A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

CHAP. IV. (Book 4)

An Account of the Lives and Writings of the Ecclesiastical Authors of the Levant in the Twelfth Century.

THE Country of Greece has produc'd in this Century a great number of Writers of good Note, who attain'd to much skill as well in Divinity, as in the Canon and Civil Law. Of the chief of these we shall give a particular Account in this Chapter.

EUTHYMIUS ZYGABENUS, a Greek Monk of the Order of St. Basil, flourished in the be∣ginning * 1.1 of this Century, under the Emperor Alexis Comnenus, by whom he was highly esteem'd. He apply'd himself very much to the reading of the Writings of the Ancient Greek Fathers, and compos'd the following Works. Viz.

A Collection of Passages taken out of the Fathers on divers Points of Religion against the Errors of the Hereticks, which is divided into Two Parts, and call'd Panoplia Dogmatica, or the Defence of the Orthodox Faith against all Heresies. The Greek Text of this Work never as yet came to our hands, only a Latin Version made by Zinus, printed at Lyons A. D. 1536. at Paris in 1556. at Venice in 1575. and in the Bibliotheca Patrum. A large Commentary on the 150 Psalms, and the 10 Canticles, taken out of the Works of the Fathers, which was printed in Greek at Verona A. D. 1530. and in Latin of Saulius's Translation at Paris in 1543. and 1547. as also at Venice in 1568. M•…•…le Moine has published in the First Tome of his Collection of Monuments the Preface to this Commentary, in which the Author treats of several Questions relating to the Psalms. A Commentary on the four Gospels, printed in Greek at Verona in 1530. and in Latin of Hente∣nius's Version at Louvain in 1544. as also at Paris in 1560. Simlerus assures us, that there is a Manuscript Copy in Sambucus's Library, of a Commentary by this Author on the Catholick Epi∣stles; and some Ecclesiastical Writers make mention of his Commentary on St. Paul's Epistles. The Commentaries of Euthymius Zygabenus are Literal, Moral, and Allegorical; in the Literal, he makes it his Business to explain the proper signification of the Terms; his Moral Discourses are solid, and his Allegories natural, and fitly adapted to the Matter in debate.

PHILIP sirnam'd THE SOLITATY, a Greek Monk, compos'd in the Year 1105. a Work * 1.2 call'd Disptron, or The Rule of Christian Life, dedicated to Callinicus, and divided into Four Books, a Version of which made by Jacobus Pont••mus was printed at Ingolstadt A. D. 1604. and afterwards inserted in the Bibliotheca Patrum. It is written by way of Dialogue between the Soul and the Body, the Author introducing the former as a Tutress or Guardian, and the other as the Pupil: The Soul gives many moral Instructions to the Body, who acknowledges and approves the Truths laid down, owns her natural Infirmities, and even sometimes gives advice to the Soul. The Author in this Discourse produces great variety of fine Passages out of the Greek Fathers, and takes an Occasion to discuss some Doctrinal Points, amongst others the necessity of Confession is more particularly inculcated, He also proves that the Souls of the Righteous, after their Death, are translated to Heaven, and there enjoy everlasting Happiness; and explains several Questions about the Resurrection; but he chiefly treats of Points relating to Morality, and the State of Human Nature.

PETRUS CROSOLANUS, or CHRYSOLANUS, being translated from a certain Bishop∣rick * 1.3 to the Metropolitan See of Milan, in the beginning of this Century, was sent in Quality of Legate by Pope Paschal II. to the Court of Alexis Comnenus Emperor of Constantinople; where he disputed with much earnestness, both by word of Mouth and Writing, against the Opinion of the Greeks, concerning the Procession of the Holy Ghost. Upon his return, the Archbishoprick of Milan was contested with him by Jordanes, and he was condemn'd in a Council held at Lateran in 1116. to leave it, and to return to his Bishoprick. The Discourse is still extant which he made to Alexis Comnenus about the Procession of the Holy Ghost: It is in Latin in Baronius, un∣der the Year 1119. and in Greek and Latin in the First Tome of Allatius's Book, call'd Graecia Orthodoxa.

EUSTRATIUS, Archbishop of Nice, was one of those Persons who reply'd to Chrysolanus: He * 1.4 was a Man of profound Learning and Skill, as well in Ecclesiastical as Civil Affairs. His Trea∣tise against Chrysolanus is extant in Manuscript in several Libraries, and Leo Allatius makes men∣tion of Five other Treatises of this Author; but we have none printed, except certain Greek Com∣mentaries on Aristotle's Analyticks published at Venice A. D. 1534. as also his Commentaries on the Ethicks of the same Philosopher, printed in Greek at Venice in 1536. and in Latin at Paris in 1543.

At the same time NICETAS SEIDUS wrote a Treatise against the Latins, the Design of * 1.5 which was to prove, that Antiquity is not always most Venerable, and therefore that greater Honour is not due upon that account to Old Rome than to the New. Leo Allatius produces a great number of Fragments taken out of this Treatise, in his Books of the Concord between the Greek and Latin Churches. L. 1. c. 14. §. 1, 2. L. 2. c. 1. §. 2. L. 3. c. 12. §. 4.

ISAAC, an Armenian Bishop, being separated from the Communion of his Country-men, and * 1.6 turn'd out of their Society, compos'd against them in the Year 1130. divers Works, in which he confutes their Errours. In the first and chief of these Writings, he accuses them of being addicted to the Heresy of the Aphthartodocites, that is to say, of believing that the Body of Jesus Christ was not like ours, but impassible, immortal, uncreated, and naturally invisible; that by the Incarna∣tion it was chang'd into the Divine Nature, which absorb'd it, as a drop of Honey thrown into the Sea, is so far intermixed with the Water that it entirely disappears. He adds, that by reason of this Errour, they did not attribute to the Holy Mysteries of the Eucharist the Name of the Body and Blood of Jesus Christ, but that of his Divinity or Godhead. Isaac confutes his Adversa∣ries by several Passages of Holy Scripture, and the Testimonies of St. Athanasius, and St. Cyril of Alexandria. Afterwards he reproves them upon account of divers Matters which relate only to Discipline, although he makes as many Errors of them as Heresies. Viz.

1. That they neglected to celebrate the Festival of the Annunciation in any Month of the Year, under pretence that the Virgin Mary did not conceive in March: Isaac maintains that she conceiv'd on the 25. day of that Month, and endeavours to prove it by the Testimonies of Eusebius, St. Athanasius, and St. Chrysostom; but they are taken out of supposititious Pieces.

2. That they do not celebrate the Nativity of Jesus Christ with due Solemnity, contenting themselves only to commemorate in a mournful manner, without any Ceremony, the Annunciation of our Saviour's Nativity and Baptism in one Day.

3. That they do not mingle Water with the Wine in the Chalice in order to the Conse∣cration.

4. That in the Administration of the Sacrament of the Lord's Supper, they make use of unlea∣vened Bread. Isaac confutes this Custom, and affirms, that Jesus Christ us'd leaven'd Bread in the Institution of the Eucharist; and that although it were granted, that he made use of unleaven'd, yet that would not infer a necessity of imitating him, in regard that the Church observes many Things in the Celebration of the Holy Mysteries, which are not conformable to what our Sa∣viour did at that time. He produces several Examples in the Eighth Chapter to that purpose.

5. That they were wont to make an Oblation of Oxen, Sheep and Lambs, at the Altar.

6. That they have not a due Veneration for the Sign of the Cross.

7. That they sometimes join Three Crosses together, and impose on them the Name of the Trinity.

8. That they usually sing the Trisagion, with Petrus Fullo's Addition; that is to say, in adding to these Words, Holy God, Almighty God, Immortal God, these, who wast crucify'd for us.

9. That they do not receive Ordination from the Archbishop of Coesarea.

10. That they do observe a very rigorous Fast call'd Artoburia, in the Week preceeding Tyrophagia; that is to say, the Week before the beginning of Lent, during which the Greeks ab∣stain from eating Flesh, and live on White-meats. Isaac condemns this Custom as superstitious, and the original of that Fast, refuting the Reasons alledg'd in vindication of it. Afterwards he makes an Exhortation to the Armenians to renounce their Errors, and absur'd Customs contrary to the Faith and Discipline of the Church established in the Councils, and by the Bishops of Rome.

Bishop Isaac's Second Treatise against the Armenians is not so large as the former: He there reckons up 29 Articles of Heretical or Erroneous Opinions to be imputed to them, the most part of which may be referr'd to those we have but now observ'd; adding,

11. That they do not solemnize the Festival of * 1.7 Lumieres, on the Sixth day of January, in com∣memoration of the Baptism of Jesus Christ.

12. That they usually make their Consecrated Oils of Rape-seed, and not of Olives, and that they do not administer Unction at the Sacrament of Baptism.

13. That they permit none but those Persons who Officiate to say the Lord's Prayer.

14. That they do not blow upon baptized Persons.

15. That they do not shew a due Respect to the Images.

16. That during the time of Lent they do not resort to the Church, nor adore the Crosses.

17. That they were wont to eat Cheese on Saturdays, and Sundays in Lent.

18. That they do not rightly honour the Saints.

19. That they do not observe the Week of Tyrophagia.

20. That they appear before the Altar with their ordinary Habits, and that they keep their Hats on during the Celebration of Divine Service.

21. That they do not administer the Communion on Holy Thursday.

22. That they imitate the Jews in eating a Paschal Lamb on Easter-day, with the Blood of which they sprinkle their Door-Posts, and keep the rest to serve for Benedictions, causing a Victim painted red to be brought to the Church-door, where they sacrifice it with a great deal of Ceremony.

About that time the Armenians sent Legates to Rome to Pope Eugenius III. to enter into a Union with the Latin Church, whose Custom they follow'd in the use of unleaven'd Bread, and in some other Matters. This Embassy is referr'd to by Otho of Frisinghen.

MICHAEL GLYCAS, a Sicilian, compos'd in the beginning of this Century his Annals, divi∣ded into Four Parts; which is not only an Historical Work, but also has some relation to Divi∣nity, * 1.8 and natural Philosophy. In the First Part he treats of the Creation of the World: The Second contains an History from the Creation of the World to the Nativity of Jesus Christ: The Third continues the History from our Saviour to Constantine the Great: And in the Fourth it is brought down to the Death of Alexis Commenus. These Annals were printed in Latin, of Lewen∣clavius's Version at Basil A. D. 1572. But they were published in Greek and Latin by Father Labb••, and printed at Paris in 1660. Jacobus Pontanus likewise set forth two Discourses of the same Author, with the Dioptron of Philip the Solitary, printed at Ingolstadt in 1604. Leo Allatius pro∣duces several Fragments of divers Letters written by Michael Glycas, and cites a Treatise which he compos'd about the Procession of the Holy Ghost, dedicated to Maximus Semenieta; another Piece concerning the Question, Whether Jesus Christ made use of unleaven'd Bread at his last Supper? And a Tract of the State of Souls separated from the Body. Lastly, Possevainus ob∣serves, that there are certain Treatises of this Author on the Holy Scripture, in the Emperor's Li∣brary at Vienna.

At the same time NICETAS, a Philosopher or Monk of Constantinople, wrote an Apologetical * 1.9 Treatise for the Council of Chalcedon against a certain Prince of Armenia, which was published by Allatius in the First Tome of his Graecia Orthodoxa.

CONSTANTIN MANASSES flourished in Greece A. D. 1150. and wrote an Epitome of * 1.10 History, dedicated to Irene the Sister of the Emperor Manuel Comnenus, from the Creation of the World to the Reign of Alexis Commenus, that is to say, to the Year 1081. The Latin Version of this Chronicle by Lewenclavius was printed at Basil in 1573. The Greek Text was published separately by Meursius at Amsterdam in 1616. but it was printed in Greek and Latin with the Notes of Lewenclavius, Meursius, Allatius, and Fabrottus in Folio at Paris A. D. 1655.

CONSTANTINUS HARMENOPULUS, a Judg of Thessalinaca, flourished A. D. 1150. at the * 1.11 time when the Heresy of the Bogomiles began to appear: He was an able Lawyer, and compil'd a Dictionary of the Civil Law, which was printed in Greek at Paris in 1540. in Latin at Lyons in 1556. and in Greek and Latin, with the Notes of Joan. Mercerus, and Dionysius Gothofredus at Ge∣neva in 1587. as also a Collection of Canons divided into Six Titles or Articles, and published in Greek and Latin by Lewenclavius in the First Tome of his Jus Graeco-Romanum, or Collection of Greek and Roman Laws. To these Works may be added his Treatise of the Sects of Hereticks, with a Confession of Faith, which is inserted in the first Tome of Fronto Ducaeus's Supplement to the Bibliotheca Patrum.

JOHN, a Monk of the Island of Oxia, and Patriarch of the Greek Church of Antioch, A. D. 1150. * 1.12 is the Author of a small Treatise against the Custom that was then introduced of conferring Mo∣nasteries on Noble men or Laicks. This Tract is mention'd by Balsamon and Blasteres, and was published by Cotelerius in the First Tome of his Monuments of the Greek Church. Perhaps it may not be improper here to shew after what manner he treats of the Original and Progress of the Mo∣nastick Life.

Our Lord Jesus Christ (says he) having descended from Heaven to Earth for the Salvation of Mankind, having also actually redeemed us by his Death, and established his Religion through∣out the whole World; the Devil us'd his utmost Efforts to cause Men to return to their former exorbitant Courses: To which purpose he at first excited the Emperors and Potentates to raise cruel Persecutions against the Christians. Afterwards, when the Christian Religion was em∣braced by Kings and Princes, he caus'd Heresies to succeed Superstitions; but when these means in like manner prov'd ineffectual, he made use of another Method, which was to induce the Christians to defer the Administration of Baptism: But our Ancestors the Successors of the Apo∣stles, perceiving the dammage such Procrastinations brought to the Catholick Church, and that many Persons died without Baptism, ordain'd that all Infants should be Baptiz'd and Educated in the Christian Religion by their Parents, or by their God-fathers and God-mothers. The Devil being thus defeated, had recourse to another Artifice; which was to corrupt the Manners of baptized Persons, well knowing that Faith without good Works is unprofitable to Salvation: Whereupon the Church enjoyn'd Pennance as an Antidote against these Disorders; but the Devil often caus'd the Penitents to fall again into the same vicious Courses, before the time of their Pennance was expir'd. ▪This difficulty of living Vertuously and Soberly in the World, caus'd many Persons to take a Resolution to retire to Solitary Places, there to lead an Ascetick Life; in∣somuch that their Reputation drew many People thither, who imitated their manner of Living; and their Number being thus encreased, they form'd Regular Societies, and erected Monasteries.

This Institution began in Aegypt, and from thence was spread abroad throughout the whole World, as St. Athanasius and Theodorus Studita have observ'd. The Bishops, to render the Mo∣nastick Life more recommendable, thought fit to confer on the Monks a kind of Consecration, or Benediction, which is as it were a renewing of the Baptismal Vows. There were among the Monks a great number of Saints who wrote excellent Books relating to the Monastick Discipline, and by that means brought it to perfection. In the mean while the Devil not being able to endure their Proceedings, at first attacked them by Leo the Image-breaker, who endeavour'd to extirpate their Order; but this Emperor was destroy'd, and after his Reign the Monks obtain'd so great Reputation, that they were permitted to receive Confessions, to impose Pennances, and to give Absolution. How many Attempts has the Devil made to ruin an Order so well esta∣blished? He has caus'd Monasteries and Hospitals to be made over by Princes and Patriarchs to Lay-men: Indeed at first they were not consign'd to such Persons, to the end that they might make any Advantage of them, but that they might be re-established and improv'd. Afterwards Covetousness being cloked with this specious Shew, the Emperors and Patriarchs began to grant Monasteries and Hospitals to Laicks, to gain profit by them. The Patriarch Sisinnius op∣pos'd this Abuse, which prevail'd from time to time, and which is at present so great, that al∣most all the Monasteries of Monks and Nuns are in the possession of Lay-men, nay even of those that are married.

The Patriarch of Antioch condemns the said Custom in the remaining Part of this Treatise, al∣ledging the following Reasons: viz. 1. That the very Title of Donation imports a kind of Blasphemy; in regard that a Monastery, or Church, which bears the Name of our Saviour, of the Virgin Mary, or of the Saints, is given to a meer Man. 2. That the Donor has no Propriety in such Possessions. 3. That the Monasteries are Places of Retreat for Persons who are desirous to serve God, where his Praises are sung, and the Revenues of which are appointed for the maintenance of the Saints, and of the Poor. 4. That the Government of the Church is subverted by such irre∣gular Proceedings, when Secular Persons are substituted in the room of Monks. 5. That Mo∣nasteries, which are thus made over to Lay-men, are soon ruin'd or demolished; and that under Pretence of enfranchising them under the protection of some Lord, they are made subject to the Jurisdiction of such as are ready to pillage and ruin them; treating the Priors and Monks as

Slaves, and allowing them only a very small Portion of the Revenues, and that too grudgingly, and as it were out of ••ure Charity. Besides that these Patrons cannot be perswaded to keep their Monasteries in repair, nor to give Alms, neither do they take care that Divine Service be celebrat∣ed therein, nor that a regular Course of Discipline be duly observ'd: But, on the contrary, they apply the Revenues altogether to prophane Uses. That without having any regard to the Mo∣nastick Rules and Constitutions, which import, that whoever presents himself in order to be ad∣mitted to the Profession, shall undergo a Probation of Three Years; they usually nominate Monks at their Pleasure, and enjoin the Priors to admit them by vertue of their Mandamus. Lastly, that the Monks who are placed there, after so irregular a manner, generally make no scruple to live as dissolutely, eating Flesh inordinately, committing Outrages upon the Laicks, setting forth publick Shews, driving Trades, haunting Ale-houses or Taverns, and making their Monasteries common Receptacles for all sorts of Secular Persons.

6. That greater Disorders were occasion'd on that account in the Convents of Nuns; the Ladies to whom they are consign'd often usurping their Revenues: That they take up their abode, and cause Houses to be built within the Bounds of the Monasteries; and that they introduce Secular Persons, and entirely subvert the Monastick Discipline. From all these Arguments he concludes, that it is a very high Misdemeanour, and a kind of Impiety equal to Heresy, to put Monasteries into the hands of Laicks; and that 'tis a mortal Sin for such Persons to take possession of them; and that they who die in that State, without doing Pennance for their Offence, (which frequently hap∣pens) incur Damnation. The Name of Charistochairi was then usually impos'd among the Greeks on those Lay-men, who had any Abbeys consign'd to them. Theodorus Balsamon, in his Remarks on the 13th. Canon of the Seventh Synod, and Matthaeus Blastares, are of a different Opinion from this Author, and approve the Donations of Monasteries which are made by Bishops, provided they be done on good Grounds.

There are extant Two Homilies of GERMANUS Patriarch of Constantinople; viz. one pub∣lished by Gretser, on the restauration of Image-worship, under the Empress Irene, an annual Com∣memoration * 1.13 of which was made on the First Sunday in Lent, and the other by Father Combefis, on the Burial of the Body of Jesus Christ.

Arsenius, a Monk of Mount Athos, compos'd in the Year 1150. a compendious Collection of Canons, which is inserted in M. Justel's Library of the Ancient Canon Law.

ANDRONICUS CAMATERUS, Governour of the City of Constantinople, and the Kinsman of the Emperor Manuel Comnenus, wrote at the same time a Treatise against the Latins, in form of a Dialogue, between the Emperor Manuel and certain Cardinals of Rome, concerning the Pro∣cession of the Holy Ghost. This Book was afterwards refuted by Veccus. Andronicus is also the Author of another Tract, written by way of Conference between the same Emperor, and Peter Patriarch of the Armenians; and of a Treatise of the Two Natures in Jesus Christ. These Works are not as yet printed, but 'tis reported that they are in the Library of Bavaria.

GEORGE, Archbishop of Corfu, was sent into Italy by the Emperor Manuel Comnenus, to assist in a Council held at Rome; but he did not pass beyond Brundusium, where he fell sick. However * 1.14 being recall'd by the Emperor, he was present in a Patriarchal Council conven'd at Constantinople. He wrote a Treatise of Purgatory, and another against the Latins, in vindication of the use of leaven'd Bread in the Eucharist. Allatius makes mention of both these Works, which are in Manuscript in the Library of Barberino. Baronius has also published in Latin a Monodia, compos'd by this Archbishop in honour of the Abbot Nectarius, with several Letters in his Annals.

ANTONIUS, sir-nam'd MELISSUS, by reason of his singular Eloquence, a Greek Monk, * 1.15 apparently liv'd in this Century: He compil'd a Collection of Common Places, or Maxims, taken out of the Writings of the Greek Fathers, on the Vertues and Vices, which are divided in∣to Two Books, and were printed in Greek and Latin at Basil A. D. 1546. as also at Geneva in 1609. and in Latin at Paris in 1575. and 1589. They are likewise inserted in Latin in the Bi∣bliotheca Patrum.

BASIL OF ACRIS, Archbishop of Thessalonica, being importun'd by Arian IV. to come to an * 1.16 Accommodation with the Church of Rome, wrote a Letter to that Pope, to shew that the Greek Church is not Schismatical, and that the Roman is not superiour to it. Baronius published this Letter with that of Adrian in Anno 1155. of his Annals. It is also extant, but somewhat different, in Greek and Latin, in the Collection of the Greek and Roman Law, with an Answer by the same Archbishop to certain Questions about Marriage.

LUCAS, sir-nam'd CHRYSOBERGIUS, promoted to the Patriarchal See of Constantinople A. D. 1148. or 1155. held a Council in that City in 1166. and died the Year following. In the * 1.17 Collection of the Greek and Roman Laws are contain'd Thirteen Statutes by this Patriarch, relating to Ecclesiastical Matters; among others, one to prohibit Marriages between Relations to the Se∣venth Degree of Consanguinity; another against Clerks who intermeddle with Secular Affairs; as also to forbid the performing of rash Oaths, with a Discourse about the Baptism of Captive Children.

MICHAEL OF THESSALONICA, Master of the Rhetoricians, and principal Defender of * 1.18 the Church of Constantinople, being condemn'd in the Year 1160. for maintaining the Heresy of the Bogomiles, retracted his Errors, and made a Confession of Faith, referr'd to by Allatius in the Second Tome of his Concordia Ecclesiae Orientalis & Occidentalis. L. 2. c. 12.

ALEXIS ARISTENES, Oeconomus, or Steward of the Church of Constantinople, assisted in a * 1.19 Council held in that City A. D. 1166. and there cited the 37th. Canon of the Council in Trullo, against Nicephorus Patriarch of Jerusalem. He wrote Annotations on a Collection of Canons print∣ed in Dr. Beverege's Pandects.

SIMEON LOGOTHETA, who liv'd at the same time, in like manner compos'd Notes on the same Collection of Canons, but they are lost. He is also reputed to be the Author of a Piece concerning the Creation of the World, a Manuscript Copy of which M. du Cange had in his possession.

JOANNES CINNAMUS, sir-nam'd the Grammarian, Secretary to the Emperor Manuel Com∣nenus, under whom he likewise serv'd in the Army, compos'd a History of the Reigns of the Two Emperors nam'd Comneni, viz. John and Manuel, from the Year 1118. to 1176. Leo Allatius gives us this Character of the Author: His Style is fine, (says he) although he often makes use of foreign Terms, and Figures, taken out of the Sophisters Store-house; his Periods are concise and full; but the new Method of their Composition, renders them somewhat harsh and obscure. This Author every where affects to imitate Procopius, and highly extols Manuel Comnenus: He was still living when Andro∣nicus Comnenus usurped the Imperial Throne, by causing Alexis to be put to death. His History, divided into Four Books, was published in Greek and Latin, by Cornelius Tollius, and printed at Utrecht. A. D. 1652. M. du Cange, in like manner caus'd it to be printed at the Louvre, divided into Six Books, and illustrated with Annotations.

THEORIANUS was sent into Armenia by Manuel Comnenus, to endeavour to procure a re-union * 1.20 between that and the Greek Church. Upon his Arrival there, May 15. 1170. he acquainted Nausesius their Patriarch with the Design of his Embassy, and deliver'd to him the Emperor's Letter: The Patriarch receiv'd it with due Acknowledgments of his Imperial Majesty's Favour, and agree'd to enter into Conference with Theorianus about the Opinions and Customs in which the Armenians differ'd from the Greeks. Their First Conferences were concerning the Error of the Armenians, with respect to our Saviour's Incarnation. Theorianus endeavour'd to convince them by a great number of Testimonies of the Fathers, that there were Two Natures in Jesus Christ; and after having discoursed largely of that Doctrine, he discussed the other Questions of less Consequence, which were in debate between the Greeks and Armenians, relating to the Festival of of Christmas-day, the Trisagion, the Confection of consecrated Oils with Olives, and not with Rape-seed; and the Custom of singing the Divine Office without the Church, which was disap∣proved by the Greeks. Theorianus vindicated the Practice of the later in those Points, and oblig'd the Armenian Patriarch to acknowledge that they were not blame-worthy, and that these different Customs ought not to be insisted on, provided they were agree'd as to the same matters of Faith. In order to fix his Judgment, Theorianus produc'd the Decree of the Fourth General Council, and shew'd that it was conformable to St. Cyril's Doctrine. The Armenian Patriarch approv'd it, and engag'd to use his utmost endeavours to get the consent of those of his Nation, and to cause the Bishops to sign a Confession of Faith, by virtue of which they should acknowledge the Council of Chalcedon, and anathematize Eutychius, Dioscorus, Severus, Timotheus, Aelurus, and other Adversa∣ries of that Council; and lastly, for that his part, he wou'd always adhere to the Faith of the Greek Church, and continue in its Communion. Theorianus wrote, with his own hand, a faith∣ful Relation of these Conferences, and of every thing that was said and propos'd on both sides. He solidly confutes, and in a very methodical manner, the Error of the Monophysites, and discour∣ses with a great deal of moderation, of those Points that relate to the different Customs in use among the Armenians and Greeks. This Work was published by Lewenclavius, and printed at Basil A. D. 1578. as also afterwards in the Greek and Latin Edition of the Bibliotheca Patrum, by Fronto Ducaeus.

HUGO ETHERIANUS flourished at the same time, and under the same Emperor Manuel, * 1.21 being a Native of Tuscany, from whence he passed to Constantinople, and resided in the Court of that Emperor, who had a very great respect for him. However he did not forbear to write a Treatise in vindication of the Latins against the Greeks, in which he proves, that the Holy Ghost proceeds both from the Father and the Son. It is divided into Three Books, and dedicated to Pope Alexander III. He is also the Author of another Piece, concerning the State of the Soul separated from the Body, in which he treats of the Original and Nature of the Soul; of its Union with the Body, and Separation from it; of its Sentiments and Functions in the future State; of the Re∣surrection of the Body; and of the Day of Judgment. These Works were printed at Basil A. D. 1543. and are also contain'd in the Bibliotheca Patrum.

NICEPHORUS BRYENNIUS, a Macedonian, the Grand-son of that Nicephorus, whose * 1.22 Eyes the Emperor Nicephorus Botaniata caus'd to be put out, for aspiring to the Empire, and the Son-in-Law of Alexis Conmenus, had the greatest share in the Administration of State-Affairs under that Emperor. He improv'd his Skill in Politicks by an assiduous application to the Study of the Liberal Sciences, and has left us a Byzantine History from the Year 1057. to 1081. which was printed in Greek with Father Poussin's Version and Notes at Paris A D. 1661. and with those of M. du Cange at the end of Cinnamus, in the Volume of the Byzantine History set forth in 1670.

In the same Place is likewise to be found the Alexias of ANNA COMNENA, the Wife of Ni∣cephorus, * 1.23 and the Daughter of the said Emperor Alexis Comnenus; she relates therein the History of her Father's eign, from the Year 1069. to 1118. All Learned Men generally give great En∣comiums of this Work, by reason of its elegancy, and extol the Genius and Learning of that

Princess. The Alexias is divided into Fifteen Books; the Eight first of these were published in Greek with Hoeschelius's Version and Notes at Augsburg A. D. 1610. and the entire Work was after∣wards printed with the Translation and Notes of the same Author at Paris in 1651. This last Edition was follow'd with that of M. du Cange, who likewise illustrated it with excellent An∣notations.

At the same time liv'd JOANNES ZONARAS, Secretary of State to the Emperor Alexis * 1.24 Commenus, who having lost his Wife and Children embraced the Monastick Life, and to mitigate his grief apply'd himself to study, and to the compiling of Books; insomuch that we are indebted to his learned Lucubrations for a great number of very useful Works. Viz.

His Annals, or a compendious History from the Creation of the World to the Death of Alexis Comnenus, which happen'd A. D. 1118. This Work was taken out of divers Authors, by way of Extracts, and divided into Three Tomes. It was printed in Greek with Wolfius's Latin Version at Basil A. D. 1557. and afterwards M. du Cange set forth a new Edition at the Louvre in 1686. which he divided into Eighteen Books.

Commentaries on the Canons of the Apostles, as also on those of the Councils, and of the Ca∣nonical Epistles of the Greek Fathers; which were printed in Greek and Latin at Paris A. D. 1618. and 1622. and in Dr. Beverege's Collection at Oxford in 1672.

A Discourse of Impurity, inserted in the Fifth Book of the Jus Graeco-Romanum.

A Canon of the Virgin Mary, or a kind of Hymn, containing certain Collects, or short Prayers, made to the blessed Virgin against all Hereticks. Some Part of this Work was published in Latin in the Bibliotheca Patrum, and was afterwards set forth entire in Greek and Latin, in the Third Tome of Cotelerius's Monuments of the Greek Church.

A Preface to St. Gregory Nazienzen's Poetical Pieces, printed at Venice A. D. 1563. and a Trea∣tise to prove that a Widow cannot marry her Husband's Cosin German.

Fifty six Letters, that are in the Emperor's Library at Vienna, and some of which were pub∣lished by Vulcanius in his Notes on the Treatise of St. Cyril of Alexandria, concerning the Anthro∣pomorphites.

Besides these Works, Lambecius makes mention of an Explication of the Canons relating to the Festival of Easter, some Fragments of which were published by Gretser. Allatius likewise cites his his Discourse on the Adoration of the Cross; the Life of St. Sylvester; a Discourse about the Pre∣sentation of Jesus Christ in the Temple; and a Panegyrick on Sophronius Patriarch of Jerusalem. Pontanus makes mention of some of his Poems on the Procession of the Holy Ghost; and lastly, Henry Stephen had a Lexicon suppos'd to be written by the same Zonaras.

JOANNES PHOCAS, a Native of Crete, after having serv'd in the Wars under the Emperor * 1.25 Manuel Comnenus, embraced the Monastick Life, and made a Journey to the Holy Land, A. D. 1185. Upon his return, he wrote a Relation of what he had seen and heard, which was published by Allatius, in his Collection of Miscellaneous Works, and bears the Title of, A brief Description of the Places from Antioch to Jerusalem, and those of Syria and Phoenicia.

NEOPHYTUS, a Greek Priest, and Recluse Monk, flourished A. D. 1190. M. Cotelerius set * 1.26 forth a Piece written by this Monk, containing a Relation of the Calamities that befel the Island of Cyprus, when taken by the English, A. D. 1191.

JOHN Bishop of Lydda, flourished in the Year 1194. and M. Baluzius has published a Letter by this Author to Michael chosen Patriarch of Jerusalem.

GEORGE XIPHYLIN, elected. Patriarch of Constantinople in the Year 1193. besides an Or∣dinance about the Jurisdiction of Territories, which is extant in the Collection of the Greek and Roman Laws; Two Synodical Statutes, concerning the Right of consecrating Churches by setting up Crosses in them; of which Custom Allatius makes mention in the Treatise of the George's, and of their Writings. This Author died A. D. 1199.

DEMETRIUS TORNICIUS wrote in the Year 1193. under the Name of the Emperor Isaac, a Treatise of the Procession of the Holy Ghost, which is extant in the French King's Li∣brary. Allatius has likewise produc'd the beginning of it, in his Book call'd Concordia Ecclesiae Orientalis ac Occidentalis.

LUPUS PROTOSPATUS, Captain of the Eastern Emperor's Life-Guards, and a Native of * 1.27 Apulia, compos'd a Chronicle of Occurrences in the Kingdom of Naples, from the Year 860. to 1102. This History was published by Antonio Caraccioli, a Theatin Monk, who caus'd it to be printed at Naples in 1626. with a Continuation to the Year 1519.

MICHAEL ANCHIALIUS, who was promoted to the Patriarchal See of Constantinople in * 1.28 the Year 1167. and honour'd by Balsamon, with the Title of most excellent of the Sages, compil'd certain Synodical Statutes, prohibiting Clergy-men to take upon them any secular Employments, or to ordain Clerks in another Diocess, &c. which are contain'd in the Collection of the Roman Laws, L. 3. p. 227. He also wrote an Account of the Conference he had with the Emperor Ma∣nuel Comnenus, when the Pope's Legates came to Constantinople to negotiate an Union between the Two Churches; some Fragments of which are produced by Allatius.

THEODORUS BALSAMON, Chancellor and Library-keeper of the Church of Constantinople, * 1.29 and Provost of that of Blachern, was nominated Patriarch of Antioch; but in regard that that City was taken up by the Latins, he was never able to get himself actually install'd, and was also flatter'd by the means of the Emperor Isaac Commenus, with the vain hopes of being advanced to the Patriarchal See of Constantinople. He flourished from the Year 1180. to 1203. and during that time compos'd divers excellent and very useful Books, relating to the Canon Law of the

Eastern Countreys: The chief of which are his Commentaries on the Apostolical Canons; the General and Particular Councils; and the Canonical Letters of the Greek Fathers. He under∣took this Work by the special Order of the Emperor Manuel Comnenus, and of Michael Anchia∣lius Patriarch of Constantinople, and compleated it under the Patriarch George Xiphylin, to whom he dedicated it. It was printed in Greek and Latin at Paris A. D. 1620. and in Dr. Beverege's Pandects of Canons, printed at Oxford in 1672.

Balsamon in like manner wrote a Commentary on Photius's Nomo-canon, and a Collection of Ec∣clesiastical Constitutions, printed in the Second Tome of the Bibliotheca Juris Canonici by Justel∣lus; as also Answers to divers Questions relating to the Canon-Law, particularly, of the Erection of Bishopricks into Metropolitan Sees; of such Persons as are chosen Bishops of the Eastern Churches; of the Right of the Patriarchs over the Monasteries; of Festivals, &c. These last Works are to be found with an Answer to certain Questions propos'd by Mark Patriarch of Alex∣andria, and Resolutions to several others in the Second, Fifth, and Seventh Book of Lewenclavius's Collection of the Greek and Roman Laws. M. Cotelerius has likewise furnished us with Two Let∣ters of this Author, viz. One written to the People of Antioch, about the Fasts they ought to ob∣serve; and the other to Theodosius, Superiour of Papicius's Monasteries, concerning the Custom of Shaving, Admitting, and Investing with the Habit, such Persons as present themselves to embrace the Monastick Life, a little while after their appearance, without obliging them to submit to a Probation of Three Years. The First of these Letters is inserted in the end of the Second Tome of the Monuments of the Greek Church; and the Second, in the Third Tome of the same Work. Balsamon without doubt is the most able Canonist that appear'd among the Greeks in these later Times.

JOANNES CAMATERUS, Chartophylax, and afterward Patriarch of Constantinople, in the * 1.30 end of this Century, wrote in the Year 1199. a Letter to Pope Innocent, in which he declares that he ca•…•…t but admire that the Church of Rome shou'd assume the Title of the Catholick or Universal Church. There is also in the Collection call'd Jus Graeco-Romanum, a Statute of this Patriarch about the Marriages of Cosin Germans: He died A. D. 1206.

Notes

• * 1.1

  Euthymius Zygabe∣nus, a Greek Monk.
• * 1.2

  Philip the Solitary, a Greek Monk.
• * 1.3

  Petrus Chrysola∣nus.
• * 1.4

  Eustratius, Archbishop of Nice.
• * 1.5

  Nicetas Seidus.
• * 1.6

  Isaac, an Armenian Bishop.
• * 1.7

  Lights.
• * 1.8

  Michael Glycas, a Sicilian.
• * 1.9

  Nicetas of Constanti∣nople.
• * 1.10

  Constantin Manasses.
• * 1.11

  Constanti∣nus Har∣menopu∣lus.
• * 1.12

  John, Pa∣triarch of Antioch.
• * 1.13

  Germanus, Patriarch of Constan∣tinople. Arsenius. Androni∣cus Cama∣terus.
• * 1.14

  George, Archbishop of Corfu.
• * 1.15

  Antonius Melitius.
• * 1.16

  Basil of A∣cris, Arch-bishop of Thessalo∣nica.
• * 1.17

  Lucas Chrysober∣gius, Pa∣triarch of Constanti∣nople.
• * 1.18

  Michael of Thessalo∣nica.
• * 1.19

  Alexis A∣ristenes, Steward of the Church of Constan∣tinople. Simeon Logotheta. Joannes Cinnamus.
• * 1.20

  Theoria∣nus.
• * 1.21

  Hugo E∣therianus.
• * 1.22

  Nicepho∣rus Bryen∣nius.
• * 1.23

  Anna Comnena.
• * 1.24

  Johannes Zonaras, Secretary of State at Constanti∣nople.
• * 1.25

  Joannes Phocas, a Greek Monk.
• * 1.26

  Neophy∣tus, a Re∣cluse. John, Bi∣shop of Lydda. George Xi∣phylin. Pa∣triarch of Constanti∣nople. Demetrius Tornicius,
• * 1.27

  Lupus Protospa∣tus.
• * 1.28

  Michael Anchia∣lius, Pa∣triarch of Constanti∣nople.
• * 1.29

  Theodorus Balsamon, Patriarch of Antioch.
• * 1.30

  Joannes Camatetus.