Note

NOTITIA FROM THE BIBLIOTHECA GRAECA OF JOHANN ALBERT FABRICIUS (Ed. Harles, Vol. X, p. 573.)

Theodore Balsamon, who must be distinguished from George (a) and Michael (b) Balsamon, served in various dignities ^A in the patriarchal Church of Constantinople; he was also decorated with the title and insignia of the Patriarch of Antioch, although Antioch had already been under the dominion of the Latins since the year 1100 (d), and the true Patriarch of Antioch at that time was an Amatricus. See Nic. Comnenus, *Prænot. mystagog.*, p. 181. Even the hope was given to him by the Emperor Isaac Angelos Comnenus (e) that he would succeed Nicetas Muntanes in the patriarchal see of Constantinople in the year of Christ 1191, provided he himself, as one most expert in laws and canons (f), could demonstrate that the transfer of bishops from one see to another was by no means repugnant to them. Though he demonstrated this, and the right of transfer had even been confirmed by imperial letters, it was not Balsamon of Antioch, but Dositheus of Jerusalem, who was translated and elevated to the Constantinopolitan see and to this patriarchate (g).

Yet the greatest glory of Theodore Balsamon is undoubtedly that, by his counsel and his writings, he earned the reputation of being the most knowledgeable of all men of his age in all law, especially ecclesiastical, an *anēr hyper tous tote pantas nomotribēs* (h)—or, to use the words of John, Bishop of Citrus (i), "one skilled to a nicety in legal and canonical ordinances, and renowned among all men for these things," being one who accurately understood civil and canonical constitutions, and on this account was most celebrated by the mouths of all. Philotheus, the Patriarch of Constantinople, in his *Refutation of the Anathemas* written by Harmenopulus (j), calls him "the wise *nomophylax*, most learned and wise in laws and canons." He is an erudite *nomophylax* and most thoroughly instructed and wise in these laws and canons.

It is said that he was still alive and responded to the questions (k) of Mark, Patriarch of Alexandria, in the year of Christ 1203, just a little before Constantinople was taken by the Latins; but Allatius (l) does not doubt that this number is incorrect, as indeed it must be, since George, the patriarch in whose time Marcus of Alexandria is said in the same place to have consulted Balsamon, had already passed away in the year 1198 (m). The same Allatius, not in one place (n) but often, inveighs against Balsamon—as he is wont to do—in the manner of Baronius, as a defamer of the Latin Church and a fervent defender of the Greek schism. And Nicolas Comnenus in *Prænot. mystagog.*, p. 190 seq., attributes most grave lies to him; and on p. 349, he calls him a most mendacious corruptor of the canons. ^{B C D}

^A Balsamon applied his mind to the illumination of the ecclesiastical canons about seventy years after Joannes Zonaras, whom he uses freely and gladly throughout his work for his wording and opinions [(o)], and whom he even praises once by name in his scholia on the canonical epistle of Saint Athanasius (Vol. II of the Beveridge Synodicon, p. 37): "That most learned Zonaras interpreted wisely and skillfully and in a way that no one could better." Hence mistaken are those who, with Natalis Alexander [(p)], think it more probable that Balsamon flourished before the times of Zonaras; and if Beveridge had intended to consider the chronological order which was well known to him, he would not have preferred the scholia of Balsamon to those of Zonaras, as in the Basel manuscript, nor would he have placed them before those in that famous *Synodicon* of his. But he preferred to grant first place to the authority and erudition of Balsamon. And so, that same man appended to the scholia of Balsamon and Zonaras the scholia of Alexius Aristenus, the *magas oeconomus*, although he too wrote (after Zonaras, indeed, but before Balsamon, around the year of Christ 1150) and is praised by him on the 6th Apostolic canon and the 37th Trullan. Allatius also makes Zonaras more ancient than Aristenus (*De consensu*, etc., p. 419). From the same, p. 191, a fairly ancient Greek epitomizer of canons is cited. The same author, p. 354, says that Balsamon drew his own work from Alexius. (FABR.) Regarding our Theodore, a man most learned in ecclesiastical law, compare Gerh. von Mastricht, *Hist. juris eccl.*, n. 339 seq., p. 377; G. Cave, *Hist. litter. SS. Eccles.*, Vol. II, p. 246; Ell. du Pin, *Nouv. bibl.*, Vol. IX, p. 204, and Vol. X, p. 191; C. Oudin, *Comm. de SS. Eccles.*, Vol. II, p. 1606 seq. (who, without providing any reason and without producing any witness, pronounces that Theodore died at an advanced age in the year of Christ 1214, after having held the title of the patriarchal Church of Antioch for 28 years); Joannes Fabricius, *Hist. bibl. Fabricii*, in part II, p. 337 seq., where from p. 335 he reviews the *Synodicon*, or *Pandects of the canons of the holy apostles received by the Church, etc.*, by William Beveridge, Oxford 1672, fol., Vol. II; and p. 337, he treats of Theodore Balsamon; and p. 338, he praises others on our subject; Hamberger, in *Zuverlass. Nachr.*, part IV, p. 290-294, who refutes others who designate the year of Theodore's death as either 1180, 1203, or 1214; he does not, however, attempt to define anything certain, but only declares that he was still alive after the year 1192; Christ. Godofr. Hoffmann, in *Historia juris Romano-Justinianei*, part I, lib. III, cap. 6, § 6 et 7, p. 715, 716 seq.; Joannes Aug. Bach, in *Historia jurisprudentiae Romanae*, lib. IV, cap. 2, § 14, p. 654 seq., 5th edition, by Aug. Cornel. Stockmann, Leipzig 1796; Saxius, in *Onomast. litterar.*, part II, p. 266 seq., who writes that our author flourished most around the year 1179, and besides others he cites, he praises *Pagil Critie. Baron.*, for the year 1179, XXI. (HARL.) ^B

The Writings of Theodore Balsamon

...or the concordance of imperial laws and ecclesiastical canons. This principal work, undertaken by the command of the Emperor Manuel Comnenus, who died in 1180, and of the Patriarch of Constantinople Michael Anchialus, who died in 1177, was assumed by Balsamon while still a deacon—a work which he, now Patriarch of Antioch, brought to completion and dedicated to George Xiphilinus (from the year 1192), Patriarch of Constantinople. Gentianus Hervetus first translated the whole of it into Latin from the codex of Jean Tillet and published it, Paris 1561, fol. It was published in both Greek and Latin with Hervetus's version by Fronto Ducaeus, ibid., 1620, fol. Henricus Agylaeus used a more complete codex in his *Nomocanon*, with whose version (which Oporinus had printed at Basel in 1562, fol.), corrected here and there and supplemented by the *Nomocanon* of Photius and illustrated with the scholia of Balsamon, Henricus Justellus published it in Greek from the codex of the Palatine library, Paris 1615, 4to; and in a second edition, collated with the edition of 1620 and the Mazarin codex, and with the preface of Photius from the ms. of the Bodleian library prefixed, Paris 1661, fol., in the second volume of the *Bibliotheca Canonica*, p. 785. Indeed, we possess the scholia on the canons of the councils and the Fathers, far more complete, from the Bodleian, Eton, and Basle (Amerbach) codices, published in Greek and Latin in the aforementioned *Synodicon* of William Beveridge, Oxford 1672, fol., in two volumes, together with the scholia of Joannes Zonaras and Alexius Aristenus on the same canons and the *Syntagma* of the canons of the laws in alphabetical order by Matthaeus Blastares. Regarding the distinguished Imperial codex of this work, see Lambecius VI, p. 51 seq.; Fabr. 8, p. 11 seq., n. 1, with the *Nomocanon* of Photius, ed. Kollar (where Lambecius confirms the judgment of Phil. Labbe, brought in volume II of his *Dissert. de script. ecclesiasticis*, p. 396 seq., that Theodore Balsamon, an enemy of the Roman Church, had blathered much in his Commentaries in defense of certain false canons). In the same volume, p. 114, and in the same codex, 15, n. 2, are the canons of the holy apostles and of various general and provincial councils, and also the canonical epistles of various old Fathers, with the most ample Commentaries of Theodore Balsamon, where Lambecius notes that while everything was indeed published in the Paris edition of 1620, fol., p. 233-1088, it could be corrected and supplemented in many places by the benefit of that Vienna codex. In cod. 256, n. 7, are certain canons of the holy apostles with an exposition by Theodore Balsamon—see Lambecius V, p. 363, who in vol. II, p. 76, interprets the locution of Theodore Balsamon in his explanation of the 17th canon of the Council of Laodicea. In the Escorial codex: Balsamon, or *Exposition on the Nomocanon of Photius* and other works, as testified by Pletus in *Itiner. per Hispan.*, p. 191. In Baroccian codex 194: The Canons of Photius with the Commentary of Balsamon, and Balsamon on the canons of the apostles. In Baroccian codex 205: the same books, and also the canons and canonical epistles.

^A In codex 30, Jamesii, Excerpta from the canons and the Commentary of Balsamon; see Catalog of the manuscripts of England, I, p. 263. In the same catalog, vol. II, n. 1836, in the book of canons of the Eton College, which contains the preface of Theodore Balsamon, the Nomocanon of Photius with the commentary of Balsamon; questions of certain monks and their responses, canons of the apostles, of Nicaea, Constantinople, Ephesus, and Chalcedon with the commentary of Theodore Balsamon. — Ibid., the Council of Carthage under the presidency of Saint Cyprian with the commentary of Balsamon, etc. Ibid., n. 3439, in the Norfolk codex 540, Councils, with the Exposition of Balsamon and Zonaras. Ibid., n. 5905, in the Thomas Gale collection, codex 71, Canons of the holy apostles and councils, indicated fully in the catalog; likewise the Epistle of Peter, Archbishop of Alexandria, with the scholia of Balsamon, and other things, all of which the author of the catalog notes are more complete in printed books. Dublin (according to the same catalog, vol. II, p. 11, page 231, n. 277) in the codex of Trinity College 137, n. 11 ff., the epistle of Tarasius of Constantinople to Pope Adrian, fol. 66, in Balsamon p. 1088, with notes; Synod I under Photius, fol. 68 b, Balsamon p. 519, with notes, but incomplete; Synod II under Photius, fol. 71 c, with notes, in Balsamon p. 583; Epistle of Dionysius of Alexandria to Basilides, fol. 72, in Balsamon p. 879; Canons of Saint Peter, Martyr of Alexandria, which are carried in the sermon on penance, fol. 75 b, Balsamon p. 887 (g); lacking one leaf between 78 and 79, and also at the end; Epistle of Athanasius of Alexandria, 59, fol. 84, lacking the beginning and starting on p. 922, in Balsamon; three Canonical Epistles of St. Basil, also in Balsamon. But the Preface to the third Epistle does not exist in him; Epistle of Basil to Amphilochius, with a different title than in Balsamon, fol. 101, and many other things which are indicated in the Catalog. ^B Florence, in the Medicean Laurentian codex 2, Collection of sacred canons with the Exposition of Zonaras, Balsamon, and an anonymous author; Bandini reviews this collection in that codex more fully and reports more on the individual parts in his Catalog of Greek manuscripts of the Laurentian Library, I, pp. 1-11. Not a few things by Balsamon are there in codex 40, containing the ecclesiastical canons of various authors. See Bandini I, c. page 70 ff., who, as he had noted regarding the previous codex, also notes where individual parts are edited and other matters. P. 76 ff., he was the first to publish from that Greek codex the Synodic decision of John, Patriarch of Constantinople, or the Constitution concerning matters pertaining to monasteries, etc. Page 81, from codex 2, n. 100, he published in Greek the epilogue of Balsamon to the Nomocanon, in iambic verses, which is missing in Beveridge's Pandects of the canons and in Justel's Library of ancient canon law. In codex 2 (see Bandini I, page 11, n. 101) there is also Balsamon's work on the order to be observed in the sees by metropolitans and archbishops, according to their description, which is in the Chartophylax; it exists indeed in Leunclavius, book III, page 243, but it does not bear the author's name. Turin: in codex 105 there is a very ample Collection of sacred general and particular councils, as well as canonical epistles, with the addition of Balsamon's Commentary; therein, in codex 219, Theod. Balsamon's Commentaries on the Nomocanon of Photius, as well as the apostolic canons, canons of general and provincial councils, and the canonical Epistles of the Holy Fathers. An Index of things precedes this, at the bottom of which are read heroic verses of the same Balsamon. See Catalog of Greek manuscripts of Turin, pages 194-212, and page 310. Venice, in the Marciana Library, codices 168 and 169, Collection of canons with the Scholia of Theod. Balsamon. See the Review in the Catalog of Greek manuscripts, pages 95-98. More carefully, however, in the library of Morelli, Greek and Latin manuscripts, I, page 96 ff. — Paris: Balsamon, Scholia on the canons of the councils and on the Nomocanon of Photius in codices 1318, p. 1, 3-39; and n. 40, Balsamon's epilogue, in iambic verses (1529-1531), in which there are also many items which Fabricius, section II, III, and IV, reviewed in codex 1319, n. 2, Zonaras and Balsamon's Commentary on the canonical Epistles of the Holy Fathers; — In the Coislin codex 39, the canons of Zonaras and Balsamon, and other things which for the most part remain unpublished, as Montfaucon testifies in the Coislin library, p. 113 ff. Venice, in the Nanian codex 133, Nomocanon by John Trulinus the Cretan, from the testimonies of Holy Scripture, the Fathers, councils, civil laws, Novels, and the Nomocanon of Photius, Balsamon, and others. More, however, on this in the Catalog of Greek manuscripts of the Nanian Library, p. 428. Furthermore, it should be noted that the former edition of Photius' Nomocanon with the Commentary of Theodore Balsamon in 4to, was not managed by Henri Justel, but by his father, Christopher Justel, contrary to the other edition, which is much more complete, or the Library of ancient canon law, distributed into two volumes, etc. Published in Paris, 1661, in folio, by his son Henri Justel. For the second part of the inscription explicitly declares: "The second (volume) exhibits the more distinguished ancient collections of Greek canon law. From the ancient manuscript codices of the library of Christopher Justel. The greater part of these now comes to light for the first time, with Latin versions, prefaces, notes, and indices necessary for this edition, by the work and study of Guillaume Voel and Henri Justel, son of Christopher." I have both editions; compare below, vol. XI, page 50 ff. Concerning Beveridge's Synodicum, see below, in vol. XI, page 54 ff., and John Fabricius, Historical Library, part II, page 335 ff. Furthermore, compare above, vol. VI, page 698, vol. IX, p. 168, n. 10; and below, vol. IX, page 47, 49, etc., of the old edition. (HARL.) Concerning the Florentine codex in the library of Duke M., see Frid. Lindenbrog, in the Commentary on the single law, "If anyone curses the Emperor," tome IV of the Thesaurus of Ottonian law, page 348.

II. Collection of ecclesiastical constitutions.

and [edited] by Charles Annibal Fabrot, who compared the version with the Greek manuscripts, they appeared in the *Bibliotheca Canonica* of Justel, vol. II, p. 1223. Paris, 1661, fol. See also Fabrot on Constantine Manasses, p. 193, where he treats of the manuscript codex. (FABR.) Compare below, vol. XII, p. 403; Jos. Mar. Suaresius, *Notitia Basilicorum*, ed. D. Christi Frid. Pohlius, Leipzig 1804, 8vo, § 9, p. 28. ^A Balsamon's *Collection of Constitutions* exists in various codices: from the Vienna Greek codex 16, no. 3, of the imperial *Novellarum Constitutionum*, an *Epitome ecclesiastica*, composed by Theodore Balsamon and divided into eighty-seven chapters. See Lambecius VI, part I, p. 118 sqq., ed. Kollar. And Lambecius noted that this little work does indeed exist in the *Bibliotheca Juris Canonici Veteris* of Voellus and Justellus, vol. II, p. 1312–1361, but far differently than in this Imperial codex (but see a little later concerning the Turin and Marcianus codices). Fabrot, however, mentions at the beginning that there exist in the Vatican codex 856 and the Palatine codex 226 similar Greek *Paratitla*. —At Florence, in the Laurentian codex 8, no. 56, plut. 9, and codex 13, no. 15 sqq., plut. 56, concerning which see Bandini in *Cat. codd. Gr. Laur.* I, p. 402, and vol. II, p. 310. —At Turin, in the royal codex 26, which contains various juridical-canonical opuscula of Theodore Balsamon, which the compiler of the *Cat. codd. gr. Taur.*, p. 96 sqq., carefully and copiously reviews. First, he notes against Nesselius in *Cat. bibl. Vindob.* part II, p. 22, no. 3 (who, however, was already preceded by Lambecius, as we have seen), who affirms that that work of Balsamon exists in the Vienna codex in the *Bibliotheca* of Voellus and Justellus, vol. II, ^B that he errors greatly, as it is presented far differently and is diverse; and the treatises which were edited by Voellus and Justellus are entirely different and distinct from the work in the Turin codex (with which the mentioned Laurentian codex, with the exception of a few things at the beginning, agrees, as Bandini notes *loc. cit.*). Hence, because that first little work (namely, the 87 earlier chapters) was omitted in the *Bibliotheca* of Voellus and Justellus (for in this work the rest, which follow from folio 100 onwards in the codex, are what were published), the compiler of the *Cat.* produced the titles of the individual chapters from the codex, p. 96–107. In codex 26, from folio 262, 2, cf. the cited catalogue, p. 198. In Venice, in the Marcianus codex 269; see *Cat. codd. Gr. Marc.* p. 98. But the celebrated Morelli reviewed it much more distinctly in his *Bibl. mss. Gr. et Lat.* I, p. 97, namely there are contained: 1° Constitutions, selected from those which Justinian issued after the book of the *Novellae*, under 87 chapters, forming a collection [sylloge] adorned by Theodore Balsamon, such as the Turin codex exhibits, and which collection was wrongly taken by Lambecius in the Vienna codex mentioned for the following work of Balsamon. It exists also in the Coislin codex, p. 87, of the *Bibliotheca Coisliniana*. 2° XXV constitutions of civil laws from the *Novellae* of Justinian, as in the Turin codex, p. 104 of the catalogue, and the Laurentian, ap. Bandini 1, p. 478, no. 7-25, ^C two collections with three titles, which contain Balsamon's *Collection of Ecclesiastical Constitutions*, divided into three books, such as the *Bibliotheca* of Justellus comprises: Paris in codex 1333, and chapters 11 and 12 in codex 1332, no. 51, of the public library. Compare also D. Casp. Achat. Beck, *De Novellis Leonis Aug.*, etc., ed. D. Car. Frid. Zepernick, Halle 1779, 8vo, p. 27; there also the notes of Zepernick, and this same [work] p. 362. (HARL.)

III. Various Responsa and imperial edicts concerning ecclesiastical causes, which exist in the second book of the *Jus Græco-Romanum* edited by Marquard Freher in Greek and Latin, Frankfurt 1596, where the name of Balsamon occurs: 1. ^D Concerning the fact that it is permitted to the emperor to elevate bishoprics to metropolises, p. 130. 2. Concerning marriages between a father's sister and a father's brother's son, p. 158. (FABR.) (Compare the Nanian codex 229, no. 1, and *Cat. codd. Gr. Nan.* p. 423. (HARL.)) 3. Concerning those elected to the Oriental Churches, p. 138. 4. Concerning the forum of the clergy, p. 139. 5. Concerning the patriarchal law in monasteries, p. 140. [Paris in codex 1332, no. 43.] 6. Concerning doctors, p. 143. 7. Concerning the rights of all churches regarding the possession of immovable property, p. 149. 8. Concerning days of rest [feriis], p. 160. (FABR.) Nic. Comnenus does not deny that in the *Summarium* to the *Novellae* illustrated by Manuel Comnenus, the constitution concerning days of rest is attributed to Balsamon, although he is otherwise ill-disposed toward Balsamon, p. 388.

IV. Responsa to LXIV canonical questions, or *Concerning Ecclesiastical Law*, proposed by Mark, the Patriarch of Alexandria. They appeared in the *Jus Orientale* with the version of Emund Bonefidius, edited in the year 1573, 8vo, by Henri Estienne, third book, Greek p. 237-300, and Latin p. 263-309. And in the *Jus Græco-Romanum* of Marquard Freher, fifth book, p. 362-394 (Frankfurt 1596, fol.), where on p. 388 the lacuna is to be supplied with *kyriou Nikolaou*, as Cotelerius observed from Balsamon's *Collection of Canons*, vol. I, to the *Apostolic Fathers*, p. 326. From the proem, you may gather that the *Responsa* were written in the year 1203; but that the number is corrupt, he does not doubt.

Allatius, p. 705, *de consensu*, and it should be restored to the year 1193. (Fabr.) ^A Paris, in seven codices of the public library. — *Sixty-six questions*, etc. Vienna, in cod. 13, 11 (see Lambeck VI, part 1, p. 100). Munich, in cod. Bavar. 83 (see Hardt in *Aretini Beytrægen*, etc., 1804, part V, p. 17 and 18). Venice, in cod. Nanian. 228, 15 (see Cat. Codd. Gr. Nan. p. 420). Florence, in cod. Laurent. 2, n. 96, plut. 5, and cod. 40, n. 61 (see Bandini, cat. cit. I, p. 10 and 78, where he notes that in the version cited by Leunclavius, lib. V, p. 362, many things are refuted by Jacques Gretser, *Opp.* tom. XVII, p. 16, ed. Ratisbon). — *LX Questions*, etc., in the Moscow codex 52, n. 45 (see Matthaei *Notit.*, p. 54, folio; slightly differently in the 8vo edition, p. 47, ibid. n. 55, of Balsamon, "your dignity has come," and other things of the same). (Harl.)

V. ^B *Meditations or Responsa*. 1°. *On the privileges of the patriarchs*, tom. VII *Juris Græco-Rom.*, p. 442. (Fabr.) In the Moscow codex 32, n. 39 seqq., according to Matthaei *Notit.*, p. 53, ed. in folio, are the *Meditations*, etc., 1, 4, 5, and 6. Vienna, in cod. Cæsar. 15, n. 4, there are eight of Balsamon's meditations or ecclesiastical responses, of which five exist in Freher's *Jus Græco-Rom.*, pp. 412–478; the other three are missing there, as Lambeck teaches, vol. VI, part 1, p. 115, where see also Kollar's note. Among those which have not been edited is the *Letter on the mathematical book which must not be read*, which is, however, found also in cod. Paris. 1332, n. 48, in the public library (in which there also exist seven *Responsa* according to the order of Fabricius and Venice). In the Marcian codex 168, in which codex there are besides the *Meditations* n. 2, 4, 5, and 7, marked by Fabricius (see Cat. Codd. Gr. Marc. p. 96, and compare infra, vol. XII, p. 494). (Harl.) 2°. *On two offices*, that of the chartulary and the first defender, p. 453. 3°. *On the question discussed in synod: whether one and the same person ought to marry two cousins*, p. 463. (Fabr.) In the Baroccian codex 149; Paris, in codd. 1327, n. 15, and 1334, n. 49; Vienna, in cod. 43, n. 9, from which *Response*—published in Freher's *Jus Græco-Rom.*, tom. I, p. 463—can be amended and supplemented, Lambeck, VI, part 1, p. 105, testifies; and in cod. 270, n. 8, there are *Excerpts* made by Simeon of Thessalonica, according to Lambeck, V, p. 455. (Harl.) 4°. *Epistle on the incense which is accustomed to be given by the patriarch on the day when the catechesis is held*, p. 470. 5°. *Meditation on the convocation which is made to the sacred houses of the monasteries by three signals*, p. 476. (Fabr.) In cod. Nanian. 228, n. 5 (see Cat. Codd. Gr. Nanian. p. 419). (Harl.) 6°. *Epistle on the fasts which ought to be performed every year, sent to the Antiochenes*, and first edited in Greek and Latin by Jean Baptiste Cotelier, tom. II, *Monumenta Ecclesiæ Græcæ*, pp. 492–514, Paris, 1681, 4to. (Fabr.) [See Bandini *Cat. Codd. Gr. Laurent.* I, p. 11, n. 99; and p. 78, n. 60; and Lambeck vol. V, p. 358 seq. n. 12, and Kollar there. In cod. Paris. 1328, n. 41. (Harl.)] Balsamon calls this the *Synodic Tome* regarding the questions of Mark of Alexandria (quest. 55), and that he sent it, with a few changes, also to Theodosius Sarpeiotis, a monk, in the valley of Saint Auxentius, he testifies in the *Response of the Synod of Constantinople* under Patriarch Nicholas to the third question of certain monks, part of which—edited in Latin only by Hervetus—the same Cotelier provided in Greek from the manuscripts of the Most Christian King in his *Notes on the Apostolic Constitutions*, lib. V, cap. 20. 7°. *Epistle on the Rasophori*, or monk ^C prepresenting the Papicii monasteries. Edited by the same Cotelier, tom. III *Monumenta*, pp. 473, 494, Paris, 1686, 4to. (Fabr.) Vienna, in cod. 15 Cæsar. n. 4 (see Lambeck VI, part 1, p. 115, where Kollar, in a note from the passage of Cotelier already cited by Fabricius, rendered the annotations concerning the Papicii and Rasophori extracted). (Harl.) Nicolaus Comnenus Papadopoli, in his *Prænotiones mystagogicæ*, p. 3, cites the testimony of Athenagoras from Balsamon's *Response to the Bishop of Cyprus*, in which he advises that the business of ordination is the greatest and most divine of all business in the Church, and was held by the apostles themselves. (Fabr.) In cod. Paris. publ. libr. 1328, n. 21 seqq. are Balsamon's scholia to certain Epistles of Gregory of Neocæsarea, Athanasius, Basil, Gregory of Nyssa, etc. — Three Epistles of Balsamon in cod. Nanian. 281, n. 121 (see Cat. Codd. Gr. Nan. p. 470, and add supra, vol. VII, p. 655, sub fin.). Balsamon's Poems. Venice, in the cod. of the Marciana Library 521 (see Cat. Codd. Gr. Marc. p. 283). Fifty iambic verses on a certain stone, etc. Florence, in cod. Laurent. V, n. 27 (see Bandin. Cat. Codd. Gr. Laur. II, p. 665). Martyrdom of Theodore the Oriental, and Claudius, by Theodore, Patriarch of Antioch, in cod. Selden 62, s. n. 3274, in *Cat. Codd. Angliæ*, etc., tom. I. Dionysius, Archbishop of Alexandria, *Epistle on the hour of the Paschal fast*, with a commentary by Balsamon, in *Bibl. Patr.* Paris 1575, vol. I; ibid. 1589, vol. III, in Greek and Latin; ibid. vol. I, p. 273, fol. (Harl.)

(b) Rasophori, also called rasovutae, those clothed in a robe or coarser cloth. See Du Cange's *Glossarium* and Cotelier, lib. III *Monumenta*, p. 659.