Notices and Arguments of the Works of Gregory Palamas (from Fabricius and the Coislinian Manuscripts)

most precious and common pledge of divine graces toward men! O you who have loved God more than all others, and for this reason, having become truly full of His gifts above all! You who are superior to natural passions, and stronger than their necessities through an exceeding love toward Christ! You who have apprehended all the most beautiful things at once and excellently, and for this reason are greater than any human praise, and look down upon all discourse about you as entirely beneath you! You, indeed, now possess immediately the Trinity for which you sighed and upon which you kept your gaze fixed for the most part; but as for me—who admire your own [qualities] more than all others, and having been heaped by you with many and great benefits, and in return for these rendering this meager composition of words—direct my present life and arrange it according to what is better, always impelling all movements of the soul toward useful ends; and having a hand that brings salvation in all things, be present wherever need demands. And heaping good things upon the good, add to your previous benefits others still—more, greater, and more excellent; and in the future, grant us a share in those ineffable goods that surpass all thought, through the indulgence and grace of our Lord Jesus Christ, with whom be glory to the Father and to the holy and life-giving Spirit, now and always, and unto the ages of ages. Amen. ^B

ANNO DOMINI MCCCL.

GREGORIUS PALAMAS THESSALONICENSIS METROPOLITA

NOTITIA EX BIBLIOTHECA FABRICII

Gregorius Palamas, an Asiatic by birth, (a) with his two brothers, left behind a wealthy inheritance and honors promised by the emperor, and professed his name among the monks of Mount Athos; afterwards, he passed many years in the Skete of Berrhoea. Being removed thence to Thessalonica, he had grave adversaries: Barlaam, Gregorius Acindynus, and likewise Nicephorus Gregoras, by whom he was censured not only as the patron of the Hesychasts and the Massalian Omphalopsychi, but was also accused of Ditheism, as if he established two—one, the Taboric light, visible and comprehensible, the other, invisible and incomprehensible: and likewise two causes and two principles, one of the Son and Spirit

^A of the holy Father, and the other of the divine operation of the Father, Son, and Holy Spirit. He is also attacked as an iconoclast by Nicephorus Gregoras (d) XIX, 3, p. 591, 593, and XXIV, p. 744, and in other places. Several Synods were held concerning the Palamite controversies; the first in the year 1341, against Barlaam; (e) the second in 1345, against Palamas; the third in 1347, against Patriarch John Calecas; and finally the fourth in 1351, in the month of May (f), against Nicephorus Gregoras, the adversary of Palamas, and other Acindynians. John Cyparissiotes (g) makes mention of the *teleftaias synodou* [final synod], which he says was convened by the metropolitan of Ephesus. Many more tomes were promulgated, namely the Hagioritic Tome, promulgated on Mount Athos, (h) concerning which Palamas [speaks in] cod. reg. 2409, fol. 267; the synodical tome against Barlaam and Acindynus published in the month of August 1341, concerning which see Lambecius VI, p. 30 [p. 64, Koll. add. vol. V, 424 sqq. and the preceding note. Harl.]; (i) the tome of Ignatius, Patriarch of Antioch, against Isidorus, who was not yet Patriarch of Constantinople, published in the month of November 1344, brought forth by Allatius in *Diss. de libris Eccles. Græc.*, p. 188. It begins: *Ethalthe par' tou hypotypliou*. Various tomes against Palamas were published at various times by Patriarch John Calecas, a fact which Palamas himself attests in these words: "Just as Christ is one true God over all, but the antichrists have become many... so too the synodical tome for the sake of piety in our time, as an advocate of the truth, is one, but there have now become many counter-tomes—and this is the third of those now brought forth by him who chose to side with the Barlaamite Acindynus, and brought forth by us." cod. reg. 2409, fol. 287. Allatius provides one brief excerpt from these in *De libris eccles. Græcorum*, p. 197, and tom. I of *Græcia orthodoxa*, p. 772, which begins: *Ton Palaman kai tous omophronas autou*. The other is perhaps a patriarchal sermon brought forth by the same Allatius, *De consensu*, p. 817, and tom. I of *Græcia orthodoxa*, p. 803. It begins: *He metriotes hemon anadedeigmenē para Theou tēn oikonomian*. To these should be added the tome against Patriarch John, published in the month of February 1347, concerning which see Lambecius, VI, p. 28 [p. 61 sqq. n. 12, Koll., and his note v. p. 65 seq. Harl.], where the following metropolitans subscribe: Athanasius of Cyzicus, and likewise the Exarch of the Hellespont, Macarius of Philadelphia, Laurentius of all Alania and Soteropolis, Theoleptus of Didymoteichon, Malachias of Methymna, Apero of Charitum, and also acting in the place of—

^B mysterio e V. Test. § 24; Hottinger in *Facise. diss.* p. 332 etc. (FABR.) Regarding Palamas, you may further consult Oudin, *Comm. de SS. eccl.* tom. III, col. 843 sqq. ad a. 1330 (who, in addition to others, appeals to Henr. Spondan. in his continuation of the *Annal. Baron.* ad ann. 1274, n. 16, 1337, n. II, and ad ann. 1350, n. 20.) Du Pin, *Hist. eccl.* vol. XII, p. 81 sqq. Henr. Wharton and Rob. Gery in the *Appendix to Guil. Cave's Hist. litt. SS. eccl.* tom. II, p. 54 seq. ad ann. 1352 et 1354. Mich. le Quien, *Orient. christ.* tom. II, p. 55 seq. Hamberger in *Zuverläss. Nachr.* part. iv, p. 564 sqq. add. Saxii *Onom. litt.* part. II, p. 359 seq. ad a. 1337. and *Græcia orthodoxa* tom. I, to which are added the *Opinions of the Greeks concerning Gregory Palamas, Archbishop of Thessalonica*, ed. Leon. Allatii, Rome 1652, 4; Schroeckh in *Hist. eccl. christ.* part. xxxiv, libr. II, sect. 8, pp. 431-451, treats more fully of the fates and controversies of the Hesychasts, Barlaam, and Palamas. (HARL.)

(d) J. Boivin ad Niceph. Gregoram, p. 790. (e) V. ad cap. anteced. § 22, et de Caleca, § 16. In cod. Coislin. 101, are the acts of the synod, year of Christ 1341, held against Barlaam and Acindynus. See Montfauc. *Bibl. Coislin.* p. 276. In Vienna, in cod. Cæs. 6, nr. 15, are the *Acts of the Synod of CP.* of the year of Christ 1341, a tome of the condemnation of the errors of Barlaam the Calabrian and Gregory Acindynus, with the subscriptions of Jo. Calecas and others. See Lambec. VI, part. 1, p. 64 sqq. and there the note of Kollar, who praised Petavius in his work *De theologicis dogmatibus*, tom. I, lib. I, chaps. 12 and 13 (which sets forth the clashes and synods held at Constantinople regarding the cause of Gregory Palamas, Barlaam, Gregory Acindynus, and others of his opponents who defended the catholic dogma), and Harduin in *Collect. concil.* tom. VII, p. 1639. [Mansi, tom. XXV, p. 1147 seq.] Calecas, however, was later condemned and deposed as a follower and defender of the parties of Barlaam and Acindynus. And in the same cod. Cæsar. n. 11, there exist seven letters of the eastern archbishops to Empress Anna of Constantinople against Jo. Calecas, [accusing him] as a follower of the errors of Barlaam and Gregory Acindynus, and for other crimes, and that he should be excluded from the Christian assembly and deposed from the patriarchal throne, written in the year of Christ 1346—

^C n. 12 of the synod of CP. under the Empress Anna, is the tome of excommunication and deposition of the Patriarch of CP. Calecas, promulgated in the month of February, year of Christ 1347. n. 13 is the decree of Emperor Jo. Cantacuzenus by which he confirmed the aforementioned tome in March, year of Christ 1347, and n. 14 is the *Apologetic Tome* of the Hesychast monks against the followers of Barlaam and Acindynus. See more concerning these in Lambec. I, c: p. 58 sqq. In the Florentine codex of great size VIII, plut. 8, inscribed *Tome made by Patriarch John and the synod against the false opinion of Barlaam*, are included the writings of Joan. Cantacuzenus against Palamas, Barlaam, and Acindynus; Bandini reviews its individual parts more copiously in *de codd. Gr. Laurent.* I, p. 342 sqq., and on p. 7 of the same is inserted the report of the archbishops to Empress Anna against Joan. Calecas, who was called patriarch; on p. 11 sqq. of cod. 8, n. 3 sqq., the author rises up against Palamas and his followers concerning the Taboric light. In Rome, in a codex of the Vatican Library, there is a synodical tome for Palamas, as testified by Montfauc. in *Bibl. biblioth. mss.* p. 12, D. The Moscow synodical codex contains the acts of the synod held at Constantinople in the year of Christ 1341 against Barlaam and Acindynus, and cod. 277, already mentioned in the preceding note, contains part of those acts. See Matthaei *Notit. cit.* p. 130 and 177 seq. (HARL.)

(f) V. cod. Cæsar. 266 n. 15, and Lambec. V, p. 449, and cod. Coisl. C. fin. V. not. ad § 1, and the preceding note. (HARL.) (g) Joan. Cyparissiotes, lib. I, *Palamiticarum transgression.* serm. 4, cap. 10 at the end. (h) The *Hagioritic Tome* for the Hesychast monks against the followers of Barlaam and Acindynus, in Lambec. VI, p. 30 [p. 64, n. 14, ed. Kollar.], begins: *Ta men artiōs kathomilēmena*. Confer Allatium, *De consensu*, p. 830 seq. and tom. I *Græciæ Orthodoxæ*, p. 812 seq. (i) It begins: *Epainetos alēthōs eipōn*. The following subscribe: Joannes Calecas, Ecumenical Patriarch of New Rome (which is Constantinople), Athanasius of Cyzicus, Gregorius of Sardis, Gregorius of Dyrrhachium, Nilus of Lacedaemon, Isaac of Madytus, and the bishops of Methymna and Bitzenē.

Bitzenē. ^A The metropolitan of Euchaita: Isaac of Madytus, Theodulus of Rosii (Ῥῶσῳ), Esaias of Selymbria, and Gregorius of Pompeiopolis. It begins: “Οὕτως οὐδεὶς οὕτως ἀρχιτέκτων (Thus no one is such a master builder).” Also a tome and anathemas against Palamas, published in the month of July of the same year, which Allatius exhibits in Greek and Latin in *Graecia orthodoxa*, vol. I, pp. 788-803; and *De consensu*, p. 803. It begins: “Ἀκούσατε, φυλαὶ τῆς γῆς (Hear, O tribes of the earth).” Finally, a tome against Nicephorus Gregoras and other defenders of Barlaam and Acindynus, published in the month of August of the year 1351, which tome exists under the title of the Palamite pseudo-synod in Greek and Latin in the *Auctarium novissimum Bibliothecae Graecorum Patrum* of Combefis, part II, pp. 135-176 [Mansi, vol. XXVI, p. 127, seq.], with notes added: and in the final volume of the councils in the edition of Harduin, p. 283, who notes that Cantacuzenus mentions this tome in *Hist.*, IV, 23. It begins: “Οὔτε τὴν κατὰ τῆς Ἐκκλησίας τοῦ κοινοῦ πολεμίου (Nor [can one endure] the enemy of the common [welfare] against the Church).” Following the Emperor John Cantacuzenus and the Patriarch of Constantinople, Callistus, 3 metropolitans and 3 bishops subscribe.

The Archbishop of Thessalonica was ordained by Palamas at the command of the Emperor Cantacuzenus, to whom he was singularly pleasing, by Isidore of Constantinople circa 1349; but, not being admitted by the prefects of the city, he withdrew to the island of Lemnos, and having returned from there to Constantinople, he took part in the synod of the year 1351, of which I have already spoken. Philotheus, Patriarch of Constantinople, celebrated his praises after his death in a panegyrical oration. It begins: “Γρηγόριος μὲν ὁ μέγας πανηγύρεως ὑπόθεσις (Gregory indeed is the subject of the great panegyric).” In the *Bibliotheca Coisliniana*, p. 167, there are two *cantica* or *stichera* by the same Philotheus in praise of Palamas the wonder-worker, along with an *akolouthia* or office for the same, in a manuscript in the Imperial Library. The first canticle begins: “Εὐφραίνου ἐν Κυρίῳ, πόλις Θεσσαλονίκη (Rejoice in the Lord, O city of Thessalonica).” The other: “Χαίροις, τῆς εὐσεβείας φωστήρ (Hail, O beacon of piety).” The office: “Πάτερ ἱερὲ Γρηγόριε, σὺ τὸν Θεὸν ἐκ παιδὸς ἀγαπήσας ἐξέφυγες ὑλικὴν προσπάθειαν (Holy Father Gregory, having loved God from childhood, you escaped material attachment).” See Lambecius, V, p. 195 seq. [pp. 406 sqq., 440, and 600, ed. Koll.]

Nicephorus Gregoras, book XXI, p. 699, testifies that Palamas composed more than sixty *logoi*; regarding this passage, Joannes Boivinus, in his notes on p. 805, observes that in one codex (Regius 2404) more than seventy homilies and miscellaneous short works of Palamas are contained. [See below, near n. 21.] Not a few others are extant and available in other codices. Therefore, he thinks that Gregoras is speaking only of those which were written by Palamas concerning controversial matters, many of which the codex Regius 2409 contains. Among these are:

In the Seguierian codex [s. Coislin. XCVIII] there are seven *antirrhetikoi* (refutations); two are placed first, one addressed to Athanasius, Archbishop of Cyzicus, concerning the writings of Acindynus, as to whether they accorded with Barlaam. It begins: “Πυνθάνῃ περὶ τῶν τοῦ Ἀκινδύνου συγγραμμάτων (You inquire concerning the writings of Acindynus).” The other is on the distinctions in God according to the hypostases and according to the operations. It begins: “Διονύσιος ὁ μέγας αὐτήκοος γεγονὼς τῆς τῶν Ἀποστόλων φωνῆς (Dionysius the Great, having become an auditor of the voice of the Apostles).” The third, placed in the last position, is concerning the many impieties of Barlaam and Acindynus: “Ἔκθεσις τῆς τῶν Βαρλαὰμ καὶ Ἀκινδύνου δυσσεβημάτων ἀλλοκότου πληθύος (Exposition of the monstrous multitude of the impious doctrines of Barlaam and Acindynus).” It begins: “Ἀποβαλλόμεθα τὴν ἀσεβεστάτην ἀλλόκοτον πληθύν (We reject the most impious, monstrous multitude).” Montfaucon provides an accurate listing of the seven *antirrhetikoi*, which are divided individually into chapters, and the arguments of the individual chapters in *Bibliotheca Coisliniana*, pp. 156-167. (Fabr.) More Coislinian codices, which contain the works of Palamas, are listed and the arguments of each are diligently indicated by Montfaucon. Palamas’s homilies run from the sixth to the sixty-first (for the first five have been excised); this is followed by n. 62, a moral booklet, *acephalous* (headless), to which a letter to a certain virgin is prefixed, and n. 66, a letter which he wrote to his Church while he was a captive in Asia; then, pp. 155-177, in codex 98, in which many of Palamas’s works are held, the first tome (which is the Seguierian codex, praised by Fabricius), at the final chapter two letters of Gregory are attached; the one to the philosopher Damianus, the other to Dionysius, which are also added shortly thereafter, § 6. Following this is the *Exposition of the stupendous multitude of the impieties of Barlaam and Acindynus*; it begins: “Ἀποβαλλόμεθα, τὴν ἀσεβεστάτην ἀλλόκοτον πληθύν.” Finally, Gregory’s *Life* by the Patriarch Philotheus: it begins: “Γρηγόριος μὲν ὁ μέγας (Gregory indeed is the great),” etc. Afterward, pp. 167-174, in codex 99, is the second tome of the works of Gregory XI Palamas against Acindynus, of which Montfaucon provided a full index. In those works there are also letters of Palamas, cited by Fabricius in § VI. Then, pp. 171-173, in codex C, the third tome of the works of Palamas exists. The procession concludes with the synodical tome against those who followed the error of Barlaam and Acindynus, namely Ephesus and the Bishop of Ganos, Gregoras and Dexius, and others brought along by them. This synod was held in the year of Christ 1351, and many subscribed to it. The same tome is in codex 101. See Montfaucon, p. 276 seq. Fabricius, below in volume XIII, p. 843, wrote thus concerning these Coislinian codices: “The hypotheses and arguments of all the works of Gregory Palamas are contained in five most ample volumes of the Coislinian library, in folio: n. 97, 98, 99, 100, and 101. Furthermore, those arguments in the four later codices embrace the whole of Palamas’s doctrine concerning the Taboric light and the light of God, as well as the disquisitions of the same against his adversaries Acindynus and Barlaam. Therefore, in these arguments we perceive the whole of that question, which is most celebrated in Greece. The arguments begin on p. 155 and are closed on p. 177. In the last codex, however, are held the works of Patriarch Philotheus of Constantinople concerning the same question against Gregoras, Barlaam, and Acindynus, as well as three synodical tomes against the same. At the beginning of codex 101, two folios were used for binding, inscribed in the tenth century, where there is a fragment of Biton (Βίτωνος), from a book titled *On the Construction of Engines of War and Catapults* (Κατασκευὴ πολεμικῶν ὀργάνων καὶ καταπελτικῶν). In that fragment is represented a figure of a crane, a military instrument somewhat different

from that which is shown in the royal collection of Mathematicians, where this book of Viton is found to be kept. So far Fabricius. Paris, in the public library, codex 1238, n. 3, also contains the items designated by Fabricius as n. 2, 3, 4, 5, 7, 10, 14, 18 and 19, and several epistles. In Rome in the Vatican Library, there is a table of those which Palamas added, the *Antirrhetici*, and other things of the same. See Montfaucon, Bibl. biblioth. mss. p. [40] ^B C, where on p. 1508 C he cites only the works of Gregorius Palamas, codex 122 in the Mazarin library. In Moscow in the synodal codex 71, there are 26 writings of Gregorius Palamas. See Matthaei's Not. codd. gr. Mosq. p. 61. Add to n. 3 and Bandini, cat. codd. gr. Laurent. vol. 1, p. 342 note. (Harl.)

II. Two Apologetic Books, the first longer: *On Divine Energies and the Participation in Them* (Περὶ θείων ἐνεργειῶν καὶ τῆς κατ’ αὐτὰς μεθέξεως). Begins: "If anyone is the one who has turned to such great boldness." The other: *On Divine and Deifying Participation or On the Divine and Transcendent Simplicity* (Περὶ θείας καὶ θεοποιοῦ μεθέξεως ἢ περὶ τῆς θείας καὶ ὑπερφυοῦς ἁπλότητος). Begins: "Come now, let us set forth what is clearly stated by both." (Fabr.) Paris, in the public library, codex 1238 and 970, n. 35; in the same are more writings of Gregorius Palamas. In the Escorial library is a codex which Pluer designates in his *Itinerary through Spain*, p. 172, with these words: "A brief Apology of Palamas against those who think two gods are shown, from the fact that the saints call not only the creation that has no generation, but also the divinity of the Holy Spirit, a gift to which God is inherent. And other things worthy of note, both against Barlaam and Acindynus." (Harl.)

III. A single book, [arguing] that Barlaam and Acindynus are the ones who tear the one divinity into two: "That Barlaam and Acindynus are those who divide wrongly indeed and impiously the one into two unequal deities" (Ὅτι Βαρλαὰμ καὶ Ἀκίνδυνος εἰσιν οἱ διχοτομοῦντες κακῶς ὄντως καὶ ἀθέως εἰς δύο ἀνίσους θεότητας τὴν μίαν). Begins: "Following the Spirit-moved decrees of the holy Fathers." (Fabr.) In Moscow, in codex 273, there are various booklets of Gregorius Thessalonicensis against Barlaam and Acindynus, concerning which see Matthaei, Notit. cit. p. 179. Ibid., p. 197, in codex 302, n. 58 and 60. Barlaam to Gregorius Palamas. Paris, in the public library, codices 1238 and 970. (Harl.)

IV. Two Dialogues, one of an orthodox man with a Barlaamite. Begins: "Orthodox: I wished to hear from you who seek and demand the remnants." The other of Theophanes the orthodox with Theotimus, who had been converted from the Barlaamites. *Theophanes, or Concerning Deity, and that it can be participated in or not participated in from it*. Begins: "Consider those things having come to pass in yourself, brother Theotimus." (Fabr.) Paris, in the public library, in the codices cited. In Moscow in the synodal codices of the library 70, 324, n. 7, and in the library of the typography, codex 364, the later dialogue, which the distinguished Matthaei edited from codex 70 in *Lect. Mosquens.* vol. II, Lips. 1779, p. 7 ff.; add to his *Notit. ch.* p. 60, codex 70, 213; codex 324, and 240 codex 364. (Harl.)

V. *Antithesis* or Refutation of those things which Acindynus composed against Palamas. In this booklet are proposed first the words of Palamas, then those things which Acindynus objected against them, and finally those things which Palamas opposed. It is divided into 19 chapters, the arguments of which the praised Montfaucon sets forth, p. 168-170. [See at n. 1, and Paris in the two codices cited.]

VI. A Letter to Acindynus, sent from Thessalonica before the synodical condemnation of Barlaam and Acindynus. Begins: "Your letter" (Τὸ ἐπισταλὲν παρ’ ὑμῶν), ms. id. p. 170. (Fabr.) In Munich in the Bavarian codex 223, [there are] 700 epistles which are said to be of Palamas and Acindynus. See Haardt in *Aretini Beyträgen*, etc., year 1805, part V, p. 500 ff. In the codices there are many booklets opposed to Palamas; in Paris, in the public library, codex 1238, there are many letters of Palamas. In Madrid, in the royal codex 77, an epistle to Acindynus concerning the difference in the opinions of Barlaam; incipit: "The one who of himself is ready for the accusation" (Ὁ μὲν τῆς ἑαυτοῦ περὶ τὸ κατηγορεῖν ἑτοιμότητος). This epistle, says Iriarte in *Cat. codd. Gr. Matrit.* p. 280, appears nowhere, neither among those enumerated by Fabricius (in our place), nor among those mentioned by Montfaucon in *Cat. Coisl.* p. 170 and 171. Add above at n. 1. (Harl.)

To Anna Palaeologina, Augusta. Begins: "Nothing is so necessary" (Οὐδὲν οὕτως ἀναγκαιότατον). Edited in its entirety by the distinguished Boivinus with notes on Gregoras, p. 787.

To Arsenius, a Studite monk. Begins: "I wish to teach you" (Εἰδέναι σε βούλομαι), p. 170.

To the monks on Mount Athos. Begins: "You indeed, by doing well" (Ὑμεῖς μὲν εὖ ποιοῦντες), p. 170.

To Bessarion the monk. Begins: "Blessed by God" (Εὐλογημένῳ τῷ θεῷ), p. 170; another beginning: "This is, in truth, trouble" (Τοῦτο κόπος ἐστίν), p. 171.

To Damianus the philosopher. Begins: "The things of Acindynus were brought from everywhere" (Ἠνέχθη πολλαχόθεν τὰ τοῦ Ἀκινδύνου), p. 167, 171.

To Daniel, metropolitan of Aenos. Begins: "Truly, from a spirit-fearing mind" (Ὄντως αἰδοῦς αἰχομένης ἐκ ψυχῆς), p. 170.

To Dionysius the monk. Begins: "Of three things existing and [their] subsistence" (Τριῶν ὄντων τῆς ὑποστάσεως), Coislinian library, p. 167.

To Joannes Gabras. Begins: "He says, some of the neighboring..." (Φησὶ που τῶν παροικιῶν), p. 170.

To Macarius the hieromonk. Begins: "It seems to me, brother" (Όπερ μοι δοκεῖτε καταλαβεῖν), p. 170.

To Nicon Italus, cited by Nic. Comnenus, p. 193, *Proœm. mystagog.*

To the Nomophylax. Begins: "Your letters recently sent" (Τὰ γράμματα πρώην ἔπεμψας), ms. bibl. Coislin. p. 170.

To Palaeologina, p. 171. See above, at Anna.

To Paulus Asanes, hieromonk. Begins: "Meeting us recently" (Ἒναγχος ἡμῖν ἐντυχών), p. 170.

To Philotheus the hieromonk. Begins: "It was given much" (Ὃ ἐδόθη πολύ), p. 170.

To the Thessalonians, concerning his labors. Combetis makes mention [of this].

To a certain unnamed person, concerning the saying of Basil brought forward in the *Synodicon*, which Gregoras had argued as not genuine. Begins: "It is necessary and needful, brother" (Δεῖ καὶ ἀναγκαῖόν ἐστιν, ἀδελφέ), p. 173. [To his own Church from Asia, while he was ^C a servant, sent, Paris in the pub. lib. codex 1239, n. 65:]

VII. Two Diatribes against the writing which Ignatius, Patriarch of Antioch, favored among the Barlaamites. ^D

^A Palamas objects: 1) that it is in every way opposed to the Synodical and Hagioritic Tome. It begins: “How then shall I remember the voice of Jeremiah?” 2) That it is not an exposition of that Tome, but a perverted distortion and open attack. It begins: “Just as Christ is the true God over all.” Ms. in the Coislinian library, p. 170. [Paris, in the pub. lib. codex 1238, n. 26. Harl.]

VIII. Books, the former and the latter, for those who cultivate sacred quiet, ^B three books of the former and as many of the latter. Of the former, Book 1, On how far the study of letters is useful. It begins: “Brother, let it be established in your heart through grace.” Book 2, That the mind can contain the mind within the body, if anyone attends to himself in quiet. It begins: “Brother, will you not hear the Apostle saying?” Book 3, On divine light and illumination, on sacred happiness and perfection in Christ. It begins: “Not then alone have vices clung to the virtues.” Of the latter, against Barlaam, Book 1, Against those who say that the knowledge of external disciplines is truly salutary. It begins: “Nothing is more terrible than falsehood.” Book 2, On prayer. It begins: “For those who do not consider the benefit from external education to be something great.” Book 3, On the sacred light. It begins: “Of mental prayer.” Ms. in the Coislinian library, p. 172.

IX. Three books of the refutation of the absurdities which follow from the second writings, the premises, and the conclusions of Barlaam. Book 1 begins: “But if it is written against the Massalians, just as the book is entitled.” Book 2: “One of those introduced asked.” Book 3: “What things then offend against truth and the God of truth,” p. 172.

X. ^C Compendious narrative of the dialogue which was held in the palace before the Emperor between Gregory Palamas, Archbishop of Thessalonica, and Nicephorus Gregoras the philosopher, written by one of the senators who was present. It begins: “Appointed by our holy master and king,” p. 173. (Fabr.) Turin in the royal codex 316. See the catalogue of Greek codices of Turin, p. 396. Paris, in the library's codices 970, n. 52, and 1238, n. 2. (Harl.)

XI. On the falsehood and impiety of Gregoras in his writing, two books. The beginning of book 1: “To partake miserably, oh Gregoras, of the evil-minded Barlaam and Akindynos.” Of book 2: “From the claws, they say, [know] the lion, and from the fringe, the fabric,” p. 173. (Fabr.) Turin in the same cited codex, fol. 95. See the catalogue cited, p. 396. (Harl.)

XII. A double refutation of Gregoras regarding the light of the Transfiguration of the Lord, one shorter, addressed to the Ecumenical Patriarch, beginning: “There is nothing, oh dear master, if I do not make my words too calculated.” ^D The other is a more copious demonstration that that light is truly uncreated and eternal—not, however, the divine nature, which is altogether invisible to all—but that true and most lovely beauty which surrounds it according to the theologians, for the saints alone, and now as a kind of pledge and foretaste, but in the future age it is incessantly participant and visible. It begins: “That it both was and is and will be,” p. 173. (Fabr.) Ms. in the Sfortian library, twice. See Montfaucon, Bibl. Biblioth. Mss. p. 697 C. and 703 E. (Harl.)

XIII. One hundred and fifty physical and theological, ethical and practical chapters, which purify from the Barlaamite contagion. It begins: “The world was created, and nature teaches, and history confirms,” p. 173. [Paris, in the pub. lib. 2384, n. 4.]

XIV. A selection of testimonies excerpted from Holy Scripture and from the books of the Fathers, and distributed into sixteen chapters or hypotheses. MS in the Royal Library of Paris, witnessed by Boivinus in his notes to Gregoras, p. 805. (Fabr.) In the Paris codex 970, n. 31. In that work, there is a discussion especially concerning the divine operations. There occurs, besides, a letter of Nicholas Pepagomenos to Gregory of Thessalonica; see the catalogue of Mss. of the Royal Library, vol. 1, p. 194. — In the Coislin codex. See Montfaucon, Bibl. Coisl. p. 171. (Harl.)

XV. Interrogations and responses concerning those who attempt to perceive their own mind within the body, [to see] if they do rightly, id. p. 806.

XVI. Chapters on prayer and purity of heart. Mss. in the Royal Library, [codex 1239, n. 52, according to the catalogue of Mss. of the Royal library, tom. 1, p. 262. (Harl.)] of which the aforesaid Boivinus exhibits the first with the version of Claude Capperonnier, p. 776. It begins: “Since the Godhead is self-generative.”

XVII. Two orations on the Transfiguration of our God and Savior Jesus Christ, in which it is proven that the light in it is uncreated, yet not the essence of God. [Mss. Paris in the pub. lib. codex 1239, n. 33 and 34, and 1220, n. 10, in the Appendix.] The former begins: “We too praise and marvel.” The latter: “Isaiah the prophet.” Combefis first brought forth both in Greek from the Mazarin codex and added a Latin version in his *Novissimum Auctarium*, part 2, p. 106, 112. They are read in Latin from the version of Combefis in the *Bibliotheca Patrum*, Lyons edition, tom. 26. [See above, vol. 10, p. 243, add. to n. 29.]

XVIII. Oration against Jo. Calecas, Patriarch of Constantinople, from which Boivinus brings forth a passage in Greek in his notes to Gregoras, p. 789. [See above, vol. 7, p. 656. — Paris in the pub. lib. codex 1238, n. 15.]

XIX. Iambi against the poems of Akindynos published in Greek by Allatius at the end of volume 1 of *Graecia Orthodoxa*. [Paris, in cod. mem. n. 4.]

XX. Prosopopoeia, or two judicial orations, the mind accusing the body, and the body defending itself, together with the sentence of the judges. They came to light in Greek, edited by Adr. Turnebus, Paris, 1553, 4to, and in Latin in the *Bibliotheca Patrum*, Paris, 1589, tom. 9, where he is called "the most holy Palamas," just as he is also in the Venetian edition of the *Triodion*, at which fact Allatius is indignant, *De consensu*, p. 824, and Combefis, tom. 1,

^A *Bibl. Concionat.*, p. 15. The same *Prosopopoeia* in Latin also occurs in other *Bibliothecae Patrum*: Paris 1654, tom. IX; and Cologne 1618, tom. XI; and Lyons 1677, tom. XXVI. But Claudius Espencaeus also translated it into French and published it, Paris 1570, 8. (Fabr.) Compare the catalogue of the Lyons library, pp. 47 and 250, and Oudin, *Vindobon.* 117, n. 3, who nevertheless lacks the judgment of the learned. See Kollar, *Supplement to Lambecius's Commentaries*, tom. I, col. 686, seq. (HARL.)

XXI. Sacred Orations, or Homilies, upon the entry into the Holy of Holies. The former begins: "If the tree is known by its fruit." The latter: "Concerning things greater than human power." Manuscripts exist in the Vatican library. (Fabr.) See above, vol. X, p. 284, twice. — Ms. Paris, in the public library, cod. 970, n. 23 and 24, and 1239, n. 51. In those two codices there are, besides the homily *On the rewards of the good and the punishments of the wicked*, other homilies not mentioned by Fabricius: namely, in the former: *On the Lord's Cross* (also in the latter codex). *On the feast of the Purification*. *On the Annunciation* (also in the latter and in cod. 1220, n. 5 and 7, in the Appendix). *On the Ascension*, two (also in the latter). In the latter, however, there are 73 orations; among these are some cited by Fabricius, but I fear lest I exhaust time, paper, and the patience of the readers by commemorating them all. Furthermore, in the latter codex there exist: *A prayer to God, when he assumed the pontificate*. *A Decalogue of the New Testament*. *A prayer, when he visited the people*. *Another, made in time of rain*. *Another, recited before kings after the anointing*. *Chapters on prayer and purity of mind*; and finally other chapters. In cod. 1054, n. 12, *On peace*, spoken the third time after his arrival in the city of Thessalonica, unpublished and begins: "To me, indeed, very" (it is the homily *On concord*, also in the Nanian codex, mentioned later, which however begins: "We, brothers, all"). And others mentioned by me. Furthermore, in the same is found an unpublished work of Gregory Palamas: *On the affections and virtues, to the nun Xena*. Begins: "To those who truly live monastically." In cod. 1185, n. 1, in the appendix of the catalogue of Paris manuscripts, p. 618. *Homily on the entry of the B. Virgin into the Holy of Holies*, and n. 12, *Homily in praise of George the martyr*. — In cod. 1220, in the Appendix, besides those cited, are found: *Homily on Palm Sunday, on the Nativity of Christ, on the Baptism of Christ*. At Moscow, in the synodal codex 70, there are 65 homilies and other writings of Palamas. See Matthaei's *Notes on Greek Codices of Moscow*, p. 60, and the famous Matthaei published ten homilies from that codex, Moscow, 1776, 8. Ibid., in codex typographica 9, are three orations of Greg. Pal., of which the first begins: "The memory of each of the saints," the second: "If death is precious," and the third begins: "In a favorable time I have heard you." See Matthaei, *l. c.*, p. 335, n. 17, 19, and 23, as well as p. 159, n. 6. In cod. 246, n. 6, two orations. The former begins: "When the mind is snatched away from everything sensible," the latter: "Since the Divine is self-goodness." Ibid., p. 179. Cod. 229, n. 1, an oration: begins "Concerning things greater than human [power]." In Rome, in the Vatican library, certain sermons, and in Milan, in the Ambrosian library, 14 orations. Item: *Response to the letter of Arsenius*, with certain other letters. See Montfaucon, *Bibliotheca Bibliothecarum Manuscriptorum*, p. 12, D, and p. 498, C. Item, p. 1321 E. In the Mazarine codex 121, homilies for Sundays and feasts throughout the year; item, p. 33 D, n. 904, in Rome, in the Vatican library, in the codex of Queen Christina of Sweden, *Fragments of Palamas and a Homily on S. Peter and Paul*. (Harl.) — Another *On the Incarnation*, begins: "The God who is before the ages," mentioned by Allatius in his book *De Simeonibus*, p. 103. [Compare above, vol. X, p. 239.] I see furthermore mentioned: *On the meeting of Jesus Christ*. *On fasting and prayer*. *On the second coming of Christ*. [Paris, in the public library, cod. 1054, n. 15.] *On the passions and virtues, and on those things which idle reflection breeds*. *How useful and blameless virtue is perfected*. *On Demetrius the martyr*. [Paris, in the public library, cod. 1054, n. 44, see above, vol. X, p. 218.] *On mutual concord*. [Venice, in the Nanian codex 126, n. 14, see the catalogue of Greek Nanian codices, p. 279.] *On the Publican*. [This and the following in Paris, in the cited codex 1054, n. 13 and 14.] *On the Prodigal*. *On the rewards of the good and the punishments of the wicked*, accustomed to be recited on the Sunday of the Forefathers (before the feast of the Nativity) [in both Paris codices]. *On mercy and beneficence*. In the Bodleian library, n. 637, among the codices of William Laud, 156, exist *Sermons of Gregory, Archbishop of Thessalonica*, in Greek, folio. XXII. *Exposition of the orthodox faith*, a manuscript in the Augustan library, perhaps not different from that which exists in the *Synodicon of the Palamites* edited by Combefis, p. 172. And it begins: "One God before all things." (Fabr.)

^A Rome, in the Vatican Library. See Montfaucon, I, c. p. 40 C. Augsburg, in the public library. See Reiser’s Index. Also in that same library, p. 27. Florence, in the Laurentian codex 17, no. 13, plut. 59. See Bandini, *Catalog of Greek Codices*, vol. II, p. 532. (Harl.)

XXIII. *Disputation against the Infidel and Atheist Chionas*, mentioned by Combefis and Rob. Gero. [Paris, public library, codex 1289.]

XXIV. *Life of St. Peter*, a monk of the Holy Mountain or Mount Athos, from the Mazarin MS [V. Montfauçon, *Bibliotheca Bibliothecarum Manuscriptorum*, p. 1322. (Harl.)] Edited in Greek in the *Acta SS.* for June 12, vol. II, pp. 538, 556, with the version of Conrad Janning, S. I. (Fabric.) [Cf. supra, vol. X, p. 312, Paris MS in the public library, codex 1239, no. 62.] In codex Barocc. 25 (according to the catalog of English MSS, etc., 1, p. 2), the Metropolitan of Thessalonica, *Answer to the one asking what the end of the divine incarnation may be*: begins: "You asked, what is the goal?" In codex Barocc. 295, no. 7, excerpted from chapters. (HARL.)

Against the Latins

XXV. *Two Books of Demonstrations, that the Holy Spirit proceeds not from the Son, but from the Father alone*. The first begins: "Again the terrible and evil-minded serpent." The second, against those things which the Latins bring forward from the Holy Scriptures, begins: "Since, therefore, it was necessary for him to be included in the catalog of the pious," MS in the Coislin Library, p. 171. Both were published in Greek at London, 1624, 4to, along with other writings of others, regarding which collection see below, p. 784, 790. [Old Venetian edition; in the Nani codex 75, no. 80, the first book exists. See *Catalog of Greek Codices of Nani*, p. 157.] In the codex of George Wheler 49, *Gregory of Thessalonica Against the Latins on the Holy Spirit*, and various items from various Fathers on the Holy Spirit. See *Catalog of English Manuscripts*, etc., vol. II, no. 9120. In the Mazarin, in the Royal Library, codex 77, both books exist. In the same codex are Palamas’ *Antirrhetika* against Joannes Beccus, etc., and according to the order of Fabricius, nos. 26, 27, 28, 29, and there follow the writings of Barlaam and others for the Latins. Paris, public library, codex 1247, no. 7, the first book, and in codex 1234, no. 7. (HARL.)

XXVI. *Antirrhetika against Joannes Beccus, Patriarch of Constantinople, or Refutation of the 11 Chapters which Joannes Beccus proposed for the Latins*, i.e., *On the Chapters of Beccus*; mentioned above, p. 347 seq. (old ed. p. 555 seq.). Palamas’ *Antirrhetika*, with the refutation of Bessarion (regarding which see p. 402 old ed., p. 427 new ed.), was edited by Petrus Arcudius in his *Opuscula Aurea*, Rome 1650, 1671 [alt. 1670. See above at p. 345, no. 7], 4to. Confer Lambeck, V, p. 150 seq. (Fabr.) Or p. 317 seq. Kollar ed. Paris, public library, codex 1270, writings of Palamas, Beccus, Bessarion, and Max. Planudes. Their works which pertain to this controversy are in Munich, codex 27. See the renowned Hardt in *Aretini Beyträgen*, etc., year 1803, part IV, pp. 5 seq. In Moscow, in the Synod codex 594, eristic writings of Beccus and Palamas. See Matthæi, *Notit.*, cited p. 252, no. 13. The same at Florence in the Laurentian codex 14, no. 4, plut. 10; and codex 12, no. 19, plut. 4. See Bandini, *Catalog of Greek Codices of the Laurentian Library*, I, p. 483 and p. 535. (HARL.)

XXVII. *That the Latins teach that there are two principles of the Holy Spirit*; to Acindynus, while still a friend; and that theological arguments are better termed demonstrative than dialectical. Begins: "It was perhaps necessary for me to...," id. p. 171. (FABR.) In the Coislin codex C. (Harl.)

XXVIII. *Against Barlaam on the two principles, and against the Greek-style speculation*. Begins: "The offspring of the highest study regarding logic." Id. p. 171 seq.

XXIX. *Against the same, that in theological matters there are true demonstrations, and that Aristotelian demonstration is uncertain and unstable*. Begins: "The things of the duality have come from the middle." Id. p. 172. (Fabr.) Turin MS in the Royal codex 345. See *Catalog of Greek Codices of Turin*, p. 397; ibid. p. 281 seq. from codex 186. Gregorii Palamas’ opuscule *Against the Confession of the Latins* was brought to light in Greek with a Latin version; begins: "Tell me, friend," etc. In the Sforza Library codex exists Palamas *Against Barlaam and his sectaries, who contended that the light of the Transfiguration of the Lord was created*, according to Montfauçon, in *Bibliotheca Bibliothecarum Manuscriptorum*, p. 703 E. (HARL.)

XXX. *Disputation in which Palamas is brought into debate with Manuel Chrysoloras (who lived long after) on the procession of the Holy Spirit*. MS in Venice in the Library of St. Anthony, according to Possevino.

XXXI. *Prophecy of Gregorius Palamas concerning the Roman Church being split into many parts*: "Know, my child, that the Church of Rome is about to be divided into many parts," etc., which Metrophanes Critopulus marvels at having been fulfilled after his death in his *Confession*, p. 41.

XXXII. *On the Epistle of Paul to the Thessalonians*, cited by Nic. Comnenus, pp. 23, 24, 26, 32, 42, and in many places. The same Comnenus Alatius inveighs vehemently and most contumeliously against Palamas, as the fiercest disparager of the Latins’ customs, p. 193; and thus, not content with the usual insults, he even calls him a heretic, a polytheist, and a catamite priest of the Turks, p. 387, and a most wicked atheist, p. 210, where he loads him with all sorts of abuse, calling him a "Thaumaturge of the Photians," p. 14, but whose miracles Bessarion attacked, p. 244 b. Also at Altimura, p. 381, he is called a "fanatical man," where he attacks Nectarius of Jerusalem, by whom he is held as a saint and celebrated for his conspicuous miracles. The words of Nectarius (k) to the pope’s henchmen are these: "I allow myself now to speak of Gregory, the most wise and most holy, of Thessalonica, Palamas, since you behave toward him as an adversary; but that he was pleasing to God in the highest degree, both his relics and his miracles bear witness. I know that you do not consider the man a great enemy, strongly against your innovation[s]...

and you take it ill when you hear him numbered among the saints. But his virtue and holiness receive no detriment from you. (Fabr.) [Paris, Public Library, codex 3105. Greg. Pal., opusculum, *Against the primacy of the Pope and the Council of Florence*. Ibid., in codices 364, n. 21; 970 and 1238, in which and following codices many of Palamas's writings are found; they are the same author's *Eclogues from various chapters*, etc. (HARL.)]

ADVERSARIES OF PALAMAS

^A In the public library at Paris, cod. 1240, there are: by John Cyparissiota, 1) *Books 4 of Palamite Transgressions*. The second is unpublished; it begins: "It is manifest, then." The third is also unpublished: "As for what, then." 2) *Eight books against Palamas and his new faith*; it begins: "As if indeed and through." 3) *Eight books in response to the accusations of Palamas*; it begins: "The third book regarding those against us." 4) *Three books against the apostasy of the Palamites*; it begins: "The fourth book regarding those." 5) *Five books of Antirrhetics against Nilus of Thessalonica*; it begins: "Of the books that have come before, the first." See Montfaucon, *Bibliotheca bibliothecarum MSS*, p. 732 E and 776 C, regarding the Paris codices. (HARL.)

Cyparissiota wrote after the death of Nicephorus Gregoras, whose corpse he indignantly describes as having been treated with derision by the Palamites in book V of his *Palamite Transgressions*, where he depicts the miserable state of the Church of Constantinople under the Palamite patriarchs in ten questions. Gregoras was born in the year 1295 and died not before the year 1360, since we have the web of history woven by him up to the year 1359. (FABR.) See Saxius, *Onomasticon literarium*, II, p. 386, for the year of Christ 1370. Oudinus, *Commentarius de Scriptoribus Ecclesiasticis*, tom. II, col. 1062 seq., for the year 1360, who notes that an *Elementary Exposition, or of materials*, is held in Greek in the royal library of Spain and at Rome among the books which Turrianus gave to the Society; and Henry Wharton, in *Appendix ad Cavei Historiam litterariam Scriptorum Ecclesiasticorum*, II, p. 65, for the year 1360. (HARL.) ^B Regarding the *Antirrhetics* of Nicephorus Gregoras against Palamas, I have spoken in vol. VI, p. 301 seq. (m) Regarding the book of Manuel Caleca, in this very volume p. 421 sq., old edition p. 455, new edition p. 588. Regarding Demetrius Cydones, p. 388 (p. 402, new edition), and regarding the narrative of David the monk, p. 501, and the *History of the Victories of Gregory Acindynus*, his uncle, by Dionysius Acindynus, p. 502; 68 chapters of Mark of Ephesus against the heresy of the Acindynists, MS in the Imperial Library; Lambecius V, p. 226 (n). By George Scholarius to John Basilicum, who had inquired concerning the saying of Theodore Graptus, on account of which the Acindynists cause disturbances; and likewise concerning those things that they themselves discuss sophistically regarding the Holy Spirit; MS in the Coislin Library p. 177, beginning: "Great joy to you from that goodwill toward us, most excellent of friends."

Index of Authors cited in the Decads of Cyparissiota

NOTICE

Clemens the philosopher, V, 4. ^A Divinus Cosmas, VI, 4. In the Canon of the feast of the Transfiguration, VI, 6, 7. In those things which are sung during the middle of Pentecost, VI, 6. Cyrillus of Alexandria, III, 3; VIII, 10. In the *Thesaurus*, IV, 9; VII, 2, 5; IX, 6. Book I, IX, 8; book III, chapter 4, X, 9; book XIV, IX, 6, 8, 10; book XV, IX, 6; book XIX, IX, 8; book XXXI, X, 2; book XXXII, X, 7, chapter 33, IX, 5, 7; book XXXIV, X, 7. Discerning on the Holy Spirit, VII, 2, 3, 5; IX, 6, 7. In the *Explanation of Luke*, VI, 4. In book I to Hermias, IX, 7. In book V of the *Dialogues* to Hermias, IX, 7. In book VII of those which he wrote in the manner of a dialogue, VI, 7. In book VII of the *Dialogues* to Hermias, VII, 4; IX, 6; X, 5. Cyrillus of Jerusalem in the *Catecheses*, VII, 1; in the tenth Catechesis, VI, 4. The divine Diadochus and master of silence, VIII, 8. (The *Book on Spiritual Perfection* ^B is cited by Turrianus in the notes to X, 2. The Bishop of Photice in Epirus, whom St. Maximus is wont to cite and follow, in the golden book of *Questions on the Separated Soul and Angels*, which he entitled the *Apocalypse*, id.). Dionysius the Areopagite, passim throughout the work. The Theologian, VIII, 10. Dionysius of Alexandria, in the scholia to Dionysius the Areopagite, I, 1; II, 2. St. Ephrem, in his oration on the Transfiguration, VI, 4. St. Epiphanius, the *Panarion*, III, 4; V, 2; against the heresy of the Marcosians, VIII, 10; heresy against the Ptolemaeans, X, 9. Eunomius, in those things which he writes against Basil the Great, X, 4. Eusebius of Caesarea, III, 4. Euthymius, the *Dogmatic Panoply*, III, 2. Saint and divine Germanus, in the *Exposition of the Faith*, VIII, 10. Gregory the Theologian, I, 3; IV, 8; VI, 7, 9. Book I *On the Son*, VIII, 1; IX, 5; X, 2, 3. Book II, VI, 6. Oration *On the Holy Spirit*, III, 4; VII, 5. In the second book of theology, ^C I, 6; II, 4, 5, 7, 8, 9; III, 4; VI, 6, 9; VIII, 8; IX, 3. In the third book of his theology, X, 10. Disputing against Eunomius, III, 1. *On the Divinity*, to Evagrius the monk, IV, 8; VII, 4. In the oration when he was made presbyter, V, 9. *On Baptism*, VI, 3, 10; IX, 3. To Heron, VI, 5. In the sermon for Epiphany, IV, 1. Book *On the State of Bishops*, III, 6. *On the Establishing of Bishops*, IX, 2, 5. For the Nativity of the Lord, VI, 7; VIII. In an oration on the good order of discourse, VI, 5, 6. Second on peace, VII, 9. Third, IX, 3. For Pentecost, VII, 9. In praise of Gregory of Nyssa, IX, 7. Gregory of Nyssa, II, 5; IV, 8, 9; VII, 8, 10; IX, 1, 2, 4, 5. Oration to Pulcheria, IX, 6. Against Eunomius, IV, 5; V, 9; VIII, 6. Book which begins *Prima quidem*, I, 6. Book I, V, 9; VII, 8; IX, 3, 6; X, 4, 5; chapter XLI, X, 9; book II, III, 5; V, 9. Against Eunomius, book nine, IX, 4; book thirteen, IV, 6; X, 4. Book *On Abraham*, IX, 3. *On the Life of Moses*, II, 8; VIII, 8. In the *Explanation ^D of the Song of Songs*, IV, 3; VII, 4; IX, 7; X, 7. In that, "Thy kingdom come," IX, 7, 9. Epistle to Theophilus of Alexandria against Apollinarius, VI, 6. Book I on Ecclesiastes, VI, 7. In the *Explanation of the Beatitudes*, VIII, 8. Book inscribed: what is the Christian profession, IX, 2. In the *Catechetical Oration*, IX, 5; X, 8. St. Hierotheus, *Divine Principles*, VII, 2 (from Dionysius the Areopagite); erotic hymns, VIII, 1. John Damascene, III, 3; V, 9; VI, 6; VII, 4; VIII, 10; IX, 4; X, 1, 2, 3. The Theologian, III, 7; IV, 8; VIII, 2. The most divine, VI, 4. On the Transfiguration, VI, 4. Chapter on the Trinity, IX, 9. Books III of the *Orthodox Faith*, chapter 12, V, 9; chapter 62, III, 4; chapter 63, IX, 4. In the Canon for the Transfiguration, VI, 7. In the sermon inscribed *On the properties of Christ*, X, 4. St. Justin, philosopher and martyr, VIII, 10. In the oration *On the right confession*, VIII, 1, 8. In those things which Photius the patriarch recites from him, IX, 4. Saint Justus, V, 8. From Dionysius, c. 11, *On the Divine Names*. (Leontius of Byzantium *Against the Aphthartodocetae*, is cited in the scholia of Turrianus to VIII, 9; he is a most learned author, book *Against Nestorius and Eutyches*, at IX, 9). (Manuel Calecas, the book *On the Trinity*, is cited in the scholia of Turrianus, at X, 10). St. Maximus to Dionysius the Areopagite, I, 1; III, 8, 9, etc. In the subtle explanation of the prayer, *Our Father*, IX, 3. In the *Theological Chapters*, II, 3, 4, 6, 7, 9; VI, 9. Centuries I, chapter 7, X, 9. Chapter 38 and 39 of the fifth century, VII, 5. Disputation against Pyrrhus, III, 3; V, 9; X, 4. In the *Sentences* of Gregory the Theologian, III, 2; VIII, 1. In a more dilated speculation on the Transfiguration, VI, 5. Basil, with annotations by St. Maximus on the energy against the Monothelites, III, 4. Book, *That there is in Christ a difference of realities, that is, of substances*, X, 8. Chapter 9 of the fourth century on charity, VII, 9. In the *Theological Centuries*, century III, chapter 3, X, 8; chapter 4, X, 7; chapter 7, VII, 10; chapter 42, ibid.; century I, chapter 2, VIII, 1; chapter 35, VIII, 4; chapter 6 of the third century, VIII, 2. Eighth century, chapter 88, VIII, 4; chapter 87, VIII, 5. Centuries on charity, chapter 21, VIII, 5; chapter 27, VIII, 7; chapter 29, VII, 9. Century VI, chapter 84, VIII, 6. Century IV, chapter 1 and 4, IX, 10; chapter 8, X, 1; to the annotation placed externally to chapter 2 of the first century, X, 4. Phaedo the philosopher, below in the synod.

Photius the Patriarch, in his questions to Amphilochius, quest. 75, VII, 1. Turrianus cites the same in his scholia to VIII, 4. ^A Sadducees, X, 1. Sextus the Pythagorean philosopher, X, 10. Sophronius, of Jerusalem, IX, 2. An ecumenical synod from the response of the Fathers to the philosopher, which Eusebius committed to writing, III, 4. A synod held against the Manichaeans by Alucarus or the Bishop of Carrhae (St. Archelaus) from the Panaria (of St. Epiphanius), III, 4; V, 2. A synod held by Theodorus Abucara against the Manichaeans, which is reported in those writings directed against all heresies, III, 5. I suspect that the name of Theodorus was added by another hand, and that the same Archelaus, from whom Epiphanius’s Panaria are understood, is meant. Edition of the holy and ecumenical third synod, IX, 2. Confession of the holy and ecumenical sixth synod, IX, 2. Tenthes, the most ancient, who imposed names upon things, IV, 6. Theodorus Abucara, above in the synod against the Manichaeans. Theodorus Graptus, III, 7. In an oration against Eusebius, VI, 4. Against the Iconoclasts, VI, 5; X, 4. Touching upon a dictum of Basil, X, 4. It was stated by the theologians in the fifth and fourth decade of the initiatory exposition of divine names, VII, 6. Divine Theophanes, X, 3. In his songs, VII, 2. Valentinus the heretic, IX, 7.

Besides the emperor Jo. Cantacuzenus, the following stood with Palamas: Isidorus, of Monemvasia, raised by Cantacuzenus ^B to the status of Patriarch of Constantinople in the year 1347; Cabasilas, now an old man, who had previously felt sympathy with the adversaries of Palamas; Josephus Bryennius, in his oration on the Transfiguration, and especially Philotheus, a monk first on Sinai, then superior of the monks on Mount Athos, and finally from being Bishop of Heraclea, Patriarch of Constantinople in the years 1351, 1362, and 1376; he died in the year 1376. By many writings he both honored the memory of Palamas and fought against his adversaries, very few of which have seen the light of day (o). It will be useful, however, in the present place to append a brief notice of the writings of Philotheus, both published and unpublished.

1. His main work is the fifteen Antirrhetics for the defense of the Palamite Tome, with which he attacked the writings of the deceased Nicephorus Gregoras, at the urging of Cantacuzenus. It exists still unpublished in various libraries, such as the Vatican, and the Royal Library of Paris, cod. 1996 [according to the printed catalog of Mss. of the Paris Royal Library, vol. II, in codices 421, n. 2, and 1244, n. 1. (HARL.)] and the library of the Catholic King. They are also preserved in a notable codex, which the Coislin library possesses, written by the hand of Sylvester Syropulus, deacon and great ecclesiarch, and which Montfaucon accurately examines on pages 173-176. Boivin produces passages from the royal Parisian codex in his notes to Gregoras, p. 792, 798, etc. The same author, from the twelfth book, published the prophetic dream attributed to Nicephorus Gregoras in both Greek and Latin in the Life of Gregoras. From the fifth book are excerpts in the MS Lambec. V, p. 206 (FABR.) or p. 426, Kollar, in cod. Caes. 243, n. 17. — At Augsburg, in the public library codex, there is the Exposition of the Orthodox Faith of Gregorius Palamas and the Confession of Faith of Philotheus, etc., see Reiser's index of the Mss of that library, p. 27. At Munich, in the Bavarian codex 57, there are 15 Antirrhetic Sermons of Philotheus. See Hardt in Aretini Beyträgen, etc., year 1804, part 1, p. 32 sq. At Oxford in the Bodleian library, in cod. Guil. Laud. 59, n. 714, Cat. Mss. Angl., etc. I. Cf. supra, vol. VII, p. 634 and 655 bis. At Moscow in the Synodal codex 165, n. 9. Then excerpts from Theodoret’s Philothea Historia, n. 7; but n. 12 is the Confession of the Orthodox Faith. V. Matthaei, Notice of the Greek codices of Moscow, p. 97 sqq. It is cited in cod. Laurent. 16, plut. 8, which contains theological sermons of an uncertain author who inveighs against Palamas, who seems to Bandini in the Catalog of Greek codices of the Laurentian Library, 1, page 357 seq., to have been Nicephorus Gregoras. (HARL.)

To the Great Domestic Palaeologus regarding the dictum of St. Basil in the Antirrhetics against Eunomius, "For he who begat the clods of dew, according to the word of Job, did not establish the clods and the Son in the same way." And concerning the divinity. It begins: "Come now again, most noble friend of men." MS Lambec. ibid. [s. p. 410, n. 5, 6, Koll.] This is the thirteenth book of the Antirrhetics against Gregoras. (FABR.) Paris, in the public library codex 421, n. 3. (HARL.)

To the same, concerning the divine Transfiguration of Christ on Mount Tabor, and concerning the light that appeared there to the disciples, that it was neither the essence of God nor a created thing, etc. It begins: "Since therefore upon the words according to us ^C... (o) Confer concerning Philotheus, Henr. Wharton and Rob. Gerium, (who added more and a notice of the codices) in the Appendix to Cave's Hist. litt. SS Eccl. vol. II, p. 68 sqq. up to the year 1362. Oudin gave much more and made a more abundant mention of the codices in Comment. de SS. Eccl. tom. III, col. 1049, sqq. up to the year 1350. Add. Saxius, Onom. lit. part. II, p. 372, up to the year 1354. — According to Jo. Baptist. Riccioli, S.I., in his reformed Chronology, he held that patriarchal see from the year of Christ 1362 until the year 1375, for 13 years and six months. Add. Lambec. VIII, p. 1007, Koll. from Phil. of Pabbes' Protrepticon of Byzantine History corps, p. 36 seq. (HARL.)

of slander and innovation, ms. ibid. This is the fourteenth book of the Antirrhetica. (FABR.) Moscow in cod. synod. 165, n. 10 and 13. See Matthaei in the note cited, p. 98, and p. 178 concerning cod. 277. Oxford in the Bodleian library, cod. 59, 3. n. 711, cat. mss. of England, etc. I.—Paris in the cod. cited, n. 4. Also in cod. 1244, n. 2. (Where see the compiler of the mss. cat. vol. II, p. 263), and cod. 1276, n. 4. In the Coislin cod. Cl. V. Montfauc. bibl. Coisl. p. 176.—Florence in the Laurentian library V, II, n. 15 sqq., concerning which cod., the outstanding Bandini discourses copiously in the cat. of Greek codd. of the Laurentian [library] I, p. 342-349.—Venice in the Marcian library cod. 582. See Cat. of Greek codd. of the Marciana, p. 306. Add. to n. 12. (HARL.)

2. Refutation of the 14 chapters of Acindynus and Barlaam. It begins: “They say opposing the divine Scripture.” Ms. in the Coislinian library codex. (FABR.) See Montfauc. l. ci. p. 176; ms. of Augsburg. See Reiser. in the index cited, p. 27. Moscow in cod. 165, n. 11. See Matthaei l. c. (HARL.)

3. To Petriotas, a follower of Barlaam, “That as there is one God and holy Trinity, so there is one Divinity and divine energy.” It begins: “Since you also argued before me.” Ms. at the end of the Antirrhetica in the Coislinian library. It exists also in the Imperial library of Lambec. V, p. 197 (FABR.), s. pag. 410, Koll. n. 4, cod.

4. On the panegyrical oration for Gregory Palamas written by Philotheus, and the two Canticles and Acolouthia or office consecrated to his praises, which the Greeks inserted into the Triodion, I have said above, p. 456, old ed. See also Lambecius V, p. 284 (p) and Allatius, who is indignant at Philotheus, p. 193 seq. concerning the books of the Greek Church, and against Hottinger, p. 215.

5. On the encomiastic oration for the three hierarchs, Basil the Great, Gregory Nazianzen, and John Chrysostom, republished in Greek and Latin in vol. XII of the Bibliotheca Patrum, Paris, years 1641, 1654, I have said in volume VII, p. 558 (q); and to Allatius on the Nilus, p. 76. [See vol. X, p. 27 seq. new ed.]

6. Homilies, mss., in the library of the most serene elector of Bavaria (r) and in the library of the Catholic king, according to Bandinius, p. 988, to the Antiquities of Constantinople. A part also exists in the Imperial [library]. See Lambecius V, p. 65 seq. [see p. 142, n. 7, cod. 232 ed. Kollar.] Instruction from various learned men, from both Chrysostom and others, on the holy Gospels read for the Lord. Ibid. On the Publican and Pharisee.

7. To the martyr Demetrius. It begins: “Today, for us, the gathering of the discourses provides an occasion.” Ms. in the Imperial library of Lambec. V, p. 193 (s). Cited by Allatius in his work on purgatory, p. 771, and against Hottinger, p. 317.

8. On the evangelical beatitudes, three orations, to Helena, daughter of John Cantacuzenus, wife of John Palaeologus. Mss. ibid. Lamb. V, p. 195 (FABR.), s. p. 406 seq. ed. Koll. n. 2, cod. 265.—Milan in the Ambrosian library, on the eight beatitudes and certain other things on the sayings of St. Basil with a commentary, according to Montfaucon in Bibl. biblioth. Mss. p. 503 E. (HARL.)

9. Oration on the exaltation of the Cross, in Greek and Latin. In Gretser on the cross, vol. II, p. 174. It begins: “Since the first and divine.” And another on the third Sunday of the fasts, on the adoration of the cross, id. p. 360. It begins: “Forming and delineating.” (FABR.) Another, which exists in Greek and Latin in volume II of the syntagma of Jacob Gretser on the holy cross, col. 1477. Ingolstadt, 1616 fol. It is attributed to Philotheus, but in the Imperial cod. 263 and 264 it is ascribed to John Caleca. See Lambec. vol. V, p. 393, note 2; and p. 401, note 2. Add above vol. X, p. 246 and 247. (HARL.)

10. *Anatrepe* or Destatatio of the anathemas, in the *nomophylax* of Harmenopulus, in the compendium of the laws of the authors, and that by the sentiment of Chrysostom Christians are not to be subjected to anathema rashly. It exists in Greek and Latin in Freher’s *Jus Graeco-Romanum*, lib. IV, p. 288-290; Frankfurt, 1596, fol. (FABR.) Conf. above in this vol. p. 264, ms.; Vienna in the Imperial cod. 53, n. 14. See Lambec. VIII, p. 1008 seq.—

(p) Or p. 487, Kollar. n. 3, cod. 265 on the canticles together with the Acoluthia:—p. 440, n. 29, cod. 268, Canon on Gregory Palamas, with acrostich:—Philotheus' Office for the same, together with the inserted Synaxarion of his life, ibid. p. 600, in the Imperial cod. 524. Conf. above in this chapter § 1, sub fin. (HARL.)

(q) Or vol. VIII, p. 459, new ed. Add above to vol. X, p. 206, Rome in the Vatican library, according to Montfaucon in Bibl. biblioth. mss. p. 19 D, and ib. p. 703 B, concerning the cod. of the Sforza library. (HARL.)

(r) In cod. 61, which begins with the homily on the Publican and Pharisee and on singular matters, of which there are many, the famous Hardt gave an index of the homilies in *Aretini Beytragen*, etc. year 1804, part I, p. 44 sqq. and part II, p. 3 sqq., and p. 7 seq. with those that are indexed in the Catalog of Greek codd. of the Nani and Tamino libraries, he compares them, and he himself enumerates other 32 homilies of Philotheus from the same cod. and collects them, p. 15. In cod. 199 a huge number of his homilies is found, and they are diligently enumerated by Hardt l. c. year 1805, part II, p. 117 sqq. Likewise at Venice in the Nanian codices 109, 118, 119, which he reviews one by one (Mingarelli) in the catalog of Greek codd. of the [library of the] Nani [family], 209 sqq., 230 sqq., 245 sqq., to whom we refer the reader, and cod. 120 contains some homilies, n. in Sundays on Matthew, Luke, and on the feast days of the Saints. See there p. 248 sqq. (Homilies II in the Gospel of Luke are also at Venice in the Marcian cod. 582.) Turin in the codices of the royal library 51 and 153. See the Catalog of Greek codd. of Turin, p. 155, especially p. 247 sqq., where 59 individual homilies or Instructions (*didaskaliai*) are enumerated, with the beginning of each one subjoined. In Peter Possinus' *Thesaurus asceticus*, n. 15, is Philotheus' Sermon on the humility of our Lord Jesus Christ. See below vol. XIII, p. 755. Concerning the Greek names of the days of the week, see Kollar to Lambec. Comment. vol. III, p. 168 seq. note B and A; and he refers to Allatius, on the Sundays and weeks of the Greeks, p. 1463. (HARL.)

(s) Or p. 403 seq. n. 1, cod. 265 ed. Koll. & vol. VI, part I, page 82, n. 11, cod. 10. (HARL.)

^A Paris, in the public library, 1361, n. 3, and 1363, n. 3 and 4; Turin, in cod. reg. 278. See the Catalogue of Greek codices of Turin, p. 381. In the Meermann codex, which he cites here in the Supplement to the New Treasury of Civil and Canon Law, The Hague, 1780, fol. p. 374, he compares it with the Leunclavius edition, vol. 1, p. 288, and notes the principal variant readings. (HARL.) and vol. XIV, Cologne edition, 1618; and vol. XXVI, Lyons edition, 1677, pp. 214–216. It exists in Greek and Latin with the notes of Jaques Goar at the beginning of the standard Euchologion, Paris, 1647, fol. [cf. p. 1–28, Venice edition, 1730, fol.] under the title *Diataxis of the Holy Diaconate*, Order of the holy ministry, how a deacon of the priesthood ministers at the celebrated Vespers, Matins, and Mass. (FABR.) Cf. Catalogue of the Leiden Library, p. 64 seq. (HARL.)

12. *On Anysia the Thessalonian*. Begins: "Nothing is more precious than virtue," as mentioned by Allatius concerning Symeon, p. 103; and he produces a passage from it on p. 446, against Hottinger. (FABR.) MSS at Rome in the Vatican Library, according to Montfaucon in *Bibliotheca bibliothecarum manuscriptorum*, p. 13 C. — At Moscow in the Synod Library, cod. 165, in which there also exist: *On the Sunday of All Saints*. (See n. 13.) *Life and martyrdom of St. Febronia* (elsewhere it is read *Febronia*), begins: "A certain tyrannical and violent love." There is also in the codex shortly to be mentioned in the Marcian Library: *Life of St. Febronia the Martyr* and *Life of Anysia the Thessalonian*. *Life of Sabas the Younger*, begins: "Sabas the Wonderworker, a subject of struggles." The same is in the Marcian codex mentioned shortly. — V. supra, vol. X, p. 319. *Oration on St. Onuphrius*. Begins: "To the best of men." The same is in the cited Marcian codex. *Dogmatic Orations against Acindynus and his followers*. Begins: "And of old indeed the word of truth," and *On the Dormition of the Blessed Virgin*. Init. "I have come today, O friends, according to my ability to repay." V. Matthæi, *Notitia* cited, p. 97 seq. and p. 177, concerning the dogmatic orations in codex 277. *On Anysia*, Venice in the Marcian Library, cod. 582, in which exist the Lives and eulogies of the Saints, preceded by a *Protheoria*, whose beginning is: "The purpose of the present discourse is." There follow the *Lives of All the Saints*. Begins: "And as to words otherwise." Then, besides those mentioned, the *Lives*: *Of Germanus the Hagiorite*. Begins: "But how can anyone toward us." *Of Isidore, Patriarch of Constantinople*. Begins: "Isidore, indeed, the great." *Of Phocas the Martyr*. Begins: "But if also the illustrious." Codex 1185, n. 45 of the Paris public library also contains Philotheus's homily in his praise. V. Appendix to the Catalogue of the Paris Library MSS, vol. II, p. 618. *Office for All Saints*. Begins: "With what strains of praises." *For the Holy Apostles*. Begins: "It was necessary indeed as truly." Afterward follow *Various Sermons*, namely: *On the Dominical Light on Mount Tabor, and on the divine operation against those who contradict, apologetic I*. Begins: "And of old indeed the word of truth." II. *Against the same concerning the divinity, and the divine light, concerning spiritual visions and the holy prayer of the perfect*. Begins: "Concerning these things, indeed, I think I have said enough." (It is read in the Moscow Synod codex 356, n. 5. V. Matthæi *Notitia* cited p. 218, add. supra, at p. 1, end.) *To Ignatius the Bishop on the saying of the Proverbs*: "Wisdom hath built herself a house." Begins: "You indeed, O man of God." The work is divided into three sermons. (It exists also in the cited Moscow codex 336, n. 8.) *Historical Sermon on the siege and captivity of Heraclea, done by the Latins, under the empire of Cantacuzenus and Palaeologus*. Begins: "The year was the six-hundredth from the creation of the world." *Epistle, or homily sent from Constantinople to the Heracleots, dispersed through the cities and towns of Thrace and Macedonia*. Begins: "Philotheus, the humble metropolitan." V. Catalogue of Greek codices of the Marcian Library, p. 505 seq. (HARL.) ...vat. MS. Lambec. IV, p. 60. (FABR.) Or p. 131, n. 4, Kollar edition, cod. 111. V. supra to vol. X, p. 320, to which add the cited Marcian library codex and the Moscow codex 336, n. 2. V. Matthæi *notitia* cited p. 218. (HARL.) — brilliant. (FABR.) Or p. 599, Kollar edition, in the Caesarean codex 321. — Venice, in the Marcian codex 14 which contains the *Great Horologion*, there exist the *Paracletici Canons* of Philotheus and others to the Virgin Mother of God, Christ, and the guardian angels. V. the renowned Morelli, Greek and Latin manuscript library, vol. I, p. 29. — Paris, in the public library, cod. 13, n. 3, and (according to Montfaucon in *Bibliotheca bibliothecarum manuscriptorum*, p. 1325 C, in Mazarine codex 198) *Philotheus's Troparia in the form of a dialogue between Christ and the Holy Mother of God*. (HARL.) excommunication be made without judgment, p. 285; and *On not mutilating or interpolating the Liturgy of St. Chrysostom*, p. 332.

p. 176. It begins: “I was indeed away from you on a long journey,” (FABR.). Paris, in the public library, codex 1276, new manuscripts. [...]. Regarding the interpretation of the significance of the revolution of the stars, ms., in a mutilated codex, Lambecius V, p. 97, (FABRIC.). S. n. 207, Kollar n. 11, col. 238, (HARL.) ...p. 145; V, p. 69; Labbeus, p. 95, new bibliography of manuscripts. Fragments of ascetic discourses, Lambecius V, p. 99, (FABR.). Or p. 210, Kollar n. 20, codex 238. Paris, in the public library, codices 4091, n. 8 (and in n. 9 the following discourse exists), and 1144, n. 3, some chapters. The following discourse, and another on the spiritual (or intellectual) struggle, are also read in the Bodleian library, codex Oliver Cromwell 111, n. 25 and 26, or 21. On the precepts of the Lord, 21 chapters, or the discourse *On the commandments*, that by the custody of the heart the precepts of Our Lord Jesus Christ are observed, ms. id. V, p. 69. [s. p. 150, n. 14, Kollar.] Peter Possinus published this in Greek and Latin in the *Thesaurus Asceticus*, p. 316, Paris 1684, 4° (FABR.), and, beyond the matter, attributed it to an older, unknown Philotheus, as if from a 500-year-old codex. In the dissertation nevertheless appended to Cave’s *Historia litteraria SS. Ecclesiastica*, p. 17, that discourse is attributed with Possinus to another, older Philotheus, marked by the name of Saint, since the very manuscript codex from which the discourse was taken bears an age of at least 500 years (HARL.). [Philothei CP, parerga, written by Joannes Jonas, a Greek, in the library of the King of France, A.D. 1729; in the Harley codex, V. Cat. of printed manuscripts of the Harley library n. 5616 (HARL.).] [Against the Latins; Turin, in Royal codex 151, finally, begins: “We believe we must address the Latins regarding the word.” V. Cat. codd. Gr. Taur. p. 242 (HARL.).] [Epistle to those who, set in some authority, disregarding the reason of laws, rushed into others' possessions. Begins: “The wicked of the rulers.” Paris, in the public library, codex 1276, n. 4 (HARL.).] [Another Philotheus, Achillinus, king’s counselor, whose dream of a garden-plot regarding royal and priestly jurisdiction, written in the year 1374, Goldastus published in Latin in the *Monarchia S. Romani imperii*, volume 1, Hanov. 1612 fol. (n) (FABR.).] [In Montfaucon’s *Bibliotheca bibliothecarum manuscriptorum*, p. 1400 E, a codex of the Turin library is mentioned which contains a writing of Philotheus of Alexandria. Whether he was the patriarch of Alexandria, who is mentioned below in vol. XI, p. 680, old edition, I dare not define. Regarding this man, however, given to luxury, compare Cave’s *Historia litteraria SS. Ecclesiastica* II, p. 145, to the year 995. His four volumes, the inscriptions of which, translated from the Arabic, Cave placed, seem to have perished long ago. He himself dares not affirm for certain whether the discourse of Philotheus on the commandments of Our Lord J. Chr. had that Alexandrian as its parent. P. Possinus published it in Greek and Latin in the *Ascetica* (HARL.).] [Philotheus, physician. V. below vol. XII, p. 617 and 649; and XIII, p. 369. To l. Lambec. VI, part II, p. 357 seq. Philotheus, *On urines* in the Ambrosian library of Milan, attested by Montfaucon in *Bibliotheca bibliothecarum manuscriptorum* p. 503 E (HARL.).] [Philotheus, monk. In Moscow in the library of the synodal printing house, codex 30 exists, as shown by Matthaei in *Notitiae codd. Gr. Mosq.* p. 317, n. 28: *Of Philotheus, monk of the monastery of the most holy Theotokos of the Bush in Sinai, concerning the tripartite nature of the soul and concerning watching and prayer*. Begins: “The blessed apostle Paul.” And n. 29, of the same, *On the keeping of the mind and humility*. Init.: “Watch and see, says the Lord, lest they be burdened.” In the Nanian codex 95 there are also Ascetica of Philotheus, monk of the monastery of the Most Holy Mother of God of the Bush or Bramble. Begins: “As many as have been baptized into Christ according to the divine Apostle,” then follow three other discourses of the same. V. Cat. codd. Gr. Nan. p. 185. And Mingarellius ibid. transcribed a longer passage from the first discourse, and referred to Lambecius, a little before at n. 21, already cited. These discourses, therefore, seem to have as their author Philotheus, patriarch of Constantinople, who in some codices is also called the Sinaite monk (HARL.).] [Philotheus, archbishop of Selymbria, whose *Oration on St. Agathonicus* is read in the Venetian Nanian codex 309, n. 99, and from which Mingarellius in *Cat. Codd. Gr. Nan.* p. 531 sqq. published a very long passage. Compare above, vol. X, p. 190, where that oration ought to be added to the rest (HARL.).] Besides Philotheus the patriarch, Hierotheus, the sacellarius, wrote the life of Palamas, whom I see praised by Nicolaus Comnenus, page 74 *Praenot. mystagog.* Regarding Nilus, metropolitan of Rhodes, Allatius in his book *De Nilis*, p. 79 seq., edited by me with care, vol. V of this library (FABR.). In this new edition above, vol. X, p. 30, where see note 1 (HARL.). Let Joannes Glycis, a Byzantine, originally from the *Logotheta dromi* or public post, patriarch of Constantinople from the year 1316 to 1320, when he resigned the patriarchate and hid himself in the Cyriotissa monastery, bring this chapter to a close. Nicephorus Gregoras confesses that he used this Joannes as a master of Attic eloquence, who in book VIII of his *History*, c. 11, produces his Testament, or rather the preamble of the Testament, of which he not obscurely [claims himself to be the author.]

[The following is an introductory scholarly note regarding the works of John Glycas:]

...it is produced. The *Synodicon*, that an excommunicated person be not admitted to judgment, is cited by Nic. Comnenus, p. 285. *Præot. mystagog.* In the Royal Parisian codex 3229, according to Boivin, p. 767, in the notes on Gregoras, there exist two small works of the same person, nearly of the same subject and style; the former of which is inscribed: *Patriarchatus abdicatio* (Abdication of the Patriarchate). The latter: *Commonitorium ad sanctum imperatorem, Michaelem Palæologum* (Memorandum to the Holy Emperor Michael Palaeologus) (v). Concerning his *Grammatica*, which is preserved in manuscript in various libraries, I have already made mention in Vol. VII, p. 45. [cf. Vol. VI, p. 341 in the new ed. Add to this the Munich codex 101, near the end of which appears Jo. Glycas' (Γλύκεος) *De recta constructione* (On Correct Construction). See Hardt in *Aretini Beyträgen*, etc., year 1804, part vi, p. 42. (Harl.)] It is to be mourned that the account of the embassy undertaken to Armenia, which the same Gregoras praises in Book VI, p. 120, has been lost. I have not seen John Glycas' *De vanitate vitæ* (On the Vanity of Life), which Du Cange mentions in the *Glossarium Græcum* among the published Greek writers.

(v) These two small works are in Paris in the Public Library (see *Catal. mss. bibl. Reg.*, Vol. II, p. 522) in codex 2562, n. 3 and 4. In the same codex there are, moreover, n. 1 and 2 of the same Jo. Glycas, *De orationis constructione* (On the Construction of Speech), an unpublished work. It begins: *Ἡ τοῦ λόγου χρῆσις*, etc. Also a *Precatio pro Andronico imperatore* (Prayer for Emperor Andronicus). In the same library, codex 1210 preserves Jo. Glycas' (or Glycis') *Homiliæ e variis Patrum aliorumque auctorum scriptis collectæ* (Homilies collected from the various writings of the Fathers and other authors). At the beginning of this codex are found letters in which nothing worthy of mention occurs, as the author of the said catalog observes, p. 254; and, "The name of the author," he says, "never appears, as neither do those to whom he writes. That it is more recent is argued by the fact that he mentions Georgius Coressius, a theologian of great name among the Greek schismatics, and who flourished not many years ago." — Ibid., in codex 232, n. 12, are found anonymous [letters], perhaps by Joannes Glycas (as suspected by the author of the cited catalog, II, p. 433): *Epistolæ ad Gabram, ad præfectum canicleo, ad imperatorem, ad Chatziam, ad Cleidam, ad Logothetam, ad anonymos complures*. Furthermore, in the Laurentian Library in Florence, codex 24, plut. 57, two letters are ascribed to him in express terms [under the name of Patriarch John Glycas, n. 18]: *Epistola ad imperatorem* (scil. Michaëlem Palæologum), beginning *Ἐμοὶ τὸν βίον ἀνῦσαι γέγονε*, etc.; n. 19: *Epistola ad logothetam ærarii*, beginning *Ὦ σοφώτατε, σὺ μετὰ τῆς ἀληθείας*. See Bandini, *Cat. codd. Gr. Laur.* II, p. 569. — Conf. Rob. Gerius in *Append. ad Cavei Hist. litt. SS. Eccl.*, p. 21, ad ann. 1316. (Harl.)

THE WORKS OF GREGORY PALAMAS: ARGUMENTS FROM THE COISLINIAN CODICES

Codex XCVII, formerly CXXXI, on bombycine paper, of approximately the 15th century, mutilated at the beginning and the end. There remain 233 leaves, which contain homilies that do not bear the name of the author; but a letter placed in the last position shows that they are by Gregory Palamas, Archbishop of Thessalonica. Moreover, five very extensive volumes of this writer are held in this library in consecutive order; all of these, except the first of which we are now speaking, are polemical. A collection of all the chapters and arguments, which we subjoin here with an added Latin translation, will give a not inconsiderable knowledge of them all. The first five homilies have been cut away. We provide a catalog of those that remain:

VI. It seems to have been spoken *De jejunio* (On Fasting), but it lacks a beginning and title.

VII. *Homilia altera de jejunio* (Another homily on fasting): this one too was delivered on the evening of the same Wednesday. Its beginning is: *Ἡδὺ μὲν ὀφθαλμῷ θέαμα γαληνιῶσα θάλασσα*.

VIII. *Homilia de fide* (Homily on the Faith), in which there is an exposition of the pious confession (of faith). Delivered on the Sunday of Orthodoxy. Beginning, *Πιστεύομεν εἰς τὸν Θεὸν*, etc.

IX. A homily of the same, on the second Sunday of the Holy Fast, having as its subject the paralytic healed by the Lord in Capernaum, etc. Beginning, *Αὐτὰς τὰς Δεσποτικὰς φωνάς*, etc.

X. A homily of the same, on the venerable and life-giving Cross of our Lord and God and Savior Jesus Christ. Beginning: *Ὁ τοῦ Χριστοῦ σταυρὸς προανεκηρύττετο*.

XI. A homily of the same, on the Gospel of the...

fourth Sunday in holy Lent, in which also [there is instruction] concerning the care of interior thought. Beginning: "Often towards your love."

XII. A homily of the same, on the Annunciation of the all-holy Lady our Theotokos and ever-virgin Mary. Beginning: "The psalmist Prophet indeed."

XIII. A homily of the same, delivered on Palm Sunday. Beginning: "In an acceptable time I have heard you."

XIV. A homily of the same, demonstrating the mystery of the Sabbath and the Lord's Day, and on the Gospel of the new Sunday. This homily has scholia interspersed in the text. Beginning: "And now we celebrate the Lord's Day."

XV. A homily of the same, on the Sunday of the Myrrh-bearing Women, in which also [it is shown] that the Theotokos was the first to see the Lord risen from the dead. Beginning: "The resurrection of the Lord."

XVI. A homily of the same, on the Gospel according to the Samaritan woman, and that it is necessary to despise present things. Beginning: "Throughout the days now passing."

XVII. A homily of the same, on the eighth Matins Gospel according to the evangelist John, in which also [it is shown] that those who remain with piety in the holy synaxes until the end shall be deemed worthy of great gifts. Beginning: "John the virgin."

XVIII. A homily of the same, on the Ascension of our Lord and God and Savior Jesus Christ, in which also [it is shown] how the legal Sabbath is fulfilled and completed. Beginning: "The Jews were celebrating the legal Passover."

XIX. A homily of the same, on the same feast, in which also [there is instruction] concerning passions and virtues. Beginning: "Behold the feast common to us."

XX. A homily of the same, on the tenth Matins Gospel, in which also [there is instruction] concerning the battle against our adversary, waged both according to sense and according to the mind. Beginning: "The Matins [Gospels] of the divine Gospels are not all Matins."

^B XXI. A homily of the same, on the manifestation and distribution of the divine Spirit accomplished at Pentecost, in which also [there is instruction] concerning repentance. Beginning: "We have just beheld."

XXII. A homily of the same, delivered on the Sunday of All Saints. Beginning: "God is wondrous indeed in His saints."

XXIII. A homily of the same, delivered at harvest time, in which also [there is instruction] concerning the spiritual harvest. Beginning: "The Maker of all things."

XXIV. A homily of the same, also delivered at harvest time, in which also [there is instruction] concerning the rational harvest that awaits us. Beginning: "The word that I have spoken, that same shall judge you, says the Lord in the Gospel."

XXV. A homily of the same, delivered on the feast of the holy and chief apostles Peter and Paul. Beginning: "The commemoration of each of the saints."

XXVI. A homily of the same, having as its subject the paralytic healed in Capernaum according to the evangelist Matthew; in which also [there is instruction] concerning sadness according to God. Beginning: "It is like a honeycomb."

XXVII. A homily of the same, having as its subject the blind men who received their sight in the house according to Matthew; in which also [it is shown] that it is not possible to have faith truly without works of repentance. Beginning: "Our Lord Jesus Christ."

XXVIII. A homily of the same, delivered in a litany celebrated on the first of the month of August. Beginning: "God did not make death."

XXIX. A homily of the same, on the Gospel according to Matthew for the ninth Sunday, in which also [there is instruction] concerning temptations. Beginning: "James the brother of God."

XXX. A homily of the same, concerning virtues and the passions opposed to them; and that the world whose prince is the devil is not the creatures of God, but those who have become subject to him through the abuse of creatures. This also was delivered in a litany.

^A

XXXI. A homily by the same on the venerable Transfiguration of our Lord Jesus Christ, in which it is demonstrated that the light which shone forth in it was uncreated. It was delivered in the morning during the hours of the feast. Init.: "We both praise and marvel."

XXXII. A homily by the same on the same venerable Transfiguration of the Lord, in which it is demonstrated that although the most divine light that shone forth in it is uncreated, yet it is not the essence of God. It was delivered during the holy Liturgy. Init.: "Isaiah the prophet."

XXXIII. A homily by the same, delivered on the eleventh Sunday of Matthew, having as its subject the parable: "The kingdom of heaven may be compared to a king who wished to settle his accounts," in which there is also discourse on long-suffering and compassion. Init.: "God, creating man with free will."

XXXVIII. A homily by the same on the fourteenth Sunday of Matthew, on the parable calling to the wedding of the Son, in which also [he speaks] to those who say: "Why did God invite them, knowing those who would in no way obey through works, and why did He make them worthy of punishment?" Init.: "Of that which is to be read today."

XXXIX. A homily by the same on the saving Nativity of the all-holy Lady and Mother of God, the ever-virgin Mary. Init.: "Every time is a suitable one."

XL. A homily by the same on the seventeenth Sunday of Matthew’s Gospel, concerning the Canaanite woman, in which there is also discourse on the worthlessness of man and on praiseworthy humility. Init.: "That the Lord opposes the proud." ^B

XLI. A homily by the same on the holy apostle and evangelist and specially beloved by Christ, John the Theologian, in which there is also discourse on love toward God and neighbor. Init.: "We are keeping a feast today."

XLII. A homily by the same on the second Sunday of Luke’s Gospel, which says: "As you wish that men would do to you, do so to them." In which there is also an invective against usurers. Init.: "He who fashions [the] hearts of us one by one."

XLIII. A homily by the same on the third Sunday of Luke’s Gospel, having as its subject the widow’s son raised by the Lord; in which it is taught that we ought to be inclined toward forgiveness and mercy. Init.: "The divine and common-beneficial."

XLIV. A homily by the same on the fourth Sunday of Luke’s Gospel, which says: "A sower went out to sow his seed," in which also there is discourse on the cultivation required of us before this seed [is sown]. Init.: "Our Lord Jesus Christ."

XLV. A homily by the same on the fifth Sunday of Luke. ^C

XXXIV. A homily by the same on the all-venerable Dormition of our all-holy Lady Theotokis and ever-virgin Mary. Init.: "My homily today."

XXXV. A homily by the same on the first matins, in which it is taught that divine baptism does not suffice to save a man unless he is also zealous to observe the divine commandments. Init.: "He who is before all beings."

XXXVI. A homily by the same delivered in a litany held because of the unusual and frequent mortality which occurred at that time. Init.: "John the beloved."

XXXVII. A homily by the same on the beheading of the precious prophet, Forerunner and Baptist John. Init.: "If the death of the saints is precious." ^D

^A Homily on the fifth Sunday of the Gospel of Luke, where it is said: "A certain man was rich, and clothed in purple and fine linen;" in which [is treated the subject] of the rich and the poor, and who is saved. Init.: "Those according to the needs of the body."

Homily by the same on the holy great martyr, wonder-worker, and myrrh-streamer Demetrios. Init.: "To me, O God, thy friends have been greatly honored."

Homily by the same on the Gospel for the sixth Sunday of Luke, which says: "And when Jesus went forth to the land, there met him a man out of the city, who had demons for a long time." Init.: "He who is of God hears the words of God."

Homily by the same, that constant communion with God through prayer and psalmody is a stronghold and security for every good thing, and an aversion and deliverance from every evil and misfortune. Init.: "David having taken into his mind and pondered."

Homily by the same on the entry into the Holy of Holies, and the divine life within it of our all-holy Lady, the Theotokos and ever-virgin Mary. Init.: "Concerning the greater things."

Homily by the same delivered on the same feast of the entry into the Holy of Holies of our all-holy Lady, the Theotokos. Init.: "By the fruit the tree is known."

Homily by the same, that after the Lord’s coming, a greater reward is prepared for those who believe, and a greater punishment for those who disobey; and concerning various vices and virtues. It was delivered on the tenth Sunday of Luke, which is that of the Forefathers. Init.: "The old law also preached."

Homily by the same, delivered on the Sunday of the Forefathers, in which [he speaks] also to those who are deep-minded regarding the hearing of doctrine, on account of the difficulty of the time and the lack of bodily necessities. Init.: "Of the only-begotten Son of God."

Homily by the same regarding the holy and dreadful mysteries of Christ, delivered four days before the birth of Christ. Init.: "The word which contributes to salvation."

Homily by the same on the Sunday before the birth of Christ, on the holy Fathers and the genealogy according to the flesh of our Lord and God Jesus Christ, and of the ever-virgin Theotokos, who bore Him in virginity. Init.: "That the Lord is without genealogy."

Homily by the same on the divine and saving birth according to the flesh of our Lord and Savior Jesus Christ. Init.: "The present rite of the virginal labor."

Homily by the same regarding those who are initiated according to the divine baptism, and regarding repentance, and regarding what was said concerning it by John the Baptist. It was delivered on the eve of the Lights. Init.: "Repentance is both a beginning and a middle and an end."

Homily by the same delivered on the holy and venerable feast of the Lights, in which, as far as possible, is an exposition of the mystery of Christ’s baptism. Init.: "Yesterday, gathering as a church and celebrating with you."

Homily by the same on the twelfth Sunday of Luke, having as its subject the wondrous healing of the ten lepers; in which [it treats] of peace with God and between ourselves. Init.: "All things of the old law are symbolic."

Homily by the same on the fifteenth Sunday of Luke, having as its subject the reform and salvation of Zacchaeus the chief tax collector; in which also [he speaks] against avarice. Init.: "First, the evangelist Luke."

^A On virginity. That a virgin ought to flee her kin according to the flesh. The same author’s discourse on the wonderful and angelic life of our holy Father Peter, who practiced asceticism on the Holy Mountain of Athos. ^B It is not right, as it seems to me. [This work is] acephalous. O daughter of the great King, and especially regarding the understanding which, from your race, you desire to be betrothed to the dispenser of immortality. That there is also a sort of death of the soul of an immortal nature. What is this death? That this death according to the soul also caused the death of the body. That this also becomes the cause of eternal death. What, in truth, is the life of the soul? That this life also makes the body immortal. That they who have lived according to Christ shall also be taken up, just as the Lord was. That eternal life in man takes its beginning from the things here. That despair has no place at all in man. On [God’s] love for mankind. Why the Lord calls the poor in spirit blessed. On avarice. On coming temptations. How through idleness of mind sorrow is born. On divine illumination, and the contemplation proceeding from it. ^C Homily 64 is missing; Homily 64 is the same as Homily 53. LXV. The same author’s homily on the Dispensation of our Lord Jesus Christ according to the flesh, and on the benefits granted through it to those who truly believe in Him, etc. Init.: "The ante-mundane and incomprehensible [Word] of God." LXVI. The same author’s epistle which he wrote to his own Church when he was a captive from Asia. Init.: "The humble metropolitan of Thessalonica to all who are in the Holy Spirit."

The latter part is missing, some pages having been cut away. Furthermore, as much of the epistle as of the preceding homily, the interior margin of the leaves has been cut away by a recent bookbinder of the Codex right down to the letters, and newly attached paper has to a large extent covered the writing. It is inserted, almost entire, in the Life of Gregory written by Philotheus [in] the following codex, fol. 263 et seqq. The final part, which is missing here, is almost entirely [contained in] fol. 264 verso, col. 1, last line and the following leaves.

Codex XCVIII, formerly CCII, paper, 15th century, 292 folios. It was formerly [the book] of the catechumens of the holy Lavra of Saint Athanasius. At the beginning of the book [is] the index of the first volume of the works of Gregory Palamas, which [is] followed by the second [volume] in the following codex. In this first one, however, are contained those [works] whose arguments follow.

Of Gregory, Archbishop of Thessalonica, to the most learned and religious Archbishop of Cyzicus, Athanasius, who had inquired concerning the writings of Acindynus, whether they agreed with the writings of Barlaam concerning the Light of God and Divine Grace. Init.: "Inquiring about the writings of Acindynus." ^D Fol. 18 verso, Second Discourse. In how many ways the divine Union and Distinction are to be understood; and that we have been taught to recognize a distinction in God not only according to the hypostases, but also according to the common processions and energies; and that we have accepted that the Union and the Distinction themselves are both uncreated, however much this may displease Barlaam and Acindynus. Init.: "Dionysius the Great, having become a hearer of the apostolic voice."

First Antirrhetic against Acindynus, containing a catalogue of the heresies into which he himself and all those who follow him are in danger of falling, since they say that in God essence and operation are altogether one and indistinct.

The chapters of the first book in detail: Cap. 1. That we rightly undertake to write again. Cap. 2. What is the scope of the discourse, and what the enemies of God falsely accuse us of saying, namely, that we speak of two gods. Cap. 3. Concerning the common, uncreated operations of the supreme Trinity, which Acindynus attempts in many ways to abolish. Cap. 4. It is demonstrated by many arguments that he impiously says that such operations are the Son and the Holy Spirit. Cap. 5. Further argument that the same person impiously says that only the essence of God is uncreated divinity. Cap. 6. That he brings forward against himself the chapter of the divine Maximus, "that God is neither among those who think nor those who are thought." 7. That Acindynus and those who follow him fall into more than fifty heresies, and that they open a door and provide an entrance to all the wicked heresies that have existed from the beginning of time. 8. Concerning their corrupt characters, and how, as was fitting for their own ways, they seized the time of civil unrest and, although twice previously they had been soundly defeated and prostrated, they again rise up shamelessly against piety. 9. That they do not even speak consistently with themselves, but rather fall into entirely contrary evils, and thus are liable to diametrically opposed impieties. 10. That they actually attempt to distort the synodical tome against their own heads, and how they appear in many ways liable to the fearful excommunications and proscriptions contained therein. 11. That the tome in question, setting forth what was decreed against them in the great synods, explains and pronounces judgment against all those things which first Barlaam, and then Acindynus, dared to speak against piety. 12. A moderate admonition to the Barlaamites to repent, and to those who choose piety to turn away from them as being persistent in their error. 13. That the prince of evil, opportunely and consistently with his own wickedness, now wars against the divine grace of God through those who obey him. 14. That those very things which Barlaam and Acindynus pretend are offensive to them are themselves a refutation of their own wicked doctrine.

Second Antirrhetic discourse against the same heretic Acindynus, a follower of Barlaam's wicked doctrine, who wrote in its defense after his flight and his own condemnation in synod.

The chapters of the second book in order: 1. That it is common to all heretics, under the pretext of God's simplicity, to call the orthodox ditheists or tritheists; in imitation of whom Acindynus falsely accuses Palamas of ditheism, or of asserting there are two gods. 2. That the entire struggle of the discourse for Acindynus is to show that the radiance of the divine nature is created.

^A

3. That Acindynus is revealed to be godless from the arguments by which he supposedly constructs the charge of ditheism; in which there is a most concise exposition of the impiety of Barlaam concerning the same matters, and of the synodal condemnation. 4. That Acindynus also attempts to draw everyone by guile toward atheism. 4. 5. That Palamas does not speak of two divinities, but rather clears those who have been led astray by them of the godlessness and ditheism of Acindynus and Barlaam; having shown that nothing stands in the way of the brightness of the divine nature—which is uncreated and is called divinity—being one and a simple divinity. 5. 6. That it is impossible, and has been prophetically proclaimed, for any of those who were to come after Christ to fall into ditheism; but those who slanderously charge this against the orthodox are themselves turned toward this very thing by their own malice. 7. 6. That Acindynus is carried into the same abyss by another path, at one time with Arius, at another with Sabellius. 7. 8. That he also innovated a third impiety besides these, and what this is. 8. 9. Resumption and examination by parts of the things spoken by Acindynus concerning divinity, and a demonstration of the words of Palamas concerning it, how they are secure. ^B 10. Testimonies of the holy fathers that the divine nature is the source of divine operations; in which there is a clear demonstration that Acindynus is an Arian. 10. Testimonies of the holy fathers that the essence of God superabounds over its own uncreated operation, and that the divine does not for this reason depart from its simplicity; in which there is also [a discussion] about the participable [properties] themselves. 11. 11. A clear demonstration by many arguments that Acindynus is an Arian; exposition and refutation of his opinion, which maintains that all things that are considered essentially around God, according to the holy Maximus, are created. 12. 12. A demonstration again that the uncreated operation differs from the uncreated essence; and concerning divinity. 13. 13. That Acindynus, adducing a saying of the inspired Gregory of Nyssa as if it were Palamas's, senselessly contradicts it. 14. 14. Exposition of the statement of Acindynus that follows against the most divine light, and a clear demonstration from the refutation of this, that he sets the divinely inspired Scripture against itself, and that he champions no divinity. 15. 15. Further [discussion] concerning the most divine light, that although it is uncreated, it is not essence; and how it is seen not by some created faculty, but in a mysterious manner, even if it is written that it is seen by the eyes. 16. 16. That the testimonies he brings forward from the holy Fathers, Acindynus brings forward against himself; for which reason he is convicted by them of being of the same mind as Eunomius. 17. 17. That from the things which Acindynus writes and thinks, he constructs the argument that the essence of God is, in itself, visible. 18. And that "divinity" is a designation, and it differs from the divine essence and is not a hypostasis, and is uncreated.

^A And he who concludes from this that God is composite is of the same opinion as Eunomius. 19. 20. That Acindynus is also of the same opinion as the Greeks, and with Epicurus himself; and how from what Palamas said, it is shown that God is one, simple, and uncomposite in one divinity. 21. Another ^B demonstration, that the uncreated power, of which "divinity" is the designation, is neither essence nor hypostasis, and that this is no obstacle to there being one divinity. 21. Against the writings of Acindynus concerning the divine grace of God and those things which are graciously granted by it, the third antirrhetic discourse. The chapters of the third book, point by point:

α΄. ^C That not without cause did Acindynus pass over the lack of sequence in the discourses of Barlaam, and the manifold deception and calumny contained within them. 1. β΄. That Barlaam, from the fact that it was seen by the eyes of the apostles, attempts to show that the most divine Light is created; and how he was refuted. 2. γ΄. Testimonies of the saints showing how those who have come to participate in divine grace are said to be, according to it, without beginning and without end. 3. δ΄. Sayings of Acindynus opposed to these utterances of the saints; and his calumnies against the saints, as if against Palamas; and again, the antithesis whereby Palamas is defended by the ^D holy Fathers, and his opinion is proven to be pious. 4. ε΄. That of the worthiness antecedent to the assumption of the Lord's taking of flesh—which was spoken by the Lord Himself, and preached by Paul and those who followed him, the God-like ones—the denial of this, he says, shows Acindynus to be an atheist once more. 5. ς΄. A brief explanation of the mystery, as far as possible: how Christ is one, but many are Christ-like; and how these are called now a new creation, and now without beginning and eternal; and that we are begotten according to this grace, and not created. 6. ζ΄. That it is said that Christ, as a man, received the uncreated grace of the Spirit, and that He shared and continues to share this uncreated grace with His own. 7. η΄. That the deifying grace of the Spirit, which is given by God and received by the saints, Acindynus says is now a creature, and now is God Himself, and is the very essence of God, in which he is refuted as falling into many absurdities. 8. θ΄. In how many ways the term "grace" is understood regarding God, and how the divine splendor is one of the things signified by it, and how this differs from the divine nature. 9. ι΄. Exposition and refutation of the sayings of Acindynus, by which he builds up the argument that grace itself is the essence of God; whereby, ending up more impious than Eunomius, he is convicted of being both an atheist and a polytheist, and one who makes the Divine composite. 10. ια΄. Other sayings of Acindynus, in which there is a testimony from the great Basil, which is indeed truncated, but nevertheless is shown to be opposed in every way to his multifaceted blasphemous opinion shown here. 11. ιβ΄. Another saying of Acindynus with the same testimony, from which it is shown that he contends that he can never be of the same mind as the saints. 12.

^A ιγ΄. A demonstration that things which accept the same reasoning are not entirely and in every way one; and that it is not only the uncreated essence that accepts the same reasoning as the uncreated energy, but that it indeed does not accept the same, according to the great Basil; in which is also a manifold refutation of the entire evil-mindedness of Acindynus. 13. ιδ΄. A powerful demonstration, by means of many proofs, that the saints participate in the uncreated energy of God, but not in His essence. 14. ιε΄. An exposition of another saying of Acindynus, from which he is refuted while confessing that the holy Fathers said the light of the divine Transfiguration was the uncreated Deity, while he himself exhorts others not to pay attention to them as being ditheists and false witnesses. 15. ις΄. That he who says this light is created cannot speak of one Deity; and how, as Palamas says, one Deity is truly preached. 16. ιζ΄. Next, another saying of Acindynus, upon the refutation of which the divine light is again shown to be uncreated; while he himself is shown to treat the writings of our holy Fathers in a manifold way with contempt and to speak wickedly. 17. ιη΄. Next, a saying of the same, upon the refutation of which he is shown to be at variance with the Gospel of Christ; and acting as an advocate for Barlaam and all the heretics, he is shown to be godless and opposed to the saints, and twice constructing that God has essences that are mutually opposed. ^B 18. ιθ΄. That from what Acindynus says, there are shown to be two gods and two deities, one superior and one inferior. 19. κ΄. A demonstration that the things prepared by God for those who love Him, which eye has not seen, and ear has not heard, and which have not entered into the heart of man, are uncreated; and a refutation of the sayings of Acindynus which construct these to be created. 20. κα΄. Further demonstration that Acindynus calls the saints themselves polytheists and new theologians, as teaching that God is, according to substance, higher and more sublime than the aforementioned uncreated inheritance. 21. κβ΄. Further demonstration that it is not possible for God to be in one Deity other than as Palamas says, following the Fathers; ^C in which there is also a solution to certain objections. 22. κγ΄. As in the form of an epilogue, a synopsis of the impieties of Acindynus, even if not of them all; and concerning his boasting over the fair fame of his name. 23.

Against the things written by Acindynus against the light of divine grace, fourth antirrhetic.

The chapters of the fourth book described in detail. α΄. That Acindynus, having captivated the hearer by many artifices, then openly banishes the light of the divine Transfiguration from the uncreated Deity. 1. β΄. That this man, becoming caught in his own traps, appears among other things also as a ditheist. 2. γ΄. A proof that he himself touches upon the contradictions of his own words, and investigates them perversely and with idle curiosity. 3. δ΄. ^D A refutation of the saying of Acindynus, from which it is shown that he thinks the saints hold views inconsistent with themselves and with one another. 4.

^C 5. That the light which shone around the disciples on Tabor is inseparable from the Godhead, as it belongs to It naturally and is a splendor of the divine nature. 6. That the divine nature cannot appear by itself even to those to whom this divine light appears in a mysterious way. 7. That they who say the divine nature transcends every manifestation do not fall into polytheism, but those who do not say this truly do. 8. That they who call the divine light uncreated do not equate God with natural things, but those who call it created do. 9. That the fact that God is not known from natural appearance does not abolish the knowledge of Him through His divine emissions and operations; in which Acindynus is convicted of making the divine providence created and the divine nature comprehensible. 10. Other sayings of Acindynus and testimonies of the saints wrongly taken by him, by which he attempts to show that God is not incomprehensible according to substance, but is known from His own operations. 11. That Acindynus draws the completely opposite conclusion from the testimony of the divine Maximus which he himself put forward, and shows the saint saying things contrary to the theologians who preceded him, and warns that one should flee from and shun all our holy Fathers. 12. A demonstration that the divine Maximus spoke rightly in saying that God is above infinity, even if infinity is uncreated; but not in the sense that Acindynus impiously attempted to distort it. 13. That we attain a conception not of the divine essence, but of the divine operations from created things. By denying this, and esteeming created things to be co-eternal with God, Acindynus is convicted of agreeing with the Greeks and Eunomius. ^D 14. A further refutation of his opinion, in which he forbids the most divine light from being seen spiritually, wherein it is shown that not only is the light uncreated, but also the power by which it is seen. 15. An exposition and refutation of another of his sayings, in which he attempts to prove that the divine essence is not distinct from the divine operation, and that the brightness of God which appeared to the apostles on Tabor was created. 16. That even if the divine light was seen with bodily eyes, it was [only] after they had been transformed by the power of the Spirit. 17. Another saying of Acindynus, by which he is convicted of being a perfect atheist, inasmuch as he attempts to deny that Christ is God, and to show that all the saints are opposed both to the Lord Himself and to one another. 18. An extensive demonstration that Acindynus is in agreement with Barlaam; and, placed in between, a brief refutation of the doctrines of both. 19. That that which is of such a nature as not to be seen by a created power is not created; and that those who see God by the power of the Spirit see Him from the things which are around Him. 20. That the light which shone upon the apostles on Tabor was not among the number of sensible things. 21. A hymn to that very light, and how it elevates those things which seem to have been written humbly concerning it.

Fifth Antirrhetus against those things written by Acindynus concerning the light of grace and the patristic gifts. The chapters of the fifth book, itemized:

1. ^A That with respect to the vision of the senses, Acindynus is more blind in his mind than the blind themselves, inasmuch as he is not simply ignorant, but asserts both of two contrary things concerning the divine light.

2. ^B The sayings of Acindynus, which, when examined, reveal that he maintains through many words that this same light is both a creature and the essence of God.

3. ^C That on account of the multivalent meaning of the word of God, it is sometimes the case that the Fathers taught that God can be seen, and sometimes that they forbade it; which Acindynus, not understanding, uses the words of the saints to wage war against themselves.

4. ^D That by doing this very thing, and from the word "to see," which has a double meaning, he is also refuted as thinking of divine providence as being created.

5. ^A A demonstration, sought even from his own words, that the light shining on Tabor was uncreated, and not the divine essence, even if this pleases him not at all.

6. ^B A resumption of that saying, by which, once it is refuted again, it appears that this divine light is the sacred and common spectacle of the saints, while he considers none of them to be a true theologian and stands in opposition to the evangelical oracles.

7. ^C That he not only shows this light to be now a creature, and now the essence of God, but also claims it was invisible even to the three to whom he had previously proclaimed it alone to be visible.

8. ^D That in putting forward two witnesses, Chrysostom and Gregory the Theologian, he turns the latter against himself, while he slanders the former Father of golden eloquence.

9. ^A That he deprives even those who ascended Tabor with the Lord of the vision of that sacred light.

10. ^B That from his words he also shows the Holy Spirit to be a creature.

11. ^C Another saying of Acindynus, from which he is refuted as saying that God is without will and without operation, and that creatures are co-eternal with Him.

12. ^D Other sayings of the same person, from which he is refuted as declaring all divine discourses, and those who profess them, to be polytheistic.

13. ^A Other sayings of the same person, among which is the testimony of the great Dionysius, from which he is refuted as both corrupting and misinterpreting the aforementioned testimony, while he himself preaches many gods and many deities.

14. ^B Another saying of the same person, from which he is refuted as asserting that God did not truly promise us the Holy Spirit, and for failing to distinguish between the pious and the impious.

15. ^C A demonstration that the seven spirits which, according to the prophecy, rested upon Christ, are the Holy Spirit himself; and how Acindynus calls this a creature when he says that those are creatures.

16. ^D Concerning the fear of the Spirit, what it is, and how it comes to those deemed worthy. 17. Further, concerning these seven spirits, and...

the clarification of that testimony which Acindynus badly adduced against himself, wherein also [is discussed] what it is to do and to act. 18. That Acindynus, having corrupted a saying of the Father Chrysostom, brought it forth against the gifts of the Spirit. 19. A sure exposition and clarification of this saying of Chrysostom. 20. Further clarification as to who [is speaking], to whom [it is said], and by whom that consolation which he says is in this saying is sent. 21. A demonstration from this [text], that Acindynus makes even the unbelievers and the irrational animals, and (alas!) the demons themselves, members of Christ, and [claims] that they will attain the future promise before the believers. 22. A demonstration by way of distinction: which [gifts] are spiritual, and which are not spiritual. 23. That not all spiritual gifts are uncreated, and what is uncreated in them. 24. A lengthy demonstration that the uncreated operation and grace of the Spirit is not the essence of the Spirit. 25. That Acindynus, by wrongly interpreting the term "all" in reference to God, shows himself to be (the madness!) superior even to Christ. 26. That the term "all" in reference to God is interpreted variously by the saints, and in how many ways; wherein the sayings of Acindynus are clearly shown to be in conflict with the saints and to fall into absurd blasphemies. 27. ^A That when it is shown by the theologians that there is a twofold distinction in God, when "the all" is spoken regarding one of them, it does not include the other; and that those who participate in God participate in the divine operation, not in the divine essence. 28. That the wisdom and virtue bestowed upon the deified by Christ is the divine operation of the Holy Spirit.

Further, the Sixth Antirrhetic Book ^B against those things which have been written by Acindynus against the divine light and the common operations of the Father, and of the Son, and of the Holy Spirit.

Chapters of the sixth book in detail:

1. What is the end of each kind of philosophy, that is, both the one according to the world and the one according to Christ; and that both concern arguments and seek the truth, from which ^C those who have fallen away are necessarily entangled in falsehood. 2. Concerning the subsequent false writing of Acindynus. 3. That from what he writes concerning the light in the Transfiguration of the Lord, he is shown to think of it as some phantom without hypostasis, and as something created and sensible; and he constructs [the argument] that Christ has three natures, and two ^D deities—one supereminent and the other inferior in every respect. 4. A demonstration that, even though Acindynus pretends to plead for the one, he nevertheless preaches no uncreated deity. 5. That he constructs [the argument] that the supercelestial light, which is before the world and above the world, is a creature, and he declares [this] openly. 6. A demonstration that Acindynus calls not only us, but also the God-bearing Fathers, and the Church and Empire by which Barlaam was condemned, "ditheists."

^B

7. That, hearing the God-bearing Fathers say that the light that is before the world and the light that appeared on Tabor are one and the same, he ought to have freed himself from error and not thought that this light obtained its beginning from the mountain; but, having craftily passed over them, he accuses us of preaching it as being above the world.

8. That God Himself is the light that is before the world, and above the world, and of the eternal angels, and that Acindynus proves this to be created by declaring that light to be created.

9. A demonstration that it is not we, but Barlaam and Acindynus, who teach that there is a light between God and the angels which is neither God nor an angel; in which it is also shown that God is called light not according to essence, but according to operation.

10. A demonstration that St. Basil the Great said the supercelestial light is cut off by the celestial circumference, not because it is material and therefore unable to pass through it—as Acindynus foolishly supposed—but because sensible things are not receptive of that brightness, and are not constituted to be seen through it.

11. A demonstration, from the things which Acindynus brought forward from the great Dionysius and from the things which he himself wrote, that we confess one Godhead, while he himself [proposes] two, which are disparate, unequal, and entirely separated from one another.

12. That, having distorted a passage of the venerable Maximus, he put it forward, and by it he is refuted as falling into many absurdities; for he tries to portray the light of the Transfiguration as flesh, and through many things is proved to be both a polytheist and an atheist at once. ^C

13. That, while the sophist of wickedness formerly attempted to deceive by [the doctrine of] polytheism, now, ostensibly defending the unity, he craftily draws away from the one God.

14. That the claim of Acindynus is nonsense, namely, that we say the operations of God are many and various because of the weakness of our knowledge.

15. That, inasmuch as he himself says that the Son and the Holy Spirit are an operation, he agrees with Sabellius.

16. That he wrongly understands [the statement] that the Son alone is called the power and operation of the Father; and that, if this is understood correctly, it shows that the common power and operation of the Father, the Son, and the Holy Spirit—which is distinct from the common essence—is uncreated.

17. What is the pious thought according to which each of the three adorable Persons is called power and operation; in which [we speak] again concerning the common power and operation of the three.

18. That while the theologians say that God both is and is not an operation, and declare each of these in two ways, and further show that there is a common, uncreated power and operation of the three Persons, Acindynus denies everything else, apart from the fact that it is called power and operation.

19. A demonstration that the operation contemplated in the essence of the Holy Spirit, according to the Theologian, is uncreated, and induces no composition, even if it differs from the essence.

20. That Acindynus, by openly dogmatizing that this is created, completely rejects the fifth and sixth ecumenical councils. ^D

21. A demonstration that even if this operation is said in some way to be an accident, this does not mean that it is not present in the

^A God; in which, through many proofs, it is shown that the uncreated operation differs from the uncreated essence. 21. 26. That this operation is also testified to by the theologians as essentially present to God and acting, and that by openly calling this a creature, Acindynus makes God himself a creature. 22. 27. That to say, as he does, that the Son and the Spirit of God are the essence of God, contains much that is irrational, and more that is impious; in which chapter, there is again a demonstration that the divine operation, which differs from the divine essence, is also without beginning. 23. 28. A demonstration that it is not we, but Barlaam and Acindynus, who are the ones dogmatizing that the divine essence and the divine operation are unequal and dissimilar, and who, from this, speak of two deities, one supereminent and the other inferior. 25. 29. That in addition to many other impieties, Acindynus shows the divine hypostases to be unequal to each other, and that in many ways he destroys the unity of God and the mystery of the Holy Trinity; whereas Palamas truly proclaims one three-hypostasized God in one deity. 25.

Against those things which Acindynus wrote against the light of grace and against those who at various times have been illuminated by that light, the seventh Antirrhetic book.

The chapters of the seventh book in detail.

1. That the discourse, proceeding rightly and rationally, ends in the words of those who are concerned with the contemplation of those who are sacredly at rest in such quiet. 1. 2. That deifying grace and divine light are not divine and uncreated through anything else. 2. 3. That for us, indeed, it is a pleasure to be spoken ill of because of piety, but miserable are those who speak ill of us because of it. 3. 4. That Acindynus cannot speak against us in any other way than by craftily concealing our intention and slandering it. 4. ^B 5. That in imitation of the Arians and the Severian woman, having taken refuge in the protection of a wealthy woman, and with her supplying the money, Acindynus endeavored to set the holy Church against itself, and those who have been saints from of old against each other, and each one against himself. 5. 6. A refutation of his statement concerning contemplative vision. 6. 7. A refutation of another statement of the same man, by which he attempts through deceitful counsels to abolish the appearance of grace to those worthy of it. 7. 8. A refutation of other words of his, in which he teaches that only knowledge is error-free light, and incites him who is transformed into an angel of light to wage war against the light of grace. 8. 9. Against the speculation introduced by the Greeks and Gentiles, and against such erroneous contemplation, and concerning the error-free and divine illumination, and concerning its signs; and how the surpassing love of God towards us is demonstrated from it. 9. 10. A chapter of Saint Diadochus concerning the light of contemplation, which was brought forth by Acindynus against this light; but having been examined by us, it appears to have been written in favor of this light and against him who brought it forward. 10.

^B 11. On mental leisure and the things that spring from it; in which also [one finds] a discourse on divine illumination once again, and whence one might derive proofs for those who possess it. 12. That Acindynus also attempts to show that the light of the Lord’s Transfiguration is evil, and he says that those who do not hold it to be such are ignorant of the unerring appearance of light and consolation; our discourse, however, truly demonstrates that the divine light is divine and is above the unerring [so-called] calling. 13. That Acindynus foolishly says that a mind purified through virtue sees its own peculiar light without divine illumination, and he maliciously exhorts one to flee all other consolation of the soul. 14. That from the things he says again, the wretch declares that all the prophets, apostles, Fathers, and martyrs from the beginning of the ages were in error and mad. 15. That he also slanders the mystery of the Lord’s Incarnation, saying that the Body of Christ is a symbol of light, just as the dove seen by the Baptist was a symbol of the Spirit; in which [context it is also stated] that all things said by us regarding the prophetic visions and the divine light are matters of faith, and not of demonstration. 16. That he himself is justly held by a mad error, which he falsely ascribed above to the God-bearing Fathers.

^C To the most honorable among monks, Damian the philosopher. The writings of Acindynus against us were brought from many places to the most pious among monks, Lord Dionysius. ^D There are three kinds of his godlessness, so to speak. An exposition of the monstrous multitude of the impieties of Barlaam and Acindynus. We reject the most impious, monstrous multitude of the heterodox dogmas of Barlaam and Acindynus. A panegyric discourse by Philotheus, the most holy and ecumenical patriarch, on the life of our Father among the saints, Gregory, Archbishop of Thessalonica. Gregory the Great is the subject of the festival. A book of the instruction of the divine and sacred laura of the Holy Mountain and of our Father Athanasius. Here this present book has received its end by the hand of Philotheus, a monk from the city of Constantinople.

Index of the second book: 1. A more exhaustive apology against those who think that two gods are being demonstrated, [arising from the fact] that the deifying gift of the Spirit, to which God transcends in essence, is called by the saints not only deification but also deity, not being unbegotten; or [it is a discourse] concerning the divine energies and the participation according to them. 2. Concerning divine and deifying participation, or concerning the divine and supernatural simplicity.

The third discourse of the same author, that Barlaam and Acindynus are those who truly and impiously divide the one deity into two unequal ones.

^A

4. A dialogue of an orthodox person with a Barlaamite, refuting the Barlaamite error part by part. Orthodox: I wished to learn from you, who seek and defend the relics ^B...

5. A dialogue of the same orthodox Theophanes with Theotimus, who had been converted from the Barlaamites. Theophanes, or concerning the deity and concerning that which is both imparticipable and participable in accordance with it. 5. You reflected, having become by yourself, brother Theotimus, etc. ^C

6. Antithesis against those things which Acindynus composed against Palamas, purportedly, but in truth against piety itself and all the pious; gathered from various of Palamas's discourses and clearly demonstrating that the things brought forward by Acindynus from the patristic discourses and from himself for his own defense do not speak for him, but rather accuse him. 6.

The chapters of the discourse by parts. 1. ^D That out of helplessness, Acindynus has attacked only the inscription and title; and how, from those things which he writes here, he is revealed to be a ditheist and an Arian. 1. 2. From the testimonies set forth by Palamas, those which Acindynus had omitted by fabrication—a few are brought forward, by which the views of Palamas are shown to be pious and those of Acindynus to hold an evil doctrine. 2. 3. Sayings of Acindynus showing his own opinion, and antitheses to these refuting him as a Eunomian; and that using the mask of Palamas, he has proceeded against God and the saints. 3. 4. That he who fabricated another inscription for the same discourse proceeds against it again, and through it against the divine theologians. 4. 5. That having omitted most of the more noble points, he subsequently mentions a certain little word of Palamas; but even through that, when rightly understood, every roaring of Acindynus is removed, by which he insanely attempts to overturn the tri-hypostatic nature of the deity. 5. 6. That, with it being refuted, he now appears as an Arius, now as a Sabellius, speaking at other times of many sons of God and many spirits. 6. 7. Testimonies set forth by Acindynus from the saints against Palamas, purportedly, which, when examined and understood rightly, are shown to in no way stand against those things of Palamas, but rather they convict Acindynus of falling into many and terrible heresies. 7. 8. Antithesis by Acindynus, claiming that only hypostatic operations are uncreated; which being refuted, he is shown to be worse than Arius, as he makes the deity—one of the three persons—to be created. 8. 9. A demonstration from these very same testimonies set forth by Acindynus, that the divine operation differs from the divine essence; in which he is again proven to be another Sabellius. 9. 10. Another testimony set forth by the same person from the chapters of Saint Maximus, which, when examined, reveals him to be a Sabellius once again. 10. 11. A demonstration also from this chapter that the operation differs from the divine essence, by which he who wrongly sets this forth is convicted of falling into ridiculous dogmas. 11.

that he who put it forward is proved to have fallen into ridiculous opinions.

12. ^B Another piece of testimony from the scholia on the great Dionysius, put forward by Acindynus, by which, when examined, he is shown to declare the essence of God a creature. 13. Explication of this scholium, and a demonstration from it that the uncreated energy differs from the uncreated essence. 14. Question and solution, how the great Dionysius calls one of the uncreated energies the first and senior, and others after that; and a demonstration from this, that these differ from the divine essence. 15. That the fact that God is entirely essence and entirely energy in no way hinders the energy from differing from the divine essence. 16. Other testimonies put forward for Acindynus from the words of the holy Cyril, which, when examined, are shown not only not to conflict with Palamas's words, but even to support them. 17. Another saying of Acindynus stating, "What other energy is there beside the essence of God?" wherein he is convicted of speaking impiously. 18. Demonstration that the energy which he had called other than the essence of God and created, is this natural energy of God, which he previously maintained was uncreated and did not differ at all from the divine essence. 19. That from the assertions put forward by himself, Acindynus is revealed as an enemy of God, and the most atheistic of all who have ever been. ^C Behold the unchecked nature of Acindynus's madness.

7. To the most wise and most learned and, to me in the Lord, most beloved, John Gadas. ^D "Solomon says somewhere in the Proverbs: Give an opportunity to a wise man, and he will be wiser," etc. Fol. 77, verso.

8. To the most holy and divinely wise metropolitan of Aenos, lord Daniel. "Truly, a train of evils is introduced from the soul that harbors them," etc. Fol. 94.

9. Epistolary letter of the same to Acindynus: it was sent from Thessalonica before the synodical condemnation of Barlaam and himself. "The one who confuses us, calling the evil-minded Barlaam," etc. Fol. 102, verso.

10. To the all-good, all-noble, and wise nomophylax. "The letters you sent a while ago," etc. Fol. 110.

11. To the most holy among hieromonks, lord Paul Asanes. "Meeting us, he who by blood is related to the emperors," etc. Fol. 116, verso.

12. To the divinely wise Arsenius, a Studite monk. "I wish you to know, inspired Father, that what you are now asking of us," etc. Fol. 122.

13. That the writing of the Patriarch of Antioch against Palamas is a lie in essence, and in every way opposed to both the synodical and the Hagioritic Tomes; wherefore it is also against all the pious, and against the pious emperor and piety itself, and more truly even against him who was induced by the fraud of the Barlaamites to write this. "I shall therefore remember the voice of Jeremiah in due time," etc. Fol. 143.

14. That that writing is a perverse interpretation and a clear refutation of that Tome, which the patriarch, having joined himself to the Barlaamites, calls an exposition of the Tome by fraud. "Just as there is one true Christ, the God over all, whereas many antichrists have arisen," etc. Fol. 153.

15. To the most holy among hieromonks, and to me in the Lord most beloved, and brother and father and lord, the truly Philotheos. "Much was given, and much they will demand from him, according to the Lord's saying," etc. Fol. 162, verso.

^A 16. The same to the most venerable elders who are on the holy mountain (Athos). ^B Beginning: "You, by doing good, and to yourselves most fittingly..." Blessed be God, and to me, beloved from the heart, Lord Bessarion. 19. The same, another to the aforementioned own brother. Beginning: "This is a labor before me, says the psalmist Prophet..." ^C To the most powerful and most pious Lady, the Palaiologina. 20. "Nothing is so necessary, nor so profitable, and therefore also most fitting..." 17. The same to his own brother, the most honorable hieromonk, Lord Makarios. 17. "It does not yet seem to me that you understand that fire burns and the flame prevails..." ^D 18. The same to the most honorable among monks, the most ascetic Lord Bessarion. 18.

Book of the catechumens of the holy laura of Saint Athanasios on Mount Athos.

The third volume of the Works of Gregory Palamas

In the first place is placed his epistle to Damian, preceded by this notice: "This discourse is the tenth of the first book of the Antirrhetics against Acindynus; but since it was not written in its proper place in those books, it is added here." In codex CXVIII, which is the first volume inscribed as the Works of Gregory, though it is not by the same hand as the two that follow, this epistle to Damian is written in the tenth place.

There follows then in this hundredth codex, folio 11, an accurate index of other works that are contained therein, as follows:

The most holy archbishop of Thessalonica, Gregory's First Book of Demonstrations, that the Holy Spirit proceeds not also from the Son, but from the Father alone. Beginning: "Again the terrible and arch-evil one, having his own head against us..." Fol. 13.

The same, Second Book concerning the procession of the Holy Spirit, that it does not proceed from the Son either; and against those things proposed by the Latins from divine Scripture, supposedly for their own support. Beginning: "If, then, one ought also to be in the catalogue of the pious..." Fol. 35 verso.

The same, Anti-inscriptions against those of Beccus in favor of the Latins, concerning the scriptural testimonies collected by him, showing that such inscriptions are impiously held, and are opposed to the collected sayings of the saints.

The first inscription of the Latins

The same, that the Latins, saying the Spirit is also from the Son, cannot escape those accusing them of saying there are two principles of the one Spirit; and that one ought to call theological syllogisms demonstrative rather than dialectical. It was written to Acindynus, who was still numbered then among the pious and friends. Beginning: "If perhaps it were necessary for us to render an account..." Fol. 69.

The same, to the philosopher Barlaam, who had not correctly defended himself concerning the two principles; or against the Greek speculation. Beginning: "Raised on the highest education regarding arguments..." Fol. 77.

The same, against Barlaam, who had written that there is no demonstration regarding any of the divine things; a refutation that there is [a demonstration] for some of them; and that this is, properly speaking, demonstration, while the Aristotelian demonstration is unstable and for the rest useless.

^A of prayer against those who spend their life adhering to it. The matters of the dyarchy have been removed; for it has been cut out from the discourses of the philosopher. Fol. 165, verso.

The same, First Discourse in defense of the holy hesychasts, of the earlier series, on to what extent and until when the study of literature is useful. First Response. "Brother, it is good to have the heart established by grace." Fol. 103, verso.

The same, Second Discourse in defense of the holy hesychasts, of the earlier series; that to those who have set themselves ^B to attend to themselves in stillness, it is not unprofitable to try to restrain their own mind within the body. Second Response. "Brother, will you not hear the Apostle saying that the bodies [are]..." Fol. 115.

The same, Third Discourse in defense of the holy hesychasts, of the earlier series, concerning light and divine illumination, and holy blessedness, and perfection in Christ. Third Response. "Are the vices, then, not only adjacent to the virtues..." Fol. 120.

The same, First Discourse in defense of the holy hesychasts, of the later series, being an exposition and refutation of what was written by the philosopher Barlaam against the holy hesychasts. Which is the truly saving knowledge and eagerly pursued by the monks, and against those who say that the knowledge from external learning is truly saving. ^C "Nothing is more terrible than falsehood, and nothing more burdensome than calumny." Fol. 140, verso.

The same, Second Discourse in defense of the holy hesychasts, of the later series, concerning prayer. "Of those, then, who set no great store by the benefit from external learning..." Fol. 155, verso.

The same, Third Discourse in defense of the holy hesychasts, of the later series, concerning the holy light. "The one of the..."

The same, Refutation of the absurdities which follow from the second writings of the philosopher Barlaam; or, Concerning Deification. "But ^D if it is against the Messalians, just as indeed the book is entitled, that it has been done..." Fol. 197, verso.

The same, Catalog of the absurdities resulting from the premises of the philosopher Barlaam, second discourse against the second writings. "Someone among the beginners asked if it is possible for a man..." Fol. 211, verso.

The same, Catalog of the absurdities resulting from the conclusions of the philosopher Barlaam, of the later series, third. "Whatever things, then, clash with the truth and with the God of truth..." Fol. 220.

A Compendious Narrative of the Discussion Held in the Palace before the Emperor between Lord Gregory, Archbishop of Thessalonica, and Gregoras the Philosopher, Written by one of the Senators Present and an Eyewitness.

The same, First Discourse of the most blessed Archbishop of Thessalonica, Gregory, written as if by another, concerning the mendacity and impiety of Gregoras in his writing. "That Gregoras, together with the heterodox Barlaam and Akindynos, should miserably partake..." Fol. 252.

The same, Second Discourse concerning the mendacity and impiety of Gregoras in his writing. "They say that one knows the lion from his claws, and the fabric from its hem..." Fol. 244.

Refutation of the multiform blasphemy of Gregoras regarding the most divine light of the Lord's transfiguration; and a demonstration by antithesis that this is truly uncreated and eternal. It was written and sent to the most holy and ecumenical patriarch. Initium:

^A "That it was and is and will be, to the elect of the disciples, etc." Fol. 273, verso.

Of the same, an epistle to one who inquired concerning the utterance of the great Basil contained in the synodical tome, which is calumniated by Gregoras as not being genuine. Initium: ^B "It is always and necessary, brother, that those things delivered by the Church of Christ, etc." Fol. 287, verso.

Of the same, one hundred and fifty chapters, physical and theological, ethical and practical, and purgative of the Barlaamite infection. Initium: ^C "That the world exists, both nature teaches and history confirms, etc." Fol. 290.

A synodical tome against the heresy of Barlaam and Akindynos, akin to the previous tomes against them. It was occasioned by those who subsequently followed their heresy, namely the one who held the office of Ephesus and the one of Ganos, Gregoras and Dexios, and those who were involved with them. Initium: ^D "We think no one is ignorant of the madness against the Church of the common enemy, etc." Fol. 521, verso. This synod was held in the year 6859 (of the world), of Christ 1351, to which subscribe after the emperor John Cantacuzenus and the patriarch of Constantinople Callistus, 23 metropolitans and 3 bishops.

Codex CI, formerly CCCVII, of bombycine paper, whose folios are numbered 298. It was for the most part written by the hand of Sylvester Syropoulos, who wrote this note at the end: "The present book was completed by the hand of the great ecclesiarch of the most holy Great Church of God, deacon Sylvester Syropoulos, in the year 6955, in the month of August, indiction 8."

Fol. 5, this codex is inscribed, "Of the Catechumens of the sacred Laura of Saint Athanasius" (in Mount Athos). In it are contained the works of the patriarch of Constantinople Philotheos against the philosopher Gregoras. At the beginning there exists a double Pre-theory of the same, which a precise index of this kind follows.

Of the most holy and most wise archbishop of Constantinople, New Rome, and ecumenical patriarch, lord Philotheos, against the things written by the philosopher Gregoras, against the sacred tome of the Church and divine operation and deifying grace, and specifically the theophany and deity that appeared supernaturally on Tabor, his first antirrhetic discourse. Initium: "I received the writings composed by the philosopher Gregoras against us and against piety, most noble emperor, etc." Fol. 5.

Against the second dialogue of the philosopher Gregoras, directed against piety and this sacred tome, his second antirrhetic discourse, concerning the difference between divine essence and energy. Initium: "It is not a very laborious or difficult thing, O most wise and Christ-loving emperor, etc." Fol. 15.

Against the same philosopher Gregoras, his third antirrhetic discourse, still concerning the difference between divine essence and energy, and concerning the divine power which God naturally possesses according to the sacred theologians. Initium: "Come then, O good Gregoras, the things against that sacred synod and the tome, etc." Fol. 22, verso.

Against the same Gregoras, his fourth antirrhetic discourse, still concerning the difference between divine essence and energy, and concerning the natural power of God; and an interpretation of the passages of the holy theologians Cyril and John, which Gregoras, having cut them up, attributed to us as if they were ours.

^A And before launching into those sacred discourses, To the same philosopher Gregoras, the fifth Antirrhetic discourse, concerning unified and distinct theology, and concerning the specific difference again between the divine essence and operation, and indeed also concerning their union ^B and the fact that their union is perceived in reality according to the theologians, while their difference is perceived by mental abstraction; and the proofs of these from Dionysius and Hierotheus, the successors of the apostles, from the divine Scriptures, from the ecumenical synods, and from certain theologians and teachers.

Now, however, as we go on in our discourse to the divine and supernatural union and distinction of the Deity,

What, then, that scholar who considers the foolish wisdom [of the world] to be something extraordinary, [says] here...

And since the discourse concerning the participation of the holy and divine Spirit's ineffable communion and deification...

To the fifth and sixth discourse of the same philosopher Gregoras, the ninth Antirrhetic discourse concerning the Deity and God, and again concerning the divine operation and deification, [demonstrating] that it is uncreated.

These and such things against the one omnipotent and uncreated Deity...

folly, as the wise Solomon says. ^A

Of the same most holy patriarch, an antirretic discourse (12) against the same philosopher Gregoras, on behalf of the monks living on the Holy Mountain of Athos and those who dwell there in sacred quietude, and indeed also those here; as well as an apology for the things poorly spoken by him against the most divine emperors, and also defense against those things [said] against the divine Gregory and his sacred miracles; and, at the end of the discourse, a recapitulation of the things previously said. "Here, wanting to anchor the discourse, which I also mentioned in the preceding parts..." ^B

Of the same most holy and ecumenical patriarch, lord Philotheos, to the most noble great domestic Palaiologos, concerning the saying of the great Basil in the *Antirrhetics against Eunomius*, where he says: "For He who brings forth mounds of dew," according to the word of Job, "did not establish the mounds and the Son in the same way"; and a thirteenth discourse on the Godhead. "And again, most noble and most learned of friends, let us proceed to the solutions of your questions." ^C

Of the same, to the same, concerning the divine transfiguration of Christ on Tabor, that the light exhibited in it is neither the essence of God nor a creature; and that the apostles saw it, and how they saw it; and that it is not right, as some wish, to keep silent about these matters, but rather to proclaim them, and that all ought to hasten to the participation of that divine light. "But since the calumnies and innovations [directed] against us concerning the words..." ^D

Of the same, to the same, concerning the same matters, a fourteenth discourse. "But it would be time now, and to place therein, as it were, an end and a seal..." ^A

Up to this point the book is completed, as is described in the prefaces. But the following were added in the present copy. To Petriotes, that just as the Holy Trinity is one God, so also is the Godhead one; and concerning divine operation. "Yesterday and the day before, one of my habitual [correspondents] arrived bringing news..." ^B

Of the same, to the most glorious and illustrious great domestics, who asked about the ancient circumcision. "I indeed thought that you, from the long absence..." ^C

The chapters (14) of the heresy of [Gregory] Acindynos and Barlaam and those like-minded with them, set forth as they themselves wrote them, but thereafter refuted by the same patriarch. "They say, opposing the divine Scripture..." ^D

A synodal tome written during the great synods that refuted and cast out the impiety of Barlaam and Acindynos, in which not only the whole Church was present, but also the senate and the Catholic judges of the Romans, with the most divine emperor presiding as long as he survived. "Truly praiseworthy is he who said that humility is the knowledge of truth..."

A copy of the letter made by the archbishops (6) according to the fifteenth indiction concerning this synodal tome.

A third synodal tome against the error of Barlaam and Acindynos, in agreement with the former. It came to be because of those who later followed their error, [namely] the one who held the office of Ephesus and [the one of] Gangra, Gregoras and Dexios, and those who were led astray with them. It had also another subscription together with a preface of this sort: "My Majesty, being about to subscribe to the present tome, which has already been [signed] by the mighty and holy master and emperor, my father, and the divine and..."