The more romantic statements concerning Theodora are taken from a work that purports to have been written by the greatest contemporary historical writer, Procopius, but there are writers (such as Ranke and Bury) who regard the work as, at the most, a later compilation of notes left by Procopius, and in any case it is so envenomed in temper, and occasionally so reckless in statement, that it should be regarded with suspicion. The problem cannot be discussed at length here, but it is necessary to justify the large use I am about to make of the work (the “Anecdotes”) which bears the name of Procopius. If it were true, as is sometimes said, that we had no authority for the impeachment of the character of Theodora beyond the “Anecdotes,” we should have to hesitate very seriously, but this is by no means true. Procopius (“On the Persian War”) represents her as playing a most unscrupulous part in the ruin of John of Cappadocia. Liberatus (a contemporary cleric) and Anastasius exhibit the Empress to us corrupting the papacy itself and deposing a venerable pontiff by the most cruel and flagrantly dishonest charges. Zonaras and other writers accuse her, not merely of avarice, as Mr Mallett says, but of the most heartless and unblushing corruption in feeding her avarice. There is every reason to regard Theodora, after her elevation to the throne, as a woman devoid of moral scruple. But we now have ample confirmation also of the story of her origin. The statement of an eleventh-century writer, Aimoinus, that Justinian took his wife from a brothel, shows, in spite of its wild inaccuracies, that some such tradition was found in European literature quite apart from the “Anecdotes.” But the publication in the nineteenth century of the writings of John, Bishop of Ephesus, has furnished a decisive proof. This Monophysite bishop and cultivated writer, who lived for years beside the palace of Theodora, and whose sect received the most imperial and incalculable benefits from her, speaks of her as “Theodora of the brothel”; and he uses the phrase in such a way as to intimate plainly that this was the name by which she was known in Constantinople before her elevation to the throne.[7] Indeed, the fact that the author of the “Anecdotes” does not assail the chastity of Theodora after her marriage increases our confidence in his account of her earlier life; as he did not intend to publish his work--it was not published until 1623--it would have been just as easy to invent or collect legends about her after as before her marriage. On the other hand, the temper of the writer is so bitter and malignant that we must reserve our judgment in regard to the details of his strange narrative. He has gathered together every defaming rumour about Theodora and Justinian that circulated in Constantinople, even admitting nonsense obviously unworthy of a serious writer, and we cannot sift the true from the legendary. The source of his animosity cannot be determined.