EXPOSITION OF ADMONITORY CHAPTERS, COMPOSED BY AGAPETUS, DEACON OF THE MOST HOLY GREAT CHURCH OF GOD, TO EMPEROR JUSTINIAN, whose acrostic is as follows: To our most divine and pious Emperor Justinian, Agapetus the least of deacons.
A B C CAPUT PRIMUM. Honore quolibet sublimiorem cum habeas dignitatem, o imperator, honora supra omnes qui hoc te dignatus est Deum; quoniam ad similitudinem coelestis regni, tradidit tibi sceptrum terrenae potestatis, ut homines edoceres justi custodiam, et ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ. Τιμῆς ἁπάσης ὑπέρτερον ἔχων ἀξίωμα, βασιλεῦ, τίμα ὑπὲρ ἅπαντας τὸν τούτου σε ἀξιώσαντα Θεόν, ὅτι καὶ καθ᾽ ὁμοίωσιν τῆς ἐπουρανίου βασιλείας, ἔδωκέ σοι τὸ σκῆπτρον τῆς ἐπιγείου δυναστείας, ἵνα τοὺς ἀνθρώπους διδάξῃς τὴν τοῦ δικαίου
δικαίου A φυλακὴν, καὶ τῶν κατ' αὐτοῦ λυσσώντων ἐκδιώξῃς τὴν ὑλακὴν, ὑπὸ τῶν αὐτοῦ βασιλευόμενος νόμων, καὶ τῶν ὑπὸ σὲ βασιλεύων ἐννόμως.
ΚΕΦΑΛ. Β'.
Ὡς κυβερνήτης ἀγρυπνεῖ διὰ παντὸς, ὁ τοῦ βασιλέως πολυόμματος νοῦς, διακατέχων ἀσφαλῶς τῆς εὐνομίας τοὺς οἴακας, καὶ ἀπωθούμενος ἰσχυρῶς τῆς ἀνομίας τοὺς ῥύακας, ἵνα τὸ σκάφος τῆς παγκοσμίου πολιτείας μὴ περιπίπτῃ κύμασιν ἀδικίας. BΚΕΦΑΛ. Γ'.
Θεῖον μάθημα καὶ πρῶτον οἱ ἄνθρωποι, τὸ γνῶναί τινα ἑαυτὸν, διδασκόμεθα. Ὁ γὰρ ἑαυτὸν γνούς, γνώσεται Θεόν· Θεὸν δὲ ὁ γνούς, ὁμοιωθήσεται Θεῷ· ὁμοιωθήσεται δὲ Θεῷ, ὁ ἄξιος γενόμενος Θεοῦ· ἄξιος δὲ γίνεται Θεοῦ, ὁ μηδὲν ἀνάξιον πράττων Θεοῦ, ἀλλὰ φρονῶν μὲν τὰ αὐτοῦ, λαλῶν δὲ ἃ φρονεῖ, ποιῶν δὲ ἃ λαλεῖ.ΚΕΦΑΛ. Δ'.
Ἐπὶ προγόνων εὐγενείᾳ μηδεὶς ἐναβρυνέσθω· πηλὸν γὰρ ἔχουσι πάντες τοῦ γένους προπάτορα, καὶ οἱ ἐν πορφύρᾳ καὶ βύσσῳ καυχώμενοι, καὶ οἱ ἐν πενίᾳ καὶ νόσῳ τρυχόμενοι, καὶ οἱ διαδήματα περικείμενοι, καὶ οἱ διὰ δόματα προκείμενοι. Μὴ τοίνυν εἰς πήλινον ἐγκαυχώμεθα γένος, ἀλλ᾽ ἐπὶ χρηστότητι σεμνυνώμεθα τρόπων. CΚΕΦΑΛ. Ε'.
Ἴσθι, ὦ εὐσεβείας θεότευκτον ἄγαλμα, ὅτι ὅσῳ μεγάλων ἠξιώθης παρὰ Θεοῦ δωρεῶν, τοσούτῳ μείζονος ἀμοιβῆς ὀφειλέτης ὑπάρχεις αὐτῷ. Οὐκοῦν ἀπόδος τῷ εὐεργέτῃ τὸ χρέος τῆς εὐχαριστίας, τῷ λαμβάνοντι τὸ χρέος ὡς χάριν, καὶ τὴν χάριτος χάριν ἀντιδιδόντι. Αὐτὸς γὰρ ἀεὶ καὶ χαρίτων ἄρχει, καὶ ὡς χρέος τὰς χάριτας ἀποδίδωσιν· εὐχαριστίαν δὲ ζητεῖ παρ' ἡμῶν, οὐ τὴν διὰ ῥημάτων ἀγαθῶν προφοράν, ἀλλὰ τὴν διὰ πραγμάτων εὐσεβῶν προσφοράν.ΚΕΦΑΛ. Ϛ'.
Οὐδὲν οὕτως εὐδόκιμον ἐργάζεται ἄνθρωπον, ὡς δύνασθαι μὲν ἃ βούλεται πράττειν, ἀεὶ δὲ φιλάνθρωπα καὶ βούλεσθαι καὶ πράττειν. Ἐπειδὴ τοίνυν ἐκ Θεοῦ σοι κεχάρισται δύναμις, ἧς ἐδεῖτο δι' ἡμᾶς ἡ ἀγαθή σου βούλησις, πάντα καὶ βούλου καὶ πρᾶττε, ὡς ἀρέσκει τῷ ταύτην σοι δεδωκότι. DΚΕΦΑΛ. Ζ'.
Τῶν ἐπιγείων χρημάτων ὁ ἄστατος πλοῦτος τῶν ποταμίων ρευμάτων μιμεῖται τὸν δρόμον· πρὸς ὀλίγον μὲν ἐπιῤῥέων τοῖς ἔχειν νομίζουσι· μετ' ὀλίγον δὲ παραῤῥέων, εἰς ἄλλους ἀπέρχεται. Μόνος δὲ τῆς εὐποιίας ὁ θησαυρός, μόνιμός ἐστι τοῖς κεκτημένοις αὐτόν· τῶν γὰρ ἀγαθῶν ἔργων αἱ χάριτες ἐπὶ τοὺς ποιοῦντας ἐπαναστρέφουσιν.ἐπαναστρέφουσιν.
CHAPTER VIII.
A You are inaccessible to men because of the height of this earthly empire, but you become accessible to those in need because of the power of that higher authority. You open your ears to those besieged by poverty, that you may find God's hearing opened to you. For whatever we are toward our fellow servants, that same we shall find the Lord to be toward us.CAP. IX.
The emperor's anxious soul must be wiped clean like a mirror, so that it may always shine with divine light and learn from it distinct judgments regarding affairs. For nothing so contributes to discerning what needs to be done; if it is kept perpetually pure, it makes one perceive what must be carried out and keep it perpetually unblemished. BCAP. X.
Just as among those sailing, when a sailor errs, he brings little harm to those sailing with him, but when the pilot himself errs, he causes the destruction of the whole ship: so too in cities, if one of those under rule sins, he does not harm the commonwealth so much as he harms himself; but if the ruler himself sins, he brings damage to the entire state. Therefore, as one who is to render a not insignificant account if he should overlook anything of what needs to be done, let him say and do everything with the utmost diligence.CAP. XI.
A circle of human affairs revolves, C moving and carrying them now in one way, now in another. In these things there is inequality, because none of the present things remains in the same state. Therefore, most powerful emperor, in this volatile mutation of things, you must hold an unchangeable pious intent.CAP. XII.
Turn away from the deceitful speeches of flatterers just as you would from the rapacious ways of crows. For the latter dig out the eyes of the body, but the former dull the thoughts of the soul, not allowing it to perceive the truth of things. For they either praise at times things worthy of censure, or they often censure what is beyond all praise, so that one of two errors is committed by them: either the evil is praised, D or the good is insulted.CHAPTER XIII.
The emperor’s mind must always be even. For to change according to the vicissitudes of affairs is proof of an unstable mind; but to adhere firmly to the good—in which firmness your pious empire is established—and neither to be exalted to arrogance nor cast down to despondency, is for those who are securely grounded and have an unshaken soul.CAP. XIV. If someone has a mind cleansed from...
human deception, and looks upon the insignificance of his own nature, then at the brief and fleeting life here below, and the filth conjoined to the flesh, he will never fall into the precipice of pride, even if he subsists in a high position of dignity. A
CAP. XV.
Above all the illustrious things that the kingdom possesses, the crown of piety and divine worship adorns the king; for riches pass away, and the favor of the crowd as well as its breath passes; but the glory of a life pleasing to God is co-extended with immortal ages, and places its possessors beyond the shadows of oblivion. BCAP. XVI.
It seems to me most absurd that rich and poor men suffer similar harm from dissimilar things; for the ones are burst asunder by excess, while the others are destroyed by famine; and the former occupy the ends of the world, while the latter have nowhere to plant the soles of their feet. In order, therefore, that both sides may attain to health, one must govern them by subtraction and addition, and inequality must be moved toward equality.CHAPTER XVII.
In our times has been shown the time of prosperous life which one of the ancients predicted would come, when either philosophers would rule, or kings would philosophize; for since you were deemed worthy of the kingdom while philosophizing, and having reigned you have not departed from philosophy—for if loving wisdom produces philosophy, and the beginning of wisdom is the fear of God, which you always have in your breasts, then it is clear how true is what is said by me. CCHAPTER XVIII.
I define you as a king in truth, a person capable of commanding and mastering the passions, and one who has bound on the crown of temperance and put on the purple of justice. For while other power has death as its successor, such a kingdom as this preserves an immortal endurance; and the former is dissolved in this age, but the latter is liberated from eternal punishment.CAP. XIX.
If you wish to enjoy the honor that proceeds from all, show yourself a common benefactor to all; for nothing so attracts toward goodwill as the grace of a benefit given to those in need. For the service that is rendered due to fear is disguised flattery, which through the title of feigned honor deceives those who pay attention to it. DCAP. XX.
Your empire is justly venerable, because to its enemies it indeed shows the stings of its severity, but to its subjects it bestows humanity; and while it conquers the former by the power of its arms, it is yet conquered by the unarmed love of its own people; for as great as the interval is between a wild beast and a sheep, so great is the difference deemed to be between these two things.CAP. XXI.
A In the essence of your body, Emperor, you are equal to any other man, but in the power of your office you are similar to God who presides over all; for you have no one on earth above you. You ought, therefore, not to be angered like a man, nor to be puffed up like a mortal; for although you have been honored with a divine image, yet you are joined to earthly dust, by which you are taught to maintain equality toward all.Chapter XXII.
Embrace those who wish to admonish you with good counsel, not those who frequently strive to flatter you. For the former perceive what is truly expedient; the latter look toward those things that please the powerful, and imitating the shadows of bodies, they chime in with every word of theirs.CHAPTER XXIII.
Show yourself to be such toward your own servants as you desire the Lord to be toward you; for just as we hear, we shall be heard, and just as we look, we shall be looked upon by the divine B and all-seeing gaze. Let us therefore be the first to offer mercy for mercy, that we may receive like for like.Chapter XXIV.
Just as exquisite mirrors show such images of faces as the archetypes themselves are—radiant for those who are radiant, and sad for those who are sorrowful—in the same way the just judgment of God is assimilated to our actions; for whatever things are performed by us, such things He exhibits to us in return, rendering equivalent for equivalent.CAP. XXV.
Deliberate for a long time on the things that are to be done, but carry out what you have decided with diligence; for thoughtlessness in affairs is very dangerous. For if anyone has perceived in his mind the evils that arise from an unconsidered purpose, he will easily understand the benefits of good counsel: just as those who, after the experience of sickness, feel the benefit of good health. You must therefore, most prudent king, both with more prudent counsel and with more intense prayers to God, diligently search out those things that will be of service to the world.CHAPTER XXVI.
You will administer your excellent empire most admirably if you strive to look upon all things and do not allow anything to be neglected. For that which seems small in comparison with your own concerns is not small in you; for even a slight word from the emperor holds great power among all men.CHAPTER XXVII.
Impose upon yourself the necessity of observing the laws, since you have no one on earth who can compel you; for thus you will both display your own reverence for the laws by honoring them before others, and it will be established to your subjectsA that the breaking of laws is not without danger.
CHAPTER XXVIII.
Consider it the same thing to sin oneself and not to restrain those who are sinning. For if someone lives in the city righteously, yet tolerates those who live unrighteously, he is judged before God as an accomplice in their evil; but if you wish to be approved in both, honor those who do what is most noble, and rebuke those who operate in the basest ways.CHAPTER XXIX.
I consider it extremely beneficial to avoid the company of the wicked; for it is necessary that he who always consorts with wicked men either suffers some evil or learns it; but he who spends time with the good is instructed either in the imitation of the noble or in the reduction of his vices.CAP. XXX.
Since B the kingdom of the earth has been entrusted to you by God, use none of the wicked for the administration of affairs. For the one who has given them power will have to render an account to God for whatever evil they may commit. Therefore, it is necessary that the promotion of magistrates occur only after much careful examination.CHAPTER XXXI.
I consider it an equal evil to be enraged by the misdeeds of enemies and to be beguiled by the flatteries of friends. One must resist both courageously and never depart from what is fitting, neither by avenging oneself on the irrational ill-will of the former, nor by reciprocating the C feigned good-will of the latter.CHAPTER XXXII.
Consider those to be the truest friends who do not praise everything said by you, but those who strive to do everything with upright judgment, and who rejoice in what is more virtuous while being saddened by what is contrary. For these truly display the token of a most sincere friendship, free from all deceit.CHAPTER XXXIII.
Let not the bulk of this earthly power change your magnanimous mind, but as one governing a fragile and fleeting D rule, keep your intellect immutable amid mutable affairs, neither being lifted up in excessive joys nor humbled by discouragements.Chapter XXXIV.
Just as gold, being refashioned by art in one way or another and transformed into various forms of ornaments, remains what it is and undergoes no change; so also you, most glorious Emperor, although you exchange one rule for another and have already attained the highest honor, you remain the same, not in the same circumstances, but keeping your mind unalterable in what is good.CHAPTER XXXV.
A Consider that you reign securely only when you rule over men who obey you willingly. For he who is subjected against his will fluctuates with sedition whenever he finds an opportunity; but he who is restrained by the bonds of goodwill maintains a stable obedience toward his ruler.CHAPTER XXXVI.
In order to make the dominion of your empire illustrious, consider that you ought to have as much anger against yourself when you commit a fault as you have toward subjects who sin. For no one is able to correct a person who possesses such great power unless his own reason is moved by his own fault.CHAPTER XXXVII.
He who has attained great power should imitate the Giver of power to the best of his ability. For if he bears the image of God who presides over all things, and through Him holds the rule over all, he will imitate God most of all in this, if he judges nothing more precious than showing mercy. BCHAPTER XXXVIII.
Let us store up for ourselves the wealth of beneficence like a treasure, more than gold and precious stones. For such wealth both delights us in the present life with the hope of future enjoyment, and there brings sweetness through the experience and taste of the hoped-for blessedness. As for things that now appear around us, let them not delight us too much, as if they were of no concern to us.CHAPTER XXXIX.
Strive to reward with more splendid gifts those who fulfill your commands with goodwill; for by this manner you will both increase the alacrity of the good and teach the wicked to unlearn their malice. For it is truly nefarious that those who do not do the same things should be deemed worthy of the same rewards as these. CCAP. XL.
Rule is the most honorable of all things; but it is so in the highest degree when he who is invested with this power does not incline toward stubborn and rash cruelty, but looks toward equity, turning away from inhumanity as something beastly and showing forth humanity as something God-like.CAP. XLI.
Perform your duty of judging by inclining the scales equally toward both friends and enemies, neither granting favors to those who think well of you on account of their goodwill, nor opposing the ill-disposed on account of enmity. For it is of the same absurdity both to grant a lawsuit for one who asks for iniquitous things, even if he is a friend, and to inflict injury upon a just man, even if he happens to be an enemy. D For evil is similar in both cases, even if it is found in contrary matters.Chapter XLII.
Those who judge matters ought to listen with an attentive mind,for the finding of the just point is difficult to grasp, and it easily escapes those who are not paying close attention. But if, laying aside the eloquence of the speakers and leaving aside the plausibility of what is said, they cast themselves into the depth of the thoughts, thus they will draw forth what is sought by them; and they will escape a double fault, neither betraying the good thing themselves, nor allowing others to do so. A
Chapter XLIII
Even if you should acquire good works equal in number to the stars, you will never overcome the goodness of God; for whatever one may offer to God from his own, he offers to Him His own. And just as it is not granted to anyone to cross over or get ahead of his own shadow in the sun—which always prevents and outstrips even the one who is in a great hurry—so too, humans will not surpass the insurmountable goodness of God with their good deeds.CAP. XLIV
The wealth of beneficence is inexhaustible; for it is acquired in giving, and it is gathered in distributing. Having these [virtues] planted in your soul, most munificent Emperor, distribute them lavishly to all who ask of you; for you will have infinitely manifold rewards for these, when the time comes for the return of works. BCAP. XLV
Having received the kingdom by the nod of God, imitate Him through good works; for you have been born among the number of those who can bestow benefits, not of those who require to be benefited. For there can be no obstacle to the promptness of the abundance of wealth for the benefiting of the poor. CCAP. XLVI
As an eye is naturally attached to the body, so an emperor is fitted to the world, given by God for the administration of things that are useful. It is fitting, therefore, that he should provide for all people as if for his own members, so that they may progress in good things and not be struck by the obstacle of evil things.CHAPTER XLVII
Consider it the safest guard of your own salvation never to inflict injury on any of your subjects; for he who wrongs no one suspects no one. And if the not-wronging preserves safety, doing good does so much more. For it provides safety, and does not betray affection. DCHAPTER XLVIII
Be to your subjects, most pious Emperor, both fearsome because of the preeminence of authority, and lovable because of the provision of beneficence; neglecting neither fear through love, nor love through fear; but having a gentleness that is not to be despised, and having a familiarity that is not fierce.CHAPTER XLIX.
A What you prescribe to your subjects in word as if by law, do you yourself anticipate by fulfilling in deed, so that the life you lead may confirm the words with which you persuade. For thus you will render your rule commendable, if you both reason not without action, and act not without reason.CAP. L.
Love those more, most serene Emperor, who supplicate to receive benefits from you, than those who strive to bring you gifts; for to the former you make yourself a debtor to return the favor, whereas the latter give you a surety who claims for himself whatever you bestow upon the supplicants, and who rewards your pious and most humane intention with good recompense.CAP. LI.
It is indeed the task of the sun to illuminate the world with its rays; but the virtue of a prince is to have mercy on the needy. B Yet the pious emperor is more glorious than that sun: for it gives way to the succeeding night, but he does not give way to the rapacity of the wicked, but by the light of truth exposes the hidden things of iniquity.CAP. LII.
Your rank adorned the emperors who came before you; but you, most excellent one, have rendered it brighter, tempering and dissolving the austere weight of power with gentleness, and overcoming the fear of those approaching you with kindness. Wherefore all who are in need of mercy and are relieved from the waves of poverty come into the harbor of your serenity and send up to you hymns of thanksgiving.Chapter LIII.
As much as you excel others in power, by so much strive also to shine before others in your deeds; for regard it as most certain that an operation of noble works is required of you, which corresponds to the magnitude of your strength. In order, therefore, that you may be proclaimed by God as a victor, as if by a herald, having the crown of an unconquered empire placed upon your head, acquire also the crown of beneficence toward the poor.CAP. LIV.
Reflect well before you command what you wish to be done: so it will happen that you always prudently command what is right; for the instrument of the tongue is slippery and brings great danger to those who are negligent: but if you bestow upon it a pious understanding as its music, it will modulate a melody fashioned according to all the measures of harmony.CAP. LV.
A prince must indeed be sharp in all things, and especially in delivering judgment regarding the most difficult matters; but very slow to anger. Since an absolute absence of anger is worthy of contempt, let him be angry with moderation, and again, let him not be angry: the former, so that [he may repress the impulses of the base]A and the latter, that he may track the inclinations of the good.
CAP. LVI.
In the precise court of your heart, B diligently observe the characters of those who are with you, that you may know accurately both those who attend to you in love, and those who flatter you in deceit; for many, while feigning affection, greatly harm those who trust them.CHAPTER LVII.
When you hear a word that has the power to benefit, do not receive it with your ears alone, but also with action; for thus the power of the emperor is adorned, when he either perceives of himself what things ought to be done, or does not ignore those discovered by another, but learns without shame, and executes without delay.CHAPTER LVIII.
A citadel, indeed, secured by unconquerable walls, disdains the enemies besieging it; similarly, your pious imperial rule, encompassed by alms and fortified by towers of prayer, becomes invincible to the weapons of the enemy, raising glorious and renowned trophies against them.CAP. LIX.
Use this lower kingdom as you ought, so that it may become a ladder for you to the glory above; for those who govern this well are deemed worthy of that as well. They govern this well who show paternal affection to their subjects, C and receive from them the fear due to a ruler; thus, they repress faults with threats, but do not inflict the experience of punishment upon them.CAP. LX.
The garment of beneficence is a wrap that does not wear out, and charity toward the poor is an incorruptible robe. Therefore, he who wishes to reign piously must adorn his soul with the beauty of such garments; for he who is clothed with the purple of love for the poor is made participant in the heavenly kingdom.CAP. LXI.
Having received the scepter of empire from God, consider how you may please Him who gave it to you; and since you have been preferred by Him before all men, hasten to honor Him above all others. D He considers this the greatest honor, if you receive His created beings just as you receive Him, and perform the office of doing good as the payment of a debt.CHAPTER LXII.
Every man who desires salvation ought to run to the help from above, but the emperor before everyone else, inasmuch as he is anxious for all; for when he is guarded by God, he both defeats his enemies with a noble hand and diligently secures his own people.CHAPTER LXIII.
A God is in need of nothing, but the emperor is in need of God alone. Imitate, therefore, Him who is in need of nothing, and provide an abundant supply of mercy to those who ask, not conducting an exact accounting with your own household, but providing to all the things that are necessary for life; for it is much better to have mercy even on the unworthy for the sake of the worthy, than to deprive the worthy of what they deserve on account of the unworthy.CHAPTER LXIV.
When you ask for forgiveness for your sins, forgive also those who offend against you; for forgiveness is repaid with forgiveness, and upon our reconciliation with our fellow servants follows the friendship and intimacy of God.CAP. LXV.
Whoever desires to reign blamelessly must guard against the reproaches that are cast from without, and should be more ashamed before himself than before others; so that he may abstain from committing faults openly on account of others, and from committing private sins in secret, he may be restrained by his own self. For if there are those among the subjects who are held worthy of reverence, much more is the emperor worthy of it.CHAPTER LXVI.
I assert that it is the vice of a private citizen to commit wicked things worthy of punishment, but the failing of a prince not to do the things that are noble and produce salvation. For the abstaining from evil does not justify a ruler, but the performance of good deeds crowns him. Let him therefore resolve not only to abstain from wickedness, but also strive to lay hold of justice.CHAPTER LXVII.
Death does not shrink from the splendors of dignities; for it fixes its voracious teeth into all men. Therefore, before its inevitable arrival, let us transfer the abundance of our wealth into heaven; for no one who departs thither takes with him what he gathers in the world, but having left everything on earth, he gives an account of his life stripped bare.CHAPTER LXVIII.
The emperor is indeed lord of all, but he exists as a servant of God along with all others. He will be called lord most of all, however, when he masters himself, and does not suffer himself to be a slave to illicit pleasures; but taking up a pious reason as his helper—that invincible mistress of unreasoning disturbances of the mind—he subdues his untamed passions with the armor of chastity.CHAPTER LXIX.
Just as shadows follow bodies, so sins follow souls, clearly representing their actions. Therefore it is permitted to no one to deny them in the judgment; for each man’s own works will bear witness, not...[not-note: 17]
things, not by uttering a voice, but A by presenting themselves exactly as they were done by us.
CAP. LXX. The condition of the present life, which is destined to pass away, imitates the passage of a ship sailing across the sea; for it deceives us, its sailors, and gradually sweeping us along in a hesitant course, at length brings each of us to his own end. If, therefore, these things are so, let us hasten past the fleeting concerns of the world and run toward those things which remain into ages of ages.
CAP. LXXI. Let the haughty and supercilious man not be puffed up like a high-horned bull, but, reflecting on the subsistence of the flesh, he must calm the swelling of his heart. For even if he has been made a prince on earth, he must not be ignorant that he originated from the earth, since B he can ascend from dust to a throne, and must at last descend into the dust.
CAP. LXXII. Strive always, most unconquerable emperor; and just as those who begin to climb stairs do not stop, nor cease being carried to higher levels, until they arrive at the highest step, so you too must assiduously apply yourself, that you may ascend to noble things; so it will come to pass that you may also one day enjoy the heavenly kingdom. Would that Christ, the King of all, of both those who rule and those who are ruled, may grant this to you and your consort, into the ages. Amen.
ANNO DOMINI DCX.
LEONTIUS BYZANTINUS SEU HIEROSOLYMITANUS
NOTITIA
(GALLAND. Vet. Patrum Bibliotheca, t. XII, p. xxx.)1. Leontius Byzantinus, first a scholastic by profession, who, it seems, practiced as an advocate in the Byzantine forum: but afterward, having abdicated legal duties, he is thought to have professed the monastic life in Palestine. Hence, perhaps, in some manuscripts he is called Hierosolymitanus, because the monastery of the New Laura was not far from Jerusalem. However, he is by no means to be confused, as it pleased Canisius and Cave, with the other Leontius, who was one of the leaders of the Origenists and Nestorians, about whom Cyril of Scythopolis says more. Our Leontius was indeed at one time of the sect of the Nestorians, having been enticed into that impiety by the snares of heretics while he was still an adolescent; but celestial grace was present to him, which snatched him from that abyss, as he himself professes; but the other man, who lived under Justinian, is found to have adhered to the impious sect until his death, and for that reason had been separated for a long time from the company of the blessed Sabas, as the aforementioned Cyril is the author. Furthermore, the Leontius of whom we speak here, from what he himself handed down in his writings, is recognized to have flourished in the sixth century…