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MICHAELIS GLYCAE TABULA

^A DAY III. On the third day of the creation of the world. On the plants, trees, and herbs that sprouted from the earth together. On the differences between herbs, and which are poisonous and which are useful. On the differences between trees. On the green fig, and what power it possesses. How the fig tree emits a hot, sharp, and incisive breath. On amber. On evergreen plants. On Atlas. On the gathering together of the water. On the collection of the water into a gathering. How the sea is salt. On the Nile. On hot waters. On hot springs. On rainwater, and how it becomes putrid.

^B DAY IV. On the fourth day of the creation of the world. On the two luminaries: the sun and the moon. On the primogenial light of the luminaries. On the night. How "day" is named. The vain labors of the ancients concerning the sun and the moon. On the sun, and the stars, and light, and size. On the great luminaries. How the moon contributes to animals, and plants, and certain other things. On the eclipse of the sun and the moon. On the moon, its power and its symptoms, and why he does not call it an eclipse of the sun, but an obscuration. On the year. On why the sky becomes gloomy. On the signs of the moon. On fate. On the signs of the stars. On comets, and whence they are constituted. ^C On the shooting star. Certain observations on clouds, and also on lightning, and thunder, and whirlwinds, and how they are constituted. On the rainbow. On lightning. On the whirlwind. On the thunderbolt. That the sun runs beneath the earth. On the primogenial light.

DAY V. On the fifth day of the creation of the world. That fishes come from the Propontis toward the Euxine. On the sea urchin. On the squid. On the octopus. On the crab. On sea monsters. On the sawfish. On the remora or the echeneis. On the magnet or magnetic stone. On the palm. On the octopus. On squids and cuttlefish. On the cicada. On crustaceans. On cuttlefish, squids, and octopuses. Which fish have gills, and which do not. On fishes, that they do not copulate. How the serpent copulates with the moray eel. On birds, or winged creatures. On the bee.

must be numbered the commander of the Tana triremes, Diedo, whom, alongside the author of these Ephemerides and the commander of the fleet, the Genoese prefect of Pera later set free, as well as the one who reached the sea by breaking the chain of the harbor with his trireme. Furthermore, the trireme of Gerolamo Morosini escaped—as did the Trapezuntine, under the command of Dolphinus, who had succeeded to the post and who, on the 28th of April, had lost some of his men—along with the trireme of Gabriel Trevisanus, who had been captured by the Turks, and the three Cretan ships which escaped due to the absence of the Turks, who were dispersed in the upper regions of the city. Less is known regarding the ships of the Genoese that were saved, and the five imperial vessels that were left bare and fell as booty to the enemy. Mention is briefly made of the Venetian prefect who was handed over for execution. The number of captives, as Barbaro writes, is 60,000; the booty taken by the Turks is 200,000.

ANONYMOUS NARRATIVE ON THE LIFE OF MOHAMMED

^B The thrice-cursed and godless Mohammed—who among the Hagarenes, his subjects, is called Mahomet and is considered a great prophet and honored by them as if he were God—appeared in the days of Emperor Heraclius, having been born in a part of Ethiopia to Ethiopian parents. He grew up and progressed to this point, advancing for the worst in truth, in the following manner. A certain monk named Gerasimus, an extreme Arian and, as they say, a *Pneumatomachus*, hailing from Isauria—having been raised in Constantinople and in the city of the Romans, and having been pressured many times by those of the faith to renounce Arianism and the other heresies by which he was held—was not persuaded. Consequently, so that he might not be a scandal of perdition to many, he, being otherwise wise, was exiled by the Orthodox to the regions of Coele-Syria. Living there in a certain cave beside the royal road to beg for his sustenance, since he was shunned, he occupied himself for the most part with astronomy and the method of horoscopy. ^C Seeing those passing by, he saw one day, along with other travelers, a certain young man—the aforementioned Mahomet driving a few camels—who was descending from Mesopotamia for trade in Jerusalem. For this same Mohammed, having been orphaned while quite young, used to go around to every door, being fed by the leftovers of others. A certain widow, a very wealthy woman named Fatuma, seeing him, took him into her house to raise, and would send him to graze her own camels. Having reached manhood, the woman, having fallen in love with him, cohabited with him in fornication. When she was discovered, and wishing to escape the disgrace of the many, she openly made him her husband. She gave him a portion of her property and sent him out for trade. She was, however, distressed in another way, because he was subject to falling, which constantly caused her not a little disgrace; therefore, she ordered him to seek and inquire, wherever he might happen to arrive, if he could find some physician and healer to free him from the affliction. ^D Therefore, the aforementioned monk, sitting on the road and seeing Mohammed traveling, asked him from what city he was coming; after many questions, he asked him for what reason he was waiting by the road. But as the one questioned the other, once Mohammed heard, along with the others, that he occupied himself also with the medical art, he became, as it were, overjoyed; and, reporting his own falling sickness—since he heard that the monk was able to free him from such an affliction—he gave him a portion for his expenses, saying as he left: "Upon my return from Jerusalem, I shall take you up with me to my house in Mesopotamia for the sake of my own and many others' medical treatment, since the land is entirely lacking a physician, in order to collect money and lead a relaxed and painless life." Having descended to Jerusalem and conversed with some of the heretics—and especially with Jews and Nestorians, as he was very fond of learning, but indeed also with wise Jews...

σοφοῖς ^A περιτυχών, καὶ διδαχθεὶς ἐξ Ἰουδαίων μὲν μοναρ..., ἀπὸ Πνευματομάχων δὲ πνευματομαχίαν, ἐξ Ἡμεροβαπτιστῶν δὲ τὸ καθ' ἑκάστην λούεσθαι, ἐπὶ ἀφέσει δῆθεν τῶν οἰκείων ἁμαρτημάτων, κακῶς ἐξηγουμένων τὴν τοῦ Ἡσαΐου φωνήν, τὸ, «λούσασθε καὶ καθαροὶ γίνεσθε», ἐκ δὲ Νεστοριανῶν αὖ καὶ Ἀρειανῶν τὸ μὴ εἶναι ἀληθῆ Θεὸν τὸν Χριστὸν, ἀλλὰ προφήτην μέγαν ἐλθόντα ἐπὶ σωτηρίᾳ τοῦ κόσμου, ταύτας καὶ ἄλλας τῶν ἀσεβῶν σπορὰς συλλεξάμενος ἐκεῖθεν, νέος ὢν καὶ πυρσολάτρης ἔτι, ἐν τῷ ἐπανακάμπτειν αὐτὸν δυσὶ περιτυχὼν Ἰουδαίοις μετερχομένοις τὴν ἰατρικὴν συνοδοιπόροις τούτῳ ἐς Μεσοποταμίαν εἶναι προσειποῦσι, καὶ περιχαρὴς γεγονώς, ὡς μέλλων καὶ ὑπ' αὐτῶν ἰατρευθῆναι, ὡς ἐκεῖνοι διισχυρίσαντο, ἤνυε τὴν ὁδὸν μετὰ αὐτῶν. Ἐν δὲ τῷ τόπῳ γενόμενοι, ἔνθα τὸν ῥηθέντα μοναχὸν εὗρεν οἰκοῦντα παρὰ τὴν ^B ὁδὸν, ἀνελόμενος αὐτὸν κατὰ τὸ πρὸς αὐτὸν σύνθημα καὶ ἐπὶ τῆς καμήλου τοῦτον ἀναβιβάσας ἤνυον τὴν ὁδοιπορίαν· κατὰ τὴν ὁδὸν ἀναδιδάξαντες αὐτὸν ὁ μὲν μοναχὸς τελείως τὸν Ἀρειανισμόν, οἱ δὲ Ἑβραῖο τὴν περιτομὴν, ὡς σύνθημα ποιησάμενοι μετ' αὐτοῦ, ἑλέσθαι τὴν ἑαυτῶν θρησκείαν τὸν Μωάμεδ, μόνον εἰ ὑπ' αὐτῶν ἰατρευθείη. Ἐν τῇ ἰδίᾳ τοίνυν τούτου πατρίδι, τῇ Μεσοποταμίᾳ ἀνασωθέντες, λαβὼν τὸν μοναχὸν καὶ τοὺς Ἰουδαίους, ἐξένισεν αὐτοὺς παρὰ τὸν ἴδιον οἶκον, δοὺς τῷ μοναχῷ ἰδίως οἶκον σμικρότατον ἐγγὺς τοῦ αὐτοῦ οἴκου εἰς τὸ καταμένειν. Πολλῶν δὲ φιλονεικιῶν γεγονυιῶν μετ' ἀλλήλων, τοῦ μοναχοῦ μετὰ τῶν Ἰουδαίων καὶ αἱ ἐκείνων πρὸς αὐτὸν διισχυριζομένων, καὶ ἀμφοτέρων, ὡς ἄρα ὁ Μωάμεδ ἐδιδάχθη τὴν σφετέραν θρησκείαν, ὁ μοναχὸς ἠθέλησε τοῦ Μωάμεδ χωρισθῆναι. Ὡς δὲ παρεκλήθη προσμεῖναι καὶ ὅ, ἂν αὐτὸς εἴπῃ πρᾶξαι, θεμάτιον ὁ μοναχὸς ποιησάμενος περὶ τοῦ Μωάμεδ, καὶ εὑρὼν ἐν αὐτῷ ὡς μέγας γενήσεται Μωάμεδ καὶ αὐξήσει, εἰ αἵρεσίν τινα καὶ θρησκείαν ἐπαναλάβηται, προσκαλεσάμενος τὸν Μωάμεδ, ἔφη πρὸς αὐτόν· «Εἰ ἀκούσεις μου τῆς συμβουλῆς, ὅσον οὔπω μέγας γενήσῃ». Τοῦ δὲ ὑπακούειν συνθεμένου, ἔφη αὐτῷ· «Ὅτε πίπτων εἰς τὴν γῆν σεληνιάζῃ, ἀνιστάμενος λέγε, ὅτι τὸν ἄγγελον Γαβριὴλ ὁρῶν πρὸς ἐμὲ ἐρχόμενον καὶ ὁμιλοῦντα, μὴ δυνάμενος ἀντοφθαλμῆσαι τῇ λαμπρότητι τοῦ προσώπου αὐτοῦ, πίπτω, ὡς ὁρᾶτε, ἐς γῆν». Καὶ ὁ μοναχὸς, ἰδὼν τοὺς ἐγχωρίους τελείως βαρβάρους καὶ δεισιδαίμονας καὶ ἑτοίμους δέξασθαι ἃς πρὸς αὐτοὺς ἐρεῖν φλυαρίας ἐσκαιωρήσατο, ἔλεγε τοῖς παροῦσι καὶ ὁρῶσι τὸν δαιμονιζόμενον· «Θεωρεῖτε ἃ γίνεται, βλέπων τὸν Θεὸν καὶ τοὺς ἀγγέλους ὁ Μωάμεδ ἔνθεος γίνεται». Ὡς δὲ ἀνίστατο οὗτος, καὶ κατὰ τὴν ὑποθήκην τοῦ μοναχοῦ ἔλεγεν ὡς ἄγγελον θεωρῶν πίπτει, ὁ δὲ μοναχὸς προφήτην τοῦτον ἐκάλει, πλανῶν τοὺς ἀκούοντας. Ὡς δὲ καὶ ἡ γυνὴ τοῦ Μωάμεδ ἤχθετο, ὡς ^C καταφάγοι τὸν αὐτῆς ἅπαντα πλοῦτον, ὁ μοναχὸς ἀπολογούμενος αὐτῇ ἔλεγε· «Μὴ δυσχέραινε, καθότι ὁ Μαχούμετ μέγας προφήτης ἐστί». Ἀκούουσα δὲ ταῦτα καὶ πιστεύουσα, οἷα γυνή, ταῖς ἄλλαις τῶν γυναικῶν ἐνουθέτει καὶ ἐκήρυσσεν, ὡς ὅτι μέγας προφήτης ἐστὶν ὁ Μωάμεδ· ἐκ δὲ τῶν γυναικῶν εἰς ἄνδρας διελθοῦσα ἡ πλάνη, βαρβάρους ὄντας καὶ λίαν ἀμαθεῖς, ἐπιστεύετο εἶναι ὁ ῥηθεὶς προφήτης Θεοῦ. Ὡς δὲ εἶδεν ὁ μοναχὸς προκόπτον τὸ αὐτοῦ βούλημα, ᾠήθη δεῖν καὶ πίστιν καὶ νόμον ἐκείνοις δοῦναι ἐπὶ συστάσει δῆθεν τοῦ Ἀρειανισμοῦ καὶ τῶν λοιπῶν αἱρέσεων, ὧν εἵνεκα ἐξόριστος ἦν· καὶ καθίσας ἔγραψε βιβλίον, τὸ λεγόμενον Κοῤῥάν, ὅ ἐστι Θεοῦ νόμος, ἐγκατασπείρας ἐν αὐτῷ ἅπασαν τὴν ἰδίαν ἀσέβειαν, διδάσκων μὴ ἔχειν τὸν Θεὸν μήτε Λόγον μήτε Πνεῦμα, καὶ τὸν Χριστὸν οὐ Θεὸν εἶναι, ἀλλὰ μέγαν προφήτην, καὶ ἄλλας πλείστας φλυαρίας συνεγράψατο· δοὺς δὲ τῷ ἰδίῳ μαθητῇ Μωάμεδ, ἐξεφώνησε τοῖς ἀνοήτοις ἐκείνοις κατεληλυθέναι τῷ Μαχούμετ ἐξ οὐρανοῦ τὸ βιβλίον τοῦτο παρὰ τοῦ ἀγγέλου Γαβριὴλ κοιμωμένῳ· οἱ δὲ ἐπίστευον οὕτως ἔχειν, ὡς ὁ μοναχὸς ἡσφαλίσατο περὶ τοῦ νέου νόμου. Οἱ δὲ προῤῥηθέντες Ἰουδαῖοι δυσχεράναντες τῷ Μωάμεδ καὶ μὴ θέλοντες αὐτὸν λατρεύειν ὡς μὴ ἐξακολουθήσαντα τῇ αὐτῶν θρησκείᾳ μᾶλλον ἢ ταῖς ὑποθήκαις τοῦ μοναχοῦ, θέλων καὶ αὐτοὺς ἱκανοποιῆσαι, παρεδέξατο ἐκ τῶν Ἰουδαϊκῶν ἠθῶν τήν τε περιτομὴν καὶ τὸ ὑπονομάζειν μόνον τοὺς προφήτας· τὰ δὲ γεγραμμένα ὑπό τε Μωσέως καὶ τῶν λοιπῶν προφητῶν, ὡς τῷ μοναχῷ ἔδοξε, πέπραχε περὶ τούτων. Τούτων οὕτως γενομένων καὶ τῶν ἐγχωρίων πιστευσάντων τῷ νέῳ νόμῳ τοῦ Μωάμεδ, ἀποροῦντες ἀρχῆς, ἐξ ὑποθήκης τοῦ μοναχοῦ ἄρχοντα τοῦτον ἑαυτοῖς ἐποιήσαντο, ὡς εἶναι ὁμοῦ καὶ νομοθέτην καὶ προφήτην καὶ βασιλέα· τότε καὶ στρατιωτικὸν σύστημα ποιησάμενος, ἐληίζετο τὰς πέριξ κωμοπόλεις. Ἀκουσθεὶς δὲ τῷ βασιλεῖ Ἡρακλείῳ, ἀπέστειλε στρατὸν πρὸς αὐτὸν, καὶ παραγενόμενοι οἱ Ῥωμαῖοι ἐκεῖσε ἄρδην τοὺς ὑπουργοὺς Μωάμεδ ἀποκτείνουσιν· αὐτὸς δὲ φυγὼν μετ' ὀλίγων τινῶν στέλλει πρὸς βασιλέα πρεσβείαν, καλῶν ἑαυτὸν δοῦλον τοῦ βασιλέως, καὶ ἀξιῶν ἵνα ἐάσῃ τοῦτον ἀναπαύεσθαι ἐν ἑνὶ μέρει τῆς Αἰθιοπίας, διδόναι τῷ βασιλεῖ φόρον· ὁ δὲ πεισθεὶς εἴασε. ^D Μετὰ δὲ τὴν τελευτὴν Ἡρακλείου, συγχύσεων οὐκ ὀλίγων παρὰ τὴν τῶν Ῥωμαίων ἀρχὴν γεγονυιῶν, εὑρὼν ὁ Μωάμεδ ἄδειαν ἐληίζετο τὴν Συρίαν· εἶτα ἐξ ὀλίγου ἢ ἐκ μηδενὸς εἰς πολὺ ἀποκαταστὰς διὰ τὰς ἡμῶν ἁμαρτίας, διέφθειρε τὸ πολὺ τῆς τῶν Ῥωμαίων ἀρχῆς. Μετὰ δὲ τοῦτον οἱ διάδοχοι αὐτοῦ καὶ τὸ ὑπόλοιπον τελείως ἀπώλεσαν καὶ διέφθειραν καὶ ἠφάνισαν. Τοῦτο μὲν ἐν συνάψει εἴρηται περὶ τούτου ἅπαν τὸ ἀληθές. Τέλος.

SYLLABUS OF AUTHORS, BOTH PUBLISHED AND NOT YET PUBLISHED, CITED IN THE ANNALS OF GLYCAS. The reader is referred to the bold numerals inserted into the Latin text.

A Alexander, monk, in the *History of the invention of the holy Cross*, wrote that Constantine was baptized at the end of his life; he is refuted by Glycas, **251**. Ambrose (S.), Archbishop of Milan, **257**. Amphilochius, Archbishop of Iconium. His opinion on the creation of the angels, **80**, **233**. Anabatianus, a book of the Cainite heretics, which contained the things that Saint Paul saw in heaven, **180**. Anastasius Sinaita, Patriarch of Antioch, interpreted most things in the Old Testament allegorically, **10**, **15**, **17**, **24**, **33**, **38**, **46**, **74**, **80**, **86**, **89**, **93**, **94**, **99**, **102**, **105**, **166**, **183**, **197**. His *Commentary on the Hexaemeron*, or on the works of the first six days. His oration on the Resurrection. Anaxagoras, philosopher, along with Anaximander and Anaximenes, **20**, **21**, **202**. Andreas, of Jerusalem, Archbishop of Crete, in an *Oration on those who have fallen asleep*, **86**, **231**, **233**. Andromachus, physician, inventor of the Theriac, **59**. Antoninus, philosopher emperor, **241**. Apollinaris, Bishop of Laodicea, **70**, **244**, **271**. Apollonius, Tyanean magician, **239**. Aquila, of Pontus, from a Christian a Jew, **241**. Arcadius, emperor, response to the letters of Pope Innocent, **259**. Aristotle, the Stagirite, **5**, **7**, **29**, **51**, **53**, **62**, **116**, **202**. Athanasius (S.), Patriarch of Alexandria, in his *Oration on the Assumption*, **89**, **122**. Discoursing to the Prince of Antioch, **91**, **97**. Passim from other works, **28**, **89**, **91**, **97**, **119**, **122**, **132**, **207**, **208**, **209**, **224**, **241**, **250**, **251**. Athenodorus, philosopher, gives precepts to Augustus, **206**. Babylonians. See Zoroaster.

B Barlaam, wrote to Ioasaph; his words, **88**. Basilius (S.), Archbishop of Caesarea in Cappadocia, cited passim in the *Ascetica*, in the *Hexaemeron*, and in others, **3**, **4**, **6**, **8**, **9**, **11**, **12**, **14**, **18**, **19**, **21**, **25**, **27**, **29**, **32**, **34**, **42**, **51**, **58**, **67**, **70**, **71**, **74**, **79**, **80**, **81**, **83**, **84**, **88**, **93**, **94**, **101**, **120**, **131**, **155**, **157**, **168**, **193**, **207**, **222**, **231**, **234**. Basilius, physician, author of the heresy of the Bogomils, **334**.

C Caesarius (S.), brother of Saint Gregory Nazianzen, **80**, **143**. Caius, ancient theologian, writes that Peter and Paul died at the same time, **235**. Chrysostom (S.). See Joannes. Claudius Aelianus, **51**, **62**. Claudius Galenus, physician of Pergamum, **56**, **58**, **59**, **96**, **111**, **131**, **133**, **231**. Clement of Alexandria, called the *Stromateus*, **228**, **242**. Cosmas the Great, author of the *Tetraodion*, **298**, in the Notes. Cyrill (S.), Patriarch of Alexandria, in the book of *Treasures*, **78**. In his *Oration on the creation of man*, **88**. *On adoration in spirit*, **159**. In the *Glaphyra*, or *Varieties*, **118**, **119**, **123**, **124**, **126**, **127**, **130**, **132**, **137**, **146**, **181**, **185**, **193**, **210**, **211**, **218**, **253**, **261**, **271**. Cyrill, Bishop of Jerusalem, in letters concerning the visible sign of the Cross to the Emperor Constantine, **253**, **271**.

D Damascenus (S.). See Joannes. Damasus, Pope, **271**. Daniel, prophet, **101**, **143**. Democritus, philosopher, **20**. Diodorus, of Tarsus, as I think, bishop, **80**. Diogenes, the Cynic, what he felt about the stars, **20**, **112**, **203**. Dionysius (S.), the Areopagite, ὁ θεοφάντωρ καὶ μέγας, **76**, **182**, **193**, **208**, **219**, **232**. Dionysius (S.), Bishop of Corinth, **255**, **271**. Dioscorides, of Anazarbus, as I think, physician, on Stratonicus, the Sicilian general, **56**.

E Empedocles, philosopher, **282**. Ephraem (S.), deacon of Edessa, **124**, **125**, and perhaps others. Epiphanius (S.), Bishop of Constantia in Cyprus, in the *Panaria* passim, **46**, **120**, **128**, **146**, **158**, **198**, **200**, **221**, **259**. Epiphanius, Presbyter, not bishop, in his oration on the immaculate Nativity of the Mother of God, **213**, **290**. Concerning John the Theologian, he thinks otherwise than Chrysostom, **213**. Esdras, preserves the sacred books, **182**, **198**, **199**. Eustathius, Patriarch of Antioch, on the day under Hezekiah, **194**. Eusebius Pamphili, Metropolitan of Caesarea, ὁ πολυμαθὴς καὶ πολυΐστωρ, **182**, **227**, **235**. Hezekiah, king of Judah, **183**, **194**. Eutyches, heretic, **263**. Eutychius, Patriarch of CP., **272**.

G Galenus. See Claudius. On Gems. See Salomon. Genesis, little, ἡ λεπτὴ Γένεσις, an apocryphal book, is cited three times, **104**, **108**, **211**. On Genii, or on angels and demons. See Salomon. Gennadius, Patriarch of CP., on the creation of the angels, **79**, **80**. Georgius, syncellus or syngellus of Tarasius, Patriarch of CP., and chronicler, **117**, **118**, **121**, **122**, **131**, **139**, **140**, **156**, **197**, **198**, **215**, **216**. Germanus (S.), Patriarch of CP., **79**, **280**, **281**. In his oration on the Falling Asleep of the Mother of God, Mary, **233**. Gregory (S.), Bishop of Nazianzus, **3**, **68**, **80**, **83**. From the poem *On the Soul*, **93**, **94**, **95**, **99**, **107**, **110**, **112**, **120**, **129**, **208**, **221**, **251**, **256**, **271**, **282**. Gregory (S.), Bishop of Nyssa, brother of Basil, **2**, **11**, **28**, **82**, **83**, **89**, **92**, **98**, **100**, **108**, **109**, **150**, **161**, **222**. Gregory (S.), Roman Pope, **240**, **282**. Gregory II, Pope, **281**.

H Hadrian, emperor, **240**. Heraclitus, philosopher, **74**, **116**, **202**. Hermes Trismegistus, **28**, **114**. In his epistle to Ammon the Wise. Herodotus, historian, **202**. Hippocrates, prince of physicians, **51**, **202**. Hippolytus, perhaps a martyr, on the day under Hezekiah, **194**. On St. John the Apostle, **239**.

INDEX

Table of Contents of the Matters Contained in This Volume

[LATIN] ^A occasion for death, 309. The death of the same, ibid. Letters of Joseph to Zimisces, 305. Zoe married to Argyropulus, 312. A lewd woman plots against her husband, 314. From Zoe Carbonopsia a son is born to Leo the philosopher, 299. Place in Zonaras, 140, 286, 294, 297. Zoroaster the Persian astronomer, 129. Zorobabel, son of Salathiel, takes the kingdom from the Jewish tribe, 199. The history of Zorobabel, 198. Zonaitas, prince of Smyrna, 346. Zygenae, a species of whale, 36.

TABLE OF CONTENTS OF THE MATTERS CONTAINED IN THIS VOLUME

MICHAEL GLYCAS. Notice from Fabricius, ed. Harles, I. Joannes Lamius’s first Dissertation on Michael Glycas and his writings, in which is inserted an index of authors and books, both published and unpublished, from which Michael Glycas collected his own material, VII. The same author’s second Dissertation, XIX. Casimir Oudin’s Dissertation on the age and writings of Michael Glycas, XXII. A review of the letters of Michael Glycas from the Greek theological manuscript Codex 160 of the Vienna Library, XXXVI. A review of the same letters according to Codex 193 of the Royal Library of Turin, XXXIX.

MICHAEL GLYCAS’S ANNALS FROM THE BEGINNING OF THE WORLD TO THE DEATH OF EMPEROR ALEXIUS COMNENUS, IN THE YEAR 1118. Philippus Labbe, S. J., Commendatory Epistle to Cardinal Mazarin, 1. Preface by the same to the Reader, 3. Preface of Joannes Leunclavius, 5. Table of Michael Glycas from the manuscript codex of Fontisebrault, transcribed and translated by Philippus Labbe, 465. Part I, containing the history of the universe, 27. Part II, from Adam to the empire of Caesar, 231. Part III, from the empire of Caesar to Constantine the Great, 385. Part IV, concerning the emperors of Constantinople who reigned subsequently, 465. Continuation of the Glycan Annals from Joannes Comnenus to the capture of Constantinople by the Turks, by the author J. Leunclavius, 625.

MICHAEL GLYCAS’S EPISTLES. Epistle I. To the lord Joannes Sinaites, monk and stylite, most venerable. Whether one ought to show indulgence to those who have fallen into sin, or whether, as reason demands, they should be rebuked, 647. Epist. II. To the venerable monk, first of all, the lord Joannes Smeniotas. Whether those are to be heard who say that man from the beginning had a perishable body, and was subject to passions, or natural inconveniences, even before the transgression; and that he used sensible food in Paradise, and that the tree of knowledge was a fig tree, 659. Epist. III. To the same. Concerning the glory and brightness with which Adam shone from the beginning, 715. Epist. IV. To the same. For what reason the devil attacked Adam through the serpent and not through another animal, and from what it is eventually established that Adam was attacked by him through the serpent, when Scripture does not expressly say so, and whether Scripture has hidden that very thing for some true reason, 721. Epist. V. To the honorable monk, the lord Joannes Aspiotes. Of what nature the bodies of men will be when they rise from the dead, and whether they will then eat sensible food, as some assert, 727. Epist. VI. To the same. Whether the bodies of men will rise with the distinction of male and female, 753. Epist. VII. To the same. Whether one ought to pay attention to those who say that those who are about to rise will not recognize one another; and if they do recognize one another, whether the just will be recognized by sinners, but sinners not by the just, 782. Epist. VIII. To the very venerable monk, the lord Esaias. Whether the just ought to progress in knowledge and glory, or not, after that restitution which will be there, 795. ^B Epist. IX. To the same. Whether one ought to pay attention to those who say that Paradise is corruptible and that the thief did not enter into it immediately after the Cross, 799. Epist. X. Why the Lord was incarnate in the last times, and did not come into the world much earlier; for if He had done this earlier, that vast multitude would perhaps not have finished their lives in impiety out of ignorance, 811. Epist. XI. To the most honorable Father, the lord Gregorius Acropolita. Whether the heaven is round and immobile or not, according to St. Chrysostom, 817. Epist. XII. And this is also asked: since God created light on the first day, for what reason He established the luminaries on the fourth, 831. Epist. XIII. To the very venerable monk, the lord Esaias. If our mind was created according to the image of God, how is it that the same mind is intelligent in one person but not intelligent in another; and for what reason do all people differ from one another in form, age, and other things, 838. Epist. XIV. To the same. Concerning the manner in which it is proper to respond against the Jews, when they strive to twist the mystery of God even more, 845. Epist. XV. To the most venerable brother in the Lord, the lord Joannes Tricha. In what manner one must understand that which we find in the Apocalypse of the divine evangelist Joannes: "I saw a new heaven and a new earth, and the sea is no more," 897. Epist. XVI. To the most venerable monk, the lord Chariton. Whether the blessed John the evangelist yielded to death, or not, 899. Epist. XVII. To the most venerable monk, the lord Nectarius. Concerning Judas, whether he hanged himself with a noose according to the evangelical history, or whether, surviving after these things, as some say, he suffered from dropsy and thus died, 903. Epist. XVIII. To the most venerable and intimate lord Esaias. Whether faith should be given to those who say that the souls of the saints, having departed from here to some place of rest, do not now make prayers for us, and, standing in the sight of Christ, in no way care for the earth: likewise concerning the soul. There precedes [a treatise of] a certain Unknown on the same argument, 913. Epist. XIX. To the monk Nilus. That prayers and alms for the dead are not in vain, 921. Epist. XX. (Fragment) To... That the prayers of the just are beneficial even to the impious dead, 927. Epist. XXI. (Fragment) To... It relates that the Virgin’s soul descended to the underworld after death, 929. Epist. XXII. (Fragment) It declares and proves that not only the Virgin’s soul, but also the souls of the rest of mankind descend to the underworld after death, but with this difference: that to the just, for the sake of contemplating the mysteries of Christ even in that region, a place of passage to the heavenly realms is granted; to the impious, a place in which they remain to be tormented by eternal punishments, 929. Epist. XXIII. To Constantine Palaeologus. That those who have rashly opined that Paul was one of the twelve disciples of Christ are not to be heard, 931. Epist. XXIV. To Andronicus Palaeologus. Concerning the day of Lights [Epiphany]. Whether it is more worthy than the solemnity of the Nativity of Christ, 955. Epist. XXV. To the monk Esaias. Concerning not assimilating the monk to baptism, 935. Epist. XXVI. (Fragment) To the monk Alypius. Concerning celebrating the fast before the Nativity of the Lord, 951. Epist. XXVII. (Fragment) To the recluse Alypius. Whether second marriages are prohibited among the Greeks, 955. Epist. XXVIII. (Fragment) To the monk Alypius. He excuses his Greeks who use the rites of the Jews, 957. Epist. XXIX. Concerning the procession of the Holy Spirit, 959.

JOANNES DIACONUS OF ADRIANOPLE. Political poem in praise of Joannes Palaeologus, to which Ang. Maria Bandinius prefixes [an introduction], 959.

ESAIAS CYPRIUS. On the procession of the Holy Spirit, to Nicolaus Sciengia, 971.

HILARIO MONACHUS. On the mystical bread of the Greeks and the unleavened bread of the Latins, 977.

JOANNES ARGYROPULUS. Notice from Boerner on learned Greek men, 985. ON THE PROCESSION OF THE HOLY SPIRIT TO THE GRAND DUKE, WITH AN EXPLANATION OF THE DECREE MADE IN THE SYNOD OF FLORENCE, 991. Epistle to Dominicus Roboreus (de la Rovere), Cardinal of Turin, by whose grace he had undertaken the interpretation of Aristotle’s *De Anima*, 1007.

THEODORUS AGALLIANUS. Refutation of the book of J. Argyropulus "On the Holy Spirit," 1011.

JOSEPHUS CPOLITANUS, PATRIARCH. Confession of faith when he was in his last moments, 1051. His epitaph, 1053.

JOB MONACHUS. Proemium to the commentary on the Psalms, 1055.

BARTHOLOMEUS DE JANO. Epistle against the Turks, to Albertus de Sarthiano, 1055.

NICOLAUS BARBARUS, PONTIFICAL VENETIAN. Ephemerides of the siege and conquest of the city from the month of March until the 29th day of May, 1455, 1067.

ANONYMUS. NARRATIVE concerning the life of Mohammed, 1077.

sistere volui, quod futurum plane mihi persuaderem, ut si tibi, censori polito et incorrupto, probaretur, eo facilius aliorum sibi gratiam atque benevolentiam conciliaret.

Præterea jure quodam tuo tibi se offert, quod hominis opera, degentis in tua familia, vestem Romanam induerit. Denique Sambucum, qui princeps in eum beneficium hoc lucis liberioris contulit, in os laudare præ verecundia non ausus, apud te virum præclare de litteris meritum, et adhuc quotidie merentem prædicare voluit, quem sciret eruditorum studiis, ad reipublicæ commoda spectantibus, quam honestissime cupere. Dixi.

GLYCAS SAMBUCO. Non proditurum me Sambuce sperabas Solum, toga recens amictum Romana, Qui palliatus more antehac eram Graio. Comitarier me nimirum imperatorum Themis meorum et dulcis ille debebat, Mecum Manasses, qui delituit invitus, Sed surripuit illam ungulæ leoninæ Nequiterque clamque clepsit et fugiens secum Quidam abstulit, Phrygia de gente cui nomen Nunquam hoc aperto pol Gradivo facturus, Imbellis ille comes Berecynthiæ matris. Et sunt, vereri qui solent, ne tam longo Dum tempore exspectamus hunc Phrygem, demum Cum risu anus Phrygia prosultet in scenam. Hunc alterum ante me gnarum Ausonum linguæ Premens acerba sors et invidum fatum, Exire non sinunt foras, secuturum Tamen brevi, sub ipsam scilicet brumam. Sic dum latet Themis, nos ambo prodimus. Usa venit, jactari quod solet vulgo: Primi ultimi fiunt, et ultimi primi.

TABLE OF THE MOST WISE MICHAEL GLYCAS

Preface.

DIES II. On the second day of the creation of the world. That there are waters above the firmament, and below, and for what reason. That God produced the firmament from the waters. On the heaven and the firmament. On the things that are generated from the exhalations of the earth. How the Nile floods Egypt at the time of summer. On the nature of the vapors which arise from the waters, according to the anagogical sense from Anastasius.