Notice from Fabricius's Library

NOTITIA

(FABRIC., Bibliotheca Graeca, ed. Harles, tom. IX, p. 655.)

^A Saint Maximus, formerly first secretary to the Emperor Heraclius, was a monk and abbot of the monastery of Chrysopolis near Constantinople. He is called a Theologian and Confessor by the Greeks, and is ascribed by the Church among the saints together with his disciple Anastasius. He was a strenuous and chief adversary of the Monothelites, by whom, in turn, he suffered many grave things, and being deported to the territory of the Lazi, he died in prison in the year of Christ 662, at the age of 82. He had held a famous disputation with Pyrrhus, the former patriarch of Constantinople, in the year 645, and had attended the Lateran Council in the year 649, under Pope Martin I. One should see those matters which Combefis prefaced to the earlier volume of the Works of Saint Maximus, where first of all, on pages 1–28, his Life is read, published in Greek and Latin with Combefis’s translation; it was written by his disciple Anastasius, the apocrisiarius, from which Baronius had produced certain fragments in the year of Christ 640 and following, and especially for the year 656, having used the Latin translation of that Life which Petrus Morinus had compiled from Vatican Greek manuscripts. Allatius praises this same Life in his book *On Purgatory*, page 730, and in [his book on] the writings of the Simeons, where he presents an uncertain author and provides this as its beginning: *“Long ago the life of those who lived according to God was profitable and useful.”* But one must read *“And of all...”* [v. ad n. 42]. Thereafter, in Combefis, pages 29–86, there follow the *Acts and collations*, or the account of the proceeding held between Saint Maximus and his companion and the princes in the secretarium. It begins: *“The holy and thrice-blessed father of ours, Maximus...”* in Greek and Latin, except that some things are presented only in Latin from the version of Anastasius the Librarian, which were not found in Greek in the manuscripts. The Latin [portions] had come forth in the *Collectanea* of Anastasius the Librarian, edited by Jacques Sirmond, Paris, 1620, in octavo. Afterward these *Collectanea* were reprinted in Paris, 1696, in folio, in the third volume of Sirmond’s works, page 528 seq., and the Greek [texts] which Combefis brought forth are appended, after whom next on pages 85, 86, follows in Greek and Latin a certain monk’s *encomium* for Saint Maximus against the Constantinopolitans, from the Seguier codex, and from here on pages 87–106, the *Office of the Holy Maximus and his disciple Anastasius, the apocrisiarius*, as it exists in the Greek Menaia for the 13th of August. Lambecius also reports, VIII, p. 127 [p. 271 seqq. cod. XIV, which contains the great Menology of the Greeks for the month of August, no. 26], that a vast epitome of the struggle of Saint Maximus occurs in the Imperial Library, which begins: *“The holy and thrice-blessed father of ours, Maximus.”*

[alt-version omitted]

Many writings of Saint Maximus, at that time still unpublished, were noted by Baronius in his Annals for the year of Christ 657, no. 31. “If I ever obtain a copy of these,” says Franciscus Scorsus, S.J., in his notes to the homilies of Theophanes Cerameus, page 645, “I shall not regret bestowing my labor and industry, whatever it may be, upon bringing them to light for the public good.” Moreover, we owe not to Scorsus, but to François Combefis, a distinguished edition of the works of Saint Maximus—or at least of most of them—which, with his own translation and notes (from the *almi*, as he himself professes in the title), he published by the command and order of the Gallican clergy, from manuscripts of the King of France, Cardinal Mazarin, the Seguier family, the Vatican, the Barberini, the Grand Duke of Tuscany, and the Venetian library, Paris, 1675, folio, in two volumes; for he died on June 23, 1679, in the seventy-fourth year of his age, while preparing the third. [FABR.] In volume XIII, page 789, from the third volume of the *Scriptores Ordinis Praedicatorum* of Jacques Échard, where on pages 678 ff. the editions of the collections of Greek writers made by Combefis are reported, Fabricius adds that a third volume had also been prepared for the press by Combefis, in which the following were to appear: 1. The ecclesiastical *Computus* of Saint Maximus from the *Uranologion* of Petavius; 2. A more extensive commentary on the fourth epistle of Dionysius the Areopagite to Gaius; 3. Extracts on certain difficult passages of Gregory of Nazianzus, addressed to Thomas; 4. Extracts on difficult passages of Gregory of Nazianzus with the translation of Scotus Eriugena, a work which Thomas Gale later brought to light; and 5. Scholia on Dionysius the Areopagite, augmented and corrected from manuscripts, which, however, Michel Lequien, in his preliminary dissertation to John of Damascus, argues have as their author not Saint Maximus, but John, Bishop of Scythopolis. See also Montfaucon, *Bibliotheca Coisliniana*, p. 307 ff. The same Fabricius, *l.c.*, p. 796, 4, notes that the homilies of Maximus, translated into French, are presented in: *La Bibliothèque sacrée, ou recueil des plus beaux sermons et homélies des SS. Pères pour tous les Dimanches de l'année—le tout divisé en cinq tomes*, by Messire Jean de Loyac, protonotary of the Holy See and abbot of Gondon, Paris, 1634, in-4, vol. I. Maximus’s 400 Chapters on Charity, 200 Theological Chapters, and 500 Theological and Economic chapters, according to a certain codex in the collection *Philocalia ton hieron neptikon*, etc., Venice, 1782, folio; regarding which work see the notes of the celebrated Morelli to the catalogue of the Pinelli library, p. 78; add the same author’s *V. D. in bibl. mss. Gr. et Lat. Ven.*, I, p. 82 sqq. A certain fragment was first published by Galland. The Apology of Maximus for Saint Nyssen, to discern that in his sermons the final change in the state of souls will indeed be good, was published from the Laurentian codex XIII, no. 8 (see Bandin. *cat. cit.* III, p. 337 sqq.) by J. Bapt. Caracciolus with seven epistles of Gregory of Nyssa, Florence, 1731, 4.

Since Maximus was held in high regard among Catholics for his learning and holiness of opinion, it happened that his works were eagerly transcribed by copyists, either several together or some individually. Hence there exists a huge number of codices in which they are still preserved, as Fabricius noted. Indeed, in this place I shall mention several codices in which either all or many of the works are contained together, or fragments are included or cited. I do not deny, however, that I leave a gleaning for others so as not to cause tedium or waste time. I shall name many more, each in its own place. In volume X, in the manuscript index of the codices of Antonios Eparchos, no. 22, 53, 75, pages 480 sqq., 483, 486, of the old edition. Oudin, *l.c.*, page 1637 ff., reviews those codices which exist in the English libraries. Thus there are, for example, 17 Greek opuscula in codex Barocc. CXXVIII. In Paris, in the public library, codex DCCCLXXXVI, works published by Combefis; in codex DCCCLXXXVII there are 26 opuscula or epistles of Maximus. Regarding other codices subsequently: Augsburg, many opuscula, indicated by Reiser in his notes on the Augsburg codices, p. 13 sqq.; in another codex there, p. 22, no. 2, four opuscula; there, p. 40, Chapters of Maximus. Munich, in the electoral library, various opuscula in many codices, see the *Catalogue of the Bavarian Codices*, p. 11, sq., 32, sq., 36, 40, 42, 47, 49, 51, 53, 76 and 77. Vienna, in the Imperial Library, in codex CXXXIV, among miscellany extracts from the writings of the Fathers, some by Maximus, monk and martyr (Lambec. IV, p. 196); in codex CLVIII, no. 21, fragment on the divine incarnation; in codices CXCIV and CXCVI many works, no. 1-10 (Lamb. IV, p. 340, 463 ff. and 469 ff.); in codex CLXIV, no. 9, Maximus is cited “On the misery and brevity of human life”; in codex CLXV, no. 6, two fragments of Maximus, “On the thirty pieces of silver for which Christ was sold” and “On the ecclesiastical orders administered gradually by Christ” (Lamb. IV, p. 368 and 379); in codex CCXLI, no. 1, fragments in the ascetic eclogues of John, Patriarch of Antioch (Lamb. V, p. 225); in codex CCXLVIII, no. 2 (and in the Turin codex CC, see cat. p. 300), 10 chapters against Arius, Sabellius, Nestorius, and Eutyches; no. 12, another chapter against the Arians (Lamb. V, p. 291); in codex CCLXVII, no. 41, excerpts from the ascetic works of Maximus (Lamb. V, p. 436); in codex CCLXXXIII, no. 2, fragments in the miscellany excerpts of a certain anonymous writer from the Holy Fathers, etc. (Lambec. V, p. 474); in codex XI, no. 8-24, many works and epistles of Maximus. See Kollar’s supplement to Lambec., p. 98-104. The same, ibid. p. 772 sqq., regarding codex CXXXVII on the prophecy concerning Constantinople, which is attributed to Leo. In Venice, in the library of Saint Mark, codex CXXXII, 9 ascetic sermons; codex CXXXV, epistle to John the Cubicularius and other opuscula; codex CXXXVI and codex CXXXVII, works; codex CCCCXCIV, some opuscula; codex CCCCXCVII and in the following codex (in which there are also 44 Theological Chapters of Maximus, likewise in the Vatican codex, as witnessed by Montfaucon, *Bibliotheca bibliothecarum mss.* I, p. 6, C), a fragment of a sermon “On the 30 pieces of silver for which Christ was sold,” different from the fragment in the Imperial codex; in codex DIV, many opuscula of Maximus and excerpts among them, definitions explaining what is essence and nature, person and hypostasis, likewise what is substantial and consubstantial. In codex DVII, some opuscula; in codex DXXI, very useful dogmatic works of Maximus; the author exposes the heresies of various heretics who oppose the definitions of the Church. See more in the *Catalogue of Greek Codices of Saint Mark*, p. 77, 78, 79, 258, 260, 261, 266, 272, 280. In the Venetian codex of Saint Mark

^A CCLVII, ^B are excerpts in a certain florilegium: *Various Definitions from different sacred and profane authors*. See the celebrated Morelli, *Bibl. mss. Gr. et Lat.* I, p. 144. In Turin, many works are in the formerly royal codex XXV, and there in codex XXXV; see the *Catalogue of Greek Codices of Turin*, p. 96 sqq. and 140 sqq. Many are in codex LVIII, ibid. p. 158 sqq., where the author of the catalogue gives a specimen ex cerpted from Maximus and others from the last work of the codex, a collection of Old Testament passages explained anagogically, etc. Regarding the royal Neapolitan codices, see the *Catalogue* of them in vol. V, nos. 2, 55, and 205. In Ferrara, in the library of the Carmelites, is a certain small work, appended to the works of Damascene. See Franc. Ant. Zaccaria, *Iter litter. per Ital.*, p. 161. More works are in the codices of the Escorial library, regarding which see Plüer, *Itiner. per Hisp.*, p. 181, under the name Maximus. In Madrid, in the royal library, codex XIV—written by a certain Callistus, a hierodeacon, about the middle of the 17th century—contains (nos. 15, 16, 30, 38) some things of Maximus among various ascetic sermons of the Fathers, etc. See Iriart, *Cat. codd. Gr. Matrit.*, p. 33 sqq. In Moscow, in the synodal library, codices III, XI, XIII, and XXV contain fragments of Maximus. See consult Matthaei, *Notit. codd. Gr. Mosqu.*, p. 4, 16, 22, and 36. Regarding the codex of the monastery of Grottaferrata, which contains works of Maximus, and the royal codex MMCMXLIV, in which there are various works of Maximus, see Montfaucon, in *Paleogr. Gr.*, p. 45 and 50. The same author in his *Bibliotheca Coisliniana* enumerates many codices in which either more or fewer works or fragments (as in catenae) are found, which it is not necessary to indicate individually, and which Combefis used in part; see p. 60, 111, 142, where codex XC is enumerated as memorable, which contains very many works, and indeed many which Combefis had destined for the third volume but was unable to publish, being intercepted by fate. Ibid., p. 186, 191, 193 bis, 200 bis, 305, 306, 307 contain a large part of the works: where also on the following pages Montfaucon had the prospect and list of Maximus's works prepared by Combefis for publication renewed, showing which works he intended to publish (but, as we have already warned, the third volume did not see the light), and from which codices they were taken; p. 312, 389, 404 sq., 412, 414, 449, 576 sqq., 579, 586, etc. The same Montfaucon, in *Bibliotheca bibliothecarum* mss., summoned a cloud of codices in which works of Maximus are found, from Greece. In Rome, in the Vatican library, many [are found]; see p. 67 E and A. Sermons twice, p. 12 D; codices formerly of the Queen of Sweden, nos. 866 and 898, many small works (p. 32 A, p. 33 B). In a certain monastery, works (p. 134 B). In Milan, in the Ambrosian library, many works (p. 501 B and 520 C). In Dublin, certain sermons (p. 691, nos. 53 and 54). In the Sforza library, a *Century IV on Charity* (p. 697 A, and p. 705 C, and others (p. 706 C, especially many, p. 708). In the Murbach library, a *Sermon on the Good Martyr* (II, p. 1176 A). In the library of St. Michael at Verdun, sermons (p. 1179 A). In the abbatial library of St. Theodoric near Reims, sermons (p. 1233 E, and p. 1234 A). But enough! Enough already. HARL.

VOLUME I OF THE WORKS OF ST. MAXIMUS

1. ^C *On various difficult matters of Holy Scripture*, to Thalassius the presbyter and abbot, *Questions and Responses LXV*, pp. 1-300. This work was divided by the author into several volumes: thus the end of the fourth volume is noted on p. 149, and that of the fifth on p. 178. St. Maximus himself mentions this work in vol. II, p. 14, and Photius in codex CXCI, where, unfortunately, the number "628 difficult questions of Scripture" appears at the beginning, although later only 625 are enumerated. Maximus more rarely examines the literal sense, being more frequent in subtleties, allegories, and in capturing mystery from the etymologies of proper names. Photius mentions it again in codex CXCIV. Scholia are occasionally added by an anonymous Greek author, who seems to have written around the year 1100, and who occasionally criticizes Nilus, a follower of Joannes Italus. Fabr. Paris, in eight codices of the public library according to the catalogue, vol. II. In codex Coislin. CCLXXVI, fol. 272. See Montfaucon, *Bibl. Coisl.* p. 390 end. In Madrid, in royal codex L, which is mutilated from the beginning up to fol. 50. See Iriart, *Cat. codd. Gr. Matrit.* p. 168 sq. In Vienna, in codex CCLI, fragments from the work of Maximus are in a certain collection of common ascetic passages. See Lambecius V, p. 325 sqq. In codex XI, nos. 9 and 8, there is an index of works in codex XXV, in which there are also some excerpts from other works of Maximus and Maximus's *Epistle to Thalassius* (in works, vol. II, p. 358). See Kollar, *Supplem.* p. 98 sq., and p. 212 sq., where there are also, on p. 215, nos. 6 and 7, four excerpts. In Turin, in the royal library, codices XXV, XXXV, and LVIII; see *Cat. codd. Gr. Taur.*, p. 95, 141, and 138. In Florence, in the Laurentian Medicean codex XVI, no. 24, plut. 9, in which codex there is also a part of Maximus. Harl.

2. *Questions and responses, shorter, LXXIX, and selections of various difficult chapters*, pp. 301-334. Fabr. Rome, in the monastery of St. Basil. See Montfaucon, *Diar. Ital.* p. 215. Paris, in codex MXCVIII of the public library, add. to no. 37. Harl.

3. *Allegorical exposition of Psalm LIX* [sic, i.e., LVIII], pp. 335-343. Fabr. Turin, in the royal codex XXV; see *Cat. codd. Gr. Taur.*, p. 96. Florence, in the Laurentian codex VII, no. 27, plut. 57, and no. 26, *Sermon of Maximus in the form of an epistle to George, Prefect of Africa*. See Bandini, *Cat. codd. Gr. Laur.* II, p. 346 sq. This interpretation and an interpretation of the *Lord's Prayer* and many other works of Maximus are in Paris public library codex DCCCLXXXVIII; both interpretations, with various epistles of Maximus and a *Mystagogy*, are there in codex MXCVII, and fragments in the catena on the Psalter. See Montfaucon, *Bibl. Coisl.* p. 57 end. Harl.

4. *Compendious exposition of the Lord's Prayer ^D to a certain person devoted to Christ*, pp. 344-366. In this exposition Maximus supports, p. 350, Gregory of Nyssa, who, in Luke XI, 2, concerning the words "Thy kingdom" [etc.], reads: "Thy Spirit..."

and cleanse us." Tertullian, Book IV, ch. 26, *Against Marcion*: "To whom shall I say, Father? From whom shall I ask the Holy Spirit?" To this exposition there are also added certain brief scholia by an anonymous Greek. Fabricius, V, at n. 3. A fragment in the codex of Caesar, LXXVII, n. 72; see Lambecius, *Comm.* III, p. 406. In IV codices of the public library of Paris. Harles.

5. *Ascetic discourse by way of question and answer*, pp. 367-393. Photius records this in codex CXCIII, and Flaminius Nobilius had published it in Latin together with some minor works of Chrysostom and two epistles of Basil, Rome, 1587, in 4to. It exists also in the *Bibliotheca Patrum* in Latin under the title of a dialogue *on the incarnation of the Word, and on other questions conducive to piety*, from the version of Bilibald Pirckheimer. This appeared first at Nuremberg, 1530, in 8vo, and exists also in the collection of Pirckheimer’s writings, 1610. But in the Lyons *Bibliotheca Patrum*, tome XII, p. 479, the version of Pirkheimer is read, and on p. 506 that of Nobilius. Fabricius. In the Jacobean library, Greek and Latin, n. 8588, *Cat. codd. Angliæ*, etc., vol. II. In three Coislin codices; see Montfaucon, *Bibl. Coisl.*, p. 305 (where also in codex CCLX there are Maximus’ four ascetic centuries), 401 and 418. — Vienna, in the Caesar codex CLVI, n. 6; see Lambecius, *Comm.* IV, p. 330. Codex CCXIV, n. 8, and CCXCVI, n. 6, an excerpt; see Lambecius, VI, pp. 94 and 544. Harles.

6. *Chapters on charity* to Elpidius, pp. 394-458. These chapters are also mentioned by Photius in codex CXCIII, and were illustrated with brief scholia by an anonymous Greek, pp. 458-460. Vincentius Opsopaeus published those chapters (but under the false name of Maximus of Turin, who wrote in Latin, not in Greek), with his own version, at Hagenau, 1531, in 8vo. James Billius corrects certain passages of his interpretation, in Book 1 of his *Sacred Observations*, ch. 12 and 17. From the edition of Opsopaeus they were reprinted in Greek and Latin with the *Commonplaces* of St. Maximus and Antonius Melissa at Zurich, 1546, folio, and in the *Micropresbyticon*, p. 49, Basel, 1550, folio, and in the *Orthodoxographa* of the former edition, 1555. In Latin, quite frequently in the *Bibliothecae SS. Patrum*. Fabricius. *St. Maximus’ four centuries of Sentences on charity*, Greek and Latin, collated with various printed copies and with the primary manuscripts, and purged of many errors through the study of Joannes von Fuchte, Helmstedt, at the house of the heirs of Jac. Lucius, 1616, 8vo. — Augsburg (Vindelicia). In a certain codex of Maximus: 1, various theological and economic chapters; 2, on virtue and malice, seven centuries; 3, four centuries on charity to Elpidius; 4, one century on the mystery of the incarnation. — In another codex, the second century of those on charity, beginning from chapter 8, with the full remainder; see Reiser, *Not. codd. Aug.*, p. 22, n. 1, and 23, n. 20. Vienna, in codex CXCIV, n. 2, and other works of Maximus in codex CCIV, n. 3. — CCXXXIV, n. 19. CCXXXVII, n. 25; CCXL, n. 8; see Lambecius, IV, p. 465. Vol. V, pp. 10, 153, 196 and 217. In the Coislin codex CIX; see Montfaucon, *Bibl. Coisl.*, p. 184. — Paris, in the public library, seventeen codices. Turin, in the royal codex XXV. Florence, in the Laurentian codex XVII, n. 36, plut. 9; see Bandini, *Cat., etc.* I, p. 419. Venice, in the codex of the Marcian library DLXX, this and the three following works; see *Cat. codd. Gr. Marc.*, p. 299. In the Nanian codex XCI, n. 3; furthermore, there are in the same codex, n. 1, fragments of Maximus from various collections from divine and sacred Books; and n. 2, other chapters of Maximus; see *Cat. codd. Gr. Nan.*, p. 180. Harles.

^B 7. *Chapters concerning theology and the dispensation in the flesh of the Son of God*, 200 chapters, pp. 461-511. Photius makes mention of these chapters also in codex CXCIV, and certain brief scholia by an anonymous Greek are attached to them, p. 511; CCXXXV, n. 16. — 215 chapters in codex CCXL, n. 9; see Lambecius, V, pp. 41, 173 and 218, add Lambecius IV, pp. 465, 469. Florence, in the Laurentian codex XX, n. 7, 8, 9, 10, plut. 8; these are the ones numbered 7 and 8 by Fabricius; how they differ from those published, Bandini will teach you in the *Cat. codd. Gr. Laur.* I, p. 366. In the same volume, p. 262, in codex XIX, n. 6, there is mentioned a dogmatic exercise of Maximus: *On the divinity, the divinity itself, the Holy Trinity*. And p. 402, excerpts in codex VIII, n. 55, plut. 9. Paris, in five codices of the public library, and as already cited elsewhere with others. Harles.

8. *Various theological and economic chapters* (or *on the incarnation of Christ*), and *on virtue and vice*, pp. 512-634. These were edited in Greek and Latin by J. Picus, from the edition of Guil. Morellius, Paris, 1560, in 8vo. Whence in the *Bibliothecae Patrum* they are read in Latin, reprinted from the version of Picus, as in tome XII, edit. Lyons, 1677, p. 438. Fabricius. Compare the *Cat. bibl. Leidens.*, p. 57, regarding the editions, and p. 401, n. 4, regarding certain particles in the Vossian codex. Paris, in the public library, codex CDXCI (which also contains works cited by Fabricius at n. 1 and 6), is n. 6, a summary and allegorical work of Maximus on virtue, divided into seven centuries, of which five, says the compiler of the *Cat. codd.*, vol. II, p. 73, have already seen the light, distinguished by this title: *Five hundred theological chapters on virtue and vice*; whence it is evident that two centuries are missing from the published editions. 500 chapters in codex MXCIX. 200 chapters, with other works of Maximus, in codices MXCIV. 100 chapters, n. 5; and 100 theological chapters, n. 6; and 15 chapters on the divinity, the incarnation, and the virtues, n. 7, in codex MCLXVI. Certain chapters in a different order in the Florentine Laurentian codex XX, mentioned at the higher number. Vienna, in codex CCXLVI, n. 15, among other things, Maximus’ doctrine on the virtues of the soul and body; see Lambecius, V, p. 247. Venice, in the library of St. Mark, codex CCCCXCVIII, 44 theological chapters; see *Cat. codd. Gr. Marc.*, p. 261. Ibidem, in the Nanian library, codex XCV, the first two centuries of moral chapters, and the beginning of the third; in codex XCVI, from chapter 50, the third century, and the fourth century: at the end see the verse ^C

of the scribe Dorotheus, see the catalog of Greek codices of Nani, p. 184 and 188. Hart. 9. To Theopemptus the Scholastic, on the judgment of iniquity, Luke xviii, 6: and concerning the same, "If someone strikes you on the right cheek," Luke vi, 29: and likewise concerning that, John xx, 27, "Do not touch me, for I have not yet ascended to the Father," pag. 635-640.

10. Other chapters, CCXLIII in number (not CCXIII, as the typographers erred in Cave), from the Vatican codex, p. 640-671.

11. From the LXIII doubts to the most divine king of Achrida (this is the metropolis of Bulgaria), p. 671, 672.

The volume is closed by Combefis’s notes, p. 673-724, and the indices of Holy Scripture and subject matter.

TOMO II.

12. To Marinus the most holy presbyter, an epistle on the two wills in Christ, p. 1-17; there are subjoined a few scholia by an anonymous Greek, p. 17, 18. That this epistle is the genuine offspring of St. Maximus is proven by Allatius against Crichthonius, p. 190. It was translated into Latin before Combefis by Gabriel Alexander, of Bergamo, of the Order of Preachers, Milan, 1588, and by Franciscus Turrianus in thirteen tracts of St. Maximus against the Monothelites and the Acephali, Ingolstadt, 1605, 1615, in-8. Fabr. Venet. in the Library of St. Mark XXXIX, see the catalog, etc., p. 309. Concerning Maximus’s books against the Monothelites, see Walch, *Hist. hæres.*, p. 499 sqq., p. 258 sqq., and 536 sqq.; concerning Maximus’s colloquy with Theodosius Caesar, also concerning the two wills in Christ; and on p. 539 he praises Mansi, *Concil. coll.*, tome XI, p. 47-54. Harl.

13. To the same Marinus, from the tract on operations and wills, chapter L and LI, p. 18-27. [In the Turin codices XXV and XXXV, see the catalog of Greek codices of Turin, p. 95 and 141.] It appeared in Greek at the end of the paraphrase of Aristotle’s Nicomachean Ethics, which is attributed to Andronicus Rhodius, Lugd. Bat. 1617, in-8, expressed from the Hoeschelian edition at the end of the little book which certain codices attribute to the same Andronicus, *On virtues and vices and their means*, Augsburg, 1593, in-8. The same Turrianus translated and edited it before Combefis, just as he did the eleven following small tracts which I shall now mention.

14. To Georgius the most holy presbyter and abbot, who had inquired by letter concerning the mystery of Christ, p. 27-31 [In the Turin codex XXXV, with many other works of Maximus, see the catalog of Greek codices of Turin, p. 141. H.]

15. To those who say that one operation of Christ should be spoken of, because the divine prevails over the human, p. 31.

16. To those who say that as there is one operation of the instrument and the mover, so also there is one of divinity and humanity, p. 31.

17. To those who say one composite operation of Christ, p. 32.

18. On that which is written, Matthew xxvi, 39: "Father, if it be possible, let this cup pass from me," p. 32-34, where there is also a Greek scholion by an anonymous author. [In the aforementioned Turin codices XXV and XXXV, and in the Laurentian codex XX, n. 4, shelf 8, see Bandini’s catalog of Greek codices I, p. 365.]

19. A dogmatic tomus sent to the island of Cyprus to Marinus the deacon, p. 34-46, where there are again a few scholia by an anonymous Greek. [In the cited Turin codices.]

20. A copy of an epistle to Nicandrus, the most holy bishop, on the operations in Christ, p. 46-58.

21. Epistle to the holy fathers, abbots, and monks, and all correctly-believing people inhabiting the Christ-loving island of Sicily, p. 58-69. [In the Turin codices XXV and XXXV, see the catalog of Greek codices of Turin, p. 96 and 141.]

22. A copy—or rather fragments—of an epistle to lord Marinus, a Cypriot presbyter, p. 69-72, where, among other things, concerning the procession of the Holy Spirit from the Father and the Son, he denies that the opinion of the Latins should be condemned. [In the Royal Madrid codex LXXVII, fol. 305, see Iriart’s catalog of Greek codices of Madrid, p. 284; confer Mansi, coll. X, p. 687; and Walch, l. c., p. 155.] This passage is cited by Anastasius the Librarian in his epistle to John the deacon; then at the Florentine synod, sess. 23, and by Georgius Metochita, Johannes Beccus (or Veccus), and other Greeks who Latinized; and Combefis proves that it is genuine to Maximus, who also brings forward a fragment from other writings of Maximus, written in Rome, p. 72, 73, which begins: *Taûta gàr tà pérata tês oikouménês*. [Excerpts concerning the Holy Spirit from the third century of Maximus in the collection of sentences on the Holy Spirit in the Laurentian codex VIII, n. 20, shelf 86, see Bandini’s catalog, etc., III, p. 324. Harl.]

23. Dissertation, mentioning fragments from an epistle to the illustrious Peter, concerning Pyrrhus, the Patriarch of Constantinople, and Sophronius, Bishop of Jerusalem, and Pope Honorius, pp. 74-76, in Latin. Allatius produces the Greek passage for this Peter from an epistle of St. Maximus against the dogmas of Severus, p. 116, [addressing] Eustathius on the Hexaemeron; Hoeschelius on Photius p. 940, and 213; in the Conciliar Collections, Labbé V, and Hardouin, vol. II, to the year 640. See vol. XI, p. 464. Harl. ^B 24.

On the two natures in Christ, ten chapters, pp. 76-78.

Theological Definitions, pp. 78-81.

Spiritual and dogmatic Tome against the error of Heraclius, the Emperor, promulgated at the suggestion of Sergius, Patriarch of Constantinople, and favoring the Monothelites, pp. 81-98.

Epistle on the two wills of our one God Christ, pp. 98-114.

On definitions of divisions, and definitions of unions of various kinds, pp. 115, 116.

Of Theodorus, deacon and rhetorician of the Byzantines, and of Paulus, to the Archbishop of Constantinople, synodical questions, or two doubts and solutions to those absurdities, [and] solutions to Marinus, presbyter of Cyprus, pp. 116-123.

Dogmatic Tome to the same Marinus, presbyter, pp. 129-134.

On quality, property and difference, or distinction, to Theodoretus, presbyter in Mazario, Sicily, pp. 134-140.

Fragment of St. Maximus in an oration to the Emperor Trajan, which Leo Allatius had in manuscript. It begins: "How then with such reverence," pp. 140-142.

(a) But Freytag corrects Fabricius in his *Apparatus litterarius*, vol. III, p. 583 ff. Here, after he had first reviewed the edition inscribed: *Definitions of simple things by St. Gregory Nazianzen, now first edited in Greek from the Augsburg library by Dav. Hoeschelius, with the notes of the same Hoeschelius and the Latin version of J. Leunclavius, Heidelberg 1591, 8vo*; then he noted that Sylburgius had added from the Heidelberg codex two similar opuscula, one anonymous on p. 31 ff., another by our Maximus on p. 40 ff., but in Greek only, and at the end on p. 44 ff. had communicated some notes to those definitions with Hoeschelius, afterwards Hoeschelius published the definitions of Maximus more correctly from the Augsburg codex with the *Mystagogia* of Maximus, Augsburg 1599, 8vo. Therefore, Freytag denies that the definitions of Maximus were first printed in 1591, [claiming] they had already appeared in public at Heidelberg in 1561, 8vo: and that there was an error in the name Joannes Lengolarius; and he judges that Fabricius intended to write Leunclavius. Finally, p. 585 ff., he relates certain things regarding St. Maximus and Dav. Hoeschelius. Add Fabricius himself, vol. XIII, p. 544, where he rendered those anonymous definitions in Greek with his Latin version. Paris, in the public library cod. XI, various definitions of Maximus, excerpted from the writings of the Fathers, with other works and epistles of Maximus. Add cod. CDXXIV, n. 5. — Diverse definitions, etc., in the Turin library, codd. XXV, XXXV and LVIII, see the catalog of Greek codices, p. 96, 141 and 158. Harl.

^A 33. Chapters on substance and nature, and on hypostasis and person, pp. 143, 144. It begins: "Substance is the very form itself." Seven chapters of Eulogius, Pope of Alexandria, on the two natures of our Lord and God and Savior Jesus Christ, pp. 145, 146.

34. On substance and nature and hypostasis. See above in the general catalog of codices.

35. That it is impossible for there to be one will in Christ, pp. 146-149. It begins: The name "Christ."

36. Ten chapters on the two wills of our Lord and God and Savior Jesus Christ. They are written to the orthodox, pp. 149-151. It begins: "Just as one hypostasis..." [Paris, in the public library, cod. MCCCI, no. 18.]

37. From the questions posed to S. Maximus by Theodore the monk, pp. 151-154. It begins: "Nature is, according to the philosophers..." [Florence, in the Laurentian codex XX, no. 6, plut. VIII; another question (in the edition, vol. I, p. 304, question XIII, with Maximus's response; see Bandini’s catalog of Greek codices of the Laurentian library, I, p. 365).]

38. ^B Various definitions of our holy and God-bearing Fathers concerning the two energies of our Lord and God and Savior Jesus Christ, pp. 154-158. Among other testimonies, there are cited in this and the previous writing passages from the lost monuments of the most ancient doctors of the Church, Justin Martyr, Clement of Alexandria, and others, whose names and book titles you have below in the index of writers.

39. A note on the inquiry held with Pyrrhus, formerly Patriarch of Constantinople, who defended the dogma of the Monothelites introduced by his predecessor Sergius, held before the Prefect of Africa, Gregory (George) the Patrician, and the bishops, in the month of July, indictio II, in the year of Christ 645, pp. 159-195. In the Roman codex it is inscribed, as Lucas Holstenius testifies, "The Disputation of St. Maximus with Pyrrhus in Africa." Before Combefis, it was translated by Gabriel Alexander, a Bergamasque of the Order of Preachers, in Milan 1588, and by Franciscus Turrianus, with whose version Caesar Baronius first edited it in Greek at the end of volume VIII of his Annals, all printed at Rome, Antwerp, Cologne, and not long ago at Venice: [in Mansi’s Collection of Councils, vol. XI, p. 681 sqq.] From there into Latin in the Bini councils, vol. II, part II, p. 380, and in both languages in Labbe, vol. V, p. 1784. Fabricius. Also in Pagi’s critique of Baronius, A.C. 645, II, p. 631 sqq. Greek and Latin, with notes by Saxius in Onomasticon II, p. 75; add volume XI, p. 464, with more on Maximus and Pyrrhus and this disputation in C. Guil. Fr. Walch’s History of Heresies, often cited, p. 50 sqq. (where at p. 54, Mansi’s Amplissima Collectio conciliorum is cited, vol. X, p. 711, 739, 741 and 757.)—p. 84 sq., 153 sqq., 156 sqq., 161 sq., 170 sqq., 177 sq., 192 sq., 194 sq., and especially p. 202 sqq., where other learned men are also cited, p. 207 sqq., 211, p. 528 sq., where also at p. 536 sqq. there is mention of Maximus’s colloquy with Theodosius of Caesarea, and Mansi is cited in the Collection of Councils, vol. XI, 49-54.—Also other writings of Maximus against the Monothelites are enumerated at p. 539 sqq. etc. Regarding Pyrrhus, see vol. X, p. 198, old ed. Regarding the disputation of Maximus with Pyrrhus, see Schroeckh in his Christian Ecclesiastical History, vol. XX, p. 413 sqq.—Paris, in the public library codices XI, MCCLVIII and MCCCI.—Turin, in royal codices XXV and LVIII, see cat. of Greek codices, p. 95 and 159.—Florence, in the Laurentian codex XX, no. 2 and no. 3, a certain fragment, plut. 8, see Bandini’s catalog mentioned above, I, p. 365. Fragment in the Caesar codex, see Lambeck VIII, p. 753, note 3. Harl. Photius makes mention of this disputation in codex CXCV, which he calls a dialogue on the two wills and the two energies in Christ, and implies that Maximus afterwards went to Rome with Pyrrhus, which Theophanes demonstrates much more clearly, p. 275, and Pope Martin, epistle 16. See Baronius ad A.C. 645, and Binius on the Life of Pope Theodore.

40. On the nature of the soul and its affections, pp. 195-200. It begins: "First of all." Fabricius. Psychological writings of Maximus, in Analecta nova Patrum, etc. Venice 1781, p. 153. Certain fragments in the Vienna Caesar codex XLII, no. 12 (Lambeck VII, p. 177) and in Florence in the Laurentian codex XIII, no. 33, plut. 59; and no. 31, Epistle to the Orthodox Christians; see Bandini’s catalog II, p. 523. Harl.

41. Epistles, partly general, partly dogmatic and polemical, as they are arranged in the codex of the Most Christian King.

a) To George (supra no. 39, Gregory) the Prefect of Africa, when he had sailed to Constantinople, a hortatory discourse on not seeking office, but also not despising it, and managing it piously, pp. 201-218. Photius praises it in cod. ^C CXCIV, where also George, not Gregory...

^B

b) Epistle to John the cubicularius, on charity, p. 219–231. c) To the same, on sorrow according to God, p. 231–235. d) To Constantine (perhaps the sacellarius, to whom refer to letter (y) below; whom he addresses with the words "my most blessed lord"), p. 235–238. e) To John, Archbishop of Cyzicus, that the soul is incorporeal, p. 238–243. f) To John (a) the presbyter, that the soul retains its intellectual activity even after death, and does not depart from any natural power, that the soul continues to have understanding even from death, and loses none of the faculties inherent in its nature, p. 243–247. g) To the same, p. 248–251. Incipit: "The desire according to the flesh." h) To Thalassius, presbyter and hegumen or abbot, p. 251–253. Incipit: "Threefold, as they say." (Fabricius, Vienna, in cod. Caes. CCLXXXIII, two epistles to Thalassius and an epistle to Polychronius, monk. See Lambeck V, p. 478, with the note of Kollarius. Harl.) i) To John the cubicularius, p. 253–255. Incipit: "Seeing the cause." (Fabricius, Vienna, in cod. Caes. LXVIII, n. 10, as noted by Kollarius in his commentary on Lambeck and corrected by Lambecius VII, p. 241; these are fragments of an epistle to John the cubicularius, fragments of an epistle to Peter the Illustrious, and an epistle, mutilated at the end, to Cosmas, deacon of Alexandria. Epistles to John the cubicularius are in many Coislin codices. See Montfaucon, Bibl. Coislin. p. 421, 449, 576 sqq., 579, 586. Harl.) k) To the abbess (Iannia by name, as Combefis gathers from Photius, cod. CXCIV), concerning a nun who had left the monastery and repented, p. 255–259. l) To John the cubicularius, concerning right decrees of the Church of God, and against Severus, the heretic, p. 259–291. Incipit: "Having considered it good." m) To the same, a short book against the dogmas of Severus, p. 291–307. Incipit: "Truly it has been shown to me, most blessed lord." (Mansi, Coll. concil. tom. X, p. 690; Assemani, l. c., p. 163 sqq.; Walch, l. c., p. 213. H.) n) To the same, a dogmatic epistle, p. 307–313. Incipit: "God, being good by nature." o) To Cosmas, deacon of Alexandria, concerning the common and the particular, that is, of essence and hypostasis, p. 313–333. Incipit: "Since much to us." p) To the same, p. 334–336. Incipit: "Many indeed." q) Epistle to Julian the Scholastic of Alexandria, concerning the ecclesiastical dogma of the Lord’s incarnation, p. 336–339. Incipit: "With great joy." r) From the person of George, most laudable Prefect of Africa, to the nuns who had departed from the Catholic Church in Alexandria, p. 336–343 [sic]. Incipit: "I, indeed, knowing the multitude of my own transgressions." ^C s) To Pyrrhus, presbyter and abbot, p. 343–348. Incipit: "Thy holy, O God-honored Father." t) To the same, a monk (the same perhaps who was later presbyter in Cyprus), p. 347–351. u) To the bishop of Cydonia (which is today Canea on the island of Crete), p. 351, 352. Incipit: "God to Himself." v) To Auxentius, p. 352, 353. Incipit: "If indeed you are confident." x) To Stephen, presbyter, p. 353. Incipit: "O affection." y) To Constantine, sacellarius (the same, as it seems, to whom we referred above at n. 41), p. 354–356. Incipit: "The venerable letter of my God-guarded lord has arrived." z) To Thalassius, presbyter, when he had inquired how some among the nations, when the wrath of God impended over the subject multitude, used to sacrifice their children and relatives, and the wrath ceased, as the ancient histories record; those who did this as if to repel the anger of God encroaching upon submissive Gentile kings, by sacrificing their children and relatives, as many of the ancients wrote? p. 358–359. Incipit: "The God of the Greeks allowed." bb) To John, cubicularius, p. 359–361. Incipit: "The one concerning the world." cc) To Bishop Cyrisicius, p. 361. Incipit: "The divine on earth." dd) To the same, p. 362. Incipit: "God." ee) Epistle to Bishop John, p. 363. Incipit: "They who have considered the nature of existing things logically." ff) To the same, p. 364. Incipit: "As a ray flashing forth." gg) To Polychronius, abbot, p. 365. Incipit: "Since quickly." hh) To the same, p. 365. Incipit: "If according to the great victor." ii) To the same, p. 366. Incipit: "Peace going forth." kk) To the same, p. 367. Incipit: "If after the great." ll) To the same, p. 367. Incipit: "Blessed is he who." mm) To the same, p. 368. Incipit: "Your venerable letter." nn) To the same, p. 369. Incipit: "We thank you, venerable Father." oo) To the same, p. 370. Incipit: "Providing for us." pp) To Thalassius (a), presbyter and abbot, p. 370. Incipit: "By the wise and venerable letter of your fatherly holiness, lord."

(a) To Jordan, presbyter, in the Turin library in cod. XXV, in the catalog, etc., p. 94; in the Venetian Marcian cod. DIV, in which there are many works of Maximus, see the catalog of Greek codices of Marc. p. 267; in the Vienna Caesarean cod. XI, and in the former Gudian cod., now Guelph, which contains many unpublished works of Maximus, as Oudin testifies. Roman Bigot described this and communicated it to Combefis. ^D

qq) To the same, p. 371. It begins: Εἰς Χριστὸν πάντα αἰχμαλωτίζειν. rr) To the same, p. 372. It begins: Ὁ μακάριος Δαβίδ. ss) To John the Chamberlain, p. 373-375. It begins: Ἦν τὸ τίμιον. tt) To the same, a commendatory letter ^A regarding George, prefect of Africa, p. 376-379. It begins: Διὰ νόμου καὶ προφητῶν. uu) To the same, p. 379-381. It begins: Πάσῃ μὲν γενεᾷ. [Epistle to Anastasius the monk, in Mansi, Coll. Concil. vol. XI, p. 11. See Walch, loc. cit., p. 159. Harl.]

42.

On the Holy Trinity.

43.

Mystagogy, in which are explained what the signs are, which are performed in the holy Church in the divine synaxis,

44.

Commonplaces, theological chapters, or selections from various books, both ours and ^D from without.

also in Latin in the editions of the Bibliotheca Patrum of Paris and Cologne, but likewise from the edition of Gesner, which mixes together the *Synagogae* of Maximus and Antonius (a).

Chapters of the Commonplaces of St. Maximus

Proemium from Ephraim, *How one ought to read, or listen to one who is reading* (which in the Wechel and Genevan editions is subjoined at the end of the entire work of Stobaeus, Antonius, and Maximus, p. 962). Edition of Wechel. 11. 1. Of virtue and vice in life, tom. II, Opp. Maximi, p. 529. Add Melissa, lib. I, c. 7. 29. 2. Of prudence and counsel, p. 533. Melissa, lib. I, c. 8. 84. 3. Of modesty and chastity, p. 536. Melissa, lib. I, c. 14. 49. 4. Of fortitude and strength, p. 540. Add Melissa, lib. I, cap. 12. 52. 5. Of justice, p. 543. Melissa, lib. I, cap. 13. 213. 6. Of friends and brotherly love, p. 545. Melissa, lib. I, c. 24. 76. 7. Of mercy toward the poor, p. 551. Melissa, lib. I, c. 27. 77. 8. Of beneficence and grace, p. 555. Melissa, lib. I, c. 29. 155. 9. Of magistracy and power, p. 558. Melissa, lib. I, cap. 15. 70. 10. Of vituperation and calumny, p. 562. Melissa, lib. I, cap. 55. 65. 11. Of adulation, p. 564. Melissa, lib. I, c. 52. 230. 12. Of riches and poverty and avarice, p. 567. 40. 13. Of virtue of soul, and being content with one's lot, p. 573. Melissa, lib. I, c. 36. 294. 14. Of prayers to God, p. 574. Melissa, lib. I, c. 46. 296. 15. Of erudition and eloquence, p. 578. Melissa, lib. I, c. 48. 68. 16. Of correction, p. 580. Melissa, lib. I, cap. 49. 210. 17. Of doctrine and philosophy, p. 582. Melissa, lib. I, c. 50. 248. 18. Of prosperous circumstances and adversity, p. 587. Melissa, lib. I, c. 70. 99. 19. Of wrath and anger, p. 592. Melissa, lib. II, c. 53. 128. 20. Of silence and secrets, p. 595. Melissa, lib. I, c. 75. 46. 21. Of curiosity regarding others' business, and of quietness of soul, p. 598. Melissa, lib. II, c. 76. 54. 22. Of avarice, p. 600. 199. 23. Of honor to parents, and love of children, p. 603. 288. 24. Of fear, p. 605. Melissa, lib. I, c. 66. 306. 25. Of those who change quickly, and of repentance, p. 606. Melissa, lib. I, c. 48. 297. 26. Of sin and confession, p. 608. 87. 27. Of incontinence in food and gluttony, p. 611. Melissa, lib. I, c. 39. 240. 28. Of sadness and heaviness of spirit, p. 613. Melissa, lib. I, c. 71. 89. 29. Of sleep, p. 615. Melissa, lib. I, c. 42. 88. 30. Of drunkenness, p. 616. Melissa, lib. I, c. 41. 67. 31. Of liberty of speech and of reproving, p. 618. Melissa, lib. II, c. 78. 118. 32. Of the study of hard work and industry, p. 620. 113. 33. Of swearing, p. 621. 163. 34. Of inane glory, p. 622. 61. 35. Of truth and falsehood, p. 623. 261. 36. Of death, p. 625. Melissa, lib. I, c. 58. 166. 37. Of peace and war, p. 628. 260. 38. Of hope, p. 629. 181. 39. Of women, p. 631. 101. 40. Of contradictions and the provocation of contentions, p. 632. Melissa, lib. II, c. 71. 265. 41. Of old age and youth, p. 634. 93. 42. Of patience and long-suffering, p. 636. 69. 43. Of praise, p. 638. Melissa, lib. I, c. 51. 161. 44. Of beauty, p. 639. Melissa, lib. I, c. 60. 282. 45. Of future judgment, p. 641. Melissa, lib. I, c. 20. 162. 46. Of glory, p. 643. Melissa, lib. I, c. 61. 134. 47. Of incontinence of tongue, p. 647. Melissa, lib. II, c. 70. 284. 48. Of Providence, p. 648. 42. 49. Of modesty of soul, p. 649. Melissa, lib. I, c. 73. 245. 50. Of physicians, p. 651. Melissa, lib. I, c. 56. 285. 51. Of faith, p. 652. Melissa, lib. I, c. 44.

110. 52. Of memory, p. 653. Melissa, lib. I, c. 54. 293 53. Of the soul, p. 655. Melissa, lib. I, c. 55. 140 54. Of envy, p. 656. Melissa, lib. I, c. 59. 5. 55. Of the voluntary and involuntary, p. 659. Melissa, lib. I, c. 65. 103. 56. Of knowing oneself, p. 662. Melissa, lib. I, c. 59. 137. 57. Of goodness, or kindness, p. 664. Melissa, lib. II, c. 83. 143. 58. Of law, p. 665. Melissa, lib. I, c. 67. 26. 59. Of the rational part of man and reason, p. 668. Melissa, lib. I, c. 64. 33. 60. Of thoughtlessness, and the senseless, the untrained, and the foolish, p. 669. Add Melissa, lib. I, c. 9. 74. 61. Of luxury and prodigality, p. 671. Melissa, lib. I, c. 59, 40. 144. 62. Of habit and custom, p. 672. 217. 63. Of nobility and ignobility, p. 675. Melissa, lib. II, c. 79. 91. 64. Of laughter, p. 677. Melissa, lib. I, c. 36. 90. 65. Of dreams, p. 678. Melissa, lib. I, c. 45. 9. 66. Of innocence and the remembrance of injuries, p. 679. Melissa, lib. II, c. 54. 246. 67. Of the inequality of life, p. 682. Melissa, lib. I, c. 71. 3. 68. That honor is to be paid to virtue, and vice is to be punished, p. 684. Melissa, lib. I, c. 68. 105. 69. Of vain love of self, p. 685. Melissa, lib. II, c. 75. 4. 70. That vice is easy, and virtue not easily acquired, p. 687. Melissa, lib. I, c. 69. 15. 71. That the greater part is not always the best, p. 688, 689. Melissa, lib. I, cap. 37.

In place of a supplement, Combefis has subjoined, on pages 690–693, in Greek and Latin, an *Exposition of the Confession of Faith of the Latins*, written and sent by Pope Gregory XI to the most holy Germanus, patriarch of Constantinople. In this, it is said that St. Athanasius wrote the symbol in Latin while he was in exile in the parts of the West (α). "St. Athanasius, when he was in exile in the Western parts, expounded in the confession of faith in Latin terms." There is also cited the *Exposition of Faith* of Gregory Thaumaturgus, as well as Gregory of Nyssa, Ambrose, Augustine, and Jerome—whom he calls "the most strong against the heretics"—whom Cyril of Alexandria and the Ephesine Synod followed in teaching that the Holy Spirit is from the Son: Cyril in his *Address* to Theodosius the Emperor and to Hermias in his exposition of the ninth anathema. Gregory adds the epistle of Cyril to Nestorius with the twelve anathemas, received by the third or Ephesine Synod, but he notes that the work of Theodore of Mopsuestia and that of Theodoret against the twelve chapters were condemned by the fifth synod. There are also cited passages from the epistle of Cyril to Acacius, bishop of Melitene, and another to Donatus, bishop. The apocrisiarii from the order of Preachers, Ammonius, Radulphus, etc., subscribed to this exposition of faith.

The volume is concluded by Combefis’s notes, pages 695–731, and the indices of authors in the commonplaces, of sayings from Holy Scripture, and of subjects.

INDEX OF AUTHORS

Eglon, bishop of the Cynopolitans, below, under Alexander. Aelian's *History*, vol. II, p. 604. Aeschines, vol. II, p. 618, 679, 682. Aeschylus, reproved by Sophocles for writing while drunk, vol. II, p. 618. Aesop, vol. II, p. 625, 640, 647. Fable about two wallets, vol. II, p. 581. Agatho, vol. II, p. 659. Agnoetae fighter, Themistius, vol. II, p. 90. Alexander the Great, king, vol. II, p. 539, 541, 550, 557, 575, 578, 581, 590, 597, 604, 624, 635, 645, 689. Alexander of Alexandria. His epistle to Eglon, bishop of the Cynopolitans, against the Arians, vol. II, p. 152, 155. Amasis, king of the Egyptians, vol. II, p. 627.

Ambrose of Milan, Book eleven to Gratian, vol. II, p. 88, 93, 158. Amphis, vol. II, p. 622. Anacharsis, vol. II, p. 596, 618, 658. Anacreon, vol. II, p. 573. Anastasius the priest, who inquired at Rome on account of Honorius, vol. II, p. 132. Anastasius, bishop of Theopolis (Antioch), vol. II, p. 153. His work against John Philoponus, *the dialogue*, vol. II, p. 124, 125, 126. Anaxagoras, vol. II, p. 628. Anaxandridas, vol. II, p. 597. Anaximenes, vol. II, p. 659. Anonymous works, vol. II, p. 659, 684, 667 etc., verses: "The noise of the leaves terrifies the hares." "The shadows of events make men unmanly," vol. II, p. 605. "He is a drunkard who drinks more than three measures, even if he is not drunk; he has exceeded the limit," vol. II, p. 618. Antagoras, reciting a poem to the drowsy Boeotians, vol. II, p. 580. Antigenes, vol. II, p. 639. Antigonus, king, vol. II, p. 550, 560. Antiphanes, vol. II, p. 533, 602, 662. Antiphon, vol. II, p. 539. Antisthenes, vol. II, p. 561, 566, 612. Apelles, vol. II, p. 684. Apollinarius the heretic, vol. II, p. 18, 24, 32, 45, 50, 75, 95, 119, 130, 167, 272, 281, 287, 300, 301, 302, 313, 328, 329. Apollinarius’ *Manifestation of God in the Flesh*, vol. II, p. 89, 94. *Demonstration regarding the divine incarnation in the likeness of man*, vol. II, p. 89. Apollonius, vol. II, p. 571, 593, 594, 596, 642, 647. Arab incursions, vol. II, p. 310. Arcadius, bishop of Cyprus, vol. II, p. 75, 133. Arcesilaus, vol. II, p. 668. "The fox-like cunning and craftiness of Archilochus," vol. I, p. 565. Archimedes, vol. II, p. 621. "Many are the things recorded of the ancients," vol. II, p. 358: On public calamities, occurring due to the children or kinsmen of princes being sacrificed. Aristides, vol. II, p. 534, 572, 627. Aristippus, vol. II, p. 563, 571. The Cyrenaic, vol. II, p. 585, 595, 600. From the *Maxims of Aristippus*, vol. II, p. 539, 572. From those of Aristoni[us], vol. II, p. 619; where the interpreter says: "from the opinions of Aristonius." Aristonymus, vol. II, p. 571, 659, 684. Aristophanes, vol. II, p. 629. Aristotle, vol. II, p. 246, 533, 549, 559, 569, 577, 581, 584, 593, 596, 597, 600, 604, 610, 624, 626, 633, 645, 653, 658. In the *On Animals*, vol. I, p. 522. Arius, heretic, vol. II, p. 20, 50, 76, 77, 161, 167. Arrian, vol. II, p. 594. Athanasius of Alexandria, vol. II, p. 90, 92, 106, 121, 176, 600. In the *On the Incarnation and Trinity*, vol. II, p. 41, 85. Against Apollinarius, vol. II, p. 130. Auxentius, to whom St. Maximus writes, vol. II, p. 352. Basil, vol. II, p. 121, 148, 290, 516, 529, 533, 536, 541, 543, 546, 550, 551, 555, 558, 562, 565, 567, 573, 575, 578, 580, 582, 592, 595, 598, 601, 605, 605, 607, 608, 611, 613, 615, 616, 618, 620, 622, 623, 625, 626, 628, 629, 631, 633, 634, 636, 638, 639, 641, 643, 645, 648, 649, 651, 652, 653, 655, 657, 660, 662, 664, 666, 668, 670, 671, 673, 675, 677, 679, 680, 682, 684, 686, 687, 689. Epistle to Amphilochius, vol. II, p. 315. In which he caused Eustathius the Armenian to subscribe, vol. II, p. 314. Second Epistle to the Neo-Caesareans, vol. II, p. 314. To Terentius, vol. II, p. 315. From the *Greater Discourse on Faith*, vol. II, p. 152, 156. On canonical matters, vol. II, p. 314. Against Eunomius, vol. II, p. 156 and 158, where he discusses the syllogisms of Eunomius. On Psalm XLIV, vol. II, p. 171 seq. Bias, vol. II, p. 532, 535, 540, 555, 578, 591, 606, 627, 684. *Book of the World*, or Law of Nature, vol. I, p. 92. Bion, vol. II, p. 571, 659, Sophist. Byzantines (Monothelites, Sergius and Pyrrhus), vol. II, p. 168. Caius, vol. II, p. 535. Capion, philosopher, vol. II, p. 585. Carcinus, poet, vol. II, p. 621. Cato, vol. II, p. 549, 557, 571, 612, 634, 659, 678. Cercyllides, vol. II, p. 549. Chares, vol. II, p. 597. *Chariclea* (of Heliodorus), vol. II, p. 540, 555, 614 bis, 625, 631, 654, 669, 674, 676. Chaeremon, vol. II, p. 560. Chilo, vol. II, p. 664, 672, 672, 686. Choricius, vol. II, p. 661, 674. St. Maximus inveighs against the morals of the Christians of his own age, as being worse than those of the heathens and Jews, vol. I, p. 382, 386. Christopemptus the Scholastic of Alexandria, vol. II, p. 336. Chrysippus, vol. II, p. 564. Cleanthes, vol. II, p. 564, 583. Clement of Alexandria, vol. II, p. 531, 538, 565, 574, 584, 610, 615, 634, 638, 650, 654, 656, 661, 662, 669. Philosopher of philosophers, from the sixth book of the *Stromata*, vol. II, p. 176, from the *On Providence*, vol. I, p. 144, 452.

^A Clemens Rom., vol. II, p. 556, 673. Cleobulus, Lindius, vol. II, p. 532, 658. Cleostratus, vol. II, p. 617. Clitarchus, vol. II, p. 532, 534, 539, 549, 560, 571, 574, 627, 647, 656, 658. Conon, presbyter and abbot, to whom St. Maximus writes, vol. II, p. 357. Constantinus, sacellarius, to whom he writes, vol. II, p. 554. Constantinus imp. (son of Heraclius), vol. II, p. 181.

Constantinus, quaestor, vol. II, p. 181. Perhaps this one, or the sacellarius, to whom St. Maximus writes, vol. II, p. 235. Coriscus, vol. II, p. 542. Cosmas, deacon of Alexandria, to whom St. Maximus writes, vol. II, p. 313, 334. He praises him, vol. II, p. 307, 309. He calls him "Honored Father," vol. II, p. 335. Cotys, king of Thrace, vol. II, p. 561. Crates, vol. II, p. 566, 613, 670. Crato, vol. II, p. 571. Critias, vol. II, p. 550, 688. Croesus, king, vol. II, p. 581. Kolyvas, bishop, to whom he writes, vol. II, p. 351. Cypselus, Corinthian, vol. II, p. 590, 850, 639, 672. Cyrillus Alexandrinus, vol. II, p. 41, 43, 44, 51, 52, 56, 57, 78, 93, 107, 121, 137, 138, 141, 142, 150, 155, 171, 189, 190, 191, 272, 273, 274, 275, 282, 286, 287, 327, 334, 541, 851, 538, 593, 600, 603, 610, 631, 645, 647, 653. "The most holy luminary of the Church, whom even those who attack the Church in vain pretend to be bound to; to whom also those who fight in vain against the holy Church of God hypocritically claim to be overly attached," vol. II, p. 267. ^B Imitating Dionysius (Areopagite), vol. II, p. 44. Interpreting the Gospel according to Matthew in the second book of [his] *Exegesis* (thus read for 'homology'), vol. II, p. 55. In John, vol. II, p. 35, 64, 76. Epistle to Acacius, vol. II, p. 63, 64. To Cledonius, vol. II, p. 141. To Eulogius, vol. II, p. 271. Against the blasphemies of Nestorius, vol. II, p. 267. In the *Apology to Andrew who found fault with the third of the chapters*, vol. II, p. 267. In the second *Memorandum* to Sucensus, vol. II, p. 273 sq. In the letters to Sucensus, vol. II, p. 282. Cyrillus in the *Scholia*, vol. II, p. 277. Cyrillus Hierosolymitanus, vol. II, p. 95. In the Gospel of John, II, where the Lord made wine from water, vol. II, p. 88. Cyrisicius, bishop, to whom St. Maximus writes, vol. II, p. 361, 362. Cyrus, king of the Persians, vol. II, p. 550, 560. The name "Cyrus" is mistakenly used in vol. II, p. 667, for Demosthenes. The nine chapters of Cyrus, supporting the Monothelite heresy, vol. II, p. 15, 189. To Cyrus, bishop of Phasis, letters of Sergius, vol. II, p. 183 sq.

Demades, vol. II, p. 586, 619, 667, 671. Demetrius Phalereus, vol. II, p. 540, 581, 590. Democrates, vol. II, p. 535, 586, 594. Democritus, vol. II, p. 532, 549, 555, 556, 560, 561, 563, 573, 574, 575, 585, 586, 589, 594, 595, 597, 602, 606, 612, 614, 616, 619, 621, 627, 631, 636, 637, 647, 656, 658, 684, 685. Demonax, vol. II, p. 532, 534, 539, 563, 572, 579, 585, 586, 587, 590, 595, 600, 614, 617, 652. Demosthenes, vol. II, p. 532, 540, 555, 557, 561, 563, 566, 572, 581, 585, 590, 598, 600, 610, 621, 629, 647, 652, 665, 667, 676, 689. Diadochus, bishop of Photice, vol. II, p. 168. In the hundredth chapter, vol. I, p. 103. From chapter VI of the *Ascetics*, vol. II, p. 153. Didymus, vol. II, p. 531, 549, 579, 583, 600, 606, 649, 651, 660, 662, 672. Diodorus, vol. II, p. 555. Diogenes, the Cynic, vol. II, p. 532, 559, 560, 563, 566, 570, 579, 581, 585, 589, 597, 602, 613, 617, 624, 627, 632, 635, 640, 672, 676, 684, 686, 688. Dio, vol. II, p. 550, 672; Chrysostom, vol. II, p. 566. From the *Dionysian Chreiai*, vol. II, p. 542, 548. Dio the Roman, vol. II, p. 683. Dionysius, 625. Dionysius of Halicarnassus, vol. II, p. 593. Dionysius (Areopagite), vol. I, p. 323, 409, 427; vol. II, p. 43, 44, 660, 664. "The God-bearing and great holy Dionysius," vol. II, p. 49, 51. In the first chapter of his work *On the Divine Names*, vol. II, p. 304. Epistle to Gaius, "Theophany," vol. II, p. 191. Dionysius the Tyrant, vol. II, p. 357. Diphilus, vol. II, 573, 672. Editor of the sacred books in the place of Psalm LXXXII, 4, rendering "wisdom" for "counsel," vol. II, p. 173. Elpidius, to whom St. Maximus wrote 400 chapters on charity, vol. I, p. 394; also read by Photius, cod. CXCIII. Empedocles, vol. II, p. 581, 585. Epaminondas, the Theban, vol. II, p. 560. St. Ephraim, vol. II, p. 528, 649. Epicharmus, vol. II, p. 676. Epictetus, vol. II, p. 535, 540, 545, 550, 555, 566, 575, 581, 586, 590, 612, 614, 617, 618, 619, 647, 654, 656, 661, 667, 669, 674, 678, 689. Epictetus, *Enchiridion*, vol. II, p. 604. Epicurus, *automatism*, vol. II, p. 530. Epicurus, vol. II, p. 246, 578, 587, 606, 627, 649, 681. Epigram, vol. II, p. 588.

NOTICE FROM FABRICIUS' BIBLIOTHECA

Eratosthenes, 635. Esaias, abbas, vol. II, p. 685. Eleocles, vol. II, p. 579, 640. Evagrius, vol. II, p. 544, 548, 589, 593, 599, 607, 617, 621, 623, 625, 635, 647, 681. Euclides, vol. II, p. 600, Megarian philosopher. Eudocia, the Ecleiste, vol. II, p. 364. Euenus, poet, vol. II, p. 594. Eulogius, Pope of Alexandria, 7 chapters on the two natures, vol. II, p. 145. Eumenes, king, vol. II, p. 561. Eunomius, heretic, vol. II, p. 142. ^A Euripides, vol. II, p. 581, 591, 594, 602 twice, 604, 606, 615, 629, 634, 675, 684. *In Antigone*, vol. II, p. 535. *In Danae*, vol. II, p. 570. Euripides' father, a Boeotian by race, vol. II, p. 674. Eusebius, vol. II, p. 571, 577, 620, 622. Eustathius of Antioch, from the *Logos on the Soul*, vol. II, p. 152. Eutyches, heretic, vol. II, p. 18, 24, 25, 77, 141, 142, 272, 281, 287, 328. Eutychianist, vol. II, p. 78. Favorinus, vol. II, p. 566, 610, 627. From the *Favorinus*, vol. II, p. 571, 590, 635. Georgius, martyr, monastery, vol. II, p. 298. Georgius, presbyter and hegumen, to whom he writes, vol. II, p. 27. His praise, vol. II, p. 362, 364. Georgius, prefect of Africa, to whom he writes, vol. II, p. 201. He laments his misfortune, vol. II, p. 354. Under his name to the Alexandrian Ascetriæ, who favor the Severians, vol. II, p. 336. He praises and commends him, vol. II, p. 377, 378, 380. Georgius Arsa, Paulianist. To him the letters of Sergius of Constantinople, vol. II, p. 183. Gerinus, see below, Serenus. From the *Elders*, vol. II, p. 596. Glyco, vol. II, p. 585, 637, 648 (where it is poorly printed "Lycon"). Gorgias, vol. II, p. 635. Greeks teaching that matter is coeternal with God, vol. I, p. 431, 444, 445. Gregorius, patrician, before whom the disputation with Pyrrhus was held, vol. II, p. 159, 195. Gregorius Nazianzenus, theologian, vol. I, p. 408; vol. II, p. 15, 22, 30, 32 seq., 39, 54, 56, 61, 67, 82, 99, 100, 118, 121, 126, 128, 141, 142, 175, 179, 208, 269, 316, 529, 538, 541, 544, 546, 551, 553, 555, 558, 563, 565, 567, 574, 576, 579, 580, 581, 583, 588, 592, 596, 599, 601, 603, 607, 608, 611, 613, 615, 617, 619, 620, 622, 623, 625, 626, 629, 630, 631, 633, 634, 636, 638, 639, 641, 644, 646, 648, 650, 651, 653, 654, 655, 657, 660, 662, 664, 666, 668, 670, 671, 673, 675, 677, 679, 680, 683, 686, 687, 689. *On the First Logos on the Son*, vol. II, p. 173. *Second*, vol. II, p. 41 seq., 85, 119, 283. *On Lights*, vol. II, p. 53. Where the Nazianzen passage is cited as teaching [the divinity of the Spirit], vol. II, p. 540, 546. The divine teacher of the Nyssenes [i.e., of the people of Nyssa], vol. II, p. 155, 157, 175 seq., 538, 544, 547, 554, 556, 565, 568, 577, 599, 610, 612, 615, 623, 629, 630, 653, 655, 657, 662, 665, 675, 688. ^B Gregorius Nyssenus, in his *Oration on Pascha*, vol. II, p. 85. In *Book II against Eunomius*, vol. II, p. 85, *against Apollinarius*, vol. II, p. 88-153. Heliodorus, see above, *Charicleia*. Heraclianus' letter to Achillius, vol. I, p. 65 seq. Heraclitus, physicist, vol. II, p. 557, 624, 646, 663. Heraclius, emperor, his *Exposition of Faith*, vol. II, p. 38, 75, or rather Sergius', vol. II, p. 74, 160, 161, 195. Refuted, vol. I, p. 31 seq. Hermas and Isidorus (or *Hermes to Isus*?), vol. II, p. 620. Herodes' iambics, vol. II, p. 636. Herodotus, vol. II, p. 594, 629, 674. Hiero, vol. II, p. 577, 580, 585, 591, 597. Hippocrates, vol. II, p. 569. Hippothous, vol. II, p. 684. Homer, vol. II, p. 585. Honorius, Pope, vol. II, p. 75. His letter to Sergius is defended, vol. II, p. 129 seq., 132 seq. Dictated in Latin by John, abbot, and corrupted by the Greek translator, vol. II, p. 133, 181. Sergius' letters to Honorius, vol. II, p. 181. Hyperides, vol. II, p. 533, 545. Ianiz, hegumen, to whom St. Maximus writes, vol. II, p. 255. Ioannia, vol. II, p. 259, 263. Ignatius, vol. II, p. 534, 638. Uncertain [author], vol. II, p. 649, 659, 660, 667, 683, 689. Indus, the jester, vol. II, p. 645. Irenaeus on the faith, to Demetrius, deacon of Vienne (in Gaul), vol. II, p. 152. From the *Letter to Victor*, vol. II, p. 554. ^C Isaeus, vol. II, p. 539. Isidorus. See above, under Hermes. Isidorus Pelusiota, vol. II, p. 625, 680. Isocrates, vol. II, p. 534, 548, 555, 559, 563, 565, 573, 575, 578, 581, 584, 586, 589, 590, 597, 604 twice, 614, 619 twice, 620, 621, 625, 639, 645, 647, 669, 674, 678, 689. Iuachus (perhaps Pittacus), vol. II, p. 535. Jamblichus, from his *Letters on Temperance*, vol. II, p. 558. Joannes, Pope, vol. II, p. 75. The same, who was previously John, abbot. See above, under Honorius. Pyrrhus' letters to John, vol. II, p. 181. In the name of John to the Emperor Constantine, the son of Heraclius, vol. II, p. 181. Joannes, Alexandrian Pope or bishop, vol. II, p. 183, 307. Joannes Cubicularius, to whom he writes, vol. II, p. 19, 228, 251, 253, 259, 359, 373, 376, 379. Joannes, presbyter, to whom [he writes], vol. II, p. 243, 248. ^D

Joannes, bishop, to whom vol. II, p. 363, 364. Joannes, archbishop of Cyzicus, to whom vol. II, p. 258. St. Maximus inscribed his scholia on Gregory Nazianzen to him. Joannes Chrysostom, vol. II, p. 92, 93, 121, 529, 530, 534, 537, 541, 547, 554, 556, 559, 562, 565, 568, 574, 576, 579, 581, 585, 588, 592, 596, 602, 603, 605, 607, 608, 612, 615, 616, 617, 619, 620, 622, 623, 625, 626, 629, 630, 631, 633, 634, 637, 638, 640, 641, 644, 646, 648, 650, 651, 653, 654, 656, 658, 660, 662, 665, 667, 668, 670, 671, 673, 675, 677, 679, 680, 683, 685, 686, 689. In the sermon which begins: *Πάλιν ἱπποδρομίας*, vol. II, p. 86. Homily on the widow, who [gave] two mites, etc., vol. II, p. 88. On St. Thomas the Apostle, vol. II, p. 88. Joannes Climacus, vol. II, p. 606, 612, 624, 679, 688. Joannes the grammarian *διαιτητής* (arbitrator), or rather *διαιρέτης* (divider), against whom Anastasius of Antioch wrote, II, 124. Josephus (Flavius), vol. II, p. 591, 610. In his *Archaeology*, vol. II, p. 646. Judaic race, delighting in slaughter, vol. II, p. 310; proud, 311. Julianus Scholasticus of Alexandria, to whom St. Maximus writes, vol. II, p. 336. Justinus, martyr, to Euphrasius the sophist, on Providence and faith, vol. II, p. 154 seqq. Laco, vol. II, p. 552, 542. Lasus, vol. II, p. 587. Leo, Pope, vol. II, p. 49, 93. His *Tome*, vol. II, p. 24. Dogmatic Tome to Flavian, vol. II, p. 88. Leonides the Spartan, vol. II, p. 542. Leucippe, vol. II, p. 614, 630, 631, 640, 658, 665. Achilles Tatius’ *The Loves of Leucippe* is understood, as noted above regarding Heliodorus’ *Loves of Chariclea*. Libanius, vol. II, p. 550. Lucianus, vol. II, p. 564, 572. Lyco, see above Glyco. Lycurgus the legislator, vol. II, p. 552, 560, 597. Lysander, vol. II, p. 557. Macedonius, heretic, vol. II, p. 76, 142. Manes, heretic, vol. II, p. 18, 24, 119, 237, 530. Manichæan, vol. II, p. 147. Persian, vol. II, p. 94. Marcion, heretic, vol. II, p. 147. Marinus the monk, to whom St. Maximus writes, vol. II, p. 347. Marinus, deacon of Cyprus, to whom he writes, vol. II, p. 1, 18, 69, 117, 123, 154. Others mention him, vol. II, p. 67. Photius’ codices regarding Marianus are wrong, Bibl. cap. 195. Martina, Augusta, epistle in favor of the Severians, vol. II, p. 259. Martinus, anchorite, vol. II, p. 681. St. Maximus complains that he is suffering from a lack of books, vol. II, p. 506. Having gone to Africa for fear of the barbarians, vol. II, p. 250. An epistle supposed to be his by the Severians, vol. II, p. 67. Melesius, vol. II, p. 604. The *Liber* of the Constantinopolitans offered, or at least dedicated, to Vigilius, bishop of Rome, vol. II, p. 181, 183, 184. Menander, vol. II, p. 534, 538, 541, 545, 549, 557, 561, 563, 571, 595, 602, 606, 617, 621, 625, 627, 629, 634, 640, 665, 665, 672, 674, 686. Menedemus, vol. II, p. 540. Metrodorus, vol. II, p. 638. Of the monks, I know not whose, definition of will, vol. II, p. 99, 102, 105. St. Maximus grieves that monks *ἐπιφανεῖς* (eminent) assent to the error of the Psychopannychites, vol. II, p. 244. Moschio, vol. II, p. 544, 557, 563, 570, 579, 600, 610, 614, 627, 639, 656, 678, 682. Musonius, vol. II, p. 542, 561, 572, 627, 634. Naucrates, vol. II, p. 564. Nemesius, Bishop of Emesa, vol. II, p. 153. Nestorius, heretic, vol. II, p. 19, 20, 21, 27, 32, 77, 94, 95, 103, 138, 142, 171, 185, 186, 271, 272, 273, 274, 281, 302, 313, 328, 329. He labors with Judaic *φρενοβλαβεία* (delusion), vol. II, p. 360. Nestorius’ *ἐμφανὴς μύησις*, vol. II, p. 91. The second and fourth books of that work, vol. II, p. 300. Nestorian, vol. II, p. 78. Nicander, bishop, to whom St. Maximus writes, vol. II, p. 46. Nicias, vol. II, p. 621. Nicocles (for Neocles), vol. II, p. 652. From the *Collection* of Nicolaus (Damascenus), vol. II, p. 661. Nicostratus, vol. II, p. 647. Nilus, vol. II, p. 46 (in schol.), 534, 538, 554, 568, 574, 577, 579, 588, 599, 630, 635, 637, 647, 650, 679, 681, 683. (Another) Nilus, the younger, whom the author of the Greek scholia attacks, vol. II, p. 96. "Read, Nilus, and think one day." And p. 150: "Hear, Nilus, you who are dragged down, and be silent." And p. 255: "Behold the mystery, behold the hanging of the *Phusithetōn* (I think it should be read *Phusitheitōn*, who taught that human nature was deified in Christ), behold the Italian and Nilus." P. 264. In the margin it is noted "Hear, Nilus." It is clear from this that Nilus is understood, a proponent of the doctrines of Joannes Italus about the year 1090 A.D., about whom Anna Comnena writes in the *Alexiad* lib. X, p. 269 seqq., and Allatius [writes] in his diatribe on the Nili, p. 55 seqq. of the edition curated by me. Oenopides, vol. II, p. 580, 586. The Origenist error concerning the pre-existence of souls is attacked, vol. II, p. 278. Panteleius’ verses against Cynegirus and other strong Persian leaders, vol. II, p. 545. Theotimotus, Pope, bishop of Alexandria, vol. II, p. 307; see above, on John. From the Fathers, vol. II, p. 531, 538, 593, 646, 650. Fathers having spoken through the impulse of the Holy Spirit, vol. II, p. 177, 316. Our God-inspired Fathers, vol. II, p. 319. Patricia, vol. II, p. 259, 260, 261. Paulus, archbishop of Constantinople, vol. II, p. 146.

Paulus, the Persian, Nestorian deacon, and who in opinion was a Persian (Manichaean), vol. II, p. 94. In the discourse *On Judgment*, vol. II, p. 94. Paulus of Samosata, heretic, vol. II, p. 147. Paulus, the one-eyed, follower of Severus, to whom is the epistle of Sergius of Constantinople, vol. II, p. 183. Pelopidas, vol. II, p. 563. Iambics from a comedy, vol. II, p. 665. Persian customs, vol. II, p. 674. Petrus the Illustrious, to whom he writes, vol. II, p. 74, 291, 301. Phalaris, vol. II, p. 676. Philemon, vol. II, p. 563, 594, 602, 635, 636, 662, 669. Philippus, vol. II, p. 560. Philiscus, vol. II, p. 621. Philistio, vol. II, p. 557, 572, 586, 591, 624, (*From the maxims of Philistio*, vol. II, p. 628), 633, 669. Philo, vol. II, p. 530, 548, 554, 556, 559, 561, 567, 568, 574, 584, 588, 599, 603, 610, 612, 615, 621, 623, 633, 635, 642, 646, 658, 660, 670, 674, 681, 685, 686. A certain unknown *Philochristus*, to whom St. Maximus wrote an exposition on the Lord's Prayer, vol. I, p. 344. Philonides, vol. II, p. 597. The philosophers of the outside, vol. II, p. 161. They divide existing things into ten categories, vol. II, p. 191. The new wise men, vol. II, p. 242. One of the wise of the outside, as he was called, having seen one of the uncultured men puffed up, said: "He smiled a wise smile at the folly of the fool," vol. II, p. 547. From the seven sages, vol. II, p. 544. Philostratus, vol. II, p. 616. Philoxenus, poet, vol. II, p. 632. Phocion, vol. II, p. 555, 567, 619. Physeus. Above, in Nilus. Myth of the Phoenix, vol. II, p. 297. Pisonianus, vol. II, p. 550. Pittacus, vol. II, p. 597. Plato, vol. II, p. 544, 573, 584, 594, 602, 604, 618, 647, 649 (Cratylus, 655), 659, 663, 672, 687. Plutarch, vol. II, p. 531, 534, 548, 556, 562, 565, 568, 584, 593, 596, 602, 612, 613, 617, 619, 621, 625, 630, 635, 640, 642, 645, 658, 669, 670, 672, 677, 689. From the *Lives* of Plutarch, vol. II, p. 542. Plotinus, vol. II, p. 654. Polemon, disciple of Apollinaris, vol. II, p. 90, 94. His *Antirrhetikos* against the Holy Fathers, vol. II, p. 90. Sixth epistle to Timothy, the Apollinarist, vol. II, p. 90. Polyxenus, vol. II, p. 550, 627, 630, 674. Polychronius, abbot, to whom St. Maximus writes, vol. II, p. 365, 366, 367, 368, 369, 370. Posidippus, vol. II, p. 663. Procopius, sophist, vol. II, p. 630, 635. Rhetor, vol. II, p. 685. Protagoras, vol. II, p. 587. Pulcheria, vol. II, p. 632. Pyrrhus, abbot, vol. II, p. 67, 68, 74, 76 (later patriarch of Constantinople): St. Maximus writes to him, vol. II, p. 343. Disputation held with him, vol. II, p. 159. A verbose treatise to St. Maximus, vol. II, p. 68. Letters to Honorius, vol. II, p. 181. In your writings I found, vol. II, p. 181. Dictum of Cercyllidas to King Pyrrhus, vol. II, p. 542. Pythagoras, vol. II, p. 532, 540, 545, 566, 595, 610, 617, 619, 632, 647, 669. Rheginus, vol. II, p. 264. Roman Fathers, vol. II, p. 70, 71. Romulus, vol. II, p. 550, 580, 594. Sabellius, heretic, vol. II, p. 26, 76, 77. Sacerdos monastery, vol. II, p. 259. Sclerias, verses from a comedy, vol. II, p. 676. Secundus, the sage, vol. II, p. 632. Serenus, vol. II, p. 600, 674. Misread for *Seirinos*, vol. II, p. 625. Sergius of Constantinople, vol. II, p. 159-194. See above under Heraclius; he is praised, vol. II, p. 342, 344; to Cyrus, bishop of Phasis, vol. II, p. 183 seq.; to Paulus, the one-eyed, follower of Severus, an epistle written in Theodosiopolis, vol. II, p. 183; letters to Honorius, vol. II, p. 181; to George Arsan, the Paulianist, vol. II, p. 183; to Theodore, the Pharanite, vol. II, p. 183. Sergius Macaronas, bishop of Arsinoe, vol. II, p. 183. Severianus of Gabala, vol. II, p. 93, 606, 625. On the text, *Let this cup pass from me*, vol. II, p. 87. Severinus, presbyter, vol. II, p. 75. Severus, heretic, vol. II, p. 18, 20, 22, 24, 25, 26, 27, 119, 136, 137, 138, 148, 250, 280, 290, 297, 302, 328, 329, 330, 331. Writings of Severus, vol. II, p. 287. Those from Severus, vol. II, p. 470. Conventicle of the Severians, vol. II, p. 262. St. Maximus disputes with the Severian bishops in Crete, vol. II, p. 24. He opposes the dogmas of Severus, vol. II, p. 291 seq. Themistius, defender of the party of Severus, vol. II, p. 90. Sextus (the Pythagorean), vol. II, p. 550, 564, 628, 631, 670, 683. Sicilian headmen and monks, to whom St. Maximus writes, vol. II, p. 58. Simonides, vol. II, p. 572, 598. Simon Magus, vol. II, p. 287. Heretics, like second Simons and Demases and Hermogenes, vol. II, p. 293. Socrates, vol. II, p. 535, 539, 541, 545, 549, 550, 563, 567, 570, 574, 575, 580, 585, 587, 589, 590, 600, 602, 608, 613, 614, 620, 622, 624, 627, 628, 630, 633, 635, 640, 647, 649, 650, 658, 661, 663, 674, 676, 683, 685. Solon, vol. II, p. 535, 560, 579, 585, 598, 604, 605, 632, 635, 636, 667, 685.

41 NOTITIA EX FABRICII BIBLIOTHECA. 42

Sophocles, vol. II, p. 540, 618, 627, 632. Ajax, vol. II, p. 533, 597, 684. Sophronius, abbot, vol. II, p. 306. This man seems to be referred to in vol. II, p. 348. Sophronius, Hierosolymitanus, vol. II, p. 75. Having lived with St. Maximus in Africa, vol. II, p. 75. He was not the first to stir up the controversy concerning the two wills, vol. II, p. 183, 184. Sostratus, flute-player, vol. II, p. 676. Sotades, vol. II, p. 663. Sotion, from the book *On Anger*, vol. II, p. 567, 594. Stephanus, presbyter, to whom he writes, vol. II, p. 353. Stephanus, Bishop of Dora in the diocese of Jerusalem, vol. II, p. 81. Stilpo, the Megarian, vol. II, p. 587. Stratonicus, vol. II, p. 652. Citharoedus, 678. One hearing (the) ^A *Symbol* daily, vol. I, p. 367. Words of the *Symbol*: "incarnate from the Holy Spirit and the Virgin Mary," vol. I, p. 305. Note: Certain saints say that the soul was infused by the Holy Spirit after the manner of paternal generation, but the flesh was fashioned from the virgin blood. Symmachus, interpretation of Ps. lx, 11, vol. I, p. 342. Synods, five ecumenical, vol. II, p. 66, 95. Synods, six, vol. II, p. 72. But that passage is considered supposititious to St. Maximus, as it seems. Synod, Nicene, vol. II, p. 140, 141, 142. Synod, ecumenical Ephesine, vol. II, p. 78. Synod, Chalcedonian, vol. II, p. 96, 140, 141, 142. Synod, fifth, vol. II, p. 167. It is not right to confess only those things which were stated by the synods, vol. II, p. 167. Synod, Constantinopolitan, under Pyrrhus, vol. II, p. 194. It is not to be considered a legitimate synod, inasmuch as in it those things were not observed which ought to be observed, vol. II, p. 194 seq. Synods, latrocinal (robber-synods), vol. II, p. 75. Thalassius, teacher of St. Maximus, presbyter and hegumen, vol. II, p. 14. To him he writes an *Exposition of difficult passages* and *Solutions*, vol. I, p. 1. Read also by Photius, cod. CXCII; then other things in vol. II, p. 251, 358, 370, 371, 372. His *paramonarios*, or *paragonisticos*, vol. II, p. 253. Thales, vol. II, p. 591, 625, 663. Theages, the Pythagorean, vol. II, p. 681, 669. Themistius, impious, vol. II, p. 94. Defender of the party of Severus and champion of the Agnoetae, in chapter 45 of the second book against the tome of Theodosius, vol. II, p. 90. In chapter 52 of the third book, the same. Themistocles, vol. II, p. 665. Theocritus, vol. II, p. 573, 585, 586, 674. Theodora, Augusta, a tome offered by Theodosius, the heresiarch, vol. II, p. 90. Theodoret, vol. II, p. 165. Theodorus, chancellor, vol. II, p. 259. Theodorus, deacon of Byzantium, rhetor, Monothelite. His doubts refuted by St. Maximus, vol. II, p. 116 seq. Theodorus the monk (to Combefis he seems the same as Theodorus of Raithu, to whom St. Maximus writes), vol. II, p. 151. Theodorus of Mopsuestia, in his book on the miracles of the Savior, vol. II, p. 91, 94. Theodorus, Bishop of Pharan (Monothelite), *on essence and nature, and on hypostasis and person*, vol. II, p. 71. To him are the letters of Sergius, vol. II, p. 183. Theodorus, presbyter, at Mazarios, Sicily, to whom St. Maximus writes, vol. II, p. 134. Theodosius, heresiarch, author of the Theodosians. His tome, which he offered to Theodora, Augusta, was attacked by Themistius, the champion of the Agnoetae, vol. II, p. 90. Another Theodosius, Bishop of Caesarea in Bithynia, with whom the disputation of St. Maximus is recorded in Binius, *Concil.* vol. III, p. 554, and in the *Collectanea* of Anastasius Bibliothecarius, edited by Sirmond (Paris, 1620, octavo), and in the third volume of his works reprinted, and in Greek and Latin before the first volume of the Combefisian edition of the works of St. Maximus, p. XLIV seq. Theognis, vol. II, p. 572, 595, 613. Theologus (The Theologian). See Gregory Nazianzen. *Those who are wise in divine things*, vol. I, p. 303. *Certain of those instructed in divine things*, vol. I, p. 306, 325. *Certain of those who have attained precision in such matters through the Spirit*, 309. *Those who have determined to think piously about divine things*, 312. Theopemptus, servant of St. Maximus, vol. II, p. 342. (To) Theopemptus, the scholasticus, vol. I, p. 645 seq. Theophilus, vol. II, p. 121. Theophrastus, vol. II, p. 597, 610, 634, 646, 659, 667. Theophylactus Simocatta, vol. II, p. 674. Theopompus, vol. II, p. 614, 675, 682. Theotimus, vol. II, p. 610. Thespis, vol. II, p. 675. Thomas, abbot, vol. II, p. 371. To the same Thomas, perhaps, is the ^B epistle *on diverse difficulties*, concerning the diverse difficult questions of Dionysius (the Areopagite) and Gregory Nazianzen, concerning which see below. Thomas, Bishop of Severiana, vol. II, p. 260. Thucydides, vol. I, p. 659. Timon, the misanthrope, vol. II, p. 550. Trophilus, physician, vol. II, p. 651. Valentinus, heretic, vol. II, p. 287. Variant reading of the passage I Cor. xv, 51, vol. I, p. 328, 329. The wife of the Vestitor, or his daughter, or his sister, vol. II, p. 371. Virgilius, Bishop of Rome, see above, in *Mena*. Xanthippe, vol. II, p. 575. Xanthus, vol. II, p. 540. Xenocharis, philosopher, vol. II, p. 619. Xenocrates, philosopher, vol. II, p. 557, 597. Xenophanes of Colophon, reviling Homer, vol. II, p. 583.

Xenophon, tom. II, p. 545, 572, 663, 672. Zaleucus, tom. II, p. 642, 656, 667. Zeno, Stoic, tom. II, p. 545, 566, 591, 596, 610, 670 seq., 672, 676.

Works of St. Maximus published which are not extant in the two volumes of the Combefis edition. The paraphrase of the Song of Songs, collected from the commentaries of Gregory of Nyssa, Nilus, and Maximus, tom. II of the Auctarium Ducaeanum, Paris, 1624, fol., p. 681, and tom. XIII of the Bibl. Patrum, Morell ed., a. 1654. Fabr. see above, vol. VIII, cap. 15, on the Catenae of the Greek Fathers on Holy Scripture, passim. Found several times in the Coislinian MS catenae, in Montfaucon, Bibl. Coisl., from the Greek on the Psalms, p. 244 twice; on Luke, p. 67 and 252; on the Epistle of James, p. 263, etc. – In Lambeck, Comm. de codd. Caesar., vol. III, X, XV, XLII and XLVI. Vol. IV, p. 397 sqq., cod. CLXIX, n. 2. The paraphrastic exposition of the Song of Songs collected from the commentaries of Gregory of Nyssa, Nilus, and Maximus, p. 457 seq. or codd. CLXXXVIII, n. 22, in the catena on Ps. 117. In Florence, in the catenae on Isaiah, the Psalms, and the Four Gospels. See Bandini, Cat. codd. Gr. Laurent. I, p. 18, 91 and 161. – In Venice, in the Marcian Library, cod. XXVII sqq. Catena on the Four Gospels, concerning which see the renowned Morell, Ms. Gr. et Lat. I, p. 48 seq. Add the catalog of the Greek codices of the Marcian Library, p. 23, 259, etc. Harl. ^A vigorously defended. They appeared in Greek first from the workshop of Guil. Morell, Paris, 1562, in-8; together with Dionysius himself and the paraphrase of Georgius Pachymeres, having followed Maximus, and the encomium of Michael Syncellus on Dionysius. Then in Greek and Latin with the translation of Petrus Lansselius, S.J., in the edition of the works of Dionysius, Antwerp, 1615, in-fol., and with the translation of Balthasar Corderius from the same Society, Paris, 1633, fol. François Combefis’ brief defenses of the scholia of Maximus on Dionysius, and the corrections of the translators Lansselius and Corderius, exist at the end of the homily of St. Chrysostom which begins: Φέρε δὴ καὶ τῶν ἡμετέρων κρότων, edited in Greek and Latin by Combefis, Paris, 1645, in-4, p. 65-86.

INDEX OF WRITERS

Acephali are refuted, tom. I, p. 61, 91, 313, 461, 462, 507, 515, 519, 854; tom. II, p. 56. Adelphiani, tom. I, p. 394. Africanus, in the *Chronographies*, tom. I, p. 76. In the fifth book of the *Chronographies*, tom. I, p. 97. Ammon, of Hadrianopolis, in his written discourses against Origen concerning the resurrection, tom. I, p. 88. The name of the same Ammon is omitted, tom. I, 422. Androtio, in the second book of the *Atthidibus*, tom. I, Pref. p. xxxiv. Antipater, of Bostra, on the resurrection, tom. I, p. 422. Apollinarists, tom. I, p. 313, 314. Apollinaris: that the things attributed to Dionysius the Areopagite were not written by him, tom. I, p. 135, 422. See also 461, 510. Apollophanes, tom. II, p. 93. *Apostolic Constitutions* lib. VII, tom. I, Pref. p. xxxv. See a passage from these, tom. I, p. 272 seq. and tom. II, p. 127, where they are called *Apostolic Constitutions*. Apostolic tradition delivered the nocturnal canons of the psalmodies, tom. I, p. 129. Aquila, tom. II, p. 17. Arians, tom. I, p. 62, 507, 811. Arius, tom. I, p. 459. Ariston of Pella, the *Disputation of Papiscus and Jason*. Clement of Alexandria in book VII of the *Hypotyposes* wrote that it has Luke as its author, tom. II, p. 17. Athanasius, the divine, tom. II, p. 159. The *Attici*, tom. I, p. 47, 90, 311, 314. The saying of the Apostle Bartholomew: "That theology is much and very little," tom. II, p. 16, where it should be read *egraphos* instead of *agraphos*. See Combefis, tom. I, *Auctarium novissimum*, p. 496. Basiliani, or Nestorians, tom. I, p. 91, 425. Basil, tom. I, p. 884. The Cappadocian, tom. I, p. 88. The divine, tom. I, p. 206, 269. The Great, in the *Hexaemeron*, tom. I, p. 604, 702. In the discourse *On 'Give heed to thyself'*, tom. I, p. 29. Bias, distinct from the one of Priene, taught that the soul is mortal, tom. I, p. 421. Chrysostom, tom. I, p. 756. Clement of Alexandria, in the *Paedagogus*, tom. I, p. 32. In the beginning of the fifth book of the *Stromata*, tom. I, p. 815. In the discourse entitled *Who is the rich man that is being saved?*, tom. II, p. 181. Book V of the *Hypotyposes*, tom. I, p. 517. Book –, tom. II, p. 17. Clement of Rome, Eusebius mentions only two epistles of his, tom. I, Pref. p. xxxvi. Clement is cited by Dionysius the Areopagite, tom. I, p. 715, 716. Comedy, tom. I, p. 605. Cratinus in the old *Dramas*, tom. II, p. 128. Demophilus in the work *On the sacrifices and festivals of the ancients*, tom. I, p. 129.

Didymus, the blind, tom. I, p. 188. Dionysius, poet, in book II of the Libyans, tom. II, p. 28. Dionysius, ancient bishop of Corinth, tom. I, Pref. p. xxxv. Dionysius the Areopagite, the *Symbolic Theology* did not exist in the age of Maximus, tom. I, p. 208, 886. Nor did the *Theological Outlines*, tom. I, p. 445, 465; tom. II, p. 35. In his Epistle to John the Evangelist, he indicates that he is endowed with a spirit of foresight, tom. I, p. 272. Caius, to whom he writes, is the same to whom St. John the Evangelist writes, tom. II, p. 63. To Demophilus, tom. II, p. 121. To Dorotheus, tom. II, p. 28. Dionysius, Bishop of Alexandria, the orator, in the Scholia to Dionysius the Areopagite, tom. I, p. 70. *Deipna*, sacred ecclesiastical matters, tom. I, p. 306. Elymas the magician, tom. I, p. 786; tom. II, p. 86. Epiphanius, tom. I, p. 740. Evagrius, the unholy, in the second century, chapter 3, tom. I, p. 94, 396. In the 19th of the fifth century, tom. I, p. 396. Eunomius, tom. I, p. 459. Eunomians, tom. I, p. 507, 811. Euripides, *Andromeda*, tom. II, p. 28. *Bacchantes*, tom. I, p. 90. *Orestes*, tom. I, p. 90. Eusebius omitted the listing of many ecclesiastical writings, tom. I, Pref. p. xxxvi. His *Chronographies*, tom. II, p. 97. Eutyches, tom. I, p. 150. Eutychians, tom. I, p. 91, 313. Gnostics, tom. I, p. 65. Gregory the Theologian, tom. I, p. 464, 835, 869, 884; tom. II, p. 77. In the *On the Son*, tom. I, p. 612; tom. II, p. 154. In the *Orations against Eunomius*, tom. I, p. 515. In the second *Peace* oration, tom. II, p. 154. In the third of his *Theological Orations*, tom. II, p. 55. Gregory of Nyssa, tom. I, p. 869, 884. *Exegesis*, tom. I, p. 313. Hebrews in Deuteronomy (in the Mishnah), tom. II, p. 160. The Hebrew text of Exodus, tom. II, p. 17. Hermas, *Pastor*, tom. I, p. 600. Hesiod, tom. I, p. 25. Hierotheus, teacher of Dionysius the Areopagite, tom. I, Pref. p. xxxv, xxxvii; tom. I, p. 76, 265, 305, 517, 543, 545, 613, 756, 834. Disciple of Paul the Apostle, tom. I, p. 520. His writings are to be considered as a second Holy Scripture, tom. I, p. 545. Hippolytus, tom. I, p. 740; tom. II, p. 123. Homer, tom. I, p. 25, 9; tom. II, p. 16, 127, 165. *Odyssey*, tom. II, p. 28. Hymenaeus, of Jerusalem; Maximus writes that he obtained certain of his writings, tom. I, Pref. p. xxxvi. Ignatius, martyr before Domitian, if we believe Maximus, tom. I, p. 613. John the Evangelist, exiled in Patmos under Domitian, tom. I, p. 613. Irenaeus, tom. I, p. 740; tom. II, p. 123; Bishop of Lyons, tom. II, p. 93. In the book *Against False Gnosis*, tom. II, p. 95. In the fifth book *Against Heresies*, tom. I, p. 422; tom. II, p. 180. Justin the Philosopher, *Address to the Greeks*, tom. I, p. 210, 455. Justus (St.), tom. I, p. 852. Lacedaemonians call a magistrate *harmost*, tom. I, p. 314. Lampetians, heretics, tom. I, p. 394. Luke: Luke wrote down the preaching of the Apostle Paul, tom. I, p. 62. Regarding Clement of Alexandria, he is considered the author of the disputation of Jason and Papiscus. See above, under Aristo of Pella. Manes, tom. I, p. 421. Manichaeans, tom. I, p. 313, 617, 618, 619, 627, 637 (in the notes, 851), 855; tom. II, p. 130. Marcianists, tom. I, p. 394. Marcion, heretic, tom. I, p. 421. Messalians, tom. I, p. 394; tom. II, p. 130. Menander, heretic, tom. I, p. 421. Methodius, Bishop of Olympus in Lycia and martyr, *On the Resurrection*, tom. I, p. 422. Narcissus of Jerusalem, whose writings Eusebius does not mention, tom. I, Pref. p. xxxvi. Nestorius, tom. I, p. 510; tom. II, p. 86; Nestorians, tom. II, p. 61, 91, 271, 313, 425, 461, 462, 507, 515, 519; tom. II, p. 36. Origen, tom. I, Pref. p. xxxvi; tom. I, p. 595, 421, 422, 740; tom. II, p. 123. See also above under Ammon. In the first book *On First Principles*, tom. I, p. 396. In the 10th of his *Commentaries on the Lamentations of Jeremiah*, tom. II, p. 125. Pantaenus, tom. I, Pref. p. xxxvi. Papias of Hierapolis, lived in the times of John the Evangelist, tom. I, p. 422. In the first book of the *Expositions of the Lord's Oracles*, tom. I, p. 32. In the fourth book, tom. I, p. 422. Paulianists, tom. I, p. 425. Peter, Deacon of Rome, attested to Maximus that all the writings of Dionysius the Areopagite were preserved in the sacred library in Rome, tom. I, Pref. p. xxxvi. Phantasiasts, tom. I, p. 315, 519. Philo Judaeus, in his book *On the Contemplative Life or Suppliants*, tom. II, p. 65. In the book *On the Flaming Sword and the Cherubim*, tom. I, p. 599. Philochorus, through the third of his *Atthides*, tom. I, Pref. p. xxxvi. Ethical philosophers, tom. II, p. 115, 512, 545, 625, 637, 703, 711, 739, 755, 810, 811, 812, 851, 855. Phlegon, the Greek chronicler, in book 13 of his *Chronographies*, tom. II, p. 97. Phylarchus, the historian, tom. II, p. 156. Plato, philosopher, tom. I, p. 421, 715. Plato, comic poet, in the drama *The Envoys*, tom. I, p. 314.

Polycarpus, in his epistle to the Athenians, tom. I, Pref. p. xxxv, to the Philippians, tom. II, p. 93. Sextus, the ecclesiastical philosopher, tom. II, p. 55. Simon Magus, tom. I, p. 421, 703, 740; tom. II, p. 123. Saint Paul, apostle, disputing with the Stoic and Epicurean philosophers at Athens, tom. I, Pref. p. xxx. Symbol, tom. I, p. 310. Symmachus, tom. II, p. 17, 95. Theodotion, tom. II, p. 17. Theology, as it says, tom. I, p. 310. A passage from the book of Wisdom of Solomon. Theological matters, Bible of the Old and New Testament, tom. I, p. 242. The theologians among us, prophets and apostles, I, p. 466. Titus (of Bostra), in his discourses against the Manichaeans, tom. I, p. 58. Valentinus, heretic, tom. I, p. 421. Valentinians, tom. I, p. 855.

^A Explaining the calculation of the Christian Pascha, in which the rule of the described calendar is declared. In the third part, chapter 9, Maximus testifies that he wrote this computation of the ecclesiastical Pascha in the eleventh indiction, in the thirty-first year of the reign of Heraclius, the three hundred and fifty-seventh year of Diocletian, which is the six hundred and fortieth year of Christ. Joseph Scaliger provided ample excerpts in Greek with notes in his book *De emendatione temporum*, p. 736 seq. Compare book II, p. 163 seq. Dionysius Petavius first published the entire work in Greek from a Vatican codex, adding his own Latin version, Paris, 1630, folio, p. 313, in the *Uranologion*, which was reprinted at Amsterdam (though the title page claims Antwerp) in 1703, folio. Many things in the eighth book of Petavius’s *Various Dissertations*, which are placed under the ancient monuments of the ancients in that *Uranologion*, contribute to the illustration of this same computation. I have indicated in book I, [cap. 18, vol. IV, p. 29 seq. note ffff] what those things are besides the commentary of Maximus.

^B Concerning John, bishop of Cyzicus. Maximus himself mentions these *Aporia* in his questions to Thalassius, tom. I, p. 87; and John Tzetzes, *Chiliades* IX, v. 866.

Concerning the oracle that speaks of the Thessalian horses. Maximus also mentions this in the discourses of the histories, the histories which Gregory the Great wrote.

He translated into Latin, he who often also mentions them in his books ^C *On the Division of Nature*, about the year 864, John Scotus Erigena, or Eriugena, by order of Charles the Bald, as he himself testifies in the epistle to Charles, which he set before his interpretation: "I have edited this work of Maximus, monk and abbot, which he composed at the request of the most holy and blessed archbishop of Cyzicus, John, concerning the explanations of certain ambiguous—that is, difficult to understand—points in the sermons of the most blessed Gregory the Theologian, from Greek into Latin at your command." But perhaps, defended by some apology, I would not have encountered such dense darkness unless I had seen that the aforementioned most blessed Maximus, very often in the course of his work, introduced the most obscure sentences of the most holy theologian, Dionysius the Areopagite—whose symbolic and theological senses I have recently likewise translated at your command—and explained them in a wonderful way. Indeed, Thomas Gale edited the *Aporia* of Maximus to Gregory of Nazianzus, and the epistle prefixed to them to John, bishop of Cyzicus, with the version of the aforementioned John Erigena, pp. 1–45, at the end of the five books written in Latin by the same Erigena: *Περὶ φύσεων μερισμοῦ*, *De divisione naturae*, Oxon. 1681, in-folio. The epistle to John of Cyzicus begins: *Ἐπαινοῦνται μὲν, καὶ τυχὸν δικαίως*. Subjoined also pp. 46–70 is the Epistle of Maximus to Thomas the Abbot, with a version not by Erigena, but by the editor, Gale, *περὶ διαφόρων ἀπόρων τῶν ἁγίων Διονυσίου καὶ Γρηγορίου*, *On Various Difficult Points of the Holy Dionysius the Areopagite and Gregory of Nazianzus*, to the "sanctified servant of God, spiritual father, and master, lord Thomas, Maximus the humble and sinful one, unworthy servant and disciple." It begins: *Ἀπλανοῦς θεωρίας τύπους*. Photius mentions, codex CXCIV, two epistles of Maximus to Thomas, of which the former was published in Latin. There are few passages, and from few orations of Nazianzen, that are more fully illustrated by Maximus in these published *aporia*, and I suspect that Erigena translated more, who on p. 210, *De divisione naturae*, cites the forty-first chapter *On Ambiguities* in the oration of Nazianzen *On Pascha*. Combefis also had more, whose words in *Bibl. Concionatoria*, tom. I, are these: "Saint Maximus has explained at great length the difficult passages of several of Gregory’s orations and of certain poems, which study of his I have from a Regal codex, compared with another of the Rev. Abbot, Gerasimus Blacchus, most kindly sent from Venice, and the very [commentary] of John Erigena from..."

the Cluniac library version. The colophon will be provided by the celebrated Raphael du Fresne from a codex of the blessed [man], written on most beautiful vellum, most beautifully and by an educated hand, if ever there is an opportunity and leisure to compare it with him. The same Combefis, in the *Conspectus of the works of St. Maximus* published at Paris in the year 1660, which Montfaucon inserted into the catalogue of the Coislinian library, p. 311: *On the difficult places of Gregory the Theologian*. It is a dense and arduous work, formerly attempted by Scotus Erigena, with a version inscribed to Charles the Bald, from which some things were corrected and supplied in the Regal codex. This version is taken from the Cluniac library. It also exists among the Discalced Carmelites. The text was then collated with the approved codex of the Rev. Abbot Blacchus, most kindly sent from Venice for that purpose. It seems that a later epistle to Thomas is also in the Gudian codex: for in the catalogue of MSS of Marquard Gudius, which have now been added to the most fully furnished library of Wolfenbüttel, p. 535, it is stated that it ends with these words(a): *offering to God love for one's neighbor, who is glorified in heaven and on earth by all of creation, and who alone demands from us the sacrifice of love toward one another.*

The Orations of Nazianzen, the locations of which are illustrated, are: *On St. Athanasius*, p. 36, seq. — *On the Nativity*, p. 26. — *To the Second Peaceful [Oration]*, p. 48. — *To those residing in the city*, p. 26. — *On the Son, first*, p. 48 seq., 50 seq., 52 seq. *Second*, p. 54. *On love for the poor*, p. 4 seq., 6 seq., 33 seq. — *On the Lights*, p. 27. — *On the hail*, p. 20. Basilius on Isaiah is praised, p. 15. The *Stromateus* of the great Clement, p. 19. Dionysius the Areopagite is praised, p. 15, 19, 47. Epist. to Gaius, *the therapist*, p. 58 seq. Pantaenus, the *teacher* of Clement of Alexandria, p. 19(1).

Unpublished or Lost Works of Saint Maximus

49. *Dispute of the Orthodox and the Maronite*, cited by George the scholar, near the end of a manuscript book, which he addresses against the Latins to John Comnenus Trapezuntius, the Emperor. See Mich. le Quien on Damascenus, vol. I, p. 428. 50. *Lexicon*, which is much versed in the etymological art, without an author's name, in the library of Cardinal Mazarin, ascribed in some places of Italy to Maximus, which nonetheless it did not seem worth weighting his edition of works with, says Combefis in the *Notes on Maximus*, vol. I, p. 680. Fabricius, *v. supra* vol. VI, p. 633 sq., where concerning the Venetian Marcian codex CCCCVXII it must be added: *Lexicon*, inscribed: *A collection of words gathered from various books*, etc., to be found also in the Marcian codex CXL (concerning which Morell deals especially, in the place to be cited shortly), and another; also in the Nanian codex CCXCIV, from which Mingarelli brought forth excerpts in the *Catalogue of Nanian codices*, p. 491. The celebrated Morell, in *Bibl. msta Lat. et Gr.* I, p. 85 sqq., disputes learnedly and at length concerning that Lexicon, concerning various codices, and the opinions of various people about its author, finally showing that its author was Zonaras, about whom I had written doubtfully above (VI, p. 638 sq.) Harl. ^B 51. *On the Second Coming*. It begins: *In these things after...* which Combefis promised in the *Conspectus of the works of St. Maximus*, published at Paris 1660. 52. *Succinct Chronology of the Life of Christ*, MS, among other arguments in the Imperial codex, concerning which Lambecius V, p. 114(b). It begins: *The annunciation of the Virgin came to pass in the five thousand and first year.* 53. *Sacred Miscellanies to Nicephorus*, Chartophylax of Constantinople. *Questions of Maximus the monk to the most holy lord Nicephorus, who became Chartophylax of the Great Church of God, concerning various chapters*. MS in the Imperial library. See Lambecius, VI, p. ^C [In the catalogue of Paris Royal codices, vol. II, cod. CMXX, n. 18 and 19, it is said that there are works of Maximus in which it is shown that a monk ought to be perfect(c) and a *Tractate on loquacity*; in cod. MLXXVI, n. 4, *Tractate on prayer*; in cod. MCCCXXXI, n. 55, *Tractate on the type of the Catholic Church*; in three codices, fragments. — Florentine in the Laurentian codex VI, n. 8, plut. 86, which contains authoritative collections concerning the predetermination and foreknowledge of God, taken from Holy Scripture and the Fathers, there occurs Maximus’ *From the anti-rhetricals to Theodosius and to Helladius*; v. Bandini, *l. c.* III, p. 295, item in vol. I, p. 99, 436, 348, 358, 434 and 495. In various works of others, places of Maximus are cited; add other parts in the Turin codices XXV and XXXV, Greek Turin codices, p. 95 and 141, and certain other things we have pointed out here and there in the notices of codices. Harl.] In most libraries, those which are slightly more furnished, many of Maximus' small works occur written by hand, as appears from the *Apparatus* of Possevinus, Labbe, the *New Library of MSS*, and other writings, in which notice of manuscript codices is handed down. [v. at the beginning of this §. X.] Especially the work *Loci Communes* (Common-places), which at this point gave me the occasion to discuss the writings of Maximus, exists three or four times in manuscript in the Imperial library. It would be worth the effort for these codices to be compared with the Combefisian edition, just as with the excellent Seguierian [codex], concerning which Montfaucon [speaks] in the *Catalogue of the Coislinian library*, p. 374 seq. But what is denied to be found in the same catalogue, p. 310, the epistle of St. Maximus to George, Prefect of Africa, that is read in the Combefisian edition, vol. II, p. 201, just as(1) the spiritual and dogmatic oration to Stephen, Bishop of Dora, vol. II, p. 81. ^D