FOOTNOTES
[1] Ἀνάπλους Βοσπόρου, ed. C. Wescher, 1874, p. 5.
[2] Notitia Dignitatum, eds. Pancirolus, Venice, 1602, and Seeck Berlin, 1876. The date given by Seeck for the Notitia is 411-413 A.D.
[3] Ἑλληνικὸς Φιλολογικὸς Σύλλογος; παράρτημα, 1885.
[4] Ed. Bonn, i., p. 494.
[5] Lydus speaks of a fire spreading from the “Forum of Zeuxippus” to that of Constantine (p. 265). The baths of Zeuxippus are placed at the north end of the Hippodrome by Labarte and Mordtmann.
[6] Christodorus, a fifth-century poet.—F. Baumgarten, 1891.
[7] Hist. ed. Bonn, p. 97.
[8] Rawlinson’s Herodotus, 1875, vol. iv., p. 467.
[9] Mordtmann, Esquisse topo. de Constantinople, p. 48 and map.
[10] The Museum of Classic. Antiq. 1857, p. 305. The Capitol was beyond Forum Cons. Lydus speaks of “the porticoes that pass through the city and lead to the Forum of Constantine, and the broad space is screened symmetrically with great and beautiful columns. [Some of] these porticoes are said to have been built by men from Naples and Puteoli who came to Byzantium to please Constantine.” (Ed. Bonn, p. 266.)
[11] Imperium Orientale, Paris, 1711.
[12] Bury, A History of the later Roman Empire (395 A.D. to 800 A.D.), vol. i., p. 57. Mr. Bury, in an excellent review of Paspates’ book in The Scottish Review, Ap. 1894, gives up the position assigned to the Augusteum by that author.
[13] D. Byéljajev, Byzantina, St. Petersburg, 1891, reviewed in Byzantinische Zeitschrift, 1892, p. 344.
[14] MSS., plans, and descriptions, in the Library of R. Inst. Brit. Architects.
[15] Paspates, The Great Palace, p. 20. Mr. Metcalfe’s translation is intended throughout.
[16] Lib. lxxiv., ch. 10.
[17] Mordtmann, Esquisse, pp. 4 and 5.
[18] Esquisse Top. p. 3.
[19] Zosimus (p. 139) and Lydus (p. 265) say that the Emperor Julian built a Senate. So also according to Sozomen (ii. 3) and the Paschal Chron. did Constantine.
[20] Hist. eccles. lib. vi., ch. xviii.
[21] Ecc. Hist. lib. i., xvii.
[22] Du Cange, Descriptio S. Sophiae, ed. Bonn, p. 62.
[23] Eusebius, De Vita Cons. lib. iv., cap. lviii-lix.
[24] De Vita Cons. lib. iii., cap. xlviii.-xlix.
[25] Eccl. Hist. ii., xvi.
[26] Du Cange, p. 63. He quotes the fifth-century author Idatius.
[27] Ed. Bonn, i., p. 523, and i., p. 530.
[28] Socrates, Hist. Eccl. vi., 18.
[29] Du Cange, § 3.
[30] Pasch. Chron. ed. Bonn, i., p. 572.
[31] Eccl. Hist. ix., 1.
[32] See Tozer’s note, Finlay, vol. i., 45.
[33] Justinian’s church was opened at Christmas.
[34] Art. “Orientirung” in Real Encyklopädie der Christlichen Alterthümer, 1886, based on Mothes’ schedule in Die Basilikenformen, 1865. We hope to show on another occasion that the present church at Bethlehem which points to the east was entirely rebuilt by Justinian. There is no proof that S. George Salonica is older than fifth cent.
[35] Homilies xxvi. and lx.
[36] De Sepulcris Imperatorum, Migne S. G., vol. 157, p. 726.
[37] Migne, p. 674.
[38] Bingham, Antiquities of the Christian Church, vol. iii., p. 120.
[39] Revue Archéologique, vol. iv., p. 659, and Kugler, Geschichte der Baukunst, vol. i., p. 372.
[40] For similar early circular baptisteries see Martigny, Dict. Christ. Antiq.
[41] See Salz., plate xx., figs. 4, 5.
[42] Ibid. p. 19.
[43] Chron. Pasch. ed. Bonn, p. 622.
[44] Zonaras also gives the true date; according to the Byzantine era the year of the world 6040. In Cedrenus it appears as 6008, a copyist’s error in writing ηʼ for μʼ.
[45] Ed. Bonn, p. 338.
[46] Migne, S.L. vol. li., p. 943.
[47] Ed. Bonn, p. 378.
[48] Theo. p. 359.
[49] Geschichte der Byzantinischen Litteratur, 1893, p. 42. Ramsay says it could not have been completed until 560. See Historical Geography of Asia Minor, p. 205.
[50] λιθολόγος—really one who picks out and lays stones.
[51] ἁψίς, “a binding together,” used for either an arch or a semidome.
[52] λωρός, “a thong” or a belt.
[53] The author seems here to mistake the piers for the temporary support of the arch while it was being built.
[54] Theophanes, Chronographia, ed. Bonn, vol. i., p. 359.
[55] Chron. Pasch. ed. Bonn, and Zonaras.
[56] Chron. ed. Bonn, p. 369.
[57] Krumbacher, p. 49.
[58] Agathias, lib. v. ed. Bonn, p. 296.
[59] τὴν ἐπὶ τοῦ κυρτώματος οἰκοδόμιαν.
[60] Krumbacher, p. 53.
[61] Hist. Eccles. iv., chap. 31.
[62] The dimensions appear so inaccurate that we do not attempt to explain them.
[63] Salz. Alt. Baud.
[64] καὶ κέντρον ἕλειν καὶ σχῆμα χαράξαι.
[65] ἄντυξ, the circular rim of a shield. Used here for the bema-arch.
[66] Column does not stand directly over column.
[67] σφαίρης ἡμιτόμοιο, the ἡμισφαίριον of Agathias and Evagrius. This word is used by Eusebius for the dome of the Holy Sepulchre.
[68] ἔγραφε leaves no doubt that a mosaic cross on the interior is intended, and not, as Salzenberg suggests, a cross on the outside. The full expression for representations in mosaic was καταγράφειν ψηφῖδι: as in Joannes Lydus († 550), De Magistratibus ii. 20, in his description of the palace built by the Praetorian Prefect.
[69] Near Antioch.
[70] A town of Lycia.
[71] ἄνθος, a bud, sprout or flower; hence brightness and bloom generally.
[72] θύρετρος is elsewhere a door. But “twin doors” has no meaning here. See plan.
[73] January; the consuls then entered on their year of office, and wore chitons of gold thread. See Du Cange, S. Sophia, § 22.
[74] This custom at Antioch is mentioned as early as the time of S. John Chrysostom in a sermon on the Baptism of Christ.
[75] ψηφῖδες—pebbles. The usual word for mosaic tesserae.
[76] In Macedonia. The mines are mentioned by Herodotus.
[77] The promontory on the south of Attica. The mines were at Laurium.
[78] πολυγλώσσοιο ὁμίλου, the choir.
[79] νῶτον, a back, and hence, any wide, flat surface.
[80] μύρμηξ, the ant; here the silkworm.
[81] οὐρίαχος. Used in Homer of the butt end of a spear; hence long narrow glass lamps. See our Fig. 17.
[82] ἐπακτρίς, a small row-boat.
[83] See Du Cange, S. Sophia, § 70.
[84] Called ὀπισθάμβωνος εὐχή, the “back” of the ambo.
[87] La Messe., Art. “Ambon,” vol. iii., p. 9.
[88] Hopf, Chroniques Gréco-Romanes, p. 96.
[90] Cantacuzenus, Hist. lib. i., chap. 41, ed. Bonn, p. 196.
[91] A shortened form of κεκράκται.
[92] ἡ μεγάλη εἴσοδος, when the Bread and Wine are brought from the table of the prothesis and placed upon the Holy Table, while the Cherubic Hymn is sung in honour of “the King of all, invisibly attended by the spears of the Angelic Hosts.” See Dr. Freshfield’s article in the Archaeologia, vol. xliv., p. 386; he translates a parallel account from Codinus.
[93] A Russian pilgrim describing the coronation of Manuel in the fourteenth century says, “The imperial procession advanced so slowly that it took three hours to walk from the royal door to the thrones.” Soc. de l’Orient Latin, séries géog. vol. v., p. 143.
[94] De Officiis Palatii, chap. xvii., ed. Bonn, p. 87.
[95] In Nicephori Bryennii ... Pauli Silentiarii comment.
[96] Hist. Byz. duplici commentario illustrata.
[97] Introduction to the History of the Eastern Church.
[98] Du Cange, S. Sophia, § 49.
[99] Ed. Bonn, p. 259.
[100] Cons. Porphyr. in Labarte, Pal. Impérial, p. 92.
[103] The Euchologium, ed. 1647, p. 499, speaks of taking the garments of those about to become conventuals and placing them on or in the “little sea” (thalassidion) of the Holy Table. Here Goarus interprets it as “the hollow recess of the Holy Table,” which seems to have been beneath the table, and used for washing the vessels, like the piscina in the later Latin church.
[104] “ἔλεκτρον or ἀλλότυπον united with glass and fine stones; such is the material of which the Holy Table of S. Sophia is made.” Glossary of Suidas quoted by Labarte in Recherches sur la Peinture en Email, p. 89.
[105] Porphyrogenitus describes the table in the chapel built by Basil the Macedonian as “a mixture of all precious materials placed in order and bound together by fire into a many-coloured mass of surpassing beauty, which is the wonder of all nations.” We also read of “Holy Tables of silver, having gold and precious stones and pearls poured over them, forming a compact union together.”
[106] Hopf, Chroniques Gréco-Romanes.
[107] Nic. Chron. Hist., ed. Bonn, p. 758.
[108] Vera Historia Unionis, Hague, 1660.
[109] A MS. Greek service-book made for Basil II. (976-1025) now in the Vatican Library. A folio was printed from it at Urbino in 1727.
[110] Migne, S. L. vol. 106, p. 610.
[111] Migne, S. L. vol. 106, p. 603.
[112] Pachymeres, de Mich. Pal. ed. Bonn, vol. ii., p. 385.
[113] Du Cange, S. Sophia, § 57.
[114] Texier, Arch. Byz., p. 134.
[115] De Fleury, La Messe, vol. ii. and plate cii.
[116] Du Cange, § 58.
[117] Bingham, Antiq. Christ. Church, vol. iii., p. 123, note.
[118] Ed. Bonn, vol. i., p. 433.
[119] Migne, S. G. Tom. 147, p. 414.
[120] Ed. Bonn., pp. 450 and 697.
[121] Figured in Ongania’s Il Tesoro di San Marco.
[122] Bayet, L’Art Byzantin.
[123] De Fleury, La Messe.
[124] Hopf, Chroniques Gréco-Romanes.
[126] Archaeologia, vol. xxxiv.
[127] Paulinus, describing the church at Nola, writes: “Cum duabus dextra laevaque conchulis intra spatiosum sui ambitum apsis sinuata laxetur, una earum immolanti hostias jubilationis antistiti patet, altera post sacerdotem capaci sinu receptat orantes.” Migne, S.L., vol. 61, p. 337.
[128] Suicerus, Thesaurus Ecclesiasticus verb. Diaconicum.
[130] Cer. pp. 636 and 565.
[131] Du Cange, § 76.
[132] Cer. p. 27. A Holy Well is frequently found in the Prothesis.
[133] Quellen für Byzantischer Kunstgeschichte.
[134] Cer. pp. 17 and 167.
[135] Cer. pp. 157 and 160.
[136] See account of Coronation in previous chapter and of Adoration of Cross below.
[137] On Mount Athos; “the Kanonarches, or master of the choir, prompts the cantors, who sing without books.” A. Riley’s Mount Athos.
[138] The Great Palace, p. 96.
[139] Compare S. Germanus; La Messe, iii., p. 91.
[140] Theoph. Contin., ed. Bonn, p. 333.
[141] Mr. Conway in Art Journal, 1891.
[142] Great Palace, pp. 120, 129.
[143] Vol. iii., p. 321.
[144] Fossati: also Paspates’ Byzantinae Meletai, p. 343.
[145] Relation d’un Voyage de Constantinople, p. 160. This idea he may have obtained from Rosweyd’s note to Paulinus (1569), saying fountains in front of churches were succeeded by lustral vases placed at the vestibule of the temple. “The rim of such a one seems to be figured in Gruter, p. 1046, with an inscription which was selected from the Anthology, as is shown by Rigaltius. This line was [also] written on the sepulchre of St. Diomede.”
[146] Paciaurdi 1758, De sacris Balneis, tab. vi.
[147] Ed. Bonn, vol. i., p. 262.
[148] E. Muntz, Tapisserie.
[149] Ed. Bonn, p. 402 and p. 894.
[150] Cer. I., p. 591.
[151] Soc. Orient. Latin, séries Géographique, vol. v. 1889, p. 143.
[152] See E. Muntz, Tapisserie, and M. F. Michel, Recherches sur ... des étoffes de Soie.
[153] Jahrbuch des Vereins von alterthumsfreunden in Rheinlande, 1892, p. 224.
[154] Across the Jordan.
[155] See Paspates and Salz.
[156] Ed. Bonn, vol. i., p. 182.
[157] Vol. i., p. 801.
[158] Sigillographie de’ l’Empire Byzantin. The seal of the church itself represents Justinian and the Virgin or Theodora supporting the building. Cp. Lenormant, Revue Numismatique, 1864, p. 268, pl. xii.
[159] Explicatio Officiorum sanctae ac magnae Ecclesiae, Auctore incerto a Bernardo Medonio edita, 1655. A Tupikon or Ritual Book of S. Sophia has been recently found at Patmos: Byz. Zeit., 1893.
[160] Cantacuzenus, Bonn, ii., p. 15.
[161] Cedrenus, vol ii., p. 609.
[162] Pal. Pil. Text. Soc.
[163] In the Ceremonies, book ii., we read that the three crosses kept in the palace were anointed by the protopapas with balsam, before being shown. Ed. Bonn, p. 549.
[164] Ed. Bonn, p. 125.
[165] κατηχούμενα, a “place for instruction,” used both of upper and lower aisles.
[166] The college with a provost (didaskalos) and twelve fellows was between S. Sophia and the Chalkoprateia (see Bury, ii., p. 433), and therefore according to Mordtmann north of S. Sophia. Descending steps are only found in the north porch, and this is conclusive against Labarte and Paspates, who saw in the Didaskalion a mere passage attached to the south side of the church. Paschalia are the tables of Easter.
[167] At this time more than one “life-giving cross” was kept at the palace and occasionally taken to S. Sophia. Cerem. 549.
[168] Ed. Bonn, p. 14.
[169] Drapeyron, L’Empereur Heraclius, 279.
[170] Fortunatus celebrated its acceptance by a hymn.
[171] J. of Ephesus, ed. R. P. Smith, 140.