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E05749: John Malalas in his Chronographia mentions that, in October 563, the emperor Justinian went on pilgrimage to the shrine of the *Angels (S00723; S00181) in Germia (Galatia, central Asia Minor). Written in Greek at Antioch (Syria) or Constantinople, in the late 560s.

online resource
posted on 2018-06-15, 00:00 authored by erizos
John Malalas, Chronographia, 18. 148

Τούτῳ τῷ ἔτει μηνὶ ὀκτωβρίῳ, ἰνδικτιῶνος ιβʹ, ἀπῆλθεν ὁ βασιλεὺς Ἰουστινιανὸς χάριν εὐχῆς ἐν τοῖς Μυριαγγέλοις, ἤγουν ἐν Γερμίοις, πόλει τῆς Γαλατίας.

‘In this year, in October of the 12th indiction, the emperor Justinian, fulfilling a vow, went to Myriangeloi, that is Germia, a city in Galatia.’

Text: Thurn 2000. Translation: E. Rizos.


Evidence ID


Saint Name

Angels, unnamed or name lost : S00723 Michael, the Archangel : S00181

Saint Name in Source


Type of Evidence

Literary - Other narrative texts (including Histories)


  • Greek

Evidence not before


Evidence not after


Activity not before


Activity not after


Place of Evidence - Region

Constantinople and region Syria with Phoenicia

Place of Evidence - City, village, etc

Constantinople Antioch on the Orontes

Place of evidence - City name in other Language(s)

Constantinople Constantinople Κωνσταντινούπολις Konstantinoupolis Constantinopolis Constantinople Istanbul Antioch on the Orontes Thabbora Thabbora

Major author/Major anonymous work

John Malalas

Cult activities - Non Liturgical Practices and Customs


Cult Activities - Protagonists in Cult and Narratives

Monarchs and their family Angels


The Chronographia of John Malalas (c. 490–c. 570) is a Christian chronicle of universal history, from Adam to the death of Justinian I (565). It appears to have been composed in two parts, the earlier of which focuses on the history of Antioch and the East, ending in c. 528 or 532. The second part focuses on the urban history of Constantinople up to the death of Justinian. Malalas is likely to have pursued a career in the imperial administration at both Antioch and Constantinople, writing the two parts of his chronicle while living in these two cities. Malalas was widely used as a source by Byzantine chroniclers and historians, including John of Ephesus, John of Antioch, Evagrius Scholasticus, the Paschal Chronicle, John of Nikiu, John of Damascus, Theophanes, George the Monk, pseudo-Symeon, Kedrenos, Zonaras, Theodore Skoutariotes, and Nikephoros Kallistou Xanthopoulos. The text of the chronicle is preserved in a very fragmentary form, based on quotations in other sources (notably the Paschal Chronicle and Theophanes), and on a Slavonic translation which follows a more extensive version of the original text. It is believed that we now have about 90% of the text. On the composition and manuscript tradition of the text, see Thurn 2000, and:


This testimony indicates that the shrine of Michael and the all the Angels in Germia had acquired major prominence by the 560s. This pilgrimage is the only journey Justinian is known to have taken at any serious distance from Constantinople after becoming emperor. A century later, the Life of Theodoros of Sykeon (§ 167) reports that the town and shrine of Germia was known as Archangeloi (the Archangels) (E05291).


Text: Dindorf, L., Ioannis Malalae Chronographia (Corpus Scriptorum Historiae Byzantinae; Bonn, 1831). Thurn, J., Ioannis Malalae Chronographia (Corpus Fontium Historiae Byzantinae 35; Berlin: Walter de Gruyter, 2000). Translation: Jeffreys, E., Jeffreys, M., and Scott, R., The Chronicle of John Malalas: A Translation (Sydney, 1986). On Malalas: Carrara, L., Meier, M., and Radtki-Jansen, C. (eds.), Die Weltchronik des Johannes Malalas. Quellenfragen (Malalas-Studien 2; Göttingen: Franz Steiner Verlag, 2017). Jeffreys, E., Croke, B., and Scott, R. (eds.), Studies in John Malalas (Sydney, 1990). Meier, M., Radtki-Jansen, C., and Schulz, F. (eds.), Die Weltchronik des Johannes Malalas: Autor, Werk, Überlieferung (Malalas-Studien 1; Göttingen: Franz Steiner Verlag, 2016). Treadgold, W.T. The Early Byzantine Historians (Basingstoke: Palgrave Macmillan, 2006), 235-256.

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    Evidence -  The Cult of Saints in Late Antiquity



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