By Theophanes the Confessor, Cyril Mango, Roger Scott, Geoffrey Greatrex
Theophanes the Confessor (d.818) was once a Byzantine abbot who fell sufferer to the Iconoclastic persecution. The Chronicle that is going less than his identify, written in Greek, is the following translated in complete for the 1st time, including an advent and statement. It offers a distinct resource for the heritage of the Byzantine Empire to advert 813, in addition to the historical past of the Persians, Arabs, Bulgarians, and different neighboring peoples.
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Additional resources for The Chronicle of Theophanes Confessor: Byzantine and Near Eastern History, AD 284-813
P. Speck, Das geteilte Dossier: Beobachtungen zu den Nachrichten über die Regierung des Kaisers Herakleios und die seiner Söhne bei Theophanes und Nikephoros, Poikila Byzantina, 9 (Bonn, 1988), 25 ff. 101 BZ 15 (1906), 578-87. Cf. Ν. -Dionysios. A useful survey of Syriac historical sources for the 7th cent, is given by S. P. Brock, BMGS 2 (1976), 17-36. See now also L. I. Conrad, ByzF 15 (1990), 1-44; R· Hoyland, 'Arabic, Syriac and Greek Historiography in the First Abbasid Century', Aram, 3 (1991), 217-39; Palmer, Seventh Century, esp.
We cannot provide here a detailed tabulation of the above and other available lists, but a few observations need to be set down regarding the use made of them by Theophanes. the final Hormisdas. Related, but less close is the list in Mich. Syr. iii. 440. It is not surprising that Byzantine chroniclers should have been confused by the succession of ephemeral regents who held the Persian throne between 630 and 632, but it is noteworthy that none of them records the last king of Persia, Yazdgerdlll (632-51).
It appears that Glykas knew that Theophanes' source was Alexander, but also knew that Theophanes, whom Glykas generally follows, had attempted to refute him. The argument over Constantine's late baptism raises the question of links between the common source and the supposed Arian History (Hypoth. Arian: see below). The relevant facts here are that Alexander (and so presumably the common source) retains the correct account of the late baptism, and that Theophanes, in rejecting this in favour of the fictitious early baptism in Rome by Pope Silvester, specifically attributes the late baptism to an Arian fiction.
The Chronicle of Theophanes Confessor: Byzantine and Near Eastern History, AD 284-813 by Theophanes the Confessor, Cyril Mango, Roger Scott, Geoffrey Greatrex