Cyril

ON ST. CYRIL, THIRD PRIOR GENERAL OF THE ORDER OF BLESSED MARY OF MOUNT CARMEL IN THE HOLY LAND.

AROUND THE YEAR 1224

HISTORICAL COMMENTARY.

Cyril, Third General of the Order of Blessed Mary the Virgin of Mount Carmel in the Holy Land (St.)

[1] Many illustrious men of the Order of Blessed Mary of Mount Carmel are found enrolled among the Saints, to whom we most willingly dedicate our labors, and wish to illustrate their Acts as diligently as possible. One thing meanwhile we lament, that we cannot obtain the Acts of all that were once written, nor safely enough employ our industry: as was possible to accomplish concerning the Life of St. Peter Thomas, which we first inserted

into our work on the Acts of the Saints under the twenty-ninth of January, Many Saints in the Carmelite Order. and afterward, polished with a second revision, published it separately, and dedicated it to the Reverend Fathers of the Order of the Most Blessed Virgin Mary of Mount Carmel, assembled in Provincial Chapter at Mechlin in the year 1659: indeed we later obtained other Acts of the same St. Peter, composed by another contemporary author, and offered them to the said Fathers for publication. When this Order, after the Holy Land was recovered by Christians, the first three Generals, flourished in the twelfth and thirteenth centuries in the said region, it received its Priors General, of whom the first three, enrolled among the Blessed, are honored with Ecclesiastical worship: the first, Bertholdus, on the twenty-ninth of March; the second, Brocardus, on the second of September; the third, Cyril, on this sixth of March, whom we now treat; St. Cyril, the third of these, and as we did on the twenty-fifth of February for the Life of St. Avertanus, a Lay Brother of the same Order, and as we know met with approval, so now we shall first produce the more ancient and more certain testimonies.

[2] The most ancient mention of St. Cyril is found around the Ecclesiastical Office ordered for him in the General Chapter held at the Convent of Silvae in the Province of Tuscany in the year 1399, honored with Ecclesiastical Office in the year 1399 whose decree is produced by John Baptist de Lezana in the Annals of the Carmelites under the year 1224, in which he believes St. Cyril departed this life, and it is of this kind: Likewise they ordained that in the same manner every year, the Office of St. Cyril, Doctor of Mount Carmel and Confessor, whose feast is celebrated * on the seventh day before the Ides of March, that is, on the sixth day of the same month, should be held, commanding the Provincial Priors that they should cause the said feasts (namely of SS. Elisha and Cyril) to be inserted in the Calendars of their Provinces. Lezana adds that the same was ordained in the General Chapter at Bologna in the year 1411, and consequently in a very ancient Breviary of the Order, written on parchment and preserved in the Transpontine Library, the feast of the same St. Cyril is found. Indeed in similar Missals, Breviaries, and Calendars of the Carmelite Order, both manuscript and printed, these words are almost invariably noted at the sixth day of March, as we have learned from the Fathers themselves of this Order: Of St. Cyril, Priest of Mount Carmel, third General of the Order.

[3] At the time when the said General Chapters were held, John Grossus flourished, elected in the year 1389 as General by that part of the Order which followed the Antipope Clement VII: and afterward in the year 1411, the schism having been removed, Encomium written by John Grossus the General before the year 1430 constituted Prior General of the entire Order by unanimous consent, he continued in that office until the year 1430, and after resigning it, he lived some years more. By his industry there survives the Garden of the Order of the Blessed Virgin Mary of Mount Carmel, divided into two parts: the first is on the Origin, Progress, and Priors General of the said Order; the second on the Holy Fathers and devout men and some more illustrious writers. In this second part, among the Saints of the Order, there is an encomium of this kind: St. Cyril was a Priest of Mount Carmel, a Greek by nation, the third Prior General of the Order. While he was celebrating the solemnities of the Mass for the revered commemoration of Blessed Hilarion the Abbot, together with Brother Eusebius, his most dear Companion, and had reached that place of the Canon where it is said: This oblation therefore, etc., a thick cloud stood by him. A divine Oracle brought by an Angel While he himself stood amazed, an Angel of virginal aspect, standing two and a half cubits from the altar, appeared in the cloud itself, with golden and curly hair, adorned with two wings, clothed from top to ankle in golden sandals, and shod with red shoes, bearing a lily-topped staff and two silver tablets inscribed with Greek letters, and said: When you have completed the Sacraments, transcribe these writings on parchment, and melting the tablets, form them into a chalice and a thurible, for making libations and burning incense at the altar of the morning sacrifice. The Angel remained at the altar until the thanksgiving after Mass. Descending then to the table of the lower pavement, he set down the tablets, and vanished in the blink of an eye.

Ascending to the libation, the Angel was disclosing this to him: Crown yourself with seven stars and two tablets.

When therefore this Saint had transcribed those tablets and melted them down, he sent that transcript through the monk Telesphorus to Abbot Joachim, a holy and enlightened man, urgently entreating him that, on account of its great obscurity, he would compose a certain commentary upon it, by which the hidden things might be brought to light, and the dark cloud of the most profound utterance might be converted into the shining sun of the clearest understanding. This Abbot Joachim did not hesitate to do at the urging of St. Cyril, writing him a letter: in which, among other things, he calls St. Cyril himself a star remaining in the order of holiness, in the pattern of integrity, in the nest of fewness, and illuminating the dark, deformed, and squalid world with virtues, informing it with morals, and adorning it with examples. Nor is this a wonder, because with his virtues he illuminated the world's darkness, with his morals he informed its deformity, and with his examples he adorned the world's squalor. On the sixth day of March, on Mount Carmel, the holy mountain, the most fruitful mountain, St. Cyril, poor in the superfluous riches of this world, which is good, but rich in the grace of our Lord Jesus Christ, which is best, departed from this light: whose glorious body rests on the aforesaid mountain, shining with many miracles, to the praise of Almighty God, to whom is honor for ages of ages. Thus far Grossus in the second part of the Garden concerning the Saints of his Order. We have obtained a double copy of this, both transcribed from an old manuscript codex, one from the Convent of Frankfurt, the other from Mechlin, copied in the year 1484: where by libum in the distich is indicated a libation and the sacrifice of the Mass. We shall treat of the miracles below.

[4] Two manuscript copies of the divine Oracle brought to St. Cyril were found by Lezana in the Vatican library, and he sent them transcribed to Philip of the Most Holy Trinity, a Discalced Carmelite, found in manuscripts who obtained two other copies, one unearthed by Gilbert the Englishman from the library of Cluny, the other he himself saw in Paris in the illustrious Abbey of St. Victor, and published it at Lyon in the year 1663, with the letter of St. Cyril to Abbot Joachim prefixed, in which he himself sets forth the manner of the Angelic apparition, described by John Grossus in the encomium already given in almost the same words. Then to the Oracle itself is appended the response of Abbot Joachim to St. Cyril with a compendious interpretation of the Angelic Oracle. Both letters were also published by Lezana under the year 1192 and the following. Abbot Joachim afterward published a commentary or interpretation of this Oracle somewhat more extensive, which Lezana does not dare to transcribe, because he found that it contains some things which could give occasion of scandal to some, at least to the weak. and illustrated by the commentaries of various authors. He asserts, however, that it is contained in the Vatican and Transpontine libraries. Gilbert, a Cistercian monk, and John de Rupescissa, a Franciscan, also interpreted that Oracle. But John Erghon, an English Augustinian Hermit, collected it into one body with others and entitled it Compilations of Prophecies. Telesphorus of Cosenza, a priest and hermit, in his book On the Great Tribulations and the State of the Church, reports many things about it, as does Bartholomew of Pisa in the Book of Conformities of the Life of St. Francis: which authors the said Philip of the Most Holy Trinity cites, adding his own very ample Commentary, which the curious reader may consult. We return to the ancient testimonies of the writers.

[5] Among other handwritten books on the Acts of the Saints, we have had a codex from the Church of St. Savior in Utrecht, in which Lives of the Saints, but generally abridged, are contained, by an anonymous collector, whom we believe to have lived in the fifteenth century after the time of John Grossus. From this we give the following, previously transmitted from the same manuscript to John de Lezana and published by him under the year 1174, number 9. There was a learned man, erudite in the sciences of Sacred Letters, very devout to God, Summary of the Life from manuscripts. named Cyril, who lived in the Holy Land, then possessed by Christians, in a holy and pious manner, established in the order of the Priesthood. Who indeed, on account of his contemplation of wondrous holiness and purity of life, came with great affection to that same Mount of the Brothers dwelling on Mount Carmel and offering their grateful service to Almighty God and to his glorious Mother the Virgin Mary, day and night, in austerity of penance and renunciation of property. For that Mount is indeed most pleasant with verdant pastures, most abundant with a spring of flowing water, which the Holy Father Elijah and Elisha and many other sons of the Prophets are said formerly to have inhabited. There St. Cyril was associated with the devout Brothers in dear fraternity and sweet companionship according to their manner of living, leading a celibate life, frequently consoled by an Angelic vision, often illuminated by divine revelations. The rest concerns the divine Oracle related above from Grossus: which here is described in somewhat more ample words throughout. There followed various things about the deeds of illustrious men of the Carmelite Order: from which it seems probable that the author was someone from the same Order.

[6] Lezana under the year 1224, numbers 5 and 6, attributes much to Peter de Natalibus: who, if he had written anything about St. Cyril, would necessarily have to be placed before the authors reported thus far, Nothing about him was written by Peter de Natalibus, since he began his Catalogue of Saints on the feast of St. Barnabas in the year 1369, and completed it in the year 1371, on the sixteenth day of May, having been created Bishop of Equilo: whose archetype, written in the author's own hand, was obtained by Antonius Verlus of Vicenza, who had it printed at Vicenza in the year 1494, and at the end of which, the register of quires having been counted, he appends the following. After we have, God willing, reached the end of the book, it seemed to us that it would not be useless to append the deeds of certain Saints An encomium appended by another hand in the year 1494 which, from their histories, we have excerpted as concisely as we could, imitating the author of this work, etc. Which passages were omitted and replaced in later editions with these words: On the Saints most recently Canonized. There in chapter 3, on St. Cyril the Confessor, these things are found: Cyril, Confessor, formerly a Priest, having become a companion of the hermit Brothers, with so devout a heart and pure a mind gave himself to contemplation, that he was frequently cherished by an Angelic vision and illuminated by divine revelations; and having related in a few words the divine Oracle about which we have already treated, he adds: From that time, excelling in holy works, he died. His feast is celebrated on the day before the Nones of March.

[7] Before this supplement to Peter de Natalibus, some Martyrologies had already celebrated St. Cyril. Among these, to be preferred is the ancient Martyrology of the Order, which we have printed on parchment in these words: commemorated in sacred calendars: On the day before the Nones of March, on Mount Carmel, of Blessed Cyril the Priest, the mellifluous and golden most devout Hermit of Carmel: to whom God, as to a faithful and familiar friend, revealed many things about the future state of the world in a manner unheard of by all. The same things are read in the Martyrology or Hagiologium of John Guillemannus, a Regular Canon of the Rouge-Cloître near Brussels, who died in the year 1487, and somewhat more concisely in Hermann Greven, a Carthusian of Cologne who died in the year 1480, in the additions to Usuardus. In the following century, Molanus and Canisius followed. In the Martyrology appended to the Golden Legend

printed at Cologne in the year 1490, as also at Lübeck in the same year, but with the Doctrinal of the Clergy, only these words are found: On the same day, of St. Cyril, Priest and Confessor, of the Order of the Carmelites. In the manuscript Garden of Saints these things are contained: On Mount Carmel, of Blessed Cyril the Priest, the mellifluous third Prior of Carmel. He wrote many things profitable for future ages, and by glorious miracles procures glory for God and astonishment for the world. He died in the year 1205. Werner Rolewinck, in his Fasciculus Temporum, has nearly the same, but under the year 1224. Francis Maurolycus, Abbot of Messina, and Constantius Felicius who followed him, record these things: Likewise of St. Cyril the Carmelite, to whom many things were divinely revealed in two silver tablets inscribed in Greek. In the present Martyrology of the Carmelite Order, inserted in the Ordinal or Ceremonial printed in the year 1616, some things are handed down from Palaeonydorus or Bostius, about which we shall treat below.

[8] Some adduce the testimony of James Philip of Bergamo in the Supplementum Chronicorum, book 12, under the year 1199. But that is absent from the Brescia printing of the year 1485, having been inserted by later hands in the Paris edition of the year 1535, an encomium inserted in Bergomatis in the year 1535. where the reader is warned that some celebrated in the memory of the ancients have been added, and concerning Cyril these things are read: Cyril, a Greek by nation, Prior General of the same Order of Mount Carmel, was himself also at this time very distinguished for both learning and prophetic Spirit, and being very learned, he wrote certain works of his genius: to Abbot Joachim on the Angelic Oracle, one book, which begins: In the time of the years of Christ. Also on the Progress of his Order, one book, and several letters to various persons. But these works had already been narrated earlier by Trithemius in his book On the Praises of the Carmelites and On Ecclesiastical Writers, with this encomium: another of Trithemius. Cyril, Priest and monk of Mount Carmel and its third Prior General, a Greek by nation, as they say, a holy man and illuminated by the prophetic spirit, to whom Almighty God is said to have revealed his will by the ministry of Angels, while he was honored with silver tablets inscribed by the finger of God. Trithemius is cautiously copied by Possevinus in his Sacred Apparatus: If, he says, he is to be believed in this matter. Daniel of the Virgin Mary, already a second time Provincial of the Carmelite Fathers in Belgium, the book On the Progress of the Order, manuscript from the year 1446. a most religious and most diligent man, published the book on the Progress of the Order in the Vineyard of Carmel, and asserts that it exists in old manuscript copies, among which the most carefully written was in Paris, in the College of Navarre, in the year 1446, by John Simonis of Terra Nova, and is preserved in the Convent of Ghent. Therefore at least forty-six years before Trithemius published his book On Ecclesiastical Writers. Let others discuss the rest concerning these writings.

[9] Two Belgian writers of the Carmelite Order were familiar to Trithemius, at least through correspondence: namely Arnold Bostius of Ghent, Life written by Bostius and Palaeonydorus in the year 1497. who died in the year 1499, and John Palaeonydorus, a Hollander from the town of Oudewater, which in Greek sounds παλαιὸν ὕδωρ, whom Trithemius says died in the year 1507, at the age of 74. By this man there was published at the Mainz press in the year 1497 a three-part book of ascents and panegyric, On the Origin and Progress of the Carmelite Order. This book was reprinted under the title Antiquity and Holiness of the Hermits of Mount Carmel at Venice in the year 1570, at the arrangement of John Baptist Rubeus, Prior and Master General. From book 3, chapter 4 of this work, we give the Life of St. Cyril, which Bostius wrote in virtually the same form in book 7 of his hitherto unpublished Historical Mirror, indeed often in the same words, so that one seems to have borrowed from the other, or both to have composed it by collaborative effort. About three hundred years had then elapsed from the times when those things which are narrated about St. Cyril by them were done, and in verse by Mantuanus. things so illustrious and remarkable that they deserved to be confirmed by the writings of the ancients. Next to these came Baptist Mantuanus, who died in the year 1516. He published the Life of the same in heroic verse in the third book of his Fasti, where at the end he celebrates his pilgrimage to the Medes, Parthians, and Armenians, as we observe in the Notes below. The rest is entirely similar to what we have published thus far.

[10] The Carmelite writers who followed afterwards, and who trace the affairs of the Order, transcribe as established history what Palaeonydorus and Bostius hand down: more recent writers of the Life. they also arranged for the sacred Lessons, which are read at the second Nocturn in the Ecclesiastical Office, to be inserted under this sixth of March. Separately, the Life of St. Cyril was written by Peter Thomas Saracenus in the Menology of the Carmelites, Alegreus in the Paradise of Carmel, Philip of the Most Holy Trinity before the Oracle illustrated by him with Commentaries, Aegidius Leo Indelicatus in the Garden of Carmel published in Italian, and Manuel Ferrera among the Lives of the Saints of this Order written in Portuguese, Segerus Pauli in a particular treatise not yet published. John de Lezana inserted the same in the Annals of the Carmelites; Daniel of the Virgin Mary cites various things in the Vineyard of Carmel, to whom we refer the reader curious about new narratives.

* Indeed, on the day before the Nones.

EPITOME OF THE LIFE

By John Palaeonydorus

Cyril, Third General of the Order of Blessed Mary the Virgin of Mount Carmel in the Holy Land (St.)

BHL Number: 0000

By Palaeonydorus.

[1] Cyril, born of illustrious parents at Constantinople, educated in all divine and human letters, when he had heard that the Sultan of Iconium desired the sacred books of the Christian religion, taking the codices by whose reading he estimated the Sultan's mind could be most easily imbued, ^c he came to Iconium. Therefore in a short time, by admonishing and persuading, he so prevailed Deeds at the court of the Sultan, that he made him a Catechumen, and dipping him in the bath of baptism at the Paschal solemnity, begot him in Christ. Meanwhile Cyril was being compelled by a Legation from the Emperor Manuel of Constantinople to Pope Alexander the Third of Rome, ^d for reuniting the Roman Empire which had been previously divided. and before Pope Alexander III Ambassadors were sent along with Cyril, who promised great things if the Pontiff would agree to his proposal. To whom the Pontiff replied that it was not easy to join into one what his predecessors had designedly disjoined. But when he learned of the Sultan's desire from the report of blessed Cyril, he wrote to him saying: Alexander, Bishop, Servant of the Servants of God, to the Sultan of Iconium, greeting: To acknowledge the Truth, and to guard what has been acknowledged, etc. Having received these letters, and the Legation having been faithfully accomplished, Cyril returned to Constantinople. After this, the controversy regarding the procession of the Holy Spirit ^e was revived between Cyril and the Patriarch of Constantinople, and a schismatic Patriarch: and by the Greeks, who wished to overcome by injuries what they could not by reason, Cyril was expelled from Constantinople and yielded to malice. For he turned over in his mind that Greeks and Latins could scarcely agree in one Catholic opinion, since he saw that the Greek codices had been corrupted by the cunning of the schismatics, and he resolved to abandon them entirely.

[2] As therefore he was turning such things over in his mind, the following night a certain image of venerable age and light, of a virginal aspect, addressed him, as it seemed, saying: Do not fear: if you wish to escape the errors of the Greeks, and cast them far from you, and labor for yourself, take up the life to be shown you in the wilderness of Mount Carmel: for in it you will be saved. Having heard these things, Cyril responded: O Lady Virgin Mary, rejoice: Calling to the religious state: you alone have destroyed all heresies in the whole world. You are my consolatrix and my teacher. I must set my foot on a publicly trodden path, and hoping for higher things, take up the way marked by the footsteps of very few. Therefore Cyril, distributing all his temporal goods to the poor, and also leaving worldly things to the world, sailed toward Syria. At length he arrived in the Holy Land, and in Jerusalem, by God's arrangement, he met the aforesaid Brocardus: who, seeing Cyril dressed in a Greek and philosophical garment, said: Hail, good man. What business have you? Cyril, rejoicing to hear the Greek and Attic tongue, replied: I have no business except a ready will to offer myself wholly to God. Wherefore Brocardus, thinking that such a Doctor had been sent to him by God, taking him with himself to Mount Carmel, said: The habit taken on Mount Carmel: From this Mount all religion originally flowed. This Mount gave to others of whatever habit the norm of living, statutes, and a rule, and all things which are known to have been approved by any founder. On this holy Mount the most kind Mother of God, the Virgin Mary, is said by the Fathers always to have been frequently present with the Brethren, and to have called the Hermits then dwelling here her brothers. But when Cyril had taken bodily rest, the most sacred Virgin Mary appeared to him, saying: Here you will be safe. On the following day, invested with the habit of the sacred Order by Brocardus, they conversed daily together about the Sacred Scriptures and the Life of the Holy Prophets Elijah and Elisha, and of their successors.

[3] Thereafter, clinging to God with a pure heart and humility, Cyril was deemed worthy of both divine grace and divine revelation. For after some interval of time, he saw in a certain night a man venerable in aspect, standing near him, his head adorned with a mitre, and saying: Do not fear, Cyril, for I am Basil, once a Hermit of Mount Carmel, ^f Pastor of Caesarea, coming to declare these things to you from God, that going to Armenia, The Word of God preached to the Armenians: you should preach the Word of God there, and light the lamp of Christ. Having made this vision known to the Prior, with his permission, together with Brother Eusebius, sowing the seed of God in ^g Armenia, with God cooperating and signs following, he converted all Armenia to the faith of Christ. From that time, at the persuasion of Cyril, the King of Armenia with all his Bishops and subjects, in the Year of the Lord 1181, ^h submitted himself to Pope Lucius III. Hence Cyril, after ^i ten years, returning from Armenia to Mount Carmel, The Oracle brought by an Angel: had consolation from the Angelic vision and speech, and from frequent divine revelations. For in the venerable commemoration ^k of St. Hilarion, the Hermit of the Carmelite religion, while he was celebrating the solemnities of the Mass, an Angel of virginal aspect appeared to him in a cloud, holding in his hand a lily-topped staff and two silver tablets inscribed with Greek letters, and said: ^l The Almighty God has sent you these tablets, as to a familiar friend. In these was written a certain compendium, divided into eleven chapters, which he gave to Abbot Joachim of the Order of the holy Father Benedict to explain. The beginning is as follows: In the time of the years of Christ, from 1254.

[4] Moreover, after the death of St. Brocardus, ^m in the Year of the Lord 1197, he was made the third Prior by the election of all the Brothers. But Pope Celestine in the Year of the Lord 1191, in his first year, having heard his fame, urged him to accept the Patriarchate of Jerusalem: The Patriarchate of Jerusalem offered: which he utterly refused, writing back thus: To the Most Blessed Father Celestine, kisses of the feet, Cyril, servant of Christ. It suffices for me to carry the Treasure of my Lord, that is, the soul, for which that great merchant came, pouring out his own blood, in this vessel of clay. For in the monastery of Carmel I have found earthly Angels, whose conversation is truly in heaven.

[5] When on a certain occasion he had given alms to a blind man,

The blind man applied the coin to his eyes, and immediately saw. a blind man given sight: Then, illuminated also in mind, he asked to be received into the Order. But Cyril, on account of the absence of Father Brocardus, deferred accepting him. And it happened after three days that the man thus illuminated breathed his last. But when on the fourth day Brocardus arrived, while the Brothers were occupied with the funeral rites, the dead man rose to life and said: a dead man raised to life: Through Cyril I have been raised from death, by whose merits I was previously freed from blindness of both mind and body. Informed by divine revelation that, because of the sins of Christians, the Carmelite Order would be uprooted from the Holy Land, Cyril, with most devout prayers, begged the most pious Virgin Mary to preserve the flock of Carmel. Nor was divine consolation lacking to the zealous lover of the Mother of God. For he was divinely taught that men of various regions would profess the Religion of Mary, who would most abundantly transplant it into their own regions.

[6] At last, replete with the adornment of all virtues, after three years of the care of his office assumed, as his illness grew worse, death: having ordered all the affairs of the monastery of Carmel and the Order, and having devoutly received the Sacraments of the Church, in the Year of the Lord ^o 1200, he migrated to Christ. He was buried next to the bodies of SS. Bertholdus and Brocardus, where the holy Trinity, attested by miracles, await the day of resurrection in peace. ^p In the same month of the death of St. Cyril, while sailors were sailing from Cyprus, a certain man who had died on the ship was cast upon the shore of Mount Carmel. The body, collected by the Brothers, while it was being carried to burial, was placed upon the tomb of St. Cyril, a dead man raised to life. until a grave could be prepared. Immediately the dead man rose, saying that he had been reserved by Blessed Cyril for a better life. Whereupon, having taken the habit of the Order, he survived twelve years, and laudably fell asleep in the Lord.

^a He is called a Greek by nation by Grossus and Mantuanus; Trithemius adds, as they say. But Bostius in book 7 of the Historical Mirror, chapter 4, asserts that he was born in the city of Constantinople to most honorable parents, where the rest is narrated in almost the same terms.

^b Lezana refers these events to the year 1168 and the following. Baronius from Matthew Paris indicates the conversion of the Sultan in the same year 1169, The Sultan's conversion. number 42, and at number 43 inserts part of the letter of Pope Alexander, published by our John Busaeus along with the books of Peter of Blois, and afterward at number 44 adds that it is unknown to him whether Alexander sent, as he promised, men to catechize the Sultan, and whom he sent: so that he seems either not to have read Palaeonydorus, though reprinted at Venice, or not to have sufficiently esteemed his authority. In the Vineyard of Carmel, number 716, from Segerus Pauli, it is said to have been done in the year 1181, because Robert of Monte in the Supplement to Sigebert reports that the Sultan, by the will of his dying mother, erected a Cross.

^c Iconium, the metropolis of Lycaonia, is well enough known.

^d Lezana refers that legation to the year 1170, in which same year Baronius from the deeds of Pope Alexander treats of a similar legation, without any mention of St. Cyril.

^e Lezana from Palaeonydorus and Bostius has these and the following under the year 1172 and following, when the Patriarch was Michael Anchialus: yet Lezana confesses that nothing certain is established as to whether this dispute was with him. Baronius treats of Michael in the year 1160, number 41.

^f St. Basil is honored on the fourteenth of June; from his Life or Writings this habitation of his on Mount Carmel would need to be confirmed.

^g Otto of Freising, book 7 of his Chronicle, chapter 32, treats of the Legation of the Armenians to Eugene III, made in the year 1145, which Baronius also published under the said year, number 23. Saracenus in the Life of St. Cyril joins both legations together; Lezana distinguishes them.

^h Lucius III was created on the twenty-ninth of August of the year 1181 here cited. Mantuanus in volume 3 of his Fasti, in the Life of St. Cyril, celebrates some labors of this kind as follows:

But you, venerable Father, through the kingdoms of the Medes, Through the Armenian cities, and through all the Parthians, Having scattered everywhere the Seeds of the divine Word, Worn out by the weight of age, the weight of labors, You migrated to the appointed joys of everlasting life.

^k Grossus above says of Blessed Hilarion the Abbot. Where this Oracle is treated more fully.

^l Grossus, from the letter of St. Cyril to Abbot Joachim, describes the Angel's words better.

^m Lezana places the death of Brocardus twenty-four years later, at the year 1221, and asserts that Palaeonydorus errs in the chronology of the times. On the contrary, in the Life of this man, Philip of the Most Holy Trinity writes that he was made General in the year 1173.

^n Lezana accepts these things as true under the year 1191, number 7.

^o Here is another chronological error: Bostius comes nearer to it, when he records that he died in the year 1203. Lezana assigns the year of his death as 1224.

^p Bostius adds in Lezana: When a certain lame man touched his body, he obtained perfect health.