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value to the historian. Its somewhat disordered state, the want of chronological arrangement, and the occasional repetition of accounts of the same events are due, as the author himself informs us (ii. 50), to the work being almost entirely composed during the times of his imprisonment in
Constantinople. The same cause may account for the somewhat slovenly Syriac style. The writer claims to have treated his subject impartially, and though written from the narrow point of view of one to whom Miaphysite Orthodoxy was all-important, it is largely a faithful reproduction of events as they occurred. This third part was edited by
317:
and humility is a universally important monastic virtue. Another example of Christ's teachings about humility also appears in another text, Life of Simeon. Where it talks about how whenever Simeon would get a visitor, he would wash their feet. It did not matter how many there were. The example that it is talking about is foot washing and how a holly man will do it no matter how insignificant the task might be. John talks about how he interprets Christ's teachings. He seeks to live to the fullest extent of Christ's teachings. He seeks like Christ did to serve others, be humble and wash the feet of others.
335:
just over a decade. A search for writings mentioning these dark years was undertaken when dendrochronologists around the world began to realize that the rings of ancient trees indicated that there was a miniature Ice Age lasting about two years that began at around this time. The hypothesis at that time was that it was possibly the result of a supervolcano that erupted in South
America. A subsequent search puts forward that it may have been two different volcanoes that were some distance away from each other.
49:. John of Ephesus was a bishop, but John was more important than other bishops and what sets him apart from most others is the fact that he was a historian and a writer. He was also a political man and would often follow his own path. John was seen as a great writer and covered important aspects of events in history, and one of these important events was the plague, and John has one of the only first-hand accounts of the plague. He was also alive in what has been called the worst year in history,
726:
287:, compiled about 565-7. The purpose of John's writing "Lives of eastern saints" was to show and talk about the lives of holy men and women of the Miaphysite faith. These stories about these people giving glory to god, and it was supposed to help bolster the faith of people that were persecuted and scattered throughout the Eastern Empire. These have been edited by Land in
164:, the orthodox or Chalcedonian patriarch, began (with the sanction of the emperor) a rigorous persecution of the Miaphysite Church leaders, and John was among those who suffered most. John was imprisoned at Chalcedon. He gives us a detailed account of his sufferings in prison, confiscation of his property, etc., in the third part of his
77:, When John was a teenager, he moved to Amida, located on the Tigris River. Amida was in the province of Armenia IV. Ever since John was a small child, he lived in the monastery of Maro, the Stylite. After his death, John lived the monastic lifestyle. He left Armenia IV for Palestine. He did this because of imperial opposition to
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Previously, these were explained as religiously symbolic or a local occurrence. These were shown to be, in 2010, an actual report of two distant volcanic eruptions which resulted in a dimming of the sun for close to two years and created an artificial winter in the
Northern Hemisphere that lasted for
316:
of John of Tella and John of
Hephaestopolis. In those writings, John talks about how he sees Christ as an example of humility. He believes that monks should follow this way of thinking. An example of this can be found in chapter 14, where John is told, 'He has … in his own person shown you humility',
255:
The third part of John's history, which is a detailed account of the ecclesiastical events which happened in 571-588, as well as of some earlier occurrences, survives in a fairly complete state in Add. 14640, a
British Museum manuscript of the seventh century. It forms a contemporary record of great
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There was a sign from the sun the like of which had never been seen or reported before. The sun became dark and its darkness lasted for eighteen months. Each day it shone for about four hours and still, this light was but a feeble shadow. Everyone declared that the sun would never recover its full
155:
In 546, he collaborated with the emperor during a persecution targeting pagans in
Constantinople and its neighborhood. He carried out this task faithfully, torturing all suspected of the "wicked heathenish error", as John himself calls it, and finding much worship of the ancestral gods amongst the
89:
firsthand. He traveled the region, going so far as Egypt, in order to collect stories for his collection of saints' lives, which he compiled in a book (containing 58 such lives) around the year 565. He was back in Amida at the start of the furious persecution directed against the
128:
as
Miaphysite bishop of Constantinople, but this is probably a mistake. In any case, he enjoyed the emperor's favor until the death of the latter in 565 and (as he himself tells us) was entrusted with the administration of the entire revenues of the Miaphysite Church.
636:"A. P. Kazhdan and Ann Wharton Epstein. Change in Byzantine Culture in the Eleventh and Twelfth Centuries. (Transformation of the Classical Heritage, Number 7.) Berkeley and Los Angeles: University of California Press. 1985. Pp. XXII, 287. $ 35.00."
608:
709:
Tompkins, Ian G. "S. A. Harvey, Asceticism and
Society in Crisis: John of Ephesus and the Lives of the Eastern Saints (The Transformation of the Classical Heritage XVIII). Berkeley: University of California Press,
667:"Hardcover." Princeton University. The Trustees of Princeton University. Accessed December 18, 2022. https://press.princeton.edu/books/hardcover/9780691656878/peasant-society-in-the-late-byzantine-empire.
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in 542, and informs us that the number of those whom he baptized amounted to 70,000. It was thought that John was trying to convert these people to
Miaphysitism. He also built a large monastery at
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Writings by John of
Ephesus describe the sun's light as going dim during the years 535 and 536 AD, which was subsequently followed by a cooling that lasted for just over a decade:
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on the hills skirting the valley of the Meander, and more than one hundred other monasteries and churches, mostly on top of demolished pagan temples. Of the mission to the
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which he may have promoted, though he did not himself visit their country, an interesting account is given in the 4th book of the 3rd part of his History. He was ordained
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204 (2017): 72–78. Print. Tripolitis, Antonia, and Susan Ashbrook Harvey. "Asceticism and Society in Crisis: John of Ephesus and ‘The Lives of the Eastern Saints.’"
296:
691:
Paweł Nowakowski. "A New Imperial Letter from the Ephesian Dossier, Concerning the Churches of John and Mary in Ephesus? A Re-Edition of ‘IG’ XII 6,2 928."
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168:. The latest events recorded are of the date 588, and the author cannot have lived much longer; but of the circumstances of his death nothing is known.
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Vatican Syriac 162), which incorporates much of John's chronicle in a kolophon dated to the eighth century. (English translation, with notes, by
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793:
237:
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Alan Harvey. Economic Expansion in the Byzantine Empire, 900–1200. New York: Cambridge University Press. 1989. Pp. XVI, 298. $ 49.50."
184:. It was composed in three parts, each containing six books. The first part seems to have wholly perished. The second, which extended from
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265:
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112:, one of the main objects of whose policy was the consolidation of Eastern Christianity as a bulwark against the Zoroastrian power of
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HOSKIN, MATTHEW. "The Close Proximity of Christ to Sixth-Century Mesopotamian Monks in John of Ephesus’ Lives of Eastern Saints."
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Sharp, Roger S. "Cyril Mango, Ed., The Oxford History of Byzantium, Oxford: Oxford University Press, 2002. Pp. XVIII, 334."
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James, L. "A Concise History of Byzantium, by Warren Treadgold (Basingstoke: Palgrave, 2001; Pp. 273. Pb. 13.99)."
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105:, and Abraham, bishop of Amida c. 520–541. Around 540 he returned to Constantinople and made it his residence.
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200:. Modern research has shown that it is more likely that large parts are missing. Of this second division of John's
180:, which covered more than six centuries, from the time of Julius Caesar to 588, although John himself employs the
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1058:
550:"The Close Proximity of Christ to Sixth-Century Mesopotamian Monks in John of Ephesus' Lives of Eastern Saints"
509:"The Close Proximity of Christ to Sixth-Century Mesopotamian Monks in John of Ephesus' Lives of Eastern Saints"
429:"The Close Proximity of Christ to Sixth-Century Mesopotamian Monks in John of Ephesus' Lives of Eastern Saints"
388:"The Close Proximity of Christ to Sixth-Century Mesopotamian Monks in John of Ephesus' Lives of Eastern Saints"
779:
713:"Warren Treadgold. a History of the Byzantine State and Society. Stanford: Stanford University Press. 1997.
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85:. He returned to the east in later years of the 530s, where he witnessed the devastations of the great
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Christ appears quite frequently in John's life and in the writings that he produces. John wrote the
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491:, "On the Question of the Hellenization of Sicily and Southern Italy During the Middle Ages",
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Harvey, Susan Ashbrook. "Physicians and Ascetics in John of Ephesus: An Expedient Alliance."
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in the sixth century and one of the earliest and the most important historians to write in
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vols 17-19, 1923–26). An estimate of John as an ecclesiastic and author was given by the
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manuscripts Add. 14647 and 14650, and these have been published in the second volume of
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He was sent by Justinian on a mission for the conversion of such pagans as remained in
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Asceticism and Society in Crisis : John of Ephesus and the Lives of the Eastern Saints
647:. Chichester, U.K.: Wiley-Blackwell, a John Wiley & Sons, Ltd., Publication, 2010.
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105, Louvain, 1935), and was translated - sometimes paraphrase - into English by
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in southeastern Turkey) about 507, he was there ordained as a deacon in 529 by
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Empire's aristocracy. But his fortunes changed soon after the accession of
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This article is about the Byzantine historian. For the Gospel author, see
590:"When A Supervolcano Erupted In The Middle Ages | Catastrophe | Timeline"
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750:. Vol. 15 (11th ed.). Cambridge University Press. p. 448.
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116, no. 469 (2001): 1238–38. https://doi.org/10.1093/ehr/116.469.1238.
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HERRIN, JUDITH. "Byzantium," 2009. https://doi.org/10.2307/j.ctv6zdbvf.
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in a memoir read before the five French Academies on October 25, 1892.
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Translation of portions of part 2 dealing with the Justinianic plague
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29, no. 1 (2005): 98–101. https://doi.org/10.1017/s0307013100015238.
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69, no. 2 (2017): 262–77. https://doi.org/10.1017/s0022046917001762.
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John of Ephesus. A Monophysite Historian in Sixth-century Byzantium
609:"Sixth-Century Misery Tied to Not One, But Two, Volcanic Eruptions"
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This article incorporates text from a publication now in the
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Public domain translation of part 3 of the Ecclesiastical history
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674:. Berkeley: University of California Press, 1990. Print.
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41:: ܝܘܚܢܢ ܕܐܦܣܘܣ, c. 507 – c. 588 AD) was a leader of the early
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In Constantinople he seems to have early won the notice of
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and Land (Amsterdam, 1889), and into English by Brooks (
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to the 6th or 7th year of Justin II, was, according to
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224:. But the whole is more completely presented in the
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250:Pseudo-Dionysius of Tel-Mahre: Chronicle, Part III
204:, in which he may have incorporated the so-called
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640:, 1986. https://doi.org/10.1086/ahr/91.3.648-a.
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633:, 1991. https://doi.org/10.1086/ahr/96.3.859.
148:(Asia) for the anti-Chalcedonians in 558 by
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358:. Otto Harrassowitz Verlag. p. 296.
276:(Munich, 1862) and into Latin by Brooks (
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81:. This was in 534. In 535 he passed to
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291:, ii. 1-288, and translated into
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607:Sarah Zielinski (July 8, 2015).
272:(Oxford, 1860), into German by
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681:38 (1984): 87–93. Web
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321:Climatic observations
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280:106, Louvain, 1936).
37:: Ίωάννης ό Έφέσιος,
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252:(Liverpool, 1997)).
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699:1991: 404–404. Web.
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260:(Oxford, 1853) and
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