Sophronius

pióra, which is a certain type of coin. The translator renders it "coins." ^A ...where it says here, "I do not have a tunic," he translates it, "I do not have a casula." In the same way, the same author, book iv, ch. 63: "And he ordered me to be given a casula, and all my necessities." Here our translator, Ambrose the Camaldulensian, ch. 181: "Ordering me to be given whatever things were necessary," having cut it short. For he omitted that about the casula or tunic. ...as here in the Greek text, it signifies. ...signifies a steward. ...This notarius is he who is in charge of children for their first elements and for forming letters. See Onomasticon. ...year of Christ 310, § 13. It signifies, of course, those who have attained such a sacrament, but not, as they say, the thing of the sacrament, the very grace that washes away sins. ...ch. 14, he narrates a similar example of a religious woman who was intent upon acquiring patience. ^B

ANNO DOMINI DCXL.

S. SOPHRONIUS HIEROSOLYMITANUS PATRIARCHA.

NOTITIA.

Sophronius, a Damascene, the familiar of John Moschus, from a sophist ^A a monk of St. Sabas, and finally, after Modestus, from the year of Christ 629 to 638 ^B, Patriarch of Jerusalem. See Papebroch in the *Acta Sanctorum* for March 11, vol. II, p. 68 ff. The constant adversary of Sergius, Cyrus, and the Monothelites, about whom Combefisius writes in his *Historia Monothelitarum*, p. 22 ff.

Under his name are carried: 1. A fragment of Commentaries *On the labors, struggles, and pilgrimages of the apostles Peter and Paul*, Latin in *Bibl. Patrum*, Paris 1575, vol. II, and 1589, and 1654, vol. VII, col. 107 and 108; col. 1618, vol. IV, and Lugd. 1677, vol. V, p. 1123. It begins: *Petrus genere fuit Hebraeus*. Sophronius’s panegyric *On the apostles Peter and Paul*, begins in Greek: Πάλιν ἡμῖν ὁ ἀδιάλειπτος. FABR. Sophronius’s *Orations* in Latin in the *Bibl. maxima Patrum*, Lugd. vol. XII, p. 206-214. — *Homily*, Greek, in the Escorial codex. See Plüer, *Itiner. per Hispan.*, p. 190. — Also in the Vatican library, according to Montfauçon in *Bibl. biblioth.* I, p. 134, B. — In cod. Coislin. 282, in the *Collection of sayings against Barlaam and Acindynus* of Mark the Monk, excerpts of our Sophronius are also adduced. See Montfaucon, *Bibl. Coisl.*, p. 404 ff. — In the Vatican library, Sophronius *On the life and martyrdom of the holy apostles*. See Montfaucon, *Bibl. biblioth.* I, p. 101 A. And cf. below, vol. IX, p. 135, old ed. HARL.

2. A fragment *On the baptism of the apostles*, Greek and Latin in Lambecius, III, p. 52 ff. [p. 138 ff. Kollar ed.], and at the end of the Pseudo-Dorotheus of Tyre ^C, which with—

NOTES. (a) John Moschus calls Sophronius a sophist, ch. 92, and in the Preface. [See inf. vol. IX, p. 22, old ed.] (b) Others say 636, whose opinion Papebroch fights with probable arguments in the place cited. FABR. Saxius in *Onom. lit.* II, p. 75, posits that Sophronius was Patriarch of Jerusalem from 633, and he praises Pagius’s *Critica on Baronius* 633, VI, VII, p. 274-276, and 636 (in which Sophronius departed this life), III, IV, p. 314, 515, vol. IX, and also in the *Analecta Moshemii*, *Hist. ecclesiast.* cent. VII, part. *script. eccl.* 1, p. 579, toward the year 629. In this very year, 629, he writes that Sophronius attained the dignity of the Patriarch of Jerusalem, and, he says, an indefatigable defender of the orthodox truth, who, being present in Alexandria in 633, strenuously exclaimed against Cyrus, who under the pretext of initiating peace had introduced heresy into the Church, and he renounced communion with him, etc. Then he reviews his writings. Add Lambecius, *Comm. de Caesar.* I, p. 137 ff. note 2, where he treats of Sophronius and his age, and praises others who have disputed about him, and above, vol. VIII, p. 353, note q. HARL. (c) See above, vol. VII, p. 455. HARL.

^C on the books concerning the life of Moses, illustrated by Gaulminus, published at Hamburg 1714, 8, p. 552 seq. Under the name of Theodoret, from the Royal codex of Symeon Logothetes, in Greek and Latin, it exists in the Appendix Cangiana to the Chronicon Paschale, p. 438 FABR. Lambecius III, cit. p. 138 seqq. not. 1-3. And Kollar not. A; and at codex 30, p. 123; and in the additamentum, p. 542 seqq., he discusses certain singular narrations and opinions of Sophronius. (But compare the judgment of Cave, p. 579.) Furthermore, Kollar at p. 137 notes that this Fragment was excerpted from Sophronius by Theodoret, bishop of Cyrus; and therefore in the Royal codex it is attributed to this Theodoret: and he bids one consult Epiphanius in the heresy of the Antidicomarianites, n. 17; Petrus Siculus in the History of the Manichaeans, p. 183; and Glycas in the Annals, p. 209, etc. — The same Fragment, taken from the Hypomnemata of Sophronius, is in the Vienna Imperial codex 320, n. 3. See Lambecius V, p. 589 seq. HARL.

3. A fragment from the Encomium on St. John the Theologian and Evangelist, in Greek and Latin, in Cotelerius, *Constitutt. Apostol.* II, 6. Another in Lambecius, III, p. 100 (d). Hippolytus Thebanus also mentions this encomium in his Chronicle: "Praising the evangelist John, the most holy patriarch of Jerusalem, the great Sophronius, teaches the Church of God that Zebedee was the father of the Theologian, and Salome his mother," etc. Grant us, O voice of the Word, the voice. [Conf. infra, vol. IX, p. 99, old ed.] ^D comm. VIII, p. 635 seqq. concerning codex Caesar. 27, with the note of Kollar, and above, vol. VIII, p. 457 and 458. HARL.

6. Praises of John the Almsgiver. Leontius mentions it. FABR. Conf. Lambec. VIII, p. 575 seqq. concerning Codex 19 in the Greek Menologium, etc. HARL.

7. On the Nativity of Christ; a sermon delivered after Jerusalem was taken by the Saracens. It exists in Latin in the Bibliotheca Patrum, as in tom. XII, Lugd. ed., p. 206. FABR. In the codex of the public library of Paris 1171, n. 20. In the Vienna codex 303, n. 1, in the Menologium of the Greeks for the month of September, are inserted some Troparia of Sophronius of Jerusalem, customarily sung at the Vigil of the Nativity of Christ, and in n. 3, his Horologium for Great Friday, with ancient musical notations. See Lambecius V, p. 568 seq. Add. infra, vol. XIII, p. 806, note HARL.

8. A sermon on the Hypapante of the Lord, edited in Greek and Latin by Bollandus in *Actis SS.*, tom. I of February, p. 274 seq. FABR. In the Vienna codex Caesar. 39, n. 1, Excerpts from Sophronius's *Oration on the Annunciation of the Mother of God*. See Lambecius VIII, p. 818. — The oration itself in codex Coislin. 274. See Montfaucon, *Bibl. Coisl.* p. 389. Paris, in the public library codex 1184, n. 3, *Oration on the Presentation*; and ibid. 1452, 3, *Homily on the Purification*. Add. infra, vol. IX, p. 114, old ed. HARL.

9. On the forty-two martyrs of Amorium, in Latin in the *Bibl. Concionatoria* of Combefis. It begins: "Ἐπὶ τὰ μαρτυρικά..." FABR. In Greek in the Paris public library codex 1447, n. 3. Conf. infra, vol. IX, p. 121, old ed. HARL.

10. Encomium of SS. Cyrus and John. John Damascene cites it, lib. III *De imaginibus*, tom. I of the new ed., p. 387; and the Seventh Synod, act 4, where two fragments are brought forward from it, tom. II of Binius, p. 561 seq. Papebrochius promised to edit the whole in Greek and Latin at the 11th of March, tom. II, p. 67. Allatius praises it, against Creyghton, p. 517 seq. It begins: "Ἄλλοι μὲν ἄλλως τοὺς ἁγίους τιμήτωσαν." FABR. Conf. infra, vol. IX, p. 70. HARL.

11. *Life of St. Mary of Egypt*, in Latin from the version of Paul the Deacon of Naples [Ap. R. Heribert. Rosweid, *De vitis Patrum*, p. 381. See infra, vol. IX, p. 28, old ed.] In Surius at the 2nd of April, and in Greek in the *Actis SS.* at the end of tom. I of April, p. x. Although Papebrochius denies that Sophronius is the author, tom. I of April, p. 69, nevertheless it exists in Greek under the name of Sophronius in the Imperial library. See Lambecius IV, p. 128 [p. 294, Kollar cod. 131 n. 13], and V, p. 27 [p. 62, Kollar cod. 210, n. 32]; lib. VIII, p. 231 [p. 491, Kollar cod. 13, n. 28]. Also in Montfaucon, *Bibl. Coisliniana*, p. 126. [Add. p. 121 at the end of codex 58, p. 196 codex 121, n. 34; — p. 401, codex 284, fol. 148; and p. 149, codex 304, n. 25. H.] It begins: "Μυστήριον βασιλέως κρύπτειν καλόν." It is cited also by Damascene, III, *De imag.* p. 24. Venet. Nanian. 59, n. 5; and 96, n. 3. (Cat. Gr. codd. Nanian. p. 66 and 138. — In the Bodleian library n. 290, among the Greek codices of Oliver Cromwell. — In tom. II of the Catal. of English codices, etc., n. 6157, among the codices of Thomas Gale. — At Turin in the Royal library, codices 21 and 320. See Cat. Gr. codd. Taur. p. 92 and 402 (g). At Florence, in the Laurentian Medicean library, codex 34, n. 11, plut. 7. See Bandin. Cat. Gr. codd. Laur. I, p. 294 seq., who, besides other things, praises the Letters of Gudius, p. 278. Rosweid had the *Life of Mary of Egypt*, written in Greek by Metaphrastes, and he notes that Papebrochius refers that Mary to the year of Christ 421. — Ibid. in cod.

NOTES. (d) Codex 59, n. 13, p. 264 seq. ed. Kollar. Paris, in the public library codex 186, n. 2, excerpts from that encomium. HARL. (e) Harles is hallucinating; for whether in the seventh volume, where the sermons of the Fathers on the Forerunner are, or even in other volumes of Combefis, you will seek this in vain. EDIT. (f) It cannot be by Sophronius. See infra the preface of Angelo Mai to the history of Cyrus and John. EDIT. (g) In the same Turin library, codex 105, fol. 414, is from the *Synodica* of Sophronius, cap. 35, *On heretics and heresiarchs*; and in codex 271, fol. 76, Sophronius's *On punctuation*. See the cited catalogue, p. 198. EDIT.

35, n. 12; and Bandini, *loc. cit.* p. 459, observes, among other things, that it was anciently written in red letters by hand: *Written by Sophronius of Jerusalem*. — In a codex of the Sforza library, according to Montfaucon, in *Bibl. biblioth. mss.* I, p. 699 A. At Paris, in the public library, there are thirty such codices. — In Moscow, in the *Bibl. synod.* codex 39, fol. 201, under the name of Sophronius; but without the author's name in codex 41, n. 5. See Matthaei, *Notit. codd. Mosq.* p. 61; add the same V. D. in the *Preface to the commentary of Euthymius Zigabenus on the four Gospels*, tom. 1, p. 37; and below in vol. IX of the old edition. HARL. — Peltanus in the *Bibliotheca Patrum*, as in tom. XII of the Lyons edition, p. 209. FABR. In Greek, at Munich in *cod. elect.* 114, at the end. See the *Catalogue of Greek codices of Bavaria*, p. 45. Paris, in the public library, *cod.* 137, n. 4. Thus it is cited in the *Catalogue of Paris codices* II, p. 22. *Oration in praise of St. Michael the Archangel* by Chrysostom, or rather by Sophronius; in the same way, *ibid.* n. 5, *Oration delivered on the feast of the angels*. (See above, vol. VIII, p. 469, and p. 508.) HARL. Edited by Jacob Gretser in tom. II *De cruce*, p. 88. Thence in Latin in the *Bibliotheca Patrum*, tom. XII, Lyons edition, p. 212. It begins: *Stauros (Cross) is a festival, and who will not rejoice?* Achilles Statius had translated it even before Gretser. FABR. In five codices of the Paris public library, *Oration on the Holy Cross*. At Oxford, in *cod. Barocc.* n. 234. At Florence, in the Laurentian Medicean library, *cod.* 4, n. 6, plut. 4, *Sermon on the exaltation of the cross*. See Bandini, *Cat. codd. Gr. Laur.* I, p. 520. — In the Vatican *cod.* 903, *On the veneration of the cross, in the middle of Mid-Lent Sunday*, according to Montfaucon, *Bibl. biblioth. mss.* I, p. 33, C. Among the codices of the Sforza library, an *Encomium on the exaltation of the cross*, according to the same, *loc. cit.* p. 701 A. Add below, vol. IX, p. 93 of the old edition. HARL. — and in the *Bibliotheca Patrum*, tom. XII, Lyons edition, p. 213. It begins: *And the physicians indeed*. Translated by Godfried Tilmann. FABR. See below (vol. IX, p. 91, old edition). HARL. — says, more pleasantly, Leo Allatius edited [it] in Greek in his *Diatriba de Simeonibus*, p. 5 seq. It begins: *From Bethlehem I shall depart*. — and it exists in Latin (though not complete) in Baronius, tom. VIII, A.D. 633, n. 8 seq.; where he testifies that in another Greek codex it is inscribed not to Sergius, but to Pope Honorius. It exists in Greek and Latin complete in the *Acts of the sixth synod*, held against the heresy of the Monothelites, at Constantinople in the year of Christ 680, act 10, tom. III of the Binius edition, pp. 113–132. In this *Synodica* is read that long list of heretics which I provided in the previous volume, p. 483 seq. FABR.; or vol. V of our edition, p. 333 sqq., where in note *q* I mentioned many codices; to which you may add *cod. Laurent.* 12, n. 35, plut. 6, where there is a portion from the *Confession of faith of St. Sophronius of Jerusalem*, which he sent to the Sixth Ecumenical Synod; and it is, as Bandini says (*Cat. codd. Gr. Laur.* I, p. 122), in the *Acts of the Council of Constantinople*, act 11. And it is part of the letter of the same Sophronius, inscribed to Sergius, Patriarch of Constantinople, in the Labbe edition of the Councils, tom. VII, p. 887. *Ibid.* in *cod.* 8, n. 55, plut. 9, among the brief definitions of the Fathers on substance and nature, hypostasis and person, it is read, p. 305, from the *Epistle of Sophronius of Jerusalem to Honorius, Bishop of Rome*. (Bandini I, p. 402.) — In *cod. Barocc.* 185, excerpts from the *Synodic writings of Sophronius of Jerusalem sent to Rome*; and of the same (as it seems to the compiler of the *Catalogue of English mss.* I, p. 24): *Confession on the incarnation of Christ*; and in *cod.* 197, from the *Synodicon of Sophronius, On the Holy Trinity*; the same, *On the incarnation of Christ*. In vol. II of the mentioned Catalogue, among the Vossian codices, n. 2138, *Synodical decrees of Sophronius*. — And among the codices of Th. Gale, n. 5838, *Catalogue of heresies and heresiarchs from the Synodic writings of Sophronius*. Is the short work of Sophronius *On those who do not recite the ecclesiastical office* from this epistle? Which is in *cod. Paris. bibl. publ.* 1632, n. 12. — What Fabricius had written below XI, p. 45 of the old edition, I shall recall here: "The *Collection from the synods* of Sophronius, Patriarch of Jerusalem, who died in the year of Christ 638, is mentioned in MS in the library of the Queen-Mother of France, in quarto, by Peter Pithou, and is not known to me from elsewhere." Above all, what Fabricius had consigned to letters below concerning writers subject to censure in Photius’s *Bibliotheca*, in vol. XI, pp. 484 sqq. of the old edition, I judge should be referred to this, a more suitable, place. So indeed Fabricius: "Codex 231, *Synodica of Sophronius*, Patriarch of Jerusalem, sent to Honorius (h), who was Roman bishop from the year 626 to 638. It is without doubt the same as that which was sent to Sergius, Patriarch of Constantinople (from 610 to 639); it stands preserved complete in the eleventh act of the Sixth Synod, held at Constantinople in Trullo in 680, tom. III of the Binius edition, and in the Labbe edition, vol. VI; and the most recent Hardouin edition, tom. III, pp. 1257–1296. For in the same [document] are read all the things which Photius noted: Magnus struck with anathema along with Apollinarius, the writings of Theodoret against Cyril reprobated; two distinct Origens, one the older, and the other surnamed Adamantius: also Jacob, the Syrian, from whom the Acephali are called Jacobites, condemned together with other heretics." From this *Synodica*, the place where he subjects heresies and heretics to anathema I have exhibited (i) [vol. VIII, p. 353 sqq.]. But it is sufficiently clear from the very names of Honorius and Sergius that [it was] more recent.

NOTES (h) The place of Photius’s *Notitia* escapes Combefis, p. 31, where he nevertheless rightly conjectures that this *Synodica* was sent by Sophronius to Honorius, not to Pope John, as Cedrenus and Zonaras hand down. (i) Conf. Oudin, *De scriptor. eccles.* I, col. 1605 seq., where also the codices in which Sophronius’s book *On the Trinity and incarnation of Christ* from the *Synodicon* occur are mentioned. HARL.

^A And moreover, let anathema be, and let Cyrus be cursed, the most lawless adulterer of the Church of Alexandria, Theodore of Pharan, Sergius of Constantinople, Honorius of Rome, the leaders and abettors of the heresy of the Monothelites; Pyrrhus, Paul, and Peter, the presiding bishops of the royal city, but effectively the bulwarks of impiety, warring against themselves and against the truth; Macarius of Antioch and his disciple and teacher of madness, Polychronius, a new Simon Magus; and that scum of Alexandria, Harmasius, who even now wars against the truth, and those who are heretics with them and enemies of orthodoxy, priding themselves on their Saracen arrogance.” Thus far Fabricius. HARL.

17. In the acts of the seventh synod, that is, the second of Nicaea (celebrated in A.D. 787), Sophronius is cited, and passages are brought forward under his name from the *Leimonarion*. See Vol. III of the editions of Binius, pages 562, 613, 614, and 615. He is included also by John Damascene, *On Images*, Book I, Vol. I, page 328 of the new edition; II, page 344. Nicephorus also attributes it to Sophronius in *History*, Book VII, chapter 41. But it is established that the author of the *Leimonarion*, or *Spiritual Meadow*, in which the life and sayings of the recluses are described, is not Sophronius, but Sophronius’s friend, John Moschus (j), who dedicated that work to Sophronius, and whom he calls in the preface “holy and faithful son,” and elsewhere, as in chapters 92, 102, and 135, “brother.” He also mentions Sophronius in chapters 21, 69, 110, 111, 113, 157, 162, and 77, where the author himself puts his own name: “Sophronius said to me: ‘Truly, Abba John, let us study nothing further today.’” And he reports that he frequented Stephen the Sophist with him. He also calls Sophronius himself a sophist in chapter 92, but an abbot in chapter 102. This writer does not deny that he was a *kanonarch* among the monks (chapter 50); and that in the times of the Emperor Tiberius he visited the Oases of Egypt (c. 112); and that he had before his hands the *Lives of the Fathers* and their maxims, previously written down by I know not what authors, chapter 212, a *geronticon* book (k), which he mentions on page 50. From these things, it is believable that he transcribed the fables, of which he has not a few, in good faith. He mentions the abbot Palladius as his contemporary in chapter 176; and he inveighs everywhere against the heresy of Severus the Acephalous. Since this work was recently published in an Italian printing, it was first published in Latin from the version of Ambrose Traversari by Aloysius Lipomannus, Venice, 1558, 4to. Then, after the Cologne edition of 1583 (and the Bigne edition in the *Bibliotheca Patrum*, Paris, 1575, Vol. II; and 1589, Vol. VII), Heribert Rosweyde edited it in *Vitis Patrum*, Antwerp, 1617, 1628, folio, Book X, with brief notes added. Possevinus, in Vol. II of his *Apparatus Sacer*, page 426, mentions another version by Paschasius the Cistercian, of the Order of Friars Minor, though I doubt whether it was ever published. Hence, Fronto Ducæus edited it in Greek and Latin in the *Auctarium Bibl. Patrum*, Vol. II, page 1057, Paris, 1624, folio. He supplied the lacunae from codex 2466 of the Royal Library of Paris and three Colbertine libraries; and Cotelerius corrected many things in Vol. II of *Monumenta Ecclesiæ Græcæ*, Paris, 1681, 4to, pages 341-456. It also exists in Greek and Latin in the *Bibl. Patrum*, Paris, 1654, Vol. XIII. FABR. More you will read below, Vol. IX, Book V, chapter 32, §§ 11, 12, and 13, page 21 ff. of the old edition. Add Oudin, *l.c.*, page 1607; and below, Vol. X, page 205 of the old edition. In *Cod. Coislin.* 369; *The Meadow of John and Sophronius, Patriarchs, etc.*, it is established that it consists of 296 chapters, and it is incomplete at the end. See Montfaucon in *Bibl. Coisl.*, page 573. In codex 3585 is the *Spiritual Meadow* of Sophronius, Patriarch, witness Montfaucon in *Bibl. biblioth. mss.* I, page 123 A. Add Lambecius, *Comm.* VIII, page 575, note 3. — In Dublin, among the codices of Narcissus, Archbishop of Dublin, no. 1262 in the catalog, etc., is Sophronius’s *Monastic Garden*, or *Spiritual Meadow*, in Arabic. HARL.

18. That the work *On the Assumption of Mary* is supposititious, see Lambecius, *Comm.* VIII, page 316 ff., especially pages 322-326 ff. From it also in *Cod. Selden.* 53 in the Bodleian Library, *Cat. codd. Angl.*, etc., no. 3383. In the same library, no. 272, *Sophronius Patriarch on Morals and Customs*. In the same catalog of codices, among the codices of the Cambridge Public Library, no. 2331, *The first part of the glosses composed and expounded by Eusebius, Jerome, and Sophronius (perhaps Jerome's friend), in Hebrew, Greek, and Latin.*

He composed hymns and other poems. See a little earlier at no. 7. In *Codices Naniani* 134, no. 33, *A Poem of Sophronius, etc.*, incipit: *We glorify Thee, O Master, Lover of mankind,* etc. See *Cat. codd. Gr. Nan.*, page 349. In *Cod. Barroc.* 96, according to the *Cat. codd. Angliæ*, etc., I, page 11, there occurs and is cited a *Carmen on the Baths* by Sophronius, Patriarch of Jerusalem; this is the same as that which is circulated in the Appendix to the *Greek Anthology*; compare above, Vol. IV, page 432, 487, ff.; Vol. VII, page 170, sect. 24.

NOTES. (j) *Of Moschus*, see Photius, codex 190, and the Prolegomena of Heribert Rosweyde to the *Vitas Patrum*, page 20 ff. For *John the Eunuch* (Evirato), as the Lipomanus edition has it, the Greek codex which Cotelerius inspected has *John Eucratas*. *John Eucratas*, Vol. II of *Monumenta*, page 341, 355. Lambecius, VIII, page 399 [p. 854, ff. ed. Koll.]. (k) Some call this *Leimonarion* of John Moschus the *Paterikon*, others the *New Paradise*, in respect to the older *Leimonarion*, namely, the one about which Pingetius writes, 198.

PREFACES OF ANGELO MAI.

I. Script. Vet. Collect. X, p. xxiv.

As I pondered upon Sophronius, a most holy man who was Patriarch of Jerusalem before the middle of the seventh century, both because of his distinguished merits towards the Church and also his many writings, it has always seemed very strange to me that these had not yet been collected or published together with the suitable apparatus of a volume; indeed, that many were left in a state of utter neglect in manuscripts to this very day. I am not, therefore, unaware of those works which have been scattered abroad and published: such as those in the Sixth General Council, in the Acts of the Saints, in the Lyons Library of the Fathers, in Gretser’s *De Cruce*, in Combefis’s *Bibliotheca Concionatoria*, and in Allatius. But, besides the fact that a portion of these exist only in Latin, without the Greek original, they are certainly sought out with difficulty and inconvenience, and they lack the proper illustration; and, as I have said, they long for the company of their brother-works which are still hidden. ^A I have therefore formed the intention of preparing a modest volume, which I shall later bring to light, in which I shall include all the works of Sophronius, along with not a few worthy writings of Hesychius, the presbyter of Jerusalem. And in fact I have with me many Greek texts of both authors: but I desire, almost above all others, to publish Sophronius most copiously; I have in my hands his history of Saints Cyrus and John, a genuine and most certain offspring of the blessed Father, which has been too long suppressed in Greek and Latin codices. Meanwhile, however, nothing prevents me from placing here in advance two of Saint Sophronius’s writings: first, namely, his panegyric oration on the holy Apostles Peter and Paul, which I found as a little gem in a Greek Vatican codex, and which I made into Latin in a short hour; and second, a certain fragment of a *typicon*, which is in some way consonant with the sacred hymns I described above, with the final acclamations for the king and the prelate of the sacred mysteries: for that the order of the divine office was also restored by our Saint Sophronius is testified to by the ancient author Simeon of Thessalonica in his dissertation *De ecclesiasticis Græcorum libris*, which fact the Vatican codex now confirms. ^B

II. Spicil’eg. Rom. IV, p. v.

...his [preaching], which Sophronius says would have extended even further for twenty folios, had not bodily infirmity and the pressing time of the sacred liturgy imposed a limit on his speaking. This is one of that number of homilies which ecclesiastical fathers, especially bishops, both Greek and Latin, recited to the congregation of the people throughout the circle of the year, whether concerning the saints, or the season, or the sacred Scriptures, or other topics. However, Theophilus Harlesius is utterly mistaken (*Biblioth. gr. ed. nov.* t. IX, p. 163) when he states that Sophronius’s sermon on the Forerunner of the Lord exists in a Latin edition by Combefis in the *Bibliotheca Concionatoria*. For whether in the seventh volume, where the sermons of the Fathers on the Forerunner are read, or even in other tomes of Combefis, you will search for this in vain. But because Combefis in his Preface to Vol. I, p. 41, says that Allatius possessed—among others—this sermon of Sophronius as well (which he indeed never published, except for these opening words, *δίδου ἡμῖν ἡ φωνὴ τοῦ λόγου φωνήν*), for that reason Harlesius, having wrongly understood the words of Combefis, thought that it existed in Combefis himself, which is entirely otherwise. Furthermore, Holstenius possessed a manuscript of this oration of Sophronius on the Forerunner, as well as two others by the same author on the Meeting of the infant Jesus and Simeon, and on the holy angels, as he himself testifies in his *Letters* (ed. Boissonade, p. 240). ^C But even what Fabricius, Harlesius, and Combefis say—that Allatius had in his possession a sermon of Sophronius on the 40 Martyrs (of the Orient)—was an error not only of the aforementioned men, but of Allatius himself, forced by a false title of the codices: for I saw that sermon inscribed to Sophronius in a Palatine Vatican codex (which I believe Allatius himself saw); but yet, upon the very first reading, I discovered that it was composed while the Emperor Theophilus was living, and therefore two centuries after Sophronius, which is the very age of the martyrs of the Orient.

...instruments of the liturgy, garments, the duties of the ministers, the order of the sacred work, etc., are enumerated and explained. Truly useful and precious doctrine! Although the little work breaks off in the middle, and I do not know if a more complete version will ever be found anywhere. In the meantime, I advise that this is a work entirely different from the Sophronian one of almost the same title, which was published in Greek at Paris by Morell’s press in the year 1569 under the name of Germanus, Patriarch of Constantinople.

...to the most ingenious Sicilian priest, Peter Matranga, vice-rector of the Athanasian College of the Greeks in the alma city. And so he himself will adorn this Sparta according to its dignity, with his own words in his preface and in the notes he has added.

...a certain [volume], transcribed by an ancient hand in very beautiful letters, and differing entirely from those heretofore published, of the best quality and entirely orthodox. In it, Antonio the monk, a certain Clement [(a)], John the monk (namely, Damascenus), Joseph, Leo the despot, Sergius, Sophronius, and Theodore the Studite speak as singers; though Sophronius and Theodore are the most copious of all. I, however, omitting the rest, [will present] Sophronius [to] ...

NOTES. (a) From the ascetical sermon 27 of Clement, I saw an excerpt in a Vatican codex, whose beginning is: *Ἐν τῇ κιθαρᾷ βιβλῷ*.