Here however there is apparently a disagreement between the Euchologia and the account of Constantine Porphyrogenitus. The Barberini Euchologion of the eighth century states that the Patriarch ‘celebrating the liturgy of the Presanctified administers to him the lifegiving communion,’ and the Grotta Ferrata Euchologion of the twelfth century speaks of the communicating the Emperor with the presanctified Sacrament, while Constantine says nothing of the Emperor being communicated in the reserved Sacrament, but implies that he was communicated in the ordinary course of the Liturgy. It has been suggested by Mr Brightman[22] that ‘the apparent discrepancy may be explained by supposing that the ecclesiastical rubrics are drawn up on the assumption that the Coronation will not necessarily be a festival with a Mass, while the Court ceremonial assumes that it will be.’ He goes on to point out that ‘in ordinary cases of accession the coronation was generally performed at once, festival or no festival: in the case of a consort, when the day could be chosen, it was generally a festival.’ The Greek rite in its final development is found in the writings attributed to Codinus Curopalates[23] (c. 1400). [Illustration: The Emperor Nicephorus Botoniates in his imperial robes] The Emperor proceeds to the church of St Sophia, and there makes his profession of faith both in writing and orally, reciting the Nicene Creed and declaring his adhesion to the seven Oecumenical Councils, professing himself a servant and protector of the Church, and promising to rule with clemency and justice. Then he proceeds to the triclinium called the Thomaite[24], and medals are scattered among the people, and he is raised aloft on a shield. He then proceeds once more to St Sophia, where screened by a wooden screen erected for the purpose he is clothed in the imperial vestments; the Sakkos (the dibetesion or dalmatic), and the Diadema (girdle)[25], which have already been blessed by bishops. The Liturgy is now begun, and before the Trisagion, at the Little Entrance, the Patriarch enters the Ambo and summons the Emperor. There in the Ambo the Patriarch recites the ‘Prayers composed for the anointing of Emperors,’ part secretly and part aloud, and the Emperor having uncovered his head, the Patriarch anoints him in the form of a cross saying, ‘He is holy,’ the people repeating the words thrice. The Patriarch then sets the crown on the Emperor’s head saying, ‘He is worthy,’ the people repeating this also thrice. Thereupon the Patriarch again recites prayers, doubtless the second prayer ‘To Thee alone.’ If however the Emperor to be crowned is a consort, associated during his father’s lifetime, the Patriarch gives the crown to the Emperor, who himself crowns his colleague. If the Empress is to be crowned, she takes up her position in front of the Soleas, and the Emperor receiving the already consecrated crown from the Patriarch, himself sets it on her head.