Table of Contents of the Matters Contained in This Volume
[LATIN] A occasion for death, 309. The death of the same, ibid. Letters of Joseph to Zimisces, 305. Zoe married to Argyropulus, 312. A lewd woman plots against her husband, 314. From Zoe Carbonopsia a son is born to Leo the philosopher, 299. Place in Zonaras, 140, 286, 294, 297. Zoroaster the Persian astronomer, 129. Zorobabel, son of Salathiel, takes the kingdom from the Jewish tribe, 199. The history of Zorobabel, 198. Zonaitas, prince of Smyrna, 346. Zygenae, a species of whale, 36.
TABLE OF CONTENTS OF THE MATTERS CONTAINED IN THIS VOLUME
MICHAEL GLYCAS. Notice from Fabricius, ed. Harles, I. Joannes Lamius’s first Dissertation on Michael Glycas and his writings, in which is inserted an index of authors and books, both published and unpublished, from which Michael Glycas collected his own material, VII. The same author’s second Dissertation, XIX. Casimir Oudin’s Dissertation on the age and writings of Michael Glycas, XXII. A review of the letters of Michael Glycas from the Greek theological manuscript Codex 160 of the Vienna Library, XXXVI. A review of the same letters according to Codex 193 of the Royal Library of Turin, XXXIX.
MICHAEL GLYCAS’S ANNALS FROM THE BEGINNING OF THE WORLD TO THE DEATH OF EMPEROR ALEXIUS COMNENUS, IN THE YEAR 1118. Philippus Labbe, S. J., Commendatory Epistle to Cardinal Mazarin, 1. Preface by the same to the Reader, 3. Preface of Joannes Leunclavius, 5. Table of Michael Glycas from the manuscript codex of Fontisebrault, transcribed and translated by Philippus Labbe, 465. Part I, containing the history of the universe, 27. Part II, from Adam to the empire of Caesar, 231. Part III, from the empire of Caesar to Constantine the Great, 385. Part IV, concerning the emperors of Constantinople who reigned subsequently, 465. Continuation of the Glycan Annals from Joannes Comnenus to the capture of Constantinople by the Turks, by the author J. Leunclavius, 625.
MICHAEL GLYCAS’S EPISTLES. Epistle I. To the lord Joannes Sinaites, monk and stylite, most venerable. Whether one ought to show indulgence to those who have fallen into sin, or whether, as reason demands, they should be rebuked, 647. Epist. II. To the venerable monk, first of all, the lord Joannes Smeniotas. Whether those are to be heard who say that man from the beginning had a perishable body, and was subject to passions, or natural inconveniences, even before the transgression; and that he used sensible food in Paradise, and that the tree of knowledge was a fig tree, 659. Epist. III. To the same. Concerning the glory and brightness with which Adam shone from the beginning, 715. Epist. IV. To the same. For what reason the devil attacked Adam through the serpent and not through another animal, and from what it is eventually established that Adam was attacked by him through the serpent, when Scripture does not expressly say so, and whether Scripture has hidden that very thing for some true reason, 721. Epist. V. To the honorable monk, the lord Joannes Aspiotes. Of what nature the bodies of men will be when they rise from the dead, and whether they will then eat sensible food, as some assert, 727. Epist. VI. To the same. Whether the bodies of men will rise with the distinction of male and female, 753. Epist. VII. To the same. Whether one ought to pay attention to those who say that those who are about to rise will not recognize one another; and if they do recognize one another, whether the just will be recognized by sinners, but sinners not by the just, 782. Epist. VIII. To the very venerable monk, the lord Esaias. Whether the just ought to progress in knowledge and glory, or not, after that restitution which will be there, 795. B Epist. IX. To the same. Whether one ought to pay attention to those who say that Paradise is corruptible and that the thief did not enter into it immediately after the Cross, 799. Epist. X. Why the Lord was incarnate in the last times, and did not come into the world much earlier; for if He had done this earlier, that vast multitude would perhaps not have finished their lives in impiety out of ignorance, 811. Epist. XI. To the most honorable Father, the lord Gregorius Acropolita. Whether the heaven is round and immobile or not, according to St. Chrysostom, 817. Epist. XII. And this is also asked: since God created light on the first day, for what reason He established the luminaries on the fourth, 831. Epist. XIII. To the very venerable monk, the lord Esaias. If our mind was created according to the image of God, how is it that the same mind is intelligent in one person but not intelligent in another; and for what reason do all people differ from one another in form, age, and other things, 838. Epist. XIV. To the same. Concerning the manner in which it is proper to respond against the Jews, when they strive to twist the mystery of God even more, 845. Epist. XV. To the most venerable brother in the Lord, the lord Joannes Tricha. In what manner one must understand that which we find in the Apocalypse of the divine evangelist Joannes: "I saw a new heaven and a new earth, and the sea is no more," 897. Epist. XVI. To the most venerable monk, the lord Chariton. Whether the blessed John the evangelist yielded to death, or not, 899. Epist. XVII. To the most venerable monk, the lord Nectarius. Concerning Judas, whether he hanged himself with a noose according to the evangelical history, or whether, surviving after these things, as some say, he suffered from dropsy and thus died, 903. Epist. XVIII. To the most venerable and intimate lord Esaias. Whether faith should be given to those who say that the souls of the saints, having departed from here to some place of rest, do not now make prayers for us, and, standing in the sight of Christ, in no way care for the earth: likewise concerning the soul. There precedes [a treatise of] a certain Unknown on the same argument, 913. Epist. XIX. To the monk Nilus. That prayers and alms for the dead are not in vain, 921. Epist. XX. (Fragment) To... That the prayers of the just are beneficial even to the impious dead, 927. Epist. XXI. (Fragment) To... It relates that the Virgin’s soul descended to the underworld after death, 929. Epist. XXII. (Fragment) It declares and proves that not only the Virgin’s soul, but also the souls of the rest of mankind descend to the underworld after death, but with this difference: that to the just, for the sake of contemplating the mysteries of Christ even in that region, a place of passage to the heavenly realms is granted; to the impious, a place in which they remain to be tormented by eternal punishments, 929. Epist. XXIII. To Constantine Palaeologus. That those who have rashly opined that Paul was one of the twelve disciples of Christ are not to be heard, 931. Epist. XXIV. To Andronicus Palaeologus. Concerning the day of Lights [Epiphany]. Whether it is more worthy than the solemnity of the Nativity of Christ, 955. Epist. XXV. To the monk Esaias. Concerning not assimilating the monk to baptism, 935. Epist. XXVI. (Fragment) To the monk Alypius. Concerning celebrating the fast before the Nativity of the Lord, 951. Epist. XXVII. (Fragment) To the recluse Alypius. Whether second marriages are prohibited among the Greeks, 955. Epist. XXVIII. (Fragment) To the monk Alypius. He excuses his Greeks who use the rites of the Jews, 957. Epist. XXIX. Concerning the procession of the Holy Spirit, 959.
JOANNES DIACONUS OF ADRIANOPLE. Political poem in praise of Joannes Palaeologus, to which Ang. Maria Bandinius prefixes [an introduction], 959.
ESAIAS CYPRIUS. On the procession of the Holy Spirit, to Nicolaus Sciengia, 971.
HILARIO MONACHUS. On the mystical bread of the Greeks and the unleavened bread of the Latins, 977.
JOANNES ARGYROPULUS. Notice from Boerner on learned Greek men, 985. ON THE PROCESSION OF THE HOLY SPIRIT TO THE GRAND DUKE, WITH AN EXPLANATION OF THE DECREE MADE IN THE SYNOD OF FLORENCE, 991. Epistle to Dominicus Roboreus (de la Rovere), Cardinal of Turin, by whose grace he had undertaken the interpretation of Aristotle’s *De Anima*, 1007.
THEODORUS AGALLIANUS. Refutation of the book of J. Argyropulus "On the Holy Spirit," 1011.
JOSEPHUS CPOLITANUS, PATRIARCH. Confession of faith when he was in his last moments, 1051. His epitaph, 1053.
JOB MONACHUS. Proemium to the commentary on the Psalms, 1055.
BARTHOLOMEUS DE JANO. Epistle against the Turks, to Albertus de Sarthiano, 1055.
NICOLAUS BARBARUS, PONTIFICAL VENETIAN. Ephemerides of the siege and conquest of the city from the month of March until the 29th day of May, 1455, 1067.
ANONYMUS. NARRATIVE concerning the life of Mohammed, 1077.