On Official Games and Spectacles

ENARRATIONES CHRONOGRAPHICAE. De aliis statuis quae in Milliario positae erant.

In the same Milliarium, [there stood] the statue of Sophia, wife of Justin, the successor of Justinian the Great, and of Arabia, their daughter, and of Helena, their very beautiful granddaughter, ^A all gilded. Not far from these were the statues of Arcadius and his son Theodosius, placed near the column of Theodosius the father, both of them on horseback; on which occasion, many grain rations were distributed, especially to the faction of the Greens, while the people shouted, "The offspring of Theodosius has conquered Constantine."

In the tribunal of the palace, the statues of Eudocia, wife of Theodosius—the grandson of Theodosius— ^B and of Marcian and Constantine were erected; where also many dances of the Green and Blue factions continued until the time of Heraclius.

OF THE SPECTACLES

The human-shaped, gold-plated statue existing in the Gold-roofed Basilica Cisterna (where the Examum of the Emperor Heraclius was constructed), which is kneeling, is that of Justinian, who exercised tyranny in Constantinople for a second time, and near him that of his wife, the sister of Buser Gliabares, after the defeat of Tiberius Apsimar; when also Philippicus [was] in this same place of the Basilica.

Anselm Banduri's notes. Our Anonymous [author] posits, to wit, that in the middle of the cross there was a chain closed and magically consecrated, so that, as long as that chain remained intact, the city would be victorious over all nations and free from the incursions of enemies; so that they could neither approach nor harm it, ^C but would immediately retreat as if defeated. But who does not see these as superstitious and almost heathen rites? [...] I think that in every instance one must read "Helena," for she was the daughter of Baduarius the Curopalata and Arabia, the daughter of Justin Junior and Sophia. Helena, therefore, was granddaughter to both, but not a cousin, as Lambecius translates. [...] I have read and translated it thus: "in the tribunal of the palace, [the statues of] Eudocia, wife of Theodosius, the grandson of Theodosius, item [of] Marcian, etc." [...] But our Anonymous has it thus: "etc.," that is, "In that part of the basilica itself, behind the Milliarium, which is covered with a golden ceiling, stood a gilded male statue, where also was seen the Examum of the Emperor Heraclius, and the kneeling statue of the tyrant Justinian," etc. Therefore, besides the kneeling ^D statue of Justinian, there stood another one gilded. Combefisius reads and translates these wrongly: "and near him, [the statue] of his wife and sister, the wife of Buser Gliabares." He thinks, indeed, that one ought to read "and of the Chagan," but [it should be] either of Justinian himself or of Theodora, his wife, who had been the wife of Buser Gliabares; and for this reason, he says, perhaps she deserved the statue, because she had uncovered the plots of her brother/husband. But the learned man does not notice that this conjecture does not hold together with what follows: for a little further on the Chronographer has: "I, however, think that no medicine is to be applied where no disease is present; and thus I have translated it: 'and near him, of his wife, the sister of Buser Gliabares.'" For it is certain that Justinian Rhinotmetus contracted two marriages; but historians do not reveal the name and family of the first wife, by whom he fathered a child. The other was Theodora, daughter of Buser, or as others write, Busirus, Chagan or leader of the Chazars, whom he married only at the time when, living in exile a little before he received the empire, he fled to that same Chagan, being sought by the plots of the Chersonites. But when he discovered that the Chagan, together with Apsimar, was plotting traps for him, fleeing from him secretly, he sent the daughter back to her father, but not long after—the empire having been recovered by the help of Terbelis, prince of the Bulgars—he recalled his wife with his son Tiberius into the city, and crowned both of them. See St. Nicephorus the Patriarch of Constantinople, *Breviarium historicum*, page [ ] and following, ed...

Petavius; Theophylact, page 314. ^A At this place the golden-roofed basilica was rejected, where Philippicus was also deposed in the same sanctuary, and where Terbelis of Bulgaria often sat, as did Glabarus the Khazar. Therefore, not a little was given there, where the statues of the tyrant himself and his wife are situated. Among these stands an elephant of enormous size, as the keepers of the beasts assured us, that there were no elephants of greater size than this, and among the large ones, it is up to this point. The elephant was fashioned by Severus Carus the Hellene as a sort of spectacle, according to tradition. For he was to remain in the same golden-roofed basilica as an extraordinary spectacle. They said that there was a boundary toward the middle ^B of the seventy-two steps, where also the school of those guarding the city was located. They say the elephant remained there with Carcinelus the silversmith, who was engaged in dishonest weighing in false scales; so much so that, as they say, while he was feeding the elephant, he would threaten it, saying that its enclosure was also being ravaged. And having often declared that he would bring death upon the zookeeper if he did not restrain it, he himself—because he would not give over the oil-bearing *bagylæ*—was seized; him, the silversmith himself murdered and offered to the elephant for food. But the beast, being untamed, devoured him as well. Upon hearing this, Severus did not offer sacrifices to the beast. ^C And he clothed him with a royal chlamys and proclaimed him Caesar. And having made him his assessor, he ordered him to be worshipped together with himself by the people. And having provided most abundant gifts, he sent him away to his own lands. For there was a boundary of the first part, as was the custom, that the affairs of the Forum were to be kept among them: ^D ... in broad [scales]: with opposite scales: the weigher.

Notes of Anselm Banduri

(77) "At the same place as the golden-roofed basilica was rejected." In this place the birthday of the city, the birthday of Constantinople. And having shown much kindness to Terbelis, prince of the Bulgarians, who was camping outside the wall of Blachernae, finally coming to him, he clothed him with a royal chlamys and proclaimed him Caesar. And having made him his assessor, he ordered him to be worshipped along with himself by the people. And having provided very many gifts, he sent him away to his own lands. Since it was the custom that the *phoron* (forum) matters were to be kept among them.

(78) Terbelis of Bulgaria, etc. Terbelis, prince of the Bulgarians, having his station outside the walls of Blachernae; where our Nicephorus writes that he was received with all honor and generosity by Justinian. Furthermore, the silver statue of Valentinian, holding a silver *examum* in his right hand, taken away by the Curator to pay the money promised to the Barbarians, was perhaps also given to the Bulgarians, as the same Chronographer above testifies when he speaks of the Modius, and Codinus also on page 35, speaking of the same matter.

(79) "For there was a boundary of the first part, etc." Our Anonymous and Codinus report that it existed there. Combefisius reads: "For he said that the end was the first part of the seventy-two steps." This reading indeed does not please me: but his conjecture pleases me, namely that *phoron* should be read instead of *metron*. That a Forum for saleable goods existed there is shown by the following: that the silversmith's shop was there, that the elephant was carrying burdens there, and that the school of the city guards was keeping watch there; for the Chronographer taught above that soldiers were accustomed to be placed in the Forum; he says, "in which forum the terrible statue of the elephant existed"; whether it is the same one and in the same place is unknown, but certainly not far off.

(80) In false scales... being a weigher. They amend from Suidas; for it is read erroneously in the manuscript, our Anonymous has it, and a little later he is called a silversmith by the same Anonymous, as also by Suidas, where *Portus* is deservedly rebuked by Lambecius and Combefisius, because he interprets it badly in both places, having been engaged in selling in the books he made.

(81) "If he did not restrain it." Thus it is read; but many such things, where the manifest error of the scribe appeared, we have emended without adding a note, for we have abstained from superfluous notes as much as was allowed; nor have we set out to illustrate things already illustrated by others, unless something new and unobserved appeared to us therefrom.

^A It had brought few offerings. For in that very place they were present and were depicted; where also Hercules was worshipped, having received very many sacrifices, and was transferred into the Hippodrome 82 as a very great spectacle. But before that, it was brought from Rome to Byzantium under the consul Julian, with carriages and a ship and twelve columns. This, they say, is the history of the spectacle of Severus, which became strange in the days of the consul Anthimus; whose goods, by the order of the Persian Nuzametus, the Prefect of the city, were sold for the sake of the money promised in the days of Byzas and Antius, and to this day it is set forth as an experiment for those philosophizing.

SPECTACLE II. Of things that were in the Golden Milestone.

In the Golden Milestone, from ancient times, there existed a chariot 83 of the Sun with a team of four fiery horses that seemed to fly past two columns, where Constantine was acclaimed 84 after defeating Azo- ^B tius, and Byzas and Antas, the Blue [Veneti] faction crying out: ..... Thou hast turned back the lash, And as if twice youthful, thou ragest in the stadiums. The Green faction from the opposite side saying, "We have no need of thee, wretch; the gods above him have chosen." When the chariot of the Sun was brought down into the Hippodrome, a small new column, constructed by Constantine and carried by the Sun, entered—the Fortune of the city—and entered the entranceway with many prizes, and received rewards from the emperor Constantine, and crowned, it went out, and was placed in the Senate until the birthday of the city. But by Julian, because of the cross inscribed upon it, it was consigned to the same pit where the most part of the spectacles were also consigned.

SPECTACLE III. Of things that are in the Forum.

Balmasa the centurion, a man most devoted to idols, broke the casing of the clock in the Forum 85 for the sake of viewing it, as he said; but as it was more likely ^C for the sake of theft 86, and having done this 87, he stole the silver image of Pallas. And the purses of Asclepiodorus 88 were found to be of three pounds.

^A And the *koronis* of Cleopatra, which was fashioned in a color of emerald alabaster. Upon learning this, the Emperor Constantine punished the same centurion, Balmasa, as worthy of death. And when he acted shamelessly and invoked the gods, he was beheaded on one of the steps of the same Forum where the best and first-rate banquets and meals were once held. ^B We shall not pass over in silence the lawless deed that occurred in the second vault. The idol of the adulterer Maxentius was worshiped and adored there, and—a fact unknown to the majority of idolaters—he was worshiped as a horse-riding god; for which reason Constantine struck it down, and beheaded those who had dared this. There, too, Arius later suffered a loathsome death, the wretch having dared to utter blasphemies worse than those of the Greeks, while wishing to seize the throne of Constantinople for himself with his imperial hand, amid supplications and honors. But Alexander, who was great in the knowledge of God, did not allow this, but delivered him to a wretched death. In that same spot, which measures twenty-nine hand-breadths from the arch, under the God-loving Theodosius, Arius was fashioned in marble, dwelling close by the earth, and with him Sabellius, Macedonius, and Eunomius, ^C as a mark of shame for those passing by to claim for themselves such masters.

Notes of Anselm Banduri

(89) And the *koronis* of Cleopatra. *Koronis* is the same as *korone* (crown), and *korona* or *kourouna* is taken by more recent Greeks to mean a crown. See Du Cange’s *Glossarium mediae et infimae Graecitatis*.

(90) The same centurion. There is a clerical error, as Lambecius also observes.

(91) ...he was beheaded on one of the steps of the same Forum where the best and first-rate banquets and meals were once held. The chronicler is perhaps speaking of the tribunal in the Forum of Constantine, which is situated in the third region in the old Description of the city, and therefore served the same use, of which the tribunal of nineteen couches or *accubita*—the description of which is found in Liutprand, lib. vi, *Hist.*, cap. 3—is mentioned: "There is a house," he says, "near the Hippodrome, toward the north, of marvelous height and beauty, which is called the *Decaennea* (nineteenth) cubit house." A name not without reason, but taken from apparent causes; for we can call it in Greek and Latin *decem novem* cubits, from *cubando* (reclining), inclined or curved. This is so because nineteen months are marked in it according to the fleshly Nativity of our Lord Jesus Christ, in which the emperor and the guests dine not sitting, as on other days, but reclining; and those things are served to them not in silver, but in golden vessels.

(92) The adulterer Maxentius. So also think Lambecius and Combefisius. It is written incorrectly in the manuscript. For how great Maxentius was in stealing and defiling the wives of others is attested by Eusebius, lib. viii, where he relates these things about him in cap. 26. However, Combefisius seems overly scrupulous, who thinks that "Maximinus" should be written instead [of Maxentius], because Maxentius was more inclined toward the Christian religion, whereas Maximinus was a most bitter defender of Greek superstition and more unjust to Christians. Since Maxentius at first, merely for the sake of winning over the people, appeared to favor the Christians and put an end to the persecution; but soon he wallowed in every kind of cruelty and vice. Eusebius testifies to this in the same book, cap. 14; Optatus also in lib. 1.

(93) Amid supplications and honors. To wit, when, with a retinue and display, he was proceeding to seize the Constantinopolitan throne, which he had snatched by imperial hand. Combefisius interprets this wrongly, [saying] that he was about to seize the Constantinopolitan see by the abuse of imperial power with an armed hand and by force because of the *supplicationis pompa* (pomp of suppliants) and honor. Nor does it signify here a *supplicationis pompam* or supplication, as Combefisius thinks, or an ecclesiastical procession, by which notion it occurs in the *Euchologia* and passim in writers, but it is taken for the retinue and display, as is manifest from Cedrenus, p. 296: "For the unholy one, when on the following day he was proceeding to the church with display and pomposity, when he reached the place in the Forum near the so-called Senate, his belly pricking him, he retired to the latrines there, and by angelic command, his stomach and entrails were rent asunder along with his soul, and they were cast into the latrines. Where Arius gave up the most wretched ghost from the arch of the Forum of the Senate, where even those passing by used to place urine and dung upon the most wretched Arius."

(94) Alexander, the Constantinopolitan bishop, when he had received a mandate from the emperor to receive Arius into the Church, anxious in his mind as was proper, spent the whole night in prayers to the Lord and struck Arius down, as Cedrenus testifies in the cited place.

(95) In that same spot, etc. This is perhaps the place of which our Anonymous writer speaks when he speaks of the statue of the Fortune of the city, which was thrown into a pit by Julian because it had a cross carved on its head; he says, so that it might be shameful for those who should pass by to claim such masters for themselves; and so that those who had detracted from the honor of the Son might be defiled with dung, urine, spittle, and mockeries. Combefisius translates: "to the shame of those who strive to attribute these things to themselves; and so that those who had detracted from the honor of the Son..."

^A should be reproached with filth, urine, and spitting, and with insults." These things are seen intact to this day by those who investigate what has been written by us with philosophy and diligence.

SPECTACULUM IV. Concerning things which are in the Artopolia.

A marble bitch, endowed with many breasts distributed for the bestowal of gifts, were objects that the living creatures crowded to adore; this was exposed to those who wished to contemplate it: the heads of a peacock, an eagle, a lioness, a hare, and rams, and also of sparrows, crows, a turtledove, a mouse, and a cat; and likewise lowing heifers, and two Gorgons, both on the right and on the left, looking face to face, sculpted from marble, which were fashioned in the Artopolia by Constantine for a spectacle. But also a Bulgarian statue, sitting upon an ox, which, as a great sight to those viewing it, wished to dig into the ground. These stood for many times, and it was permitted to contemplate them with the eyes as far down as Zeno. A certain Galen, being a physician and philosopher, as he himself taught, having gained his information from chroniclers, asserted that the marble Gorgons, one of which was on the right and the other on the left, contained certain hieroglyphic and astronomical vipers, and that they comprised the histories of the emperors, with Great Constantine as the author of this. When, however, this same Galen often came there and attended to the reading, he broke into laughter over the things that were ^B about to happen to Zeno from Verina. Callistratus, a certain man, base in lineage and a tavern-keeper by rank, accusing Galen—who was stepping into the history of the Gorgons and was frequently looking at them—to Emperor Zeno, who had returned for the second time from Isauria, [caused] this Galen to endure so many mockeries and blows for a year, until finally he was beheaded by the Prefect of the Silentiaries in the very calends of the Artopolia, and at the very statue of the quadrupeds and birds, while the Prasini faction and the promiscuous crowd of the populace shouted, "A just judgment." The philosopher Aristides gave a name of this kind to the place, which remains to this day: "Galen's beasts," [or] "An injustice attributed to Zeno." And having written the record, he fled to Cherson, and he is safe to this day. ^C

Notes of Anselm Banduri.

^D concerning dungs, urines, and spittle, let them be passed by in mockery and dishonor. But Lambecius thinks this should be read as follows: that they are surrounded by heads, which is figured as though it were the mother of all things, nourishing all things with her milk. It could also be corrected thus, he says, this passage: that is, a marble statue surrounded by very many breasts, as if they were moles or warts. For moles are prominences of the skin, which the Greeks call *acrochordonas*. Similarly, Gellius, book XII, chapter 1. "Do you also," he says, "think that nature gave women the breasts of their nipples not for the nourishing of children, but for the sake of adorning the chest, as if they were some more charming moles?" This Lambecian reading, or rather the correction of errors, also finds favor with us.

^A

SPECTACLE V. Of the Amastrianum of the Prefect of Caracalla.

The spectacle, or rather idol, of the city of Byzantium from the time before Trajan, is that of Mecas and Glaucus: from the readings of which Theodore the chronicler became renowned. Jupiter; and the Sun in the same place, riding in a chariot of marble. Aristides, the whip-bearer of Zeus; Hercules, the reclining charioteer, inscribing the god; Apollo, the pancratiast. There is the Cytlus river; Aetius, worshipped by the Lycus as an impure cult-follower, in which there are tortoises full of birds; among them eighteen serpents, and Acuntius, the philosopher and leader of the idols, and the sacrificer of his wife and two children, the mother Aglaides and his sister Graphentia. ^B In this same place are the visitations and falls of demons, as if they were kings, for those who practice philosophy; especially if the kings were ruinous in their speech or in their seed. For this cause, let them pay heed to the naked figure, and having warmed the sideritis herb with a shell, and having singed it at the nostrils, it is given to the friends of the king to suckle; and from these things it is perhaps desired that it be known to us who they are. Much silver, and especially denarii, has been buried beneath, as it is a treasury of gold, because it is a theater, and for the multitude to gaze upon on the day of the sacrifices to Zeus; and when an earthquake occurred, they perished in that very foundation, as happened in the case of Byzas and Antas, before Constantine appeared as one knowing God, not in this city, but in Rome. Now the horses ^C and the lyres are those of Galinduchius the Duke, which can be seen to this day at the Artemisium fire; wherefore, noble sir, having endured many labors for the sake of your excellence, we have felt no resentment.

Of the Forum of the Ox

We shall clearly describe to you the spectacle which was situated in the Forum of the Ox, which you have signified to us manifold times by your letters.

Notes of Anselm Banduri

(99) Since I had observed that this entire chapter, or fifth spectacle, was not suffering from a single error, but, as they say, was teeming with ulcers on all sides, I deemed that the hand should be held back from a new interpretation, lest I myself appear a miraculous surgeon; but I have brought forward the interpretation of Combefis, for the convenience of the reader, whatever it may be, not because it is approved by me, but that it may be, as I said, at the reader's hand. ^D I also abstain from notes, both for the same reason and because, since the matters are almost entirely pointless, it seemed superfluous to waste time on them. If you please, you may see the notes and conjectures of Combefis and Lambecius. Furthermore, concerning the Amastrianum, or the tract of the city so named, and also concerning the statues and other monuments which stood in that same place, our Anonymus and Codinus speak, who maintain the place was so called from the two marble statues of the two Amastriani, or at least two Paphlagonians, buried there.

(1) The things which have been annotated by the very learned Ducange regarding this matter, speaking of the Combefisian notes on the same place: "He has happily, I think, conjectured that we should read: but that he believes Constantine Ducas himself is meant by this word, I do not assent; for I would prefer that the Pseudo-Constantine be understood, who, after Ducas was destroyed and killed, falsely claimed to be the same, so that he was called by the common people, as it were, a resurrected Ducas. This conjecture is not least confirmed by the bronze hands, which stood at the granary in the Amastrianum, above the arch of the Amastrianum, as observed by us in the Alexiad, page 385. For those bronze hands seem to have been of that Palinducas or Pseudoducas, which were suspended in the Amastrianum, in memory of the rebellion and the punishment inflicted upon him; but not, as the Greeks deny, to signify the punishment of the truncation of hands inflicted on someone selling with false measures. The Anonymus adds that all these things were until recently to be seen where it is to be read, or 'the granary,' of wheat; for the bronze hands stood at the granary. But why it is added, it is not at all clear, regarding the notion of the word, unless it refers to the horses, which stood in the Amastrianum, so that they were of the breed which they called 'kinyrae,' indeed, just as Hesychius interprets this word; of which kind perhaps the horse of Pseudoducas was, when it came into the hands of the enemy, the figure of which may have been expressed here." These are the words of Ducange; which I have brought forward here for the convenience of the reader.

^A ...as requested, in letters sent to us. We know that the Hippodrome was built by Valentinian, the praepositus of the sacred bedchamber of Constantius. There was indeed a huge furnace which has survived even to our own times. There, Julian, who was hateful to God, burned many Christians under the pretext that they were evildoers. And this furnace bore a bronze bull of immense size, a spectacle which was later fashioned in imitation in the harbor of the Neorion. To the same bronze bull, on account of the burning, there attached a certain infamy until the time of the unworthy Phocas; and after the burning of the same Phocas ^B, the bull was melted down by Heraclius into coinage, and sent to Pontus for the purpose of a military levy. This coinage [Aculcatum] in Pontus consisted of silver coins to the number of twenty-four, because it was solid gold; which is preserved and seen even to this day by those who view it, in the form of molted lumps that bear a very grim countenance.

VII. From the Milliarium of the spectacle of the office of Dioscorus, from the Daily Record of Mauricius Augustus.

That the Senate, which is called the Forum, obtained its name from no other source than that a certain Senatus built the Senate, and that work of three stones ^C...

[Anselmi Bandurii notes]

...has a certain standard and measure, or even describing the places themselves, and showing what were in them worthy of being seen, or even relating the deeds done in them. Thus, certainly, the authors of books were liberal with their titles. If that book were extant for us, the labor of guessing would not be so great. The sequence of those things which I amend thus, when it was... give witness that it contained the history of the deeds, expeditions, and journeys of many emperors, and what the Greeks call *taxidia*, in the manner of a diary and a brief chronographia, from which name it is not obscure whence the author could have taken the title. I would gladly hear a more subtle conjecturer. Regarding Fausta, I have restored what I represent as enclosed, because it is firm by the affirmation of all approved authors, that Fausta was the daughter not of Diocletian, but of Maximian Herculius, and it may have been easy for those words to be omitted through the carelessness of an antiquarian. The author of the Acts of Silvester calls Constantine's wife Maximina, and says she was the daughter of Diocletian, with whom the credit lies; unless he himself is also badly disordered and needs to be set according to more certain rules. It would be a matter of another place and work to inquire more deeply into these things. COMBEFIS.

^D The Chronograph is talking nonsense here when he says that the Senate received its name from no other source than a certain Senatus its founder, since it is established by trustworthy writers that the Senate is so called because the senate and chosen men were accustomed to gather in that house to deliberate, and the emperor himself when he was assuming the consular robe; thus Zonaras in Leo M. p. 41: "He took over, above others, a great house, which they call the Senate, into which the senate and chosen men were wont to gather to deliberate, and the emperor himself when he was assuming the consular robe, a work illustrious and most splendid." So it is, but with different words also in Cedrenus in the same Leo. Procopius, book 1 *De Aedificiis*, cap. 10, reveals that in that house...

^A a porphyry statue with three heads, which some said represented Constantine the Great in the middle, Constantius on the left, and Constans on the right, supported by two feet but equipped with six hands. It was a spectacle altogether novel and strange, for one looking from different directions to see another figure, and yet there was but one head. A fire having at some point broken out in that very place, and everyone there being busy, as it were, that marvelous object was stolen during the reign of Theodosius the Younger, son of Arcadius. He immediately sent a courier to the remote regions and to the seacoasts with threats to those who had carried it off if they did not produce the spectacle. But those who had dared to take it, since they could not bring it back to their own country because the imperial courier was closing in, and being gripped by desperation, threw themselves and the statue into the deep; thus they were drowned. Although many ships and nets were brought, and certain divers [were employed] because the emperor was deeply vexed and offered a multitude of gifts—vowing with horrific oaths up to five hundred centenaria to those who might pull it from the sea—no one could achieve it. Wherefore, Theodosius, burning with anger, consigned to the flames the house of the Senate, which was supported by four columns ^B. And he transferred the statue of Helena, mother of Constantine, as well as his own and that of his wife Fausta, daughter of [Maximian Herculius, son-in-law of] Diocletian, into the same Senate house; his own and his spouse’s were cast of bronze and partly adorned with stones, but hers was of porphyry marble, containing things which are preserved to this day.

EX PAPIA. In the place they call Stateris, which is termed Molium ^C, where the Roman Senate used to meet at the beginning of the year and celebrate a solemn feast according to ancient custom and institution: our anonymous author, speaking of the Senate, says that codicils were preserved in the Senate, and that the patricians received them there, where Callistratus first assumed the consular dignity.

Notes of Anselmi Bandurii. (9) A *trilithos*, that is, three-headed. It is a work of three stones, which is to say a triceps porphyretic statue. Thus it is interpreted also by Combefisius. But what applies specifically to *trilithos*, learned men have not yet grasped. Holstenius thinks a triple genus of stones is signified by this word. Ducange, however, judges that it is so called because it is marked out by crusts of triple marble. But what the same Ducange adds, that perhaps by this a cast work is understood, namely that it is cast or fused from a triple genus of stones or marbles—of which sort many columns existed in Rome and elsewhere, according to the discovery of the ancients, which is today lost—Scaliger used to think in his Scaligeriana, [though these are] Scaliger's trifles. See the *Diarium Italicum* of the very learned D. Bernard de Montfaucon, p. 247.

(10) *Aelia Theodosio juniore.* It was not under Theodosius the Younger, but under Arcadius that the Senate burned in the fire which was stirred up on account of Chrysostom, as Zosimus testifies in book v: "Fire broke out even in that house in which the senate used to be held, which is situated before the palace and is elaborated with every elegance and magnificence."

(11) *In the imperial course.* Namely, as Combefisius translates it word for word, the royal course; for I think that *dromos* here signifies what the Greeks [call] the public road, along with Lambecius.

(12) *Supported by four columns.* Combefisius understands and interprets these things as the house of the Senate itself; for it can scarcely be believed that the Senate house, when it was most expansive and capable of holding the whole Senate of New Rome, was supported by only four columns: whence I have interpreted this as the vestibule of the Senate or basilica; that it must be translated thus is also clear from the context, for a little later he says the statues of Helena, Fausta, etc., [once] the senate house was consumed by fire, were transferred to the same Senate [house]. What sort and what magnitude of magnificence the Senate was afterwards rebuilt by Justinian, along with its portico, or vestibule, Procopius testifies in his *De Aedificiis*, cap. 10.

(13) *Fausta, daughter of Maximian.* So restored after Lambecius by Combefisius; erroneously, indeed, as it is found in [the text]. No one, indeed, even moderately skilled in antiquity and the writers of old—unless he were a pedant—could be ignorant that Fausta, the wife of Constantine the Great, was the daughter of Maximian Herculius, who had for his wife Valeria, the daughter of Diocletian.

(14) *Papia.* This is an abbreviation, for it comes from the *Papia*.

^A They call it the Vulpin (the Vixen), made of Peganusian marble, five cubits in length and two and a half cubits in width, to the south in the palace buildings; but to the north, looking toward the old church. In its breast this inscription is read, in inserted gold and silver letters: "Venus Luna, given to the Persians for a contract price of one thousand pounds of gold," under the Emperor Anastasius. And this same Papias taught this from his own writings. That the Gorgon-like heads are in the bronze gate, some to the left of one walking toward the front, and to the right toward the back, of the goddess Artemis, they have been brought from the Ephesian temple; four, indeed, in the parts of the Bull, affixed in the old palaces of Constantine, where the statues of Julian and his consort are also seen; and those of Constantine the Great and his sons, and of Gallus. ^B But the four [others] are on the left side of the aforementioned gate, where a cross also stands, fixed in the time of Justinian of old and Belisarius, having been restored; in which Belisarius himself is also seen, gilded, with his head shining with solar rays, and Tiberius the hunchback, a Thracian, and Justin the elder, thin, somewhat irritable in appearance (16), and seven of his kinsfolk, some made of marble, others of bronze, which are accurately identified by the bystanders by their girdles (17).

Concerning the image of Pulcheria Augusta; and also concerning the statues of Marcian and Pulcheria.

Anselmi Bandurii notes. ...from his commentaries, that is. Our author is mentioned by Nicephorus, lib. 1, cap. 1. *Venus virgo*, which is read above, seems to have nothing to do with Venus. ^D For this goddess is also taken for Juno, namely Venus, by whose name the air is consecrated among the Greeks, as the author is Julius Firmicus, and Luna herself, as this inscription bears witness. As for "Vulpina," it is a certain girl, a lover, buried in the same tomb as her lover or female lover. Regarding the inscription herein, although I have rendered it "Molium vulpinam," I would wish to learn from another what it might properly be. That I might so render it, and retain the word as a proper name, my authority is Hesychius, who relates that the sons of a certain woman were called "Molionides," and she herself was named Molion. Does it not also belong to the Greeks' superstition, consecrated in the name of Venus and Luna? Or rather, is she called Venus because she was born of Jove, who himself is called Molio, by a certain host of his of that name? As for "Vulpina," it is a well-known epithet of Venus. Combefis. ... [index: entries preserved]

BY AN UNKNOWN AUTHOR

Concerning Julian’s coinage abolished by Theodosius; and concerning his statue.

Theodosius the Great abolished Julian’s coinage; ^A and afterwards, having caught sight of his statue standing outside the mint, he blushed, and having inquired of his retinue whose image it was, and they replying that it was Julian’s, he immediately said, "I have seen the statue of a black man," and being deeply suffused with a blush, he straightway broke it up, and issued an edict: "If anyone shall find such an image anywhere on stamped coins and does not report it to the public authorities, he shall have his goods confiscated and be sent into exile outside of Constantinople."

Concerning the idols of emperors fashioned after the likeness of Julian.

Concerning the statue of Jesus and the woman with the issue of blood, found in the parts of Paneas and broken up.

^A he inquired into the mystery; and having learned that the statue was of Jesus, he broke it in pieces. Similarly, regarding Veronica, as the "Hesitantes" records, he relates that she was called the "Hæmorrhoissa"; he burned that plant also; and having erected in that place the idol of Zeus and Aphrodite, and one of himself as well, he built a temple there and inscribed upon it: "These things Julian presents as a gift to the god Zeus, the all-seeing, in Paneas." There also Martyrius the bishop, having spoken much in contempt of him, was burned near the temple, as they said, as a sacrifice to the gods.

Of the statue of the Emperor Julian erected by Demophilus upon a porphyry column.

When Julian was reigning, before he took Rome, they erected a statue of him in Byzantium in the porticoes of Constantine; and the commander Demophilus, delighting in the worship of idols, ^B set this up upon a porphyry column, with the title: "The Great and Religious Julian." For this reason—or because alone he reigned in both Rome and Antioch—he set up his images both on panels and in works of great bronze.

Anselmi Bandurii Notes.

...the beginnings of the emperor, and the expulsion from the Antiochene see of Peter the impious or the "Fuller," [his] first... throne. He adds that John promised that he would extend the history to ten books. That he did so is to me beyond doubt. For in the fifth act of the seventh general synod, col. [of the] Labbé edition, there is read an excerpt of the history of John the "Diacrinomenos" [Hesitantes], in which is narrated with what zeal Xenaias or Philoxenus, the impious bishop of Hierapolis, had striven to suppress the ^C images of Christ and the saints. And yet Xenaias had perpetrated these things under Anastasius, the successor of Zeno. Furthermore, Theodorus Lector narrates from the same author that Anastasius had conceded the Antiochene see to Severus the monk, on the condition that he should refrain from proscribing the Synod of Chalcedon: but that Severus did not stand by the agreed terms, but immediately pronounced anathema upon the synod. Theodorus was writing under Justin I, or about the beginnings of the Emperor Justinian, and was therefore later than John. Moreover, John by no means seems to me to be anyone other than John the Rhetor, whom Evagrius cites sporadically, and whom the most clear Valesius in his notes on lib. [16] of Evagrius concludes to have been an Antiochene, and observes that he similarly expounded the deeds transacted during the reigns of Theodosius the younger, Marcian, Leo, and Zeno. Liberatus the Deacon in chapter 19 of his *Breviarium* narrates, as if from John the Rhetor, that Macedonius the Constantinopolitan prelate, at the instigation of ^D Severus the monk—who shortly after occupied the Antiochene Church—was deposed by Anastasius as a Nestorian, not because he did not allow the Trisagion hymn to be interpolated, as Catholic writers commonly relate, but because he had falsified the Gospels and the Epistles of Paul. From which it is evinced that the Rhetor had carried his history beyond the reign of Zeno. Indeed, it had escaped the most learned Valesius that Evagrius, in book IV, c. 5, had written that John the Rhetor finished his history having narrated the earthquake and fire by which the Antiochene city collapsed in the year of Justin the Thracian, or the Elder. Furthermore, this John the Rhetor, because he showed himself too harsh toward Macedonius, whom the orthodox venerated as a holy man, therefore ought to be reckoned from the flock of those who, because they repudiated the decrees of the Council of Chalcedon, were called *diacrinomenoi*, or "Hesitantes" ["Doubtful Ones"], or "Separated." By which name the Acephali or Monophysites [index: entries preserved]

^A were known, and they were alienated from the communion of the others throughout all the provinces.

Of the Silver Statues of Gratian and his Wife Erected at Rome

Gratian, after he had taken a wife, came to Rome, and he set up his own silver statues and those of his wife as another spectacle for Rome.

Of the Statue of Valentinian the Younger, which was seen in the Porticoes of Leontius

A marvelous statue of Valentinian the younger was seen in the porticoes of Leontius, a place which Zeno visited; and upon observing the statue of Valentinian, he said: "Unhappy Caesars, of whom the images are not kept in memory."

Of the Silver Cross erected in the *Bos*, and supported by Constantine and Helena

Into the *Bos* of Constantine, a great army was brought, and Byzas drew up a battle against them, where, as Socrates reports, twenty thousand Greeks fell. ^B Immediately in that same *Bos*, a silver-gilt cross was fashioned, and also images of the servants of God, Constantine and Helena, their hands holding the cross, as it is said.

Of the Contaria, and the Idol Shrine existing there, which was afterwards converted into the Church of the Mother of God

The *Contaria*, as they are called, had guards for seven years; and in that same place a war was waged for two years. There was a very small idol shrine, which they said belonged to Gallienus. Having torn this down, Constantine erected a church to the Mother of God, and having inscribed himself, and his mother, and Jesus and the Virgin upon a coin, he celebrated public festivals for twelve days.

From the place called Viglentia

At Viglentia were the most powerful guards of Constantine, whom he stationed in the city before the vision of the Cross. For there, as they said, he also saw the cross clearly with his own eyes toward evening. In this same place at Viglentia, Severus had assigned seats and dwellings for the Gazaei; against whom, ^C when a war was organized, Maximinus, a general of Constantine, slew about eight thousand of them. Then the remainder, leaping from their horses and breaking their swords, rolling at the feet of Maximinus, begged and obtained their lives; and having obtained them, they set up a statue to Constantine out of their own bronze weaponry.

Notes of Anselm Banduri

(25) *Gallieni*. Here and in the notes to Codinus, Lambecius reads *Galliēni* instead of *Gallieni*. He judges that in both places the mention is of the Emperor Gallienus, son of Valerian. That place (*Contaria*) was perhaps so called by a common name because it was situated near the Propontis; just as with the monastery of Saint George in the Manganas, overhanging the Bosporus, the name "Arm of Saint George" was applied not only to the Strait and the Bosporus, or Hellespont, but to the entire Propontis, as we have indicated above when we spoke of this monastery and the Manganas. However, these things are narrated by Codinus thus: Where the church of St. Thecla is now, which is called *ad Contaria*, there was once in the time of Byzas a mountain. But at the time when Haemus, king of Thrace, came to wage war against him, the Byzantines cut *contaria* [spears] from that part of the mountain which even now is named from the event *Contaria*. Our chronicler, however, reports things that are entirely different; for he says that the *Contaria* had guards for seven years; and that a war was waged in that same place for two years. ... [The rest of the notes provide scholarly collation of variants].

Of the acclamations of the people by which Constantine the Great was received in the Forum; and of the slaying of Canonaris the philosopher.

In the Forum, Constantine was honored ^A for forty days and acclaimed by the factions and the magistrates of that same city. Canonaris the philosopher, having ascended to a high place, after the crowds had calmed down, cried out with a loud voice, "Do not be wiser than your ancestors, you who have overthrown your ancestors." Constantine summoned him and urged him to cease practicing paganism. But he, with a vigorous shout, choosing to die for his ancestors, was beheaded in the same covered colonnades of the Vigil, to the fear of the surviving Gazaeans. ^B

Of the statue of the Fortune of the city placed in the Forum.

The statue placed in the Forum was adorned with many hymns. The local government—the Eparch Olbianus, the Spatharii, the Codicillares, and the Silentiarii—carrying candles and dressed in white garments, escorted it from the place now called *Philadelphium* (but then called *Antemurale*, where there was also a gate constructed previously by Carus), having brought it out on a chariot. But as the *Diacrinomenos* says, [it was brought] from the place called *Magnaura*; and having been set up in the Forum, and having received many hymns as was mentioned before, it was worshipped by all as the Fortune of the city, including the magistrates. Last of all, it was raised upon the column, with the priest standing by during the litany, and everyone crying out, "Lord have mercy," a hundred times. Furthermore, the *Diacrinomenos* says that many things were placed upon the column where the statue stands, among which was an imperial coin of Constantine called the *Sotericion* [Saviour-coin] of a thousand *kentenaria*. Then the city was named and acclaimed as Constantinople, the priests crying out, "Make this city prosper for infinite ages, O Lord." Thus, after much protection from the imperial guard, and having celebrated the festival for forty days, with the Emperor bestowing abundant provisions upon the crowds, everyone departed to their own homes. And so, on the following day, the birthday of the city took place, and a great hippodrome was held, where the emperor again distributed much largesse, leaving such birthday celebrations for an eternal memory. ^C

Of the summer dwelling of Constantine near the Taurus.

In the parts near the Taurus, Constantine the Great... ^D

Anselm Banduri's notes.

(28) *Spatharii, Codicillares*. Lambecius reads *koubikoularioi* [chamberlains]; I follow his conjecture.

(29) *Sotericion*. The coin of Constantine the Great, on which the Saviour was depicted; perhaps John of Damascus speaks of this very coin in his synodical letter to Theophilus, p. 112, which the same Damascene ascribes to Constantine the Great: etc. The chief argument of his piety toward Christ, our true God, was that he engraved upon the imperial and public coinage the sign of the cross of the Saviour, which he had seen in the heavens, and the venerable image of Christ God-man, together with his own, by which, of course, he declared the authority of the heavenly King to be greater than that of the earthly one. But no such coin is found.

(30) *The city was named, it was truth*. Thus our Anonymous, Codinus, and as many writers as treat of this matter, have it. [The edition of] Lambecius and Combefisius wrongly printed it here...

^A in the summer, he lived securely; where there was a palace of Severus, son of Carus, and a temple of idols called of the God Severus. Where also four composite vaults of great size, themselves also constructed by Severus, contained many divinations for the use of the blessed eternal gods and the gods of the Betgami, with idols of silver, bronze, ivory, and marble—a story which many relate. Just as he had, he says, in those vaults; and the war of Constantine took place, and he conquered Severus Herculius, and in the vaults he hung his head and those of his grandees for seven days. And after this, having broken the idols into a part, those which were original from the same marbles, he left for a spectacle. In this same place until the times of Julian, condemned men were punished. In the same place there was a slab lying above, of great length and carved with figures, showing the wars of Constantine until the third earthquake. A statue of Constantine was fashioned there above the vault facing the upper part, holding the sign of the cross in his right hand.

Of the gate called Philadelphii, and the statues erected by Constantine

At the parts of the gate which they call Philadelphii, Constantine had a dream. There, first of all, he beheld the form ^B of the cross, and having fashioned it in length and breadth, as he had seen, upon a quadrangular porphyry column, he gilded it, and placed the sign of the sponge firm at the feet of the cross; and having fashioned the likenesses of his mother Helena, and of himself, and of his sons, from the same square column, he honored them with thrones. The Great Constantine [held] many consulships.

Anselm Banduri’s notes

(31) *Severus son of Carus.* Lambecius thinks that our Chronographer is speaking of Flavius Severus, who together with Maximinus was created Caesar by Galerius Maximianus. But what has he to do with Carus? It is rather indeed about Maxentius, son of Herculius, as is manifest from what follows, unless he confuses the places.

(32) *And the gods of the Betgami.* This is what they [the ^C Greeks] oppose to the "blessed gods." And Combefisius interprets it thus, whose annotation—no less ingenious than learned—see in the same place. He opposes "to the blessed," that is, to the happy or celestial [gods], so that the latter may be the infernal gods: which I have explained more clearly as being those of the Saturnalia, the gods [who have] Saturn as the father of the infernal ones; [in this] I have followed Verinus, certainly a diligent grammarian and lexicographer, for whom the Phoenicians call Saturn "Betagum." For it is clear that the force of both words is the same; which is partly distorted only by varied pronunciation or certainly by writing. Furthermore, that Saturn is reckoned among the infernal gods, Plutarch [is] our authority in the *Roman Questions*. For while he asks why the Romans, with head uncovered, offer sacrifice to Saturn, after the first reason—that his rites are ^D older than those of Aeneas, who decreed that one should sacrifice to the gods with head covered—he offers this other: Or [is it] because they cover the head before witnesses, the gods, whereas they number Saturn among the infernal and terrestrial gods? So that he may be the unhappy father of such offspring as blind paganism has consecrated to him, given over to the infernal regions. Regarding Severus, of whom so great an author speaks, they do not agree that he is to be understood as Severus the Caesar oppressed by Maxentius, who held Italy and Africa and did not fight against Constantine: whether he was the son of Carus, is uncertain; the historians report him a nephew of Galerius by his sister. Or [was he] that Carus from the lineage of Herculius, so that the author could thus speak? Regarding Maxentius, it is clearer, whom it is established Constantine oppressed at Rome, not at Byzantium, as perhaps the author confuses the deeds in both places; unless there was some other more obscure enemy of Constantine in the East named Severus and son of Carus, a more excessive worshipper of idols and more addicted to the deceits of demons. Be that as it may, I read ἂν... [note: Combefisius's proposed emendation follows]... which everyone sees must be read so; but that the deed was done at Rome, the Chronographer of Byzantium says, and thus confuses everything. For Nazarius in his *Panegyric on Constantine* reveals that the head of Maxentius, fixed on a spear, was brought into the City for a triumph, and soon after sent into Africa. Perhaps here the Chronographer confuses the monuments of New Rome with those of old Rome, and wants to denote the place where Maxentius, before the battle was joined, offered victims to the gods; which sacrifice indeed having been completed, he led his forces out of the city and joined battle. So further Zosimus has: etc.

[Constantine] performed in that same place. ^A In that same place, centurions were honored because they were deemed worthy of precedence in bearing the cross on the labarum.

Concerning the statues placed by Constantine in the Forum, and concerning the consulship of Callistratus.

Constantine placed many statues in the Forum, among which he also deposited thirty fabricated by himself. Callistratus was the first consul to be announced in the Forum, and up to the time of the Emperor Constantine, consuls received their codicils in the Forum. Callistratus, however, was greatly honored in the Forum for being the first to receive the dignity of consul, and while the Green faction shouted, "Callistratus is lucky," he was further advanced to another position. But he, being afraid, took refuge in the sanctuary of the Saint ^B and, having entered it, asked for security. Constantine bound himself with many oaths that he would suffer no harm. He, however, did not acquiesce, but having been ordained a presbyter, he left the church, and he also later became a bishop; from which source many stories are brought to me.

Concerning statues brought from Rome and erected in the Hippodrome.

In the Hippodrome, about sixty statues brought from Rome were deposited, among which is the likeness of Augustus—not that they have any recorded monuments, but as they say, it is the true likeness.

Concerning other statues that were seen in the Hippodrome.

Philip the prefect asserted and recounted to us as a certain fact that the statue existing in the Hippodrome, which is Thessalian, is the work of a certain Pontius, standing above the imperial throne. And among the statues of women of the Medes ^C of the *elegion*, which give birth to wild beasts and devour men, one was explained to me by Herodius, which [represented] the impious Justinian’s second empire. ^D [marginal notes omitted]

to be fulfilled, but to wait; having heard which I wept, [wondering] if indeed such a misfortune were to happen again to Constantinople. ^A Justinian the Great was depicted in the seats of the Hippodrome on a bronze horse after the victory over the Medes (38). The woman sitting in the Hippodrome on a bronze chair, and this one also from above, as we said before, Herodius taught was Verina, the wife of Leo the Great; but as I heard from many others, the statue is rather of Athena, brought from Greece (39), which I also believed.

Many things the governor Philip related, and having learned this also, he reported it, that the dragon-statue is a likeness of Arcadius; but it shows the appearance of his brother Honorius, reigning in Rome. ^B Hence also oracles (40), even before our time and up to the present day, have not been few. And the hyena which is seen above the dragon-statue was brought from ancient Antioch to Constantinople under Constantine the Great, as the aforementioned Philip recorded.

De cæde Anastasii Monachi in Hippodromo facta, ubi et multæ aliæ cædes perpetratæ sunt.

In the Hippodrome, many murders and evils have been perpetrated, and especially in the times which preceded us; ^C in which also in our own time Anastasius the monk, opposing the emperor for the sake of truth, was burned.

De septem Philosophis qui Eudociam Atheniensem comitati sunt Constantinopolim, ac de eorum dictis, dum Hippodromi signa lustrarent.

Eudocia the Athenian, contesting for her paternal inheritance, found fortune through the favor [of the emperor]; whose brothers, hearing of this strange and new lot of their sister, went up [to the city] with seven philosophers, and supplicated that fortune might be appeased from misfortune (42). And Theodosius the emperor went down to the Hippodrome, to please the philosophers; and none of them neglected to go there. ^D They were seven in number: Craunus, Carus, Pelops, Apelles, Sylvanus, Curvus, Nerwa. These had assembled in the Hippodrome with the emperor for the sake of watching the Olympic games. And the Emperor Theodosius, seeing the philosophers admiring, said to them: "O philosophers, if you admire, you have been vanquished in philosophy." So that immediately...

one of them, by the name of Apelles, said, “Let me not marvel ^A at the horses toward the rider, knowing accurately that horses will become riders of men, once the Olympian order has changed, and that which is for marveling will grow dim-sighted.” Nerva answered, “I see a sign evil for the queen of cities, concurring with the sign of fortune.” And Sylvanus, seeing the sign positioned toward the south, like the knee of a camel that has become exhausted, said: “Noble is he who calculated the sign; for times will come when knees will be wanting for this one.” And a man named Curdus, seeing in the Hippodrome, said, “O people, for whose sake many executioners will abound.” Pelops, seeing the shoulders of the horses, said, “Whose is the problem?” When Theodosius replied, “Constantine’s,” he said, “Either the philosopher is vain, or the emperor is not true.” Moreover, Carus, seeing a certain female-shaped sign inscribed with four-part zodiacal letters, said, “O four-terminer, from whom the Constantines will be infinite.” And the same Carus, as he continued to speak when admonished by the philosophers, said, “All things appear unfortunate to me; because if these signs, as they attempt to assert, speak the truth, why does Constantinople stand?” But Cronus, who was also called the ^B logist of the Athenian philosophy, smiling, uttered a cuckoo-cry. When the emperor asked what the cause was, he answered with the opposite, laughing much and mocking. But Narcissus the praepositus dealt the philosopher slaps, saying to him, “Answer the sun as the sun, you who are darkness.” And as he turned the other cheek, Narcissus dealt him another slap. But the philosopher said to Narcissus, “I will not speak for your sake, but because I have reverence for the signs.” The problem of Cronus is as follows. He asked the emperor if he might be permitted to look at the signs placed in the Circus: he immediately agreed. Now there is there a man-like statue, having a helmet upon its head, otherwise entirely naked, and covered only in the private parts. When the philosopher asked who had erected the statue, a certain reader replied that Valentinian had erected it. The philosopher said, “When also the ass?” But he replied, “At the same time.” Then the philosopher said, “When the ass shall be as a man, O calamity! for a man follows the ass. But may it not be.” This problem of the seer, which the philosopher Cronus published, is found in the volumes of Leo the Great, ^C discovered by the Ligurian astronomer and primary man of the same Emperor Leo.

Anselm Banduri’s notes. ^D That which Lambecius renders, omitting the word, etc., and a little later he reads thus, also. So too Ducangius thinks it should be read; it is indeed read corruptly in the manuscript, but Lambecius amends it thus, looking at the limits of the horses. Thus it seems from the context this should be interpreted. Lambecius in his annotations to Codinus here interprets: But Pelops looking at the prisons of the Hippodrome, etc. In the manuscript it is held, preceding. Versatile as well as inexperienced will proceed from you. [index: entries preserved]

But let it not be so. This problem of the seer was found in the tomes of Leo the Great, which Cranus philosophized upon, alongside Liguorius ^A the astronomer and consul of the same emperor, Leo.

Of the saying of Asclepiodorus, while he was surveying the greater sign in the Hippodrome.

Under Anastasius, Asclepiodorus, having caught sight of the great statue in the Hippodrome, with its hand held to its face in the manner of one thinking, said: "O force, that all human indigence is leavened into the single prudence of a man." And when someone showed him the letters inscribed upon the marble, and he had read them, he said: "It is a good thing not to have reached the things that are to be at that time; for it has been a gain to me not to have read."

Of the silver statue of Theodosius erected in the Taurus.

One must know that the statue called the Taurus is Theodosius the Great; at which the emperor once used to receive dynasts from the nations. But it was formerly silver, as Sozomen teaches. Clemens, however, says that the similar and diversely shaped marble statues are of Constantius, the son of Constantine.

Of the statue of Leo called Macela.

The so-called Pittaces, ^B Leo the Great, is the one many call Macelarius, at which the petitions of the emperors were received there. But there was also once a palace being built, near the old church of Saint Eirene, as John the Diacrinomenos says.

Of the statues which were erected in the Augustaion.

One must know that the so-called Augustaion... ^{C D}

^A had statues; first, that of Constantine... and there were five imperial statues beneath the column: namely, those of Constantine, Constans, and Constantius, of Constantia and Licinius; and also later, that of Julian. Under Theodosius the Great, therefore, another statue succeeded the first, which was also of silver; but also those of Arcadius and Honorius... as Theodorus says. In the writings of Sozomen, however, it is said to be Justinian, which is now seen, which is the largest figure of the Circus, as Theodoretus and Eusebius say, in whose books it seems that the opinions of men were collected, that it is the statue of a Greek man which the blessed Constantine dedicated with poured-out prayers. But in the writings of Apollinarius and Alexander, it is handed down to be that of Constantine the Great, just as Milichius the chronographer also explained. ^B

Of the tripod, which was placed in the great Strategion.

The tripod which is seen in the great Strategion is Alexander the Macedonian, as Promuntius relates. This, indeed, was known from the inscribed letters, and by all who have busied themselves in his books, and especially those who apply themselves to divinations, who recognize it as being Alexander. The same writer also records that holy Constantine first erected a Forum for this city there.

Of the Philadelphion and the statues erected in the same place.

What they call the Philadelphion, they say, belongs to the sons of Constantine ^C the Great; one of whom came from Gaul to Constantinople after the death of his father, and a great and joy-filled meeting took place, and they embraced one another, and statues of them were immediately erected in the city, representing this spectacle to them. There are likewise the statues of Julian and his wife Anastasia, whom he repudiated for being a Christian; she, however, was tonsured in the monastery of Promuntius; those statues, I say, remain to this day in the Philadelphion.

Of the statue of Theodosius the Younger, and other statues erected in the Xerolophos.

The place they call the Xerolophos has, as the Diacrinomenos says, ^D a statue of the little Theodosius, and of Valentinian; below the column, also one of Marcian. They say that when an earthquake occurred, the statue fell, and as the story goes, it ascended the seven columns, and those of Marcian and Valentinian returned to the field of the tribunal.

Anselmi Bandurii notes.

(56) The greatest figure of the Forum. Concerning the statue of Justinian erected in the Augustaion, see the Description of the Augustaion by Pachymeres, and also our Anonymous and Codinus. (57) Theodorus says this. It appears perplexed; we present Combefis’s version; see his notes. These are sufficiently complex: for neither could Theodoretus or Eusebius speak about Justinian. Concerning the statue which was previously Constantine’s, or which had been erected and dedicated by him to a Greek man, and which Justinian changed to his own, nothing prevents them from being tombs: I was accustomed to assert this, because nothing better occurred to me to guess. But upon inspecting the matter better, it pleased me; for in this way nothing is gaping or absurd. Although Theodoretus and Eusebius and others say that it is the same as what Hesychius means by "whose books," and "collected opinions," as if almost through selections, as in the Tripartite [History], namely the History of Theodorus Lector, from which the author of these notes on Sozomen and others has them, namely more fully than in that which exists for us. For Vossius and others also observed that many things are lacking: and it is not necessary to invent more Theodorus Lectors who may have written a History. COMBEFIS. (58) Milichius. I judge that one should read Milesius, that is, Hesychius Illustrius Milesius.

Of the harbor Neorion, which Conon consecrated by magic.

Of the bath of Zeuxippus, the Hippodrome, and the Constantian Baths.

Of the Aqueduct of Valens, the Basilica Cistern; and of the statue of Phocas behind the Magnaura.

his suffering might cease, and he promised he would abstain from the killings. After the holy man prayed, he was released from the disease. Yet, not even then did he stop killing. The aforementioned monk dared to predict to someone regarding Phocas that after this time he would perish by a dire death, while Sergius was still pursuing philosophy, he who after Thomas of recent memory obtained the episcopal see; for he himself had revealed it to the monk. This word therefore came to the ears of Emperor Phocas while the work on the column was still being pushed forward; and he used such great haste regarding the raising of the column that, as those of that time explained, he committed even more killings for this reason. But he also distributed immense sums of money to those serving him to make them work faster. And eighteen days after the same column was erected, he was cast down from the empire, having carried off no better reward from his deeds than a bitter death. ^B

Of the statue of Valentinian the Younger, placed in the district of Martinacius.

In the district of Martinacius a statue was standing, in which a marvelous spectacle occurred. For when an earthquake took place, and that entire spot was destroyed from its foundations, and the statue fell down from its column, it stood upright, as those before us have explained. For when the attempt was made to replace the statue in its former position, it remained unmoved due to its extremely heavy weight. They said that it had remained in such a state for a long time. We discover the statue to be that of Valentinian the Younger; just as a certain philosopher then explained that the statue had been cast because of the unjust death of Valentinian the Younger. ^C For until that time they considered the death of Aetius to have been a just verdict.

Of the statue of Diocletian, brought from Nicomedia and erected on the throne of the Hippodrome.

Very many statues from so-called Nicomedia have been brought into Constantinople. From among these, the light-colored statue of Diocletian is kept to this day in the middle of the emperor’s throne in the Hippodrome.

Of the statue of Maximian and others placed in the Chalke.

The statue of Maximian exists in the parts of the Chalke, being very heavy indeed. Where also the entire family of Theodosius the Spaniard is seen represented in statues to this day. ^D

Of the images of the Gorgons erected in the temple of the Chalke.

The four so-called Gorgons from Ephesus.

^A ...are those which are carried about the shrine of the Chalke, where also the sign of the Cross stands above them.

*Of the statue of Diana in the Hippodrome.* The statue of the so-called Artemis stands in the Hippodrome, where the combatants exercise.

*Of the statue of Zeno and Ariadne in the Chalke.* In the Chalke gate of the palace are the statues of Zeno and Ariadne, the modest one, though she was previously infamous and shameful; they stand as pedestrian statues upon columns, bearing elegiac iambics, arranged by Secundus the philosopher.

*Of the statue of Justinian and Theodora erected at the Zeuxippus.* The statue looking towards the Zeuxippus—that is, standing in front of it—is of Justinian and Theodora; at the dedication of which Justinian was glorified, when it was placed there, with the Green faction shouting, "Justinian and Constantine new apostles!" Among whom also Sophia, his wife, received praises in iambic meters from Plumbatus the philosopher.

*Of the statue of Philippicus in the Zeuxippus.* The statue existing in the most ancient bath—that is, in the Zeuxippus—is of the gentle Philippicus, who erred through ignorance; and as the story goes, he is such as the original was. ^B For the painters praised the artist greatly because he did not make the form of the emperor differ from the archetype.

*Of the statue of Jupiter erected in the Hippodrome.* Many statues were sent from the city called Iconium to Constantinople, among the number of which is that of Jupiter, which survives in the Hippodrome.

*Of the four gilded horses of the Hippodrome.* Those four gilded horses, placed in the upper parts of the Hippodrome, were brought from the island of Chios in the reign of Theodosius the Younger.

*Of the statues of Perseus and Andromeda.* From the aforementioned city of Iconium, the statue of Perseus and...

^A Andromeda, a royal daughter, who, as is fabulously reported and also handed down by a certain historian, was given as a sacrifice to the dragon lurking there. For such was the custom from ancient times, that a virgin maiden be given to the beast; wherefore Andromeda, having been bound, was about to be given as a cause of death to the beast. The aforementioned Perseus, therefore, arriving there, asks Andromeda, as she was weeping, why she was bound and lamenting. She explained what had happened. As he sat, the beast arrived. He, holding the Gorgon's head in a pouch, turned backward and showed it to the beast. Seeing this, the beast expired. The city was therefore called Iconium ^B by Philodorus, because Perseus had come there and saved Andromeda. The city was named Doria from its foundation; then it was called Threnodia; but by Philodorus the Logista, because Perseus had come there, it was called Iconium. There the same Perseus finished his life with Andromeda, and both statues were erected above the city gate; at which place many sacrifices were offered by Decius, Diocletian, and Maximian, and where very many saints suffered martyrdom. The statues of Perseus and Andromeda, therefore, arrived, as the story goes, in the time of Constantius, after the church of the Antiochenes was completed. ^C In the Constantian baths, there exists a statue of Anastasius, behind that of the holy martyr Menas, which statue was set up after...

Anselm Banduri’s Notes

^D (76) *Perseus’ column.* Combefis interprets it wrongly as "Perseus’ column," for here it signifies not a column, but a statue, as is clear from the context. (77) *A royal daughter.* Specifically, a king’s daughter. It is read incorrectly in the manuscript and in the editions, for Andromeda was not the daughter of Basiliscus, but of Cepheus, king of the Ethiopians, and of Cassiope. See Euripides in *Andromeda*. (78) He says that Iconium was named by Philodorus the Logista, but Stephanus, in *De Urbibus*, derives the etymology of the same word from another legend: that when the human race had been destroyed by the flood, the first images and likenesses were fashioned there by Prometheus, which he animated with his breath. Hence he says... (79) Since our anonymous author, the chronographer and Codinus, calls him Philodorus, Lambecius contends that he is Philochorus. See his notes on Codinus. The things that follow and are presented as enclosed are corrupt, as they seemed to Combefis, and as they seem to me; nor can they be corrected without the aid of a new manuscript, unless by guessing—an art which, although learned men have used it everywhere in time past, has never pleased me, unless the authority of a manuscript written by hand is added, or the context suggests it. (80) *Above the city gate*, etc. We restore this from our anonymous author, for it reads corruptly in the manuscripts and in the editions. Not indeed that they died above the gate, but when Perseus and Andromeda had lived their lives in Iconium, their statues were placed at the city gate. (81) *In the time of Constantius.* Our anonymous author prohibits the statues of Perseus and Andromeda from having been brought in the time of Constantine, after the church of the Antiochenes was completed, and says they were placed in the Great Bath of Constantine near the Tzycanisterium. (82) *In the Constantian baths.* Specifically, in the public bath in the Constantian baths.

^A were abolished and the place was turned into a brothel, by order of the emperor, to mark the place with infamy.

*Concerning the statue of the Emperor Valens placed in the Cistern of Aetius.* In the cistern they call Aetius’, built by the patrician Aetius in the days of Valens, the statue of Valens himself is to be seen in the cistern, with Aetius attending it as a guard [(83)].

*Concerning the cistern named after Aspar.* The cistern called Aspar was built by Aspar and Ardaburius, who lived under the Emperor Leo the Great; when it was finished, Aspar and Ardaburius were killed.

*Concerning the island called Cranum.* Verina magically consecrated the island they call Cranum; no reason for its consecration can be thought of. While it was being magically consecrated, many deaths suddenly occurred; for this reason it remained deserted until the time of Justinian the Third, who ordered it to be flooded by the sea, for its complete destruction.

^B *Anselmi Bandurii notes.* ...attending it as a guard. Combefis interprets this wrongly, as if it describes the way he sits by the side as Aetius' guard. Furthermore, what the Chronograph says—that the cistern of Aetius was built when Valens was reigning—does not cohere with what Marcellinus Comes writes about this cistern; for he himself says the cistern of Aetius was constructed under Theodosius the Younger in the year of Christ 421, under the consuls Eustathius and Agricola. (84) ‘The so-called Aspar,’ etc. *Cistern* is understood. *Pro* is in the manuscript erroneously, and in the editions one finds ‘Aspar.’ Our anonymous author speaks at greater length about the cistern of Aspar. Aspar and Ardaburius constructed the Cistern of Aspar in the time of Leo the Great. When it was finished, both were killed therein by the same emperor, because they had entered into a conspiracy with the people to depose Leo from the empire, which he would not have escaped had the emperor not destroyed them by cunning design. Furthermore, this cistern of Aspar was the house of Aspar, which then Pasil basilius the chamberlain possessed. Furthermore, in the time of the Emperor Leo the Great, in the consulship of Ricimer and Patricius, as the writer of the Alexandrian Chronicle testifies, who has it thus: ‘In this year, Aspar the magister militum began to build a most large cistern near ^C the ancient wall of the city.’

PHOTIUS, PATRIARCH OF CONSTANTINOPLE: DESCRIPTION OF THE NEW CHURCH OF THE MOST HOLY THEOTOKOS, IN THE PALACE, BUILT BY BASIL THE MACEDONIAN.

PHOTII PATRIARCHAE CONSTANTINOPOLITANI NOVAE SANCTISSIMAE DEI GENITRICIS ECCLESIAE, IN PALATIO A BASILIO MACEDONE EXSTRUCTE, DESCRIPTIO See our volume CIV, where we have already published this little work.

CONCERNING THE TOMBS OF THE EMPERORS WHICH ARE IN THE TEMPLE OF THE HOLY APOSTLES

^A In the heroön of the holy and great Constantine, facing toward the east, lies the porphyry sarcophagus of the same great Constantine, in which he himself is laid to rest with his mother, Helena. Another porphyry sarcophagus, in which Constantine the son of the great Constantine is laid to rest. And he deposited [himself] in the temple of the holy Apostles, in a separate stoa, however, which he himself had built for the burial of his father. ^B

[Notes of Anselmus Banduri] (1) *In the heroön of the holy and great Constantine.* That the temple of the Holy Apostles was built by Constantine the Great is written by our anonymous author, who adds that the temple of the Holy Apostles was built by Constantine the Great and his mother Helena, oblong in shape and covered with a wooden roof; furthermore, a monument of the emperors, in which he himself was also buried. What Eusebius, Socrates, Sozomen, Theophanes, and others of the ancients say is in harmony with this; but Zonaras alone explicitly relates that the temple of the Holy Apostles was built by Constantius; for the words of Philostorgius indicate 'portions', that this temple was dedicated by Constantius, not indeed built. But whoever desires more on this matter should consult the most learned Du Cange, who relates everything most accurately according to custom. As for the size of this Constantinian edifice, its elegance, and what atria and buildings surrounded the same temple or were attached to it, Eusebius reveals in *De Vita Constantini*, book IV, chapter 59, which, as they are somewhat long and the book is available to everyone, I pass over.

(2) *Facing toward the east.* By "in the anterior part toward the east," or rather, it is understood "in front of the temple," that is, before the temple itself facing east; for the emperors are buried not in the temple itself, but in the portico which the same Constantine had built for that purpose. John Chrysostom, *Against the Gentiles* and Homily XXVI and L, *in the vestibule*, writes that Constantine the Great was buried in the temple's vestibule. ^C But Zonaras, just as he assigns the structure of the temple of the Holy Apostles to Constantius, so also does he assign the sepulchres of the emperors, and especially the sepulchre of his father, which the same writer places in the portico built for that purpose by his son Constantius. Manuel Chrysoloras, speaking of the sepulchres of the emperors built by Constantine the Great, adds that even in his own age not a few sepulchres of the emperors survived around the temple of the Apostles: "For what is the tomb of the founder and tutelary [emperor]?" For the emperor, whom the city recognizes as founder and protector, and the sepulchres of other Augusti attached to him in this imperial ... ^D a thing to be admired by sight alone, what should I recount, of which not a few still survive around the temple of the Apostles, many also already perished, and others still [are found] sporadically in the temple porticos?

(3) *Porphyry.* Eusebius describes the sepulchre of Constantine the Great and his [mother] in *De Vita Constantini*, book IV, chapter 60. Having therefore raised twelve loculi as if sacred columns in honor and memory of the choir of the apostles, he placed his own sarcophagus in the middle, which the apostles on either side—six on each side—enclosed: truly with wise counsel, as I said, precognizing that where he had exchanged life for death, his body would rest there worthily and decently. Cedrenus [p. ...] writes that the body of Constantine the Great was deposited together with his mother Helena. And Paulus Diaconus agrees with Cedrenus and our author in the *Miscellene History*, writing of Constantine: "His body is buried in the church of the Apostles in a porphyry sepulchre." But Eusebius, Socrates, Sozomen, and others relate that the body of Constantine the Great was enclosed in a golden casket and brought into the church of the Holy Apostles by his son Constantius. Choniates writes in the last book of *Alexius* that the golden ornaments had been stolen from this sepulchre by thieves. See what Gyllius narrates about the sepulchre of Constantine the Great in book IV, chapter 2. Moreover, what I think about the inscription on the sepulchre of Constantine the Great and the explanation of those same letters, by the author Gennadius Scholarius, which is found in various libraries and edited by us in this volume, book VI, we advise more fully in the same place.

(4) *With his mother Helena.* First of all, Helena Augusta, mother of Constantine, was buried in the temple of the Holy Apostles, if there is any faith in Eusebius, Cedrenus, Nicephorus Callisti, and some others. But learned men [say] more on these matters.

(5) *Constantine the son.* Our little Greek author [says this]. And yet writers worthy of faith relate that Constantine the Younger, after a battle joined near Aquileia with his brother Constans, was routed by the same and soon after killed, and his body...

was brought to the city and deposited in the temple of the Holy Apostles. ^A Another porphyry urn, in which Theodosius the Great is laid (6). Another porphyry urn, in which Theodosius the Younger is buried (7). Another green Thessalian urn, in which Zeno is laid (8). 204 Another green hieracitic urn (that is, of dark green marble), in which Leo the Great is reposed. Another porphyry urn, in which Marcian and Pulcheria are buried (10). Another Nicetian urn, in which Anastasius Dicorus is laid with Ariadne (11). Another green Thessalian urn, in which Basil the Macedonian is buried (12), as well as Eudocia and Alexander. Another Sangarine Phlegemenusian urn, in which Leo the Philosopher and Constantine his son are deposited (13). Another white urn, called the Basilica, in which Constantine his son is laid (14). Another green Thessalian urn, in which are reposed...

Notes of Anselmo Banduri

(6) In which Theodosius the Great is laid. The body of Theodosius the Great was brought from Milan to Constantinople by his son Arcadius and buried in the temple of the Holy Apostles, as Marcellinus, Socrates (lib. v, cap. 1), Cedrenus (p. 327), and some other writers record.

(7) In which Theodosius the Younger is laid. We restore this chapter from the Colbertine codex. Theodorus Lector (p. 194) and Cedrenus (p. 343) write that Theodosius the Younger was buried in the temple of the Holy Apostles. Our writer repeats the same a little further down, where he speaks of a portico which in his time lacked a roof, where three porphyry urns were deposited: one to the south, belonging to Arcadius; a second to the north, belonging to his son Theodosius; a third to the east, belonging to Eudoxia.

(8) In which Zeno is laid. We supply this from the Colbertine codex. See what Cedrenus narrates concerning the tomb of Zeno (p. 355).

(9) Hieracitic. Or rather, Hieracites, concerning which stone or gem Pliny (lib. xxxvii, cap. 10) says: "The hieracitis alternates as if with hawk-colored and black feathers." Regarding this, the learned Hardouin notes on the same passage of Pliny: "Hieracitis, from [Greek: hierax], which word signifies a hawk or a kite." Aetius (lib. [missing], cap. 50), from the MS codex: "The stone is greenish, tending toward black, and sprinkled with other colors, so that it is variegated, as Diogenes says in his book *On Stones*."

(10) In which Marcian and Pulcheria are laid. Cedrenus [writes]: "The emperor Marcian dies, and his body is placed in the heroön of the Holy Apostles." That the statues of Pulcheria the Augusta, wife of Marcian, were placed by the Emperor Leo the Great in his monument is written by our Chronographer, who also [writes] that a feast for the same Augusta was instituted by the same Leo. Moreover, the Greeks celebrate the memory of Pulcheria on September 10, and again the feast of both—namely, of Marcian and Pulcheria—on February 17.

(11) Nicetian. In the Colbertine codex, instead of Nicetian, it reads *Anachitian*, where perhaps someone might read *Ananchitis*, a stone or gem about which Pliny (lib. xxxvii, cap. 11) says: "In the *Ananchitide* they say that, in hydromancy, images of the gods are evoked." Cedrenus (p. 363): "The body of Anastasius and Ariadne was deposited in the temple of the Apostles in an *Acyntian* tomb." And regarding the same tomb, the most learned Goar notes: "From Acyntian yellow marble, brought from Mount Acyntius to the shore of Chalcedon."

(12) Basil the Macedonian, etc. Leo Grammaticus writes that the Emperor Alexander was placed in the same sepulcher as his father Basil, and in [his work on] Alexander: "And Alexander was placed in the tombs with his father."

(13) Sangarine. Or rather, *Sagarinian*. We restore this from the Colbertine codex and from the context; for although here in the Royal codex it reads... below where it speaks of the tomb of Constans, son of Constantine, son of Heraclius, and the sepulcher of the wife of the same Constans, it is written *Sagarinites*. But concerning the Sagarine or Sagarian stone, the Porphyrogenitus says in *Book of Ceremonies*, cap. 84 (ed. Combef.): ... [missing text] ... the stone which some call *Ostrites*, which resembles [the Sagarian].

(14) And Constantine his son. That Constantine Porphyrogenitus was buried in the temple of the Holy Apostles together with his father Leo is written by Symeon Magister in the same [book] *On Constantine* (p. 496). So Cedrenus (p. 64).

(15) Called the Basilica. Constantine was buried in the same place as his father, but not in the same urn; for his was the Sangarine, but the latter's was white.

^A the remains of the holy Theophano (16) and Eudocia, her daughter (17). Another urn, Bithynian, in which Zoe, the second wife of Leo the Philosopher, is entombed (18). Another urn, green, Thessalian, in which is deposited the third wife of the same Leo (19). Another urn, Proconnesian, in which lies Anna, daughter of Leo (20). Another urn, in which Nicephorus Phocas is reposed. Another urn, in which Michael the Amorian is deposited (21). Another urn, in which Romanus, son of Constantine Porphyrogenitus—who was called "the good boy"—is entombed (22). Inside the same temple is another urn, in which are reposed Constantine Porphyrogenitus and his brother, the emperor Basil the Bulgar-slayer (23). These are the sons of Romanus, who was called "the good boy," and their mother, Theophano, who is also deposited herself in the same urn on the right side of the same temple of the holy Constantine. The Heroon of the great Justinian (24). An urn to the east, of exotic and foreign stone.

Notes of Anselm Banduri

(17) *And Eudocia, her daughter.* There is silence among the writers concerning the name of the daughter of Theophano, whom our writer calls Eudocia. That she bore a daughter to Leo, who died immediately after birth, besides some other writers, is revealed by the same Porphyrogenitus in the argument of his short book *De administratione imperii*, which is indeed published in the *Jus Graeco-Romanum*, page 103. That most wise emperor Leo had as his first wife the saintly Theophano, from whom he produced a daughter; but she quickly departed this life. Yet, the same Porphyrogenitus, in *De adm. imp.*, chapter 26, writes that he had a sister by the name of Eudocia, while he says that he saw to it that the name Eudocia was bestowed upon Berta, the wife of his son Romanus, in memory of his grandmother and sister, who were named as such: since no one among the writers, to my knowledge, asserts that the emperor Leo had produced from Zoe, his fourth wife, any other offspring besides Constantine, there is no doubt that Porphyrogenitus understands this to be his sister by the same father ^C but not by the same mother, whom Leo begot by Theophano, as our writer transmits.

(18) *Zoe, the second wife of Leo.* That when the corpse of this Augusta was being buried, an urn was found with letters engraved inside: "O daughter of Babylon, miserable [soul]"; and not far from there, once the temple was built under the title of the holy Zoe, she was buried there, the author Symeon Logothete attests in the same book on Leo, page 463: "Eudocia, originating from the Theme of the Opsikians, a woman of significant beauty, who passed away shortly after birth along with her male offspring."

(19) *The third wife of the same Leo.* That this is the daughter whom Leo took from Zoe, his second wife. That she was presented with an imperial crown by her father immediately after her mother's death, Leo Grammaticus records on page 481, and Scylitzes on page 509.

(20) *The daughter of Leo, Anna.*

(21) *Michael the Amorian.* The same as Balbus. We restore this chapter from the Colbertine codex.

(22) *Called the "good boy".* Corrupt in the Royal codex, etc. Later Greeks [call him] instead of the cognomen "good" or "pulcher puer" [beautiful boy].

(23) *Basil the Bulgar-slayer.* His corpse was buried in the temple of St. John the Evangelist in the Hebdomon.

(24) *Heroon of the great Justinian.* When Justinian had completely demolished the Constantinian [church] of the holy Apostles, he built another, more beautiful and more elegant, in the form of a cross, in the center of which rose a huge dome—not unlike the one in [Hagia] Sophia, except that there were no windows under the dome of the church of the holy Apostles. The author is Procopius in his book *De aedificiis*, chapter 4, where the form and elegance of Justinian's structure of the holy Apostles are described at length by the same historian. Thus also Evagrius in book 5, chapter 30, and the writer of the *Acts of St. Luke* of this [church] ^D

^A containing a medium hue, [a mixture] of the Bithynian and Chalcedonite [stones] along with the Ostrite stone, in which Justinian is deposited.

Another sarcophagus of Hieropolitan stone, in which lies his wife Theodora.

Another sarcophagus towards the west on the right side, with a rose-spotted hue, in which lies the wife of Justin.

Another white Proconnesian sarcophagus, in which is hidden Justin the Younger.

Another Proconnesian sarcophagus, in which is deposited Sophia, the wife of Justin.

^B Another sarcophagus of white Docimian onyx stone, in which lies Heraclius.

Another green Thessalian sarcophagus, in which is deposited his wife Flavia.

Another Proconnesian sarcophagus, in which lies Constantine Pogonatus.

*Anselm Banduri’s Notes.*

[Regarding those who] attribute the structure of the church to the emperor Justinian; but Zonaras, Glycas, Constantine Manasses, and certain others among the more recent writers ascribe it to the Augusta Theodora. However, when the sepulchers of the emperors and patriarchs in or at the church were restored, Justinian [also] built [them]. Evagrius, book 5, ch. 30: "In which both emperors and pontiffs obtain fitting burial." Fitting, he says; for in this temple, to bury any others than patriarchs and those who were of the Augusta family, [was forbidden], as Gratian, Valentinian, and Theodosius the Augusti [decreed] in law 6 of the *Codex Theodosianus*, "De sepulcris violatis." ^C These sepulchers, however, are variously called by writers: by some they are called... by others... neither are the sepulchers of Justinian alone thus variously called by writers, but also those of Constantine the Great, concerning whom [I spoke] above (note 4).

...that he wrote that [his] sepulcher was fashioned of pure gold, in book 3 of *De laudibus Justini*:

*Until, approaching the forecourts of the temple, the apostles’* *They had placed his glorious limbs in the sacred sarcophagus,* *Which he had earlier constructed for himself out of pure gold.*

...where Ducange wrongly reads Hierapolis and Hieropolis city, where perhaps the stone so called was found.

...marmor [marble] thus called from the city of Docimium in Phrygia. Stephanus: *Docimium*, a city of Phrygia, as...; the ethnic is Docimeus, in terms of craft, but according to custom, Docimenus, from which they say the marbles are [named] thus. ...rested upon fifteen columns of Docimian stone. ...supported by four Docimian columns.

And his body was placed in a sarcophagus, and it remained uncovered for 4 days. And a golden crown was buried with him, and thus it was covered. Some say of this [crown] that the crown with which he was crowned was buried with his father. And he ordered Callinicus the cubicularius to bring it. He, therefore, having gone and opened [the tomb], found the body dissolved like water, but the crown stuck to the head. And he pulled it off along with the hair, mourning and lamenting, and brought it to Constantine. And he ordered that it be undone and evaluated. And it was valued at 70 pounds.

...in a green sarcophagus, along with his wife Euphemia. And his body was placed in the heroon of Justinian, in a Proconnesian sarcophagus, along with Sophia his wife.

... Docimian [stone]? Docimium... And on the 13th of the month of August of the same indiction, on the first day [of the week], Eudocia the Augusta, who was also [called] Fabia, died in the retreat of the Blachernae. And her remains having been brought to the palace of the city, on the following day the funeral rites were performed, and she was buried in the [Church of the] Apostles. ^D And on the 13th day of the month of August, of the same 15th indiction, on the first day, died in the retreat of the Blachernae Eudocia Augusta, called Fabia, and her [body] was brought by boat to the palace of the city, and having performed the funeral rites on the day following, it was buried in the church of the holy Apostles.

(32) Constantine Pogonatus.

^A Another urn, green, Thessalian, in which Fausta is deposited (33). Another urn, Sangarine, in which Constans, the son of Constantine (35), the son of Heraclius, is deposited. Another urn, of a hundred stones, Sangarine, in which his wife is reposed (37). Another urn, Hierapolite, in which the wife of Copronymus lies (38).

It must be known that the urn of Copronymus (39) was cast out.

Notes of Anselm Banduri

(33) *In which Fausta is deposited.* I do not know who this Fausta is; but since it does not treat here of Fausta Augusta, another wife of Constantine the Great, nor is it evident from historians that any other empress was so called, she is either one of the kinswomen of the emperors, whose name indeed the writers pass over in silence; or, since our writer speaks of this sepulcher after he had treated of Constantine Pogonatus, perhaps the scribe by error inserted the name Fausta in place of Anastasia, the wife of Constantine Pogonatus. These things we offer, since better ones are not available.

^B (34) *Sangarine or Sagarine.* See above (note 13) concerning the Sangarine or Sagarine stone, which we have noted. In the Colbertine codex it is read *Sagarine*, in which is deposited Constans, the son of Constantine, son of Heraclius. But no one among the descendants of Heraclius was called Constans; yet Constantine and Constans were. But in the following chapter, where the Royal codex speaks of the sepulcher of the wife of Constans, son of Constantine III, the Colbertine codex describes the sepulcher of this very Constans thus: *Another urn of a hundred stones, in which is deposited Constans, the son of Constantine, son of Heraclius.*

(35) *Constans the son of Constantine.* He was at Syracuse in a bath named Daphne; but his cadaver was brought to Constantinople by his son Constantine Pogonatus, and was entombed next to his father in the temple of the Holy Apostles: the author is Cedrenus, page 436. And having settled the Western affairs, he comes to Constantinople, having also brought the dead body of his own father. And he buries this one in the temple of the Holy Apostles alongside his father Constantine.

(36) *A hundred stones, Sangarine.* It is wanting in the Colbertine codex. What *Hekatontalithos* signifies, Ducangius tries to show in *Gloss. Graec.*, whose words it is permitted to transcribe here: "However that may be, by the same reasoning it would be nothing other than marble distinct with many and various crusts; for here the centenarian number is taken for a multiple [i.e., a large number]."

^C (37) *His wife.* That no one among the descendants of Heraclius was called Constans; yet Constantine and Constans were. But in the following chapter, where the Royal codex speaks of the sepulcher of the wife of Constans, son of Constantine III, the Colbertine codex describes the sepulcher of this wife of Constantine Copronymus thus: *Another urn of Hierapolite, in which his wife lies.* But concerning which wife of Copronymus our writer here speaks is not clear; for the writers report that Constantine Copronymus entered into three marriages; first indeed, while his parent was still surviving, with Irene, daughter of the Chagan of the Khazars, second with Maria, and third with Eudocia.

(38) *The wife of Copronymus.* (39) *It must be known that the urn of Copronymus.* These things in the Colbertine codex are joined to the preceding, and are diverse. It is there: "But the body of Copronymus was buried in the church of the Holy Apostles, and afterwards, in the reign of Michael, son of Theophilus, it was removed from there and burned in the Amastrianum Forum," reports Cedrenus, page 468. Where the interpreter wrongly translates, "by the command and exhortation of the Caesar himself," meaning Bardas, the uncle of Michael. For the title of Caesar is attributed by none of the Byzantine writers to an emperor or Augustus; for that they were initially endowed with the title of Caesar...

having been cast out of the heroon by Michael and Theodora; and his abominable body was burned, and the stone of the tomb was sawn apart and made to serve for buildings of the palace.

Another urn of Proconnesian stone, in which lies Leo the Isaurian. Another Proconnesian urn of Michael the Stammerer and Thecla his wife. Another urn, green, in which is deposited Theophilus.

Another portico, which now lacks a roof, in which three small porphyry Roman urns are deposited, of which that which is situated to the south belongs to Arcadius 42; that to the north, to Theodosius his son 43; that to the east, to Eudoxia 44.

Another portico of the same temple to the north, in which lies an urn of precious Roman stone, in which the most abominable body of Julian the Apostate was deposited 45.

[Anselmi Bandurii notæ.]

40 *Of Proconnesian stone.* In the Royal codex it is read: "Another urn of stone, in which lies the Isaurian." That his body was buried in the church of the Holy Apostles, Cedrenus also writes (p. 458): "He dies with his body and soul, having been struck by a flux of dysentery; and his wretched body is placed in the temple of the Holy Apostles."

41 *Another Proconnesian urn.* This whole passage we restore from the Colbert codex. Moreover, Cedrenus (p. 515) writes that the body of Michael the Stammerer was buried in the church of the Apostles in a green Thessalian urn: "His body was deposited in the great heroon of Justinian, at the temple of the Holy Apostles, in a green Thessalian urn."

42 *Those to the south, of Arcadius.* Thus Cedrenus has (p. 33): "His body was placed in the temple of the Apostles, in the southern portico, with his wife Eudoxia. She is buried in the temple of the Apostles, in the southern portico, with Eudoxia her wife."

43 *Of Theodosius his son.* That the body of Theodosius was deposited in the church of the Holy Apostles, Cedrenus writes (p. 343): "His body is placed in the church of the Holy Apostles."

44 *That to the east, of Eudoxia.* Our author does not explain whether the body of Eudoxia, the mother of Theodosius the Younger or his wife, was deposited there. But that the body of Eudoxia his mother was buried together with her husband Arcadius in the church of the Holy Apostles, Cedrenus writes (p. 334), where he treats of the burial of Arcadius.

45 *Of Julian the Apostate.* That his body was brought by the soldiers to Tarsus and buried in a suburb, and that the following epigram was inscribed upon his monument, Zonaras reveals (lib. XIII, p. ...): "His body was brought by the soldiers to Tarsus, and they buried him in a suburb of the city, upon whose tomb this epigram was inscribed: A good king and a brave warrior in fierce arms, Julian lies here by the waves of the Cydnus river; While the wild Euphrates and the Persian arrows, Deny the work of bloody Mars and the triumphs begun."

Cedrenus is therefore in error, when he writes (p. ...) that the body of Julian was immediately brought to Constantinople and placed in a porphyry arca, in the shape of a cylinder, with the aforesaid inscription; for if the authority of Zonaras were not sufficient, at least the mention of the Cydnus, by whose waves he is said to be buried in the epigram, sufficiently demonstrates that this epitaph was originally inscribed upon the tomb at Tarsus, to which his body had first been conveyed. Zosimus (lib. III, p. 753) says he was buried there; but the same Zosimus recites the inscription upon the tomb a little differently: "By the Tigris, Julian lies here, left behind after death, A king equally good, and likewise a most fierce warrior."

But as for what Zonaras writes regarding Jovian, namely that the tomb of Julian was adorned by the same Augustus: consult Ammianus (lib. XXV), Socrates (lib. III, cap. 22), Theodoret (lib. V, cap. ...), Philostorgius (lib. VIII, cap. ...), Sozomen (lib. IV, cap. 6). Moreover, the body of Julian was later...

^A brought to Byzantium and buried in the church of the Holy Apostles, where his wife Charito was also buried afterward.

*Anselm Banduri’s Notes*

Tradition, and Zonaras in the aforementioned place, relates that it was transferred to the Queen of Cities: "It was later transferred to the Queen of Cities." The manuscript chronicle from Adam to Leo the Philosopher says the same; Gregory of Nazianzus in his oration to Tarsus writes that it was transferred to Constantinople and buried in a cylindrical porphyry sarcophagus with Helena, the daughter of Constantine and his wife. As for it having been buried in the church of the Holy Apostles, John, Bishop of Citrum, relates this in his *Responses* to Cabasilas: "There are also found the tombs of impious emperors in our holy churches, such as that of Julian the Apostate in the church of the Holy Apostles."

(46) "Where Jovianus is deposited." This is in the Colbertine manuscript. It is incorrectly read in the Royal manuscript as: "The corpse of the emperor Jovian was deposited in the church of the Holy Apostles, where later his wife Charito was buried"; the author is Zonaras, p. 29. "His corpse was brought to Byzantium and buried in the church of the Holy Apostles, where later his wife Charito was also buried." See Ammianus, lib. XXIV, p. 332, Philostorgius, lib. VIII, cap. 8. However, Cedrenus contradicts Zonaras, who relates that Charito was buried after her husband Jovian in the church of the Holy Apostles; Cedrenus writes that Charito died before Jovian was elevated to the empire.

(47) "In the monastery of Saint Mamas." George the monk, in the *Life of Romanus Lecapenus* no. XIII, relates that in the time of that Augustus, three sepulchral urns were found in the church of Saint Mamas, in which it was rumored that the emperor Maurice was buried with his children. At the same time, Petronas, a most venerable man, by order of the emperor Romanus, brought one urn carved with figures and images, and two others lacking any artistic carving, from the monastery of Saint Mamas for men, which is near the gate they call Xylocercon; in these, it is said, Maurice was buried with his children, and they were also deposited in the emperor’s monastery, that is, in the Myrelaion. Furthermore, our writer treats here and in the following [sections] of those sepulchers which were outside the church of the Holy Apostles; for after the times of Maurice, many emperors were buried in various monasteries, as can be seen in the Byzantine writers.

(48) "Of the emperor Stauracius." ^C This monastery of the most Holy Trinity, called Stauracius from the fact that Stauracius was buried there, is also called Braca, as Zonaras writes, who relates that in the same monastery the emperor Stauracius was granted burial along with his wife Theophane, since both had previously professed the monastic life in the same monastery. Theophane, the wife of Stauracius, having shorn her hair and donned a black habit, donated much money and allocated a house for her to dwell in, which she converted into a hospice for nuns, where Stauracius is also buried, having died from the wound which our account mentioned, after having ruled for only two months and six days. That monastery was called Stauracius from him; but the name being barbarized by the riff-raff, it is called the Braca, and by some who, ignorant of its true origin, try to shift it toward a more Greek form, it is called the Hebraica. ^D Theophane has slightly different accounts on page [...]. See Anastasius, page [...]. We are taught by our writer that this monastery, in which the emperor Stauracius with his wife Theophane was buried, was sacred to the most holy Trinity.

(49) "In the monastery of Libadia." This monastery, named for Euphrosyne, was also called Libadia. It is to be noted that in this same monastery, the father of John Tzetzes was also buried, as the same writer testifies in *Chiliads* V, cap. XVII.