### CIDONE (CIDONIO, Kydones)
#### I. DEMETRIO
Demetrio Cidone was a Greek political figure, man of letters, and theologian of the 14th century, born in Thessalonica (c. 1324) into a noble family. His teacher was Nilus Cabasilas. He sided with John Cantacuzenus during the civil war of 1341-47 and was appointed prime minister by him; this did not prevent John Palaeologus from entrusting him with the same office, which he held for about 30 years.
He learned Latin and was astonished to discover Scholastic philosophy and theology. He translated St. Thomas Aquinas’s *Contra Gentiles* (1354) and the *Summa Theologica* (1355-58), as well as other works by St. Thomas, St. Augustine, St. Anselm, and Riccoldo da Montecroce’s *Contra legem Alcorani*.
Along with his brother Prochorus C., he opposed the teachings of Gregory Palamas (which triumphed in the Greek Church from 1351 onward). Before 1365, he converted to Catholicism and became a leader in the movement for religious union and political-military cooperation with the West against the Turkish threat. However, he witnessed the advance of the Turks into Europe (from 1355 onward), the canonization of Palamas, and the condemnation of his brother Prochorus (April 1368). The following year, he accompanied John V to Italy, where the emperor made a profession of Catholic faith in Rome (18 October 1369). In Venice in 1371, he saw his sovereign humiliated, as the Republic treated him as an insolvent debtor, nearly a prisoner. Upon returning to Constantinople, though remaining in state service, he could not prevent John V’s policy of submission to the Turks, which continued under his son Manuel until 1394.
In 1390, Demetrio traveled to Venice with Manuel Chrysoloras, his pupil. There, he arranged for the teaching of Greek to the Florentine Roberto Rossi, a student of Coluccio Salutati. This chance instruction later had far-reaching consequences for the revival of Greek studies in Italy. Returning to Constantinople, he stayed until 1396, when growing hostility toward his Catholic faith forced him to leave his homeland forever. After a brief stay in Venice, and possibly Milan, he went to Crete, where he died in the winter of 1397-98. His pupil Manuel Kalekas composed his epitaph.
In addition to the aforementioned translations, Cidone left political discourses and sacred sermons, a philosophical-moral treatise *De contemnenda morte*, and splendid apologetic works (published by G. Mercati), some of which almost amount to a history of his own conversion. He also wrote theological polemical works and left a voluminous correspondence of great importance for the history of his time. He was one of the finest writers of the Palaeologan era, if not the finest, and was regarded as a singular intellect even by adversaries such as George Scholarius. His religious faith was sincerely lived, even in his lay state. A friend of Manuel Palaeologus (whom he had taught) and of Nicholas Cabasilas—despite their opposition to his religious views—his pupils included Manuel Chrysoloras, the restorer of Greek studies in the West, Manuel Kalekas, and the Chrysobarges brothers. He gathered around him a small group of pro-Western Greeks who served as intermediaries between Italian humanism and Byzantine scholars. From this Latinophile circle emerged those who advocated union at the Council of Florence.
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#### 2. PROCHORUS
Prochorus Cidone was a Byzantine theologian of the 14th century, born in Thessalonica around 1330 and died in 1368-69. He was the younger brother of Demetrio C. He became a monk and devoted himself to studies. His knowledge of Scholasticism led him to recognize the falsity of Palamite doctrine, of which he was a staunch opponent. This stance earned him the wrath of the Palamites, particularly the Ecumenical Patriarch Philotheus Kokkinos. After Kokkinos reassumed the patriarchal throne in 1364, he readily accepted the accusations of heterodoxy leveled against Prochorus C., who wrote a formal refutation of Palamite sophisms, promising to submit if proven wrong. Summoned before the Synod of Constantinople in 1368—where Gregory Palamas was canonized—Prochorus C. was degraded and excommunicated. He did not long survive this unjust sentence.
His brother Demetrio vindicated his memory in two vigorous apologetic works, directed especially against Philotheus and published by G. Mercati (*Notizie di Procoro e Demetrio C.* [Studi e Testi, 56], Vatican City 1931, pp. 296-338). These works constitute the best source for Prochorus C.’s life. His writings consist of original works and translations of Latin authors. An exact list may be found in the study by Cardinal Mercati (op. cit., pp. 1-40). There are good reasons to believe that Prochorus C. was secretly Catholic.
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**V. CIDONE (CIDONIO, Kydones).**