NOTICE FROM FABRICIUS.
14 13 he had the sense, *ἐνώπιον τοῦ ῥηγὸς Ῥογερίου* (before King Roger), for thus it should be read, not *ῥήγου*, as Allatius teaches in *De Simeonibus*, p. 63 sq. (b). There exist published homilies of his for the Sundays and feasts of the year, worthy of perusal far above many sermons of other more recent Greeks, and suited to the custom of the Churches of that time, which they maintained in their sacred readings and homilies, and they illustrate many Gospel passages not unsuccessfully. Theophanes is not a different person from him who is cited in the Corderian Catena on Luke, whom Corderius wrongly confuses with Theophanes the Confessor, the author of the Chronicle, noted by that name by Combefis in the *Bibl. concionatoria*. In the same way, in the catalogue of the Bodleian Library, Theophanes Cerameus and the author of the Chronicle and the Bishop of Nicaea, to whom belongs the hymn on the Annunciation of the Blessed Virgin, are confused into one. But let us now review the published homilies of Theophanes Cerameus. It begins: *Εὐλογητὸς ὁ Θεὸς ὁ καταξιώσας ἡμᾶς διαδραμεῖν τὴν κυκλικὴν τοῦ χρόνου περίοδον*. Pag. 1. Dionysius Petavius had published it in Greek and Latin at the end of the *Breviarium historicum* of Nicephorus of Constantinople, Paris, 1616, 8, p. 258, who calls the author Gregory and in the notes on p. 10 testifies that he received this and many other homilies of his from Sirmond. Who, because, he says, he frequently demands their publication from us, that he might be satisfied in some part, we have set these forth as a kind of specimen. [Paris. in bibl. publ. cod. 562, n. 12.] It begins: *Οἱ παιδοτρίβαι καὶ τῶν νέων διδάσκαλοι*. Pag. 7. Of the precious and life-giving cross. It begins: *Φέρε σήμερον, ὦ θεοφιλέστατον ἄθροισμα*. Pag. 13. Jacob Gretser had published this homily with the version of Franciscus Turrianus in Volume II *De cruce*, page 124, Ingolstadt, 1600, 4. It begins: *Ὁρῶ σήμερον τὸ μεγάλον τοῦδε ναοῦ*. Pag. 16. Gretser had also published this homily with Turrianus’ version, tom. II *De cruce*, page 133. The same as the preceding is read in Latin in the more recent *Bibliothecae Patrum* of Paris, Cologne, and Lyon. First Sunday on that: "Stans Jesus secundum stagnum Genesareth." It begins: *Ἐπειδήπερ ἀρχεῖον*. P. 27. In the opening of this homily Theophanes narrates that the fathers had established by long usage that the Gospel of John should be read in the church from the feast of Easter until Pentecost; Matthew from Pentecost until the end of the year; thereafter that Christians should be instructed in the great mysteries by the great Luke, with the divine herald Mark left for the time of the fasts. FABR. Conf. cod. Bavar. 210 and cl. Hardt in *Aretini Beytr.*, etc., a. 1705, part. 5, p. 268 sq. HARL. - mías. Pag. 59. sophy. P. 46. Of the Gadarenes. It begins: *Ἐλέγχει γοῦν τὴν γλῶσσαν ἡ νόσος τοῦ σώματος*. Pag. 53. The woman with the issue of blood. Luc. viii, 41. It begins: *Ἁπλῶ ἡμῖν σήμερον*. P. 57. The Lord questioning, and concerning him who fell among thieves. Luc. x. It begins: *Οὐ τοσοῦτον αὐχμώδης ἡ γῆ*. Pag. 63. It begins: *Οἱ κηφῆνες εἶδος ἔστι μελισσῶν*. Pag. 69. Of the generation of Jesus Christ the son of David. It begins: *Τοῦ μὲν αἰσθητοῦ ἡλίου*. Pag. 81. Of that divine ladder. Pag. 87. (b) Conf. Oudin. l. c., and Lambec. V, page 122 sqq. Kollar., where from p. 117 he reviews cod. 228, containing thirty-six homilies of Theophanes on the Sunday Gospels and anniversary feasts. Lambecius, after he noted that the first is inscribed at the beginning of the year: *Γρηγορίου τοῦ Κεραμέως μητροπολίτου Ταυρομενίας τῆς Σικελίας, ὁμιλία*, etc., and had rendered the longer account of Scorsus regarding the double name of the author, and had added that in a certain Greek codex in the Imperial collection, which contains various autograph opuscula of Georgius Calyba, Georgius Cerameus is cited, and, having changed his former opinion, he binds the age of Theophanes to the twelfth century under Roger, King of Sicily, who died in the year of Christ 1152 (witness Baronius in *Annal. eccl.* tom. XII, a. 1152, n. 14), observes that when in the codex there is found the Greco-barbarous inscription of the XXVI homily, on the day of the feast of Palms, *ἐνώπιον τοῦ ῥηγὸς Ῥόγου*, the name written by abbreviation *Ῥόγου* is the same as the complete *Ῥογερίου*, and the word *ῥήξ* in Greco-barbarous is the same as king. Finally, he speaks at length about King Roger, and suspects that that oration was delivered in the year of Christ 1140. Add. Kollar. not. A, to Lambec. IV, page 41 sqq. concerning the age and name of Theophanes. HARL.
16 evangelical voice. Page 92. Incipit: "What kind of things do those suffer." Page 111. "Those in the equestrian contests." Page 119. (in which the Greeks celebrate the memory of the restoration of the veneration of the icons), concerning the holy icons. Incipit: "A bright feast and assembly has arrived." Page 125. Baronius gave this homily in Latin at the year 842, n. 29, from the version of Franciscus Turrianus, with which Jacobus Gretserus published it in Greek and Latin in volume II *De cruce*, p. 1242, edit. in fol. Ingolst. 1616. (Conf. Lambec. VIII, p. 700 sqq. against Gretser and Scorsus.) Incipit: "Hastening to touch upon the customary teaching." Page 130. "If any man will come after me, let him deny himself." It was delivered on the Sunday of the Adoration of the Holy Cross, in the middle of the time of the Fast. Incipit: "Now the time of temperance has reached its very midpoint for us." Page 137. "Lord, have mercy on my son, for he is lunatic." Incipit: "It urges on a proud horse." Page 144. "And the Son of man shall be betrayed." Incipit: "The time of temperance has already progressed." Page 149. "The disciple whom Jesus loved [provides] a banquet for us." Page 158. It was delivered before King Roger. Incipit: "Bright is the gathering of the present feast." P. 185. [On which I have written more in the first note to this chapter.] "I shall seem burdensome to your love." Page 188. In this homily, page 207, Theophanes praises the hymn of Andreas Cretensis for its excellence of style.
28-33. Interpretation of the eleven matins Gospels, concerning those things which were accomplished after the resurrection of Christ. These eleven homilies are in the manuscript in the Cæsarean codex, of which Lambec. IV, p. 61 [p. 434 ed. Kollar.] - 28. a) On Matt. xxviii, 16. Incipit: "Of old indeed, Moses, the seer of God." Page 215. – 29. b) On Mark xvi, 1. Incipit: "Rising, the dawn gladdens the eyes." Page 219. – 30. c) On Mark xvi, 9. Incipit: "The ever-flowing rivers." Page 224. 31. d) On Luke xxiv, 1. Incipit: "Since concerning the life-giving." Page 230. – 33. f) On John xx, 1. Incipit: "The [triumph] against our nature." Page 238. p. 275. John xx, 11. Incipit: "Instead of the chief of the disciples." Page 244. – 35. h) On John xx, 19. Incipit: "It must be sought by the examiners of the sacred words." Page 247. – 36. i) On John xxi, 3 seq. Incipit: "To the lake of Tiberias." Page 250. – 37. k) On John xxi, 14 seq. Incipit: "The Lord having appeared to the disciples." Page 257. — Page 262. — Page 273. — most holy. Page 282. "The season leads us to the very goal of spring." Page 288. "eye." Incipit: "And a grateful debtor." Page 296. — Page 308. "Such as is accustomed to happen." Page 313. For the feast days of the Saints. (c) See Du Cange, Glossarium on *Orthodoxia*, Lambec. VIII, p. 456. [p. 700 sqq. Koll.] Nic. Rayrum, preliminary dissertation to *Acta Sanctorum*, vol. II of June, p. 22.