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PL
The hereby article deals with the dependence relation between the  Chronicle by George the Monk and eodore Lector’s Ecclesiastical History. As our analysis has demonstrated, George the Monk makes ample use of the material from eodore’s History, either through the Epitome or through some unidentified abridgement of eophanes’ Chronography. In his treatment of the Epitome material, George the Monk frequently copies it literally, slightly adapting it to fit in with the composition of his Chronicle. e author also draws on the Epitome of John Diacrinomenos’ work, from which he quotes fairly accurately. It is best to approach with caution Carl de Boor’s proposition to ascribe two passages (annotated as E 397 and E 441 in Hansen’s edition) to the Epitome, but it is fair to suggest that another passage from George the Monk’s Chronicle, concerning the emperor eodosius and an unidentified hermit (607, 13–608, 9), should be associated with the Theodoran tradition.
PL
The article is concerned with proposing a new view of the corpus of Theodore Lector’s material. The author argues that the “dualistic” division of the entire body of the legacy material, as performed by Günther Christian Hansen, is not precise and may lead to a number of interpretation difficulties. The present article propounds that the Corpus Ttheodorianum be divided into the following sections: E (Greek and Latin epitomes), F (fragmenta), T (the remainingtradition), and, in addition, D (dubia), the latter part comprising the texts whose relation to Theodore’s Church History is uncertain or controversial.
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