The English chronicler Matthew Paris in his Chronica Majora described Alexander as red-haired:

Bede follows Gildas ' account of Ambrosius in his Ecclesiastical History of the English People, but in his Chronica Majora he dates Ambrosius ' victory to the reign of the Emperor Zeno ( 474 – 491 ).

Drawn from life by the historian Matthew Paris for his Chronica Majora, it can be seen in his bestiary at Parker Library of Corpus Christi College, Cambridge, with an accompanying text revealing that at the time, Europeans believed that elephants did not have knees and so were unable to get up if they fell over.

* his Chronica Majora ( a universal history )

* 1257 – Matthew Paris, English historian, personally interviews King Henry III of England for a week straight while compiling his major work of English history, Chronica Majora.

* Matthew Paris, English historian, personally interviews King Henry III of England for an entire week while compiling his major work of English history, Chronica Majora.

His Chronica Majora is an oft-cited source, though modern historians recognize that Paris was not always reliable.

* Chronica Majora Corpus Christi College, Cambridge Ms 26, 16, 362 x 244 / 248 mm.

* Historia Anglorum 1250-9 British Library MS Royal 14. C. VII, 358 x 250 mm, ff 232, also the last volume of the Chronica Majora, and various other items, including maps of the Holy Land and the British Isles, an itinerary from London to Apulia, a full-page Virgin and Child with Matthew Paris kneeling before them ( illustration above, his most monumental work ), and a genealogy of the Kings of England with seated portraits.

Haakon's shield from his 1247 coronation, according to Matthew Paris, Chronica Majora.

Roger's work is known to us through one 13th century manuscript in the Bodleian Library ( Douce manuscript 207 ), a mutilated 14th century copy in the British Library ( Cotton manuscript Otho B. v .), and the edition prepared by Matthew Paris which forms the first part of that writer's Chronica Majora ( ed.

i, ii, iii and vii of the Chronica Majora

Drawn from life by the historian Matthew Paris for his Chronica Majora, it was the first elephant to be seen in England since Claudius ' war elephant.

The post-Conquest historians Henry of Huntingdon's Historia Anglorum, Roger of Wendover's Flores Historiarum and Matthew Paris's Chronica Majora substitute his father's name for Eorcenwine ( Erkenwine, Erchenwine ).

A double-headed eagle is attributed to Frederick II in the Chronica Majora ( ca.

File: Otto IV, Holy Roman Emperor. jpg | First depiction of the Reichsadler as double-headed ( coat of arms of emperor Otto IV from the Chronica Majora, ca.

* Chronica Majora, Matthew Paris ; Vol i. pp. 440, 422.

* Chronica Majora, Matthew Paris ; Vol iii.

* Chronica Majora, Matthew Paris ; Vol iv.

* Chronica Majora, Matthew Paris ; Vol v. pp. 101, 129, 179, 223, 238 – 9, 268 – 9, 355, 450, 505, 507, 690, 719.

* The chronicles of Matthew Paris ( Matthew Paris: Chronica Majora ) translated by Helen Nicholson 1989

1250 heraldic shields in Matthew Paris ' Chronica Majora, while the ca.

In the 13th-century versions of the diagram, the caption " FILIUS " is placed in the bottom node, and often a cross is drawn in the link between the center node and the bottom node, in order to symbolize the idea that the Second Person of the Trinity entered into the world ( or that " The Word was made flesh ", as is stated in a Latin annotation on the diagram included in Matthew Paris ' Chronica Majora which quotes from the Vulgate of John verse 1: 14 ).

* The diagrams in Matthew Paris ' Chronica Majora and the De Quincy Apocalypse ( Lambeth palace ms. 209, folio 53r ) are not online, but are shown in the Michael Evans journal article ( also, a full-page color reproduction of the Lambeth Apocalypse illustration is on page 48 of the Rodney Dennys book ).

In the earliest extant manuscripts it is referred to as Liber episcopalis in quo continentur acta beatorum pontificum Urbis Romae, and later the Gesta or Chronica pontificum.

The chief work of Severus is the Chronicle ( Chronica, Chronicorum Libri duo or Historia sacra, c. 403 ), a summary of sacred history from the beginning of the world to his own times, with the omission of the events recorded in the Gospels and the Acts, " lest the form of his brief work should detract from the honour due to those events ".

The most important chronicle of the period is the Chronica Boemorum ( Bohemian Chronicle ) by Kosmas, though it does approach its topics with then-contemporary politics in mind, and attempts to legitimize the ruling dynasty.

The first is the Chronica Albeldensia, written at Albelda towards 881, and preserved in the Codex Vigilanus with a continuation to 976.

The battle is usually dated to 718 or 719, between the governorships of al-Hurr and as-Sham, though some have dated it as late as 722 and the Chronica Albeldensia mis-dates it to the 740s.

The principal and almost contemporary source for the career of Priscillian is the Gallic chronicler Sulpicius Severus, who characterized him ( Chronica II. 46 ) as noble and rich, a layman who had devoted his life to study, vain of his classical pagan education, already being looked on with misgivings ( see Gregory of Tours ).

Most of the text of the Chronica in MS 26 is not in Paris's hand.

" It is curious that the Chronica majora gives so unfavourable an account of the king's policy.

Collectively, this work, divided into five books, is known as the Chronica Gentis Scotorum.

The author of the late Asturian Chronica Prophetica ( 883 ) dates the first invasion of Spain to " the Ides of November in the year 752 era ", that is, 11 November 714.

The Chronica Albeldensis praises Ramiro as Uirga iustitiae, that is, " the Rod of Justice ".

One historic source on Slavic mythology mentioning this god is the 12th-century Chronica Slavorum, a work written by German priest Helmold which describes customs and beliefs of several Wendish and Polabian tribes who were still pagans.

However, the name of Belobog is not mentioned by Helmold anywhere in his Chronica, nor is it ever mentioned in any of the historic sources that describe the gods of any Slavic tribe or nation.

Another very valuable document is the Chronica Slavorum written in the late 12th century by Helmold, a German priest.

A short note in Helmold's Chronica Slavorum states that West Slavs believe in a single deity in heaven who rules over all the other deities on earth ; the name of this deity is not mentioned, but nevertheless it seems quite possible this was a reference to Perun.

Life within the Order's territory is described in the Chronicle of Balthasar Russow ( Chronica der Provinz Lyfflandt ).

The first of these is his Chronica sive Historia de duabus civitatibus ( Chronicle or history of the two cities ), a historical and philosophical work in eight books, which follows to some extent the lines laid down by Augustine and Orosius.

However, the name of Belobog is not mentioned by Helmold anyhere in his Chronica, nor is it ever mentioned in any of the historic sources that describe the gods of any Slavic tribe or nation.

The Chronica de origine civitatis was composed sometime before 1231, but there is little comparison between this work and Villani's ; mid-20th-century historian Nicolai Rubinstein states that the legendary accounts in this earlier chronicle were " arbitrarily selected by a compiler whose learning and critical faculties were considerably below the standard of his age.