The Mediterranean World in Late Antiquity, 395-700 AD

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introduction of the new military themes was gradual, but Heraclius seems to have started
the process: see John Haldon, ‘Seventh-century continuities: the Ajnad and the “thematic
myth”’, in Cameron, ed., States, Resources and Armies, 379–425.
40 For the fi rst view, see Benjamin Isaac, ‘The army in the late Roman East: the Persian wars
and the defence of the Byzantine provinces’, in Cameron, ed., States, Resources and Armies,
125–51; against: Michael Whitby, ‘Recruitment in Roman armies from Justinian to Hera-
clius (ca. 565–615)’, ibid., 61–124; Howard-Johnston, Witnesses to a World Crisis.
41 See Whittow, The Making of Orthodox Byzantium, 96–133; John F. Haldon, Byzantium in the
Seventh Century (Cambridge: Cambridge University Press, 1990); Averil Cameron, The Byzan-
tines (Oxford: Blackwell, 2006).
42 Theoph., 329–30, Mango and Scott, 460; Theophanes attributes the new ideas to the infl u-
ence on the emperor of Sergius of Constantinople, Athanasius of Antioch and Cyrus of
Phasis.
43 Sources for the Monothelete controversy: Friedhelm Winkelmann, Der monenergetisch-mono-
theletische Streit, Berliner byzantinische Studien 6 (Frankfurt am Main: Peter Lang, 2001), giv-
ing an idea of the intensity of the debate; changing sides was not uncommon, as happened
in the case of the ex-patriarch Pyrrhus. Contacts between Rome and Palestine: Schick,
Christian Communities, 61; Sophronius as defender of orthodoxy: Pauline Allen, Sophronius of
Jerusalem and Seventh-Century Heresy. The Synodical Letter and Other Documents (Oxford: Oxford
University Press, 2009).
44 See Andrew Louth, Maximus the Confessor (London: Routledge, 1996); Pauline Allen and
Bronwen Neil, eds., Maximus the Confessor and his Companions. Documents from Exile (Oxford:
Oxford University Press, 2002); above, chapter 8.
45 For these issues, see Averil Cameron, ‘The language of images; icons and Christian rep-
resentation', in Diana Wood, ed. The Church and the Arts, Studies in Church History 28
(Oxford: Blackwell, 1992), 1–42; Anna Kartsonia, Anastasis. The Making of an Image (Princ-
eton: Princeton University Press, 1986); G. Dagron, ‘Holy images and likeness’, Dumbarton
Oaks Papers 45 (1991), 23–33; there are excellent general guides in French and English:
G. Dagron, ‘L’Église et la chrétienté byzantines entre les invasions et l’iconoclasme (VIIe-
début VIIIe siècle)’, in G. Dagron, P. Riché, A. Vauchez, eds., Histoire du christianisme des
origines à nos jours IV. Évêques, moines empereurs (610–1054) (Paris: Desclée, 1993), 9–91;
Jean-Robert Armogathe, Pascal Montaubin and Michel-Yves Perrin, eds., Histoire générale
du christianisme des origines au XVe siècle I (Paris: Presses universitaires de France, 2010),
551–752; Andrew Louth, ‘The emergence of Byzantine Orthodoxy, 600–1095’, in Thomas
F.X. Noble and Julia M.H. Smith, eds., The Cambridge History of Christianity 3. Early Medieval
Christianities, c. 600–c. 1100 (Cambridge: Cambridge University Press, 2010), 46–64.
46 See Julian Raby and Jeremy Johns, eds., Bayt al-Maqdis, 2 vols. (Oxford: Oxford University
Press, 1992, 1999); Oleg Grabar, The Dome of the Rock (Cambridge, Mass.: The Belknap
Press of Harvard University Press, 2006); see for Abd al-Malik’s other measures G.R.D.
King, ‘Islam, iconoclasm and the declaration of doctrine’, Bulletin of the School of Oriental and
African Studies 48 (1985), 267–77.
47 See Bas ter Haar Romeny, ed., Jacob of Edessa and the Syriac Culture of his Day (Leiden: Brill,
2008), especially Robert Hoyland, ‘Jacob and early Islamic Edessa’, ibid., 11–24.
48 See A. Papaconstantinou, Le culte des saints en Egypte: des Byzantins aux Abbassides (Paris:
CNRS Editions, 2001).
49 K. Leeming, ‘The adoption of Arabic as a liturgical language by the Palestinian Melkites’,
ARAM 15 (2003), 239–46; Milka Rubin, ‘Arabization versus Islamization in the
Palestinian Melkite community during the early Muslim period’, in Ariel Kofsky and Guy
G. Stroumsa, eds., Sharing the Sacred. Religious Contacts and Confl icts in the Holy Land (Jerusalem:
Yad Izhak Ben Zvi, 1998), 149–62; Sidney H. Griffi th, Arabic Christianity in the Monasteries
of Ninth-Century Palestine (Aldershot: Variorum, 1992); cf. id., The Church in the Shadow of the
Mosque. Christians and Muslims in the World of Islam (Princeton: Princeton University Press,
2008).
50 For the interplay of Christian identities in this period, see Philip Wood, ‘We have no King but


NOTES TO CHAPTER 9
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