the Kithara), Crotala, Bowed Tambouras (similar to Byzantine Lyra), Šargija, Monochord, Sambuca, Rhoptron, Koudounia, perhaps the Lavta and other instruments used before the 4th Crusade that are no longer played today. These instruments are unknown at this time. In 2021, archaeologists discovered a flute with six holes dated back to the 4th and 5th centuries AD, in the Zerzevan Castle. Acclamations at the court and the ceremonial book Secular music existed and accompanied every aspect of life in the empire, including dramatic productions, pantomime, ballets, banquets, political and pagan festivals, Olympic games, and all ceremonies of the imperial court. It was, however, regarded with contempt, and was frequently denounced as profane and lascivious by some Church Fathers. Another genre that lies between liturgical chant and court ceremonial are the so-called polychronia (πολυχρονία) and acclamations (ἀκτολογία). The acclamations were sung to announce the entrance of the Emperor during representative receptions at the court, into the hippodrome or into the cathedral. They can be different from the polychronia, ritual prayers or ektenies for present political rulers and are usually answered by a choir with formulas such as "Lord protect" (κύριε σῶσον) or "Lord have mercy on us/them" (κύριε ἐλέησον). The documented polychronia in books of the cathedral rite allow a geographical and a chronological classification of the manuscript and they are still used during ektenies of the divine liturgies of national Orthodox ceremonies today. The hippodrome was used for a traditional feast called Lupercalia (15 February), and on this occasion the following acclamation was celebrated: The main source about court ceremonies is an incomplete compilation in a 10th-century manuscript that organised parts of a treatise Περὶ τῆς Βασιλείου Τάξεως ("On imperial ceremonies") ascribed to Emperor Constantine VII, but in fact compiled by different authors who contributed with additional ceremonies of their period. In its incomplete form chapter 1–37 of book I describe processions and ceremonies on religious festivals (many lesser ones, but especially great feasts such as the Elevation of the Cross, Christmas, Theophany, Palm Sunday, Good Friday, Easter and Ascension Day and feasts of saints including St Demetrius, St Basil etc. often extended over many days), while chapter 38–83 describe secular ceremonies or rites of passage such as coronations, weddings, births, funerals, or the celebration of war triumphs. For the celebration of Theophany the protocol begins to mention several stichera and their echoi (ch. 3) and who had to sing them: