The Life of Ignatios 1 was written by Niketas Paphlagon (actually by Nicetas David, bishop of Dadybra in Paphlagonia (mid tenth century); see Beck, Kirche, pp. 548, 565ff.). Ignatios 1 was patriarch of Constantinople twice, from 847 to 858 and again from 867 to 877.

His original name was Niketas but he assumed the name Ignatios on becoming a monk in 813: Theoph. Cont. I 10 (p. 20) (see below), Nicetas, Vita Ignatii 492B (Ἰγνάτιος δὲ μετονομάζεται), cf. 493D (Νικήτας ὁ καὶ Ἰγνάτιος). He was born at Constantinople: Nicetas, Vita Ignatii 489C. Grandson of Theophylaktos 7 (on his father's side): Nicetas, Vita Ignatii 489C (ὁ Μιχαὴλ Θεοφυλάκτου πατρικίου μεγαλοπρεποῦς υἱὸς ἦν). Grandson of the emperor Nikephoros 8 (on his mother's side): Theoph. Cont. IV 30 (p. 193), Zon. XVI 4. 30 (ὁ μοναχὸς Ἰγνάτιος τῆς ἐκκλησίας προέστη, ὃς θυγατριδὴς μὲν ἦν Νικηφόρου τοῦ βασιλέως τοῦ ἀπὸ γενικῶν, υἱὸς δὲ Μιχαὴλ βασιλέως τοῦ Ῥαγγαβέ), Nicetas, Vita Ignatii 489C (Προκοπία δὲ Νικηφόρου θυγάτηρ τοῦ εὐσεβοῦς ὑπῆρχε βασιλέως). Son of the emperor Michael I (Michael 7 Rhangabe): Theoph. Cont. I 10 (p. 20), IV 30 (p. 193), Nicetas, Vita Ignatii 489C (πατέρας), Leo Gramm. 231, 235, Georg. Mon. Cont. 817, Ps.-Symeon 657, Genesius I 5, Zon. XVI 4. 30 (ὁ μοναχὸς Ἰγνάτιος τῆς ἐκκλησίας προέστη, ὃς θυγατριδὴς μὲν ἦν Νικηφόρου τοῦ βασιλέως τοῦ ἀπὸ γενικῶν, υἱὸς δὲ Μιχαὴλ βασιλέως τοῦ Ῥαγγαβέ). His mother was Prokopia 1: Nicetas, Vita Ignatii 489C (πατέρας), 500A (μητέρα). Younger brother of Theophylaktos 9 and Staurakios 12: Nicetas, Vita Ignatii 492A-B. He also had two sisters, Georgo 1 and Theophano 2: Nicetas, Vita Ignatii 492A (παῖδες οἱ πάντες, πέντε λέγουσι γενέσθαι). He was apparently born in 797/798 (since he died in 877 in his eightieth year; cf. below) or in 798/799 (fourteen years old in 813; cf. below). The year 798 would fit both pieces of information, if he had completed fourteen years when he became a monk in 813.

When he was ten years old (perhaps in 809; see below), he was put in command of the newly formed Hikanatoi by his grandfather, the emperor Nikephoros 8: Nicetas, Vita Ignatii 492B (Νικήταν δὲ πρῶτον μὲν δεκαέτη τυγχάνοντα, τῶν λεγομένων ἱκανάτων παρὰ Νικηφόρου φασὶ τοῦ πάππου προβεβλῆσθαι, δι' ὃν ἐκεῖνο τὸ πρᾶγμα πρῶτον καταστῆναι). He was made commander of the Hikanatoi while still a child, in order to endear him to the troops and to broaden his experience: Theoph. Cont. I 10 (p. 20) (Νικήτας, ὃς πρότερον μὲν παῖς ὢν τὴν τῶν ἱκανάτων διεῖπεν ἀρχήν, ἅτε δὴ φίλιος τοῖς στρατιώταις καὶ ἐν ὑπαίθρῳ διάγουσιν εἶναί τε θέλων καὶ τῶν πολλῶν πραγμάτων ἔμπειρος). The date was perhaps 809; see Haldon, Byzantine Praetorians, pp. 245-246. He was fourteen years old when his father was overthrown (in 813): Nicetas, Vita Ignatii 492B (τεσσαρεσκαιδαέκατης δὲ γεγονὼς). He was therefore apparently born in 798/799 (but see above).

After the overthrow of his father Michael I (Michael 7) he and his surviving brother were castrated: Scriptor Incertus 341, Nicetas, Vita Ignatii 492C (καταδικάσας ὁ ἀμείλικτος μελῶν εὐνουχίᾳ), cf. Scyl., p. 9 (the children of Michael 7 were exiled with their mother), Genesius I 5 (Ignatios 1 was castrated by the emperor Leo 15), Chron. 1234, §202 (II, p. 14), Bar Hebr., p. 125. He received the tonsure, adopted the name Ignatios and took up the life of a monk with his father: Theoph. Cont. I 10 (p. 20), Nicetas, Vita Ignatii 492B (ἀποκείρεται μὲν καὶ αὐτὸς, Ἰγνάτιος δὲ μετονομάζεται). Castrated and tonsured after his father's overthrow, he pursued the ascetic life for many years until the empress Theodora 2 summoned him to become patriarch (see below): Zon. XVI 4. 30 (καὶ μετὰ τὴν ἐκ τῆς βασιλείας ἀπόπτωσιν τοῦ πατρὸς αὐτοῦ παρὰ τοῦ Λέοντος ἐκτομίας γενόμενος, ἐκείρατό τε τήν τρίχα καὶ ἐπὶ μακρὸν ἀσκητικοῖς ἱδρῶσι τὸ σαρκίον ἐδάμασεν, ὃν ἡ βασιλὶς Θεοδώρα τὰ τῆς βασιλείας ἰθύνουσα εἰς τὸν ἀρχιερατικὸν τῆς Κωνσταντινουπόλεως ἀνήγαγε θρόνον).

During the thirty years of iconoclast persecution (813-843) he flourished as a monk (ἐν ταῖς αὐλαῖς τῆς μοναδικῆς πολιτείας ἐξηνθηκὼς); he studied the Old and New Testaments and the writings of the Fathers, modelling himself on their example (πᾶσαν μὲν Παλαιὰν Διαθήκην, πᾶσαν δὲ Νέαν ἐκμελετῶν, πᾶσι δὲ λόγοις τῶν ἱερῶν Πατέρων φιλοπείρως ἐσχολακὼς); he practised all the ascetic and other duties of a monk, even though they were made unduly harsh because the hegoumenos of his monastery wished to curry favour with the ruling iconoclasts: Nicetas, Vita Ignatii 493D-496B (καρποφορεῖ πρῶτον μὲν νηστείαν, ἀγρυπνίαν, ψαλμῳδίαν ἐπιτεταγμένην, καὶ προσευχὰς, τύλους γονάτων, δάκρυα, στηθῶν ἐπιτίμησιν, γλώσσης ἐγκράτειαν, ὑπομονὴν πρὸς πάσας αἰκίας, τοῦ καθηγεμόνος σκληροῦ τε τὴν γνώμην ὄντος, καὶ τῷ τοῖς Εἰκονομάχοις χαρίζεσθαι, σκληρῶς πάνυ παιδαγωγοῦντος αὐτόν). He made a profound impression and is said to have been blessed in his earlier years by Theophanes 18 who prophesied that he would become patriarch: Nicetas, Vita Ignatii 500B (τῷ μακαρίῳ νέῳ ἔτι τυγχάνοντι, τὴν δεξιὰν, ὡς λόγος, ἐπιβαλεῖν, καὶ ὡς πατριάρχην αὐτὸν εὐλογεῖν).

He remained devoted to the veneration of icons and eventually, after the deaths of his father (in 844) and of his hegoumenos, he became hegoumenos of the monastery himself (πάσης δὲ τῆς ἀδελφῶν ἐπιμελείας καὶ τῆς ψυχῶν ἐπιστασίας, ὡς ποιμένα καλὸν καὶ τῶν λογικῶν προβάτων καθηγητὴν, περιισταμένης εἰς αὐτὸν); in this role he was distinguished for the teaching and advice which he gave his flock (ταῖς συνεχέσι τῶν λόγων ὁμιλίαις καὶ ταῖς σοφαῖς παραινέσεσι τὰς αὐτῶν ἐξέτρεφε ψυχὰς); his monastery flourished and expanded so much that he had to found three further monasteries, for all of which he organised the building, the furnishing and the resources: Nicetas, Vita Ignatii 496C-D. As a result of his efforts monasteries flourished on three of the Princes' Islands, Plate, Hyatros and Terebinthos; towards the end of his life he also founded a monastery of the Archangel Michael (with a church) on the shore opposite the Princes' Islands: Nicetas, Vita Ignatii 496D-497A. In 847 (see below) he was a monk and hegoumenos of the monastery of Satyros; distinguished for his piety and virtue: Theoph. Cont. IV 30 (p. 193) (Ἰγνάτιον μοναχὸν ὄντα καὶ τῆς μονῆς ἡγούμενον τοῦ Σατύρου). He had founded the monastery of Satyros, also known as the monastery of the Anatellon, and shortly afterwards transferred there the body of his father Michael 7 (died 844): Theoph. Cont. I 10 (p. 20). He apparently had therefore founded the monastery between 844 and 847 and was also hegoumenos during the same period. During the period of the iconoclast persecution (before 843) he was ordained a priest; he was consecrated by the bishop of Parion, Basilios 58, and became in succession anagnostes, hypodiakonos, diakonos and priest (πρῶτον μὲν ἀναγνώστης, ἤτοι τῶν θεῖων ἱεροκήρυξ γραφῶν, εἶτα ὑποδιάκονος, εἶτα διάκονος, καὶ ἱερεὺς μετὰ ταῦτα); his reputation grew through the help and encouragement he gave to the victims of persecution in Bithynia and the neighbourhood: Nicetas, Vita Ignatii 497A-C, cf. 500A, he was helped in this work by his mother (τὴν αὐτοῦ ... μητέρα) Prokopia 1 and one of his sisters (whose name is not recorded: either Georgo 1 or Theophano 2 - τὴν ἀδελφὴν). He had been a priest for many years (πλείστοις ἔτεσιν ἤδη τοῖς τῆς ἱερωσύνης χαρίσμασιν ἐνευδοκιμηκὼς) in 847 when he was chosen to succeed Methodios 1 as patriarch of Constantinople (τῆς θείας ἱεραρχίας ἀξιοῦται, καὶ τῷ θρόνῳ τῆς βασιλίδος ἐνίδρυται): Nicetas, Vita Ignatii 501A-B.

He was chosen to succeed Methodios 1 as patriarch of Constantinople: Leo Gramm. 235, Georg. Mon. Cont. 821, Ps.-Symeon 657, Vita Nic. Stud. 904B. He became patriarch of Constantinople: Theoph. Cont. I 10 (p. 20) (ὁ δὲ Ἰγνάτιος ὁ καὶ πρότερον Νικήτας καλούμενος, τῆς Κωνσταντινουπόλεως πρόεδρος εἶναι λαχών), IV 30 (p. 193), Zon. XVI 4. 30 (ὃν ἡ βασιλὶς Θεοδώρα τὰ τῆς βασιλείας ἰθύνουσα εἰς τὸν ἀρχιερατικὸν τῆς Κωνσταντινουπόλεως ἀνήγαγε θρόνον).

One of his first acts was to ask the former bishop of Syracuse, Gregorios Asbestas (Gregorios 26), not to attend his consecration, since Gregorios 26 was still subject to allegations which had not yet been tried; in consequence Gregorios 26 became his enemy, in spite of Ignatios 1's offers of reconciliation, and a focus of discontent with Ignatios 1: Nicetas, Vita Ignatii 512B-C. He was subjected to mockery and ridicule from the emperor's boon companions, especially Theophilos 8 (Grylos): Theoph. Cont. IV 38-39 (pp. 200-202), V 21-23 (Vita Basilii) (pp. 244-247), Nicetas, Vita Ignatii 528B-C, Ps.-Symeon 661-664. He criticised the Kaisar Bardas 5 for immorality and urged him to mend his ways; Bardas 5 ignored him, and so Ignatios 1 refused him communion (the occasion was Epiphany, 6 January, probably in 858: Nicetas, Vita Ignatii 504B), whereupon he was driven from the church and treated very badly in order to make him apologise; he refused, and was therefore dismissed by Bardas 5 and replaced as patriarch by Photius (Photios 1): Nicetas, Vita Ignatii 504B-C, Leo Gramm. 240, Georg. Mon. Cont. 826, Ps.-Symeon 667, 671, cf. Theoph. Cont. IV 30 (p. 193) (he refused Bardas 5 admission to the church, for immorality, and was himself expelled and mistreated, suffering hunger, thirst and beatings), IV 32 (p. 195) (replaced by Photios 1), Zon. XVI 4. 31-37, Vita Nic. Stud. 905C-908B. The date of his dismissal was 23 October 858; cf. Grumel, Chronologie, p. 436.

Details of events preceding his dismissal are given in the Vita Ignatii; after being refused communion, Bardas 5 persuaded the emperor Michael III (Michael 11) to order Ignatios 1 to make the empress Theodora 2 and her daughters (Anastasia 2, Anna 2, Maria 4, Poulcheria 1 and Thekla 1) nuns, in order to remove them from power and free Michael III (Michael 11) from their control; Ignatios 1 refused, on the grounds that it would break the oath that he had sworn when he became patriarch, not to support any plot against the emperor; he was then accused by Bardas 5 of supporting the claim to the throne of Gebon 1, a recent arrival in Constantinople and supposedly a pretender to the throne; soon afterwards Michael III (Michael 11) had his mother Theodora 2 and sisters (Anastasia 2, Anna 2, Maria 4, Poulcheria 1 and Thekla 1) imprisoned and tonsured and he then deposed Ignatios 1 and exiled him to the island of Terebinthos: Nicetas, Vita Ignatii 504C-505B (ἀπελαύνει τοῦ πατριαρχείου τὸν Ἰγνάτιον, καὶ πρὸς τὴν νῆσον Τερέβινθον αὐτὸν ὑπερορίζει). Ignatios 1 immediately came under great pressure to sign a document of abdication; a delegation of senior ecclesiastics visited him on Terebinthos and met with a refusal; they later returned accompanied by senior secular officials but Ignatios 1 still refused in spite of a mixture of promises and threats; after this he suffered persecution by less lawful methods: Nicetas, Vita Ignatii 505C-D. Photios 1 was chosen to become patriarch in his place: Nicetas, Vita Ignatii 509A. Ignatios 1's first patriarchate lasted for eleven years (i.e. 847-858): Nicetas, Vita Ignatii 512C (τῆς πρώτης αὐτοῦ ἱεραρχίας).

Two months after the removal of Ignatios 1 and the election of Photios 1, attempts began, allegedly promoted by Photios 1, to convict Ignatios 1 and his followers of treason, and officials and soldiers were sent to Terebinthos to pursue enquiries using torture; when they found no evidence, Ignatios 1 and his followers were transferred to Hiereia, where Ignatios 1 was kept fettered in a goat pen (μάνδραν αἰγῶν); from there he was taken to Ta Prometou (i.e. Ta Promotou) and treated with such violence by Leo Lalakon (Leo 27) that two of his teeth were knocked out; he was then shackled in irons and left in a tiny cell with two attendants to serve him (πρὸς ὑπηρεσίαν αὐτῷ); a few days later, when he still refused to sign his abdication (ἑκουσίως τοῦ θρόνου παραχωρεῖν), he was taken to the Noumera prison and kept in iron shackles again; in the month of August (presumably 859) he was put on board ship and exiled to Mitylene; meanwhile the persecution of his supporters continued: Nicetas, Vita Ignatii 513A-C. While he was on Mitylene, his deposition and excommunication was proclaimed by Photios 1 in the Church of the Holy Apostles at Constantinople: Nicetas, Vita Ignatii 513D (καθαίρεσιν ἀποφαίνεται, ... οὐ μόνον δὲ, ἀλλὰ καὶ ἀναθεματίζει καὶ ἀποκηρύττει). Photios 1 now wrote to the pope calling a council to discuss the state of the Church and claiming that Ignatios 1 had abdicated voluntarily because of age and ill-health; then Ignatios 1 was transferred again, after six months on Mitylene (therefore in about February 860), back to the island of Terebinthos, where he was again subject to violence and abuse, this time from Niketas 66 Oryphas: Nicetas, Vita Ignatii 516B-C. In this year also he lost close supporters and saw his monasteries raided in attacks by Russian raiders: Nicetas, Vita Ignatii 516D-517A. When the council assembled (in 861), Ignatios 1 was at Ta Poseos (the house of his mother in Constantinople; see below), whence he was summoned to attend the council; he was made to attend dressed as a monk, not as a patriarch: Nicetas, Vita Ignatii 517B-D. The council formally deposed him as uncanonically elected (ἀψηφίστως χειροτονηθεὶς) and a priestly cloak was ritually put on him and then torn from his back: Nicetas, Vita Ignatii 517D-521A. He was then handed over to Ioannes 93, Nikolaos 7 and Theodoros 75 to undergo harsh and inhuman treatment in an effort to force him to sign a document of abdication with his own hand; he was beaten, starved and maltreated and forced to live in the tomb of Constantine V Copronymus (Konstantinos 7); when he was half-dead and suffering apparently from dysentery his hand was seized by Theodoros 75 and a mark made on a piece of paper, which was then converted by Photios 1 into a document in which Ignatios 1 apparently admitted that his consecration had been illegal; after that he was allowed to live in the house formerly owned by his mother (τὸν μητρικὸν δὲ οἶκον), Ta Poseos, to recover from his sufferings: Nicetas, Vita Ignatii 521A-D. The authorities planned to inflict further humiliation on him by bringing him to the Church of the Holy Apostles and forcing him to publicly condemn himself; it was also apparently rumoured that they intended to blind him and cut off his hand; however when troops arrived at Ta Poseos to seize him, he disguised himself as an impoverished worker (οἰκτρὰν καὶ λαϊκὴν παρὰ τῶν οἰκετῶν ἀνειλημμένος στολὴν, δύο δὲ σπυρίδας ἐφ' ἑνὸς ξύλου τῶν ἰδίων ἀπαιωρήσας ὤμων) and made good his escape; the date was at Pentecost, either 25 May 861 or 7 June 862; accompanied by one disciple, Kyprianos 6, he made his way to the Subaitikon and then, encouraged by a lucky omen and still in humble disguise, he escaped by boat and travelled around the Princes' Islands and the islands of the Proconnesus and the Propontis, living rough and suffering hardships but helped by charitable Christians and escaping all efforts by Photios 1 to find him, thanks to his disguise (and cf. Niketas 66): Nicetas, Vita Ignatii 521D-524D. The hunt for him was called off as a result of alarming earthquakes that shook Constantinople in the month of August (?864); after receiving an imperial guarantee from Petronas 5 he returned to Constantinople and was sent to live in his own monastery; the earthquakes then ceased and the Bulgars accepted Christianity (this apparently fixes the year as 864): Nicetas, Vita Ignatii 525A-B. An attempt by Photios 1 to convict him of criticising the emperor failed when the letters produced in evidence were found to be forgeries: Nicetas, Vita Ignatii 528D-529C. Perhaps it was now that he restored the altar in the Church of the Theotokos on the island of Plate which had been overthrown by the Russian raiders in 860: Nicetas, Vita Ignatii 532B-C. At the beginning of Lent in 866 he was placed under close scrutiny on the island by Bardas 5 (see Leo 118) and prevented from going out or receiving visitors or performing any priestly functions; this endured for three months, until the murder of Bardas 5: Nicetas, Vita Ignatii 536C-D (ὡς μὴ ἐξιέναι αὐτῷ παντάπασι τὴν ἱερὰν ἀναφέρειν λειτουργίαν).

On 26 September 867, two days after the murder of the emperor Michael III (Michael 11), Elias 10 was sent by the new emperor Basil I (Basilios 7) to bring Ignatios 1 back from the island to Constantinople with all honour; he housed him for the time being in the Palace of the Mangana, which had formerly belonged to his father: Nicetas, Vita Ignatii 540A-B (ἐν τοῖς γονικοῖς αὐτοῦ παλατίοις τοῖς καλουμένοις Μαγκάνοις). He was restored to the patriarchal throne after the death of Michael 11 and the accession of Basil 7: Lib. Pont. 107. 76, 108. 23.

Elsewhere there is more detail about his treatment by Bardas 5; he was delivered to Theodoros Moros (Theodoros 75), Ioannes 93 and Nikolaos 7, who imprisoned him in the Church of the Holy Apostles, in the section of the tombs, inside the sarcophagus of Constantine V Copronymus (Konstantinos 7) and then kept him there during the winter season, when he suffered abominably; some comfort was secretly given to him by Constantine the Armenian (Konstantinos 41) who brought him wine, bread and fruit; unable even so to obtain an apology from him, Bardas 5 replaced him with Photios 1 and banished him first to the island of Terebinthos, then in fetters to Hieria, where he was shut up in the goat pen (μάνδραν αἰγῶν); next he was taken to Ta Promountou (?Ta Promotou) (see above), where he was struck about the face by Leo Lalakon (Leo 27) and two teeth were knocked out before he was enclosed for a few days in a tiny cell with heavy fetters on his feet and then taken still in iron fetters to the Noumera prison (in Constantinople); finally he was banished to the island of Mitylene: Theoph. Cont. IV 31 (pp. 193-194), IV 33 (pp. 195-196), Ps.-Symeon 667-668.

Patriarch of Constantinople in succession to Methodios 1; he excommunicated the Kaisar Bardas 5 for an offence of which the Kaisar refused to repent, and was subsequently deposed by him and replaced by Photios 1; he was subsequently physically maltreated; he was delivered into the care of Theodoros Moros (Theodoros 75), Ioannes Gorgonites (Ioannes 93) and Nikolaos Skoutellops (Nikolaos 7), who imprisoned him in the tomb of the emperor Constantinos V Copronymus (Konstantinos 7), where he was starved and frozen; his sufferings were worse because he was old and a eunuch; his only relief came from Konstantinos 41 the Armenian who visited him secretly with food and drink: Genesius IV 18. Said to have seen and spoken to the apostle Peter in a vision of Hagia Sophia and been told of the coming overthrow of Bardas 5: Ps.-Symeon 677-678.

He was restored to the patriarchal throne by the emperor Basil I (Basilios 7): Vita Nic. Stud. 913B. He was restored to his see after a silention on Sunday, 23 November 867, with splendid ceremonial, and continued to occupy the see for nine full years (δι'ἐννέα τελείων χρόνων) (i.e. from 867 to 877): Nicetas, Vita Ignatii 541D-544B. He stripped of their priesthoods not only Photios 1 but those whom Photios 1 had consecrated and those also who had communicated with him; then he called a Council at Constantinople to discuss the state of the Church (cf. Ioannes 241): Nicetas, Vita Ignatii 544B-D, 549C.

He was patriarch when Joseph the Hymnographer (Ioseph 12) was recalled and appointed skeuophylax: Theophanes, Vita Ioseph. Hymnog. 12, Ioannes, Vita Ioseph. Hymnog. 968C (this source, the later one, claims that Ioseph 12 only accepted the offered appointment in obedience to Ignatios 1), Synax. Eccl. Const. 581-584, 5.

He died on 23 October: Nicetas, Vita Ignatii 557B-D. He was in his eightieth year when he died, a little over thirty years since he first became patriarch (ὁ μέγας ἀρχιερατεύσας Ἰγνάτιος) and ten years after his reinstatement: Nicetas, Vita Ignatii 560D. He therefore died on 23 October 877. He was buried next to the Church of the Archangel Michael (see above) which he had founded himself in his later years: Nicetas, Vita Ignatii 560B, cf. 496D-497A. His successor as patriarch was Photios 1: Theophanes, Vita Ioseph. Hymnog. 12, Ioannes, Vita Ioseph. Hymnog. 968D, Synax. Eccl. Const. 581-584, 5.

He is recorded on two seals from his patriarchate. 1) Zacos II 6a = Laurent, Corpus V 1, no. 6 = Oikonomides, Dated Seals, pp. 59-60, no. 51. Obv.: an image of Christ and the inscription: ὁ Θεὸς ἡγοῦ. Rev.: +Ἰγνατίου - ἀρχιεπισκόπ(ου) - Κωνσταντινου - πόλεως Νέας - Ῥώμης +. 2) Laurent, Corpus V 1, no. 5 = Zacos II 6b = Oikonomides, Dated Seals, pp. 60-61, no. 52. Obv.: a bust of Christ with the inscription: Ἰ(ησο)ῦ - Χ(ριστ)ὲ κ(ύρι)ε - ἡγοῦ. Rev.: Ἰγνατί - [ο]υ [ἀ]ρχιεπισκ(όπου) - [Κ]ωνσταντινου - [π]όλεως Νέας - Ῥώμης +.

He was one of the patriarchs of Constantinople acclaimed as a supporter of icons in the Synodikon of Orthodoxy: Gouillard, "Synodikon", p. 51, line 110, p. 53, lines 114-115; p. 103, line 881.

Apparently author of verses which were inscribed on the colonnade of the Sigma built by the emperor Theophilos 5 (οἱ δὲ, sc. στίχοι, κατὰ τὸν τοῦ Σίγμα περίδρομον ἐγκολαφθέντες τοῦ οἰκουμενικοῦ διδασκάλου (Ἰγνάτιος οὗτος ἐκαλεῖτο) τυγχάνουσιν): Theoph. Cont. III 43 (p. 143). Verses by him (and his predecessor Methodios 1) are edited by Sternbach, Eos 4 (1898), 96ff. and cf. Hunger, Literatur II 168 with n. 277.

For further references, see Vita Irenae Chrys. (BHG 952), p. 82, 15ff., 22 (he is said to have received three apples from Paradise from a naukleros who had had a vision), Vita Hilarionis Hiberi (trans. P. Peeters, "S. Hilarion d' Ibérie", in Anal. Boll. 32 (1913), 35, pp. 263, 23-264, 5 (after 875 he received the pupils of Hilarion), Catal. Patr., p. 291, lines 28ff., p. 292, line 4, Synax. Eccl. Const. 158, 14-160, 12, 155/156, 47ff. (23 October), 487/488, 42 (24 February; translation of John the Baptist's head), 583, 22, Menol. Bas. 124C-D (23 October), Typicon Mateos I 76 (23 October).

See further ODB 983ff. and PmbZ 2666.

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