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By Jannic Durand, Bernard Flusin (eds)

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UNUt loO t-l , , Fig. 1 . VaI. 8r. 1156. rol. 248 eleventh-century Gospel Lectionary now in the Vatican Library (Fig. I and 2), which, in four consecutive miniatures. shows groups of men in proskynesis before the relic of the True Cross placed on an allar. he troparia of Psalm 50. The palriarch enters the church during lhe h)'m. nos.

Lib. " See Liber Pontijicalis. I. p. 242 13 (Hilarus); I. p. 21 (Symmachus). English translation after Book of Pontiffs, p. 40. 24. PROCOPIUS CAESARIENSIS. Bell. • ed. J. HAURY, rev. G. WIRTH, Leipzig 1962, I. p. £po;. Ia9Ev Ni9pa. £ya OcpiOI 'le aUTol; Kai 'tfj ltOMI 38 HOLGER A. 25 Just as in the capital, the relic was regarded as a powerful token for the security and protection of the city and its inhabitants. "27 Despite the fact that the city had to surrender to the Persians and was deprived of most of its movable treasures - including the relic's gem-studded and gilded container - Apamea was able to escape destruction, a turn of fortune that the church historian and schoLastikos Evagrios saw foreshadowed in the miraculous appearance of light during the public veneration of the True Cross.

HOLGER A. "43 The recovery of the relic was announced at Hagia Sophia the very next day and the men and women of Constantinople were given the opportunity to venerate the relic in the Great Church during the following week. 44 The testimony of the Chron;con Paschale is important for two reasons. Firstly, it is the earliest source to record the liturgical elevation and public veneration of a relic of the True Cross in Constantinople. Secondly, it is the earliest surviving reference to use the term i)'lI(ool~ for a feast later commonly associated with Herakleios' recovery and solemn restitution of the True Cross to Jerusalem.

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