Basil II died in December 1025 after a reign of almost fifty years. He left Byzantium the dominant power of the Balkans and Middle East, with apparently secure frontiers along the Danube, in the Armenian highlands and beyond the Euphrates. Fifty years later Byzantium was struggling for its existence. All its frontiers were breached. Its Anatolian heartland was being settled by Turkish nomads; its Danubian provinces were occupied by another nomad people, the Pechenegs; while its southern Italian bridgehead was swept away by Norman adventurers. It was an astonishing reversal of fortunes. Almost as astonishing was the recovery that the Byzantine empire then made under Alexios I Komnenos (1081–1118). These were years of political turmoil, financial crisis and social upheaval, but it was also a time of cultural and intellectual innovation and achievement. The monastery churches of Nea Moni, on the island of Chios, of Hosios Loukas, near Delphi, and of Daphni, on the outskirts of Athens, were built and decorated in this period. They provide a glimmer of grander monuments built in Constantinople in the eleventh century, which have not survived: such as the Peribleptos and St George of the Mangana. The miniatures of the Theodore Psalter of 1066 are not only beautifully executed but are also a reminder that eleventh-century Constantinople saw a powerful movement for monastic renewal. This counterbalanced but did not necessarily contradict a growing interest in classical education. The leading figure was Michael Psellos. He injected new life into the practice of rhetoric and in his hands the writing of history took on a new shape and purpose; he claimed with some exaggeration to have revived the study of philosophy single-handed. However, his interest in philosophy was mainly rhetorical and it was left to his pupil John Italos to apply philosophy to theology and to reopen debate on some of the fundamentals of Christian dogma.