Synopsis of the Letters of Photius edited by Montagu (London, 1651, 8vo), as they are now arranged in this edition of ours

INDICES TO THE EPISTLES OF PHOTIUS

I. SYNOPSIS OF THE EPISTLES OF PHOTIUS EDITED BY MONTAGU IN FOLIO, LONDON 1651, AS THEY ARE NOW ARRANGED IN THIS OUR EDITION.

[index: entries preserved]

SYNOPSIS OF THE EPISTLES OF PHOTIUS EDITED BY MONTAGU IN FOLIO, LONDON 1651, AS THEY ARE NOW ARRANGED IN THIS OUR EDITION

| Montagu Ed. | New Edition | Montagu Ed. | New Edition | | :--- | :--- | :--- | :--- | | Epist. 124 | Epist. | 187 | Questio 101 | | 125 | Questio 212 | 188 | Epist. Lib. I, 15 | | 126 | Epist. II, 19 | 189 | Lib. III, 54 | | 127 | Questio 213 | 190 | Lib. II, 55 | | 128 | Epist. II, 87 | 191 | Lib. II, 30 | | 129 | Questio 214 | 192 | Questio 102 | | 130 | Epist. III, 43 | 193 | Epist. III, 56 | | 131 | III, 44 | 194 | II, 31 | | 132 | Questio 215 | 195 | II, 67 | | 133 | 216 | 196 | Questio 103 | | 134 | 217 | 197 | Epist. III, 57 | | 135 | 222 | 198 | II, 32 | | 136 | Epist. II, 65 | 199 | II, 58 | | 137 | Questio 218 | 200 | II, 33 | | 138 | 219 | 201 | II, 34 | | 139 | 220 | 202 | II, 35 | | 140 | Epist. II, 20 | 203 | Questio 104 | | 141 | II, 21 | 204 | Epist. II, 90 | | 142 | II, 48 | 205 | Questio 105 | | 143 | II, 49 | 206 | Epist. II, 36 | | 144 | Questio 221 | 207 | II, 44 | | 145 | 81 | 208 | Questio 106 | | 146 | Epist. III, 43 | 209 | 107 | | 147 | Questio 82 | 210 | 108 | | 148 | Epist. II, 22 | 211 | 109 | | 149 | II, 88 | 212 | Epist. II, 92 | | 150 | III, 46 | 213 | Questio 110 | | 151 | Questio 83 | 214 | 111 | | 152 | 84 | 215 | Epist. II, 37 | | 153 | Epist. III, 47 | 216 | Questio 112 | | 154 | III, 48 | 217 | Epist. II, 91 | | 155 | Questio 85 | 218 | II, 45 | | 156 | 86 | 219 | Questio 113 | | 157 | 87 | 220 | Epist. II, 38 | | 158 | Epist. II, 49 | 221 | II, 39 | | 159 | II, 50 | 222 | II, 40 | | 160 | III, 50 | 223 | II, 41 | | 161 | Questio 88 | 224 | III, 59 | | 162 | 89 | 225 | II, 42 | | 163 | 90 | 226 | III, 60 | | 164 | 91 | 227 | II, 43 | | 165 | 92 | 228 | Questio 114 | | 166 | 93 | 229 | Epist. II, 51 | | 167 | 94 | 230 | II, 52 | | 168 | Epist. III, 51 | 231 | II, 93 | | 169 | II, 23 | 232 | III, 61 | | 170 | II, 66 | 233 | III, 62 | | 171 | II, 24 | 234 | III, 63 | | 172 | III, 52 | 235 | III, 94 | | 173 | II, 25 | 236 | III, 95 | | 174 | I, 14 | 237 | III, 96 | | 175 | II, 26 | 238 | III, 97 | | 176 | Questio 95 | 239 | III, 98 | | 177 | 96 | 240 | III, 99 | | 178 | 79 | 241 | Questio 115 | | 179 | Epist. II, 27 | 242 | Epist. II, 98 | | 180 | Questio 98 | 243 | II, 99 | | 181 | 99 | 244 | II, 100 | | 182 | 100 | 245 | II, 101 | | 183 | Epist. II, 89 | 246 | Questio 116 | | 184 | II, 28 | 247 | 117 | | 185 | III, 53 | 248 | 118 | | 186 | II, 29 | | |

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NEW ORDER OF THE EPISTLES OF PHOTIUS AS THEY ARE ARRANGED IN THIS OUR EDITION.

BOOK ONE. New edition. 1 Latin, Baronius ad an. 859; Greek, Jager, *Histoire de Photius*, p. 433. 2 Latin, Baronius ad an. 861 no. 34; Jager loc. cit. p. 452, with supplement from Ang. Mai, *Biblioth. nov.* t. IV, p. 53. 3 (Mentioned only.) 4 Montacutius 3 5 Montacutius 4 6 Montacutius 6 7 Montacutius 8 8 Montacutius 1, and in Canisius *Antiquae lectiones*, t. II, part II, p. 382, ed. Basnagii. 9 Latin, Mai, *Spicileg. Rom.* t. X, part II, pp. 440–459. 10 Latin, Mai ibid., pp. 400, 462. 11 Montacutius 18 12 Montacutius 19 13 Montacutius 2 14 174 15 188 16 97 17 98 18 Mai, *Scriptor. vet. nov. collect.*, t. I, part II, p. 216. 19 191 20 194 21 Montacutius appendix, p. 385 seq. 22 199 23 206 24 Combefis, *Auctar. novissim.* t. I, p. 527.

BOOK TWO. New edition 1 Montacutius 9 2 11 3 17 4 23 5 24 6 28 7 40 8 69 9 70 10 71 11 87 12 95 13 96 14 106 15 107 16 111 17 115 18 116 19 126 20 140 21 141 22 148 23 169 24 171 25 173 26 175 27 179 28 184 29 186 30 218 31 32 32 46 33 47 34 48 35 49 36 50 37 51 38 52 39 53 40 54 41 55 42 56 43 57 44 58 45 59 46 60 47 61 48 62 49 63 50 64 51 65 52 66 53 67 54 68 55 69 56 70 57 71 58 72 59 73 60 74 61 75 62 76 63 77 64 78 65 79 66 80 67 81 68 82 69 83 70 84 71 85 72 86 73 87 74 88 75 89 76 90 77 91 78 92 79 93 80 94 81 95 82 96 83 97 84 98 85 99 86 100 87 101 88 104 89 112 90 113 91 136 92 170 93 195 94 7 95 12 96 20 97 25

ANALYTICAL INDEX TO THE FOUR BOOKS AGAINST THE MANICHAEANS, TO THE MYSTAGOGY OF THE HOLY SPIRIT, TO THE HOMILIES, ODES, AND ALSO TO THE THREE BOOKS OF PHOTIUS'S EPISTLES.

The reader is directed to the columns of our edition. The letters a, b, c, d denote the beginning, middle, and end of the page.

A Abbot, the reverence due to him from monks, 883 b, c. Abraham believed God to be able to raise the dead, 154 b. Abstinence, the gift of, is to be guarded with the greatest care; it is most useful for dulling the passions, 895 c. Acacius, monk and physician, 895 b; 898 a. Action gains strength through imitation, 666 c. Let deliberation precede every action, 674 c. Adamantus, disciple of Manes, 42 b. Adam, placed in paradise; his temptation and fall, 558 b, c. Adimantus, disciple of Manes, 42 b. Adrian, Pope, 650 c. Adulation is to be avoided; it aggravates diseases and renders them incurable, 898 a. Adulators are to be fled from, 670 b, c. Adversity is to be endured with a strong mind, 682 b; to be cast down by adversities and elated by successes is a sign of levity and folly, nay indeed, of pusillanimity, 691 b. Affection surpasses nature, 554 b. Agapetus, Pope, 646 c. Agapius, disciple of Manes, wrote the Heptalogus, 42 b. Agatho, Roman pontiff, illuminated the Sixth Ecumenical Council through his legates, 367 a. Alexander, Archbishop of Alexandria, a man distinguished for his holy and noble deeds, 631 c. Alexander, Count; his evil deeds are contrasted with the generosity of Alexander the Great, 935 b, c; 958, 959. Alexander, Archbishop of Constantinople, a man venerable for his gray hair and prudence, 631 b. Alexander the Macedonian; his opinion concerning women, 687 b. Alexander, who held the archbishopric of Cyropolis, wrote against the Paulicians, 34 a. Alexius Comnenus, a most wise emperor, 399 a.

[index: table entries preserved for preceding columns 997-998]

Those who love should be loved in return, 942 c; 943 a. Ambrose (St.) affirms that the Holy Spirit proceeds from the Son, 343 b, c; 346 b; 350 b; 359 b; 394 a; 810 b. Ameras, byname Monochyrares, enemy of Christ, leader of the Saracens, 78 c. Friendship is not to be separated from justice, 867 b. A friend is not burdensome to friends, 599 b. A wicked friend is no longer to be called a friend, 930 b. A friend is a necessary thing, but the speech of a just man is more necessary, 867 b. Friends who are not to be chosen, 667 d; how they are to be treated, 670 a; how they differ from flatterers, ibid. b. Concerning absent friends, why one must speak of them as well as possible, 671 a; against them, nothing contrary to equity is to be conceded, 683 b. The love of God and neighbor is the sum of the whole law, 662 c, d. Love is a safer foundation for an empire than fear, 679 b: yet both are useful to a ruler, ibid. Why wings are attributed to Love by painters, 902 a, b. Amphilochius, Archbishop of Cyzicus, 827 d. Anastasius, Roman presbyter and librarian, 878 d. Anastasius, tax collector, 938, 939. Anathema laid with justice, is terrible; laid unjustly, is ridiculous, 834 b, c. Anatolius, a notable narrator of lies, 967 c. Anatolius, who had been anointed to the priestly throne of the royal city, held the place of Pope Leo at the Council of Chalcedon, 642 a. The hymn of the angels, sung at the Nativity of Christ, refers all sensible creatures to one Creator, 210 b. Ania, a village near the city of Tabia, 62 c. To fashion one creator for the soul and another for the body is full of madness and insanity, contrary to God, 86 c; 105 a. The wound of the soul is more grievous than that of the body, 619 a. The welts inflicted on the soul through sin render it, even after healing, aptly disposed and more ready to have stigmata burned in through sin, 886 a, b. What things render the soul better, 627 a. Concerning certain impious dogmas about souls, 646 a. Anius, king of Delos, provides grain to the Greeks besieging Troy, 866 c. Anna, whose tribe had Aser as its founder, saw Christ in the temple, 115 c; 221 b. Anna cuts off the reproach of sterility and bears Mary, 550 c. A year is a cycle of times, just as time is a measure of sensible motion, 123 a. Anthimus, Bishop of the Trapezuntines, is anathematized, 646 a. Antipater; his character, 526 c. Antonius, Archbishop of Bosporus, 827 d. Aphthonius, disciple of Manes, 42 b. Apollinarius, Archbishop of Alexandria, 650 d. Apostles, heralds of the Lord's dogmas, 350 a. Water, having proceeded from a good Creator, 187 d. Ararat, name of a region, 704. Secrets: what should be divulged, what should be kept silent, 670 c, d. Archelaus, Bishop of the Carcharians, a man most learned in divine and human affairs, refutes and puts Manes to shame, 39 b, c; 43 b, c. Argaum, a small town to which the Paulicians give the name of Laodicea, 23 a; 78 c; 79 a, d. Aristophanes, a sweet poet 855; he fashioned Plutus as blind, 958 a. The letters of Aristotle are more accurate than his other works, 862 c. Arius the heretic 590 b; 591 b: 707; his errors are refuted and condemned 634 b, c, d. The region of the Armeniacs, 18 a. Why the Armenian Church was separated from the orthodox, 705 et seq.; 714, 715. Arsabes the protospatharios; Photius most gratefully accepts a gift sent by him, 970 a, b. Arsenius the monk, presbyter and prefect of sacred affairs, 178 c. Arsenius the presbyter and hermit; Photius urges him that he might intercede before God through Christ, the Blessed Virgin, and the holy martyrs on behalf of the Church and the afflicted priests, 898, 899; 902 c. To him he sends the Bulgarians, who are longing for the monastic life, 903 c, d. Asia, shaken by internal sedition, 826 b. Astati, a select group of the disciples of Sergius, 78 b. Asutius, prince of the Armenians; to him Photius writes concerning the Synod of Chalcedon and the orthodox faith, 714, 715; to him he sends a small portion of the venerable cross, 716. Athanasius, Archbishop of Alexandria; his eulogy, 573 a; his writings, ibid., a, b; author of many palm-branches (victories), 767 a. Athanasius the monk and anchorite; friend of Photius, 802 a, d; 883 a. Photius sends a cross to him, 902 b. Augustine (St.) says that the Holy Spirit proceeds from the Son, 343 b, c; 346 b; 350 b; 359 b; 394 a; 810 b. God fashioned the ear for hearing, 107 d. Gold leads human affairs in every direction, 682 b. Avarice and humanity admit no commerce between them, 939 a. Avarice shuts the kingdom of heaven, almsgiving opens it, 871 b, c. Axinus, the Scythian pontus (sea), 827 d. Baanes, impure doctor of the Paulicians, 22 a. He is cursed by his followers in the name of God, ibid. c. His origin and impious dogmas, 62 b. He is openly cut off from Sergius, 74 b, c. Baanes the prefect and patrician, 958 a. Photius complains that he is treated by such men in unworthy ways, 959 d; 954 a. The Baanites and the Sergiotites contend and fight among themselves, 75 a, b. The Baptism of Christ, and everything that happened then, militate against the two principles of the Manichaeans, 91 c, d; 94 a, b. Whether baptism conferred by a layman is invalid and therefore to be repeated, 774, 775. To whom it pertains to anoint the baptized with oil, ibid. Bardas the patrician, and Duke of Macedonia, 943 a, 619. Photius writes to him on behalf of Christodulus, 623 a. On behalf of the cleric Bardas the emperor, 626 c. Bardabas the monk, 883 d. The filth and lasciviousness of Basilides, 47 a. Basil the Macedonian, emperor, builds a church dedicated to the Theotokos, 563 c, d. Description of that church, 567 et seqq. Praises of Basil, 566 b; 578 et seq. Photius writes to him, earnestly complaining that he is treated in unworthy ways, 766 et seqq. Basil the tax collector; Photius tries to terrify him with the fear of future punishments, 946 d; 947 a, b. Basil the patrician, prefect of the city of Constantinople, 927 c. Basil the quaestor; his avarice is disparaged, 958 c. Basil (St.), who in the deeper chambers of the soul kept piety pure and undefiled, was silent about the divinity of the Holy Spirit, 358 b, c; 394 a. Truly a royal stole of the Church, 730 a. His epistles are praised, 862 d. Basil, a disciple of the heretic Sergius, 791 d. The happiness of the inhabitants of heaven: what it is, and how great, 763 c, d. War is not to be waged without counsel, 694 c. Benedict, Roman pontiff, a man mild and gentle, famous for his ascetic struggles, 378 b; 395 a. Of benefits that you have received, one ought to be mindful; of those that you have bestowed, one ought to be unmindful, 679 d. Who are worthy of a benefit, and who are unworthy, 683 a. A benefit is to be rendered to no one contrary to equity, 683 b; it is not to be reproached, ibid. c; how it is to be repaid, ibid. Where benefits are once conferred, they are always to be continued, and why, 683 d; 686 b. Benefits are the sinews of empires, the limbs of princes, 690 c. Benevolence is a far more excellent and much safer foundation of empire than fear; how it is to be acquired, 671 d. The benevolence of subjects is more powerful and safer than arms, fortitude, and an army, 694 b, c. Berzelis, byname of Nicephorus, 178 c. The desire for good proceeds from a good impulse, 126 b. Boniface the presbyter held the place of Pope Leo at the Council of Chalcedon, 642 a. The proof and sign of the goodness of God is the hatred of evils and humanity, 134 b. How the affliction of the good and the prosperity of the wicked stands with divine Providence, 891 a. The letters of Brutus, the Roman leader, are praised, 862 c. Budas, disciple of Manes, 42 b. Certain Bulgarians are sent to Arsenius, aspiring to monasticism, 903 c, d. The nation of the Bulgarians is converted to the Christian faith, 723 b; 735 d. Photius instructs Michael, their prince, concerning the performing of various duties, 627 et seqq. Bythus, one of the thirty aeons which the Valentinians fashioned, 139 a. Callinice, mother of Paul and John the Manichaeans, 18 a; 46 a. Canons are ecclesiastical laws which rule the actions of Christians, 754 d. The custody of the canons is owed by anyone, but more so by those who stand above others in rank, 615 c, d. The cutting of the hair is a sign of a pure conversion from dead works, 607 d. Carbeas, a man shrewd at subordinating the common people, warlike

^A and not inexperienced in affairs, stirs up the city of Tephrice, 82 a, b. He wages various wars, 82 a; at length, late and barely consumed by illness, he perishes, 83 a. Those who are alien to God are swift to do evil, 746 b. Haste is often inconsiderate; matters are not to be entrusted to precipitation, 966 b. The Synod of Chalcedon: the number of those who were present, its presidents, together with its acts are described, 642, 643. Christian charity—what it is, and what its benefits and effects are, 594 a, b. Charity is never cast down from its station, 831 a. Chortocopium, a suburb of Antioch in Pisidia; there Joseph, a heretical teacher, died, 62 a. Whether it is permitted to re-anoint those who have been anointed with Chrism, 726 a. Christodulus, the secretary; he had given offense through drunkenness; Photius intercedes for him, 623 a, b. Christ both does and teaches all things for our salvation, 106 a. Christ, after His resurrection, returned to the bosom of the Father, ^B which He had never deserted, 111 d. Christ is the head, the apex, and the beginning of the whole law, 119 a. The mystery of Christ and His advent [overcome] the powers and principalities of this world, and [bring] the very lord of the world to nothing, 126 c; 143 a. Christ was made a minister of the circumcision, 162 a. Christ is the light of the world, the substantial wisdom of God, 250 d. Christ's doctrine concerning the Holy Spirit, 307 et seqq. Why Christ willed to save the world through passion, not through power, 863 a. Christ, the Word of God and of the Father, born from the ever-Virgin, with a rational soul, 590 c, d. Christ is God and man, endowed with divine and human nature, 715. It is proved against Nestorius that Christ has two natures, but one hypostasis, 639 a, b, c; 643 a, b. From a diversity of natures flowed a diversity of wills and operations, 650 a, b. The image of Christ is to be venerated and adored, 654 a. If Christ is not circumscribed according to our likeness, Christ ^C is not, 626 c. Chrysaphius the eunuch, cubicularius to Theodosius the Younger, 711. Chrysocheres, the son-in-law of Carbeas by his daughter and his cousin by birth, is declared his successor, 83 b. Chrysostom, truly the golden mouth of the world, a sea of wisdom, 730 a. Cibossa, a small town of Colonia, which the Paulicians call Macedonia, where Constantine was the master of the defection, 22 c, d; 47 b; 50 b. The food of the body is not the work of Evil, as the Manichæans babble, 292 a, b. Participation in polluted foods, to what punishment it is liable, 787 b, c. Clement, a Roman pontiff, whose writings are called Clementine, 355 c. Pope Celestine shone with the light of the true faith, 359 c; through Cyril of Alexandria he presided over the Synod of Ephesus, 638 b. Celibacy, a divine matter, surpassing nature, 687 b. Heaven and all things that are in it, the earth and what it contains, were created by the one and best God, 90, 91. Heaven is the throne of the true ^D God, 110 a. The joys of heaven are described, 763 c, d. The death of relatives is not to be mourned immoderately, 918 et seqq., 970 et seqq. Compassion toward the suffering and the tortured surpasses the laws of any doctrine or medicine, 259 d. What happens to us, we must endure bravely; what happens to others, with compassion, 682 b. Why ecumenical councils are to be embraced, 631 a. The seven general councils are described, 631 et seqq. See Synod. The concord of subjects is the fulcrum of princes, 678 c, d. Marriage is indissoluble, 123 d; 126 a; 259 c. The absence of parents does not make a marriage alien to sacred laws, nor does their presence render that which has been profaned holy, 794 a. Conscience, which the Creator of our nature wisely implanted for the consideration of things to be done, 747 c. Right counsel is to be preferred to the hands of many, 674 d. Hands joined with counsel are a double trophy, 694 c. Constantinople is afflicted by great disasters, which are described, 874, 875. The Emperor Constantine, offspring of Heraclius, 46 a; he defended the orthodox opinion of the Church, 650 b. The Emperor Constantine the Great honored the Council of Nicaea with his presence, 634 a. Constantine the notary, 959 d; 982 c. Constantine, who changed this name to Silvanus, a doctor of the Manichæans, 18 b; 46 b. His doctrine and death, 19 a; 50 b; his artifices, 46, 47. He called his disciples Macedonians, 47 c.

1002 Constantine the spatharios, of Tyrrhenian stock, endowed with perverse morals, 946 b. What has been established must be kept, 611 a. Paternal customs can hardly or barely be corrected, even with the greatest diligence, care, and labor applied, 887 c. Contraries are excluded by contraries, just as good repels evil, 711. Reproaches differ little from blows, 690 b. The body of a man cannot be referred to an evil principle, as if it were its work, as the Manichæans wish, 99 b, c; 102 a; 134 b, c; 162 b, c; 190 c, d. The body is afflicted by sicknesses through the soul, 619 a; whether it will rise again with the soul, 646 b. The passions of the body express the corresponding affections of the mind, 790 d. The carriage, figure, and motions of the body are not to be despised, 666 d. The Corybantes are insane, 863 b. The creation of soul and body cannot be referred to two opposite principles, 86, 87. Cricoraches the magistrate, pious in doctrine, pursues Joseph the heretic, 59 b, c. The Cross is venerable and to be worshipped, the cause of the destruction of death, 590 d. The Cross of Christ, in which that blood boiled forth in which the world was cleansed, is to be venerated and adored, 654 b. Photius sends a Cross to Athanasius the monk, 902 b. Cubricus, a boy, is adopted by a certain widow; instructed in Persian disciplines; his name changed, he becomes Manes, 38 a. See Manes. His abominable fable concerning the rain, 47 a. The Paulicians transfer the Cynochoritæ to the appellation of Colossians, 23 a. Cyrochoritæ, disciples of Sergius the heretic, 78 b, c. Cyril of Jerusalem, patriarch, 635 a. He wrote against the Paulicians, 31 b. Cyril of Alexandria acted in place of Pope Celestine at the Council of Ephesus, 638 c.

D Damasus, Roman pontiff, thrice blessed, confirmed the second general synod, namely the Constantinopolitan, whose dogmas the whole world venerates, 359 b. Damianus the xenodochus, 875 d; he is reproved because he injured a poor man, 878 a; 879 a, b, 951 a, b. David fell, but he rose again, 836 c. The works of Demosthenes fill the mouths of critical rhetoricians; his epistles, 862 c. Despair is a robust and inevitable weapon, 690 a; no one is to be driven to it, ibid. The God of the Old Testament is the same as the Father of our Lord Jesus Christ, 107 a. God is good and a lover of men, 134 a. The invisible things of God are understood from visible creatures, 135 a. God is a fountain of mercy to those who look toward Him, but He suppresses and restrains the pride and haughtiness of the arrogant and the lifted-up, 158 c, d. God the Father is the creator of all, and the Son of God is also the creator of all, 163 c, 167 b. God is to be loved and worshipped with sincere affection, 662 b. God, to whom all things, even hidden ones, are open, 498 a. God is one and alone the common framer and Lord of all, both celestial and terrestrial, 103 c, d; 122 c; 143 c; 146 a. The Devinense conventicle, gathered by Hercetes the Ascitaranite, 703. The Devil, using the serpent as an instrument, tempts and casts down Eve, 558 c. The various attempts of the Devil against the human race, 712 a, b. Didymus is condemned, 591 d; 646 a. Whether and when the blessing of the Digani is permitted, 786 b, c, d. Diodorus of Tarsus, at first an Arian, afterwards converted to the orthodox faith, 710. Dionysius of Alexandria, disputing against Sabellius, extends his hands almost to Arius, 355 b; 814 c. Diorides, a village of the Carchari, 43 c. Dioscorus and his dementia is anathematized, 591 c; 642 b, c; 711, 712. Discords among friends lead the whole purpose of men into contempt, 667 d. Divinity cannot be split into a greater and a lesser substance, 634 c. Division opens the way to dissolution, 182 c. It is impossible to love riches and virtue at the same time, 871 b. Riches block the kingdom of heaven, 939 b. What true gifts are, 627 a, b. Dorotheus, hegumen of the monasteries of the Cedroni, 867 c; 870 a. Dryinus, whose homeland was Ania, father of Sergius the heretic, 62 c.

E The drunkenness of princes is the shipwreck of subjects, 690 a.

^A Men taken by drunkenness are usually prone to failing through transgression, 623 a. Drunkenness is the fountain of other vices; it removes one from the kingdom of God, 370 b.

The Church, the purest and undefiled bridal chamber of Christ, 54 c. The Church, adorned with holy things and resplendent with icons, the Bride of Christ, 655 a. Against her the demon has stirred up very many heresies, tumults, fights, contentions, and battles, 658 a, b.

Almsgiving, the sacred oil, kindles a bright torch by which passions are consumed and steps are directed into the paths of virtue, 895 c; it opens the kingdom of heaven, 939 a.

Elias, the protospatharius, 930 c; 966 b.

Eloquence sometimes empowers those who are weak in hand, 866 b, c.

Ephesian Synod. See Synod.

Epiphanius the Great wrote against the Paulicians, 31 b.

Bishops, as luminaries and leaders, are established to enlighten the soul and minds of the people, 795 b, c.

Episparis, a village; whence it got its name, 18 a, b; 51 c; 55 c; 59 a.

Who wrote letters best, 862 c, d.

Hermits are compared to the palm tree, 890 c.

Erista, a bishop, abjures his errors with tears, 882 a, b.

Error departs into many parts, 90 b.

Eulampius, archbishop, deserts Photius, 827 d, 839 d.

The table of Eunomus the cithara-player, 950 c.

Euphraimus, the illustrious bishop of Antioch, 646 c.

Euschemon, archbishop of Caesarea, a friend of Photius, 835 a, 836 d; 839 d; 851 a.

Eusebia, a nun: Photius consoles her regarding the death of her sister, 918 et seq.

Eustathius, the glory of the Church of Antioch, celebrated for the purity of his faith and the chastity of his prayer and judgment, 634 a. Assailed by many frauds of the Arians, 767 a; 822 c.

Eustochius, archbishop of Jerusalem, 643 c.

Euthymius, metropolitan of Catania, 836 a.

Euthymius, a monk who fell, is gravely rebuked, 886 d. He shows forth the preludes of the coming Antichrist in himself, 887 a.

Eutyches and that madness of his is condemned, 591 c; 642 b, c; 711, 712.

Eutychius, archbishop of Constantinople, successor to Menas, 643 c.

Euxine Sea, why so named, 827 d.

Evagrius is condemned, 591 d; 646 a.

Excommunication issued by the impious is ridiculous, 834 c.

[F] Happiness of subjects proclaims the prudence and justice of the prince, 694 d.

The look of women is a swift weapon and deadly to the soul, 687 b, c.

What solemn festivals signify, 654 c, d.

One should trust him who places trust in you, 687 a.

Right faith produces honest morals, and the purity of works proves faith to be divine, 630 b. The Christian faith alone, without any aberration, leads to God and salvation, 627 b. Through it, we gaze upon the divinity of the Trinity as in a mirror, 627 b; 630 a. The faith and religion of the Christians surpasses and transcends the religion of the pagans in every kind of perfection, 659 b. Communion of the faith is the best of all things, and the greatest cause of true love, 590 a. Conduct of life ought to express faith, 658 a. He who transgresses the Christian faith is not to be tolerated, 751 a.

The end should correspond to the beginning, 658 a.

Fraud is nowhere to be approved, 679 d; 682 a.

Fury, a blind passion, cannot discern the useful from the useless, 686 d.

[G] Gabriel, commander of the armies, announces the nativity of the Lord from the Virgin to the Virgin, 114 d; through him God speaks, 114; 207 c.

Galato, of the secret cabinet; to him Photius writes about lying, 939 b, c; 967 c, d.

Gauriabius, a disciple of Manes, 42 b.

Gegnasius, by race an Armenian, who changed his name to Timothy, a teacher of the Paulicians, 22 a, b; 51 c. His deceits and artifices before the patriarch, 54, 55. He perished on his last day by the disease of the pestilence, 55 d.

Generation, the term of conception and the carried womb, 559 b.

George, patriarch of Constantinople, 647 a.

George, deacon and cubicularius, a very close friend of Photius, 875 a.

George, deacon and hospitaler, 870 b; he is wittily mocked, 871 c.

Georgius, archbishop of Nicomedia, is praised, 833 d; 826 a; 836 b; 846 b. Photius consoles him regarding the death of a cleric who had ended his last day abroad, 846 d.

George, orphanotrophus and deacon, 878 c.

To boast of those things which ought rather to have been concealed exceeds the bounds of human wickedness, 827 b.

The grass of the field and its magnificence cannot be referred to an evil principle, 203 b, c; 206 d.

He is worthy of grace who reveres the nature and name of grace, 683 a. Procrastinated or halved graces are not graces, 683 b, c.

Gravity, joined with a certain weight and caution, renders those who possess it conspicuous, 667 b.

Gregory, deacon and chartulary of Amasia, 871 d; 874 a, d; 878 b.

Gregory of Nyssa, bishop in Cappadocia, called "The Theologian" because of his works, 635 b; among all, the supreme master of beauty in the epistolary genre, 862 d.

Gregory, Roman pontiff, he flourished in virtue and doctrines, 367, 368, 374 b, c; 394 b.

Gregory, archbishop of Syracuse, suffered many things from the Ignatian faction, 831 c, d.

[H] Hadrian, Roman pontiff, 382 a.

Every heresy is refuted by councils, and every innovation, 631 a. Christian piety has vanquished and put to flight heresies, 658 b. Epiphanius counts eighty heresies, 707; the principal ones are described, 714, 722 b.

Helias, archbishop of Jerusalem, 650 d.

Heraclides, a disciple of Manes, 42 b.

Heraclius, bishop of Chalcedon, instituted struggles in twenty books against the Paulicians, 34 a.

Of herbs which the crowd of physicians does not know, 859 b.

Herod, having opened his ears to calumny, became most miserable, 626 d.

Hierax, a disciple of Manes, 42 b.

Jerome (St.) affirms that the Spirit proceeds from the Son, 343 c; 352 b, c; 394 a; 810 b.

Mythology once created Hippocentaurs in fun regarding things subject to generation and corruption, 322 c.

Hippolytus, disciple of Irenaeus and martyr, 358 a; 394 b.

A homicide, who, beyond the ordained death, deprives men of life by another way, 967 b.

Man, a rational animal, consists of a composition of visible and invisible things, 182 d. A man who consists of mud and flowing nature cannot keep himself perpetually immune from every human fall, 351 a; no one, not even the most perfect, is free from stains and filth, 886 c; no one, not even the worst, is without participation in some virtue, ibid. Men are so constituted that they cannot bear the sense of pain, 619 c.

Honor, which makes the soul more honorable and diviner, is the only one to be sought, 611 c.

Hosius, bishop of Cordova; whence he had this name; he was present at the Nicene Synod, 631 b, c.

What hospitality is, and what its reward, 851 b, c.

All human things are versatile, unstable, and not at all firm, 691 b. Human things simultaneously flow away and vanish with time; but virtue is indestructible, 955 a.

[I] Iconoclasts, called Christomachoi, condemned by the Nicene Synod, 594 a, b; 655 a; 739 d. Their evil deeds, 651 a, b. They have surpassed the malice of the Jews toward Christ, 651 d. They loathe the name of idolatry, and yet they rage more intolerably than idolaters against the divine mysteries of the Christians, ibid.

The idol they call an idol—that is, the venerable image of Christ through which idolatrous error is eliminated—they call heretical, 651 b.

Ignatius of Claudiopolis, 834 a.

Ignatius, bishop of the Sophors, is rebuked, 823 c, d; 826 d.

Fire, which can be perceived only by the mind, could not have been the author or principle of evil, 87 c. If fire is a work of evil, how does the good God, the Son of the good, baptize men in the Holy Spirit and in fire, 94 d. If an evil fire is the creator, how was fire prepared for the devil? For he did not prepare punishment for himself, 95 a. Fire annihilates the matter that nourishes it, and anger eats away the soul which it has besieged, 686 c, d. Fire not only harms those who touch it, but smoke stings the eyes of those who stand not far from it, 930 a.

Images of Christ, of the cross, and of the saints are to be honored, and to what extent, 654 b; 926 c, d. Honor paid to images is honor to those whom they represent, just as, in the same way, infamy and disgrace pass from the image to the one imaged, 651 c.

He who wishes to command others ought to command himself, 675 b.

The impious in the presence of a prince cause him to be slandered, 674 b.

^A Wickedness is never to be commended, and why, 674 b, c. Wickedness opposes virtue, nor can they coalesce into friendship, 839 d. The passion of wickedness, when it has gone beyond all medicinal admonition from superiors, or is intercepted by punishment, or by death, so that it might not proceed into something worse, 890 b. Human wickedness exceeds its limits, and one speaks of things that ought rather to have been concealed, 827 b. Wickedness leads to blame, 754 b. ^B Propagation as a path toward generation, 559 b. What a prince ought to be like, and especially in a prince, 666 d; 667 a. Poverty is an excuse for a person, if he should have sinned against justice, but it is not the same for a rich man, 671 c. The stronger ought to bear the infirmities of the weak, 830 d. The ungrateful turn the generosity shown toward them into an insult, 679 b. Why inflicting injury is especially unbecoming to a prince, 671 b, c. Injustice attracts the multitude to itself, 836 d. A prince ought to punish the unjust and protect the innocent, 678 d. The possession of an institution is a most firm staff of life for those of advanced age, 951 c, f. Envy begets sedition, 51 c. Envy in any man, and especially in a prince, is the worst thing, 674 d. To envy is the worst, to be envied is the best, 675 a. It is easier to pity the afflicted than not to envy the prosperous, 670 a. Anger is compared to fire and iron, 686 c, d. Nothing is of profit to one who is angry in admonition, ibid. Let not an angry man punish anyone, ibid. Irenaeus, a priest of God, and his attainment of the episcopacy of Lyons, 358 a; 394 b; 814 c. Irene the empress, a religious woman acceptable to God, 70 d; 898 b. Isidor the monk; his life is criticized for being depraved, 898 b. Isidore the monk; his muse is inconsistent; his letters are praised, 862 d. Journeys, however long, where instruction in the love of others is provided, the goal is passed through expeditiously, 823 a. [J] Jacobites, acephalous, 712, 723 a. Joachim is called the father of the maiden Mary, 550 c. John the Baptist, not yet a participant of the covenant of grace, but still led according to the law, preached Christ, 186 b. He was a forerunner and messenger of grace, 198 a, b. The first in the law of grace to declare that the Holy Spirit proceeds from the Father, 371, 374. John the Evangelist, the son of thunder, 190 a. John, metropolitan of Heraclea, 822 a; 826 b; 862 a. John Manichaeus, son of Callinice, 18 a. John, metropolitan of Nicomedia, 823 a; he is refuted, ibid. b, c. John the patrician and sacellarius; he is harshly criticized, 935 d; 938 a, b, c; 943 c; 947 d; 955 c; 962 a, b. John, a disciple of the heretic Sergius, 79 d. John the spatharius and governor of the Peloponnese; a change is attributed to him, 927 a; 943 a; 950 c. John the spatharius is accused of fraud and treason, 942 c; 946 a. John VIII, Roman pontiff, he was manly in mind and manly in piety, 379 a, b. Job, a man of noble spirit, led by patience and fortitude to triumph over the devil, 835 b. Joseph of Arimathea, a secret disciple of Christ, is praised, 950 a, b. Joseph, the putative father of Christ, 113 d; 211 c. Joseph, who had himself called Epaphroditus, a Paulician doctor, 22 a; 59 c; struck by Zacharias 58 b; his versatility and arts, 59 a, b; he dies, 62 a. Joseph, the patriarch’s chastity, 959 b, c. Joshua, leader of the Israelites, 295 b. Jews swore by heaven and earth, by the head and Jerusalem, 106 b; 199 c, d. Jews and Manichaeans are caught battling God, the former ascribing miracles and the latter the creatures of God, to a hostile power, 119 c, d. The description of a best judge; he ought first to judge himself, 678 b. Julian of Halicarnassus, a heretic, 723 a. Julius, a pope, a distinguished and very celebrated prelate, present at the Council of Nicaea by his representatives, 631 b. An inclination to an oath, with perjury standing at the ready; to swear, does not at all behove a noble soul, ibid. Justinian, who had received the empire after Heraclius, condemns the heretics, 51 b. He conspired with ecclesiastical dogmas, 643 c, d; he erected the temple of Saint Sophia, 705. Justice is to be preferred to friendship, 867 b. Justice is blind, 958 a. The just will shine in the kingdom of their Father like a sun, 111 c; if they struggle with miseries here, it is not to be wondered at, 826 d. The just man, adopted as a son and instructed by the heretic Constantine, killed his master and father with a stone, 51 b. He rises up against Symeon, and causes him to be condemned to death, 51 a, b. Juvenal, bishop of Jerusalem, was present at the Council of Ephesus, 638 c; at Chalcedon, 642 b. [K] Kanacares, a disciple of the heretic Sergius, 79 d. [L] Hope strengthens labor, and labors give birth to hope, 694 c. Whether it is lawful for a layman to baptize, 774, 775. Praise. Who are to be praised, and who not, 679 a. Wickedness is not to be praised, however fortunate it may be, 674 b, c. We ought not to praise anyone to his face, 863 d. Leo, archbishop of Calabria, 774 a. Leo, born in Germanicia in Syria, governing the scepters of the Roman empire, persecutes heretics, 54 a, b; 76 a. Leo the emperor, an impious man, who showed a nature more of a beast than of a man, 767 b, c. Leo the Logothete of Madiam; ingratitude is cast in his teeth, 934, 935. Leo the Great, who showed the sacred duties of Rome to be still more holy, a pillar of the fourth council, 362 a, b; possessed of a kingly mind and discourse, 363 c. Leo IV, Roman pontiff, who also shone with the glory of miracles, ordered the Romans to recite the creed in the Greek language, 375 a; 395 a. Leo the elder and Leo the younger, Roman pontiffs; their opinions concerning the procession of the Holy Spirit, 798, 799. Leo the spatharius is refuted because he had concealed his wild manners under a sheep's skin, 934 a, b. The law was a pedagogue for those things which belong to grace, 118 c. The connection and kinship of law and grace, 142 b; 203 d; 206 a; 230 d; 250 a. Mosaic laws cannot be referred to a bad principle, 207 a, b. How laws are to be observed by a prince, 671 d. The unpunished violation of lesser laws makes more hardened men contemptuous of the greater, 606 b. Libanius, a philosopher among emperors, a sophist among the common people; his letters are praised, 862 c, d. The tongue of a liar refuses to speak the truth, 255 a. [A language] of the weak, sometimes prompt in action, 866 b, c. Lucas, a divine man, author of the Acts, refutes the Jews, 107 b. Lucas, a disciple and herald of saving doctrine, 110 a. Author of the words of the Lord, 114 c. Lucentius, bishop, who acted as the representative of Pope Leo at the Council of Chalcedon, 642 a. The moon, having borrowed its light from the sun, illuminates the air freely, without a dowry, 919 c. [M] Macarius, bishop of Antioch, is condemned at the Council of Constantinople I, 647 b, c. Macarius of Jerusalem, distinguished for many kinds of virtues, was present at the Council of Nicaea, 634 a. Macedonius, a heretic, 363 b. His ravings, 394 a. A blasphemer against the Holy Spirit; he is refuted and condemned, 635, 638. His excommunication, 591 b. What kind of magistrates are to be instituted, 675 d; 678 a. The mass and excess of evils work upon the oppressed, causing a collapse and alienation of the mind, 743 b, c. Mananalis, a village of the Samosatenes, in which Gegnasius taught; it received the name of Achaia, 23 a; 46 b; 55 d. Manes, 15 a; 22 b; 715. Manes, furious in the Greek language, but eloquent in the Persian, 38 a. His doctrine concerning the denial of Peter, 27 a; 178 c. Spreading impious garrulity against the Father and the Son, 315 a. He named himself the Paraclete and the Holy Spirit, 38 b. Condemned by the king of the Persians, he is cast into prison, 39 a. Having escaped from custody, he is harassed in Mesopotamia by Bishop Archelaus, 43 b, c. His infamous death, 42 a; 46 a. Various doubts of the Manichaeans, and their solutions, 86 et seqq; 178 et seqq. Manuel the patrician; his cruelty is reproached, 955 d; 967 b. Marcianus, a most religious prince, 642 a. Marcion, spreading impious garrulity against the Father and the Son, 315 a. Marcus, a Sicilian monk; he could say nothing prudent or moderate, 887 b, c.

^A Mary, the Blessed Virgin, to be called "Theotokos," and why; 630 c. Her venerable icons, 654 d. The nativity of Mary, 547 et seqq. Marianus, patrician and *domesticus scholarum*; his justice is praised, 963 a, c. Martyrs and confessors of Christ, standing before impious judges, are praised, 891 a. That matter is difficult to prove by philosophers, 871 c. Maximus, Archbishop of Antioch, was present at the Council of Chalcedon, 642 a, b. The ignorance and errors of physicians regarding the names and uses of herbs, 859 b, c. Meditation is the mother of right action; a sudden impulse clings to sin, 846 a. The usefulness of meditation, 666 c. Melanthius, author of tragedy, a glutton, 871 a. Meletius, Bishop of Antioch, 635 a. Melitina, the second city of Armenia, 78 c. Memnon sat at the helm of the Ephesian church, 638 b. The memory of anxious things makes an evil more acute, and does not allow sorrow to be lightened, 387 a. A lie avoids speaking the truth, 255 a. Lying is to be avoided, especially by those who are in power, 682 c. A certain prodigious narrator of lies, 939 c, d; by name, as it seems, Anatolius, 967 c. Mennas of Constantinople, 643 c. A firm and unmoved mind often lifts up lowly things to the heights, and depresses sublime things into humility, 866 d. Methodius of Constantinople; his encomium, 575 d. Methodius of Patara, martyr, judged that the nature of angels is devoid of body and passion, 355 b; 394 a; 814 c. Metrophanes the monk; his virtues and struggles for Christ are praised, 898 c. Metrophanus, an apostate monk, is vehemently rebuked, 886 c, d; 890 a. Michael, Prince of Bulgaria; to him Photius writes concerning the duty of a prince, 626 et seqq. Michael the emperor is crowned by God; Photius congratulates him, 718 a; from him he implores freedom, 719 b, c, d. Michael, Metropolitan of Mitylene, 834 c; 859 c, d. Michael, patrician and *sacellarius*, 942 c. Michael the *protospatharios*; Photius complains to him that he is being treated in unworthy ways, 947 b, c. Michael, who exchanged the imperial robe for the monastic habit, pursues heretics, 78 a. Michael, disciple of the heretic Sergius, 79 d. A soldier becomes famous and illustrious, not because he is not counted among deserters, but if he is more excellent in war than his fellow soldiers, 762 a. Mercy and humanity are owed to those upon whom violence is inflicted, not rebuke and contempt, 598 a. Walled cities that are razed lead to contempt, 674 b. Momus was allotted a dual and discrepant nature, 959 d. That monks should take up arms against their abbot is absurd, 883 b, c. Whether those who are entering the monastic life must necessarily be tested for a full three years, 842, 845. Mopsuestia, a city which the Paulicians call Ephesus, receives the doctrine of Sergius, 23 a. If disease brings forth death, what wonder is there, 979 c. The characters of princes serve as law for their subjects, 674 c. The death of friends is to be borne patiently, 918 et seqq. The whole race of men is subject to death, 918 b, c. Christ changed its nature, 922 b. The death of the soul, not of the body, should be mourned, 922 d; 975 a. That mourning the dead is a characteristic of women rather than men, 978 b; and of pagans rather than Christians, 979 a. Moses proclaims the one God and Lord, 144 b, c. Christ declares Moses worthy of faith, 123 b, c. Moses is a teacher of grace, 206 b. Moses and Elijah, living according to the Law, were ministers of the good and true God, 239 b. What manner of women they ought to be who carry the holy communion to those detained in chains, 779 c. The race of women is cunning in ensnaring, 66 b. The visible world is not the work of an evil principle, and why, 98 a, b, c. [N] The source of the operation of anything whatsoever, 950 a. Nature is common to all men, but personality is peculiar, etc. Difficulties are to be foreseen, especially when one's own cause is at stake, 623 c. One must not abuse the gifts of nature, 679 b. A diversity of wills and operations flowed from the diversity of natures in Christ, 650 a, b. ^B Nectarius, still a catechumen, is ordained by the Fathers of the Council of Constantinople and made bishop of the city; he is named president of the council, 610 a; 635 a. Nestorius, born in Antioch on the Orontes river, Bishop of Constantinople, 638 c. His errors are refuted and condemned, 591 b; 639 a, b, c; 710, 711. Nestorius is a minister of Satan, 714. Nicephorus arrives at the pinnacle of the pontificate from the lay order, 602 c, d; 610 a. He is sent into exile, 767 c. Nicephorus the Manichæan, is called Berzelis, 178 c. Nicephorus the philosopher and monk, friend of Photius, 899 d; 902 a; 903 a, c; 906 b, c; 907 b, c; 915 b. Photius grieves that the books of rhetoricians which he had requested had not been sent to him, 903 b. He accuses him of cowardice, 907 et seq.; he invites him to come to him, 906 c; he takes it ill that he did not come, ibid. d. He notes his Asiatic style of speech, 907 c. Nicetas the *protospatharios*, managing private business for the metropolitans of Cyzicus and Laodicea, 982 c. Nicolaus, hegumen of the monastery of St. Nicephorus, 867 a. Pope Nicholas; to him Photius writes, sending his profession of faith, 586 et seq. He writes to him again for the sake of obtaining confirmation of his position in the patriarchate, 593 et seq. He asks for his discourses, 594 c. Whether the marriages of the clergy are lawful or unlawful, 606 a; 734 c, d. ^C The peoples of the West, if historians are to be believed, were addicted to the pleasures of the belly and of lustful things, 887 b, c. Hatred of one's neighbor affects the common Creator with injury, 122 a. To love those who hate is a work of virtue and divine, 954 c. Self-opinion is a great evil; it makes a man foolish; it is to be avoided by every means, 898 a. Constant prayer keeps the mind clean from impure thoughts, 895 b, c. Prayer connects man to God and makes him intimate with Him, 663 c; its usefulness and effect, ibid. c, d. Private and public prayer, 666 a. One must pray for kings, 763 d. To ordain someone on the strength of a testimonial, even if he who is ordained is later found to be unworthy, does not render the one who ordains him liable to guilt, 783 c. If he knowingly ordained someone to be an adulterer, he falls entirely from the episcopacy and priesthood, 787 b. Origen and his errors are condemned, 591 d; 646 a, b. ^D Palamedes and Ulysses are contrasted, 866 b, c. Hermits are compared to the palm tree, 890 c. Pamphilus the martyr, teacher of holy instructions, 355 c; 394 a. Common bread is changed into the body of Christ, and common wine becomes his blood, 607 b. Pantænus, a holy man, and doctor of holy instructions, 355 c. Pantoleo the *protospatharios*; his cruelty is taxed, 931 c, d; likewise his lust, 959 b, c. Papias of Hierapolis, 815 a. The parable of the man sowing good seed in his field, 111 a, b; 262 b, c. The parable of the lost sheep teaches that human substance is the work of a beneficent hand, 243 b, c. The parable of the lost drachma commends the same sentiment to us, 246 a, b. The parable of the prodigal son proves the same sentiment, 246, 247, 250. Paracondaces, a man gifted with honesty of character, is appointed by the emperor as judge of the heretics, 78 a; he is pierced by the guile and treachery of the *Astatæ*, 78 c. The earthly Paradise, a thing delightful and full of love, 558 a. How glorious the heavenly Paradise is; its joys and delights are described, 975 c, d. Paschasinus the bishop, acting as the representative of Pope Leo at the Council of Chalcedon, 642 a. One must decline the beginnings and causes of passions, 687 c. The Paulicians, or the company of Paulicians, whence so called, 15 a; 18 b. They profess that there are six churches for themselves, 22 c; their doctrine concerning God the Creator, 23 b, c; concerning the Virgin Theotokos, 26 a; concerning the Eucharist, ibid. b; concerning the cross, c; they reject the holy prophets and the Old Scripture, 26 d; 27 a. They admit the Acts of the Apostles and the Catholic Epistles, as they call them, besides those which are attributed to Peter, 27 c; 43 a. They call their own meetings the Catholic Church, 30 a; they pretend to admit baptism, ibid.; they reject the priests of the Catholic Church, whom they call *synecdemos* and notaries, 30 b; their corruption and filth, 31 a; 42 c. Paulus, Archbishop of Cæsarea, has lapsed, an enemy of Photius, 839 a. Paulus, Archbishop of Laodicea, 851 c; Photius taxes him, 851 d; 858 d.

Paulus the Manichæan, son of Callinices, from whom the Paulicians, 48 a, b; 51 c. Paulus, a lapsed monk; Photius urges him to repentance, 879 c. Paul of Samosata taught that Christ Jesus began his existence from Mary, 713. Paul (St.), divine and heavenly, 134 d; 143 d; the mouth of Christ, 135 a; illustrious in his knowledge of the Old and wisdom of the New Testament, 155 c; he consecrated himself entirely to God, 139 d; learned and a teacher of the mysteries of God, 142 d; 143 b; teacher of the world, 147 d; 811 c; herald of grace, 151 b; and of truth, 158 a; 163 b. Great teacher of the Church, 662 a; spectator and teacher of hidden things, 163 d; 190 d; herald of the Church and teacher of the world, a heavenly man, 327 a; the dogma of right dogmas, 327 a; by the course of his divine preaching he showed the magnitude of the earth to be smaller than his diligence, 330 a; the fiery tongue of the Spirit, 335 a; the resonant and never-silent trumpet of the Church, 347 c. Paul, who ennobled human nature with his own illustrious morals, 354 a. Why he himself did not avoid the company of the wicked, though he forbade it to others, 842 b, c, d. Poverty is not to be lamented; the righteous man is not forsaken, 883 d. To sin is human; to persist in a committed sin is diabolical, 879 d. Sin, like a wound, even after healing leaves tracks and scars, 886 a, b. Sin is to be avoided with all diligence, ibid. There is a great difference in the ignorance of sinners, from those things which are committed against justice and divine law by those who know better, 783 d. The love of money shuts the kingdom of heaven, 938 d. Perjury drives the soul headlong into the contempt of God, 122 a. Serious persecution is a sweet blessing of the Lord, 763 d. Persecution against bishops and priests is described, 891, 894. Just persuasion proceeds not so much from the ability of the speaker as from the disposition of the listener, 846 b. Peter, Bishop of Apamea, is anathematized, 646 c. Peter, archpresbyter of the holy Roman Church, most holy, was present at the Second Nicene Council, 650 c; 739 c. Peter, priest of St. Sabas, superior and archimandrite, was present at the Second Nicene Council, 650 c; 759 c. Peter (St.), leader of the apostles, 91 b; to whom the keys and the entrance to the heavenly gates are entrusted, 662 a. The epistles of Phalaris are praised, 862 c. Phanarea, a village so called by the inhabitants, fostered the seeds of the Manichæan impiety, 18 a; 46 a. Whether phlebotomy is safe during the summer, 859 b. Photinus taught that Jesus began his existence from the Virgin Mary, 713. Photius writes to Pope Nicholas at Rome, and sends him a profession of faith, 586 et seqq. He writes again to obtain his confirmation in the patriarchate, 593 et seqq. He laments the patriarchate, which he entered under compulsion, 586, 587. He depicts the evils by which he is afflicted, 598 a, b. He grieves that Bardas is his enemy, 619 et seqq. He complains that his patriarchate was halved, 619 d; 622 a, b. He intercedes for Christodulus, who had offended through drunkenness, 623 a, b. He instructs Michael, Prince of Bulgaria, on the duty of a prince, 627 et seqq. He congratulates Michael the Cæsar, 718 a; he sends an Encyclical letter to all the bishops of the East, and attempts to prove that it is not permitted to say that the Spirit proceeds from the Father and the Son, but from the Father only, 722 et seqq. From exile he writes to the bishops, recounting the evils with which he is overwhelmed, 742 et seqq. He is accused of insanity, and of treason and contempt of divine laws, 742 d, 743 a; regarding money put aside, 646 d. He laments that his books were taken from him, 746 b; 766 d; 767 a. He sends canonical letters to the bishops, 782 et seqq. He attempts to prove to the Metropolitan of Aquileia that the Spirit proceeds from the Father alone, 798 et seqq. He was skilled in medicine, 636 c. He prescribes phlebotomy during the summer, against the opinion of other doctors, 859 a, b. What kind of gifts he desired from the sick who recovered by his help, ibid. He vehemently laments the death of a certain friend, 874 b, c. His enemies: Alexander the comes, 935 b; 958, 959; Baanes the præpositus, 950 a; 951, 954; Bardas Cæsar, 626 c; Basil the Emperor, 766; Joannes, Metropolitan of Nicomedia, 823 a; Joannes the patricius, 935, 938, 943, 947; Manuel the patricius, 955, 967; Metrophanes the monk, 886, 890; Paulus, Archbishop of Cæsarea, 839 a; Sabas the anchorite, 887; Sabas, prefect of the Pissadori, 863; Theodore of Laodicea, 826, 827; Zosimus the monk, 882, 883. His friends: Athanasius the monk, 882, 883, 890; Dorotheus the abbot, 867, 870; Euschemon, Metropolitan of Cæsarea, 835, 836, 839, 851; Eustathius, Patriarch of Antioch, 822; George the deacon, 875; George, Archbishop of Nicomedia, 823, 826, 836, 846; Nicephorus the monk, 899, 902, 903, 906, 907, 915; Nicetas the protospatharius, 982; Zacharias, Metropolitan of Chalcedon, 830, 831, 842, 854, 859. Pierius the martyr, teacher of sacred institutions, 355 c; 394 a. Piety, even when it is angry, does not cast off compassion for its neighbor, 294 a. Various writings of Plato, and especially his epistles, 862 b, c. The poet Aristophanes imagined Plutus to be blind, 958 a. Deserved punishment is appropriate for children as well, 782 b. The punishment is the same for those whose transgressions do not differ, 146 c. To inflict frequent punishments belongs to an angry man rather than a prudent one, 674 a. Repentance that is born under affliction brings no profit, 175 d. Polygamy, a most shameful and detestable thing, befitting beasts, 687 b. The pontificate, a yoke terrible even to the angels themselves, 586 a, b. The greater the power one holds, the greater the virtue with which one ought to excel, 671 c. It is not right to say or think that there are two principles, and those opposed to each other, in those whose will is free in itself and not subject to the allurements of evil, 139 c. It is the duty of a prince not only to take thought for his own salvation, but also to look after the people entrusted to him with equal care, 655 c. Among princes, faults, even the slightest, are denounced by the judgment of all as a great crime, 659 a. A prince ought to be endowed with manifold probity, 663 b; to carry himself with gravity and decorum in face, hair, and dress, 666 d; above all, he must rule himself, 673 b; to conduct himself with the common people neither too familiarly nor too haughtily, 679 c; to assist the miserable, 694 c, d; to ascribe to God the glory for successful deeds, ibid. He should be prompt to reward, but slow to punish, 686 d; 687 a; 695 c. Prayers for the prince, 695. A traitor, who treats an enemy with benefits, 679 a. A traitor is loved while he is betraying, but when he has betrayed, he is held in hatred, 682 a. Two types of traitors, ibid. The fictitious punishments of Prometheus are far surpassed by the true torments of the impious, 946 d; 948 a, b. Promises must be fulfilled, 682 b. Why it is not expedient to promise something vehemently, 683 a. To receive a prophet in the name of a prophet, 851 a, b. The chorus of the prophets appeared in the sacred oracles which they edited as the work of God and of a good minister, 226 c. Repentance aids providence, 674 d. Love of neighbor, and that indeed a perfect one, what it is and in what it consists, 662 c, d. Prudent men are neither puffed up by prosperous things nor cast down by adverse ones, 694 b. It is the mark of a prudent man to rise as quickly as possible when he has fallen, and to regulate his failure so that he does not fall again thereafter, 690 b. How prudence is to be acquired, 666 c. Pusillanimity and timidity are to be avoided, 907, 910. R. What a rebuke ought to be, 966 c, d. The kingdom of God does not admit of division and separation, 182 d. Relics of the saints are to be venerated, 654 c. It is better to make a republic honest from dishonest than great from small, 674 a, b. Resurrection exists, because death exists, 650 a. Origen denied the resurrection; whether only souls are to rise, or whether they are to rise with their own bodies, ibid. b. Reverence should always be shown to parents, 750 c. Immoderate laughter insults constancy and gravity, 667 c. S. Sabas the anchorite, enemy of Photius, 887 c, d. Sabas, hegumen of the Pissadori, enemy of Photius, 863 b. Whether the fasts of the Sabbaths are illicit, 723 d, 734 b. Sabellius, 290 b; 355 b; 590 b; 707. He himself devised the monstrous doctrine of Filiopaternity, 294 b. Whether a priest can cohabit with his wife having been violated by Barbarians, 778 a, b, c. Whether it is permitted for priests to take a wife, 723 d, 726 a; 734 b; whether they may anoint the baptized with oil, 726 a, b. The sacred sacrifices of our religion pertain to the priests, 666 b. The most beautiful sacrifice is a pure life and a right mind, ibid. The incredulous and badly zealous faction of the Sadducees, 126 d; 235 b. Salmoneus and the fable about him, 718 b. Samosata, a city of Syria, where the Manichæan doctrine once flourished, 15 b; 46 a. The Holy and the Holy of Holies which pertain to the Old Testament did not originate from evil, 151 a, b. The saints established before the tribunal of the impious are described and praised, 890 c, d.

^A Whether the infants of the Saracens ought to be baptized in their own region and homes, 779 a, b. Sassanid Monophysites, 715. What a scandal is, and to what punishments it is liable, 750 b. Fornication destroys both body and soul, 122 a. The elders of the Scribes and Pharisees, saying they worship God with their lips, but are in heart far removed from him, 110 d. Scythianus the heretic, an Egyptian by fatherland, a Saracen by race, 34 a; he composed four books, ibid. b; one he called the Gospel; the second, the Capitulum; the third, the Mysteries; the fourth is inscribed the Thesaurus of Life, 35 a. He who has not yet attained security and the harbor is in a worse condition than he who already holds both, 242 a. How seditions are to be quelled, 690 c, d. Serapion of Thmuis writes against the Paulicians, 31 b. Sergius of Constantinople, patriarch, 395 a. Sergius the heretic, who by changing his name called himself Tychicus, doctor of the Paulicians, 22 a; 70 b. By his followers he was equated with God, 22 c. He had Drynius as a father, 62 c; having been initiated into the mysteries of apostasy by a certain woman, he becomes the precursor of Antichrist, 63 b, c. All who had been conspicuous for impiety before were thought mere children compared to his craftiness and captious morals, 67 a. A wolf concealing himself in sheep's clothing, he appeared to many as a doctor of piety and a guide to salvation, 67 c. He proclaimed himself a herald sent by the Apostle, 70 c; he boasted himself to be the Paraclete and the Holy Spirit, ibid. Now a giant, now a monkey, now a lion, now a fox, simulating now this, now that manner, 71 c. His writings, 74 a. He is openly hacked to pieces by the impious Baanes, 74 b, c; struck by an axe, he meets his final day, 79 b. Sergius, Magister and logothete of the dromos: Photius gives him thanks because he had rebuked him, 927 b, c; 930 b. Sergius the protospatharios, brother of Photius; he exhorts him to repentance, 966 c. The speed of speech is to be avoided, 667 a. Severus ought not so much to be a prince as to cherish an opinion of severity, 674 a. Sida, a metropolis of Pamphylia, 603 d. Pope Silvester, an illustrious prelate, sent his representatives to the Synod of Nicaea, 631 b. Siges, one of the thirty aeons which the Valentinians invented, 139 a. Sisinnius, disciple of Manes, 42 b. Sophronius the monk, 886 a. Soros, a place name, why so called, 50 b. The Holy Spirit proceeds from the Father, as the Son himself testifies, 282 a; the first seven general synods confirmed this doctrine, 286 a, b. Nothing that belongs to the Son and the Father can be taken away from the Spirit, 287 a. The doctrine of Christ concerning the Holy Spirit, 307 and ff. The procession of the Spirit from the Father is perfect, since God is perfect from perfect God, 311 c; 727 a. The Spirit is consubstantial with the Father because He proceeds from Him, consubstantial with the Son, not because He proceeds from Him, but because from one undivided cause both proceeded from eternity at the same time and in the same order, 331 a. If the Spirit is a creature, then He whose Spirit it is would certainly also be a creature, 635 c; it is proven that the Spirit is God, 638 a, b. The Holy Spirit proceeds from the Father alone, 726 and ff.; 798 and ff. Spyridion was present at the Synod of Nicaea, 634 a. Stauratius, spatharocandidatus, prefect of the island of Cyprus, 983 c. Stephen, the first martyr and prophet, 110 a. There can be two kinds of defilement, one of which has consent mixed with necessity, the other entirely necessary, 778 a, b. Sycophants are to be shunned, 626 d; 667 c; the word of a single sycophant often subverts cities and homes, ibid., d. The Constantinopolitan Creed, 630 b, c. Simeon the Just embraced the common Savior and blessed Him, 115 c; 210 c, d; 563, 564. Simeon, who changed his own name to Titus, a doctor of the Manichaeans, 22 a, b; 50 d. Seven ecumenical synods, and the various heretics condemned by them, 591 b, c, d; 594 a, b. Their place, number, presiding officers, together with their actions, are described, 631 and ff. 1. Nicaea, 632, 634, 707, 708. 2. Constantinople I, 635, 638, 708, 709. 3. Ephesus, 638, 639, 710, 711. 4. Chalcedon, 642, 643. 5. Constantinople II, 643, 646. 6. Constantinople III, 647, 650. 7. Nicaea II, 650, 651, 739, 742. ^B T. Silence of a prudent man often stops long speeches, 866 c. Tarasius attained the pinnacle of the pontificate from the lay order, 602 c, d; 610 a; this man, truly divine and completely excellent, was among the leaders at the Second Synod of Nicaea, 650 c; 737 c. Tarasius, brother of Photius, 943 d; 955 c; 958 b; 959 b; he consoles him regarding the death of his daughter, 970 and ff. Slow speech with confusion denotes something foolish and weak, 667 b. The temple of the Old Testament was not only holy, but also possessed the power of sanctification, 107 c; 230 c, d. The temple of the Blessed Mary in the palace, built by Basil the Macedonian, is described and praised, 567 and ff. Temples are to be built to God and His saints according to ecclesiastical laws, 666 a, b; their use, ibid. Darkness, which is understood only by reason, was such from the beginning, nor does it allow us to believe that its Creator is free from fault, 87 c. Temptations become temptations to those who tempt; to those who do not, they cause crowns, 954 d. The city of Tephrica, which Carbeas built, 82 b. Terebinthus, disciple of the heretic Scythianus, 35 a; cast from a roof, his whole body crushed, he dies, ibid., c. An earthquake severely afflicts Constantinople, 874 b. Terrestrial things cannot be referred to an evil principle, and why, 95 b, c; 99 a, b; 194, 195. The Old Testament cannot be referred to an evil principle, 123 and ff.; 142 and ff. It is clearly proven from the texts of Saint Paul, 150 and ff.; also from the prophets, 226, 227. Thalassius, bishop of Caesarea, 610 b. Theoctistus, hegumen, 863 d. Theodoret, bishop of Antioch, 650 d. Theodore, hegumen, 866 a, c. Theodore, metropolitan of Laodicea, 826 d; he abandons Photius, 827 c; 835 c, d; 836 c; 846 a. Theodore, bishop of Mopsuestia, is condemned, 591 d; 638 c; 710. Theodore, son of the heretic Paul, 51 c; 54 a. Emperor Theodosius stood forth as an excellent defender of religious piety, 638 b. Theodosius the Younger, whom the Roman republic beheld with serene eyes, 642 a. Theodosius, monk and anchorite, 890 c; 891 b. Theodotus, impious in worship, prevents the slaughter of the Baanists by the Sergians, 75 b, c; 79 d. Theodotus, spatharocandidatus, 955 a. Theognostus, a holy man and doctor of holy institutions, 355 c; 394 a. The theology of grace, if once subverted by grace itself, can nowhere remain firm, 303 c. Theophanes the monk, 923 d. Theophanes, deacon and protonotary, 870 c. Theophilus, praepositus, 954 c, d. Theophylact the patrician, duke of the Armeniacs, 930 d; Photius asks him to make known a certain sycophant who had slandered him, 930, 931. Thomas, disciple of Manes, wrote a Gospel in his own name, 42 b. Thomas, bishop of Neocaesarea, is appointed by the emperor as a judge of heretics, 78 a; he is beheaded by the Astates, ibid., c. Timocles, a notable producer and cellarer of lies, 939 d. The fear of saints differs far from pusillanimity, 910 b, c. Timothy, archbishop of Alexandria, 635 a. Titus, bishop of the Bostrenians, wrote against the Paulicians, 31 b. The Trinity, framer of all things, omnipotent, most holy, supersubstantial substance, 590 b; the infinite nature of the Trinity equally pertains to each of the three persons, 709; in the Trinity there is neither greater nor lesser, 710. We behold the uniform and transcendent divinity of the Trinity through faith as in a mirror, 629 b; 630 a. In the Trinity, if two principles are admitted, then the impious dogma of polytheism will creep in, and thus atheism, 291 a, b; 318 a. Trypho the prefect, by order of the emperor, pursues the heretic Constantine and his followers, 50 a, b. Trypho, a strenuous man and presbyter, defeats Manes, 43 c. Filthy speech is to be avoided, 667 c. Tyrants avenge their own injuries but ignore those of others; kings, however, do the opposite, 671 b; they establish their own security in discord, 678 d. Tzanio the Nicopolitan, a pious man, strenuous in spirit and hands, strikes the heretic Sergius with an axe, 79 a, b. U. Ulysses relied more on his tongue than his hand, 866 b, c. Urbanity harms many; it begets contempt rather than grace, and is therefore to be avoided by a prudent prince, 690 c.

1013 [V] ORDO RERUM.

Valentinus, adulterates the words of the Gospel, 19a; his monstrous doctrine regarding the aeons and gods, 47a. Vardanus (St.), martyr in the province of Arzanene, 703. Forgiveness, which is distinguished as far as possible from accusation, 854c. Forgiveness to be gladly granted, 895d. Words that are brought forward as similar, in the shape of the voice, by no means exhibit a similar meaning, 331b. Words do not improve actions, but it is permitted to interpret words through actions, 754c. No trust to be placed in words and eloquence, 866c. Truth hates the encounter with a lie, 827d. There is nothing dearer than truth, 595d. Vigilius, the renowned Roman pontiff, was present at the Fifth Synod, which became famous for its ecumenical decrees, 366c, 643c. Vengeance is not to be taken, and why, 682c. Vincentius, a presbyter, distinguished for his virtue, acting in the place of the Pope at the Council of Nicaea, 631b. Virtue, however much it may be held in contempt, is an impregnable thing, and exceedingly useful, 942d, 955a. Martial virtue does not adorn a prince as much as kindness does, 675c. The present life is not to be passed in luxury but in struggles, 822b. If this present life is a stadium, the one that is to come will be a politeia of rewards, 826d. The troubles of the present life are not to be attended to, 986 et seqq. Who are worthy of reproach, 679a. Vitus, a presbyter, endowed with virtue, acting in the place of the Pope at the Council of Nicaea, 631b. To oppose the words of the Lord is a thing entirely full of blasphemy, 798c.

1014 The glibness of words without any disposition or order seems a thing frenzied and insane, 667b. Possibility or faculty often does not respond to the will; and the will itself often does not conspire with knowledge, 662b. A will prompt in undertaking labors breaks the dart of involuntary things, 690b. Pleasure to be shunned, and why, 675b, 687a, b.

[Z] Zacharias, patriarch of the Armenians; Photius writes to him concerning the Synod of Chalcedon and its authority, 703 et seqq. Zacharias, archbishop of Chalcedon, friend of Photius, 830, 831, 842, 854. Photius sends him a medicine serving to strengthen the stomach, 839b, c, 859d. Zacharias, Roman pontiff, distinguished for his virtue and doctrines, 367, 368, 374b, c, 394c. Zacharias, a priest of the Old Testament, 114c, d, 207b. Filled with the Spirit of God, he prophesies, 115a, b. Zacharias, who, though unworthy, obtained a mastership of doctrine among the Paulicians, 22a. Son of Gegnesius from a secret coupling, 55d. Whence he is called a mercenary among the Manichaeans, 58b, c. Zanares, a heretic, brought not a few damages upon the human race by his impieties, 42b. Zaruas, a disciple of Manes, 42b. Zooras is anathematized, 646c. Zosimas, a monk and anchorite, 882, 883. Zosimus, a disciple of the heretic Sergius, 79d.

ORDER OF THE MATTERS CONTAINED IN THIS VOLUME

PHOTIUS, PATRIARCH OF CONSTANTINOPLE.

SECOND PART. DOGMATIC WORKS.

THIRD PART. PARAENETIC WORKS.

FOURTH PART. HISTORICAL WORKS.

BOOK II. — Contains epistles to bishops, clerics, monks, nuns, for the most part familiar, commendatory, or consolatory, 822. Epistle I. — To John, Metropolitan of Heraclea, 822. II. — To Eustathius, Patriarch of Antioch, 822. III. — To John, Metropolitan of Nicomedia, 823. IV. — To Ignatius, Bishop of the wise, 823. V. — To George, Metropolitan of Nicomedia, 823. VI. — To John, Metropolitan of Heraclea, when a defection was stirring throughout Armenia, 826. VII. — To Theodore, Metropolitan of Laodicea, 826. VIII. — To Ignatius, Bishop of the wise, 826. IX. — To Theodore, Metropolitan of Laodicea, 827. X. — To the same, 827. XI. — To the same, 827. XII. — To Eulampius, Archbishop and sceuophylax, 827. XIII. — To Antonius, Archbishop of Bosphorus, 827. XIV. — To Zacharias, Metropolitan of Chalcedon, 830. XV. — To the same, 831. XVI. — To Gregory, Archbishop of Syracuse, 831. XVII. — To Ignatius, Metropolitan of Claudiopolis, 834. XVIII. — To Michael, Metropolitan of Mitylene, 834. XIX. — To Euschemon and George, Metropolitans, 835. XX. — To Theodore, Metropolitan of Laodicea, 835. XXI. — To the same, 835. XXII. — To Euthymius, Metropolitan of Catana, 838. XXIII. — To George, Metropolitan of Nicomedia, 838. XXIV. — To Theodore, Metropolitan of Laodicea, 838. XXV. — To Euschemon, Archbishop of Caesarea, 839. XXVI. — To Paul, Archbishop of Caesarea, who had lapsed, 839. XXVII. — To Zacharias, Metropolitan of Chalcedon, 839.

^C XXVIII. — To Eulampius, archbishop and sacristan, 839. XXIX. — To Euschemon, archbishop of Caesarea, 839. XXX. — To Zacharias, Metropolitan of Antioch, 842. XXXI. — To Theodore, Metropolitan of Laodicea, 846. XXXII. — To Amphilochius, Metropolitan of Cyzicus, 846. XXXIII. — To George, Metropolitan of Nicomedia, 846. XXXIV. — To George, Metropolitan of Nicomedia, whose clerics had ended their days abroad, after his ordination to the priesthood, 846. XXXV. — To Euschemon, Archbishop of Caesarea, 850. XXXVI. — To Paul, Metropolitan of Laodicea, 851. XXXVII. — To the same, 851. XXXVIII. — To the same, 854. XXXIX. — To Zacharias, Metropolitan of Chalcedon, 854. XL. — To Paul, Metropolitan of Laodicea, 858. XLI. — To Zacharias, Metropolitan of Chalcedon, 859. XLII. — To Michael, Metropolitan of Mytilene, 859. XLIII. — To the same, 859. XLIV. — To Amphilochius, Metropolitan of Cyzicus, 862. XLV. — To John, Metropolitan of Heraclea, 863. XLVI. — To Sabas, Abbot of Pissada, 863. XLVII. — To Theoctistus, Abbot, 863. XLVIII. — To Theodore, Abbot, 866. XLIX. — To the same, 866. L. — To Nicholas, Abbot of the Monastery of Saint Nicephorus, 867. LI. — To Dorotheus, Abbot of the Monastery of the Cedreni, 867. LII. — To the same, 870. LIII. — To George, deacon and hospitaler, 870. LIV. — To the same, 870. LV. — To Theophanes, deacon and protonotary, 870. LVI. — To George, deacon and hospitaler, 871. LVII. — To the same, 871. LVIII. — To the same, 871. LIX. — To Gregory, deacon and chartulary of Amasia, 871. LX. — To the same, 874. LXI. — To the same, 874. LXII. — To George, deacon and cubicularius, 875. LXIII. — To Damian, xenodochus, 875. LXIV. — To Gregory, deacon and chartulary, 875. LXV. — To George, deacon and orphanotrophe, 878. LXVI. — To Anastasius, priest and librarian of Rome, 878. LXVII. — To Damian, xenodochus, 879. LXVIII. — To Paul, a monk who had lapsed, 879. LXIX. — To a monk who had fallen, 879. LXX. — To Athanasius, monk and hermit, 882. LXXI. — To Zosimas, monk and hermit, 882. LXXII. — To Athanasius, monk and hermit, 882. LXXIII. — To the same, 883. LXXIV. — To Barnabas, monk, 883. LXXV. — To Sophronius, monk, 886. LXXVI. — To Metrophanes, monk and apostate, 886. LXXVII. — To the same, 886. LXXVIII. — To Euthymius, monk who had fallen, 886. LXXIX. — To Marcus Siculus, a monk who had fallen, 887. LXXX. — To Sabas, hermit, who had resided with apostates, 887. LXXXI. — To Athanasius, monk and hermit, 890. LXXXII. — To Metrophanes, monk and hermit, 890. LXXXIII. — To Theodosius, monk and apostate, 890. LXXXIV. — To the same, 891. LXXXV. — To Acacius, monk and physician, 893. LXXXVI. — To Isaac, monk, 898. LXXXVII. — To the same, 898. LXXXVIII. — To Metrophanes, monk and hesychast of Sicily, 898. LXXXIX. — To Arsenius, monk, priest, and hermit, 898. XC. — To Nicephorus, philosopher, acting as a monk, 899. XCI. — To Nicephorus, monk and philosopher, 902. XCII. — To Athanasius, monk and hermit, 902. XCIII. — To Senio, monk and hermit, 902. XCIV. — To Nicephorus, philosopher, who embraced the monastic life, 903. XCV. — To Arsenius, monk and hermit, after those who had departed from Bulgaria, wishing to enter the monastic life, had been sent to him, 903. XCVI. — To Nicephorus, monk and philosopher, 906. XCVII. — To the same, 906. XCVIII. — To the same, 907. XCIX. — To the same, 907. C. — To the same, 915. CI. — To Eusebia, nun and abbess, of consolation concerning the death of her sister, 918. CII. — To Theophanes, monk, 927.

BOOK III. — Containing epistles to lay officials and secular magistrates.

Epistle I. — To John, spatharios and Duke of the Peloponnese, 927. II. — To Sergius, magister and dromos logothete, 927. III. — To Basil, patrician, prefect of the city, 927. IV. — To Sergius, magister and logothete, 930. V. — To Elias, protospatharios, 930. VI. — To Theophylact, patrician and Duke of the Armeniacs, 930. VII. — To Pantoleon, protospatharios, 931. VIII. — To Leo, spatharios, surnamed Draco, 934. IX. — To John, spatharios and Chrysocheres, 934. X. — To Leo, logothete of the Dromos, 934. XI. — To Alexander, comes, 935. XII. — To Basil, quaestor, 935. XIII. — To John, patrician and sacellarios, 935. XIV. — To John, patrician and sacellarios at Anguri, 938. XV. — To Anastasius, tax collector, 938. XVI. — To the same, 939. XVII. — To the same, 939. XVIII. — To Galaton, a secretis, 939. XIX. — To John, spatharios, 942. XX. — To Michael, patrician and sacellarios, 942. XXI. — To Arsenius, monk, 942. XXII. — To John, patrician and Duke of Greece, 943. XXIII. — To Bardas, patrician and Duke of Macedonia, 943. XXIV. — To John, patrician and sacellarios at Anguri, 943. XXV. — To Tarasius, patrician, 943. XXVI. — To John, spatharios, 946. XXVII. — To Constantine, spatharios, of Tyrrhenian descent, possessed of perverse morals, 946. XXVIII. — To Leo, who, when he was logothete, became a monk, and was affected by grief for a friend, 946. XXIX. — To Basil, exactor, 946. XXX. — To Michael, protospatharios, 947. XXXI. — To John, patrician and sacellarios at Anguri, 947. XXXII. — To Baana, prepositus and patrician, 950. XXXIII. — To John, patrician and Duke of Greece, 950. XXXIV. — To Leo and Galaton, brothers and a secretis, 950. XXXV. — To Damian, guest-master, 951. XXXVI. — To Michael, protospatharios, 951. XXXVII. — To Nicetas, protospatharios, 951. XXXVIII. — To Baana, prepositus and patrician, 951. XXXIX. — To Theophilus, prepositus, 954. XL. — To Elias, protospatharios, 954. XLI. — To Theophilus, protospatharios, 954. XLII. — To Theodotus, spatharocandidatus, 955. XLIII. — To John, patrician and sacellarios at Anguri, 955. XLIV. — To Tarasius, patrician, his brother, 955. XLV. — To Manuel, patrician, 955. XLVI. — To John, protospatharios and drungarios of the fleet, 958. XLVII. — To Tarasius, his brother, 958. XLVIII. — To Basil, quaestor, 958. XLIX. — To Alexander, comes, 958. L. — To Tarasius, patrician, his brother, 959. LI. — To Pantoleon, spatharios, 959. LII. — To Constantine, notary, 959. LIII. — To John, patrician, 962. LIV. — To Marianus, patrician and domestic of the schools, 963. LV. — To the same, 963. LVI. — To Theophilus, spatharios and sacellarios, 966. LVII. — To Elias, spatharios and drungarios of the fleet, 966. LVIII. — To Sergius, spatharios, his brother, 966. LIX. — To Theophylact, spatharios, 967. LX. — To Manuel, patrician, 967. LXI. — To Leo and Galaton, brothers, a secretis, 967. LXII. — To Arsaber, spatharios, 970. LXIII. — To Tarasius, patrician, his brother, a letter of consolation regarding the death of his daughter, 970. LXIV. — To Constantine, notary, 982. LXV. — To Nicetas, spatharios, acting on private affairs for the metropolitans of Cyzicus and Laodicea, 982. LXVI. — To Stauracius, spatharocandidatus, prefect of the island of Cyprus, 983. LXVII. — That one ought not to pay attention to the present trials of life, 986. Animadversions of Angelo Mai on the errors of Montagu in editing the epistles of Photius, 986. Analytical index of matters and words, 991.