Patriarch Filip is mentioned in an inscription on Symeon the Metaphrast, which was transcribed in the monastery of Ozren in the temple of the Holy Father Nicholas by Hierodeacon Timotije.
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Tome Deuxieme. Imprimerie Imperiale, Paris 1863, p. 58-64 In addition the Byzantine chronicler Symeon the Metaphrast give us detailed information about the end of this campaign and the peace concluded between the Hungarian-Pechenegs and Byzantines.Symeonis Magistri ac Logothetae: Annales a Leone Armenio ad Nicephorum Phocam.
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The work itself was exploited and some of its components were reworked by the later Georgian authors such as Leontius of Ruisi (11th century) and Arsenius the Metaphrast (12th century).Kavtaradze, Giorgi L. Georgian Chronicles and the raison d'étre of the Iberian Kingdom (Caucasica II)., pp. 177-237.
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The text embroidered on the curtain is not Jefimija's original composition, but a combination of passages from the prayers of Symeon the New Theologian on Holy Communion, Symeon the Metaphrast, and Saint John Chrysostom. It is a large, beautifully embroidered, and ornamented curtain which is still treasured at the Hilandar Monastery at Mount Athos.
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4, which dates to the 5th century. It was retold by Symeon the Metaphrast. The Seven Sleepers form the subject of a homily in verse by the Edessan poet-theologian Jacob of Serugh (died 521), which was published in the Acta Sanctorum. Another sixth-century version, in a Syrian manuscript in the British Museum (Cat. Syr.
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The martyrdom account of Shmona and Gurya was first only known in an abridged version written by Symeon the Metaphrast, then the Acts of Shmona and of Gurya was discovered on a Syriac manuscript. The manuscript was translated to English by Francis Crawford Burkitt in his Euphemia and the Goth with the Acts of Martyrdom of the Confessors of Edessa (Amsterdam, 1913).
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He also evinces a strong dislike of musical instruments. His hagiography of Ignatios of Constantinople functions as a tract against Photios. His biography of Gregory of Agrigento was highly esteemed by Symeon the Metaphrast, who included it in his synaxarium. He was accused of heresy for proclaiming himself God, although this probably means only that he emphasised the divine nature in man.
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Martyrdom of Callistratus, from the Menologion of Basil II, p. 70. Martyrdom of Callistratus, from BL Add MS 11870, folio 209v. Callistratus of Carthage and his forty-nine companions were Christian martyrs executed at Rome during the Diocletianic persecution (303–311) now commemorated as saints in the Roman Catholic and Eastern Orthodox churches. Their hagiography, known from the compilation of Symeon the Metaphrast, contains fantastic elements.
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101 Symeon the Metaphrast writes that they galloped until they reached Constantinople, and took captive "every Thracian". Al-Masudi writes that they camped in front of the great city for 40 days, they sold the children and women for clothes made from textile, brocade and silk. But they killed every one of their male captives, sometimes killing women too. This shows their anger against those who attacked their settlements and drove away their children.
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Russian icon with Saint Symeon Metaphrastes Symeon the Metaphrast (also referred to as Simon or Symeon the Logothete, in classicising usage Symeon Metaphrastes) was the author of the 10-volume medieval Greek menologion, or collection of saints' lives. He lived in the second half of the 10th century. About his life we know only very few details. The Eastern Orthodox Church honours him as a saint, with his feast day falling on November 9.
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Symeon the Metaphrast records Leo falling in love with her in the third year of his reign, placing their meeting c. 889. At the time Leo was married to Theophano, daughter of Constantine Martiniakos.Leon, car Bizantskog Carstva. "ZOE Zautzina, widow of THEODOROS Gouniatzizes, daughter of STYLIANOS Zautzes & his wife..." Their marriage had been arranged by his father Basil I. They had a daughter but the marriage of Leo VI and Theophano seems to have been loveless.
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She is the only wife of Romanos I mentioned in primary sources and is traditionally considered the mother of all his legitimate children. However, there has been some question if she was only his second wife. Symeon the Metaphrast identifies a certain magister Niketas as father- in-law of Romanos I. This would presumably make him father to Theodora. However, Niketas is known from other chronicles to be the father of Sophia, wife of Christopher Lekapenos.
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The legend of Theodora of Alexandria, like that of Apollinaris Syncletica, involves a holy woman and ascetic living as a male monk. The 10th century Byzantine hagiographer Symeon the Metaphrast stated that Apollinaris was the daughter of the emperor Anthemius, but it is more likely that her father was a consular prefect in Constantinople. It is probable that both the hagiographic association with the emperor of the Western Empire and her connection with Macarius of Alexandria (d. 390) were added to her story to enhance her spiritual authority.
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True view of oneself (of own spiritual condition, position relative to God, sinfulness etc.) is tightly connected with the passions of pride and vainglory and is distorted by these passions. The degree of prelest is the degree of such distortion, i.e. the amount of falseness in the view of oneself and the degree of difficulty of change from the false view to the true one. Different kinds of prelest are described by many Holy Fathers, including the Fathers of Philokalia: St. Gregory of Sinai, St. Maximus the Confessor, St. Symeon the Metaphrast, St. Symeon the New Theologian and others.
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Aerial shot of the British Museum, London Habib's martyrdom account was first only known in an abridged version written by Symeon the Metaphrast. It was not until 1864 that the manuscript (Add 14645, folios 238b–245a) of the Martyrdom of Habib was edited by Dr. Wright and translated to English by William Cureton in his Ancient Syriac Documents (London, 1864). The manuscript is written in the Syriac language and dated to 936 AD. It was part of a collection of documents obtained by the British Museum from Egypt. The documents though were originally from the archives of Edessa mentioned by Eusebius in his Church History (I. 13. 5).
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He is known to have translated homilies by Basil of Caesarea, Gregory of Nazianzus, Gregory of Nyssa, and John Chrysostom; a portion of the Divine Names of Pseudo-Dionysius the Areopagite; and panegyrics for the evangelists Luke and John from the Menologion of his contemporary Symeon the Metaphrast. He may also have been involved in administering imperial efforts to translate the Constantinopolitan liturgy into Syriac for use in the Greek Orthodox Church of Antioch, as indicated by a reference to "Abraham the king's scribe" in a 1056 Syriac Triodion manuscript in the British Library (BL Or. 8607). However, there is no evidence that Ibrahim himself translated any texts into Syriac.
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The same happened with the menologies (menology), also divided into 12 volumes, corresponding to the 12 months of the year; in them the passions are synthesized in a more extensive way than in the preceding ones. We can not forget the menology of Symeon the Metaphrast (tenth century), who read and transcribed fragments of ancient passions, giving them a better literary form, for which he changed and adapted the various parts of the original (hence the name Metaphraste, from the Greek metaphrasis= change). The work has rendered a valuable service to the hagiography by saving various texts subsequently lost. During the Late Middle Ages, numerous collections of Lives of Saints, Passionists, Legendaries, etc.
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This was part of the psychological warfare used often by the nomads, who tried to frighten the enemy in this way, convincing them, that such an attack against them will provoke great suffering to the attackers and their families. Than al-Masudi writes that expended their raids in those territories, their raiding detachments reaching the "countries of the Romans and the Slavs". The last information about this campaign and its end we learn from Symeon the Metaphrast Logothetes, who writes that the emperor sent the patrician and protovestiarios Theophanes, who concluded peace with the Hungarians (as mentioned before, the Byzantine chronicle does not know anything about the Pechenegs, only the Hungarians), paying for the release of every captive. The Byzantines with this peace treaty, also accepted to pay tribute to the Hungarians, which extended in 943, lasted until 957.
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