Accession

Justinian I had several nephews but seems to have never appointed an heir. On the night of 13 November 565 – 14 November 565, Justinian I lay on his deathbed. Justin was his kouropalates and thus the only viable heir within the Great Palace of Constantinople. He managed to gain the support of the Byzantine Senate and was proclaimed emperor within the palace walls before the other members of the Justinian Dynasty were notified.^[1] The events were recorded by the court poet Flavius Cresconius Corippus.

In his works, Corippus often translates her Greek name "Sophia" to its Latin equivalent "Sapientia". The meaning of both is "Wisdom", and the poet uses it as both a divine name and title for her. The accession speech of Justin makes specific mention of Sophia co-ruling with her husband, the presumption being that she already exercised political influence over him. Sophia's importance is also clear in Corippus's records of the event as when there is any chance to mention her; he does. As well as this, Sophia was given equal space in the prayer section of the preceding's. Corippus also includes an elaborate account of the church of St.Sophia, mainly as a compliment to the empress who shared its name.^[7] Corippus also records Sophia being in charge of the arrangements for the funeral of Justinian and claims she wove his shroud with scenes depicting the triumphs of his reign.^[1]

Sophia took the name Aelia following the practices of the empresses of the Theodosian dynasty and the House of Leo. The name had not been used by the two preceding empresses of her own dynasty. She was the first empress consort depicted on Byzantine coinage with royal insignia equal to her husband. They were also depicted together in images and statues, while the name of Sophia alone was given to two palaces, a harbor, and a public bath built in her honor.^[1]

Opposition

The main challenge to the new reign was another Justin, cousin to the new emperor. Son of Germanus and his first wife Passara, this namesake cousin had distinguished himself in warfare and was thus a better imperial candidate from a military point of view. According to Evagrius Scholasticus, the Emperor and Sophia initially welcomed their kinsman to Constantinople but before long had him exiled to Alexandria. In 568, the other Justin was murdered in his bed, presumably due to his longstanding rivalry with the emperor Justin for the throne.^[8] According to John of Biclaro, the murder was carried out by the supporters of Sophia. Evagrius claims that the head of the deceased was sent to the imperial couple who spitefully kicked it around,^[9] a detail likely exaggerated by Evagrius.

In 568, Narses was removed from his position as prefect of Italia. According to Paul the Deacon, Sophia sent a message to the senior general that she had a more suitable position for a eunuch like him, as an overseer of the weaving girls of the gynaikonitis (women's quarters). Narses chose to retire to Naples, instead of returning to Constantinople as Justin had ordered him to do and invited the Lombards to invade.^[9] But the evidence for this conflict is deemed unreliable.^[10]

Financial policy

Sophia also influenced the financial policies of Justin. Having inherited an exhausted treasury, they set about repaying the various debts and loans of Justinian to bankers and money-lenders. According to Theophanes, Sophia was in charge of financial records and payments, and restored the credibility of the royal treasury. The imperial couple tried to reduce expenses and increase treasury reserves. Evagrius, John of Ephesus, Gregory of Tours, and Paul the Deacon all mention this while accusing both Justin and Sophia of greed.^[1] She did research their debts and repaid them, which gained her contemporary praise.^[11] Sophia’s concern with the state finances can even be seen after the death of Justin and during the reign of Tiberius as they were said to clash a lot over financial policy.John of Ephesus even stated that in her rage Sophia claimed that Tiberius had ‘reduced the state to poverty’ and that it took her years to accumulate he was 'spending in no time at all’. This not only shows her importance in financial policy even after the death of Justin, but also the important role she potentially viewed herself as having.^[12]

Religious policy

In 569, Justin and Sophia together reportedly sent a relic of the True Cross to Radegund. The event was commemorated in Vexilla Regis by Venantius Fortunatus. They also sent relics to Pope John III in an attempt to improve relations: the Cross of Justin II in the Vatican Museums, a crux gemmata, and a reliquary of the True Cross perhaps given at this point, has an inscription recording their donation and apparently their portraits on the ends of the arms on the reverse. This led to creation of poems by Venantius Fortunatus, which referred to Justin and Sophia as the new Constantine and the new Helena, and indicating Sophia's major role in the presentation of the relic.^[13]

For the Monophysites, the religious policy of the couple was controversial. According to John of Ephesus and Michael the Syrian, husband and wife were both initially monophysites who converted to Chalcedonean Christianity to gain favor with their uncle Justinian. During their reign, they attempted but failed to reconcile Chalcedonian and Monophysitic Christianity, which ended in renewed persecution of the latter. Meanwhile, their own beliefs were still in question.^[1] John of Ephesus himself was imprisoned during this persecution, presumably contributing to the hostile tone to Justin and Sophia in his writings.

Return to the Great Palace

On 14 August 582, Tiberius died. However, Sophia remained relevant in Byzantine politics. This is because when he felt himself declining in health, Tiberius is said to have sent for Sophia to ask her advice on who his successor should be.^[15] He was succeeded by Maurice, a general betrothed to Constantina. Gregory of Tours reported that Sophia had planned to marry Tiberius to regain the throne, but the marriage of Constantina and Maurice took place in Autumn 582. The ceremony was performed by Patriarch John IV of Constantinople and is described in detail by Theophylact Simocatta. Constantina was proclaimed an augusta while both Sophia and Anastasia also kept the same title. John of Ephesus mentions that all three augustas resided in the Great Palace,^[1] which would mean either that Sophia's retirement was temporary or that Theophanes misreported her status.

Final years

Anastasia was the first of the three women to die. Theophanes places her death in 593. Constantina seems to have enjoyed better relations with Sophia than her mother did. Theophanes records their having jointly offered a precious crown as an Easter present to Maurice in 601. He accepted their gift, but then ordered it hung over the altar of Hagia Sophia as his own tribute to the church. According to Theophanes, this was taken an insult by both augustas and caused a rift in the marriage.^[16]

The Easter of 601 was also the last time Sophia was mentioned in sources.^[vague] Whether she survived to see the deposition of Maurice in 602 is unclear.^[1] According to the Book of Ceremonies, she received an imperial burial at the Church of the Holy Apostles beside her husband.