Listed 100 (total found 202) sub titles with search on: Religious figures biography for wider area of: "GREECE Country EUROPE" .
ATHENS (Ancient city) GREECE
The first of the Christian apologists. He is said by Eusebius (Chron. ad ann. Abrah. 2041, 124 A.D.) to have been a disciple of the Apostles (auditor apostolorum). He addressed a discourse to the Emperor Hadrian containing an apology for the Christian religion, during a visit which the latter made to Athens in 124 or 125. With the exception of a short passage quoted by Eusebius (Hist. Eccl., IV, iii), this apology has entirely disappeared. Eusebius states (Chron.) incorrectly, however, that the appeal of Quadratus moved the emperor to issue a favourable edict. Because of the similarity of name some scholars have concluded (e.g. Bardenhewer, "Patrology", p. 40) that Quadratus the apologist is the same person as Quadratus, a phrophet mentioned elsewhere by Eusebius (Hist. Eccl., III, xxxvii). The evidence, however, is too slight to be convincing. The later references to Quadratus in Jerome and the martyrologies are all based on Eusebius or are arbitrary enlargements of his account.
Patrick J. Healy, ed.
This text is cited July 2005 from The Catholic Encyclopedia, New Advent online edition URL below.
Quadratus (Kodratos, or Kouadratos), one of the Apostolic Fathers and an early
apologist for the Christian religion. The name of Quadratus occurs repeatedly
in Eusebius (H. E. iii. 37, iv. 3, 23, v. 17, Chron. lib. ii.), but it is questioned
whether that father speaks of one person or of two. Valesius, and others (including
Tillemont) after him, contend for the existence of two Quadrati, one the disciple
of the Apostles and the Apologist, the other, bishop of Athens and contemporary
with Dionysius of Corinth, who was of somewhat later date than the Apologist.
But Jerome, among the ancients, and Cave, Grabe, Le Clerc, and Fabricius, among
the moderns, refer the different notices, and we think correctly, to one person.
Quadratus is said by Eusebius (Chron. l. c.), Jerome (De Viris Illustr.
c. 19, and Ad Magnum, c. 4, Epistol. 84), and Orosius (Hist. vii. 13), to have
been a hearer or disciple "of the Apostles," an expression which Cave would limit
by referring the term "Apostles" to the Apostle John alone, or by understanding
it of men of the apostolic age, who had been familiar with the Apostles. But we
see no reason for so limiting or explaining the term. Quadratus himself, in his
Apology (apud Euseb. H. E. iv. 3), speaks of those who had been cured or raised
from the dead by Jesus Christ, as having lived to his own days (eis tous emeterous
chronous, "ad tempora nostra"), thus carrying back his own recollections to the
apostolic age. And as Eusebius. in a passage in which he ascribes to him the gift
of prophecy, seems to connect him with the daughters of the Apostle Philip, we
may rather suppose him to have been a disciple of that Apostle than of John. Cave
conjectures that he was an Athenian by birth; but the manner in which an anonymous
writer cited by Eusebius (H. E. v. 17) mentions him, in connection with Ammias
of Philadelphia and with the daughters of Philip, would lead us to place him in
early life in the central districts of Asia Minor. He afterwards (assuming that
Eusebius speaks of one Quadratus, not two) became bishop of the Church at Athens,
but at what time we have no means of ascertaining. We learn that he succeeded
the martyr Publius; but, as the time of Publius' martyrdom is unknown, that circumstance
throws no light on the chronology of his life. Quadratus presented his Apology
to Hadrian, in the tenth year of his reign (A. D. 126), according to the Chronicon
of Eusebius, but we know not whether he had yet attained the episcopate. As Eusebius
does not give him in this place the title of bishop, the probable inference is
that he had not; but, as the passage seems to intimate that he and the Athenian
Aristeides presented their respective Apologies simultaneously, it is likely that
Quadratus was already connected with the Athenian Church. The Menseec of the Greeks
(a. d. Sept. 21) commemorate the martyrdom under the emperor Hadrian of the "ancient
and learned" Quadratus, who had preached the gospel at Magnesia and Athens, and
being driven away from his flock at Athens, obtained at length the martyr's crown;
and the Menologium of the emperor Basil commemorates (a. d. 21 Sept.) the martyrdom
of a Quadratus, bishop of Magnesia, in the persecution under Decius. That our
Quadratus was a martyr is, we think, from the silence of Eusebius and Jerome to
such a circumstance, very questionable; and that he was martyred under Hadrian,
is inconsistent with the statement of those writers (Euseb. Chron. ; Hieronym.
Ad Magnum c. 4), that the Apologies of Quadratus and Aristeides led that emperor
to put a stop to the persecution. We think it not an improbable [p. 631] conjecture
that Publius fell a victim during the brief persecution thus stopped, and that
Quadratus having been appointed to succeed him, made those exertions which Dionysius
of Corinth, in his letter to the Athenians (apud Euseb. iv. 23), commemorates,
to rally the dispersed members of the Church, and to revive their faith. Many
of the Athenians, however, had apostatized; and the Church continued in a feeble
state till the time when Dionysius wrote. Nothing further is known of Quadratus:
the few and doubtful particulars recorded of him have, however, been expanded
by Halloix (Illustr. Eccles. Oriental. Sariptor. Vitae) into a biography of seven
chapters.
The Apology of Quadratus is described by Eusebius as generally read
in his time, and as affording clear evidence of the soundness of the writer's
judgment and the orthodoxy of his belief It has been long lost, with the exception
of a brief fragment preserved by Eusebius (H. E. iv. 3), and given by Grabe, in
his Spicilegium SS. Patrum, Saec. ii. p. 125; by Galland, in the first volume
of his Bibliotheca Patrum ; and by Routh, in his Reliquiae Sacrae, vol. i. p.
73. (Cave, Hist. Litt. ad ann. 108, vol. i. p. 5; Tillemont, Memoires, vol. ii.
pp. 232, &c., 588, &c.; Grabe, .l. c. ; Galland, Bibl. Patrim, vol . i . rolg.
c 13; Fabric. Bibl. Graec. vol. vii. p. 154; Lardner, Credib. part ii. book i.
c. 28. § 1.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Athenagoras. A Father of the Church, a native of Athens, and in philosophy a Platonist. He wrote a treatise on the doctrine of the resurrection of the body and a defence of the Christians, blending the teachings of the Greek philosophers with those of the Church. He flourished in the second half of the second century.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Athenagoras, a Grecian philosopher converted to the Christian religion, flourished
in the second century of our era His name is unaccountably passed over by Eusebius
and Jerome; and the only ancient biographical notice of him is contained in a
fragment of Philippus Sidetes, published by Henry Dodwell along with his Dissertationes
in Irenaeum. In this document it is stated, that Athenagoras was the first master
of the catechetical school at Alexandria, and that he flourished in the days of
Hadrian and Antoninus, to whom he addressed an Apology on behalf of the Christians.
It is added that he had, before Celsus, intended to write against the Christians
; but when he examined the Holy Scriptures with this view, he became a convert
to the faith he had purposed to destroy. It is further asserted by this writer,
that Clemens Alexandrinus was tho disciple of Athenagoras, and Pantaenus the disciple
of Clemens. The authority of Philippus Sidetes was lightly esteemed, even in ancient
times; and there are some manifest inaccuracies in the foregoing statement. Athenagoras's
defense of the Christians was certainly not addressed to Hadrian and Antoninus.
It has been contended by some modern scholars, that it was presented to Marcus
Aurelius and Lucius Verus; but it has been shewn by irrefragable proofs, that
the emperors to whom it was addressed were Marcus Aurelius and his son Commodus.
In this view Baronius, Petavius, Tillemont, Maranus, Fabricius, Lumper, and many
others concur. It is certain, again, that Clemens Alexandrinus was the pupil,
not the master, of Pantaenus. And it is very improbable that Athenagoras was in
any way conneeted with the celebrated catechetical school of Alexandria. All that
we know respecting him is, that he was an Athenian by birth, a proselyte to Christianity,
and the author of the abovementioned Apology, and of a treatise in defence of
the tenet of the resurrection. Both of these are written with considerable ability
and elegance, and in a pure Attic style. In the first, he vigorously combats the
charges of atheism, profligacy, and cannibalism, which were preferred against
the early Christians. In the second, he shews with no little ingenuity, that the
presumptive arguments against the Christian doctrine of the resurrection are inconclusive.
The best edition of the works of Athenagoras is that of the Benedictines,
superintended by Maranus, and published, together with the writings of Justin
Martyr, Theophilus of Antioch, and Hermias, in one volume, folio, Paris, 1742.
The other editions of Athenagoras are these: H. Stephani, 1557, reprinted at Zurich
in 1559, and at Cologne in 1686; Bishop Fell's, Oxford, 1682 ; Rechenberg's, Leipzig,
1684-85; Dechair's, Oxford, 1706. His works are also given in the edition of Justin
Martyr, published at Paris in 1615, and in the collections of de la Bigne, Gallandi,
and Oberthiir. J. G. Lindner's notes to his edition of the Apology for the Christians
(Longosal. 1774-75) deserve particular recommendation. The writings of Athenagoras,
with fragments from other ancient authors, were translated into English by David
Humphreys, London, 1714. There is an old translation of the treatise on the Resurrection
by Richard Porder, London, 1573. See T. A. Clarisse, Commentatio de Athenagorae
Vita et Scriptis, Lugd. Batav. 1819; Polycarp Leyser, Dissertatio de Athenagora,
Lips. 1736.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Athenagoras. A Christian apologist of the second half of the second century of
whom no more is known than that he was an Athenian philosopher and a convert to
Christianity. Of his writings there have been preserved but two genuine pieces
-- his “Apology” or “Embassy for the Christians“ and a
“Treatise on the Resurrection”. It may be that his treatises, circulating
anonymously, were for a time considered as the work of another apologist.
His writings bear witness to his erudition and culture, his power
as a philosopher and rhetorician, his keen appreciation of the intellectual temper
of his age, and his tact and delicacy in dealing with the powerful opponents of
his religion. The “Apology“, the date of which is fixed by internal
evidence as late in 176 or 177, was not, as the title “Embassy” (presbeia)
has suggested, an oral defence of Christianity but a carefully written plea for
justice to the Christians made by a philosopher, on philosophical grounds, to
the Emperors Marcus Aurelius and his son Commodus, conquerors, “but above
all, philosophers”.
He first complains of the illogical and unjust discrimination against
the Christians and of the calumnies they suffer, and then meets the charge of
atheism. He establishes the principle of monotheism, citing pagan poets and philosophers
in support of the very doctrines for which Christians are condemned, and demonstrates
the superiority of the Christian belief in God to that of pagans. This first strongly
reasoned demonstration of the unity of God in Christian literature is supplemented
by an able exposition of the Trinity. Assuming then the defensive, the apologist
justifies the Christian abstention from worship of the national deities on grounds
of its absurdity and indecency, quoting at length the pagan poets and philosophers
in support of his contention. Finally, he meets the charges of immorality by exposing
the Christian ideal of purity, even in thought, and the inviolable sanctity of
the marriage bond. The charge of cannibalism is refuted by showing the high regard
for human life which leads the Christian to detest the crime of abortion.
The treatise on the “Resurrection of the Body”, the first
complete exposition of the doctrine in Christian literature, was written later
than the “Apology”, to which it may be considered as an appendix.
Athenagoras brings to the defence of the doctrine the best that contemporary philosophy
could adduce. After meeting the objections common to his time, he demonstrates
the possibility of a resurrection in view either of the power of the Creator,
or of the nature of our bodies. To exercise such powers is neither unworthy of
God nor unjust to other creatures. He shows that the nature and end of man demand
a perpetuation of the life of body and soul.
John B. Peterson, ed.
This extract is cited June 2003 from The Catholic Encyclopedia, New Advent online edition URL below.
Aristeides, of Athens, one of the earliest Christian apologetic writers, was at first a philosopher, and continued such after he became a Christian. He is described by Jerome as a most eloquent man. His apology for Christianity, which he presented to the Emperor Hadrian about 123 or 126 A. D., was imbued with the principles of the Greek philosophy. It is said that the apology of Justin, who was also a philosopher, was, to a great extent, an imitation of that of Aristeides. The work of Aristeides is entirely lost. (Euseb. Hist. Eccles. iv. 3, Chron. Armen.; Hieron. de Vir. Illust. 20; Epist. ad Magn. Orat. 84)
ARTESSIANO (Small town) KARDITSA
1913 - 1998
CORFU (Town) IONIAN ISLANDS
Georgius, of Corcyra, or Corfu. Two archbishops of the name of George occupied
the see of Corcyra, one in the twelfth, and one in the thirteenth century. The
elder of the two was in favour with the emperor Manuel Comnenus, who gave him
the charge of fortifying the town of Corfu, which Manuel had taken from the Normans
of Southern Italy. The emperor Frederick Barbarossa, who had hostile intentions
against Manuel, endeavoured to induce George to betray the island to him, but
in vain. George's answer is preserved by Baronius. George was sent A. D. 1178
by Manuel to attend the third Lateran (eleventh General) Council at Rome, and
also to meet Frederick Barbarossa ; but he was detained six months by sickness
at Brindisi or Otranto, and the council was closed before his recovery. He was
therefore recalled by Manuel. Baronius gives a Latin version of several of George's
letters. (Baron. Annal. Eccles. ad Annos 1176, 1178, 1179, 1180, 1188; Allatius,
ibid. p. 38. &c.; Cave, Hist. Litt. vol. ii.; Ondin, Comment de Script. Eccles.
vol. ii. col. 1536.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Georgius, of Corcyra, or Corfu, the younger, was the author of several works,
especially of one against the Minorite Friars, and of another on the use of leavened
bread in the eucharist. Allatius and Cave confound this George of Corfu with the
preceding, but Oudin has shown that they must be distinguished, and fixes the
date of the younger about A. D. 1236. Allatius, in some of his works, has quoted
passages from George of Corfu on the procession of the Holy Spirit, and on the
fire of purgatory, but we have no means of ascertaining to which of the two these
passages belong. (Allatius and Cave, ll. cc.; Oudin, l. c. and vol. iii. col.
110.)
CRETE (Island) GREECE
Andreas, archbishop of Crete, was a native of Damascus. He was first a monk at Jerusalem, whence he is called in some ancient writings " of Jerusalem" (Hierosolumites, ho Hierosolumon), then a deacon at Constantinople, and lastly archbishop of Crete. His time is rather doubtful, but Cave has shewn that he probably flourished as early as A. D. 635. (Hist. Lit. sub ann.) In 680 he was sent by Theodorus, the patriarch of Jerusalem, to the 6th council of Constantinople, against the Monothelites, where he was ordained a deacon. Some Iambics are still extant in which he thanks Agathe, the keeper of the documents, for communicating to him the acts of the synod. It seems to have been soon after this council that he was made archbishop of Crete. A doubtful tradition relates that he died on the 14th of June, 724 (Fabric. Bibl. Graec. xi.). The works ascribed to him, consisting of Homilies, and Triodia and other hymns, were published by Combefisius, Par. 1644. A " Computus Paschalis," ascribed to Andreas, was published in Greek and Latin by Petavius. There is great doubt as to the genuineness of several of these works.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
GAVALOMOURI (Village) VOUKOLIES
MYTILINI (Town) LESVOS
Magentenus, a commentator on Aristotle, flourished during the first half of the fourteenth century. He was a monk, and afterwards archbishop of Mitylene. Several of his commentaries on Aristotle are extant, and have been published
NEA MADYTOS (Small town) THESSALONIKI
1868 - 1938
PATMOS (Island) DODEKANISSOS
1912 - 1979
Archbishop of Thyateira and Great Britain
THESSALONIKI (Town) MAKEDONIA CENTRAL
(Eustathios). An archbishop of Thessalonica, who flourished
in the twelfth century under the emperors Manuel, Alexius, and Andronicus Comnenus.
He is celebrated for his erudition as a grammarian, and is especially known as
a commentator on Homer and Dionysius the geographer. It is evident, however, that
in the former of these commentaries (Parekbolai) he is largely indebted to the
Deipnosophistae of Athenaeus. The commentary of Eustathius was united to the edition
of Homer which appeared at Rome (1542-50) in 3 vols., and was reprinted at Basle
(1560), also in 3 vols. The best edition is the Leipzig one of 1825-30, 6 vols.,
by G. Stallbaum; for that of Politus, undertaken in 1730, with a Latin version,
was never finished. The three volumes of it which appeared at Florence (1730-35)
extend only to the end of the fifth book of the Iliad. Muller and Baumgarten-Crusius
have performed a valuable service for the student, in publishing extracts from
Eustathius along with the text of the Iliad and Odyssey. The commentary on Dionysius
is less valuable, from the scanty nature, most probably, of the materials employed.
A commentary on Pindar is lost, with the exception of the Prooemium, which has
been edited by Schneidewin (Gottingen, 1837). Some letters of the archbishop are
to be found in the public libraries of Europe, of which a part was edited by Tafel
in 1832. Eustathius died about the year 1194.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Eustathius. Archbishop of Thessalonica, was a native of Constantinople, and lived during the latter half of the twelfth century. At first he was a monk in the monastery of St. Florus, but afterwards he was appointed to the offices of superintendent of petitions (eoia ton deeseon), professor of rhetoric (maistor rhetoron), and diaconus of the great church of Constantinople. After being bishop elect of Myra, he was at once raised to the archbishopric of Thessalonica, in which office he remained until his death in A. D. 1198. The funeral orations which were delivered upon him by Euthymius and Michael Choniates are still extant in MS. in the Bodleian Library at Oxford. The praise which is bestowed upon him by Nicetas Choniates (viii., x.) and Michael Psellus (Du Cange, Glossar. s. v. rhetor) is perfectly justified by the works of Eustathius that have come down to us: they contain the amplest proofs that he was beyond all dispute the most learned man of his age. His works consist of commentaries on ancient Greek poets, theological treatises, homilies, epistles, &c., the first of which are to us the most important. These commentaries shew that Eustathius possessed the most extensive knowledge of Greek literature, from the earliest to the latest times; while his other works exhibit to us the man's high personal character, and his great power as an orator, which procured him the esteem of the imperial family of the Comneni. The most important of all his works is, 1. His commentary on the Iliad and Odyssey (Parekbolai eis ten Homerou Iliada ksi Odusseian), or rather his collection of extracts from earlier commentators of those two poems. This vast compilation was made with the most astonishing diligence and perseverance from the numerous and extensive works of the Alexandrian grammarians and critics, as well as from later commentators; and as nearly all the works from which Eustathius made his extracts are lost, his commentary is of incalculable value to us, for he has preserved at least the substance of their remarks and criticisms. The number of authors whose works he quotes, is prodigious (see the list of them in Fabric. Bibl. Graec. vol. i.); but although we may admit that he had not read all of them, and that he quoted some at second-hand, yet there seems to be no sufficient reason for believing that he was not personally acquainted with the greatest of the ancient critics, such as Aristophanes of Byzantium, Aristarchus, Zenodotus and others, whose works were accessible to him in the great libraries of Constantinople. If, on the other hand, we look upon the work as a commentary, and estimate it by the standard of what a good commentary should be, we find it extremely deficient in plan and method; the author, however, cannot be blamed for these deficiencies, as his title does not lead us to expect a regular commentary. His remarks are, further, exceedingly diffuse, and frequently interrupted by all kinds of digressions; the many etymological and grammatical fancies which we meet with in his work are such as we might expect. There is very little in the commentary that is original, or that can be regarded as the opinion of Eustathius himself. He incorporated in it everything which served to illustrate his author, whether it referred to the language or grammar, or to mythology, history, and geography. The first edition of it was published at Rome, 1542-1550, in 4 vols. fol., of which an inaccurate reprint appeared at Basle in 1559-60. The Florence edition by A. Potitus (1730, 3 vols. fol.), contains only the commentary to the first five books of the Iliad with a Latin translation. A tolerably correct reprint of the Roman edition was published at Leipzig in two sections; the first, containing the commentary on the Odyssey in 2 vols. 4to., appeared in 1825-26, and the second, or the commentary on the Iliad, in 3 vols. 4to. was edited by G. Stalbaum, 1827-29. Useful extracts from the commentary of Eustathius are contained in several editions of the Homeric poems. 2. A commentary on Dionysius Periegetes, dedicated to Joannes Ducas, the son of Andronicus Camaterus, is on the whole of the same kind and of the same diffuseness as the commentary on Homer. Its great value consists in the numerous extracts from earlier writers to illustrate the geography of Dionysius. It was first printed in R. Stephens's edition of Dionysius (Paris, 1547, 4to.), and afterwards also in that of H. Stephens (Paris, 1577, 4to., and 1697, 8vo.), in Hudson's Geograph. Minor. vol. iv., and lastly, in Bernhardy's edition of Dionysius (Leipzig, 1828, 8vo.). 3. A commentarv on Pindar, which however seems to be lost, at least no MS. of it has yet come to light. The intrtoduction to it, however, is still extant, and was first edited by Tafel in his Eustathii Thessalonicensis Opuscula, Frankfurt, 1832, 4to., from which it was reprinted separately by Schneidewin, Eustalhiiprooenium commentariorum Pindaricorum, Gottingen, 1837, 8vo. The other works of Eustathius which were published for the first time by Tafel in the Opuscula just mentioned, are chiefly of a theological nature; there is, however, among them one which is of great historical interest, viz. the account of the taking of Thessalonica by the Normans in A. D. 1185.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Cabasilas, Neilus (Neilos Kabasilas), archbishop of Thessalonica, lived according
to some about A. D. 1314, and according to others somewhat later, about 1340,
in the reign of the emperor Joannes Cantacuzenus. He was a bitter opponent of
the doctrines of the Latin Church, whence he is severely censured by modern writers
of that church, whereas Greek and even Protestant writers speak of him in terms
of high praise. Cabasilas is the author of several works, of which, however, two
only have yet appeared in print. 1. An oration on the cause of the schism between
the Latin and Greek churches (peri ton aition tes ekklesiastikes diastaseos),
and 2. A small work on the primacy of the pope (peri tes arches tou papa). The
first edition of the latter treatise, with a Latin translation by Mathias Flacius,
appeared at Frankfurt in 1555, in small 8vo. This was followed by the editions
of B. Vulcanius, Lugd. Bat. 1595, 8vo. and of Salmasius, Hanover, 1608, 8vo. This
last edition contains also a work of Barlaam, on the same subject, with notes
by the editor, and also the first edition of the oration of Cabasilas on the schism
between the two churches, which Salmasius has printed as the second book of the
work on the primacy of the pope. Of this latter work there is an English translation
by Thomas Gressop, London, 1560, 8vo. A list of the works of Neilus Cabasilas
which have not yet been printed is given by Fabricius. (Bibl. Graec. x. p. 20,
&c.; comp. Wharton's Appendix to Cave's Hist. Lit. i. p. 34, &c., vol. ii. p.
521, &c. ed. London.)
Cabasilas, Nicolaus (Nikolaos Kabasilas), archbishop of Thessalonica, was the
nephew and successor of Neilus Cabasilas, with whom he has often been confounded.
He lived about A. D. 1350. He first held a high office at the imperial court of
Constantinople, and in that capacity he was sent in 1346 by Joannes, patriarch
of Constantinople, to the emperor Cantacuzenus to induce him to resign the imperial
dignity. In the year following he was sent by the emperor Cantacuzenus himself,
who had then conquered and entered the city, to the palace of the empress Anna,
to lay before her the terms of peace proposed by the conqueror. (Cantacuz. Hist.
Byz. iv. 39, &c., xiv. 16.) Nicolaus Cabasilas, who was a man of great learning,
wrote several works, of which however only a few have been published, perhaps
because he was, like his uncle, a vehement antagonist of the Latin church. The
following works have appeared in print: 1. Hermeneia kephaleiodes, &c., that is,
a compendious explanation of the holy mass or liturgy. It first appeared in a
Latin translation by Gentianus Heruetianns, Venice, 1548, 8vo., from whence it
was reprinted in the "Liturgia SS. Patrum," edited by J. S. Andreas and F. C.
de Sainctes, Paris, 1560, fol., and Antwerp, 1562, 8vo., and also in the Biblioth.
Patr. xxvi. p. 173, ed. Lugd. The Greek original was first edited by Fronto Ducaeus
in the Auctarium to the Bibl. Patr. of 1624, vol. ii. p. 200, &c. 2. A work on
the life of Christ, in six books, in which, however, the author treats principally
of baptism, the last unction, and the eucharist. This work is as yet published
only in a Latin version by J. Pontanus, together with some other works, and also
an oration of Nicol. Cabasilas against usury, Ingolstadt, 1604, 4to. From this
edition it was reprinted in the Bibl. Patr. xxvi. p. 136, ed. Lugd. In some MSS.
this work consists of seven books, but the seventh has never appeared in print.
3. An oration on Usury and against Usurers, of which a Latin translation was published
by J. Pontanus together with Cabasilas' life of Christ. The Greek original of
this oration appeared at August. Vindel. 1595 by D. Hoeschel, and was afterwards
published in a more correct form, together with the oration of Epiphanius on the
burial of Christ, by S. Simonides, Samoscii, 1604, 4to. The many other orations
and theological works of Nicolaus Cabasilas, which have not yet been printed,
are enumerated in Fabric. Bibl. Grace. x. p. 25. &c.; comp. Wharton's Appendix
to Cave's Hist. Lit. i. p. 44. ed. London.
THESSALONIKI (Ancient city) MAKEDONIA CENTRAL
Ignatius of Xanthopuli, a monasteryapparently at or near Constantinople, was the friend of Callistus II.,
patriarch of Constantinople, who occupied that see about the close of the 14th
or the beginning of the 15th century. Callistus had been amonk of the same monastery,
and the two friends were united in the authorship of a work recommending a monastic
life, and giving directions for it. The work is cited by their contemporary Symeon,
archbishop of Thessalonica, in his Ecclesiasticus Dialogus adversus omnes Haereses.
(Allatius, De Symeonibus; Fabric. Bibl. Gr. vol. vii.)
There were three Ignatii, respectively described as Chrysopolitanus
Abbas, Metropolita Claudiopolitanus, and Lophorum Episcopus, among the correspondents
of Photius, in the ninth century (Photius, Epistolae, ed. Montacutii); and an
Ignatius Abbas (not to be confounded with No. 6) among the correspondents of Theodore
Studita in the eighth or ninth century. (Theodorus Studita, Epistolae, lib. ii.
ep. 24, apud Sirmond, Opera Varia, vol. v.) Several ancient Oriental writers and
prelates of the name, Syrians or Armenians, are mentioned by Assemani in his Bibliotheca
Orientalis. The liturgies composed by some of these are given in a Latin version
in Renaudot's Liturg. Orient. (Fabric. Bibl. Gr. vol. vii.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Jan 2006 from The Perseus Project URL below, which contains interesting hyperlinks
XANTHI (Town) MAKEDONIA EAST & THRACE
1939
ARGOS (Town) ARGOLIS
Petrus of Argos. There were two bishops of Argos of the name of Peter, authors
of works extant in MS. or print. One of these wrote an Elogium Cosmae et Damiani
SS. Anargyrorumn in Asia s. Oratio in sanctos et gloriosos Anargyros et Thaumaturgos
Cosmum et Damianum, which has never been printed (Fabric. Bibl. Grace.vol. x.
p. 214, vol. xi. p. 336; Cave, Hist. Litt. vol. ii. Dissert. i. p. 15). The other,
who is termed Petrus Siculus or Peter the Sicilian, and acquired his bishopric
after A. D. 790, wrote a life of St. Athanasius, bishop of Methone in the Peloponnesus
; and is probably the same person as the Petrus Siculus who was sent by the emperor
Basil the Macedonian to Tabrica in the district or on the frontier of Melitene
near the Euphrates, to negotiate an exchange of prisoners, apparently with the
chiefs of the Paulicians ; a purpose which, after a residence of nine months,
he effected. He wrote an account of the Paulicians, or as he designated them,
Manichaeans. Both these works have been published in a Latin version:
1. The life of St. Athanasius is given in the Latin version of the jesuit Franciscus
Blanditius in the Acta Sanctorum of the Bollandists, Januar. vol. ii. p. 1125,
&c. It is entitled Petri Siculi, humillimi Argirorum Episcopi, Funebris Oratio
in B. Athanacsium, Methones Episcopum.
2. The account of the Paulicians was translated into Latin, and published by Matthaeus
Raderus, 4to. Ingolstadt, 1604. and has been reprinted in various editions of
the Bibliotheca Patrum. It is entitled Petri Siculi Historia de vane et stolida
Manichaeorum Haeresi tanquam Archiepiscopo Bulgarorum nuncupata. It is in the
sixteenth volume of the Lyon edition of the Bibliotheca, fol. 1677. It is to be
observed that Le Quien considers the Elogium SS. Cosmace et Damiani to be by Petrus
Siculus, and not by another Peter. (Miraeus, Auctarium de Scriptor. Eccles. c.
256; Vossius, De Historicis Graecis, lib. iv. c. 19; Cave, Hist. Litt. ad ann.
870, vol. ii. p. 55; Acta Sanctorum, l. c. ; Fabric. Biblioth. Grace. vol. x.
p. 201; Le Quien, Oriens Christianus, vol. ii. col. 184.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited June 2005 from The Perseus Project URL below, which contains interesting hyperlinks
CHIOS (Town) NORTH AEGEAN
Born at an uncertain date on the Island of Chios, then under Genoese
domination; died in Chios or in Italy,
1842. He himself says he was of humble parents.
He entered the Dominican Order in Chios, and after profession was
sent to Padua for his philosophical
and theological studies. After ordination he taught at both Padua
and Genoa, then returned
to his native island, and was made Bishop of Mytilene
on the island of Lesbos by
Eugene IV.
Emperor Constantine Palaelogus had sent a request to the pope, asking
that efforts be made to effect a union between the Latin and Greek Churches: for
this purpose Leonard was selected to accompany Isidore, Cardinal-Bishop of Sabine,
to Constantinople. Some degree
of success was attained through their efforts, and a treaty was ratified in December,
1452. However, the Greeks refused the aid of the Latin troops, and in the following
year Leonard was a witness to the devastation of the city by Mohammed II. From
Chios he wrote to the pope a detailed account of the fall of Constantinople
in a letter.
He governed his diocese for the next three years, until Lesbos
also fell and he was taken captive to Constantinople.
He obtained his freedom the following year, and immediately wrote the pope a description
of the sack of his diocese. His best-known writings are the two letters mentioned
above and an apologetical tract in answer to the humanist Poggio. There is reason
to believe that many of his letters remain unedited in the Vatican
Library.
Ignatius Smith, ed.
Transcribed by: Michael T. Barrett
This extract is cited June 2003 from The Catholic Encyclopedia, New Advent online edition URL below.
DIDYMOTICHO (Town) EVROS
1281 - 1343
KARPATHOS (Island) DODEKANISSOS
Carpathius, Joannes (Ioannes Karpathios), a bishop of the island of Carpathos, of uncertain date.
At the request of the monks of India he wrote to them a consolatory work in 100
chapters, entitled pros tous apo Indias protrepsantas monachous parakletikon (Phot.
Cod 201). This work is still extant, and a Latin translation of it by J. Pontanus
is printed at the end of his "Dioptrae Philippi Solitarii", Ingolstadt, 1654,
and in the "Bibliotheca Patrum" xii. The Greek original, as well as some other
ascetic works of his, are still extant in MS.
KORINTHOS (Ancient city) PELOPONNISOS
Bacchylus. Bishop of Corinth, whom Eusebius mentions among the prominent second-century
churchmen, is known only by the part he took in sustaining Pope Victor I in the
Quartodeciman controversy. When that pope, determining to have the Roman paschal
computation universally accepted, wrote to secure the co-operation of influential
churches, many synods were held and their presiding bishops wrote to Victor, all,
with the exception of the Asiatics in support of his design. Among them was Bacchylus.
It might be that Bacchylus held a synod, but in writing gave his letter
a personal rather than a collective form. No text of the letter is extant, the
sources above referred to containing the only available data.
John B. Peterson, ed.
Transcribed by: Dick Meissner
This extract is cited June 2003 from The Catholic Encyclopedia, New Advent online edition URL below.
Bacchylus (written Bakchullos, by Eusebius, but given with only one l by Jerome,
Ruffinus, Sophronius, and Nicephorus), bishop of Corinth, flourished in the latter
half of the second century, under Commodus and Severus. He is recorded by Eusebius
and Jerome as having written on the question, so early and so long disputed, as
to the proper time of keeping Easter. From the language of Eusebius, Valesius
is disposed to infer that this was not a Synodical letter, but one which the author
wrote in his own individual capacity. But Jerome says expressly, that Bacchylus
wrote "de Pascha ex omnium qui in Achaia erant episcoporum persona". And in the
ancient Greek Synodicon, published by Paphus at Strasburg in 1601, and inserted
in both editions of Fabricius's Bibliotheca Graeca, not only is this council registered
as having been held at Corinth by Bacchylides, archbishop of that place, and eighteen
bishops with him, but the celebration of Easter is mentioned as the subject of
their deliberations. Notwithstanding the slight change of the name, and the designation
of Bacchylides as archbishop of Corinth, there can be no reasonable doubt that
he is the same with the bishop mentioned by Eusebius and Jerome (Euseb. Hist.
Eccl. v. 22, 23 ; Jerome, de Viris Illustr. c. 44).
MARATHOKAMBOS (Small town) SAMOS
1878 - 1958
PATRA (Town) ACHAIA
Born at Patrae, Greece,
about 860; was, like all the eminent men of that time, a disciple of Photius.
He became Archbishop of Caesarea
early in the tenth century, and is reckoned one of the most scholarly theologians
of the Greek Church.
He is the compiler of the oldest extant Greek commentary (scholia)
on the Apocalypse, for which he made considerable use of the similar work of his
predecessor, Andrew of Caesarea.
To his interest in the earliest Christian literature, caught perhaps from the
above-named Andrew, we owe the Arethas Codex, through which the text of the Greek
Christian Apologists has, in great measure, reached us. He is also known as a
commentator of Plato and Lucian; the famous manuscript of Plato. taken from Patmos
to London was copied by order
of Arethas. Other important Greek manuscripts, e.g. of Euclides, the rhetor Aristides,
and perhaps of Dio Chrysostom, are owing to him.
The latest known date of his life is 932.
Thomas J. Shahan, ed.
Transcribed by: John Fobian
This extract is cited June 2003 from The Catholic Encyclopedia, New Advent online edition URL below.
RODOS (Ancient city) DODEKANISSOS
Agapetus (Agapetos). Metropolitan Bishop of Rhodes, A. D. 457. When the Emperor Leo wrote to him for the opinion of his suffragans and himself on the council of Chalcedon, he defended it against Timotheus Aelurus, in a letter still extant in a Latin translation, Conciliorum Nova Collectio a Mansi, vol. vii.
STEMNITSA (Village) TRIKOLONES
STYPSI (Village) LESVOS
1866 - 1953
The Bishop Karavagelis (1866-1935) was born in Stypsi. A number of
years,served as a bishop in the City of Kastoria
north of Greece. His Heroic effort to voluntarily govern the Greek villages of
the north,when they were still under Turkish occupation,and when the gorilla like
Bulgarian gangs,used to kill the Greek teachers and priests, and replacing them
with their own, changing the Greeks in to Bulgarians. He arranged this time Greek
Gangs, against the Bulgarians, and with a great effort and determination, he managed
to keep the Greek Borders as they are today.
THE MACEDONIAN WAR
The region of Kastoria constituted the center of preparation and action
of the armed liberating Macedonian War. In that region the resistance against
the Bulgarians is organized and important historic personalities appear, such
as Pavlos Melas, Germanos Karavagelis and Ion Dragoumis, who, with their robust
attitude, led the War to the liberation of the region in 11 November 1912.
This text is cited Apr 2003 from the Municipality of Petra URL below, which contains images.
ZAKYNTHOS (Town) IONIAN ISLANDS
CRETE (Island) GREECE
Elias. Elias of Crete. There are several works extant ascribed to Elias Cretensis,
whom Rader, Cave, Fabricius, and others, suppose to have been Elias, bishop (or
rather metropolitan) of Crete, who took part in the second general council of
Nicaea, A. D. 787. (Labbe, Concilia, vol. vii.) Leunclavius considers that the
author was a different person from the prelate, and places the former in the sixth
century or thereabout (Prooemiam in Sti Gragorii Nazianzeni Opera) Oudin, who
has examined the subject most carefully, agrees with Leunclavius in distinguishing
the writer from the prelate, and deduces from the internal evidence of his works
that the writer lived about A. D. 1120 or 1130.
He wrote
(1) Commentaries on several of the Orations of Gregory Nazianzen. There are several
MSS. extant of these commentaries in the original Greek, but we believe they have
never been printed. A Latin version of them, partly new, partly selected from
former translations, was published by Billius with his Latin version of Gregory's
works, and has been repeatedly reprinted.
(2.) A Commentary on the Klimax, Climanx, " Scala Paradisi," or Ladder
of Paradise of Joannes or John surnanmed Scholasticus or Climacus. This commentary,
which has never been published, but is extant in MS., is described by Rader in
his edition of the Climax, as very bulky. Some extracts are embodied in the Scholia
of a later commentator given by Rader.
(3.) An answer respecting virgins espoused before the age of puberty. This is
extant in MS. in the King's Library at Paris, in the catalogue of which the author
is described as the metropolitan of Crete.
(4.) Answers to Dionysius the Monk on his seven different questions, given by
Binefidius (Juris Orient. Libri, iii.) and Leunclavius (Jus Gr. Rom. i.).
It is not known that any other works of his are extant. Nicolaus Commenus
in his Praenotiones Mystagogicae cites other works, but they tire probably lust.
One was On the Morals of the Heathens, and the others were Answers to the Monks
of Corinth, To the Monks of Asea, and To the Solitary Monks. Harless incorrectly
ascribes to Elias of Crete the work of Elias or Helias of Charax on versification.
(Cave, Hist. Lit. vol. i.; Rader, Isgoge ad Scalam St. Joannis Climaci, prefixed
to his edition of that work; Oudin, Commentarii de Scriptor. et Scriptis Ecclesiasticis,
vol. ii. col. 1066, &c.; Fabric Bibl. Graec. vol. viii., ix., xi.; Catalogus Librorum
Manuscriptorum Bibliothecae Regiae, Paris, 1740.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
THESSALONIKI (Ancient city) MAKEDONIA CENTRAL
Chumnus, Michael, a Graeco-Roman jurist and canonist, who was nomophylax, and afterwards metropolitan of Thessalonica. He is said by Pohl (ad Suares. Notit. Basil.) to have lived in the 13th century, in the time of Nicephorus Blemmydas, patriarch of Constantinople, and to have been the author of various works. He is cited by Mat. Blastares (Leunc. J. G. R. i.), and is known by a short treatise on the degrees of relationship (peri ton Balsamon [qu. Batheon] tes sungeneias), inserted in the collection of Leunclavius (i.). By Suarez (who erroneously identifies Chumnus and Domnus), Chumnus is mentioned among the scholiasts upon the Basilica (Notit. Basil. 42), but this seems to be an error.
AGION OROS (Mountain) HALKIDIKI
Acindynus Gregorius (Gregorios Akinduns), a Greek Monk, A. D. 1341, distinguished in the controversy with the Hesychast or Quietist Monks of Mount Athos. He supported and succeeded Barlaam in his opposition to their notion that the light which appeared on the Mount of the Transfiguration was uncreated. The emperor, John Cantacuzenus, took part (A. D. 1347) with Palamas, the leader of the Quietists, and obtained the condemnation of Acindynus by several councils at Constantinople, at one especially in A. D. 1 351. Remains of Acindynus are, De Essentia et Operatione DEI adversus imperitiam Gregorii Palamae, &c. in " Variorum Pontificum ad Petrum Gnapheum Eutychianum Epistol." p. 77, Gretser. 4to. Ingolst. 1616, and Carmen Iambicum de Haeresibus Palamae, " Graeciae Orthodoxae Scriptores," by Leo. Allatius, p. 755, vol. i. 4to. Rom. 1652.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Sep 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Callistus, a monk of mount Athos. During the war between Palaeologus and Cantacuzenus he was sent by the monks to Constantinople to endeavour to restore peace; but he was ill-treated there by the empress Anna and the patriarch Joannes. About the year A. D. 1354, the emperor Cantacuzenus made Callistus patriarch of Constantinople. The year after, when he was requested by the same emperor to crown his son Matthaeus, Callistus refused to comply with the request and withdrew to a monastery. As he refused to perform his duties as patriarch, Philotheus was appointed in his [p. 580] place. But when afterwards Joannes Palacologus had gained possession of the imperial throne, Callistus was restored to the patriarchal see. The year after his restoration he was sent as ambassador to the Servian princess Elizabeth to conclude a peace, and during this embassy he died near Pherne, the capital of the Servians. There is a Greek homily on the exaltation of the cross by one Callistus, which is printed with a Latin translation in Gretser, but whether it is the work of our Callistus, or of another wlo was patriarch of Constantinople in A. D. 1406, is uncertain. There are some other works of a theological nature which are ascribed to one Callistus, but they have never been printed.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Macarius Macres or MACRA (ho Makres) or MACRUS (ho Makros), a monk of Mount Athos, and an intimate friend of George Phranza, by whose interest he was appointed Hegumenus, or abbot of the monastery of the Almighty (tou Pantokratoros), at Constantinople. He also obtained the dignity of Protosyncellus. He was a strenuous opponent of the Latin church; and this involved him in serious disputes with Joseph II., patriarch of Constantinople, who was favourable to the union of the churches. Notwithstanding his hostility to the Latins, Macarius was sent by the emperor Joannes II. Palaeologus, on a mission to the Pope Martin V., preparatory to the summoning of a general council to determine the union, and died on his return in the beginning of the year 1431. It is not clear whether Macarius Macres was the same or a different person from another Macarius, a monk of Xanthopulus, of Jewish origin, and spiritual father to the emperor Manuel Palaeologus (Phranza, ii. 1); but it is quite clear that he is to be distinguished from Macarius Curunas (ho Kourounas), who also was sent by Joannes Palaeologus to the pope, after the death of Macarius Macres (Sguropulus, Hist. Concil. Florent. ii. 15,16). Macarius Macres wrote a book against the Latin doctrine of the procession of the Holy Spirit from the Son, with this title, Hoti to legein kai ek tou Psoiu to pneuma to hagion ekporeuesthai oute anankaion estin alla kainotomia tes orthodoxon pisteos, Quod necessarium non est, sed Innovatio Fidei, dicere et Filio procedere Spiritum Sanctum. This work is extant in MS., and is cited by Allatius in his De Eccles. Occident. et Orient. Perpetua Consens. Some other works by Macarius Hieromonachus are extant in MS., but it is not certain if the writer was our Macarius; a small piece, De Inventione et Translatione S. Euplenmii Martyris, is distinctly ascribed to him. (Phrantza, ii. 9, p. 35, ed. Vienna, 1796, pp. 156, 157, ed. Bonn; Sguropulus, l. c.; Fabric. Bibl. Graec. vol. viii. p. 370; Cave, Hist. Litt. ad ann. 1420.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
ATHENS (Ancient city) GREECE
Mark the ascetic, or Mark of Athens, was a recluse, who had fixed his habitation in the Interior Aethiopia, in Mount Thrace, beyond the nation of the Chettaeans, apparently in the course of the fourth century. A life of him is given by the Bollandists in the Acta Sanctorum Martii, vol. iii. in a Latin version, at p. 778, &c., and in the original Greek at p. 40*, &c.
ENOS (Ancient city) THESSALIA
Argyrus, Isaac, a Greek monk, who lived about the year A. D. 1373. He is the author of a considerable number of works, but only one of them has yet been published. viz. a work upon the method of finding the time when Easter should be celebrated (paschalios kanon), which he dedicated to Andronicus, praefect of the town of Aenus in Thessaly. It was first edited, with a Latin translation and notes, by J. Christmann, at Heidelberg, 1611, and was afterwards inserted by Petavius in his " Uranologium" (Paris, 1630, fol., and Antwerp, 1703, fol.), with a new Latin translation and notes; but the last chapter of the work, which is contained in Christmann's edition and had been published before by Jos. Scaliger, is wanting in the " Uranologium." Petavius inserted in his " Uranologium" also a second " canon paschalis" (iii. p. 384), which he ascribes to Argyrus, but without having any authority for it. There exist in various European libraries, in MS., several works of Argyrus, which have not yet been printed.
Patriarch of Ierossolima (1645-1660).
1549 - 1601
Patriarch of Alexandreia (1590-1601) and supervisor of the ecumenical throne of Constantinople (1597-1598).
KARYES (Village) LAKEDEMONA
PATMOS (Island) DODEKANISSOS
THESSALONIKI (Ancient city) MAKEDONIA CENTRAL
NEAPOLI (Small town) LASSITHI
One of its most renowned citizens was Petros Filargos or Pope Alexander
V. He was born an orphan and was brought up by the monks of the local monastery
and was sent to study in Iraklion at the Venetian monastery of San Francesco (where
the Archaeological Museum is located). After a successful academic career in several
European cities he was declared Pope at the Synod of Pisa in 1409. He died in
Bologna before reaching Rome and is buried in a splendid mausoleum in the church
of San Francesco, Bologna.
This extract is cited Feb 2003 from the Crete TOURnet URL below.
GIROMERI (Village) FILIATES
1228 - 1334
The founder and first possessor of the Monastery was Saint Nilos Erihiotis
(1228-1334), who came from Constantinople
and was a descendant of the imperial generation of Laskaris. He became a monk
at a very young age at the famous Monastery of Akimiton, where he changed his
name from Nikolaos to Nilos. Many years later he was a pilgrim at Jerusalem.
Coming back, he contradicted the Emperor Michael Paleologos 8th, over
the disputable - at the time - issue of the union of the Eastern and Western Church.
He was convicted for his convictions and was abandoned in a boat to be lost at
sea. The Holy Providence led him to the coast of Mount
Athos, to the Monastery
Iviron, where he stayed for three years as a door - keeper.
Returning to Constantinople, he was honoured by the new Emperor, Andronikos
Paleologos but he did not stay in the royal city for long. He started a new journey
lasting for many years during which he visited many places in the Holy Land and
then, passing through the Aegean islands, Peloponnese
and Corfu, he arrived
at Avlona in Ipiros
(Vlore in Albania), where he stayed for some years.
Some years later after an invitation from the residents of Thesprotia,
he proceeded southwards to the area of Giromeri and settled in an old hermitage
in the cave of a steep rock.
Soon, a small fraternity of hermits were gathered near him. According
to legend the hermits spotted a glittering light on the opposite mountain and
upon investigation they discovered the icon of the Blessed Virgin Mary Odigitria
(the Conductress). It was at this site where the foundations of todays Monastery
were built.
On the 2nd January 1334 at the age of 106 years old, Saint Nilos died,
after drawing up his will and nominating his successor. His body was interred
a short distance from the Monastery and is still there today. Some years after
his death, when its removal was attempted, a bulky rock fell and covered the grave,
upon divine intervention. Nowadays, there is a small chapel on the grave of Saint
Nilos.
METHONI (Ancient city) MESSINIA
Mechitar is the name taken by Peter Manuk, founder of the religious order of Mechitarists,
when he became a monk. A native of Sebaste (Sivas) in Lesser Armenia, born 7 February,
1676, of parents reputed noble, he was left until the age of fifteen in the care
of two pious nuns. Then he entered the cloister of the Holy Cross near Sebaste,
and the same year (1691), was ordained deacon by Bishop Ananias. Shortly afterwards,
impelled by his thirst for knowledge, he left the cloister -not putting off the
habit or infringing his vows (the Eastern monk could, for a proper reason, lawfully
leave the enclosure) and set forth, in the company of a doctor of that city, for
Etchmiadzin, the capital of Greater Armenia, persuaded that it was the centre
of civilization and the home of all the sciences. During the journey he met with
a European missionary and a fellow Armenian, whose accounts of the wonders of
the West changed the course of his life. Stirred with an admiration of Western
culture and the desire to introduce it among his countrymen, he wandered from
place to place, earning a scanty living by teaching. After eighteen months he
returned to Sebaste where he remained for some time, still ambitious to study
Western civilization. Even then he had conceived the idea of founding a religious
society -suggested, doubtless, by the well-intentioned but long since suppressed
association of the "United Brothers"- which would labour to introduce Western
ideas and Western influence into Armenia. This would imply a formal reunion of
the Armenian Church with Rome, and there would be an end of that wavering between
Constantinople and Rome, so injurious to the spiritual and intellectual welfare
of his country. At Sebaste, he devoted himself to the reading of the Armenian
sacred writers and the Syrian and Greek Fathers in translations, and, after a
vain attempt to reach Europe from Alexandria, he was ordained priest (1696) in
his own city, and (1699) received the title and staff of doctor (Vartabed) . Then
he began to preach, and went to Constantinople with the intention of founding
an Armenian College. He continued his preaching there, generally in the church
of St. George, gathered some disciples around him, and distinguished himself by
his advocacy of union with the Holy See. Serious trouble ensued with a violent
persecution of the Catholics by the Turks excited by the action of Count Ferrol,
minister of Louis XIV at Stamboul, who carried off to Paris the anti-Catholic
Patriarch of Constantinople. Naturally, the fervour of Mechitar and his disciples
in the Catholic cause, and the success of their preaching singled them out for
special attention. The two patriarchs, urged by a schismatic, Avedik, led the
attack. Mechitar wisely dismissed his disciples and himself took refuge in a Capuchin
convent under French protection. Pursued by his enemies, he escaped to the Morea,
thence to Venetian territory, finding shelter in a Jesuit house. He attributed
his safety to our Blessed Lady, under whose protection, on 8 Sept., the Feast
of her Nativity, he had solemnly placed himself and his society.
The Venetians kindly gave him some property at Modon (1701),
where he built a church and convent, and laid the foundations of the Mechitarist
Order. Clement XI gave it formal approval in 1712, and appointed
Mechitar Abbot. Three years later war broke out between Venice and the Porte,
and the new abbey was in jeopardy. The abbot, leaving seventy of his monks behind,
crossed over to Venice with sixteen companions with the intention of beginning
a second foundation. It was well that he did so for the Venetians were defeated
and the Morea was regained by the Turks. Modon was taken, the monastery destroyed
and the monks dispersed. The house rented at Venice proved too small and Mechitar
exerted all his influence to obtain the gift of San Lazzaro, an island about two
miles south-east of the city, not far from the Lido. His request granted, he restored
the old ruined church, and a second time built a monastery for his monks. This
establishment has remained undisturbed in the hands of the Mechitarists to the
present day. At S. Lazzaro he devised many schemes for the regeneration of his
country. An accusation brought against him at Rome -not a personal charge but
one connected with the labours undertaken by the orde- resulted in a better understanding
with the Holy See, and the personal friendship of the pope. He lived at S. Lazzaro
for thirty years, busy with his printing-press and his literary labours, and died
at the age of seventy-four, on 16 April, 1749. Since his death he is always spoken
of by his children as the Abbas Pater, Abbai hairm.
The most important of his literary works are the following: "Commentary
on the Gospel of St. Matthew" (1737); "Commentary on Ecclesiasticus" (Venice);
"Armenian Grammar"; "Armenian Grammar of the Vulgar Tongue"; "Armenian Dictionary"
(1744, and in two volumes, Venice, 1749-69); "Armenian Catechism", both in the
literary and vulgar tongues; "A Poem on the Blessed Virgin"; "Armenian Bible"
(1734).
J.C. Almond, ed.
Transcribed by: Douglas J. Potter
This text is cited Dec 2005 from The Catholic Encyclopedia, New Advent online edition URL below.
PALEO ELEFTHEROCHORI (Village) PIERIA
ZAKYNTHOS (Island) IONIAN ISLANDS
AGION OROS (Mountain) HALKIDIKI
AGIOS EFSTRATIOS (Island) NORTH AEGEAN
During the period of Iconomachy, where many disturbances were taking
place, Saint Ephstratios, the so-called miracle-worker, possibly persecuted and
because he could not endure the seasickness anymore, he broke off his travel and
he disembarked in the island. A shepherd and his son were the only inhabitants
of the island. He found refuge in the cave, that today is called "Saint Ephstratios'
Cave". The approach in the interior of the cave is very difficult or even impossible,
after the earthquakes of 68's.
There is no evidence that the Saint has lived on the island until
the end of his life, but it is sure that the natives attributed to him an old
grave which was found at the island and its tombstone was surrounded in a wall
at the homonymous church, until the beginning of our century. However, it is said
that the Skull of the Saint is kept today in the Monastery
of Megisti Lavra of Mount
Athos.
This text (extract) is cited May 2003 from the Prefecture
of Lesvos & Lemnos
Provincial Government tourist pamphlet.
AGIOS GEORGIOS (Village) GREVENA
ANO TRIKALA (Village) TRIKALA KORINTHIAS
1508 - 1579
Patron Saint of Kefallonia, who was born in Trikala.
APOLLONIA (Ancient city) THESSALONIKI
d. unknown, feastday(Catholic): June 17.
AZOKERAMOS (Settlement) ITANOS
d.c. 251, feastday: July 13
CORFU (Island) IONIAN ISLANDS
29/4
d. 1st century, feastday: April 29
DAFNES (Small town) HERAKLIO
The rich and historical village of Dafnes in the province of Temenous
of Crete has been the birthplace of notable individuals who became the glory of
their land and country. One such individual was Hosios Charalambos who lived during
the last years of the Turkish occupation.
He was born at the village of Dafnes on August 3, 1723 and had three
brothers. Since early childhood he showed signs of celibacy and his friends and
relatives noticed that, as a child, he would retreat to a cave, during rest hours,
and pray to God. His burning desire for asceticism and conscious devotion to the
Commandments made him worthy of visions of the Virgin Mary. His visions led him
to the monastery Kalyviani dedicated in Her memory where he became Her faithful
servant. When he reached the monastery, near the Turkish occupied village of Kalyvia,
he met a number of monks who were not dressed in the traditional cassock for fear
of the Jenissaries. They were crypto-Christians and passed off as poor men.
As soon as the Saint established himself at the monastery he took
an active role in promoting the free practice of faith, uncompromising his principles
and in spite of the threats from Jenissaries. At that time, the lush and fertile
valley of Messara was at the hands of the Turks. The Orthodox Christians were
deprived not only of spiritual but also of corporeal nourishment. The presence
of Hosios Charalambos soothed the pain, he alleviated the grief of the Christians
in the area, and his intervention were very effective. Gradually the Christians
acquired more and more concessions by the Turks.
The Saint served our Virgin Mother and the local population for more
than twenty-five years. The indefatigable servant of our Virgin Mother's monastery
begged Her mercy. The Mother of God lent a willing ear on his burning requests
and fortified him to stand up against the demands and threats from the Jenissaries.
On August 28, 1788, the Saint passed away at the age of 65. We became aware of
the details of his arduous and manifold work by the pious nuns of the monastery.
Our Church celebrates his memory on August 28 each year.
The nuns of the monastery are the best sources of information about
the life and legend of Hosios Charalambos. They can tell us wonderful things,
their personal experiences and about their work of love, which St. Charalambos
left them as a blessing and legacy. However, we must shed our biases; we need
to go through a personal purgatory. It is not enough to simply read about the
lives of Saints; we must also internalise their principles. Jenissaries are lurking
in the dark; they take the form of passions, idols and fads - the modern plague
of our society. Actions speak better than words; therefore, the best way to pay
honour to our Saints is to follow their example. We must sacrifice our ego on
the altar of the common good.
from The Orthodox Messenger, v. 9(7/8)
published bi-monthly by the SA Central Youth
PO Box 269, GLENELG SA 5045 AUSTRALIA
The text is cited November 2003 from The Greek Orthodox Archdiocese of Australia
WebPage
DIMITSANA (Village) ARCADIA
1746 - 1821
1410 - 1492
DRAKOTRIPA (Village) KARDITSA
He was born in Drakotrypa.
FILIPPI (Ancient city) KAVALA
She was the first European woman, who was baptized by St. Paul in the Zygactes river at Philipi, where the Baptistery of St. Lydia is today.
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