This paper presents six textual notes on Byzantine lexicographers: five on Ps.-Zonaras and one on Gennadius Scholarius

Panegyres, Konstantine

Firenze University Press: E-Journals

«Prometheus» 45, 2019, 291-294 
MARGINALIA LEXICOGRAPHICA 
 
1. Ps.-Zonaras, Lexicon α 104.8 Tittmann ἀκηδία· πάρεσις ψυχῆς. νοὸς 
ἔκλυσις. 
Lorenzo Perilli has demonstrated that this entry is based on Iohannes 
Climacus, Scala Paradisi 13 (PG 88.860A) ἀκηδία ἐστὶ πάρεσις ψυχῆς, καὶ 
νοὸς ἔκλυσις1.  
There are in fact a few more places where Iohannes Climacus was used 
as a source by Ps.-Zonaras:  
δ 513.20-21 διάκρισις· ἡ τοῦ θείου θελήµατος ἐν παντὶ καιρῷ καὶ τόπῳ 
ἀπλανὴς κατάληψις is taken from Ioh. Climac. Scal. 26 (PG 88.1013A) διά-
κρισις, ἡ τοῦ θείου θελήµατος ἀσφαλὴς κατάληψις ἐν παντὶ καιρῷ καὶ τόπῳ,  
ξ 1415.13-14 ξένος· ὁ πάσης ἰδίων καὶ ἀλλοτρίων σχέσεως φυγάς is 
taken from Ioh. Climac. Scal. 3 (PG 88.664C) ξένος ἐστὶν ὁ πάσης ἰδίων καὶ 
ἀλλοτρίων σχέσεως φυγάς, 
π 1576.12-13 πρᾳότης· ἀκίνητος ψυχῆς κατάστασις, ἐν ἀτιµίαις καὶ 
ἐυφηµίαις ὡσαύτως ἔχουσα is taken from Ioh. Climac. Scal. 8 (PG 88.828C) 
πραότης ἐστὶν ἀκίνητος ψυχῆς κατάστασις, ἐν ἀτιµίαις καὶ ἐυφηµίαις 
ὡσαύτως ἔχουσα. 
 
2. Ps.-Zonaras, Lexicon ζ 957.1-2 Tittmann ζῆλος· ἡ κίνησις. καὶ εἰ µὴ 
κατ᾽ ἐπίγνωσιν ὁ ζῆλος. 
“ζῆλος. ἡ κίνησις] An µίµησις? Sed ferri etiam illud potest. Sequentia 
autem quid sibi velint, nescio” (Tittmann).  
The final part of the definition is a quotation of Gregorius Nazianzenus, 
Oratio XLII (Supremum vale) 27 Bernardi2 Χαῖρε, ὦ µεγαλόπολι καὶ φιλό-
χριστε (µαρτυρήσω γὰρ τἀληθῆ, καὶ εἰ µὴ κατ᾽ ἐπίγνωσιν ὁ ζῆλος· πεποίηκε 
χρηστοτέρους ἡµᾶς ἡ διάζευξις). Similarly, on Ps.-Zonar. σ 1701.4-5 (s.v. 
σχολή) σχολῇ γ᾽ ἂν ἄλλό τι φανείη µέγα καὶ σπουδῆς ἄξιον Tittmann com-
mented “haec, si recte memini, apud Synesium leguntur”; but this is in fact a 
quotation of Gregorius Nazianzenus, Oratio XLII (Supremum vale) 10 Ber-
nardi σχολῇ γ᾽ ἂν ἄλλό τι φανείη µέγα καὶ σπουδῆς ἄξιον. 
 
3. Ps.-Zonaras, Lexicon κ 1141.17-1142.9 Tittmann καθαρός· ὁ πάντα 
καλῶς θεωρῶν. ἢ ὁ µὴ λαµβανόµενος ἑαυτοῦ ἐπὶ ἀθετήσει ἐντολῆς θεοῦ ἢ 
  
This article was written with the support of the A.O. Capell Scholarship and the Harbison-
Higinbotham Research Scholarship, both of which are generously funded by the University of 
Melbourne. 
1 L. Perilli, Marginalia Lexicographica, “MCr” 25-28, 1990-1993, 373-378, at 377-378. 
2 J. Bernardi, Grégoire de Nazianze, Discours 42-43 (Sources Chrétiennes 384), Paris 
1992. 
K. PANEGYRES 
 
292 
ἐλλείψει ἢ ἀµελείᾳ. εἰ δὲ βούλει, ὁ µὴ µόνον τῆς κατ᾽ ἐνέργειαν καὶ διὰ 
σώµατος τελουµένης ἁµαρτίας ἀπεχόµενος, ἀλλ᾽ ὁ καὶ τοῖς λογισµοῖς 
καθαρεύων καὶ οὐδὲ ἐν τῇ ψυχῇ πληµµελῶν. ἱκανὴ γάρ ἐστιν ἡ τῆς ψυχῆς 
καθαρότης τὸν θεὸν κατ᾽ αὐτῆς κατοπτρίζεσθαι. τῶν γὰρ τῆς ἰδίας φύσεως 
ἀγαθῶν ὁ θεὸς ἐνετύπωσε τῇ ἡµετέρᾳ κατασκευῇ τὰ τιµήµατα, οἷόν τινα 
κηρὸν σχήµατι γλυφῆς προτυτώσας. 
“Haec nescio nunc unde depromta sint”, Tittmann commented.  
The sequence ὁ µὴ λαµβανόµενος—ἀµελείᾳ is based on Basilius Caesa-
riensis, Asceticon magnum sive Quaestiones 280 (PG 31.1280B) ὁ µὴ λαµ-
βανόµενος ἑαυτοῦ ἐπὶ ἀθετήσει ἐντολῆς θεοῦ, ἢ ἐλλείψει, ἢ ἀµελείᾳ, and 
ἱκανὴ—κατοπτρίζεσθαι comes from Athanasius, Contra Gentes 2.32 Thom-
son ἱκανὴ γάρ ἐστιν ἡ τῆς ψυχῆς καθαρότης τὸν θεὸν δι᾽ αὐτῆς κατοπτρί-
ζεσθαι. The final sentence (τῶν γὰρ τῆς ἰδίας φύσεως—προτυτώσας) pre-
sents a difficulty. It is a modified version of Gregorius Nyssenus, De beatitu-
dinibus VI 143 Callahan3 τῶν γὰρ τῆς ἰδίας φύσεως ἀγαθῶν ὁ Θεὸς ἐνετύ-
πωσε τῇ σῇ κατασκευῇ τὰ µιµήµατα, οἷόν τινα κηρὸν σχήµατι γλυφῆς προ-
τυτώσας. Although τῇ ἡµετέρᾳ κατασκευῇ for τῇ σῇ κατασκευῇ is a simple 
rephrasing of the original, Ps.-Zonaras’ τὰ τιµήµατα, which makes no sense 
in the context, appears to be a mistake for τὰ µιµήµατα, and should be 
emended. The later quotations and paraphrases of Gregorius Nyssenus’ sen-
tence all have τὰ µιµήµατα here: see Nicephorus Confessor, Eusebii Cae-
sariensis confutatio 62.2.5-8 Pitra οὕτως γὰρ ὁ πλάσας ἡµᾶς τὸ ἐξ ἀρχῆς 
Θεὸς τῇ τῆς φύσεως ἡµῶν κατασκευῇ τῆς ἰδίας φύσεως ἐνετύπωσε τῶν 
ἀγαθων τοὺς χαρακτῆρας καὶ τὰ µιµήµατα4, Gregorius Acindynus, Refutatio 
magna 1.19.30-31 Cañellas5 τῶν γὰρ τῆς οἰκείας φύσεως ἀγαθῶν ὁ Θεὸς 
ἐνετύπωσε τῇ σῇ κατασκευῇ τὰ µιµήµατα, and Philotheus Coccinus, Antir-
rhetici duodecim contra Gregoram 11 (PG 151.1102D) οὕτω γὰρ ὁ πλάσας 
ἡµᾶς τὸ ἐξ ἀρχῆς Θεὸς τῇ τῆς φύσεως ἡµῶν κατασκευῇ τῆς ἰδίας φύσεως 
ἐνετύπωσε τῶν ἀγαθων τοὺς χαρακτῆρας καὶ τὰ µιµήµατα. 
 
4. Ps.-Zonaras, Lexicon ο 1482.24-25 Tittmann (s.v. οὐσία) τοῦ ὄντος 
οὖν ἁπλῶς εἶναι καὶ κοινῶς πάντων µετέχουσι σηµαντικόν ἐστι τὸ τῆς 
οὐσίας ὄνοµα. 
“Locus corruptus est. Legendum videtur ὄντως et pro µετέχουσι µετέχειν. 
Locum non statim reperio” (Tittmann).  
  
3 J. F. Callahan, Gregorii Nysseni opera, VII.2, Leiden 1992. 
4 J. B. Pitra, Sancti Nicephori Antirrheticus liber quartus (Spicilegium Solesmense I), 
Paris 1852, at 470 gives an important lengthy footnote on the use of µιµήµατα here and its 
relation to the text of Gregorius Nyssenus. 
5 J. N. Cañellas, Gregorii Acindyni Refutationes duae operis Gregorii Palamae cui titulus 
Dialogus inter orthodoxum et Barlaamitam, Leuven 1995. 
MARGINALIA LEXICOGRAPHICA 
 
293 
The source of the text is a discussion of the meaning of οὐσία in the 
Doctrina Patrum de incarnatione Verbi 6 XVI (39.22-23 Diekamp) τούτου 
οὖν τοῦ ἁπλῶς εἶναι, οὗ κοινῶς πάντα µετέχουσι, σηµαντικόν ἐστι τὸ τῆς 
οὐσίας ὄνοµα, and so Ps.-Zonaras’ entry should be corrected accordingly: οὗ 
legendum est pro καὶ. 
 
5. Ps.-Zonaras, Lexicon χ 1866.5 Tittmann Χῶνα· πόλις. 
Read Χῶναι· πόλις, cf. Suda χ 429 Adler Χῶναι· ὄνοµα τόπου and Gen-
nadius Scholarius, Grammatica 2.497.4 Jugie-Petit-Siderides Χῶναι, πόλις. 
This place was listed in the Notitiae Episcopatuum as αἱ Χῶναι (7.85 Dar-
rouzès) and was said to have had a famous church of the Archangel Michael: 
see Constantinus Porphyrogenitus, De thematibus, Asia, 3.33-37 Pertusi εἰσὶ 
δὲ πόλεις περὶ τὴν Ἀσίαν εἴκοσι (...) δωδεκάτη Κολοσσαὶ αἱ νῦν λεγόµεναι 
Χῶναι, οὗ ἔστι ναὸς διαβόητος τοῦ ἀρχαγγέλου Μιχαήλ, and Theodorus 
Prodromus, Monost. Sept. 6 Acconcia Longo τὸ ἐν Χώναις τοῦ ἀρχαγγέλου 
Μιχαὴλ θαῦµα. Cf. Nicetas Choniates, Historia Man1.6.178.15 van Dieten 
ἐς Χώνας, πόλιν ἐυδαίµονα καὶ µεγάλην, Ephraem Aeniensis, Historia 
Chronica 4420 Lampsides εἰς Χώνας ἦλθεν, εὖ πόλιν ᾠκισµένην, and Nilus 
Doxopatres, Notitia patriarchatuum 32.35 Finck αἱ Χῶναι Φρυγίας. Chonae 
was a very famous city in the Byzantine period6, and clearly merited the at-
tention of lexicographers, as the lemmata in Suda and in Gennadius Scho-
larius’ Grammatica show. 
Tittmann’s suggestion was to read Χώνη, for which he referred to Ste-
phanus Byzantius, Ethnica χ 64 Billerbeck Χώνη, πόλις Οἰνώτρων (cf. 
Hesych. χ 866 Cunningham-Hansen Χώνην· τὴν Ἰταλίαν οὕτως πάλαι ἔλε-
γον, ὥς φησιν Ἀντίοχος ὁ Χενοφάνους ἐν τῷ περὶ Ἰταλίας). Tittmann based 
this suggestion on the fact that in K (the apographon Kulenkampianum, saec. 
xiii7) the word is accented as χώνα, whereas χῶνα is found in A (cod. Augu-
stanus 119, saec. xiv) and D (cod. Dresdenis Da 37, saec. xiv/xv). This is a 
possible alternative, but perhaps less likely in light of Ps.-Zonaras’ tendency 
to refer to theological material8.  
  
6 See A. Simpson, Niketas Choniates. A Historiographical Study, Oxford 2013, 11: 
“[Chonae] was renowned for its magnificent Church of the Archangel Michael and for the 
miracle linked with the site. Chonae became the seat of an archbishopric in the ninth century 
and a metropolitan see a century later. Along with Ephesos and Euchaita it was a major place 
of pilgrimage, attracting visitors from all over the empire who came to worship at the shrine 
of the Archangel Michael”. Cf. ODB s.v. Chonai. 
7 Tittmann relied on a collation of this unknown manuscript by Lüder Kulenkamp: see 
I.A.H. Tittmann, Iohannis Zonarae lexicon ex tribus codicibus manuscriptis, Leipzig 1808 
(repr. Amsterdam 1967), xix. K. Alpers, Das attizistische Lexikon des Oros, Berlin-New York 
1981, 26, dates this manuscript to the thirteenth century. 
8 See K. Alpers, Zonarae Lexicon, RE Xa (1972), 739: “Der verhältnismäßig hohe Anteil 
K. PANEGYRES 
 
294 
Scribes may well have had disagreements about what city was being 
referred to here, and this could account for the different accentuations found 
in the manuscripts. 
 
6. Gennadius Scholarius, Grammatica 2.426.34 Jugie-Petit-Siderides 
ἀκρήβης, ὁ ἀκµάζων. 
The source of this entry is Michael Psellus, Poemata 6.294 Westerink 
ἄγγονες τὰ δοράτια. ἀκρήβης ὁ ἀκµάζων.  
Psellus’ De grammatica is also used as a source at Genn. Scholar. 
Gramm. 2.441.30 Ἴακχος, ὁ Διόνυσος· ἰάλεµος, ὁ θρῆνος (from Psell. 
Poem. 6.416 Westerink Ἴακχος ὁ Διόνυσος. ἰάλεµος ὁ θρῆνος) and 
2.459.24-25 κυριβάσει ἀντὶ τοῦ µαχήσεται· Κύρητα, ἡ Δηµήτηρ (from Psell. 
Poem. 6.431 Westerink κυριβάσει µαχήσεται. Κύρητα ἡ Δηµήτηρ).  
The University of Melbourne   KONSTANTINE  PANEGYRES 
 
 
ABSTRACT 
This paper presents six textual notes on Byzantine lexicographers: five on Ps.-Zonaras and 
one on Gennadius Scholarius. 
KEYWORDS 
Textual Criticism, Lexicographers, Byzantine Greek. 
  
theologischer Artikel und Glossen läßt möglicherweise darauf schließen, daß er ein Mönch 
war”. 


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