Ioannes 5 was the son of Pankratios 2: Scriptor Incertus 349, 359. Said to be a native of Constantinople and of good family, which is named as the Morokardanioi: Ps.-Symeon 649 (οὐκ ἔπηλύς τις καὶ ξένος αὐτόχθων δὲ καὶ τῆς βασιλίδος τῶν πόλεων βλάστημα καὶ ἐκ λίαν εὐγενοῦς καταγόμενος σειρᾶς, τῆς οὕτω τῶν Μωροκαρδανίων λεγομένης), Theoph. Cont. IV 6 (p. 154) (similar text; the family name is spelt Μοροχαρζαμίων). Brother of Arsaber 1: Theoph. Cont. IV 8 (p. 156). He was related to Leo the Philosopher (Leo 19), probably cousin (κατὰ συγγένειαν μὲν τοῦ ἐξαδέλφου τῷ πατριάρχῃ Ἰαννῇ ᾠκείωτο sc. Leo): Theoph. Cont. IV 26 (p. 185), 27 (p. 191). The name of his brother suggests that the family had links with Armenia.

He was known as "the Grammatikos": Scriptor Incertus 351 (cited below), Leo Gramm. 208 (cited below), Georg. Mon. Cont. 766 (cited below), Ps.-Symeon 635, Vita Nicetae Medicii 39 (cited below), Theoph. Cont. I 20 (p. 32). Given the nickname "Hylilas", supposedly from the Hebrew meaning a precursor and agent of the Devil (πρόδρομος καὶ συνεργὸς τοῦ διαβόλου), allegedly because from boyhood he was possessed by a demon and was wild and foolish (ἀτάκτως φερόμενος, διάγων ἐν ἀσυνεσίᾳ): Scriptor Incertus 349-350 (ὅν τινα Ὑλῖλαν ἐπωνόμαζον), cf. 351 (ὅ τε Ἰωάννης ὁ ἐπίκλην Ὑλῖλας, ὃν ἐκάλουν γραμματικόν), 352. This description reflects the hostile iconophile tradition. On the name "Hylilas", see C. Mango, The Homilies of Photius, Patriarch of Constantinople, Dumbarton Oaks Studies 3 (Cambridge, Mass., 1958), p. 241, n. 31 (suggesting a derivation "from the Hebrew Heylel in Isaiah 14. 12, usually rendered as Lucifer"). The hostile tradition also accused him of sorcery and black magic: Leo Gramm. 208 (Ἰωάννην τὸν λεγόμενον γραμματικόν, μᾶλλον δὲ Ἰωάννην ἄλλον (for Ἰαννὴν ἄλλον) ἢ Σίμωνα, ἐπί τε λεκανομαντείαις καὶ γοητείαις καὶ αἰσχρουργίαις διαβεβοημένον), Leo Gramm. 221 (ὁ νέος Ἰαννῆς καὶ Ἰαμβρὴς, βεβοημένος ἐπί τε μαντείαις καὶ λεκανομαντείαις καὶ πάσῃ ἀσεβείᾳ), Georg. Mon. Cont. 766 (Ἰωάννην τὸν λεγόμενον γραμματικόν, μᾶλλον δὲ Ἰαννὴν ἄλλον ἢ Σίμωνα, ἐπί τε λεκανομαντείαις καὶ φαρμακείαις καὶ αἰσχρουργίαις βεβοημένον), 799, 800, Ps.-Symeon 635, 649 (citing an instance of his supposed powers of divination). Nicknamed Lekanomantis (καὶ Ἰωάννην τὸν Λεκανόμαντιν, meaning "the dish diviner"): Theoph. AM 6177. Also alluded to as Iannes and Iambres: Leo Gramm. 208, 221, 248, Georg. Mon. Cont. 766, 799, Ps.-Symeon 635, 649 (ὁ δι'οἰκείαν ἀσέβειαν Ἰαννὴς παρὰ τῶν εὐσεβῶν ὀνομασθείς), Theoph. Cont. III 26 (p. 119) (Ἰαννής), IV 6 (p. 154), 26 (p. 185), Zon. XV 28. 32 (ὃν καὶ Ἰαννὴν ἐκάλουν οἱ τότε, καὶ διὰ τὴν αἵρεσιν καὶ διὰ γοητείας. ἦν γὰρ αὐταῖς ἐντριβής), Nicetas, Vita Ignatii 500C (cited below). Called τὸν πατριάρχην ἢ μανδριάρχην, τὸν νέον ὄντως Ἀπολλώνιον ἢ Βαλαάμ: Georg. Mon. Cont. 799. He is described in the Life of Niketas of Medikion as "the New Tertullus" (Ἰωάννην τὸν ἐπίκλην Γραμματικόν, τὸν νέον Τέρτυλον): Vita Nicetae Medicii (BHG 1341) 39. In the Life of Methodios 1 he is styled a wizard and a water-sorcerer (ἀνδρὸς γοήτου καὶ ὑδρομάντεως) and an iconoclast: Vita Method. 1253A. Alleged to have deceived the emperor Leo V (Leo 15) by magic arts (ταῖς μαγγανίαις καὶ γοητικαῖς ἀπάταις): Acta S. Macarii 11, p. 154, line 32.

According to Scriptor Incertus 349 he was a lector in 814 (λέκτωρ). He shared the iconoclast opinions of the emperor Leo V (Leo 15) and in that emperor's second year (814) was chosen by him, with promises of the patriarchal throne, to lead the movement against the icons; he obtained permission to seek out old books kept in monasteries and churches, and, with like-minded colleagues, to examine them for statements supporting the iconoclast position; they found nothing until they came across the account of the synod held under the emperor Constantine V (Konstantinos 7); thereafter they discovered passages which they cited in condemnation of icon-worship: Scriptor Incertus 349-350. He was prominent among the fellow iconoclasts chosen by Leo 15 to promote their cause: Leo Gramm. 208, Georg. Mon. Cont. 766, Theoph. Cont. I 20 (p. 32), Vita Nicetae Medicii (BHG 1341) 39-40 (he was ἐκ τοῦ ἱερατικοῦ τάγματος; he imprisoned and maltreated iconophiles who were delivered to him by the emperor for punishment), Acta S. Macarii 11, pp. 154-156 (he questioned Makarios 9, hegoumenos of Pelekete). He is probably identical with the unnamed man of learning (διά τινος λογίου δυναμένου λέγειν τε καὶ ἀκούειν), sent by the emperor Leo V (Leo 15) to try to persuade Michael Synkellos (Michael 51) and his companions in the Phiale prison (see Iob 2, Theodoros 68 and Theophanes 6) to accept that the veneration of icons was wrong; he failed and he reported back to the emperor that they remained obstinate; the author of the Vita knew his name but deliberately refrained from giving it (οὗ τὸ ὄνομα ἑκὼν ὑπερβήσομαι): Vita Mich. Sync. 13. See also below. Needing a person of episcopal status (to head the commission) he and his colleagues recommended the bishop of Syllaion, Antonios 3: Scriptor Incertus 351. Ioannes 5 and his earlier colleagues began work at Pentecost (4 June) 814, and were joined by Antonios 3 in July; their work continued, under a cloak of secrecy, until December (they pretended to be looking for texts fortelling the length of the emperor's reign): Scriptor Incertus 352. In December they produced their texts and openly challenged the patriarch Nikephoros 2 and the iconophiles to defend themselves: Scriptor Incertus 352-356. The emperor wanted to make him patriarch at Easter 815, after Nikephoros 2 was sent into exile, but the patrikioi objected that he was too young and obscure for old men like them to bow down before; someone older and more distinguished was needed; the emperor therefore chose Theodotos 2 instead: Scriptor Incertus 359. Ioannes 5 was therefore still a relatively young man in 815 and had not achieved any great distinction; the word ἀφανής could refer to his birth or his career, the words τοὺς εὐγενοῦς imply humble birth, but other evidence proves that he was not of humble birth and the text therefore represents the hostile iconophile tradition. Ioannes 5 is identical with the (deliberately) unnamed individual, clever at both speaking and listening, who was present at the court of Leo V (Leo 15) in 815: Vita Mich. Sync., p. 68, line 23.

In the reign of Michael II (Michael 10) he was hegoumenos of the monastery of SS Sergius and Bacchus in the Hormisdas district and numbered among the clergy of the palace, where he was held in high favour with the emperor; he was a fellow-iconoclast of the emperor and also a man noted for his learning: Ps.-Symeon 649 (τῆς τῶν ἁγίων μαρτύρων Σεργίου καὶ Βάκχου τῆς ἐν τοῖς Ὁρμίσδου μονῆς ἡγούμενος ἄνωθεν ὢν καὶ τοῦ βασιλέως κληρικοῖς καταριθμούμενος), Theoph. Cont. IV 7 (p. 154) (similar in wording to Pseudo-Symeon). He was later held responsible for the persecution of iconophiles under Leo V (Leo 15): Vita Petr. Atr. 63 (p. 187; cited below, and Vita Nicetae Medicii 31, 40 (where chapter 40 has a reference to Ioannes the Teacher of Evil (τῷ σοφιστῇ τῶν κακῶν Ἰωάννῃ) as persecuter of Niketas 43. Probably identical with Ioannes Grammatikos who engaged Symeon 29 in discussion during the persecution under Leo V (Leo 15): Theod. Stud., Ep. 332. Possibly identical with Ioannes who was one of the authors of iconoclast epigrams inscribed on the Chalke Gate, and whom Theodore the Stoudite (Theodoros 15) attacked; he is described as νέος χριστομάχος: Theod. Stud., Refutatio 435A, 436B, 441C-D, 476B.

Ioannes 5 taught the future emperor Theophilos 5 his letters: Georg. Mon. Cont. 800 (ὑφ'οὗ καὶ τὰ γράμματα παιδευθεὶς), Ps.-Symeon 649 (τοῦ Θεοφίλου διδάσκαλος ἐνκαθίσταται), Theoph. Cont. IV 7 (p. 155), Vita Petr. Atr. 63 (p. 187; Theophilos 5 was Ἰωάννῃ τινί προστοιχειωθεὶς εἰκονομαχῷ καὶ δυσσεβεῖ τῷ καὶ τὸν πάλαι ἐπὶ Λέοντος κατὰ τῶν εὐσεβῶν γενόμενον μέγαν διωγμὸν ἐνεργήσαντι), Theoph. Cont. III 9 (pp. 95-96) (αὐτοῦ δὲ πρότερον, ὡς ἔφθημεν εἰπόντες, διδάσκαλον; the fact was not mentioned earlier in this source), 12 (p. 102) (καθηγητὴν αὐτοῦ γεγονότα τε καὶ διδάσκαλον), Zon. XV 26. 19 (Ἰωάννην δὲ τὸν σύγκελλον, ὃς αὐτοῦ διδάσκαλος γέγονε), Zon. XV 28. 32 (Ἰωάννης, ὃν ὁ λόγος ἤδη προείρηκε διδάσκαλον γενέσθαι τοῦ Θεοφίλου καὶ συναιρεσιώτην, προχειρίζεται πατριάρχης). He was subsequently represented as strengthening the iconoclast opinions of Theophilos 5 and encouraging him to persecute those who wished to venerate icons: Theoph. Cont. IV 2 (pp. 149-150) (a piece of fictional dialogue between Manuel 6 and the empress Theodora 2), cf. Nicetas, Vita Ignatii 493C-D (he encouraged Theophilos 5 to persecute the venerators of icons), 500C (cited below), Sabas, Vita Ioannicii 45 (he deceived him into opposing the veneration of icons).

Early in the reign of Theophilos 5, he was synkellos; he undertook a confidential mission to the Arabs (cf. al-Ma'mun 1) at that time in order secretly to meet the fugitive Manuel 1 and persuade him that it was safe for him to return home, which he did, giving him the emperor's signed guarantee of safety; the ostensible purpose of his embassy was to take gifts to the caliph and to visit captives in prison and give them money; his embassy was marked by a degree of wealth and extravagance which supposedly impressed the Arabs greatly; he then returned to report back to the emperor: Leo Gramm. 219, Georg. Mon. Cont. 796-797, Ps.-Symeon 632-633, cf. Theoph. Cont. III 9 (pp. 95-99) (Ἰωάννην τὸν τότε μὲν σύγκελλον) (not mentioning Manuel 1; the visit was to impress the Arabs and this account relates details of his time in Baghdad), Zon. XV 26. 19-32 (similar to Theophanes Continuatus), XV 28. 23 (an unnamed monk). His visit to Manuel 1 is also recorded in Theophanes Continuatus III 26 (p. 119), where he is called simply a monk and where two alternative versions of his visit are given; according to one he visited the Arabs openly as envoy to make a peace treaty and, apparently, to negotiate the exchange of prisoners (πρὸς καιρὸν τοῦ κατὰ τὰς φυλακὰς διαλλαγίου) and while there contacted Manuel 1 and showed him the emperor's chrysobull and pledges of pardon; according to the other he went in secret, disguised in rags like the monks who travelled from Iberia to Jerusalem on pilgrimage and surreptitiously visited Manuel 1 in Baghdad with the documents from the emperor. According to Genesius, who calls him Iannes, he was a monk whom Theophilos 5 sent to the Arabs to discuss peace; he created a great impression and obtained what the emperor wished, including the release of many prisoners of war; he also contacted Manuel 1 and persuaded him to leave Syria and return to the emperor: Genesius III 10. According to Scylitzes, he was an unnamed wandering monk who was sent by the emperor Theophilos 5 to the Arabs for the purpose of recalling Manuel 1: Scyl., p. 71.

After his return he persuaded Theophilos 5 to build a new palace in the Arab style at Bryas and drew on his own experience to help the architect Patrikes 1 with the details: Theoph. Cont. III 9 (pp. 98-99), Zon. XV 26. 31-32. He was given the task by his former pupil (i.e. Theophilos 5) of using his powers of dialectical argument to convince of the error of his views a monk (Anonymus 194) who argued persistently with the emperor in favour of the veneration of icons; the scriptural quotations of the monk supposedly reduced Ioannes 5 to silence: Theoph. Cont. III 12 (p. 102). He shared the emperor's opposition to icon veneration: Zon. XV 26. 19, 28. 32.

A priest and synkellos: Nic., Chron. 81. On seals of his, to be dated between 829 and 837, he is styled a monk, hegoumenos of the monastery of St Sergios and synkellos: Zacos and Veglery 2031 = Oikonomides, Dated Seals, p. 55, no. 47, cf. Laurent, Corpus V 3, no. 1917 (a second specimen of the same seal). The seal has a cruciform monogram of Κύριε βοήθει and an inscription which reads: τω σω - δουλω - + Ιω[α]ν - νη μο[ν]αχω - ηγουμ[ενω] του αγ[ιου] - Σεργ[ιου] [και] συγ - κελλω. On the identification and the date, between 829 and 837, see Laurent, loc. cit., and cf. Oikonomides, op. cit., p. 56.

Under Theophilos 5 he was first synkellos and then became patriarch: Ps.-Symeon 649, Theoph. Cont. IV 7 (p. 155) (σύγκελλον μὲν πρότερον τοῦτον τιμᾷ, εἶθ' ὓστερον καὶ πατριάρχην καθίστησι Κωνσταντινουπόλεως). He was synkellos when Antonios 3 died; he then succeeded him as patriarch of Constantinople: Leo Gramm. 221, Georg. Mon. Cont. 799, Ps.-Symeon 635, Zon. XV 28. 32. He was made patriarch of Constantinople by Theophilos 5 after the death of Antonios 3: Nicetas, Vita Ignatii 493C-D (ἐπὶ τὸν πατριαρχικὸν ὕψωσε θρόνον). He became patriarch of Constantinople on 21 April, a Sunday, obtaining the post, allegedly, as a reward for impiety and opposition to icon veneration: Theoph. Cont. III 26 (p. 121). He became patriarch of Constantinople in succession to Antonios 3 in 837 and held office for six years one month, according to a scholion interpolated in Theoph. AM 6177. The Chronicon of Nicephorus gives nine years; see Nic., Chron. 81 (addition). According to the additions to Nicephorus's Chronicon, he plotted against himself - ὁ ἐπιβούλευσας ἑαυτόν (possibly a reference to his self-inflicted wounds; see further below). He vigorously supported the emperor Theophilos 5's iconoclast policies: Leo Gramm. 221, Georg. Mon. Cont. 799-800, Ps.-Symeon 635. He was patriarch of Constantinople from 837 to 843. When Theophilos 5 died (in 842), Ioannes 5 was the patriarch of Constantinople and was famous as the adviser of iconoclast emperors: Vita Mich. Sync., p. 102, lines 8-9.

Said to have built a house, called the Troullos, outside the city, where he performed sacrifices, communed with demons and disclosed the future to the emperor; the house is said to have remained unoccupied thereafter because of the demons who had visited it: Leo Gramm. 221, Georg. Mon. Cont. 799, Ps.-Symeon 635. According to Theophanes Continuatus, while patriarch he had a special underground dwelling place built at a villa owned by his brother on the European bank of the Bosporos; there he allegedly assembled beautiful women, including nuns, for his pleasure, and also practised all forms of divination with their help (μαντεῖαι δι'ἡπατοσκοπίας καὶ λεκανομαντείας καὶ γοητείας καὶ νεκυομαντείας ἐνηργοῦντο), making forecasts for the emperor and other close colleagues; Theoph. Cont. IV 8 (p. 157). This villa was later sold to Basilios 7 (the emperor Basil I) and converted into a monastery named after St Phokas: Theoph. Cont. IV 8 (pp. 156-157).

While patriarch, Ioannes 5 and the philosopher Leo 19 (his relative, see above) were supposedly unable to interpret for the emperor an obscure writing found in the palace library; eventually it was explained by Methodios 1: Ps.-Symeon 644. By divination he foretold to Theophilos 5 that Basilios 7 was destined to become emperor: Theoph. Cont. III 27 (p. 122), cf. Ps.-Symeon 649 and Theoph. Cont. IV 7 (p. 155) (he disclosed future events to the emperor). While patriarch he consecrated Leo 19 as bishop of Thessalonike, at the emperor's request: Theoph. Cont. IV 27 (pp. 190-191). By means of sorcery (ἐν λεκανομαντείᾳ) he foretold to Theophilos 5 that Basilios 7 would become emperor: Genesius III 15. His own removal from office as patriarch was foretold to Theophilos 5 by an Arab prophetess, Anonyma 6, and the emperor made his wife (Theodora 2) and Theoktistos 3 swear an oath not to allow him to be removed: Genesius III 15.

Under Theophilos 5's successor Michael III (Michael 11), Ioannes 5 was expelled from his see, even though he was godparent of Michael 11 (he was synteknos of the empress, i.e. godparent to her child), and was banished from the city to the monastery in Kleidion at Stenon by the empress Theodora 2 and the logothetes Theoktistos 3, both iconophiles; his successor as patriarch was Methodios 1: Leo Gramm. 228, Ps.-Symeon 647, Georg. Mon. Cont. 811, Zon. XVI 1. 11, cf. Vita Nic. Stud. 901C (deposed and succeeded by Methodios 1), Nicetas, Vita Ignatii 500 (Ἰωάννης, εὐθὺς ὁ δυσώνυμος Ἰαννὴς - ὃν καὶ λεκανομάντιν ἔλεγον, καὶ τῆς Θεοφίλου πλάνης ὑπαίτιον - τοῦ πατριαρχικοῦ θρόνου καὶ τῆς ἱερωσύνης ἐνδίκως καθαιρεῖται), Vita Method. 1253A (deposed and succeeded by Methodios 1), Sabas, Vita Ioannicii 46 (deposed and succeeded by Methodios 1, in the second year of Michael III, i.e. Michael 11), Vita Mich. Sync. 25 (deposed at the council convened by the empress Theodora 2 after the death of Theophilos 5, Ioannes 5 was expelled from his see and from the city), Chron. 1234, §225 (II, p. 35) (he refused to accept the restoration of icons and was exiled), and cf. Acta Davidis, Symeonis et Georgii 245, 20-30; 246, 21-30; 249, 23-250, 14. His removal from his see and the restoration of icon veneration were supposedly foretold to Theophilos 5 by the Arabian "pythoness" (Anonyma 6): Theoph. Cont. III 27 (pp. 121-122). According to Theophanes Continuatus he was visited in the Patriarcheion by Konstantinos 41 with an ultimatum from the empress, either to agree to the restoration of icons or to abandon his see and wait for a church council to debate the matter with him; he dismissed the messenger, asking for time to think, and then inflicted dramatic but superficial wounds on himself (cf. above); his attempt to obtain sympathy was exposed and he was exiled to a villa owned by him called Psicha κατὰ τὸ προάστειον αὐτοῦ τὸ οὕτω λεγόμενον περιορισθεὶς τὰ Ψιχά), while Methodios 1 was appointed to succeed him: Theoph. Cont. IV 2-3 (pp. 150-151), Ps.-Symeon 647-649. Perhaps he was subsequently exiled to the monastery at Kleidion. In exile at Kleidion he apparently buried or damaged icons of Christ, the Virgin and the Archangels; Theodora 2 was dissuaded from blinding him but had him severely lashed instead; Ps.-Symeon 647, 649, Zon. XVI 1. 17-20. The same incident is apparently related again, with variations. In exile in a monastery, he had the eyes of an icon removed; for this the empress had him punished: Ps.-Symeon 652 (she had his eyes put out), Theoph. Cont. IV 9 (pp. 157-158) (he received a lashing). Later he planned to disgrace Methodios 1, but did not succeed: Ps.-Symeon 652, Theoph. Cont. IV 10 (pp. 158-160), Zon. XVI 1. 21-35. Impious patriarch of Constantinople, he was deposed at the time of the restoration of the veneration of icons; at first he refused to quit the patriarchal residence when visited by members of the imperial guard, and inflicted wounds on himself, alleging that he had received them from the emperor's agent, Konstantinos 41, but was finally exposed and deposed after a visit from Bardas 5: Genesius IV 3. He was imprisoned in a monastery, in which there were icons of Christ, the Theotokos and the Archangels; Ioannes 5 asked his servant to remove the eyes of the images since he could not bear to look at them; on hearing this the empress Theodora 2 ordered his own eyes to be put out, but was dissuaded by her advisers and instead she ordered him to be given two hundred lashes; Ioannes 5 is described as a former hegoumenos of the monastery of SS Sergius and Bacchus who had been from childhood an enemy of icons (or, less probably, a painter of icons) (εἰκονιστὴς ἐκ νεότητος ὁ τρισκατάρατος καθεστὼς καὶ μονῆς τῶν ἀθλοφόρων Σεργίου καὶ Βάκχου τῆς βασιλεῦσιν ἀφωρισμένης προβάθμιος) (the meaning of εἰκονιστής is not certain): Genesius IV 4.

He owned another seal which survives from the time of his patriarchate: Zacos II 4 = Oikonomides, Dated Seals, p. 58, no. 49. The obverse has a cruciform monogram of Κύριε βοήθει and the inscription: τω σω - δου[λ]ω. The reverse has the inscription: + Ιωαν- νη επισκοπ(ω) - [Κ]ωνσταντ-[ινουπολεωσ] Νεασ- [Ρω]μης. For the identification of the owner and the date, see Oikonomides, op. cit., p. 58.

During the reign of the emperor Michael III (Michael 11), probably c. 866/867, his corpse was removed from its tomb, together with his omophorion, and after a public beating in the hippodrome was burnt (cf. Konstantinos 40); the same treatment was given to the corpse of the emperor Constantine V (Konstantinos 7): Leo Gramm. 248, Georg. Mon. Cont. 834-835, Ps.-Symeon 681. He was anathematised as an iconoclast, with other iconoclast leaders, Antonios 3 and Theodoros 66, in a passage which was interpolated into the Greek text of the proceedings of the Second Council of Nikaia (the Seventh Ecumenical Council): Mansi XIII 400. See further Theodoros 66. The date of the anathemas may have been 843, on the Triumph of Orthodoxy. He is one of the leading iconoclasts anathematised in the Synodikon of Orthodoxy (τοῖς ἀλληλοπροξένοις τῶν κακῶν καὶ ἑτεροδιαδόχοις τὴν δυσσέβειαν; see also Antonios 3 and Theodotos 2): Gouillard, "Synodikon", p. 57, lines 173-174.

There are also references to him in other sources. See further Vita Iohannis Psichaitae (BHG 896) 117, 13-118, 1 (persecutes John Psichaite); Vita Nicetae Medicii (BHG 1342) 45, 49; Theophanes of Caesarea, Laudatio Theodori Grapti (BHG 1745z) 133, 141; Methodios, Vita Euthym. Sard. (BHG 2145) 31, 33, cap. 7; Vita Petr. Atr. (BHG 2364) 63, 4-15, p. 187 (lekanomantis; he persecuted icon worshippers under Leo V (Leo 15); resumed in year four of Theophilos 5; one of his followers was Leo); Vita Theoph. Conf. (BHG 1788) 293, cap. 7; Vita Iacobi 11-12, p. 147; Catal. Patr., p. 291, line 25. See also further references in Cedr. II 109, 112, 142-146; Vita Leonis Armen. (PG 108. 102); Vita B Theod. Stud. 16 (PG 99. 253D); and Theod. Stud., Epp. 380, 426.

See also ODB II 1052.

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