of the Lord, and who preached peace, whose footsteps one ought to follow in every way, both in words and deeds. A Next, what was it that he achieved? For did he not exhort them to remain in the laws of God, and counsel them not to abandon piety? Did he not teach them not to rise up against their rulers, but to cherish them as those promoted by God? And what else was fitting for him, to whom the souls of men had been entrusted by God? Nevertheless, even as he was, he determined for almost every year to leave the city and return to his home, perhaps so that we might take thought for ourselves; but not even in this way did you endure it. Thus some had reached such a frame of mind as to possess a disposition that turned with everything, and shifted itself along with the times and events.
I hold the most certain times of Symeon. Thessalonica was captured in the year of our Lord 1430, on the twenty-ninth day of March; Symeon had departed from the living six months before, therefore in the past September, which is counted as the first month by the calculation of the Greeks. Therefore, he lived under John, the son of Manuel, as well as under John Cantacuzenus.
SECOND NOTITIA
(Fabric. Biblioth. Gr. ed. Harles., vol. XI, p. 528.)Symeon, Archbishop of Thessalonica (a), having died in the sixth month before Thessalonica was captured by Murad in the year of Christ 1430, in March (b), wrote various works by which he illustrated the rites and dogmas of the Greek Church and notably opposed the Latins. Therefore, Nic. Comnenus, although a Greek, a most bitter defender of the Latins (p. 215, *Prænot. mystag.*), calls Symeon a man who belonged among the Photians but was not entirely a participant in Photian ignorance, and, had he not been deranged in his dogmas, a man equal to none of the more recent theologians. (Fabr.) See Henry Wharton and Rob. Gerius ad Cavei *Hist. litter. S. S. Eccl.* vol. II, p. 115 seq.; both cite certain codices; the former, however, wrote that Symeon of Thessalonica flourished in the year 1410 and died in the year 1429, in the month of September, six months before Thessalonica was again stormed by Amurath; the latter reveals that he flourished in the year 1418 and departed this life shortly before the capture of his own metropolis, in the year 1430. — Oudin, *Comment. de SS. Eccl.* vol. III, p. 2242 seq. ad a. 1410, who speaks at length about his age, especially concerning his writings and their codices, and has excerpted much from others, especially from Lambecius and Goar. Hamberger, *Zuverlæss. Nachr.* vol. IV, p. 682 seq., ad a. mortis 1429, and Saxius in *Onom. litt.* part II, p. 390 seq., who added that he died in the year 1430. (Harl.)
1. His principal work, *On the Faith, Rites and Ecclesiastical Mysteries*, which he saw in Jassy in Moldavia in 1683 in folio, under the care of Dositheus, Patriarch of Jerusalem, is deservedly lauded by H. Wharton in the *Auctarium historiæ dogmaticæ Usserii de Scripturis et sacris vernaculis*, p. 440; and by Rich. Simon in *Bibl. Selecta*, vol. I, cap. 29, pag. 237 seq. (Fabr.) Our Fabricius, below in vol. XIV, p. 49 seq. of the old edition, described the *Ecclesiastical Work* of Symeon of Thessalonica more carefully and fully—which he had received through the favor of Maurocordatus, Prince of Hungary-Wallachia—and provided a list of its chapters and certain specimens. He states that it was printed at the auspices and expense of John the Duke, by the labor of John Molibdus of Heraclea, and saw the light in Greek at Jassy in Moldavia, in folio, with this title: [The Greek title remains in the facsimile] and the rest which are read on the front of the work below.
(a) Eugenius Nomophylax in the *Synodicon*, usually recited on the Sunday of Orthodoxy in the church of Thessalonica, according to Allatius, *De Simeonibus* (above), where the archbishops of Thessalonica, Isidore, Gabriel, Symeon, Gregory, and Niphon are celebrated. Allatius also mentions the elder Symeon of Thessalonica in *De consensu utriusque Ecclesiæ*, p. 863. He is the one who preceded Isidore in the archbishopric of Thessalonica. (b) Johannes Anagnosta, in *Narratio de capta Thessalonica*, in Allatius' *Symmicta*, p. 346 and 354.
Two prefaces by Dositheus, Patriarch of Jerusalem, are prefixed to the volume, in the second of which (1) Symeon of Thessalonica is celebrated. In the first preface, dated at Adrianople and directed to John Ducas, Dositheus praises his care and kindness in promoting the edition of Symeon, demonstrated for the public good (2).
The parts of this work are: An explanation of the divine temple and of the sacred things within it, and of the deacons and archpriests, and of the sacred vestments in which each of these is clothed. And furthermore, a discourse on the divine celebration for all the things performed in it, sent also to those in Crete who requested it, *de templo et missa*, which Jacques Goar edited in Greek and Latin in his *Euchologium*, pp. 212, 252 (3). A less sincere Latin version was provided by Jacobus Pontanus, S.J., Ingolstadt, 1603, 4°, pp. 425 seqq., in the *Appendix to the Works of Symeon the Younger the Theologian*, reprinted in the Morellian *Supplementum Bibliothecae Patrum*, Paris, 1639, fol., tom. I, p. 865; and in the *Bibliotheca Patrum* of Lyons, tom. XXII, p. 767. (Fabr.) Also in the Cologne *Bibliotheca Patrum* 1618, fol., vol. XII, part 1, p. 741. MS. Vienna in *Codex Caesareus* CLXVI, no. ii, and in *Codex* 272, cf. Lambec. IV, p. 390 seqq. and V, p. 457 seqq. Koll. Ibid., in *Codex* 270, there are more writings of Symeon of Thessalonica; no. 1: *Ecclesiastical Dialogue and on the only true faith, together also with the seven sacraments of the Church, and on the temple, and the things and persons pertaining to it*: then according to Fabricius' order, nos. 2, 3-6: *Six sacred prayers*(a), no. 7 of the codex, and no. 8 of the codex. *An accurate adjudication of legitimate and illegitimate marriages*, excerpted from the juridical book of Theodore Balsamon; of which Lambeck treats copiously in V, p. 451 seqq. Kollar. Ibid., p. 470, in *Codex* 289, *Excerpts from Symeon of Thessalonica’s monitions on the ascetic, i.e., monastic, life*. Munich in *Codices Bavarici* 58 and 286, *Exposition on the divine temple*, etc. Cf. Von Hardt in *Aretini Beytr%C3%A4gen*, etc., year 1804, part I, p. 34, etc., cf. *Catalogue of Greek Manuscripts of Bavaria*, pp. 43 and 44. In *Codex Harley* 5630, certain works, the titles of which, however, are not indicated in the *Catalogus manuscriptorum bibliothecae Harleianae*. Oxford, in *Codices Barocciani* 75, *On the temple, etc.*; Fabricius nos. 1, 4, 5 and 6, and *Exhortatory epistle on the path of salvation, etc.* The *Explanation of the liturgy or mass* is also in Vienna in *Codex Caesareus* XIII, no. 6, and it begins: *Προσήγετο δῶρα τῷ Θεῷ*. Cf. Kollar, *Supplement to Lambeck* I, p. 129 seqq., who observes that the work in this codex is much more copious than that which Goar published in his *Euchologium*, p. 212, and is worthy of public light. Turin, in *Codex* 65, in which there is also Symeon of Thessalonica’s *Dialogue against heresies*, etc. Cf. *Catalogue of Greek Manuscripts of Turin*, p. 161 seqq. Paris, in the *Bibliothèque Publique*, *Codices* 1267 and 1281, *Exposition of the liturgy*, and in the two latter there are also *Responses to the questions of Gabriel, etc.* Ibid., in *Codex* 1282, there exist various works of Symeon of Thessalonica, all of which are said to have seen the light at Jassy in the year 1683, in the *Catalogue of Manuscripts of the Royal Library* II, p. 274. Cf. Montfaucon in *Bibliotheca bibliothecarum manuscriptorum*, p. 478; Venetian library in the *Bibliotheca Grimani* and p. 623 B in *Codex Scorialensis*, *On the mysteries of the Church*; p. 504 A in the Ambrosian Library of Milan, *On the sacraments of the Church; on the temple of God, etc.; On prayer; Responses to the questions of a certain priest on theological matters*. (Harl.)
Ecclesiastical dialogue against all heresies, and on the one faith of our Lord and God and Savior Jesus Christ, and of the sacred rites and of all the mysteries of the Church; possessing nothing of his own, but gleaned from the holy Scriptures and the Fathers, and composed according to his ability, giving an apology to each of those who questioned him at various times. *Dialogue against all heresies*, in which among other things he praises Callistus Xanthopulus, who was Patriarch of Constantinople in the year 1395, a man renowned in his own age, and ascribes the Latins to the heretics. Allatius produces various things from that dialogue passim in his writings, such as in his book *De Simeonibus*, p. 485; *De aetate ordinum*, p. 42 seqq.; *De libris ecclesiasticis*, p. 7; *De purgatorio*, p. 100.
(a) These are missing in the Jassy edition. Lambeck transcribes their titles and beginnings thus: "Seventh, and indeed from fol. 466, p. 2, up to fol. 477, p. 2: *Of the same Symeon, Archbishop of Thessalonica, Six sacred prayers*, the first of which is inscribed against the incursion of Gentile foes and begins with these words: *Of the same, a prayer against pagan enemies, necessary in every time of their attack. Father, Son, and Holy Spirit, the only God in Trinity, the good, the merciful*, etc. The second, *At the dedication of the temple of the most blessed Virgin Theotokos, the Acheiropoietos (i.e., not made by hands)*: *Prayer for the dedication of the divine temple of the all-holy Theotokos, the Acheiropoietos. It is also said before the gates of the temple of the Theotokos, when the archpriest enters with a litany, changing slightly the words concerning the dedication. Hail, full of grace, the Lord is with thee*, etc. The third, *To the most blessed Virgin Theotokos in a solemn supplication*: *Prayer to the all-holy Theotokos performed in a litany, Holier than the angels, more glorious than the archangels*, etc. The fourth, *To the most blessed Virgin Theotokos for the sake of any necessity*: *Prayer to the all-holy Theotokos for every petition. Full of grace, blessed, honored above every creature*, etc. The fifth, *In times of earthquake, drought, and famine and any other calamities*: *Of the same, another prayer in the event of earthquakes, and during drought, and pestilence, and every other affliction. Lord Jesus Christ, Almighty God of the angels, the King of the holy ones, the Creator of the universe*, etc. The sixth, *To the Holy Spirit on the feast of Pentecost*: *Prayer for Pentecost, to the Holy Spirit, O Good One and source of goodness, O Holy One and giver of sanctification*." But the text of this work is one third larger in the Jassy edition.
A 110, etc. It exists in manuscript in the Imperial, Vatican, and other libraries. (Fabr.) Add to the codices just mentioned, among the Parisian public library manuscripts brought from the East, codex 17, according to Montfaucon in the *Bibliotheca bibliothecarum manuscriptorum*, p. 1031 C, and Martin Crusius in *Turco-Graecia*, supra, in vol. VIII, page 96, near the end. (Harl.)
Concerning the seven Sacraments of the Church, which book Fridericus Metius rendered into Latin, according to Possevino, but his interpretation has not been published: Joannes Morinus published the dialogue *On Penance* in Greek and Latin in his work *On the Sacrament of Penance*, Paris 1651 folio, and reprinted at Brussels in 1685 and Venice in 1702 folio, pp. 471-476, as well as the booklet *On Ordination* in the work *On the Rites of Sacred Ordination*, Paris 1655 folio, Brussels 1686 folio. Both, in Morinus's version, are also read in the *Bibliotheca Patrum*, Lyon edition, vol. XXII, pages 792 and 793. [I have already mentioned certain codices a little before. Add in the codex of the Escorial library the 14 chapters *On the Sacraments of the Church*, according to Pluerus in *Itinerarium per Hispaniam*, page 190. In the Vienna codex of Caesar, 13, n. 4, there are also 14 chapters. Cf. Kollar in the *Supplement to Lambec*, who shows, with many or even explicit words from our codex at the end against our Fabricius, that this synthesis is nothing other than a large part of the work of Symeon of Thessalonica mentioned earlier, namely the *Ecclesiastical Dialogue against heresies*: which can also be gathered from the order of the chapters in the edition of Dositheus. From this we also know that those things which were mentioned by Allatius and considered unpublished by Fabricius had seen the light in that edition. (Harl.)]
Jeremias, Patriarch of Constantinople, praises Symeon's work on the sacraments in his *Responses to the theologians of Württemberg*; Franciscus Turrianus praises it in his *Apostolic Constitutions*; Petrus Arcudius in his *Concordia*, pages 6, 7, 19, and passim; and Gabriel Severus of Philadelphia records that he borrowed many things from it, page 10. Similarly, Allatius in many places in his writings, such as *De consensu*, pages 1139 sq., 1256, 1259, 1276, etc., and concerning the age of the orders, page 42 sq., 136 sq.
The rest of the works of this Symeon, as far as I know, remain unpublished (1), and are mentioned by the same Allatius at n. 193 sq. in his book *On the Simeons*.
2. Responses to the interrogations of the most holy metropolitan of Pentapolis, Gabriel. P. "It were fitting that such questions be higher, and beyond us." There are 85 responses (a). They were read in the Palatine library, and now in the Vatican [and in the Moscow codex 389. See Matthaei's *Notitiae*, etc., p. 248. (Harl.)] They contain many theological, moral, and ecclesiastical matters, and would be most useful if they were published.
3. By the same: On the priesthood, to a certain pious monk who has been honored with the sacred ministry, while still a prelate remaining in the order of the presbyter. P. "In Christ, my beloved and most genuine brother, the debt of love." (Fabr.) Manuscript in codex Barocc. 294, n. 13. Included in the Bodleian library among the papers of Ger. Langbaen, from Symeon of Thessalonica's responses concerning the end of the world, and from the same man's questions concerning the typika of Sabas and Damascene. See *Cat. mss. Angl.* etc. I, p. 268. (Harl.)
4. By the same: A compendious exposition, as far as one could, of our orthodox and blameless Christian faith, the most holy Symbol. P. "Concerning the most holy Symbol of the true and only faith of us Christians." In Moscow in codex Synod. 81, 8. See Matthaei's *Notitia codd. Gr. Mosq.* p. 61, and p. 321, in codex 39, in which is also the following work, and *On the Articles of Faith*. (Harl.)
5. By the same: A most necessary exposition concerning the sentences of the sacred Symbol, from where they were collected, and against whom they were dictated. P. "It is good to set forth, and from where the most holy Symbol was composed by the divine Fathers." (Fabr.) In Moscow in codex Synod. 279, 8. See Matthaei, l.c. p. 180. (Harl.)
6. Containment, as far as possible, of only the Christian faith in twelve chapters, which some call articles of faith, more clearly elucidated by the archbishop of Thessalonica, Symeon; and that these cover the divine Symbol, and concerning the comprehensive virtues. P. "The true and only faith of us Christians, being beyond mind and reason." (Fabr.) In Moscow in codex Synod. 279, 8. See Matthaei, l.c. p. 180. (Harl.)
(a) Allatius brings forward some of these in his book *On Purgatory*, pages 31, 140, 214, and in *Contra Hottinger*, page 8. They also exist in manuscripts in the Bodleian library, in codex Barocc. 91, from which a passage is cited by Humfrey Hody in the book published in English: *The case of sees vacant*, page 86. (Fabr.) Item, in codex Barocc. ten responses. See Kollar, *Supplement*, page 128 sq. They are complete in codex 170, n. 2. See Lambec. 5, supra, where mention of other codices has already been made. (Harl.)
7. By the same, concerning those matters in which the Latins innovate. First, concerning what it is to lapse from the faith, and to make an addition to the most sacred Creed.
8. Many other things are referred to laws and canons in the *Nomocanon* by Manuel Malaxas.
9. That he also composed canons and hymns to the saints, I infer from Eugenius: "And [he honored] with sacred songs the choirs of the saints, and [those] whom he crowned from his own [wealth/initiative], whose life he emulated and fulfilled." However, I have seen none of these myself. Thus far Allatius. (Fabr.) See the codex of Vienna cited at n. 7 and 8. (Harl.)
[In the catalogue of Greek codices of the Nanian collection, p. 151, n. 7, cod. 74, there is cited an *Oration* of Symeon of Thessalonica, which, however, has as its author Symeon the New Theologian (Mamas), and is numbered above at n. 25; and on p. 152, a work of the same Symeon Mamas, [or] Symeon of Thessalonica, an *Oration on the Assumption of Mary*, in the public library at Paris, cod. 987, n. 7. (Harl.)]
10. The *Chronicle* of Symeon of Thessalonica, in manuscript in the imperial library, is cited by Cangius in his *Glossarium Graecum*, p. 1606, unless by a slip of the pen he wrote "of Thessalonica" when he intended the *Chronicle* of Symeon the Logothete, which he cites very frequently elsewhere, such as in the dissertation *De hebdomo*, pages 128, 129, 153, 154; and in his notes to Zonaras, pp. 28, 55, 70, and 79; and in the *Appendix to the Glossary*, pp. 4, 5, 6, 7, 22, 23, 36, 45, 56, 57, 58, 59, 72, 74, 75, 83, 84, 86, 90, 92, 100, 101, 103, 106, 110, 113, 114, 115, etc. Concerning this I have spoken in vol. VI, p. 352 and 158 [see vol. VII, p. 471 sq. and p. 683 sq., new edition], where [he also speaks] of the *Chronic History*, likewise still unpublished, of Symeon Seth in the vulgar Greek tongue, from the origin of the world down to the reign of Constantine Ducas, concerning which [I spoke] a little while ago under [the entry of] Symeon Seth, n. 7.