Her infinite variety, etc.
Act ii, 2.
[1245] Procopius, Anecdot., 9; cf. John of Ephesus, Com. de Beat. Orient. (Van Douven and Land), p. 68, where the words occur, “ad Theodoram τὴν ἐκ τοῦ πορνείου, quae illo tempore patricia erat.” She is often mentioned in this work in a laudatory strain, with which this sentence, as Diehl (op. cit.) forcibly observes, is decidedly incongruous. Probably, therefore, it has been introduced by a copyist, but of what date I cannot surmise.
[1246] Probably she now took up her residence in the palace of Hormisdas; see pp. [37], [309].
[1247] As shown by subsequent events; Theophanes, an. 6019; Victor Ton., an. 566; Jn. Malala, xviii, p. 430; ib., an. 6020.
[1248] Her position was now very similar to that of Caenis under Vespasian; see [p. 336].
[1250] Procopius, Anecdot., 10; the law itself, Cod., V, iv, 23 (De Nuptiis). This relaxation, however, was quite in accordance with the development of Christian sentiment. Thus Chrysostom expresses it: “Inflamed by this fire (Christian repentance) the prostitute becomes holier than virgins”; In Matth. viii, Hom. vi, 5 (in Migne, vii, 69).
[1251] Procopius, Anecdot., 9. The spurious life by Theophilus (see [p. 320]) tells us also that Justinian’s mother, her name Biglenitza (Vigilantia), opposed the marriage, not on account of unchastity, but because Theodora was too clever and addicted to magic, etc. There is no historical mention of this Vigilantia.
[1252] Ibid., 10.