oe CHURCH AND PEOPLE IN BYZANTIUMCHURCH AND PEOPLE IN BYZANTIUM Society for the Promotion of Byzantine Studies Twentieth Spring Symposium of Byzantine Studies Manchester, 1986 edited by Rosemary Morris CENTRE FOR BYZANTINE, OTTOMAN AND. MODERN GREEK STUDIES UNIVERSITY OF BIRMINGHAM i C i440)Contents Illustrations Abbreviations Acknowledgements Introduction ROSEMARY MORRIS TEACHING THE FAITH The meaning of the Divine Liturgy for the Byzantine worshipper BISHOP KALLISTOS OF DIOKLEA Preaching and the community MARY CUNNINGHAM Byzantine liturgical music and its meaning for the Byzantine worshipper JORGEN RAASTED LAW AND MORALITY Nomos and kanon on paper and in court RUTH MACRIDES Indissolubility and the ‘greater evil’. Three thirteenth-century Byzantine divorce cases PATRICIA KARLIN-HAYTER CHURCH ADMINISTRATION L’église byzantine des Vle-XI siécles: terres et paysans MICHEL KAPLAN Patronage in action: the problems of an eleventh-century bishop MARGARET MULLETT iii 29 49 61 87 109 125THE PUBLIC LIFE OF THE CHURCH Ideals of charity, realities of welfare: The philanthropic activity of the Byzantine church JUDITH HERRIN Church, bath and diakonia in medieval Constantinople PAUL MAGDALINO CHURCHES AND THEIR CONTENTS The transformation symbolism in Byzantine architecture and the meaning of the Pantokrator in the dome THOMAS F. MATHEWS Byzantine white-clay painted bowls and cylix-type cups VERA ZALESSKAYA Early Byzantine marble church furnishings: some examples from the episcopal basilica of Kourion in Cyprus ROWENA LOVERANCE The uses of liturgical silver, 4th-7th centuries MARLIA MUNDELL MANGO Luxury and liturgy; the function of books JOHN LOWDEN INDEX 151 165 191 215 225 245 263 282Luxury and Liturgy: the function of books JOHN LOWDEN ‘What is signified by the Gospel (edayyéMov) and the Cross on the altar?’ The question was asked by Symeon, archbishop of Thessalonika (d. 1429), in his discussion Peri te tou theiou Naou.' His answer provides the orthodox Byzantine view in the middle and late periods: ‘The Gospel which lies visible on the altar is a type (tnoc) of Christ, and the Cross of His sacrifice’ ? This interpretation had been explicitly propounded by the Second Council of Nicaea in 787, which stated that the holy Gospel is a type of Christ, and hence it is appropriate to venerate it.? In- deed, in the context of the Iconoclast controversy this tradition of veneration was of special importance, for it could be used to General Note: This paper reproduces the text of the lecture as delivered in the Symposium, with some minor amendments. There are, however, fewer illustrations. My intention was to open up for reconsideration and discussion various fundamental questions, which, it seemed to me, were raised by liturgical books. The entire subject is one which richly deserves, and urgently needs further study. The Psalter has been excluded from the discussion, partly due to the limitations of a short paper, partly because it raises rather different problems (see J. Lowden, ‘Observations on illustrated psalters', ArtB, 70 (1988), 241-60, for further discussion). 1, Symeon of Thessalonika, De sacro templo, 705, question 13: tit Ebayyéhiov kal otaupdc ev ti tpanéén Kelneva. See also Symeon of Thessalonika, Uber die gollliche Mystagogie, trans. W. Gamber (Regensburg, 1984), 17 par.13. 2, Symeon of Thessalonika, De sacro templo, 705: "Ov [sc. tov ‘Inoobv Kai t6 Edayyédov, émi od Ovoaotmpiov dpdpevov, Kal 6 ctavpds, thy Buatay adtod Brav. 3. Mansi, XIII, 377. And see H.-J. Schulz, Die Byzantinische Liturgie, 2nd ed. (Trier, 1980), 85* and n.217, 97 and n.13. 263JOHN LOWDEN justify, by extension, the iconodule position on holy images: it was right to venerate icons of Christ because, like the Gospel, they were types of the Godhead.‘ Veneration of the Gospel in its physical form must then have been universally practised in the Byzantine world by the eighth century, and in all probability goes back to the early period. For Byzantines the Gospel, and specifically the volume they termed the Evangelion, was the book (figs. 42-3). In the early period, the word Evangelion, in addition to ‘Gospel’ or ‘Gospels’, could mean the lection from the Gospels, and the book of the Gospels. But in later centuries it appears to have been more specific: the Evangelion is the book we call the Gospel lectionary. That is to say it contains only excerpts from the four Gospels, arranged to follow the movable church calendar, beginning at Easter, and the fixed civil calendar, beginning on Ist September. The book which contained the full text of the Gospels in the usual order was distinguished from the Evangelion by use of the newly invented term tetpaevdyyedov or tetpasvayyéMov’ Because of its primary position among liturgical books it will be the Gospel lectionary which we will focus on, but it may be helpful first to make some more general points about books and the liturgy. As a general rule, I think we can assume that most of the work- ing books needed for the liturgies and offices in the episcopal and parish churches and monasteries of the Byzantine world were not luxury items. This is not to say that they were cheap, for we 4, Schulz, Liturgie, For an example of the iconodule position, see St John of Damascus: ‘We do not adore the matter of the Gospel book (edayyéAtov) or the matter of the cross, but that which is expressed by them,’ as cited by Mango, Art of the Byzantine empire, 170. 5. Lampe, Lexikon, s.v. ebayyédiov, esp. sections F-G. 6. Some citations in Thesaurus Graecae linguae, ab Henrico Stephano constructs ++. 3rd. ed. (Paris, 1831-65), s.v. tetpaevayyéhov. Opposite: Fig, 42: Mt Athos, Lavra, Skevophylakion Lectionary, front cover. Photo after S. Pelekanidis et al., Oi Thesauroi to Agiou Orous, III (Athens, 1979), 24 264Se OF etd aa Bi S > SS>o >See so tO ee eteJOHN LOWDENLUXURY AND LITURGY: THE FUNCTION OF BOOKS. know that materials and labour meant that all books were in fact rather costly.’ But most would not have been given especially lavish treatment in the form of illustration, decoration, chrysography (writing in gold), or bindings enriched with precious metals, gems, or enamels, With the exception of the Gospel lec- tionary, most of these books were comparatively inconspicuous in the service, providing the active participants with necessary texts, or acting as aides-mémoires. It follows then that when a luxury copy of a liturgical text is encountered it is necessary to think about the circumstances which brought it into being, and not merely to take its existence for granted. The study of il- luminated manuscripts, because it often excludes from considera- tion all but luxury examples, tends to give the misleading impres- sion that these books are normal, rather than exceptional. As examples of some of the questions raised by luxury manuscripts made for the liturgy, we can first consider the illustrated Euchologia, (fig. 44) long scrolls on which are written the texts to be spoken by the celebrant, usually in the mass.* Of the 100 or more surviving Euchologia, it seems that perhaps 10% have some illustration. Most contain the liturgy of St Basil or of St John Chrysostom, but some of the luxury examples have a more specialised text. Mt Athos, Dionysiou 101, for example, contains the officiant’s texts only for Pentecost and Epiphany, one on each side.? An illustrated roll formerly in the Russian Archaeological Institute in Istanbul contained only the office for Pentecost, and the Liturgy of the Presanctified.!° Obviously, in 7. See first N.G. Wilson, ‘Books and readers in Byzantium’, in Byzantine books and bookmen (Washington, DC, 1975, 1-17, esp. 3-4. 8. Helpful preliminary discussion by A. Grabar, ‘Un rouleau liturgique constan- tinopolitain et ses peintures’, DOP, 8 (1954), 161-99. 9. S.M. Pelekanidis ef al., The treasures of Mount Athos. Illuminated manuscripts, (Athens, 1974), I, fig. 149. 10. Grabar, ‘Rouleau’, 167. Opposite: Fig. 43: Mt Athos, Lavra Skevophylakion Lectionary, fol. lv, Anastasis. Photo after Pelekanidis, III, fig. 6 267Fig. 44: Mt Athos, Dionysiou 105, decorative headpiece to Liturgy of St Basil. Photo after Pelekanidis, I, fig. 158 268LUXURY AND LITURGY: THE FUNCTION OF BOOKS cases such as these the roll could, by its very nature, have been used at most a few times a year. It was a working liturgical manuscript which by design could only occasionally be employed. Examples like these suggest that we think more carefully about the illustrated rolls with the standard liturgy of St Basil, such as Mt Athos, Dionysiou 105 (fig. 44). It is hard to believe that these rather fragile objects, more than 7 metres long, were intended for or received frequent use, even if their text makes this theoretically possible. More probably, they too were only brought out to be displayed and used on special occasions, perhaps a few times a year. Once started on this line of enquiry it is not difficult ¢o find further examples of luxury liturgical books which, by their very nature, could only be used infrequently. The Akathistos Hymn is a case in point.'? By supplying miniatures for all twenty-four Oikoi, and using abnormally large script and generous spacing and margins, the text of this one hymn can be made to fill an entire short manuscript, as in Moscow GIM gr. 429 (fig. 45). But in the late fourteenth century, when this manuscript was made, the hymn was probably only sung once a year, at Orthros on the Saturday of the fifth week of Lent. A book like the Moscow Akathistos could have been looked at and admired at any time, but its function in the liturgy was strictly limited. A more uncertain position is occupied by further types of manuscript, such as the collections of liturgical homilies. I think there are grounds for questioning how illustrated copies of these texts were used. In the case of Gregory of Nazianzos, the liturgical ‘edition’ of his homilies comprises sixteen sermons, which were read as part of the mass on certain feast-days through the church year.'4 In principle, therefore, these illustrated manuscripts 11. Pelekanidis, Treasures, figs.150-8. 12. E, Wellesz, ‘The “Akathistos’”: a study in Byzantine hymnography’, DOP, 9-10 (1956), 141-74, 13. Folios 1-34 (= Part I), perhaps of 1355-64. See G.M. Proxorov, ‘A codiocological analysis of the illuminated Akathistos to the Virgin (Moscow, State Historical Museum, Synod.gr. 429°, DOP, 26 (1972), 253-62. 14. G. Galavaris, The illustrations in the Liturgical Homilies of Gregory Nazianzenus (Studies in manuscript illumination, 6, Princeton, 1969). 269LUXURY AND LITURGY: THE FUNCTION OF BOOKS would have been read from sixteen times per year. But whereas some of the surviving books show significant signs of wear and tear, such as Moscow GIM gr. 146 (fig. 46),'5 others remain in excellent condition, and some appear almost unused, such as Sinai gr. 339 (fig. 47).'6 This observation raises a question of method. We can safely deduce that a book in pristine state has rarely been read. But a book that is worn or damaged is often enigmatic. Its condition might be the result of, let us say, twenty years hard use, but this need not necessarily have taken place when the manuscript was new. Such a book might have been intended as a ‘treasure’, and initially have remained unused for decades, or even, as in the Sinai example (fig. 47), for centuries. The question of intended use should then remain open, to be considered anew with each individual manuscript. But as a work- ing principle, it may be helpful to begin from the somewhat paradoxical assumption that luxury books, even when functional in content, were rarely intended to serve as working copies. And to judge from surviving examples, the main working books of the liturgy, for example those containing the texts not spoken by the celbrant, such as the Hirmologion, Triodion, Pentekos- tarion, Octoechos, Horologion, and so on, were rarely if ever given luxury treatment. Unlike any other book, the Gospel lectionary was both a sym- bol of Christ, and an essential piece of liturgical equipment, like the chalice, paten, and cross.!’ As far as we can judge, it pro- bably stood with the cross on the altar, even when no service was 15. Galavaris, Liturgical Homilies, 229-32, figs.1-18. 16. Galavaris, Liturgical Homilies, 255-8, figs. 377-97. 17. Useful starting points are provided by Schulz, Liturgie; P. de Meester, ‘Grec- ques (liturgies)’, in DACL, V1.2, cols.1591-1662; Mathews, Early churches of Constantinople. Opposite: Fig. 45: Moscow, GIM gr. 429, fols. 18v-19r. Akathistos, start of Oikos XIII. Photo after V.D. Likhachova, Byzantine Miniature, (Moscow, 1977), no. 45 21LUXURY AND LITURGY: THE FUNCTION OF BOOKS. in progress. It was ceremonially carried by a deacon in advance of the celebrant as part of the First or Little Entrance. And it was again carried ceremonially to and from the ambo or lectern before and after the Gospel reading.’ For all these reasons it was appropriate that the book should be treated in a special way. In the first place this would seem to imply that a conspicuous and costly cover would be appropriate, ideally gold or silver set with gems or enamels. Unfortunatley, few original Byzantine bookbindings survive, and luxury bindings are very rare. Several examples are preserv- ed among the treasures of S. Marco in Venice, reused to fit latin manuscripts,'® but an example of such a cover still in place is provided by the famous Skevophylakion lectionary at the Lavra on Mt Athos (fig. 42). Like the S. Marco examples, this book was kept, as its name suggests, among the ecclesiastical treasures, not in the library. I think we can assume two things about such bindings. First, they were usually made only for Gospel lec- tionaries. And second, they are mostly lost because of their in- trinsic value, for they could all too easily be wrenched off the books they covered, and the precious metals and gems put to new use. Despite the lack of original bindings, luxury lectionaries can still be identified on the basis of the care and costliness of their production: gold or silver script, outsize letter forms, lavish ornament or miniatures. There are very few surviving lectionaries written entirely in gold or silver, but, and this is probably more 18, Helpful discussion in Mathews, Early churches of Constantinople, esp. 139-49. 19. The treasury of San Marco, Venice, (Milan, 1984), 124-8 (cat.9), 152-5 (cat.14), with a discussion by M. Frazer; see also 176-8 (cat.20). Opposite: Fig. 46 Moscow, GIM gr. 146, fol. lv, Homilies of Gregory of Nazianzos, Anastasis and Teaching scene. Photo after G. Galavaris, The illustrations in the Liturgical Homilies of Gregory Nazianzenus (Studies in manuscript illumination, 6, Princeton, 1969) 273LUXURY AND LITURGY: THE FUNCTION OF BOOKS. surprising, there are also comparatively few illustrated lectionaries. A preliminary survey of the 2,000+ lectionaries listed by Aland suggests that less than 2% (fewer than 50 manuscripts) were illustrated.” Certainly the relative proportion and absolute number of illustrated Gospel Books is very much higher. The paucity of illustrated lectionaries needs to be emphasised, for the literature gives the impression that such manuscripts are rather numerous.”! In the present context, the small total provides the stimulus to ask how much manuscripts were used. There are two basic types of Gospel lectionary, those with readings for the entire year, and those with all the readings for Easter to Pentecost, but only those for Saturday and Sunday in the remaining weeks.” Many of the luxury books, however, fit neither of these categories. Instead they have a much shorter text, containing only the readings for selected days. The total number of books with these selected readings is small, although impossi- ble to gauge accurately in the present state of research (see Appendix for a preliminary list). Of Aland’s 2,000 + lectionaries, many are of unspecified content, but only about 20 are listed as containing selected readings; perhaps a truer figure could be as high as 5%, to judge by the first 250 manuscripts listed, for which the content is better known. This total includes some, but not all of the illustrated lectionaries. Yet all the lectionaries with select 20. K. Aland, Kurzgefasste Liste der griechischen Handscriften des Neuen Testaments (Berlin, 1963), 205-318 (on lectionaries, sigla /1-/ 1977), and Aland, Materialen zur ‘Neutesiamentlichen Handschriftenkunde (Berlin, 1969), ‘Forsetzung der “'Kurzgefasste Liste”” ’, 30-7 (sigla / 1998-1 2146). 21. E.g. the remarks of S, Tsuji: ‘Itis beyond doubt that from the tenth to the twelfth century, Lectionary illustration, along with monumental and icon paintings, played ‘a most important role in developing typical mid-Byzantine artistic formulae’, ed. G. Vikan, Mluminated Greek manuscripts from American collections (Princeton, 1973), 38. 22, Brief description in Aland, Liste, 24; fuller details in C.R. Gregory, Textkritik des Neuen Testaments (Leipzig, 1900-9), 344 ff. Opposite: Fig. 47: Sinai gr. 339, fol. 4v, Homilies of Gregory of Nazianzos, St Gregory. Photo after Galavaris, fig. 377 275JOHN LOWDEN texts deserve careful scrutiny. For example, the first two such manuscripts in Aland’s list are largely ignored by scholarship, yet one, Paris. gr.278, is a tenth century manuscript written in a huge and mannered uncial, which is closely comparable with the script of Vat. gr.1522, an important illustrated lectionary.” And the second, Vat. gr.351, also a tenth-century book, is des- cribed in the rarely efffusive Vatican catalogue as ‘liber splen- didissimus.’* The text of these lectionaries simply cannot be ignored if we wish to understand them. It must provide a vital clue to why they were made and how they were used. It is not enough merely to call a book a Gospel lectionary, so as to distinguish it from a Gospel Book. A Gospel lectionary containing merely a selection of texts, whether or not it was illustrated, was certainly a luxury item and the result of a special commission. By its very existence it presup- poses that a working lectionary with the full complement of readings would be required for normal use. It is reasonable to deduce that such books were intended for display, and only read from on special occasions, even if their texts would have made possible more frequent use. If these books were principally intended for display, presumably closed on the altar, it is fair to ask why they were provided with illustrations at all. Why not simply make do with splendid covers? Perhaps this is what did happen in some cases, which would go some way to explaining the rather small number of illustrated lectionaries. But what of the magnificent exceptions, like the 23. Cited by G. Cavallo, ‘Funzione e struiture della maiuscola greca tra i secoli VILI- XI’, in La paléographie grecque et byzantine (Colloques internat. CNRS, 559, Paris, 1977), 109, 136 figs.148-9, 24. R. Devreesse, Codices vaticani graeci, 1, Codices 330-603 (Vatican, 1937), 32-3. See also Cavallo, ‘Funzione’, 108 and 133 fig.43. Opposite: Fig. 48: Sinai, gr. 204, p. 1, Christ Photo after P. Huber, Heilige Berge, Sinai, Athos, Golgota-Ikonen, Fresken, Miniaturen (Zurich, 1980), fig. 9 276LUXURY AND LITURGY: THE FUNCTION OF BOOKS. 277JOHN LOWDEN Skevophylakion manuscript, or Sinai gr.204, written entirely in gold (figs. 42, 48)? The problem is not totally spurious, for the presence of illustrations in a book intended to be read from in public is not self-explanatory. An illustration can help to locate the start of a text, but so can a panel of decoration. The miniatures cannot be studied or even admired while the text is being delivered. This is a problem raised by all types of illustrated liturgical book, with the probable exception of the Euchologia in roll form, which would have been visible to the congregation. It could be argued that illustrations were included despite the fact that these books were liturgical, not because of it. If we think about how a Gospel lectionary was made, we can probably separate the production of the precious covers, in the shop of a gold- or silver-smith, from the writing and illustrating of the book itself. In the middle and late periods, the Byzantines seem to have had a clear idea of what luxury in a book meant, and it included illustrations, often with much use of gold leaf and pigment to imitate solid metal and enamel. Perhaps there was less concern about who would look at the illustrations in a liturgical book and when, than about satisfying a public excep- tion of what a luxury book ought to look like. Do these lectionaries tell us more about Byzantine attitudes to the visual arts, than the liturgy? A relevant Byzantine statement appears in the will of Eustathios Boilas, drawn up in 1059. He begins the long list of the books which he presented to the church of the Theotokos, which he built and endowed ‘long ago’, with the following item: ‘My highly- prized, or rather my priceless treasure, the sacred and holy Gospel (edbayyéMov i.e. Lectionary) written throughout in gold letters, containing golden pictures of the four evangelists, with enamel decorations a purple binding, and silver-gilt plaits.’ The binding included eighty-nine small gold settings.?* The obvious pride in Boilas’s words does not disguise the fact that we seem to have entered a charmed circle: his Gospel lectionary was made magnifi- 25. P. Lemerle, Cing études, 15-63: ‘Le testament d’Eustathios Boilas (avril, 1059)’, esp. 24-5, 11. 144-5; on the donation, see 11. 117-9. Trans. after S. Vryonis, ‘The Will of a provincial magnate, Bustathios Boilas (1059)’, DOP, 11 (1957), 263-77. 278LUXURY AND LITURGY: THE FUNCTION OF BOOKS. cent because of its liturgical function and symbolism, but as a book it was also important because it was so magnificent. In view of Byzantine enthusiasm for the Gospel lectionary, there remains one very important point to be raised, and this concerns the early history of this type of book. There is an almost total lack of lectionaries of any sort from the early period. In those centuries, Gospel Books, suitably annotated with the beginning and end of the lections, must have served instead. It is then no exaggeration to say that the Byzantine attitude to the central text of the liturgy must have been changed radically between the eighth and tenth centuries. The change seems to be related in some way to the widespread adoption of minuscule script as the standard book-hand and a feeling that uncial was a grander, more tradi- tional, and appropriate script for an altar-book. Certainly, the illustrated lectionary was a post-iconoclast invention. I have argued that the most ostensibly functional of Byzan- tine luxury books, those associated with the performance of the offices and liturgy, were often not really functional at all, or only within strict limits. Probably such books such books were nor- mally gifts, presented to churches or monasteries in the hope of acquiring spiritual merit, even salvation. They were intended to be lasting monuments, not workaday objects to be used until they fell apart and were discarded. It is hard in the end to escape the feeling that in some cases the Byzantines taste for luxury threaten- ed to become more important than their relish for the liturgy. Apendix Preliminary List of Gospel Lectionaries with only Selected Readings, after Aland, Liste, and ‘Fortsetzung’ (see above n.20). Paris. gr. 278 (Aland, f 1) Vat.gr. 351 (1 34) Naples, Vindob. 2 (/ 46) Florence, Laur. Med. pal. 244 (I 117) Vat.gr. 1522 (/ 123) Vat.ottob.gr.175 (I 131) Mare.gr.1418 (App.1.23} «/ 142) Oxford, Bod!.Rawl.G.2 (/ 204) Oxford, Christchurch W.gr.13 (/ 206n) 279Sinai gr.204 (1 300) Athens EBE 177 (/ 398) Vat.Chisi.R.VII.52 (= gr.43) (/ 538) Athos, Chilandar.105 (/'757) Sinai gr. 210 (? 844) Jassy, BU, Eminescu IV.34 (1044) ‘?Berat, Metrop Alexoudes 48 (/ 1209) London BL Add.32643, £.185-95 (/ 1234) Moscow GIM Usp.1163 (! 1390) Patmos gr.769 (11719) Cesena, Bibl. Malatest.D.27.4 (I 1911) 280INDEX 281INDEX Agnellus, 245 Aizanoi, 173 Alexandria, 32, 53, 154 Church of SS Cyrus and John, 168 Amaseia, 73 Amisos, 74 Ambrose of Milan, St, 25 Amnia, 115 Amphilochios, Archbishop, 259 Anastasios, Metropolitan of Heraclea, 113 Anastasioupolis, bishopric of, 11] Andreas of Crete, 37-40, 42, 45 Andrew of Peristerai, St, Monastery of, 117 Ankyra, 110 Antioch, 24, 153, 172, 239, 245, 256 Apamea, 256 Apokaukos, John, Metropolitan of Naupaktos, 83, 88-9, 176 Arabissus, 250 Arethas, 172 Aristenos, Alexios, 68, 71, 75-6, 80, 92, 97 Artemios, St, 168, 180 Athanasios of Alexandria, St, 24, 201 Athanasios, St, of Athos, 115, 117, 119 Athens, 215-16 Athos, monasteries on Iviron, 122 Lavra, 115, 228 Attaleiates, John, 138 Attaleiates, Michael, 115, 118, 121, 160 Auxerre bishop of, 259 churches of, 260 Balsamon, Theodore, tit. Patriarch of Antioch, 22, 26, 68, 71, 73-80, 82-5, 92-4, 96-7, 101-3, 171 Basil the Great, St, of Caesarea, 32-3, 36, 101, 140, 146, 166 Basil of Seleucia, 34-5 Bestes, Theodore, 67 Beth Misona, Church of St Sergios, 253, 259-60 Bitola, 127 Bohemond, 143 Boilas, Eusthathios, 134, 278 Boleron-Strymon-Thessalonika, theme of, 127, 131 Boris-Michael, 171 Bryennios, John, 130-1, 136 Bryennios, Nikephoros, 126, 133, 138-9 Bulgaria, 128, 130, 135-6 theme of, 132 Caesarea, 156 Cag (Caginkom), Church of St George, 253 Chalcedon, bishop of, 133 Cherson, 215-20 Chomatianos, Demetrios, Archbishop of Ochrid, 83, 87-9, 95-9, 102-4 Choniates, Michael, 146 Chosroes 1, 256 Chosroes II, 245, 249, 260 Chrysostom, John, 9, 11-14, 16-17, 21-2, 24-6, 32, 34-5, 37, 42, 54, 144, 153, 156, 169 Colehis, 137 Constantia (Cyprus), 157 Constantinople, 41, 54, 116, 139, 146, 169, 250, 260 churches Blachernae, 177, 179-80 Hagia Sophia, 8-9, 24, 26, 37, 61, 68, TI, 112-13, 250, 252, 260 Holy Apostles, 213 Nea Ekklesia, 186 baths, 166, 176 Zeuxippos, 170, 173-4, 177 Great Palace, 185, 216 hospitals and hostels, 157 St Elias, 113 ta Anthemiou, 177 ta Paschentiou, 177 Zotikos, 109 monasteries Chora, 116 Evergetis, 37, 161 St Lazaros, 186 St Mamas, 176 Studios, 37 ton Hodegon, 176 Corinth, 215-16