John of Ephesus

Writings

John's main work was his Ecclesiastical History, which covered more than six centuries, from the time of Julius Caesar to 588, although John himself employs the Seleucid era. It was composed in three parts, each containing six books. The first part seems to have wholly perished. The second, which extended from Theodosius II to the 6th or 7th year of Justin II, was, according to F. Nau, reproduced in full or almost in full in John's own words in the third part of the Zuqnin Chronicle, which was until recently mistakenly attributed to the patriarch Dionysius Telmaharensis. Modern research has shown that it is more likely that large parts are missing. Of this second division of John's History, in which he may have incorporated the so-called Chronicle of Joshua the Stylite, considerable portions are found in the British Library manuscripts Add. 14647 and 14650, and these have been published in the second volume of J. P. N. Land's Anecdota Syriaca. But the whole is more completely presented in the Vatican manuscript (Codex Zuquenensis, shelfmark Vatican Syriac 162), which incorporates much of John's chronicle in a kolophon dated to the eighth century. (English translation, with notes, by Amir Harrak, The Chronicle of Zuqnin, Parts III and IV (Toronto, 1999) and by Witold Witakowski, Pseudo-Dionysius of Tel-Mahre: Chronicle, Part III (Liverpool, 1997)).

The third part of John's history, which is a detailed account of the ecclesiastical events which happened in 571-588, as well as of some earlier occurrences, survives in a fairly complete state in Add. 14640, a British Museum manuscript of the seventh century. It forms a contemporary record of great value to the historian. Its somewhat disordered state, the want of chronological arrangement, and the occasional repetition of accounts of the same events are due, as the author himself informs us (ii. 50), to the work being almost entirely composed during the times of his imprisonment in Constantinople. The same cause may account for the somewhat slovenly Syriac style. The writer claims to have treated his subject impartially, and though written from the narrow point of view of one to whom Miaphysite Orthodoxy was all-important, it is largely a faithful reproduction of events as they occurred. This third part was edited by William Cureton (Oxford, 1853) and E.W. Brooks (CSCO 105, Louvain, 1935), and was translated - sometimes paraphrase - into English by Robert Payne Smith (Oxford, 1860), into German by J. M. Schonfelder (Munich, 1862) and into Latin by Brooks (CSCO 106, Louvain, 1936).

John's other known work was a series of Biographies of Eastern Saints, compiled about 565-7. The purpose of John's writing "Lives of eastern saints" was to show and talk about the lives of holy men and women of the Miaphysite faith. These stories about these people giving glory to god, and it was supposed to help bolster the faith of people that were persecuted and scattered throughout the Eastern Empire. These have been edited by Land in Anecdota Syriaca, ii. 1-288, and translated into Latin by van Douwen and Land (Amsterdam, 1889), and into English by Brooks (Patrologia Orientalis vols 17-19, 1923–26). An estimate of John as an ecclesiastic and author was given by the Louis Duchesne in a memoir read before the five French Academies on October 25, 1892.

Christ appears quite frequently in John's life and in the writings that he produces. John wrote the Lives of John of Tella and John of Hephaestopolis. In those writings, John talks about how he sees Christ as an example of humility. He believes that monks should follow this way of thinking. An example of this can be found in chapter 14, where John is told, 'He has … in his own person shown you humility', and humility is a universally important monastic virtue. Another example of Christ's teachings about humility also appears in another text, Life of Simeon. Where it talks about how whenever Simeon would get a visitor, he would wash their feet. It did not matter how many there were. The example that it is talking about is foot washing and how a holy man will do it no matter how insignificant the task might be. John talks about how he interprets Christ's teachings. He seeks to live to the fullest extent of Christ's teachings. He seeks like Christ did to serve others, be humble and wash the feet of others.[1]

Climatic observations

Writings by John of Ephesus describe the sun's light as going dim during the years 535 and 536 AD, which was subsequently followed by a cooling that lasted for just over a decade:

There was a sign from the sun the like of which had never been seen or reported before. The sun became dark and its darkness lasted for eighteen months. Each day it shone for about four hours and still, this light was but a feeble shadow. Everyone declared that the sun would never recover its full light again.

Previously, these were explained as religiously symbolic or a local occurrence. These were shown to be, in 2010, an actual report of two distant volcanic eruptions which resulted in a dimming of the sun for close to two years and created an artificial winter in the Northern Hemisphere that lasted for just over a decade. This is now known as LALIA, or the Late Antique Little Ice Age. A search for writings mentioning these dark years was undertaken when dendrochronologists around the world began to realize that the rings of ancient trees indicated that there was a miniature Ice Age lasting about two years that began at around this time. The hypothesis at that time was that it was possibly the result of a supervolcano that erupted in South America. A subsequent search puts forward that it may have been two different volcanoes that were some distance away from each other.