Entrance was obtained from the atrium into the pronaos or narthex, through three gates, of which the central one was frequently the largest and most important. The narthex li)rinel the first division in the body of the church, and was used as the station for the catechumens, and such of the penitents as came under the title aKovopEvot, or hearers, so called from the circumstance of their being allowed to listen to the lessons and sermon, to which privilege also Jews, heathens, heretics, and schismatics were admitted, in this part of the church. here also, somewhat in advance, stood the substrati, or third class of penitents, so called from the custom of prostrating themselves before the bishop, after sermon was ended, to receive his benediction. There were frequently more nartheces than one in a church, that of Sta Sophia is said to have had no less than four.
We have !R•x arrived at the vaog, or nave, the principal division of the church, in which the body of the faithful, those who were under no censure, and in full communion with the church were congregated. This part was separated from the narthex by rails of wood, and was entered by gates which are distinguished by writers as 7rvAat KaAat, or f3aatAt Kat, the beautiful or royal gates, so named perhaps from the circumstance of kings laying aside their crowns at this plaee, ere they prjeeeded further into the church. Leo Grammaticus notices it as a flagrant want of reverence in the emperor Michael, that "when he came to the royal gates, he did not lay aside his crown, as kings were used to do." It was a practice with the early Christians to separate the sexes in public service, one portion of the church being allotted to the males, and another to the females. The author of the Apostolical Constitution speaks of this separation as usual in his time, for he says, Let the doorkeepers stand at the gate of the men, and the deaconesses at the gate of the women ;" and S. Cyril says, " Let men be with men, and women with women, in the church." Socrates also remarks of Helena, that "she always submitted to the laws of the church in this respect, praying with the women in the women's place." In some cases, the women were placed on the north side of the church, but probably this was not an universal practice; iu the Creek church the galleries were reserved for the women. Besides this, there was a further subdivision, distinct positions being allotted to virgins, widows, and matrons. In the Apostolical Constitutions, the virgins, widows, and aged women were placed in the highest rank, and the matrons behind them. In this manner were the communicants disposed in the nave, but besides them the fourth or last order of penitents were admitted into this part of the church ; they were called Congistentes, and were allowed to remain during the celebration of the Eucharist, although not to participate.
At the farther end of the nave, was the choir, which was divided from it by a low wall or wooden partition ; here were located the singers, and here also the gospel and epistles were read from the ambo, or pulpit. This was an elevated desk, ascended by Several steps, which S. Cyprian calls pulpitum and tribunal erclesicr, and which was elsewhere called 13Thua yrwarwv. Bona cites Prudentius to prove that the bishops and priests made their sermons from this pulpit, but this seems to be a mistake, for the bishops anciently addressed the congregation from the steps of the altar, as is evident from Valesius. S. Chrysostom. it appears, did preach from the ambo, but only in order that lie might be the more audible to the people ; such was not the usual custom. A very perfect example of the form and arrangement of the choir still remains in the church of San Clemente.
We now arrive at the last division, which answered to the holy of holies of the Jewish temple, being appropriated to the priests and the celebration of the most sacred offices of the church. Eusebius calls this place araapa ; and it is elsewhere named avor, or the sanctuary. The Latins call it sacrarium. The term 19vataavotov, which is more par ticularly applied to the altar, is sometimes, used to denote the whole sanctuary, as is evident from the decrees of the council of Laodicea, which forbid lay persons entering the 19vataarnptov. A more common appellation is that of Ova, which is so employed from the circumstance of this part of the church being elevated above the nave by a series of steps. A further separation was effected by means of rails, or lattice-work, named cancelli ; whence our term chancel. In his description of the church of Panlinus. Eusebius states the office of these cancelli to be the rendering the sanctuary inaccessible to the multitude ; and the council of Trullo directs, "that no layman whatsoever be permitted to enter the place of the altar, excepting only the emperor, when he makes his oblation to the Creator, according to ancient cus tom." A similar order of the council of Laodicea has been given above. From this practice, the sanctuary obtained the epithet aura, avaPara, inapproachable. This part of the church was usually of a semicircular plan, around the cir cumference of which, in close proximity to the wall, were ranged the seats for the bishop and clergy. The throne of the bishop was in the centre, immediately behind time altar, and raised to a greater elevation than those of the presbyters, which were ranged on either side of him. Gregory Nazi anzen speaks of himself, as bishop setting upon a high throne, with the presbyters, on lower benches, on either side.