was based on a very limited number of classical melodies which served as model for numerous new compositions: he counted 42 prooimia with 14 prototypes which were used as a model for other kontakia, but not rubrified as avtomela, but as idiomela (28 of them remained more or less unique), and 13 oikoi which were separately used for the recitation of oikoi. The most frequently used models also generated a prosomoion-cycle of eight kontakia anastasima. The repertoire of these melodies (not so much their elaborated form) was obviously older and was transcribed by echemata in Middle Byzantine notation which were partly completely different from those used in the sticherarion. While the Hagiopolites mentioned 16 echoi of the cathedral rite (four kyrioi, four plagioi, four mesoi and four phthorai), the kontakia-idiomela alone represent at least 14 echoi (four in and represented as mesos forms, four , three additional and three ). The integrative role of Middle Byzantine notation becomes visible that a lot of echemata were used which were not known from the sticherarion. Also the role of the two known as the chromatic νενανῶ and the enharmonic νανὰ was completely different from the one within the Hagiopolitan Octoechos, phthora nana clearly dominated (even in ), while phthora nenano was rarely used. Nothing is known about the exact division of the tetrachord, because no treatise concerned with the tradition the cathedral rite of Constantinople has survived, but the Coislin sign of (ξηρὸν κλάσμα) appeared on different pitch classes () than within the of the sticherarion. The Slavic kondakar's did only use very few oikoi pointing at certain models, but the text of the first oikos was only written in the earliest manuscript known as Tipografsky Ustav, but never provided with notation. If there was an oral tradition, it probably did not survive until the 13th century, because the oikoi are simply missing in the kondakar's of that period. One example for an kondak-prosomoion whose music can be only reconstructed by a comparison with model of the kontakion as it has been notated into Middle Byzantine round notation, is Аще и убьѥна быста which was composed for the feast for Boris and Gleb (24 July) over the kondak-idiomelon Аще и въ гробъ for Easter in : The two Middle Byzantine versions in the kontakarion-psaltikon of Paris and the one of Sinai are not identical. The first kolon ends on different : either