vain science of the archbishop, it is clear that he was not unimpressed.

But Leo the ustrologer escaped more easily than his kinsman John the Grammarian—the iconoclast Patriarchwho was believed to be i wicked and powerful magician.' His brother, the patrician Arsaber, had a suburban house on the Bosphorus, near its issue from the Euxine, a large and rich mansion, with porticoes, baths, and cisterns. Here the Patriarch used constantly to stay, and he constructed a subterranean chamber uccessible by a small door and a long staircase. In this “cave of Trophonius” he pursued bis nefarious practices, necromancy, inspection of livers, and other methods of sorcery. Nuns were his accomplices, perhaps his "mediums” in this den, and scandul said that time was spared for indulgence in forbidden pleasures as well as for the pursuit of forbidden knowledge. An interesting legend concerning his black magic is related. An enemy, under three redoubtable leaders, was molesting and harassing the Empire.” Theophilus, unable to repel them, was in despair, when Johın came to the rescue by his magic art. A threeheaded statue was made under his direction and placed among the statues of bronze which adorned the euripos in the Hippodrome. Three of immense physical strength, furnished with huge iron hammers, were stationed by the statue in the dark hours of the night, and instructed, at a given sign, simultaneously to raise their hammers and smite off the heads. John, concealing his identity under the disguise of a layman, recited a mayical incantation which translated the vital strength of the three foemen into the statue, and then ordered the men to strike. They struck; Cpu

men

.

two hends fell to the ground; but the third blow wus less forceful, and bent the head without severing it. The event corresponded to the performance of the rite. The hostile leaders fell out among themselves; two were sluin by the third, who was wounded, but survived; and the enemy retreated froin the Roman borders.

That John practised arts of divination, in which all the world believed, we need no more doubt than that Leo used his astronomical knowledge for the purpose of reading the secrets of the future in the stars. It was the medieval habit to associato scientific learning withi supernatural powers and perilous knowledge, and in every man of science to see a magician. But the vulgar mind had some reason for this opinion, as it is probable that the greater number of the few men who devoted themselves to scientific research did not disdain to study occult lore and the arts of prognostication. In the case of John, his practices, encouraged perhaps by the Emperor's curiosity,' furnished it welcome ground of calumny to the image-worshippers who detested him. The learning of Photius also gave rise to legends which were even moro damaging and had a far more slender foundation. It was of the Bulgarian Txar Simeoni, auto which Meleager's liso olejunded on a γάρ εστοιχειώσθαι την τοιαύτην στήλης brand, or that of Dolphis on the dayús (Skylitzes = ('

related that in his youth he met a Jew who suid, “What will you give me, young man, if I make you excel all men in Grecian learning ?" ."My father,” said l'hotius, “will gladly give you half his estate." "I need not money," was the tempter's · reply, “and your father must hear nought of this, Come hither with me and deny the sign of the cross on which we nailed Jesus; and I will give you a strange charm, and all your life will be lived in wealth and wisdom and joy." Photius gladly consented, and from that time forth he devoted himself assiduously to the study of forbidden things, astrology and divination. Here the Patriarch appears as one of the forerunners of Faustus, and we may confidently set down the invention of a compact with the Evil One to the superstition and malignancy of a monk. For in another story the monastic origin is unconcenled. John the Solitary, who had been conversing with two friends touching the iniquities of the Patriarch, dreamed a dream. A hideous negro appeared to hiin and gripped his throat. The monk made the sign of the cross and cried, “Who are you? who sent you ?” The

. apparition replied, "My name is Lebuphas; I am the master of Beliar and the familiar of Photius; I am the helper of sorcerers, the guide of robbers and adulterers, the friend of pagans and of my secret servant Photius. He sent me to punish you for what was said cigainst him yesterday, but you have defented me liy the weapon of the cross." Thus the learning of l'hotius was hunoured by popular fincy like the science of Gerbert;? legend represented them both us sorcerers and friends of the devil.

The encyclopneulic learning of Photius, his indefatigable interest in philosophy and theology, history and grammar, are shown by his writings and the contents of his library. He collected ancient and modern books on every subject, including many works which must have been rarities in his own time and have since entirely disappeared. We know some of his possessions thrvugh his Bibliotheca, and the circumstances which suggested the composition of this work throw light on a side of Byzantine life of which we are seldom permitted to gain a glimpse'

. A nulect circle of friends seems to have been in the habit of assembling ut the house of Photius for the purpose of reading aloud literature of all kinds, secular and religious, pagan and Christian. His library was thus at the service of friends who were qualified to appreciate it. His brother Tarasius was a member of this reading-club, and when Photius was sent on a mission to the East, Tarasins, who had been unable to attend a number of the gatherings, isked him to write synopses of those books which had been read in his absence. Photius complied with this request, and probably began the task, though he cannot have completed it, before liis return to Constantinople.'

le numerates more than 270 volunes," and descriles their contents sometimes very brietly, sometimes at considerable length. As some of these works are long, and as many other books must have been l'eul when Tarusius Wils present, the read. iny slunces must have continued for several years. The lange of reading was wide. llistory wils represented by author's from the earliest to the latest period; for instance, Herodotus, Ktesias, Theopompus, Dionysius of Jlalicarnassus, Appian, Josephus, Arrian, Plutarch, Diodorus, Dion Cassius, Herodian, Procopius, to name some of the most fumiliar names. Geographers, physiologists, writers on medicine and agriculture, grainmuriang," us well is crutors und rhetoricians, furnished entertainment to this omnivorous society. All or almost all the works of the ten Attic orators were recited, with the exception of Lycurgus, whose speeches, we are expressly told, there wils no time to read. We may note also Lucian, the life of Apollonius the Wonderworker by Philostratus, the lives of Pythagoras and Isidore, and a work on Persian magic.? Fiction was not disduined. The romances of Iamblichus, Achilles Tatius, and Antonius Diogenes were read, as well as the Aethiopica of Heliodorus, which Photius highly appreciated. The theological and ecclesiastical items in the list largely preponderate; but it mny gratify us to note that their proportion to the umber of pagan and secular works is not more than double; and we mny even suspect that if we could estimato not by the tale of volumes but by the number of words or pages, we should find that the hours devoted to Hellenic literature and learning were not vastly fewer than those which were occupied with the clifying works of the Fathers and controversial theologians. We are ourselves under a considerable debt to l'hotius for his notices of books which aro no longer in existence. His lony analysis of the histories of Ktesins, his full descriptions of the novel of lamblichus and the romance of Thule by Antonius Diogenes, his ample suminary of part of the treatise of Agatharthides on the Red Sen, may specially we mentioned. But it is a matter for our

be regret, and perhaps for wonder, thunt ho seems to have tnken no interest in the Greek poets. The Bibliotheca is occupied exclusively with writers of prosu.

Photius gave an impulse to classical learning, which ensured its cultivation among the Greeks till the full of Constantinople. His intluence is undoubtedly responsible for the literary stulies of Arethas, who was born at Patrae towards the close of our period, and became, curly in the tenth century, archbishop of Cruesitren.& Arethas collected books.

8

Several lexicons and glossaries wore road to the patient audience (articley 1415 syy.).

By the heretic Theodore of Mopstestia.

On Arethas see Harnack, Joie i'berlieferung der yr. Apoloyrten des 2sten Juhrh., in Terte 16. Intersu. chungen, i. pp. 36-46, 1883. Cl also Krumbacher, C.B.... 524.

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