The Literary Legacy of Byzantium

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THE LITERARY LEGACY
OF BYZANTIUM
 BYZANTIOς
Studies in Byzantine History and Civilization
15

Series Editors
Michael Altripp
Lars Martin Hoffmann
Christos Stavrakos

Editorial & Advisory Board

Michael Featherstone (CNRS, Paris)
Bojana Krsmanović (Serbian Academy of Sciences and Arts, Belgrade)
Bogdan Maleon (University of Iasi)
Antonio Rigo (University of Venice)
Horst Schneider (University of Munich)
Juan Signes Codoner (University of Valladolid)
Peter Van Deun (University of Leuven)
Nino Zchomelidse (Johns Hopkins University)
 THE LITERARY LEGACY
OF BYZANTIUM

Editions, Translations, and Studies in Honour

of ­Joseph A. Munitiz SJ

Edited by
Bram Roosen & Peter Van Deun

H
F
© 2019, Brepols Publishers n.v., Turnhout, Belgium.

All rights reserved. No part of this publication may be reproduced, stored in a re-
trieval system, or transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording, or otherwise without the prior permission of the publisher.

D/2019/0095/43
ISBN 978-2-503-58354-9
E-ISBN 978-2-503-58355-6
ISSN: 1371-7677
eISSN: 1371-8401
DOI 10.1484/M.SBHC-EB.5.116632

Printed on acid-free paper.

 CONTENTS

Charalambos Dendrinos, Dedication 1

Joseph A. Munitiz, Autobiographical tesserae 5

List of publications by Dr Joseph A. Munitiz SJ 15

Abbreviations 21

Pauline Allen, Eustathius, Letter concerning the Two Natures

against Severus (CPG 6810): An English Translation 25

Theodora Antonopoulou, An Anonymous Iambic Canon on

St John Chrysostom 57

Davide Baldi, Etymologicum Symeonis Ζ 77

Reinhart Ceulemans & Margaret Dimitrova, The Slavonic

Catena also known as the ‘Commentary of Philo’ and the Greek
Catena Hauniensis on the Song of Songs 109

Barbara Crostini, Athanasius’s Letter to Marcellinus as Psalter

Preface 145

José Declerck, La prise de Jérusalem en 614 : les autorités,

le peuple, les dèmes et le clergé 167

Eva De Ridder, An Ascetic Miscellany from the Late

Thirteenth Century: the Atheniensis, Bibliothecae Nationalis 322 189

Tomás Fernández, El florilegio de los mss. F H en la letra Alfa

del Florilegio Coisliniano 213

José Maksimczuk, The Transmission of the so-called ‘First

Chapter Titles’ in the Second Recension of the Florilegium
Coislinianum 239
 CONTENTS

Basile Markesinis, La date de la composition du Corpus de

S. Maxime le Confesseur : nouvelles données 255

Juan Nadal Cañellas (†), Ramón Llull Y El Mundo Bizantino 289

Stefaan Neirynck & Peter Van Deun, Est-ce qu’on a

découvert la profession de foi de Métrophane de Smyrne ? 321

Jennifer Nimmo Smith, The Reception of the ‘Catalogue

of Inventors’ in Gregory of Nazianzus’ Sermon 4, 107–09
in Pseudo-Nonnus’ Commentary on Sermon 4 and Beyond:
An End or a Beginning? 333

Paul-Hubert Poirier, Polémique antimanichéenne et

controverse théologique : les combats d’un évêque du ive siècle,
Titus de Bostra 357

Antonio Rigo, La lettre de Nicolas Pépagoménos à Grégoire

Palamas 381

Bram Roosen, A Dyothelite Florilegium in the Run-up to the

Lateran Council (a. 649). Maximus the Confessor’s tomos to
Stephen of Dor against the Ekthesis (CPG 7697. 15) 415

Index of Authors 535

Index of Scholars 545

Index of Manuscripts 555

Tabula gratulatoria 561

VI
 Charalambos Dendrinos

Dedication

The present Festschrift in honour of Dr Joseph A. Munitiz SJ was pre-

pared by former, present, and future contributors to the Series Graeca
of the Corpus Christianorum (CCSG), as a token of profound respect,
appreciation, and admiration felt towards the eminent Byzantinist and
cofounder of the CCSG. The volume has been produced especially in
order to celebrate the 40th anniversary of the Series foundation, in 1977.
Over the last four decades, and under the leadership of successive di-
rectors, the CCSG has successfully produced more than eighty volumes
containing critical editions of unpublished or previously published
Greek theological, religious, and spiritual texts that between them cov-
er many centuries of Byzantine thought. In the process, the Series has
proved ground-breaking for the ways in which it has approached Greek
patristic and byzantine texts, for setting new scholarly standards in the
field of textual criticism, and for adopting innovative editorial prac-
tices and conventions that have been increasingly followed by scholars
around the world.
Our honorand has been actively involved with the Series Graeca since
its inception, and has contributed significantly to the shaping of its iden-
tity and the development of its life and work. The CCSG and its sister
series, Corpus Christianorum in Translation (CCT) are proud to include
a number of model volumes produced by Father Joseph Munitiz, namely
Theognosti Thesaurus (CCSG, 5 [1979]), Nicephori Blemmydae Autobi-
ographia sive curriculum vitae necnon epistula universalior (CCSG, 13
[1984]), and Anastasii Sinaitae Quaestiones et Responsiones (co-edited
with † Marcel Richard, CCSG, 59 [2006]), all of which he subsequently
annotated and translated: Nikephoros Blemmydes: A Partial Account
(Spicilegium Sacrum Lovaniense. Études et documents, 48 [1988]), Ana-
stasios of Sinai: Questions and Answers (CCT, 7 [2011]), and Theognos-
tos: Treasury (CCT, 16 [2014]). Alongside these volumes, Father Muni-
tiz has published extensively throughout his long career on Byzantine
historical, autobiographical, theological, homiletical, catechetical, hagi-
ographical, and spiritual literature, as well as on areas of palaeography.
A substantial part of his work has also focused on St Ignatius of Loyola
 Charalambos Dendrinos

and the Society of Jesus. We refer readers to the bibliography for further
details.
Father Joseph Munitiz is a true scholar, an inspiring mentor, and an
affectionate teacher. Always ready to listen, help, and advise, over the
years he has guided, supported, and encouraged novices, students and
fellow scholars, many of whom have become his devoted friends and
disciples. Those who are fortunate to know him personally, as well as
those who are acquainted with him through his work benefit greatly
from his erudition and deep understanding of the Orthodox tradition
and spirituality. His emphasis on detail, and his conviction that sound
knowledge of both philology and palaeography are essential for young
scholars who wish to acquire a thorough appreciation of Byzantine his-
tory, literature, and culture was put to good use during his tutorials
and seminars, including the postgraduate working seminar on editing
Byzantine texts at Royal Holloway, University of London, which he
co-founded in the 1980s and which has continued up to the present
day.
Given his unassuming nature we considered it more appropriate, in-
stead of composing an extensive laudatio in his honour, to invite Father
Joseph to write an autobiographical sketch, although we did not reveal
our intention of including it in this Festschrift. He graciously accepted
our invitation, and in his Autobiographical tesserae in this volume, he
reflects on his life and work, and highlights important aspects that
shaped his choices, interests, and career. By including Father Joseph’s
own tesserae along with those represented by the essays of the contribu-
tors to this volume, a rich and colourful mosaic is formed as a tribute to
a leading Byzantinist who has greatly enriched our field with his schol-
arship.
It is with a deep sense of gratitude but also with some degree of nerv-
ousness that the Institute of Palaeochristian and Byzantine Studies of the
Catholic University of Louvain, in co-operation with the Hellenic In-
stitute of Royal Holloway, University of London, presents this volume
to Dr Joseph A. Munitiz: nervousness, because to offer a Festschrift to a
scholar like Father Joseph is a demanding task and, as editors and con-
tributors, we can only hope to have approached the high standards of Fa-
ther Joseph’s own scholarly work; gratitude, for his major contribution
to Byzantine Studies and for bringing greater understanding between
the Greek East and the Latin West.


 Dedication

Bringing knowledge and greater understanding has also been a major

goal of the editorial endeavour that is the CCSG. It is symbolized by the
icon of the two clerical figures supporting the Church that adorns the
front cover of each volume of the Corpus Christianorum. Hopefully, this
Festschrift will bring us one small but appreciated step further towards
that goal.
Together with friends, readers, publishers, supporters, and contribu-
tors, we wish the honorand and the Series Graeca, Εἰς ἔτη πολλά!


 Joseph A. Munitiz

Autobiographical tesserae

As I have been asked to give some account of my life, let me begin, fol-
lowing the wise counsel of Horace in medias res. I feel that if my life has
been of any use, it is due to the publications I have been able to give to
the world. The most important of these sprang from a discovery I made
sitting in the Benaki Library in Athens (1972) while collating one of
their manuscripts. I was working on the critical edition of the Θησαυρός
attributed to an unknown “Theognostos” who was thought to have lived
in the fourteenth century. But while comparing his text in one manu-
script with the same text in another, I saw that there was a different read-
ing at one point: instead of saying that a round number of years had
passed since the death of Christ, the Benaki manuscript text stipulated
the exact number of years. With that I could place Theognostos securely
in the previous century, the thirteenth. It was one of those “eureka” mo-
ments that make a scholar’s life worthwhile. It may also open a window
on what has been the work of my life.
The world of books had had an attraction for me from many years
earlier. Even as a novice to the Society of Jesus, it was the text of the
Jesuit ground-plan for teaching, the Ratio studiorum, in which I delved
to produce a short study on its originality. But while reading, I also felt
the need to ask questions and the desire to divulge my findings to others.
My Oxford tutor must have been surprised when a couple of years after
leaving Oxford I sent him an article on Cicero’s tirade against Catilina.
Fortunately, both of the articles mentioned have been lost as now they
would only embarrass me by their naivety.
I was born from Spanish Basque parents in 1931 – my father a ship-
chandler and my mother at one time a professional singer – in the beau-
tiful city of Cardiff, with its noble castle, so magnificently restored by
the mediaeval-minded Marquis of Bute. Of those early years my most
vivid memories are of the incendiary bombs falling during World War 2
on the sacristy of our local church, Our Lady of the Angels. It was winter
time, and by the following morning the water thrown to put out the
flames had become a sheet of ice. My father’s business, which had relied a
lot on Spanish shipping, collapsed with the Spanish Civil War followed
 Joseph A. Munitiz

by the World War. The worry caused a sudden heart-attack when he was
only 60. My mother followed him, a victim of tuberculosis, three years
later (1943). Fortunately, a kindly aunt stepped in and saved my sister,
my brother and myself from an orphanage. We then moved to live in
Crosby, Liverpool, and I attended a day-school, St Mary’s College, run
by the Irish Christian brothers.
My links with Spain were held in abeyance until in 1947 I was sent,
with my brother, to a boarding school in Vitoria. A year there brought
back to life the Castilian I must have spoken as a child. At the same time,
I discovered that the germ of a vocation had begun to grow in me. More
and more I knew that I would be happy only with the choice of a life
dedicated to the service of Christ. My readers may find it ironic that
this was also the period when I discovered that I needed knowledge of
Greek. Although my years at St Mary’s Crosby had equipped me with
some knowledge (not much appreciated) of Latin, no Greek letters had
ever crossed before my eyes. But Spain gave me a much-needed intro-
duction to the language that would later become my profession. In the
initial stages, I taught myself, but was given some help in the Junior Sem-
inary of Comillas, where a remarkable Jesuit scholar, Domingo Mayor,
was active and where one year was devoted exclusively to the classics.
This was due to the initiative of Fr Pedraz, a great believer in the value
of the classics, and the course he organized (CEHUC as it was called)
began to open my eyes to the beauty of language. One companion from
that time who remains unforgettable was José Luis Blanco Vega, a poet
from his birth; he preceded me into the Society and later did wonders
with the Castilian version of the liturgy.
When I announced at home my intention of becoming a Jesuit, the
news was greeted with approval, although it was only many years later
that I discovered that I was not the first in the family to have taken such
a decision: Juan, my father’s brother had tried his vocation but subse-
quently left the order. At that time, 1950, entry into a religious order
meant separation from one’s family, but this was less of a hardship for
me, since my parents were dead and my siblings, Arthur and Marie, were
branching out in different directions.
The academic training I underwent in the Society was notable for its
thoroughness and length. Classics were present in what was called the
“Juniorate”, a year designed to follow the novitiate and ensure a certain
level of education. The teacher I most admired then was Christopher
Devlin, an English scholar who produced a critical edition of Gerard
Manley Hopkins, and it may be from him that the importance of ed-


 AUTOBIOGRAPHICAL TESSERAE

iting texts first began to dawn on me. The philosophy course that fol-
lowed at Heythrop College was narrowly scholastic in scope but at least
it brought me into contact with thinkers, and the works of David Hume
especially caught my attention. However, it was the Greats course at Ox-
ford that really opened my eyes to critical thought. My abiding memory
of those four years is of considerable stress as I felt far from competent in
my knowledge of Latin and even less of Greek. But much more memo-
rable is the extraordinary kindness shown by my tutors, men and women
(Iris Murdoch among them) who showed real interest and support. My
original hope had been to abandon the classics and devote myself to the
Spanish Golden Age literature that I had discovered while in Spain. But
in the 50s teachers were needed in the Jesuit schools, and mainly those
able to teach the classics. How things have changed! I finished finals
with a “second” to my great disappointment as I had been expecting a
“first”. My single memory of the final examination is of an oral in which
Gilbert Ryle asked me what I meant when I spoke of a “function” in one
answer and I could only bluff in reply.
After an unhappy year teaching at the secondary level I asked the Pro-
vincial to send me to Spain for my four years of theology and so found
myself back in Comillas, an isolated handsome building overlooking the
Bay of Biscay. It also commanded a breath-taking view of the Picos de
Europa, a mountain range to the West, where I spent many happy hours
trekking and climbing. This was the area where I also gained my first pas-
toral experience in the mountain villages that kept me in touch with the
reality of life. The period coincided with the Second Vatican Council,
when a seismic shift in theological thinking shook the Roman Catho-
lic Church. However, the repercussions were hardly felt in Spain which
had been cut off by ecclesiastical and state censorship. Only a few of the
Spanish bishops, like Tarancón and Cirarda, grasped the importance of
the new policy – ecumenical and tolerant – adopted by the Council,
but I was fortunate in that Mgr Cirarda was a distant relative and he
came to Comillas for my ordination in 1965. Among the professors, the
New Testament scholar, Fr Mateos made an impression on me by his
openness and pastoral gifts, but on the whole I gained little theologically
from those years except for a first acquaintance with the writings of Karl
Rahner.
Out of the blue a letter arrived from my Provincial Superior telling
me that I was to go to Rome to study for a licentiate in oriental the-
ology at the Pontifical Oriental Institute, the plan being that I would
eventually join the teaching staff there. Later I discovered that the prime


 Joseph A. Munitiz

mover behind the letter was Joseph Gill, the distinguished historian of
the Council of Florence, then Rector of the Orientale who was looking
for new staff. The letter caught me by surprise as I had never heard of the
Orientale, and the “Orthodox” Churches had appeared only far away on
the horizon of my theological studies. Also, my Greek had grown rusty
from lack of use. I would like to say that once I arrived in Rome I grew in
the knowledge and love of the Greek language, but the sorry fact is that
I found the organization of studies, with the emphasis on rote-learning
anything but inspiring. The break came when I attended the lectures of
Irénée Hausherr, the great expert on oriental spirituality and an original
kindly man. With his backing I asked to take Symeon the New Theolo-
gian as the subject of my thesis work. The then specialist on Symeon was
a French Jesuit scholar, Joseph Paramelle, living in Paris and I suggested
that I move to the Sorbonne for my doctorate. The authorities at the
Orientale generously agreed, but politely added that perhaps I had better
not expect to return. It was clear that I was not suited for that institu-
tion – and looking back, I am very grateful that they had the good sense
to see this.
On my arrival in Paris in 1969, I dutifully went to call on Fr Para-
melle, who was then working under a French abbé, Marcel Richard, at
the Greek section of the Institut de Recherche et d’Histoire des Textes (a
branch of the enlightened French CNRS). The three of us discussed a
possible theme for a thesis and the abbé Richard reached up and pulled
out a volume made up of photographs of a Greek manuscript which he
had found on Mount Athos and which he thought interesting. It was
the Θησαυρός attributed to Theognostos. “Why not take that as the
subject of your thesis?” he suggested with Fr Paramelle’s support. That
was the real start of my career. I was to spend seven years before finish-
ing the critical edition that served as my doctoral thesis. It may seem a
long period, but I began with minimal knowledge of Byzantium and its
history, and fortunately I realized that a working knowledge of modern
spoken Greek would be an invaluable asset. Given the network of Jesuit
residences in Europe, it was easy to arrange to have a year in Greece,
spending time in Athens, Thessaloniki and the Catholic island of Syros.
This idyllic setting was where I typed out the text of the Θησαυρός while
also serving as assistant priest and – one of my treasured memories – per-
forming a baptism in Greek!
Perhaps what most impressed me as I came to know more and more
of mediaeval Byzantium was the realization that the narrow view I had
previously held of the Church and the Papacy needed complete reform.


 AUTOBIOGRAPHICAL TESSERAE

Here was a vibrant Church with valid sacraments independent of Rome

and, despite all its obvious faults, blessed with a spirituality of extraordi-
nary richness. For me personally it was not the liturgy that took me in its
grip (though I could understand that for others that would be the case),
but the texts that spoke so eloquently of contact with God.
As I came to the end of my studies the abbé Richard once again
proved to be the pivotal agent for the next stage of my life. Through
his friendship with the Flemish scholar, Maurice Geerard, he had been
appointed to direct the new Greek Series of the Corpus Christianorum,
about to be launched in Leuven (Flemish Louvain). He arranged for me
to join the editorial team, though sadly he did not live long enough him-
self to join us. Before his death he asked me to see through the press the
work he had started on editing the “Questions and Answers” of Ana-
stasios Sinaita. In this way I arrived in Leuven with two major projects
before me: these would eventually find completion as two volumes in
the Corpus Christianorum, one containing the Θησαυρός and the other
the erotapokriseis of Anastasios. They represent many years of work, but
my heart was in that patient collation of manuscripts, where fascinating
problems are hidden that need solving. Those who have experienced the
joy of editorial work are aware of the constant surprises it affords. I was
later to evoke this in an inaugural lecture given to the Spanish Society of
Byzantine Studies: “The importance of the secondary”. It is in the detail
that a scholar finds his or her quarry: the marginal note, the unexpected
variant that can change everything.
One feature of these two volumes (CCSG, 5 and 59) is that they
both deal with popular, as opposed to speculative or professional, the-
ology. Both Theognostos and Anastasios were writing for a lay public,
Theognostos outlining (probably for the benefit of a nobleman) what
a Christian should know about religion, and Anastasios answering the
very practical questions put to him by married people. In addition,
I had followed up the short synopsis on the Councils to be found in
the Θησαυρός and discovered that it was one of several. It seemed to me
clearly intended originally to be a teaching text, either for clerics or for
educated lay people. Other chapters in the work of Theognostos (the
summary of the Bible, the outline of Mariology, the short exhortation
to a prince) convinced me that there was scope for a wider study of the
way religion was taught in Byzantium. Unfortunately, I lacked the time
to tackle what could have been a magnum opus. Ideally it would have
compared the techniques common in Constantinople with those em-


 Joseph A. Munitiz

ployed in the West. My hope is that some day a competent scholar will
be inspired to continue where I had to leave off.
While in Leuven, my office work consisted of copy-editing the work
of other scholars, and my inspiration was my colleague, the great Wal-
loon scholar and former Bollandist, Jacques Noret, probably the most
exacting scholar I have ever met. But for psychological support, the per-
son who helped me most was Professor Albert Van Roey, the director
of the section in which I was working. Other outstanding colleagues of
those years were (the future professors) Pauline Allen in Australia and
Luk van Rompay at Duke in the States. A friend outside the Faculty
was a Walloon scholar, Françoise Petit, then engaged (despite secondary
teaching) in her monumental edition of the early catenae on Genesis.
She subsequently moved to Louvain-la-Neuve, where our friendship
continued. Another scholar friend, this time a member of the history
faculty and an indefatigable editor of symposia, was Werner Verbeke.
Married to a lady from Aragón, he opened his house to me, a small island
of Spanish culture, and put me ever into his debt.
Quite by chance I undertook a third project: I was living in what had
been the Flemish Jesuit theologate and a large, but uncared-for library
was attached to the old building. While working on Theognostos I felt
the need to know more about his possible thirteenth-century acquaint-
ances. While rummaging among the Teubner volumes I came across the
work of Nikephoros Blemmydes, clearly a contemporary. I opened his
autobiography and was quite annoyed to find that I could hardly un-
derstand his difficult Greek: it seemed so complicated. In my frustra-
tion, I felt I had to struggle with this text at all costs. To cut a long story
short, I saw the need for a new edition, admirable as the work of the first
editor, the great Heisenberg, had been. Fortunately, with time I was able
to collate the relatively few manuscripts involved and could work out
the meaning of the abstruse style. The work, an autobiography written
with great character, proved to be of major interest and brought alive
the culture of the Empire of Nicaea as no other work has done for me.
In this case the need for a published translation was so obvious that I set
about it at once and it was published before translations of my other two
volumes in the Greek Series. These appeared quite recently through the
initiative of the publishing house Brepols, based in Turnhout, which re-
alized that for today’s students translations are more and more necessary.
However, economic forces were at play, cutting back the funds nec-
essary for supporting the editorial team in Leuven and my seven happy
years there came to an end in 1983. My debt to Belgium is great: one


 AUTOBIOGRAPHICAL TESSERAE

cannot live in Flanders without drawing inspiration from such great

cultural cities as Antwerp, Ghent, Bruges and Brussels. The intelligent
investments by successive governments in education have allowed the
classics to flourish there when in so many European countries they were
in demise. Also, the skill shown in balancing the legitimate demands of
Flemish and French cultures made a great impression on me. I was able
to witness the birth and growth of the university at Louvain-la-Neuve,
while also seeing the strengthened development of the Flemish-speaking
university with its defence of its own sweet tongue. Being in the happy
position of a go-between, I was privileged to find friends on both sides
of the linguistic frontier.
On returning to London, I was able to continue my editorial work
while joining the administrative staff of Heythrop College, then strate-
gically housed in Cavendish Square. I took over from the distinguished
Syriac scholar and Jesuit, Robert Murray, the editorship of The Heyth-
rop Journal, which obliged me to renew a badly-needed acquaintance
with theological trends. At the same time, I was able to continue edi-
torial work, mainly with the Anastasian volume. But a happy coinci-
dence brought me into contact with Julian Chrysostomides, who was
just launching (along with Athanasios Angelou) a reading-seminar and
had selected the text of Blemmydes, unaware that I had just finished a
new edition. A very happy and fruitful collaboration ensued. Once we
had completed our first translation project, we found another presented
by my good friend, Christopher Walter. We had met as English speak-
ers when we were both based in Paris, and I greatly admired his studies
of Byzantine iconography. In fact, he was one of several Assumptionist
scholars who had helped me during my thesis years, among them Jean
Darrouzès and Albert Failler. Most outstanding of these was the direc-
tor of my thesis, Jean Gouillard, who had left the order but continued
to write works of great sensitivity about spiritual themes. Christopher
pointed out that little was known about a letter supposedly written by
three of the Eastern Patriarchs to the Emperor Theophilos in the first
phase of the iconoclast controversy. The seminar group decided to col-
late the relevant manuscripts and embark on an edition and translation.
Eirene Harvalia-Crook was an enthusiastic member of the seminar and
we were fortunate to have Charalambos Dendrinos to ensure accuracy in
the reading of the manuscripts. The venture culminated in a very happy
week spent on the pistachio farm of Athanasios (in the island of Aegina)
when we reread the final version and prepared the publication (1997).


 Joseph A. Munitiz

In 1989 I had been appointed Master of Campion Hall, Oxford, and

for nine years much of my time was taken up with administration. My
main preoccupation was to ensure, as far as I could, the well-being of
the community made up largely of Jesuits. These were resident for three
to four years at a time, and most were very busy with undergraduate or
graduate studies. We also had a number of men who were not Jesuits
but had joined us because of their links with the Society. It was a happy
time for me as it allowed me to develop a second string to my bow: the
publication of texts related to the Society of Jesus. Many years earlier I
had begun using my knowledge of Spanish to translate key documents,
the first being the Spiritual Diary of our founder, St Ignatius Loyola. The
presence at the Hall of two good friends, Billy Hewett and Philip En-
dean, enabled me to see this text into print on two occasions, the second
as part of a very successful collection, The Personal Writings of St Igna-
tius, included in the Penguin Classics series and appearing just in time
for the centenary celebrations of the Hall in 1996. These were graced by
a former Archbishop of San Francisco, Mgr John Quinn, who kindly
provided a historic lecture calling for the reform of the Papal office. The
centenary was also marked by the publication of a volume edited by an
American Jesuit friend, Thomas M. McCoog, The Reckoned Expense:
Edmund Campion and the Early English Jesuits: Essays in Celebration of
the First Centenary of Campion Hall, Oxford (1896-1996) [Boydell Press,
1996; now republished]. Another memorable guest during those years
was the leading American exegete, Raymond Brown; and René Girard
also came and spoke on one occasion. The chance to have contact with
such memorable figures was an enormous boost for my own self-confi-
dence, as by nature I lack great social gifts.
An important link I forged during these years was with a Flemish Jes-
uit, Paul Mommaers. He had directed the Antwerp Institute specializing
in studies on Ruusbroec and took a special interest in the writings of the
mystic, Hadewijch. I invited him to give a series of lectures at Campion
Hall (published as The Riddle of Christian Mystical Experience: The Role
of the Humanity of Jesus, 2003) and we continued to have a close collabo-
ration as I helped him with his English-language publications.
On retiring from Campion Hall in 1998 I took a sabbatical year
(surely well-earned as it was my first and I had reached my 67th year)
and spent several months in the Jesuit theologate in Granada and six
months in a small Jesuit house that we then owned in Cambridge. As
my brother had studied at King’s many years earlier, I was delighted to
have the chance to become acquainted with the “other place”, so similar


 AUTOBIOGRAPHICAL TESSERAE

to Oxford yet with a character all its own. St Edmund’s College kindly
accepted me as a Visiting Scholar, and thanks to their meals I was able
to survive as my own cooking abilities are almost non-existent. I con-
tinued to work on Ignatian material and made great progress (helped
by Alexander Eaglestone) with a work of which I am particularly fond:
the Memoriale of Luís Gonçalves da Câmara. This was written by a close
friend of Ignatius, shortly before the latter’s death and recounts in de-
tail his daily life in Rome, 1554-1555: probably the most-revealing of all
biographical documents.
In September 1999, I moved to Birmingham where the Jesuits have
their novitiate, as the Provincial wanted me to accompany the newly ap-
pointed Novice Director, Brendan Comerford. I had asked if I might
be posted in my retirement to a house near to a centre for Byzantine
studies and the choice seemed to be between Birmingham and Belfast.
In this second city I had good friends as Margaret Mullett had involved
me in an ambitious translation project, the Synagoge put together by
Paul of Evergetis. But providentially, as my ties with the centre set up by
Prof. Anthony Bryer were much stronger, Birmingham was chosen. The
university building was only half-an-hour’s walk from the novitiate and
I developed (thanks to Prof. Bryer) a close relationship with his centre
and was able to take part in some of the projects then under way. Nota-
ble among these was work (with Mary Cunningham) on Syropoulos (his
account of the Orthodox journey to Venice for the Council of Florence)
and (with Ruth Macrides and Dimiter Angelov) on the text on court
procedure of Pseudo-Kodinos. The first benefited from the enthusiasm
of some outstanding students who have published an electronic version
and commentary; the second saw the light of day (thanks to very hard
work by Ruth).
Among the many happy memories of my days in Harborne, I must
mention first of all the pastoral experience with young people that I had
thanks to a remarkable venture of the British Jesuits which unfortunate-
ly has recently been discontinued: the JVC programme (an abbreviation
for the Jesuit Volunteer Communities). Small groups of four or five men
and women would undertake to live together in very simple circum-
stances while giving voluntary aid at various social projects in the city.
My job was to provide some link with the Jesuits and act as a counsellor
if necessary. The contact with these high-minded youngsters confirmed
my faith in today’s youth which is frequently criticised as it no longer
finds inspiration in institutional religion. A second happy memory:
thanks to Prof. Bryer my name was put forward for an honorary doctor-


 Joseph A. Munitiz

ate from Birmingham University (2004) – a gesture kindly meant but

somewhat overwhelming. I was pleased to accept, however, as it was one
way to bring Byzantine studies to public notice and I had the pleasure
and honour to meet, along with my sister, Mrs Marie O’Brien, the then
Chancellor, Sir Dominic Cadbury.
After eleven years in Harborne, the Provincial suggested that I move
back to Campion Hall. I accepted willingly, though I was apprehensive
that the incumbent Master, Br Brendan Callaghan, might be loath to
have a former Master returning to the Hall. I need not have worried,
as he proved a most gracious host. There have been some health com-
plications with my advancing years, but the excellent medical facilities
in Oxford have been a great help. My work now is focussed on transla-
tion projects, a boon for an academic. I have been able to see through
the press a series of articles on spirituality originally written in Spanish
or French, and the contact I had made with Dimiter Angelov, now ap-
pointed to Harvard, meant that I could join him in translating the com-
plicated writings of Theodore II Laskaris (thus bringing me back to my
work on Blemmydes).
As the end comes in sight, I realize that books cannot be taken with
me, though I am glad to have produced some to leave behind me. There
is so much for which I am grateful! Byzantine studies have brought me
above all such wonderful friendships. I have constantly met scholars,
some of outstanding calibre, who were generous with me, and I can hon-
estly say that, although not so gifted, I have tried to follow their example.
People may think that life in a library is very shut in; they may not be
aware that libraries with Greek manuscripts are often very far apart and
in beautiful sites. My studies have taken me round the world, even to
Beijing, thanks to my generous friend, Dr Lap Chuen Tsang (author of
a key work on “the sublime”). Again, my life in Campion Hall and re-
sponsibility for its art collection opened my eyes to a world of beauty of
which I was woefully ignorant.
To close, the words that come to mind are those I quoted in Birming-
ham when receiving my honorary degree. They come from the Jesuit
poet Gerard Manley Hopkins and I feel they apply to my own life as a
Jesuit Byzantinist:

These things, these things were here and but the beholder
Wanting: which two when they once meet,
The heart rears wings, bold and bolder
And hurls for him, O half hurls earth for him off under his feet.


 List of publications by
Dr Joseph A. Munitiz SJ

Books
Byzantina
–, Theognosti Thesaurus (CCSG, 5), Turnhout – Leuven, 1979.
–, Nicephori Blemmydae Autobiographia sive curriculum vitae necnon epistula
universalior (CCSG, 13), Turnhout – Leuven, 1984.
– with C. Laga & L. van Rompay (ed.), After Chalcedon: Studies in Theology
and Church History offered to Professor Albert van Roey for his seventi-
eth birthday (OLA, 18), Leuven, 1985.
–, Nikephoros Blemmydes: A Partial Account (Spicilegium Sacrum Lovaniense.
Études et documents, 48), Leuven, 1988.
–, Catechisms in the making: Questions and answers in the eighth century and
today (Aquinas Memorial Lecture 1993), Australian Catholic Univer-
sity, Brisbane, 1993.
– with J. Chrysostomides, E. Harvalia-Crook & Ch. Dendrinos
(ed.), The Letter of the Three Patriarchs to Emperor Theophilos and Re-
lated texts, Camberley, 1997.
– with M. Richard (†), Anastasii Sinaitae Quaestiones et Responsiones (CCSG,
59), Turnhout – Leuven, 2006.
–, Anastasios of Sinai: Questions and Answers, transl. with introduction and
notes (CCT, 7), Turnhout, 2011.
– with R. Macrides & D. Angelov (ed.), Pseudo-Kodinos and the Constan-
tinopolitan Court: Offices and Ceremonies (Birmingham Byzantine
and Ottoman Studies, 15), Farnham, 2013.
–, Theognostos: Treasury, transl. with introduction and notes (CCT, 16), Turn-
hout, 2013 [2014].

Ignatiana/Jesuitica
– with Ph. Endean (ed.), Saint Ignatius of Loyola: Personal Writings, Reminis-
cences, Spiritual Diary, Select Letters including the text of the Spiritual
Exercises, transl. with introductions and notes (Penguin Classics),
Harmondsworth, 1996.
– (ed.), Sydney Smith, The Suppression of the Society of Jesus, Leominster, 2005.
– with A. Eaglestone (ed.), Remembering Iñigo: Glimpses of the Life of Saint
Ignatius of Loyola: the “Memoriale” of Luis Gonçalves da Câmara,
­Leominster – St Louis, 2005.
 List of publications by Dr Joseph A. Munitiz SJ

– (ed.), Keeping in Touch: Michael Ivens, Posthumous Papers on Ignatian Topics,

Leominster, 2007.
– (ed.), An Approach to Saint Ignatius of Loyola by Michael Ivens, SJ, Oxford,
2008.
– (ed.), Chosen by God: Pedro Arrupe’s Retreat Notes 1965, Oxford, 2010.
–, Ignatian Spirituality: A Selection of Continental Studies in Translation, Ox-
ford, 2016.

Articles
–, Estudio sobre la moralidad en “el Burlador de Sevilla”, in Humanidades,
XV/35 (1959), p. 5-23.
–, Problemas ideológicos de un Obispo anglicano [Honest to God], in Sal Terrae,
53 (1965), p. 3-9.
–, The Church at Prayer: Ecclesiological Aspects of St Gregory of Nyssa’s In Cantica
Canticorum, in Eastern Churches Review, 3 (1971), p. 385-395.
–, The Spiritual Diary of Ignatius Loyola, in The Way Supplement, 16 (1972),
p. 101-116.
–, A Note on the Ps.-Chrystostom Sermon On not fearing death, in SYMPO-
SION. Studies on St John Chrysostom (Analekta Blatadon, 18), Thes-
salonike, 1973, p. 120-124.
–, Synoptic Greek Accounts of the Seventh Council, in REB, 32 (1974), p. 147-
186.
–, A Greek “Anima Christi” Prayer, in Eastern Churches Quarterly (1975),
p. 170-179.
–, The manuscript of Justel’s Anonymi Tractatus de synodis, in Byz, 47 (1977),
p. 239-257.
–, Synoptic Byzantine Chronologies of the Councils, in REB, 36 (1978), p. 193-
218.
–, A Fragment Attributed to Theognostus, in JThS, 30 (1979), p. 56-66.
–, Religious Instruction in the Mid-XIIIth Century: The Evidence of an Unpub-
lished Greek Thesauros, in Actes du xve Congrès International d’Études
Byzantines, Athènes, Septembre 1976, t. IV, Athens, 1980, p. 253-258.
–, Self-Canonisation: The “Partial Account” of Nikephoros Blemmydes, in
S. Hackel (ed.), The Byzantine Saint, London, 1981, p. 164-168.
–, Le Parisinus Graecus 1115 : description et arrière-plan historique, in Scripto-
rium, 36 (1982), p. 51-67.
–, A “Wicked Woman” in the 13th Century, in JÖB, 32/2 (1982), p. 529-537.
–, The Link Between Some Membra Disiecta of John Moschus, in AB, 101 (1983),
p. 295-296.


 List of publications by Dr Joseph A. Munitiz SJ

–, A Clavis to the “Florilegia on the Eucharist” Attributed to John of Oxeia, in

Ἀντίδωρον. Hommage à Maurits Geerard pour célébrer l’achèvement de
la Clavis Patrum Graecorum, Wetteren, 1984, p. 177-200.
–, Two Stories from the Monidia, in C. Laga, J. A. Munitiz & L. van Rom-
pay (ed.), After Chalcedon: Studies in Theology and Church History
Offered to Professor Albert van Roey for his Seventieth Birthday (OLA,
18), Leuven, 1985, p. 233-254.
–, A Missing Chapter from the Typicon of Nikephoros Blemmydes, in REB, 44
(1986), p. 199-207.
–, Fragments of Philo on Genesis, in Heythrop Journal, 27 (1986), p. 63-65.
–, Jewish Controversy in Byzantium, in Heythrop Journal, 28 (1987), p. 305-308.
–, Loyola’s Spiritual Diary, I. Ignatius’ Idea of Discernment; II. The Problem of
Personal Sanctity, in The Month (1988), p. 719-724 & p. 895-900.
–, Photius’ Bibliotheca Restored, in Heythrop Journal, 29 (1988), p. 461-462.
–, Catechetical Teaching-Aids in Byzantium, in J. Chrysostomides (ed.),
Καθηγήτρια: Essays presented to Joan Hussey for her 80th birthday,
Camberley, 1988 [1989], p. 69-83.
–, An Alternative Ending to the Letter of the Three Patriarchs (BHG 1386), in
OCP, 55 (1989), p. 411-419.
–, Blemmydes’ Encomium on St John the Theologian (BHG 931), in AB, 107
(1989), p. 285-346.
–, Parisinus graecus 1115, in Ch. Astruc et al. (ed.), Les manuscrits grecs da-
tés des xiiie et xive siècles conservés dans les Bibliothèques Publiques de
France, Paris, 1989, p. 46-48.
–, Théognoste, in Dsp, 15 (1990), col. 443-445.
–, A Reappraisal of Blemmydes’ First Discussion with the Latins, in Bsl, 51 (1990),
p. 20-26.
–, Communicating Channels: Letters to Reveal and to Govern, in The Way Sup-
plement, 70 (1991), p. 64-75.
–, Joseph Gill, S.J. (8.ix.1901 – 15.x.1989), in OCP, 57 (1991), p. 5-10.
–, Ignatius and the University, in The Month (1991), p. 315-317.
–, Hagiographical Autobiography in the 13th Century, in Byzantinoslavica, 53
(1992), p. 243-249.
–, Nicephorus Blemmydes (1197/8-1269[?]), in Theologische Realenzyklopädie,
XXIV, Berlin – New York, 1994, p. 457-460.
–, War and Peace Reflected in Some Byzantine Mirrors of Princes, in T. S. Mill-
er – J. Nesbitt (ed.), Peace and War in Byzantium: Essays in Honor
of George T. Dennis, S.J., Washington, D.C., 1995, p. 50-61.
–, Dedicating a Volume: Apokaukos and Hippocrates (Paris. gr. 2144), in C. N.
Constantinides et al. (ed.), Φιλέλλην. Studies in Honour of Robert
Browning (Istituto Ellenico di studi Bizantini e Postbizantini di Ven-
ezia, Bibliotheke, 17), Venice, 1996, p. 267-280.


 List of publications by Dr Joseph A. Munitiz SJ

–, Wonder-Working Ikons and the Letters to Theophilos, in L. Garland (ed.),

Conformity and Non-Conformity in Byzantium (Byzantinische
Forschungen, 24), Amsterdam, 1997, p. 115-123.
–, Nikephoros Blemmydes on John: A Byzantine Scholar’s Reactions to John’s Pro-
logue, in C. Rowland – D. H. T. Fletcher-Louis (ed.), Under-
standing, Studying and Reading. New Testament Essays in Honour of
John Ashton (Journal for the Study of the New Testament. Supplement
Series, 153), Sheffield, 1998, p. 247-253.
–, Anastasius of Sinai as Preacher, in P. Allen – M. B. Cunningham (ed.),
Preacher and Audience. Studies in Early Christiana and Byzantine
Homiletics (New History of the Sermon, 1), Leiden – Boston, 1998,
p. 227-245.
–, Anastasios of Sinai’s Teaching on Body and Soul, in L. James (ed.), Desire and
Denial in Byzantium. Papers from the 31st Spring Symposium of Byzan-
tine Studies, Brighton, March 1997, Aldershot, 1999, p. 49-56.
–, Blemmydes: Typikon of Nikephoros Blemmydes for the Monastery of the Lord
Christ-Who-Is at Ematha near Ephesos, in J. Thomas – A. Con-
stantinides Hero (ed.), Byzantine Monastic Foundation Docu-
ments, vol. 3 (DOS, 35), Washington, 2000, p. 1196-1206 (doc. 36).
–, The Predetermination of Death: The Contribution of Anastasios of Sinai and
Nikephoros Blemmydes to a Perennial Byzantine Problem, in DOP, 55
(2001), p. 9-20.
–, Anastasian Questions and Answers among the Sinai New Finds, in REB, 60
(2002), p. 199-207.
–, Blemmydes Revisited: the letters of Nikephoros Blemmydes to Patriarch Ma-
nuel II, in Ch. Dendrinos – J. Harris – E. Harvalia-Crook –
J. Herrin (ed.), Porphyrogenita: Essays on the History and Literature
of Byzantium and the Latin East in Honour of Julian Chrysostomides,
Aldershot, 2003, p. 369-387.
–, “Here you have me, Lord!” Fr Arrupe’s First Retreat as Superior General of the
Society of Jesus, in The Way, 42/2 (2003), p. 63-77.
–, Francisco Suárez and the Exclusion of Men of Jewish or Moorish Descent from
the Society of Jesus, in Archivum Historicum Societatis Iesu, 73 (146),
2004, p. 327-340.
–, Hurdles in Greek, in M. Mullett (ed.), Metaphrastes, or, Gained in transla-
tion: Essays and Translations in Honour of Robert H. Jordan (Belfast
Byzantine Texts and Translations, 9), Belfast, 2004, p. 22-27.
–, In the Steps of Anastasius of Sinai: Later Traces of his Erotapkriseis, in B. Jans-
sens – B. Roosen – P. Van Deun (ed.), Philomathestatos: Studies in
Greek Patristic and Byzantine Texts Presented to Jacques Noret for his
Sixty-Fifth Birthday (OLA, 137), Leuven, 2004, p. 435-454.
–, St Ignatius of Loyola and Severe Depression, in The Way, 44/3 (2005), p. 57-
69.


 List of publications by Dr Joseph A. Munitiz SJ

–, The Stonyhurst Letter of St Ignatius, in The Stonyhurst Magazine, LIV/501

(2005), p. 77-84.
–, Facetten van Ignatius, de algemene overste, in J. Haers – H. van Leeuwen
– M. Rotsaert (ed.), De heer van de vriendschap, Averbode, 2006,
p. 115-130; English version: Glimpses of Ignatius the Superior General,
in The Lord of Friendship, Oxford, 2011, p. 97-116.
–, St Aloysius Gonzaga: Autograph Letter in Manresa House Novitiate, in Archi-
vum Historicum Societatis Iesu, 76 (2007), p. 139-149.
–, An Exhortation by Manuel Philes to Pay Attention, in P. Armstrong (ed.),
Ritual and Art: Byzantine Essays for Christopher Walter, London,
2006, p. 28-43.
–, A tribute to Professor Bryer, in L. Brubaker – K. Linardou (ed.), Eat,
drink, and be merry (Luke 12:19) – Food and Wine in Byzantium.
Papers of the 37th Annual Spring Symposium of Byzantine Studies, In
Honour of Professor A. A. M. Bryer, Aldershot, 2007, p. 3-4.
–, The Writings of John L. Russell: A Tribute to his Academic Work, in Heythrop
Journal, 49 (2008), p. 665-669.
–, Writing for the Heart: The Spiritual Literature of Byzantium, in P. Stephen-
son (ed.), The Byzantine World, London – New York, 2010, p. 248-
259.
–, Leo of Ochrid: the new Kephalaia, in OCP, 76 (2010), p. 121-144.
– with O. Walker, Glimpses of Newman, 1801-1890, in The Way, 49/4 (2010),
p. 7-16.
–, La importancia de lo secundario, Inaugural Address, in Estudios Bizantinos,
1, (2013), p. 1-12.
–, Ignacio Iglesias: An Ignatian Enthusiast, in The Way, 53/3 (2014), p. 105-108.
–, Thoughts on Hell, in The Way, 54/2 (2015), p. 41-44.

Book reviews
W. Hörander, Theodoros Prodromos, Historische Gedichte, in Erasmus, 28
(1976), p. 813-816.
J. Grosdidier de Matons (ed.), Romanos le Melode. Hymnes, t. v, in VigChr,
36 (1982), p. 406-409.
D. Balfour (ed.), Symeon of Thessalonica: Theological Works, in JHS, 104
(1984), p. 273-274.
F. Halkin & A.-J. Festugière (ed.), Dix textes inédits tirés du ménologe impé-
rial de Koutloumous, in JHS, 106 (1986), p. 268-269.
M.-H. Congourdeau (ed.), Nicolas Cabasilas. La vie en Christ, in JÖB, 42
(1992), p. 398-401.


 List of publications by Dr Joseph A. Munitiz SJ

P. Gautier (ed.), Michaelis Pselli theologica I, and D. J. O’Meara (ed.),

Michaelis Pselli philosophica minora II, in The Classical Review, 41
(1991), p. 229-230.
H. Gauer, Texte zum byzantinischen Bilderstreit. Der Synodalbrief der drei Pa-
triarchen des Ostens von 836 und seine Verwandlung in sieben Jahrhun-
derten, in BZ, 88 (1995), p. 162-165.
M. Angold, Church and Society in Byzantium under the Comneni, 1081-1261,
in Catholic Historical Review, 83/4 (1997), p. 771-772.
R. Morris, Monks and Laymen in Byzantium 843-1118, in JHS, 117 (1997),
p. 268.
A. Alexakis, Codex Parisinus Graecus 1115 and its Archetypes, in JThS, 49
(1998), p. 417-422.
M.-Fr. Auzépy, La vie d’Étienne le Jeune par Étienne le Diacre (Birmingham
Byzantine and Ottoman Monographs, 3), in Catholic Historical Re-
view, 84/4 (1998), p. 731-732.
S. Efthymiadis, The life of the Patriarch Tarasios by Ignatios the Deacon (BHG
1698) (Birmingham Byzantine and Ottoman Monographs, 4), in Cath-
olic Historical Review, 85/4 (1999), p. 601-602.
P. Allen & B. Neil, Maximus the Confessor and his Companions. Documents
from Exile (Oxford Early Christian Texts), in JÖB, 54 (2004), p. 304-
307.
G. Prinzig, Demetrii Chomateni ponemata diaphora (CFHB, Series Berolin-
ensis, 38), in Südost-Forschungen, 61/62 (2002/2003 [2004]), p. 507-
509.
O. Peri, Christianity under Islam in Jerusalem. The Question of the Holy Sites in
Early Ottoman Times (The Ottoman Empire and its Heritage, 23), in
Cristianesimo nella storia, 25 (2004), p. 1055-1057.
I. D. Polemis, Theodori Dexii opera omnia (CCSG, 55), in JÖB, 55 (2005),
p. 319-322.
A. Louth & A. Casiday (ed.), Byzantine Orthodoxies. Papers from the Thirty-
sixth Spring Symposium of Byzantine Studies, University of Durham,
23-25 March 2002, in JÖB, 57 (2007), p. 346-349.


 Abbreviations

AB Analecta Bollandiana
ACO Acta Conciliorum Oecumenicorum
BA Byzantinisches Archiv
BBGG Bollettino della Badia greca di Grottaferrata
BETL Bibliotheca Ephemeridum Theologicarum Lo-
vaniensium
BHG Bibliotheca Hagiographica Graeca
BSGRT Bibliotheca Scriptorum Graecorum et Romanorum
Teubneriana
Byz Byzantion
BZ Byzantinische Zeitschrift
CCSG Corpus Christianorum. Series Graeca
CCCM Corpus Christianorum. Continuatio Mediaevalis
CCT Corpus Christianorum in Translation
CFHB Corpus Fontium Historiae Byzantinae
CIG Corpus Inscriptionum Graecarum
CIL Corpus Inscriptionum Latinarum
CJ Codex Justinianus
CPG M. Geerard, Clavis Patrum Graecorum, 5 vol.,
Turnhout, 1983, 1974, 1979, 1980 and 1987;
M. Geerard – J. Noret, Clavis Patrum Graeco-
rum. Supplementum, Turnhout, 1998; J. Noret,
Clavis Patrum Graecorum, III A, editio secunda,
anastatica, addendis locupletata, Turnhout, 2003.
A thoroughly revised and updated version of
volume IV has recently been published by J. Noret
(Turnhout, 2018).
CPL E. Dekkers, Clavis Patrum Latinorum (CCSL),
Steenbrugis, 19953
CSCO Corpus Scriptorum Christianorum Orientalium
CSEL Corpus Scriptorum Ecclesiasticorum Latinorum
 Abbreviations

CSHB Corpus Scriptorum Historiae Byzantinae

DOP Dumbarton Oaks Papers
DOS Dumbarton Oaks Studies
Dsp Dictionnaire de spiritualité
EEBS Ἐπετηρὶς Ἑταιρείας Βυζαντινῶν Σπουδῶν
Ehrhard, A. Ehrhard, Überlieferung und Bestand der
Überlieferung hagiographischen und homiletischen Literatur der
griechischen Kirche von den Anfängen bis zum
Ende des 16. Jahrhunderts, Erster Teil. Die Über-
lieferung, 1-3(TU, 50-52), Leipzig, 1937-1952
EL Estudios Lulianos
EO Échos d’Orient
ETL Ephemerides Theologicae Lovanienses
GCS Die griechischen christlichen Schriftsteller der ersten
(drei) Jahrhunderte
GNO Gregorii Nysseni Opera
IP(M) Instrumenta Patristica (et Mediaevalia)
JHS Journal of Hellenic Studies
JÖB Jahrbuch der Österreichischen Byzantinistik
JThS The Journal of Theological Studies
Lampe, Lexicon G. W. H. Lampe, A Patristic Greek Lexicon,
Oxford, 1961
LBG Lexikon zur byzantinischen Gräzität
LSJ H. G. Liddell – R. Scott, A Greek-English
Lexicon, a new edition revised and augmented
throughout by H. S. Jones, Oxford, 1940, with
a Supplement ed. by E. A. Barber, Oxford, 1968
(several reprints)
MEG Medioevo Greco
MOG I. Salzinger, Raimundi Lulli Opera Omnia,
Magúncia, 1721-1722
Mus Le Muséon
OCA Orientalia Christiana Analecta
OCP Orientalia Christiana Periodica


 Abbreviations

OLA Orientalia Lovaniensia Analecta

OLP Orientalia Lovaniensia Periodica
PG Patrologia Graeca
PL Patrologia Latina
PLP Prosopographisches Lexikon der Palaiologenzeit,
Wien, 1976-1996
PmbZ1 Prosopographie der mittelbyzantinischen Zeit.
Erste Abteilung (641–867), hrsg. von der Berlin-
Brandenburgischen Akademie der Wissenschaf-
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The Project Gutenberg eBook of Bonnie
Scotland and what we owe her
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Title: Bonnie Scotland and what we owe her

Author: William Elliot Griffis

Release date: September 6, 2023 [eBook #71578]

Language: English

Original publication: Boston: Houghton Mifflin Company, 1916

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*** START OF THE PROJECT GUTENBERG EBOOK BONNIE

SCOTLAND AND WHAT WE OWE HER ***
 Transcriber’s Note
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clicking them and selecting an option to view them separately,
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 William E. Griffis, D.D.
BONNIE SCOTLAND AND WHAT WE OWE HER. Illustrated.
BELGIUM: THE LAND OF ART. Its History, Legends, Industry and
Modern Expansion. Illustrated.
CHINA’S STORY, IN MYTH, LEGEND, ART AND ANNALS.
Illustrated.
THE STORY OF NEW NETHERLAND. Illustrated.
YOUNG PEOPLE’S HISTORY OF HOLLAND. Illustrated.
BRAVE LITTLE HOLLAND, AND WHAT SHE TAUGHT US.
Illustrated. In Riverside Library for Young People. In Riverside
School Library. Half leather.
THE AMERICAN IN HOLLAND. Sentimental Ramblings in the
Eleven Provinces of the Netherlands. With a map and
illustrations.
THE PILGRIMS IN THEIR THREE HOMES,—ENGLAND,
HOLLAND, AND AMERICA. Illustrated. In Riverside Library for
Young People.
JAPAN: IN HISTORY, FOLK-LORE, AND ART. In Riverside
Library for Young People.
MATTHEW CALBRAITH PERRY. A typical American Naval Officer.
Illustrated.
TOWNSEND HARRIS, First American Envoy in Japan. With
portrait.
THE LILY AMONG THORNS. A Study of the Biblical Drama
entitled The Song of Songs. White cloth, gilt top.

HOUGHTON MIFFLIN COMPANY

Boston and New York
BONNIE SCOTLAND
AND WHAT WE OWE HER
IONA, ST. MARTIN’S CROSS
BONNIE SCOTLAND
AND WHAT WE OWE HER
BY
WILLIAM ELLIOT GRIFFIS
With Illustrations

BOSTON AND NEW YORK

HOUGHTON MIFFLIN COMPANY
The Riverside Press Cambridge
1916
COPYRIGHT, 1916, BY WILLIAM ELLIOT GRIFFIS
ALL RIGHTS RESERVED
Published October, 1916
 DEDICATED
TO THE THREE WOMEN FRIENDS
QUANDRIL
LYRA
FRANCES
FELLOW TRAVELLERS AND GUESTS IN THE
LAND OF COLUMBA, MARGARET, BRUCE, BURNS
AND SCOTT
 PREFACE
In the period from student days until within the shadow of the
great world-war of 1914, I made eight journeys to and in Scotland;
five of them, more or less when alone, and three in company with
wife or sister, thus gaining the manifold benefits of another pair of
eyes. On foot, and in a variety of vehicles, in Highlands and
Lowlands, over moor and water, salt and fresh, I went often and
stayed long. Of all things remembered best and most delightfully in
this land, so rich in the “voices of freedom,”—the mountains and the
sea,—the first is the Scottish home so warm with generous
hospitality.
In this book I have attempted to tell of the Scotsman at home
and abroad, his part in the world’s work, and to picture “Old Scotia’s
grandeur,” as illustrated in humanity, as well as in history, nature, and
art, while showing in faint measure the debt which we Americans
owe to Bonnie Scotland.
W. E. G.
Ithaca, New York.
 CONTENTS
I. The Spell of the Invisible 1
II. The Outpost Isles 7
III. Glasgow: the Industrial Metropolis 17
IV. Edinburgh the Picturesque 27
V. Melrose Abbey and Sir Walter Scott 38
VI. Rambles along the Border 50
VII. The Lay of the Land: Dunfermline 65
VIII. Dundee: the Gift of God 76
IX. The Glamour of Macbeth 88
X. Stirling: Castle, Town, and Towers 97
XI. Oban and Glencoe—Chapters in History 108
XII. Scotland’s Island World—Iona and Staffa 119
XIII. The Caledonian Canal—Scottish Sports 131
XIV. Inverness: the Capital of the Highlands 143
XV. “Bonnie Prince Charlie” 156
XVI. The Old Highlands and their Inhabitants 164
XVII. Heather and Highland Costume 177
XVIII. The Northeast Coast—Aberdeen and Elgin 191
XIX. The Orkneys and the Shetlands 202
XX. Loch Lomond and the Trossachs 213
XXI. Robert Burns and his Teachers 223
XXII. Kirk, School, and Freedom 234
XXIII. John Knox: Scotland’s Mightiest Son 247
XXIV. Invergowrie: In Scottish Homes 259
XXV. America’s Debt to Scotland 270
Chronological Framework of Scotland’s
History 279
Index 287
 ILLUSTRATIONS
St. Martin’s Cross at Iona Frontispiece
Edinburgh City and Castle 28
Dryburgh Abbey 44
Abbotsford 62
The Monastery, Dunfermline Abbey 70
The Valley of the Tay 84
A Typical Scottish Street: High Street, Dumfries 94
Stirling Castle, from the King’s Knot 100
The Kings’ Graves, Iona 128
The Cairn at Culloden 148
The Scotch Brigade Memorial 174
Interior of Cottage, Northeast Coast 194
The Harbor of Kirkwall, Orkney Islands 202
The Trossachs and Loch Achray 216
The Tam o’ Shanter Inn, Ayr 226
The Edinburgh Conference of Missions 268
BONNIE SCOTLAND
 CHAPTER I
THE SPELL OF THE INVISIBLE

As with so many of my countrymen, the dream floated before the

vision dawned. The American who for the first time opens his eyes in
Europe is like the newborn babe, whose sight is not yet focused. He
sees double. There is continually before him the Old World of his
fancy and the Europe of reality. War begins, as in heaven, between
the angels—of memory and of hope. The front and the rear of his
brain are in conflict. While the glamour of that initial glimpse, that
never-recurring moment of first surprise, is before him, he perforce
compares and contrasts the ideal and the reality, even to his
bewilderment and confusion. Only gradually do the two beholdings
coalesce. Yet even during the dissolving pictures of imagination and
optical demonstration, that which is present and tangible wins a glory
from what is past and unseen.
From childhood there was always a Scotland which, like
Wordsworth’s “light that never was, on sea or land,” lay in my mind
as “the consecration and the poet’s dream,” of purple heather,
crimson-tipped daisies, fair lasses, and brave lads. It rose out of
such rainbow tints of imagination and out of such mists of fancy as
were wont to gather, after reading the poets and romancers who
have made Scotland a magnet to travellers the world over. This far-
off region, of kilts and claymores, first sprang out of the stories of
friends and companions. Our schoolmates, whether born on the
moor or sprung from Scottish parents in America, inherited the love
of their fond forebears and kinsmen, who sincerely believed that, of
all lands on this globe, Bonnie Scotland was the fairest.
One playfellow, who afterwards gave up his life at Bull Run for
the land that had given him welcome, was my first tutor in Scottish
history. If native enthusiasm, naïve sincerity, and, what seemed to
one mind at least, unlimited knowledge, were the true bases of
reputation, one might call this lad a professor and scholar. As matter
of fact, however, we were schoolboys together on the same bench
and our combined ages would not amount to twenty-five. He it was
who first pictured with vivid phrase and in genuine dialect the
exploits of Robert the Bruce and of William Wallace. He told many a
tale of the heather land, in storm and calm, not only with wit and
jollity, but all the time with a clear conviction of the absolute truth of
what had been handed down verbally for many generations.
He it was who, without knowing of the books written in English
which I afterwards found in my father’s rich library of travel, stirred
my curiosity and roused my enthusiasm to read the “Scottish Chiefs”
and Sir Walter’s fascinating fiction, and, by and by, to wander over
the flowery fields of imagination created by that “illegitimate child of
Calvinism,” Robert Burns.
Though the boy who became a Union soldier was the first, he
was by no means the last of Scottish folk whose memories of the old
country were fresh, keen, and to me very stimulating. In church and
Sunday school, in prayer-meeting and Bible class, I met with many a
good soul who loved the heather. I heard often the words of petition
and exhortation that had on them the burr and flange of a
pronunciation that belonged to the Lowlands. As years of experience
and discrimination came, I could distinguish, even on American soil,
between the Highlander’s brogue and the more polished speech of
Glasgow and Edinburgh.
When the time for college preparation came, I had, for private
tutor in the classics, a theological student, who in physical frame and
mental traits, as well as in actual occupation, was Hugh Miller all
over again. He had been a stonecutter, believed in “the testimony of
the rocks,” and could lift, move, or chisel a block of mortuary material
with muscles furnished for the occasion. In character, he resembled
in hard beauty the polished rose-red granite of his native hills. Strictly
accurate himself, a master whose strength had grown through his
own surmounting of difficulties, he was not too ready to help either a
lazy boy or an earnest student, while ever willing to give aid in really
hard places. He introduced me to Xenophon, and his criticisms and
comments on the text were like flashlights, while his sympathy for
Klearchus and his comrades illuminated for me my own memories of
the camp life, the hard marching, and the soldier’s experiences
during the Gettysburg campaign. From the immortal Greek text he
made vivid to me the reality of human relations and their virtual
identity, whether in b.c. 400 or a.d. 1863.
By this Scotsman I had a window opened into the Caledonian
mind in maturity. Through him I realized something, not only of its
rugged strength, its sanity, and its keen penetration, but I gained
some notion also of the Scottish philosophy of common sense, which
so long dominated colonial America and especially Princeton—the
mother of statesmen and presidents, over which McCosh presided in
my earlier days.
It was this Caledonia of mind, made by the deposits of human
thought through many ages and experiences, which seemed and yet
appears to me as an eternal Scotland, which, despite change of
fashions, of wars and calamities, shall never pass away. So I must
confess to the spell of invisible Scotland, as well as to the fascination
of the storm-swept peninsula of heaths and rugged hills.
Besides boyhood’s companions of Scottish blood and descent,
there were odd characters in the Pennsylvania regiment in which I
served as flag corporal. My comrades under the Stars and Stripes
came from various shires of Caledonia. Then, too, besides the
bonnie maidens, like those Burns and Ramsay talked with, whose
ancestry I knew, because I was often in their homes and met their
parents and their kinsmen, there was the glamour of the dramatic
poet’s creation. Immediately in front of my father’s home, in
Philadelphia, was the famous Walnut Street Theatre, where that
mighty figure in histrionic art, Edwin Forrest, was often seen. The
tragedy of “Macbeth,” which I have seen rendered more times by
famous actors than I have seen any other of Shakespeare’s
creations, gave a background, which built in my imagination a picture
of Scotland that had in it the depths of eternal time. The land and
people had thus a perspective of history such as nothing else could
suggest, even though I knew enough of the background of actual