Arktos έγραψε:Εγω προσωπικά θεωρώ οτι η αυτοκρατορία ελληνοποιείται μετα τον Ηράκλειο, σιγά σιγά.Μέχρι τότε ήταν η ανατολική ρωμαϊκή αυτοκρατορία.
Αυτή είναι η γνώμη που έχω σχηματίσει απο όσα έχω διαβάσει.
Ο Ηράκλειος έκανε επίσημη γλώσσα την ελληνική ως γλώσσα του λαού και της Εκκλησίας. Επομένως η αυτοκρατορία ελληνοποιείται σιγά σιγά μετά τον Ηράκλειο ή μήπως είχε αρχίσει να ελληνοποιείται σιγά σιγά από πολύ πιό πριν. Εννοώ βέβαια τη Βαλκανική και τη Μικρά Ασία γιατί η Συρία, η Παλαιστίνη, η Αίγυπτος δεν έπεψαν ποτέ να είναι ελληνόφωνες.
Στην Παλαιστίνη, στην Συρία και στην Αίγυπτο, η ελληνική γλώσσα επικρατούσε μόνο στις μεγάλες πόλεις.Στην επαρχία μιλούσαν αραμαϊκά, κοπτικά κτλ.
Αυτό φαίνεται και στο παρακάτω κείμενο του Vasiliev
Nationality and religion in the fifth century. This epoch is of particularly great importance for the ways in which the main national and religious problems were met.The national problem was concerned with the discord among the different nationalities within the Empire as well as the conflicts with the tribes attacking it from without.
Hellenism, it would seem, should have been the main force unifying the varied population of the eastern part of the Roman Empire, but in reality it was not.
Hellenistic influence could be found in the East as far as the Euphrates and in Egypt as early as the time of Alexander of Macedon and his successors. Alexander himself considered colonization one of the best means for transplanting Hellenism; it is said that he alone founded more than seventy cities in the East. His successors continued this policy of colonization. The areas to which Hellenism had spread to some extent
reached as far as Armenia in the north and the Red Sea in the south and as far as Persia and Mesopotamia in the East. Beyond these provinces Hellenism did not reach. The main center of Hellenistic culture became the Egyptian city, Alexandria. All along the coast of the Mediterranean Sea, in Asia Minor, Syria, and Egypt, Hellenic culture predominated. Of these three sections, Asia Minor was perhaps the most Hellenized; its
coast had been occupied for a long period of time by Greek colonies, and their influence gradually, though not easily, penetrated into the interior of the region.
Hellenization of Syria, where Hellenic culture reached only the higher educated class, was much weaker. The mass of the population, unacquainted with the Greek language, continued to speak their own native tongues, Syriac or Arabic. One learned orientalist wrote:If even in such a world-city as Antioch the common man still spoke
Aramaic, i.e., Syriac, then one may safely suppose that inside the province the Greek language was not the language of the educated class, but only the language of those who made a special study of it. The Syrian-Roman Lawbook of the fifth century was striking proof of the fact that the native Syriac language was widely used in the
East. The oldest Syriac manuscript of this lawbook now in existence was written in the early part of the sixth century, before Justinian’s time. This Syriac text, which was probably written in northeastern Syria, is a translation from the Greek. The Greek original has not yet been discovered, but on the basis of some existing data it must have
been written some time during the seventies of the fifth century. In any case the Syriac translation appeared almost immediately after the publication of the Greek original. In addition to the Syriac text there exist also Arabic and Armenian versions of the lawbook, which indicate that the book was very probably of church origin, since it analyzes with much detail the items of marriage and inheritance laws and boldly advances the privileges of the clergy. The fact that it was very widely distributed and
applied to the living problems in the East, in the territory between Armenia and Egypt, as evidenced by the numerous versions of the lawbook as well as by the borrowings from it found in many Syriac and Arabic works of the thirteenth and fourteenth centuries, shows the continuing predominance of the native tongues.
Later, when Justinian’s legislation became officially obligatory upon the whole Empire, his code proved to be too bulky and difficult of comprehension for the eastern provinces, so that in actual practice they continued to use the Syriac lawbook as a substitute for the
codex. In the seventh century, following the Moslem conquest of the eastern provinces, the same Syriac lawbook was in wide use even under the Moslem domination.
The fact that this lawbook was translated into Syriac as early as the second half of the fifth
century indicates clearly that the mass of the people were still unacquainted with Greek or Latin and clung strongly to the native Syriac tongue.
In Egypt also, in spite of the proximity of Alexandria, the very center of world culture, Hellenism spread among the higher class only, among the people prominent in the social and religious life of the province. The mass of the people continued to speak their native Egyptian (Coptic) language.
The central government found it difficult to manage the affairs of the eastern provinces, not only because of the racially varied composition of the population, but also because the great majority of the population of Syria and Egypt and a certain part of eastern Asia Minor firmly held to Arianism with its subsequent ramifications. The complex racial problem became further complicated in the fifth century by important
new developments in the religious life of these provinces.
Vasiliev, History of the Byzantine Empire
Στην ουσία, στην Ανατολή, δεν υπήρχε πολύ μεγαλύτερη πολιτισμική ομοιογένεια και συνοχή απο ο,τι στην Δύση.