DAMASCENUS, Johannes, an eminent theologian of the early Greek Church, derives his surname from Damascus, where he was born about the close of the 7th or the beginning of the 8th century. His Arabic name was Mansur, and he received the epithet Chrysorrhoas (gold-pouring) on account of his eloquence. The principal account we have of his life is contained in a narrative of the 10 th century, much of which is obviously legendary. His father Sergius was a Christian, but notwithstanding held a high office under the Saracen caliph, in which he was succeeded by his son. Damascenus owed his education in philosophy, mathematics, and theology to an Italian monk named Cosmas, whom Sergius had redeemed from a band of captive slaves. About the year 730 he wrote several treatises in defence of image-worship, which the Emperor Leo, the Isauriau, was making strenuous efforts to suppress. Leo in revenge is said to have forged a treasonable letter, purporting to be from Damascenus, and to have sent it to his caliph, who ordered the traitor’s right hand to be cut off. According to the narrative Damascenus immediately proceeded to prostrate himself before an image of the Virgin Mary, implored her intercession, and had the severed hand miraculously restored. The caliph was convinced by the miracle, and offered to replace Damascenus in his office, but the latter resolved to forsake the world, divided his fortune among his friends and the poor, and betook himself to the monastery of St Sabus, near Jerusalem, where he spent the rest of his life. After the customary probation he was ordained priest by the patriarch of Jerusalem. In his last years he travelled through Syria contending against the iconoclasts, and in the same cause he visited Constantinople at the imminent risk of his life ...during the reign of Constantine Copronymus. The date of his death is uncertain; the last notice of him is in 754. Damascenus is a saint both in the Greek and in the Latin Church, his festival being observed in the former on 29th November and 4th December, and in the latter on the 6th May. The works of Damascenus give him a foremost place among the theologians of the early Eastern Church, and, according to Dorner, he “remains in later times the highest authority in the theological literature of the Greeks.” Several treatises have been attributed co him that are probably spurious, but his undoubted works are numerous and embrace a wide range. The most important contains three parts under the general title n-rjyy -yvwo-ews (the fountain of knowledge). The first part, entitled Ke^dXaia <f>t.X.ocro<l>LKd, is an exposition and application to theology of Aristotle’s Dialectic. The second, entitled II epi aipeo-ewv (of heresies), is a reproduction of the earlier work of Epiphanius, with a continuation giving an account of the heresies that arose after the time of that writer. The third part, entitled *Ek8o(tis dupi/ty; ri/s op0o8o£ov 7rLar€<D<s (an accurate exposition of the orthodox faith), is much the most important of the three, containing as it does a complete system of theology founded on the teaching of the fathers and church councils, from the 4th to the 7th century. It thus embodies the finished result of the theological thought of the early Greek Church. Through a Latin translation made by Burgundio of Pisa in the 12th century, it was well known to Peter Lombard and Aquinas, and in this way it influenced the scholastic theology of the West. Damascenus himself has sometimes been called the “Father of Scholasticism,” and the “Lombard of the Greeks,” but these epithets are appropriate only in a limited sense. On the disputed question of Damascenus’s authorship of the interesting Christian romance, Barlaam and Josaphat, see note to the article Barlaam and Josaphat, vol. iii. p. 375. The works of Damascenus were edited by Le Quien, and published with a valuable introduction in 2 vols. fol., Paris, 1712.
DAMASCENUS, Nicolaus, a Greek historian and philosopher, born at Damascus, from which he is named. He flourished in the time of Augustus and Herod the Great, with both of whom he was on terms of friendship. He enjoyed the intimate confidence of Herod, who studied philosophy along with him, and employed him on an important political mission to Augustus. Nicolaus survived Herod, and it was through his influence that the succession was secured for Archelaus; but the date of his death, like that of his birth, is unknown. Of his principal work, a universal history in 144 books, composed at the request of Herod, only a few fragments remain. He wrote also an autobiography, of which a good deal has been preserved, a life of Augustus, a life of Herod, and several philosophical works, which are known to us only through a few extracts in other writers. The first edition of the fragments of Nicolaus in a Latin version appeared at Geneva in 1593. The standard edition is that of Orelli (Leipsic, 1804) with a supplement (1811). The volume published in 1804 contains a notice of the life of Nicolaus by the Abbé Sevin.
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