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 below his identify, written in Greek, is right here translated in complete for the 1st time, including an creation and remark. It presents a different resource for the background of the Byzantine Empire to advert 813, in addition to the background 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
These have been subjected in varying degrees to a process of abbreviation and paraphrase (see below, p. ), but no attempt has been made to impose a stylistic uniformity to the resul tant text. On the contrary, peculiarities of diction and style, from the archaic to the vernacular, that were present in the sources have, more often than not, been left untouched. An extreme case is pro vided by the borrowings from the iambic poems by George of Pisidia, many of which retain their metrical form. Unfortunately, this tell tale diversity cannot be fully conveyed in translation and can only be sensed in the original.
Arab Caliphs The catalogue of Theophanes, which starts with the prophet Muhammad and goes down to the death of al-Amin in 813, is, once again, related to that of the Vatic. (Schöne, 96-7). The latter, which appears to have been compiled in 818, is in some respects more accurate than that of Theophanes. There is also a Syriac list down to the accession of Walid I (705)71 and others in the Syriac chronicles. It may be noted that the total of Caliphs' years from the Prophet Muhammad to al-Amin adds up in Theophanes to 191, which is correct, given a starting-point in 622.
54 Even so, Theophanes chose the Alexandrian system for the simple reason that it had been adopted by Synkellos, who, in turn, was motivated both by considerations of symbolism and the fact that the Alexandrian computation was prevalent in the Melkite circles of Palestine. Having chosen the Alexandrian era, Theophanes was faced with the task of cutting up his narrative material so as to fit it. Here lies the crux of the problem, for it must be understood that among the 54 The best discussion of Byzantine eras is in V.