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Religious figures biography (24)


Andreas, archbishop of Crete

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



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

Metropolitan Joseph of New Zealand



Cyrillos I Lucaris

, , 1570 - 1638
Patriarch of Alexandreia (1601 - 1620) and Constantinople (1620 - 1638), scholar and author.

Meletius I Pegas

, , 1549 - 1601
Patriarch of Alexandreia (1590-1601) and supervisor of the ecumenical throne of Constantinople (1597-1598).

Athanasius II, Patellarius



Petros Filargos

  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.


Venerable Joseph the Sanctified



Hosios Charalambos

  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
The text is cited November 2003 from The Greek Orthodox Archdiocese of Australia WebPage


Apostle Titus

GORTYS (Ancient city) HERAKLIO
  According to tradition and the information of the New Testament ( 2 Corinthians , Galatians, 2 Timothy , Titus, and other Epistles of St Paul), the venerable bishop Titus was of Greek origin. His parents were nobles from Crete. Soon Titus became the disciple and follower of the Apostle of Nations. He followed Paul in his ecumenical and missionary journeys. As a matter of fact Apostle Paul took Titus to Jerusalem to attend the proceedings of the Apostolic Synod. Titus gained invaluable experience from this Synod. Soon afterwards, around 55-56 AD, while Paul was preaching at Ephesus, Titus was sent to Corinth to assist the local church with matters of utmost importance. Having fulfilled his task, he left for Philippi where he met his master. Titus gave a full account to Paul of his journey to Corinth. In the fall of the same year, Titus was dispatched to Corinth once more to conclude his teaching. Apostle Paul was very proud of his pupil. In Corinthians B' Paul refers to Titus as "partner" and "fellow helper" to his missionary work.
  Titus proved one of the best disciples and partners to Paul. The Apostle entrusted him with the organisation of the Cretan Church and appointed him bishop. Titus was installed (took office) in Crete between 62-64 AD, i.e. following the release of Paul from Rome, where he had been brought to stand trial as reactionist. Although the Gospel had already been delivered to Crete by Cretan missionaries, yet certain schism matters needed immediate attention. In addition, the organisation of the Church was deficient. Christian communities suffered internal conflicts on account of false teaching. Thus, the task of Titus was very delicate and difficult. In spite of this Titus managed to resolve the conflict and restore peace among the contending parties. As an instrument of divine justice, Titus distinguished himself as a paragon of piety and an eradicator of impiety. The influence of St. Titus was such that a great many heretics and idolaters revoked their heresies or abandoned their idols to become followers of the Cretan Saint. According to legend, St. Titus, the agent of Paul, died at Gortyna of Crete at the age of 94, after many years of service to God. During the fourth century the Church declared Titus saint and since then his memory is celebrated on August 25. In addition, he was recognised as patron of Crete.
  During the 6th century a wooden roofed basilica was built in his name at the place were his holy relics had been deposited. However, when Crete was conquered by the Saracens (Arabs) in 824 AD, the basilica was demolished and since then it remains in ruins. The saint's skull was salvaged by devout Christians. Following the recovery of Crete by the Byzantine general Nicephoros Phokas in 961 AD., a stately Metropolitan church was erected in the town of Heraklion (Chandax) where all holy relics were kept. When the town of Heraklion fell to the Turks in 1669, the saint's skull was transported to Venice and deposited in the Basilica of St. Mark. The skull of the saint was returned to Crete following a series of negotiations with the representatives of the western church which lasted from 1957 to 19G6. On the morning of May 15, 1966 hundreds of devout Christians gathered at the port of Heraklion to honour the arrival of the holy relics. It was an extraordinary experience for all Christians. The Church celebrated the event with a stately joint liturgy at the Cathedral. The memorable Archbishop of Crete, Eugenios, eulogised the saint's skull as "to dokimwvtero upevr crusivon kai timiwvteron livqwn polutelwvn qhsaurwvn". Since then the relics have been a blessing for the Church of Crete.
  In conclusion, Apostle Titus invites us all to become the disciples of true teachers and with the grace of God turn fervent missionaries in our land. In this day and age thrive heresies and false religions. Their teachings have a charming effect on Cretans, particularly on the young. We only need assimilate the teachings of Apostle Titus and follow his example in order to avert the danger of falsehood.
The text is cited November 2003 from the follow URL of The Greek Orthodox Archdiocese of Australia

St. Andrew of Crete

, , 660 - 740
  Theologian, homilist, hymnographer, b. at Damascus about the middle of the seventh century; d. 4 July, 740 (or 720), on which day his feast is celebrated in the Greek Church.
  At the age of fifteen he repaired to Jerusalem, entered a monastery, was enrolled amongst the clerics of Theodore, Bishop of Jerusalem, rose to some distinction, and was finally sent by Theodore in 685 to felicitate the Emperor, Constantine Pogonatus, on the holding of the Sixth General Council. His embassy fulfilled, he remained at Constantinople, received deaconship, again distinguished himself, and was finally appointed to the metropolitan see of Gortyna, in Crete.
  As a preacher, his twenty-two published and twenty-one unpublished discourses, replete with doctrine, history, unction, Scriptural quotation, poetic imagination, dignified and harmonious phraseology, and rhetorically divided in clear and precise fashion, justify his assignment to the front rank of ecclesiastical orators of the Byzantine epoch. He is principally interesting to us, however, as for the reason that he is credited with the invention (or at least the introduction into Greek liturgical services) of the canon, a new form of hymnody of which we have no intimation before his time. His “Greek Canon”, whose immense length of 250 strophes has passed into a proverb with the Greeks, has been criticized for its length, its subtilties, its forced comparisons, it still receives the tribute of recitation entire on the Thursday of the fifth week of Lent, and the four parts into which it is divided are also severally assigned to the first four days of the first week. His hymnographic labours were indeed immense, if we may credit absolutely all the attributions made to him.

H.T. Henry, ed.
Transcribed by: Mark A. Banach
This extract is cited June 2003 from The Catholic Encyclopedia, New Advent online edition URL below.

St. Cyril of Crete

St. Cyril led an ascetic life by the end of the third and beginning of the fourth century AD. As Archbishop of Crete, he administered the Church for 25 years. During the Diocletian and Maximian persecutions he suffered torture and was finally executed by sword. Our Church celebrates his memory on July 14 each year.

St. Philip of Gortyna

Bishop of Gortyna, Crete (c 180). Little is known about him except for his authorship of a now lost treatise against the Gnostics.
Feastday 11 April

St. John the Hermit


Hosios Ioseph Gerontogiannis

  The visitor to the southeastern Crete will come across an impressive monastic complex, the Holy Monastery of Timou Prodromou Kapsa, which nests in the middle of grey-red rocks. The monastery was built either in the thirteenth or the fourteenth century. It was the hermitage of ascetic and God-bearing Father Ioseph Gerontogiannis. His real name was Ioannis (John) Vintsentzos.
  Hosios Ioseph was born at the village of Lithines, Siteia, in particular at the chapel or Kapsa in 1799, when his parents, Emmauel and Zambia Vintsentzos, had gone there to pay their respects to St. John the Baptist. The Saint was baptised a few years later in the same chapel and was given the name Ioannis. Ioannis was an astute and clever man. Since no schools were allowed to function during the Turkish occupation, he was educated by clerics. In addition, he had an extensive knowledge of the Orthodox service and was soon to become an assistant chanter and eloquent participant in debates concerning Church matters. At the same time he occupied himself with the family property; he worked in his fathers fields and tended the family's flock of sheep in the area of Kapsa, Siteia. As soon as he reached adulthood, he married a pious young maiden from his village. The young woman was so beautiful that she attracted the attention of the Turks. To protect their daughter from the Turks, they would hide her in remote caves of southern Crete, and ultimately find a man for her who would be able to protect her. This man was Ioannis Vintsentzos. Their marriage was officiated at the Monastery of St. John the Baptist, which was in ruins.
  The surname Gerontogiannis or Gerontakis was attributed to the Saint by the family of his wife Ioannis and his wife lived happily at the village of Lithines and devoted themselves to the upbringing of their children. Ioannis enjoyed the respect of his fellow men because of his hospitality, generosity and philanthropy. On Easter Friday (4-5 April) 1841 Ioannis fell in deep sleep and all efforts to wake him up failed. Forty-three hours later Ioannis woke up to find his family and a number of friends at his bed side He then related to them his experience during his short hibernation. He said that he had been taken up to heaven where he saw and heard things wonderful which cannot be put into words. Later Ioannis shared his experience with the bishop of Ierapetra and with the local commander.
  Taking his vision as a sign from God, Ioannis decided to leave his family and village and devote himself completely to God. As a place of practice, he chose his birthplace, where he was also baptised and got married. He was ordained monk and named Ioseph (Joseph). He practices abstinence and penance. At the same time, he refurbished two cells of the local monastery to accommodate visitors, while he lived in a cave located over the monastery, on a steep slope in the gorge of Pervolakia. He lived there for 17 years. During that time novice, monks and laymen consulted him while he also found time for the complete refurbishment of the monastery. The fame of Hosios Ioseph attracted numerous people in the area who wished to receive his blessing and advice. Owing to his fame and virtuous life he received an invitation by the head of the Monastery of Agia Sophia (Holy Wisdom) at Armenous, which was almost in ruins from Turkish attacks? Hosios Ioseph took over the reconstruction of the monastic complex. He rebuilt it entirely from the ruins. The reconstruction work lasted five years (1866-1870). In 1870, the Saint returned to his hermitage where he died four years later, August 6, 1874, at the age of 75. On May 7, 1982 there was a panegyric removal of the Saint's relics following an all night devotions in a vigil celebrated by the Metropolite of Ierapythis and Siteias Kyros Filotheos and by Bishop Methodios Petrakis, clerics and a large congregation. The relics were placed in silver shrines and deposited in the church along with the Saint's skull.
  The faithful people of Siteia and all active Christians of the Lassithi county take pride in the fact heir homeland is the place of such an eminent personality of the Church. Hosios Ioseph, a paragon of married and celibate life, blesses all those who resort to him and are pure in heart or come in penance. The Saint is commemorated on August 6.
from The Orthodox Messenger, v. 9(7/8)
published bi-monthly by the SA Central Youth
The text is cited November 2003 from The Greek Orthodox Archdiocese of Australia WebPage

Sts Eutychlos and Eutychlanos Cassiane

Sts Eutychlos and Eutychlanos Cassiane were brothers of Cretan origin. While young they chose the ascetic life and established themselves in a remote and dry place in southern Crete. Soon Eutychios was appointed Bishop of Gortyn. He was persecuted for being very active and an uncompromising Christian. Later he, his brother and sister were exiled from the hometown. During the exile, they lived in a cave for the rest of their lives. The cave today is referred to by their names. To honour their memory, St. Ioannis the "Xenos" built a Church there. Today their relics are kept at the monastery of Odegetria. We celebrate their memory on August 17 each year.

St. John the Neomartyr

, , 15/9
New Ephesus was the place of his martyrdom.


Georgius Trapezuntius

HERAKLION (Ancient city) CRETE
, , 4/4/1396 - 1486
Georgius Trapezuntius, (Trapezountios) of Trapezus or Trebizont. The surname of George Trapezuntius is taken, not from the place of his birth, for he was a native of Crete (Nic. Comnenus Papadopoli says of Chandace (Candia ?), the capital of the island), but from the former seat of his family. His contemporary, Cardinal Bessarion, commonly designates him " Cretensis." He was born 4th April, A. D. 1396, and came into Italy probably about A. D. 1428, as he was invited into that country by Franciscus Barbarus, a Venetian noble, to teach Greek in Venice after the departure of Franciscus Philelphus who left that city in that year. George received the freedom of the city from the senate. It appears from his commentary on Cicero's Oration for Q. Ligarius, that he learned Latin (Nic. Comnenus Papadopoli says at Padua) under Victorinus of Feltre, who was also the teacher of Theodore Gaza. After a few years he removed from Venice, and, after several ineffectual attempts to establish himself as a teacher in different towns, settled at Rome, where he was made professor of philosophy and polite literature, with a salary from the Papal government; and where his lectures were attended by hearers from Italy, France, Spain, and Germany. The year of his settlement at Rome is not ascertained. The account of Boissardus, who says (Icones Viror. Illustr.) " Primus omnium Graeccrum Graecas literas docuit summa cum laude utpote qui clarebat A. Chr. 1430 Eugenio IV. pontificatum tenente," is not accurate, as Eugenius did not become pope till 1431. Trithemius says that he flourished at Rome in the time of Eugenius IV., A. D. 1435, which may be true ; at any rate, he was at Rome before the council of Florence, A. D. 1439. He had become eminent in Italy before 1437, when he wrote to the Byzantine emperor Ioannes or John II., exhorting him to disregard the promises of the council of Basel, and to attend the council which was to be summoned at Ferrara, in Italy; but it is not clear from what part of Italy the letter was written. He was secretary, according to Hody, to the two popes, Eugenius IV. and Nicholas V. (who acceded to tile papal crown A. D. 1447), but according to other statements he received the appointment from Nicholas V. apparently about A. D. 1450. He occupied for many years a position of unrivalled eminence at Rome, as a Greek scholar and teacher, and a translator of the Greek authors; but the arrival of many scholars whom Nicholas invited to that city, and the superior reputation of the version of Aristotle's Problemuta, made by Theodore Gaza subsequently to George's version of the same treatise, and the attacks of Laurentius Valla, threw him into the shade. Valla attacked him because he had censured Quintilian; and this literary dispute led to a bitter personal quarrel between Valla and George ; but after a time they were reconciled. Poggio, the Florentine, had also a dispute with George, who boxed his antagonist's ears, in the presence of the pope's other secretaries, a tolerable proof of the greatness of the provocation, or the irritability of George's temper. For some time George had Bessarion for his patron, but he lost his favour by his attack on the reputation of Plato, in maintaining the rival claims of Aristotle. George ceased to teach as professor in A. D. 1450, perhaps on his appointment as papal secretary.
  Beside the duties of his professorship and his secretaryship, he was much engaged in translating into Latin the works of Greek authors; but, from the haste with which they were brought out, arising from his anxiety to receive the promised payment for them, they appeared in an imperfect or mutilated form.
  Having lost the favour of Nicholas, who was alienated from him, as George himself states, because he refused to allow his versions of certain Greek philosophers and fathers to appear under the names of others, and perhaps also by the intrigues of his rivals, lie went to Naples, to the court of Alfonso the Magnanimous, who gave him a respectable salary; but he was, after a time, reconciled to the pope by the friendly offices of Franciscus Philelphus, and returned to Rome about A. D. 1453.
  In A. D. 1465 he visited his native island, and from thence went to Constantinople. On his return by sea from Constantinople to Rome, he was in imminent danger of shipwreck, and, in his peril, he besought the aid of the martyr, Andreas of Chios, who had a few months before suffered martyrdom at Constantinople; and he made a vow that if he escaped and came safely to his destination, he would write in Latin the narrative of his martyrdom. He fulfilled his vow about two years afterwards, and embodied in the narrative an account of the circumstances which led him to write it.
  In his old age George's intellect failed, and he sunk into second childhood. His recollection was completely lost in literary matters, and he is said to have forgotten even his own name. In this crazy condition he wandered about the streets of Rome in a worn cloak and with a knotted staff. According to some accounts, this wreck of his intellect was the result of a severe illness; others ascribe it to grief and mortification at the trifling reward which he received for his literary labours. A store is told of him (Boissard, l. c.), that having received of tile pope the trifling sum of 100 ducats for one of his works which he had presented to him, he threw the money into the Tiber, saying," Periere labores, pereat et eorum ingrata merces" ("My labours are lost, let tile thankless recompense of them perish too"): but the similarity of the story to an anecdote of Theodore Gaza destroys, or at least much impairs its credibility. George's son, Andreas Trapezuntius, in his prefatory address to Pope Sixtus IV., prefixed to George's translation of the Almagest of Ptolemy, declares that his life was shortened by the malignity of "his powerful enemy;" but who this enemy was Andreas does not mention. It could hardly have been Theodore Gaza, the rival of George, for he died A. D. 1478, while George himself did not die until A. D. 1485 or 1486, at the age of about 90. He was buried near his residence, in the Church of the Virgin Mary, formerly the Temple of Minerva at Rome, where was a monumental inscription in the floor of the church; but it had been so worn by the feet of the persons frequenting the church, that even in Allatius's time nothing was visible but the traces of the name.
  George of Trebizond left a son, Andreas or Andrew, who, during his father's lifetime, wrote in his defence against Theodore Gaza; but he was a person of no talent or eminence. A daughter of Andrew was married to the Roman poet Faustus Magdalena, who was killed at the sacking of Rome by the troops of Charles V., A. D. 1527. Faustus, who was a friend of Leo X., used to speak much of his wife's grandfather.
  The character of George is unfavourably represented by his biographers Allatius and Boerner, the latter of whom describes him as deceitful, vain, and envious. The disputes in which lie was involved with the principal scholars with whom he had any thing to do confirm these unfavourable representations.
  The works of George of Trebizond are numerous, consisting partly of original works, a few in Greek, the rest in Latin; partly of translations from Greek into Latin. many of them, however, remain in MS. We notice only those that have been printed; arranging them in classes, and giving the works in each class chronologically, according to the date of their earliest known publication.
1. Pros ton upselotaton kai Deiotaton Basilea Rhomaion Ioannen ton Palaiologon, Epistola ad excelsissimum sacratissimumque Regem Romanorum Joannem Palaeologum. Subjoined by Pontanus, together with a Latin version, to his Latin versions of Theophylact Simocatta and Phranza, 4to. Ingolstadt, 1604. 2. Pros Ioannen ton Kouboklesion peri tes ekporeuseos tou Hagiou Pneumatos, Ad Joannem Cuboclesium de Processione Spiritus Sancti. 3. Peri tes ekporeuseos tou Hagiou Pneumatos, kai peri tes mias hagias katholikes Ekklesias, tois en Kretei Deiois andrasi hieromonachois te kai hiereusi, De Processione Spiritus Sancti, et de Una Sancta (Catholica Ecclesia, Divinis Hominibus, qui in Creta Insula sunt, Hieromonachis et Sacerdotibus. Both of these were published with a Latin version in the Graecia Orthodoxa of Allatius, vol. i., Rome, 1652.
4. Rhetorica, Libri V., fol. Venice, 1470. This date is fixed by the chief bibliographical authorities, but is not given in the work. The Rhetorica has been often reprinted. Valentine Curio, in the preface to his edition, 4to. Basil, 1522, states that the work was left by the author in so imperfect a state that its revision had cost the editor much labour. He adds that it embodied a translation of a considerable part of the rhetorical works of Hermogenes. 5. De Octo Partibus Orationis ex Prisciano Compendium, 4to. Milan, 1472. The same work appears to have been printed in 1537 in 8vo. at Augsburg, under the title of De Octo Partibus Orationis Compendium, omitting ex Prisciano; though some of our authorities hesitate about identifying the two works. 6. De Artificio Ciceronianae Orationis pro Q. Ligario (sometimes described as Expositio in Orationem Ciceronis pro Q. Ligario); printed with the commentaries of some other writers on some of the orations of Cicero, fol. Venice, 1477, and several times reprinted. 7. Commentarius in Philippica Ciceronis, 4to. Venice. The year of publication is not known. These two works have been reprinted in some collections of commentaries on Cicero's orations. 8. Dialectica, 4to. Strasburg, 1509. Twelve editions of this little work were published between 1509 and 1536. The work entitled Compendiuum Dialectices ex Aristotele, by George of Trebizond, published without note of time or place, is probably the same work. 9. Comparaitiones Philosophorum Platonis et Aristotelis, 8vo. Venice, 1523. We are not aware that the work was printed before this date, but it must have been circulated in some form, as it was the work which drew upon George the anger of Cardinal Bessarion, who published a reply to it under the title Adversus Calumniatorem Platonis, Libri Quinque, fol. Rome, 1469. In this reply he criticises George's translation of Plato's treatise De Legibus, which has never been printed. 10. De Antisciis in quorum Rationem Fata sua rejicit. 11. Cur Astrologorum Judicia plerumque falluntur. These two works were printed with Omar De Nativitatibus, 8vo. Venice, 1525. 12. Expositio in illud "Si eum volo manere donec veniam," 8vo. Basil. 1543; and reprinted in both editions of the Orthodoxographa (Basil. 1555 and 1569) and in the Bibliotheca Patrum, vol. vi. ed. Paris, 1576. In this exposition of a passage (c. xxi. 22) in the Gospel of John, George contended that the evangelist was still living on the earth. 13. In Claudii Ptolemaei Centum Sententias (or Centiloquium) Commentarius, with a reprint of Nos. 10 and 11, and with the treatise of Joannes Pontanus, Quatenus credendum sit Astrologis, 8vo. Cologne, 1544. 14. Acta Beati Andreue Chii; printed in the De Probatis Sanctorum Vitis of Surius, Maii, 29., Cologne, 1618, and in the Acta Sanctorum of Bollandus, Maii, tom. vii.
  II. TRANSLATIONS. 15. Eusebius Pamphili de Praeparatione Evangelica a Georgio Trapezuntio traductus, fol. Venice, 1470. In this version the whole of the fifteenth book is omitted; yet it obtained great reputation, as was shown by its being reprinted nine or ten times during the fifteenth century. 16. Joannes Chrysostomus super Matthaeum, Fol. Cologne, 1487. There is an edition without note of time or place, but which, from the character of the type, is supposed to be printed by Mentelius of Strasburg, whose other works bear date from 1473 to 1476. This translation is not wholly original ; in some of the homilies it is only the ancient version of Anianus revised. 17. Rhetoricorum Aristotelis ad Theodecion Libri Tres. A version of this work of Aristotle, which some of our authorities state to be by George of Trebizond, but which does not bear his name in the title, was published in fol., Leipsic, 1503, and Venice, 1515; but his version was certainly printed, at Paris, 8vo. 1539, and with the rest of Aristotle's works at Basel, 1538. 18. Opus insigne Beati Patris Cyrilli Patriarchae Alexandriae in Evangelium Joannis, fol. Paris, 1508. Of the twelve books of which this work consists George translated the first four and the last four; the remainder were translated by Jodocus Clichtoveus, who edited the work. 19. Joannis Chrysostomi de Laudibus et Excellentia Sancti Pauli Homiliae quatuor per Georq. Trapezuntium e Graeco traductae, fol. Leipzig, 1510. 20. Praeclarum Opus Cyrilli Alex. qui Thesaurus nuncupatur, fol. Paris, 1513. This version of the work of Cyril on the Trinity has been often reprinted. 21. Almagesti Ptolemaei Libri XIII.,fol. Venice, 1515. 22. Sti Gregorii Nysseni De Vitae Perfection, sive Vita Moysis, 4to. Vienna, 1517. 23. Sti Basilii Mayni adversus Apologiam Eunomii Antirrheticus, Libri V. The version of the third book was printed with the Acta Concilii Florentini, and other pieces, fol. Rome, 1526; and the whole version has been printed in some Latin and Graeco-Latin editions of the works of Basil. 24. Historia Sanctorum Barlaam et Josaphal, subjoined to the works of Joannes Damascenus, fol. Basel, 1548. So wretchedly is this version executed, that doubts have been cast upon its authorship. The reputation of George as a translator is, however, very low. Beside the errors which resulted from haste, he appears to have been very unfaithful, adding to his author, or cutting out, or perverting passages almost at will.Among his unpublished translations are several of Aristotle's works, including the Problemata, Physica, De Anima, De Animalibus, De Generatione et Corruptione; also the De Legibus and the Parmenides of Plato. His version of Plato's work, De Legibus, was severely criticised by Bessarion in his Adversus Calumniatorem Platonis; and his version of Aristotle's De Animalibus is said to have been used by Theodore Gaza, though without acknowledgment, in the preparation of his own version. (Boissard, Icones Viror. Illustr., pars i.; Cave, Hist. Litt. vol. ii., Appendix, by Gery and Wharton; Hody, De Graecis Illustribus Linguae Graecae, &c., Instauratoribus; Boernerus, De Doctis Hominibus Graecis, Litterarum Graecarum in Italia Instauratoribus; Fabric. Bibl. Graec. vol. iii., vol. vii., vol. viii., vol. ix., vol. xi.; Allatius, Diatrib. de Georgiis, apud Fabric. vol. xii.; Panzer, Annales Typographici.)

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