[119] Procopius, loc. cit.
[120] He became rich through these successes, says Zachariah Myt. It seems that in such cases the spoils became the property of the army, and no attempt was made to restore what was recaptured to the former owners.
[121] Orientalists consider that Malala (p. 471) is best informed here. Procopius relates that Cavades left a will, on the strength of which Chosroes was elected Shah by an assembly of the nobles in opposition to the claim of the eldest son, Caoses; loc. cit., 21. Sometimes Theophanes seems to copy Malala, but in this case he is so ignorant as to make Chosroes succeed in 525!
[122] Some details of this dissension are given by Procopius; loc. cit., 23. A party conspired to set up a younger Cavades, grandson of the elder through his second son Zames, who was debarred by reason of his being blind of one eye. Ultimately this Kavádh fled to CP. (c. 546), and it is supposed that he is the authority whence Procopius derived his knowledge of Persian history. The historian, however, gives vent to his suspicion that this fugitive was an impostor, the real pretender having most probably perished.
[123] Procopius, loc. cit., 22; Jn. Malala, p. 471. According to the first the Roman legates sued for peace with cringing flattery, whereas Malala states that Justinian's reply to an announcement from Chosroes that he had ascended the throne was, "We do not acknowledge you as king of Persia, nor do we permit our legates to visit you." Moreover he taunted Chosroes with having invited the Huns, and only after the latter had repudiated all responsibility for their acts were diplomatic relations established.
[124] Zachariah Myt., ix, 6, 7. He says that she was privately a convert to Christianity after a cure wrought upon her by a hermit when physicians had failed.
[125] To Constantina: cf. De Aedif., ii, 5. A great deal of money was then spent in rendering it worthy of its increased importance. It appears to have been about eighty miles west of Dara.
[126] The terms of the peace are only clearly expressed by Procopius, loc. cit., 22; De Aedif., ii, 5.
[127] Justinian's policy is well exemplified in a letter said to have been written by him to a Hunnish chief: "I sent presents to you, intending to honour the most powerful of your nation, and taking you to be that one. But, while the presents were on their way, I hear that another has seized them, asserting himself to be the most potent among you. Now see to it that you prove yourself to be his superior. Take what you have been deprived of and revenge yourself on him. Otherwise we shall consider him to be the first, and he shall be favoured by us accordingly, and our presents will be lost to you." As a result of this attitude of the Emperor intestine wars broke out among the Huns, who thus mutually destroyed each other; Jn. Antioch. (Müller), fg. 217; Alemannus, p. 400.
[128] See ch. xiv, below.