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§ 150. Euthymius Zigabenus.

I. EUTHYMIUS ZIGABENUS: Opera omnia, in Migne, Patrol. Gr., Tom.

CXXVIII.-CXXXI.

II. See the Prolegomena in Migne. CEILLIER, XIV. 150-155.

EUTHYMIUS ZIGABENUS (or Zigadenus) was a learned and able Greek monk of the order of St. Basil in the convent of the Virgin Mary near Constantinople, and enjoyed the marked favor of the emperor Alexius Comnenus (1081-1118) and his wife Anna. Being requested by Alexius to refute the Bogomiles, who had become alarmingly numerous, he was led to prepare an extensive work upon heresy, entitled The Panoply Among the heretics he included the Pantheists, Jews, the Pope and the Latins. His materials were the decisions of councils and the Greek Fathers and other writers, including some otherwise unknown. In this important work and in separate treatises he imparts much valuable historical information respecting the Bogomiles, Massalians, Armenians, Paulicians, and even about the Jews and Mohammedans, although it is evident that he was not well informed about the last, and was much prejudiced against them. Like other Greeks, he finds the latter heretical upon the procession of the Holy Spirit and upon the bread of the Eucharist. Besides the Panoply, Euthymius wrote commentaries upon the Psalms,5 much dependent upon Chrysostom, and on the Gospels, more independent and exhibiting exegetical tact which in the judgment of some puts him next to Theophy

lact.

1 In her Alexiad (XV. 490, Migne, CXXXI. col. 1176) she extols his learning and piety.

"Migne, CXXX.

Migne gives the sources.

• Contra Massalianos; Contra Bogomilos; Disputatio de fide cum philosopho Saraceno; Dialogus Christiani cum Ismaelita (all in Migne, CXXXI. col. 40– 48; 48-57; 20-37; 37-40).

5 Migne, CXXVIII. col. 41-end. Migne, CXXIX. col. 107-end.

§ 151. Eustathius of Thessalonica.

I. EUSTATHIUS: Opera omnia in Migne, Patrol. Gr. Tom. CXXXV. col. 517; CXXXVI. col. 764 (reprint of L. F. Tafel's ed. of the Opuscula. Frankfort, 1832, and appendix to De Thessalonica. Berlin, 1839. Tafel published a translation of Eustathius' "Επίσκεψις βίου μοναχικού, Betrachtungen über den Mönchstand. Berlin, 1847. The valuable De capta Thessalonica narratio was reprinted from Tafel in a vol. of the "Corpus scriptorum historiæ Byzantina" (Bonn, 1842, pp. 365– 512), accompanied with a Latin translation.

II. The funeral orations by EUTHYMIUS of Neopatria and MICHAEL CHONIATES in Migne, Patrol. Gr. CXXXVI. col. 756–764, and CXL. col. 337-361. FABRICIUS: Bibliotheca Græca, ed. Harless, XI. 282–84. NEANDER, IV. 530-533, and his essay, Characteristik des Eustathius von Thessalonich in seiner reformatorischen Richtung, 1841, reprinted in his "Wissenschaftliche Abhandlungen," Berlin, 1851, pp. 6-21, trans. in Kitto's "Journal of Sacred Literature," vol. IV., pp. 101 sqq. EUSTATHIUS, archbishop of Thessalonica and metropolitan, the most learned man of his day, was born in Constantinople, and lived under the Greek emperors from John Comnenus to Isaac II. Angelus, i. e., between 1118 and 1195. His proper name is unknown, that of Eustathius having been assumed on taking monastic vows. His education was carried on in the convent of St. Euphemia, but he became a monk, in the convent of St. Florus. He early distinguished himself for learning, piety and eloquence, and thus attracted the notice of the Emperor Manuel, who made him successively tutor to his son John, deacon of St. Sophia and master of petitions, a court position. In the last capacity he presented at least one petition to the Emperor, that from the Constantinopolitans during a severe drought.'

To this period of his life probably belong those famous commentaries upon the classic authors,2 by which alone he

1 Manuel was warlike and dissolute and ground the people down under heavy taxes. The petition alluded to is given in Migne, CXXXV. col. 925932. Cf. Gibbon, Harpers' ed. V. 81, 82.

* Homer, Dionysius Periegetes the geographer, Pindar and probably Aristophanes. His "vast commentary" on Homer is a perfect storehouse of classical learning and Homeric criticism, and has unique value from its numerous extracts of lost scholia. It was first published and beautifully printed, at Rome,

was known until Tafel published his theological and historical works. But Providence designed Eustathius to play a prominent part in practical affairs, and so the Emperor Manuel appointed him bishop of Myra,' the capital of Lycia in Asia Minor, and ere he had entered on this office transferred him to the archbishopric of Thessalonica (1175). He was a model bishop, pious, faithful, unselfish, unsparing in rebuke and wise in counsel, "one of those pure characters so rarely met among the Greeks a man who well knew the failings [superstition, mock-holiness and indecorous frivolity] of his nation and his times, which he was more exempt from than any of his contemporaries." His courage was conspicuous on several occasions. The Emperor Manuel in a synod at Constantinople in 1180 attempted to have abrogated the formula of adjuration, "Anathema to Mohammed's God, of whom he says that he neither begat nor was begotten," which all who came over from Mohammedanism to Christianity had to repeat. Manuel argued that this formula was both blasphemous and prejudicial to the spread of Christianity in Islam. But Eustathius dared to brave the emperor's rage and deny the truth of this argument. The result was a modification of the formula. Although Manuel threatened to impeach Eustathius, he really did not withdraw his favor, and the archbishop was summoned to preach the sermon at the emperor's funeral. When in 1185 Thessalonica

1542-50, 4 vols. Perhaps tidings of its prospective issue had reached Zwingli; for his friend James Amman writes to him from Milan on April 19, 1520, evidently in answer to his queries: Commentaria Eustathii in Homerum Mediolani non extant, nec satis compertum habeo, num Romæ an vel alibi ereusa sint ; nemo id me edocere potest. Zwingli, Opera, VII. 131. The Prooemium to Pindar, all that is now extant, is given in Migne, CXXXVI. col. 369–372 (Greek only). The commentary on Dionysius Periegetes was first printed by Robert Stephens, Paris, 1547.

1 See his Allocutio ad Imperatorem cum esset Myrorum metropolita electus in Migne, CXXXV. col. 933-973.

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was sacked by Count Alduin acting under William II. of Sicily, Eustathius remained in the city and by direct personal effort procured some alleviation of the people's sufferings, and defended their worship against the fanatical Latins.' Again, he interposed his influence to keep the Thessalonians from the rapacity of the imperial tax-gatherers. But notwithstanding his high character and unsparing exertions on behalf of Thessalonica there were enough persons there who were incensed against him by his plain speaking to effect his banishment. This probably happened during the reign of the infamous Andronicus (1180-1183), who was unfriendly to Eustathius. A brief experience of the result of his absence led to his recall, and he ended his days in increased esteem. It is strange indeed to find Eustathius and Calvin alike in their expulsion and recall to the city they had done so much to save.

His WRITINGS upon practical religious topics have great interest and value. Besides sermons upon Psalm xlviii.,2 on an auspicious year, four during Lent, in which he specially inveighs against the lax marital customs, and five on different martyrs, he wrote an enthusiastic treatise in praise of monasticism if properly used, while at the same time he faithfully rebuked the common faults of the monks, their sloth, their hypocrisy and their ignorance, which had made the very name of monk a reproach. To the Stylites, he was particularly plain in setting forth their duty. By reason of their supposed sanctity they were sought by all classes as oracles. He seeks therefore to impress them with their responsibility, and tells them always to speak fearlessly, irrespective of person; not flattering the strong nor domineering the weak. He addressed also the

1 He wrote a valuable history of this siege, Narratio de Thessalonica urbe a Latinis capta, Migne, CXXXVI. col. 9-140.

2 Migne, CXXXV. col. 520-540. 3 Ibid. col. 540-560.

Four orations, ibid. col. 561-728. 5 CXXXVI. col. 141-216; 264-301.

• De emendanda vita monachica, CXXXV. col. 729-909.

* Ad Stylitam quemdam Thessalonicensem, CXXXVI. col. 217–264.

laity, not only in the sermons already mentioned, but in separate treatises,' and with great earnestness and tenderness exhorted them to obedience to their lawful rulers, and rebuked them for their hypocrisy, which was the crying sin of the day, and for their vindictiveness. He laid down the true gospel principle: love is the central point of the Christian life. His letters, of which 75 have been published, give us a vivid picture of the time, and bear unconscious testimony to his virtue. To his Interpretation of the Pentecostal hymn of John of Damascus Cardinal Mai accords the highest praise.3

§ 152. Nicetas Acominatos.

I. NICETAS CHONIATES: Opera, in Migne, Tom. CXXXIX., col. 287CXL., col. 292. His History was edited by Immanuel Bekker in Scriptores Byzantine. Bonn, 1835.

II. See Allatius in Migne, CXXXIX., col. 287-302. CEILLIER, XIV. 1176, 1177. KARL ULLMANN: Die Dogmatik der griechischen Kirche im 12. Jahrhundert, re-printed from the "Studien und Kritiken,” 1833.

NICETAS ACOMINATOS, also called Choniates, to denote his birth at Chona, the old Colossæ in Phrygia, was one of the great scholars and authors of the twelfth and thirteenth centuries. He was educated at Constantinople, studied law and early rose to prominence at the imperial court. He married a descendant of Belisarius; and at the time when Constantinople was taken by the crusaders (1204) he was governor of Philippopolis. He fled to Nicæa, and there died about 1216. It was during this last period of his life that he composed his Treasury of Orthodoxy, for the consolation and instruction of his suffering fellow-religionists. This work was in twenty

1 Epistola ad Thessalonicenses, CXXXV. col. 1032–1060: De obedientia magistratui Christiano debita, CXXXVI. col. 301–357; De simulatione, ibid. col. 373–408; Adversus implacabilitatis accusationem (or Contra injuriarum memoriam), ibid. col. 408-500.

2 CXXXVI. col. 1245-1334 (Greek only).

3 Interpretatio hymni Pentecostalis Damasceni in Mai, Spicilegium Romanum, V. (Rome, 1841) pp. xxiv. 161-383, and in Migne, CXXXVI. col. 504–753. • Onσavpòs oplodocias. Migne, CXXXIX. col. 1093-CXL. col. 292.

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