FLORILEGIA
121
FLORUS
America (Boston. 1892); General Slalules of the Stale of Florida
(St. Augustine, 190B); Willoughbv. Across the Everglades
(Philadelphia, :906); Ruidiaz, La Florida (Madrid, 1893);
Garcia, Dos antiguas relaciones de la Florida (Mexico, 1902);
Ternaux-Compans, Recueil dc piices sur la Floride (Paris,
1841); Sprague, The Origin, Progress and Coticlusion of the
Florida War (New York, 1848); Extant Records of the Parish of
St. Augustine from the year 159U, preserved in the Cathedral
Archives at St. Augustine. James Veale.
Florilegia (Lat. florilegium, an anthology) are sys- tematic collections of excerpts (more or less copious) from the works of the Fathers and other ecclesiastical writers of the early period, compiled with a view to serve dogmatic or ethical purposes. These encyclo- pedic compilations — Patristic anthologies as they may be fitly styled — are a characteristic product of the later Byzantine theological school, and form a very considerable branch of the extensive literature of the Greek Catenje.
Two classes of Christian florilegia may here be dis- tinguished: the dogmatic and the ascetical, or ethical. The dogmatic florilegia are collections of Patristic citations designed to exhibit the continuous and con- nected teaching of the Fathers on some specific doc- trine. The first impulse to compilations of this nature was given by the Christological controversies that con- vulsed the Eastern Church during the fifth century, when, both at the gatherings of the great church councils and in private circles, the practical need had made itself tiefinitely felt, of having at hand, for ready reference, a convenient summary of what the Fathers and most approved theologians had held and taught concerning certain controverted doctrines. Such a summary, setting forth the views of Nestorius and the mind of the orthodox Fathers, was first laid before the Council of Ephesus, in 431, by St. Cyril of Alexandria. Summaries of dogmatic utterances were used also at the Council of Chalcedon in 451, and at the Fifth Gen- eral Council in 533. But it was not until the seventh century that the dogmatic florilegia assumed a fully developed and definite form. At the Sixth General Council, in 680, two of these collections played a very prominent role, one, constructed by Macarius, the Patriarch of Antioch, in favour of the Monothelites, and the other, a counter collection presented by the legates of Pope Agatho. During the Iconoclastic controversy similar collections were produced. Men- tion is made of one on the cult of relics and images which the Synod of Jerusalem sent to John, Bishop of Gothia, about 760.
The oldest extant, and at the same time most ex- tensive and valuable, of these dogmatic compilations, is the " Antiquorum Patrum doctrina de Verbi incar- natione " (first completely edited from a manuscript in the Vatican Library by F. Diekamp, " Doctrina Pa- trum de incarnatione verbi. Ein griechisches Flori- legium aus der Wende des 7. und 8. Jahrhunderts", Mtinster, 1907). It is extraordinarily rich in frag- ments from writings of the Patristic period which are now lost. Of the 977 citations (mainly of a Christo- logical character) which it contains, 751 alone are from the works of the Fathers, representing 93 eccle- siastical writers. Diekamp ascribes the work to the period between the years 685 and 726, and, though nothing can be said with certainty concerning the author, a slight probability points to Anastasius of Sinai as its compiler. A florilegium somew'hat similar to the "Doctrina" is mentioned by Photius in his Bibliotheca (Migne, P. G., CLIII, 1089-92), but not a trace of it survives to-day. Another compilation of this kind, covering the whole province of theology in five books, is ascribed to the monk Doxopatres, iden- tical perhaps with the eleventh-century John Doxo- patres; the first two books, treating of Adam and Christ, are all that remain. A number of other dog- matic florilegia are still extant in manuscript form, but they have never been edited, nor even critically exam- ined. The authors of most of them are unknown.
The ascetical florilegia are collections of moral sen-
tences and excerpts drawn partly from the Scriptures
and partly from the Fathers, on such topics as virtues
and vices, duties and exercises of a religious life, faith,
discipline, etc. They are not so numerous as the
dogmatic florilegia, and apparently were all compiled
before the tenth century. Their material, as a rule, is
gathered indiscriminately from various authorities,
though in some instances it is furnished by only a
single writer, a distinct preference being then shown
for the works of the more illustrious Fathers, Basil the
Great, Gregory of Nazianzus, and St. John Chrysos-
tom. An extensive Christian florilegium of the sixth
century, entitled ri Upd (Sacred Things), is probably
the earliest of these anthologies. The work consisted
originally of three books, the first of which treated of
God, the second of man, and the third of tiie virtues
and vices. In the course of time it underwent con-
traction into one book, its material was recast and
arranged in alphabetical order under t(tXoi, or sec-
tions, its name changed to ra lepa irapd\\ri\a, "Sacra
Parallela" (from the fact that in the third book a
virtue and a vice were regularly contrasted or paral-
leled), and its authorship widely ascribed to St. John
Damascene. That the Damascene was really the com-
piler of the "Sacra ParaUela", and that he used as liis
principal source the "Capita theologiea'", a florilegium
of Maximus Confessor, has been maintained recently
with much learning and skill (against Loofs, Wendland,
andCohn) by K. Holl ("Fragmenta VornicanischerKir-
chenvater aus den Sacra Parallela", Leipzig, 1899).
Though ri Upi is no longer extant in its original
form, considerable portions of the first two books have
come down to us in manuscript, and parts of the third
are preserved in " The Bee " (Melissa) of Antonius, a
Greek monk of the eleventh century (Migne, P. G.,
CXXXVI, 765-1124). Of the "Sacra, Parallela"
there are several recensions, one of which is given
in Migne (P. G., XCV, 1040-1586; XCVI, 9-544').
Other extant ascetical florilegia still remain unedited.
As in the case of the dogmatic florilegia, most of them
are anonymous.
The character and value of the Christian florilegia cannot be definitely or finally estimated until the vari- ous manuscripts that now lie scattered through the libraries of Europe and the East have received a more thorough and critical investigation than has hitherto been accorded to them. Questions as to date, author- ship, sources, structure, relative dependence, etc, have as yet been treated only in a general way. As the characteristic production of an age of theological decadence, these collections of ancient Christian frag- ments have no high literary value; they are, however, of great importance to us, because they frequently embody the only remains of important Patristic writings. The difficulties connected with their use arise chiefly from the unsatisfactory condition of the text., the uncertainty concerning the names to which the fragments have been ascribed, and the want of sufficient data to determine the dates. Only a small part of the extant material has been printed.
The best general account of the florilegia will be found in Krumbacher, Geschichte der byzantinischen Lileratur (2nd ed., Munich, 1897), 206-210, 216-218, where there is also bibliog- raphy and a full list of manuscripts. — Wachsmcth, Studien zu den griechischen Florilegien (Berlin, 1882).
For the dogmatic florilegia: Sherman, Die Geschichte der dog- matischen Florilegien vom 5. bis 8. Jahrh. (Leipzig. 1904). For the Sacra Parallela^ Looks, Leontius von Byzanz (Leipzig, 1887); Idem, Studien iiber die Johannes von Damosko zugeschrie- benen Parallelen (Halle, 1892); and the above-mentioned works b.v Diekamp and Hoi.L. Qi. Shahan in Catholic Univ. Bulletin (Washington), V, 94 sq.
Thomas Oestreich.
Florus, a deacon of Lyons, ecclesiastical writer in the first half of the ninth century. We have no infor- mation regarding the place of birth, the parents, or the youth of this distinguished theologian; but it is prob- able that he came from the neighbourhood of Lyons,
