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ogy of Maximus the Confessor. Lund 1965, 1, n. 1. 2 “The narrative concerning the wicked Maximos of Palestine, who blasphemed against his creator and his tongue was cut out”, in S. BROCK, An early Syriac life of Maximus the Confessor. AnBoll 91 (1973) 299–346, Syriac text, 302–312, trans. 314–319. Brock has given credence to the Syriac vita and its author (p. 342) on the ground that it does not seem to contradict flagrantly whatever little we know of seventh-century history from other sources; although he acknowledges that the details of Maximus’ birth and parentage “may have attracted certain mythical attachments”. This vita makes Maximus native of a village, Hesfin, son of a non-Christian Samaritan father, Abna, from Sychar and of a Persian Zoroastrian slave girl, SNDH, in the service of a certain Jew named Zadok from Tiberias, conceived out of wedlock. Under pressure from his fellow Samaritans, Maximus’ father freed the girl and fled to the village of Hesfin where for two years father and mother were offered protection by a priest called Martyrios and baptized with the name Theonas and Mary. Ibidem, 314.1–2. 3 BHG3, 2.106–107, nos 1233m–1236d. JAHRBUCH DER ÖSTERREICHISCHEN BYZANTINISTIK, 53. Band/2003, 97–116 © 2003 by Österreichische Akademie der Wissenschaften, Wien

THE DEMONIZING FORCE OF THE ARAB CONQUESTS. THE CASE OF MAXIMUS (CA 580-662) AS A POLITICAL "CONFESSOR"