[464] Cod. Theod., VIII, xi; Cod., XII, lxiv.
[465] Cod. Theod., XV, ix. Numbers of these diptychs are still preserved. There is a specimen at South Kensington of those of Anastasius Sabinianus, Com. Domest., who was consul in 518. Each plate was usually about twelve by six inches, and they were hinged so as to close up together. The designs on each face were practically duplicates. Generally as to the position of consuls at this time see Godefroy ad Cod. Theod., VI, vi, and the numerous cross references he has supplied.
[466] Constantine instituted a regular observance of Sunday as the Dominica or Lord’s Day in 321; Cod. Theod., III, viii, with Godfrey’s Com.; Cod., III, xii, 3. Towards the end of the ninth century, however, Leo Sapiens prohibited even farmers from working on Sundays; Novel. Leo. VI, liv. Daily service was only instituted about 1050 by Constant. Monom.; Cedrenus, ii, p. 609.
[467] See Ducange, sb. Σήμαντρον; Reiske’s Notes, op. cit., p. 235. The instrument is still in use in the Greek Church, but literary notices of it seem to be unknown before the seventh century.
[468] Chrysostom, Habentes eundem, etc., 11 (in Migne, iii, 299).
[469] Ibid. The well-known palindrome, ΝΙΨΟΝΑΝΟΜΗΜΑΤΑΜΗΜΟΝΑΝΟΨΙΝ (Wash away your sins not only your face), was at one time inscribed on the basin in front of St. Sophia; Texier and Pullan, op. cit., p. 10. This composition is, however, attributed to Leo Sap.
[470] Sozomen, vii, 16; Gieseler, Eccles. Hist., i, 71, etc.
[471] Procopius, De Aedific., i, 1, p. 178; Paul Silent., 389, 541. At this time, however, men and women seem to have been in view of each other in the nave as well, though separated by a wooden partition; Chrysostom, In Matth. Hom. lxxiii, 3 (in Migne, vii, 677), but in earlier times they were allowed to mix indiscriminately; ibid.
[472] Socrates, vi, 8, etc.
[473] Sozomen, viii, 5; not invariably perhaps. Part of the present description applies, of course, to St. Sophia.