Table of Contents

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.

^A of the holy great martyr Demetrius. Spoken on the feast of the great martyr Demetrius (October 8). Incipit: "On account of a double cause today." Page 321. Of the holy Unmercenaries Cosmas and Damian (October 17). Incipit: "He gathers us together, O lovers of festivals." Page 324.

FABRICIUS: In Moscow codex 274 (concerning which more later), no. 16, it reads: "Read on the first day of November, of the holy Unmercenaries. He gathers us together today..." And Matthaei, in *Notitia codd. Gr. Mosq.*, p. 173, in note 4, after "is read," would like to insert "and also." For he says: "This pericope is explained twice in the church, on the feast of the twelve apostles and on the feast of the holy Unmercenaries. See my second edition of the Gospels on Matthew 5:1. Theophanes gave this homily on the first of November, in which reading verses 2, 3, and 4 are omitted, as he himself notes in this homily, p. 326b." Thus far the celebrated Matthaei.

HARLES: Spoken on the feast of the archangel of the celestial host, Saint Michael (September 29). Incipit: "The sensory meadows..." Page 329. ...on the feast of Saint Philip (May 1). Incipit: "Not only wandering about bodily..." Page 336. ...two." Spoken on the feast of the holy apostle Andrew (November 30). Incipit: "For me, the discussion of the present feast..." Page 342. ...laus. Spoken in memory of our holy Father Nicholas (December 16). Incipit: "That (d) towards His own divine court the Master..." Page 346. In this homily, page 350, Gregory of Nyssa's eight homilies on the Beatitudes are praised in these words: "The depth of this sacred teaching was understood alone of all by that man who, like the great Moses, entered into the darkness of theology—the Nyssen and great Gregory—who explained in eight homilies the beauty of this [teaching]; and it will be permitted to anyone who wishes to draw forth from that book of all wisdom the streams and to get drunk on the sober drunkenness."

...today. Page 353. ...March). Incipit: "Today the Church is mystically illuminated." Page 359. Spoken in the *panegyris* of Saint Onuphrius (June 1). Incipit: "It has fallen to me to wonder." Page 365. Spoken in the feast of the holy apostles Peter and Paul (June 29). Incipit: "I rejoice with you, O city, and with you, divine temple of the palaces." Page 370. Before it was published, Turrianus cited it against the Magdeburgians in favor of the Apostolic Canons 11, 6. ...feast of Saint Procopius (July 8). Incipit: "And a cithara-player man is often..." Page 378. ...of Saint Pancratius. Spoken in the feast of Saint Pancratius of Taormina, as they say, bishop, and disciple of the apostle Peter (July 14). Incipit: "We have not come behind, as the saying goes." Page 385.

FABRICIUS: Octavius Cajetanus had a fragment of the homily on the 6th festive day of Saint Pancratius printed, translated by Augustine Floritus, S. J., in the *Lives of the Sicilian Saints*, vol. I, p. 10, as testified by Mongitore.

HARLES: ...ty." Spoken in the feast of the holy great martyr Panteleemon (July 27). Incipit: "Those who have gathered to this public festival..." Page 392. ...of our Lord Jesus Christ (August 6). Incipit: "What sort of thing a shepherd is accustomed to suffer." Page 398. ...on the feast of the Dormition of the most holy Mother of God (August 15). Incipit: "How much more glorious than I..." Page 402. ...August). Incipit: "The order rightly adjusted the completion of the Forerunner to the very closing of the year." Page 418. (a) That: in the cited Moscow codex, no. 20.

19 NOTITIA EX FABRICIO. 20 μου ὕδωρ. Pag. 424. Theophanes’ homilies, revised from the Panormitan, Vatican, Escorial, and Parisian codices, were first edited by Francis Scorsus, S. J., with an elegant version and learned and copious notes appended to the end of the volume (Paris, 1644, folio). The same exist in the Coislin codex, concerning which see Montfaucon, p. 591. The 56 homilies in the Imperial codex, concerning which see Lambecius IV, p. 17 (e). That many more unpublished homilies of the same writer lie hidden in libraries there is no doubt, since Allatius, in his *Diatribe de Georgiis*, p. 445, testifies that he read on the island of Chios five of his homilies not seen by Scorsus, the titles and openings of which you may see there, if you like. FABR. However, it is certain today that there are unpublished homilies of Theophanes in manuscript in several libraries. Yet in few is the same order observed, a fact which I shall briefly point out, as it has been demonstrated by the compilers of the catalogues, to whom I must refer the reader. Consider this information on such codices: In Venice, in the Nanian codices 66 (though the first two are missing) and 89, there are 35 and 41 homilies respectively; the author of the catalogue of Greek codices of Nan (pp. 418 sqq. and 170 sqq.) shows their sequence and how they differ from the published ones. In Turin, in the royal codex 212, fol. 37-256, there are homilies, but in an order completely different from the published ones; in the same codex, fol. 1 sqq., they are read under the title: *From the Questions and Answers of Theophanes Kerameus and Justin the Philosopher*. These are nearly sixty questions of varied subject matter concerning Holy Scripture, regarding which, since no mention has been made by Oudin, or by Fabricius, or by others who write about Theophanes, the author of the catalogue of Greek codices in Turin, p. 311, brought to light by way of a specimen the first question of Theophanes in Greek with a Latin version. Ibid., in codex 319, fol. 10 sqq., are Theophanes’ homilies, the same as those that were published. See the cited catalogue, p. 398. Ibid., in codex 320, fol. 4, is John (sic) Kerameus’s homily on the beginning of the indiction, and fol. 185 sqq., other homilies of John (sic) Kerameus; the author of the cited catalogue shows the order differs from the published ones by comparison, p. 399 sq. In Paris, in the public library, there are ten codices containing sometimes single, sometimes several homilies; for example, in codex 1183 there are 45 homilies; in codex 1184 there are 54 homilies; in codex 1206, 34 homilies; in codex 1207, under the name of Gregory Kerameus, 40 homilies. See the index to the royal manuscript catalogues of Paris, vol. II. In the Coislin codex of the library 201, there are passages from Theophanes in Nicetas’s collection of interpretations, etc., as witnessed by Montfaucon in *Bibl. Coislin.*, p. 251. And there, p. 391, by the same witness, in codex 277 are read 62 homilies in the same order as they were published. According to Montfaucon in *Bibl. bibliothecar. mss.* I, p. 33, in Rome, in the Vatican codex no. 904 of Queen Christina’s library, there are certain works of Kerameus. P. 231. In Naples, homilies in two codices of the library of S. Giovanni a Carbonara, etc. P. 483. In Venice, in the Justinian library, in two codices. P. 505. In Milan, in two codices of the Ambrosian library; vol. II, p. 1198, many works of Theophanes Cer. in the library of Guil. Pelliserii; p. 1314, in codex 64 of the Mazarine library, are Gregory Cerameus’s homilies, etc., where the observation of Montfaucon is to be noted: "The author," he says, "is clearly different from Theophanes Cerameus; there is nothing common between the homilies of both. He is the one who is noted by Allatius to be in the library of Augustinus Tarraconensis and in the royal Escorial, beginning with the publican, whom, however, he wrongly confuses with Theophanes Cerameus, following the error of Franciscus Scorsus. The homilies are 54 in all. The first is for the Sunday of the Publican and the Pharisee, the last for the Sunday of the Progenitors of Christ." So far Montfaucon. And Mongitor, *l. c.*, already cited several who distinguish the two. Add below from Villois, *Epist*. Ibid., p. 4315, in Mazarine codex 66, 26, which is indicated thus: "Of Cerameus, Metropolitan of the city of Rhoto (or Rhegium) in Calabria, on Zacchaeus, chief of the publicans: this is among the homilies of Theophanes Cerameus, who was bishop not of Calabria, but of Sicily." In Moscow, in the synodical codex 274, there are sixty homilies of Gregory, Archbishop of Tauromenium, whose order and openings Matthaei reviews in *Notit. cod. Gr. Mosquens.*, pp. 172 sqq., and the same person, p. 175 sq., praises a similar codex of prime quality kept in Leipzig in the Paulina library, and judges the homilies of Theophanes altogether worthy to be compared for the sake of the sacred text. Especially noteworthy is codex 46 in the royal library of Madrid, both because of the name of the author—who in this unique codex is called Philagathus the Philosopher—and because of the greater number of homilies than are found in any other codex. For it contains seventy-eight homilies of Theophanes and has twenty-eight which do not occur either in Scorsus’s edition or among those which Leo Allatius lists as unpublished in his *Diatribe de Georgiis*. For this reason, Iriarte, in the *Cat. codd. Gr. Matrit.*, pp. 55-70, reviewed them no less copiously than diligently, and from his codex he provided the inscriptions of the individual homilies (the order of which also differs from the published ones), which are generally richer and more complete than those which Scorsus published, and he scattered memorable observations here and there, in which also Scorsus’s edition is sometimes explained, sometimes amended, and sometimes supplemented. The title, however, is: *Work of Philagathus the Philosopher*, by which name Theo(e) Or pp. 35 sqq. of the Kollar edition. Regarding Imperial codex 102, no. 2, where see Kollar’s note, pp. 41 seqq., Lambecius, after he had indicated the order of the homi-liary preserved in this codex, and the inscriptions and openings of each, warns and teaches that the author of them in Imperial codex 224 is called Gregory Ceram.; in codex 111, however, formerly 161, he is called neither Theophanes nor Gregory, but only by the surname *Kerameus*, or "Figulus." Regarding Imperial codex 111, no. 8 (Lambec. IV, p. 134), especially 228 (Lambec. V, pp. 117 seqq.), I have already written more above. HARL.

^A Iriarte shows that Theophanes used the name Philagathus while he was leading a monastic life, from the subscription of the unpublished homily 77 (p. 63, n. 204). For this homily is inscribed: *Philagathi philosophi opus*, and at the end it is read: "Philagathus, the humble monk, speaks and writes these things, being unworthy." However, with some folios torn away, six entire homilies are missing, which should have followed according to the prefixing index, but which have indeed been published. But I would stray too far from the right path if I were to excerpt everything that might seem worthy of note by Iriarte. Yet it is helpful to note a few things more. On pages 65 sq. he reviewed the Escorial codex; on p. 67 he subjoins a catalog of Theophanes' homilies, arranged in alphabetical order, with a note added everywhere indicating which homily exists either in Scorsi's edition, or in the Madrid and Escorial codices, or has been seen by Allatius. On page 69 he also blames our Fabricius and Montfaucon, who in his *Diarium Italicum* recounted two mss. codices of the same Theophanes' homilies inspected by him in Naples and as many in Venice, because they neglected to describe the titles of each one, much less their opening words. But they seem to have done this out of a desire for brevity, and thus they are to be excused. On this occasion, let it be permitted for me to add a portion of a letter, in which Villoison formerly and kindly taught me many things pertaining to Greek literature—with that singular kindness and remarkable erudition and abundance of letters from which he flourished—in which he so learnedly supplements and amends what I had written in the *Introduction*, etc., II, part 1, p. 450 sq.: "You could add this important passage from the *Lettera intorno a' pregi dell' antica città di Taormina*, written to one of his friends by Sig. D. Ignazio Cartella, of Taormina, page 153, vol. XV, of the *Opuscoli di autori Siciliani*, in Palermo, 1774, 4to. Ignace Cartella speaks there of the prelates of Tauromenium, who held the title of archbishop, and among others, of the two Kerameis, Gregory and Theophanes, whose famous homilies we possess, he says, published in Greek and Latin by Scorsi, who attributes them all to Theophanes, while one sees clearly upon reading them that some of them belong to Gregory, and others to Theophanes, as the famous Fr. Francois Combefis maintains, *Bibliothecae concionatoriae Patrum* vol. 1, on the word 'Theophanes Kerameus,' p. 46, and on that of 'Gregory Kerameus.' P. 14. You mention the *Catalogue of Greek manuscripts of Madrid*, by Jean Iriarte, who on p. 84, col. 2, boasted in these terms of the discovery he believes he made of the true name of the author of these homilies: *'My own discovery, I confess candidly, I have marveled at. To find the name of the writer is considered more [important] than the writings themselves. Moreover, it is entirely certain that Theophanes used the name Philagathus while he was leading a monastic life.'* He is mistaken. Greek bishops, who are always drawn from the bosom of convents, just like laymen who embrace the monastic life, change their name at the time; but they always take care to adopt one whose initial letter is the same. It is a rule without exception. Maffei had made this judicious observation in the learned *Lettera al P. Abate Bucchine sopra i frammenti Greci dati in luce nel tomo XVI del Giornale de Letterati d'Italia*, and reprinted in Holland under the name of St. Irenaeus, p. 301 of his *Rime e prose*, part collected from various books, and part never before printed, in Venice, 1719, in 4to. ^B I shall observe, therefore, despite the authority of Iriarte, that according to this constant usage, if Theophanes Kerameus had been called Philagathus in his convent, he could not have helped, upon ascending to the see of Tauromenium, taking a name whose initial letter would have begun, just as his own did, with a P, such as Peter, Philip, Pachomius, etc. It is thus that Manuel Margunios took the name of Maximus with the bishopric of Cerigo." So far Villoison. Who then was that Philagathus? Was he the unknown author of certain homilies, distinct from Theophanes, whose name had been wrongly prefixed by the scribe of the codex? Or was Theophanes also sometimes so surnamed because of his virtues? But why is he called a philosopher? Unless "Philagathus speaks and writes these things" had been appended at the end of homily 77, one could easily have fallen into the suspicion that it was the name of the scribe. But let us dismiss the conjectures. In Madrid codex 33 there are thirteen homilies of Theophanes Kerameus, whose order and inscriptions Iriarte indicates, and he judges them to be part of codex 16, I.c. p. 133 sq. HARL.

REVIEW OF THE MADRID CODEX WITH CRITICAL NOTES BY JOHN IRIARTE. (Cod. Græc. Matrit., p. 53.)

[THEOPHANES KERAMEUS – RECENSIO CODICIS MATRITENSIS]

REVIEW OF THE MADRID CODEX

with the critical notes of John Iriarte. (Cod. Græc. Matrit., p. 55.)

Codex marked no. XVI, parchment, in folio, having 220 leaves, written in two columns, and having all its titles—not to mention the original letters which are distinct, written by an ancient hand, indeed of the eleventh century, and with its older writings, that is to say the deeper script, being visible everywhere and the new ones written over them: of its leaves—in addition to being considerably degraded on its outer face by smoke and age, casting a sense of great reverence owing to the smoky images; nor is it less magnificent in its lack of light, as it once belonged to the Velascan library.

In it are contained LXVIII homilies of Philagathos the philosopher, to which are added two others: namely, one ^A of St. Sabas Mesimeros, his disciple, and another adorned with the name of St. John Chrysostom. These homilies of Philagathos, however, were first brought to light in Paris, in Greek and Latin with notes, by the Sicilian Jesuit Franciscus Scorsus, under the name of Theophanes Kerameus, Archbishop of Tauromenium; though not all of them, inasmuch as he only edited LXII. Our codex, for its part, contains thirty-two in its own pages, which occur neither in the aforementioned edition, nor among those which Leo Allatius mentions as unpublished in his *Diatriba de Georgiis*. As for which ones these are, we have marked them in the course of the review with an asterisk, for the sake of brevity. But let us proceed to a review of this most excellent codex.

Fol. 1. On its front, in letters distinct from the rest of the book's writing, which are for the most part either deleted or abraded, and are read with great difficulty, is the title: That is, the work of Philagathos the philosopher: which name you may find expressed in three other places. Immediately follows an index, written by the same hand, of all the homilies that this codex once contained, namely, comprising the titles, omitting however three homilies mentioned below; under which lies, by the very same hand, such a subscription: This is (if one supplies the second, nearly obliterated line with these words) Ends attained by the humble brother Angelus. ^B THE WORK OF PHILAGATHOS THE PHILOSOPHER. Sermon 1. Homily spoken at the beginning of the Indiction, and on St. Simeon Stylites. Begins: Blessed is God who has deemed us worthy to run through the circular period of the year. This is numbered as homily 1 in the edition of Theophanes by Scorsus. Sermon 2. Homily on the debtor of ten thousand talents. It was delivered in the ambo, or pulpit, of the archiepiscopal church. Begins: The trainers and teachers of the young. This is the same there, 2. Sermon 3. Homily spoken on the Sunday before the feast of the Exaltation (of the Holy Cross). "No one has ascended into heaven." It was delivered in the ambo. Begins: Come today, O God-beloved assembly. This is the same there, 3. Sermon 4. Homily on the Exaltation of the precious and life-giving Cross. It was delivered in the ambo of the archiepiscopal church. Begins: I see today the venerable ceiling of this great temple imitating the celestial vault. This is the same there, 4. Sermon 5. Homily on the passage, "Jesus wished to depart into Galilee." It was delivered in the church of St. Philip the Apostle, on his feast. Begins: Not only walking about bodily in the land of the Savior. This is the same there, 49. Sermon 6. Homily on the lunatic. It was delivered in the ambo of the archiepiscopal church. Begins: A flat plain urges on a high-spirited horse. ^C This is the same there, 23. Sermon 7. Homily on the passage: "Possessing the legion." It was delivered in the ambo of the archiepiscopal church. Begins: The disease of the body hinders my tongue. This is the same there, 9. But this text is nearly entirely missing, for its leaves have been torn out; it ends, in fact, with these words: which you may find on page of the aforementioned edition.

Also, with the leaves torn out, six whole homilies are missing which ought to have followed. To wit, the eighth, On the passage of John's Gospel: "John was standing," and on the feast of the Apostle Andrew: which is numbered as homily 50 there. The ninth, whose inscription clearly lies hidden, because it was obliterated in the earlier index of this codex's homilies, and omitted in the later. The tenth, On the hemorrhoissa, and the daughter of the archisynagogue: which is likewise 10 there. The eleventh, On the rich man and Lazarus, which is 8 there. The twelfth, On Zacchaeus the chief of the publicans, which is 15 there. The thirteenth, On the Publican and the Pharisee, which is 16 there.

The inscriptions of each of these homilies, ^D however, apart from the one mentioned above, are clearly evident from both indexes. But in truth it is less inconvenient that only those homilies are missing here which are already safely established through the benefit of print.

^A [GREEK COLUMN] ...having said that a drachma is buried in the dung of pleasures, of a man in his glory.” Spoken on the Sunday of the Carnival. What sort of things those suffer from some high mountain peak, the transgressions. ” Spoken on the Sunday of Cheese-fare [missing phrase in source]. They who struggle in the Olympic contests. Spoken on the Sunday of Orthodoxy. A bright feast and festival has arrived. ...of the one in Capharnaum. Spoken on the second Sunday of the Fasts. Hastening to grasp the customary teaching. ...to follow me.” Spoken on the third Sunday of the Fasts. Now the season of abstinence has arrived for us. Jerusalem.” Spoken on the fifth Sunday of the Fasts; seek the fourth Sunday, Sermon 7. The season of abstinence has already progressed. Spoken in the ambo. A magnificent [or many] feast the disciple who leaned on the breast has prepared for us. Spoken in the ambo of the archbishopric. Today the Church is mystically enlightened. Sermon 23. Homily delivered on the Gospel of the holy Passions. Spoken on Great Friday after the morning office. Perhaps I shall seem burdensome to your love. Samaritan woman]. Spoken in the ambo of the archbishopric. Unprefaced [or: Who, unprefaced] to the Savior today let us mentally follow. ...to be men?” Spoken in the church which is in the palace of Palermo on the feast of the Holy Apostles. I rejoice with you, city, and you with me, divine temple of the palaces. Palermo, of the Gospel according to Luke. Spoken in the ambo on the feast of the Dormition of the all-holy Theotokos. As for me, the day today is much brighter. ...in the ambo of the archbishopric. ...the holy Bethlehem today leads. ...twelve disciples. Spoken on the feast of the holy Unmercenaries in their temple. He calls us, O festival-lovers. Sermon 29. Homily on the mission of the seventy disciples. Spoken on the feast of the Archistrategos Michael. The sensible meadows, indeed, of varied flowers.

[LATIN COLUMN] REVIEW OF THE MADRID CODEX. Concerning the prodigal. Mutilated at the beginning, it begins from these words, which you may read in the alleged edition on page 101, line 20; and it is 17 there. Homily 15, on the text: “When the Son of man shall come in his glory.” Pronounced on the Sunday of Carnival. It begins, ...It is 18 there. Homily 16, on the text: “If you forgive men their sins.” Pronounced on the Sunday of Cheese-fare, that is, the week during which the Greeks begin the abstinence of cheese. It begins, ...It is 19 there. Homily 17, concerning the holy images. Pronounced on the Sunday of Orthodoxy, that is the Lent of the Greeks. It begins, ...It is 20 there. Homily 18, concerning the paralytic at Capharnaum. Pronounced on the second Sunday of the Fasts. It begins, ...It is 21 there. Sermon 19. Homily on the text: “If any man will come after me.” Pronounced on the third Sunday of the Fasts. It begins, ...It is 22 there. Homily 20, on the text: “Behold we go up to Jerusalem.” Pronounced on the fifth Sunday of the Fasts. Seek Sermon 7 for the fourth Sunday. It begins: It is 24 there. Sermon 21, Homily on the four-day Lazarus. Pronounced in the ambo. It begins, (in published versions) It is 25 there. Sermon 22 [sic], Homily on the Annunciation. Pronounced in the ambo of the archbishop’s church. It begins: It is 53 there. 45, verso Sermon 23. Homily delivered on the Gospel of the holy Passions. Pronounced on Great Friday after daybreak. It begins, It is 27 there. Sermon 24. Homily on the Samaritan woman. Pronounced in the ambo of the archbishop’s church. It begins, (incorrectly in Scorso’s edition), It is 38 there. Sermon 25. Homily on the text: “Whom do men say that I am?” Pronounced in the temple which is in the palace of Palermo, on the feast of the Holy Apostles. It begins, (read as in the published editions), It is 55 there. The word which the title of this homily carries is not a little opposed to P. Scorso, who contends at length that this homily was delivered by Theophanes in Constantinople in the magnificent temple which the Emperor Basil the Macedonian built in the palace. Indeed, Scorso opposes himself even more, since he admits that two even more magnificent temples of this kind built by the kings of Sicily still exist in Palermo, one of which is the temple in the viceroy’s palace dedicated to St. Peter the Apostle... and it is certainly similar to this one which our author describes here; but he asserts that Theophanes visited Constantinople only led by mere conjecture. But if his manuscript had provided the word “Palermo” to be read in this place, he would surely not have embraced such an opinion, I suppose. Sermon 26. Homily concerning Martha and Mary from the Gospel according to Luke. Pronounced in the ambo on the feast of the Dormition of the most holy Theotokos. It begins, It is 60 there. Homily 27, on the holy Infants, or Innocents. Pronounced in the ambo of the archbishop’s church. It begins, It is 52 there. Sermon 28. Homily on the mission of the twelve disciples. Pronounced on the feast of the holy Unmercenaries, in their own temple. It begins, It is 47, 69 there. Sermon 29. Homily on the mission of the seventy disciples. Pronounced on the feast of the Prince of the heavenly host, Michael. It begins, It is numbered 48 there.

Sermon 50. Homily on the Beatitudes. Pronounced on the feast of S. Nicholas. It begins, "When the Master was calling His own sheep to His own divine court..." It is numbered 51 there. 73, averso. Sermon 31. Homily on "The Book of the Generation" and concerning Martha. Pronounced in the ambone on the Sunday before the Nativity of Christ. It begins, "Of the sensible sun which marks the horizon..." It is numbered 43 there. Sermon 32. Homily on the Gospel according to Matthew, on the Sunday of the First of Matthew: "Whoever acknowledges me." Pronounced in the ambone of the episcopal church. It begins, "The time is for the Body of the Lord..." It is numbered 41 there. 79, averso. Sermon 33. Homily on the text, "The lamp of the body is the eye," and concerning a grateful debtor. It begins, "The lamp of the body is the eye..." It is numbered 42 there. Sermon 34. Homily on the rest of that saying, "The lamp of the body is the eye." Pronounced in the ambone. It begins, "The peddlers, and the rustic, and the poor who go around the houses..." It occurs there 45. 83, averso. Sermon 35. Homily spoken about the centurion on the 4th Sunday of Matthew. Pronounced in the ambone. It begins, "It acts against good works." It is numbered 44 there. Sermon 36. Homily on the parable of the vineyard. Pronounced in the temple of Saint Stephen in Panormus. It begins, "Because the time has so very beautifully joined the feast of the protomartyr to the festival of the birth of Christ. And now he has promised to drink the cup of the intelligible wine, of which we may also partake, in Christ Himself the God; to whom be the glory and the power with the unoriginate Father and the consubstantial and life-giving Spirit unto the ages. Amen." 88, averso. Sermon 36. Homily on the Gospel according to Luke concerning the catch of fish. Pronounced in the ambone. It begins, "Since it has begun today to be read through..." It is numbered 5 there. Sermon 38. Homily on the widow’s son. Pronounced in the great monastery of the Savior at Akroterion, when the first chanter had died. It begins, "When intending to make a different subject the prologue of the discourse..." It is numbered 6 there. From the inscription of this homily, which escaped Fr. Scorso, you may gather two things worthy of note: namely, that it was delivered at Messina (since in its port or summit there existed once the monastery of the Savior, which is mentioned here, as is clearly evident from note 2 of this our catalogue); secondly, that the man whose death Theophanes laments in the opening of his oration was the first chanter or precentor of the church of that same monastery. But because he calls him his brother, it is certainly not thereby proven that he was his brother by blood-kinship, as the same Fr. Scorso affirms in his notes; for would not the intimacy of familiar companionship be enough to use such a term of address? Moreover, if Theophanes’ true brother had died, is it credible that he would have praised only the beauty of his form, a face worthy of the priesthood, a grace of manner in society, and the varied and sweet modulation of his psalmody, while omitting the sweetest sentiments of brotherly love? Furthermore, in the very inscription of the homily, there should have been mention of a brother rather than a chanter. Finally, which is the head of all arguments, it is recorded in no literary monuments that Theophanes had a brother. Sermon 39. Homily on the parable of the sower. Pronounced in the ambone. It begins, "Those who set out on long journeys for the trade of wealth..." It is numbered 7 there. 95, averso. Sermon 40. Homily concerning the lawyer who questioned Him. Pronounced in the ambone of the episcopal see after his return from Sicily. It begins, "Not so much is the land parched, and rugged, and dried up..." It is numbered 11 there. Towards the end of this homily, it occurs to Fr. Scorso—in the page, that is, of the edition made by him—where these words marked with an asterisk shine forth: a place of scripture obscured and difficult by the fault of corruption, which, being entirely destitute of the aid of another copy, he professes to have commented upon rather than interpreted. But that fault emanated entirely from the preposterous transposition of words from one period into another, and from the evil division of the word in ac. But since our book is free from this fault, we shall have done a great service if, in order that the whole passage may be restored to health, we present all the words pertaining to the understanding of it, just as they are in the manuscript codex folio averso, most accurately, enclosing those in asterisks which, moved from their own places and corrupted, produced the obscurity. They are indeed of this kind.

^A On the morrow, he says, he went forth and gave to the innkeeper two denarii, and said to him: Take care of him, and whatever you spend besides, I will repay you when I return. What, then, is the "morrow"? It is the time after the passing of the commandments, according to which the grace of the Gospel dawned, making another day, possessing the light of knowledge. The morrow, that is to say, after his resurrection from the dead, according to which (from the time that) he, having set as the sun in the tomb, leapt forth again as from the sunrise. Having gone forth, therefore, on the morrow. From where did he go forth? From the corruption of death; he gave to the disciples and to all the heralds of the mystery the two Testaments as two denarii, having one inscription, that of the Trinity, just as indeed the denarii bore one image, even if they happened to be two in number. He says, therefore, to the teachers, "It was spoken in the ambo." Drones are a type of bee that is both idle and useless. ^B Sermo 42. Homily on the parable of the feast. It was spoken in the ambo. The God-called voice of the Gospel is a mystical feast for us. Sermo 43. Homily on the rich man who questioned the Lord. It was spoken in the ambo. As something happens externally regarding the perfumes made from roses. It was spoken for the litany. “Who will give water to my head, and a fountain of tears to my eyes?” regarding the blessing of the waters. It was spoken at the feast of Saint Demetrius. We observe the assembly today regarding the provocation of two years. “I say to you.” It was spoken in the festival of Saint Procopius at Draginas. And a cithara-player often going through the streets. “All things have been delivered to me.” It was spoken in the festival of Saint Onuphrius. “It is for me to marvel at the attribute of virtue.” ^C Of the olive grove. It was spoken in the ambo. The purpose of our conduct, O fathers, is this: to gather what is useful from all things seen and spoken. Having our loins girded and our lamps burning, we too shall be like men awaiting their Lord, according to the parable of the Gospel. To Him be glory and power unto the ages of ages. Amen. 114. Sermo 49. Homily on the coming of the Holy Spirit. It was spoken after the genuflexion. Seeing today the holiest church of our all-holy Lady. Sermo 50. Homily on, “The Lord said, I am the door.” It was spoken in Tauromenium at the feast of Saint Pancratius. It is not absurd, as the saying goes, that we have come to the feast; it is not absurd, nor is it behind [the time]. Sermo 51. Homily on, “Be wise as serpents, and innocent as doves.” It was spoken at the feast of Saint Panteleemon. ^D Those gathered to this universal festival. Sermo 52. Homily on the saving Transfiguration. It was spoken in the ambo of the archbishopric. As a shepherd is accustomed to suffer when seeing the flock multiplied for him. Sermo 53. Homily on the beheading of the Forerunner. It was spoken in the temple of the Forerunner. Well did the order fit the finishing of the Forerunner. At Panormus to the litany in the presence of the king. [alt-version omitted]

It was spoken at Panormus in a procession, in the presence of the king. It begins, It ends at line 26. If Father Scorsus had seen the inscription of this homily, enhanced by the name of Panormus, he would perhaps not have dared to contend so fiercely in the Proœmium 11, § 6, that it was delivered at Constantinople before the emperor. Indeed, he applies himself with all his mind and zeal to proving that the term which Theophanes uses here, as well as elsewhere—for example, in homily 40, according to the Scorsan edition—designates the Constantinopolitan emperor, not the Sicilian king. Let it be granted, as he himself proves with many examples, that this term was commonly used in documents or other public instruments to distinguish the emperors of the East from the kings of Europe; but I would not believe that this custom had become so prevalent that it was altogether impermissible for bishops to address their own kings in prayers, or sermons, or any other kind of speech. Moreover, the commentator holds his opinion so tenaciously everywhere that, whenever he hears the author pronouncing the title, he does not hesitate to lead—or rather, to drag—him all the way to Constantinople to speak before the emperor, at the very time when he neither removes his eyes from the sight of his own king nor his feet from Sicily. 131, verso. Superscription: Sermo 55. Homilia in illud: “Ante sex dies Pascha.” It was spoken in the ambon. Begins, Ends, Sermo 56. Homilia in parabolam decem Virginum. Begins, Ends, verso. (sic) Sermo 57. Ejusdem homilia de censu Deiparæ. Begins, Ends, verso. (sic) Sermo 58. Ejusdem homilia in illud: ...“Domini nostri Jesu Christi.” Begins, Ends, verso. Sermo 59. Homilia in Evangelium, in illud: “In Cana Galilææ.” Begins, Ends, Sermo 60. Homilia in illud secundum Joannem, “In principio erat Verbum.” Begins, Ends, Sermo 61. Homilia in illud: “Deum nemo vidit unquam.” It was spoken in the ambon. Begins, Ends, (leg. Sermo 62. Homilia dicta Dominica Paralytici. Begins, Ends, (sic) (perhaps etc.) Sermo 63. Homilia dicta in illud: “Cæcum a nativitate.” It was spoken in the ambon of the archepiscopal church. Begins, Ends,

Luke the divine was an Antiochene ^A by birth, and a physician. He who is also truly worthy to hear the Gospel. Sermo 64. By the same, a history on the birth of the Forerunner. “Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us.” And he was hidden in the deserts until God was pleased to manifest him to the people of Israel; to whom belongs all honor and glory unto the ages of ages. Amen. ^B of the memorable Father Bartholomew, and a partial account of his life; and concerning not mourning for the departed. We celebrate a festival of paternal memory today, O assembly of fathers, if indeed it belongs to any other among us most particularly. By the grace and love for mankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, honor, and power, and worship, and majesty always, now, and ever, and unto the ages of ages. Amen. or, for the dedication. “At that time the dedication took place in Jerusalem.” By the grace of Christ, being moved and changed from the worse to the better; by the grace of our Lord, and God, and Savior Jesus Christ; through the intercessions of the holy ^C (most holy Theotokos). It was spoken in the ambon of the archepiscopal church of Palermo. Radiant is our assembly today, stirring up the mind and making ready the eagerness, O divine and good audience for me. But my word is short and weak. Leaving the investigation and probing of deeper thoughts for another time; through the intercessions of the Mother of the Lord, of the intelligible ministers, of the glorious and all-lauded apostles, and prophets, and all the saints. Amen. of the holy Quadragesima. The gate of repentance, behold, has been opened, O most Christian assembly; behold, the spiritual struggle is prepared. That He may deem us worthy to see the venerable day of His glorious resurrection, and to obtain eternal goods, by the grace and love for mankind of our Lord, and God, and Savior Jesus Christ, with whom to the Father and to the Holy Spirit be glory, power, and praise always, now and ever, and unto the ages. Amen. of the holy Fasts. “I will bless the Lord at all times; his praise shall continually be in my mouth.” I will bless the Lord at all times; his praise shall continually be in my mouth. To that same Lord, and God, and our Savior Jesus Christ be the glory always, now and ever, and unto the ages of ages. Amen. of the holy images, and for confession. Obedient to the prophetic utterances, hearing the apostolic exhortations, and instructed by the evangelical histories, let us celebrate the day of the dedication. Being empowered and covered in Christ Himself, the immortal King; with whom to the beginningless and philanthropic Father, and to the life-giving and all-holy Spirit, be glory, greatness, and praise always, now and ever unto the ages. Homilia 71, on Orthodoxy, and on confession, and concerning the holy images. Come today, let us celebrate the former orderliness of the divine and holy images which the Church has put on radiantly, and let us take up spiritual joy. Of which may it be granted to us all to partake, by the grace and love for mankind of our Lord Jesus, with whom to the Father and the Holy Spirit be glory, now and unto endless ages. Amen. for the Dominical feasts. I indeed, O fathers and brothers and most beloved children, and the ornaments and precious spouses of the holy Church. And I in Him who dwells in you, we became a temple of His all-holy Father; for to Him belongs glory, honor unto the ages of ages. Amen. 73. “Days of poverty have anticipated me; I have walked about groaning without a muzzle; I have become a brother of sirens, and a companion of ostriches.” And Eliphaz the Temanite, answering, says: “Whether a wise man [should offer] an answer…

of knowledge, and filled the belly with the east wind?”

*Of Thomas.* Blessed is God who has deemed us worthy to see this holy and radiant feast. Come, let us spread out the veil, and we shall be within the contemplation. Attend, my people, to my law; incline your ear to the words of my mouth. For the interest and the avarice of the devil are yoked together, as we have prophesied above.

*Of Saint Sabbas, who became his disciple at Mesimer.* A joyful feast has shone forth today to the ends of the earth, this day of the Lord of Palms. So that, being thus worthily glorified by us as God, He may glorify us in return by His divine glory, by His goodness always, now, and unto the endless ages. Amen.

*Of the debt.* When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. Then they slay, having despised even the crowd, only that their will may be done.

*And of the holy icons.* A brilliant feast and solemn assembly has arrived.

*Calendar of the wise.* It was not right to consider even the rusticity of words; for there is nothing in common between heterogeneous things; for if the leopard should resist the lion, and the hare [should resist] the bristling one. Then we too shall arm this sufficient right hand for the vengeance of the truth, and we shall converse with the adversaries with ink and reed. *The Philagathos, a humble solitary, as unworthy, speaks and writes these things.* End.

*Homily 76, on the Palm-bearing [Sunday].* It was delivered for the procession in the city of Messina. Again, the feast of feasts has arrived for us as a pre-feast. And to be humbled under his feet are those who oppose him; and that we may attain, uncondemned, the light-bearing and life-bearing resurrection; by the grace and love for mankind of our Lord and God and Savior Jesus Christ, to whom be the glory and the power unto the ages. It was delivered in the ambo of the cathedral of Rhegium. I see the present solemnity as far more radiant, bearing the prologues to the resurrection of Christ and bringing an additional threefold joy to the Christ-named people. And if, through the negligence of a priest, [someone] should die even unconfessed or uncommunicated, the judgment for the same shall be toward the priest according to the promise of the Savior.

*Homily of Chrysostom concerning those who approach the divine mysteries with attention, for those left behind at the Encaenia.* It does not suffice to hear us, as Christians, simply and as it happens; and if you wish, I shall provide as a trustworthy witness the brother of the Lord, James, who says... That we may be delivered from the future and endless punishment, and be deemed worthy of the kingdom of heaven, by the grace and love for mankind of our Lord Jesus Christ, to whom be the glory and the power always...

now and forever, and unto the ages of ages. Amen. This homily is found neither among the genuine nor among the spurious works of St. John Chrysostom, if one is to place faith in the alphabetical index of his works according to the first words of the sermons and homilies—in which the spurious ones and those omitted are also listed—which Father de Montfaucon presents in vol. XIII, page 296, of his very rich edition. But truly, after many manuscript catalogs and indices had been searched and examined in vain, mention of this homily at last occurs in the Greek manuscript library of Antonius Augustinus, codex 44, in these express words: *Chrysostom, item, a sermon on the Eucharist at the Encaenia, and that we ought to approach the divine mysteries with great fear.* Since the manuscript library of this most learned prelate was transferred to the Royal Library at the Escorial, we do not doubt in the least that this homily still exists there, unless it perished in the most disastrous fire of the year 1671. As it is, it has not yet become known in print.

The order of the homilies of Theophanes follows, with each ascribed its own numerical mark, as follows:

Homily 80, on the salutary Ascension of our Lord and God and Savior Jesus Christ.

It begins: "Today the economy of our salvation has been fulfilled; today the nature of men has been transplanted from the earth to the heavens." It ends: "And may we be illuminated at last by the light of the holy Trinity, which we confess with boldness; by the command of the holy Fathers and Apostles, and of all the saints, always, now and forever, unto the ages of ages. Amen."

[There follow entries] for the first seven *Eothina*, that is, the Matins [homilies]; but since the leaves were torn out or corrupted by age, only the latter portion of the seventh exists, beginning with these words: "Finally, human nature accordingly," and ending in these: "Of Him who with the Father and the Son is worshipped and glorified, now and forever, and unto the ages." These seven homilies are extant in the above-praised edition, and they extend from the twenty-eighth to the thirtieth.

Ibidem.

Homily 88, on the eighth of the Matutinorum.

Homily 89, on the ninth of the Matutinorum.

Homily 90, on the tenth of the Matutinorum. On the catch of the fish.

Homily 91, on the eleventh of the Matutinorum.

Thus far is the review of the individual homilies that the whole codex contains. But now, beyond those things we have observed in passing, some matters remain for us to discuss concerning the author's name, age, and writings, as well as the codex itself. The author is indeed one of those who suffer from *polyōnymia*; for he is called by some Georgius, or Gregorius; by others Theophanes; by others Philippus; and finally by others Nicephorus, with the surname *Cerameus*—or *Ceramitae*, which means "potter"—always added. But all most frequently call him either Theophanes or Gregorius, so that he may be considered a man of two names, with the surname of Cerameus and the title of archbishop of Tauromenium also added. Concerning this matter, see Scorsus in the *Proemium* II, § 23; Leo Allatius in the *Diatriba de Georgiis*, no. LXXI; and Fabricius in the *Bibliotheca Graeca* vol. X, cap. 42.

As regards the appellation of Philagathus the philosopher, what is more rare than that? It occurs in no writer and in no manuscript copy, except for this Matritensis, where it is repeated four times—a reason for doubt concerning it. From this you may plainly gather how great was the desire that seized me to discover the author’s genuine name, and how great was the labor for me in finding it; how much effort I expended in perusing the writers of homilies, and in comparing them, until at length I succeeded in recognizing Theophanes in Philagathus. To confess frankly, I congratulated myself marvelously on my own discovery; it seemed to be worth more to find the name of the author than his writings. Moreover, it is entirely certain that Theophanes used the name Philagathus while he was leading a monastic life, from the subscription appended to homily 77, which we presented on the verso of folio 202 of this codex.

Now, concerning the age in which Theophanes lived: if the reading of the inscription of the homily according to Scorsus 26, spoken on the solemnity of Palm Sunday, "Euentou tou rhētos Rhēgiou," is true—where both Leo Allatius and even Scorsus himself, when questioned, judge that *Rogeriou* should be read instead of *Rhēgiou*—then he seems to have lived rather in the time of Roger I, King of Sicily, from about the year 1150 to 1154, than in the ninth century under the emperors Basil and Leo. Scorsus contends, however, that one should strive with every argument to erase the name *Rogeriou* and establish the word *Rhēgiou*, stubbornly interpreting the appellation *basileōs*, which Theophanes frequently uses, as emperor, not king. But Allatius, in his *Diatriba de Simeonum scriptis*, refutes each of these arguments of his singularly well, and explains that same Allatius, and clears up and illuminates the whole matter most excellently, is Casimirus Oudin in his *Commentary on the Church Writers of Antiquity*, vol. II, col. 1185 sqq. As for the writings of our author, that is, the homilies...

let us now proceed. That they are many more than the sixty-two which the Scorsan edition presents, this manuscript book here also abundantly proves. ^A Among the other codices of these Homilies, when I was observing that they were cited by the same Scorsus, as well as by Leo Allatius in his *Diatribe on the Georges*, at the Escurial, it immediately occurred to me to consult the Index of the principal manuscripts of the Escurial library, which I had previously compiled, partly from its own catalogue and partly from the books themselves, in the year 1747, during the time when I was staying at that royal monastery—the seat of all arts and disciplines—for forty days during the months of October and November, not as an idle spectator.

In that index, I very opportunely chanced upon a book titled: *Various Homilies of Gregory, Bishop of Tauromenia in Sicily, called Cerameus*, distinguished by this mark: IV. Q. 27. Immediately, being desirous to be informed how many and which homilies this book contained, I sent a letter on the 16th of the Kalends of August 1766 to Bernard Yriarte, the son of my brother and a primary administrator of the royal archives, who was staying at the aforementioned monastery while the King was rusticating there, earnestly requesting that he meet with the two most skilled custodians of that library and consult them on the matter. ^B When he had set about this vigorously, as is his habit with all things, the Reverend Father Didacus de Cisneros—the second custodian, to whom he had delivered my schedule bearing the codex's title and mark—complying with both his instructions and my wishes as diligently as he was kindly, caused the most accurate catalogue of that codex, with the inscriptions of the homilies and their first words written in Greek, to be sent to me two days later through the aid of the same Bernard.

This Escurial codex, therefore, consisting of 299 leaves and marked with the aforementioned sign IV. Q. 27, contains 56 homilies of Theophanes in total, of which the first displays this title: *Of the most blessed, most wise, and most rhetorical Archbishop of Tauromenia of Sicily, Lord Gregory, surnamed Cerameus, on the beginning of the Indiction, that is, of the new year.* That is: *Homily of the most blessed, most wise, and most eloquent Archbishop of Tauromenia of Sicily, Lord Gregory, surnamed Cerameus, on the beginning of the Indiction, or the new year*; the last is inscribed: *Homily of the same on the 11th Matutinal [Gospel]*, and begins: *At that time Jesus manifested himself to the disciples.* But all these have already been published by Father Scorsus in the Paris edition. ^C In the end, there is added: *Of the most wise, most learned, and most holy Patriarch of Constantinople, Lord Gregory the Cypriot, a discourse on the holy great martyr and trophy-bearer George.* This is: *Discourse of the most wise, most eloquent, and most holy Patriarch of Constantinople, Lord Gregory the Cypriot, on the holy great martyr and trophy-bearer George*, beginning with these words: *It is the custom of those who compete in speeches almost,* which has already appeared in Greek and Latin in the *Acta Sanctorum*, April, vol. III, on the 23rd day. Finally, at the end of the catalogue transmitted by the Reverend Father Cisneros, it was noted that nothing more by the same Gregory Cerameus existed in that library.

Yet, by no means recalled from the intention of inquiring into the works of Theophanes by such a clear and open indication from a most sagacious man, I persisted in asking him, through repeated letters to the aforementioned Bernard, to investigate more accurately if any writing of that author, or pertaining to him, lay hidden anywhere—such as the Lexicon of his Homilies, highly commended by Father Scorsus, as will be narrated more fully below. ^D However, that most diligent custodian of the royal library, after having applied more earnest care and having found nothing new, did not begrudge sending me the schedule written in his own hand through the efforts of the same Bernard: which it pleased me to produce here as a most copious witness of both his diligence and his duty.

*In the old index that existed before the fire of the year 1671, the following homilies and titles of Gregory of Tauromenia are found.* *...and from Zacchaeus up to Palm Sunday.* *...up to the finished Lenten season, and they end on the feast of All Saints.* *Lexicon of the principal words of the same 5 homilies.*

*This Lexicon was incorporated in the same volume in which the homilies of numbers 2, 3, and 4 were found. And as it seems, there were two copies, as is evident from the diverse places they occupied in the library. Of these, the one that had the mark VI. F. 1 perished, and in this was the Lexicon. The one of number 1 also perished. So that there has remained to us (as far as we know) no book other than that of the 37 homilies, of which I gave notice.*

For truly, it is a grave and intensely lamentable loss to letters! Especially of the Lexicon, concerning which, as a work singular and completely unknown to other libraries, Scorsus discourses among the Escurial codices of Theophanes (Prooem. III, § 2): *Furthermore, in the royal Spanish library in the monastery of St. Lawrence, which they call the Escurial, [there are] Homilies of Gregory, Bishop of Sicily, from [the homily on] the Chief Publican, and in another codex, Homilies for the whole year. Homilies of Gregory, Bishop of Sicily, beginning from the Chief Publican; complete homilies for the year, which indeed Mariano Vulgarnena of Palermo, a man clear not more for his lineage than for his erudition in Greek letters, certified to be the same as these which we publish; to whom, while staying in Madrid at the court of Philip IV, I gave the task in this literary matter, that he should learn about these homilies and their author, and compare with the index of those which I had with me, which was transmitted to him, the arguments, inscriptions, and the first words of each, by which collation he discovered them to be the same which I, in my...* [alt-version omitted]

understanding, perceived. And he found in the same library, annexed to the codex, a certain singular work which I have not yet heard of being found in other libraries: *Lexicon τῶν ῥημάτων*, or a Glossary of singular and difficult words of the author with their explanation. I have seen to it that a copy of this lexicon be printed at the end of this work, once I finally obtained it through the help of many friends and learned men, above all the diligence of Laurentius Cocchi, an erudite man and a most devoted scholar of the apparatus of the history of St. Demetrius the martyr, so that this testimony and trace of antiquity might also exist; but more will be said about that in its proper place.

But truly, the fate of the exceptional Lexicon would be less to be lamented if Scorsus had performed what he so beautifully asserted he had performed. Yet the matter is otherwise: the work itself is the witness. For it was impossible to find such a lexicon there, although I examined two very complete copies of the Scorsan work which the royal library provided. Furthermore, neither Allatius nor Fabricius, who most accurately searched through this edition of Theophanes, mention anything about that work being either annexed or inserted. How badly, therefore, did the writer, who was otherwise very deserving regarding Theophanes himself, defraud the republic of letters with such a singular ornament and such a notable treasure! How he inflamed the desire for the archetype of the writing that was consumed by fire!

It seems not at all alien to this place to mention the Homilies of Gregory Cerameus which the most learned prelate Antonius Augustinos had in his library, seeing as they were brought into the Escurial collection along with his other Greek manuscripts. These are indeed referred to in this manner in the Greek codex 102 of the same Catalogue: Homily of Gregory, archbishop of Tauromenium in Sicily, on the chief tax-collector Zacchæus. Homily of the same on the Publican and the Pharisee. Homily of the same on the parable of the Prodigal. Homily of the same on that passage of Matthew: "When the Son of man shall come." Homily of the same on that passage: "The Lord said, If everyone does not forgive his brother." Homily of the same on the adoration of the holy images. Homily of the same on the paralytic in Capharnaum. Sermon of the same on that passage: "Whoever wishes to come after me." Homily of the same on that place of Matthew: "A man came to Jesus, falling on his knees." Homily of the same on that passage of Matthew: "Behold, we go up to Jerusalem." Homily of the same for the feast of Palms. A book written on paper in the year 1535, in a square format. And if you look at the homily with which that codex begins and the one with which it ends, you may rightly consider it the same as the one which is designated by number 1 in the notice of the R. P. Cisneros inserted above; and therefore that it has perished in the terrible fire.

Finally, since the number of the homilies of Theophanes—which either the Parisian edition published, or the Matritensis codex preserves unpublished, or which Allatius indicates in the *Diatriba de Georgiis*—has grown so much, we have thought that we would perform a work very pleasing and convenient for men studious of these letters if we should set forth in this place a catalogue composed of them all, placing the first words of each in alphabetical order, from which they might understand without any effort what had already been committed to print, what lay hidden in manuscripts, what they themselves still desired, and what new ones they had obtained, and could perceive very quickly with a single glance of the eyes.

Catalogue of the Homilies of Theophanes arranged by alphabetical order

Going to another subject, to make a preface to the discourse. The Lord went up to Jerusalem. M. M. 52. † The wicked one opposes good deeds, seeking. Without a preface to the Savior today. M. M. He narrated to us today a double account of miracles. We perform today the assembly of a twofold cause. And it came to pass in those days, a decree went out. M. M. 57. † I indeed, O fathers and brothers, and most beloved children. M. M. 72. † It was necessary not to deem even the rusticity of words worthy. M. M. He said that the Son of man is about to come. For me, the discussion of the present feast is an old debt. Here is the much-talked-of question, how the Son appears envious. A joyous feast has shone today for the ends, this day of the Lord. Hastening to touch upon the usual teaching. Since he said that grace and truth. M. M. Since about the life-giving resurrection of Christ. Since the reading had begun to be read today. Forasmuch as many have taken in hand to set forth. M.

[LATIN] RECENSIO COD. MATRIT. [GREEK] It causes me to marvel at the distinct quality of virtue. Bodily infirmity holds back my tongue. The divine-sounding [word] brings us today to holy Bethlehem. Drones are a kind of lazy and useless bee. The sensible meadows of manifold flowers. Which trains, and the teachers of the young. Those gathered for this public festival. To the discourse. Today, O lovers of festivals, it calls us. I will bless the Lord at all times and at all times. Blessed is God who has deemed us worthy to run through the cyclical period of time. Blessed is God who has deemed us worthy to see this holy and brilliant feast. M. M. 74. † Evangelical philosophy has arrived from the things below. The parable of the Publican and Pharisee. Behold, the gate of repentance has been opened. M. M. The power of the Spirit is perfected in weakness. M. M. 60. † Perhaps I shall seem burdensome to your love. Those who set out on long journeys for the trade of wealth. What a shepherd is accustomed to suffer when [the flock] has been multiplied. What those who [suffer] from some high [place] suffer. What is accustomed to happen concerning the parts. I see today the venerable roof of this great temple. I see today the most holy temple of the all-holy Lady. Which [being] prelusive to the Savior today, let us contemplate [it] intellectually. Which: [or] prelude. When the Son of man shall come in his glory. M. M. When the Master was calling to his own divine court. When the [counsel] against our nature from the beginning. Also a cithara-player often going through the streets. And when the eight days were fulfilled to circumcise. M. M. 58. † And Jesus passing by saw a man blind from birth. M. M. 53. † And a grateful debtor, even if [he owes] nothing to the creditor. They call the Lord to the marriage. The order of the Forerunner fitly brought its completion. A bright feast and festival has arrived today. Bright indeed, and illustrious, is the present festival. Mary stood at the tomb weeping outside. The God-called voice of the Gospel is a mystical supper for us. Now the time of temperance has reached its very center for us. The extended plain spurs on a spirited horse. We do not have a festival behind [us], as the saying goes. Not only walking about bodily in the land of the Savior. Neither is it such parched land, and rugged, and dry. It being evening on that day, on the first of the Sabbaths. Of old, Moses, who saw God, [led] the Israelite people. Again the evangelical voice leading us back to the paternal ladder. Again the consubstantial wisdom and power of God. Again the feast of feasts of the queen [of cities] is for us. We celebrate today a feast of paternal memory, O fathers. M. M. 65. † The season leads us to the very end of spring. The time of temperance has already progressed and reached its [end]. Peter rising ran to the tomb, and stooping down. The disciple whom Jesus loved sets before us a great banquet. A rich banquet for us, M. A great banquet, For before his voluntary passion the Savior having promised. The intent of our manner of life, O fathers. The wandering and greedy poor going around the houses. The rivers flowing eternally neither cease flowing in summer. Days of poverty have anticipated me; I have gone about groaning. M. M. 73. † Give ear, my people, to my law: incline your ears. M. M. 75. † Obeying prophetic utterances and apostolic exhortations, having [them] (listening). M. M. 70. † Those struggling in the hippodrome contests.

[LATIN COLUMN] SC. 54. SC. 9. SC. 52. §4 SC. 12. SC. 28. SC. 2. SC. 58. SC. 36. SC. 47. M. M. 69. † SC. 1. SC. 17. ALL. 5. † SC. 27. SC. 7. SC. 45. C. 18. SC. 45. SC. 4. SC. 40. SC. 58. Perpera forte legendum. Vide extra numerum. † SC. 51. SC. 33. SC. 56. SC. 42. St. 61. ALL. 5. † SC. 20. SC. 39. SC. 51. SC. 13. SC. 22. SC. 23. SC. 57. Ita legendum, non ut mendose excusum est. SC. 49. SC. 11. SC. 35. SC. 28. SC. 10. SC. 8. M. M. 78. † SC. 41. SC. 24. SC. 32. SC. 25. etc. M. Eadem, quae superius incipit: etc. ALL. 2. † M. M. 48. † SC. 43. SC. 30. SC. 19. (leg.

ἄρτι) Today the Church is spiritually illumined. SC. 46. We must seek this from the examiners of the sacred oracles. Matutino IX. FAB. And when the evening of that day, being the first of the Sabbaths, had come. SC. 35. Today the plan of our salvation is fulfilled. M. M. 80. † He calls us together, etc. Eadem, which begins above: He calls us together. I rejoice with you, O city, and with you, O temple of the palace. SC. 55. This I appear to suffer today, when. M. M. 77. The rising sun gladdens the eyes toward the east. SC. 29. That mystical and divine ladder which God showed. SC. 15. The Lord having been seen by the disciples. Matutino XI. FAB. At that time Jesus revealed himself. SC. 37.

Furthermore, a far greater abundance of the sermons or homilies of Theophanes could enrich this catalog, if his primary concern had been to provide an accurate transcription of their opening words. But most, touching upon the matter with a light hand, or rather pen, deemed it sufficient to deal with them in general. What is especially surprising is that this happened to the most diligent Father de Montfaucon, who, in his *Diarium Italicum*—that is to say, his literary journey—having described two manuscripts of homilies by the same Theophanes which he inspected in Naples and as many in Venice, neglected to record the titles of individual homilies, let alone their opening words.

Who will give water to my head, and my eyes. SC. 62. The supernatural mystery of our Master and Savior Jesus. M. M. 55. † Of the perceptible sun rising above the horizon. SC. 14. At that time, he says, a marriage took place in Cana. M. M. 59. † At that time the dedication took place in Jerusalem. M. M. 66. † At that time Jesus revealed himself. SC. 37. Bright is the gathering of the present feast. SC. 26. Bright is your gathering today, stirring up the mind. M. M. 67. † Bring today to its former order. M. M. 71. † Bring today, O most God-loving assembly, of the life-bearing cross. SC. 3. As the most beautiful, time hath joined the first. M. M. 36. † As the day is far brighter to me, that of the teaching. SC. 60. As I see the present festival far brighter. M. M. 79. †

The reader should be advised here that the beginnings of four homilies have been excluded from this catalog, which Fabricius (Bibliotheca Graeca, vol. X, cap. 42) brings forward from the Cesarean codex reviewed by Lambecius, as having been edited by Skouras, where an "Interpretation of the eleven matins" is contained. But why so? Presumably because, having embraced the Lambecian recension rather than the Scorsan edition, he preferred to record the "acephalous" homilies—that is, those missing the words usually placed before the Gospel—rather than complete and whole ones, such as the same Scorsas published on the authority of the best copies. You have the beginnings of the homilies which Scorsas edited, cited in Fabricius: "The life-bearing resurrection of the Lord." Matutino V. FAB. "Peter, arising, ran to the tomb, and stooping down." SC. 32. "Just now, the chief of the disciples." Matutino VIII. FAB. "Mary stood by the tomb outside, weeping." SC. 54.

What we undertook to present in the last place, let us at length approach, and fulfill our pledge. These points, above others, you may find in this codex worthy of observation. Scarcely any word is free from scribal abbreviation. The ligatures of letters are frequently difficult and inextricable, whence one sometimes needs an Oedipus, sometimes an Alexander. To this, words sometimes cling so tightly to one another that two coalesce into one; sometimes they stand so far apart from themselves that one completely splits into two. What could more gravely disturb the meaning of the speech? What could more bitterly torture the mind of an interpreter? In the larger letters, that rare and singular occurrence arises, where the letter O in several places, for example, fol. 93, 113, and 116, depicts a fish, and thus, by nature, silent living creatures are made to speak. Concerning this matter, mention will be made elsewhere, and when the discourse is compared with Father de Montfaucon.

As pertains to the material of the codex, or the parchment, it is thick and crude; the whole thing consists of the leaves of several books, palimpsests collected from everywhere, not written by one hand or in one age, the previous writing of which the frequent shortage of parchment in those times forced them to erase so that they might accept new [writing]. Yet this was not completely successful, since many pages still appear, some with minute [letters], others with moderate, and not a few with larger letters, now representing a square, now a round, now an upright, now an oblique form. Finally, many things certainly conspire for the praise and commendation of this exemplar. The inscriptions of the homilies generally reveal themselves to be richer and more copious than those which Father Scorsas edited. How much light, furthermore, shines from thence upon the deeds of Theophanes! Whether they signify places, namely cities, churches, or houses where he lived; or days, times, feasts, events of things, saints, and other men distinguished by their virtues, in whose memory and celebration [the sermons] were pronounced. Why should I recall the great abundance of homilies which are contained in this, our codex, and which do not exist in any Vatican, Gallic, or German [manuscripts] inspected thus far? Let the "Oration on the memory" serve as an example.

REVIEW OF THE MADRID CODEX

The funeral of the venerable father Bartholomew, including his life. To these have been added the address of Saint Sabas or Sata Mesimerus, a disciple of Theophanes, as well as an unpublished—so far as I know—homily of Saint John Chrysostom (concerning which [I spoke] above). Furthermore, if from the emendation of a single passage which we noticed in passing, and which we presented above, one may rightly conjecture: how many passages in the printed homilies of this kind ought one to judge can be corrected by the benefit of our codex! Since these things are so, what fair judge of matters would not clearly understand how great is its value, how much more excellent it is than the others, [and] how much it could contribute to a fuller and more corrected edition of the writings of Theophanes? Up to this point, the review of the codex of the Madrid library. We shall now add a description of a codex from the same library which contains thirteen homilies of Theophanes. Codex 33, made of parchment, [folio] size, contracted to only [a few] leaves, in an old hand, as it was transcribed in the XIII century, but on much older parchment, it contains the homilies of Theophanes Kerameus in the following order. Fol. 1. (on the margin) The beginning of the 11 Matutinals. Homily on the first Matutinal. It begins... Homily 84, on the 4th Matutinal, according to Luke. It begins (on the margin)... Homily on the 5th Matutinal. This [is] with the preliminary words of the Gospel: (it reads: It begins...) (on the margin)... Homily 86, on the 5th Matutinal and on the saving Ascension. It begins... (in the printed [edition] Homily 87, on the 7th Matutinal. It begins, "Ote..." This homily lacks an end, and finishes with these words, which fit perfectly with those from which the same homily begins, [though] mutilated at the beginning, in our present Catalog's Codex 16, which contains the homilies of Theophanes Kerameus, fol. 212, col. 1. This is clearly confirmed by the edition of the same Theophanes made by Father Scorsus, where on page 243, near the middle, the words of the homily just cited are read in conjunction, namely at [the passage], "Having a legion," which in the aforementioned codex 16, on the verso folio, col. 1, [is] indeed intact at the beginning, but lacking its sequence, and ending at [the word] to which they are wonderfully connected by these words, etc., whence the same continuation starts, as is clearly evident from page 53 of the cited edition, at the end of which you may find the contiguous words cited. (sic). (it reads: (on the margin) Homily 8, on that [passage] of the Gospel according to John: "Stabat Joannes," and on that: "It was said in his own country in the temple of the apostle Andrew." It begins... (on the margin) Homily 10, on the woman with the issue of blood and the daughter of the archisynagogus. It was said on the ambo. It begins... (on the margin) Homily 11, on the rich man and Lazarus. It begins... (on the margin) Homily 12, on Zacchaeus, the chief of the publicans. It begins (on the margin)... Homily 13, on the Publican and the Pharisee. It begins: (sic). (on the margin) Homily 14, on the Prodigal [Son]. Spoken on that [subject]. It begins: This homily is lacking in its greatest part, and ends at this word (it reads: The rest follows in the above-cited codex 16, fol. 18, where the same homily exists lacking its beginning, starting from these words: etc., which are most aptly coupled with the word...). Furthermore, all the homilies contained in this codex are by Philagathos the Philosopher, or [rather] Theophanes Kerameus, Archbishop of Tauromenium, which, along with very many others of his, Francis Scorsus, S.J., published in Greek and Latin with Parisian type in the year 1644. However, they are all desired entire; the fragments of the mutilated ones, however, are found in codex 16 of this Catalog, which is composed almost entirely of the homilies of this same Philagathos. There are present there, indeed, homilies on the 4 later Matutinals, along with a fragment pertaining to the seventh; but...

49 again, the homilies on the 5 earlier ones are lacking from there, as is the fragment of the homily on the seventh, which you may find entirely here; and, in a word, the other miscellaneous homilies and their fragments, which are contained here. But from whence did the mutual defect of both codices arise? This codex is, beyond doubt, a part of the aforementioned codex 16; that this is so, there is nothing more clear, nothing more manifest. For the method of both is the same, as is the thickness of the parchment, and the equally smoky appearance; the hand is the same, and finally, the script itself, written over erased older characters. Add the mutual completion of the homilies, add the most fitting conjunction of the fragments, and as it were the joining: so much so that one codex provides equal aid to the other, and applies medicine to their mutual wounds. By what fortune, however, whether through cleverness or diligence, should I say it came to pass that leaves torn from one volume fit into another without any loss or diminution? That the limbs of one body, having been torn apart, could be joined together and coalesce again? Should you not rightly compare both codices of this sort to those papers of the ancients divided by the alphabet, which, once cut, were later found, when brought together and compared, to be entirely coherent? Such is the accord of the two volumes, so singular and marvelous is their consensus. When, indeed, did this insolent tearing away and distraction happen, who can truly affirm? Certainly, in the index of homilies written by a 15th-century hand, which is prefixed to the aforementioned codex 16, exactly the same homilies are mentioned as those which this codex happens to contain by chance: a truly strong argument that such a tearing away and distraction is not so recent.

HOMILIES OF THEOPHANES KERAMEUS ON THE SUNDAY GOSPELS AND FEASTS OF THE WHOLE YEAR. TO THE PRIMATES AND TO THE ENTIRE PEOPLE OF TAORMINA, FRANCISCUS SCORSUS S.

While there are many insignia of your city, citizens of Taormina, by which you may boast without any pride of arrogance and lift your head conspicuously among the primary cities of Sicily, this glory certainly arising for you from this work—which both in your name and for eternity is brought to light, consecrated—is the most honorable, if any other is, and the most ample. For as for the other decorations and monuments of great cities, which were constructed with great effort and laborious hand for the display of power and wealth, you yourselves are ocular witnesses to how subject they are to the injuries of heaven and the elements, and if these are absent, how by antiquity itself they subside, crack, and dissolve. You have traces of your ancient amplitude, which seemed to have wished to rival Roman greatness itself, still standing on the ground, or rather monuments that still stand intact: for the petulance of fortune seems to have respected you more than others; Saturn seems to have held back his right and voracious teeth from you; such that even if he has inflicted some bites, yet he has not struck down and devoured everything—the theater, the naumachia, the conduits of water to it, and the receptacles of ancient and magnificent substructure. But things which by their own nature are fleeting, antiquity itself has partly undermined and worn away, as I have said; partly also, as is their condition, having fallen, posterity will lament. The other prerogatives of your city—the nobility of your founders, your antiquity nearly coeval with very many cities of Sicily, your liberty, civil administration, rights as a Roman colony, and the rest which I described at greater length in my first introductory preface to rouse the glory of your city, which was already nearly extinguished in the minds of men—although they are committed to letters that will always survive, yet I do not know how it is that even now

are hidden; and if not altogether from them, certainly their knowledge or memory has been obliterated from men, and they have been removed far from the common parlance and speech; and while known to very few antiquaries and students of esoteric literature, they are certainly unknown to the great majority of men. And, to hit the mark more closely, how many, even until this day, have known your ancient prelate, Theophanes, that most eloquent preacher and man distinguished in every branch of learning, even by name, let alone by his appearance? He indeed flourished together with the golden ages of your republic; but when the empire of the Hagarenes brought on a discolored and iron age, he underwent almost the same fortune as the glory of your city, and his name was almost buried and overwhelmed in the same ruin. Nevertheless, since, as that Roman Callimachus says, "A name sought by genius will not perish from time, and although age consumes stone and iron, writings overcome the years, and alone these monuments know not how to die," your Theophanes Cerameus has found a refuge where he could last and live longer: in the asylums of libraries. In these, having been hidden until this day, he at last beholds the light and is brought to the mouths and tongues of men: with him, indeed, all your glories, which had already been obscured by age and almost deleted by oblivion, seem to me to revive; not only because I have undertaken, in the isagogic prefaces of this work, either to repeat them from remote antiquity, or to recall them to the memory of men, or to bring them to their knowledge—moved as much by the dignity of the subject itself as compelled by your own zeal—but also because when the name of Archbishop Theophanes, an ecclesiastical writer, is on the lips not only of the learned, but also of sacred orators, when it is cited in commentaries, and when it resounds in temples and in assemblies of the people, at the same time the glory and ornament of Tauromenium will also resound. Wherefore, this glory of your Theophanes, and with it that of the Tauromenitan name, will flourish; and it will bloom more every day: and as much as the length of time will take away from your man-made works, so much will it add to these praises. For this is my monument, which, having been founded and elaborated by me with great zeal, yet in great scarcity of time, in nearly my spare hours, at last comes into being: it is, I say, of such a kind that it may live for its immortal condition in the memory of all ages, which posterity may always embrace, and eternity itself may contemplate. But what I called mine, I now change; and I alienate the thing as if out of my own possession: I meant to call this work yours, which I wish to be given and dedicated to you for your merit, and for your zeal toward your foster son and pastor, and for the public funds contributed for its transcription. For I do not fear that, inscribed with your name and devoted to your patronage, it will come more acceptably into your mouths and hands, and will remain more safely and for longer on the shelves of learned men.

TO THE HUMAN READERS, FRANCISCUS SCORSUS, OF THE SOCIETY OF JESUS.