第87章（2 / 3）
[79]Cf.H.Grégoire，‘Mahomet et le Monophysisme’，Mélanges Diehl Ⅰ（1930），109 ff.
[80]Mansi 13，257 E-260 AB.
[81]Grabar，Empereur.Cf.idem，‘Les fresques des escaliers à Sainte-Sophie de Kiev et l’iconographie impériale byzantine’，Sem.Kond.7（1935），103 ff.
[82]Theophanes 438.
[83]This is not to imply that the struggle against monasticism was the real goal of the iconoclast movement and that‘iconomachy’was in reality‘monachomachy’，as was maintained by Andreev，German i Tarasij，and has since been frequently repeated.The opposition to monasticism was a by-product of iconoclasm which first became noticeable in the sixties of the eighth century.Practically nothing is known about anti-monastic measures under Leo Ⅲ，or even in the first half of Constantine V’s reign，although it is obvious that the predominantly monastic and thoroughly iconodule sources on which we rely would certainly have made the most of any such measures had there been even the slightest hint of anything of this kind.Cf.also the criticisms of this theory by M.J.Sjuzjumov，‘Problemy ikonoborceskogo dvizenija v Vizantii’（Problems of the iconoclast movement in Byzantium），Ucenye zapiski Sverdlovskogo gos.ped.inst.4（1948），78 ff.
[84]Theophanes 445，3.
[85]Theophanes 449，15.
[86]Theophanes 453，10.
[87]Theophanes 449，。
[88]Theophanes 450，27.
[89]Theophanes 458，.The participation of the populace of Constantinople in the election of their spiritual pastor，even though purely formal，is also recorded for the period immediately preceding the iconoclast controversy.According to Theophanes 384，Germanus was called to the patriarchal throne 。
[90]On the date see Grumel，Reg.355.
[91]Mansi 12，1031.
[92]On the authorship of Tarasius cf.Andreev，German i Tarasij，142 ff.
[93]Zepos，Jus Ⅰ，45，（see also ibid.49）.Cf.Bury，Constitution 23 f.
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[80]Mansi 13，257 E-260 AB.
[81]Grabar，Empereur.Cf.idem，‘Les fresques des escaliers à Sainte-Sophie de Kiev et l’iconographie impériale byzantine’，Sem.Kond.7（1935），103 ff.
[82]Theophanes 438.
[83]This is not to imply that the struggle against monasticism was the real goal of the iconoclast movement and that‘iconomachy’was in reality‘monachomachy’，as was maintained by Andreev，German i Tarasij，and has since been frequently repeated.The opposition to monasticism was a by-product of iconoclasm which first became noticeable in the sixties of the eighth century.Practically nothing is known about anti-monastic measures under Leo Ⅲ，or even in the first half of Constantine V’s reign，although it is obvious that the predominantly monastic and thoroughly iconodule sources on which we rely would certainly have made the most of any such measures had there been even the slightest hint of anything of this kind.Cf.also the criticisms of this theory by M.J.Sjuzjumov，‘Problemy ikonoborceskogo dvizenija v Vizantii’（Problems of the iconoclast movement in Byzantium），Ucenye zapiski Sverdlovskogo gos.ped.inst.4（1948），78 ff.
[84]Theophanes 445，3.
[85]Theophanes 449，15.
[86]Theophanes 453，10.
[87]Theophanes 449，。
[88]Theophanes 450，27.
[89]Theophanes 458，.The participation of the populace of Constantinople in the election of their spiritual pastor，even though purely formal，is also recorded for the period immediately preceding the iconoclast controversy.According to Theophanes 384，Germanus was called to the patriarchal throne 。
[90]On the date see Grumel，Reg.355.
[91]Mansi 12，1031.
[92]On the authorship of Tarasius cf.Andreev，German i Tarasij，142 ff.
[93]Zepos，Jus Ⅰ，45，（see also ibid.49）.Cf.Bury，Constitution 23 f.
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