^{page 123 note a} Ausonius, “Gratiarum Actio pro Consulate, ” addressed to the Emperor Gratian, says, “Basilica olim negotiis plena, nunc votis pro tuâ salute susceptis.” The 12th Sermon of St. Augustine must have been preached in a basilica formerly belonging to some great man, as it is intituled “Sermo habitus Caithagini in Basilica Fausti.” Ambrose, in his 33rd Epistle to Marcellina, “de non tradendis Basilicis, ” talks of demanding the extramural “Basilica Portiana.”

^{page 124 note a} This and the cancelli are indicated by a darker tint in the Plate.

^{page 124 note b} Alexandrinum opus marmoris, de duobus marmoribus, hoc est porphyretico et Lacedemonio primus instituit. Ælius Lamprid. in vita A. Severi.

^{page 126 note a} Summa Conciliorum, 84 verso, 1570.

^{page 126 note b} Lib. iii. cap. 3. Quod tempus designat matutinam nostrum solemnitatem; deinde tertia, inde sexta, post hæc nona, ad extremum undecima in qua lucernalis hora signatur.

See also ib. Institutionum, lib. ii. De Canonico nocturnorum, orationum, et Psalmorum modo.

Ibid. iii. 2. Quamobrem exceptis vespertinis horis ac nocturnis congregationibus nulla apud eos per diem publica solemnitas celebratur.

^{page 130 note a} The Apostolic Constitutions (Labbe, i. 226) give directions for the doorkeepers, πυλωροὶ to stand at the doors of the men, guarding them, ɸυλάσσοντες αὐτὰς; and the deaconesses, αἰ διάκοναι to do the same at the women's gates. These constitutions evidently have reference to the Greek Church, and are probably not older than A.D. 250; some think them altogether spurious.

St. Cyril, Præfat. in Catech. viii. Διεστάλθω τὰ πράγματα ἄνδρες μετὰ ἀνδρῶν, καὶ γυναῖκες μετα γυναικῶν, St. Chrysostom, in the 74th homily on Matthew, speaks of a boarded partition, ταὶς σανίσιν between the men and women; but says, he has heard from old people that it was not so formerly, on ὅτι τὸ παλαιὸν οὐδὲ ταῦτα ἠν τὰ τείχεια: and further on he speaks of men and women praying together in the upper chamber in the time of St. Paul.

These are all authorities of the Eastern Church. Bingham, book viii. chap. 5, sec. 7, shows the women were placed in galleries, called ὐπερώϊα; he also shows, sec. 8, that there were curtains to draw before them.

It is a very curious fact, that Stephen Durantus, de Ritibus Ecclesiæ, i. 18, does not say of his own authority, or as a known practice in his day, that there was this separation; but makes a curious allusion to Amalarius Fortunatus, Bishop of Treves in the ninth century, who orders that men and women in the churches should be separated not only from kissing, “non solum ab osculo carnali, sed etiam situ locali.” There is no mention of such separation in the famous Durandus.

^{page 133 note a} Bingham also cites St. Ignatius, ad Philadelph. iv. Ἕnu θυςιατήριον, ὡς εἱς ἐπίςκοπος, “one altar, as there is one bishop, ” and uses much the same phrase, ad Magn. vii.

He also cites Aug. Horn. iii. in 1 Johannis.