The Samaritan revolt of 484 – 486
Kolesnikov Alexander Igorevich
студент, Белгородский государственный национальный исследовательский университет, РФ, г. Белгород
МарковАлександрВладимирович
scientific supervisor,
senior lecturer, Belgorod State National
Research University, RF, Belgorod
Самаритянское восстание 484 – 486 годов
Колесников Александр Игоревич
студент, Белгородский государственный национальный исследовательский университет, РФ, г. Белгород
Марков Александр Владимирович
научный руководитель,
ст. пр., Белгородский государственный национальный исследовательский университет, РФ, г. Белгород
The topic considered in the article is relevant because, despite the presence in the domestic historiography a significant degree of study of popular uprisings in the Byzantine Empire, the conflict of 484-486 as a separate issue was not considered.
Relatively little is known about the revolt. It was caused by the discontent of the Samaritans with the oppressions (which were religiously motivated) of the Byzantine authorities. The most significant restrictions and revocations of privileges were applied by Emperor Theodosius II, who approved a series of laws aimed at strengthening the position of Christians in Byzantine Palestine.
According to the law of 426, the children of Samaritans and Jews who converted to Christianity received the protection of the state; according to the same law, Samaritans proselytes (i.e. who became Christians) could not be disinherited or have their share reduced, even if there were legitimate reasons for this. This was done "for the sake of their religion" [Cod. Theod. XVI, tit. 8 p. 28.].
In a novella approved by the emperor in 439 it was stated that "we (Theodosius II) ordain that no Jew or Samaritan be admitted by any permanent law to any honors or ranks, that no one be given access to the government service, and that no one perform the duties of a defensor". The same document called the Samaritans enemies to "the supreme government and Roman laws". The novella prohibited the erection of new synagogues (a fine of fifty pounds of gold was imposed on each violator), and religious conversion "from the Christian religion into an unauthorized sect or custom" was punishable by forfeiture of property and death. The Samaritans were also prohibited from holding certain offices[Nov. III. Cod. Theod. p. VI.].
The situation was as follows: the Byzantine authorities sought to convert the Samaritans to the Christian religion and would not give up their goal, while the Samaritans, in turn, did not want to change their religion and would not make concessions either. In such a situation, only the suitable political situation was needed for an armed conflict to arise.
And such was the situation during the reign of the emperor Zeno. In those days, the Byzantine Empire experienced constant raids, revolts and wars; blow after blow, one deadly threat was replaced by another. In 484 a close associate of the emperor, the commander Illus, revolted and Zeno was forced to throw all his available forces at its suppression. Added to this was the protracted ecclesiastical conflict caused by the writing of the Henoticon by the emperor in 482. In general, the situation throughout the empire was tense and dangerous for the state.
Against this backdrop, the Samaritan revolt began.
There is an opinion that the Samaritans were prompted to the armed conflict by rumors that the Byzantine authorities wanted the remains of patriarchs revered by the Samaritans, including Aaron and Eleazar [Zach. Rhet. Hist. Eccl., I, 5.], to be moved to Constantinople.
The revolt began in the Palestinian city of Neapolis (other names: Shechem, Nablus, Flavia Neapolis). This place was not chosen by chance, because the city itself and the nearby Mount Gerizim were considered sacred to the Samaritans [Proc. Caes. De aed., V.VII. 1,2.].
During the feast of Pentecost, according to Procopius of Caesarea, "suddenly" [De aed., V.VII. 5.] a crowd of Samaritans invaded the city and killed the guards, then stormed the temple where the liturgy for the aforementioned feast was being celebrated at the time. The Christians in the temple were massacred, and the local bishop, Terebinthus, was tortured and humiliated, yet he miraculously escaped from captivity and the rebellious city. The bishop immediately went personally to the emperor, who was at that time engaged in fighting the usurper, reported what had happened and (according to Procopius of Caesarea) recalled the prediction that "in time the Samaritans will not pray on this mountain, but ... here the true believers will worship ..." [De aed., V.VII. 5, 6.]. This was referring to Mount Gerizim.
At this time, one of the leaders of the rebels was chosen by the Samaritans as king, crowned, and named Justa (one of the meanings of the word is "lawful").
The rebels then moved on to Caesarea, which was the residence of the governor of Palestine, Porphyry, and seized the city [Malal. Chron. XV, 8]. The Samaritans now had access to the sea. After capturing the city, the rebels destroyed the local church of St. Procopius and massacred "many Christians" who were in the settlement. The fate of the bishop of Caesarea, Timothy, who was in the city at this time, is not known.
After this, Justa attempted to organize the government of the territories subject to the Samaritans. Thus, it is known that taxes were collected from the population (this gives reason to say that there were administrations that collected them), and the amount of the tax remained the same as it had been before [1]. Various festive events, sports, theatrical performances, and the like were held. At one of these events, particularly at the hippodrome, during the chariot races held in Caesarea by Justa himself, many Christians were killed [Malal. Chron. XV, 8]. In this connection, we may conclude that the official Samaritan authorities continued, or at least did not prevent, the persecution of Christians. It should also be noted that Justa's claim to legitimacy is conspicuous: his coronation as king of the Samaritans as well as the name he adopted attest to this [1].
However, Justa's reign did not last long. After receiving news of the revolt, Zeno sent a force to suppress it as soon as he could. These forces were the Dux Palestinae, Asclepiades, with his army, and the general Rheges with units of Arcadiani lestodioktes [Malal. Chron. XV, 8].
The success of the Samaritan revolt was due to the fact that the civil authority in the region of Palestine had no troops in its command. The army was near the borders, and it took some time to summon it, that is, the Samaritans at the beginning of the revolt had to face only a small number of urban guards. Now the Byzantine army directly opposed them. Perhaps Justa was counting on help from the Sassanid Empire, but he received no help.
Regis and Asclepias joined forces and fought the Samaritans.The Byzantine army fairly quickly liberated Caesarea, the rebel army was defeated and Justus was captured and executed: his head was cut off and sent to the emperor along with the crown [Ibid].
The remnants of the rebels were finally destroyed by 486.
The emperor Zeno gave orders to rebuild the destroyed temples, and on the main Samaritan shrine [Ibid], Mount Gerizim, the Church of the Virgin Mary was built to replace the synagogue that had been there.
The Samaritans were again forbidden to hold public office, the property of the richest of them was confiscated [Proc. Caes. De aed., V.VII. 7, 8.], and the garrison in Neapolis was reinforced.
The result of the revolt was total defeat, even greater oppression, and a temporary resignation of the Samaritans to their position. However, the problems that led to the revolt were not solved, and later, under Justinian, it turned into a new, much larger revolt.
Thus, an in-depth study of the Samaritan revolt of 484-486 allows us to better understand the course, the cause of the revolt, and the consequences that resulted from it.
Список литературы:
1. Грушевой А. Г. Иудеи и иудаизм в истории Римской республики и Римской империи. — СПб.: Факультет филологии и искусств СПбГУ, 2008. - С. 392.
2. Прокопий Кесарийский. Война с готами; О постройках / Прокопий Кесарийский; [Перевод С. П. Кондратьева]. - М. : Арктос, 1996. - 300 c. - (Памятники мировой истории и культуры).; ISBN 5-85551-145-6
3. Мир поздней античности. Документы и материалы. Вып. 2: Иоанн Малала. Хронография. Книги XIII-XVIII / Сост. Н. Н. Болгов. - Белгород: БелГУ, 2014. - 200 с.
4. Zach. Rhet. Hist. Eccl., I, 5. (Historia ecclesiastica Zachariae Rhetori vulgo adscripta. Interpretatus est E. W. Brooks. Vol. I. Lovanii, 1924.)
5.История Древнего Рима. Тексты и документы: Учебное пособие. Ч. 2. М., 2005. 320 с.
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