Addenda

LETTER OF POPE NICHOLAS V TO CONSTANTINE, EMPEROR OF THE ROMANS, ON THE UNION OF THE CHURCHES

NICOLAU TOU PENPEΡOU RōMĒS ARXIERĒōs MEGISTOU PROS KōnSTANTINON TON BASILEA RōMAIōN EPISTOLĒ PERI ENōSEōs

^A NICOLAUS, bishop, servant of the servants of God, to his most dear son in Christ, Constantine Palaiologos, illustrious Emperor of the Romans, greeting and apostolic blessing. We received most gladly your envoy, the noble man Andronikos Bryennios Leontaris, whom your serenity sent to us, and having read your letters, we heard him even more gladly. For most pleasantly and prudently he explained to us all the matters entrusted to him by your serenity. We understood, therefore, both from his words and from your letters, with what great desire you are moved to promulgate the decree of union promulgated in the universal Florentine Synod. We understood, moreover, by what obstacles you are hindered so that this desire of yours is not yet fulfilled. We have reflected, and have often consulted with our venerable brothers, the cardinals of the holy Roman Church, whether those obstacles presented to such a delay were likely to be true; and indeed, had the novelty of your elevation to the empire not made that delay seem likely, we would have believed— ^B truly, that both the envoy and the letters themselves were attempting to provide us with assurance in words, though vacant of all substance. But now, since matters regarding you are as they are, listen, most dear son, and receive the truth spoken freely by me, who indeed am your most well-disposed friend. We say, without doubt, concerning your John, that if he had granted even a little strength to the things that have come to pass,

^A he could have brought this matter to a happy conclusion, according to the prudence given to him by God. However, because he was too intent on adapting this matter to his temporal position, he was removed from the midst. Divine providence has willed to substitute you as his successor in the empire. It is now for your Serenity to take care, lest by protracting the matter any longer, you become a participant in the guilt and the punishment. We do not know whether you are thinking of the Christian religion deceitfully or religiously; [but do not imagine that] there is a place in the kingdom of heaven for those who dissent from Christian unity. For from the primary fact, a certain beginning of the Christian religion consists in confessing the Creed, in which we confess one holy and catholic Church, which in truth cannot be one unless all its members answer to a single head, by whose direction, and by his occupying the place of that eternal Pontiff who reigns in the heavens, it is necessary that its members, [the members] of the mystical body, be moved to their own ministries: so that if they are rightly ^B joined, nothing might hinder the matters of union from proceeding to a happy end. ^C But because you do not always make good choices, and desiring to apply a divine work to matters of politics more than you ought, you receive from God the wages of a will that is not good, bringing a destruction of your way of life, so that you yourself may sooner be removed from the path of these affairs, and another, more choice regarding divine things, may take up the rule, and at the same time may immediately serve what is pleasing to God. Therefore, the Providence that governs all things brings you—who are a brother to him by birth, but exceeding him by far in virtue—to the same position of authority, so that nothing regarding divine matters may be neglected because of any pretext concerning this human life. Hence, it is for you to consider now, and to be a provider with all your strength, lest you also, by willingly neglecting them, and by not serving the divine will as you should, become a partner to your brother in the same offenses and punishments, as is likely. For it is neither just nor holy to think that those who do not accept the union and concord of the Christians, or who act to prevent it, can attain the kingdom of heaven, or any grace at all from God. ^D For the confession of the sacred Creed is, as it were, a prelude to the Christian religion, in which we confess one holy and catholic Church. But it is impossible for this to be one unless all its parts fall under one head. For if it were otherwise, then each of the members of the mystical body—with the exception of Christ, the eternal high priest, who presides—would move toward its own work in a disorganized and erratic fashion. And indeed, as for two cities, [it is clear] that although they might have other things in common, if they are not subject to the same ruler, the cause of their not having one government—if one thinks correctly—appears to be nothing other than [the fact that] there are two who hold sway, and neither is subject to the other, but rather they contend against each other for the primacy, so that one government of the whole cannot exist. Therefore, it is impossible for Christians to have a single Church if they are among those who are unwilling to place themselves under one ruler; for it is not possible to demonstrate a single and indivisible polity better than by the fact that there is one lord. For the form or end of an authority is one, and it cannot arise from several lords; but the motive cause of movement—that is, the primary directive and guiding principle—necessarily confirms that the lord is one. Therefore, he who confesses the Church to be one, which has been extended to all parts of the habitable world, must also establish a ruler for the whole Church, whom he will obey throughout his whole life, as he who is on earth in the place of the Lord of all, Jesus Christ, and eternal high priest, to whom it is necessary for all to show full obedience. It is necessary, therefore, for those who claim to confess the Creed and one Church, to believe that there is one ruler of the whole Church, whom it is necessary for all to obey. For the schisms that have ever arisen in the Church of God have stemmed from nowhere else than from those who were unwilling to submit themselves to one such ruler. For those who are carried along outside and act restively, there will be no salvation, not even in the smallest degree; indeed, it is far from it. For as many as have not enclosed themselves in the ark of Noah...

perished, having been overwhelmed by the waters. Moreover, God punishes such schisms more severely than any other sins. For it is evident that the Divine dealt more harshly with those around Dathan, Core, and Abiron, who created schism and sedition among the people of God, than with those who engaged in idolatry. ^A For, first, on account of idolatry, the ten tribes were led away as captives by the Assyrians into Media, and the Chaldeans led the king of Judah, along with the two remaining tribes, captive into Babylon. And the nation remained in servitude in this way for seventy years. Second, because of the sacrilege they committed against the Son of God, Jesus, when He was incarnated, they became captives again, when Vespasian and Titus, generals of the Romans, having conquered them by force, razed [Jerusalem] and placed the entire land of the Jews under the Romans. And the story of this captivity still has not reached an end; but even now, the whole world has been shown to be a place of flight and wandering for the Jewish nation.

Consider then, O Emperor, the current fortune of those over whom you rule, and reflect carefully before God: through what sins has God allowed a nation so great—governed always by one emperor, and in times past flourishing with myriad holy and most wise men—to descend into such misery that it is now the most wretched of all nations? It is clear that one must blame that sin which is so manifest that no one could say it is a matter of dispute. And this must be considered the greatest [cause], since we see the most gentle God toward all men provoked to such wrath, and these things are especially manifest. Since now the whole of Greece, and almost everything else that was previously under the Emperor, has come to such a state of fortune as to be most piteously in servitude to the enemies of Christ. A magnitude of evil indeed, and what an excess of sin, that the race of the Greeks, once great and glorious, is now shown to be rightfully in bondage to barbarians by divine judgment. One must therefore examine what reason I might assert for these evils. For the Hebrew race, whom God chose as His own people and cherished as His own organism, He punished for the two greatest sins; ^B Primo, for the sake of idolatry, the ten tribes were carried off into Media by the kings of the Assyrians; then the kings of the Chaldeans led the king of Judah with the two remaining tribes into Babylon, which remained in captivity for up to seventy years. Secondly, for the sacrilege which they committed against the Son of God incarnate, when Jerusalem was subverted by the Roman princes Vespasian and Titus, and the whole region of Judea was transferred into the dominion of the Romans, so that exile from the whole world is granted to that nation unto this day.

And these things regarding the Hebrews. But as for the Greeks, after they received the Catholic faith, we do not see that they have declined into idolatry, nor that they have committed the same impiety against the Son of God by which they might have arrived at the Turkish captivity by divine vengeance. Therefore, there lies underneath another kind of sacrilege, which divine justice does not allow to go unpunished. Nor is it impossible for those inquiring diligently, as much as human weakness is capable of perceiving, to understand that this captivity has proceeded from nothing other than the guilt of the schism which, with Photius as its author, took its beginning in the time of Nicholas I and has become so ingrained that it has reached down even to these times. Sorrowfully and anxiously do we bring these things forward, and we would wish to condemn them to eternal silence. But if you await the effort of a physician, it is fitting that you uncover your wound. Behold, already almost five hundred years have passed since ^C the schism, I say, of which the cause, regarding the Church of God, was the patriarch Photius of Constantinople, occurring under Nicholas I, the high priest of Rome. And it has remained so for a long time, to such an extent that not even in our own day are the affairs of the Christians outside of such an evil. We, therefore, sorrowfully and with a heavy spirit...

^A Satan, the prince and author of all sins, and especially the inducer of the schism and division, drew the Church of Constantinople away from the obedience of the Roman Pontiff, who is the successor of Peter and the Vicar of our Lord Jesus Christ. Infinite negotiations intervened, very many councils were celebrated, and countless legates were sent for this purpose, so that so atrocious a wound in the Church of God might be healed. Finally, however, with God so providing, at the Council of Ferrara and Florence, Joannes Palaeologus, Emperor of the Romans, with a great company of nobles and princes, and Joseph, Patriarch of Constantinople, with a great multitude of metropolitans, bishops, abbots, and other prelates, coming together with Pope Eugenius IV, our predecessor, and the venerable cardinals of the holy Roman Church, and a very numerous company of prelates of the Western Church, offered every effort and diligence to extirpate the deep-rooted schism, and finally, with God inspiring, it was reached, all difficulties being removed from the midst, that a decree of union of this kind should be concordantly published. These things were done, the whole world being witness, and a decree of union of this sort, in Greek and in Latin, was transmitted to those everywhere who took part. Witness is Spain, adorned with four Christian kingdoms: Castile, Aragon, Portugal, and Navarre. Witness is Britain the Great, subject to the rule of the English king. Witness is Ireland and Scotland, very large islands, situated outside the continent. Witness is Germany, cultivated by ^{B C} very numerous peoples and stretched out over a very long tract of lands. Witness is the region of the Danes. Witness is Norway. Witnesses are the extreme peoples situated toward the North under Dacia. Witness is the illustrious kingdom of Poland. Witness are Hungary and Pannonia. Witness is all of Gaul, stretched from the Western sea to the Mediterranean, which, situated between the Germans and the Spaniards, is in this matter in concord with the Germans and Spaniards. This entire world has copies of a decree of this kind, by which that old-established schism has instantly been removed from the midst. Witness is Joannes Palaeologus, Emperor of the Romans; witness is Joseph, Patriarch of Constantinople, and the others who came together from Greece at the Florentine synod. Their subscriptions are noted down in every particular. We omit mentioning all of Italy, which is second to none of the provinces, and [we omit] the copies of this decree [distributed] through the cities. And behold, now, holding these things as to what happened, we say these things, although we have preferred that such matters be hidden in silence for the whole of time, or rather, be annihilated in the abyss of forgetfulness. Yet, if anyone has sustained a wound, he is in need of medical help, and it is necessary to uncover it and show the wound to the physician, so that he, having applied the proper medicine, might heal the ailment. For now, almost five hundred years have passed since the devil, who is the author of all evils and especially the architect of the schism concerning the Church—and of such a division—drew the Church of Constantinople away from the obedience toward the Roman Pontiff, who is the successor of Peter ^D and bears the likeness of our Lord Jesus. And ten thousand things have been done, and many synods have occurred, and very many legates have been sent, so that they might provide a cure for this wound concerning the Church. Finally, with God providing for these things, a synod having taken place in the notable cities of Italy, Ferrara and Florence, Joannes Palaeologus, Emperor of the Romans, with many of those in authority and well-born Hellenes, and Joseph, Patriarch of Constantinople, with many metropolitans and bishops and archimandrites and other holy men, having come together in one place with the greatest high priest of Rome, Eugenius IV, who held the high priesthood most recently before us, and with the cardinals concerning the Roman Church, and many of the Western holy men, have been zealous and labored in everything, for the purpose that they might dissolve the difference concerning this multi-year schism. And concluding, with God aiding, they have dissolved all the difficult and impossible things, and have put them out of the way, and having brought forward a decree, or rather a definition and term of union, they have proclaimed it with a common judgment. These things have indeed been done, with the whole inhabited world as witness, and the definition of the union, written in both Greek and Latin, has been sent everywhere. Witness is all of Iberia, a land storied in song, divided into four most blessed kingdoms of Christians, namely Castile and Aragon and Portugal and Navarre. Witness is Britain, a very large island lying next to the continent. Witness are Ireland and Scotland, great islands, set in the sea. Witness is Germany, a land extended to a great degree in breadth and length, and everywhere very populous. Witness is the notable land of those who are called the Danes. All the Norwegians know, and the Swedish tribes living at the edges toward the North. The wonderful kingdom of the Poles knows. Witness is Hungary and Pannonia. Witness is all of the Celtic land, from the outer sea to the inner [sea], reaching as far as the ... [word illegible], situated between the Germans and the Iberians, and differing in nothing concerning religion from those living around them. I forbear to mention the land of Italy, less than none of the others, which indeed possesses as many copies of such a decree as it has cities. All these generations, then, well know that they have received the resulting definition, that that long-standing schism came to be out of the way on the witness of Joannes Palaeologus, the emperor, and Joseph, the patriarch, and all those who, having arrived in Italy from Hellas, have attended the synod, whose names are inscribed with precision on the decree; and now many years have passed since these things were done. But nevertheless, among the Hellenes the position of such a union is kept in silence, and it is still hidden, and there is, as it seems, no hope that any [part] will ever receive the things decreed for more than a half...

^A year, so many years have passed since these things were done, and yet the decree of such a union is covered in silence among the Greeks. Nor does there shine any hope for the minds of those who might seem disposed to embrace this union. Daily postponements are given, and the same excuses are brought forward completely, lest the Greeks believe in the Roman pontiff and the whole Western Church; for we understand that they are deprived of light, since they do not understand that by this postponement they are dragging out the words of their own answers. They understand, but they tolerate it, looking toward the Lord Jesus Christ, the eternal Pontiff, who commanded the fruitless fig tree [(4)] to be kept until the third year, when its husbandman wished it to be cut down on account of its sterility.

Ergo, we wish this to be the answer to your serenity. We have also been dissimulating, until such time as we might understand by letter that there is an answer from you; but if, having used sounder counsel with your nobles and the Constantinopolitan people, you embrace the decree of union, you will have us, and our venerable brothers the cardinals of the holy Roman Church, ^B together with the whole Western Church, always intent upon your honor and status: but if you refuse to accept the decree of union with the people, you will compel us to provide for those things which may consult for your salvation and our honor as well. And that you may give such a beginning to this matter, as one from which we may believe that certain things will follow, we wish that you recall the Constantinopolitan patriarch to his seat, and that you cause such and so great reverence and obedience to be shown to him by all as is deservedly owed to his pontifical authority: so that he may be held not as an abject priest, but as the true patriarch of the Constantinopolitan Church; nor should anyone, in whatever dignity he may shine, presume to attempt anything in spiritual matters without his consent and authority. Let him ordain clerks or cause them to be ordained; let him claim for himself all the offices of the pontifical ministry in the city and diocese: and let no one presume to oppose the ordinations which we always trust will proceed according to canonical sanctions.

The name of the Roman pontiff should be recited in the diptychs, and for him prayer should be made nominatim and expressly by the whole Church of the Greeks: just as those who have pleased God, both emperors and patriarchs of Constantinople, have kept [this practice] until now. But if there are any who do not sufficiently understand some things set down in the decree of union, you should see to it that they set out for us. We shall satisfy their doubts, God granting it: they will be honored by

^C and for the union. For delays are always occurring for them upon delays, and the same excuses and apologies are brought forward entirely for each case. For let not the Greeks think that the high priest of Rome, and the whole Western Church, is so bereft of all sense that we do not understand what manner of things they are stitching together in their replies after every delay. For if we understand everything, we are enduring it, looking toward Jesus the eternal high priest and Lord, who commanded the fruitless fig tree to be kept until the third year, with the gardener even then wishing to cut down the plant, because it bore no fruit.

This, then, is an answer to you from us, O emperor, that we too have continued to dissemble, until you should answer the letters sent by us. And if, having taken better counsel with the nobles and the common people, you accept the position of union, and continue strictly observing what has been written, you will have us and our brother cardinals, and simply the entire Western Church, always collaborating most readily in everything pertaining to your authority and honor. If not, know that such things will of necessity be provided for ^D as will redound to our honor, and, as must be stated, to the salvation of your souls.

But in order that you may be shown to have made such a beginning of better things, I shall add all the other points as well. See to it that the patriarch of Constantinople returns to his own throne, and upon his return enjoin all to render to him the reverence, honor, and obedience which is due according to the rank of his high-priestly dignity: so that he who is in such an office may no longer lead his life like one of the base priests, but as he ought, as the true patriarch of Constantinople. Therefore, let no one dare to undertake any of the things belonging to the affairs of the Church without the mind and authority of the patriarch himself, even if he happens to be of some standing. Rather, let him himself order all those of the holy clergy, and let him himself administer all the authorities subject to the high-priestly rank, whether in Constantinople or in any place of his own jurisdiction, as seems good to him, and let no one dare to oppose his ordinances, which we have learned are always made according to the holy canons.

Moreover, let the name of the high priest of Rome be written in the holy diptychs, and let the entire Church of the Greeks pray for him as they are mentioned, just as the others who have chosen the better things, both emperors and patriarchs, have kept [this practice] until this day. But if there are any who are unable to understand some of the things mentioned in the document, let it be your care to send them to us: [alt-version omitted]

^A for with God's help we shall sufficiently answer and resolve their difficulties, and having honored these men and bestowed gifts upon them, we shall send them away rejoicing. These things, most beloved son, we deemed it necessary to state in reply to the letters from you and to the envoy sent to us. Do you, according to the measure of the wisdom and learning that is in you, hasten to provide for these matters so that you may be seen to have fulfilled the duty of a most wise and pious emperor, both before God and before men. Farewell and prosper.

Given at Rome, at St. Peter's, in the year of the Lord's Incarnation one thousand four hundred and fifty-one, on the Ides of October, in the fifth year of our pontificate.

On the Summa Logices of Peter of Spain and the Sophisms of St. Thomas, translated into Greek by Georgios Scholarios

Codex Græcus Matritensis CIV, on paper, in quarto, of only eighty leaves, written by a double hand: the one, indeed, having transcribed the greatest part being Constantine Lascaris; the other, ^B however, being unknown but of the same age, as it appears, contains the compendious Logic of Peter of Spain and the book of St. Thomas on Sophisms, both translated into the Greek language by Georgios Scholarios.

Leaf 1. The Compendious Logic of Peter of Spain, translated into the Greek language at Byzantium by the wise Georgios Scholarios. It begins: "Dialectic is the art of arts and the science of sciences." It ends: "Whence every confusion belongs to the necessity of the sign or the mode."

This is, of course, the *Summa Logices* of Peter of Spain, or rather of Peter Julian of Lisbon, who was later raised to the supreme pontificate under the name of John XXI. Another copy of the same is extant, with the same Georgios Scholarios as interpreter, in the Imperial Library at Vienna, in part v, page 478, number 4, of the Nessel Catalogue; it is inscribed as follows: (reading: endowed with the same beginning as our own). This Greek interpretation, however, has not yet, so far as I know, been brought to light.

Leaf 56, with some blank leaves in between, [contains] the *Sophisms of St. Thomas* translated by the aforementioned Georgios Scholarios. The beginning: "Since logical science is concerned with arguments and with debates." The end: "It is clear, therefore, that this sophism proceeds according to the one and the many. And let these things be sufficient concerning the sophisms."

This book, according to Jacques Échard in his *Scriptores Ordinis Prædicatorum* (vol. 1, p. 345, col. 2), exists in the Florentine Medicean Library, shelf 71, codex 55, paper, in octavo, being inscribed thus: *The Dialectic of the Most Wise Thomas in Greek*; and it is entirely similar to this copy of ours if you look at the beginning and end represented by the aforementioned Échard. But the name of the interpreter is omitted there, which we are fortunate to find expressed here; for which reason the author of the *Bibliotheca Dominicana*, otherwise most diligent, says nothing about it. By the same reference, the *Opusculum* is in the printed order XXXIX, under this title: *De fallaciis ad quosdam nobiles artistas...* It also exists in the Palatine, now the Vatican, codex 235.

We believe that this interpretation, too, has not yet been brought to light.

TABLE OF CONTENTS OF THE MATTERS CONTAINED IN THIS VOLUME

GREGORIUS MAMMA CPOLITANUS PATRIARCHA. Notice on the age, deeds, and writings of Gregorius Mamma, prepared by the Editors. 9

GREGORII MAMME SCRIPTA. Apology against the Confession of the Ephesian, now first edited under the care of D. Hergenroether, Professor of Sacred Theology in the University of Würzburg. 13 Response to the encyclical letter of the same Ephesian, from Vol. XII of the Council ed. Labbe. 111 To the Emperor of Trebizond, concerning the addition made to the Creed, from Leo Allatius' *Graecia orthodoxa*. 205

GENNADIUS OR GEORGIUS SCHOLARIUS CPOLITANUS PATRIARCHA. Dissertation of Eusebius Renaudot on the life and writings of Gennadius. 219 Excerpt from the patriarchal history of Constantinople. 311

GENNADII OPERA. Confession of Faith I, or a discourse on some heads of the Christian faith about which he disputed with the chamberlain of Machomet, which is also inscribed "On the way of human salvation." (See Renaudot in the Dissertation, col. 290.) 319 Confession of Faith II. A homily on the right and true faith of Christians, to the learned Agarenes, pronounced in the presence of the great Sultan himself. (For the double confession of faith, see the judgment of Ein Jul Kimmel in the note to col. 289.) 533 Homily on the sacramental body of our Lord Jesus Christ. (See Renaudot, col. 289.) 551 Another short homily on the same subject, reported by Meletius Syrigos in his *Refutation of the Confession of Cyrillus Lucaris*, Patriarch of Constantinople. (See the same, ibid.) 375 (Gennadius Scholarius' refutation of the books of Marcus Ephesius against the Latins, hitherto unpublished, see in the immediately following volume, at the very beginning, where Gennadius—who had begun the work—and Bessarion—who completed it—are published together. But we fear that, regarding the name Georgius Scholarius, the learned editor may be in error.) Georgius Scholarius' Orations delivered at the Council of Florence. (See Renaudot, col. 287.) 581 Admonition to the Reader by the interpreter Joannes Matthaeus Caryophyllus. 381 Exhortation on peace and on bringing aid to the fatherland, to the oriental synod assembled at Florence. 385 Oration to the oecumenical council. That a dogmatic union should be made. 405 Oration II, in which the obstacles to peace are removed. 439 Oration III, in which are set forth the means by which peace may be accomplished. 475 Prayer to our Lord Jesus Christ, edited and translated by Aldus Manutius, Rome 1501, with the poems of Prudentius and others. 523 Eusebius Renaudot’s Note on the following fragments. 529 Words of Marcus Ephesius dying to Georgius Scholarius. 529 Response of Scholarius. 533 Last words of Marcus Ephesius. 555 From a letter of Gennadius to the monk Maximus, called Sophianus in the world, and to all the ascetics of Mount Sinai. 537 Epistle on predestination to Josephus Exarchus. Edited in Greek by Hoeschelus, Augsburg 1606, in-folio; in Latin by Fed. Morellus, Paris 1618, in-12. 539 On God as one in Trinity, against the atheists and polytheists. 567 [Note: Regarding the edition of 1858 in Paris, the editor was prevented by death from publishing the second part; we are currently superseded in publishing these works until the manuscripts, currently held under seal, are released.]

Epistle to Plethon on his book regarding the procession of the Holy Spirit, or rather his dogmatic novelties. 597 Epistle to Josephus Exarchus. He announces that he has committed Plethon’s book, suspected of polytheism, to the fire before many witnesses, having preserved only certain parts. 631 Note of the editor of the Patrologia on the following opuscula. They are published from the Tome of Love, edited at Jassy in 1698. 649 Response to a female friend concerning a certain opinion of Bl. Theodorus Graptus which the Acindynistes were abusing, and concerning what they teach regarding the procession of the Holy Spirit. 619 On the procession of the Holy Spirit, to Joannes Comnenus, Emperor of Trebizond. (This is, according to Renaudot, the second volume of this work. Renaudot described the title and preface of the first, for which see col. 303.) 665 On the addition by the Latins to the Creed. 713 On the Simoniacal heresy. 751 On the Latin Sabbatine fast; that it is not fitting that the sacrifice be offered daily during Lent, and on the marriage of priests. 737 Epistle to Marcus, Metropolitan of Ephesus. He transmits his book which he had written in defense of Aristotle (1). 743 Fragments of the same book. 715 (Fragments from the Apology to the Emperor Constantine. See Gennadius' Life, col. 253 and 258.—Fragments of a letter sent to Marcus Lipomanus to Venice, and of another to Ambrosius Camaldulensis, col. 256.—Fragment of a complaint against Latinism, col. 262.—Fragment of a monody in which he deplores the destruction of the city, col. 263. [Also notes on an interpolation regarding Gennadius vs. Josephus Methonensis]. Fragment of an epistle to all the faithful in Christ, when he abdicated his dignity, col. 264.—Fragment of an epistle to his ecclesiastical and secular citizens, written six months before the city was taken, col. 272.—From an epistle to the great ecclesiarch Sylvester, written when the liturgy was publicly celebrated after the renewal of the union with Isidorus, Cardinal of Russia, the apostolic legate, col. 273.) Gennadius and Lucas Notaras' alternating epistles. (Inserted is John Moschus' Narrative concerning the death of Lucas Notaras and his sons, killed by order of Mahomet II.) 717 Exposition of the letters which were inscribed on the tomb of Constantine the Great, from Banduri's *Imperium Orientale*. 767

ADDENDA. Note on Gennadius' books on divine providence and predestination, partly already edited, partly now first transcribed from the Gennadius autographs in the Paris codices. 1105 On divine providence and predestination, Book I. 1105 On predestination, to Josephus Exarchus, or the second book of the whole work (Exists at col. 539). On divine providence, book three, from the Royal Paris codex. 1289 —book four, from the same codex. 1123 —book five, from the same codex. 1137 On the humanation of Christ, from the Greek Paris codex. 1149 (The Apology for the five chapters of the Council of Florence, which was edited in Greek and Latin in Rome in the sixteenth century under the feigned name of Gennadius, we have restored to Josephus Methonensis, the true author as it seems, in the previous volume; they are not communicated here. Since, therefore, it is not consistent with reason to send to the press the first part of the Gennadian book without hope of obtaining the rest, we are compelled for the present to refrain from publishing either part. We shall produce only those fragments which Pletho himself proposes for refutation in his response, which response see under Pletho, below, col. 979.)

ORDER OF THE CONTENTS OF THIS VOLUME

^A 1215 at, in our judgment, is free from interpolations.) A review of the Greek Madrid codex which contains the Logic of Petrus Juliani of Lisbon (Pope John XXI) and the book of St. Thomas on Sophisms, translated into Greek by Georgius Scholarius. 1211

GEORGIUS GEMISTUS PLETHO. Notice from Allatius concerning the Georgii. 773 Another notice, excerpts from the Preface of Mr. Alexander to Pletho on Laws, passim. 795 Hieronymus Charitonymus, Funeral Oration for Pletho. 805 Gregorius the monk, Monody on the same subject. 813

WRITINGS OF PLETHO. Oration I concerning Peloponnesian affairs to the Emperor Manuel. 821 - Oration II. 841 Argument of the oration in which Manuel Palaeologus praised his deceased brother, the despot Theodorus. 865 Just explanation of the four virtues, from the Basil edition, 1552. 865 A comparison of the Platonic and Aristotelian philosophy. Preceded by the Preface of Georgius Chariander regarding the use of philosophy ^B adapted to the knowledge of divine things. From the Basil edition, 1574. 889 Funeral Oration for Cleopa Augusta, from the edition of Georgius Gustavus Folleborn, Leipzig 1793, with the funeral oration for Bessarion by Michael Apostolis. 939 Funeral Oration for the Empress Helena Palaeologina, who, after assuming the sacred habit, was called the nun Hypomone. From the Greek Paris codex no. 1760, with our translation. 951 Fragments from the book On Laws. 955 1° Argument. 955 2° Table of chapters which represents Pletho’s book in its entirety, before it was consigned to the flames. 959 3° On fate. 961 4° On the immortality of the human soul. 965 5° On judgments. 963 6° Conclusion. 967

^C Compendium of the dogmas of Zoroaster and Plato. 973 Against the dogma of the Latins concerning the procession of the Holy Spirit, from the Dositheus volume [Greek text omitted: Τόμῳ ἀγάπης]. 973 Against Scholarius's defense of Aristotle. 979

MATTHAEUS CAMARIOTA. Rhetorical Synopsis, from the Miscellanea of Joannes Schefferus. Uppsala 1697. 1019 Lamentable narrative concerning the capture of Constantinople, from Martin Crusius’s Turco-Graecia. 1059

MARCUS EUGENICUS, METROPOLITAN OF EPHESUS. Historical and literary notice. 1071

WRITINGS. That the divine gifts are sanctified not only by the utterance of the Lord's words, but by the succeeding prayer and blessing of the priest, by the power of the Holy Spirit. From the Liturgies of the Holy Fathers. 1079 Confession of faith. 1091 Epistle to all the orthodox. 1091 ^D Sequence, copied from manuscripts, supplied to us by Dr. Hergenröther, professor of theology at the University of Würzburg (Herbipoli). 1091 Epistle of Marcus of Ephesus to Georgius Scholarius. 1091 His epistle to Theophanes the monk. 1096 Apology of Marcus, Metropolitan of Ephesus, spoken by him while at the point of death. 1099 Dialogue of Marcus of Ephesus which is inscribed "Latinus," or on the addition to the Symbol. 1099 From his epistle to the Emperor Joannes Palaeologus. 1105 Exposition of the Ecclesiastical Office, published at the end of the Works of Symeon of Thessalonica, at Jassy in Moldavia, 1683, fol. 1165 Epistle to Isidore the hieromonk concerning the term of life. 1195

ADDENDA. Epistle of Nicholas V, Roman Pontiff, to Constantine, the last Emperor of the Romans, concerning the union of the Churches, with a Greek translation by Theodorus Gaza. 1201

THE END OF THE ONE HUNDRED AND SIXTIETH VOLUME.

Paris. — From the Press of J.-P. MIGNE.