Kαλós in acclamation has a continuous life throughout Hellenic, Hellenistic, Roman and early Byzantine times. The history belongs, for the most part, to the fields of ancient pagan culture, with Christian materials accruing to its later stages. The interest of the following study, for the author at all events, has lain as much in the subject-matter itself as in inferences that may be drawn from it. Readers bent on the severe pursuit of a thesis will not find it here.

Thanks to several biographical studies based on Cardinal Rampolla's monumental Santa Melania giuniore, senatrice Romana, the history of the early-fifth-century heiress and ascetic, Melania the Younger, is fairly well known. Her grandmother, Melania the Elder was an even more notable figure in the history of the Church during the second half of the fourth century. She is of particular importance in tracing the history of late-fourth-century asceticism and monasticism. Round her career, in a way, revolve many of the historical and chronological problems in connection with Jerome and Rufinus of Aquileia, Paulinus of Nola and Severus Sulpicius. Details of her travels are our surest approach to datings and to the authenticity of much of the material found in Palladius' Lausiac History. At the same time, she was an extremely interesting, well-travelled, and forceful figure coming at the apex of the western patristic period. Hence her career bears pointed scrutiny.

There is preserved in the Rare Book Department of the Library of Congress in Washington a sheet of parchment comprising two folia of a medieval manuscript, each covered on both sides with Greek text in uncial script. Seymour de Ricci, in his Census of Medieval and Renaissance Manuscripts in the United States and Canada (N. Y. 1935, I, 211), lists this unique and precious fragment and describes it as follows:

‘Library of Congress, ms. no. 60: Sermons, in Greek. Vel. (VIIIth c.), 2 ff. only (27 × 20 cm.), the 2 outer of a quire, 36 lines to a page, written in sloping uncials….

Obtained in 1929 … from Casella of Naples (Ms. Ac. 4189, 10, nn. 1–6); certainly of South-Italian origin.’

The catalogue does not undertake to identify the author of the text.

The reform of Diocletian did away, as much as possible, with the interference of the government in fiscal matters of the Egyptian metropoleis (poleis after 297). The entire administration of each district was entrusted to the council of the cities and supervision was exercised only through the provincial governors.

Msgr. Devreesse, well known to every Church historian for his successful researches on Theodore of Mopsuestia, on Greek catenae and other subjects, reveals in a recent publication his mastery in a field in which he had previously published only various minor essays. By its rich documentation and lucid presentation the new work, a historical and geographical description of the Patriarchate of Antioch, will remain for a long time the standard work on the subject. Based upon a scrupulous and intelligent investigation of the original sources and the author's perfect familiarity with all problems related in any way to the topic, his work deserves the admiration and appreciation of all who are interested in the history and institutions of the Ancient Church. My own studies in the same field, pursued during some twenty-five years, perhaps enable me to recognize more than many other critics the extraordinary qualities of Devreesse's work—a fact which I want to stress all the more as in the following I shall mention many details about which I cannot agree with the author; for my objections and additions could easily be misinterpreted as a sign that I underrate the incontestable merits of the work as a whole.

The Life of the Peloponnesian saint, Peter of Argos, which was first published in the original Greek in 1888, is very little known in spite of its historical interest. If I am not mistaken, I was the first among scholars to make use of it, in 1898 in my Russian study, The Slavs in Greece. In 1908 a monograph in Modern Greek came out in Athens on the subject of Peter of Argos, written by Ch. Papaoi-konomos: . This monograph has remained entirely unknown to European scholars; strangely enough, it was mentioned neither in the detailed bibliography of the Byzantinische Zeitschrift, nor in the Vizantisky Vremennik, nor in the , where Greek publications are listed with reasonable accuracy. For myself, I was unable to find the book anywhere in America, and it was only recently that I received it directly from Greece. Since 1915 the indefatigable Greek scholar Nikos A. Bees has employed the Life of Peter of Argos in several studies, of which I shall speak later. Up to this time, nothing on the Life of Peter of Argos has been written in English.

The Tribal Hidage is a list of about thirty tribes of Anglo-Saxon England together with the number of lands of one family (hides) belonging to each tribe. Historians agree that it is a seventh or eighth century Mercian document so difficult to understand that it is a ‘puzzle’ and ‘a mysterious catalogue—barely intelligible’. Part of the mystery is caused by failure to identify even large tribes in the list, and perhaps more mystery is produced by the inability to fit the data into its alleged historical setting. As a piece of literature it belongs to the intellectual movement sometimes known as the Mercian Renaissance which has received little attention. The great epic, Beowulf, has recently been assigned to it, and another, Widsith, falls in the same period. Alfred drew a majority of his scholars from Mercia. This Mercian Renaissance is thus worth further study for its general significance, but it has a peculiar interest for students of the Tribal Hidage as the environment for this singular document. It is the thesis of this study that the Tribal Hidage, although a Mercian survival, is actually a revision of data of the time of Aethelbert of Kent of about 590 A.D. and that it gives a valuable picture of the political divisions of England of that important time.

Les auteurs latins du XIIe siècle s'imposent de plus en plus à l'attention des historiens de la philosophie et de la théologie médiévales, tant pour leurs propres mérites que par leur influence sur les grandes synthèses du XIIIe siècle. Beaucoup de leurs oeuvres ont un caractère scolaire trés marqué. Nombre d'entre elles ont été enseignées avant d'être livrées au public sous forme de travaux littéraires. Il importe donc pour les comprendre pleinement de les remettre dans leur cadre originel et de les éclairer par ce que nous savons de l'organisation scolaire de cette époque.

Eine überaus anziehende und edle Gestalt aus der Scholastik des 13.Jahrhunderts und aus dem Freundes- und Schülerkreis des hl. Thomas ist Adenulf von Anagni, Propst von Saint-Omer und Professor an der Universität Paris. Er ist bis auf die neueste Zeit wenig beachtet worden. Erst G. Mollat hat aus früheren Mitteilungen der Gallia christiana, des Recueil des historiens des Gaules et de la France, aus der Histoire littéraire de la France, aus den Papstregistern u.s.w. ein zuverlässiges Bild des Lebens und Schrifttums dieses Scholastikers aus dem Weltklerus gezeichnet. Desgleichen hat nachher P.Glorieux in seinen heiden für die theologische Literaturgeschichte der Scholastik so wertvollen Werken über die Pariser Theologieprofessoren des 13. Jahrhunderts und über die Quodlibetalienliteratur Leben und Schriften Adenulfs behandelt und ein Verzeichnis der Quaestionen seines Quodlibetum dargeboten.

Perhaps this article had best begin with an apology. One need not be very conversant with the biography of St. Thomas to know that the points of contact between him and France were comparatively few and that he never was particularly attracted towards a country long the enemy of his own. And still, even before the points of contact did exist, very little experience could not fail to teach him that France was no negligible factor in the affairs of the world and that whether he liked it or not, he could not ignore her thought or her politics. As years passed by, he had opportunities to pay the neighboring nation occasional visits, he made the personal acquaintance of some of her more or less eminent representatives, and a time came when he had to discuss State matters for his country with a few of them. That was not all, and almost on his last day, at the solemn hour of his trial, the name of France was on his lips. These few facts seem sufficient proof to the present writer that his country cannot have left his favorite saint indifferent (Ch. I), and he feels the more drawn towards an inquiry into the matter as he is sure that his favorite saint, in turn, is far from having left some at least of his compatriots indifferent in the course of the last four centuries (Ch. II).

In his edition of the De Nabuthae of St. Ambrose in the Vienna Corpus, C. Schenkl has noted many quotations and echoes from the homilies of St. Basil. In 1927, Professor McGuire in his doctoral dissertation on the De Nabuthae pointed out several more parallels which had escaped Schenkl's vigilant notice. To what is already known a few more pertinent notes can be added.

St. Fulgentius of Ruspe had so completely assimilated the teachings of St. Augustine that he was known to the Middle Ages as Augustinus breviatus. He was referred to by Bossuet in his Défense de la Tradition et des saints Pères as un grand docteur and dubbed le plus grand théologien et le plus saint évêque de son temps. This judgment has been accepted by modern authors also. But in spite of this recognition, studies upon the doctrinal content of his work are disappointingly few. Indeed, Fulbert Cayré felt compelled to complain against the frequently repeated view that the center of Fulgentius' theology was concerned with grace and predestination. As a matter of fact, the central point of Fulgentius' system revolved rather about the problems of the Holy Trinity and of Christology, whereas the subjects of grace and predestination were for him merely the consequence and the application of those primary points. Be that as it may, the sacramental system of Fulgentius has been greatly neglected. The present study aims to make a slight contribution concerning his doctrine on Baptism.

The miracle of the Apostle of Ireland leading to the expulsion of noxious reptiles from the Emerald Isle is, if not one of the best attested, at least one of the most widely known. In a brief study published some time ago, the writer pointed out that similar miracles are credited to quite a number of other holy men, the scene of their actions being, significantly enough, the Channel Islands and some islands on the French Riviera. The list might be considerably extended.

I find in the Towneley Processus Crucis evidence never before pointed out, so far as I know, that the cross there described conforms to that represented in the writings of several of the early Fathers of the Church when they speak of the cross as having a fifth extremity, a sedile or seat projecting from the middle of the long vertical beam.

Life within the Colleges of the University of Paris was a charming one, full of interesting details concerning teaching and education in medieval Paris. A manuscript buried amongst the documents of the National Archives is revealing for those who believe that the lectures on Boethius and the explanation of Donatus constituted the entire programme of the student. The present article is only a sketch intended to call attention to some of the practical methods used to implement the Christian teachings on charity.

Simultaneously with the preparation by the present writer of his article on ‘Medieval Georgian Historical Literature (VIIth–XVth Centuries)’ the Historical Institute of the Georgian Academy of Sciences published the long-awaited text of the Queen Anne Codex of The Georgian Annals, the oldest version of that historical corpus so far discovered. This publication necessitates a few additions to, and corrections of, the above-mentioned article. This is the reason for this note.