In the first part of this article, I mentioned that, quite apart from Veniamin Costachi’s translation of the Church History by Meletius, Metropolitan of Athens, and just a few years later, the same work was also being translated in Wallachia, at Cernica, by the renowned scholar Naum Râmniceanu, with the blessing and support of Saint Calinic, the abbot of that monastic community at the time. Whilst the text by the Metropolitan of Moldavia was printed in Iași in 1841–1842, the work of Naum—who died before completing the translation—remained in manuscript form 1, which was copied into a fair copy and completed by the monk Casian, who, as he himself attests, used Moldavian copies of Veniamin Costachi’s translation 2 to add the missing chapters from the third volume.
Unlike the printed edition from Iași, Naum’s manuscript also preserves the two prefaces by the Greek editors, Polyzóis Labanițiótis of Ioannina and Gheorghe Vendótis of Zakynthos, whoensured that Meletios’s work was published (posthumously, as the Greek hierarch had died in 1714) in Vienna between 1783 and 1795 3. Veniamin Costachi did not include the Greek prefaces, perhaps because he did not consider them important for the Romanian readership, but instead added his own foreword—which is, incidentally, very interesting—in which he emphasised the importance of the Church History he had translated.
Below we present the transcription from Cyrillic into the Latin alphabet of the Greek prefaces, as preserved in Naum Râmniceanu’s unpublished Romanian translation, because the details show us, on the one hand, the effort made to ensure the work could be printed (identifying the book, raising funds, finding a printer willing to take it on), and, on the other hand, certain improvements made to the text (translation from Ancient Greek into Modern Greek, clarification of certain passages through footnotes, and the relocation of some fragments from one chapter to another to ensure a chronological flow in the recounting of historical events).
Polyzóis tells us that, after finding a manuscript copy of the work in the library of the Metochion of the Holy Sepulchre in Istanbul, he sought out a learned man to translate it into the vernacular andfound John Palaeologus, a scribe of the Great Church; his version was subsequently corrected by George Vendótis. Polyzóis raised funds from merchants, listing the names of the benefactors in an appendix to the book (which does not appear in the Romanian edition), and managed to publish the book in Vienna, as he was not permitted to do so in Venice. Later, whilst looking for a proofreader, he asked Vendótis to oversee the printing, but Vendótis first had to recopy the book, as John Palaeologus’s handwriting was illegible to the printers, and he also added notes to clarify certain passages. Polyzóis commissioned high-quality paper and new typefaces, and embellished the book with a portrait of Meletius, engraved full-page at the beginning of the first volume 4. In the preface, Polyzóis also expressed his wish to be able to complete the book, covering the period from 1700 (as Meletios had stopped writing in that year) to 1783 (the year the first volume was printed), hoping to find benefactors for his other works as well, who would support him financially—people who realised that ‘man was not born into the world solely for his own benefit, but also to help his neighbour’5; for at the Judgement man will answer not only for his own sins, but also for the good he could have done but did not, and likewise for the good that others could have done but which he prevented.
The second preface, signed by Gheorghe Vendótis, explains his amendments to the version received for publication, which he considered difficult to understand for several reasons, but chiefly because, in the original manuscript, the various copies had omitted passages or failed to provide references to the authors cited. Consequently, he was compelled to read numerous books, some of which were made available to him in Vienna itself by Iosif Martin, the printer’s manager, whilst others were accessed through the Jesuit library, which he described as being very rich in manuscripts and printed books.
Vendótis’s address also contains, beyond the technical details, some reflections on the Christian life of individuals and society at large. Emphasising the importance of Church History, which helps readers to discern truth from falsehood, as the work is not merely a chronicle of past events, the Greek scholar demonstrated that Christian values are of benefit not only spiritually but also socially, for, in the absence of morality in society, people behave as dictated by the passions of fallen human nature, thwarting not only their own salvation but also the happiness of society. That is why, the scholar tells us, the laws of a state were founded on the divine word of the Gospel.
The same ideas regarding the importance of Church History for understanding not only the events of the past, but above all the dogmas of the Church, to protect people from deception, are also affirmed by Veniamin Costachi, who, although he did not repeat the details concerning the printing of the book in the Greek world, opened his Iași edition with a fine foreword. Whilst from secular history the reader could learn about times gone by—history being, in the view of the ancient sages, as evoked by Veniamin Costachi: ‘the light of truth, the rule of human life, the mirror of the ages and of antiquity, for in it the deeds and sufferings of men are laid bare before us, through which we learn to correct ourselves by the passions of others’’6; from the history of the Church, the Christian learnt of ‘hallowed temples, evangelical altars, pious dedications, the martyrdom of the holy men, the unshakeable pillars of the faith, upon whom the Saviour wished to build His Church and whose blood dyed the imperial purple of the Church of Jesus Christ”7.
The Metropolitan of Moldova then addressed in turn ordinary Christians, as well as the learned, scientists and those involved in government, showing that everyone can derive some benefit from Church History. Thus, the Orthodox believer will come to trust in the power of God’s word, which, ‘without a rod, without a weapon, has subdued the mighty rulers and principalities of the darkness of this age’8 and has defeated the forces that opposed it, for the struggle against God is in vain, the light of the Gospel triumphing: ‘by the word of the Lord the heavens were established, and by the power of His Spirit, the Church, through which the light of morality, placed in candlesticks, has illuminated those who lay in darkness’9. The scientist will see that ‘the light of philosophy has been sacredly preserved in the fire of the mysteries of the altar, whilst the guardians of this precious repository of culture have been the clergy, the natural teachers of morality’10; whilst the statesman will be convinced that the savage souls and cruel hearts, which threatened to bring down states and society, can be tamed only by the power of the moral word of the Gospel, for ‘only the Church was able to transform the beast into the sons of Israel, the chosen people [...] faithfully subject to their ruler, a loving father to the family, a zealous member of the state and, in a word, a useful citizen of society’10.
In conclusion, Veniamin Costachi considered Church History to be extremely useful, as it recounts the beginning, growth and triumph of the Church; for this reason, he translated and revised the work, based on the Greek edition edited by Vendótis and printed in Vienna: “hoping that, through the light of the unknown truth, I might guide the children of my flock and of my nation first towards the truth and then towards happiness and salvation, ever since the Father of Lights entrusted to us the staff of the fold of His speaking flocks’11”.
We now reproduce the two prefaces by the Greek editors, preserved in the Romanian manuscripts of Naum Râmniceanu at the Library of the Romanian Academy in Bucharest, texts that are useful not only for the history of the book but also for understanding the historical context in which the work was first published.
Appendix 1
BAR, Ms. Rom. 2053, ff. 2r–4v
‘To those who may happen to read this, lovers of Orthodox learning, we wish you good health.
With God’s help, behold, dear readers (as I promised earlier in my public announcements), the first volume (that is, the first book) of that much-vaunted ecclesiastical history has now been published, by the ever-memorable Meletius, Metropolitan of Athens, which for many years now has been ardently desired by all lovers of learning among our people, so that they might acquire it for the ecclesiastical knowledge it contains. But, whether due to the negligence of those who had it written by hand or to a lack of funds for its printing, the unprinted book is found only in the possession of the very few who require it. Aware of this, I set out, driven by divine zeal, to satisfy the boundless desire of all lovers of learning among my people. For this reason, I set about in every way to make the book readily available to all.
So, whilst I was staying in Tsarigrad12 in the year 1766, searching diligently to find a manuscript of this book so that, having transcribed it, I might have it printed, with God’s help, in accordance with my divine zeal, I found in the library of the monastery of the Holy Sepulchre a precious copy, the very first of the aforementioned author’s work, in the Greek language, just as the blessed one had composed it. However, since I ultimately considered that historical knowledge of the Church ought to be shared equally by all Orthodox Christians, and so that it might be of use to everyone, I have endeavoured, sparing neither expense nor labour, to have it translated from the Greek into our humble language, so that it might be easily understood, not only by those who know Greek, but also by those who do not. So I found a learned man to undertake the translation, namely the late John Palaeologus, the foremost scholar of the Great Church, who translated it into our humble language which we speak.
So, upon taking the book, I was utterly filled with spiritual joy, intending to have it printed as soon as possible, just as I had previously done with many other kinds of books, I had sent to press in Venice, for the common benefit of my fellow countrymen. But by the ways of the Lord, which He alone knows, the fickleness of human affairs caused me at that time to fall short of my resolve.
Therefore, having ever since that time retained the same divine desire, as if imprinted upon my heart, to have it printed, and lacking the means to match my zeal, I resolved, by divine inspiration 13, to seek the well-intentioned consent of my fellow countrymen, so that, through the collective support of the Orthodox, my divine endeavour might come to a successful conclusion, knowing beyond doubt that, as patriots of our nation, they too will no longer bear to see, from now on, our nation alone deprived of this kind of ecclesiastical learning, whilst other nations are so rich in such knowledge.
Therefore, drawing strength from these hopes and inspired by the example of many other benefactors who came before me, I set about the task with zeal, by the grace of God, paying no heed whatsoever to the dangers, hardships and expenses involved at sea and on land, regarding all these as of lesser importance than the printing itself. So, travelling to Venice, I presented my plan to the honourable and Orthodox merchants there, all of whom received my proposal with great love and goodwill, so that, within a few days, I had gathered a sufficient number of supporters, hoping to have it printed there. However, as the local authorities refused to grant me permission 14 to do so, for reasons of their own, I departed from there with great sorrow, to go to Leipzig to have it printed, with the help and support of the Orthodox Christians. However, upon arriving in Vienna, I learnt that the most powerful Emperor Joseph II 15 (may God grant him many years) had granted permission for the books of every free nation to be printed. Consequently, I took the initiative and obtained permission to print not only this history, but also any book that is banned in the other realms of the Roman Catholics.
So, having obtained this permission, I joyfully approached the honourable Orthodox merchants here, asking them to work together and lend their support in order to carry out this work pleasing to God. Upon hearing this, many did not fail to show, with great courage, their willingness to contribute to the common good; consequently, a sufficient number of helpers were gathered from among them. However, as this number was still insufficient, and with Venice also assisting in the printing of the book, I travelled to various parts of Hungary and received all manner of support and assistance from the Orthodox Christians there. Likewise, from those in Trieste, Smyrna, Zakynthos and other places, as I can see from the catalogue their honourable names and those of the cities.
Therefore, seeing that the number of benefactors had become sufficient to cover the printing costs, I immediately set about arranging the typesetting and the book’s design, so as to find a man of learning, as the book required. Thus, by divine Providence, I found the wise and eloquent Gherghe Vendotis of Zakynthos, a man learned not only in the Greek language and the sciences, but also in Latin, Italian and French, and possessing a thorough knowledge of ecclesiastical history; he not only laboured to transcribe the book (since the late translator’s handwriting was illegible to the typesett16s at the printing house), but were also compelled to render it into more elegant language and to adorn it with various annotations; in short, to embellish it as befits a book such as this, and above all to correct it with diligence, as best they could, before sending it to the press; all of which, dear reader, you will see for yourself as you read the book.
In addition to this, I took care to have new type made, specifically for the printing of this book. Accordingly, at my request, the new printer, Mr Joseph Baumaister, fulfilled my wish by preparing them. And so, with God’s help, last November, we began printing the book, and now the first volume has been completed, printed on clean, sound paper, with carefully selected type, laid out according to the book’s design, and with everything else required for this kind of book.
The other two volumes 17 will follow in the same manner, which I hope will be completed by next September, the last of which is to be finished by the year 1700. As I have previously indicated in my announcements, the compilers of the book have been writing up to that point. Therefore, I have resolved that, if I have the opportunity, with God’s help, once the third volume has been printed, I would endeavour to produce a fourth volume as well, covering the continuation of the same History, from the year 1700 to the year 1783, in full detail, in greater detail, with various illustrative tables recounting the times of emperors and popes and patriarchs and councils and heresies and heretics, and the rulers of Wallachia and Moldavia, and other matters worthy of mention and investigation, for the greater enlightenment of matters, for the lovers of learning. And its price shall be the same as that of the others, for there is no doubt that whoever acquires the first three volumes will also acquire the fourth, which shall be the crown of the others.
Receive, therefore, my dearly beloved countrymen, this labour of mine with love, which I have shown and continue to show to the best of my ability, for the benefit of my fellow countrymen, together with the book which for many years you have longed to acquire. And many, in order to acquire it for their own benefit, used to spend hundreds of lei to have it transcribed and keep it in their chambers as a treasure of gold. Now, for a small sum, you can acquire it, benefit from reading it, and learn in great detail all that has taken place within our Orthodox Church, as the Preface will explain to you. And as for those of you who acquire it without being listed in the following catalogue of contributors, pray to God for them, for they have worked together and helped to bring this most useful book to light, the benefits of which the majority of our people have been deprived of until now. For if these God-loving and most pious men had not helped with such courage and determination, guided by good judgement, I could truly never have managed to have this most worthy book printed; may their names, as they have been written and printed in this book for their eternal remembrance, so may the Lord God also inscribe them in the Book of Life andenlighten them evermore in such matters pleasing to God, that they may strive together and assist for the benefit and enlightenment of our people, who are deprived of too many necessary books, for the sake of better learning and adornment.
Moreover, may the Most Good God also stir up 18 the hearts of other people who are in a position of means, so that they too may be moved to such godly zeal, bearing in mind that one must give an account not only to the dreadful Judgement Seat of Christ, for the evils they have committed, but also for the good deeds they could have done yet overlooked, as well as for those good deeds which others might have done but which they hindered, perhaps so as not to appear inferior to them in acts of kindness. Nevertheless, I am full of hope that even those who did not assist in the printing of this book, bearing in mind that man was not born into the world solely for his own benefit, but also to help his neighbour, will also rush courageously to lend their support, at least to the ‘19’ Lexicon, which, with God’s help, I intend to have printed for the benefit of all my fellow countrymen, in accordance with the details I have previously made public.
Therefore, as I pray to God for all things pertaining to salvation, I ask you to pray also for the forgiveness of the sins of the one who has laboured so hard for the printing of this book. And may you be in good health, as a man of faith would say.
Polyzoe Labanisiot of Ioannina
From the books of the Holy Monastery of Cernichii
Callinic, Archimandrite of the Cernica community 20.
Appendix 2
BAR, Ms. Rom. 2053, ff. 5r–9r.
Preface,
The happiness and good fortune of a community stem from just and righteous laws and from their diligent observance. This is understood without fail not only by the educated and instructed 21, but also by the uneducated; one need only not be devoid of sound natural judgement.
Laws, like a spring, water human deeds; they foster and nourish that close bond between people upon which human happiness depends, and they foster and support the crafts that are so essential during mankind’s brief sojourn in this world. And, truly, a community without laws, or with unjust and deceitful laws, may well be called a gathering of speechless beasts, each behaving with the wickedness to which their passions and corrupt nature draw them, which, ultimately, instead of guiding the creature 22 towards the desired state of bliss, plunges it into the abyss of misfortune and perdition, and in this way destroys this unity, this community.
With this in mind, the holy community (by which I mean the entire assembly of Orthodox Christians), in order to put into practice the laws of the soul, the heavenly teaching, the divine word, which is the root and beginning of all law. For man, though he may be enriched with wealth, glory, power, wisdom and anything else he might use for his own happiness, without the divine Word, what else is he, but a mere man sitting in darkness, seeing as though through a riddle? But where the light of the divine Word shines, proclaiming the heavenly teaching, strengthening the laws of the soul, there it dispels that shadowy darkness, and one sees not as in a riddle, but clearly; not in darkness, but in radiant light; one sees, I say, the will of one’s Maker, the worship which is his duty, as much as a creature can offer to his Maker, an imperfect being to the Perfection of Perfections, a man, in short, to a God. He sees how they were created and how they came to be, and how once more, through the blessed fruit of the Virgin 23, they have been restored to their original order. He sees what makes a man worthy and righteous before the impartial Judge of all, what separates him from the divine gift and makes him like Satan, he sees, in short, what elevates him, as far as human nature allows, to the level of divinity, which is true happiness, for which they were created.
These are some of the fruits of the divine Word; in what other way could it be more fittingly and effectively embodied in man than through the Holy Church History? Through this, man learns how the All-Merciful Father sent His Only-Begotten Son to earth to seek out the lost sheep, that is to say, man, who had strayed into sin, from the right path of the divine gift; and, spending time with him after finding him, they taught him those divine truths which he had not known until then. Through this, they learn what the true sanctuary is—the Church, which encompasses these truths—and how, from the narrow confines of Palestine, these truths have spread throughout the world, through its humble foundations and, subsequently, through its followers, he learns of the schemes which the devil, the enemy of all that is good, has set in motion, so that this Church might perish from the very beginning. He learns of the heresies which, like so many embers, have kindled the fire of persecution amongst the members of this Church. Learn of the councils and the Church’s endeavours to preserve this unity intact, cutting off the rotten members so that the healthy and true members may not be defiled, teach of the persecutions which the envious Lucifer has plotted, like so many terrible earthquakes, to shake the unshakeable steadfastness of the members of this Church. Learn of the boldness, fearlessness, manliness and valour of these members, which have overcome the severity of those persecutions. Learn, in short, how, in the face of all the false and vile heresies, and all the unjust and terrible persecutions, the Church has remained unshaken, one and holy. Learn to guard against schism and heresy, following the unity of so many wise teachers; do not be troubled, but remain unshaken in persecutions and hostile attacks, following the example of so many confessors and holy martyrs.
24, the Christian, is taught and instructed by the Holy Church History; how greatly the Christian needs a book such as this is something everyone can easily understand. Recognising this need time and again, the Christians of the early centuries did not fail to record the events that took place within the Church and to leave these records for those who came after them, for their benefit, such as Eusebius of Pamphylia, who is rightly honoured as the father of Church History, Socrates Scholasticus, Theodoret of Cyrus, Hermia Sozomen, Nicephorus Callistus and other scholars. Seeing this need and benefit, various peoples of Europe have written countless books; a selection of these, which anyone wishing to see may find at the beginning of the History, chapter 12, lists 50, 51, 52, 53, in the notes below 25. And, to cut a long story short, is there any nation in Europe that does not write—I do not mean ecclesiastical books, which generally bear the name of the Church, but only those concerning the churches of their own kingdom? Is there a diocese that does not possess thousands of books chronicling the events of its Church? Is there a city that does not have records of the events of its churches over the ages? Is there a Church—be it the Latin, the Lutheran, or the Calvinists, that does not have a written record of what has happened to their Churches over the ages? Is it only the Greek people, only the Church of the East, that is to be deprived of this? The true, the one and only Holy Church! Ah! What a wretched state, both outwardly and inwardly, to which we have come! According to Nichifor Calist, who lived in the sixth century 26, who has written the history of the Church? Who amongst us knows the events that have taken place in the Church of Christ, from the sixth century until now? I dare say: no one 27. By God’s grace, there was the ever-memorable Meletius, who, like a true28 shepherd of the flock, having taught them with his own voice, after he had guided and edified his flock, deigned to enclose it and fortify it against the incursions of the spiritual enemies, with a ecclesiastical work spanning from the early days of the Church right up to his own time. However, his untimely death prevented him from bringing it to light. Thus the book remained, and lay unused, that is to say, of no use.
A book such as this, given the nation’s great need, truly calls upon everyone to help bring it to light—that is, to have it printed. But was it ever published? No, no! Did any of the archbishops of the Metropolis, who possessed such a treasure, make the slightest effort to reward the book’s author? For their own honour? For the benefit of the nation? To spend from the surplus of their wealth and make it available to all? To hear here and there: ‘Meletie has written a Church History’; that a Church History can be found in Ioannina, and in other towns to hear that copies have been made. But has it ever been heard that it was printed, or that it is now being printed 28? Never, never! Many learned men, wishing to acquire a treasure such as this, could not. Others, at great expense and with much labour, transcribed it and kept it hidden. In short, in short, a true friend may be found for the prosperity of the nation, one who, without envying the nation’s benefit, without being put off by setbacks, enduring hardships, standing firm against adversity, may diligently attend to this matter.
And indeed, Polyzoi Labanisiot of Ioannina was found. That man, worthy of all honour, had understood the nation’s needs many years earlier. Having heard that such a book existed, they made every effort to find it, spent money, travelled far and wide, searched for it, and pleaded with one person after another; in short, they found it and immediately set about transcribing and translating it from the Greek (as he himself explains at length to his readers), so as to have it printed, but they were hindered by many circumstances.
At last they saw that his good intentions had been fulfilled, through the help of many Orthodox Christians. Oh, if only that man’s noble desire had been supported by the lovers of their own people in producing other useful books, for the betterment of the nation! Oh, if only his care and labours for the good of the nation were to receive the gratitude they deserve! For, as he says, ‘My nation, whatever I have, that I give to you! And what I do not have, you shall not take! Labour, toil, diligence, care, and self-sacrifice—I dedicate all these to your benefit, to your flourishing. Give you too, offer your help as well, and thus you shall benefit!
Thus, this Ecclesiastical History was compiled by the ever-memorable Meletius in the year 1709, as can be seen in the preface, chapter 19, number 1. However, as has been said, untimely death prevented the book from being printed! Thus, the book remained in Ioannina, his homeland. Many lovers of learning, at no small expense, had it transcribed; the transcribers, however, whether through haste or laziness, omitted many passages. Consequently, in many places it is difficult to discern the author’s original text. The Greek translator, too, by adding his own omissions to those overlooked by the authors—and, moreover, by his own poor writing—has rendered the book in many places difficult to understand, unclear and incomplete. The short time available for printing, the lack of necessary books, and certain other circumstances served to hinder and increase the burden with which I was laden.
The compiler of the book, whilst recalling certain words from the Fathers and other authors, would sometimes indicate the book or chapter from which they were taken, whilst at other times he would not. The omissions of the source material marred even the few notes made by the book’s author.
For this reason, I would read the book or chapter two 29 or even three times, and it was impossible to find what I was looking for; or, if I did find it, it was incorrect or incomplete. Very often the book’s compiler says: ‘Read Chrysostom, see Theodoret, says Augustine, according to Eusebius’, yet does not indicate where or in which book or chapter. For this reason, I was compelled to examine in detail not only the words, but also the passages from which the compiler of the book had gathered the material.
This entire ecclesiastical work covers a history spanning 17 centuries. Consequently, for the sake of ease of use, it has been divided into three volumes. This first volume contains an introduction which briefly summarises the history of the early Church, that is to say, of the Jewish synagogue 30 and other matters pertaining to the Church of Christ. And four books, namely the history of the four centuries, from the reign of Octavian Augustus 31, to the death of the great Theodosius 32. The second volume comprises seven books, from the reign of Arcadius and Honorius 33, to the death of Alexius Angelus IV 34 and of Iric VI 35. The third volume comprises five books: from the reign of Alexius V Angelos 36 to the reign of Mustafa II 37.
It is fitting, however, that I should explain the condition of the handwritten manuscript in my possession, and what alterations I have deemed appropriate to make. Firstly, in the first century, chapter 13 was divided into two: one dealt with Simon and the Simonites, and the other with the Nicolaitans. However, since the section on the Nicolaitans is brief and the chapter would have been too short if kept separate, in keeping with the structure of the other chapters, it has been merged with the section dealing with the Simonian heresy. Consequently, chapters 13 and 14 of the manuscript version of the book correspond to chapter 13 of the printed version; thus, the handwritten version comprises 21 chapters, whilst the printed version comprises 20 chapters.
The second century, in the handwritten version, extends to the reigns of Commodus 38, Caesar, Pertinax 39 and Julian Didius 40, so that the third volume begins with the reign of Septimius Severus 41, who became Caesar in the year 193 AD, and also covered heretics, teachers and the schism of the Tetradites—all matters pertaining to the second century. Thus, they were placed in their proper context, namely the second century, with the third century commencing with the accession of the Caesar Antoninus Caracalla 42. The third century, as recorded in handwritten texts, extended as far as Constantius Chlorus 43, Severus 44, Maximinus 45 and Maxentius 46. However, since they reigned at the beginning of the fourth century, it seemed appropriate to me to begin the fourth century with Constandie Cloru. Thus, whilst the fourth century in the handwritten version comprises 22 years, the printed version comprises 24, that is to say, including the two final years of the third century, according to the handwritten version.
All this has been done so that I might, to some extent, follow a proper chronological order, that is, in the recording of the years. Therefore, should any discrepancy in the dating appear to the reader, they should not regard it as an omission, but should consult the table of contents to find what they seek.
The author of the book states in the introduction, in Chapter 13, paragraph 1, that at the end of each century he will provide a brief summary of the book, to facilitate recall of the events that have taken place, yet in the handwritten version, this brief summary is found only for two centuries. Therefore, since this brief summary is not included at the end of every century, nor is the book lacking in detail—both in terms of the headings and the content covered— it seemed to me appropriate, in place of the brief summary, to add a brief summary of doctrine, good customs and the proper order of the Church, which is the very essence of this History and of many other authors’ works. There is little distinction between the first three centuries; for this reason, at the end of the third century there is a brief summary covering the first three centuries. Consequently, the summary of the fourth century is set out separately, and in the same manner the other centuries in the remaining volumes will have their own summaries.
Since, however, in many places the compiler of the book appears to have omitted material—due to the oversight of the editors—and in many places it has been abridged, I have deemed it appropriate and useful to add some notes below 47, for the sake of clarification. Reading them will reveal both their necessity and their usefulness. I have been able to present only two passages in the Greek language from the handwritten manuscript, from which I reckon that, if the translator were to make a little more effort at correct writing, or at least to write in characters that are easy to understand and take heed of the characters used in the notes of writers of various kinds, it would have spared me much trouble, for the compilers of the book have correctly understood its content. These two passages may be found, one in the work of the venerable Evghenie 48, in the book concerning the persecution of the Polish lands, page 45, printed in the year 1768. The second can be found in Patriarch Dositheus’s Book of Joy 49, towards the beginning, which differs slightly not in meaning but in wording. For in the Book of Joy it is noted that it is to be found in the Ecclesiastical History, Book 2, Chapter 5, paragraphs 8, 9 and 10, whilst in the handwritten version it is to be found in Book 1, Chapter 15 (and, according to the printed edition, Chapter 14), numbers 8, 9, 10 and 11, and this seems to me to be more correct.
All my efforts would have been in vain, or the book would not have appeared in this condition, had it not been for the thoughtful assistance of the wise, the most eloquent Joseph Martin, custodian of the imperial library here in Vienna, who not only diligently provided me with all manner of books, but also with their finest printed works. They also drew upon the Jesuit library 50 for assistance, which is itself exceedingly rich in editions of all manner of books.
Read, then, dear readers, this book for your own benefit; and if you should find any errors whilst reading it, please forgive them, attributing them not to my own oversight but to the inattention of the printers. And whilst I am busy embellishing the second volume, may you remain in good health as you devote yourselves to reading.
Gheorghe Vendotis
- 1
The Library of the Romanian Academy in Bucharest (BAR), Mss. rom. 1948, 1949, 1950.
- 2
BAR, Romanian Manuscript 2053, 1561, p. 289.
- 3
Meletios, Metropolitan of Athens, Ekklhsiastikh Istoria Meletiou Mhtropolitou Aqhnwn, Vienna, 1783–1795, 4 volumes. See also Émile Legrand, Bibliographie Hellénique ou description raisonnée des ouvrages publiés par des grecs au dix-huitième siècle, vol. 2, Paris, Société d’Édition Les Belles Lettres, 1928, p. 400.
- 4
The copy at the BAR no longer features Meletie’s portrait, but it can be seen in a copy of the work held at the Holy Synod Library in Bucharest.
- 5
BAR, Ms. rom. 2053, fol. 4r.
- 6
Meletios, Metropolitan of Athens, Ecclesiastical History, Romanian translation by Veniamin Costachi, Preface to the Reader, Iași, Vol. I, 1841, p. XIV.
- 7
Meletios, Metropolitan of Athens, Church History, Romanian translation by Veniamin Costachi... p. XIV.
- 8
Meletios, Metropolitan of Athens, Church History, Romanian translation by Veniamin Costachi... p. XV.
- 9
Meletios, Metropolitan of Athens, Ecclesiastical History, Romanian translation by Veniamin Costachi, Iași, vol. I, 1841, Preface, p. XIV.
- 10a10b
Meletios, Metropolitan of Athens, Ecclesiastical History, Romanian translation by Veniamin Costachi, Iași, vol. I, 1841, Preface, p. XV.
- 11
Meletios, Metropolitan of Athens, Ecclesiastical History, Romanian translation by Veniamin Costachi, Iași, vol. I, 1841, Preface, p. XII.
- 12
Constantinople, Istanbul.
- 13
Năstav – divine prompting, encouragement, command (mission), inspiration. Augustin Scriban, Dictionary of the Romanian Language, Bucharest, Saeculum Publishers, 2013, p. 857.
- 14
To hinder – to obstruct. Dictionary of the Romanian Language, vol. XIX, Bucharest, Romanian Academy Press, 2010, p. 100.
- 15
Joseph II, Emperor of the Holy Roman Empire from 1780 to 1790. At the end of 1781, the Emperor issued an edict of tolerance, which prohibited persecution on religious grounds, as he was an advocate of enlightened despotism; yet during his reign, Horea’s uprising in Transylvania was crushed and the movement’s leaders were executed. See A. Andrea, ‘Enlightened Absolutism in Transylvania. Joseph II’s Policy of Reforms’, in History of the Romanians, Vol. VI, ed. Paul Cernovodeanu and Nicolae Edroiu, Bucharest, Ed. Enciclopedică, 2002, pp. 540–550; Ș. Turcuș, ‘The Church’, in The History of the Romanians, VI..., pp. 411–422; Nicolae Edroiu, ‘Horea’s Uprising (1784–1785)’, in The History of the Romanians, VI..., pp. 551–569.
- 16
Zețar – a typesetter who sets the type. Augustin Scriban, Dictionary of the Romanian Language..., p. 1438.
- 17
Just in the text.
- 18
A amelința, amelița – to threaten, in the old sense of ‘to command’. Dictionary of the Romanian Language, vol. I..., pp. 141–142. Today, only the meaning of ‘to instil fear’ has survived.
- 19
The lexicon, in French, Greek and Italian, was published in Vienna in 1790 in two volumes. We would like to thank Archimandrite Dr Policarp Chițulescu for identifying this book, as well as the one translated by Evghenie Vulgaris, printed in Leipzig in 1768, which Gheorghe Vendótis mentions in his preface. Émile Legrand, Bibliographie Hellénique ou description raisonnée des ouvrages publiés par des grecs au dix-huitième siècle, vol. 2, Paris, Société d’Édition Les Belles Lettres, 1928, pp. 509–510; Lexikon triglwsson, gallikÁj, italikÁj kaˆ RwmaikÁj dialšktou, edited by Gh. Vendoti, vols. 1 and 2, Leipzig, 1790; a work dedicated to Alexandru Ioan Mavrocordat, Prince of Moldavia.
- 20
Errors in the text. Autograph signature.
- 21
To punish – to teach, to educate, not in the sense of inflicting a punishment, as is the case today. Dictionary of the Romanian Language, vol. XI..., p. 381.
- 22
Jivină – being, creature, living thing, animal. Dictionary of the Romanian Language, vol. VII..., p. 31.
- 23
With reference to the Birth of our Saviour Jesus Christ of the Virgin Mary.
- 24
Meaning ‘to learn’.
- 25
Further down in the text.
- 26
Nichifor Calist’s Ecclesiastical History (Historia ecclesiastica) is incomplete, and the author lived later, in the 14th century.
- 27
The wording is unclear, as there were numerous works on Byzantine history and chronicles in which secular history was intertwined with religious history. It is more likely that the Greek scholar was referring to a monumental work that would survive into the 18th century. On Byzantine historiography, see the references and bibliographical notes in A. A. Vasiliev, History of the Byzantine Empire, trans. and notes by Ionuț-Alexandru Tudorie, Vasile-Adrian Carabă and Sebastian-Laurențiu Nazâru, Iași, Ed. Polirom, 2010, pp. 150–162, 204–214, 245–248, 299–308, 361–374, 463–478, 521–535, 650–680.
- 28a28b
Overwritten.
- 29
Doao.
- 30
An archaic term used to refer to Jews, without any pejorative connotation.
- 31
Octavian Augustus, Roman emperor 27 BC–14 AD. See Horia C. Matei, Encyclopaedia of Antiquity, 5th ed., Bucharest, Meronia Publishers, 2004, p. 54. From 27 BC, he was given the title Imperator Caesar Augustus divi filius.
- 32
Theodosius the Great (Flavius Theodosius), Roman emperor from 379 to 395. Horia C. Matei, Encyclopaedia of Antiquity..., p. 318.
- 33
Arcadius (Flavius Arcadius), Emperor of the Eastern Roman Empire from 395 to 408, and Honorius (Flavius Honorius), Emperor of the Western Roman Empire from 395 to 423. Horia C. Matei, Encyclopaedia of Antiquity..., pp. 35, 168.
- 34
Alexios IV Angelos, Byzantine emperor from 1203 to 1204. S. B. Dașkov, Dictionary of Byzantine Emperors, trans. Viorica Onofrei and Dorin Onofrei, Bucharest, Ed. Enciclopedică, 1999, p. 345.
- 35
Henry VI, Emperor of the Holy Roman Empire, from 1191 to 1197.
- 36
Alexios V Ducas Murtzuphlos, Byzantine emperor in 1204, prior to the conquest of Constantinople by the Crusaders. S. B. Dașkov, Dictionary of Byzantine Emperors..., p. 349. In the preface to the Romanian edition, the history is divided as follows: Volume I covers ancient Israelite history; Volume II covers the period from Octavian Augustus to Theodosius the Great; Volume III covers the period from Arcadius and Honorius to Alexios IV and Henry VI; Volume IV covers the period from Alexius IV to Mustafa II, and Volume V covers the period from 1700 to 1783.
- 37
Mustafa II, Ottoman sultan from 1695 to 1703. Mihai Țipău, The Phanariot Rulers in the Romanian Principalities 1711–1821, 2nd ed., Bucharest, Omonia Publishers, 2008, p. 188.
- 38
Commodus Marcus Aurelius Antoninus, Roman emperor from 180 to 192. Horia C. Matei, Encyclopaedia of Antiquity..., p. 94.
- 39
Pertinax Publius Helvius, Roman emperor during the first few months of 193. Horia C. Matei, Encyclopaedia of Antiquity..., p. 251.
- 40
Iulian Didius (Didius Iulianus Marcus Severus), Roman emperor in 193. Horia C. Matei, Encyclopaedia of Antiquity..., p. 109.
- 41
Septimius Severus (Lucius Septimius Severus), Roman emperor from 193 to 211. Horia C. Matei, Encyclopaedia of Antiquity..., p. 289.
- 42
Caracalla (Marcus Aurelius Antoninus), Roman emperor from 211 to 217. Horia C. Matei, Encyclopaedia of Antiquity..., p. 76.
- 43
Constantius I Chlorus (Flavius Valerius Constantius Chlorus), Roman emperor from 305 to 306. Horia C. Matei, Encyclopaedia of Antiquity..., p. 96.
- 44
Alexander Severus (Severus Alexander Marcus Aurelius), Roman emperor from 222 to 235. Horia C. Matei, Encyclopaedia of Antiquity..., p. 291.
- 45
Maximinus Thrax (Gaius Julius Verus Maximinus Thrax), Roman emperor from 235 to 238. Horia C. Matei, Encyclopaedia of Antiquity..., p. 211.
- 46
Maxentius (Maxentius Marcus Aurelius Valerius), Roman emperor from 306 to 312. Horia C. Matei, Encyclopaedia of Antiquity..., p. 209.
- 47
Below.
- 48
Evghenie Vulgaris, a Greek clergyman and scholar, Bishop of Kherson from 1775 to 1787. The work was published in Leipzig in 1768 and is Evghenie Vulgaris’s Greek translation of Voltaire’s book, known in its French version as: Essai historique et critique sur les dissensions des églises de Pologne. See Émile Legrand, Bibliographie Hellénique ou description raisonnée des ouvrages publiés par des Grecs au dix-huitième siècle, vol. 2, Paris, Société d’Édition Les Belles Lettres, 1928, pp. 86–89; Papadopoulos Thoma I., Hellenic Bibliography (1466–1800), vol. I, Athens, 1984, p. 446; On the Schisms within the Churches of Poland. A Historical and Critical Essay.
- 49
The Book of Joy, a work by Dositei, Patriarch of Jerusalem, printed in Râmnic in 1705 by St Antim Ivireanul. BAR, CRV 149; copy no. 5 in the library was also donated by St Joseph Naniescu, Metropolitan of Moldavia, who also donated the printed editions of the Church History from Vienna and Iași. Details of the work can be found in Antim Ivireanul. Opera tipografică, edited by Archimandrite Policarp Chițulescu, Bucharest, Romanian Cultural Institute Press, 2016, pp. 136–137.
- 50
The Israelites.