defeated a more substantial allied force of the greater Christian chiefs (led by Freawine, who had built the town of Meppen around a conveniently situated Ionian mission at the confluence of the rivers Ems, Hase and Nordradde to serve as the new capital of his domain) and an 1,800-strong Roman detachment in the Battle of the Wiehen Hills that summer. This second pagan victory alarmed the Holy Roman government, which now took Wichmann's war seriously as a threat which could reverse the gains of previous Saxon wars & the centuries-long efforts by the Aloysians to try to Christianize the region, dating back to when they were still called the Arbogastings. In response to these developments, Aloysius directed his heir to instead command the Treverian army against the pagan Saxons and to crush them once & for all, incorporating Saxony as a whole into the Holy Roman Empire and finally attaining the border along the whole of the Elbe which had eluded Rome since Varus' legions were massacred in the Teutoburg Forest seven hundred years prior.

    Thus did Leo duly march against the forces of Wichmann with a massive host of 35,000 (combining the Treverian exercitus with a large assortment of federate auxiliaries, including the first appearance of British longbowmen as Roman allies rather than enemies since the Great Siege of Constantinople as well as, ironically, a contingent of Anglo-Saxon heavy infantrymen come to do battle with their continental kindred) in the summer of this year), starting by relieving the siege of Meppen by the pagan forces. The Caesar was embarrassed in his first true engagement with 'Widukind', being tricked into pursuing fleeing bands of Saxon raiders with only a thousand-strong cavalry bodyguard and running into a trap where the Saxons fielded ten times his number in the Battle of Loingo[8]. However he managed to survive & fight his way out of the trap, and surely learned from the experience as he continued to press forward against Wichmann's warriors. Meanwhile, Aloysius called up elements of the Antiochene army after all to compensate for his recent losses, and in addition to other ongoing local recruitment efforts he also raised up a militia of Jewish volunteers from Thessalonica: that city's Judaic community was eager to prove that they had nothing in common with the exiled African Jews save their ethnicity & creed, and had even handed over such infiltrators from the Khazar ranks who had hoped to persuade them to betray their hometown to the Khazars for execution, in a bid to earn the Emperor's gratitude.

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    Continental Saxons ambushing Northern Roman legionaries in the woods outside Loingo

    East of the Bosphorus, the Romans had additional difficulties to worry about. First of all, up north Cherson fell to the secondary Khazar horde under Busir Tarkhan after a six-month siege, succumbing to a night assault after a small advance party of Khazar warriors were able to scale the walls, eliminate the sentries on the city's northeastern gate and open said gate to the rest of their army. The Khazars proceeded to sack this largest outpost of Roman influence in the Tauric peninsula, carrying off the city's valuables and most of its citizenry, but Busir himself was found to have been killed while passed-out drunk in the aftermath of his celebratory feast. His Greek bedwarmer, the daughter of the city's governor, was blamed and immediately executed for the assassination; but the Tarkhan's own mother suspected Rachel bat Isaac, the Jewish wife of Bulan Khagan, of having arranged the murder to remove yet another competitor to her own son, resulting in the two women trying to poison one another within the year – Rachel's life was saved by an unfortunate food-taster, her rival was not as lucky. In any case the fortress-town of Doros, situated a ways to the east of the fallen Cherson, managed to hold out long enough to negotiate terms of surrender with the dismayed and decapitated Khazar army which didn't involve getting sacked, allowing it to temporarily eclipse its devastated counterpart for the next few decades.

    Alas, the loss of the Tauric Chersonese was far from the end of Aloysius' problems in the East. The Muslims made their move this year, having used the extra time since they'd first backed down from an immediate attack after he suppressed the uprising of Anastasios the Reversionist to further (re)build up their armies: whoever lost in the war between the Romans and the Khazars, they intended to finish as the big winner. Now the aged Nusrat al-Din sprang a two-pronged invasion of Palaestina from the Transjordan & Egypt to start with, while the Banu Kalb and Ghassanids had to make do with limited support from the diminished Antiochene exercitus after no small number of its component legions had been called away to shore up the Emperor's own army on the other side of the Hellespont. The Kalbi were consequently routed in the Battle of Gaza and then the Battle of Hebron, after which their phylarch Al-Furafisa ibn Al-Asbagh fled to Ghassanid Syria with his family and left Patriarch Nicodemus of Jerusalem to lead the meager defense of that city. Aware that the Ghassanids were pooling their own army together with the rest of the Antiochene legions, the Bulgars, and smaller contributions from the Caucasian kingdoms (which kept most of their forces at home to contend with Khazar raids from the north & east), Al-Din agreed to Caliph Hashim's request that he marshal a response to cut off and push away this growing relief army while the latter took over the Siege of Jerusalem.

    The Holy Roman Empire remained embattled on multiple fronts throughout 732, though it did benefit from having capable leaders and considerable resources with which to better withstand all its opponents. Going from west to east, firstly the Romans continued to build momentum in their war in Saxony. The Caesar Leo drew the Saxons into a trap of his own at Eresburg[9] this year: after occupying the fort with 5,000 legionaries and 4,000 Christian Saxon allied troops, he was able to draw Wichmann's army into attacking him with nearly three times his number, only to then have the rest of his army (split into two other divisions) converge upon them in a coordinated maneuver, the heavily equipped legionaries and knights who formed their vanguards tearing through all efforts by the Saxons to stop or delay them. The Battle of Eresburg proved a costly mistake for 'Widukind', who lost over 6,000 warriors in the bloodbath which followed his encirclement, though he realized his error and still managed to slip through the imperfections in Leo's trap with the better part of his army.

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    Leo Caesar marches back to camp with the Saxon prisoners gathered from his great, if also incomplete, victory at Eresburg

    Following this debacle, the pagan Saxons were careful to avoid pitched battles with the Romans: instead they gradually fell back before the Roman army's advance, splitting up into smaller war parties and relying on a guerrilla strategy of harassing their larger & better-equipped opponent from the still-largely-untamed woods of their homeland. Leo, meanwhile, slowed down his own advance so as to avoid rushing headlong into any more Loingo-like traps, instead relying on the engineering and logistical expertise of his men to build a chain of castles as they marched: each such castle (at this stage, really just a large fort – always built on a hill, ridge or some other commanding terrain advantage where possible – with watchtowers & a timber-earth-and-stone rampart topped with a palisade, in the style of an ordinary fortified Roman camp) would be garrisoned by a detachment of Roman troops and local Christian Saxon auxiliaries, who could then use the castle as a base from which to respond to local pagan raids and where they could shelter friendly Saxons & themselves from a major attack until a larger Roman force came to their rescue. The Caesar also commissioned the construction of fortified churches and missions around known Saxon holy groves & trees, resisting the temptation to simply destroy these affronts to the Christian faith in favor of bending them to serve the Most High instead, most notably doing so to an especially massive sacred tree hailed by the Saxons as the Irminsul[10].

    In the Peninsula of Haemus, Aloysius II was not enjoying quite as much success as his eldest son was on the latter's front, though in his defense he was also fighting a much stronger and better-organized enemy than the remaining pagan Continental Saxons. With his reinforced Danubian army the Emperor pushed back vigorously against the Khazars, driving them back from the port city of Chrysopolis[11] where he'd previously resettled the refugees from Amphipolis and badly defeating Bulan Khagan himself in the Battle of Kleidion[12] in the Orbelos Mountains[13], falling upon the Khazars while they were still marshaling for a counterattack and catching his cousin off-guard (Bulan, not expecting to stay long at Kleidion, disregarded his Thracian pawn Braslav's advice to fortify his encampment and double the ranks of his sentries in expectation of a major Roman attack).

    Retreating up the Strymon and pulling the army which he had sent to once again try to besiege Constantinople back to consolidate his forces, Bulan next engaged Aloysius in a number of indecisive skirmishes and smaller battles over the summer & autumn months – beating back various Roman attempts to dislodge him from the positions he still held – before springing a surprise of his own. Come the winter, he detached two large divisions from his horde and sent them on chevauchées deeper into Roman territory, one crossing the Danube further upriver to ravage Dulebian Pannonia and the other driving straight through Serbia into the Illyrian territories of the Croats and Carantanians with an eye on breaking into Italy if they could: these columns were headed by his twin fourth and fifth sons, Mänär and Mänäs. In a twist of irony, Aloysius received word of the latter maneuver on the same day that the Senate voted in favor of his proposed reforms, right after he had also promised to build them a grand new meeting place (the Curia Julia having been leveled and replaced with a church by the Empress Tia following her husband Venantius' assassination in the previous century) no less.

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    The Khazars of Mänäs Tarkhan roving across Pannonia in wintertime

    If the Romans were having the most victories in Saxony and finding middling success in the Balkans, they were facing nothing but defeat in the Middle East. Nusrat al-Din stole a march on the combined army of Antioch, the Bulgars and the Ghassanids and engaged them near Raphanea, falling upon the Roman host's camp by an intermittent spring which flowed only six days of the week[13]. In the resulting Battle of the Sambation (the spring's name on account of its apparent respect for the Sabbath), the Romans were soundly defeated and both the Antiochene exercitus' African general, Yesaréyu (Van.: 'Gaiseric') ey Gérta[14], and the Ghassanid king al-Harith VI ibn Sharahil were killed in the confusion of the rout (in particular, the latter confused some Muslim warriors for his own, approached them for help and was promptly shot full of arrows so that they could loot his corpse, not realizing who he even was until after they'd already offed him). Al-Harith's heir Jabalah VII and the Bulgar Kanasubigi Grod led the remnants of this army back north, but they were unable to prevent Nusrat al-Din from overrunning southern Syria and parts of Phoenicia by the end of the year, much less continuing their southward march to relieve Jerusalem.

    Following the debacle at the Sambation, the demoralized defenders of Jerusalem lost all hope of relief and entered negotiations to surrender to the Caliph. Patriarch Nicodemus agreed to yield the city under the condition of religious freedom being guaranteed to the local Christians, who also would not be molested in any way, and that Christian holy sites such as the Church of the Holy Sepulchre would not be damaged; in exchange, of course, they had to pay a stiff jizya to the conquering Muslims. Hashim also agreed not to interfere with the appointment of the next Patriarch of Jerusalem, though he was careful not to extend this privilege to the Patriarchs of Alexandria or Babylon. Thus did the Muslims finally take Jerusalem (and with it Palaestina) again, this time with plans to stay for much longer than a few years – fortunately neither Constantine VI nor Aloysius II had moved the True Cross and other important relics back to the lost holy city after Aloysius I first had them packed off to Rome decades ago. As it was, the pressure Aloysius II was feeling to bring the war with the Khazars to a conclusion intensified greatly; the only battlefield success the Romans enjoyed against the forces of Islam this year was the repulse of a large raid into Libya by the African forces of King Yusténu and his heir Bedãdéu (Lat.: 'Venantius') in the Battle of Magomedu[15].

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    The defenders of Jerusalem lay down their weapons before the triumphal entry of Caliph Hashim, who went on to claim credit for this victory and used it to elevate his stature above that of Nusrat al-Din

    ====================================================================================

    [1] Kerch.

    [2] Chornomorske.

    [3] Sevastopol.

    [4] Veria.

    [5] Segontium – Caernarfon.

    [6] Lüleburgaz.

    [7] Malomirovo.

    [8] Löningen.

    [9] Obermarsberg.

    [10] Paderborn. The Continental Saxons seem to have had several irminsuls (holy trees or pillars dedicated to Irmin, a Germanic deity who may or may not have been their tribal god and who might also have actually just been Odin under a different name), the greatest of which was located either at Paderborn or Eresburg and historically destroyed by Charlemagne in the early 770s.

    [11] Eion.

    [12] Klyuch.

    [13] Now known as the Fuwar ed-Deir.

    [14] Cirta – Constantine, Algeria. 'Ey' is the Afríganu nobiliary particle meaning 'Of [family's hometown or seat]', equivalent to 'De' in most Romance languages or 'Von' in German, based off of the Neapolitan 'e rather than Italian di.

    [15] Macomedes – Sirte.

    And with this update, we're off to the first major stress test for the HRE as it fights large-scale wars across multiple fronts against enemies of comparable power (well, except the Saxons) for the first time since it was first reunified! Heads up though guys, I'll be busy this coming week so the next update might take a bit longer than usual, in fact that was why I wanted to get this one done tonight.
     
    733-736: Germanicus, Part I
  • Circle of Willis

    Well-known member
    733 saw the Romans continuing to strive mightily against their various foes across three fronts: the German one where they sought to finish off the Continental Saxons who still defied Christ and Emperor, the Danubian one against the Khazars which was rapidly threatening to turn into a Greco-Italian front instead, and the Levantine front where the Muslims had just overrun Palaestina and were now moving against Syria in full force. As before, with the Saxons of Wichmann 'der Widukind' being by far the least menacing of these opponents, it was in the westernmost theater that the Holy Roman legions and their allies saw the greatest success. The Caesar Leo slowly but inexorably pushed his army forward through the woods of Saxony, fighting off pagan ambushes and resisting the temptation to bite at the bait set for him by the rebel chief while building a growing number of castles with which he and the Christian Saxons loyal to Rome could lock down one region at a time.

    Exhibiting both the statesmanlike wisdom of his grandfather Constantine and the conciliatory & honorable conduct for which his father was known, Leo induced many defections from the rebel ranks by showering those Saxons who turned coat (or even were simply neutral before) with gifts, Roman protection from reprisal and – of course, an opportunity to assist his army in despoiling the lands of their former comrades-turned-enemies, even as he continued to visit the sword or the chains of slavery upon said recalcitrant enemies. He also encouraged the cultivation of friendly ties between those Christian Saxons who had been loyal to Rome from the beginning and the newer crop of defectors, while also making a habitual example out of any double agents who thought they could make a second Varus out of him. Most notably in the spring of this year, the Eastphalian rebel warlord Sigward 'the Sly' seemingly defected to the Christian cause under orders from Wichmann himself, aiming to gain the confidence of the Caesar and lure him into a surprise attack at the source of the River Ohre; but Leo uncovered the plot with the aid of actual Christian converts in Sigward's inner circle and played along until he got around to ambushing the ambuscade, after which the Roman imperial heir returned to the traitor's holdfast with his head on a lance, razed it to the ground and built a fortified church in its place, around which the town of Gandersheim would sprout over the succeeding decades & centuries.

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    Sigward the Sly and his household are made an example of as to why one should not fake either conversion to Christianity nor loyalty to Rome with treacherous intent

    By the autumn of this year Wichmann's position had become truly desperate, as the whole of Angria and Eastphalia had submitted to Roman suzerainty and his Wendish neighbors to the east, the Obotrites, had not failed to notice the weakness of the remaining pagan Saxons' position. In a final attempt to beat the overwhelming odds, the rebel chief took a 2,500-strong warband to water from the marshes of Hadeln, sailed the North Sea so as to bypass Leo's army altogether, and navigated his way to the mouth of the River Ems before proceeding to rove through the Romans' rear in an attempt to inflict enough damage & acquire enough hostages to force the Caesar to negotiate. Not only did Leo rebuff all attempts at negotiation however, but he personally led twice Wichmann's number in paladins & knights to stop the audacious raid dead in its tracks, which he did in the Battle of Minda[1]. The Saxons were surprised by the alacrity with which the Romans had come to engage them, and despite forming a shield-wall & putting up a valiant fight for hours, they were ultimately defeated and routed with the survivors being pinned against the Roman castle-town of Porta Westfalica to the south and massacred there. Wichmann himself was not among these unfortunates however, having managed to slip away into the woods & riverlands to the west with fewer than ten retainers; he resurfaced in the winter by bloodlessly seizing the monastery at Deventer in a surprise attack, and using the captive abbot as a hostage he finally managed to secure an audience with his younger adversary.

    The war with the Khazars was going less swimmingly for the Holy Roman Empire than the one they were waging against the Saxons. Bulan's twins had struck at a very inopportune time for the Romans and their federates; as it seemed that Aloysius II had successfully contained the Khazars in the summer & autumn of the previous year, the federate kings of the South Slavs had sent home the majority of their warriors for the harvest season (and the ones who were still battle-ready were the ones left with his army in Macedonia & Thrace), and the winter made it difficult to recall & reorganize them. The elder twin, Mänär Tarkhan tore a swath across the lands of the Dulebes, only failing to sack the well-fortified towns of the Pannonian Romans (now also swamped with Dulebian refugees) around Lake Pelso, before moving into Bavaria and laying waste as far as Passau (former Roman Boiotro). Mänäs Tarkhan meanwhile stampeded out of the lands of the Gepids, which (as the only trans-Danubian federate) had been the first to fall to the Khazars, and westward across now-Slavic Illyria; in the spring he overcame the combined strength of the refugee Gepids, the Croats and the Carantanians (the latter two having failed to fully assemble their war-hosts in time for this clash) at the Battle of Gradiška[2] before storming toward Italy. Mänäs ironically used the Romans' own roads, namely the Via Gemina, to cross the Julian Alps in haste and lay waste to Sonti[3] that summer, before beginning to push across northern Italy.

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    The Khazars of Mänäs Tarkhan stampeding through Gepid and South Slavic opposition at the Battle of Gradiška

    Aloysius II badly wanted to respond to these far-reaching raids, especially the one targeting Italy, but Bulan Khagan of course ensured he could not with a series of renewed attacks into Macedonia & Thrace. The Augustus and the Khagan clashed seven times this year – Heraclea in Lycestis[4] (a Khazar victory), the Loudias River[5] (a Roman victory), Pulcheriopolis[6] (Roman victory), Adrianople (Roman victory), the Achelous River (Khazar victory), Bizye (Khazar victory) and Kainophrurion (Roman victory). The Khazars had begun with attacks in the west, but drifted eastward after being frustrated by the Roman defense and ended up marching down the coast of the Black Sea to nearly threaten Constantinople itself once more before being repulsed by the Emperor in a seventh bloody battle at Kainophrurion. Though the Romans won four out of the seven major battles fought in the east this year, Bulan not only kept enough of his force intact to continue to pose a major threat but also achieved his strategic goal of keeping Aloysius from sending reinforcements to Dalmatia or Italy by sea, compelling the Emperor to write to his son to wrap up the war with the Saxons in a hurry and come down south to stop Mänär & Mänäs with all due haste.

    The war in the Middle East continued to fail to develop to Rome's advantage, to put it lightly. Having already routed the Banu Kalb of Palestine (to the point where they did not try to defend their capital, Tiberias, for lack of strength) and snapped up Jerusalem, the Caliph Hashim and his generalissimo Nusrat al-Din marched onward to do the same to the Ghassanids of Syria in this one – a task made considerably easier by the latter's smashing victory over the Antiochene exercitus and its attached auxiliaries, most of whom were Ghassanid Arabs, at the Battle of the Sambation in the previous year. With what armies were still left to them Jabalah VII ibn al-Harith and Grod, Kanasubigi of the Bulgars, tried and failed to check the two-pronged Muslim advance on Damascus at the Battle of Bosra in the south and the Battle of Qaryatayn in the east. By the end of 733, Damascus had fallen after a Syriac Miaphysite revealed a weak section of the wall – imperfectly repaired in the years after the chaos brought on by Heshana Qaghan's Turks and then the first Islamic invasion had died down – which the Muslims were able to bring down with the aid of engineers trained by Egyptian Copts and Babylonian Jews, and most of the defenders of Phoenicia had also yielded soon after rather than try holding out in the mountains of Lebanon. And certainly, if Hashim and al-Din had anything to say, even these would still not be the end of the Aloysians' losses on this front come the next few years.

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    The leaders of the Banu Tanukh, predecessors of the Ghassanids who had long ago become their vassals, surrendering to Caliph Hashim

    734 saw this final great Saxon War reaching its dramatic, if also surprisingly not-all-that-bloody, denouement in the west. In the early winter months Leo Caesar negotiated the surrender of the remnants of the Saxon war party occupying Deventer, pledging to allow a ceasefire and to let them go home if they would just release the captive monks unharmed; of course he had no intention of letting Wichmann go free after causing all this trouble for Rome, and intended to capture him the instead he'd released the abbot from custody. The Roman prince's scheming was for naught however, as he soon found out that the rebel chieftain had expected treachery all along and left Deventer before he even got there – leaving his ornate armor behind for his lieutenant to wear as a disguise. Having gotten away in this manner, he managed to make his way through enemy lines back to Nordalbingia even with the Roman army searching for him and Christian Saxon and Frisian sailors assigned to watch the North Sea coast for him, which genuinely impressed the heir to the Holy Roman Empire.

    Unfortunately for the Child of the Woods, he found his remaining holdings to be in an utterly untenable position by the time he returned to them. On one side, the Romans continued to steadily tie the noose around the Saxons' necks; on the other, the Obotrites had openly invaded, easily brushing their way past the badly battered Saxon hosts which were still standing to pillage towns and capture slaves almost all the way to the mouth of the Elbe. Wichmann himself led his remaining warriors to victory against the Obotrites in the Battle of the Bille that spring, but was resoundingly defeated by the better part of their war-host under their vozhd Budivoj a few weeks later in the Battle of the Stör. All the while, the legions did not cease their advance out of the west and were making preparations to cross the Elbe, with the intent of ending this Saxon revolt once and for all. Out of options and with his doom fast approaching, Wichmann chose to throw himself at the mercy of the opponent who had shown he had any to spare and re-entered peace talks with Leo, for real this time.

    In turn, Leo offered moderate terms, not only to end the fighting before the Obotrites could completely conquer what remained of the 'free' Saxons but also to appease his own Saxon allies who expected much reward for their services. The whole of Saxony was to be reorganized into a new federate kingdom, bound to serve its new suzerain under the same terms as all the others; as the most prominent leader of the Christian Saxons who had not broken faith with Rome, Freawine of Meppen was the natural candidate for its first king, and duly raised up as such on the shields of the Saxon auxiliaries who had fought for Rome up until this point. The Romans did insist on the full Christianization of Saxony as a mandatory condition, so Wichmann and all who followed him had no choice but to submit to baptism if they wanted to retain their lives, much less any future in the new Saxony. The defeated insurgents also had to pay recompense under traditional Saxon custom to their neighbors for having destroyed their property, taken their kinsmen's lives/limbs and carried their womenfolk or children off as slaves; on top of immediately releasing said slaves, this usually came in the form of weregild payments or becoming bonded laborers to the victim's family until they had paid off the weregild value of the person(s) they had killed.

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    Freawine, newly-minted king (or 'kuning') of the Continental Saxons, overseeing the construction of a new church with the aid of his Anglo-Saxon kindred from across the sea

    However, because Freawine had no sons, his eldest daughter Theodrada was married to – of all people – Wichmann's own eldest son Ethelhard (in a Christian ceremony of course), thereby reconciling the family line of the staunchest Saxon loyalists with that of the most determined insurgents. Ethelhard and his brother Frithuwald were both recruited into Leo's comitatus to ensure their father's continued loyalty, while Theodrada was given an honored place in the princely household as a new lady-in-waiting for the Anglo-Saxon Caesarina Æthelflæd. Wichmann did still have reason to be unhappy at his new overlords besides their simply besting him on the field of war, after all; Leo intimidated the Obotrites into fleeing from Nordalbingia just by parading the still-considerable power and majesty of his legions, but declined to actually chase after Budivoj & company (and thereby recover the plunder & slaves they had stolen from Nordalbingia) due to there being other, more pressing concerns for the Romans[6].

    Most obvious among those pressing concerns stood the twin sons of Bulan Khagan, who were still aggressively raiding deep into the Empire's core. Leo answered his father's summons to drive them back, leaving behind a few thousand soldiers to help garrison the Saxon castles (which he turned over to the loyal Christian chiefs as a reward); to protect Christian missions, for the Caesar did invite the Roman See (especially the Church in England) to intensify their efforts to proselytize across the whole of Saxony; and to also assist in engineering tasks, especially digging new roads to better connect Saxon settlements to one another, their Teutonic neighbors and Roman Germania. The majority of his troops accompanied him on the march south to respond to the Khazar threat, the Bavarian contingent being especially eager to expel the interlopers from their homeland, though Leo himself and a small retinue did undertake a short diversion to the capital to greet his wife, both to try to allow Theodrada to join her retinue and to conceive a son with her (this time, successfully). After Aloysius received news of how he'd resolved the Saxon problem and expressed pleasant surprise at how he managed to bring Wichmann into the fold, Leo not only expressed that he'd learned from his father but also boasted, "Have I not destroyed my foes when I make them into my friends?"

    Father and son alike spent the summer and autumn contending with the Khazars. In the north, Leo defeated Mänär Tarkhan in the Battle of Deggendorf, recovering some of the booty and slaves captured by the raiders; however, Mänär managed to flee with the majority back across Pannonia & over the Danube, defeating a cavalry detachment sent to pursue him at Kamenec[7]. The Caesar meanwhile moved through the eastern Alpine passes to intercept Mänär Tarkhan, who was beginning to retreat in the face of reinforcements from both the Carthaginian exercitus and the African royal army under the latter's crown prince Bedãdéu, newly arrived at Rome in the absence of any renewed Islamic thrust against Africa this year. Leo stormed down the Via Claudia Augusta through the Rhaetic Alps and got the drop on Mänäs, who ended up being pinned against the oncoming Africans by the northern Roman forces and promptly lost the 'Battle of the Princes' near Vicenza; unlike his twin, he barely escaped the disaster with his life and with hardly any of the loot he had collected, certainly not the enslaved Italians or South Slavs who Leo released to return to their homes. As for the Augustus, Bulan continued to evade him (while applying just enough pressure to keep him from pulling away to deal with the twins himself) for most of the year, but Aloysius II did ultimately manage to draw Bulan's host into a major engagement at Philippi and dealt them a resounding defeat there. Alas, he was unable to close the trap he'd planned out, and thus the victory was not as decisive as intended. Compounding Bulan's misfortunes, his mother Irene – from whom he derived his blood claim to the crown of the Roman Orient – died at the age of 74 in the winter of this year.

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    Mänäs Tarkhan struggling to flee past the African lines of Prince Bedãdéu at the Battle of the Princes

    While the Romans subjugated the Continental Saxons and got some hits in against the Khazars, they continued to lose ground to the Muslims. Nusrat al-Din seemed unstoppable as he pushed ever forward against the weakening defenses of the Romans and their federates on this front, while the Ghassanids in turn did not even dare face him on the field any longer. The Banu Kalb tried to pool their remaining strength with the Banu Ghassan, who in turn essentially absorbed them as vassals, but even combined they were clearly horribly outmatched by their Islamic counterparts; they, the Bulgars, and the tatters of the Antiochene exercitus could barely slow Al-Din down. In this year Aleppo and Hama both fell before the power of Islam in rapid succession, driving the aforementioned Ghassanids into the great fortresses of Upper Mesopotamia and further reducing the Roman presence in Syria to just Antioch & its environs, and Berytus (known to the Arabs as Beirut) also surrendered, ending Rome's presence in Phoenicia altogether. As it became clear that city was Al-Din's next objective, Aloysius felt an acute pressure to try to bring hostilities with the Khazars to an end, thereby freeing him to turn east and counter the Islamic threat which had managed to seize nearly the entirety of the old Diocese of the Orient.

    Come 735, the Caesar received some good news. The first was that the reconstruction of the Augustus-era fort of Treva, which would serve as a wedding gift to and new capital for the newly-minted dux Wichmann of Nordalbingia, was proceeding apace; in due time, the port town which grew around it would be named 'Hamburg' by the locals. The second was that Æthelflæd had given birth to their second child, and it was a son this time – one duly baptized as Theodosius, once more continuing the tradition of alternating through the names used by Eastern and Western Emperors among the heirs of the Aloysian dynasty (while the Theodosians survived a good deal longer in the Orient than in the Occident, the first Theodosius did after all hail from Hispania). However Leo had no time to take his son into his hands, as the ongoing war with the Khazars called him to the Danube.

    Another development in the Occident which took place this year, and not one particularly positive for the Romans, also marked the first entry of the Danish people into Roman histories as something more than a curious footnote. Over the preceding centuries the Danes of Sjælland had filled the vacuum left by the migration of the Angles and Jutes to the old provinces of the Roman Empire in northern Britannia, and by the mid-eighth century they had come to establish a kingdom of some renown (indeed, the only organized Nordic kingdom of any significant size at this point in history) around the Kattegat complete with well-situated trading ports such as Aros[9], Ribe and Heiðabýr[10]. It was from the last and newest of these that their king in this day – a prudent and watchful man named Holger who belonged to the Skjöldungar (or 'Scylding') clan which claimed descent from Odin the All-Father himself – observed the Romans subjugating his Saxon neighbors to the south, and with the enthusiastic aid of the latter's cousins from across the western sea no less. Fearing Denmark would be the next target for Roman encroachment, King Holger began construction on a great network of earthworks & fortifications spanning the neck of Jutland, building on the works raised up by his ancestors to keep the Continental Saxons at bay: to this defensive line he aptly gave the name 'Danavirki', or 'earthworks of the Danes', though the Romans themselves felt more amusement than anything at the thought that such crude defenses could possibly stop them if they ever did feel like marching further north.

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    The Danish king Holger and his family observe the construction of their Danavirki, the so-called 'great wall of the Danes', on their new border with the Holy Roman Empire

    Now with the Roman Caesar marching to join his father and bringing with him an entire second army, it began to dawn on Bulan Khagan that his mother may not have given him the best advice. He attempted to leave the Macedonian theater to engage Leo in the lands of the Sclaveni, but then came Aloysius' turn to pin him down with an attack from behind; while the Khazars won the Battle of Velissos[8], not only did they fail to inflict significant casualties on the Emperor's own army, but they lost valuable time and ended up in a position where the army of the Caesar was fast closing in on them from the northwest while that of the Augustus was rallying to the southeast. The twins and their combined forces (really just the tattered survivors of the attack on Italy in Mänäs' case) had swung through Khazar-occupied Dacia and over the lower Danube to reinforce their father, but even so they could not relieve the difficulty of his situation.

    It was in that context that Bulan first offered terms to the Romans. He expressed a willingness to renounce his claim on the throne of the Eastern Roman Empire, which clearly wasn't going to happen between his mother's death and his inability to break through into Thessalonica or Constantinople, but insisted on keeping all of his territorial gains, which extended to some territories on the Roman side of the Danube – bridgeheads which would be useful for a future contention with the Romans, no doubt. Naturally, Aloysius bluntly rebuffed these terms and pressed on with a pursuit of the Khazar horde as it sought to extricate itself from Roman Thrace & Macedonia. Linking his forces with those of his son, the Holy Roman Emperor did ultimately manage to force an engagement with the retreating Khazars at Nicopolis, coming up on the treacherous invaders before they could move all of their forces over the Danube. Mänäs Tarkhan, eager to redeem himself after the disastrous conclusion of his earlier Italian campaign, fought a ferocious rearguard action to buy his father and twin time to escape with the majority of the Khazar army (down to some 20,000 men at this point) and ultimately succeeded in this objective – at the cost of his own life and that of all 7,000 Khazar warriors who stayed with him.

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    The final charge of Mänäs Tarkhan against overwhelming Roman forces in the woods outside Nicopolis

    The temptation to pursue Bulan Khagan over the Danube must have been overpowering, given that he had not only upended the profitable decades-long alliance between his people and the Holy Roman Empire but also done considerable damage to lands as distant as Italy & Bavaria and still sat upon Gepidia and the Tauric Chersonese. However, the situation in the Middle East was approaching a crisis point and a response to it could no longer be delayed on the part of Aloysius II. It was in 735 that the Caliph Hashim joined Nusrat al-Din outside Antioch, laying siege to that last great Roman metropolis east of the Bosphorus, and while the Romans could keep the city supplied by sea the Muslims not only constantly tested its defenses with their own siege engines & probing attacks but also did not limit themselves to just one target. Ghazw mounted extensive chevauchées deep into Bulgarian Cilicia, Greek Anatolia and the southern Caucasus, taking full advantage of the Roman military presence in the East having been effectively crippled over the last few years, and other war parties also kept the remaining Ghassanids & Kalbi trapped in their Upper Mesopotamian fortresses, checking every attempt they made to sally forth and needle the besiegers of Antioch.

    On the other side of the world, Eluédh of Annún had weathered enough grim winters to conclude that the kingdom of the Pilgrims had to find warmer weather & more fertile ground, or else they wouldn't survive the century. Since the Irish had made sailing south to new and more pleasant lands impossible, he instead assembled additional ranging parties of the most intrepid and desperate voyagers among the settlers, supported by Pelagian missionaries and friendly Wilderman or half-Wilderman guides, and sent them west- and southward to chart out additional lands for settlement which would hopefully be much more hospitable than those presently occupied by the British exiles. Over the coming months and years, those who survived reported back with news of a vast and verdant woodland bounded by great lakes where the weather was slightly less bitterly cold and the Wildermen did not live as wandering nomadic hunters & gatherers, but actually settled down in farming villages.

    This was fantastic news to Eluédh, who urged the movement of British settlers and their families further inland (though he did want to keep a presence in eastern Annún, where copper & good rock were easy to find, obviously nobody could eat those for sustenance). He also sought to shore up contacts with the settled Wildermen in hopes of not only absorbing their villages into his kingdom, but also acquiring easier crops to grow on a large scale than the weed-like New World 'crops' they'd encountered so far which could barely sate their hunger or European crops which struggled to take root in the poor and oft-frozen soil of their trans-Atlantic refuge. Not that the first Pilgrim King could have foreseen it at the time, but by directing his people's expansion south- and westward into the land of Great Lakes, he also set them on a collision course with the northernmost of the great Wilderman civilizations which were beginning to form on the other side of said lakes in this century…

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    Among other tricks they would pick up from their indigenous neighbors to the south, the New World Britons also adopted the design of the Wilderman longhouse for their own use

    In the early winter of 736, as it became apparent that Bulan still had enough troops to effectively contest the crossings of the Danube while the Muslims continued to apply enormous pressure to the Roman East, Aloysius II grudgingly agreed to reopen peace talks. While he theoretically could have defeated Bulan's remaining forces in the field, the Emperor had correctly surmised that doing so would (barring a miraculous stroke of luck) cost him enough that he wouldn't be able to push the Muslims back from Antioch. Ultimately the Augustus and the Khagan could not actually reach a lasting peace – Bulan was too unwilling to give up his limited territorial gains or the rather less limited collection of booty and slaves he & his son had managed to get over the Danube – but they did manage to settle for a few years' truce, which played to both men's advantage: the Romans got time to deal with the Muslims, and the Khazars got time to divert reinforcements toward the Danubian front and reorder their remaining forces.

    Aloysius assured his Slavic and Germanic federates (including the Gepids, whose territory remained under Khazar occupation for the time being) that he would restart hostilities and get revenge for Bulan's treachery against them all in short order – he himself was still positively seething at the damage his cousin had done, not just directly to his southeastern European domains but also indirectly by opening the Levant up to Islamic conquest – but first, he needed to put a stop to the Muslim invasion before Antioch fell. With this temporary ceasefire in place, the Roman army moved across the Hellespont and hurried on toward what remained of their presence in the Levant, where Hashim and Nusrat al-Din were still investing their Syrian bastion. In response to the recent developments in the northwest and the failure of their most recent assault on Antioch's defenses, old Al-Din resolved to march against the Romans with 30,000 of their men, leaving Hashim to keep the Antiochenes under siege with 8,000; he believed that he could once more eclipse his master in prestige if he were the one to deal a decisive defeat to the Romans, and that the force left behind was insufficient to force Antioch to surrender (thereby allowing Hashim to once more claim credit for taking a major city, as he had previously done with Jerusalem).

    Aloysius and Leo confronted Al-Din's army in Bulgar territory, specifically near old Hierapolis on the Cilician Plain[11], almost immediately northwest of Antioch itself. Since both armies were roughly even in size (the Roman one having been reinforced on the road by newly-raised Anatolian Greek recruits and Caucasian troops freed up with the cession of Khazar attacks on Georgia & Armenia), the resulting engagement promised to be the bloodiest and fiercest of the Emperor's career yet, comparable to the titanic clashes which his grandfather and namesake was famous for. The Romans formed up into three divisions: the Augustus took command of the right, the Caesar held the center and the Armenian king Gosdantin ('Constantine') Mamikonian was assigned to lead the left, which also included the majority of the Caucasian reinforcements. Al-Din divided his own host into four, keeping a substantial reserve force hidden in the rear to seal the trap he was hoping to spring against the Romans.

    The Battle of Hierapolis commenced with an exchange of missiles between the Roman and Arab skirmishers, after which the latter retreated back to ward their lines in a hurry with Leo's division surging forth in pursuit. This had proceeded according to Al-Din's design (as far as he could tell), and he closed the trap by directing the vast majority of his army to encircle and destroy the Roman central division. However, in so doing he had walked into the Romans' own trap: Leo had hoped to repeat the victories he'd won against the Saxons by baiting them into attacking him after seemingly placing himself in an unfavorable position while keeping unseen reserves of his own nearby, but on a larger scale, and advised his father to let him pull the Muslims into attacking him en masse while exposing their own flanks to the actual offensive thrusts of the Roman left and right wings. The Roman center was accordingly comprised of the most trusted veteran heavy infantrymen and knights of the imperial army, so that it would be able to withstand and pin down the full fury of the Islamic adversary while Aloysius' and Gosdantin's contingents maneuvered around them.

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    Roman knights assembling for battle on the Cilician Plain

    The trap would have worked swimmingly and quite possibly led to the destruction of Al-Din's army had it not been for the Turkic generalissimo's fourth reserve division, which now had to be committed to the fight not to seal their encirclement of the Romans but to break up the Romans' own trap around the main body of the Islamic war-host. Both sides had gone in with plans to set up a battle of annihilation against the other, but those plans had not survived the earliest stages of the fighting and so they now found themselves fighting a furious, roughly evenly matched and certainly extremely sanguinary engagement on the Cilician Plain instead. If any benefit could be found to a dramatic engagement of this scale, it was that it gave many heroes on both sides the opportunity to distinguish themselves.

    Standing out on the Roman side were the Saxon brothers Ethelhard and Frithuwald (the latter of whom died taking an Islamic lance intended for Leo Caesar, removing any lingering Roman doubts about continued Saxon loyalty), Bedãdéu of Africa (who was sufficiently skilled at arms to get through the entire battle unscathed), the Georgian prince Giorgi 'the Glorious' (who succeeded, and immediately avenged, his father King Gurgen on the battlefield after the latter was struck down by an Arab arrow to the eye) and his Croat counterpart Zvonimir Svetoslavić (noted for leading his contingent, placed under the division of Aloysius II, in pulling back from and charging into the Muslim ranks no fewer than six times). On the Islamic side Al-Din's youngest personal ward of fighting age – another ghulam named Mansur al-Din – won fame for fatally wounding the Frankish king Childéric IV and then challenging his nephew, the heir to the Holy Roman Empire to a duel before being separated by the tide of combat, while the Caliph's brother-in-law Farid ibn Asfar of the Shahanshahvands proved that some of the valor of the long-fallen Sassanids still survived in his Persian contingent and the originally Coptic ghulam Imad al-Din became the first Islamic slave-soldier of Christian birth to earn a mention in the histories by ably taking up command of the reserve division after his commander was accidentally thrown from the saddle & broke his neck.

    Ultimately, this great battle was settled by nothing less than the demise of Nusrat al-Din himself: in an attempt to break the stalemate the old general and his bodyguards charged into the thick of combat to rally the men for one great push, but age had been less kind to him & his once-formidable martial stature than it had been to the first Aloysius. Soon after beginning to truly push the Romans' left and right wings back under re-intensified pressure, he was first wounded by a spear-thrust from one of Leo's paladins, and though he killed that first attacker, he was then injured again (fatally this time) after his horse was killed and fell atop him in death. Catastrophe was averted only by the work of Mansur al-Din and Farid ibn Asfar, who respectively fought a difficult rearguard action to keep the Romans off their backs and managed an orderly retreat back to the south and over the Pyramos River[12], which the Arabs called the Jihun. Though victorious, the Romans themselves were left so badly bloodied (having suffered some 6,000 dead & wounded, or about a fifth of their army, compared to the Arabs' 9,000) and in such disarray that they could not effectively pursue the retreating Arabs themselves.

    iWJPKYu.png

    The best-laid strategies of both sides' commanders having failed to survive collision with each other early on, by its conclusion the Battle of Hierapolis had degenerated into a massive, swirling melee which left about 15,000 men dead in total

    Now most monarchs would have panicked at the news of such a serious defeat and the loss of their greatest general, but to Hashim, the circumstances of the Battle of Hierapolis presented nothing short of a miraculous opportunity: his nearest rival for power over the whole Caliphate had been killed by an external enemy, which by turn was now left utterly exhausted in victory, and he still had the resources to hold his gains in the western Levant. When the weary Aloysius II, who still had half his mind on the resumption of hostilities with the Khazars in the short term, approached Antioch, the Caliph greeted him in a friendly manner and opened negotiations for a more lasting peace with him. Though Hashim obviously insisted on holding Syria & Palestine, he offered to not only back off from Antioch & the Mesopotamian fortresses but also to release the slaves taken in recent raids on Anatolia and the Caucasus (though pointedly not to return any of the inanimate loot nor slaves acquired in earlier conquests & raids, who in any case had long since been dispersed to slave-markets elsewhere); to forbid additional raids into Roman territory for a good ten years; and to relax the jizya on Ionian Christians within the Caliphate, including those who had just come under his rule. He also pledged not to harass any Christian who wished to move back over the new border, nor to force them to stay.

    If Aloysius refused and insisted on trying to reconquer the rest of the Levant, he would be welcome to try against the surviving Muslim army, whose still-somewhat-considerable ranks Hashim paraded around Antioch. With the Khazar threat still looming and the Muslims apparently still strong enough to maintain an intimidating defensive posture, the Emperor resolved not to take his chances and potentially get bogged down in the Mideast for longer than his truce with Bulan would hold, and accepted these terms. Thus it could be said that the Muslims were the great victor of the Roman-Khazar war, and the Hashemites in particular: with this coup Hashim had not only managed to get rid of Nusrat al-Din in a manner in which he could not possibly be blamed (and indeed he would take the lead in honoring the latest great 'martyr' in the struggle against Rūm), but also to do what not even his great-great-grandfather Qasim ibn Muhammad, the very Son of the Prophet himself, could not – conquer, and then actually hold, Syria & Palestine for the first time in Islamic history – and certainly Al-Din was too dead to contest his claiming all the credit for pulling a significant victory from the jaws of dire defeat. For this triumph the fourth Caliph would be hailed as the first Hashemite mujaddid, or 'renewer', not only of Islam's fortunes after a very rough start to the eighth century but also of the Banu Hashim's legacy.

    ====================================================================================

    [1] Minden.

    [2] Stara Gradiška.

    [3] Pons Sonti – Gradisca d'Isonzo.

    [4] Bitola.

    [5] Berat.

    [6] Historically, Charlemagne had to ally with the Obotrites to finally crush the Continental Saxons once & for all. Here, not only is the HRE operating from a position of even greater strength than the Carolingians but the Arbogastings/Aloysians have already been influencing the Continental Saxons and occasionally thrashing them in battle for centuries (well before actually seizing the purple), so there was no need for them to form the Obotrite alliance to achieve their final victory.

    [7] Szombathely.

    [8] Veles.

    [9] Aarhus.

    [10] Hedeby.

    [11] Kırmıtlı.

    [12] The Ceyhan River.
     
    737-740: Germanicus, Part II
  • Circle of Willis

    Well-known member
    737 was a busy year for the Romans, even though they had just reached a peace settlement with the Muslims and the truce with the Khazars was still holding. Aloysius II's first order of business was to leave enough troops behind to garrison what remained of the Levantine frontier against the Hashemite Caliphate, in addition to dispatching reinforcements to Georgia alongside that kingdom's new monarch Giorgi II and the Armenian king Gosdantin in preparation for a secondary offensive against the Khazars' Caucasian holdings once the ceasefire with his cousin inevitably broke down sometime in the next few years. After completing these tasks and also overseeing the resettlement of the captives released from slavery & returned by Hashim per the terms of the Treaty of Antioch, Aloysius moved back over the Hellespont and to the Danubian frontier, which he worked to reinforce in anticipation of the resumption of hostilities with the Khazars.

    However, Leo would not be joining him on the front line, for the demise of the childless Frankish king Childéric IV at the Battle of Hierapolis had left his kingdom's succession in a vacuum – one which both the Aloysians and lesser Merovingian cadet branches were now scrambling to fill. The Roman Caesar was his heir, legally and by proximity of blood, on account of both his will stating as much and being the eldest son of his sister the Augusta Himiltrude: unlike the Stilichians' failed rush-job at usurping the Visigothic crown which set off the disastrous Aetas Turbida for them last century, this was a development representing the fruition of almost 400 years' worth of carefully cultivated ties between the Aloysians and the Merovingians, dating back to the first Arbogast and his cousin Théodomer I (the grandfather of Merovech, namesake of the latter Frankish dynasty). Yet just as Wichmann 'der Widukind' had emerged in a last-ditch attempt by the Saxons to prevent Rome from plucking the fruit which it had grown in their land for 200 years, so too now did rival Merovingians move to defend their patrimony against the Aloysians whose scheme to acquire it for themselves was finally coming to fruition.

    Aloysius and Leo were expecting a fight, so the latter marched back to Francia with not only his late uncle & mentor's body in tow but also no fewer than 15,000 soldiers: including those Frankish warriors who had accompanied Childéric IV and now raised the Caesar up on their shields as the new King of the Franks out of respect for his will, to be sure, but mostly imperial legions – the Emperor and his heir did not think it wise to involve any of the other federates in this conflict if they could avoid it, for they doubted that incorporating the kingdom of the Franks into the Empire directly and thereby empowering the overlord of them all was on any of said federates' agenda. Opposing them, no fewer than three Merovingian cousins of the late king had declared the Aloysian succession to the crown of their ancestors illegal on grounds of ancient Salic Law (revisions & a pragmatic sanction in the lifetime of Childéric notwithstanding) forbidding inheritance by or through women, and instead claimed rule over Francia for themselves: Théodebald in Orléans, Childebert in Soissons and Dagobert in Reims.

    777px-Revoil_Pharamond_eleve_sur_le_pavois.jpg

    Dagobert is raised up on a shield and acclaimed King of the Franks by his warriors soon after news of Childéric IV's demise reached Reims, in keeping with Frankish tradition

    The bad news for Leo was that the three of them came to control large parts of Francia (the capital of Lutèce, where Leo had spent most of his adolescent years, being the largest exception in this regard); the good news was that they could not agree on who between them should be King of the Franks, and had already come to blows by the time he crossed back into the kingdom in the autumn. Now by this time, generally speaking the Salian Frankish nobility had so thoroughly Romanized and intermixed with their Gallo-Roman neighbors that they'd become indistinguishable from one another, as had also occurred with (for example) their Ripuarian cousins around the imperial court in Trévere or the Gothic nobility & their own Hispano-Roman neighbors in Hispania – so their choices in loyalty depended much less on their ethnic background and more on whether they believed in the legitimacy of Leo's claim or that a Merovingian agnate (even if not the closest blood relative of the late Childéric IV) must always rule the Salii, and whether they thought they had more to gain from direct Aloysian rule or continued Merovingian autonomy.

    Acting quickly before the onset of winter could end his campaigning season before it even began, Leo committed to an immediate attack on the claimant Théodebald, whose lands laid furthest to the south and were the closest to his own forward base at Yèvron[1]. Under the misguided belief that the Caesar had arrived with a third of the men he actually had at his disposal, fueled by imperfect scouting and false intelligence offered up by spies in Leo's service, Théodebald left Orléans with 6,000 warriors to engage the imperial army at Blois, south of his seat. The resulting battle was an easy victory for Leo: the Merovingian claimant tried to retreat upon realizing how badly outmatched he actually was, only to be captured in Leo's immediate charge and consequently forced to order the rest of his army to surrender. After gaining entry to Orléans, Leo wintered there while the remaining Merovingian claimants set a time & place for their own great battle in a bid to quickly determine who between them should lead the Frankish resistance. Not to be left behind by his brother, it was also around the Christmas of 737 that the younger imperial prince Ioannes was installed as cardinal-priest of the Basilica of Saint Sabina in Rome, doubtless with an eye on eventually ascending to the Chair of Saint Peter in several decades' time.

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    Caesar Leo surrounded by loyal Frankish guards and courtiers on the eve of his quest to assert his rights to his uncle's throne

    While the Aloysians were preparing to contend with the Khazars once more or else working to bring their remaining Frankish kindred firmly under their rule once & for all, and the Khazars too were making their own preparations to do battle with the Romans again, their Hashemite enemies to the east were busy digesting their new conquests. The Caliph Hashim had no intention of risking the loss of Syria & Palestine so soon after snatching them away, which if it had occurred would have been the second time such conquests had proven ephemereal in Islamic history. Instead, he parlayed his relaxation of the jizya on the shoulders of Ionian Christians (one of the measures which he agreed to in his negotiations with Aloysius II) into a conciliatory measure to get his newest subjects on board with peaceable living under Islamic rule, while also appointing primarily the local heretics – Miaphysites and Nestorians alike – to high regional offices and opening 'al-Sham' and 'Filastin' both to mass Arab settlement, made all the easier by the migration of no small number of Ghassanids and Kalbi to rejoin their kin in Mesopotamia (and the submission & conversion of those who chose to stay), to entrench long-term Islamic rule.

    Since Hashim did not have to return any plunder to the Romans outside of the last batches of slaves captured in Nusrat al-Din's far-reaching raids, after paying off his warriors, the Caliph began to invest those riches he kept for himself into two great projects which had long occupied his mind. The first, of course, was a grand religious monument on the Temple Mount in Jerusalem, which he intended to both express gratitude to Allah for finally delivering the holy city into the hands of His Prophet's lineage and to signify the permanence of Islamic rule over Filastin: thanks to the great round dome surmounting it (then made of wood), it would naturally be named the 'Dome of the Rock'. The second was the construction of a massive private library attached to his palace in Kufa, to be filled with books (covering a wide array of subjects from astrology to history to medicine) gathered both from the western provinces conquered from the Holy Roman Empire and from the eastern provinces which comprised his wife's Persian homeland (whatever had survived the ravages of the Eftals and Turks anyway).

    The Caliph brought a large number of artisans from the formerly Roman Levant to further beautify his capital with materials like Lebanese cedars, and dragged along with them scholars and translators. Becoming a translator of Greek or Latin works into Arabic at the new 'House of Wisdom' (Ara.: Bayt al-Hikmah) could be a lucrative job even for Ionian Christians, despite the Hashemites' generally chilly attitude toward them, so it was one sought out by no small number of learned men from the former Syria & Palaestina who might otherwise be lacking in career prospects, feeling the weight of the jizya tax on their shoulders, and were unwilling or unable to move to Roman-controlled territory for whatever reason. For having demonstrated both great scholarly interest and an equally greatly prudent approach to politics, Hashim ensured he would go down in history as Al-Hakim – 'the Wise' – and indeed the Islamic answer to Constantine VI, the previous Holy Roman Emperor who also bore the same nickname in the tongues of the Occident.

    zJWqymT.jpg

    The inquisitive and scholarly-inclined Caliph Hashim al-Hakim sought to collect knowledge, and the knowledgeable, on everything that can be known to man into a single grand library in Kufa. One wonders how he might have gotten along with the second Aloysian Emperor if the latter had lived longer, and if they hadn't headed rival empires & creeds

    The early winter of 738 saw the dueling Merovingian claimants engage in their pre-planned battle to determine who should lead and who should follow in the conflict with the Aloysians, while said Aloysian heir was content to watch from the warmth and comfort of Orléans. Childebert and Dagobert butted heads at the Battle of Rethel on February 10, and their armies (actually numbering fewer than a thousand champions & retainers each, since they had sent their levies home for the harvest & winter season) wrestled in the snow for several hours until the former yielded after being unhorsed and having a dagger held to his throat. As Dagobert was victorious, he received his cousin's submission and oath to serve him as the 'true' King of the Franks, after which they marched together against Lutèce and the Caesar. Leo, for his part, crossed the Loire once the weather permitted and received a festive welcome in the Frankish capital, where he also added the civic militia to his ranks for the coming fight, before proceeding northward to see off the final challengers to his assumption of the Frankish crown.

    The two armies collided in the hills near Creil, a ways north of Lutèce, in late April. Though the Romans held a numerical advantage (fielding about 16,000 men to the insurgents' 11,000), the Franks put up a good fight, assembling into a stout shield-wall on the high ground with one of their flanks was covered by the Oise to further hinder Roman maneuvering. Leo opted to bait the rebels out of their strong defensive position with a feigned retreat, which nearly turned into a real one after the Merovingians seized the opportunity to launch an all-out counterattack downhill and swept away the front ranks of the Roman army. The Caesar led his own substantial reserve into the fray, stemming the tide at the head of his paladins and reordering his cavalry to envelop the now-exposed Franks. Ultimately, the Romans won the day after fighting hard for another two hours to break the remaining Frankish resistance: they had suffered some 1,500 dead and wounded, and so did the Franks, yet not only could the smaller rebel army less easily afford such casualties but another 5,000 surrendered or simply deserted & melted away back to their homes over the ensuing rout.

    PuGMepr.jpg

    The rebel Franks are routed by Leo's loyalists and legionaries at the Battle of Creil

    Left with less than half of his original army and with the Romans in pursuit, Dagobert was at a loss as to how to salvage the situation and seriously considered surrendering at this point. Childebert was of no help to his cousin, since he took the opportunity to murder the latter while he was at his lowest point and then (on account of Dagobert's children still being toddlers in Reims) usurp control of the remaining Frankish rebel army. How he intended to turn the situation around and decisively secure kingship over the Franks was a mystery, presumably involving retreating to his lands in far northwestern Gaul and building a new army there, but Leo would not give the twice-traitor any chance to catch his breath, much less raise additional forces with which to challenge Rome.

    Childebert was still in the middle of negotiating & issuing payments to Dagobert's captains (hoping to buy their loyalty in the aftermath of their liege's assassination) at Clermont-de-l'Oise when his sentries reported the approach of the imperial army, forcing the remaining rebels to scramble and form ranks in preparation for combat. The still-confused and demoralized Frankish rebels, by now numbering fewer than 4,000, mounted a number of uncoordinated charges against the Romans and loyal Franks, who weathered each such offensive before sweeping all resistance aside in their furious counterattack; the rebel army, half of whose loyalty to Childebert was still uncertain at best, fell apart as most of the pro-Dagobert contingents yielded or simply ran away. The last Merovingian chief still standing again escaped the site of his defeat, this time in the guise of a common soldier, but was mistaken for a bandit while foraging away from his few remaining retainers and lynched by local peasants a few days later – his killers had no idea how valuable he really was until they presented his corpse to Leo's knights, expecting a small reward, but instead receiving enough gold & silver to lift their families from poverty for having unknowingly killed the last Merovingian usurper.

    Leo moved quickly to consolidate his victory, proceeding to Reims where he was anointed and crowned by that city's bishop in keeping with the tradition followed by all Frankish monarchs since the first Clovis. He incorporated the children of the vanquished Childebert & Dagobert into his household as hostages, but did his best to maintain continuity of government and reassure the Frankish elites that little would change with the future Holy Roman Emperor now ruling over them as their king; in this regard it certainly helped that the Franks were, after the Visigoths (and discounting the thoroughly assimilated Vandals), probably the second most Romanized of the federate kingdoms. While some Merovingians were banished to monasteries or outposts far away from Gaul for proving to be utterly unwilling to cooperate with the new regime, others were kept around and confirmed in their possession of estates & titles as the Caesar hoped to finish the integration of the Salian Frankish elite into the Roman power structure, including Théodebald who was titled the first hereditary Count of Blois (Comes Blesensis).

    VMyhVKe.png

    On the left, the Holy Ampulla (Gallique: 'Sainte-Ampoule') said to have been brought to the baptism of Clovis I by a dove – guided by the Holy Spirit – and miraculously filled with heavenly chrism, invariably used to anoint Frankish kings since him. On the right, Bishop Hilduin of Reims prepares the relic for use in the coronation of Leo the Roman as the first (and probably last) non-Merovingian King of the Franks in keeping with this hallowed tradition

    While the Aloysians were solidifying their internal situation and the Hashemite Caliph consolidated his conquests, Bulan Khagan and the Khazars were undertaking their own measures to prepare for the resumption of hostilities. Previously he had leaned on the Bulgars whose chose to live along the middle length of the Volga rather than flee to the Danube (and eventually end up in Roman Cilicia), longtime Khazar tributaries, to contribute warriors; in this year, to further fill out his ranks he turned to the settled Jews of the mouth of Volga. From Tamantarkhan and Tana the Khagan recruited companies of heavily armored infantrymen (described as gibborim, or 'mighty ones', by the Jews themselves), foot archers, slingers and most importantly engineers – these would form an important fixture in the Khazar army as its only meaningful foot contingent and siege warfare experts. It is also from 738 onward that the overall leader of the Jewish community on the steppes (at this time Bulan's brother-in-law Joseph bar Isaac, his father having passed away from old age two years prior) would no longer be titled simply tudun, or the mayor of a city, but elteber – a vassal king in his own right, like the one for the Volga Bulgars.

    Come 739, both the Romans and the Khazars continued to build up their forces in preparation for the imminent end of their ceasefire. While the Khazars acquired reinforcements from their tributaries and the Jewish community on the steppes, Aloysius II raised additional legions of his own, called back two-thirds of the troops he had sent with his son to Francia and also reached out to his Polish allies for support. When the Emperor issued his call to activate their old alliance, the Polish king Siemomysl answered and contributed a thousand-strong warband to support the Roman army as it mustered. While the Polish kingdom itself was still too small and disorganized to contribute a force of truly game-changing size and power at this point, all help was appreciated, and more importantly the Polans' presence also got the Augustus to consider Christianizing other Slavic kingdoms further to the east and bringing them into the Roman orbit – namely the Antae tribes bordering Khazaria.

    Having sent the majority of his army back east to rejoin his father, Leo needed loyal supporters of his own in Francia to govern it, at least until he ascended to the purple and could finalize its annexation into the Holy Roman Empire (with the benefit of finally restoring direct Roman control over the whole of Gaul). Still, he parlayed his years living at the Frankish court and the connections he had carefully cultivated into finding such loyalists (mostly from Gallo-Roman houses and Frankish families of lesser stature than the Merovingians themselves) who would help him secure his hold on the Frankish kingdom. And while the other federate kings were set on edge by the sight of one of their number being inexorably absorbed into the Roman Empire, they were mollified by the Senatorial reforms of Aloysius II and the insistence of both him and his heir that this was a special case which would never be repeated (though most grew careful enough not to ever get as tangled up with their overlords as the Merovingians had).

    Even setting aside how Leo really was Childéric IV's closest surviving male relative and had been named his heir in his will, the Aloysians were Franks by blood and related to the Merovingians; the Franks themselves had been Romanizing and strengthening their already close ties to the dynasty for 400 years; and every effort had been made to build an ironclad case for the legitimacy of Leo's ascent to the kingdom's throne (no doubt to be followed with imminent annexation when he should succeed his father). In short, the Aloysians had taken note of every mistake made by their Stilichian predecessors in regards to the Visigoth kingdom in the early seventh century and did the opposite to bring the Franks into the fold. For his success in taming both the Continental Saxons and Franks, Leo was nicknamed 'Germanicus', the second imperial heir in Roman history to be bestowed with such an honor.

    0Smjw7I.jpg

    A mosaic of Leo Caesar, or Léon to his Gallo-Roman and Salian Frankish subjects, during his time as the King of the (Salian) Franks

    North of the Romans and the Khazars, the Danes received their first Christian embassy this year. Work on the Danevirke had not gone unnoticed by their new neighbors, and with hostilities still being limited to the periodic border skirmish on the Danube, it was in this year that the Romans decided to send a diplomatic mission to the hall of King Holger in Hleiðr[2], both to dissuade him from finishing the construction of his border defenses and to try to either convert him to Christianity directly, or to acquire his permission to preach the Gospel in Denmark. While Holger received the envoys & priests cordially and exchanged gifts with them as a token of diplomatic goodwill, he firmly rebuffed all their requests, neither believing that the Romans would either come in peace or stay at peace with his people for long nor was he willing to open his doors to religious subversion, especially after witnessing no small number of Saxons standing with the Romans against those kin of theirs who had remained faithful to the old gods. When the Roman mission returned to relay news of their failure, Aloysius was displeased but paid the news little mind, figuring the Danes could not possibly menace the Holy Roman Empire as badly as the Khazars or Muslims had done and that his successors would have plenty of time to crack such resistance on his northern frontier one way or another.

    An ocean away from these goings-on, the Britons of Annún were making important inroads southwestward, toward the warmer and more fertile land they had found situated between a growing number of especially large lakes, of which their explorers counted three so far (later expanded to five): these they named after characters from the myths left behind by their Celtic forefathers – the otherworldly queen Ríenon[3] (Britt.: 'Rhiannon'), her son Peredur[4] ('Pryderi'), her second & more famed husband Ménuidan[5] ('Manawydan'), and the latter's siblings Bran[6] and Branoíne[7] ('Branwen'). Not only was it easier to grow crops in this region, but the aforementioned lakes were teeming with fish, helping to diversify the settlers' diet. King Eluédh commissioned the construction of a new capital town by the last of these lakes, which he creatively dubbed Cité-Réial[8] ('City of the King', or 'Royal City'). Most importantly he also strove to establish good relations with the Wildermen of this region, sending his own Wilderman and half-Wilderman subjects out to introduce Annún to its new neighbors, form trading ties with their villages and find sites for the construction of their own farms & towns near the Wilderman settlements, and even proselytize to them; he also invited their chiefs to visit him, or else offered to visit them at their longhouses himself, and was always ready to exchange iron or copper items to them as gifts.

    Unfortunately virtually every time the Britons made new friends, many or even most of said new friends would soon perish from exposure to diseases to which they had no immunity, which continued to baffle and horrify the British as it did their Irish rivals to the southeast – they did not have the medical knowledge to understand what was happening and even if they did, they probably would not have been able to prevent it. Inevitably many of the survivors grew cold to the strangers who had inadvertantly brought not only strange gifts but also strange plagues to their land. Those survivors who did remain friendly rather than flee or even start harassing the newcomers, however, imparted vital survivalist knowledge to them: it was from the Wildermen most willing to continue trading and even living with them that the Pilgrims learned of how to tap maple trees and boil their sap down to a sweet syrup, and even more importantly, of the secret of the 'three sisters'. The Wilderman farmers of the Lakes grew corn, beans and squash (which the Britons of Annún had already gained some familiarity with as they crept up the Sant-Pélage River) together, for the three crops complemented each other – the cornstalks provided the beans with a natural trellis to climb, the beans enriched the soil and the squash's leaves kept said soil moist and free of weeds. As a set of crops which could readily be grown on a large scale in the soil of northern Aloysiana, these 'three sisters' would prove an absolute lifesaver to the kingdom of the Pelagian exiles, and indeed would serve as the crucial element which allowed them to survive (or even thrive) in the New World rather than die out in a few generations.

    Three_Sisters_4.jpg

    Maize, beans and squash: the secret ingredients to surviving in northern Aloysiana, newly revealed to the Briton Pilgrims by the sedentary Wilderman farmers of the Great Lakes

    The spring of 740 brought with it the breakdown of the temporary truce between the Holy Roman Empire and the Khazar Khaganate, as both sides felt sufficiently rested to resume hostilities with a good chance at victory once more. Since the Khazars were the ones still occupying Roman territory, it fell to Aloysius II to strike first, which he did by sending an advance-guard of Gepids, Serbs, Thracian Slavs and Thessalonican Jews to secure his bridgehead over the Danube; the Gepids because their land was the largest bit of territory still under Khazar control and liberating it was the Empire's first priority for this trans-Danubian campaign, the easternmost South Slavs because they had volunteered in hopes of getting revenge for the despoiling of their frontline kingdoms, and the Jews because the Emperor wanted to see how they would perform against their own kind (now known to be marching in the Khazar ranks, not just passively supporting their nomadic overlords) & whether their performance would be enough to allay the suspicions of their allegiance still running rampant in the Empire's Balkan possessions. This force of about 4,000 managed to hold out against over twice their numbers in Khazars at the Battle of Dierna[9] long enough for the main Roman army to cross the Danube, though the boats & wooden bridges they used to do so were (due to constraints on their resources and especially time) of course not as grand or permanent a means of crossing as the Bridge of Trajan destroyed by Aurelian almost 500 years before.

    After commending the survivors for their courage, Aloysius could begin the hard work of actually campaigning in Dacia. The Romans won multiple hard-fought successes in the southern woodlands, retaking the site of another long-abandoned fortress town at Drobeta soon after their crossing of the Danube and gradually securing the southern Dacian shores of the Danube over the course of this year, culminating in Aloysius' triumph over Bulan himself in the Battle of Argidava[10]. However, the hinterland mountains proved a much more difficult nut for the Romans to crack, and it was there was Bulan's own Jewish troops were able to distinguish themselves in the favorable terrain. Worsening matters, a secondary push over the middle Danube in Pannonia ended poorly in the late summer of this year at the Battle of Ziridava[11], where Mänär Tarkhan exploited the vindictive Dulebian contingent's over-eagerness to get revenge on him for sacking their homeland by baiting them into a massacre and then rolling up the rest of the Roman force in the north.

    The resumption of hostilities was not limited to the Danube. Beyond the Bosphorus, marines from Constantinople and the Pontic coast attempted an amphibious attack into the Tauric Chersonese with the intention of recapturing the peninsula from the Khazars, but this operation proved abortive in the face of Khazar spies providing the defenders with advance warning and consequently determined Khazar resistance at the Battle of Güzliev[12] (as they called Kerkinitis, near which the Romans had tried to land). The Romans were more successful in the Caucasus, where they aided the Georgians under Giorgi II 'the Glorious' in routing the Khazars at the Battle of Sebastopolis[13] and ultimately reconquering Abasgia – a territory originally conceded to the Khazars by Aloysius I and Helena Karbonopsina for aiding them in fighting off the Turks and Muslims decades before – late in 740. After following up by retaking the ruined sites of Anakopia[14] & Nitica[15] shortly before the onset of winter, these Abasgian lands were annexed into Georgia as a new duchy, extending Tbilisi's governance beyond the northwesternmost limits of old Lazica for the first time (and by extension, also indirectly restoring Roman overlordship over these lands).

    5isno4m.jpg

    Giorgi II of Georgia, who earned his nickname with his heroics at the Battle of Hierapolis and now by extending Georgian rule further north than ever before, here seen outside Sebastopolis (which he rebuilt as 'Tskhoumi') with the wolf's-head helm passed down through the Khosrovianni dynasty since Vakhtang I of Iberia

    Even as Aloysius II was battling the Khazars on one front, on another he was sowing the seeds for a much longer-term strategy with their containment or even ruin as the ultimate objective. Evangelizing among the Sclaveni had been a slower process than he liked, considerably slower than among the Teutons, even within the borders of the Holy Roman Empire; to change this, the Augustus had signed off on a plan proposed by some of the more innovative Greek bishops and the Carantanian clergy to translate the Gospel into the tongue of the Slavs. Of course, to do that they first had to construct a standard Slavic dialect in the first place, which they judged would be less time-consuming than translating the Good Book into every single one of the various Slavic languages so as to convert each kingdom individually – a standard that would be known to future historians as '(Old) Church Slavonic'. In addition to accelerating the conversion of both the Sclaveni already settled within imperial borders and the allied Polani, Aloysius also had two other major goals in mind: first, converting the fractious Wendish tribes living between the Elbe and the Oder; and second, converting the Antaic East Slavs and helping them organize into additional friendly kingdoms on the model of the Poles.

    On the first count, Wendish disunity (those tribes were clearly not unified into a single kingdom like that of the Danes, even the Obotrites who his son Leo had already crossed paths with were actually a confederation of tribes rather than a singular people) and Polish support was thought to make conversion and eventual incorporation into the Empire a more plausible prospect than it was with the unified and wary Danes (if one group of Wends rebuffed the Ionians' approach as Holger did, they could just move on to the next village or tribe over), even if the grudges borne between the frontier Germanic federates (especially the Lombards and the newly incorporated Saxons) and said Wends might complicate things. On the second, Aloysius did not believe it was wise or even feasible to march the legions out onto the wild and untamed steppes which the Scythians, Sarmatians and Huns had once trodden over: instead, the construction of allied Slavic polities in that area would allow Rome to indirectly project power against the Khazar heartland through locals whose homes had been built right up against Khazaria, and who could be counted on to autonomously oppose the nomadic foe (who had scornfully treated them as little more than insignificant tributaries or even a 'farm' from which to gather slaves) as part of their local interests.

    Of course, standardizing a singular 'Slavonic' language and translating the Gospel into it was likely to take years if not decades, and converting scores of wildly differing tribes across a massive geographic area stretching from the Pontic Steppe to the banks of the Elbe and the shores of the Adriatic to the True Faith would surely take centuries; but Aloysius was more than happy to play this (extremely) long game, considering the dividends it had finally paid off in regards to the Saxons & Franks just now. The Emperor's former hostage & pageboy Cestmir, who had by now become a man grown and succeeded his father Ctibor as the high chief of the Sorbs, was the first major Wendish chieftain to welcome Roman traders and missionaries in the region of 'Germania Slavica' which laid between the Elbe and the Oder, starting a pattern of warmer Roman-Sorbian relations (even though he was never baptised himself).

    XKLHZpF.jpg

    Ionian scribes hard at work on a standard 'glagolitic' alphabet, one big step in their project to make the Gospel comprehensible to the Sclaveni

    While the Romans and Khazars had gone back to killing each other, Caliph Hashim was content to further consolidate his position and also indulge in his scholarly hobbies. He did not immediately promote Mansur al-Din to succeed the latter's late mentor Nusrat as his chief general, instead appointing an older and less able but more reliable ghulam named Yahya ibn Turki to that position and making the still relatively youthful Mansur his deputy, so as to keep the military better under control. At the same time he made his brother-in-law Farid ibn Asfar, the other major Islamic protagonist of the Battle of Hierapolis, the first recorded Grand Vizier in Hashemite history, and with his guidance & the resources freed up by or acquired from his victories in the west, undertook the beginnings of a major multi-generational effort to restore Mesopotamia and especially Persia to their former glory after centuries of increasing devastation by assorted nomadic invaders (with only a brief interval of relative calm under Roman rule) as well as the recent fitnas. The Muslims restored old roads and dug new ones, repaired qanats, purged bandits and encouraged the resettlement of villages.

    Hashim's court also increasingly took on elements from both Persian and Syro-Greek cultures. The former enjoyed something of a renaissance under his patronage, as the Caliph strove mightily to please his Persian chief wife Farah: it was around this time that he not only sponsored an increasing number of Persian poets, storytellers and musicians at his court but also added a massive Persian-styled charbagh or quadrilateral 'paradise garden' to the Qasr al-Qasimi, as well as building an expensive yakchal (Persian ice pit) so his cooks could serve up his consort's favorite sorbets on demand regardless of season. The heightened cultural contact between Arabia and Persia which he fostered in Kufa would eventually lead to the addition of the story of Sinbad the (Arabic) Sailor and his seven journeys into the broader Middle Eastern canon of the One Thousand and One Nights. As for the latter, not only did Hashim bring intellectuals from the western provinces together with the bright minds of the east at his (still-under-construction) House of Wisdom, but he also personally expressed an interest in (which would in time deepen into admiration for) Western philosophers of a rational bent such as Pythagoras and Plato; his growing efforts to use reason (Ara.: 'aql) to try to understand Allah and His principles would lay the foundation for 'Ilm al-Haqq ('Knowledge/Science of the Truth') or simply 'Ilm Islam', the Islamic theological school/sect which would come to be associated with the senior Hashemite branch in particular…

    Zdj4fwZ.jpg

    A fanciful depiction of Farah bint Asfar, the first Persian consort of a Hashemite Caliph, celebrated by her people for playing an instrumental role in altering the fortunes of Persia & Persian culture after centuries of devastation by various foreign conquerors

    Back across the Atlantic, the Annúnites were busy moving en masse from their old holdings down the great Sant-Pélage (leaving only small communities of fishermen & copper-miners, who also had the duty of opposing the Irish and keeping the passageway open for any other Briton who might seek to migrate to these new western shores for as long as they could) and building new towns to the southwest, engaging in much more intensive farming & fishing with Old World techniques and often absorbing nearby Wilderman settlements (or their remnants) in the process through either diplomacy or said Wildermen having died off from disease. More than that, they also sought to properly identify & take stock of their new neighbors. From their explorers and friendly Wildermen these New World Britons learned that there were at least two broad groups of settled indigenous farmers in the area: those living to the north & west who were at least somewhat mutually intelligible with their old friends from the northeast and the half-Wildermen in their ranks, and those to the south who were not.

    The former they called 'Anicinébe' (after their name for themselves, 'Anishinàbemiwin'[16]) and the latter they called 'Uendage' (for they called themselves 'Wendat'[17] and their homeland 'Wendake') – for the latter, British explorers and missionaries had to live among them to learn their language, which was completely unintelligible to their own Wilderman friends and kindred. Most of these peoples lived in a comparatively primitive and 'barbaric' society to British eyes, with no stratum of government above the clan & village level. They lived in small villages, growing the 'three sisters' during the summer and hunting game in the winter while also consistently supplementing their diet with fish & maple syrup, and obeyed their village elders who also invariably doubled as lore-keepers and storytellers. This was not to say they had nothing to teach the Pilgrims – aside from introducing the secret of the 'three sisters' and maple-tapping, these Wildermen were also experts at building and rowing canoes, and the Britons consequently copied their design for the purpose of fishing & traveling along the lakes. More intriguing, and concerning, to the Britons was the knowledge of an apparently better-organized and more powerful coalition of Wilderman tribes to the west, who confusingly also called themselves 'Anishinaabe' and insisted that they were truer to that name than those living east of their lands. As far as the newcomers could tell, this confederacy was called the 'Council of Three Fires'[18] and seemed to dominate the lands around the western Great Lakes; as they were still trying to find their footing, Eluédh and his people hoped to avoid conflict unless absolutely necessary, and thus sought to build peaceful relations with this stronger Wilderman confederacy if they could.

    ====================================================================================

    [1] Avaricum – Bourges. The river which gave it its original name, the Avara (to Gaulish 'Avaricon'/Latin 'Avaricum'), has since become the Yèvre, hence the transition to 'Yèvron'.

    [2] Lejre.

    [3] Lake Superior.

    [4] Lake Huron.

    [5] Lake Michigan.

    [6] Lake Erie.

    [7] Lake Ontario.

    [8] Kingston, Ontario.

    [9] Orșova.

    [10] Vărădia.

    [11] Pecica.

    [12] Yevpatoria.

    [13] Sukhumi.

    [14] New Athos.

    [15] Gagra.

    [16] Eastern Anashinaabe peoples like the Algonquin and Mississauga.

    [17] The Huron, who have yet to migrate to northwest Ontario (where the French found them in the 17th century historically). They also represent the first Iroquian people encountered by the Annúnites, a contrast to all the other natives they've met up to this point who were Algonquian-speakers.

    [18] Representing the Ojibwe, Ottawa and Pottawatomi peoples living in Michigan & western Ontario.
     
    741-745: The Dragon's Return Flight
  • Circle of Willis

    Well-known member
    The Roman-Khazar war continued to rage throughout 741. Undeterred by the defeat of his secondary army to the north, Aloysius II forged ahead with his Dacian campaign and slowly but surely defeated the Khazars in that region's western mountains. At the Battle of Tapae[1] he consciously pitted his Thessalonican Jews against the Steppe Jews of Bulan Khagan; their clash was actually inconclusive, and the battle won by the efforts of the regular legions, but the irony of one faction of Jews fighting for the Christian Emperor against the children of the African Jews exiled by said Emperor's father did not escape observers on both sides. From Tapae, the Romans marched onward to contest the ruins of Sarmizegetusa Regia and the gold mines of the land, and also fanned out eastward to the flatter eastern plains[2], where they were able to make better use of their cavalry – and so were the Khazars, producing more even battles than those in the Dacian mountains where despite their Jewish auxiliaries, the Khazars had been at a distinct disadvantage against superior Roman infantrymen & engineers.

    As they marched through western and southern Dacia, the legions ran into increasing numbers of lowly settled farmers and herders who lived in villages throughout this region, and who upon questioning claimed to be the descendants of the remnants of the Daco-Roman populace who had failed to cross the Danube with Aurelian centuries prior for whatever reason. Aloysius was somewhat familiar with them – the Gepids called them Walhaz, 'foreigners' (which readily translated into 'Vlach' or 'Wallachian' outside of their land), and had hosted a minority of these people on their lands, while the Pannonians of Lake Pelso considered them distant kin and the Thracian Slavs were convinced these people shared at least some blood with them and their former Avar oppressors. Regardless of their ethnic origin, the Emperor was more than happy to enlist additional local allies and attracted some of these men (who were alternately called 'Dacians' and 'Vlachs') to serve in his army as auxiliary scouts, foragers, light troops and recruiters of more of their kind with pay & the promise that the Romans had returned to stay for good this time – as surely as the Emperor nicknamed 'Britannicus' had once more set the dragon standard of Rome above Britain, so too now he would do the same to the very origin of that draco, Dacia.

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    A Dacian or 'Vlach' archer, newly enlisted to fight for the returning Romans as a skirmisher and scout of his homeland

    Up north, a new secondary army was assembled by Lake Pelso out of the remnants of the old one, joined by additional reinforcements from as far as Hispania and England (directed eastward by Leo Caesar) as well as freshly raised Pannonian and Dulebian fighters from the local area. Placed under the joint command of the Pannonian comes Trèany (Lat. 'Trajan') ze Mogentacy[3], a distant descendant of the fifth-century double agent Orestes and by extension Attila the Hun's elder brother Bleda, and the new Dulebian vozhd Radimir (who had hopefully learned from his father's defeat and death the year before), this force first had to beat back an attempt by Mänär Tarkhan at pre-emptively attacking them in the Battle of Gorsium[4] late in the spring before crossing the Danube themselves in mid-summer. Greater caution on the part of the Romans this time and the Khazars being less able to replenish their own losses delivered the former victories in the Battle of Resculum and then the Battle of Porolissum[5], pushing the latter into the Dacian mountains by wintertime. It was also around the time of these battles that Aloysius' only daughter Victoria traveled to Italy to marry Senator Gnaeus Arrius Aper (Italiano: 'Cneo Arrio Apro'), grandson of the Princeps Senatus Quintus Arrius Aper (Ital: 'Quinto Arrio Apro'), so as to firm up relations between the Aloysian dynasty and the Senate whose power & credibility they had just restored; their wedding was the first officiated by the bride's brother, the slightly older Cardinal Ioannes, in his career as a cleric.

    Far off in the distant east, trouble was beginning to stir and shake up the status quo of East & Southeast Asia around the midpoint of the eighth century. The first to feel tremors was not China, which by far was the great power most responsible for upholding said status quo, but the maritime empire which had been the only other power in that region to fight them to a standstill: the Srivijayans were faced with serious competition on one of their flanks, for the first time in a very long time, in the form of the emergent kingdom of the Sailendra ('Kings of the Mountain') on Java. Beginning with the great Bratisena, who proclaimed the new state on Gunung Tidar (a small inland mountain where Javanese tradition held that the gods nailed Java to the Earth, so that it would never sink) and from it derived the name of his dynasty, the line of the Sailendra kings were dynamic and full of energy where their counterparts in Srivijaya were starting to grow complacent in the wake of their peace treaty with China and a prior lack of challengers to their commercial & maritime dominance. Starting from this year Bratisena rapidly expanded from his power-base in the Kedu Plain to swallow up or subjugate several neighboring Srivijayan vassal principalities in Central & East Java, then resoundingly defeated a Srivijayan punitive expedition shortly after the latter had landed at the fishing village of Pekalongan.

    psiP01z.jpg

    The Javanese kingdom of Sailendra had, by this point, sufficiently grown in power & wealth to challenge the Sumatra-based Srivijayans for hegemony over Southeast Asia, and certainly to disrupt the latter's hold on their home island

    On the other side of the world, the Annúnites continued to establish themselves along the shores of Lakes Branoíne and Bran, and to strive to understand their new surroundings. From extensive conversations with the locals they came to learn that the majority of the Wildermen they had encountered here, the so-called eastern Anicinébe, were not actually a singular people but a collection of tribes distinct from one another, much less the western Anicinébe with whom they did not get along. Since none of these tribes employed a writing system, instead passing their traditions down from generation to generation through oral storytelling, it fell to the Britons to physically record what they had learned using parchment or even clay tablets. Broadly speaking the eastern Anicinébe could be divided into the great tribes of Ímàmié[6] ('Omàmiwinini') who lived to the north and east, and the more populous southern-based Míssisségé[7] ('Misi-zaagiing'), the latter of whom had been the ones to impart unto them the gift of the 'three sisters'.

    The Uendage bore no relation to either of these peoples and were viewed as strangers by them (a sentiment they reciprocated), so the Pilgrims rapidly filled the niche of middleman between them, steadily earning the trust of these peoples as traders, translators and negotiators. Pelagian priests also undertook an effort to study the faith of these pagan Wildermen, both to get a better understanding of their traditions in general and to more easily convert them to the Gospel: to their delight they found from the sages, or 'medicine men', of the tribes revered Gigé-Manítou (Algonquian: 'Gichi-manidoo'), the 'Great Spirit', as the creator of the world and giver of life. It was easy enough for them to draw a comparison to the Christian God, as it was for them to connect His alternative name Gigé-Ogíté (Alq.: 'Gichi-ojichaag') to the Holy Spirit and the broader Wilderman concept of spirits (lesser manitou) to both angels/demons and the folkloric tradition of the fair folk which they had inherited from their Celtic forebears, although the idea that Gigé-Manítou lived on the Earth with them on the back of a 'Great Turtle'[8] and not in an unseen Heaven above was a bit of a sticking point early on.

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    A Pelagian missionary trying to preach to the Great Lakes Wildermen who will hear him, and to persuade them that in fact the Most High God and their 'Great Spirit' are one and the same

    The highlight of 742 was surely Aloysius II's grand push against the Khazars, for having by now secured most of the Gepid homeland and trans-Danubian footholds both in the north and south, he now moved to seek a decisive resolution to this war with his cousin. He himself focused on locking down the Dacian gold mines in the west, while a division under the Frankish comes Émellan (Lat.: 'Aemilian') de Tóngere[9] including most of the newly-raised Dacian volunteers fought to secure the land of plains and thickets which the latter called 'Muntenia', and Trèany ze Mogentacy & Radimir of the Dulebians pushed southward to join their forces with the Emperor. The main imperial army united with its secondary division in time to inflict a major defeat on the Khazars' own secondary force at the Battle of Napoca[10] in the early summer, where the Dulebes mounted a seemingly reckless attack and then retreated to give Mänär Tarkhan the hope of repeating his victory at Ziridava two years prior; of course, this was not to be and Aloysius took the chance to occupy the hills surrounding the long-ruined Roman settlement while Radimir, Trèany and his reserve force kept the Khazars occupied on the low ground.

    Most of the encircled Khazars did not survive the ensuing bloodbath, including Mänär himself who understood the futility of trying to surrender after raiding so deeply into the Holy Roman Empire during the war's first phase and launched a suicidal charge into the legionary lines to try to go out in a blaze of glory instead. However, the score was evened soon after by Mänär's infuriated father – Bulan Khagan had gathered additional reinforcements of his own over the spring and now furiously descended on the tertiary Roman division in Muntenia. Count Émellan tried to withdraw back over the River Olt, which Latin cartographers still recorded as the Altus, but was intercepted and his army routed in the Battle of the Vedea River. He attempted to yield to the Khazar Khagan, but unfortunately for him, by this time Bulan had heard about his eldest and penultimate surviving son's demise and was in no mood to take prisoners. It fell to one of the Dacian captains, a man coincidentally also named Traianu (Lat.: 'Trajan'), to gather the survivors and alter the course of their retreat northward in the hope of losing their pursuers in the mountains and linking up with Aloysius II.

    UgsvQ3h.jpg

    Traianu the Dacian, one of the few natives of that land who could afford the equipment to stand out as the closest thing they had to the legions. Clearly, he and his fellow 'legionarii' would need a lot of work before they could really compare themselves to the actual legions of the Holy Roman Empire

    Bulan Khagan was undeterred in his rage and aggressively harried the Romano-Dacian division as it fell back, but the forward-most elements of his army engaged in this pursuit were defeated after the Augustus did indeed come to the aid of his beleaguered subjects in the Battle of Apulum[11]. Having mauled the other, both combatants now amassed for a final climactic clash, which was to take place by the river once known to Greek & Roman mapmakers as the Ordessos – and now, to the Dacians who watered their herds by its banks, the Argeș. It was not long after Aloysius and his men had descended from the high mountains that they found their way back south blocked by the Khazar horde, which was assembling for combat in the Argeș river valley[12], and the Emperor – eager to bring this conflict, which had cost the Romans much in the east and continued to cost them while the Muslims sat pretty & grew stronger still, to an end – gladly took up his cousin's challenge.

    Aloysius arranged his army of approximately 22,000 men into three divisions plus a reserve: a strong right under his own command, Count Trèany and the African prince Bedãdéu in his center, and a fairly weak left (mostly comprised of the remaining local federate forces, the Poles and the Jews of Thessalonica) under the Gepid king Munderic, with the last of these having their own left flank covered by the river to compensate for their comparatively small numbers. Bulan divided his own army of about 23,000 in much the same way, and barely waited for the Roman skirmishers (including the remaining Dacians under Traianu, whose name caused some confusion with his commander Trèany) to engage his own missile troops before kicking off the battle proper with a massive charge in hopes of breaking his cousin's lines before they could fully form up. The Khazars swept away the Roman left with their sheer force, but the Roman center bravely held and the right under Aloysius' own command first checked, then broke the Khazar left in turn with support from their reserves. A brief lull in the fighting as both sides caught their breath and tried to have their cavalry maneuver around the other's flanks gave way to a renewed melee late in that August day, and after he called in his own reserve it seemed Bulan had the advantage, but Munderic managing to rally his forces and bring them back to the field proved a fatal distraction for the Khazars.

    While Bulan directed additional troops to push back the returning Roman left, Emperor Aloysius had reformed his paladins into an offensive wedge and launched a deadly counter-charge straight at the Khagan's position, tearing through all opposition in their way in their battle-fury. To his credit, despite his advanced age the Khazar Khagan stood his ground and prepared to engage the Augustus in single combat. The slightly younger (at 51 years) and fitter Aloysius prevailed in the clash of arms which followed, dealing his cousin a mortal wound; however, he himself was badly injured by a lance-thrust into his side by one of the Khagan's bodyguards, and while he immediately struck that man down the latter's comrades were able to bear their old monarch away before he could finish off Bulan. The apparent flight of the Khagan put a panic in the hearts of his soldiers, who were consequently routed and pursued with great slaughter by the vengeful Romans & their allies, though the latter were themselves too bloodied and disorganized to completely destroy the enemy army.

    Bulan did not long survive Aloysius' lethal sword-stroke, dying six days after the Battle of Argeș. With all of his elder sons removed (one way or another) over his wars with the Avars and Romans, the path had been cleared for his child by the Jewish lady Rachel bat Isaac, Sartäç Tarkhan – now in his early twenties – to succeed him. Taking on the additional name Simon (no doubt intended as a stab at the Africans who drove his mother & grandfather from their homes, for they held up Saint Simon the Zealot as their patron), the first Jewish Khagan of the Khazars had the unenviable task of spending the very first days of his reign negotiating a peace settlement with the Romans in the wake of his father's final defeat at Argeș. While bedridden for weeks on account of his own wounds, which also shaved no small number of years off of his remaining hold on life, Aloysius II was able to secure the retreat of the Khazars not only from Gepidia[13] and their dropping of any pretense to the purple (as Bulan himself had offered a few years prior), but also expel them from much of the rest of old Dacia & the Muntenian plain by the end of 742, reducing Khazar holdings west of the Dniester to Scythia Minor (which hadn't been Roman since the Avar invasions); most of the lands once held by the 'Free Dacians' before those disappeared under the pressure of the Hun-driven migrations four centuries ago; and the easternmost parts of the former Roman province of Dacia Porolissensis[14]. Roman-Georgian gains in the east were also recognized, a failed Khazar incursion which was repelled in the Battle of Java[15] that autumn serving only to solidify the conquests of Giorgi II, although the Romans were unable to recover their Tauric possessions.

    NQF0Lhe.png

    Psalter depicting Aloysius II launching his final charge against Bulan Khagan, who appears either so utterly unimpressed or so utterly exhausted tired as to not even try to move out of his way

    Come 743, Aloysius II found himself having to begin consolidating the administration of the Dacian lands clawed back from the Khazars even as his old war wound kept him in chronic pain – better on some days, worse on others, and sure to kill him slowly either way. The Gepids were restored and their lands expanded a ways to the north & east as recompense for their recent suffering; the majority of old Dacia and trans-Danubian Moesia, however, posed a different question. Nearly all semblance of Roman civilization had broken down in the near-500 years since Aurelian abandoned these territories – the old Roman cities and fortresses laid in ruins, the roads were overgrown and the Dacian people themselves, who managed to preserve a living flicker of that Roman heritage in their Romance language, had been reduced to a nation of impoverished shepherds and tillers living in scattered villages (alongside newer Slavic settlers) which had oft been at the mercy of passing nomadic conquerors from the Huns to the Khazars. The overwhelming majority were not even Christian, having been left behind by Aurelian decades before the Christianization of the Empire and finding the Constantinian occupation of the Danube's northeast bank a few decades later to be ephemereal.

    Considering that the Dacian frontier now represented Rome's northeasternmost front line and was in no state to repel a Khazar invasion if their empires should ever come to blows again anytime soon, the Emperor's first order of business was to militarize it and organize the locals to the point where they could defend themselves, at least long enough for the Danubian legions stationed around Thessalonica to come to their rescue. Roads were repaired, not just to facilitate better communication & trade between Dacian settlements and the rest of the Empire but also to reconnect the gold mines of Dacia to imperial markets as the former were brought back to life, and castles built to secure the region much as had been done in Saxony. Some of the locals, such as Traianu, were raised up to the rank of comes or dux and put in charge of these new forts, where they were to reside, enlist & train (with the assistance of legionary veterans stationed to stiffen their defenses) as many volunteers as could be found from the ranks of their fellow Vlachs; in Traianu's case he was made the first Count of Sucidava[16], on the Thracian border and mercifully distant from Khazaria. In other cases existing noblemen like Émellan de Tóngere's son, who shared his name, were assigned to these Dacian estates instead.

    To instill the Christian faith and rejuvenate Romanitas in this land, Aloysius also took the advice of his second son Ioannes and the bishops of the Roman See to sponsor the construction of fortified churches and monasteries across Roman Dacia, from where the Church could safely direct its missionary efforts throughout the land. Of these the churches built at Argeș and Alba, as the former Apulum was known (its Slavic name, Bălgrad, going unused by the Roman clergy who preferred a Latin approximation intelligible to the Dacians instead), were the most prominent; Ioannes also took the initiative and pulled enough strings to get some of his handpicked friends assigned to these churches, with Stefano di Gaeta among these eventually ascending from the first parish priest of the rebuilt Alba to the first Dacian bishop over the next few decades. Roman wealth, prestige, protection and engineering would steadily attract large numbers of Vlachs to flock to these castles and churches (and to a lesser extent, the gold mines where no small number of the locals would find employment, such as Alburnus Maior[17]), forming the first real towns in Dacia since the third century. It would be quite some time before Dacia could rise to the level of a federate kingdom in its own right, so for now, the Aloysians had to hope that this growing patchwork of militarized duchies/counties and prince-bishoprics would be enough to contain the Khazar threat before it crossed the Danube again.

    yjVc9T2.jpg

    An African legionary and his Italian friend in Dacia, where they have been stationed to help defend and train the locals

    Speaking of the Khazars, Simon-Sartäç Khagan had no small amount of work to do to consolidate his hold over Khazaria, which was immediately threatened in the wake of his father's final defeat by several tarkhans of the Khazar army as its survivors returned from the battlefields of Dacia. In this regard the young new ruler of the Khazars could expect no assistance from his uncle and father-in-law Kayqalagh, who while unwilling to directly move against his nephew so long as his favorite daughter Esin Khatun was married to Simon-Sartäç, was clearly quite content to sit back and wait for the other usurpers to do his work for him & eliminate said nephew before he made his own move. Simon-Sartäç sought to disappoint his uncle, who after all had already previously tried and failed to contend for rulership of the Khazars with his father, and to rise to the challenge: late in 743, after being embarrassingly routed in his first real engagement with the usurper Yabghu Tarkhan at the Battle of the Lower Aq-su[18], he rallied to catch his now-overconfident opponent off-guard with a large night assault and inflicted a sharp defeat on the usurper at the Battle of the Rapids[19], driving a panicked Yabghu to flee into the great Borysthenes[20] where he drowned.

    The future course of religious reform which Simon-Sartäç also intended to embark upon had begun to germinate in these very early and turbulent days of his rule, as well. As his regnal name suggested, he was a child of two worlds – a Tengriist father and a Jewish mother – and his own marriage was another, considering that his wife Esin was a Buddhist. While it was not as though no Tengriists whatsoever supported his claim, and the Khazars were by default the most tolerant of the 'big three' dominating western Eurasia in keeping with the tradition of the nomadic empires (Ashina, a not using religion as the foundation and legitimator of their rule in the same way that Ionian Christianity was for the Aloysians or Islam was for the Banu Hashim also helped), his rivals like Yabghu Tarkhan were quite happy to use appeals to tradition and denunciations of his embrace of his mother's foreign religion against him, while his mother's people were his most fervent partisans.

    Now Simon-Sartäç held the supremely ambitious hope of syncretizing all three religions so as to secure religious harmony on the steppes and unity among his subjects for future conflicts with Christendom & Islam. Theoretically, the erudite Khagan believed Judaism and Buddhism were not incompatible since the latter revered no gods (if it had, it would have been in conflict with the former's First Commandment) and the Buddha lived just before the era of Nevu'ah (authentic Jewish prophecy) ended, and that Buddhism could also serve as a bridge between Judaism and Tengriism. As a man with a personal interest in esoteric mysticism, he was also drawn to Buddhist meditative practices and hoped to find some way of connecting the Jewish mystical tradition of the merkabah (wheeled chariot) to Buddhist symbolism, particularly the dharmachakra or Dharmic wheel. How he intended to go about accomplishing this syncretic project with any measure of success, however, was a question which would have to wait until after he'd stabilized his domestic situation. For now the best he could do was add Jewish sages, Buddhist monks and Tengriist shamans to his court (the Buddhist spiritual advisors being specially requested by his wife) & company as he campaigned – the ones who could stand to be around one another, anyway.

    E07CBVu.jpg

    Simon-Sartäç Khagan in his youth, when he was still too busy fighting his father's lieutenants (and distant Ashina kindred) to seriously attempt his project at a major religious reformation & synthesis

    Come 744, while the Roman world reverted to peacetime and Aloysius II divided his remaining lifespan between continuing the consolidation of Rome's half of Dacia and ensuring Leo would not have to face any rebellion upon ascending to the throne as he once did, Simon-Sartäç continued the struggle to unify the Khazars. Having eliminated Yabghu Tarkhan the year before and pardoned his surviving followers in exchange for their joining his ranks, the Khagan next moved to see off a challenge by Kibar Tarkhan and Tarmaç Tarkhan – two junior commanders of his father's who had never quite seen eye to eye. Simon-Sartäç exploited this rivalry for his own gain, striking up an alliance with the weaker Tarmaç so that they might grind Kibar (who had previously been battling Tarmaç as fiercely as he had the partisans of Simon-Sartäç, and not without considerable success) down between their armies over the course of this year.

    Also outside the Roman world, Hashim al-Hakim took another step to shore up the prosperity of his expanded realm by intensifying agriculture in southern Mesopotamia. Since the collapse of the Sassanid Empire centuries prior, large parts of this land had been abandoned and degenerated into salty, decidedly infertile marshland (which the Arabs called Al-Batihah, the 'Great Swamp') owing to the devastation brought on by multiple warring empires, both to its populace and infrastructure; the Romans had tried to restore some of its glory during their comparatively brief stay, but those gains had long since been reversed and swept away. In more recent decades, the Arabs who settled in the region and carved out fiefdoms for themselves had achieved some limited success in reclaiming the salt marshes, and the Caliph was convinced that with a big push and more resources they could really exploit the underlying economic potential & convert Lower Mesopotamia – or Al-Sawad, the 'arable land', as he would have called it – back into the breadbasket it once was in his wife's tales of the past.

    Accordingly, it was from this point onward that the Hashemites made a truly enormous effort to restore productivity to the region. The Batihah shrank under the pressure of numerous infrastructure projects as Arab and Persian engineers restored the canals, aqueducts and weirs left by the latter's ancestors or erected new ones, all of which had the dual benefit of not only draining the swamps but also providing a steady water supply for the Arab cities & farms still growing across the region, including the capital of Kufa. The results were obvious and undeniable: over the years the Arabs set up massive, and massively profitable, plantations engaged in intensive agriculture to grow huge quantities of crops ranging from cereals such as wheat & rice, to textiles such as cotton & hemp, to fruits such as dates and the citrus family, as well as great assortments of herbs, flowers and plants such as henna (for dyes). The intellectual energies which Caliph Hashim harnessed also produced several innovations to further improve agricultural productivity in Al-Sawad, namely multiple waterwheel designs, and even the high salinity of the marshes played to his advantage since those left behind great salt flats for mining after the draining process was completed.

    Now of course, somebody had to do the hard and unpleasant work of actually, well, doing all the work to make the above possible. And while Hashim and the late Nusrat al-Din had captured a significant number of slaves in their conquest of the Levant and raids into Anatolia, even if the former hadn't had to return some of these, they weren't nearly sufficient in number to get a reclamation project as intensive and far-reaching as what Hashim had in mind done. The Khazars could be counted on to sell slaves from the north (overwhelmingly of Slavic, Caucasian or Finno-Ugric stock, with a recent influx of Greeks) but only when their empires were at peace, which the Caliph knew was not guaranteed to last forever even after the breakdown of the Roman-Khazar alliance. Similarly the Romans were not exactly reliable trading partners either, considering how often their empires had gone to war in just this century. To find the 'fuel' for the agricultural engine they were building, the Hashemites turned to East Africa: they had previously established trading outposts and ports along the Swahili Coast, but now they really began to lean on their local connections and send raiding parties of their own inland to gather a much greater number of slaves for transport to Al-Sawad, where they labored in miserable conditions to reclaim and then work the land. Now obviously these Bantu-speaking, ebon-skinned slaves (or Zanj) resented their masters and dreadful working conditions, but for the time being, the Caliphate was strong enough to stomp out any attempts at an uprising with extreme prejudice.

    ynYMexN.jpg

    Hashim al-Hakim's great agricultural project would turn Mesopotamia into a breadbasket to rival Egypt for quite a few centuries

    Elsewhere, Emperor Guangzong of Later Han perished in his sleep at the advanced age of ninety-one, and with him died that dynasty's golden era where they unquestionably bent the whole of East Asia and powers as distant as the Indo-Romans to their will. However, the reassertion of the late stages of the dynastic cycle which the Later Han (in a case of hubris or at best, clearly misplaced optimism) had thought would never befall them did not make itself immediately apparent. Guangzong's death did not instantly lead to a civil war nor was it heralded by some crisis or other: indeed he was peaceably succeeded by his chosen heir, a great-grandson by the name of Hao Yonghuang who had inherited the traditional Later Han heir's title of 'Prince of Han' from his father (who in turn had inherited it from his father, Guangzong's eldest son), a man who would go down in history as Emperor Chongzong ('Lofty Ancestor'). The new Huangdi was not even a particularly cruel or unintelligent man, merely (as his tutors often lamented) supremely lazy and prone to indulging in his arbitrary whims. The Later Han began to stagnate under his rule, although his predecessors had amassed enough riches and glory for him to get by on sheer inertia for quite some time, and one of the few initiatives Chongzong undertook was to support the rising power of Sailendra against Srivijaya in hopes of weakening this old maritime rival of the Middle Kingdom.

    745 brought with it the demise of Aloysius II, who accidentally exacerbated his old war wound while overconfidently sparring in the autumn and expired after a week of progressively worsening pain in bed. He was fifty-four, the same age as his father when the latter died after overworking himself. Nevertheless the Emperor, true to his good-natured self to the end, went to the grave thanking God for giving him time enough to set his affairs in order and write to his family before calling him up for judgment. The third Aloysian Augustus was widely mourned, perhaps more widely than either his father or even his grandfather: a competent administrator (even if not as intellectually gifted as Constantine VI) and soldier (though not as formidable as Aloysius I), he was nonetheless celebrated for being a considerably better man than the latter – one whose martial ability was tempered with a healthy sense of chivalry & humility, known to be honest in his dealings with prince and pauper, pagan and Saracen and Jew alike, and one of a few Aloysian Emperors never recorded as having taken a mistress or sired bastards – and for having restored Roman rule to both Britain and (about half of) Dacia.

    The legacy of the second Aloysius was unfortunately tainted by the loss of the Holy Land having happened on his watch, setting up the famed and increasingly heated clashes between his descendants and those of Hashim al-Hakim over the next few centuries. Still, said descendants did not believe it fair to allow that calamity to completely overshadow the finer qualities and genuine achievements of 'Europe's first knight' on other fronts, and so consider him the last in the triad of original Aloysian Emperors who they hold up as role models to follow: the common belief within the Domus Aloysiani was that their ideal monarchs should harness the might and valor of Aloysius I, the patience and wisdom of Constantine VI, and the courage and honor of Aloysius II. Christendom as a whole held a similar view, as the Ionians would elevate this Aloysius to sainthood sooner than his namesake and the progenitor of his dynasty.

    The Caesar and Frankish king Leo naturally rose to succeed his father in the purple, having been informed of the bad news and ordered to move to Rome in preparation for his anointing by Aloysius II himself as the latter felt the Reaper closing in on him. The new Emperor had already proven himself to be a cunning man, prone to intrigue and trickery, but also capable of statesmanlike diplomacy and of winning old enemies over when the need arose if his conduct in Saxony and Francia was any indicator; war was but a means for this man, an extension of politics and not his first resort at that. Indeed he started his reign by highlighting these qualities once more, incorporating the relics of the Frankish kings (chiefly the Holy Ampulla) into his second coronation as Holy Roman Emperor at the hands of Pope Boniface II and granting Roman citizenship to the Salian Franks as his first act in the imperial office. In so doing, the new Augustus closed the book on the Frankish kingdom and finalized the total integration of that people into the Roman order without firing an arrow – he had already loosed all the arrows he needed to in the war to secure the Frankish crown, anyway, and considered the affair more akin to simply placing the capstone on the generational achievements of past Aloysians who had done most of the work in closely interweaving the future of the Franks with the Roman state.

    mdldIAn.png

    Flavius Leo Augustus Tertius 'Germanicus', having already been anointed with chrism from the Sainte-Ampoule a second time, receiving the Roman imperial crown from Pope Boniface near the end of 745. To him falls the task of following through on his father's plans, especially the gambit to convert the Slavs to Christianity, as surely as Aloysius II had finished his grandfather Constantine's Senatorial reforms

    While the Aloysians mourned the passing of Aloysius II and celebrated his life, and the Khazars continued wrestling among themselves, the Stilichians were hard at work on Rome's southernmost frontier. Bedãdéu had succeeded his father Yusténu as the King of Africa shortly after the conclusion of the recent Roman-Khazar War, and sought to pursue the schemes which the latter had planned to further empower their house in manners which, while unlikely to not raise Aloysian suspicion, would hopefully be so unimpeachably founded in the Christian religion that their overlords would be no less able to stop them than the Stilichians could stop Leo III from snapping up the Frankish crown years before. The first was the southwestward expansion of the African kingdom beyond Mount Atlas and as far as the length of the Sus River[21], where African scouts & traders had found a fertile valley conveniently shielded from the Saharan heat by the Anti-Atlas Mountains, over the coming decades.

    Many of the Berbers native to this land were already familiar with the Africans, on account of African merchant caravans moving through the area on their path to trade for gold and other exotic goods further south, and no small number of them had already been converted to Christianity by Ionian missionaries long before they even exchanged the 'Ephesian' moniker for the new one: so they needed little persuasion to swear fealty to the Lord-King in Cartàginu who they already considered a good friend, source of riches and protector against more hostile (whether pagan or Donatist-inclined) Berber tribes from the east in the past. Those who did not yet fall into this category, the king strove to win over with gifts and Christian missions. Bedãdéu used Anfa[22] as his expeditions' base and rebuilt the abandoned Romano-Punic settlement at Asama[23] for the same purpose, though his real aim was the long-ruined Carthaginian colony at Gader[24] further to the south, and while sending his new vassals to Rome he also assured the Emperor that he was just bringing the Gospel and Roman civilization to neighbors who would have it.

    Perhaps even more importantly in the long term, Bedãdéu also strengthened contact with the Berbers of the Fortunate Isles this year, sending emissaries and missionaries with lavish gifts to present before the native chiefs who'd already engaged in limited trade with the Romans. This first embassy met with success, satisfying Bedãdéu who was under the impression that the Africans and islanders shared distant ties of kinship, and they were thus followed by the establishment of missions on each island over the following years, from where the Ionian Africans would trade with and proselytize to the locals – the latter almost immediately ran into problems deeper than the locals' reverence for mountain gods though, as the pagans of these islands considered suicide an honorable act and their practices included animal & human sacrifice, an unwelcome reminder of what the Africans' own ancestors had been up to before being defeated by Rome. As they once more definitively added these islands to Roman maps, African cartographers revived the nomenclature originally assigned by the ancient Numidian king Juba II: collectively they were referred to as the Canariae Insulae (Afri.: Ésulas Ganarés) or simply the Canary Islands, the 'Islands of the Dogs'.

    VAzfO12.jpg

    The Canarians were a rather primitive people, wearing goat hides and wielding weapons made of fire-hardened wood, but they proved friendly enough to deepen commercial ties with the Africans and welcome mainland visitors to live among them

    ====================================================================================

    [1] Zeicani, part of modern Sarmizegetusa, which itself is about 40 kilometers away from the historical Dacian capital.

    [2] The Muntenia region.

    [3] Mogentiacum – Keszthely.

    [4] Tác.

    [5] Zalău.

    [6] The Algonquin people of northeast Ontario/far southwest Quebec, not to be confused with the Algonquian language group in general.

    [7] The Mississauga people of southern Ontario.

    [8] Mackinac Island.

    [9] Atuatuca Tungrorum – Tongeren.

    [10] Cluj-Napoca.

    [11] Alba Iulia.

    [12] Around modern Curtea de Argeș.

    [13] Oltenia, southwestern Transylvania and the Hungarian Banat.

    [14] Approximating to the Dobruja region, the entirety of Moldavia and eastern Transylvania. Naturally, this leaves the HRE in control of Wallachia and western Transylvania.

    [15] Dzau.

    [16] Corabia.

    [17] Roșia Montană.

    [18] The Southern Bug.

    [19] Near the island of Khortytsia, south of the Dnieper's ninth cataract.

    [20] The Dnieper River.

    [21] The Sous River.

    [22] Casablanca.

    [23] Azemmour.

    [24] Agadir.
     
    746-750: Mission to Sclavinia
  • Circle of Willis

    Well-known member
    Having managed to smoothly assume the purple (unlike his late father, who had to fight a rebellion right out of his starting gate), Leo III spent 746 firmly consolidating his position and preparing to follow up on the incomplete plans of Aloysius II. Aside from immediately bestowing upon his eleven-year-old son Theodosius the honor of Caesar so as to designate him as the new imperial heir, the new Augustus also arranged betrothals for his younger daughters, both of whom had been born around the time of the victories over the Franks and Saxons which gave him his nickname: the elder, eight-year-old Victoria, was betrothed to the Visigothic prince Recaredo (not merely to shore up that powerful federate kingdom's loyalty to the Aloysians but also to pre-empt a royal match between the Balthings and the Stilichians) while the younger, six-year-old Eudocia, was betrothed to Giorgi of Georgia's son Guaram. The latter match, coupled with the new Caesar's own betrothal to a powerful Greek magnate and dux's daughter by the name of Theophano Rangabe, signaled that Leo would assuredly fight hard to defend the Holy Roman Empire's remaining eastern territories and federates against Arab and Khazar encroachment.

    When not engaging in imperial matchmaking or checking in on the progress on a glagolithic alphabet in order to better facilitate the mass conversion of the Sclaveni (which was still incomplete as of this year), Leo also looked abroad for opportunities to pave the way for the latter. With some assistance from the Poles, he identified the larger Antae tribes and dispatched embassies to greet their chiefs – not to convert them (yet), merely establish friendly diplomatic & commercial ties if possible, and to generally get a sense of their position on the broader geopolitics playing out around them. It was thanks to the Polani that the Romans could start putting names to the tribes which they were about to visit, for most had at least a little passing familiarity with their best-organized neighbor to the west: those nearest to the Poles were called the Volhynians ('Volnyany'), while the tribes who would ideally form Christendom's northeastern frontline were identified as the Drevlians ('Drevlyany') and the Eastern Polans or Polianians ('Polyany'), so called for living respectively in woodland and on the plains by the Borysthenes. A fourth tribe living by the Hypanis[1], who called themselves the Buzhanians ('Buzhane') after their own name for that other river (the 'Bug' – another river by this same name existed in the lands of the Poles and Volhynians, to the Romans' confusion), were also identified and found to be well-positioned to pressure the Khazars' remaining Daco-Moesian holdings in the eventuality of another Roman-Khazar conflict.

    Four teams of Roman envoys were dispatched after the late snows and rains of spring had let up, one for each tribe. They hardly needed to prod the leading men of the Drevlians, Polianians and Buzhanians to get them to start complaining about how the Khazars had long been bad neighbors, alternating between shaking them down for tribute and launching slaving raids against those who could not pay. The Volhynians who had suffered less at Khazar hands (thanks to both their relative distance away from Khazaria and the natural protection offered by the great Pripet Marshes) and engaged in the occasional dispute over exact boundaries, farmland, cattle herds and whatnot with Rome's Polish allies: but ironically they were won over by the Poles' flaunting of their own gifts from the more advanced Romans and by tales of how the legions had once aided the Poles in casting down (and even absorbing) their former Iazyges masters a century ago, inflaming envy and a desire for the same riches and power in the Volhynian elders' hearts. In all cases the ambassadors also easily impressed these wild men of the northeastern forests & swamps with gifts of Roman-manufactured fine jewelry, glass artifacts and tea, none of which would have been possible to manufacture or otherwise obtain in their own lands. All in all, they got good days' work done over the summer and autumn months, piquing the tribes' interest in allying with these mighty overlords of the West who could save their flesh from Khazar whips and their souls from damnation – and assuring the chiefs that they would be back, with much more to offer, in good time.

    FLvQMv8.jpg

    Kyiv, so named for its founder Vozhd Kyi, the largest Slavic fortified village (or 'gord'/'gorod') among the East Slavs and seat of the greatest Polianian chiefs

    The Khazars who Rome had set up as the big boogeyman with which to gain the support of these easternmost Sclaveni, meanwhile, were entering the next stage of their civil war. Tarmaç Tarkhan, having been gradually worn down between the alliance of Simon-Sartäç Khagan and Kibar Tarkhan over the past few years, was finally cornered and killed in this one at the First Battle of Taphros[2], having apparently attempted in vain to flee to the Tauric Chersonese and turn that into some sort of bastion where he could hold out against his enemies. In any case, Kibar thanked the legitimate Khagan for saving him from destruction at Tarmaç's hands two years prior by attempting to ambush his encamped army the very night after their joint victory, but Simon-Sartäç was not nearly naïve enough to readily let his guard down and beat his last treacherous challenger's equally weary & less numerous soldiers in the Second Battle of Taphros. The loyalist Khazars spent the rest of the year harrying Kibar's dwindling partisans and mounting a headhunt for the rebel Tarkhan himself, albeit unsuccessfully as of 746's end.

    Far off in the distant southeast, the conflict between Srivijaya and Sailendra was also fast approaching its climax. The latter's raja Bratisena, having managed to secure a shipment of high-quality weapons from China for his warriors (ironically transported by Srivijayan smugglers) through the Srivijayan blockade of Java, proceeded to inflict a major defeat on the Srivijayans and those Javanese vassals who had continued to support them in the Battle of Kuwu[3] – even driving the routed survivors toward a cluster of mud volcanoes where many perished. This victory and the following Sailendran naval triumph in the Battle off Kalingga[4] might have definitively shattered Srivijaya's hold on eastern and central Java, where their remaining tributaries now capitulated & switched allegiance to Sailendra so as to avoid being annihilated entirely; but the older maritime empire still had some fight left in it and repelled Bratisena's efforts to campaign against their holdings in the west, thanks in no small part to the allied Sunda Kingdom which had remained loyal to them. Nevertheless Bratisena now proudly elevated himself to the rank of Mahārāja in an overt challenge to the Srivijayan monarchs of the same name who had just proven themselves unable to stop him, and his newly-independent kingdom spanning central and eastern Java would no doubt be a thorn in Srivijaya's side for decades if not centuries to come.

    9CFc8Hh.png

    King Bratisena, the founder of a new power in Southeast Asia

    Over the course of 747, through their heightened contact with the Poles and the East Slavs, the Romans learned of a growing willingness among their neighbors to more deeply exploit mutual commercial opportunities to the north. Namely, the amber trade whose southernmost starting points lay in the former lands of the East Germanic Vidivarii, who had since been supplanted by peoples unrelated either to them or the Poles: collectively known as the Aesti[5] since the times of Tacitus and Claudius Ptolemy, the Romans now learned that they could be further divided into tribes going by names such as the Pomesanians ('Pameddi') and Bartians ('Barti'), and from their towns like Kaup[6] they exported the precious fossilized resin in exchange for commodities like Roman glasswares and jewelry. Emperor Leo was quite happy to intensify this trade, repairing old roads and building new ones in friendly lands to facilitate it as well as constructing forts to secure those roads and increasing the volume of Roman goods being exchanged for an equally boosted amount of amber, bringing greater prosperity to towns and peoples along its route all the way to its southern terminus at Venezia.

    As Venezia grew (fueled not only by the amber trade but also by many others, from silks to spices & tea to slaves) to eclipse Aquileia and other, older cities in the region which had never managed to fully recover from the devastation wrought by the Huns and Avars in past centuries, Venetian merchants increasingly came to involve themselves with the Augustus' northward embassies. For that matter so too did German and Frankish merchants, as Leo had also engaged in roadworks across the Teutonic realms to better connect them to one another and his own imperial seat at Trévere, in the process allowing budding ports like Hamburg in Saxony to become additional entrepôts on the Amber Road's Teutonic course. Mercer, missionary and envoy alike would work together to further chart out the northeastern extremes of the Romans' known world, the first of these being motivated by a desire to extend the Amber Road and feed their appetite for the 'gold of the north', which in this year would add the militant Yotvingians ('Jotvingai' – formerly identified as 'Neuri' by Claudius Ptolemy, but now Roman mapmakers would use the correct endonym for them), river-dwelling Scalvians ('Skalviai'), restless Curonians ('Kurši') and the Lithuanian peoples (who were further divided into the western Samogitians or 'Žemaitė' and eastern Aukstaitians or 'Aukštaičiai') to Roman maps.

    Leo himself found these northern Balts to be quite unfriendly, receptive enough to Roman bullion but not to proselytization or serious diplomatic ties with outsiders, much less hosting outsiders in their lands for long. Furthermore, they would generally rather trade through their neighbors (including each other) than to the Romans directly. Ah well – to the Augustus, befriending the isolationist Balts was the least of his priorities, so like his father did with the Danes, he was content to leave them well enough alone and let another one of his descendants deal with them somewhere far down the road. Not only did they appear more savage than even the most distant of the Sclaveni, but they were also situated too far away from Khazaria to possibly be of any significant help in fighting the latter, and overall seemed to bring no value to Roman interests outside of being additional suppliers on the Amber Road. Perhaps the Romans would one day develop even a passing interest in their remote forest homes, but that day must still be very far away indeed.

    QLCoPlD.jpg

    Venezia (or simply Venice) had profited from the devastation of the Balkans & Italy by past nomadic invaders, which had created a vacuum into which it stepped in and grew to rival the hometowns of its founding refugees. Imperial patronage and growing links to larger trade networks, like the Amber and Silk Roads, would drive the city toward new commercial heights

    East of the Baltic and Slavic lands which Roman cartographers were busy mapping out, the Khazars' internal struggle was nearly at an end, for now at least. Under unrelenting pressure from the loyalists of Simon-Sartäç, Kibar Tarkhan eventually found himself bereft of followers – all his remaining partisans having been hunted down or defected over the course of this year as it became apparent that he could not reverse his fortunes. He fled to the lands of the Eastern Polans, navigating his way to their largest town by the Borysthenes at Kyiv (named after its founder, the Polyane prince Kyi, from two centuries prior) and offering to lend these particular Sclaveni his aid in organizing a defense against his own kind if they would but kindly give him shelter. Unfortunately for him, not only had he been involved with Khazar slave raids on their land in the past, but they were now holding out for Roman support instead and Simon-Sartäç was offering a handsome reward for his head. Naturally, the Polianians removed said head from his shoulders and handed it to the Khagan, both to collect the reward and avoid his wrath in the short to medium term.

    On the other side of the planet, the Annúnites continued to make inroads with their new neighbors. In this year they chiefly continued their ongoing work to befriend the Wilderman tribes of the Ímàmié, Míssisségé and Uendage, with whom they exchanged copper tools (made from the plentiful copper readily available further east where they had originally landed, though transporting it was difficult without roads) for the knowledge to build canoes of high quality, which would allow them to more easily traverse the Great Lakes and the Sant-Pelagé. That was not all, however: the Briton Pilgrims also sent their first embassy to treat with the better-organized and more powerful Council of Three Fires to the west, who the court of King Eluédh identified as the first real kingdom of the Wildermen they had ever encountered in this New World.

    It was not easy for the men of Annún to find willing interpreters from the ranks of their friends, as the Ímàmié and most of the Míssisségé seemed to fear this western confederacy and the Uendage could not communicate with them at all. Ultimately Eluédh was able to find a few translators from Míssisségé clans who did not appear to have engaged in hostilities with the Three Fires tribes (at least not recently), but after managing to acquire a meeting with the elders of the Three Fires, they and his ambassadors found out why so few of the other Great Lakes tribes had been willing to deal with these western Wildermen. They were numerous, certainly far more numerous and mighty than their eastern neighbors, and well-assured of their power: in conduct they also appeared awfully haughty to the Pelagians, expressing scorn for the Ímàmié & Míssisségé and boasting that only they could rightly be called 'Anishinaabe' (Brit.: 'Anicinébe') – the 'good people' – not the Ímàmié who had also claimed that nomenclature.

    A diplomatic incident was averted by quick-thinking missionaries among the British embassy who issued an appeal for peace in the name of the Great Spirit, gaining the interest of the Anicinébe who were surprised that outsiders knew of their supreme god, as well as merchants who offered them iron tools (pots and such) as well as ornate daggers for the greatest chiefs of the three tribes constituting this confederacy. In turn the diplomats learned the names of those three tribes, the titular Three Fires: Ogibwé[7] ('Ozhibii'iwe'), the 'Elder Brother' which seemed to be the most powerful and advanced tribe, using pictograms to keep records and assist in storytelling; Éttaué[8] ('Wadaawewinini'), the 'Middle Brother' whose territories lay closest to Annún and who seemed to be the tribe most positively disposed toward the newcomers; and the Pottuétomé[9] ('Bodéwadmi'), the 'Little Brother' living furthest away from the Britons, who appeared to have a spiritual responsibility among the tribes for actually keeping their sacred fires burning. The emissaries also returned home with some knowledge of the Anicinébe's great reverence for animal totems (Ogibwé: 'Doodem'), but overall the lesson which Eluédh took away from their report was that they absolutely were not ready for a conflict with this great kingdom around the western shores of the Great Lakes and should strive to remain on good terms with them for the foreseeable future.

    fWoi6Zl.jpg

    Three Fires Wildermen (or 'Anicinébe' to their Briton neighbors) fishing near one of the smaller waterfalls around the Great Lakes

    748 brought with it further advances in the Romans' scouting and diplomatic efforts in the east, this time in lands more relevant to their contention with Khazaria. Leo's ambassadors moved through the lands of the Antae tribes already visited to distribute additional gifts and promises of a more permanent Roman presence – the translation of the Gospels and important Ionian liturgical texts into Old Church Slavonic's Glagolithic alphabet was proceeding at a good pace, and once that was done, missionary efforts east of Poland could begin in earnest while those west of & including it would be intensified. However, these diplomatic missions' real objective was to establish communications with and get a good sense of the rest of 'Sclavinia' or the Slavic world, which they accomplished by the end of the year.

    Roman cartographers could now further update their maps with four more Slavic nations. Southernmost of these were the Severians ('Siveryane'), who lived east & northeast of the Polianians and could be counted among the Antaic peoples. Beyond them lay the swamp-dwelling Dregoviches ('Dryhavičy') living. And finally, lingering on the edges of 'Sclavinia' were the Kryviches ('Kryvičý') dwelling in the forests and riverlands north of the Dregoviches, and adjacent to the practically hyperborean Finno-Ugric peoples the Ilmen Slavs ('Il'menskiye Slovene') did dwell in the wintry lands utterly removed from the limits of Roman civilization. The Severians had been prey to the Khazars as the neighboring Polianians and Drevlians had been, and the southernmost of the Dregoviches had been subject to the furthest-reaching expeditions of the Khazars in the past, but the Khazars and the problem they posed were practically alien to the latter two groups.

    In any case this knowledge was satisfactory to Leo III, who identified the Severians as (together with the Drevlians & Eastern Polans, as well as the Volhynians linking them to the Polish lands) the last of the East Slavic tribes who were in any position to be of use against the Khazars. Even before completing the translation of the Good Book into Slavonic, the Romans laid down serious plans for proselytization into these lands, among those of the other Slavs: by the Emperor's order the evangelizing priests were chosen (including, but not limited to, every single one of the clerics working on the translations in the first place), resources stockpiled, and arrangements for housing & the construction of at least one church sought with the tribal chiefs ahead of time.

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    A pagan Slavic temple, housing idols of their gods and attended to by a priest called a volkhv, in the times before Christendom came to Sclavinia

    Immediately adjacent to the East Slavic lands being approached for proselytization and alignment with the Holy Roman Empire's orbit, in Khazaria there remained only one more obstacle to internal stability. Kayqalagh Khan was disappointed in the failure of the various rebel tarkhans to eliminate his nephew for him, and now began to amass his warriors to do the deed himself on account of the previous battles having still succeeded at weakening Simon-Sartäç. Hostilities were averted by the efforts of the Khagan's mother Rachel and his wife, Kayqalagh's own daughter, Esin Khatun: the two women swayed the Khagan and his uncle the Khan to attempt to hash out a peace settlement, and hopefully avoid conflict at the last minute, at a feast in Atil to mark the transition from spring to summer of this year. Both men agreed to hang up their swords together in order to demonstrate good faith and a willingness not to kill each other over the dinner table, even if their bodyguards remained armed.

    The feast itself went off without a hitch, and lasted an entire week without either Simon-Sartäç Khagan or Kayqalagh Khan trying to kill each other. Unfortunately, despite seemingly managing to remain on cordial terms with each other (at least for this event), the two men were unable to actually reach a lasting agreement for peace. Even more unfortunately, both men fell badly ill almost immediately after the celebration ended and Kayqalagh left Atil: he died of bad bowels a few days later, while Simon-Sartäç seemed to be on death's door by the same point but managed to recover. Obviously, accusations of poisoning began to spread, but who poisoned who was the question – the two men did drink from the same chalice of Tauric wine as a final public gesture of reconciliation & kinship (with Kayqalagh going first, and thus having an opportunity to slip something into the drink before handing it off to Simon-Sartäç) shortly before it turned out they couldn't actually reach any accommodation for peace, after all.

    The living Khagan managed to blame Kayqalagh, pointing to the latter's demise and his own survival as a sign of divine favor toward the intended victim, which impressed and seemed to make sense to most observers; but inevitably some suspicion lingered as to his mother having poisoned the drink and kept an antidote for her son, although Simon-Sartäç's partisans argued that if this were the case she would surely have given it to him long before it looked as though the poison would actually kill him. Alternatively it may have been the case that Kayqalagh really did poison the drink, and Simon-Sartäç drank the poison knowing of both the plot and the antidote being in his mother's hands. In any case, Kayqalagh's sons did not have the same fiery ambitions he did and bowed to their cousin, finally bringing a close to years of infighting among the Khazars.

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    Kayqalagh Khan invites his not-so-dear nephew to drink with him

    749 brought with it the earnest beginnings of religious reformation in the Hashemite Caliphate and Khazaria both, following on the heels of the evolution of Ephesian Christianity into its Ionian form. In the Islamic lands, Caliph Hashim had spent the past years in close consultation with sages and scientists gathered from every corner of his vast domain into the newly-completed House of Wisdom, and now felt that their efforts had borne fruit in the shape of a codified standard for 'Ilm Islam. This new theological school, melding Arab traditions with Greco-Syrian thought (especially of a Platonic bent) and Persian mystical influences, contended that 'aql – reason – and the titular 'ilm – knowledge – naturally proceeded from God and had been provided by Him to His devotees as means through which they could understand His creation. And not merely its physically observable aspects, which could be understood through empirical observation & testing, but also the intangible spiritual ones, such as the concepts of good & evil.

    The 'Ilmi identified Allah with the Neoplatonic concept of 'the One', or 'the Monad' – that is, the singular supreme principle predating and underpinning the entirety of creation, who was beyond mortal understanding. Where they differed was that they affirmed Allah was a benevolent (and the only) God who created the world rather than an ineffable and impersonal 'thing' from which the rest of creation emanated as all Muslims do, and that even in accepting that as lowly mortals they could never fully understand Allah, they contended they could understand His creations with the aforementioned gifts of reason and knowledge. For example, because Allah is all-benevolent, the 'Ilmi argued that it was only logical that He could not order evil acts, so that all evil must ultimately stem from human hands willingly carrying such acts out, thereby meaning that (akin to Zoroastrian thought, and by accident, Pelagian thought as well) He created all humans with free will and the ability to choose between doing good or evil. By extension, since the Quran was not uncreated, neither was sharia (Islamic law) – and that meant the latter was not wholly set in stone, but if its codes should contradict 'aql and 'ilm then the Hashemite Caliph (as the successor of the Prophet and the man best positioned to interpret God's will) could, nay, was obligated to alter it for the better, with the assistance of a shura council of the most learned scholars in the realm of course. For another example, the 'Ilmi also argue that the Quran could not have possibly been uncreated and co-eternal with the Almighty, because logically He must have preceded His own revelations to Muhammad.

    Of course, despite its emphasis on human reason and logic, 'Ilm Islam was in no way a secular or strictly materialistic belief system. Intense meditation (including study and recital of the Quran) to draw closer to and improve one's limited understanding of Allah, or murāqabah, emerged as a prominent 'Ilmi practice inspired by similar Neoplatonic meditative concepts. All exchanges and gathering of knowledge was seen as not merely an exercise in scholarship or something to indulge in for the sake of personal satisfaction when there is nothing else to do, but a religious imperative to acquire a better understanding of Allah's creation. Inevitably the 'Ilmi also firmly bound themselves to the rule of the senior Hashemite branch of which Hashim al-Hakim was the incumbent head at the time of their sect's formulation, acknowledging them as the only legitimate heads of the Islamic world and (being the descendants of God's final prophet) the people best-positioned to lead the rest of humanity into harmony with and greater understanding of Allah's design; furthermore the 'Ilmi also acknowledge the validity of the hadith, but recognize the blood of the Prophet as the ultimate authority on which hadiths are truly valid, for who is better suited to record and interpret his words & deeds in life than his own kin? Hashim in turn accepted that it was his and his heirs' responsibility to act in line with Allah's will at all times, and that they had to live virtuous, moderate and scholarly lives so as to be an appropriate murshid (spiritual guide) for the rest of the House of Submission to follow.

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    Hashim al-Hakim, depicted with a halo as is common for Hashemites in 'Ilmi art, in his House of Wisdom with the first-generation 'Ilmi ulema

    While 'Ilm Islam's foundations were codified, and inevitably ginned up opposition in the form of rival sects belonging to a more fundamentalist and anti-Hashemite bent which saw its extreme emphasis on human reason & intellectualism (and the conclusions it derived from that perspective, like the createdness of the Quran) to be hubristic errors and its position on the Hashemites' right to & authority within the Caliphate to be borderline or actually idolatrous, up north Simon-Sartäç Khagan was using his first year at peace to not only consolidate his position through more conventional means – bribes, promotions for his followers, the apportionment of loot from the final stages of the (admittedly failed) war with the Romans and what had been seized from his defeated enemies, and so on – but also religiously. Determined not to be left in the dust by his Roman cousins or the Muslims now, he convened the Jewish, Buddhist and Tengriist sages at his court who had managed to get along so far and hosted one forum after another for them to debate among themselves, with the hope of finding sufficient common ground to build syncretic links between the triad on.

    In India, it was the southern Hindus' turn to move toward consolidation, so that they might rival both the ascendant Muslims who had seized much of the northwest and the fading Hunas who, nevertheless, still stood – however shaky their legs might be now – to safeguard Buddhism in the northeast. Through carefully arranged marriages and military pressure the Later Salankayanas of Andhra absorbed the Chalukyas to their west, who in turn had already subsumed the weaker Jainist Western Gangas in much the same way themselves, thereby uniting the Kannadas and the Telugus under one dynasty. The man who had achieved this feat, Mahadeva I, next turned his attention to the remaining major Hindu powers with whom he had to share control over southern India up to this point: the Lāṭa rajputs to the north, who dominated most of the Hindu lands directly bordering the new Islamic invaders, and the Chera-Chola-Pandya triarchy of the Tamils to the south.

    Mahadeva targeted the Gujaratis first, catching their king Gongiraja off-guard on account of the latter having dedicated most of his life and resources (as his predecessors had) to guarding the northern frontier with Dar al-Islam. Salankanaya forces marched upon his capital of Bharuch and seized it with hardly a fight while he was still frantically pulling his own armies together, on the promise that Mahadeva would not harm the defenders or those they were defending and that he would grant Gongiraja's family the honorable treatment which their rank demanded. When Gongiraja did descend to fight for his kingdom, Mahadeva did not hold his family hostage in an effort to extort his submission but instead made arrangements for a battle before Bharuch, which Gongiraja agreed to – of course, since Mahadeva got to choose the battlefield and prepare accordingly, he prevailed. The Lāṭa rajputs were made to bow before Mahadeva and accept him as their suzerain in the aftermath of the Battle of Bharuch, and in turn he elevated himself to Samrat of India with the especially fervent support of the brahmin sages and kshatriya warrior caste, who viewed him as the best chance they had of defending the Vedic traditions against both the Buddhists and Muslims in centuries.

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    Mahadeva Salankayana, the newest Samrat in India, receiving the surrender of the Gujarati rajputs

    750 brought with it the completion of the translation of the Gospels and other relevant liturgical materials into Old Church Slavonic and its attendant glagolithic alphabet, itself based on the tongue of the South Slavs who were already inside the Holy Roman Empire. The work of Aloysius II was now finished, albeit more than a few years since his death; now the work of Leo III had to begin, in the form of missionaries taking these translated works and putting them to good use in spreading the true faith to those Sclaveni who have yet to hear. For the South Slavic federates, fully trained & ordained priests from the ranks of their own Christian populations had been chosen to undertake this mission: Anton of Celje was selected to lead the Carantanian mission, Domagoj of Knin headed the Croat one, Mutimir of Blatnograd[10] led the Dulebian mission, Sava of Ras captained the mission to his fellow Serbs, and Kiril of Preslav was to lead the Thracian mission.

    To the West Slavs the missionary chiefs were thus: the brothers Slavibor and Slavomír of Velehrad would preach to the Bohemians and Moravians, who had already been made to bend before the Holy Roman Emperors; to Rome's Polish allies went their neighbor Svatopluk; to the Wendish Lutici went Rastislav of Předhradí[11]; Jaromír of Malá Divina[12] would go to the Obotrites, who had been sufficiently awed by their brief confrontation with Leo's legions in Nordalbingia more than a decade ago to let him preach; and Jesek of Blatnica was assigned to preach to the Pomeranians. As for the East Slavs, the Ionians dispatched the Dulebian Ioakim of Střegom[13] to proselytize to the Volhynians; twins Valens and Vitalian of Doros, Greco-Goths who had been preaching among the Thracians when they received news of their Tauric homeland's fall to the Khazars, had volunteered to spread the Good News to the Polianians and Drevlians respectively; and to the Severians went Bozidar of Silistra, the first student of the twins.

    Collectively these fifteen men would be canonized soon after their deaths (some of which would come sooner for them than others, on occasion with a martyr's crown, in others simply brought on by disease or old age or sheer unfortunate accident) as the 'Apostles to the Slavs'. Once they and their teams had been dispatched from Aquileia and Constantinople where they'd first been gathered, Leo prayed for their success and waited for them to sow the seeds which would, hopefully, grow into additional Ionian churches stretching from the Adriatic to the Baltic and from the Elbe to the Dnieper. Of course, he would assist that growth when and where he could through the judicious deployment of Roman commercial wealth, cultural prestige, and when necessary – especially as he expected he might have to defend the easternmost of the Sclaveni from the Khazars one of these days, should Simon-Sartäç Khagan grow so alarmed as to rouse himself from his own efforts at internal religious reformation to assail them – legions. No missions were sent to the Balts or the northernmost East Slavs in this century for the Augustus did not remotely rank them among his priorities unlike the Sclaveni who actually were his neighbors, the Khazars' neighbors, or inside the Empire already.

    Speaking of missions, the Africans continued to strive mightily to push theirs southward and westward. It was in 750 that African surveyors discovered the site of ancient Carthaginian Gader by the Atlantic, which King Bedãdéu had been searching for for quite some time: of course, he immediately reclaimed the ruins for Rome & the Stilichians, and began working on a new colony atop them. West of there the Moorish missions to the Canaries were thriving, and sailors had also definitively charted smaller, idyllic but uninhabited islands to the north which they duly identified with the 'Blessed Isles' (Afr.: Ésulas Benedéddés). Furthermore the Dominus Rex's subjects, mostly those rural-dwelling southerners of thick Berber blood who were poetically referred to as the 'Sons of Massinissa' in African writings, had been migrating into the former Donatist strongholds to the south and colonizing those ruins, rebuilding old settlements which had been cleansed of the heretics' taint and building entirely new ones on a firmly Ionian foundation. In these efforts they were encouraged and increasingly directly sponsored by Bedãdéu, who also took the opportunity to shore up diplomatic & commercial ties with the Christian men of Kumbi far to the south.

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    An African fortified town in one of the Hoggar range's valleys, where an oasis provides enough water to grow some crops and the Donatists have long since been chased away or annihilated

    This growth in Stilichian power inevitably alarmed Leo III, and though the Emperor was wary of picking a fight with the mightiest of his federates, he looked for more covert ways to constrain their surging power. His brother the Cardinal Ioannes tried and failed to advocate for the Roman See to 'help' their Carthaginian brethren in spreading the Gospel southward, to which the Carthaginian Patriarchate had insisted they were doing that just fine – quite splendidly even – and were thankful for the offer of assistance but did not require it, thank you very much. The Augustus did however know that the Kumbians had grown mighty off the lucrative gold & salt trades, gobbling up much of the defeated Donatists' southern holdings & former areas of influence, and were exerting such power of their own over other 'Aethiopian' tribes to their south & west that they were on the verge of proclaiming themselves the 'Ghana Empire'. It occurred to Leo that he ought to send another embassy to hail the Kaya Maghan, or 'King of Gold', and to delineate a Saharan border between the Roman world and that of their Blackamoor allies – in other words, a hard limit on just how far south the Africans could extend themselves.

    While the Romans were dispatching missionaries to bring the light of Ionian Christianity to the Slavs, the Khagan of the Khazars continued work on syncretizing those religions already present in his own land. As he had expected, Buddhism and Tengriism were the easiest of the triad to reconcile: of the 99 tngri (ancestral gods) ultimately ruled by Tengri, the great Blue Heaven himself, the 55 benevolent or 'white' ones would be reinterpreted as buddhas and bodhisattvas who had already partly or wholly attained enlightenment and were working to help others, while the 44 malevolent or 'black' ones were recast as lost and confused devas in need of enlightenment rather than outright demonized. Efforts were also made to syncretize the ancient shamanic practices of the Khazars with Buddhist monasticism and rituals, especially mystical recitations. Judaism and Buddhism were harder to reconcile: it did help that the Buddhists technically did not acknowledge or deny any god (as such, the hypothetical Jewish Buddhist could claim to worship only God while practicing Buddhist rituals), and Simon-Sartäç strove to reconcile the concept of the Messiah with that of Maitreya Buddha, the Jewish prophets with the bodhisattvas and the Five Precepts of Buddhism with some of the Ten Commandments.

    However the concept of reincarnation in Judaism (gilgul) was held by only a minority of esoteric mystics and other Buddhist concepts, such as their prohibition on intoxicating materials (most certainly including alcohol) or use of meditation, were also difficult sells to the Judaic community to say the least. And Judaism and Tengriism in particular seemed nigh-impossible to reconcile, for the Tengriists believed in 99 gods in addition to Tengri himself while the First Commandment prohibited worship of any deity but God. Certainly the Jews found Tengriist practices, such as shamanic communication with the spirits of one's ancestors or animal sacrifices & ceremonial libations, to be abhorrent – and the Tengriists felt much the same way about Jewish beliefs & practices such as circumcision or the idea that all the deceased would end up in the same underworld, Sheol, regardless of their deeds in life (whereas they had heavenly Uçmag and hellish Tamag for afterlifes). Clearly, the Khagan still had many more years to go before he would have anything resembling a coherent belief system in his hands – probably more than all the years the Aloysians had spent on church councils to refine the Ionian teachings, or those spent by Hashim al-Hakim on formulating the foundation of 'Ilm Islam.

    Far to the south and east, Mahadeva now turned his eyes to Tamilakam and campaigned to subjugate the Cheras, Cholas and Pandyas to Salankayana overlordship. These kingdoms had been gutted by the Hunas in past invasions, but they had always managed to survive and recover; qualities which the Samrat admired and hoped to incorporate into his own Hindu empire, so that he took a similarly light touch to the Tamil kingdoms as what he'd previously applied to Gujarat. With the Hunas clearly in no shape to take a leading role in the conflicts against Islam which lay ahead, Mahadeva also strove to establish diplomatic contact with the Indo-Romans and firm up an alliance with them which could pressure their mutual Alid enemies on two fronts. To this end he even arranged the marriage of one of his daughters, Srimahadevi, to the Belisarian prince Strategius: in order to avoid the Muslims she had to loop through the Huna lands and the southern Himalayas before reaching the safety of Indo-Roman Kasperia[14], a difficult journey made all the more exhausting by the need to move quickly before wintertime made the mountains impassable.

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    1. Holy Roman Empire
    2. Praetorian Prefecture of the Orient
    3. Burgundians
    4. Alemanni
    5. Visigoths
    6. Celtiberians
    7. Aquitania
    8. Bavarians
    9. Frisians
    10. Continental Saxons
    11. Thuringians
    12. Lombards
    13. Czechs & Moravians
    14. Dulebians
    15. Carantanians
    16. Croats
    17. Serbs
    18. Thracians
    19. Gepids
    20. Dacians
    21. Armoricans
    22. Romano-British
    23. Anglo-Saxons
    24. Africa
    25. Georgia
    26. Armenia
    27. Cilician Bulgars
    28. Ghassanids
    29. Dál Riata
    30. Picts
    31. Irish kingdoms of the Uí Néill, Ulaidh, Laigin, Eóganachta & Connachta
    32. Poles
    33. Wendish tribes of the Obotriti, Lutici & Pomerani
    34. Denmark
    35. Dar al-Islam
    36. Alids
    37. Khazars
    38. Prussians
    39. Baltic tribes of the Scalvians, Curonians, Samogitians & Aukstaitians
    40. Volhynians
    41. Drevlians
    42. Buzhanians
    43. Polianians
    44. Severians
    45. Dregoviches
    46. Kryviches
    47. Ilmen Slavs
    48. Kumbi
    49. Nubia
    50. Indo-Romans
    51. Kimeks
    52. Karluks
    53. Oghuz Turks
    54. Tibet
    55. Gujarat
    56. Later Salankayanas
    57. Tamil kingdoms of the Cheras, Cholas & Pandyas
    58. Anuradhapura
    59. Hunas
    60. Later Han
    61. Silla
    62. Yamato
    63. Champa
    64. Chenla
    65. Srivijaya
    66. Sailendra
    67. New World Irish
    68. Annún
    69. Council of Three Fires

    ====================================================================================

    [1] The Southern Bug.

    [2] Perekop.

    [3] In modern Grobogan, not far from Purwodadi.

    [4] Keling, Jepara Regency.

    [5] The Old Prussians.

    [6] Mokhovoy, Kaliningrad.

    [7] The Ojibwe people of modern-day northwestern Ontario, northeastern Wisconsin and Michigan's Upper Peninsula.

    [8] The Ottawa people of western Ontario and Michigan's Lower Peninsula.

    [9] The Pottawatomi people of southern Michigan and Wisconsin.

    [10] Zalavár.

    [11] Now part of Olomouc.

    [12] Now part of Divinka.

    [13] Esztergom.

    [14] Kashmir.

    @ATP My understanding of the 'Fortunate Isles' is that they include the Canaries as part of a larger collective with Madeira + the Azores.
     
    Last edited:
    The Eye of the (Eastern) Storm
  • Circle of Willis

    Well-known member
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    Capital: Kophen.

    Religion: Ionian Christianity is still practiced by the Indo-Roman core of the ruling elite, as well as small numbers of additional converts in the capital and other Indo-Roman cities along the Silk Road. However, the great majority of their kingdom's population are still Hindus, Buddhists or local pagans, such as the Paropamisadae worshipers of the solar god Zhūn near Kophen itself.

    Language: Bactrian, as the sole Indo-Iranian language conveniently written using an adapted Greek script, stands as the official language of the Indo-Roman kingdom. Usage of the Greek language still survives among the elite, reinforced by periodic diplomatic & commercial contact with the Holy Roman Empire. Outside of Bactria itself, their subjects still communicate in their own native tongues: Sogdian, Tocharian, Khotanese Sakan, Sanskrit and the various Apabhraṃśa descendants of the older Prakrit languages (themselves deformations of Sanskrit) such as Kashmiri & Punjabi.

    A most unusual state spans the mountains of Bactria & Sogdia, the sands of the Tarim Basin and the headwaters of the great Indus. Here the illustrious general and governor Flavius Belisarius was cut off from the rest of the Roman world in the mid-sixth century, when the Eastern Roman Empire had to retreat from the vast but fragile Persian conquests it had wrenched from the grasp of the Hepthalites under pressure from its Tegreg Turkic ally-turned-rival immediately after the death of the great Emperor Sabbatius, as was his family and those of the few thousand soldiers he still had with him. In order to survive in this distant land Belisarius laid the foundation for an independent kingdom – a multicultural and multiconfessional patchwork of Paropamisadae tribes, Sogdian and Bactrian merchant towns, Tocharian kings and Indian rajputs – and though he insisted he was but a humble servant of the Roman Emperor in Constantinople to his dying day, his son (also the grandson of the aforementioned Sabbatius) immediately accepted the reality on the ground (particularly the obvious fact that the Romans wouldn't be coming back for them anytime soon) by proclaiming himself an independent king.

    By the nigh-superhuman efforts of the Belisarians and several miraculous instances of good fortune, this kingdom of the Indo-Romans (Greek: Indorhomaioi, Sanskrit: Raumaka, distinguishing them from the earlier Indo-Greeks or Yavana) has managed to endure into the mid-eighth century. Given its delicate founding roots and its geographic situation at the crossroads between empires vastly mightier than itself, ranging from the fading Hunas to the ascendant newcomer Muslims and the Chinese who had marched to wage a war for 'heavenly horses' here in ages past, had the Belisarian kings been any less able or lucky they would surely have been swept into the dustbin of history a long time ago. Yet here they and their easternmost outpost of Christianity & Roman civilization still stand, and by another miracle theirs is a kingdom that has remained relatively calm and ordered even as the broader region around them was thrown into increasing turmoil between the decline of the Hunas, the arrival of Islam and the Later Han flexing their muscles after reunifying China; meanwhile they've been growing rich off the Silk Road and yet never grew so complacent (indeed, never being able to afford to grow in such a negative direction) as to become easy prey for their neighbors or to fall apart at their own seams.

    As of 750 AD, this state of affairs still persists, as the Indo-Romans continue to valiantly swim against the tide of history and defy the odds to survive and even thrive. By putting up an impressive fight against the rising Dragon from the East, before ultimately bowing to the Middle Kingdom anyway, the Basileia tōn Indorhōmaiōn has not only managed to avoid annihilation at said Dragon's claws but actually earned the protection of the Later Han against the more hostile Muslims to their west – at the price of constant tribute of course, but the Belisarians deem that well worth not dying. The kings in Kophen have since witnessed the collapse of Huna power to the south and its replacement by said Muslims, with whom they have to trade to secure the continuous prosperity (and by extension, internal harmony) of their kingdom when they aren't fighting to fend off an active Islamic invasion. The incumbent king, Hippostratus III (Gre.: 'Hippóstratos'), has just arranged a marriage alliance with the growing Hindu empire of the Later Salankayanas which he hopes (in addition to continued Chinese overlordship) will be sufficient to secure the continued survival of his kingdom against the Muslim threat which now flanks it to the south as well as the west, or maybe even help him take the fight to Islam at a later date.

    At the pinnacle of the Indo-Roman state sits the Basileios Basileōn or Þaonano-Þao: King of the Kings, descendant of the mighty Flavius Belisarius (Gre.: 'Flávios Belisários'), who carries in him the same Sabbatic blood which flows in the veins of the Holy Roman Emperors and on his back the weight of the Indo-Romans' survival. By necessity the high king in Kophen rules less like an absolute sovereign and more like a first-among-equals, helping shape a consensus among his vassals on how to approach most domestic & diplomatic matters such as taxation, martial responsibilities and whether or not to go to war. However he always has the last word, especially when it comes to his primary area of responsibility – warfare, in which the Þaonano-Þao is always expected to lead armies into battle against his enemies with courage and prudence in equal measure. The Ionian Bishops of Kophen, who nominally fall under the authority of the Patriarchate of Babylon but function autocephalously in practice due to the remoteness of the Indo-Roman state and the Muslims cutting them off from the rest of Christendom, invariably count among the Belisarian kings' chief advisors.

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    Acclamation of the incumbent Indo-Roman king, Hippostratus III, by way of being raised on the shields of his soldiers immediately preceding his coronation

    Beneath the Belisarian Þaonano-Þao spans a patchwork of tribes, pretty principalities and city-states, all of them fiercely protective of their autonomy and so wary of their neighbors that they never would have deigned to count themselves part of the same state were it not for the efforts of the Belisarians. The most fractious and disorganized of these vassals are without doubt the Paropamisadae, descendants of the Pakthās of Indian myth. Divided into tribes and clans governed by a strict code of honor, which they call 'Pashtunwali' in their own tongue, the Paropamisadae are expected to provide warriors for the royal army in times of crisis and little else, on account of being perhaps the prickliest and most primitive of the Þaonano-Þao's subjects. In exchange for their military service the Belisarians generally leave them alone to herd goats & gather pine-nuts in their mountain homes or pursue traditional blood feuds as they please: it is rare even for the most centralist-inclined Indo-Roman kings to willingly stick their head into the hornet's nest that is Paropamisadae internal politics, and they will not do so without first being invited by one or more of the tribes to intervene at a simite[1] (great tribal summit) so as to minimize the chance of offending the proud and extremely warlike chiefs & elders of these people right out of the gate.

    The urbanized Bactrians and Sogdians living to the north and west are an overwhelming contrast to the Paropamisadae who can mostly be found east and south of Kophen. Those particular East Iranian peoples dwell in fortified cities and towns along the Silk Road, such as Marakanda, and are primarily a mercantile people concerned with the trade of silk & other luxuries between the Indo-Romans' Chinese overlords and the Muslims, Romans and Khazars to the west. They have their own princes, called ikhshid ('ruler') in Sogdia and xoadeo ('lesser king') or bago ('lord') in Bactria, many of whom come from bloodlines more ancient and esteemed than that of Belisarius, and of these lords the Þaonano-Þao ask mostly for gold and silver rather than manpower. It is better, in the Belisarians' estimation, to let these ingenious merchants live longer and generate the wealth with which they can fuel their armies rather than to ask them to risk themselves on the battlefield, when they can easily find others more able and willing to undertake that job (such as the Paropamisadae). Due to the proliferation of Bactrian mercers, the Bactrian language is the best positioned of all the tongues spoken in the Indo-Roman kingdom to serve as a lingua franca, so the Belisarians also extensively recruit Bactrians (and to a lesser extent the neighboring Sogdians) to serve as administrative officials and diplomats, both to treat with foreigners and the various factions constituting their realm.

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    A Bactrian noblewoman en route to marrying her Indo-Roman fiancé, sealing a customary alliance which has become a fairly frequent occurrence between their peoples

    The Tocharians of the Tarim Basin (of whom the western Kucheans are largely under Indo-Roman overlordship, while most of the Agnean easterners directly answer to the Son of Heaven in Luoyang) are alike to the Bactrians and Sogdians, their settlements being concentrated around oases not only for their own survival but also to facilitate the Silk Road trade, but are more warlike, more consolidated and – being further removed both from Kophen and the Islamic threat – traditionally also more reluctant to follow the Belisarians' lead. Growing pressure from the north and west in the form of Turkic tribes with less loyalty to their shared Chinese overlord, such as the Uighurs and Karluks, is beginning to change that however, by giving the Þaonano-Þao a stronger external enemy with which to justify the need for his 'protection' over their lands. Their few principalities are governed by men bearing the title of kamartike ('lord') or lánt ('king') depending on the size & wealth of their respective capitals – Kucha being the largest and grandest of the Tocharian petty-kingdoms under Belisarian suzerainty – and recognize the Indo-Roman sovereign as their nátäk, or 'master' (cognate to the Greek wanax/anax, the old pre-basileus term for king). To him they pay tribute in gold, silver and horses, and when war makes it necessary the Tocharians can often be found fighting as horsemen in the Indo-Roman army.

    The Indians living beyond the mountains of the Paropamisadae are not quite so numerous as to outnumber the rest of the Þaonano-Þao's subjects combined, the ravages of the Huna and Islamic invasions having done quite a bit of damage to their lands, but do still constitute a plurality of the Indo-Roman kingdom's population. Indeed one of its names, Raumakarajya, and the term 'Raumaka' being used to describe these Roman newcomers both come from them. The rajas of the Indo-Roman Punjab and Kasperia tend to be the most enthusiastic and vengeful advocates of renewed hostilities against the Muslims, for the wounds inflicted by the Alids are fresher and deeper here than anywhere else in the Raumakarajya, and to that end they can be counted on to contribute large contingents of warriors to the Þaonano-Þao's armies when needed even as Bactro-Sogdian and Tocharian commerce works to revive their devastated towns and kingdoms. Their lobbying was also a primary internal driver of Hippostratus' effort to build an alliance with the rising power of the Later Salankayanas to the south, culminating in the marriage of his heir Strategiu (Gre.: 'Strategiós') to the latter's princess Srimahadevi. The Belisarians have little cause for complaint, as the Indians can furnish his ranks with elephants in addition to still-significant numbers of able fighters, and their fear and hostility of the Muslims makes them more loyal subjects than most.

    Though they may be overlords of the Paropamisadae, Bactrians, Sogdians, Tocharians and northwestern Indians, the Indo-Romans do have an overlord of their own in the form of the Later Han dynasty, who refer to them as the 'Houyuan' or 'Later Ionians' in succession to the long-gone Dayuan (Greco-Bactrians) on account of their original generation having been mostly Greek-speakers from the Eastern Roman Empire. It has been almost a century since the first Hippostratus bowed to the Chinese, despite having managed to defeat them in battle every time they came to blows; a move which, in light of more recent developments, demonstrated not only humility but also great strategic foresight on his part, as not only could he not have kept his winning streak up indefinitely in the face of the Later Han's far vaster resources, but Chinese protection has since proven invaluable in protecting the Indo-Romans from Islamic incursions. Of course such protection comes with a cost: every Þaonano-Þao has had to travel to Luoyang to kowtow before the Emperor on the Dragon Throne, and to cough up tribute (an area where the taxes they collected from their wealthier, more settled subjects in Bactria, Sogdia & Tocharia come in handy). But better this, the Belisarians have reasoned, than to be buried beneath the weight of Chinese arms as the Tibetans and Northern Tegregs had been, or else to be swept away by the Muslims whose ghazi raiders even now needle their frontiers.

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    Hippostratus' father & predecessor Gondophares on his way to Luoyang where he will prostrate himself before the Chinese Emperor, protected by a mixed guard of his own Indo-Roman cataphracts and elite Turkic lancers supplied by the Later Han

    The Indo-Roman state is a multiethnic and multiconfessional one, with a well-integrated elite of Ionian Christian descendants of Belisarius' legionaries working together with their Dharmic and pagan local counterparts in order to govern their shared subjects with any measure of effectiveness. Despite being the most reliable supporters (and contributors to the elite forces) of the Belisarians with whom they share roots, these Indorhomaioi are a minority even in their own capital city, Kophen, much less the rest of their kingdom: necessity has compelled them – with the Belisarians themselves leading by example – to not only learn the local customs well and to engage in extensive intermarriage with the regional nobility of Bactria, Sogdia, Tocharia and India, but also to exercise a measure of religious tolerance unthinkable to the Aloysians in the far west. It is impressive enough that they have managed to hold on to the Ionian Christian faith of their ancestors in this remote land, which would be completely cut off from the distant Roman homeland if they ever engaged in hostilities with the Muslims (as they already have in the past and no doubt will again), without syncretizing to the point of becoming unrecognizable to and falling out of communion with the rest of the Heptarchy.

    This is not to say that the Christianity of the Indo-Romans has managed to completely insulate itself from any non-Christian local influences whatsoever (in spite of being wholly surrounded by said majority locals) for the past 200 years, of course. Certain Buddhist practices such as meditation and vegetarianism have been incorporated into the daily habits of at least some Belisarian dynasts and Indo-Roman aristocratic households, typically with Christian justifications (respectively to privately draw closer to God and to practice an absolute abstention from harming any of God's creations which have done nothing wrong to them, in these two cases), and Buddhist and Hindu terminology have made their way into locally-produced Ionian sutras with the intention of more easily converting the locals to the newcomer faith – theirs is a small, but growing community mostly centered in Kophen and other Silk Road cities where Belisarian governance is most strongly felt. Culturally this 'Indo-Roman' elite, already mostly Greek in origin on account of Belisarius' legionaries having hailed from the Eastern Roman Empire, has also largely assimilated into the high court culture of their immediate Bactrian neighbors: a few families (and fewer every generation) still may speak Greek in private, but most speak and write in Bactrian, and their fashion, cuisine, etc. is thoroughly Bactrian with only some residual Greco-Roman influences (such as the exclusive usage of purple robes by the Belisarian royals as a status marker).

    The Christians too have left their own mark on the Dharmic religions practiced in the lands where they hold sway, such as the popularization of the concept of a universal bodhisattvayana (inspired by Christian sainthood, and where before the orthodox Buddhist schools that had dominated since Huna times taught that the path to becoming a bodhisattva was not for everyone but rather the preserve of a few rare individuals of great intellect & moral fiber) and prayer beads (the 108-bead japamala) being inspired by their own monks' usage of the 150-bead Pater Noster cord to recite the Psalms in addition to the Lord's Prayer. As had once occurred with the Hellenistic Greeks who ruled in the subcontinent, the Indo-Romans have also lent more general artistic & architectural influences unto their subjects, such as the addition of engravings to noble sarcophagi (just depicting Buddhist or Hindu imagery rather than Christian ones), the erection of triumphal columns & arches to commemorate notable victories, and newer palaces being designed to resemble Roman basilicas. In general the banner of the Indo-Romans is a sign of the interfaith dynamics of their kingdom: the Dharmic wheel representing the vast majority of their subjects might take up a good deal more space on it, but it spins wholly around the Babylonian cross – representing both the Indo-Roman descendants themselves and their Christian faith – situated at its heart.

    450px-Da_Qin_Pagoda.jpg

    A pagoda which was part of an Indo-Roman church in Alexandria-in-the-Caucasus, no doubt an element incorporated from the local Buddhists

    Of the Indo-Romans' non-Christian subjects, the Buddhist Bactrians, Sogdians and Tocharians are without a doubt the most influential, even if the influx of northwestern Indian territories has ensured that they will no longer comprise the majority of the Raumakarajya's population. It's their cities which surround Kophen, after all, and of all the Indo-Roman peoples they contribute the most financially and culturally to the Belisarian mosaic. As has been mentioned before, they are a mercantile and sophisticated people, accustomed to dwelling in fortified cities fed by the well-watered farms, orchards and vineyards surrounding them and to traveling great distances so that they might trade to the Chinese and Romans alike goods which they would have found exotic. It is from these peoples, considered the most alike to the old Romans, that the Belisarians draw their diplomats and administrators, and with whom they have most heavily intermingled: most Indo-Roman queens to date have been of Bactrian, Sogdian or Tocharian stock, including the incumbent Hippostratus III's wife Roxana (Bactrian: 'Rokhshana').

    While quite a bit of time (and more than a few ruinous invasions) have passed through their lands since it could have been described as the 'land of a thousand golden cities', the Belisarians have done what they can to restore and maintain the infrastructure of these lands – chiefly qanats and roads. In order to shore up their loyalty many a Þaonano-Þao has also contributed to the upkeep and security of their Buddhist temples and monasteries, and although they have obviously not actually built any such monasteries themselves (since they aren't Buddhists), the Belisarians have recruited Bactrian/Sogdian/Tocharian architects and builders to work on those Christian churches and monasteries which they have erected, lending an oriental flair to these structures not seen in their Holy Roman counterparts. Meanwhile most Ionian converts in Indo-Roman lands come from these three interconnected peoples, and have done much to further spread the faith along the Silk Road as far as China; on the other hand, the Buddhist majority has not escaped Christian influence either, and between not only Belisarian overlordship but also heightened contact with Chinese Buddhists and the fading memory of Huna rule in these lands, are increasingly leaving the Theravada school of their ancestors in favor of the emerging Mahayana sect (which, on account of its greater emphasis on laity activity and good works in pursuit of becoming a bodhisattva, seem more comprehensible to the Belisarians than the older Theravada teachings).

    The Paropamisadae represent the majority of the 'pagan' subjects of the Þaonano-Þao. They do not dwell in cities for the most part, but rather live in tribes (further broken down into extended families of varying sizes) across the countryside of eastern & southern Bactria and the northwestern Punjab (thereby called 'Paropamisus'[2] (Gre. Parapámisos) by the Indo-Romans after the vanquished Persians' ancient name for the region), headed by chieftains who must always consult the tribal elders (or even all adult clansmen of the tribe) at a conference called a sabhā before undertaking major decisions. That this is reflected in the simite of the Belisarian kings is about their only major contribution to the organization of the Indo-Roman state, as in most other aspects, they are too barbaric, disorganized and uncontrollable for the Belisarians to emulate or even get particularly close to.

    The Paropamisadae tribes are a proud, prickly and generally quite insular bunch, preferring to be left alone as they tend to their herds in the mountains of their ancestors, and governed by the ancient code of Pashtunwali they harbor their own collection of ancient friendships and vendettas, which the Belisarians only rarely dare to meddle with in the most extreme of cases (as in, cases which threaten to spill out of Paropamisadae lands). They follow their own gods, of which Zhūn is the most prominent: this solar god has been likened to the the Romano-Persian Mithras, the Zoroastrian Zurvan or the Hindu Surya and Shiva, but the Paropamisadae insist that he is none of these in a guise, and worship him on a sacred mountain in the region of Arachosia, south of Kophen. Few Paropamisadae have converted to Buddhism or Hinduism, much less Ionian Christianity, which they regard as a curiosity at best and which their nominal overlords know better than to try to forcefully push on them. Even if a thousand more years should pass and all vestiges of the Belisarian legacy fade from this land, the Belisarians themselves believe the Paropamisadae will still be living much as they are now, uncaring toward and frankly unconcerned with any changes in the world around them.

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    A nobleman of the Paropamisadae, dressed in a rather dour and austere manner compared to his much more colorful Bactrian & Sogdian neighbors

    The Indians of the Punjab and Kasperia are the newest additions to the Indo-Roman kingdom, and represent both an addition to the Buddhist component of the kingdom and a new Hindu plurality. Their lands have suffered much under the Hunas, the Turks and the Muslims, so the survivors left standing are certainly of a martial bent and not inclined to yield another inch to outsiders if they can avoid it. Hippostratus III and his predecessors have put in a good deal of effort to gain their trust, purging their land of brigands and securing the border against the attacks of Islamic ghazw as best they can; and also sponsoring roadworks, digging wells & building dikes, rebuilding farms' irrigation channels and engaging in other infrastructure projects, up to and including even supporting repairs to Hindu temples (though, as is the case with the Buddhists, they have refrained from building new ones – if the Hindus want those, they must construct them with their own hands).

    Due to their sheer numbers, despite being relative latecomers to the Indo-Roman mosaic the Punjabis and Kashmiris have had an outsized and immediate impact. One of the most popular alternate names of the kingdom, Raumakarajya, comes from them after all. The Belisarian kings have become aware of the enormous agricultural potential of the lands around the Indus' headwaters, and seek to improve the productivity of Indian cultivators of all sorts of crops: staple cereals such as wheat and rice, to be sure, but also cotton for textile manufacturing, more exotic fruits and above all – sugarcane, a sweetener which has rapidly become one of the Indo-Romans' most lucrative exports, especially to their Roman cousins to the west and, when peace has made trade possible, even the Muslims who hope to grow it in their new Mesopotamian plantations. As for mountainous Kasperia (or 'Kashmir' as it's called by the local Indians), the Indo-Romans find three of the region's products more valuable than any other: silver (especially in dealing with the Chinese), saffron (both as a spice for consumption and a dye for coloring), and cashmere wool (especially the finest grade, for luxury clothes).

    The Indians have their own noble rulers, some pre-Huna rajas and others rajputs with much of the blood of that wave of invaders in their veins, who the Belisarians govern with a light hand – as they do generally all their subject princes – in exchange for their fealty, military support in war and various precious exports in peace. However this non-intrusive rule has required the Indo-Romans to tolerate practices and rituals which they find deeply unsavory, such as the caste system (which has reasserted itself with a vengeance in the Hindu principalities, as part of a general traditionalist revival against both Huna-associated Buddhism and Islam) and sati, a much more recent practice of ritual suicide-by-immolation of widows following the demise of their husbands which has emerged among the rajputs of this land in the wake of the collapse of the Guptas and Hunas. Though repulsive to the Christian sensibilities of the Belisarians and Indo-Roman elites, they dare not push hard against these habits for fear of sparking a rebellion they cannot afford.

    The best the Belisarians can do thus far (on top of facilitating connections between the Bactrians and Buddhist Indians, strengthening the latter in the long term) is promote Christian evangelism in the Punjab and Kasperia, where the recent centuries of devastation and the return of repressive traditions or the emergence of new ones make for fertile ground for the Good News to spread: the rejection of castes in Christian teaching is attractive to the lower orders of Indian society for much the same reason Islam and Buddhism are, and Ionian churches are willing to take in Indian infants who would otherwise have been left to die by impoverished parents lacking the resources to care for them (or who simply wanted a child of a different sex). This must be carefully limited in pace and balanced with great restraint, however, as the Dharmic followers of these lands are suspicious at best of any new religion showing up after the Alids (and before them the Hunas) had rolled through. By way of their growing links to the Later Salankayanas, the Indo-Romans have also come to reinforce contact with the Nasrani of southern India, and are excited to have found that Saint Thomas' mission succeeded in establishing a lasting Christian community in the subcontinent; however, doctrinal differences and sheer distance has prevented them from doing much more with the latter beyond establishing commercial ties and making gestures of friendship.

    36WS7Yk.png

    Indian art depicting an Indo-Roman or 'Raumaka' king negotiating with a Muslim delegation, notably protecting the Indians situated behind him. While the Belisarians are seen as foreign oddballs following a strange Western religion, the Indians of the far northwest have little cause to complain against their restrained & tolerant rulership, which they find preferable to brutal Huna rule or even more brutal and intolerant Islamic subjugation

    When reason and diplomacy fail, the Belisarian kings must remove their silk glove and wield the iron fist beneath to defend themselves in combat, an area in which their illustrious progenitor has set a formidable example for his descendants to follow. To that end they have harnessed their diverse subjects into an equally versatile army, compensating for the comparatively small numbers they are able to field versus the Chinese, Indian and Islamic juggernauts they have had to contend with in the past with a broad array of arms, clever strategems and the blessing of favorable terrain, especially in the form of the high mountains and narrow passes surrounding their capital at Kophen. Being situated at the crossroads of multiple mutually hostile empires, the Indo-Romans have no choice but to fight for their survival on more than a few occasions and had to do so superbly in order to survive as long as they have already.

    The descendants of Belisarius' original legionaries form not only the social elite of the kingdom but also the fighting elite of his heirs' army. Though few in number, these men are intensively trained to ride, fight and lead from a young age by their fathers and older brothers (mirroring the chivalric tradition developing in the Holy Roman Empire), passing their martial skills down generation from generation with the sort of attention and zeal that can only come from knowingly living surrounded by peril, and still march into battle beneath the banners of their forefathers' original legions (variations of which have more or less become early heraldic standards with which the Indo-Roman houses distinguish themselves from one another). No expense is spared on their equipment, including carefully maintained swords or even (more rarely) pieces of armor passed from one generation to the next, nor their warhorses: it is customary for the Belisarians to step in if one among their martial aristocracy is for some reason unable to afford the upkeep of or a replacement for their fighting gear with the rents from their estates around Kophen.

    In one of the rare instances of Greek being preserved in official Indo-Roman communication these men are hailed as the Ekatontamáchoi or 'hundred-man fighters'; a name first bestowed as an honor on their ancestors by Belisarius himself in thanks for their service, and which they strive to earn by maintaining said predecessors' reputation as some of the fiercest and most dependable soldiers east of Rome. Not unlike the Roman chivalry they are a multi-purpose fighting elite, equally adept at fighting as cataphracts in the saddle with lance and sword and mace as they are when dismounting to fight on foot as heavy infantry. More importantly than their gleaming weapons and armor or their strict training regimens however, the Ekatontamáchoi are also the most disciplined fighters in the ranks of the Indo-Roman army, obedient to their commanders and not prone to rash action on the battlefield. Their organization still recalls Roman lines and uses Greek nomenclature, being divided into tourmai with a paper strength of 500 (akin to the two-thousand-man legions still in use by the Holy Roman army) further divided into hundred-man centuries called droungoi, and those are broken down into ten-man squadrons called banda: the tourmai are capable of independent action, and usually one's enough to serve as the core of a force (augmented with local militias) tasked with thwarting Islamic ghazi raiders or nomads from the north, but on larger campaigns they are oft combined with one another to form a larger meros or division.

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    Ekatontamáchoi of the Indorhomaioi on the offensive. While they still fly an eagle standard inspired by those borne by their ancestors, they visibly cannot be mistaken for those same ancestors any more than a Germanic-influenced Northern Roman knight could

    As to the aforementioned 'local militias', first and foremost the Bactrian, Sogdians and Tocharians furnish the Indo-Roman army with its most reliable indigenous fighters, and also its heaviest. The nobles of these lands & their retainers march to fight with their Indo-Roman overlords and in-laws attired in fine mail, scale or lamellar armor and wielding the same broad array of weapons they once wielded in the Sassanid armies – bows, lances, maces and axes, as well as the occasional exotic fare such as long poleaxes. They serve the Þaonano-Þao well as heavy cavalry and horse-archers, and their usual fanciful, brightly colored clothing which they prominently display beneath their armor always makes for a striking sight on the battlefield, though the Belisarians have noted that these men tend to be less disciplined and flexible than their prized Ekatontamáchoi.

    If the wild tribes of Paropamisus can be said to excel at anything, it is at fighting, so it is only natural that they should contribute blood more than any gold or silver to the Indo-Roman kingdom. Their warriors actually tend to form a majority, or now (following the addition of much of the Punjab and Kasperia) at least a plurality, of the Indo-Roman armies owing to both the simplicity of their equipment and the sheer number of overly, enthusiastically violent men with little to lose who can be found in their mountains and are already plenty happy to shed blood over even slight insults; the opportunity for plunder and to find glory in contests of arms against overwhelming opponents just serves to sweeten the deal. Paropamisadae warriors typically fight with bows, javelins, spears and long knives, but with the exception of their mailed lords, wear little to no armor – they are excellent skirmishers and light infantry, useful as support troops or in flanking a pinned enemy and particularly excelling in using the hostile terrain of their mountain homes to their advantage, but woefully underequipped for a head-to-head confrontation with the likes of Islamic ghilman or Sino-Turkic lancers. Not that that will necessarily stop them from trying anyway, for as the Belisarian kings have found, these contentious people make for fearless – and reckless – warriors.

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    A lower-class archer-spearman of Paropamisus, for whom honor and testicular fortitude will have to compensate for actual armor

    The newcomer Indians can be counted on to supply their Indo-Roman protectors with a mix of both light and ultra-heavy forces, occupying a role that neither the settled men of the mountains and the Tarim nor the lightly-equipped Paropamisadae can reliably fill. The Hindu and Buddhist rajputs alike fight as heavy horsemen, something they have adopted from their past Huna conquerors and forefathers (another lesson from said forebears being to completely abandon the war chariot), but the majority of the warriors they take to the battlefield with them are not so heavily armored – those who do not fight bare-chested simply wear quilted cotton jackets for protection – and thus function as light to medium infantry, at least those who aren't dedicated longbowmen.

    Said longbowmen are fast becoming the go-to missile arm of the Indo-Roman kings, but their role in the Indian contingents has understandably been eclipsed by the war elephant corps, without a doubt the most iconic Indian contribution to the Belisarian armies. The Belisarians prefer their elephants fully armored beneath great iron sheets or scales for maximum survivability, and to bear howdahs full of archers and spearmen; correctly used these great beasts can win battles for their new master, though said masters also know well from the Romans' long history of battling Sassanid war elephants that reckless or ill-considered usage of the creatures can result in them being turned against their own army and lead to disaster.

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    An armored Indo-Roman war elephant with his Punjabi mahout

    ====================================================================================

    [1] Predecessor to the Afghan jirga, along with the sabhā mentioned later.

    [2] Basically an early Greco-Roman term for Pashtunistan.

    Happy Easter, folks :) With this chapter we're now halfway through the 8th century, so please enjoy this factional overview of the Indo-Romans – who I consider to be one of the stranger and more precariously placed, but also more interesting, factions to have cropped up in the TL so far – before we return to our regular timeline-progression chapters.
     
    751-755: Patrimonium Sancti Petri
  • Circle of Willis

    Well-known member
    751 was a quiet year in Rome, as the Ionian missions to the Slavs were well underway: Emperor Leo prayed for their success, but he understood that their work would take time – perhaps even more time than he had left on the Earth – and that he had to trust in God & his selection of 'Apostles to the Slavs' now that the latter had flown the coop. Instead Leo busied himself with affairs on the other side of the Mediterranean, namely his scheme to contain African expansion by using the emergent power of Kumbi as a proxy. The Kaya Maghan David (Soninke: 'Daoud') greeted the Roman envoys hospitably after they had made the arduous trek across the Saharan sands to his capital, suspecting nothing and content to delineate the northern border of his realm with the great power which had thus far been nothing but friendly to his people.

    The Berber salt-mining town of Taghazza, once representing the southern terminus of the Kingdom of Hoggar's influence, was by now occupied by a Kumbian garrison and represented the latter's northernmost extent of influence. Leo was content to keep it that way, and considered the Tuat region to form a natural boundary between the Roman world and Kumbi: this stretch of searing desert was nearly lifeless, but for a string of Berber oasis villages which served as rest-stops for the caravans proceeding north and south along the trans-Saharan gold & salt routes, and neighbored the slightly less hellish Gourara region to the north (where some Berbers had been able to build date plantations around the oases) and the even hotter Tidikelt to the east (which was drier still, both in regards to the heat itself and in terms of lacking oases). Given how few people actually lived permanently in these areas and how worthless it was outside of its geographical necessity as a bridge for the physical facilitation of the trans-Saharan trade, both men believed opposition to their drawing a literal line in the sand (admittedly not the easiest endeavor, given how massive the uncharted Saharan wastes were) would be negligible.

    It was not, at least not from the Africans, from whom the negotiations could not be kept secret for long. Bedãdéu and his cohorts may not have been able to logically argue against Leo's reasoned arguments – theoretically there was nothing wrong with wanting to clarify the Holy Roman Empire's southern border with a friendly power of fellow Christians – nor did they intend to actually wage war against Kumbi, as the African king had to admit the Augustus had reproachfully asked whether they wanted to when pressed. The Africans did have to concede that a clearly delineated border would even be helpful in the future, by preventing any possibility of misunderstanding (which could lead to much worse) with the Kumbians and keep them friendly: it was not in the Africans' interest, or possibly even ability, to strike at Kumbi when the latter kingdom could mutually enrich them both with trade and spread the Gospel further south if left at peace. Nor, for all that Leo wished to avoid open confrontation with the Stilichians, did Bedãdéu think it prudent to go to war with his overlord either; not only for fear of the Aloysians' swords and those of other loyal federates, but also for fear of the Crescent Moon to the east, which seemed to be waxing under the stewardship of Hashim the Wise. But in no way would he let any of that get in the way of the Stilichians' empowerment, which he understood to be his overlord's real motive even if the latter would not admit to it should his life depend on telling the truth.

    Before the border could be set in sand, small parties of Moorish explorers and soldiers began racing to find villages and vantage points across the depths of the Sahara, where they could erect outposts and raise the solar chi-rho of the Dominus Rex to establish that in fact all areas within sight of that standard belonged to the Kingdom of Africa. In areas with no permanent settlement yet their job wasn't even to help establish a new Moorish town (at least not yet), merely encamp themselves so as to physically deny it to the men of Kumbi. If confronted by Kumbians they were instructed not to start a skirmish, but to defiantly stand their ground and dare the Blackamoors to make a move, because the only way their flag would go down was by force. If 'forced' to fight, then they could kill their attackers with impunity and claim self-defense, solidifying their claim in blood; if left alone, they would have realized a fait accompli and be able to incorporate that particular stretch of Saharan desert into the African kingdom anyway, entirely peacefully at that. David of Kumbi caught on to what the Africans were trying to do fairly quickly and responded in kind, sending his own surveyors and warriors to lock down as much of the western Sahara as possible for himself. Thus, the race was on…

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    An African scout leaving his oasis rest-stop behind to continue mapping out & claiming the southern wastes for his king

    While the Romans strove to rein their African vassals in and the Khazar Khagan continued to struggle to bring about a synthesis of the steppe religions, the Caliph Hashim found his daily studies and discussions with scholars interrupted by ill tidings from his Alid kindred. News of the alliance between the Indo-Romans and the rising Hindu power of the Later Salankayanas had broke, leaving the easternmost extension of Dar al-Islam encircled by enemies. Younger hotheads among the eastern armies advocated direct and immediate action, but the Caliph pushed back against them with the help of their fathers (his cousins) – not only was the Islamic world doing quite well right now, a peaceful and productive state of affairs which he was content to maintain for as long as possible; but they still remembered quite well that last time, the Indo-Romans had called in assistance from their Chinese overlords which proved too much for the Muslims to overcome. In hopes of avoiding a challenging and unnecessary confrontation, Hashim authorized additional ghazw raids but not an out-and-out invasion, especially targeting the Later Salankayanas both in order to soften them up for future confrontation and to avoid provoking China before they were ready (or before the Chinese had weakened sufficiently so as to cease being an overwhelming threat to Islamic aspirations in that direction).

    Speaking of which, the Later Han were beginning to show signs of decay beneath their still-lustrous surface. The passive and slothful Emperor Chongzong was content to laze about with his myriad concubines all day, leaving actual governance of the massive empire which he had inherited to his even more numerous scholar-officials and eunuchs. Said court officials promptly gathered into cliques, organized not along lines of ideology or personal background but merely mutual interest, and squabbled among themselves. As a fish rots from the head on down, so too did corruption begin to flourish from the top down as the court factions readily turned to underhanded dealing to gain an edge over their rivals, increasingly viewed the laws as something for them to skirt when they weren't using it as a bludgeon against said enemies, and to promote their allies into high offices with loyalty as the highest qualifier rather than even basic competence.

    Several trends toward decentralization which would critically undermine the Later Han at a later date got their start under the inadequate Chongzong, whose greatest (perhaps only) virtue was not being an actively cruel tyrant. The eunuchs & mandarins had no problem authorizing the sale of lands to their friends, enriched by the economic boom which China had enjoyed under the late and much-missed Emperor Guangzong. Consequently the landowning aristocracy, long kept under control by the equal-field system's enforcement by watchful Later Han Emperors, could once more accrue power beyond what their past overlords would have liked and to begin reducing the peasantry to serfdom beneath their heel again. Almost as dangerous as this trend of wealth consolidation in hands not necessarily friendly toward imperial interests was the consolidation of wealth & lands in the hands of Buddhists: the religion had been allowed to bloom under the previous Later Han monarchs, and accumulated great estates centered around increasingly lavish monasteries thanks to the generous donations of aristocrats attracted to the teachings of the Buddha, a trend that would doubtlessly accelerate now that those aristocrats had so much more silver & land to give away. Thus the Later Han's tax base began to shrink, to the detriment of all the efforts of their government from infrastructure projects to funding the army, and their subjects began forming fiefs which could mount an actual challenge to their authority in the future.

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    Eunuchs and scholar-officials of the Later Han cutting a backroom deal over a feasting table during the reign of Chongzong

    752 brought with it the death of Pope Boniface II, and the elevation of Cardinal Ioannes to the Seat of Saint Peter as Pope John II. At thirty-five he was still fairly young man at the time of his ascension, indeed he would hold the record for the youngest Pope for quite some time; moreover he was the first of a few Popes from the Aloysian dynasty, and his long tenure would serve to further entrench the Ionian Church (and in particular its Roman See) as one of the great pillars holding up the Holy Roman Empire alongside the Senate (by extension representing the interests of the federate vassals) and the imperial office itself. Emperor Leo naturally hailed the election of his brother by the cardinals and the people of Rome, and contributed many lavish gifts to the Papacy, including the first recorded Papal tiara: dubbed the camelaucum after a similar garment mostly found in the Eastern Patriarchates, it was a white linen cap distinguished from similar Phrygian-styled caps worn by past Popes by its base being formed from an elegant circlet, from which flowed lappets of cloth-of-gold.

    However, even this tiara (the most majestic headgear Popes would wear until more elaborate tiaras were supplied centuries later) was not the greatest gift which Leo provided. Immediately following the Papal coronation (itself also a more lavish affair than usual, since the Pope being crowned was after all an Aloysian prince and thereby of the blood of Saint Jude) the Emperor not only confirmed his younger brother as the Urban Prefect of Rome, in keeping with Papal tradition since the final defeat and death of Attila three centuries prior, but also Rector – civil governor – of the district of Old Latium. This was the first time that the Pope had been granted temporal authority outside of the Eternal City itself, even if said authority only extended as far as Cape Circeo and the River Garigliano for now, and fittingly the territories over which the Pope assumed the responsibility of civil governance would be known as the 'Patrimony of Saint Peter' (Lat.: Patrimonium Sancti Petri) after the Roman See's patron & founder.

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    The newly crowned John II, a Pope of many firsts – the first Aloysian prince to ascend to the Chair of Saint Peter, the first Pope with an actual tiara, and the first Pope whose temporal authority extended beyond Rome's city limits

    For John's part, this was actually quite a disappointing gift since he'd only been handed half of Latium instead of all of it, but he naturally dared not bring such complaints up to his brother lest he be upbraided for ingratitude or even come under suspicion of harboring treasonous designs. In any case, the new Pope saw the value in the precedent being set with Roman bishops now beginning to wield temporal power in addition to the spiritual. Though arguably his friends the prince-bishops on the Dacian military frontier had been the first to do so (and actually had martial responsibilities due to the inherent danger stalking their jurisdictions, whereas the Popes were purely civilian governors since no foe had nor was expected to threaten Latium since Attila's day), he was the most high-profile example of this phenomenon to date. All this said, the 'Leonine Donation' cannot be understood as a signal that the Aloysian Emperors were ceding their role as the regents of the King of Kings on Earth to the Popes, either: Leo made it expressly clear that John had been granted this bit of temporal authority by him akin to how a Praetorian Prefect would delegate authority unto a (civil) Vicar, and that like the prefecture of Rome itself, while custom would now dictate that each new Pope would be confirmed in this honor by the Emperor immediately following his coronation, no actual law existed to bind the office to the Papacy in perpetuity outside of the will of said Holy Roman Emperor.

    Far removed from the affairs of the Roman world, the men of the distant North were planting an acorn from which an oak capable of rivaling their easternmost Sclaveni proxies would sprout one day. Norse traders founded the town of Aldeigja[1] after the nearby eponymous lake, whose name they derived from the native Finno-Ugric tribes' 'Aaltokas' and which would be translated by its Ilmen Slovene neighbors as 'Ladoga'. From this site, strategically situated on the River Volkhov, the Norse could reach the Volga and travel downriver to trade as far as Atil, Constantinople or even Kufa, plugging the easternmost of their people into the world's great trade networks. Aldeigja itself would grow prosperous without ever reaching the heights of a true city, but it did serve as a key launchpad for more intensive settlement of this region by Norsemen in the decades and centuries to come.

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    Norsemen from Aldeigja trading with their new Ilmen Slovene neighbors

    In China, the trend of decentralization and a slow withering of the central government's finances began to have a negative impact on its military, as well. As the equal-field system degraded and the fields were no longer so equal, instead being increasingly concentrated in the hands of local landowning magnates, and military salaries were cut (both due to decreasing tax revenue and corrupt officials seeking to stuff their own pockets with the 'cut' pay) the same happened to the fubing militia system. After all, as they did not own the land they were tied to, the conscripts who contributed most of China's manpower in the battlefield no longer had any good reason to remain invested in their martial responsibilities to the state; nor were the landowners who had bought up their small farms interested in giving them time enough to drill to fight (potentially in a peasant revolt against said landowners), instead generally preferring to squeeze every productive minute and every crop out of the new serfs and their families as possible.

    Now all this was actually a perfectly fine development in the eyes of the court factions, since the eunuchs and the mandarins both found rare common ground in the idea that in fact the small professional core (increasingly dominated by hereditary military families of mostly Turkic descent) of the Later Han army was good enough to be the Later Han army. Their agreement was good enough reason for Emperor Chongzong to go along with their scheme, because surely it had to be a good idea if nearly all of his fractious advisors could agree on it, no? In theory such an army would be both cheaper and deadlier than pulling together a great mass of conscripts – certainly it could be trusted to campaign abroad for extended periods of time much more reliably than conscripted farmers whose hands were also needed back home for the harvest.

    Moreover, it was not as if there was even any existing threat severe enough to justify mass conscription and the formation of the hundred-thousand-man armies of yore at this moment, nor had there been one since the destruction of the Rouran and Northern Tegregs. China's most formidable enemies in the past generation had been the Muslims, and a small expeditionary force serving in a supporting role to the Indo-Romans had been enough to see them off. As far as the Later Han court could determine, there was no downside whatsoever to downsizing their military: it saved cash, by extension it justified lowering taxes (increasing Chongzong's own popularity), allowed the peasants to focus on working & harvesting in the fields, and it wasn't like the remaining professional soldiers were complaining about their increased responsibilities, nor were they insufficient to keep China's vassals and rivals in line. In this regard the courtiers were not even wrong; the question they did not think to answer was, to whom would this slimmed-down Chinese army of mostly Turks and other non-Han frontier ethnicities be most deadly?

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    A horse archer of the Later Han army, doubtlessly recruited from one of many families of Sinicized Turks originally acquired from their shattering conquest of the Tegregs. It was in these men that the dynasty increasingly exclusively trusted their defense during their decadent decades

    Come 753, the brothers Aloysiani embarked on another major infrastructure project which would build upon the final great achievement of their honored father. Emperor Leo commissioned the rebuilding of Trajan's Bridge over the lower Danube, using both wood and stone (including reusing as much of the existing ruins of the old bridge as possible) and following the old bridge's specifications as closely as humanly possible, thereby recreating a strong physical connection between Dacia and the rest of the Holy Roman Empire; previously, the Roman army which had liberated half of the lost province from the Khazars had crossed over much less permanent wooden bridges and boats. Pope John, meanwhile, opened up the treasury of the Roman Church to fund this endeavor and make it easier for his brother to send armies to support his friends in the region. That the Aloysians would engage in such a project as this signaled their determination to keep trans-Danubian Dacia in perpetuity and to contain any foreign invader from the east there if possible, as the original bridge had been destroyed precisely to consolidate the imperial border & hinder enemies at the Danube five centuries ago.

    Far to the south, the race for the Saharan border had not kept the Africans and Kumbians from coordinating religious missions to Senegal and other African lands, since both kingdoms did after all lie under the geographic jurisdiction of the Patriarchate of Carthage. In particular the men of Kumbi had begun a serious effort to expand to the south and west, and the conversion of those tribes which stood in their path to Christianity was a major element of their strategy to absorb the latter. Following the course of the great river Sanghana[2], or as the Romans called it the 'Bambotus', Moorish and Blackamoor evangelists alike (who generally got along much better than their respective kings did) would establish missions as far as this river's mouth on the Atlantic over the coming decades. In time, the region around the lower Sanghana[3] will form the westernmost arm of the nascent Ghana Empire growing out of Kumbi.

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    A lone Moorish evangelist and his Blackamoor friends from Kumbi establishing a joint mission on the course of the Bambotus

    Meanwhile in the distant east, old and new nomadic powers were beginning to shake up the northern reaches of Central Asia. Simon-Sartäç Khagan, eager to build up some prestige with which to support his ongoing efforts at religious syncretism and believing the Sclaveni tribes to his west were too weak to be of much 'help' in that regard, turned to subjugating some of the rival nomadic hordes on his eastern flank for this purpose. He led the Khazar army to a swift and crushing victory over the nearest and weakest of these neighbors, the Kimeks, in the summer of this year. His victory alarmed some of the Oghuz chiefs to the south, who then launched their own attack into former Kimek territory both to take advantage of the latter's fall and to try to hold the Khazars back.

    Proving the Khazars still had more than a little fire in their bellies even after being defeated by the Romans, Simon-Sartäç rallied to inflict a heavy defeat on the Oghuz at the Battle of Tamim, the kışlak or winter capital of the Kimeks on the southwestern shore of Lake Balqaş[4]. This, however, was only the beginning of his larger campaign to subjugate the Oghuz, no differently than he had just done to the Kimeks. As ridiculous as the Khagan may have seemed in his battles, wearing both Buddhist amulets and a helmet depicting the fierce face of the Tengriist war god Kyzaghan (the Turkic equivalent to the Mongolic Jamsaran, revered by the late Avars and more distant neighbors of the Khazars further east alike) while riding beneath a banner depicting the Jewish menorah – his victories made it seem to his subjects that whatever he was trying to accomplish was actually working.

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    A Khazar light cavalryman on the move against his master's new enemies to the east. Simon-Sartäç had apparently begun to operate under the belief that he could paper over the theological chasms on the steppe with prestige from victories abroad, as the Muslims had been doing

    Speaking of more distant neighbors to the Khazars, a new power was beginning to stir in the frontier between China's Anbei (or Northern) Protectorate and the grazing lands of the Karluks. Bögü Qan of the Uyğur clan had, by a combination of careful diplomacy (held up by the strategic marriages of his children) and might of main, united his people and in this year proclaimed himself Qaghan of the Uyghurs. This was an unacceptable challenge to the Karluks, their traditional overlords who had exported no small number of Uyghurs (among other Turkic peoples) to China as slaves in the past, and their own Khagan Kobyak dispatched an army under his nephew Togli Khan to stomp out the Uyghur uprising. Bögü, however, destroyed this suppression force in an ambush by Lake Ubsunur[5] and sent Togli's head to his uncle. Kobyak Khagan responded by calling for the Later Han to step in and help him destroy these troublesome rebels, but in another act of great sloth and indifference Emperor Chongzong declined, instead telling Kobyak to sort out his own internal affairs – after all, the Chinese army was in the process of downsizing and reorganizing, and his advisors were wholly unconcerned by what appeared to be a spat between some extremely distant nomadic savages on the northern edges of the world.

    In 754, following years of talks, surveying and unauthorized low-intensity skirmishes, the Holy Roman Empire and Kumbi finalized their border. While it was impossible to meticulously measure every scrap of sand and draw a line through it all, both realms agreed that this border should roughly extend from the plateau of Adrar (as the Berbers called that region of stony deserts, after the mountains overlooking it) before bending northeastward to the southernmost reaches of the Hoggar Mountains. The boundary skirted around Kumbian-controlled Taghazza, while leaving the Africans in control of the northern half of the trans-Saharan trading route's western arm at Ouadane, whose Berber elders bent the knee after being confronted by a party of mounted African legionaries. Admittedly most of these lands were infertile, and the Africans had trouble establishing lasting settlements that far south at this time: most of their outposts were but military camps and had little to no growth potential due to the hostile environment, and in quite a few cases they even resorted to leaving a simple flagpole and ring of stones to mark their territory, with only a few managing to evolve into towns of some note over the following decades & centuries – of these the largest was Gégetté[6], which was built to control some mountain passes in the Adrar plateau. Still, at least that meant they had not only room to expand still, but also an idea of just how far to push – and not to go a step further – until and unless they should find themselves in need of and in a good place to begin waging war against their southern neighbors.

    As part of the Treaty of Gartènné[7], Emperor Leo and his chroniclers also acknowledged the Kaya Maghan Daoud as not merely king of Kumbi, but 'supreme king' (Lat.: Summus Rex) of 'Ghana' – the 'realm of warriors' in the tongue of the Soninke people, founders and rulers of this great Aethiopian kingdom to whom Daoud himself belonged. This may have been a case of willful misunderstanding, as Daoud (exploiting the massive gold mines of his homeland) minted coins bearing his own name & likeness in addition to that of his Savior and seemed to consider himself of equal rank to the Holy Roman Emperor. Of course, the Romans acknowledged only one Emperor who was also the universal head of the Ionian Church, and while their preexisting ties of friendship and sheer geographic distance had made it unthinkable for the Empire to claim any sort of suzerainty over Ghana beyond that strictly spiritual sense – Roman officials were still not about to ascribe to this distant Blackamoor prince the same imperial title which they reserved strictly for the Blood of Saint Jude.

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    The court of Daoud, first of the Ghanaian emperors, who aspired for his realm to be to West & Central Africa what the Romans were to Europe

    In any case, Leo had timed his diplomatic overtures to the south well, even if not by conscious design. The Hashemites too were beginning to probe more deeply into the 'Dark Continent': Caliph Hashim sent forth explorers, traders and raiders alike out of southwestern Egypt and Cyrenaica into the vast region which Islamic chroniclers will refer to as Bilad al-Sudan ('the lands of the blacks')[8] (contrasted to Bilad al-Barbar – the continent's northeast down to the Horn of Africa, and Zanj – the Swahili Coast), both in search of additional resources and simply to satisfy his own curiosity. Initial plans to find a way through which they could outflank the African kingdom proved unfeasible due to the presence of great 'sand seas' which were functionally impassable for armies of any appreciable size (even one equipped with a large number of camels), found to be even more hostile to human life than much of the lands newly claimed by the Moors themselves far to the west – the only town the Arabs were able to establish here was Kufra, situated at a rare oasis.

    However in his wisdom, Hashim did not immediately write this region off as worthless wasteland. Having been enlightened to the existence of extensive Garamantian trade networks in the east-central Sahara before his ancestors destroyed that kingdom thanks to his extensive scholarship & access to Roman records, the Caliph now sought to fully revitalize the eastern arm of the trans-Saharan trade under Islamic power. Over the coming years Muslim explorers would chart out additional oases toward the Tibesti Mountains, around which existing settlements would be brought under the Caliphal umbrella one way or another and new ones were built by Arab colonists & merchants, and they would ultimately even realize Hashim's original design of flanking the Moors in a way by re-founding the oasis town of Murzuk in the Fezzan south of the African kingdom's Libyan possessions. The Muslims steadily established contact with peoples far beyond the native Toubou (still known to the Romans as 'Troglodytae'), as far as Buhayrat Tshad – Lake Chad – and found lucrative trading opportunities relating to salt, slaves and ivory along the old Garamantian routes. Furthermore, as much as the Romans were spreading Christianity into West Africa, the Caliphate would also increasingly aspire to spread Islam into Central Africa from their newly acquired vantage points.

    Far off in the east, within and beyond other desert lands, the Uyghurs' confrontation with their former Karluk overlords was escalating toward its climax without Chinese interference. Bögü Qaghan and Kobyak Khagan met in six battles this year, twice in the spring; twice in the summer; and twice in autumn. Of these Kobyak and the larger Karluk horde seemed to hold the advantage, for he won three out of the first five engagements and had pressed the Uyghurs hard by the fall of 754. However, Bögü Qaghan decisively turned around what seemed to be his last stand at the Battle of the Upper Orkhon, drawing the Karluks into assaulting his people's last great fortified encampment in a river valley and then trapping them in said vale with the bulk of his remaining warriors. The Karluks fought mightily to break out of this trap but were unable to do so, the narrowness of the battlefield preventing them from fully exploiting their numerical advantage, and four of them died for every Uighur there, including Kobyak Khagan himself.

    With this victory Bögü Qaghan definitively secured a future for the Uyghurs, and established himself at the former Tegreg capital of Ötüken, which he rebuilt under the name 'Urgin-Balyq'. In order to avoid arousing the ire of the Later Han at this early stage, he would also travel to Luoyang to prostrate himself before Emperor Chongzong and pledge the loyalty of his rising nation to the Dragon Throne, which was sufficient to allay any suspicion on the part of the lazy Emperor and the rivaling cliques of court officials – far more concerned with their own feuds with one another than which particular tribe of nomads lingered on their periphery, so long as these nomads coughed up tribute in a timely manner and did naught to trouble them – for the time being. The remaining Karluks naturally resented the Chinese army's unwillingness to help them and saw no need to continue paying tribute in exchange for absolutely nothing in return, especially with the Uyghurs now physically separating them from China; besides, they had more concerning matters to worry about in the west, as the Khazars continued to surge through Oghuz territory and no doubt eyed them in their vulnerable state as well.

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    Kobyak Khagan of the Karluks chasing down an Uyghur horse-archer in his attempt to break out of Bögü Qaghan's trap at the Battle of the Upper Orkhon

    755 inflicted upon the Romans' new policy toward the Slavic peoples its first serious test. Cestmir, the pro-Roman kŭnędzĭ or ruler of the Veleti (largest of the tribes of the Lutici confederacy[9]) who had once been a pageboy to Aloysius II, died in this year and was succeeded by his similarly pro-Roman and pro-Christian eldest son Domoslav. However, the policy of openness and friendship pursued by father and son generated backlash from traditionalist elements of Lutici society, who envied the wealth of Roman merchants and resented the tactics employed by their missionaries against the old gods. After Rastislav of Předhradí, the Moravian missionary assigned to convert the Lutici as a whole, began to incite Christian converts to begin destroying their old idols to demonstrate their newfound faith & solidify their break with the past – a practice which Domoslav took no measure to curtail, in no small part because his own wife Liudmila had converted and was an enthusiastic backer of Rastislav's – said traditionalists rallied behind his half-brother Radimir, the son of Cestmir and one of his concubines, who promptly launched a coup and beheaded the lawful Prince of the Veleti with his own blade barely six months into the latter's reign. Liudmila meanwhile fled directly to Roman Lombardy with her & Domoslav's toddler son, Vojnomir, in tow and begged for imperial assistance in defeating the usurper.

    Radimir wasted no time in persecuting the Christians among the Veleti and the Lutici as a whole, supported by the other tribes constituting this confederacy. Rastislav was killed by being thrown into a pit of snakes, making him the first to die out of the fifteen 'Apostles to the Sclaveni'. Of course, the reaction from Rome was swift and crushing: Leo assembled an army comprised of several northern legions, Germanic and Slavic federate troops – the Lombards & Thuringians, who harbored longtime rivalries with their Sclaveni neighbors, made the largest and most enthusiastic contributions, but the next-largest came from and was led by Zvonimir Svetoslavić, the newly-baptized Croat Prince whose kingdom was the second among the South Slavs to adopt Christianity after the Carantanians – and Christian Polish volunteers. This 18,000-strong army he had placed under the Caesar Theodosius, who had only recently celebrated the birth of his first child Scantilla (Fra.: 'Escantelle'), to serve as the latter's first major combat outing. His orders were to crush Radimir, restore Vojnomir to his father's throne, and re-establish Christian missions among the Lutici in honor of the martyred Rastislav. These southern Wends had dared spurn the sweetness of Rome's friendship, so now they would taste the bitterness of her fury instead; and their punishment beneath the sticks of the legions would serve as an example to others who may be thinking twice about accepting Rome's offered carrot.

    Now Radimir was not so foolish as to verge into being practically suicidal, and had taken some precautions to try to avoid getting immediately stomped flat by the much more powerful Roman army, which he absolutely knew was going to come for his head. He had sought to build alliances with the Obotrite tribes to his north, and had also cultivated a personal friendship with the then-Polish heir (now king) Włodzisław in their youth when he was still an adventurer striking out from his father's court. This friendship he now called in, so that Włodzisław would agree not to march with the Romans. Unfortunately for Radimir, the cunning Emperor Leo had not been unaware of his efforts and was practically four steps ahead of him in the realm of diplomacy: he bought the Obotrite chiefs off with generous gifts of jewelry, fine wine and even a few exotic silks so that they'd stand down, and struck an agreement with Włodzisław that while he would not force the latter to directly march against his old friend (the Augustus thought adding the full might of the Poles to his son's army would be unnecessary overkill anyway) in turn Włodzisław wouldn't hinder any among his subjects who had converted to the new faith from joining Theodosius' host, allowing for several hundred Christian Poles to attach themselves to the Caesar's ranks.

    Finding himself diplomatically outmaneuvered by the canny Augustus and out of options, Radimir thought of fleeing to his old friend's court until he was informed of the trickle of Christian Poles moving to join the imperial army, after which he grimly resolved to mount a last stand against the overwhelming odds instead. The Romans proved impossible to defeat in the open field due to not only the much higher grade of their equipment & their more effective organization but also due to the simple fact that just this one army of Theodosius' outnumbered even the largest Lutici warband by at least three-to-one, so Radimir dragged the conflict out as long as possible with guerrilla warfare in the untamed woods & riverlands which comprised his homeland. Theodosius meanwhile copied the tactics of his father in Saxony (though 'Luticia' being so much smaller than Saxony meant he wouldn't have to keep at it as long), building forts to secure his supply lines and provide refuges as he marched, which he staffed with mostly Lombard or Thuringian auxiliaries.

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    Theodosius' Holy Roman forces on campaign against the Wends: here a Frankish paladin, a Breton knight and a Croat light infantryman have gathered on break in the woodlands which the Lutici tribes called home

    'As long as possible' turned out to be about four months for the barbarians, as the Romans' inexorable march reached the Lutici capital at Rethra[10] in mid-autumn. Radimir, knowing his crude fortifications could not long hold against Roman engineering, forestalled an immediate assault by revealing that he had kept several hundred Christian converts alive up to this point precisely to serve the role of a bargaining chip. Theodosius agreed to negotiate, but was unable to reach mutually agreeable terms and retired to his camp in the surrounding woods; that night, Radimir launched a desperate night attack on said Roman camp to try to kill the Caesar and scatter his army, but Theodosius had kept his guard up at the advice of his father's veteran generals and slaughtered the sallying Lutici in the ensuing night battle. While Radimir had ordered the handful of warriors he'd left behind in Rethra itself to kill the prisoners if he failed, those men wavered in their conviction and surrendered instead after it became obvious that their master was no more & that killing the converts out of spite would only guarantee an even more excruciating death for themselves at Roman hands.

    In the aftermath of the Battle of Rethra young Vojnomir was duly acclaimed as the new kŭnędzĭ of the Veleti with Liudmila as regent, hostages were taken from the other Lutici tribes to ensure their compliance, and Christian missionary activity resumed in their truncated kingdom. Theodosius judged that the Lutici should not be destroyed entirely, but he did allow the Lombards & Thuringians to annex disputed lands as far as the Rivers Havel and Spree, using the Theodosian forts to enforce their authority as far as the village of Poztupimi[11] as their own just reward: a hard enough punishment to demonstrate to anyone watching that Rome would not take usurpations against friendly rulers and the murder of its evangelists lightly, while still demonstrating that in line with Christian teaching he and the Empire believed in second chances (God help whoever thought they'd get a third chance from him though). For this feat Theodosius was nicknamed 'Sclavenicus' even at this early point in his career, though he personally humbly declined it on the grounds that the Lutici had not been a sufficiently strong foe for him to earn a victory title from beating them, and Leo was satisfied at his son's demonstrated abilities and judgment, and in line with Aloysian foreign policy tradition which favored the conversion & subordination of defeated barbarians over their total annihilation where possible.

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    [1] Staraya Ladoga, historically founded by the Vikings in 753 instead.

    [2] The Senegal River.

    [3] Senegambia, more or less.

    [4] Lake Balkhash.

    [5] Lake Uvs.

    [6] Chinguetti.

    [7] Cartennae – Ténès.

    [8] West & Central Africa.

    [9] The relationship between the Veleti and Lutici is unclear: the latter might have been the former's successor, or they might've incorporated the former, or they may have even just been the same entity under different nomenclature (they did roughly occupy the same geographic area, were both comprised of four tribes, and 'Lutici' seems to have actually started as the Veleti's Slavic neighbors' nickname for them). For the purpose of this TL, I've gone with a combination of the second & third explanations.

    [10] Near modern Neubrandenburg.

    [11] Potsdam.
     
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