PALLAVICINO
426
PALLAVICINO
and was in Anoyra after 412. In 417 he chanRcd his
Diocese of Helenopolis for Aspuna in tialatia (Soc-
rates, loc. cit.)- In 420 he wrote his "Historia Lau-
siaca" (Butler, "The Lausiac History", I, 179 sq.).
After that lie disappears ; but he died apparently
before 431, in which year a certain Eusebius was
Bishop of Aspuna.
His chief work is the "Historica Lausiaca", a historj- of the monks of Egypt and Palestine in the form of anecdotes and short biographies. Its name comes from the dedication to Lausos, a chamberlain of 'I'hcodosius II (408-50) 'H -rrpis AoCffoi' i(rTop(a and then shortly, Aafffiatri^or AautroiVAy. Difficulties about the text are examined and in great part solved by Dom Cuthbert Butler (see below). The chief difficulty is that Palladius repeats nearly all the contents of Rufinus, "Historia monachorum" (written from a Greek source between 404 and 410). The text, as it is in Migne, eNndently depends on Rufinus's source. There are also many variant texts. The book was popular among monks all over the East, who appear to have added to it considerably in transcribing it. The first edition was a Latin ver- sion by Cicntianus Hervetus (Paris, 1555), reprinted by H. Rcsweyde ("Vita; pat rum", VIII, Paris, 1628). A shorter (ireek text was published by J. Meursius (Leyden, 1616), and a longer one by Fronton Leduc ("AuctariuMi liibliotheca" Patrum", IV, Paris, 1624), and a still ni(irc comiilete one by J. Cotelerius ("Mon- umenta eccl. gr;cc;e", III, Paris, 1686; reprinted in P. G., XXXIV, 995-1260). This longer version con- tains the text of Rufinus. Butler, Preuschen, and others think that the shorter text (of Meursius) is Palladius's authentic work, the longer version being interpolated. Amelineau (op. cit.) holds that the longer text is all Palladius's work, and that the first thirty-seven chapters (about the monks of Lower Egypt) are mainly an accoimt of what the author saw and heard, though even here he has also used docu- ments. But he thinks the second part (about L^pper Egj-pt) is merely a compilation from a Coptic or Greek document which Rufinus also used; so that Palladius's \'isit to LTpper Egjpt must be a literary fiction. (See also Fessler-.Jungmann, op. cit.) But the shorter text itself exists in various forms. A Syrian monk, Anan-Isho, li\'ing in the sixth-seventh centuries in Mesopotamia, translated the "Lausiac Historj'" into Syriac with further interpolations ("Paradisus Patrum", ed. Bedjan, "Acta martyrum et sanctorum", VII, Paris, 1897; tr. E. A. Wallis Budge, "The Paradise of the Fathers", 2 vols., London, 1907). At one time the "Lausiac History" was considered a compilation of imaginary legends (see Weingarten, "Der Urspnmg des Monchtums", Gotha, 1877, and others). Later research has very considerably rehabilitated Palladius; the chief au- thorities now (Butler, Preu.schen) consider the "Lau- siac History" to be in the main a serious historical document as well as an invaluable picture of the lives and ideas of the earliest Christian monks (cf. Preu- schen, op. cit., 210).
Pallaflius's object is not so much to save material for history as to provide spiritual reaflLng; at the same time the author has a controversial purpose as an Origenist. Rosweyde in his edition adds to the "Lausiac History" an alphabetic list of "Sayings of the Fathers" (' AnocpOiyimra tQiv iraripuiv, in the "VitsE Patrum", V-VI). These are later and consist partly of old traditions of Egyptian monks, partly of apocryphal additions (Butler, " The Lausiac His- tory", I, 208-15). Under the name of Palladius there is also a life of St. John Chrysostom (Dialogue with Theodore, deacon of the Roman Church, about the life and manners of .lohn Chrysostom). It was first edited in Greek with a Latin translation by E. Bigot (Paris, 1680); it is included in de Montfaucon's edition of Chrysostom (XIII, Paris, 1718-38), and in
P. G. (XLVII, 5-S2). There are dimculties about the
identification of its author with that of the "Lausiac
History" and the Bishop of Helenopolis, so that all
possible combinations have been suggested, including
that of three separate persons. The chief of these
difficulties is that the biographer distinguishes liim-
self from the bishop (c. iii, "P. G.", loc. cit., 13). Bar-
denhewer ("Patrologie", 354) and Fessler-Jungmann
(" Institutiones Patrologia; ", II, i, 209-10) identify the
author of the "Lausiac History" and the biographer,
but distinguish from them the bishop. It is, how-
ever, now very common to identify the bisho[) and the
Lausiac author (Dr. Wallis Budge, "The Paratlise of
the Fathers", p. xxi), so that we come to the identity of
all three as supposed in this article. Preuschen ex-
plains the difficulty in the Dialogue as a literary
fiction (Palladius u. Rufinus, 246).
The tip.st modern edition of the Lausiac IHntory is DoM CrTiiiiKiiT Hitler, Palladius, The Lausiac History: I. A critical die; '■.: II, 11. r GreektcxfmTextsandStudics. \HC&mhndRe, \^^ l"l , li;i.t-9CHEN. Palladius u. Rufinus, ein Beilrag zur Qij': il'i'sten Monchtums (Gieasen, 1S97}; AMti.isEAV.
[)'■ III I. It; i;.'i (Paris. 1887); HnpTER, Nomenclalor. I (Inn-s- bruck, ]no:i),322: Fes.sler-Jcngmann, Institutiones Patrologicc, ii, i (Innsbruck, 1892), 209-12.
Adrian Fortescue.
Pallavicino, Pietro Sforza, cardinal, b. 28 Nov., 1607; il. 5 ,June, 1667. Descended from the line of Parma of the ancient and noble house of the Marchese, Pallavicini, the first-born of his family, he renounced the right of primogeniture and resolved to enter the priesthood. He obtained the doctorate in philosoph}' in 1625, theology in 1628 (the theses, printed in the years mentioned, being extant). Pope LIrban VIII (1623-44) appointed him rcferendarius ulriusque signaturce and member of several congregations. He was highly es- teemed in the literary circles of Rome. When his friend Giovanni Ciampoli, the secretary of briefs, fell into disfavour, Pallavicino's standing at the papal court was also seriously affected. He was sent in 1632 as governatore to Jesi, Orvieto, and Camcrino, where he remained for a considerable time. In spiteof his father's opposition, he entered the Society of Jesus on 21 June, 1637. Afterthe two years' novitiate he became, 1639, professor of philosophy at the Collegium Ro- manum. In 1643, when John de Lugo was made car- dinal, Pallavicino became his successor in the chair of theology, a position he occupied imtil 1651. At the same time he was frequently employed by In- nocent X in matters of importance. In this way he became a member of the commission appointed to examine the writings of Jansenius. He was further- more commissioned to examine the writings of M. de Barcos, two of which were condemned in 1647.
Before his entrance into the Jesuit order he had published orations and poems. Of his great poem "I fasti sacri", which was to havebeen completed in four- teen cantos, he had pubhshed one part (Rome, 1636); but upon his entrance into the novitiate he gave up its fuiiher publication. His first considerable literary work as Jesuit was a tragedy, "Ermenegildo martire" (Rome, 1644). In the same year there appeared " Del bene libri quattro" (Rome 1644 and often reprinted). He began editing the works of his former friend Giovanni Ciampoh; of these the "Rime" appeared in Rome (1648) and the "Prose" (1667 and 1676). In rebuttal of the numerous accusations raised against the Society of Jesus, Pallavicino composed a circum- stantial refutation, "Vindicationes Societatis Jesu, quibus multorum accusationes in eius institutum, leges, gymnasia, mores refelluntur" (Rome, 1649). In the same year he began the publication of hisgre.at dogmatic work in conjunction with his theological lectures, "Assertiones theologicap". The complete work treats the entire field of dogma in nine books. The first five books appeared in three volumes (Rome, 1649), the remaining four books are included in vol- umes IV-VIII (Rome, 1650-1652) . Immediately after
