Herakleios, Dagobert und die „beschnittenen Völker“

Esders, Stefan; Goltz, Andreas; Leppin, Hartmut; Schlange-Schöningen, Heinrich

doi:10.1515/9783110216585.239

Cited by 10 publications

(4 citation statements)

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“…The so-called Fredegar chronicle, written in the second half of the seventh century, is often seen as one of the key witnesses for the existence of intensive connections between Gaul and the Greek east at the time. 115 The text includes an excursus on Emperor Heraclius that, at first sight, does seem remarkably detailed and well informed. 116 However, already the sentence introducing this section should give us pause: 'Acta vero miraculi, quae ab Aeraclio factae sunt, non praetermittam.'…”

Section: A Further Seventh-century Witness: Fredegarmentioning

confidence: 99%

“…115 The text includes an excursus on Emperor Heraclius that, at first sight, does seem remarkably detailed and well informed. 116 However, already the sentence introducing this section should give us pause: 'Acta vero miraculi, quae ab Aeraclio factae sunt, non praetermittam.' 117 The author thus does not intend to provide an objective account of events in the east, but rather report on miracula, miraculous deeds of Heraclius.…”

Section: A Further Seventh-century Witness: Fredegarmentioning

confidence: 99%

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Qualifying Mediterranean connectivity: Byzantium and the Franks during the seventh century

Meier

Patzold

2023

Early Medieval Europe

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In the last two decades, historians researching the seventh century ce have increasingly emphasized mobility, communications and connectivity across the Mediterranean world that supposedly included close contacts between the Franks and Byzantium. These studies, however, rely often on optimistic, maximum interpretations of the comparatively sparse source base, and have not always precisely distinguished between different forms of mobility and connectivity. This article argues that a closer examination of the actual cultural and political consequences of mobility and contact between Byzantium and Gaul is required, and that the possibility of discontinuity and disintegration should not be disregarded. In our reading of the sources, we deliberately adopt a sceptical, methodologically cautious minimal position: the textual sources can be interpreted as showing that, while individual, sporadic contacts across the Mediterranean continued to exist, there was no established, continuous practice of communications between Byzantium and Gaul.

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Section: A Further Seventh-century Witness: Fredegarmentioning

confidence: 99%

Section: A Further Seventh-century Witness: Fredegarmentioning

confidence: 99%

Qualifying Mediterranean connectivity: Byzantium and the Franks during the seventh century

Meier

Patzold

2023

Early Medieval Europe

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“…Consequently, Emicho gave the Jews of Rhineland communities the alternative either to convert to Christianity or to die (Gabriele, 2007: 61–82). Undoubtedly the fruit of the expectations of the End, present since the reign of the East Roman emperor Heraclius (r. 610–641) (Esders, 2009: 263–272; Kaegi, 2003: 216–218; Shoemaker, 2014), one of the tasks of the last world emperor was the conversion of Jews and pagans, by the sword if necessary (Möhring, 2000; Potestà, 2014; Rubenstein, 2008).…”

Section: The Times Of Historymentioning

confidence: 99%

Religion, war, and peace in premodern Islamicate polities and the Christian West

Buc

2021

Violence: An International Journal

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The plural Islams and the various Christianities deriving from late Antique Catholicism constitute two families of monotheisms whose relation to armed violence and to peace can be compared over the longue durée. In both, war and peace coexist as values, with the sense however that there can be a corrupting bad peace and a wicked bad war. Both—albeit through different media—produced norms governing warfare. For both, there is a strong correlation between holy war and societal reform. In both, the potential to sacralize a space that then has to be defended (New Jerusalems or second Hejaz) figures prominently. In both, radical warfare, reform, and purge of one’s own group can be triggered by apocalyptic or eschatological expectations (with figures such as a person anticipating typologically the return of the vengeful Christ, a last world emperor, a mujaddid, or a Mahdī). While this contribution focuses mainly on the pre-modern world, it ends on an attempt to relate the current war waged by Boko Haram to this past.

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“…Frankish elites in the early seventh century felt the tug of an ongoing loyalty to this supranational body, still headed by an emperor in distant Constantinople: Stefan Esders has shown that around 630 the Merovingian Dagobert made a far-reaching treaty with the emperor Heraclius aimed at the military defeat of the Avars and the forced conversion of Jews that rested on an ideal of "the unity of a Christian world dominated by the Roman Empire." 60 This was one variant on a common theme: in the mid-sixth century, Theudebert I could claim a divinely favoured authority for himself by listing all the peoples God subjected to him "all the way to the ocean's shores." 61 The imagery is Roman and imperial, here used to assert status before the emperor Justinian, foreshadowing the Opus Caroli's similar emphasis on the multi-ethnic and geographically wide nature of Charlemagne's rule by listing people and places.…”

Section: Empire and Churchmentioning

confidence: 99%