13 For discussion of the former view, see Cameron, Procopius, chap. 2; the latter view is
expressed in E. Kitzinger, Byzantine Art in the Making (Cambridge, Mass.: Harvard Univer-
sity Press, 1977).
14 Proc., Buildings I.10.16 (Belisarius presenting the spoils of Italy and Africa to Justinian and
Theodora); Corippus, In laudem Iustini minoris, I, 276–89 (pall decorated with Justinian as
victor trampling on the Vandal king with Libya and old Rome); II, 121–23 (‘Justinian was
everywhere’, with ‘the story of his triumphs’ recorded on gold vessels).
15 Proc., Wars IV.9.1.
16 On Justinian as a theologian, see Angelo di Berardino, Patrology. The Eastern Fathers from the
Council of Chalcedon (451) to John of Damascus (d.750), Eng. trans. (Cambridge: James Clarke
and Co., 2006), 53–92. For the relations of Justinian with the eastern churches see Volker-
Lorenz Menze, Justinian and the Making of the Syrian Orthodox Church (Oxford: Oxford Uni-
versity Press, 2008). Displaced Miaphysite monks and clergy living in Constantinople: see
Susan Ashbrook Harvey, Asceticism and Society in Crisis. John of Ephesus and the Lives of the
Eastern Saints (Berkeley: University of California Press, 1990), 86ff.; not only were they
protected by the Empress Theodora, who lodged them in part of the imperial palace, but
were also allegedly visited by the emperor for the purpose of theological discussions.
17 Michael Whitby, The Ecclesiastical History of Evagrius Scholasticus, Translated Texts for Histori-
ans 33 (Liverpool: Liverpool University Press, 2000), IV.39; see below.
18 See Cameron, Procopius, chapter 14; Procopius’s most fundamental (and classic) criticism of
Justinian is that the emperor was a dangerous innovator, a charge which Procopius also laid
against Justinian’s great rival and enemy, Chosores I.
19 See J.W. George, ‘Vandal poets in their context’, in A.H. Merrills, ed., Vandals, Romans and
Berbers. New Perspectives on Late Antique North Africa (Aldershot: Ashgate, 2004), 133–43.
20 Proc., Wars III.10–12.
21 Proc., Wars IV.9; V.4–5; Amalasuntha was pro-Roman and wanted her son to be brought up
like a Roman prince, which annoyed the Goths (Proc., Wars 2.1–22, 4.4); for her knowledge
of Greek and Latin: see S.B. Barnish, Cassiodorus: Variae, Translated Texts for Historians
12 (Liverpool: Liverpool University Press, 1992), XI.1.6 ‘she is fl uent in the splendour of
Greek oratory; she shines in the glory of Roman eloquence’, and see introduction, ix–xiv.
22 The episode is vividly described in the seventh-century Chronicon Paschale (Easter Chronicle)
as well as by Procopius and Malalas: Procopius, Wars I.24.7–58; Malalas, Chron., 473–77;
Chron. Pasch., trans. with commentary by Michael and Mary Whitby, Chronicon Paschale, 284–
628 AD, Translated Texts for Historians 7 (Liverpool: Liverpool University Press, 1989),
112–27; G. Greatrex, ‘The Nika riot: a reappraisal’, Journal of Hellenic Studies 117 (1997),
60–86. The loss of life is estimated at 30,000 by Malalas, fr. 46 and 50,000 by John the
Lydian, De Mag. III.70.
23 See Whitby and Whitby, 113, for the source of this dialogue.
24 Proc., Wars III.20.1.
25 See Averil Cameron, ‘Vandal and Byzantine Africa’, 552–69, at 559. One of the main
sources for North Africa under the Vandals is the Latin account by a local bishop, Victor
of Vita, of the alleged sufferings of the Catholic church and population at the hands of the
Arian Vandals; see John Moorhead, Victor of Vita: History of the Vandal Persecution, Translated
Texts for Historians 10 (Liverpool: Liverpool University Press, 1992).
26 See Maas, ‘Roman history and Christian ideology’.
27 For Rome and Persia, see Beate Dignas and Engelbert Winter, Rome and Persia in Late Antiq-
uity: Neighbours and Rivals (Cambridge: Cambridge University Press, 2007), and Geoffrey
Greatrex and Samuel N.C. Lieu, The Roman Eastern Frontier and the Persian Wars, Part II, AD
363–630. A Narrative Sourcebook (London: Routledge, 2002).
28 Agathias, Hist. II.30–31; see further, Chapter 6.
29 For Malalas, see Elizabeth Jeffreys, Michael Jeffreys and Roger Scott, with Brian Croke, The
Chronicle of John Malalas (Melbourne: Australian Association for Byzantine Studies, 1986);
Elizabeth Jeffreys, with Brian Croke and Roger Scott, Studies in John Malalas (Sydney: Aus-
tralian Association for Byzantine Studies, 1990).
NOTES TO CHAPTER 5