On the Ceremonies of the Byzantine Court

is his name unknown in Byzantine history, from the title of the Constantinian Excerpts On Legations, which I mentioned above. Some fragments of his exist in that title, but none later than the age of Julian. But in our manuscript, Chapter 87, Book I, page 229, not only is the embassy of Theuda, king of the Goths in Spain, to Justinian mentioned as if in passing, but also the memorable embassy of Anthemius to Leo the Great is explicitly explained, by which the Emperor of the West sent his laureated images and letters to the East. In general, all those things which are read from page 225, Chapter 84, up to page 251, Chapter 96, as well as the last chapter of Book I, and perhaps also many others, I think belong to Petrus Magister, plucked from that lost book of his which I mentioned, περὶ καταστάσεως on the constitution. The word κατάστασις constitution/state promises not only precepts for wisely administering the republic, but also an exposition of the rites by which civil affairs are carried out: and thus it pertains to the old Tactical, or ceremonial, books, which we will treat in the commentaries. The dignity which Peter held, Master of the Sacred Offices, to whose office and disposition the master of ceremonies also belonged, also promises the same. Therefore, this great fragment of Petrus Magister shines forth in this first volume of this work, like a little gem. But in the second, which, God willing, I will expedite as soon as possible, among other excellent things, there will shine forth a long and significant book by a certain Philotheus, a Protospatharius a high-ranking court dignity and royal Artoclina a court official in charge of the bread, in which he not only follows the order of divine feasts fully and distinctly, so that nothing is lacking, but also, which is consistent with that subject, he reviews the names of dignities, both palace and military, as well as urban, from the highest to the lowest, and the rights of presiding, and also what are the axiomata titles/dignities, or dignities, which are the offices, with what awards, or insignia, they are conferred, and also in what order and on what days each person is summoned to the sacred table, sits down, and is dismissed again. Moreover, both volumes contain other monuments from which Du Cange's Byzantine Families can be augmented, Christian Constantinople can be corrected, the gaps of certain Byzantine historians can be filled, and certain chronological moments can be correctly established. To this pertain the narratives concerning Theophilus and Basil.