The prothesis and diakonikon of S. Sophia are very infrequently mentioned by those names. In the catalogue of the Constantinopolitan patriarchs we read of “relics being kept in the diaconicum.”[128] The diakonikon is also named where Codinus speaks of the emperor as “hearing the prayers of S. Basil near the diakonikon,” and the prothesis is mentioned in the passage on p. 63. Certain divisions of the church at the east end are however frequently mentioned by Porphyrogenitus, the Anonymous, and the Russian pilgrims. Thus we have the skeuophylakium (treasury of vessels) and other chapels referred to. The skeuophylakium of the Anonymous seems to be the same as the “lesser sanctuary” of Anthony, by which stood the cross which gave the exact height of Christ. This lesser sanctuary, or skeuophylakium, is probably the diakonikon--“the oratory in front of the metatorion”--where the relics of the Passion were kept.[129] Again we read: “Then by the right-hand side of the bema, they enter the oratory where stands the silver crucifix ... after worshipping they ascend by the cochlea [spiral stair, we suppose at south-east angle where minaret now is] which is by the part called the Holy Well, to the eastern part of the right-hand catechumena.” Again, “Then by the right-hand side of the bema, they enter the oratory where stands the silver crucifix.”[130] _The Holy Well and Metatorion._--The Holy Well, so frequently mentioned in the _Ceremonies_, seems to have been not merely an object but a division of the church. Labarte makes it a chamber external to the church on the south side, but the Anonymous shows that it was to the east, by speaking of “that part of the temple in which was the Holy Well, the bema, and the ambo.” The author of an account of “the miracle in the Holy Well of the Great Church” speaks of a picture of Christ as being by the eastern gate, “where is the holy mouth of the well of Samaria.”[131] The Russian pilgrims generally speak of the Samaritan well, from which flowed water from the Jordan, as “in the sanctuary:” the Anonymous Russian says “in the chapel to the right.” At this time it was probably in one of the eastern chapels, which, may have been identical with the prothesis or diakonikon. Some passages of the _Ceremonies_ seem to imply that in the tenth century the Holy Well was without the building; thus we hear of the “embolos [portico] of the Holy Well:” and again, “from the Holy Well, they enter by the door leading to the church;”[132] possibly it was moved later, but probably one of the eastern attached chapels will fulfil the conditions. In our Fig. 5 we have followed Du Cange’s ground-plan in the distribution of these eastern chapels. It is possible that the round north-east building was used as a great sacristy as Salzenberg suggests; Grelot calls it so on his plan, and T. Smith says this was a tradition. The Anonymous definitely distinguishes the Skeuophylakium, the Holy Well, and the Chapel of S. Peter.