Prolegomena

19 AD PHOTII BIBLIOTHECAM

May it be permitted, and even mindful of the light received, That one will confess to owe more to Schottus himself Than to oneself, than to any other, or to one's native soil. Jeremias Pierssenæus, jurist. Who would believe that blind darkness could bring forth Lights more radiant than the eyes of Phoebus? Not I, nor any priest from the people of physics, Nor any learned master of Wisdom. Unless Schottus had now bid us to believe, And Photius, bright from the blind darkness. Who now presents the works of Schottus (before these features Were clouded, and wounded by the many teeth of time) More complete, adorned in their native garment. Nor less bright in an Ausonian tunic. Just as we see the Sun covered by the dark robe Of night, or by rainy clouds, With the garment of shadows torn away, in a clear sky, Casting things brighter than yesterday’s day. Wherefore, while the morning star shall shine with a roseate face, And night, with its head covered, shall draw near to the dark, Schottus shall radiate from the illustrious light of Photius, And Photius from the darkness of Photius’s Schottus. [Unknown].

Go, righteous spirits, and noble light of the judgment Of Photius, where the sun offers both beacons. Schottus consecrates you to the West, Schottus to the East, Schottus is welcome to both East and West. Seeing all things, the mind indeed gave these decrees to the world, Bidding the primary elements of the world to stand in place, So that it might calm the nourishing light, stripped of the blind chaos, Everything, then, let inimical night press upon the light: And in turn, let a new light flow over the sea of night, And let it shine more gratefully than its ancient parent. Into the mass of ancient writers Photius long ago Had instilled light, with a ray of judgment: But receiving the ray, distant antiquity hid it: Behold, Schottus has brought back the day from his genius. Now at last, with the gates of the world standing wide open, bring in The noble work of Photius, condemned to the darkness. Photius was able to shine with immense brilliance: But even more with the light of your protection, Schottus. Go, righteous spirits, with Schottus as leader, and under the auspices of Schottus, The path, previously half-open, is now opened wide. [Unknown].

You have your name, Scotus, from the darkness, a name from the light, Photius is the book, you yourself finish the commentary. The shadow becomes the interpreter of the light, who would ever believe it? This is to bring forth light from the darkness, and day from the night. What shadows will not your light dispel, O Scotus, If the shadow of your name illuminates the light! [Unknown].

While your writings review the famous authors, A place among them ought to be given to Scotus. What will you do, O learned Photius, when our times Are separated far from your own times? Do not doubt: Schottus, by whose translation you now emerge, Takes upon himself as many places as you celebrate men. If you, Scotus, are able to carry the past ages through, Shall future ages be silent about your name?

20

AND. SCHOTTI, S.J., ON PHOTIUS’S BIBLIOTHECA: PROLEGOMENA

Those who formerly took upon themselves the task of interpreting ancient writers—like those who accustomed themselves to clarify the princes of philosophers, Plato and Aristotle, such as Alexander of Aphrodisias, Themistius, Simplicius, Proclus, Olympiodorus, Ammonius, and Philoponus—usually prefix their work copiously, discussing the author, the writing, the subject matter, the mode, the method, the order, and the time; then they discuss themselves and their own work, and, as the matter demands, sometimes the reasons for having undertaken the work. It has seemed to me that I must do the same, in accordance with the custom and practice of our ancestors, even though, for the present, I bring not a *metaphrasis* [translation], as they did, but a *paraphrasis*. Indeed, I was not unaware that as soon as I undertook this arduous province of interpreting the Photian *Bibliotheca* into Latin, at the urging of my friends, there would be many who would consider it a fault in me, and deem me little worthy—in the middle of the act, as they say—to set foot in the tracks of others. The people whose censure this labor of ours will encounter are generally of two kinds. For some will rebuke me; more will hostilely condemn Photius himself: I hope to satisfy both; certainly, if I do not achieve that, I shall at least exert my manly effort so that they are in no way deterred from reading. Therefore, in the beginning, I shall speak of myself—though briefly and without pretense, and modestly—and presently we shall see about Photius. I had heard long ago that one or two men of great skill in Greek literature, in Iberia, had begun to translate Photius’s *Bibliotheca* from Greek into the Latin tongue for the public convenience, but had only begun, and having reached hardly half the work, had ceased, whether deterred by the errors of the Greek exemplar, or in fleeing the labor of such a bulky and varied volume, or finally because of both reasons. They said that a third person in Rome had indeed finished it, but could not be induced to publish it. Therefore, having obtained a Greek codex at a great price, and having prayed to God for constancy, I judged that the work must be urged assiduously to the end, if any benefit might return to others from this. Nor did it escape me, from the time I handled these inner letters, how difficult it is to act as a good interpreter and a *metaphrast* of another’s meaning, so that, unless one is equal in the faculty of both speeches, one does not escape just blame: likewise, the greater the rarity of those who render good Latin from good Greek in this matter, the more difficult the province for learned

^A men, who for the most part avoid it themselves. It is so judged that, up to this day, those who have sufficiently satisfied this requirement seem scarcely to have been borne by individual ages; since for more than ten of Aristotle’s Nicomachean Ethics, and as many Rhetorics, scholars in our own memory and that of our parents have attempted to translate them, because in each case those who followed desired something left by those who preceded them. Why, then, should I dread the judgment of posterity concerning me? I have labored, indeed, as far as it could be done, so that I might follow not only the senses comprised in the words (whether I have succeeded, others shall determine), and not so much count the words as weigh the sense in good faith, but also that I might studiously investigate the things themselves and the sources of the authors read by Photius. But since many of them have perished through the injury of time, the labor of interpreting has sometimes been rendered all the more troublesome, so that one had occasionally to divine, until the works of Photius, which still lie hidden in writers, are brought into the open—a task which I do not doubt will be carried further by the investigation of learned men, just as it has recently begun.

Likewise, the such great variety of different writers, as exists in every branch of philology, oratory, history—both sacred and profane—philosophy, the art of medicine, and finally, theology, the queen of the sciences, also added to the task, which, with God’s favorable help, we have at length overcome. The difficulty of the matter was also increased by the ^B *krisis* in individual authors, and that most especially by the method of Hermogenes regarding the ideas: which, just as it is far more subtle than that of Aristotle and Tully, so it finds very many admirers today but few imitators. For besides Dionysius of Halicarnassus in his *Rhetorics*, and the Greek commentator on Demosthenes, Ulpian, how many in this century treat of it? Italy once watched the Trapezuntine treat such rhetoric with astonishment; Germany might perhaps number two, Sturmius and Erythraeus; France, Julius Scaliger in his books *De poetica*; Spain, one known to the learned, can praise the rhetor and philosopher Pet. Joannes Nunnesius, with his published four books of *Rhetorics*, concerning the precepts of Hermogenes, and of Aphthonius and Theon, but with examples from Tully. There are, moreover, seven genera of Hermogenean ideas:

Clearity (Σαφήνεια), Magnitude (Μέγεθος), Beauty (Κάλλος), Energy (Γοργότης), Character (Ἦθος), Truth (Ἀλήθεια), and Vehemence (Δεινότης).

Clearity

Purity (Καθαρότης) and Perspicuity (Εὐκρίνεια)

Magnitude

Solemnity (Σεμνότης), Asperity (Τραχύτης), Brilliance (Λαμπρότης), Force (Σφοδρότης), Acumen (Ἀκμὴ), and Copia (περιβολή)

in Affability (Ἀφελείᾳ), Sweetness (Γλυκύτητι), Sharpness (Δριμύτητι), and Moderation (Ἐπιεικείᾳ)

As regards style, which in Photius is varied according to the occasion, I have indeed tempered it so that I might speak, if I could, in a polished and pure Latin style, that is, in a Roman one, and might clearly represent the senses of his mind. For I willingly embrace even the shadow of Tully, on account of the clarity as well as the sweetness of his discourse, in preference to that horrific, age-worn, and obscure sort of speech, such as was the ^C *skoteinon* of Heraclitus. I have repeatedly added scholia for the sake of illustration in the margin, labeled *ta tautologoumena*, taking help from memory and the reading of ancient writers: and in this critical genre, by comparing similar things, I have deemed it more worthwhile to point the finger of the reader—as they say—to the source, rather than to transcribe. Sometimes, however, I have employed somewhat longer scholia, either when an antidote was needed and those who depart into all other things were to be refuted, or when I have brought forward more from the same author, so as to lighten the labor in part for those who are either fashioning ecclesiastical annals for the great benefit of the Church, or who will provide the authors themselves much more complete and better than they were before.

But since the enumeration and censure was at the beginning proposed only for Photius, afterwards, as if led by repentance (*metanoia*), it pleased him to describe the Extracts and indeed his own minor works, and to cast them into a second volume, by the augury of his mind, as I conjecture, because he foresaw that many writings would wither from the distance of time, or perish utterly. Nor did the augury fail him. For many authors have perished, whether through the carelessness of men or through the injury of antiquity that ravages all things. Wherefore, in those longer Extracts, I have taken care that fewer notes be appended at the end of the work, as in the

*apospasmata* (fragments) of Plutarch, Aristides, Memnon, and Agatharchides

I also ask and entreat those who are more learned, for whom I have not labored, that they bring forth better things: which is so far from causing me annoyance that I would even be most grateful; and let them teach us, provided they abstain from curses and calumnies, which are unworthy of a man, let alone a Christian. Let those who are truly arrogant, claiming for themselves as much in false praise as they wickedly detract from others, be gone: to them I shall sing that old saying: "Behold Rhodes, behold the leap!" You have [what I say] concerning the interpretation; I come to the other, a head of the question, albeit graver and more difficult to resolve, concerning Photius of Constantinople and his writings, so that I might demonstrate this *Bibliotheca* to be free from the stain of error. And first, let us look at his morals, from there at the monuments of his genius, which, in few…

^A respects, have remained too long in darkness down to this day; but now, through the auspices of those illustrious and learned men, the Marc Velseri brothers, they are coming forth in both languages, with no small store of profit and fruit, as I hope and pray, for humane letters and the disciplines—though few in this age, which is otherwise fertile in happy talents, delve into the deeper studies, especially those of the Greeks. We praise the authors to be consulted for the history of his life, lest we appear to have concocted fables, namely from the ancient Greeks, or those nearly his contemporaries, such as Zonaras, Glycas, Manasses, Nicetas, Curopalates, and Cedrenus, who transcribed a great part of this work, as well as the letters of Metrophanes and Stylianus, and finally the acts of the eighth legitimate synod.

If the twenty-third book of Nicephorus Callistus’ *Ecclesiastical Annals*—in which he treated specifically of the deeds of Photius’ era—were still extant, we would not have to labor so much; but those final leaves, unlike the others that were saved, did not escape the tragedy of the times, but perhaps lie hidden, covered in dust, neglect, and squalor in some corner of Greece, which has long since exhausted its liberty and its zeal for study, just like so many other writings of the ancients. Let us, therefore, begin the narrative from Patriarch Ignatius a little further back.

Ignatius was the grandson of Emperor Nicephorus—he who drove Empress Irene from the empire—being born of Nicephorus’ daughter, Eutropia, and the Emperor Michael, surnamed Rangabe. In his youth, Ignatius and his elder brother, Theophylact, were castrated; by this act, they were completely cut off from any hope of claiming the empire, however much it might have been theirs by paternal and ancestral right; furthermore, he saw to it that Ignatius was tonsured in the monastic rite. For the force of tyranny must fear no less than it is feared, and it is no less anxious than its subjects.

When things had completely changed and the empire had devolved to Theophilus, the son of Michael Traulus, Theodora, the wife of Theophilus, while managing the empire on behalf of the young Porphyrogenitus Michael after the death of her husband, was moved by the fame of Ignatius’ virtues, and otherwise pitying, as is the nature of women, the calamity of a most noble man brought about through no fault of his own, but solely by the wickedness of others. Upon the death of Methodius, Patriarch of Constantinople, in the year of salvation DCCCXLVII, she saw to it, to the great joy of all good men, that Ignatius was substituted in his place. ^B The beginnings and the middle were happy, and the fruit was equal to the hope.

But a greater age followed for the Porphyrogenitus, in which, master of himself and enslaved to vices, having removed his mother Theodora from the administration of affairs, he allowed Bardas and himself to govern the empire, with no care for his reputation, a youth corrupted by a wicked man. Yet, amidst his other depravities, he deserved this much praise: that he established teachers of letters by assigning them a public salary for the education of the youth at Constantinople, and placed Leo, a philosopher of great name at that time, in charge of the schools.

Moreover, Bardas, having been created Caesar and defining the received power not by the public welfare but by the license of his crimes, went so far as to repudiate his wife and live in a state of habitual fornication with his own daughter-in-law. Ignatius, in an assembly of the pious, expelled him, having branded him with the ignominy of an anathema; he rebuked him just as John the Baptist did Herod. He was indeed a great man, but worthy of a better age. That severity struck the man’s unbridled soul to such a degree that, after holding a synod, he stripped him of his bishopric and relegated him to the island of Mytilene.

Through iniquity, Photius is substituted—*protokanartes* in Zonaras, a common term in that later age for master of the commentaries, and a Senator of the city—in the year of Christ DCCCLIX; that is, after the eleventh year of Ignatius’ patriarchate, he was suddenly transferred from the forum to the governance of the Church. Everything was done hastily and in confusion, nor did they consider what is holy by the laws, driven by anger and ambition, those worst of counselors.

Nicholas, the Roman Pontiff, the first of that name, moved by the news of this event, sent two bishops, Rodoald and Zacharias, to Constantinople with the power to suppress the enemies of the sacred images (a plague that was spreading widely in the East) with new edicts; and they were sent regarding the case of Ignatius so that, having instituted an inquiry and seen the facts explored, they might report on the matter at hand. He attached letters to the Emperor, which are extant, most severe against Photius, for having broken into the governance of the Church against all divine and human law, and against all examples of antiquity, having suddenly emerged from the life of a layman as a pastor of Christ’s flock, especially while the true pastor was still living. The legates, induced by fraud or by a desire to please the princes, announced by prevarication that Ignatius appeared to have been justly condemned.

Nicholas, indeed, struck by the atrocious news and the rumor, accused the legates of the act of prevarication. Altogether, by that rashness of pronouncing judgment, Ignatius’ cause seemed rather to be confirmed, just as subsequently to the deaths of Bardas Caesar and Michael the Emperor by the treachery of Basil the Macedonian, Adrian II, the Roman Pontiff, following in the footsteps of the deceased Nicholas, ^C held a synod of bishops at Constantinople, in the year of salvation DCCCLXXXVIII (which is the eighth true general synod, and which recently came to light, in both Greek and Latin, through the efforts of Matthæi Rader, a priest of our society, after the version of Anastasius the Librarian). He brought it about that, Photius being removed, Ignatius was restored. The Pontiff, indeed a man of great spirit and no less prudence, preferred that an old man, though useless for conducting affairs due to his advanced age, be restored to the helm of the Church than to concede that a path be left open for undermining discipline by a new and condemned precedent. Although Nectarius, and Tarasius, the uncle of Photius, and his successor Nicephorus, and in the West, Ambrose, were suddenly made bishops from the laity, he achieved this.

Upon the death of Ignatius, a new synod at Constantinople, the *Aphotike*, restored Photius in the year DCCCLXXVII, with CCCLXXXIII bishops, to his original place, at the beginning with the consent of the Roman Pontiff John VIII, as the first session of that synod declares in these words: "That our apostolic Lord admits Lord Photius as patriarch, the pontifical stole sent to him by our supreme Pontiff, Lord John, testifies: which he therefore directed, so that all might understand and know for certain that Lord Photius is received by the Supreme Pontiff as patriarch." And when he had said this, he gave Pho...

Photius the pontifical stole, the humeral vestment, the chasuble, and the sandals. This synod was established with the argument of reconciliation at the beginning with Pope John; however, since he heard that Photius was ill-spoken of for this name, as being not very manly, he, having pondered the matter, proceeded to the public ambo and, repeating the ancient anathema, once again cursed Photius with dire punishments. Wherefore, he was unable to hold the Church for long, which he had first occupied preposterously. ^A Removed from his position by Emperor Leo, surnamed the Philosopher, who succeeded his father Basil, he withdrew in the year 886 to an Armenian monastery until the end of his life (as I suspect), whether compelled by the Catholics or of his own accord, it is uncertain. The friendship of Santabarenus was, above all, a fraud and a ruin to him—a sorcerer and a trickster who cloaked many other crimes under a feigned semblance of piety. So the Emperor thought; yet others, among whom was the Emperor’s own father, were accustomed to count him among the most holy monks. Such are the judgments of men, alternating with the times. Although other causes were alleged for why it seemed just that he should be ousted, the truest one appeared: the divine vengeance, carrying out the penalties for his crimes, and the conscience of an honor wrongly occupied, brought him down, with Stephen, the Emperor’s brother, being substituted in his place. He was the end of the long and noble controversy between the Roman and Constantinopolitan pontiffs. This is the fall of the pseudo-patriarch Photius. ^B Hitherto, however, I have presented in some way the short scene, or rather tragedy, of the Photian life, who twice nefariously invaded the patriarchate, with the Supreme Pontiff resisting and Ignatius being driven out, and was twice compelled to abdicate; at last, he died retiring privately and ingloriously. Now I bring forth his eulogy, with vices however mingled with virtue, from Nicetas the Paphlagonian in the *Life of Blessed Patriarch Ignatius*: "This Photius was not of the base and nameless, but of those noble by blood and illustrious, and in earthly wisdom and intelligence he was deemed the most esteemed of all those involved in public life. For he was most proficient in grammar and poetry, rhetoric and philosophy, and indeed even in medicine and well-nigh every discipline from the outside. So much did he excel that it could be said he not only surpassed everyone of his own generation, but even vied with the ancients. For all things converged upon him: natural aptitude, diligence, and wealth, by means of which every book became accessible to him. Greater than all, however, was his love of glory, by which he was so consumed that he spent whole nights sleepless in the pursuit of his studies." Photius was a man by no means obscure or ignoble, but born of clear and illustrious lineage, and highly distinguished in the practice of civil and political affairs, as well as in prudence and wisdom; he flourished so greatly in the study and knowledge of grammar and the art of composing verse, and of eloquence, and moreover of philosophy and medicine, and of almost all the liberal arts, that he was easily held to be the prince of his age: indeed, he could even be compared with the ancients. For all things had flowed into him: a certain aptitude, and the power and felicity of nature, and riches, by which ^C he procured for himself the greatest abundance of all books; and, above all, the desire for glory and praise, inflamed by which he spent whole nights sleepless, so that he might constantly be devoted to his reading. And Nicetas depicts him graphically and in vivid colors. From this, the most ample Caesar Cardinal Baronius, father of sacred history, borrowed from him in the tenth volume of his *Ecclesiastical Annals*. I am not, indeed, so demented and bereft of mind that I would undertake to defend the vices of Photius or to excuse his crimes. For he has already been judged. Grave, certainly, were the anger, hatred, and ambition that at length brought the man, otherwise most learned in his age, to a headlong fall. Hence those tears. The palace, which even today steals the mind of many and infatuates them, blinded Photius too, so that not without justice did an ancient poet, whoever he may be, urge that whoever wishes to be pious should depart from the palace. ^D I may be permitted here, by the peace of the pious, to preface and testify regarding the *Bibliotheca*, which is in my hands, that it appears—or rather is established—to have been written by Photius while he was acting as the Emperor's envoy in Assyria, before he nefariously coveted the dignity of the patriarchate. The arguments are: first, in the beginning, that he felt and preached on the subject of the veneration of sacred Images everywhere according to the Catholic rite, as in Evagrius, codex 29; in the Sidetan synod, cod. 52; in Clement of Alexandria, cod. 110; in Lucius Charinus, cod. 114; in Pierius, cod. 119; in Procopius of Gaza, cod. 160. Secondly, that in this work he always honorably calls upon the Supreme Pontiffs of the Roman Church and the holy Fathers of the West, Blessed Leo, Irenaeus, Ambrose, Augustine, and others. Thirdly, that in the beginning he enumerates the seven synods and in a singular treatise, *Vol. I of the Councils*, names the eighth as the true one, through which Ignatius was restored to the patriarchate by the authority of Adrian II, and he nowhere names here the other, the [i]robber-synod[/i]—over which he himself flagitiously presided, and which, as we have said, was condemned and exploded (it is cited, however, though preposterously, by Johannes Zonaras, Theodore Balsamon, and Gratian in the *Decretum*, c. 7, q. 1, c. *Nequaquam* 45); he would have boasted, no doubt, and preached, as the shrew is usually accustomed to perish by its own mark, and he could not have helped but vomit forth the flame of hatred clinging to his heart. Some learned men, however, to whom I cannot yet bring myself to assent, think that he, having had an opportunity for seclusion when he was compelled to abdicate the patriarchate a second time, was invited to write, so that he might sustain his soul, burdened with cares, with the consolation of letters, and put aside all his troubles in the reading and sweetness of books. But to me, saving our friendship, the former opinion seems truer. So much for the time of his writing; I will add this only [i]in passing[/i]: that more than a hundred years after the age of Ignatius and Photius, Johannes Xiphilinus of Trebizond, a monk of Mount Olympus, occupied the same Byzantine see for 11 years, 7 months, whose *Lives of the Emperors* from Dio Cassius are extant; which Dio, in that section of the epitome, perished mutilated, just as a very large part of T. Livy, by the fault of the abbreviator, just as Pompeius by the compendium of Justin.

^A We have lost Trogus from the root. Later, even while Theodosius—to whom Nicetes attributes the surname Maximus—held the patriarchate, Eustathius, bishop of Thessalonica, held a dispute regarding God with the emperor Manuel of Constantinople; his rich explanations, filled with manifold learning, of Homer—that poet almost divine—and of Dionysius Periegetes, we read even today, whereas Photius, being of an earlier age, does not. Moreover, he would not have omitted the poets, whom he did not touch upon in this work, had he not merely skimmed those fabulous narrations which seem to pertain to history. I return home from this digression. Let us grant that Photius was the most wicked of mortals, that he troubled the Church of the East, and that he first urged the Greeks to defect into the contention for primacy; but since there appears no trace of his crime in this work, and on the contrary there occur very many things which no one among writers has even touched upon, let alone treated, why, I beseech you, should it be envy to reject and cast them aside, and not even want to touch them with a finger, when we read the fierce enemies of the Christian faith, Porphyry, Lucian, Eunapius, and Zosimus? Here, indeed, you will find praises of the heads of the orthodox Church, the Roman pontiffs, the blessed Celestine, Leo, and Gregory; just as we have said that the Latin Fathers, Ambrose, Augustine, and others, are praised. Heresies and sectaries, Photius warns, are to be shunned everywhere, as persons devoted to curses and to be detested: I mean the Eunomians, the Novatians, Basil the Cilician, Philostorgius the Arian, and the very head of the wicked Arius himself.

Some also take offense at the title *Bibliotheca*, as being somewhat arrogant in appearance. For he does not plainly declare that a single volume constitutes a library, nor any one mortal a college. Let another find fault with the term *Myriobiblos*, and take offense, as they say, at the very threshold. But let him remember that "six hundred" is used in Latin just as "a thousand" is used in Greek, for the sake of an indefinite number. To the former I answer: if he requires the examples of the ancients (for the shelves and pulpits of everyone are now full of all sorts of recent libraries), let Photius defend himself by the authority of Apollodorus the Athenian and Diodorus Siculus, who also use such titles. Furthermore, he appended this title to the portals more justly: because, while others peddle fabulous narrations of gods and men, here a Christian man, in a certain pleasant alternation that lightens every weariness, partly reviews writers sacred and profane one by one and passes judgment, and partly accurately displays excerpts of books that have perished with the passing of time: rightly naming it *Bibliotheca*, because the kings of Egypt, according to Diodorus, called their collection of the best books *psychēs iatreion*, the medicines of the soul, and Asinius Pollio, by dedicating a library at Rome, as Pliny testifies, made the geniuses of men public property. In this generic kind of titles, there was great endeavor in antiquity, so that a work might be commended by a title appended as the ivy is used on merchandise and wine. The *Vigiliae* of Tiro Tullius, and the responsa of the learned on law that are extant, are inscribed as *Pandectae*. Phavorinus, Hesychius Illustrius, ^B and Aelian give their own titles. Julius Africanus and Celsus, against whom Origen sharpened the edge of his style, called their writings *Cestus* (whether from the goddess’s girdle or from the arms of pugilists); who also wrote his *Stromata*, just as Clement of Alexandria called his *Stromata* from the variously variegated subject matter and the tapestry of the beast-laden work—the sort to which Themistocles was wont to compare a man’s speech. The blessed Cyril of Alexandria, he too, named his *Glaphyra* on the Pentateuch, and his other fourteen-book commentary on the *homoousion* the *Thesaurus* (such as books all of which Domitius Piso had previously desired). Just as Herodotus and Cephalion distinguished their writings under the names of the nine Muses, as we find in this very Photius. I pass over others, wisely; for there are almost countless remaining titles which they added to their works with wondrous variety, thinking that they should indulge themselves as much as anyone might marvel at and praise. Nor was the title of *Bibliotheca* given only to books, but more than this, even to men, as Eunapius of Sardis does not hesitate to call Dionysius Longinus the rhetorician an *empsychon bibliothēkēn*, a living library, and a living Museum besides.

But I am not describing the libraries of the ancient Greeks and Romans, collecting archives and abusing leisure, which our Lipsius, the jewel of Belgium, recently discussed with eloquence to the most noble man Carolus Croius; we provide only *Analecta* by way of a corollary. Leaving aside, therefore, the concern for the preservation of books held by Paulus Aemilius, L. Corn. Sulla, and L. Lucullus (as befitted, and will always befit, highly noble men), T. Pomponius Atticus, a refined and splendid Roman himself, ornamenting his library with the Hermathena and other statues and images. Indeed, he even commented in a few verses on the images customarily placed in libraries. To whom M. Tullius, very closely united in spirit as to a brother, says: "Keep your books, and do not despair of being able to make mine your own: if I accomplish that, I surpass Crassus in wealth, and I despise the villas and fields of all others." What? Do I pass over that library of Asinius Pollio, made public at Rome from the spoils of the Dalmatians, and also those of the Caesars begun by C. Julius, and completed by Augustus—I am silent about Octavia and the Palatine, and besides, Trajan’s Ulpian library. For the Emperor Hadrian, in the consulship of Pompeianus and Commodus, when he had built many distinguished buildings in Attic Athens and established games, if there is faith in the annals of Cassiodorus, built a library of wondrous work. Furthermore, there existed the study of Julian, *tou parabatou* (the Apostate), though otherwise learned, in collecting books. The rich witness himself is his epistle to Ecdicius, the prefect of Egypt: "*Alloi men hippōn, alloi de orneōn, alloi thēriōn erōsin; emoi de bibliōn ktēseōs ek paidariou deinōs entetēke pothos.*" Some delight in horses, others in birds, some in wild beasts; I, however, have burned with a desire for books from my very boyhood. This Augustus’s library, in turn, Jovianus, at the urging of his wife and with the help of the eunuch Theophilus, ^C...

^A in the meantime among the Antiochenes, as Suidas is our authority, burned. Why should I recount external things, the Egyptians and the Attalic kings, magnificent in collecting books? It is known that Ptolemy Philadelphus gathered a pile of seven hundred thousand books, which pile, alas, perished in the fire of the Alexandrian tumult! Who is so much a stranger to literature as to be ignorant of the history of the seventy interpreters, who, by his command, translated the Holy Scriptures from the Hebrew? Yet I cannot omit without disgrace, Tacitus though I be, how much zeal this same Ptolemy put into the acquiring of books with royal and heroic spirit, as is recorded for the memory of Hippocrates by Galen, the prince of physicians, in Book I, *On the Nature of Man*, and again in Book III of his *Epidemics*; namely, that when the Athenians were laboring under a scarcity of grain and the high price of bread, he did not grant them grain (since Egypt was the granary of Greece, just as Sicily was of Italy by its fertility) before they had produced a copy of the tragic princes, Aeschylus, Sophocles, and Euripides, to be transcribed. In which matter indeed he acted with such good faith that, besides granting them an exemption from taxes, he gave them fifteen talents as a pledge, which money he afterwards willingly and gladly gave as a gift, and returned the transcribed copies. For as regards the library of Aristotle, the prince of the Peripatetic school, and of Theophrastus, bought by Neleus, the son of Coriscus, and by his heirs buried in the ground so that it might not be taken away by the Attalic kings, since we have recently discussed it in the *Parallels*, I shall not add a word. The library of Clearchus, the first tyrant of Heraclea Pontica, who was a student of Plato and Isocrates, is also wonderfully praised by Memnon in this very Photius, the glory of whose praise has left all other tyrants behind by a long interval.

But let us return to where we digressed a little. That this Photian *Bibliotheca* was a work of haste, so that I may not seem to prevaricate through silence, these things indicate: the same things are often repeated, there are sometimes gaps and gaping places, the style is neglected, and finally, there are longer excerpts of books which he had already reviewed rejected into the other part of the work. Some things are also placed in the margins; and, what you might wonder at, the same little books are ^B almost repeated word for word, such as the *Dictyaca* of Dionysius of Aegae, and no few things [from] Hierocles and Himerius and others, so that I am led to believe that Photius patched together this work to aid his own memory rather than to benefit others indiscriminately, or certainly that he did not apply the final hand in a work destined for a more polished file. He was, naturally, snatched away by courtly business and ambition, and divided his mind to one thing and his ears to another.

Thus far regarding the life of Photius and his *Bibliotheca* of read books; it remains to recount his other writings published for the public, so that we may admire his virtue even in an enemy. He wrote a Commentary on the Epistles of St. Paul, from which Oecumenius drew and translated many things into his own *Catena*, so that you may recognize him as a theologian not to be despised: this labor is all the more gratifying to learned men (who frankly acknowledge themselves helped by it in explaining Paul), inasmuch as Blessed Peter, the colleague of the apostles, declared that the more difficult knots are encountered in those epistles. The works of Photius also exist, the *Canons* of the apostles and the laws of the ancient councils, gathered into one volume and body, and divided into chapters, which he also named the *Nomocanon*, a dense and varied work of much reading, and it is seen in Greek in the libraries of Germany; which Theodore Balsamon decided to illustrate, and Gentianus Hervetus, a Frenchman, and also the Belgian Henricus Agylaeus, translated into Latin. Such diligence among the Latins, Burchard of Worms, Ivo of Chartres, and Gratian the monk imitated at a long interval, with no less value for the effort. He also published the acts of the seven ecumenical councils, and they are seen in the beginning of the volumes of the councils, which are preserved in the Belgian libraries transcribed by hand in Greek. His Epistles are held in the library at Augsburg. An encyclical to the patriarchal sees of the East, whether it is his or Sisinnius’s, as some think, worthily condemns the apostolic sees, as well as his predatory synod. There also exists an epistle to Michael, prince of the Bulgarians, brought to light by Franc. Turrianus of our Society, and rendered into Latin, as well as six dissertations on the divinity and incarnation, which are read in Volume V of the *Lectiones Antiquae* of that most illustrious jurisconsult Henry Canisius. To this are added also the *Tractatus de voluntatibus in Christo* by the same Photius, which are called *γνωμικὰ θελήματα*, translated by the same Turrianus. But now let us furl our sails and hear Photius reviewing writers in various ways; favor us with your tongues and minds. ^C

Faculty of the Reverend Father Provincial of the Society of Jesus, throughout Upper Germany

This translation of the Photian *Bibliotheca* from the Greek, by the interpreter Father Andreas Schottus, a priest of our Society, having been seen and approved by some Fathers skilled in Greek letters, I, Georgius Roseffius, Provincial of the Society of Jesus throughout Upper Germany, by the power granted to me by the Most Reverend Father General Claudius Aquaviva, permit to be sent to the presses: to which matter I have wished to give credence by this testimony subscribed by my hand and fortified by my seal. At Augsburg, on the Kalends of September, in the year 1605.

GEORGIUS ROSEFFIUS.

INDEX OF AUTHORS IN THE BIBLIOTHECA OF PHOTIUS

A Achilles Tatius, *On the Loves of Leucippe and Clitophon*, eight books, cod. LXXXVII. Acts of the disputation of heretics before John, Patriarch of Constantinople, cod. XXIV. Adrian, *Introduction to the Scriptures*, cod. II. Adrian, *Declamations*, cod. C. Aenesidemus of Aegae, *On the Pyrrhonists*, eight books, cod. CCXII. Aeschines, *Orations* and eleven *Epistles*, cod. LXI and CCLXIV. Aetius of Amida, *Medical Work*, sixteen books, cod. CCXXI. Agatharchides, *Histories*, cod. CCXIII. Excerpts therefrom, cod. CCL. Alexander, *Collection of Marvels*, cod. CLXXXVIII. Amyntianus, *On Alexander the Great* and other things, cod. CXXXI. Andocides, *Orations*, cod. CCLXI. Andronicianus, *Against the Eunomians*, cod. XLV. Anonymous, *Against the Jews and Quartodecimans*, cod. CXV. Anonymous, *Testimonies of Christ from the Writings of the Gentiles*, fifteen books, cod. CLXX. *Life of Pythagoras*, cod. CCXLIX. *Life of St. Gregory*, cod. CCLII. *Martyrdom of the Seven Youths under Decius*, cod. CCLIII. *Martyrdom of the Apostle Timothy*, cod. CCLIV. *Martyrdom of St. Demetrius*, cod. CCLV. *Acts of the Holy Martyrs Metrophanes and Alexander*, cod. CCLVI. *Life and Martyrdom of Paul, Bishop of Constantinople*, cod. CCLVII. *Life and Contest of the Great Athanasius*, cod. CCLVIII. Antiphon of Athens, the rhetorician, *Orations*, cod. CCLIX. Antonius Diogenes, *The Incredible Things Beyond Thule*, twenty-six books, cod. CLXVI. Aphthonius the Sophist, *Declamations*, cod. CXXXIII. *Apology for Origen and his Dogmas*, five books, cod. CXVII. Apollinarius of Hierapolis, *On Piety and Truth against the Gentiles*, cod. XIV. Apollodorus the grammarian, *Bibliotheca*, cod. CLXXXVI. Appian of Alexandria, *Roman History*, twenty-four books, cod. LVII. Aristides, *Panathenaic Oration*, cod. CCLVI. The same, *Four Orations for Rhetoric*, cod. CCXLVII. The same, *Oration on the Four-man Commission*, cod. CCXLVIII. Arrian, *Parthica* and *Discourses on Epictetus*, cod. LVIII. The same, *On the Deeds of Alexander the Great*, seven books, and *Indica*, cod. XCI. *On the Deeds after Alexander*, ten books, cod. XCII. The same, *Bithynica*, cod. VIII and XCIII. The same, *Deeds of Dion and Timoleon in Sicily*, cod. XCIII. Asterius, Bishop of Amasea, *Various Homilies*: 1. *Sermon on Penance*; 2. *On Stephen the Protomartyr*; 3. [On the Pharisee] and Publican; 5. *On Zacchaeus*; 6. *On the Prodigal Son*; 8. *On Fasting*; 9. *On the Man Born Blind*; 10. *On Jairus and the Woman Suffering from an Issue of Blood*, cod. CCLXXI. Athanasius (St.), *Epistles*, cod. XXXII. The same, *Commentary on Ecclesiastes and the Song of Songs*, cod. CXXXIX. The same, *Against the Arians*, five books, cod. CXL. Author, uncertain, *On the Holy Feast of Pascha*, three volumes, cod. CXVI.

B Basil of Cilicia, *Ecclesiastical History*, three books, cod. XLII. The same, *Against John of Scythopolis*, sixteen books, cod. CVII. Basil the Great, *Refutation of the Heretic Eunomius*, three books, cod. CXXIX. The same, *Ascetica*, cod. CXLIV and CXCI. The same, *Hexaemeron*, cod. CXLI. The same, *Ethical Orations*, cod. CXLII, CXLIII. *Epistles*, cod. CXLIII. Basil, Bishop of Seleucia, fifteen *Orations*. And *Life of the First Martyr Thecla*, cod. CLXVIII. Boethus, *Collection of Platonic Terms*, cod. CLIV. The same, *Tract on Dubious Words in Plato*, cod. CLV.

C Caius the presbyter, *On the Universe*, cod. XLVIII. Caesarius, *Ecclesiastical Chapters*, cod. CCXX, CCX. Candidus, *History*, three books, cod. LXXIX. Cassian the monk, *Rules for the Monks of Egypt*, *On the Eight (Vicious) Thoughts*, a little book of three conferences, cod. CXCVII. Cephalion, *Muse*, or *History Epitome*, nine books, cod. LXVIII. Charinus (L.), *Journeys of the Apostles*, cod. CXIV. Choricius the Sophist, *Various Declamations*, cod. CLX. *Book of the Christians*, *Exposition of the Octateuch*, ten books, cod. XXXVI. Chrysippus, presbyter of Jerusalem, *History of Gamaliel and Nicodemus*, cod. CLXXI. Chrysostom. See John. Clement of Alexandria, presbyter, *Writings*, and *Hypotyposes, or Disputations*, eight books, cod. CIX. The same, *Book against the Gentiles* and *Paedagogus*, three books, cod. CX. The same, *Stromateis*, eight books, cod. CXI. Clement of Rome, Pontiff, *Apostolic Constitutions*, *Recognitions*, and other things, cod. CXII and CXIII. The same, *Epistles to the Corinthians*, two, cod. CXXVII. Conon, *Invective against Philoponus*, cod. XXIII. Conon, fifty *Narrations*, cod. CLXXXVI. Ctesias of Cnidus, *Persian History*, twenty-three books, cod. LXXII. The same, *Fragments*. The same, *Indica*, cod. LXXII.

Cyril (B.) of Alexandria, *Against Nestorius*, five books, codd. XLIX and CLXIX. The same, *Thesaurus*, cod. CXXXVI. Miscellaneous letters and a *Scholion on the Incarnation of the Only-Begotten*, cod. CLXIX. ^D Damascius, *Incredibilia*, four books, cod. CXXX. *On the Life of Isidore*, cod. CCXLII. Demosthenes, *Orations*, cod. CCLXV. Dexippus, *On Affairs after Alexander*, four books. *Historical Epitome up to the Reign of Claudius* and *Scythica*, cod. LXXXII. Diadochus, bishop of Photice in Old Epirus, *Definitions*, ten, and *Chapters*, one hundred, cod. CCI. Dinarchus, *Orations*, cod. CCLXVII. Diodorus, *Lexicon from the Ten Orators*, cod. CL. Diodorus Siculus, *Historical Library*, forty books, cod. LXX. And excerpts therefrom, cod. CCXLIV. Diodorus, bishop of Tarsus, various arguments *On the Holy Spirit*, cod. CII. The same, *Against Fate*, cod. CCXXIII. Diogenes Antonius. See Antonius. Dio Cassius, *Historical Library*, thirty books, cod. LXXI. Dio Chrysostom, *Orations*, eighty, cod. CCIX. Dionysius of Aegae, *Dictyaca*, codd. CLXXXV and CCXI. Dionysius of Halicarnassus, *Historical Library*, twenty books, cod. LXXXIII. The same, *Synopsis of Histories*, five books, cod. LXXXIV. Aelius Dionysius of Halicarnassus, *Attic Dictions*, ten books, cod. CLII. Dorotheus, *Booklet on words used in the manner of foreigners*, cod. CLVI. [E] Ephrem (St.), Patriarch of Theopolis, various *Orations*, cod. CCXXVIII. Ephrem the Syrian, *Homilies*, forty-nine, cod. CXCVI. Epiphanius (St.), *Panarion*, seven books, cod. CXXII. The same, *Ancoratus*, cod. CXXIII. The same, *On Weights and Measures*, cod. CXXIV. Evagrius Scholasticus, *Ecclesiastical History*, seven books, cod. XXIX. Eudocia Augusta, *Metrical Metaphrasis of the Octateuch*, cod. CLXXXIII. The same, *Metrical Metaphrasis of the Prophets Zechariah and Daniel*, and on Blessed Cyprian the Martyr, book two, cod. CLXXXIV. Eugenius, *Invective against Philoponus*, cod. XXIII. Eulogius, Archbishop of Alexandria, *Against the Novatians*, five books, cod. CCVIII. And excerpts therefrom, cod. CCLXXX. The same, *Against the Heretics Severus and Timotheus*, book, cod. CCXXX. The same, *Against the Acephalous Heretics Theodosius and Severus*, book, cod. CCXXVI. The same, *Invective Oration against the Theodosians and Cainites*, cod. CCXXVII. The same, *Orations*, eleven, cod. CCXXX. Eunapius, *Chronicle following Dexippus*, fourteen books, cod. LXXVII. Eunomius the heretic, *Booklet*, cod. CXXXVII. The same, *Refutation by Basil the Great*, three books. Also, *Forty Letters*, cod. CXXXVIII. Eusebius, *Declamations*, cod. CXXXIV. Eusebius, Bishop of Caesarea, most of his writings, codd. IX, X, XI, XII, XIII. The same, *Ecclesiastical History*, ten books, cod. XXVII. *Against Hierocles*, cod. XXXIX. The same, *Apologies for Origen*, six books, cod. CXVIII. The same, *On the Life of Constantine the Great*, four books, cod. CXXVII. Eusebius, Bishop of Thessalonica, *Against a certain hermit named Andreas*, ten books, cod. CLXII. Eustratius, presbyter of the Great Church, *On the Souls of the Departed*, three treatises, cod. CLXXI. Copy of the acts of the bishops of the West against the Nestorians and Pelagians, cod. LIV. [G] Galen, *On Medical Sects*, cod. CLXIV. Gelasius of Cyzicus, Bishop of Caesarea in Palestine, writer of the first synod, cod. XV. The same, *Ecclesiastical History*, three books, cod. LXXXVIII. The same, *Proemium to the Supplement to the Ecclesiastical History of Eusebius Pamphili*, cod. LXXXIX. The same, *Book against the Anomoeans*, cod. CII. Georgius, Bishop of Alexandria, *On the Life of Blessed Chrysostom*, cod. XCVI. Germanus, Patriarch of Constantinople, *Apology for Gregory of Nyssa*, cod. CCXXXIII. Gregory of Nyssa, *Two works for his brother Saint Basil against Eunomius*, codd. VI and VII. [H] Heliodorus, *Aethiopica*, ten books, cod. LXXIII. Helladius Besantinous, *Chrestomathy*, cod. CCLXXIX. Helladius, *Lexicon*, cod. CXLV; perhaps by the same. Heracleanus, Bishop of Chalcedon, *Against the Manichaeans*, twenty books, cod. LXXXV. Hermias Sozomen. See Sozomen. Herodian, *Historical Library*, eight books, cod. XCIX. Herodotus of Halicarnassus, *Historical Library*, nine books, cod. LX. Hesychius the Illustrious of Miletus, *Universal and Roman History*, six books. Also, *Acts of the Emperor Justin the Elder*, cod. LXIX. Hesychius, presbyter of Constantinople, *Four sermons on the Brazen Serpent*, cod. LI. Hesychius, presbyter of Jerusalem, *Encomium on the Apostle Saint Thomas*, cod. CCLXIX. Also, *On Jacob and David the Psalm-writer*, cod. CCLXXV. Hierocles, *On Providence and Fate*, seven books, cod. CCXIV. The same, *Excerpts on Providence*, cod. CCLI. Himerius the Sophist, *Declamations*, cod. CLXV. And excerpts therefrom, cod. CCXLIII. Hippolytus, *Booklet against Heresies*, cod. CXXI. Hippolytus, bishop and martyr, *Interpretation of Daniel*, and *Homily on Christ and Antichrist*, cod. CCII. Hyperides, *Orations*, cod. CCLXVI. [I] Irenaeus, *Against Heresies*, five books, cod. CXX. Isaeus, *Orations*, sixty-four, cod. CCLXII.

Isidorus, *Life*, see Damascius. Isocrates, *Orations*, twenty-one, and excerpts therefrom, cod. CCLX. — And *Epistles*, nine, cod. CLIX. His *Epistle to Archidamus*, now first published, ibid.

J Jamblichus, *On the Affairs of Rhodanes and Sinonidis*, sixteen books, cod. XCIV. Joannes Carpathius, *Consolatory Epistle to the Monks of India*, one hundred chapters, cod. CCI. Joannes (St.) Chrysostom, *On the Death and Ascension of Christ*, and also *Orations for Pentecost*, twenty-five, cod. LXXXVI. — His *Epistles to Olympias and others*, cod. LXXXVI. His *Homilies on Genesis*, three volumes, cod. CLXXII, CLXXIII, CLXXIV. His *Oration on St. Paul*, cod. CCLXX. — And *on the Forty Martyrs*, cod. CCLXXIV. *Homilies*: *On the Holy Spirit*; *On the Nativity of Christ*; *On the saying, My grace is sufficient for thee*, and *If any man be in Christ, he is a new creature*; *On Repentance*, cod. CCLXXVII. Joannes Moschus, *The Meadow, or New Garden*, cod. CXCIX. Joannes Philoponus, *On the Resurrection*, cod. XXI. The same, *On the Hexaemeron*, cod. XLIII. — And excerpts therefrom, cod. CCXL. — And *Against the Fourth Synod*, cod. LV. — His *Treatise against Joannes the Patriarch of Constantinople, surnamed Scholasticus*, cod. LXXV. — The same, *Against Jamblichus’ Work on Images*, cod. CCXV. Joannes, Priest of the Church of Aegae, *History*, five books, cod. XLI. The same, *Against the Fourth Synod*, cod. LV. Joannes Scythopolites, *Against the Eutychians*, twelve books, cod. XCV. Joannes Stobaeus, *Eclogues, Apophthegms, and Precepts of Life*, four books, cod. CLXVII. Jobius the Monk, *Commentaries on the Incarnate Word*, nine books, forty-five chapters, cod. CCXXII. Josephus and Caius the Priest, *On the Universe*, cod. XLVIII. — Josephus the Jew, *On the Jewish War*, seven books, cod. XLVII. His *Jewish Antiquities*, twenty books, cod. LXXVI. — And excerpts, cod. CCXXXVIII. Julian, *Lexicon of the Ten Orators*, cod. CL. Julius Africanus, *History and Other Works*, cod. XXXIV. Justus of Tiberias, *Chronicle of the Kings of the Jews*, cod. XXXIII. Justin Martyr, *Apology for the Christians, Questions, and other works*, cod. CXXV.

L Leontius, Bishop of Arabissus, *Sermon on Creation and Lazarus Redivivus (the Raised)*, cod. CCLXXII. Lesbonax, *Political Orations*, cod. XVI; in Themistius, cod. LXXVI. *Lexicon of Pure Idea, Grave Style, and Political Discourse*, cod. CXLVI, CXLVII, CXLVIII. *Various Lexicons on the Ten Greek Orators*, from cod. CXLV to CLIX.

Libanius the Sophist, *Orations and Epistles*, cod. XC. Lucius (of) Patrae, *Metamorphoses*, cod. CXXIX. Lucian, *Various Works*, cod. CXXIX. Lycurgus, *Orations*, cod. CCLXVIII. Lysias, *Orations*, cod. CCLXII.

M Malchus the Sophist, *Byzantine History*, seven books, cod. LXXVIII. Marcus the Monk, *Ascetical Books*, eight; and *Against the Melchisedecians*, one book, cod. CC. *Martyrdom*. See Anonymous. Maximus, *Declamations*, cod. CXXXV. Maximus (B.) the Monk and Confessor, *One Hundred and Sixty-four Solutions to Questions from Holy Scripture*, cod. CXCII. — His *Epistles*, twenty-seven, cod. CXCIII. — His *Ascetical Book, and Centuries on Love*, cod. CXCIII. — His *Epistle to Georgius the Eparch: Centuries or Two Books of Theological and Moral Chapters, and Epistles*, five, cod. CXCIV. — His *Epistle to Marianus and Dialogue with Pyrrhus on the Two Wills in Christ*, cod. CXCV. Memnon, *Historical Excerpts concerning the Tyrants of Heraclea Pontica*, cod. CCXXIV. Methodius (St.), Bishop and Martyr, *Book on the Resurrection*, cod. CCXXXIV. — His *On Created Things*, cod. CCXXXV. — Also *On Free Will*, cod. CCXXXVI. — *On Chastity*, cod. CCXXXVII. Metrodorus, *Paschal Calculation*, cod. CXV. Modestus, Archbishop of Jerusalem, *On the Women Carrying Ointment to Mary and on the Hypapante (Presentation)*, cod. CCLXXV. Moeris the Atticist, cod. CLVII.

N Nicephorus (St.), Patriarch of Constantinople, *Historical Epitome*, cod. LXVI. Nicias the Monk, *Against Philoponus, Severus, and the Pagans*, cod. L. Nicomachus Gerasenus, *Theology of Arithmetic*, two books, cod. CLXXXVII. Nilus the Monk, *Chapters on Prayer*, one hundred and fifty-three, cod. CCI. — His *Orations on the Resurrection and Ascension of the Lord*, cod. CCLXXVI. Nonnosus, *History of Embassies*, cod. III.

O Olympiodorus, *Histories*, twenty-two books, cod. LXXX. *Orators*: *Various Lexicons on the Ten Orators of Greece*, from cod. CXLV to CLIX. Oribasius the Physician, *Compendium of Galen for the Emperor Julian*, cod. CCXVI. — His *Medical Collections for the Emperor Julian*, seventy books, cod. CCXVII. — His *Compendium for Eustathius his son*, four books, cod. CCXVIII. — His *Books for Eunapius*, four, cod. CCXIX. Origen, *On First Principles*, four books, cod. VIII.

P Palladius, *Declamations*, cod. CXXXII. Pamphilus the Martyr, *Apologies for Origen*, five books, cod. CXVIII.

Pamphilus, *Historiæ miscellæ*, eight books, cod. CLXXV. Pausanias, *Lexicon*, cod. CLIII. Philippus Sidetes, *Christian History*, twenty-four books, cod. XXXV. — Philo Judæus, *Allegories of the Sacred Laws* and *Life of a Civil Man*, that is, *On Joseph*, cod. CIII. — The same, *On the Life of the Essenes and Therapeutes*, cod. CIV. — The same, *Gaius the Emperor Refuted* and *Flaccus Refuted*, and other writings, cod. CV. Philostratus of Tyre, *On the Life of Apollonius of Tyana*, seven books, cod. XLIV. — Excerpts from the same, cod. CCXII. — The same, *Lexicon from the Ten Orators*, cod. CI. Philostorgius, *Ecclesiastical History*, twelve books, cod. IX. — Phlegon of Tralles, *Collection of Olympic Victors and Chronicles*, cod. XCVII. Phrynichus Arabius, *Oratorical Apparatus*, thirty-six books, cod. CLVIII. Pierius the Presbyter, *Writings*, twelve books, cod. CXIX. Plutarch, *Parallel Lives*, cod. CCXLV. — The same, *Lives of the Ten Orators of Greece*, codd. CCLIX to CCLXIX. Pollio, *Lexicon*, cod. CXLIX. Polycarp the Martyr, *Epistle to the Philippians*, cod. CXXVI. Praxagoras of Athens, *On the Deeds of Constantine the Great*, two books in the Ionic dialect, cod. LXII. Proclus, *Chrestomathy on Poetics*, cod. CCXXXIX. Procopius of Caesarea the Rhetorician, *Histories*, eight books, cod. LXIII. Procopius of Gaza, *Metaphrases of Homeric Verses*, cod. CLX. Procopius the Sophist, *School Commentaries on the Octateuch and on the Books of Kings and Chronicles*, cod. CCVI. — The same, *On the Prophet Isaiah*, cod. CCVII. *Division of the Provinces of the Empire after the Death of Alexander the Great*, made by various authors, from Arrian, Dexippus, Justin, and Q. Curtius, cod. LXXXII. Ptolemy Hephaestion, *New Histories*, six books, cod. CX. R *On the Republic*, six books, cod. XXXVIII. S Sergius the Confessor, *History*, cod. LXVII, CLXI. Socrates, *Ecclesiastical History*, seven books, cod. XXVIII. Sopater, *Various Excerpts*, twelve books, cod. CLXI. Sophronius, *For Saint Basil against Eunomius*, cod. V. Sophronius, Patriarch of Jerusalem, *Synodical Epistle*, cod. CCXXXI. Sotion, *On Rivers*, etc., cod. CLXXXIX. Sozomen, *Ecclesiastical History*, nine books, cod. XXX. Stephanus Gobarus the Tritheite Heretic, *Book of Opposing Questions*, cod. CCXXXII. Synesius of Cyrene, *Writings*, cod. XXVI.

Synodus III, IV, VI, VII: codd. XVI, XVII, XVIII, XIX, XX. Synod of Side and others against the Messalians, cod. LII. Synod of the Oak, [which was] illegitimate, against Blessed John Chrysostom, cod. LIX. T Themistius, *Invective against Philoponus*, cod. LXXIII. — The same, *Civil Orations*, thirty-six, cod. LXXIV. — The same, *Apology for Saint Theophobius*, cod. CVIII. Theodorus Tarsensis (see Diodorus). Theodorus the Presbyter, *On the Writings of Saint Dionysius the Areopagite*, cod. I. Theodorus of Antioch, *For Saint Basil against Eunomius*, twenty-five books, cod. IV. — The same, *Interpretation of Genesis*, cod. XXXVII. Theodorus the Monk of Alexandria, *Against Themistius*, two books, cod. CVIII. Theodorus of Mopsuestia, *On the Magic of the Persians*, three books, cod. LXXXI. Theodoret, *Ecclesiastical History*, five books, cod. XXXI. — The same, *Against Heretics*, twenty-seven books, cod. XLVI. — And again five, cod. LVI. — And *Eranistes* books, cod. XLVI. — The same, *Interpretation of Daniel, Exposition of the Octateuch, and on the Books of Kings and Chronicles*, cod. CCLV. — *On the Twelve Minor Prophets*, cod. CCV. — Item, *On Saint John Chrysostom*, five books, cod. CCLXXII. Theodosius the Monk, *Against John Philoponus*, cod. XXII. Theognostus of Alexandria, interpreter of sacred books, *Hypotyposes*, seven books, cod. CVI. Theon the Archiater of Alexandria, *On Man*, cod. CCXX. Theophanes of Byzantium, *Histories*, ten books, cod. CCIII. Theophrastus, *On Animals that Change Color*, *On the Resolution of Nerves*, *On Mental Defection*, *On Vertigo*, *Why Raw Eggs Cannot Be Transformed*, *On Lassitude*, *On Animals That Are Seen in Abundance*, *On Animals That Are Falsely Said to Suffer from Envy*, *On Sweats*, *On Bees*, cod. CCLXXVII. Theophylact Simocatta, *Histories*, eight books, cod. LXV. Theopompus, *Histories*, fifty-two books, cod. CLXXVI. Timaeus, *Lexicon of Platonic Terms*, cod. CLI. V Victorinus Lampadius F., *Consular Orations*, cod. CI. Vindanius Anatolius of Berytus, *Collectanea on the Discipline of Agriculture*, twelve books, cod. CLXII. *Lives of the Holy Fathers Who Flourished in the Time of the Great Anthony*, cod. CXCVIII. Z Zosimus the Count, *Histories*, six books, cod. XCVIII.

SERIES OF AUTHORS IN PHOTIUS’ BIBLIOTHECA, ARRANGED BY CLASSES AND ALPHABET

^A Philologists, Grammarians, and Lexicographers. Apollodorus Athen., cod. CLXXXVI. — Boethus, CLIV, CLV. — Diodorus, CL. — Ælius Dionysius Halicarnasseus, CLII. — Dorotheus, CLVI. — Helladius Besantinous, CXLV. — Julianus, CL. — Mœrides, CLVII. — Pollio, CXLIX. — Pausanias, CLIII. — Phrynichus Arabs, CLVIII. — Sopater, CLXI. — Timæus, CLI.

Metrica. Eudocia, Homeric Centones, CLXXXIII, CLXXXIV. — Procli Chrestomathia, CCXXXIX. — Procopii Gazæi, Homeric Metaphrasis, CLX.

Orators. Andocides, CCLXI. — Æschines, LXI, CCLXIV. — Dinarchus, CCLXVII. — Isocrates, CLIX, CCLX. — Lysias, CCLXII. — Antiphon, CCLIX. — Demosthenes, CCLXV. — Hyperides, CCLXVI. — Isæus, CCLXIII. — Lycurgus, CCLXVIII. — Aphthonius sophista, CXXXIII. — Aristides, CCLVI, CCXLVII, CCXLVIII. — Choricius sophista, CLX. — Dion Chrysostomus, CCXI. — Eusebius, CXXXIV. — Adrianus imper., C. — Himerius, CLXV, CCXLIII. — Lesbonactes, XVI. — Libanius sophista, XC. — Lucianus Samosatensis, CXXIX. — L. Malchus Sophista, LXXVIII. — Palladius, CXXXIII. — Victorinus Lampadius, CL.

Sacred Historians. Basilius Cilix, XLII. — Charinus, CXIV. — Chrysippus presb., CLXXI. — Evagrius, XXIX. — Eusebius, XXVII, CXXVII. — Eustratius, CLXXI. — Georgius Alex. episc., XCVI. — Hermias Sozomenus, XXX. — Hesychius Illustris, LXIX. — Joan. presb. Ægeates, XLI. — Joan. Moschus, CXCIX. — Fl. Josephus Judæus, XLVII, LXXVI, CCXXXVIII. — Metrodorus, CXV. — Nicephorus, LXVI. — Philippus Sideta, XXXV. — Philo Judæus, CIII. — Philostorgius, XL. — Sergius, CLXI. — Theodoretus, XXXI. — Theophanes Byzantius, LXIV, CCIII.

Profane [Historians]. Agatharchides, CCXIII, CCL. — Alexander, CLXXXVIII. — Amyntianus, CXXXI. — Antonius Diogenes, CLXVI. — Appianus, LVII. — Arrianus, XCI, XCII, XCIII. — Candidus, LXXIX. — Cephalon, LXVIII. — Conon, CLXXXVI. — Ctesias Cnidius, LXXII. — Dexippus, LXXXII. — Diodorus Siculus, LXX, CCXLIV. — Dion Cassius, LXXI. — Dionysius Halicarnasseus, LXXXIII, LXXXIV. — Eunapius, LXXVII. — Heliodorus, LXXIII. — Herodianus, XCIX. — Herodotus Halicarnasseus, LX. — Julius Africanus, XXXIV. — Justus Tiberiensis, XXXIII. — Memnon, CCXXIV. — Nonnosus, III. — Olympiodorus, LXXX. — Pamphilus, CLXXV. — Philostratus, XLIV, CCXLI. — Phlegon Trallianus, XCVII. — Plutarchus, CCXLV. — Praxagoras Athen., LXII. — Procopius Rhetor, LXIII. — Ptolemæus Hephæstio, CX. — Theophylactus Simocatta, LXV. — Theopompus, CLXXVI.

Physicians and Philosophers. Ænesidemus Ægeus, CCXII. — Aetius Amidenus, CCXXI. — Caius presb., XLVIII. — Damascius, CXXX, CCXLII. — Dionysius Ægeus, CLXXXV. — Galenus, CLXIV. — Hierocles, CCXIV, CCXI. — Joan. Philoponus, XXI, XLIII, CCXV. — Joan. Stobæus, CLXVII. — Nicomachus Gerasenus, CLXXXVII. — Oribasius, CCXVII. — Sotion, CLXXXIX. — Themistius, LXXIV. — Theon Archiatrus, CCXX. — Theophrastus, CCLXXVIII. — Vindalius Anatolius, CLXII.

Theologians. Adriani, al. Andronichi Isagoge, II. — Andronicianus, XLV. — Apollinarius, XIV, XXX, CXXXIX, CXL. — Athanasius, CCLXXI. — Asterius Amasiæ episc., CCLXXI. — Basilius Magnus, CXXIX, CXLII. — Basilius Seleuciensis, CLXVIII. — Cassianus, CXCVII. — Cæsarius, CCX. — Jo. Chrysostomus CP. episc., LXXXVI, CLXXIII, CLXXIV, CCLXX, CCLXXIV, CCLXXVII. — Clemens Alexandr., CIX, CX, CXI. — Clemens Rom., CXII, CXIII, CXXVII. — Conon, CLXXXVI. — Cyrillus Alexandr. episc., XLIX, CXXXVI, CLXIX. — Diadochus Photicæ episc., CCIX. — Diodorus Tarsensis, al. Theodorus, CXI. — Ephrem Theopolita, CCXXVII. — Ephraim Syrus, CXCVI. — Epiphanius, CXXII. — Eugenius, XXIII. — Eulogius, CCVIII, CCXXV, CCXXVI, CCXXVII, CCXXX, CCLXXX. — Eusebius episc. Thessal., CLXII. — Gelasius, LXXXIX, CII. — Germanus patriarcha CP., CCXXXIII. — Gregorius Nyssenus, VI, VII. — Heracleanus, LXXXV. — Hesychii duo, LI, CCLXIX, CCLXXV. — Hippolytus episc., CCII. — Hippolytus Irenæi discipulus, CXXI. — Jobius Monachus, CCXXII. — Joan. Carpathius, CCI. — Joan. Scythopolita, XCV. — Irenæus episc. Lugdun., CXX. — Justinus martyr, CXXV. — Leontius episc., CCLXXII. — Marcus monachus, CC. — Maximus monachus et confessor, CLXIV, CXCIII, CXCIV, CXCV. — Methodius episc., CCXXIV, CCXXXV, CCXXXVI, CCXXXVII. — Modestus episc. Hieros., CCLXXV. — Nicias monachus, L. — Nilus monachus, CLIII, CCLXXVI. — Origenes, VIII. — Pamphilus martyr, CXVIII. — Pierius presb., CXIX. — Polycarpus martyr, CXXVI. — Procopius, CCVII. — Sophronius patriarcha Hierosolym., CCXXXI. — Stephanus Gobarus, CCXXXII. — Synesius Cyrenæus episc., XXVI. — Synodi variæ, XVI, XVII, XVIII, XIX, XX, LII. — Theodorus Antioch., IV, XXXVIII. — Theodorus monachus, CVIII. — Theodorus presb., I. — Theodosius monachus, XXII. — Theognostus, CVI.

Erotic Writers. Achilles Tatius Alexandr., LXXXVII. — Antonius Diogenes, CLXVI. — Jamblichus, XCIV. — Heliodorus, LXXIII. — Lucius Patrensis, CXXIX.

INDEX OF MANUSCRIPT CODICES COLLATED BY EMMANUEL BEKKER IN THE EDITION PUBLISHED AT BERLIN IN THE YEAR 1824.

A. The codex, formerly owned by Bessarion, now among the Venetian codices of Saint Mark as number 450, is parchment, of the largest format, with 537 folios, pages divided into two columns, with about thirty-six lines, each having twenty-six or thirty letters. The hand is similar to that of the Ravennas Aristophanes. On the first page after the index (Photius, Archbishop of Constantinople and Ecumenical Patriarch) there is a blank line, then the epistle to Tarasius: on the second page and the following three folios, there is a summary of the codices, which are numbered 279 or, after correction, 280 (for the corrector of Saint Chrysostom, since there was originally one codex, made two of it, 279 and 280): on the fifth folio is the "Description and Enumeration," etc.

B. The Paris Royal Codex 1266, on cotton paper, square format, 434 pages with thirty-four or thirty-five lines, not ancient. The margin is occasionally damaged by dampness. It begins, after three damaged and inverted folios, from those items in codex 230 (p. ed. Rothom. 845, 40) *and He is the true God*. The same codex lacks those things which fall between *distinction* (p. 877, 24) and *being able* (p. 885, 51): for three folios between pages 20 and 21 are torn out, such that only a few letters of the few lines remain. Then, after Stephen the Younger (p. 908), it does not place Methodius, but Proclus, following the example of the Bessarion codex. In Josephus, where *having harassed* (p. 969, 12)—*they were believing* (p. 980, bottom) is edited, it has a blank folio between pages 84 and 85. It does not place Himerius beyond that *it is divided* (p. 1125, 20), nor Aristides beyond *worse is* (p. 1245, 4): then it has five blank pages between p. 225 and 226. I have compared this with A in such a way that I might note the disagreement, while omitting the consensus.

C. The Paris Royal Codex 1226, paper, largest format, 369 folios, pages with thirty-seven lines, in a hand similar to that of Joannes Rhosos. The epistle to Tarasius is missing.

D. The Paris Royal Codex 1227, paper, largest format, pages with thirty lines, in a hand similar to that of Angelos Vergecios. It begins from "Description," and ends with those things (p. R. 53, 10) *upon Sesostris*.

PHOTIUS: MYRIOBIBLON OR BIBLIOTHECA

1. DESCRIPTION AND ENUMERATION OF THE BOOKS READ BY US, THE KNOWLEDGE OF WHICH IN SUMMARY FORM OUR BELOVED BROTHER TARASIUS HAS SOUGHT. THEY ARE THREE HUNDRED LESS TWENTY-ONE.

Photius to beloved brother Tarasius, greeting in the Lord.

Since by the collective vote of the Senate, and indeed by the imperial ballot itself, I have been chosen as legate to the Assyrians, you requested, dearest brother, that the subjects of those books, to the reading of which you were not present, should be described for you, so that you might have, at once, some comfort for this painful separation of ours, which you bear heavily.