^{page 239 note 1} See appendix to Bury's edition of Gibbon's, Decline and Falı, vol. vi, pp. 516–7Google Scholar.

^{page 239 note 2} Op. cit. vi, p. 85 (c. liii).

^{page 239 note 3} Curopalata, Codinus, De Officiis, c. vi (pp. 77 c seqq. Bonn edition)Google Scholar.

^{page 240 note 1} The Greek verb is πολυχρονίζειν, the noun πολυχρόνιον.

^{page 240 note 2} πολυχρόνιον ποιήσαι ὁ Θεὸς τὴν θεοπρόβλεπτον, θεόστεπτον καὶ θεοϕρούρητον, κραταίαν καὶ ἁγίαν βασιλείαν σᾶς εἰς πολλὰ ἔτη.

The forms given by Porphyro, Constantine. (de Cerim. i. c. 2.)Google Scholar, also for use at Christmas, are very similar to those in the De Officiis.

^{page 240 note 3} De Offic. c. vii (p. 89, Bonn)Google Scholar, εἰς πολλὰ ἔτη ὁρίζει (lit. ‘determines’) ὁ αὐθέντης μᾶς ὁ Βασιλεύς.

^{page 240 note 4} Ἡ παρθένος σήμερον τὸν Ὑπερούσιον τίκτει. The text of this famous hymn is given in Pitra, , Analecta Sacra, iGoogle Scholar. In the service of the Church only the first verse is used, as a Kontakion.

^{page 240 note 5} De Offic. p. 91 B.

^{page 241 note 1} Such appear in the Liturgy as given by Cracau, C., Liturgie d. heil. Joh. Chrysostom, p. 46Google Scholar, and Shann, G. V., Euchology, p. 2Google Scholar, etc. Nothing like the Euphemesis given below, however, is found in the regular Liturgy.

^{page 241 note 2} Examples: Rebours, (P)Traité de Psaltique, p. 234Google Scholar; Sigalas, , Συλλογὴ ἐθνικῶν ᾉσμάτων, pp. 15–19Google Scholar; Sakellarides, (I. Th.) op. cit. p. 466, for the Sultan. A mediaeval example is given in Sakellarides, Tyrtaeus.

^{page 241 note 3} I visited the Monastery of Pantocrator in September 1912, in the course of a journey undertaken for the study of mediæval Greek music. I was enabled to carry this out by the provision of a grant from the Carnegie Trust for the Universities of Scotland: for which generous aid I heartily thank the Trustees. I am also much indebted to the Abbot and Brethren of Pantocrator for their most kind and hospitable treatment, and for the facilities, readily granted, for studying the MSS. in the Monastery library.

^{page 241 note 4} Called John II by Gibbon, VI by Finlay, VIII by Krumbacher. For his reign, marriage, and mission to Italy Finlay, v., Bvz. and Gk. Empires, vol. ii, pp. 613seqq.Google Scholar; Gibbon, c. lxvi.

^{page 242 note 1} Gedeon, V., Πατριαρχικοὶ Πίνακες, pp. 464–5Google Scholar; portrait and life of Joseph II.

^{page 243 note 1} Published in extenso with explanations by Fleischer (O.) Neumenstudien, T. 3. Cf. my articles in the Musical Antiquary, Jan. 1911 (and books there mentioned) and April, 1911. Also in Byz. Zeitschr. 1911, 437 sqq.Google Scholar

^{page 243 note 2} For a fuller account cf. Fleischer op. cit.; Riemann, (H.)d. Byz. Notenschrift, 31Google Scholar; Gaisser, (U.)Les Heirmoi de Pâques, 9Google Scholar; Thibaut (J.), Origine Byzantine de la Notation Neumatique de l'Église Latine, chapter iii. Thibaut's term ‘Hagiopolitan’ for the Round Notation is cumbrous and probably unwarranted historically. The other designation of ‘Damascenian’ after St. John of Damascus, is absurd.

^{page 243 note 3} Cf. Neale, J. M. and Hatherly, S. G., Hymns of the Eastern Church, xxxiGoogle Scholar.

^{page 243 note 4} V. Burgault-Ducoudray, Études sur la musique eccl. grecque, and, less in detail, Christ, W. and Paranikas, , Anthologia, Introd. lib. ivGoogle Scholar. Modern theory dates from Chrysanthus (fl. 1820) whose treatise, Θεωριτικὸν μέγα τῆς Ἐκκλ. Μουσικῆς, has lately been reprinted (Athens, 1911)Google Scholar.

^{page 244 note 1} Op. cit. and Le système mus. d. l'Église grecque d'après la tradition.

^{page 244 note 2} Fleischer and Riemann, opp. cit. have entirely different accounts of the Byzantine modes. Am. Gastoué, Introd. à la paléographie mus. bvz. keeps rather nearer to the modern Greek view.

^{page 245 note 1} For a full list of the kinds of hymns in each class v. Chrysanthus, op. cit. §§ 401 ff. Cf. also Rebours, P., Traité de Psaltique, pp. 78 ffGoogle Scholar.

^{page 246 note 1} Chrysanthus, , Θεωρητικόν (Athens reprint 1911, p. 108)Google Scholarκεϕ. θ᾿. § 340.

^{page 248 note 1} The reading followed is found in the repetition of this passage in the MS. The first time an Elaphron is added (evidently in error) to the Apostrophus.

^{page 258 note 1} This meaningless repetition of certain syllables was probably nothing but a vocal exercise, devoid of any mystical meaning. Various attempts to read some verbal sense into it have been made (cf. Thibaut op. cit. p. 42), all rather fantastic.

^{page 258 note 2} In late Greek ὅταν takes the indicative.

^{page 260 note 1} O. Fleischer, op. cit.