Theodorus
Could not find Theodoro in Logeion dictionaries.
Theodoro Proper-name noun: masculine ablative singular, Proper-name noun: masculine dative singular of Theodorus
- A Greek sophist of Byzantium, Cic. Brut. 12, 48; Quint. 3, 1, 11.—
- II A Greek atheist of Cyrene, Cic. N. D. 1, 1, 2; id. Tusc. 1, 43, 102; 5, 40, 117; Sen. Tranq. 14, 3.—
- III A celebrated rhetorician of Gadara, Quint. 3, 1, 17; 3, 11, 26; Suet. Tib. 57.
- —Hence, Thĕ-ŏdōrēus, i, m., a pupil and follower of Theodorus, Quint. 2, 11, 2.—Plur., Quint. 4, 2, 32; 3, 1, 18.
- 1. sofist uit Byzantium (2e helft v.d. 5e eeuw v. Chr.);
- 2. sofist uit Cyrene, leerling v. Protagoras, tijdgenoot v. Socrates;
- 3. retor uit Gadara (1e eeuw v. Chr.), leermeester v. keizer Tiberius op Rhodos.
Greek emperor of Nicaea, A. D. 1206-1222, was descended from a noble family at Constantinople. While in a private station he married Anna Angela Comnena, the second daughter of the emperor Alexis III. Angelus. He was a man of energy and ability. and exhorted his father-in-law to resist the Latins when they laid siege to Constantinople in 1203, ; but Alexis in despair abandoned the city and fled to Italy, to Conrad, Marquis of Monteferrato, who had married his sister. In the troubles which followed at Constantinople, the history of which has been related elsewhere [Alexis IV. and V.], Theodore continued to support the party that was opposed to the Latins; but after Constantinople had been taken by storm on the 12th of April 1204, and Baldwin, count of Flanders, had been placed on the imperial throne, Theodore fled with his wife to the Asiatic coast. Here he succeeded in raising some troops, by means of which he made himself master of the town of Nicaea, and the greater part of Bithynia. He was, however, soon deprived of his conquests by Louis Count of Blois, who had received Bithynia as his share of the Byzantine dominions; but he recovered them again when Louis was recalled' to Constantinople to the assistance of Baldwin, who was hard pressed by the Bulgarians and the revolted Greeks. Theodore had previously governed with the title of Despot, in the name of his father-hi-law, the deposed emperor Alexis II.; but as the latter was. still retained in captivity by the Marquis of Monteferrato, he now assumed the title of emperor of the Romans, as lawful heir to the crown, in virtue of his marriage with Anna, and was publicly crowned at Nicaea as emperor by Michael Autorianus, the Greek patriarch (1206). His title, however, was disputed by several other Greek princes, who had established for themselves independent principalities in Asia Minor. The most formidable of these rivals was Alexis Comnenus, who reigned as emperor at Trebizond, with whom Theodore carried on a successful war for some years. He also had to contend with Henry, the Latin emperor at Constantinople, and the successor of Baldwin, over whom he gained several victories ; and it is no small proof of his abilities, that although surrounded by so many enemies, he gradually extended his dominions, and increased his power. For the history of his war with the Latins, see Henricus. In 1210 a new enemy appeared. In this year his father-in-law, Alexis, who had escaped from captivity, claimed the throne, and was supported in his claims by Gayáth-ed-dín, the powerful sultan of Koniah. As Theodore refused to surrender the crown to his father-in-law, the sultan marched against him at the head of a powerful army, but was defeated and slain in battle. Alexis fell into the hands of Theodore, who kept him in confinement in a monastery, where he died some years afterwards. Theodore spent the latter years of his reign in peace. He died in 1222, a little more than 45 years of age, and in the 18th year of his reign, computing from the time that he first became master of Nicaea, but in the 16th year from the date of his coronation. He left no male offspring, and was succeeded by his son-in-law Joannes Vatatzes, who had married his daughter Irene [Joannes III.]. Theodore was married thrice. 1. To Anna Comnena, the daughter of Alexis III. '2. To Philippa, an Armenian princess, whom he divorced. 3. To Maria, the daughter of Peter of Courtenay, emperor of Constantinople. (Nicetas, Alex. Comn. and Balduinus ; Acropolita, cc. 6, 14, 15, 18 ; Du Cange, Familiae Byzantinae, p. 219.)
Greek emperor of Nicaea, A. D. 1255-1259, was the son of Joannes Vatatzes and of Irene, the daughter of Theodorus I. Lascaris, from whom he derived the surname of Lascaris. His short reign presents nothing worthy of record. He died in August, 1259, in the 36th or 37th year of his age, and was succeeded by his son Joannes Lascaris. [Joannes IV.] (Du Cange, Familiac Byzantinae, p. 223.)
the Greek emperor of Thessalonica, A. D. 1222-1230, was descended from a noble family, being the son of Joannes Angelus, also called Comnenus, and the grandson of Constantinus Angelus. After the overthrow of the Greek empire by the Latins in 1204, Theodore Angelus served for some time under Theodore Lascaris, the emperor of Nicaea, but afterwards passed over to Europe to join his bastard brother Michael, who had established an independent principality in Epeirus. On the death of Michael he succeeded to his dominions, which he greatly enlarged by the conquest of Thessaly, Macedonia, and other surrounding countries. He took Peter of Courtenay prisoner, who had been elected emperor of Constantinople, as he was travelling through Epeirus to the imperial city, and kept him in captivity till his death [Petrus]. Elated by his numerous successes, Theodore assumed the title of Emperor of the Romans, and was crowned at Thessalonica in 1222, in the same year that Joannes Vatatzes succeeded to the imperial title at Nicaea, and Andronicus at Trebizond. He carried on war with success against the Latins, took Adrianople, and advanced as far as the walls of Constantinople. He was, however, recalled to the defence of his own dominions by an invasion of Asan, king of the Bulgarians, who defeated him in battle, took him prisoner, and deprived him of his eyes, in 1230. During his captivity among the Bulgarians, his brother Manuel had seized his dominions and assumed the title of emperor; but Theodore having obtained his liberty, gained possession of Thessalonica by stratagem, and deposed his brother. In consequence of the loss of his sight, he conferred the title of emperor upon his son Joannes; but the latter was subsequently conquered in the lifetime of his father by Joannes Vatatzes, the emperor of Nicaea, who compelled him to renounce the imperial dignity, and to content himself with the rank of despot. [Joannes III.] (Acropolita, cc. 14, 21, 25, 26, 38, 40, 42; Du Cange, Familiae Byzantinae, p. 207.)
(Θεόδωρος), literary and ecclesiastical.
1. Abbas et Philosophus, a learned Greek ecclesiastic of the latter part of the sixth or the beginning of the seventh century, from whom it is commonly supposed that Leontius of Byzantium [Leontius, No. 5] derived the materials of his work De Sectis. (Cave, Hist. Litt. vol. i. p. 538, ed. Oxford, 1740-1743; Fabric. Bibl. Graec. vol. viii. p. 310.)
2. Abucara (Ἀβουκαρᾶ, an Arabic name signifying " Father (sc. bishop) of Cara; " derived from the city of which Theodore was bishop), a Greek ecclesiastical writer.
He flourished, at the latest, in the beginning of the ninth century, and is to be carefully distinguished from Theodorus, bishop of Caria in Thrace [No. 20], the contemporary of Photius; from Theodore of Rhaithu [No. 65], and from Theodore of Antioch, otherwise Theodore Hagiopolita [No. 11], with each of whom he appears to have been, by various writers, improperly confounded. Very little is known of him. The time at which he lived is ascertained by the inscription to a piece published among his works, from which it appears that he was contemporary with the patriarch Thomas of Jerusalem, probably Thomas I., whose patriarchate extended from A. D. 807, or earlier, to somewhere between A. D. 821 and 829. (Comp. Le Quien, Oriens Christianus, vol. iii. col. 356.) Of what place Abucara was bishop has been much disputed, but it appears probable that it was a village called Cara or Charran in Coele-Syria. Works
The pieces published under the name of Theodore Abucara are forty-three in number, and are almost entirely on polemical divinity. They are chiefly directed against the Mahometans, and against the Jacobites and Nestorians, the predominant heretical sects of the East. It is to be observed that in the Latin versions of two of his pieces by Turrianus (Nos. 26 and 27 in Gretser), he is called " Theodorus Monachus," and " Theodorus Hagiopolita : " presuming that these designations were found in the originals employed by Turrianus, it would appear, either that Theodore had been a monk at Jerusalem before he was bishop, or that his works have been confounded with those of another Theodore [No. 11]. Many of the pieces are in the form of a dialogue, and it is not impossible, from the great brevity of some, that they may be accounts of actual discussions in which Theodore was engaged, and which were reported by John, a disciple of Theodore, or some other person. Editions
The first published were fifteen; in the Latin version of Gilbertus Genebrardus (Nos. 1, 3, 7, 11, 13, 14, 16, 23, 25, 31, 33, in Gretser, whose arrangement differs much from that of Genebrardus).
They were given in vol. v. of the Bibliotheca Patrum of De la Bigne, fol. Paris, 1575, and again, in vol. iv. of the second edition, fol. Paris, 1589.
In the Lectiones Antiquae of Canisius, vol. 4.4to., Ingolstadt, 1604 (vol. ii. pt. ii. p. 463, ed. Basnage), appeared a Latin version by Franciscus Turrianus, of three others (Nos. 27-29, in Gretser); and very soon after Gretser published, with the Hodegus of Anastasius Sinaita (4to. Ingolstadt, 1606), forty-two pieces of Theodore, including all those which had been given in the Bibliotheca and by Canisius.
They were given in the Greek (except Nos. 18, 25, and 32) and in a Latin version, partly by Gretser himself, but chiefly by Turrianus, and in a very few short pieces by Genebrardus.
The Latin version was reprinted in the Bibliotheca Patrum, vol, iv. ed. Paris, 1609-1610, vol. ix. p. ii. Cologne, 1618, and vol. xvi. ed. Lyon, 1677.
The Greek text and Latin version were both given in the Auctarium of Ducaeus to the edit. of Paris, 1624, in vol. xi. of the edit. Paris, 1654, and in the collected edition of Gretser's works, vol. xv. fol. Ratisbon, 1741.
The Greek text of No. 18 was published by Le Quien in his edition of Damascenus (vol. i. p. 470, fol. Paris, 1712), with the version of Turrianus, a little altered: the Greek of No. 25 was published by Cotelerius, in a note to the Constitutiones Apostolicae, lib. 5. c.7, in his Pat>res Apostolici, fol. Paris, 1672 (vol. i. p. 310, ed. Leclerc, fol. Amsterdam, 1724).
The Greek of No. 32 has never been printed. Further Information
Cave (who has confounded him with Theodore of Caria [No. 20]), Hist. Litt. ad ann. 867, vol. ii. p. 54; Fabric. Bibl. Graec. vol. x. p. 364, &c.; Gretser (who also identifies him with Theodore of Caria), Epistol. Dedicat. Opusculis Abucarae praefixa ; Bayle, Dictionnaire, s. v. Abucaras ; Le Quien, Opera Damasceni, and Oriens Christianus, ll. cc.
3. Of Alania. There is extant in MS. at Vienna, and perhaps elsewhere, a Sermon on the Burial of Christ, In Jesu Sepulturam, by Theodore, bishop of Alania, which Cave conjectures to be a city not far from Constantinople. But as the Vienna MS. contains also a discourse or letter addressed by Theodore to the Patriarch of Constantinople, in which are recorded his apostolic labours among the Alani, and his subsequent consecration as bishop of Alania, it is evident that the name Alania designates the country of the Alani, between the Euxine and Caspian seas, north of the Caucasian range. Kollar has given a brief extract from this discourse. The time in which Theodore lived is not clear; but the mention of his apostolic labours among the Alani indicates that he first converted them to the belief of Christianity, which may have been in the time of Justinian, when the neighbouring tribe of the Abasgi were converted. He must, as the Apostle of the Alani, have been a different person from the Theodorus who was bishop of Alania in the thirteenth century. (Kollar, Supplement. ad Lambecii Commentar. de Biblioth. Caesaraea, lib. i. col. 254, &c.; Le Quien, Oriens Christianus, vol i. col. 1348; Allatius, De Symeon. Scriptis, p. 82; Fabric. Bibl. Graec. vol. x. p. 372 ; Cave, Hist. Litt. vol. ii. Dissert. Prima, p. 19.)
4. Of Alexandria (1, 2). There were two patriarchs of Alexandria of the name of Theodore : one surnamed Scribo (Σκρίβων), a Melchite, or of the orthodox Greek Church, who, after a patriarchate of two years, perished apparently in the troubles occasioned by the revolt of Egypt and Africa against the usurper Phocas, A. D. 609; the other, a Jacobite, who was patriarch from A. D. 727 to 738. (Le Quien, Oriens Christianus, vol. ii. col. 445, 457.)
5. Of Alexandria (3). Theodore, a deacon, of the church at Alexandria. Works Λίβελλος, Libellus, against the patriarch of Alexandria
At the Council of Chalcedon, A. D. 451, he presented a Λίβελλος, Libellus, against the patriarch of Alexandria, Dioscorus, charging him with having grievously oppressed him (Theodore), on account of the regard in which he had been held by Cyril, the predecessor of Dioscorus. ED
The document is given in the various editions of the Concilia (e. g. vol. iv. col. 395, ed. Labbe, vol. ii. col. 32,1, ed. Hardouin), in the Acta Concilii Chalcedonensis, actio iii. Further Information
Cave, Hist. Litt. ad ann. 451, vol. i. p. 443; Fabric. Bibl. Graec. vol. x. p. 386.
6. Of Alexandria (4). A monk who flourished about the commencement of the sixth century. Cave improperly places him in the seventh. He belonged to that branch of the Monophysite body called Theopaschitae, and is known by his controversy with Themistius, another Theopaschite monk, who is charged with having broached the heresy of the Agnoetae, a sect so called from their affirming that Christ knew not the time of the Day of Judgment. Theodore attacked Themistius in a work of which Photius has given an account. As in this controversy Theodore was on the same side as the orthodox Church, it was probably by some other writing that he incurred the condemnation of the emperor Justinian, as mentioned by Facundus. (Phot. Bibl. Cod. 108; Facundus Hermian. Pro Defensione trium Capitulorum, lib. 2. c.3; Fabric. Bibl. Graec. vol. vi. p. 794, vol. x. pp. 372, 710; Cave, Hist. Litt. ad ann. 601, vol. i. p. 573.)
7. Of Amasia. Possevino (Apparatus Sacer, vol. ii. p. 462, ed. Cologne, 1608) mentions two works, Explicatio ad Ecclesiastem et Canticum Canticorum, and Dogmatica Panoplia adversus Judacos, Armenios et Saracenos, as written by Theodore, bishop of Amasia in Pontus. Le Quien (Oriens Christianus, vol. i. col. 528) notices both works in speaking of Theodore, who was bishop of Amasia at the time of the fifth General Council, A. D. 553, where his signature appears among those of the subscribing prelates; but if, as its title indicates, the Panoplia is a defence of orthodox Christianity against Mohammedanism, the work cannot be of so early a date. No other Theodore is known among the bishops of Amasia. (Possevin.; Le Quien, ll. cc.)
8. Anagnostes (Ἀναγνώστης) or Lector, the Reader, an ecclesiastical historian, generally supposed to have written in the reign of the emperor Justin I., or his successor Justinian I. Nothing of his personal history is known, except that he held the subordinate ecclesiastical post of reader at Constantinople, and, as Suidas states, in the great church (Suidas, s. v.). Suidas states that he brought down his history to the time of Justinian I. : and though nothing in the extant fragments of his works leads us to a later time than the accession of Justin I., we may not unreasonably admit the correctness of Suidas' statement, so far as to place the composition of the history of Theodore in the reign of Justinian. Theodore is quoted by Joannes Damascenus and by Theophanes, and in the Acta of the second Nicene (seventh (General Council), all in the eighth century. Works
He was the author of two works on ecclesiastical history, which were sometimes both comprehended under the general title of Ἐκκλησιαστικὴ Ἱστορια, Historia Ecclesiastica, and referred to as constituting one work. They are, in fact, two consecutive works on one subject. 1. Ἐκλογὴ ἐκ τῶν ἐκκλησιαστικῶν ἱστοριῶν, Selecta ex Historiis Ecclesiasticis
A compendium of Church history from the time of Constantine the Great, in two books, compiled chiefly from Sozomen, with additions from Socrates and Theodoret. It is probable that Theodore intended that this compendium should comprehend the whole period included in the histories from which he made his extracts : but if so, the work was not completed; for it breaks off at the death of Constantius II. From its incomplete state it was probably the latter of Theodore's two works in the order of composition, and was apparently designed as an introduction to the other. 2. Ἐκκλησιαστικὴ ἱστορία, Historia Ecclesiastica.
An original work on ecclesiastical history, also in two books, comprehending the period from the reign of Theodosius the younger, where Socrates, Sozomen, and Theodoret end to the reign of Justin I., perhaps of Justinian I. From the circumstance of this work commencing from the point where the earlier ecclesiastical histories cease, it is inferred that the compendium just mentioned was intended to come down to the same point, and consequently that it was never completed. Its incompleteness occasioned a void of seventy years to be left between the close of one, and the commencement of the other of Theodore's works.
The compendium is extant in MS., in the library of St. Mark at Venice, though the MS. is mutilated at the beginning. A copy (whether transcribed from the Venetian MS. is not known) was in the possession of Allatius, who intended to publish it, but who never fulfilled his intention ; nor has it ever been published. Allatius sent a transcript of some portions to Valesius, who employed it in correcting the text of his edition of the original authors.
Theodore's own history is lost, except some extracts ἀπὸ φωνῆς Νικηφόρου Καλλίστου τοῦ Ξανθοπούλου, ex ore Nieephori Callisti Xanthopuli. As Nicephorus never in his own Ecclesiastical History quotes Theodore, except for statements contained in these extracts, it is fairly inferred by Valesius that the original was not in his hands; and that the extracts were made by some one before his time, and were all the remains of Theodore's work then extant, at least all that he had access to. Editions
These extracts (Ἐκλογαί, Excerpta) were first published by Robert Stephens, with Eusebius and the other Greek ecclesiastical historians, fol. Paris, 1544; and again, with the Latin version of Christopherson, fol. Geneva, 1612 : but the best edition is that of Henri Valois, or Valesius; who published them with the ecclesiastical histories of Theodoret, Evagrius, and Philostorgius, fol. Paris, 1673, reprinted under the care of Reading, fol. Cambridge, 1720, and again at Turin, 1748. Other Works Further Information
Valesius published not only the Excerpta of Nicephorus, but some other fragments of Theodore. Combéfis, in his Originum Rerumque CPolitanarum Manipulus, and Bandurius in his Imperium Orientale, have given an anonymous work Παραστάσεις σύντομοι χρονικαί, Breves Demonstrationes s. Enarrationes Chronographicae, in which are some citations from a Θεόδωρος, Theodorus, or Θεόδωρος Ἀναγνώστης, Theodorus Lector, or Θεόδωρος Χρονογράφος ἀναρρωσθεὶς ἀναγνώσμασιν, Theodorus Chronographus Lectionibus clarus (comp. Combéfis, pp. 11, 12, 19, 33, ed. Paris, 1664; Bandurius, vol. i. p. iii. pp. 88, 89, 93, 102, ed. Paris, 1711). Date
If these references are to one and the same writer, and that writer the subject of this article, as critics generally seem to admit, he must have written on other subjects than ecclesiastical history, and have lived at a considerably later period than is generally supposed.
The extracts chiefly or wholly relate to the statues with which Constantinople was adorned; and one of them (p. 11, Combéfis, p. 88, Bandurius) contains a curious incident in the personal history of the writer which shows him to have lived in the reign of the emperor Philippicus (A. D. 711-713), nearly two centuries after the reign of Justin I., in which Theodorus is usually placed. Another extract notices statues of the daughter and niece of the empress Sophia, wife of Justin II., which also implies the writer to have lived long after the time of Justin I. Though there seems no decisive reason for identifying the writer on the statues with the ecclesiastical historian, yet the name and title render their identity not improbable : and it may be observed that Damascenus, the earliest writer who has mentioned Theodore, belongs to a period somewhat later than the reign of Philippicus [Damascenus]. Further Information
Vales. Praefatio ad Theodoretum, &c. ; Cave, Hist. Litt. ad ann. 518, vol. i. p. 503; Dupin, Nouvelle Biblioth. des Auteurs Eccles. vol. iv. (6me siècle) p. 92, 2d ed. Paris, 1698; Ceillier, Auteurs Sacrés, vol. xvi. p. 187, &c.; Fabric. Biblioth. Graec. vol. vii. pp. 368, 435, &c., vol. x. p. 398; Schoell, Hist. de la Litterature Grecque Profane, vol. vii. p. 26, 2d ed. Paris, 1825.
9. Of Ancyra. Fabricius in two places (Bibl. Graec. vol. viii. p. 696, x. p. 359) mentions a Theodore of Ancyra, as being cited in the Catenae of the Fathers on the Acts of the Apostles and the Catholic Epistles : but the similarity of the names leads us to suspect that the author cited is Theodotus, who was bishop of Ancyra in the first half of the fifth century. The names Theodotus and Theodorus are in MSS. frequently confounded (comp. Fabric. Bibl. Graec. vol. x. p. 512). Dr. J. A. Cramer, in the Catena in Acta SS. Apostolorum, edited under his care (8vo. Oxford, 1838), has substituted (pp. 33, 227, 427, 438) the name of Theodotus where the MSS. have that of " Theodore of Ancyra." or " Theodore the Monk," or " Theodore the Monk and Presbyter."
10. Of Antida or Andida or more correctly of Sandida, a bishopric of the province of Pamphylia Secunda, of which Perga was the ecclesiastical metropolis (comp. Le Quien, Oriens Christian. vol. i. col. 1013, 1030). Allatius in several of his works has cited some passages from an Expositio Missae by " Theodorus Antidorum (s. Andidorum) Episcopus : " but gives us no clue to the age of the writer except in one place, and there (J. H. Hottingerus fraudis, &c. convictus, p. 12, 8vo. Rom. 1661) we only learn that Theodore was later than Photius, who lived in the ninth century. The citations of Allatius are enumerated by Fabricius (Bibl. Graec. vol. x. p. 372).
11. Of Antioch (1-6). There were several patriarchs of Antioch of the name of Theodore. An Arian patriarch in the reign of the emperor Valens is called Dorotheus by Sozomen (H. E. 6.37), but Theodorus by Philostorgius (H. E. 9.14), who identifies him with Theodore of Heracleia (No. 42). The orthodox Greeks do not recognise him; their lists contain Theodorus I. from A. D. 750 or 751 to 773 or 774, or later; Theodorus II. under the reign of the emperor John Tzimisces; Theodorus III. in the first half of the eleventh century; Theodorus IV. a learned jurist [Balsamo, Theodorus] in the twelfth century; and Theodore V. of a more recent date. (Le Quien, Oriens Christian. vol. ii.) Theodoretus, successor of Theodorus I., is sometimes erroneously called Theodorus. (Fabric. Bibl. Graec. vol. x. p. 396, vol. xii. p. 733.) An extract from a Συνοδικόν, Synodica Epistola, of Theodore of Antioch, evidently Theodore I., is cited by Theodore Studita in his Antirrheticus II. (Sirmond, Opera Varia, vol. v. p. 124.) Two works entitled Homilia de Sancto Theodoro Orientali, and In duodecim Prophetas, the first in Arabic, the second in Greek, both by a Theodore of Antioch, are extant in MS. (Le Quien, Oriens Christian. vol. ii. col. 746 ; Fabric. Bibl. Graec. vol. x. p. 396), but whether they are by the same person, and with which of the Theodores he is to be identified, is not known.
12. Ascidas (ὁ Ἀσκιδᾶς), a Cappadocian, first a monk of the convent of Nova Laura in Palestine, and afterwards archbishop of Caesaraeia in Cappadocia in the reign of Justinian I.
He was probably appointed to his see in A. D. 536, or soon after, but resided little in his diocese, being much at court, where he enjoyed the favour and confidence of the emperor, and was much employed by him. He was also in favour with the empress Theodora, probably from his secretly holding the opinions of the Acephali. When the revival of the doctrines of Origen [Origenes] in the monasteries of Palestine, and especially in that monastery called Nova Laura, began to excite attention, Eustochius, patriarch of Jerusalem, a decided Anti-Origenist expelled from the convent of Nova Laura those of the monks who were known as Origenists, and compelled them, by his persecution, to fly to distant parts. In their dispersion, however, they diffused their views more widely, and their cause was warmly espoused by many persons, of whom Theodore Ascidas was at once the most active and influential. He loudly protested against the conduct of Eustochius as both impious and unjust; so that Eustochius found it needful to send as delegates to Constantinople, to counteract Theodore's influence, several monks of his own party, at the head of whom were Conon of the monastery of St. Saba and Rufus, abbot of the monastery of St. Theodosius. Theodore, with undaunted resolution, maintained the Origenists, but the emperor was persuaded by Pelagius the Deacon, legate of Pope Vigilius, and by Mennas, patriarch of Constantinople, to order the condemnation of certain propositions, extracted by the Palestinian monks from the works of Origen and to anathematize their author. The condemnation of Origen was a severe mortification to Theodore, who, however, availing himself of this example of the anathematizing of the dead, prevailed on the emperor, by holding out to him the prospect of thereby reconciling the Monophysites to the church, to issue a libellus, condemning the three decisions " tria Capitula " of the Council of Chalcedon, which recognised the orthodoxy of Theodoret of Cyrus, of Theodore of Mopsuestia, and of the Epistle of Ibas of Edessa; and to anathematize Theodore of Mopsuestia, a prelate much reverenced by the opposite party. This condemnation of the tria Capitula excited great disturbances in the church; Pope Vigilius resisted the condemnation for a time, and issued an act of deposition and excommunication against Theodore, which was of no effect. The emperor persisted; bribery and persecution were freely employed to obtain ecclesiastical support for the imperial edict; and so great was the confusion that even Theodore himself is said to have publicly acknowledged that both he and his great opponent the deacon Pelagius, the pope's legate, deserved to be burnt alive for the scandals their struggle had occasioned. The disturbance was only ended by the assembling of the fifth general (or second Constantinopolitan) council A. D. 553. That council condemned Origen and his supporters on the one hand; and Theodore of Mopsuestia, Theodoret, and Ibas on the other. Theodore Ascidas subscribed to these several anathemas. He died A. D. 558 at Constantinople; if, as is most likely, he is the bishop of Caesaraeia, whose death is noticed by Joannes Malalas, Chronographia, p. 234, ed. Oxford, p. 81, ed. Venice, p. 489, ed. Bonn. (Cyril. Scythopolit. Sabae Vita, c. lxxxiii. &c. apud Coteler. Monumenta Eccles. Graec. vol. iii. p. 361, &c.; Evagrius, H. E. 4.38; Liberat. Breviar. c. xxiii. xxiv.; Malalas, Chronographia, p. 234, ed. Oxford, p. 81, ed. Venice, p. 489, ed. Bonn; Concilia, vol. iii. pp. 1, &c. ed. Hardouin; Le Quien, Oriens Christianus, vol. i. col. 378, &c.) Works Testimonium of Theodore as to the tergiversation of Vigilius Editions
The Testimonium of Theodore and of Cethegus the Patrician as to the tergiversation of Vigilius in the matter of the tria Capitula was first published by Baluse in his Supplementum to the Concilia (Paris, 1683, and again 1707), and is given in the Concilia of Harduin, vol. iii. col. 184, and of Mansi, vol. ix. col. 363.
13. Asinaeus (ὁ Ἀσιναῖος), a Neo-Platonic philosopher, a native of one of the towns which bore the name of Asine, probably of the Lacoman Asine, on the coast, near the mouth of the Eurotas. He was a disciple of Porphyry, and one of the most eminent of the later Platonists. Proclus repeatedly mentions him in his commentaries on Plato (see the references in Fabric. Biblioth. Graec. vol. ix. p. 443), and frequently adds to his name some laudatory epithet, ὁ μέγας " the great," ὁ θαυμαστός " the admirable," γενναῖος " the noble." He wrote a work on the soul, now lost. It is cited by Nemesius of Emesa [Nemesius, No. 1] in his De Natura Hominis, cap. ii. De Anima, under this title of Ὅτι ἡ ψνχὴ πάντα τὰ εἴδη ἐστί, Animam esse omnes species. (Proclus, Comment. passim ; Damascius, Vita Isidori, apud Phot. Biblioth. Cod. 242; Brucker, Hist. Critica Philosoph. Period ii. Pars i. Lib. 1.2.4, vol. ii. pp. 232, 249, ed. Leipzig. 1766; Fabric. Bibl. Graec. vol. iii. p. 190, vol. ix. p. 443, vol. x. p. 373.)
14. Of Athens, father of the orator Isocrates [Isocrates] according to Photius. (Biblioth. Cod. 260.) Theodorus was of the demos of Erchia, which was also the birth-place of the historian Xenophon.
15. The Atheist. [No. 32.]
16. Balsamo. [Balsamo.]
17. Of Byzantium (1), a rhetorician or pleader of Byzantium. He is mentioned, but somewhat contemptuously by Plato (Phaedr. vol. iii. p. 266, ed. Steph. vol. i. pt. i. p. 81, ed. Bekker, p. 811, ed. Baiter, 4to. Züric. 1839) as " the most excellent tricker-out of a speech," τόν γε βέλτιστον λογοδαίδαλον. He appears to have written a treatise on rhetoric, as Plato, in the passage just cited, refers to the minute subdivisions of an oration mentioned by Theodore (comp. Rufinus, De Compositione et Metris Oratorum). Cicero (Cic. Brut. 100.12) describes him as excelling rather in the theory than the practice of his art, " in arte subtilior, in orationibus autem jejunior." He was apparently contemporary with Plato. Dionysius of Halicarnassus (De Antiq. Oratorib.; de Isaeo, 100.19) speaks of him as antiquated, careless and superficial. He is cursorily noticed by Quintilian (Institut. Orat. 3.1) and Diogenes Laertius (2.104). Suidas (s. v.) says lie wrote Κατὰ Ἀνδοκίδου, Contra Andocidem, Κατὰ Θρασυβούλου, Contra Thrasybulum, and some other pieces, which are all now lost. (Diogenes Laertius says (l.c.) there was another sophist Theodore, but does not mention whether he was a Byzantine or not. Fabric. Bibl. Graec. vol. vi. p. 139, vol. x. p. 382.)
18. Of Byzantium (2), styled Diaconus et Rhetor, a Monothelite of the time of Maximus the Confessor [Maximus Confessor]. He was Synodicarius (or representative in some synod) of Paul, patriarch of Constantinople, an appointment which indicates the esteem in which he was held. Works Ἐπιλύσεις, Solutiones
He was the author of two brief Ἀπορίαι, Dubitationes. Editions
This, with the Ἐπιλύσεις, Solutiones, of Maximus, are given by Combéfis in his edition of the works of that father. (vol. ii. p. 116, &c. fol. Paris, 1675.)
19. Of Cara. [No. 2.]
20. Of Caria, one of the supporters of Photius [Photius, No. 3] in his contest with Ignatius [Ignatius, No. 3] for the patriarchate of Constantinople, in the ninth century. He is noticed here only to guard against his being confounded, as he has been by some writers, with Theodore Abucara [No. 2].
21. Of Chios, a Stoic philosopher mentioned by Diogenes Laertius (2.104).
22. Coetonita, a Greek Hymnographer, who wrote Canon in Joannem Euchaitorum Episcopum cognomento Mauropodem [Joannes, No. 58], of which Allatius (Contra Hottinger. p. 180) makes some extracts. As Joannes lived in the middle of the eleventh century, and the Canon of Theodore was written on occasion of his death, we are enabled to fix the time at which Theodore lived.
23. Of Colophon, a Greek poet of unknown age, author of a song entitled ἀλῆτις, " the wandering," because sung at the Athenian festival called ἀλῆτις or αἰῶραι, instituted in commemoration of the wandering of Erigone, in search of her father Icarius. (Pollux 4.7.55.) [Icarius] Aristotle, in his account of the constitution of Colophon (ἐν τῇ Κολοφωνίων πολιτείᾳ, apud Athen. 14.618) mentions a tradition that Theodore was a self-indulgent, luxurious person, which he thinks is apparent also from his poetry; and states that he perished by violence.
24. The Comedian (ὁ κωμικός), mentioned by Hesychius as being surnamed, or rather nicknamed πελεθόβαψ, " dung-diver." According to some accounts he was a poet. Nothing is known of his time or country. (Hesych. s. v. Πελεθόβαψ.)
25. Constantini Porphyrogeniti Paedagogus. Theodore, tutor to the emperor Constantine Porphyrogenitus [Constantinus VII.] enjoyed during the minority of that accomplished but weak prince, considerable influence in the palace. The attempt of Leo Phocas and his brother-in-law, the chamberlain Constantine, to depose the young emperor, and confer the purple on Leo, were defeated by the vigilance of Theodore, who prevailed on the emperor to summon to his assistance Romanus, afterwards colleague of Constantine in the empire; who, probably, from finding Theodore's fidelity an obstacle to his advancement, caused him and his brother Simeon to be banished from Constantinople to their estates in the Opsician thema, on the Asiatic side of the Bosporus. (Leo Grammaticus, Chronog. pp. 492-496, ed. Paris; Theoph. Continuat. lib). vi. De Constant. Porphyrog. cc. 11-16; Sym. Magist. De Constant. Porphyroy. cc. 12-16; Georg. Monach. Dc Constant. Porphyrog. cc. 20-34; Zonaras, Annales, 16.17; Cedrenus, Compend. pp. 614-619, ed. Paris, vol. ii. pp. 289-296, ed. Bonn.) To this Theodore Lambecius ascribes the authorship of five Λογοι, Orationes, extant in MS. in the Imperial Library at Vienna. (Lambec. Commentar. de Biblioth. Caesaraea, lib. s. vol. iv. col. 22, &c., ed. Kollar, which he intended to publish. He has given some extracts. (Lambec. vol. iii. p. 147, and l.c. ; Cave, Hist. Litt. ad ann. 920, vol. ii. p. 93; Oudin, De Script. Eccles. vol. ii. col. 428; Fabric. Bibl. Graec. vol. x. p. 384.)
26. Of Constantinople (1-2). The list of Patriarchs of Constantinople comprehends two Theodores :
Theodore I., from A. D. 676 to 678, when he was deposed, on what account is not known. But on the death of George, who had been appointed to succeed him, he recovered his patriarchate, which he held only for a short time, probably from A. D. 683 to 686.
Theodore II. was surnamed Irenicus or Copas; he had previously held the office of Summus Philosophorum, Ὕπατος τῶν φιλοσόφων, and Chartophylax of the Great Church at Constantinople; and was patriarch for sixteen months only, A. D. 1213-1215, while Constantinople was in the hands of the Latin invaders. (Le Quien, Oriens Christianus, vol. i. col. 232, 233, 277.)
27. Cronus; more correctly Diodorus Cronus. [Diodorus, literary, No. 6.]
28. Cutula (δ̔ Κουτύλα), the contemporary and friend of Nicephorus Gregoras, the Byzantine historian [Gregoras, Nicephorus], and writer of a commendatory letter to Nicephorus, which is given by Boivin among the Elegia prefixed to his first volume of his edition of the works of that historian, fol. Paris, 1702. It is reprinted in Schopen's edition (2 vols. 8vo. Bonn, 1829-30), vol. i. col. lxxxviii. Comp. Fabric. Bibl. Graec. vol. vii. p. 655, vol. x. p. 385.
29. Of Cynopolis, a Greek rhetorician of uncertain date. Works Ethopoeia (Ἠθοποιΐα)
Allatius published under his name an Ethopoeia (Ἠθοποιΐα). The piece was, however, published by Gale among the Ethopoeiae of Severus [Severus], to whom it is also assigned by Walz. Further Information
Gale, Rhetores Selecti, 8vo. Oxon. 1676, p. 219; Allatius, Exempla Varia Graecor. Rhetor. ac Sophistarum, 8vo. Rome, 1641, p. 235; Walz, Rhetores Graeci, vol. i. p. 540, Stuttgard, 1832.
30. Cynulcus (ὁ Κυνουλκος), one of the speakers in the Deipnosophistae of Athenaeus (Epit. lib. i. p. 1d., iv. p. 156a., p. 159e., p. 160d., viii. p. 347d., &c., xv. p. 669b.e., ed. Casaub.). He is represented as a Cynic philosopher, a native of Megalopolis, and as laying aside his true name of Theodore for the epithet Cynulcus. Whether he was a real or imaginary personage is not known. The epithet Cynulcus, " one whom the Cynics (κύνες) followed," was borne by other teachers of the Cynic philosophy, e. g. Carneius.
31. Of Cyrene, a Pythagorean philosopher of the age of Pericles. According to Proclus (In Euclid. Element. Lib. I. Commentarius, lib. ii. p. 19, ed. Gryn. fol. Basil. 1533), he was a little younger than Anaxagoras [Anaxagoras], and was eminent as a mathematician. Apuleius (De Dogmate Platonis, lib. i. s. De Philos. Natural. haud longe ab init., and Diogenes Laertius (3.6, comp. 2.103) state that Plato went to Cyrene to study geometry under Theodore the mathematician, apparently the subject of this article. He is one of those enumerated by lamblichus (De Pythag. Vita, c. ult.) in his catalogue of the eminent Pythagoreans. (Fabric. Bibl. Graec. vol. i. p. 876, vol. x. p. 385.)
32. Cyrenaicus, a philosopher of the Cyrenaic school [Aristippus], to one branch of which he gave the name of " Theodorians," Θεοδωρεῖοι. He is usually designated by ancient writers Atheus (ὁ ἄθεος), the Atheist, a name for which that of Theus (Θέος) was afterwards substituted. He was apparently a native of Cyrene (comp. D. L. 2.103), and was a disciple of the younger Aristippus (ib. 2.86), who was grandson of the elder (Suidas, s. v. Ἀρίστιππος and more celebrated Aristippus, by his daughter Arete [Aristippus; Arete]. Theodore belonged to the age of Alexander and his successors, a circumstance which, as Well as the opposite character of his opinions, distinguishes him from the subject of the preceding notice. He heard the lectures of a number of philosophers beside Aristippus; as Anniceris [Anniceris], and Dionysius the dialectician (Laert. 2.98), Zeno of Citium, Bryson, and Pyrrhon (Suidas, s. v. Θεόδωρος); but not Crates, as Fabricius (Bibl. Graec. vol. iii. p. 189) has from a hasty and inaccurate interpretation of a passage in Diogenes Laertius (4.23) erroneously stated. Nor could he have been, as Suidas states (s. v. Σωκράτης), a hearer of Socrates. He was banished from Cyrene, but on what occasion is not stated (Laert. 2.103); and it is from the saying recorded of him on this occasion, " Ye men of Cyrene, ye do ill in banishing me from Cyrene to Greece " (ib.), as well as from his being a disciple of Aristippus, that we infer that he was a native of Cyrene. Of his subsequent history we have no connected account; but unconnected anecdotes of him show that he was at Athens, where he narrowly escaped being cited before the court of Areiopagus. The influence, however, of Demetrius Phalereus shielded him (ib. 2.101); and this incident may therefore probably be placed during Demetrius' ten years' administration at Athens, B. C. 317-307 [Demetrius, literary, No. 28]. As Theodore was banished from Athens, and was afterwards in the service of Ptolemy son of Lagus, first king of the Macedonian dynasty in Egypt, it is not unlikely that he shared the overthrow and exile of Demetrius. The account of Amphicrates cited by Laertius (2.101), that he was condemned to drink hemlock and so died, is doubtless an error. While in the service of Ptolemy, Theodore was sent on an embassy to Lysimachus, whom he offended by the freedom of his remarks. One answer which he made to a threat of crucifixion which Lysimachus had used, has been celebrated by many ancient writers (Cic. Quaest. Tusc. 1.13 ; Senec. de Tranq. An. 100.14; V. Max. 6.2, extern. 3) : __" Employ such threats to those courtiers of yours; for it matters not to Theodore whether he rots on the ground or in the air." From the court or camp of Lysimachus he returned apparently to that of Ptolemy (D. L. 2.102). We read also of his going to Corinth with a number of his disciples (ibid.) : but this was perhaps only a transient visit during his residence at Athens. He returned at length to Cyrene, and lived there, says Diogenes Laertius (2.103), with Marius. This Roman name is very questionable ; and Grantmesnil (apud Menag. Obs. in Diog. Laert. l.c.) not improbably conjectures that we should read Magas, who was stepson of Ptolemy the son of Lagus, and ruled over Cyrene for fifty years (from B. C. 308 to B. C. 258), either as viceroy or king. The account of Laertius leads to the inference that Theodore ended his days at Cyrene. Athenaeus (xiii. p. 611a) states that he died a violent death, but this is probably only a repetition of the erroneous statement of Amphicrates already noticed. Various characteristic anecdotes of Theodore are preserved by the ancients (especially by Laertius, 2.97-103, 116; Plutarch, De Animi Tranguill. Opp. vol. vii. p. 829, De Exsilio, Opp. vol. viii. p. 391, ed. Reiske; Val. Max. l.c. ; Philo Jud. Quod omnis probus liber, 100.18, vol. ii. p. 465, ed. Mangey, p. 884, ed. Pfeiffer. s. Paris, vol. v. p. 295, ed. Richter, Leipsic, 1828; Suidas, s. v. Ἥρα), from which he appears to have been a man of keen and ready wit, unrestrained either by fear or a sense of decency.
It has been already noticed that Theodore was the founder of that branch of the Cyrenaic sect which was called after him " Theodorei " (Θεοδώρειοι), " Theodoreans." The general characteristics of the Cyrenaic philosophy are described elsewhere [Aristippus]. The opinions of Theodore, as we gather them from the perplexed statement of Diogenes Laertius (2.98, foll.) partook of the lax character of the Cyrenaic school. He taught that the great end of human life is to obtain joy and avoid grief, the one the fruit of prudence, the other of folly; that prudence and justice are good, their opposites evil; that pleasure and pain are indifferent. He made light of friendship and patriotism, and affirmed that the world was his country. He taught that there was nothing really disgraceful in theft, adultery, or sacrilege; but that they were branded only by public opinion, which had been formed in order to restrain fools. But the great charge against him was atheism. " He did away with all opinions respecting the Gods," says Laertius (ib.), but some critics doubt whether he was absolutely an atheist, or simply denied the existence of the deities of popular belief. The charge of atheism is sustained by the popular designation of Theodorus " Atheus," by the authority of Cicero (de Nat. Deor. 1.1), Laertius (l.c.), Plutarch (De Placit. Philos. 1.7), Sextus Empiricus (Pyrrhon. Hypotyp. lib. iii. p. 182, ed. Fabric. 1718, p. 172, ed. Bekker, 1842), and some of the Christian Fathers; while some other authorities (e. g. Clem. Alex. Protrept. ad Gentes, p. 7, ed. Sylburg. pp. 20, 21, ed. Pott. vol. i, p. 20, ed. Klotz. Leipsic, 1831) speak of him as only rejecting the popular theology. The question is discussed and the authorities cited by Reimmann (Hist. Atheismi, sect. ii. c. 24.3), and Brucker (Hist. Crit. Philos. pars ii. lib. ii. c. 3.11) Theodore wrote a book Περὶ Θεῶν, De Diis, which Laertius who had seen it, says (2.97) was not to be contemned; and he adds that it was said to have been the source of many of the statements or arguments of Epicurus. According to Suidas (s. v. Θεόδωρος) he wrote many works both on the doctrines of his sect and on other subjects. (Fabric. Bibl. Graec. vol. iii. pp. 189, 615, vol. x. pp. 373, 385.)
33. Daphnopates. [Daphnopates.]
34. Decapolita (ὁ Δεκαπολίτης), called also Patricius and Quaestor, lived under Constantine VII. Porphyrogenitus, several of whose Novellae were drawn up by our Theodore. (Codinus, De Originibus CPolitanis, p. 78, ed. Paris, p. 155, ed. Bonn. cum notis Lambecii; Lambec. De Biblioth. Caesaraea, vol. vi. pars i. col. 37.)
35. Of Edessa, was first a monk of that city, and then archdeacon (Cave says archbishop) of the Church there. Possin and Cave place him in the twelfth century; and Cave observes that the capture of Edessa by the Saracens prevents our placing him later. Works Ex Capitibus Theodori Edesseni L. Editions
Ex Capitibus Theodori Edesseni L. were given in a Latin version subjoined to Pontanus's edition of the works of Symeon of St. Mamas [Symeon, No. 16], Ingoldstadt, 1603, and were reprinted in the Bibliotheca Patrum, vol. xii. pars i. p. 861, fol. Cologne, 1618; in the Bibliothecae Patrum, Supplementum of Morel, vol. i. Paris, 1639; and in the Bibliotheca Patrum, vol. xxii. p. 752, fol. Lyon, 1677. But they were given more fully, Capitula CIL, and in the Greek original as well as in a Latin version, in the Thesaurus Asceticus of Possin, p. 345, 4to. Paris, 1684. Further Information
Fabric. Bibl. Graec. vol. x. p. 387; Cave, Hist. Litt. ad ann. 1101, vol. ii. p. 185.
36. Epigrammaticus Poeta (ποιητὴς ἐπιγραμμάτων), mentioned by Diogenes Laertius (2.104), but without any notice of time or country. Works Ad Cleopatram and other poems and epigrams
Suidas and Eudocia (s. v.) mention a Theodore, a poet, author of various pieces, especially one addressed Εἰς Κλεοπάτραν, Ad Cleopatram. Pollux also (Onomasticon, 4.7,2) mentions a Theodore of Colophon, a poet; but whether these writers refer to the same individual is not certain. Two very short Epigrammata are assigned to " Theodorus Proconsul," Θεοδώρου ἀνθυπάτου (Anthol. Graec. Planudea, pp. 140, 220, ed. Stephan., pp. 203, 320, ed. Weichel.; Analecta, Brunck, vol. iii. p. 6, vol. iii. p. 227, ed. Jacobs), but we have no means of knowing whether he is one of those mentioned above. Identified with Theodorus Illustris
Jacobs identifies him with a Theodorus Illustris, twice proconsul, to whose bust or statue Agathias wrote an Epigramma Εἰς εἰκόνα Θεοδώρου Ἰλλουστρίου καὶ δὶς ἀνθυπάτου, Ad Imaginem Theodori Illustris et bis Proconsul. Antholog. Graec. vol. xiii. p. 618, ed. Jacobs), and whom, therefore, Jacobs (vol. xiii. p. 960) assigns to the age of Justinian I. These Theodori distinct from Cyrus Theodorus
These various Theodori are to be distinguished from Cyrus Theodorus, Κῦρος Θεόδωρος [No. 64], whose Epigrammata, in which all the chapters of the Old and New Testaments are enumerated, were published at Basel, A. D. 1636. (Jacobs, l.c.)
37. Of Gadara (Θεόδωρος Γαδαρεύς), an eminent rhetorician of the age of Augustus. His surname indicates his birth-place, Gadara, in the country east of the Jordan. (See also Strabo, Geogr. lib. xvi. p. 759, Casaub.) He is said to have been originally a slave (Suidas). He appears to have settled at Rhodes, where Tiberius, afterwards emperor, during his retirement (from B. C. 6 to A. D. 2) to that island, was one of his hearers. (Quintil. Instit. Orat. lib. iii. c. 1. §§ 17, 18; comp. Seneca, Suasoria, iii. sub fin.) According to Suidas he was also settled at Rome, where he was the rival of Polemon and Antipater, the rhetoricians (Suidas, s.v. Θεόδωρος Γαδαρευς). Whether his settlement at Rome preceded that at Rhodes is uncertain : it is likely that it did, and that Tiberius received instruction from him in rhetoric in his boyhood, as well as in maturer years, during his retreat at Rhodes. By this supposition we may reconcile the statement given above from Quintilian with the following remarkable passage from Suetonius (Suet. Tib. 100.57) : -- " His (Tiberius's) cruel and sluggish temperament did not escape notice even in his boyhood; Theodore of Gadara, his teacher in rhetoric, seems to have been the first who sagaciously perceived and aptly expressed it by a comparison, calling him from time to time when reproving him (πηλὸν αἵματι πεφυρμένον), ` clay tempered with blood.' " Theodorus was one of the most eminent rhetoricians of his time (comp. Juvenal, Sat. 7.177); and was in fact the founder of a certain school of rhetoricians who were called " Theodorei " (Quintil. l.c. ; comp. Strab. Geog. lib. xiii. p. 625, Casaub.), as distinguished from the " Apollodorei," or followers of Apollodorus of Pergamus, who had been the tutor of Augustus Caesar at Apollonia. [Apollodorus, No. 22.] Hermagoras the rhetorician, surnamed Carion [Hermagoras, No. 2], was a pupil of Theodore. (Quintilian, l.c. § 19.) Theodore wrote many works. (Quintil. l.c. 100.18.) Suidas (s. v.) and Endocia (apud Villoison. Anecdota Graec. vol. i. p. 230) mention the following : -- 1. Περὶ τῶν ἐν φωναῖς ζητουμένων γ́, Libri tres de üs quae vocibus quaeruntur. 2. Περὶ ἱστορίας ά, De Historia Liber unus. 3. Περὶ θέσεως ἕν, De Thesi Liber unus. 4. Περὶ διαλέκτων ὁμοιότητος καὶ ἀποδείξεως β́, De Dialectorum Similitudine et Demonstratione Libri duo. 5. Περὶ πολιτείας β́, De Republican Libri duo. 6. Περὶ Κοιλης Συριας ά, De Coele-Syria Liber unus. 7. Περὶ ῥήτορος δυνάμεως ά, De Facultate Oratoris Liber unus. He adds that he wrote others. The list shows that Theodore was a man of varied attainments. His works are all lost : a few fragments are preserved by Quintilian, whose frequent references to or citations from Theodore (Institut. lib. ii. c. 15.16, lib. iii. c. 6. §§ 2, 36, 51, c. 11. §§ 3, 26, lib. iv. c. 1.23, lib. v. c. 13.59) show the reputation he had attained. He is also cited by Longinus (De Sublim. 100.2), Theon (Progymnasmat. c. xii.), and perhaps by Demetrius, miscalled Phalereus (De Interpretatione, c. ccxxxvii.). Antonius, a son of Theodore of Gadara, became a senator in the time of Adrian (Suidas, l.c.). (Langbainc, ad Longin. c. ii. p. 24, ed. Oxford, 1638; Menag. ad Diog. Laert. 2.104; Fabric. Bibl. Graec. vol. vi. p. 139, vol. x. p. 387.)
38. Gaza. [Gaza.]
39. Grammaticus. Athenaeus repeatedly cites either two works of this Theodore, or the same work under two somewhat different titles, Ἀττικαὶ γλῶσσαι, Atticae Glossae, and Ἀττικαὶ φωναί, Atticae Voces. (Athen. 11.496e., xiv. p. 646c., xv. p. 677b., p. 678d., p. 691c.) Of the age and country of Theodore nothing is known, except that, as he is, in one of the above places (xv. p. 677), cited on the authority of Pamphilus [Pamphilus, literary, No. 4], who is thought to have lived in the first century after Christ, he must be placed in or before that time. (Fabric. Biblioth. Graec. vol. x. p. 395.)
40. Graptus. [Graptus.]
41. Afterwards Gregorius Thaumaturgus. [Gregorius Thaumaturgus.]
42. Of Heracleia. Theodore, one of the leaders of the Arian party under Constantine the Great and Constantius, was a native of Heracleia (anciently Perinthus), on the Propontis, and bishop of the Church there. He advocated the Arian doctrine while yet a presbyter, and was raised the episcopate by the favour of the Arian party. (Athanas. Ad Episcopos Aegypti et Libyae, 100.7, Opp. vol. i. p. 277, ed. Montfaucon.) He is mentioned by Theodoret (H. E. 1.28), as one of those who persuaded Constantine to summon the (Council of Caesareia in Palestine, which was, however, countermanded. [Athanasius.] He was probably afterwards present at the Council of Tyre, A. D. 336; for he was one of the delegates sent by that Council into Egypt, to investigate the charges against Athanasius. (Theodoret. H. E. 1.30 ; Athanas. Apolog. contra Arianos, 100.13, p. 135.) He was one of those who combined to raise Macedonius to the see of Constantinople. (Socrat. H. E. 2.12.) In A. D. 342 he was one of the delegates sent to convey to the emperor Constans the Confession of Antioch. (Athanas. De Synod. 100.25 ; Socrat. H. E. 2.18.) He was one of the Eastern bishops who, in A. D. 347, withdrew from the Council of Sardica, and formed the rival Council of Philippopolis; and was among those on whom the Council of Sardica passed sentence of condemnation and deposition. (Socrat. H. E. 2.20; Sozomen. H. E. 3.11, &c.; Theodoret. H. E. 2.7, 8 ; Athanas. Apolog. contra Arianos, 100.36, Historico Arianor. 100.17; Hilar. Pictav. Ex Opere Historico Fragment. 3.29.) He nevertheless appears to have retained his bishopric, the Council not being able to carry into effect the sentence which they had pronounced. He assisted at the Council of Sirmium and the deposition of Photinus, A. D. 351. (Hilar. Pictav. ibid. 6.7, col. 1337, ed. Benedictin.) He appears to have died about A. D. 355 (Fabric. Tillemont, ubi infrà) or 358 (Cave, ubi infra). After the development of the different sections of the Arian party Theodore acted with the Eusebians or Semi-Arians. In an ancient life of St. Parthenius of Lampsacus (apud Acta Sanctorum Februar. a. d. vii. vol. ii. pp. 41, 42), there is a Latin version of a curious account of the sickness, recovery, and subsequent death of Theodore (who, by an obvious error of the translator, is called Hypatius) ; in which account he is charged with avarice and extortion; yet, singular to say, no hint of his heresy is given. Works Commentaries on the Gospels
Theodore of Heracleia was a man of eminent learning. He wrote, according to Theodoret (H. E. 2.3), an exposition of the Gospels, Τῶν θείων εὐαγγελίων ἑρμηνεία, Expositio Sanctorum Evangeliorum, and other writings which Theodoret does not specify. Jerome (De Viris Illustr. c. 90) more exactly ascribes to him Commentarii in Matthaeum et in Joannem et in Apostolum (i. e. on the Acts and Apostolic Epistles) et in Psalterium. Corderius published, with his Expositio (s. potius Catena) Patrum Graecorum in Psalmos, an exposition which he had found ascribed in one MS. to Theodore of Heracleia (Θεοδώρου ἐπισκόπου Ἡρακλείας Θρᾴκης ἑρμηνεία εἰς τοὺς ψαλμούς, Theodori Episcopi Heracleotae Expositio in Psalmos), and consequently published it as his. Lambecius, Cave, and Fabricius, joined Corderius in ascribing it to Theodore ; but the identity of many parts of this commentary with that of Basil of Caesareia led Garnier to doubt whether it was correctly ascribed to Theodore ; and, on further examination, it was found to be a compilation from various fathers, from Origen and Didymus downward. Further Information
Lambec. Commentar. de Biblioth. Caesaraea, vol. iii. col. 56, &c., ed. Kollar, especially Kollar's note on col. 59; Fabric. Biblioth. Graec. vol. viii. p. 652, vol. ix. pp. 20, 319, alibi; Cave, Hist. Litt. ad ann. 334, vol. p. 202 ; Tillemont, Mémoires, vol. vi. passim; Oudin. Commentarius de Scriptoribus Eccles. vol. i. col. 319.) [J.C.M]
43. Of Hermopolis, a Greek jurist. See below.
44. Hymnographus. [Studita.]
45. Hyrtacenus, a native probably not of Hyrtacus or Artacina in Crete, but of Artace, near Cyzicus, on the Propontis.
He lived in the time of the emperor Andronicus the elder, and occupied at Constantinople the office of superintendent of the public teachers of rhetoric and belles lettres. Works
He was well acquainted with the works of the ancient poets, as is abundantly testified by his extant writings, which are full of quotations from them, though these are not always of the most appropriate kind. The diction of his address to the Virgin is a close imitation of the hymn of Callimachus to Diana; and in his panegyric on Saint Anna he has introduced the fable of Niobe. Letters and orations
There are still extant by him ninety-three letters to different persons; a congratulatory address to the emperor Andronicus the elder, on his return to Constantinople; three funeral orations, one on the emperor Michael Palaeologus the younger, who died A. D. 1320, another on the empress Irene, the second wife of Andronicus the elder, and the third on Nicephorus Chumnus, the historical value of which is greatly impaired by their rhetorical style. They contain a plentiful sprinkling of biblical and Homeric passages. Other works preserved in MSS.
His panegyric on the Virgin Mary, his oratorical description of the garden of Saint Anna near Nazareth, and a panegyric on Aninas Thaumaturgus, are still in MS. Editions
His letters were published by Laporte du Theil, in the Notices et Extraits des Manuscrits de la Bibl. du Roi, vol. v. p. 709, &c., vol. vi. p. 1. The four orations are printed in Boissonade's Anecdota Graeca, vol. i. p. 248-292. Further Information
Fabric. Bibl. Graec. vol. x. p. 397; Schöll, Geschichte der Griech. Lit. vol. iii. p. 151.
46. Jacobita. More than one dignitary of the Jacobite sect or church bore this name. One was created bishop of Irta in A. D. 551. Another, patriarch of the Jacobites, died A. D. 665. (Assemann. Bibl. Orient. vol, i. p. 167; Fabric. Bibl. Graec. vol. x. p. 398.)
47. Bishop of Iconium. Works letter on the martyrdom of St. Cericus and his mother Julitta.
He wrote a letter on the martyrdom of St. Cericus and his mother Julitta. Editions
This was published by Combefisius. Further Information
Lect. Triumph. Martyr. Christi, Paris, 1660; Fabric. Bibl. Gacec. vol. x. p. 398; Cave, Hist. Lit. vol. i. p. 534.
48. Lector. [No. 8.]
49. Mallius or Manlius, a contemporary of St. Augustin. He was consul in A. D. 399. Works De Vita beata.
He dedicated to Augustin his work De Vita beata. De Rerum Natura
A Latin work by him (De Rerum Natura) is still extant, though not published. Further Information
A life of Theodorus, written by Albertus Rubenius, was published by Graevius (Ultraject. 1694.) Confusion wiht the poet Manilius
Theodorus Manlius has been sometimes confounded with the poet Manilius.
50. Mathematicus. [No. 31.]
51. Mechanicus, a person of whom nothing more is known than that Proclus addressed to him his treatise De Providentia et Fato. There was a younger mechanician of this name who lived in the time of Justinian, and to whom Leontius dedicated his treatise on the sphere. (Fabric. Bibl. Graec. vol. x. p. 400.)
52. Meliteniota, a native apparently of Melitene in Armenia, filled the offices of Sacellarius Magnus and Chief Teacher (διδάσκαλος τῶν διδασκάλων) in the great church at Constantinople towards the close of the twelfth century. Works Work on Astronomy
He was the author of a work on astronomy. Editions
The introduction and first chapter were published by Ismael Bulloaldus, appended to his edition of Ptolemaeus, De judicandi Facultate et Animi Principatu, Paris, 1663, and reprinted by Fabricius (Bibl. Graec. vol. x. p. 401, &c.).
53. Metochita. [Metochita.]
54. Of Miletus, a Stoic philosopher mentioned by Diogenes Laertius (2.104).
55. Monothelita. [BYZANTIUS, PHARANITAS.]
56. Mopsuestenus, bishop of Mopsuestia, was born at Antioch, of distinguished and wealthy parents. Together with Joannes Chrysostomus he studied rhetoric under Libanius, and afterwards philosophy under Andragathus. At an early age he embraced the monastic life, after the example of his friend Chrysostom, by whom he was strengthened in his purpose of adhering to the monastic discipline, when he was on the point of marrying a lady named Hermione. Two of the letters of Chrysostom, addressed to Theodorus on this subject, are still extant. Theodorus studied sacred literature with great diligence under Flavianus of Antioch, Diodorus of Tarsus, and Craterius. From Antioch he removed to Tarsus, and about the year 394 succeeded Olympius, as bishop of Mopsuestia, in Cilicia. He was present at the council held in A. D. 394 at Constantinople, and subsequently at several others. He died in A. D. 429, after having filled the office of bishop for thirty-six years, and was succeeded by Meletius. For fifty years he had occupied a conspicuous position as a preacher and writer in the Eastern Church, and had distinguished himself as the opponent of the Arians, Apollinarists, and other heretics. His own theological position is a subject which has given rise to a great deal of discussion, into the details of which we cannot here enter. Even during his lifetime he was accused of favouring the heresy of Pelagius, and is said to have found it necessary to establish his reputation for orthodoxy, by a retractation of his suspicious expressions. He, at all events, remained unmolested in the communion of the Church. After his death, however, the Nestorians appealed to his writings in confirmation of their opinions, and at the fifth oecumenical council (A. D. 553) Theodorus and his writings were condemned. He found, however, many warm defenders, especially Facundus. [Facundus.] Among those who most bitterly assailed him and his writings were Leontius, Cyril of Alexandria, Rabulas of Edessa. and others. His works were held in great repute among the Syrian Churches, and many of them were translated into Syriac, Arabic. and Persian. His memory was revered among the Nestorians. Several distinguished ecclesiastics are mentioned as his disciples, as Nestorius, Joannes of Antioch, Andreas of Samosata, Maris the Persian, Theodoretus bishop of Cyrus, Rufinus the Syrian, and Barsumas the Persian. His brother Polychronius was bishop of Apamea.
Theodorus took an active interest in the Augustinian controversy, and wrote a work on the doctrine of original sin, directed especially against Jerome. (Photius, Cod. 177.) Though from his antagonism to the theology of Augustine he naturally approximated somewhat to that of Pelagius, his opinions differed from those of the latter in several most important respects, especially with respect to the necessity and effects of Christ's work. This he regarded as intended not so much to restore a ruined nature as to enable a created and imperfect nature to realise the true end of its existence : its new creation consisting in its being raised into a higher sphere, and rendered capable of a development overstepping the limits of finite nature, -- a divine life exalted above temptation and change, through union with God. In this purpose he held that all intelligent beings were included, and therefore of course denied the eternity of future punishment, and, if he carried his principles out consistently, his scheme must have admitted of the restoration of the fallen angels. His view of Christ's nature bore an analogy to his conceptions of the destiny of man. He accepted the doctrine of the incarnation of the Divine Word, but looked upon the moral development of the human nature of Christ as progressive; that development being more certain and rapid than in men generally, from the indwelling Divine Word aiding his human will, though not superseding it. But the exaltation of Christ's humanity to divine perfection and immutability, while commencing from his birth, was not complete till his resurrection. Works
Theodorus was a somewhat voluminous writer,
1.One of his earliest works was that Περὶ ἐνανθρωπήσεως τοῦ μονογενοῦς, against the Arians, Eunomians and Apollinarists (Marius Mercator, ii. p. 259).
2.Facundus (3.2) quotes from the thirteenth book of a work which he entitles Mysticus.
3.Photius (Cod. 4. 177) mentions a work Ὑπὲρ Βασιλείου κατὰ Εὐνομίου, in twenty-five or twenty-eight books (unless, as some suppose,Photius speaks of two distinct works).
4.De adsumente et adsumto, fragments of which are extant (Collect. iv. Synodi v.). The preface is given by Facundus (10.1).
5.Περὶ τῆς ἐν Περσίδι μαγικῆς (Phot, Cod. 81), in three books.
6.A work in five books, Πρὸς τοὺς λέγοντας φύσει καὶ οὐ γνώμῃ πταίειν τοὺς ἀνθρώπους, in which he especially attacked Jerome, and indirectly at least, Augustine (Photius, Cod. 177. From a misunderstanding of the expressions in Photius, Salmasius was led into the error of supposing that Theodorus prepared another Greek version of the Scriptures).
7.Theodorus was especially celebrated as a commentator on the Scriptures. In this department he seems to have begun to exert his powers at a very early age. (Leontius, lib. 3. count. Nest. et Eut. p. 696.) In his expositions he aimed at educing the literal sense of passages, avoiding the allegorical interpretations of Origenes and his followers. He appears to have written upon almost all the books of the Bible, though he rejected the canonical authority of several (the Book of Job, the Canticles, the Epistle of James the Second and Third Epistles of John, and the Epistle of Jude). Fragments of these commentaries are preserved in the Acta of the fifth Council and elsewhere. His commentaries on the Twelve Minor Prophets are said to be still extant. Those on Jonah, Obadiah, Nahum, and the prefaces to those on Amos, Zachariah, Haggai and Hosea, were published by Angelo Mai (Script. veterum nova Collect. vol. i. sect. ii. p. 41-104). The fragments of the commentary on Luke, preserved in the Catenae, were published by Münter (1788). Photius (Cod. 381) mentions Theodorus's ἑρμηνεία τῆς κτίσεως, fragments of which are extant.
8.A work on the Nicene creed is quoted in the Acta of the fifth council (Collat. iv. p. 81).
9.A treatise addressed to candidates for baptism (Ibid.).
10.A confession of faith is extant (Act. VI. Concil. Ephes. tom. i. p. 1515, ed. Hard.) which is by some ascribed to Theodorus, by others to Nestorius.
11.A work against the allegorical interpretation of Scripture is mentioned by Ebed Jesu and Facundus (3.6).
12.Theodorus also compiled a liturgy, which was adopted by the Nestorians.
13.A few other treatises are mentioned by Ebed Jesu. Further Information
Fabric. Bill. Graec. vol. x. p. 346, &c.; Neander, Allgemeine Geschichte der Christlichen Religion und Kirche, vol. ii. Abt. ii. and iii.
57. Neocaesariensis. [Gregorius Thaumaturgus.]
58. Son of Theodorus, bishop of Jerusalem, was pope from Nov. 3, A. D. 642, to April 20, A. D. 649. There is still extant a letter addressed by him to Paulus, Patriarch of Constantinople, in the matter of one Pyrrhus, a Monothelite; and likewise a letter addressed to the bishops who consecrated Paulus. (Fabric. Bibl. Graec. vol. x. p. 427, vol. xii. p. 707).
59. Patriarcha. [No. 26.]
60. Of Perinthus. [No. 42.]
61. Bishop of Petra in Galilee, flourished in the sixth century, and was the author of a life of the world, the archimandrite Theodosius, whose disciple he was. His Canonicon also is quoted by Nic. Comnenus. (Fabric. Bibl. Graec. vol. x. pp. 337, 428.)
62. Pharanites, bishop of Pharan, belonged to the Monothelite party. He was one of those condemned by the sixth oecumenical council, held at Constantinople. We find ascribed to him a treatise περὶ οὐσίας καὶ φύσεως, ὑποστάσεώς τε καὶ προσώπου, a λόγος πρὸς Σέργιον, and another εἰς τὰς ἑρμηνείας τῶν πατρικῶν χρήδεων, some fragments of which remain. (Fabric. Bibl. Graec. vol. x. p. 428.)
63. Prodromus. There were two of this name.
1. A writer on canonical law, whose ἐξήγησις of the canons of the councils is repeatedly quoted by Nic. Comnenus and others. Nothing is known of his personal history, but that he seems to have lived a long time before Balsamo. (Fabric. Bibl. Graec. vol. x. p. 428, vol. xii. p. 206.) There is some confusion in the notices contained in Fabricius. In vol. x. p. 429, and vol. xii. p. 206, he speaks of this Prodromus as τὸν τῶν ἱερῶν κανόνων πρῶτον σαφηνιστήν, and as the author of an exposition of the canones or hymns appropriated to the dominical festivals; while in vol. viii. p. 142. note h. that work is assigned to the following Theodorus Prodromus.
64. Prodromus (2), or, as he is sometimes called in the MSS., Theodorus Ptochoprodromus, a monk who lived in the first half of the twelfth century. On entering upon the monastic life he received the name of Hilarion. He was held in great repute by his contemporaries as a scholar and philosopher, and received the appellation of Κυρός (equivalent to κύριος in the Greek of the Middle Ages). Works
He wrote upon a variety of subjects, -- philosophy, grammar, theology, history, and astronomy, and in particular was a somewhat prolific poet. Several of his compositions have come down to us, and some have been published. The following are extant : 1. A metrical romance in nine books, on the loves of Rhodanthe and Dosicles.
It is written in iambic metre, and exhibits no great ability. The reader would look in vain for any thing like a natural progress in the action, or unity in the characters. Not only are we introduced at once in medias res, but instead of narrating on suitable opportunities what had preceded, Dosicles is made to tell what had gone before, beginning at the end, and interweaving the preceding parts of the narrative into his story. Edition
There is only one edition of this poem, by Gilb. Gaulmin. (Paris, 1625.) Imitated
Poor as the poem is, however, it found an imitator. There is extant an iambic poem, also in nine books, on the loves of Drosilla and Charicles, by Nicetas Eugenianus, which has been erroneously ascribed to Theodorus Prodromus. 2. A poem entitled Galeomyomachia
in iambic verse, on " the battle of the mice and cat," in imitation of the Homeric Batrachomyomachia. Victory declares itself on the side of the mice, the cat being killed by the fall of a beam. Editions
This piece is often appended to the editions of Aesop and Babrius. It has also been edited by K. D. Ilgen, in connection with the Homeric hymns. (Halle, 1796.) 3. Ἡ ἀπόδημος φιλία
a poem in iambic senarii. Friendship relates how Human Life, to whom she had been married, had repudiated her by the advice of his slave Folly, and given his hand to Enmity. After a long conversation, depicting the operation of Friendship in the upshot is that Friendship marries the stranger to whom her narrative is addressed. Editions
This dialogue, with the translation of Conrad Gesner, has frequently been appended to the editions of Stobaeus. A separate edition was published by J. F. Morel. (Paris, 1549.) It is also edited by Honter and Guntius in the collection of the epigrams of Theodorus (Basel, 1536), and by J. Erard, with some other small poems by the same author. (Leipzig, 1598.) 4. To the Emperor Manuel Comnenus
A poem of above 1000 lines, divided into two books, in which Theodorus complains to the emperor Manuel Comnenus (who reigned from 1143 to 1180) of his extreme poverty, and begs him to withdraw his from the misery which he had to endure in his convent, while those placed over him indulged in debaucheries. About forty lines at the beginning and end of each book are written in old Greek, the remainder in a dialect resembling the modern Greek. Editions
The poem has been published by Koray, in the first volume of the Atakta (Paris, 1828). 5. Ἀμάραντος, ἢ γέροντος ἔρωτες
a dialogue in prose. Editions
Published by Gaulmin, together with No. 1, and also by De la Porte du Theil (Notices et Extraits, vol. 8.1810). 6. A Dissertation on Wisdom
being an invective against the saying ἡ πενίη σοφίην ἔλαχεν Editions
published by F. Morell. (Paris, 1608.) 7. Epigrammata
described more fully as Τετράστιχα ἰαμβεῖα καὶ ἡρῶα εἰς τὰ κεφαλαιωδῶς ῥηθέντα ἐν τῇ γραφῇ, consisting of poetical summaries of the subject-matter of the books of the Pentateuch, Joshua, Judges, the four books of Kings, the four Gospels, and the Acts of the Apostles. Editions
Published, first, at Basel (1536), and afterwards at Angers (Juliomagi, 1632). 8. Τετράστιχα ἰαμβεῖα καὶ ἡρῶα εἰς τὰ κεφαλαιωδῶς ρηθέντα ἐν τῷ βὶῳ Γρηγορίου τοῦ θεολόγου, τοῦ μεγάλου Βασιλείου καὶ τοῦ ἁγίου Χρυσοστόμου. .
9. Προσφωνητικοίelegiac verses, in which he addresses the Apostle Paul, Gregorius Theologus, Basil, Chrysostom, Gregorius of Nyssa, and Nicolaus. 10. Ἰάμβοι σχετλιαστικοὶ εἰς τὴν πρόνοιαν
a poem on Providence. 11. An iambic poem
against a man of the name of Barys, who had attempted to brand him as a heretic. 12. Εἰς εἰκονισμένον τῷ βίῳ
(In imaginem vitae); some verses of a political kind. 13. Νουθετικοὶ κατὰ φθονούντων
(iambi ad Invidos). 14. Some iambics
without any heading (in hortum). 15. Epistles Editions
published in a miscellaneous collection by P. Lazeri (Rome 1754). 16. κατὰ φιλοπόρνου γραός
A piece consisting of 102 senarii, erroneously ascribed by Birger Thorlacius to Manuel Philes. Editions
published by Thorlacius in Manueli Philae duo carmina anecdota (Copenhagen, 1813), and Opuscula Academica, vol. iii. p. 65. (ibid. 1815.) Other works
17. Ἐξήγησις, or Exposition of the Canones or Hymns appropriated to the Dominical festivals.
18. An epitome of the commentaries of Theodoretus on the Psalms.
19. De Processione Spiritus sancti.
20. A lexicon, a treatise on the grammar of Moschopulus, and some other grammatical notes and treatises (Fabric. Bibl. Graec. vi. p. 350).
21. An astronomical poem, addressed to the Sebastocratorissa Irene.
22. A poem of 128 hexameters, addressed to the emperor Joannes Comnenus, on the conquest of Kastamon (Germanicopolis) in Paphlagonia.
23. One hundred and eighteen hexameters, in which he sues for the favour of Anna Comnena (the wife of Nicephorus Bryennius).
24. A poem consisting of 100 lines Κατὰ μακρογενείου δοκοῦντος εἶναι διὰ τοῦτο σοφοῦ.
25. A description of the entry of Joannes Comnenus into Constantinople after the conquest of Kastamon, in 230 heroic verses.
26. A poem of 296 hexameters, addressed to Joannes Comnenus, on the reconquest of Kastamon, and the occupation of Gaugra.
27. A piece consisting of 50 hexameters, in which Theodorus, on his departure from Constantinople, complains of having met with no reward for his labours. (Nos. 20-26 are not mentioned by Fabricius. They exist in MS. at Paris. See La Porte du Theil, Notices et Extraits des MSS. de la Bibl. &c. vol. viii. pt. ii.)
28. In posteriora Analytica Aristotelis, and Περὶ ἐπιδεικτικῶν.
29. De pauco et multo, magno et parvo, quod non sint relativa sed contraria.
30. Various essays on matters of theology and ecclesiastical discipline. Editions
The poems numbered 7-12 were published by Honter and Guntius (Basil. 1536) and by Erard (Lips. 1598). Further Information
Fabricius, l.c. ; Schöll, Geschichte der Griech. Litteratur, vol. iii. p. 81, &c.
65. Rhaithuensis, lived in the middle of the seventh century in the monastery of Rhaithu, near Elim, in Palestine. Works Προπαρασκευή
He was the author of a work on the incarnation of Christ, entitled, Προπαρασκευή τις καὶ γυμνασία τῷ βουλομένῳ μαθεῖν τίς ὁ τρόπος τῆς θείας ἐνανθρωπήσεως καὶ οἰκονομίας, καθ̓ ὃν πέπρακται καὶ τίνα τὰ πρὸς τοὺς ταύτην μὴ ὀρθῶς νοοῦντας λεγόμενα παρὰ τῶν τῆς ἐκκλησίας τροφίμων, the object of which was to defend the orthodox view against the heresies of Manes, Paul of Samosata, Apollinarius, Theodorus of Mopsuestia, Nestorius, and Eutyches. Combéfis considers Theodorus of Rhaithu to be the same with the monk Theodorus, to whose inquiries Maximus the Confessor wrote a reply. (Maximi opp. vol. ii. p. 151). It is also doubtful whether Theodorus of Rhaithu was identical or not with the Theodorus Presbyter, whose treatise to prove the genuineness of the writings attributed to Dionysius the Areopagite, is mentioned by Photius (Cod. 1). Editions
The treatise of Theodorus on the Incarnation was first published in the Latin translation of Godfr. Tilmann (Paris, 1566). It was first published in Greek by Theodorus Beza, in 1576. The best edition is that by Carpzov (Helmsstad. 1779-80). Works erroneously ascribed to Theodorus of Rhaithu
Three of the smaller works of Theodorus Abucara have by some been erroneously attributed to Theodorus of Rhaithu. Further Information
Fabric. Bibl. Graec. vol. x. p. 430; Cave, Hist. Litt. SS. Eccles. vol. i. p. 587.
66. Of Samothrace, a writer from whom Ptolemaeus Hephaestion quotes the statement that Jupiter, after his birth, laughed for seven days continuously, and that hence seven came to be regarded as a perfect number. It is perhaps this Theodorus who is quoted by the scholiast on Apollonius Rhodius (4.264). Comp. Vossius, de Hist. Graec. p. 503.
67. Santabarenus, the contemporary and friend of Photius. For some account of him the reader is referred to the article Photius. [Vol. III. p. 350.] This Theodorus was also noted as a composer of hymns.
68. Bishop of Scythopolis. Works treatise against Origenes
The author of a treatise against Origenes, presented to the emperor Justinian. Editions
This treatise was published by Montfaucon. (Catal. Bibl. Coislinianae, p. 94-96. Paris, 1715.)
69. Studita, abbot of the monastery of Studium, was born at Constantinople in A. D. 759. In 781 he entered the monastery of Sacudium, which was presided over by his uncle Plato; and on the resignation of the latter, succeeded him in 794. Theodorus was one of the most vehement opposers of the Iconoclasts, and his zeal procured him considerable reputation, especially with the monks. In 795, when the emperor Constantinus married Theodote, Theodorus took upon himself to anathematize that emperor, and to denounce the patriarch Tarasius, and in the following year was scourged and banished to Thessalonica. On the death of the emperor in 797, Theodorus was brought back to Constantinople with great pomp, and was regarded with great favour by Irene, to whom he offered the most abject flattery. In the following year, in consequence of the incursions of the Saracens, he removed to the monastery of Studium, within the city. In 806, when Nicephorus was made patriarch, and the abbot Josephus, who had sanctioned the marriage of Constantinus, was restored to the communion of the Church by a council held at Constantinople, the wrath of Theodorus was again excited, and he refused all communion with the patriarch. He was joined in his violent proceedings by a large number of monks, and, when reproved by the Pope Leo, replied in an insolent and angry tone. These proceedings led to his being again banished in 809, together with his brother Josephus and the abbot Plato, to an island near Byzantium. In 811, on making his submission to Nicephorus, he was set at liberty by Michael Rhangabe. Two years afterwards, when the emperor Leo the Armenian issued an edict against the worship of images, Theodorus, backed by a considerable number of monks, set the edict at defiance, openly celebrated processions of images, and incited the people to sedition. He was at first placed in gentle confinement; but as he did not cease to send out encyclical letters against the emperor, he was subsequently removed to various prisons, and at length taken to Smyrna, and there closely confined. In 821 he was set at liberty by the emperor Michael Balbus, and resumed his post at the head of his monastery. His imprisonments had not taught him moderation. His furious zeal for image worship soon broke out again. In 824, indignant that the emperor would not take strong measures against the Iconoclasts, he favoured the machinations of Thomas against the emperor, and when the attempts of Thomas were suppressed, found it necessary to retire from Constantinople. After wandering about in several places, he at length settled in the island Chalcite, where he died in 826, on the 11th of November. Those who wish for detailed information respecting the piety and miracles of Theodorus, may consult Baronius (Annales, vol. ix. a. 795-826), who derived his materials from a life of Theodorus by Joannes, or some other Greek writer. Editions
In one MS. the life of Theodorus is attributed to a monk of the name of Michaelis, and under his name it is published in the fifth volume of the works of Sirmondus (Paris, 1696), where also will be found the following literary remains of Theodorus. Works 1. An oration on behalf of images
Delivered before the emperor Leo. 2. Διαθήκη
Διαθήκη a confession of faith, written by Theodorus shortly before his death, and accompanied by various precepts respecting the monastic life, intended for the benefit and guidance of his successor in the office of abbot. 3. Βίβλος δογματική
Βίβλος δογματική, ἐν ᾗ στερροὶ λόγοι γ́ καὶ ἀντιρρητικοί. Three discourses against the Iconomachi. 4. Ἔλεγχος καὶ ἀνατροπὴ τῶν ἀσεβῶν ποιημάτων
Ἔλεγχος καὶ ἀνατροπὴ τῶν ἀσεβῶν ποιημάτων, a refutation of certain iambic acrostichs composed by Joannes, Ignatius, Sergius, and Stephanus against the worship of images. 5. Προβλήματά τινα πρὸς εἰκονομάχους
Προβλήματά τινα πρὸς εἰκονομάχους. 6. Κ̓ατὰ εἰκονομάκους κεφάλαια ἑπτά
Κ̓ατὰ εἰκονομάκους κεφάλαια ἑπτά. 7. Ἐπιστολὴ πρὸς πλάτωνα περὶ τῆς προσκυνήσεως τῶν σεπτῶν εἰκόνων
Ἐπιστολὴ πρὸς πλάτωνα περὶ τῆς προσκυνήσεως τῶν σεπτῶν εἰκόνων. 8. Two hooks of epistles, comprising altogether 276. Almost twice as many however are extant. In one MS. of the Coislinian library there are 548. These letters form a collection of considerable his. torical value not only for the life of Theodorus, but with reference to the disputes which agitated the Church in his time. Fabricius (Bibl. Graec. vol. x. p. 439, &c.) has given a list of those to whom these letters are addressed, amounting to 284. 9. Ἰάμβοι εἰς διαφόρους ὑποθέσεις
Ἰάμβοι εἰς διαφόρους ὑποθέσεις, epigrammatic poems in iambic metre on various subjects. The following are not published in the works of Sirmondus : 10. Δογματικὴ περὶ τιμῆς καὶ προσκυνήσεως τῶν ἁγίων εἰκόνων, published in the works of Damascenus (Basil. 1575, fol.). There is a Latin version in the Bibliotheca Patrum (Paris, 1589, 1644 and 1654, vol. iii.). 11. Ἐπιτάφιος εἰς Πλάτωνα τὸν ἑαυτοῦ πνευματικὸν πατέρα
Ἐπιτάφιος εἰς Πλάτωνα τὸν ἑαυτοῦ πνευματικὸν πατέρα; published in Greek by Henschen and Papebroche (Acta Sanctorum, vol. i. April. p. xlvi., and in Latin, p. 366). Other Latin translations are also found. 12. Λόγος εἰς τὴν προσκύνησιν τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ ἐν τῇ μεσονηστίμῳ
Λόγος εἰς τὴν προσκύνησιν τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ ἐν τῇ μεσονηστίμῳ, published in Greek with the translation of J. Gretser, in the work of the latter De Cruce (vol. ii. p. 287). There is also a Latin translation in the Bibliotheca Patrum (vol. xiv. p. 900). 13. Κανὼν εἰς τὴν σταυροπροσκύνησιν
Κανὼν εἰς τὴν σταυροπροσκύνησιν, a hymn on the adoration of the cross, published by Gretser (ibid. vol. iii. p. 487). 14. Κανὼν ψαλλόμενος εἰς τὴν ἀναστήλωσιν τῶν ἁγίων εἰκόνων
Κανὼν ψαλλόμενος εἰς τὴν ἀναστήλωσιν τῶν ἁγίων εἰκόνων, published in Greek and Latin by Baronius (Annal. a. 842) and in Latin in the Bibl. Patrum (Lugd. vol. xiv. p. 898). It is questionable, however, whether this composition is authentic, as it indicates a much more peaceable recognition of the adoration of images than was the case in the time of Theodorus. It has been supposed therefore that it is the composition of a Theodorus of later date. 15. Ἡ μικρὰ λεγομένη Κατήχησις
Ἡ μικρὰ λεγομένη Κατήχησις. A Latin version of this will be found in the Bibl. Patr. (Colon. vol. ix., Paris, vol. ii., Lugd. vol. xiv. p. (8.50.) 16. Ἐγκώμιον περὶ τοῦ ἁγίου Βαρθολομαίου. A Latin translation was published by Lucas Dacherius (Spioilegium, vol. ii. p. 13, Paris, 1659), and by Combéfis (Bibl. Concionat. vol. vii. p. 755). 17. Ἐγκώμιον εἰς τὸν ἅγιον Ἀπόστολον καὶ Εὺαγγελιστὴν Ἰωάννην τὸν θεολόγον, published in a Latin version by Combéfis (ibid.). 18. Sermo brevis in Dominicam quartam Quadragesimae,
Sermo brevis in Dominicam quartam Quadragesimae, in the version of Joannes Livineius, published together with the Catechesis. 19. Capitula quattuor de Vita ascetica,
Capitula quattuor de Vita ascetica, published in Greek and latin by P. Possinus (Thesaurus Asceticus, Paris, 1684). 20. Ἐγκώμιον εἰς τὴν τρίτην ἕυρεσιν τῆς τιμίας κεφαλῆς τοῦ ἁγίου προδρόμου
Ἐγκώμιον εἰς τὴν τρίτην ἕυρεσιν τῆς τιμίας κεφαλῆς τοῦ ἁγίου προδρόμου, published with the version of Combétis by Du Fresne ( Traité historique du chef de S. Baptiste, Paris, 1666). 21. Τροπάρια
Τροπάρια, κανόνες, &c. published in the various Greek collections of such hymns. 22. Ἡ μεγάλη καλουμένη κατηχητική
Ἡ μεγάλη καλουμένη κατηχητική, divided into three parts, the κατήχησις, μηνολόγιον, and διδασκαλία. This work is yet unpublished. Fabricius (Bibl. Graec. vol. x. p. 449, &c.) has a notice of the MSS. in which it is extant, a list of the titles of the 217 discourses of which the work consists, and one of the discourses (the tenth) printed at full length. The reader is also referred to Fabricius (l.c. p. 471, &c.) for a list of various other unpublished works of Theodorus. Further Information
Baronius, l.c. ; Cave, Hist. Litt. vol. ii. p. 8, &c.; Fabric. l.c. p. 434, &c.
70. Tabennensis, abbot of Tabenna, was born about A. D. 314, at Latopolis in the Thebaid. He belonged to a Christian family of station and wealth. As his mother is frequently mentioned, but not his father, it would appear that she was left a widow while Theodorus was still young. He had two brothers, Macarius and Paphnutius, who were also monks at Tabenna. Macarius was older than Theodorus, and his half-brother. Theodorus appears to have addicted himself to ascetic rules of living at a very early age. When not more than thirteen or fourteen years old, he joined some recluses, and was soon afterwards introduced to Pachomius at Tabenna, by whom he was received with great favour, and under whom he is said to have made rapid advances in all monastic virtues. His example seems to have induced his mother to enter a convent which Pachomius had established. Notwithstanding his youth, Theodorus was employed by Pachomius to supply his place in instructing the other monks, and even the great master himself professed to derive edification from the discourses of his young disciple. He also took him with him, or sent him alone, to visit and inspect the other monasteries which looked to him as their superintendent. When he was about thirty years of age, Pachomius appointed him to supply his place in the monastery at Tabenna, while lie himself retired to another. When his end approached, however, in order, as it is said, to try the humility of Theodorus, he appointed a man of the name of Petronius as his successor. Petronius died not long afterwards, appointing Orsisius as his successor. The latter soon found himself incapable of maintaining the discipline of the monastery with sufficient vigour, and appointed Theodorus in his room. There is extant a letter of Theodorus, translated into Latin by St. Jerome, inviting all the recluses of the order to assemble at a neighboring monastery to celebrate the festival of Easter. Theodorus on various occasions had epistolary and personal communication with Athanasius, who is said to have manifested great regard for him. Theodorus died April 27, A. D. 367. He is regarded as a saint by the Greek Church; his memory being honoured on the 16th of May, in order to connect him with Pachomius. A large collection of somewhat dull stories about Theodorus will be found in Tillemont (Hist. Eccles. vol. vii. pp. 469-499).
71. Tarsensis. [Diodorus Tarsensis, Vol. I. p. 1015.]
72. Theus. [No. 32.]
A great many more Theodori are met with, especially in ecclesiastical history. As they have not been thought worth inserting here, the reader is referred to the catalogue in Fabricius. (Bibl. Graec. vol. x. pp. 346-416. and Index.) A list of twenty of the name is given by Diogenes Laertius (2.104). [C.P.M]
(Θεόδωρος), of Hermopolis, was a native of Hermopolis in the Thebaid. He was an advocate (σχολαστικός) at Constantinople. Works Commentaries on the Digest, the Code and the Novellae
At Constantinople he wrote his commentaries on the Digest, the Code, and the Novellae. In the Breviarium of the Novellae he is named at full length " Theodorus Scholasticus, a Theban of Hermopolis." This Theodorus was living as late as the reign of Mauricius, in whose time, it was affirmed, he composed his Breviarium after the collection of 168 Novellae. in which collection appear three Novellae of Tiberius, which Theodorus has not neglected. If Theodorus of Hermopolis wrote so late, it is hardly within the limits of probability that he was the Theodorus, professor at Constantinople, one of those to whom Justinian addressed his constitution on the course of law studies (Omnem reipublicae nostrae). There is a small number of fragments by Theodorus, which are placed in the Basilica under certain texts of the Digests; but whether he commented on the whole work is doubtful. The commentary on the Code was a Breviarium, consisting of abridgments or summaries of the Constitutions in the Code, with notices of similar passages in the Code or the Novellae. The Breviarium of the Novellae exists complete in a MS. of Mount Athos, the only one at present known. Editions
The Breviarium of the Novellae has been published by Zachariae, Anccdota (pp. 1-163). Further Information
Mortreuil, Histoire du Droit Byzantin, vol. i. [G.L]
(Θεόδωρος), the name of two members of the family of the Asclepiadae, and of several physicians whom it is impossible to distinguish with any tolerable degree of certainty :--
1. The seventh in descent from Aesculapius, the son of Cleomyttades I., and the father of Sostratus II., who may be supposed to have lived in the ninth century B. C. (Jo. Tzetzes, Chil. vii. Hist. 155, in Fabric. Bibl. Gr. vol. xii. p. 680, ed. vet.)
2. The eleventh in descent from Aesculapius, the son of Cleomyttades II., and the father of Sostratus III., who lived perhaps in the eighth and seventh centuries B. C. (Poeti Epist. ad Artax. in Hippocr. Opera, vol. iii. p. 770). John Tzetzes (loco cit.) makes him to be the son, not of Cleomyttades II., but of King Crisamis II.; and consequently not the eleventh, but the tenth of the family of the Asclepiadae.
3. A physician quoted by Pliny (Plin. Nat. 20.40, 24.120), who must therefore have lived in or before the first century after Christ. He may possibly have been the same person as the pupil of Athenaeus, who (if the Athenaeus in question be the founder of the sect of the Pneumatici) must have lived in the first century after Christ. (D. L. 2.8.104.)
4. Theodorus Priscianus. [Priscianus.]
5. Theodorus Moschion, whose fifty-eighth book (?) is quoted by Alexander Trallianus (1.15. p. 156), must have lived in or before the sixth century after Christ, and is probably the same person whose second book (?) is quoted in the same chapter a few lines above. Fabricius (Bibl. Lat. 4.12, vol. ii. p. 591) supposes him to have been the same person as Theodorus Priscianus ; Haller (Bibl. Med. Pract. vol. i. p. 183) the same as the physician quoted by Pliny, and also the same person who is quoted by Aetius (4.1. 46. p. 628).
6. Works Diaeta sive de Rebus Salutaribus Liber
The author of a short Latin work, entitled Diaeta sive de Rebus Salutaribus Liber. Editions
This was first published in 1533. fol. Argent., with Hildegardis Physica, and in a separate form in 1632. 8vo. Hal. ed. G. E. Schreiner. Confusion with Theodorus Priscianus
He is generally supposed to be the same as Theodorus Priscianus, which may be correct, but he appears to be called simply Theodorus in the MSS. and editions of his work. Further Information
Choulant's Handb. der Bücherkunde für die Aeltere Medicin.
7. The name is found in some other ancient authors; for instance in Aetius in several places, in each of which the same person is probably intended. Now the person quoted by Aetius (2.2. 91. p. 291) is the same who is quoted by Nicolaus Myrepsus (36.138. p. 738), and called " Actuarius ; " and as the title of " Actuarius " was only in use at the court of Constantinople (see Dict. of Ant. p. 748b. 2d ed.), this Theodorus probably lived in the fifth century after Christ, and cannot therefore be (as Haller supposed) the physician quoted by Pliny.
8. A celebrated Christian physician at Níshápúr in Chorásán, where one of the Persian kings, either Shapúr (or Sapor) II. or Bahrám (or Varanes) IV., built at his request a Christian church, in the fourth century after Christ. He wrote a work called " Pandectae Medicinae " (Ibn Abí Osaibi'ah, Fontes Relationum de Class. Medicor. 11.1. (MS. Arab. in Bibl. Bodl.); Wüstenfeld, Gesch. der Arab. Aerzte, p. 6.)
9. A Jacobite Christian of Antioch, in the thirteenth century after Christ, who was well acquainted with the Syriac and Latin languages, and also with mathematics and other sciences. He went first to the court of 'Aláu-d-Dín, sultán of the Seljuks in the kingdom of Rúm, in order to become his physician ; but not receiving from the prince the welcome he expected, he went on to Armenia, to the court of Constantine the father of King Hátem, and afterwards to one of the Latin emperors of Constantinople. Here he was loaded with riches and honours; but after a time he was seized with a great desire to revisit his friends and native country, and requested permission to return home. This was refused, so Theodorus took an opportunity of leaving the city by stealth, while the emperor was absent, and set sail for Acre. He was, however, compelled by stress of weather to put into a port where the emperor then happened to be, which had such an effect upon Theodorus that he poisoned himself. (Abú-l-Faraj, Hist. Dynast. p. 341 ; D'Herbelot, Bibl. Orient.)
Haller by some confusion makes two physicians out of this last Theodorus. (Bibl. Med. Pract. vol. i. pp. 311, 406.) [W.A.G]
(Θεόδωρος), artists. This name occurs in several passages of the ancient authors, in such a manner as to give rise to great difficulties. There existed, at an early period in the history of Grecian art, a school of Samian artists, to whom various works and inventions are ascribed in architecture, sculpture, and metalwork, and whose names are Rhoecus, Telecles, and Theodorus. The genealogical table of the succession of these artists, according to the views of Müller, given under Rhoecus, may be referred to as a key to the ensuing discussion of the ancient testimonies, which is necessary in order to make the subject at all intelligible.
First of all, a manifest error must be cleared away. Thiersch (Epochen, p. 50), following Heyne and Quatremère de Quincy, places this family of artists at the very beginning of the Olympiads, that is, in the eighth century, B. C. The sole authority for this date is a passage of Pliny which, besides being quite vague, contains a decided mistake. (H. N. 35.12. s. 43.) He says that " some relate that the first who invented the plastic art (plasticen) were Rhoecus and Theodorus, in Samos, long before the Bacchiadae were expelled from Corinth," an event which is supposed to have occurred about the 30th Olympiad, B. C. 660; and he then proceeds to relate how, when Demaratus fled from that city into Italy, he was accompanied by the modellers (fictores) Eucheir and Eugrammus, and so the art was brought into Italy. Now, in the whole of this passage, Pliny is speaking of plastice in the literal sense of the word, modelling in clay, not in the secondary sense, which it often has in the Greek writers, of casting in metal ; but it is quite in accordance with his mode of using his authorities, that he should have understood the statements of those writers who ascribed to Rhoecus and Theodorus the invention of plastic in the latter sense, as if they had been meant in the former. Having thus fallen into the mistake of making these artists the inventors of modelling, he was compelled to place them considerably earlier than Eucheir and Eugrammus, by whom that art was said to have been brought into Italy. Even if this explanation be doubted, the statement of Pliny cannot be received, inasmuch as it is inconsistent with other and better testimonies, and is entirely unconfirmed; for the passage in which Plato mentions Theodorus in common with Daedalus (Ion, p. 533a.) has no chronological reference at all, but the names of eminent artists are there purposely taken at random. The blundering account of Athenagoras (Legat. pro Christ. 14. p. 60, ed. Dechair), that Theodorus of Miletus, in conjunction with Daedalus, invented the arts of statuary and modelling (ἀνδριαντοποιητικὴν καὶ πλαστικήν) scarcely deserves to be mentioned, except that it may perhaps be regarded as involving a tradition of some value, because it indicates the coast of Asia Minor as one scene of the artistic activity of Theodorus. We proceed therefore to the positive testimonies respecting these artists.
The most definitely chronological of these testimonies are the passages in which Herodotus mentions Theodorus as the maker of the silver crater which Croesus sent to Delphi (1.51), and of the celebrated ring of Polycrates (3.41). Now we learn from Herodotus that the silver crater was already at Delphi when the temple was burnt, in Ol. 58. 1, B. C. 548; and Polycrates was put to death in Ol. 64. 3, B. C. 522. Again, with respect to his identity, for this, as well as his date, is a point to be ascertained; in both passages Herodotus makes Theodorus a Samian, and in the latter he calls him the son of Telecles; in both it is implied that he was an artist of high reputation; and, in the former, Herodotus expressly states that he believed the tradition which ascribed the crater to Theodorus, because the work did not appear to be of a common order (συγτυχόν). Pausanias (8.14.5. s. 8) also mentions the ring of Polycrates as the work of Theodorus, whom lie also calls a Samian and the son of Telecles, and to whom, in conjunction with Rhoecus, the son of Philaeus, he ascribes the first invention of the art of fusing bronze or copper, and casting statues (διέχεαν δὲ χαλκὸν πρῶτοι καὶ ἀγάλματα ἐχωνεύσαντο). There appears here to be a difficulty as to the distinct specific meaning of the two verbs : but the true meaning is, that Rhoecus and Theodorus invented the art of casting figures, and at the same time made improvements in the process of mixing copper and tin to form bronze; as we learn from another passage (10.38.3. s. 6), in which Pausanias states that he has already, in a former part of his work (that is, in the passage just cited) mentioned Rhoecus, the son of Philaeus, and Theodorus, the son of Telecles, is those who invented the process of melting bronze more accurately, and who first cast it (τοὺς εὑρόντας χαλκὸν ἐς τὸ ἀκριβέστερον τῆξαι· καὶ ἐχώνευσαν οὗτοι πρῶτοι). In still another passage (3.12.8. s. 10) he makes the statement respecting the fusing and casting of metal, but in a slightly different form ; namely, that Theodorus of Samos was the first who discovered the art of fusing iron, and of making statues of it (ὃς πρῶτος διαχέαι σίδηρον εὗρε καὶ ἀγάλματα ἀπ̓ αὐτοῦ πλάσαι). Here nothing is said of Rhoecus, nor of Telecles; and it is also worth while to observe that we have here an example of the use of πλάσαι in the sense which we supposed above to have misled Pliny.
There is another set of passages, in which various architectural works are attributed to those artists. Herodotus (3.60), speaking of the temple of Hera at Samos as the greatest known in his time, states that its architect was Rhoecus, the son of Phileas, a native of the island; and Vitruvius (vii. Praef. § 12), mentions Theodorus as the author of a work on the same temple. Pliny (Plin. Nat. 36.13. s. 19.3), in describing the celebrated Lemnian labyrinth, says that its architects were Smilis, Rhoecus, and Theodorus. (Comp. 34.8. s. 19.22, where the common reading places the labyrinth at Samos; but this is easily corrected by a change in the punctuation, proposed by Müller in his Aeginetica, p. 99, and adopted by Sillig, in his edition of Pliny; namely, Theodorus, qui labyrinthum fecit, Sami ipse ex acre fudit : it is, however, just as likely that the mistake is Pliny's own, or, that it was made by a copyist; see below). Another architectural work, ascribed to Theodorus, was the old Scias at Sparta, as we learn from the same passage in which Pausanias mentions him as the inventor of casting in iron (3.12.8. s. 10). He is also connected with the erection of the celebrated temple of Artemis at Ephesus by an interesting tradition, recorded by Diogenes Laertius (2.103), that Theodorus advised the laying down of charcoal-cinders beneath the foundation of the temple, as a remedy against the dampness of the site : here he is called a Samian, and the son of Rhoecus.
Lastly, the names of Theodorus and Telecles are connected with the history of the ancient wooden statues in a very curious manner. Diodorus (1.98), in relating the various claims set up by the Egyptians to be considered the instructors of the Greeks in philosophy, science. and art. tells us that they asserted that the most celebrated of the ancient statuaries, Telecles and Theodorus, the sons of Rhoecus, lived a long time in Egypt; and that they told the following story respecting the wooden statue (εόανον) of the Pythian Apollo, which those artists made for the Samians. Of this statue. Telecles made the one half in Samos, while the other half was made by his brother Theodorus at Ephesus ; and, when the two parts were placed together, they agreed as exactly as if the whole body had been made by one person; a result which the Egyptians ascribed to the fact, that their rules of art had been learnt by Telecles and Theodorus. With this tradition we may connect one preserved by Pliny, that Theodorus of Samos was the inventor of certain tools used in working wood, namely, the norma, libella, tornus, and clavis. (Plin. Nat. 7.56. s.57.)
Now, in considering the conclusions which are to be drawn from all this evidence, it is as well first to exclude the assertion of Thiersch, that there were two artists of the name of Telecles, which rests on no other ground than the necessity of lengthening out the genealogy in order to suit the too early date which he has assumed for Rhoecus. He makes Rhoecus, with his sons Telecles and Theodorus, flourish at the beginning of the Olympiads, and then, nearly two centuries later, he comes to another Telecles, with his son Theodorus, the artist who lived in the time of Polycrates.
The real questions to be determined are these, Were Theodorus. the son of Rhoecus, and Theodorus, the son of Telecles, different persons, or the same ? If the former, was the one Theodorus, namely, the son of Rhoecus, the same as Theodorus, the brother of Telecles, and was this Telecles the same as the father of the other Theodorus ? If these questions be answered in the affirmative, little difficulty remains in adopting the genealogy of Müller, as given under Rhoecus.
If the first of these questions can be satisfactorily answered, the others are easily disposed of. And here, in the first place, the above testimonies can hardly be explained on any other supposition than that there existed distinct traditions respecting two different Samian artists of the name of Theodorus, the one the son of Rhoecus and the brother of Telecles, and the other the son of Telecles. For the former, we have the passages in Diogenes and Diodorus; for the latter, one passage of Herodotus and two of Pausanias; and besides these, there is one passage of Herodotus, one of Plato, one of Pausanias, one of Vitruvius, and four of Pliny, in which Theodorus is mentioned, without his father's name, but, in nearly every instance, as a Samian, and as closely connected with Rhoecus. Of course, the well-known facts, of the alternate succession of names, and the hereditary transmission of art, in Grecian families, must not be left out of the consideration. On the other hand, if we suppose only one Theodorus, we must assume that Diogenes has made one decided mistake, and Diodorus two, namely, in making Telecles and Theodorus sons of Rhoecus; or else we must have recourse to the still more arbitrary and improbable supposition, that this one and only Theodorus was the son of Telecles, and the grandson of Rhoecus. The conclusion adopted by Mr. Grote (History of Greece, vol. iv. p. 132), that there was only one Theodorus, namely, the son of Rhoecus, is the least probable of all, as it compels us to reject the positive statements, which make him the son of Telecles, and therefore, " the positive evidence does not enable us to verify" his theory, as he remarks of the genealogies of Miller and Thiersch. A positive argument for distinguishing the two Theodori has been derived from a comparison of the passage in which Pausanias speaks of the bronze statue of Night, ascribed to Rhoecus, as being of the rudest workmanship (10.38.3. s. 6), with that in which Herodotus describes the crater made by Theodorus as a work of no common order (1.51). Surely, it is argued, there could not be so great a difference in the works of the father and the son, and much less can it be accounted for, if we suppose Rhoecus and Theodorus to have been strictly contemporary. There is perhaps some force in this argument, but it can hardly be considered decisive.
It may also be observed that, in none of the passages, in which the architectural works of Theodorus are referred to, is he called the son of Telecles, while, on the other hand, the names of Rhoecus and Theodorus are closely associated in these works; facts which suggest the hypothesis that, while the elder Theodorus followed chiefly the architectural branch of his father's profession, the younger devoted himself to the development of the art of working in metal. Miller has attempted also to draw a positive conclusion respecting the dates of these artists from the buildings on which they are said to have been engaged. The Heraeum at Samos is referred to by Herodotus in such a way as to imply, not only that it was one of the most ancient of the great temples then existing, but also that it had been, at least in part, erected before the 37th Olympiad; and hence Müller places Rhoecus about Ol. 35, which agrees very well with the time at which his supposed grandson Theodorus flourished, namely, in the reigns of Croesus and Polycrates. This also agrees with the story told by Diogenes of the connection of the first Theodorus, the son of Rhoecus, with the laying of the foundation of the temple of Artemis at Ephesus, which was probably commenced about B. C. 600. [Chersiphon.] The most probable conclusion, then, (for anything like certainty is clearly unattainable,) we think to be this : that the genealogy and dates given under Rhoecus are tolerably correct : that Rhoecus was the inventor of the casting of metals, and that this art was carried on by the family of which he was the head : that Rhoecus and his son Theodorus erected the Heraeum and the Lemnian labyrinth, and that the latter laid the foundation of the temple of Artemis : that the younger Theodorus devoted himself more especially to the task of perfecting the art of casting metals, and that this is the reason why he, rather than other members of the family, is mentioned, with Rhoecus, at the head of that branch of art ; and that to this younger Theodorus should be ascribed the silver crater of Croesus and the ring of Polycrates. We are quite aware of some minor objections to this theory, which remain unanswered ; but the subject, interesting as it is, both critically and historically, has already been pursued almost beyond the proper limits of this article.
Another question, important in the early history of Greek art, arises out of the statements respecting these Samian artists, namely, how far they were affected by foreign influence. The story told by the Egyptians, and repeated by Diodorus, must be received with great caution; but even those, who contend most strongly for the native origin of Greek art, admit that Telecles and Theodorus may have learnt some mechanical processes from the Egyptians. But the fact is, that the point involved in the story relates not so much to mechanical processes as to rules of proportion; for, in order to accomplish the result stated, the precise proportions of the human figure must have been settled by rule, as well as the precise attitude; and the question is, whether the Greeks, at this early period, had established such rules of proportion independently of the Egyptians. On the other hand, the statements with respect to the invention of metal-casting make it of purely native origin; whereas we know that it existed long before, among the Phoenicians. for the two bronze pillars and various vessels of Solomon's temple are expressly said to have been cast in earthen moulds by Phoenician artists. (1 Kings 7.46.) Now, when we remember that an extensive commerce was carried on in very early times by the Phoenicians in the Levant and the Aegean, and also that Samos is said to have been the earliest Grecian maritime state in those parts, a strong probability is established, that arts already existing in Egypt and Phoenicia may have been transferred to Samos. The full discussion of these questions belongs to the general history of Greek art : we will here only add that we believe the Egyptian and Phoenician influence on Greece in early times to have been lately as much undervalued as it was formerly exaggerated.
It only remains to explain one or two points connected with the works ascribed to these artists.
Besides the silver crater presented by Croesus to the Delphians, there was a golden one found by Alexander among the treasures of the Persian kings, which was also said to be the work of Theodorus of Samos. (Amynt. apud Ath. xiv. p. 515a.)
With respect to the ring of Polycrates, it has been much disputed whether the stone in it was engraved or not. The words of Herodotus (3.41, σφρηγὶς ... χρυσύδετος, σμαράγδου μὲν λίθου ὲοῦσα, ἔργον δὲ κ. τ. λ.) will, we think, bear either meaning. Of course no great weight can be assigned to the statements of later writers, such as Strabo (xiv. p.638), Pausanias (l.c.), Pollux (5.100), and Clemens (Protrept. iii. p. 247, ed. Sylburg), who assert that it was engraved, any more than to that of Pliny, who says that it was not, and that the art of gem-engraving was invented many years later. (H.N. 37.4.) This last statement can be positively contradicted, so far as the East is concerned, by the account of Aaron's breast-plate (Exod. 28.17-21), in which not only were the precious stones engraved, but they were " like the engravings of a signet ; " and other evidence might be adduced to prove the very early use of engraved seal-rings in the East. Some evidence that the art was known in the islands of the Aegean, and particularly in Samos, even before the time of Polycrates, is furnished by the tradition that the father of Pythagoras was an engraver of seal-rings, δακτυλιογλύφος (Diog. 8.1; Mnesarchus), and there is another tradition which would prove that it had been introduced at Athens in the time of Solon. (Diog. 1.57.) Lastly, with respect to bronze statues by Theodorus, Pausanias expressly says that he knew of none such (10.38.3. s. 6); but Pliny, on the contrary (H. N. 34.8. s. 19.22), tells us that the same Theodorus, who made the labyrinth, cast in bronze a statue of himself, which was equally celebrated for the excellence of the likeness and for its minute size. It held a file in the right hand, and a little quadriga in the left, the whole being so small as to be covered by the wings of a fly, which formed a part of the work (tantae parvitatis ut totam eam currumque et aurigam integeret alis simul facta musea). It is obvious that a work like this could not belong to the age of Croesus and Polycrates. Such productions of patient ingenuity were made at a later period, as by Myrmecides; and, considering how common a name Theodorus was, it seems very probable that there may have been, at some period, an artist of the name, who made such minute works, and that some thoughtless transcriber has introduced the words " qui labyrinthum fecit."
To sum up the whole, it seems probable that there were two ancient Samian artists named Theodoras, namely : --
1. The son of Rhoecus, and brother of Telecles, flourished about B. C. 600, and was an architect, a statuary in bronze, and a sculptor in wood. He wrote a work on the Heraeum at Samos, in the erection of which it may therefore be supposed that he was engaged as well as his father. Or, considering the time which such a building would occupy, the treatise may perhaps be ascribed to the younger Theodorus. He was also engaged, with his father, in the erection of the labyrinth of Lemnos ; and he prepared the foundation of the temple of Artemis at Ephesus. We would also ascribe to him the old Scias at Sparta. In conjunction with his brother Telecles, he made the wooden statue of Apollo Pythius for the Samians, according to the fixed rules of the hieratic style.
2. The son of Telecles, nephew of the elder Theodorus, and grandson of Rhoecus, flourished about B. C. 560, in the times of Croesus and Polycrates, and obtained such renown as a statuary in bronze, that the invention of that art was ascribed to him, in conjunction with his grandfather. He also practiced the arts of engraving metals (τορευ- τική, caelalura), and of gem-engraving; his works in those departments being the gold and silver craters mentioned above, and the ring of Polycrates. Further Information
For the different views of modern writers respecting these artists, see Sillig, Cat. Artif. s. vv. Telecles, Theodorus ; Müller, Archüol. d. Kunst. §§ 35, n.l, 55, n., 60, 70, n. 4, 80. n. 1.1, 97, n. 2, 159 ; Bähr, ad Herod. ll. cc. Other Later artists named Theodorus
There were several later artists of the same name : --
3. An Argive sculptor, the son of Poros, made a statue of Nicis, the son of Andromidas, which was dedicated by the people of Hermione, as we learn from an extant inscription, the character of which as well as the nature of the work, an honorifie statue of a private individual, lead to the conclusion that the artist lived at a comparatively late period. (Böekh, Corp. Inscr. No. 1197; Welcker, Kunstblatt, 1827, No. 83; R. Rochette, Lettre à M. Schorn, pp. 415, 416, 2d ed.)
4. A sculptor or modeller, of unknown time, made the celebrated bas-relief, known as the Tabula Iliaca, as appears from an inscription on its back, which runs thus, ΘΕΟΔΩΡΗΟΣΗΙΤΕΧΝΗ, that is, Θεοδώρειος ἡ τέχνη. (Lehrs, Rhein. Mus. 1843, vol. ii. p. 355; Jahn, in Gerhard's Archäol. Zeitung, vol. i. p. 302; R. Rochette, Lettre à M. Schorn, p. 416, 2d ed.)
5. A Theban statuary, mentioned by Diogenes Laertius, in his list of persons of the name (2.104). Nothing more is known of him, nor of the three other painters whose names are found in the same list.
6. A painter mentioned by Polemon (Diog. l.c.).
7. An Athenian painter, mentioned by Menodotus. (Diog. l.c.)
8. An Ephesian painter, mentioned by Theophanes, in his work on painting. (Diog. l.c.)
9. A painter, whose name is contained in Pliny's list of those who were primis proximi (H. N. 35.8. s. 40.40), and who may very probably be identical with one of the three mentioned by Diogenes. Pliny ascribed to him the following works : -- Se inungenlem, which appears to mean an athlete anointing himself; the murder of Clytemnestra and Aegisthus by Orestes; the Trojan War, a composition on several panels, preserved at Rome in the portico of Philip; Cassandra, also at Rome, in the temple of Concord (comp. Welcker, ad Philostr. Imag. p. 459); Leontium Epicuri cogitantem, which ought perhaps to be read like the similar passage a little above (10. s. 36.19) Leontionem pictorem ; and king Demetrius. This last work, if a portrait taken from life, would place the artist's date at, or a little before, B. C. 300.
10. A Samian painter, the disciple of Nicosthenes, mentioned by Pliny in his list of those painters who were not ignobiles quidem, in transcursu tamen dicendi. (H. N. 35.11. s. 40.42.) [P.S]
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…se audiente locuples auctor scripsit Thucy dides ; nam Lysiam primo profiteri solitum artem esse dicendi ; deinde, quod Theodorus esset in arte subtilior, in orationibus autem ieiunior, orationes eum scribere aliis coepisse, artem removisse ; similiter…
M. Tullius Cicero, Brutus
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…collatus. nuper codicem a me rogatus Iohannes Stroux examinavit et, , contulit ; reliqua secundum photographa ipse a Theodoro Francksen phil. stud. adiutus denuo excussi. cod. membr. s. IX, binas columnas versuum…
M. Tullius Cicero, Tusculanae Disputationes
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…quae deprecatio est igitur ei reliqua qui indignitate servos, temeritate fugitivos, scelere barbaros, crudelitate hostes vicerit Audistis Theodorum et Numenium et Nicasionem, legatos Hennensis, publice dicere sese a suis civibus haec habere mandata, ut ad…
Cicero, in Verrem
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…omnes sese duce natura venimus, deos esse dixerunt, dubitare se Protagoras, nullos esse omnino Diagoras Melius et Theodorus Cyrenaicus putaverunt. Qui vero deos esse dixerunt tanta sunt in varietate et dissensione, ut eorum infinitum sit enumerare…
M. Tullius Cicero, de Natura Deorum
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…dii boni, quod laboremus portus enim praesto est, quoniam mors ibidem est, aeternum nihil sentiendi receptaculum. Theodorus Lysimacho mortem minitanti magnum vero inquit effecisti, si cantharidis vim consecutus es, Paulus Persi deprecanti, ne in…
M. Tullius Cicero, Tusculanae Disputationes
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…Nam cum concisus ei Thrasymachus minutis numeris videretur et Gorgias, qui tamen primi traduntur arte quadam verba iunxisse, Theodorus autem praefractior nec satis, ut ita dicam, rotundus, primus instituit dilatare verbis et mollioribus numeris explere sententias…
M. Tullius Cicero, Orator
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…inmanitate efferatas, ut apud eas nulla suspicio deorum sit. Quid Diagoras, Atheos qui dictus est, posteaque Theodorus nonne aperte deorum naturam sustulerunt nam Abderites quidem Protagoras, cuius a te modo mentio facta est, sophistes temporibus…
M. Tullius Cicero, de Natura Deorum
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…ad iudiciorum certamen, sed ad voluptatem aurium scripserat. haec tractasse Thrasymachum Calchedonium primum et Leontinum ferunt Gorgiam, Theodorum inde Byzantium multosque alios, quos λογοδαιδάλους appellat in Phaedro Socrates ; quorum satis arguta multa, sed ut modo…
M. Tullius Cicero, Orator
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…superstitione, quod gloriari soletis, facile est liberare, cum sustuleris omnem vim deorum. Nisi forte Diagoram aut Theodorum, qui omnino deos esse negabant, censes superstitiosos esse potuisse ; ego ne Protagoram quidem, cui neutrum licuerit…
M. Tullius Cicero, de Natura Deorum
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…Telamo Terentius Afer, P. Eun. Heaut. .. Phormio Terina Terinaeus Terra Teucer Thebanus Themistocles Theodectes Theodorus Cyrenaicus. Theombrotus rectius Cleombrotus Theophrastus in Callisthene de vita beata. Theramenes Thermopylae Theseus. Thyestes. Timaeus v…
M. Tullius Cicero, Tusculanae Disputationes
(Θεόδωρος). (1) Of Byzantium, a rhetorician, and a contemporary of Plato.
(2) A philosopher of the Cyrenaic School, usually designated by ancient writers “the Atheist.” He resided for some time at Athens; and being banished thence, went to Alexandria, where he entered the service of Ptolemy, son of Lagus.
(3) An eminent rhetorician of the age of Augustus, was a native of Gadara. He settled at Rhodes, where Tiberius, afterwards emperor, during his retirement (B.C. 6- A.D. 2) to that island, was one of his hearers (Sueton. Tib. 57). He also taught at Rome. Theodorus was the founder of a school of rhetoricians called “Theodorei.”
(4) Of Samos, son of Rhoecus. In conjunction with his father, he erected the labyrinth of Lemnos (Pliny H. N. xxxvi. 90), and advised the laying down of a layer of charcoal as part of the foundation of the Temple of Artemis at Ephesus (Diog. Laert. ii. 103). He is said to have lived for a long time in Egypt, where he and his brother Telecles learned the Egyptian canon of proportion for the human figure. He was considered by the Greeks as one of the inventors of the art of casting in bronze (Pausan. viii. 14, 8). He wrote a work on the Temple of Heré at Samos, which was begun by his father (Vitruv. vii. pref. 12).
(5) Son of Telecles, and nephew of the preceding. He flourished in the time of Croesus and Polycrates, whose ring he made (Herod. i. 51; iii. 41).
- his work at Delphi: Hdt. 1.51
- for Polycrates: Hdt. 3.41
- a Samian, son of Telecles, makes emerald signet for Polycrates: Paus. 8.14.8
- discovers how to smelt iron and mould images out of it: Paus. 3.12.10
- along with another Samian, Rhoecus, son of Philaeus, invents the fusing and casting of bronze: Paus. 8.14.8, Paus. 9.41.1, Paus. 10.38.6
- father of SibylHerophile: Paus. 10.12.7
- Olympic victor: Paus. 6.16.8
- tomb of: Paus. 1.37.3