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LITURGIES

EASTERN AND WESTERN

*

EASTERN

BRIGHTMAN

HENRY FROWDE, M.A.

PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH, AND NEW YORK

Prt ORGIES EASTERN AND WESTERN

BEING

THE TEXTS ORIGINAL OR TRANSLATED OF THE PRINCIPAL LITURGIES OF THE CHURCH

EDITED WITH INTRODUCTIONS AND APPENDICES

BY

ON THE BASIS OF THE FORMER C. E. HAMMOND, M.A.

SOMETIME FELLOW AND TUTOR OF EXETER COLLEGE

VoL. 1. EASTERN LITURGIES

Orford AT THE CLARENDON PRESS

M DCCC XCVI

Orford

PRINTED ar THE CLARENDON PRESS.

DOMINIS REVERENDISSIMIS

- EPIPHANIO _ ARCHIEPISCOPO S. FLVMINIS IORDANIS |

EDWARDO EPISCOPO LINCOLNIENSI

AMBROSIO AMELLIO ARCHICOENOBI! S. BENEDICTI CASSINENSIS PRIORI

GRATISSIMI ANIMI TESTIMONIVM NECNON ET STVDII CHRISTIANITATIS READVNANDAE MONVMENTVM QVANTVLVMCVNQVE

4

Menet fap TA YEP HM@N €iC TO AIHNEKEC APA Tpochéepwn, TP@TON MEN €AYTON AIA TOY CTaypoy MpocenérKac NA AYCH TACAN OyciaN TAAAIAC MABHKHC, THN ENTEAECTEPAN AE Kai Z@CAN YEP MANTOC TOY KOCMOY iepoyp- rHcac, ayToc iepeion, ayToc OYma, ayTOc iepeyc, ayTOc GyCIACTHPION, ayTOc Bedc, ayTOc ANOpwroc, ayToc BaciAeyc, ayTéc dpylepeyc, ayTéc mMpdBaTon, AYTOC APNION, TA TIANTA EN TIACIN YTIEP HM@N fENOMENOC INA HMIN ZWH KATA TANTA TPOTION ENHTAI Kai THC lepwcCYNHC ayTOY TO AMETACTATON EApai@ma eic Toye ai@Nnac Amepracuta. S, EprpH. Haer. lv. 4.

PREPACE

WHEN the Delegates of the University Press invited Mr. Hammond to prepare a new edition of his LITURGIES EASTERN AND WESTERN, first published in 1878, with their consent he put the book into my hands with the generous permission to do as I liked with it. The present volume is an instalment of the result.

It will be obvious at once that considerable changes have been made, and I can best explain the aim of the present volume by describing its relations to Mr. Hammond’s work.

In the first place, in consequence of changes described below, it has been necessary to divide it into two volumes. This first volume accordingly contains only the Eastern texts with related appendices, while the Introduction is confined to the description of materials, such properly liturgical dis- cussions as I may have to offer being for the present reserved. The discussion of the Apostolic Constitutions, concerned as it is merely with the determination of their place among the data of the history of rites and not with their internal litur- gical character, seems properly to belong to this Introduction. I cannot but regret the division of volumes, since part of the value of Mr. Hammond’s valuable work lay in its handiness, and this is here sacrificed. At the same time Eastern and Western liturgies are so far independent subjects that the

Vill Preface

division is not an unnatural one; and it is hoped that the present volume will be found, so far as it goes, complete in itself.

Secondly, Mr. Hammond confined himself to reprinting texts and translations, whether Latin or English, derived from the collections of the older ritualists and elsewhere, without reference to manuscripts or other authoritative sources. In the present edition resort has been had so far as possible in each case to original texts and authorized editions, and the translations are new or at least consider- ably revised and all are in English. This has involved some difficulty, and the results are, almost inevitably, not always entirely satisfactory. Complete and satisfactory manuscripts are not too common and, even when they can be heard of, they are not always accessible, and one has to be content with what one can get; while, as every one acquainted with the subject will know, printed service-books are difficult to handle with any confidence without a larger experience of the practical rendering of the several rites than most of us can pretend to, to say nothing of the difficulties of language. And some exceptions have to be made to the rule laid down above. The anaphora of the Ethiopic Church Ordinances follows the imperfect text of Leutholf: I had not realised at the moment when the translation was printed that there are available manuscripts in the British Museum. The text of S. Mark has been corrected, not by the Vatican manu- script, but by Dr. Swainson’s edition of it. And in some details, especially in the rubrics, the Armenian liturgy does not follow the current texts, none of which seem to be strictly authoritative, but has been adjusted by Dr. Baronian to what he holds to be a better authorised type. It will be noticed that in some cases texts of widely different dates have been combined. This is inevitable, but it is of no great importance: for, while rubrics of any explicitness are for

Preface ix

the most part comparatively modern and we have therefore _to choose between modern rubrics and none, the text of the prayers has probably nowhere varied to any great extent within the period covered by existing manuscripts.

Thirdly, Mr. Hammond’s texts and translations for the most part included only the invariable elements of the rite in each case, and that simply according to the arrangement of the books, an arrangement which it is often difficult to follow, among other reasons because simultaneous movements are written or printed successively. In the present volume on the other hand an attempt has been made, wherever possible, to represent the whole liturgy as it is celebrated on some given day. With this object (a) the proper lections and hymns for some day on which the particular liturgy is used have been inserted: (0) synchronous movements are printed in parallel columns: (c) cues have been expanded, wherever the full text could be discovered: (d@) subordinate paragraphs which do not properly belong to the central public service are printed in small type: (e) where the rubrics are incomplete they have been if possible supplemented from other sources, as indicated in the titles at the head of the several sections. Here again there has been some difficulty. The texts are not always of certain interpretation; and in the case of rites no longer in use the arrangement rests simply on my own judgement and is open to criticism accordingly. This applies particularly to S. James and S. Mark: for although by the kindness of the late Arch- bishop Dionysius of Zante, which I would here gratefully commemorate, I had the opportunity on July 2, 1894, of assisting at the celebration of S. James in his metropolitan church, yet for reasons given in the Introduction the present use of Zante scarcely represents the older Syrian practice. Unfortunately it is only since the texts were in type that I have also had the opportunity of witnessing the celebration

x Preface

of the monophysite rites, Syrian, Coptic, and Abyssinian: but I am grateful to be able to say that, so far as I could judge, I have not seriously misinterpreted those rites, and by means of some ‘addenda and corrigenda’ I have been able to correct my mistakes for the most part. For the modern Greek rite I have had the advantage of the help of the Archbishop of the Jordan, and for the Armenian that of the Rev. Dr. Baronian. For the Nestorian, the least accessible and least known of Eastern rites, I have been allowed to draw continually on the observation and experience of the Very Rev. A. J. Maclean, formerly of the Archbishop of Canterbury’s mission at Urmi.

Fourthly, in the Appendix to Liturgies Eastern and Western, Oxford, 1879, Mr. Hammond tabulated the evidence for the liturgy of the end of the fourth century collected by Bingham from the writings of S. Chrysostom, and published Dr. Bickell’s Latin reproduction of a fragment of a Persian anaphora, with some other matter; and in three small pamphlets, with the title Excerpta Liturgica, nos. i-iii (Oxford, Parker & Co.), he also published a collection of passages bearing on the liturgy from several early writers. In the Appendices.to the present volume, this material, so far as it is Eastern, has been included and supplemented. S. Chrysostom’s evidence for Antioch has been disentangled from that relating to Constantinople, and similar evidence has been collected for the rites of other liturgical areas. For some of this evidence I have else- where acknowledged my indebtedness to Dr. Probst’s Lzturgie des vierten Fahrhunderts und deren Reform. Besides this the Appendices contain some other matter of various interest, and in particular the diakonika of the Presanctified Liturgy of S. James, hitherto unnoticed.

Fifthly, the references to biblical quotations in the text have been very much extended. Perhaps they will appear excessive: but it seemed worth while in this way to attempt

Preface xi

to trace the sources of liturgical language and to indicate its associations. In the Greek texts the references have been exhaustively verified; in the other texts, they have been largely verified in the originals from the several vulgates, but not completely. I have not always had the whole text before me; while in such verification as I have made, I have confined myself to such parts of the Bible as have been published without resorting to manuscripts. It must be understood therefore that in many cases seeming quotations have been assumed to be such and marked accordingly. In the Greek texts I have marked as a quotation anything I have noticed a$ agreeing with any reading in the New Testament or the LXX: but it is possible that in some cases the biblical reading is derived from the liturgical text. In the index of quotations a few references are given to other than biblical sources, and a few biblical references are added where the quotation has been overlooked in the text.

In the translations, while the aim has been to preserve the forms of ecclesiastical English, it has seemed desirable at the same time to be as literal as possible. This is important with a view to the determination of the mutual relations of texts, while it also reflects a characteristic of the texts themselves, which occasionally reproduce literally idioms of their Greek originals without regard to intelligibility. On the other hand, in translating quotations from Holy Scripture my aim has been to follow the language of the Authorised Version or of the Book of Common Prayer, except where there seemed reason for doing otherwise. Accordingly these renderings are not always strictly accurate, and in some cases they represent the Hebrew where the liturgical text in fact depends upon the LXX: but it has seemed more valuable to emphasise the suggestion of sources and associations by the use of familiar words than to aim at an accuracy which would only disguise the significance of the language.

xii Preface

Again, a great many technical words are simply trans- literated. This seemed desirable for several reasons. The words are sometimes interesting in themselves: and besides this, while to attempt to render them by more or less closely corresponding and better known words belonging to other rites might sometimes be misleading, a literal transla- tion of them would be no more intelligible than a trans- literation. But what is more important, such transliterations illustrate the degree in which Greek has supplied the technical liturgical language of the Church, the words being very often themselves only transliterations of Greek. To this or to the principle underlying it I would venture to call the attention of those who, whether with authority or without it, undertake to translate the English Prayer Book into foreign languages. In the Glossary I have added to the words explained or commented on such corresponding words in the several liturgical languages as I have been able to meet with. Ecclesiastical terms are not always to be found in lexicons and are a frequent source of difficulty. It has seemed worth while therefore to print even so amateur a collection as the present. My obligations to Mr. A. J. Butler’s Ancient Coptic Churches of Egypt will be obvious. My transliterations throughout need apology: I make no doubt they are often inaccurate, as they are certainly inconsistent: but I hope they are intelligible enough to serve their purpose !.

It will be obvious that the lists of editions and of manu- scripts in the Introduction make no pretence to exhaustive- ness. The lists of editions are not meant to be bibliographies, but references to authoritative sources or available texts, with such account of their origin as I have been able to gather ; while as to the manuscripts, I have only noted those which

* In the transliterations of syriac the Jacobite zekofo is throughout repre- sented by o, the Nestorian by a; and in Nestorian rubrics the present Nestorian pronunciation has been aimed at generally.

Preface

I have myself inspected or collated, and those of which I have found entries in such lists or catalogues as I have either met with in the course of things or been able to lay hands upon without going out of my way, and they are perhaps sufficient to indicate the character and proportions of the accessible material.

Besides the acknowledgements which I have already made, I have to return my best thanks to many who have helped me and without whom this volume, such as it is, could not have been put together. Of those who have put material at my disposal, I have to return thanks to the Most Reverend the Metropolitan of the Pentapolis of Cyrene for the loan of his copies of the Cairo MSS. of S. James: to the Right Reverend the Bishop of Lincoln for the use of the collations of manuscripts at Rome, Paris, and Oxford, made for him some years ago by Dr. Mann and myself, and of a list of Greek manuscripts drawn up by himself and the late Mr. Philip Pusey : to the Rev. G. B. Howard for the use of a manuscript of the Syriac S. James: to the Rev. G. A. Cooke and Mr. A. E. Cowley for collations made at Sinai: to M. Perruchon for extracts from Ethiopic manuscripts at Paris: to the Syndics of the Cambridge University Press for leave to correct the text of S. Mark by the edition of Dr. Swainson: and to Mrs. S. Lewis for the use of a photograph of the Sinai fragment of S. Mark. For translations from Syriac, Arabic, Ethiopic, and Armenian, I have been almost entirely depen- dent on the kindness of others, and I desire to thank the Very Rev. A. J. Maclean, the Rev. W. C. Allen, the Rev. C. F. Burney, and Mr. J. F. Stenning, for yarious parts of the Syriac texts; Prof. Margoliouth and Mr. G. B. Gray for the Arabic; the Rev. C. J. Ball for the Ethiopic (including the collation of the British Museum manuscripts), and the Rev. Dr. Baronian for the Armenian. This does not express the full extent of my obligations to them ; they have besides

XIV Preface

allowed me to make constant reference to them in ail difficulties and have been unreserved in their readiness to put their knowledge and judgement at my disposal. In particular I feel that most of what is of any value in the account of the Armenian rite is due to Dr. Baronian. At the same time I must relieve them from all responsibility in detail: I have dealt freely with what they have supplied me with and have used my own judgement, so far as I was capable of one, sometimes without consulting them, and in some cases I have maintained my own judgement in opposition to theirs. For the Slavonic words in the Glossary I am indebted to the Rev. E. Smirnoff. Besides this I have to acknowledge the courtesy of many librarians, and in particular to thank the Rev. Padre Antonio Rocchi, Librarian of Grotta Ferrata, for answers to many questions and for the hospitality of his illustrious House. And finally I return my best thanks for the revision of various parts of the proofs to the Most Reverend the Archbishop of the Jordan and my friends the Rev. Roland Allen and Mr. C. H. Turner. |

F i e5-dh

Feast OF S. THomas 1895.

_ Tue Syrian Rite Rate eee SES Ig I

: Wee Rovian Birr oe Oe Bes. Vie Peasian Rite (0 ea

Pome PANTING RIK ke em

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2 : pice 23 ; f > ‘ ns

‘Inpex or BrpiicaL Quorations AND Cross- MTORR Pe oe Sas tn, ae

INTRODUCTION

I. THE SyRIAN RITE, p. xvii. A. The Apostolic Constitutions, p. xvii. i. Structure and Sources, p. xviii. ii. The Compiler, p. xxiv. iii, The Liturgical forms, p. xxix. 1. The Clementine Liturgy, p. xxix. 2. The order of the Liturgy in the second book, p. xlvi. B. The Greek Liturgies, p. xlviii. C. The Syriac Liturgies, p. lv.

I], THE EGYPTIAN RITE, p. Ixiii. A. The Greek Liturgies, p. Ixiii. B. The Coptic Liturgies, p. Ixvii. C. The Abyssinian Liturgies, p. Ixxii.

III. THE PERSIAN RITE, p. lxxvii.

IV. THE BYZANTINE RITE, p. Ixxxi.

A. The Orthodox Liturgies, p. Ixxxi. B. The Armenian Liturgies, p. xcvi.

3?

INTRODUCTION

I. THE SYRIAN RITE

A. Tue ApostToLic CONSTITUTIONS

Tue Apostolic Constitutions are a manual of ecclesiastical life,

a body of law and ethics and in some degree of doctrine ;

applied, enforced and illustrated by instruction, exhortation and example, purporting to come from the mouths of the apostles, speaking now collectively and now individually, and to be given to the world through S. Clement (Af. Const. vi. 18: Ap. Can. 85). In the course of them there occur a number of liturgical forms, and in particular the so-called Clementine Liturgy and the outline in the second book, both of which are given below. These forms come to us therefore not as the /belii of a living rite, but as chapters in an apocryphal literary work: and it follows, first that they have not been subject to the processes of development which affect all living rites, and therefore that they still preserve unchanged the form in which they were originally incorporated in the Constitutions: and secondly that any inquiry into their sources, date and significance must start from the question of the origin and composition of the work of which they form a part. They therefore require a treatment at this point different from that of the rest of the documents contained in this volume.

b

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] 9

XVili Introduction

For the sources of the text see Lagarde Comstitutiones apostolorum Lips. et Lond. 1862, pp. iii. sqq., Ueltzen Constitutiones apostolicae Suerini et Rostochii 1853, pp. 281 sq., Pitra Jurts ecel. graec. hist. et mon. i. Romae 1864, p. 111; for editions, Ueltzen pp. xxii. sqq., Pitra p. 112, The text adopted below is

5 Lagarde’s (his apparatus gives the readings of all his mss..and of the editio princeps, Turrianus, Venice 1563: Pitra adds the readings of the Vatican mss. and of several editions), The numbering of chapters and sections below is Ueltzen’s (Lagarde’s chapters do not always correspond with those of Ueltzen and Pitra, and neither Lagarde nor Pitra subdivides the chapters).

10 The state of the question, so far as it bears on the present purpose, may be summarised as follows:

The latest and fullest discussion is that of Dr. F. X. Funk die apostolischen Konstitutionen Rottenb. 1891. For the history of the question see pp. 1-27.

i. The Structure and Sources.

15 1. Bks. i-vi are derived, by means of considerable inter- polation and some omission and modification, from the Didaskalia Apostolorum, a work of the early third century and of the same general character as the A. C., except that the dogmatic element in the latter is proportionately larger.

20. ©The Didaskalia is known only through a syriac version published by Lagarde, Didascalia apostolorum syriace Lips. 1854, simultaneously with his recon- struction of the greek in Bunsen Analecta antenicaena ii. Lond. 1854. The original was produced in Syria in the first half of the third century, and perhaps retouched after the middle of the century: Funk pp. 28 sqq., Harnack Gesch.

25 4. altchristl, Litteratur i, Leipz. 1893, pp. 515 sqq. On Lagarde’s reconstruction see Funk p. 41, and on other sources to which the compiler is indebted for details, pp. 107-112.

A large part of the matter of bks. i-vi is also contained in the Arabic and the Ethiopic Didaskalae: but these are derived 39 from A. C.

On the arabic Didaskalia, which is unpublished, see Funk pp. 215 sq.; for the contents, as compared with 4. C., pp. 222 sq. The ethiopic is published in Platt The ethiopic didascalia Lond. 1834 (ethiop. and engl.). It is derived from the arabic, perhaps mediately through a coptic form: see Funk pp. 207 sqq.;

35 contents, pp. 209 sq.

2. Bk. vii. 1-32 is similarly derived from the F caching of the twelve Apostles, which belongs at least to the second century.

The Syrian Rite X1X

The rest of the seventh book consists chiefly of liturgical matter, of which no source is known.

On the Didache see Harnack of. cit. pp. 86 sqq.: on minor sources used in bk. vii, Funk pp. 118-120.

3. Bk. viii falls into four parts: 7

a, CC, I, 2 mept xapioparar, which perhaps includes an other- wise lost Tept xapucparov of S. Hippolytus: in any case, much of it is the work of the compiler. |

On the work of S. Hippolytus and its possible relation to these chapters see Funk pp. 136-142; Harnack p. 643; Achelis die Canones Hippolyti in Gebhardt- 10 Harnack Texte u. Untersuch. vi. 4, Leipz. 1891, pp. 269 sqq. On the signs of the compiler’s hand in the present form see Funk pp. 139-141, Achelis Ppp. 272-274, 278-280.

B. CC. 3-27 mept xeporouay, consisting chiefly of the formulae for conferring all the orders and including the ‘Clementine’ !5 liturgy (5-15) as the mass at the consecration of a bishop.

y. cc. 28-46 mepi xavdver, being a collection of canons on various subjects put into the mouths mostly of individual apostles and ‘including regulations and formulae for the blessing of oil or water (29), for the office of evening (35-37) 20 ~and morning (37-39), for the offering of first-fruits (40) and for funerals (41).

Most of the matter of a-y occurs also in other documents outside the Constitutions. No completely satisfactory inter- pretation of their relations to one another and to the Constitu- 25 tions has yet been, or perhaps with the present materials is likely to be, arrived at. The documents are the following.

(rt) In Greek, besides a number of mss. containing fragments of various lengths of the matter of bk. viii, which are of no importance for the present purpose, there is an important 3° group containing substantially c. 1 sq., 4 sq. 16-28, 30-34, 42-46, i.e. the rept xapioparor, the epi yxeporonay omitting the liturgy (and with shorter forms of the prayers for the bishop and the presbyter and a different regulation as to the reader), and the zepi xavdvey omitting all the liturgical elements: the 35 ascriptions to particular apostles are omitted throughout.

b 2

5

20

25

30

3

we

40.

xx Iutroduction

This document is perplexing in some respects, and perhaps the only view of it which is possible at present is one which regards it as a preliminary draft of the eighth book by the hand of the compiler himself or an excerpt from such a form.

For the mss. see Pitra Juris eccl. graec. hist. et mon. i, Romae 1864, pp. 46 sq. (but the list seems incomplete and the description of the contents not always accurate), Achelis Can, Hippol. pp. 240 sqq., Funk pp. 142-144. The text is printed from three mss. in Lagarde Religuiae juris eccl. antiquiss. graece Vindob. 1856, pp. 1-18, under the titles A:tdacxadla trav ay. door, mept xaptopatov (= A.C. viii. 1 sq.) and Avardfes tav abrav dy. dwoor. wept xepotovidy Sia ‘Ierodvrou (=4-46), and the latter also in his Hippolyli romani quae feruntur omnia graece Lips. 1858, pp. 73-89. The ascription to Hippolytus is sometimes omitted, sometimes given to the whole of this latter, sometimes only to the section corresponding to A. C. viii. 4-31: see Funk p. 143.

As to the relation of this document to A. C. viii: Lagarde (opp. cit. viii and 89 respectively) and Funk (pp. 147 sqq.) regard it as an excerpt from the latter, Achelis (p. 243) as a proximate source, and Harnack (p. 643) as an excerpt from an older form of 4.C. viii, On the one hand it refers to previous regulations, which find no place in the document itself, while they occur in the earlier books of A. C. (Lagarde Hippol. p. 74, ¢. 1 =A. C. viii. 4, cp. ii. 1 sqq.: p. 82, c. 20 =A. C. viii. 32 § 12, cp. iv. r2: p. 82, c. 21 = A. C, viii. 33 § 1, cp. vii. 23 § 2); the signs of the compiler’s hand are marked (see below); and in view of the festal cycle in c. 21( =A. C. viii. 33) it cannot be dated earlier than the middle of the fourth century (see below). On the other hand, the prayers for the consecration of the bishop, c. 2, and for the ordination of the presbyter, c. 4, are in a shorter form than in JA. C. viii. 5, 16, and the passages they omit are those in which the compiler’s hand is most clearly marked; so that the omissions can scarcely be the result of excerption. The simplest solution therefore seems to be that given above. Against the Hippolytean origin of anything except the Tlepi xyapisparwy see Funk pp. 145-147.

(2) The Sahidic Ecclesiastical Canons, cc. 63-79, are a document substantially coincident with A. C. viii, omitting the prayers throughout and both the rubrics and the prayers of cc. 35-40. It may be assumed to be an excerpt from either the present or the earlier form of A.C. viii. The passage corresponding to cc. 5-15 of the latter, which alone concerns the present purpose, is given below in Appendix A 1, pp. 461-3: by the omission of the prayers the text is reduced to little more than a rubrical scheme : otherwise it is only slightly modified.

The text of the Ecclesiastical canons is in Lagarde Aegyptiaca Gotting. 1883, pp. 239-291: a late (1804) boheiric version from the sahidic with an english

The Syrian Rite XX1

translation in Tattam The Afostolical Constitutions or Canons of the Apostles in coptic Lond. 1848: the ms. (Berlin Or. 519) from which Tattam’s text is taken contains also an arabie version, and there are several other known arabic mss. (Funk p. 245). The boheiric is divided into seven books, of which cc. 63-79 occupy iii-vi: Tattam’s text omits Lagarde’s cc. 74, 75 @, corresponding to A. C. viii. 32 § 1-10. On the whole see Funk pp. 243-245. Cc. 63-79 are generally regarded as an excerpt from A. C. viii: Funk p. 256. But Kleinert, in an article Bemerkungen zur Komposition d. Clemensliturgie in Theol. Studien u. Kritiken, 1883, pp. 41 sq., treats them as derived from a source of A.C. viii and not from the latter itself, but on no sufficient grounds: the divergences from A. C. viii in the liturgical section prove nothing as to its priority, and in the only important cases they can be explained as assimilations to egyptian forms due to the sahidic translator; while the use of dpx:epeds, p. 462. 23 (cp. 14. 8 sqq.), is almost decisive in favour of the whole being an excerpt. In any case the festal cycle in c. 75 fixes its date as not earlier than the middle of the fourth century.

(3) In Syriac, besides some unimportant mss. containing the matter of 4. C. viii from c. 27 or 28 onwards, there is one (Paris S. Germ. 38) containing a document, part of which corre- sponds to the sahidic document above. This has been edited by Lagarde and is called by him the Clementine Octateuch. Accord- ing to the colophon, bks. iii-vi are apparently identical with (2), and in the text bks. iii and vi correspond respectively to the beginning and the end of it (=A. C. viii. 1 sq. and 28 sqq.), but bks. iv and v are wanting and are therefore unknown in detail. The document may be assumed to be identical in origin with the sahidic and to represent an excerpt from A. C. viii.

The text is in Lagarde Rel. jur. eccl. ant. syr. Vindob. 1856. Cp. id. Rel. jur. eccl. ant. graec. p. xvii: Funk pp. 247 sqq. For the mss, first mentioned see Funk p. 144.

(4) The Sahidic Ecclesiastical Canons, cc. 31-62, form the so-called Egyptian Church Ordinances. This document includes a large amount of matter contained also in A. C. viii. 4-34, but with considerable differences in detail and disposed in a some- what different order. Much of the contents other than what it shares with 4. C. suggests an early date, and it is impossible to put it later than the latter or to regard it as derived from it, unless it is to be regarded as an elaborate and successful piece of antiquarianism. Its origin will be referred to lower down.

or

th

5

30

35

XXil Introduction

Meanwhile it is enough to notice that it must be a source of A.C. viii, or rather, closely related to a source. Of the matter corresponding to A. C. viii. 5-15, with which we are concerned, c. 31 contains the rubrics for the consecration of a bishop, 5 followed by the offertory and the beginning of an anaphora (given below Append. A 2, p. 463) corresponding to pp. 13. 33 and 14. 11-24 below: and c. 43 corresponds to pp. 3. 10, 5, 29 _ and 13. 13sq. CC. 46 contains the baptismal rite, of which the outline of the offertory and anaphora, given below App. A 3, 10 pp. 463 sq., forms a part.

The text is in Lagarde Aegyptiaca, pp. 248-266: a german translation in Achelis die Canones Hippolyti, pp. 39-137: an english translation from the boheiric in Tattam pp. 31-92. (The title Egyptian church ordinances [ag yp- tische Kirchenordnung is that adepted by Achelis from Lagarde’s Constitutiones

15 ecclesiae aegyptiacae in Bunsen Analecta antenicaena ii. p. 451: but this document is to be distinguished from Harnack’s dgyptische sog. apostolische Kirchenordnung, u.s. pp. 451 sqq., which is the Sententiae apostolorum of Pitra hist. et mon. i. p. 75, and the apostolische Kirchenordnung or Canones ecclesiastict ss. apostolor'um of Funk p. 249). Funk’s argument, pp. 254 sqq., for the

20 priority of 4. C. viii is unconvincing.

(5) The Ethiopic Statutes of the Apostles which form part of the Sznddds, the law book of the Abyssinian church, are a form of the same document as is represented by the sahidic Ecclesiastical Canons, and stat. 21-71 correspond to cc. 31-62

25 of the latter, i.e. the Egyptian Church Ordinances. The ethiopic differs from the sahidic in containing the ordination prayers for the bishop and the presbyter, both in a short form (p. xx. 24 sqq. above) and the latter still shorter than that of the greek document (1). It is thus not derived from the present

30 form of the sahidic, but lies nearer to the form which must have been the common source of the ethiopic, the sahidic and A.C. viii: while the shortened form of the prayer for the presbyter is difficult to account for simply. In stat. 21, which corresponds to the sahidic c. 31 and to A. C. viii. 4-15, besides

35 the rubrics and the prayer for the consecration of a bishop, with the offertory and beginning of the anaphora, the ethiopic contains the whole anaphora given below, pp. 189-193. One passage of this, the Invocation, p. 190. 14-20, is obviously con- nected with the corresponding paragraph of the ‘ Clementine,’

The Syrian Rite Xxili

p. 20. 28-29. 12: and this perhaps implies that the common source contained a liturgy in some form, if not the ethiopic form itself. si

The text and a latin translation of the first twenty-three statutes are given in Ludolfus ad suam historiam aethiopicam Commentarius Francof. ad M. 1691, pp. 314-328. On the mss. see Fell Canones apostolorum aethiopice Lips. 1871, pp. 8-11. See also Funk pp. 245 sqq. In the title below, p. 189, this section of the statutes is called The ethiopic church ordinances in correspondence with the accepted title of the egyptian. Whether it contains any more of the prayers cannot be discovered from Ludolfus’ extract which extends only to the Io ordination of the deacon : but apparently the deacon’s prayer is wanting.

on

(6) The source of the document represented by (4) and (5) is to be found in the Canons of Hippolytus, which, though probably not due to S. Hippolytus himself, are a body of canons of the end of the second or the beginning of the third century ;; and of Roman origin. With some addition and some omission, and considerable modification, the Church Ordinances reproduce the Canons of Hippolytus, which are thus the ultimate source of a part of A.C. viii: while the fact that can. 3 contains the bishop’s consecration prayer, in a form which is obviously the 2 basis of the later forms, indicates that, while the sahidic in its present form is not, the ethiopic so far is, in the direct line between the Canons of Hippolytus and A. C. viii. The canons do not concern us at this point further than to notice that in can. 2 sq. the directions for the consecration of a bishop consist 25 of the rubrical directions and the consecration prayer, with the offertory and the beginning of the anaphora as in the sahidic (App. A 2), and that can. 19, corresponding to the sahidic c. 46, contains the baptismal mass which is reproduced with some modifications in the sahidic (App. A 3). 30

S) 12)

The Canons of Hippolytus are extant only in arabic, a version of a version. A latin translation put in parallel with the Church ordinances and the correspond- ing passages of J. C. viii is given in Achelis die Canones Hippolyti, pp. 39-137- This work is a discussion of the origin of the canons, in the main satisfactory. Duchesne, in Bulletin critique, February 1891, pp. 41-46, while accepting 35 Achelis’ argument as to the date, disputes the Hippolytean authorship, and attributes them to some contemporary pope. Funk, pp. 269 sqq., foliows Duchesne as against the Hippolytean authorship, but his attempt to go further, and reversing the process of growth to derive the canons through the Church

XXIV Introduction

ordinances from A. C, viii, besides presupposing his previous argument, pp. 254 sqq., for the derivation of C. O. from A. C., is ineffectual. Harnack, p. 643, is apparently not quite satisfied with Achelis’ result.

8. c. 47, the Apostolic Canons, being a collection of eighty-five canons, followed by an epilogue to the whole work. The principal sources of the canons are the canons of the synod of - Antioch (a. D. 341) and the Constitutions themselves.

or

Lagarde does not print the canons in his edition of A. C., having already given them in Rel. jur. eccl. ant. graec. pp. 20-35. On the canons see Funk 10 pp. 180-206. Twenty are derived from the Antiochene (Bruns Canones apostolorum et conciliorum Berlin 1839, i. pp. 80-87), eighteen from JA. C., six from the Nicene canons (2b. 14-20), and three perhaps from the Laodicene (tb. 73-80): Funk pp. 183 sq., 188-190, 202, 185.

ii. The Compiler.

Ik 1. The interpolator of the Dzdaskalia in bks. i-vi has marked characteristics literary and theological.

Among these characteristics the following may be mentioned : (rt) A number of words and phrases noticeable either in themselves or for their frequency of occurrence or for their persistence in certain contexts: e.g. the following

20 with their cognates dereiy aipeowrns aitios dfgia and dgiwpa (office or position) drépaots (judicial sentence) yn (will) deopdv dnpuwovpyds Brardooopa didpopos dvodvupos éwercantds Emxopnyeiv eddoxeiv Oeopidts Kowwverv peraywwoKev (repent) vopobereiv oixeios mapdvopos mepixdmrev mAnupédAnua wodiTedeoOa (especially of our Lord) mpoodéxeo@ar mpootdccey npoxepiferOar mpdvaa ovyyapeiv obppwvos

25 Guvabpoifay avaraots Tipwpla (esp. ode atipwpyTds) pivots, xpoToxrévos and the like, Yevddvupos and compounds in Yevdo-: doeBijs SvcceBhs eboeBhs: edvoia Kaxdvowa and the like: privatives in d-: and perhaps adjj. in -cxds: pioer: Tuyxdvew with genit.: dxovew with quotations in the sense of ‘to have addressed to one’ (il. 27 § 2, 39 § 1, vi. 30 § 5: cp. ii. 31, 53 § 5, 6r § 2). At the same time the

30 vocabulary is copious and varied according to circumstances. (2) A style

marked by the use of short sentences strung together: the construction is always simple, but drawn out by accumulation whether of single words or phrases or of co-ordinate clauses, esp. antithetical (esp. with ob«... dAAd, ob povov...GAAd Kai,... GAd’ od, ds... orws) or parenthetical (esp. with ap), or by the addition of an explanation (esp. with 87 or yap, or by a participial clause whether simply qualifying a word in the main sentence with or without és or in a gen. absol. construction). The style is very generally the result of

a desire to give a reason for every statement or precept and to contradict its

opposite. (3) The repetition of topics more or less in the same words: see

401.6 § 3, Vi. 22 § 1,4: 1.6 § 4, vi.22 § 4: i1.6§ 8, 44 § 1: ii. 7, iii. 18 § 1,

3

wr

The Syrian Rite XXV

v. 16 § 4: iii. 17, v. 7 § 18, vi. 15 § 2: V. 5 § 2, vi. 26§ 1: v. 19 § 6, vi. 30 § 5: vi. 6 § 2, 18 § 2: vi. 11 § 2, 27 § 5: vi. 14 § 3, 28 § 1. (4) A very copious use of Scripture whether in long quotations or in strings of passages or in series of scriptural examples: in the last case the names are characteristically qualified by an epithet or a descriptive title. Notice the readings of Deut. i. 17 in ii. 5 § 1,13 § 3, 41 § 7: of Lev. xix.17 in ii. 53 § 4: of Is. Ixii. rr (?) in ii. 14 §8: and of Matt. v. 45 in ii. 14 § 4. (5) As to the theological statements it is enough to notice the insistence, in phrases which may be orthodox in them- selves but are suspicious in their combination and iteration, on the preeminence of the Father and the correlative subordination of the Son and the Holy Ghost (of the Father 6 «is nat pdvos dAndwos cds ii. 6 § 9, 56 § I, V.6 § 7, 16 § 3: 6 Oeds Tov Bdrow ii. 14 § 9, V. 7 § 18, Vi. 7 § 1, 27 § 4: 6 émt mavTov Oeds i. 8 § I, iii. 17, vi. 26 § 1: of the Son Ocds povoyerns iii. 17, v. 20 § 5: Oeds Adyos ii. 24 § 2,

5

v. 16 § 1, vi. 11 § 3: while the use of Oeds absolutely of the Son is avoided [it *

is retained from the Didaskalia in ii. 24 § 5]: the subordination of the Son in ii, 26 § 2, 30 § 2, v. 7 § 12, 20 § 6, and mpwrdéroxos mdons Kticews emphasized in ii. 61 § 4, vi. 11 § r: of the Holy Ghost ii. 26 § 3), and on the highpriesthood of the Son (ii. 25 § 5, v. 6 § 7, vi. 11 § 3): the characteristic use of 6 mapdxAnros of the Holy Ghost (esp. iii. 17, vi. 11 § 1, 15 § 1, 27 § 2) and the emphasis on his ‘ witness’ (iii. 17, v. 7 § 18, vi. 15 § 2): the denial of a human soul to our Lord (vi. 26 § 1): a polemic against second and third century heresies, gnostic (vi. 10 sq., 26), psilanthropic (vi. 10 sq., 26 § 1), and sabellian (vi. 26 § 1): the constant association of creation and providence (ii. 36 § 1, vi. 4, 11 § I, 14 § 3, 16 § 2, 23 § 1), the insistence on baptism ifo the death of our Lord (iii. 17, v. 7 § 18, vi. 15 § 1, 23 § 2), and on the sabbath in relation to creation (ii. 36 § x, vi. 23 § I: cp. v. 15 § I).

2. These characteristics are found also in bks. vii and viii and in the Apostolic Canons. The Constitutions are therefore a unity, and with the Canons are the work of a single compiler.

It has commonly been held that bks. vii and viii are a separate work or works, arbitrarily or accidentally attached to the earlier i-vi. See Dict. christian antiqg. p. 123: still maintained by Zahn Jgnatius v. Antiochien Gotha 1873, Pp. 144 sqq. The doxology at the end of vi, the use of i-vi in the arabic and the ethiopic Didaskaliae, and the limitation of S. Epiphanius’ supposed quotations to bks. i-vi, seemed to point to this conclusion. But on the other hand, the doxology is derived from the groundwork, the Didaskalia ; bks. i-vi do not occur in greek apart from vii sq.; S. Epiphanius’ quotations are from the Didaskalia, not from 4. C. (Funk pp. 86 sqq.); the pseudo-Ignatius implies the exist- ence of the whole octateuch, and the internal characteristics of bks. vii and viii point unmistakably to the same hand as that which interpolated the Didaskalia; while the residuum of apparent inconsistencies is scarcely sufficient to neutralize the signs of identity (Funk pp. 168-174). The internal characteristics are discussed by Funk pp. 116-131, 139-141, 161-179: but his proofs of identity might be supplemented. Applying the characteristics

5

10

15

20

30

40

45

XXVi Introduction

enumerated above as a test to bks. vii and viii (excluding for the present the prayers and the rubrics bearing immediately upon them) we find (1) that three- quarters of the characteristic words reappear similarly used, and besides this the rest of the vocabulary can to a considerable extent be paralleled in the earlier books : so etvoa &c. and edaeBns &c., and for the rest see pice: vii. 22 § 2, 23 § 2, viii. 46 § 8: dxovw similarly used in vii. 24 § 2: Tvyxdvev c. gen. can. 8. For vii. 2§ 1 wat & vépos diayopede see iv. 10 § 1: vii. 2 § 3 mupds mapayddwpa see Vi. I § 2, cp. iv. 10 § 1: viii. 1 § 1, 2 KaOds aités mov pyow see V. 7 § 13: Vill. I § 7, 2 § 3 nav... xa see iii. 4 § 3, v. 7 § I, &c.: viii. 2 § 3 7d madasdy see ii. 34 § 2, v. 7 § 4, vi. 1 § 2. (2) The constructions are of the same type. (3) Passages are more or less verbally repeated from i-vi: e.g. vii. 2 § 1 dyanay... pdvor Vi. 20 § 3: od puonoes ... Idovpaior ii. 53 § 4: ov Tas p¥oes KTA Cp. iv. IO § 1: § 2 ob pavAns KTA Vi. 23 § 1: § 3 diaupeis yap KTA Vi. 14 § 3, 28 § I: KEexwpiopévor 5e KTA vi. 27 § 5: mapa piow yap KTA Vi. 28 § 1: § 4 ’Axdp...TveCer ii. 10 § 2: ‘Iovéas KA€mtov KTA Vv. 14 § 2: 9,15 ws yevécews aitioy ii. 36 § 2: 16 H XE porovia v. 20 § 5, cp. ii. 46 § I, iv. 13: 20 perd dikacoowrvns ii. 15 § 1, 25 § 2, 3, 47 § I, 3, vi. 27 § 5: 22 § I Tov dmrooreidarTos KTA iii. 17, V. 7 § 18, Vi. 15 § 2: 7d pev xpiopa KTA iii. 17: 23 § 2 dv 88 pdvoy KTA V. 15 § 1: 25 § 1 bmep TOD Tipiov aipatos KTA vi. 23 § 2: 26 § I vopoy KaTaduTevoas KTA Vi. 20 § 3: BI § I rov Adyov Tis eboeBelas Vv. 9, Vi. II § 1,13: TLaTE ToUTOUS KTXii. (20 § 1 Didask.) 33 § 1: 32 § 1 6 Tov Wevddous mpoorarns cp. ii. 49 § 2 mpooTHva Tod Wevdous, iii. 19 § 3 Tis evoeBeias mpootarat: viii. 1 § 4 moAvOéou doeBeElas cp. iii. 5 § 2, Vi. 20 § 3 moAvO. wAdYNS, V. 15 § 3 TOAVO. pavia: § 4 6 mpd aidvew KTA Vi. II § I, V. I9 § 6, 7 § 18: § 6 roy Oeogidy AaBiéd ii. 21 § 7, V.7 § 14: § 6 GAAA yap ovTE AamHAr KTA v.7§ 8: 4 § 2 Kad@s gdeovdunra ii. 25 § 1: 23 dpodoynoas 7d bvowa v. 6 § 1: 24 ov« émi SiaBodp KrA iv. 14 § 2: 27 cp. iii. 20: 31 év Tois pvoTikols iii. 5 § 3: 32 § I mpoonrOov 7H Kupian®@ Adyw ii. 39 § I: 32 § 5 Sq. cp. iv. 6 § 1,2: § ro cp. (ii. 1 § 2 Didask.) : 33 cp. v. 13 sqq.: § 1 TH SidacKxadlav rhs edvoeBelas cp. ii. 26 § 1, vi. 9 § 2 d:ddoxadros THs evoeBeias: § 2 dvddefiw KrA V. 13: 34 § L cp. v.14 §7: 46 § 2 of Kopetra: rd ii. 27 § 2, 3, iii. 10, vi. 2 § 3: § 4 cp. ii. 27 § 1: THs dpxtepwovrns katapaveis ii, 27 § 2 Tay avrov Katapavels iepéwy : § 5 TA 5e Ep) Huey KA ii. 14 § 6: § 9 dy eis jv Srépavos KTA Vi. 30 § 5: besides what is common to the Canons with the earlier books. (4) The same use of Scripture. Three of the marked readings mentioned above recur: Deut. i, 17 in vii. 5, 10: Is. Ixii, 11 in viii. 43: Matt. v. 45 in vii. 2 § 2. And compare the combinations in vii. 6 with ii. 62 § 2, in vii. 12 § 1 with iii. 4 § 3, and in vii. 20 with iv. 5 § 2. On the quotations in vii see Funk pp. 124 sqq. (5) The theological passages, so far as they go, are of the same character: 6 eis wai pdvos dAnbwds Oeds viii. I § I, cp. Vii. 2 § 1, 6 pdévos Peds Vii. 21, 6 Oeds TV SAwY Vii. 26 § 1, Oeds Snmoupyds TAY SAwY Vii. 27 § I, 6 én navrwv Oeds viii. 47 epil.: Oeds povoyerns viii. 35 § 1, Beds Adyos Vii. 26 § I: our Lord as dpyxrepeds viii. 46 § 2, 8: 6 mapdxAnros vii. 22 § I, viii. 33 § 2, can. 49, and his ‘ witness’ vii. 22 § 1, viii. 46 § 2: creation and providence vii. 25 § 1: baptism els rdv Odvarov vii. 22 § 2, 25 § 2, can. 50, cp. 47: the sabbath and creation vii. 23 § 2, viii. 33 § 1 (in both cases contrasted with sunday as the memorial of the resurrection), cp. can. 66.

The Syrian Rite XXVil

3. The same characteristics reappear unmistakably in the work of the pseudo-Ignatius, the interpolator of the seven genuine epistles and the forger of the remaining six of the long recension of the Ignatian Epistles. Hence the compiler of the Apostolic Constitutions is identical with the pseudo- 5 Ignatius.

The identification of the pseudo-Ignatius with the compiler of 4. C. was first made by Ussher (Polyc. et Ign. ep. Oxon. 1644, p. Ixili sq.), but was not commonly accepted until Lagarde (Rel. jur. eccl. ant. graec. p. vii), Harnack (die Lehre d. ewolf Apostel Leipz. 1886, pp. 241 sqq.) and Funk (pp. 316 sqq., where the 10 whole question is well discussed). Bp. Lightfoot (Zhe Apostolic Fathers II. i. ed. 2, pp. 262 sqq.) did not consider the question, but confined himself to pointing out a number of correspondences between the long recension and 4. C. and showing the priority of the latter (cp. Funk p. 342). But the characteristics of the long recension which he enumerates, pp. 246 sqq., and still more the tests 15 by which he establishes the authorship of Philippians, pp. 254 sqq., are largely applicable to the question of the authorship of A. C. and available to identify it with that of the long recension: while his argument for the priority of A. C. is fully satisfied if these be a prior work of the same author. In fact there is some development observable in the two works: with a growth in the 20 amount of interpolation as 4. C. proceeds there is some change of characteristics, partly in the form of an intensification of those which are found throughout, partly in the introduction of new ones, and this culminates in the epistles, and the relation of bks. vii and viii to the epistles is perhaps closer than their relation to i-vi: in some respects the greatest interval is between vi and vii, 2; and it would perhaps be easier to question the identity of the compiler of i-vi with the compiler of vii and viii than to question the identity of the latter with pseudo-Ignatius. For the proof of identity see Harnack die Lehre d. zwélf A postel, pp. 246 sqq., Funk pp. 322 sqq. For the present purpose it is enough to apply the test of the characteristics given above. (1) Of the single words 30 all but seven recur: so compounds with yevdo-: docBns SvoceBhs OeoceBHs: xaxdvo.. peTavora épdovoa évvowa mapavo.a: adjj. in -txds: pioe Magn. 4, Philip. 5, &c.: dxovw in the same use Mar.-lgn. 3, Magn. 3, Tars.6. (2) There are the same _ characteristics of style, however modified by the necessities of the Ignatian parody: esp. od... dAAd, od pévoy... GAAa xal, and yap. (3) The same 35 repetition of topics : see Funk’s parallels, pp. 322 sqq. (4) A use of Scripture the same in every respect. The reading of Matt. v. 45 (4. C.ii. 14 § 4: vii. 2 § 2) is found in Philad. 3: and notice the combinations in Philad. 3 and vi. 18 § 2,3: Ant. 2 and v. 20 § 3: Ant. 3 and v.16 § 2: Trail. 1o and v.19 § 3,6. (5) The theological commonplaces are repeated: 6 eis wat pdvos dAnOwds Oeds Magn. 11, 40 Ant. 2,4: 6 ta&v bAwy beds Philip. 1: 6 émt mavrwv Oeds Tars. 2, Philip. 7: O€ds povoyervns Philad. 6: Oeds Adyos Magn. 6, Tars. 4, 6, Philip. 2, &c.: the subordi- nation of the Son and of the Holy Ghost emphasized Philip, 12, Eph. 9; mpwrdtokos maons KTicews Tars. 4, Smyrn, 1, Eph. 20: the Son as highpriest

“mn

Io

15

290

25

30

35

40

XXVili I[utroduction

Magn. 4, 7, Smyrn. 9: mapakdrntos Philip. 2, 3, Philad. 4: the ‘witness’ in Philip. 8: the denial of our Lord’s human soul is put more strongly and explicitly, Philad. 6, cp. Philip. 5: the same polemic against early heresies Trall. 6, Philad. 6, Smyrn.6, Tars. 2-6, Philip. 7 (docetism is added in imitation of the real Ignat., Philip. 3, &c.): the association of creation and providence Philad. 5, 9: baptism into the death of our Lord, Philip.1: the sabbath Magn. 9. In contrast with A.C. i-vi dyévynros is constantly used of the Father, Tyall. 6, Philip. 7, Philad. 4, Ant. 14, &c. (in A. C, i-vi only vi. 10; so viii. 47 epil.), and Geds is used absolutely of the Son, Trall. 10, Tavs. 1. The proof of identity from such characteristics is of course supplemented by the other indications of identity of date and place.

4. The compiler was a divine of unorthodox but otherwise not clearly determinable theological affinities, who wrote at Antioch or in its neighbourhood in the latter half of the fourth century.

(1) On the theology see Funk pp. 98-107, 120-123, 165-168, 284-311: Lightfoot pp. 266-273. The data are more strongly marked in the Epzstles than in A. C., whether because the former allowed more scope or because the writer’s ten- dencies were intensified with time. The fixed points are that he was not an Arian, and that he denied our Lord’s human soul. From the latter Funk still argues that he was an Apollinarian: but Lightfoot’s objections still hold, and his conclusion must be acquiesced in, that ‘it seems impossible to decide with certainty the position of the Ignatian writer,’ p. 272. (2) On his home see Funk pp. 96 sq., 118, 164 sq., 314; Lightfoot p. 274. Syria generally is in- dicated by the use of the syro-macedonian kalendar in v. 14 § 1,17 § 2, 20§1 (see Funk p. 96); by the slip in Philip. 8 where he refers to the return of the holy family from Egypt as én ra rpde éwavodos (see Lightfoot ad Joc.): Palestine is excluded by the references (v. 13, viii. 33 § 2) to Christmas, which was not observed in Palestine till after 425 (Duchesne Origines du culte chrétien, p. 248) : while Antioch is suggested by the precedence given to it in vii. 46 § 1, viii. to § 2, and perhaps by the interest shown by the pseudo-Ignatius in the towns ecclesiastically dependent upon it (Mar.-Ign. 1, Hero 9). What is more important is that in 4.C.v. 13 and PAilip, 13 the holy week is not included in the forty days of Lent but forms a seventh week: this was the usage from Constantinople to Phoenicia (Soz. H. E. vii. 19: for Antioch see S. Chrys. a Gen. Xxx, I [iv. 294]) as distinguished from that of Palestine, Egypt and the west, where the holy week was included in Lent. And again the principal source of the Apostolic canons is the council of Antioch of 341. (3) The dates assigned to the writer range over sixty years. Harnack (die Lehre d. swilf Apostel, pp. 241-268) puts 4. C. between 340 and 360, with a preference for 340-343: Funk (pp. 78-96, 116-118, 161-164, 311-314) at the beginning of the fifth century: Lightfoot (p. 273) assigns the pseudo-Ignatius merely to the latter half of the fourth century. The positive indications seem to converge on

The Syrian Rite XXIX

370-80. A.C. vi. 24 sq. implies a date well after the conversion and legislation of Constantine, while the reference to the position of the Jews under the empire suggests an allusiom™to the measures of Constantius in 353 and the re-enactment of Hadrian’s edict (Gibbon D. and F. xxiii vol. iii. p. 155, ed. Smith: Gratz Geschichte d. Juden Leipz. 1866, iv. p. 342): a reference to Julian’s failure to rebuild the temple would have been apposite if the writer had lived after 363; but on the other hand he might regard an overt reference to so recent an event as precluded by the apostolic fiction. The ecclesiastical organization is identical with that of the canons of Laodicea, about 363, where singers are first mentioned (notice also that subdeacons are called imnpéra as in A.C. i-vi). The cycle of great feasts in v. 13, viii. 33 is identical with that of S. Chrys. hom. in s. Philog. 3 (i. 497 C) in 386, and it includes Christmas which was unknown to S. Epiphanius in 375 (Aaer. li. 16, 27), and was first observed in Antioch c. 378 (S. Chrys. 7a Natal. 1 [ii. 355 A}), and was well established in Asia in 387 (C. H. Turner in Studia biblica ii. p. 132). The feast of S. Stephen (viii. 33 § 3) is otherwise first mentioned in a martyrology of the end of the fourth century (Duchesne Ovigines, p. 254) and by S. Greg. Nyss. in 379 (or. m s. Bas. init. [Migne P. G. xlvi. 790 A]) and feasts of apostles also in S. Greg. Nyss. ibid. The practical co-ordination of the sabbath with sunday is implied in some sort in c. 363 in Can. Laod. 16, 49, 51 (but see 29), in S. Bas. ep. xciii (iii, 186 D) before 373, and is noticed as sporadic by S. Epiph. de Fide 24 in 376 or 377, and implied in S. Chrys. 7 Jo. xi. 1 (viii.62 B), xxv. I (1438), 7 1 Tim. v.3 (xi. 577 E) after 398. The observance of Christmas would be decisive for c. 380 were it not that it is possible that 4. C. was intended to develop the festal cycle, and in fact did so. Funk’s grounds for a date after 400 are insufficient, and in fact amount to very little ; while the dogmatic position, which is Harnack’s main ground for so early a date as 343, is too indeterminate to be secure, even if it could be granted that 4. C. was necessarily written at the moment of the greatest influence of the party which it represented. On the other hand the scantiness of allusion to monks (only in the liturgy) and a certain hesitation as to virgins (iv. 14, viii. 24), so far as they go, favour an early date. On the whole Lightfoot’s general conclusion must be acquiesced in, and the work assigned merely to the second half of the fourth century; in the positive indications there is some balance in favour of 370-380, while the negative indications may suggest 350-360.

The Apostolic Constitutions then are the work of the pseudo- Ignatius, and were compiled in Antioch or its neighbourhood in the latter half of the fourth century.

ili. The Liturgical forms.

1. The Clementine Liturgy.

The relations of the documents, so far as relates to the

35

40

XXX

Lnutroduction

consecration of a bishop, are represented by the following

table:

Italics indicate that the passage consists only of rubrics : square brackets that

the correspondence is only liturgical, not literary.

Italics are not used in the

second column in reference to passages where diakonika and one or two other

short formulae are given.

A.C. viii. 4-15 | Eccl. can.64 |Can. Hippol.2 sq | Egypt. Ch. Ord.| Ethiop. Ch. Ord. Rubric, c. 4 Rubric Rubric, c. 2 Rubric,c. 31 | Rubric, st. 21 Prayer, c. 5 Prayer, c. 3 Prayer Rubric, c. 5 Rubric Rubric

p- 461.6-9

Mass of Catech.| Mass of Catech. pp. 3. 2-9. 2m | p. 461. 10-21 The Prayers The Prayers

pp. 9.24-13.3| p. 461. 22s8q. Kiss of Peace | Kiss of Peace Kiss of Peace p. 13. 5-14 p. 461. 24-27 c. 43% Offertory Offertory Offertory Offertory Offertory p. 13. 16-34 |pp.461.28-462.17) =p. 463. 16 p- 463. 16, p. 189. 2 Rubric Rubric p. 14. 2-6 p. 462, 18-22 Salutation, &c. Salutation, &c. | Salutation, &c. | Salutation, &c. p. 14. 8-24 = p. 463. 17-29 | p. 463. 17-29 p. 189. 4-16 Thanksgiving Prayer, &c. Prayer, &c. | [Thanksgiving] pp. 14. 25-20. 26 =p. 463. 30sq. | p. 463. 30sq. |pp.189.17-I190.12 Invocation Invocation Invocation

pp-20. 26-21.13) p. 462. 23 sq. Pp. 190. 14-35

\Intercession &c. Prayers [Prayers ]

pp. 28. 15-24.15 p. 462. 25 pp. 190.36-191.26

Elevation Elevation

p. 24. 17-30 p- T9r. 28-35

Communion Communion [Communion]

p. 25. 2-14 p. 462. 25-38 p. 192. t—7 Thanksgiving | Thanksgiving | Thanksgiving] pp. 25. 15-26. 18] p. 462. 39-463. 2 p-. 192. 9-18 Dismissal, &c. Dismissal [ Dismissal] pp.26. 20-27.17 Pp. 463. 3-6 Pp. 192. 20-193.8

® c, 43: when the teacher has finished instructing let the catechumens pray for themselves apart from the faithful, and let the women stand praying in a place in the church by themselves alone, whether they be faithful or catechu-

mens.

And when they have prayed let them (sc. the catechumens) not give

The Syrian Rite XXX

From this it will be seen that the prayers of the liturgy, except at one point, occur only in the Afostolic Constitutions ; while, except in the second column which represents an excerpt, no identical formulae occur other than the dialogue at the opening of the anaphora and the words at the elevation. 5 The Constitutions, therefore, are so far the ultimate authority for the liturgy as a whole and its sources must be sought for along other lines.

a, A comparison with Appendices B and C makes it clear that it is constructed on the main lines of the Syrian and in 1° particular of the Antiochene order. The rubrical scheme is that of Antioch.

Whether an official rubrical document has been used by the compiler, or he has merely reduced current practice to writing in his own words, can scarcely be determined ; but the latter seems more probable. The directions are more 15 in the hortatory manner of 4. C. and similar documents than in that of formal rubrics, and, besides the passages which attach them to the apostolic fiction (3. I Sq., 10 sq., 13. 24), there are some apparent marks of the compiler’s hand:

p. 3. 8, cp. v. 19 § 2 mpocAadnoavtes TH AAG TA Tpds Gwrnpiay, vi. II § I Adyous didacxarias mpochadfjoa TH AAG: 3. Io, cp. vi. 7 § 1 TH Adyw THs SdacKadrlas: 20 12. 9 dpxiepevs (so 14. 8, 16, 20, 24: 19. 4) cp. ii. 57 § 12 sq., Vili. 46 § 2, 4, 8: 13. 23, Cp. ili. 3 ds (0e@) dvaxepévwv (0G belongs to Didask.): 14. 14 ovppdves (not in sahid. and eth.) cp. ii. 55 sq., where it is several times used in the like con- nexion, and Eph. 5. On the other hand subdeacons are called iodidxovor 13. 20,

22 and 25. 3, whereas in iii. rz § 1 and vi. 17 § 2 they are called iwypéra: by the 25 compiler, and 13. 19 sq. they discharge the function which belongs to the compiler’s rvAwpoi ii. 57 § 7, iii. 11 § 1, vi. 17 § 2. ‘

8. A comparison of p. 4 with S. Chrysostom’s quotation of the corresponding prayer shows that the Antiochene litany under- lies the text, and it may be inferred that the Antiochene diakonika 3° have been similarly worked over and incorporated throughout the Clementine liturgy. From the similarity of the style of the intercession within the anaphora (pp. 21-23) to that of the deacon’s prayer of the faithful (pp. 9-12) it may be conjectured that the former also is derived from the Antiochene use. 35

the peace: for their kiss is not pure. But let the faithful alone salute one another, the men the men and the women the women: but let not a man salute a woman. (This chap. refers to the instruction of catechumens before baptism : the references to the faithful are thrown in gratuitously. There may be no real literary connexion with A. C.)

or

Io

15

20

i) Or

YY or

40

XXXIi Introduction

For S. Chrysostom’s quotation in hom. tt, in 2 Cor. 5 sqq. see below p. 471: a comparison of the texts shows how the compiler has dealt with his material, and some of the changes and additions are characteristic. Notice the words edpevas mpoodegapuevos mpooraypara evaéBeia moiuviov ddAdrpios TANwLéANpa (See below p. xxxiv sqq.): 4.56 dyads al girdvOpwmos cp. ii. 15 § 1: 4. 12 Ocoyvwoiay ii. 26 § 4 (13 § 2 Didask.): 4. 14 ¢yxarapuredon, vii. 26 § 1 katapuTedoas: 4. 29 (dpéoews) TuxXévTes ii, 18 § 3: 5.7 TH pdvy ayevyntw Oe see below on 5. 15. There are similar signs in the rest of the diakonika; besides the common characteristic words,—6. 5 xataduvacreias, iv. 6 § 2 xatradvvacrevovres: 6.6 TO dpxexaxw S:aBddAw see below on 17. 32: 6.7 Tois dmoordras Ths ebaeBeias, Vi. 9 § 2, cp. Philip. 11, 12, Philad. 6, ii. 19 § 3: 6.9 pionrat ris évepy. abtav Eph. 9: 7. 6 pundévras vi. 15 § 2, vii. 22 § 2: tbid, eis Tov ... Odvarov see above: 7. 7 cuvavacrivat iii. 17: tbid. perdxous yevécOa Krd (vi. 30 § 4 Didagk.): 8. 13-15 notice constructions with 87 and ydp, and for quotations see v. 7 § 14, ii. 18 § 3: 8. 16 sq., cp. ii. 13 § 3, AP. can. 51: 8. 21 dmoxar.. .. eis Ti mporépay afiay and following quotation ii. 41 § 4, cp. 9. 16: 11. 13 sq. veopwriotav .. . BeBawon v. 6§ 3, cp. 26.13: 11. 16 see on 19. 26: 23. 16 did THs peorreias KTA Vili. 47 epil.: 23. 26 Kowwvor THs GOAHTEws adTay V. I § 5: 23.31 veod. BeBaiw0How see on II. 1g above: 25. 26 To pévw ayev. eG see below on 5.15. In the Intercession, pp. 21-23, imodiaxdvev 22. 1 is against the compiler’s use (see above: the use of imnpecia in the diakonika 10. 28 and 23. 21 [where some mss. have xal simnpecias after d:axovias] is not inconsistent with the derivation of: the diakonika and this intercession from the same source, since imnpecia may well be used as the abstract of érodidxovos, and an abstract is needed with d:axovia), But there are a few suggestions of the compiler’s hand : éydvoa dvadei~ns GAAdT pos mpoodééy avyxwpnons : 21. 27 8a "Incod Xpiorov ths éAridos Hyw@y see below on 5. 25: 22. 19 Trav xepalopévew Vili. 35, 37 § 3: 22. 25, 23.3 dveAdumfs Vi. 19 § 1, Eph. 11: 22.30 raons alc@nris xTA see below on 15. 6: 22. 7 awéBAnroy morhoys occurs in the prayer 27. 6, and 31 drpénrous duéumrous dveykAnrous in the prayer 12. 18 and

viii. 5 § 3, 47 epil.

y. A comparison of the Thanksgiving with those of S. James and S. Basil, and with the passages quoted below from S. Chrysostom and S. Basil (pp. 479 n. 19, 522 n. 12) indicates that the drift and articulation of the Syrian thanksgiving is reproduced. Besides this a few lines are common to the Clementine invocation and that of the Léthiopic Church Ordinances, but otherwise no sources of the prayers are known. .

Notice that on p. 14 the ‘O Kupios pera mavtav byav of Can. Hippol. and egypt. and eth. C. O. is replaced by the Syrian grace, on which see p. 479 n. 17 (there is no reason to press Theodoret’s statement to cover Egypt and the west). With p. 479. 23-37 cp. pp. 16. 22-17. 8: 19. 9-25: and with p. 522. 14-40 cp. pp. 15. 14-20.12. It is obvious that the form represented by the ethiopic

The Syrian Rite XXXIiil

invocation, p. 190. 14-20, underlies that of the Clementine, pp. 20. 28-21. 11: the other parallels marked by Achelis Can, Hippol. pp. 52-60 are either too slight to be of any importance or more than accidental (190. 1 was carried in the womb, I9. 23 yéyovey év wntpa: 190. 6 burst the bonds of Satan, 20. 8 png 7a Seopa Tov 6:aBdAov), or are fanciful, or are mere inevitable liturgical common- places. The coincidence in the invocation may be accidental so far as affects the present question: that is to say, the ethiopic translator may have incorporated an existing Abyssinian anaphorawhich happened independently to have derived its invocation from the same source as.4..C. Onthe other hand, if the common source of C. O. and A. C. contained an anaphora, it is obvious that either the ethiopic or 4. C. or both have departed very widely from the source.

5. Whatever sources the compiler has used, it is plain that he has dealt very freely with them, and that in particular the prayers are substantially his own work.

(i) This is antecedently probable on the ground of his procedure elsewhere.

(1) The long thanksgiving in vii. 33-38 is obviously the work of the same hand as that of the prayers of the liturgy, while it cannot be regarded as a public formula, but is rather a form of private devotion: there is no obvious place for it in the public liturgical organization, nor is there anything in the text to suggest that it is intended for public use.

: (2) Liturgical formulae are not regarded by the compiler

as rigidly fixed: in the regulations for the catechumenate and initiation in the seventh book at some points he gives only the drift of the prayers without prescribing a formula.

See vii. 39 § 2 the prayer for the catechumen, 42 the consecration of the oil, 43 § 1 the consecration of the water, where in § 2 he passes into a formula: in 44§1 he gives the beginning of a formula of confirmation, and in § 2 continues Tatra Kal 7a TovTOLs dkdAovOa AEyEéTW" ExdoTou yap H S¥vapis THs XELpoOecias éotiv avTn édv yap pr els Exacrov rovtev enixArAnois yévntar mapa Tod edaeBods iepiws TowavTn Tis eis Udwp povov KaraBaive: xTA, thus explicitly leaving the wording to the discretion of the bishop. In the liturgy itself the formulae seem some- times only suggested as types: 5. 14 evAoyiay Tordvbe, 9. 1 ToLdde.

- (3) He has dealt freely with known formulae, e. g. with the Creed and the Gloria in excelsis. ,

(a) The creed is in vii.41. If this be compared with the Antiochene creed as reconstructed by Dr. Hort (Two dissertations Camb. 1876, p. 148) it will be found that the differences consist in additions which largely bear the marks of the

Cc

5

2

&o

°

5

XXXiV Introduction

compiler’s hand: dyévyyrov, [warépa] rod Xprorod, Snpuoupydv, evdoxia Tod rarpés, mod. Tevodpevoy doiws, Toy mapakAnTov, see above and (ii) below: with é« rs ayias map0évov cp. Magn. 11 : with kal oravpwOévra .. . kal vexpovs cp. v.19 § 6, vi. 30 § 5: with 70 évepyjoav év mao Krd cp. Philip. 1 7d évepyjoav tv Mwof nal mpopyras

5 «al dmooréAos, Philad. 5: with torepov 5é dwooradéy cp. the frequent 6 doareiAas vi. 1m § 1, v. 19 § 6, viii. r § 4, Magn. 11, Smyrn. 3, &c., dwoorodeds iii. 17 : tb. mvedpa &yov 6 mapdxAntos 76 bd Xprorod weuwopevov. (b) The Gloria in excelsis is in vii. 47, in a form which differs from other known forms (see Church Quarterly Review, 41, Oct. 1885, pp. 1 sqq.) chiefly in the addition of da rod

10 peyddou dpxiepéws, ot Tov dvTa Oedy ayévynrov éva ampdotrov pévoy: cp. ii. 25 § 5 5d. “Inoot Tov peyddou dpxiepews, cp. v. 6 § 7: v. 12 § 3 Tod OvTos Oeod: Eph. 7 6 pdvos GAn&vds Oeds 6 ayévvntos kat dnpdciros. To these may be added (c) the prayer at the bishop’s consecration, viii. 5, where the additions to the form represented by the ethiopic or the earlier greek are very characteristic, (d) the

15 prayer at the ordination of a presbyter, viii. 16, as compared with the ethiopic and the earlier greek, (¢) the prayer of firstfruits in viii. 40 as compared with the sahidic E. C. 53, (/) the prayers from the Didache in vii. 25 sq.

(ii) The signs of the compiler’s hand are unmistakable in the text of the prayers.

20 Applying the test of the characteristics enumerated above we find (1) of the characteristic words two-thirds occur in the prayers of the liturgy, viz. dgia deopdv Snuoupyds Sidrafis Suapopos eddoxeiv Kowwveiv perayiwworew vopodereiv oixeios mapavopos TokiTevecOar TANUMEANLA TpoddéxecOa mpoxerpifecOa mpdvoia mpooTacow ovyxepnats ovoracts Tipwpeic0ar Tapapbeipw Piais Wevdwvupos: of the rest of the

25 vocabulary the following occur more or less frequently elsewhere—dAAdrpios dpepnros dvadeixnvups dndrn aremeiv dnoorpéperOar évaynhs éevepyeiv eEwheiv ebpevts Karopbdw Aoy.Kds TaparhHpyots TAaYN TANpopopia TAnpdw Totpvioy TOAVOEOS mpodocia mpocrapBavecba imnpereicOa, &c.: and the following at least occur elsewhere dvéyxAnros doapkos Siamddoow éfevpeviferOar evOeopos Ocoyvwoia ieparevey KaTda-

30 AnAos pvecOa mpooTtarns dopi(w, besides of course the more common words : these lists might be extended, and some additions will appear lower down: doeBhs edoeBns, ebvora kaxdvoia peTavora reappear: a large number of privatives, see esp. p. 12. 11, 18, 21, 27 Sq.: 14. 27 8q., 32 Sq.: 26. 23, 28 sq.: adjj. in -xds (romxds mvevpatixds maTpiKds AoyKds peTaBarinds mpoyorinds puoikds lieparixds

35 vopuxds mpopytiKds moAeuKds): Pioe p. 20, 6: 26. 28 sq.: Tvyxdvew with gen. p. 21.9, 13: 24.12. (2) The characteristics of style are those of the compiler; accumulation (e.g. p. 6. 15-28: 15. 28-16. 17: 26. 23-27. 2), antithesis (esp. ove... dAAG p. 6. 20: 9. 7: 12. 19: 18. 3, 5, 10: 19.9: 20.14: 24. 12: 27.5: ov pévoy... GAAA kai p, 16, 18: 17. 13), explanation (ér: p. 9. 7,14: 12. 24, 27:

40 26.2: yap 9.14: 12. 25: 17,8; otherwise 19. 12 sqq.: 17.17). Some further illustration of details of construction will appear below. (3) A large number of passages and phrases can be paralleled elsewhere in A. C. and in the pseudo- Ignatian epistles. (Round brackets indicate that the passage belongs to the groundwork; square brackets that the word is critically doubtful.)

The Syrian Rite

P. 5. 15-27. 15 6 Beds 6 mavroxpatrwp 6 ayévynros Kal dmpéoiros 6 pdvos dAnOwds Beds eds Kal maTip TOD xpioTOd Gov Tod

povoyevous viov cov

17 6 TOU mapakAnTov mpoBorgEvs

18 SidacndAouvs ... mpds pdOnow Tis evoeBeias

2T AOC ayTOIC KapAiAN KTA

22 €N KApAia TAHpel KTA

24 perdoxovs Toingov

25 dia “Incoy Xpicroy tHc éATiAoc HMON TOD btep abtay drobavévros

P. 6, 15-32. 17 Tov dvOpamokrévoy dduy 19 6 fnéas abrov TA @C ACTPATIHN ATA 21 xaxdvotay

P. 7. 16-24. I] TI mvevparixny avaryéevynow 19 Tapaskevacoy afious yevéoOa ... . dAnOivfjs cou viobectas 22 bd Xpiorov Tov owrhpos hyav

TIS

P. g. 2-19. 3 mpvTa

4 vopov.. .éupurov Kal yparrév 16, 31

oY BoyAe! TON BANATON TOY dpap- TWAOU GAAG Tv peTavo.ay

IO 6 BEAWN KTA

II 6 TON YiON mpoodegapevos KTrA

14 €AN yap ANOMIAC KTA

16 dmoxataoTnoov ... ev Th mporépa

agiq

~~]

17 &:a Xprorod wai [al. Tov] Oeov xai

CwTHpos Hugv 13. 2

~J]

“XXXV

Eph. 7 6 pévos ddnOives beds 6 d-yévvynros kai &mpdorros 6 TeV Bdov KUpios TOD 5% povoyevovs matnp. Cp.vi. 10 § 2; villi. 47 epil.: Ant. 14, Hero 6, 5 Philip. 7 . ;

vi. 11 § 1 [mpoBodéa] Evds mapaxAHTov

ii, 20 § 1, vi. 9 § 2 S:ddoxados edoeBeias

Philad. 5 10

Philad. 6. Cp. vii. 35 § 2

li. 33 § I

vi. 18 § 4 dia “Inood Xpiorod rijs éAmidos Hpav: ii. 25 § 118d “Inood Xprorov Tod bmép airav dmofavévtos. Cp. 15 v.6 § 5: Mar. insc., Trall. 10, Tars. 1

Philad. 3 6 dvOpwrorrévos Onp

Cp. vi. 9 § 1 of Simon Magus

Philip. 10. 20

vi. 27 § 3 in the same connexion: Philip. 11 sq. also of the devil

iii. 16 70 mvevpatixoy Barriopa

Vii. 24 § 2 mpotapacnevafovres Eavrovs 25 agiovs THs viobecias

Vi. 30 § 4 did "Inood Xpiorod Tov cwripos

Smyrn. 9 eiphyny kal edvopiay. .. mpu-

TAavEevovTos 30 Eph, 17 épputov... xpitqpiov. Cp. vi. 20-23

vii. 14: Philad. 11

Philad. 3 35

Cp. iil. 41 § 1

ii, 16 § 2: Magn. to

ii. 41 § 4 od pdvoy mpoodéxeTa 6 eds Tovs peTavoovvTas GAAA Kai eis THY mpotépay diay dmoxabiotnow: 1b. 40 22 § 14

Tars. 1 Xporov... Tov owrhpa pov Kal Gedy

C 2

20

25

30

35

45

XXXVI

P, 12. 10-13. 3. IL Khpvypa yooews ...€is Emiyvwow ... eis KaTaAnyw

18 drpémrous dpépmrous dveyknTous

IQ MH €XONTEC TA

22 bv énydpacas TH Tipiy Tod xpioToU gov aipare

28 dmapaddyoTe

TIACHC NOCOY KTA P. 14. 25-33. 25 Tov dvTws dvTa Oedv 27 Tov pdvov ayévyyTrov

28 dvapyov .. .. Tov ‘mdons airias Kal yevérews KpeitTova 26, 27

Tov dvevden 21. 4

33 pévos TH elvan Kat xpeirraw mwayTos a p.O pov P, 15. 2 abrov bt mpd navTwv aidve yevvncas . .. uldv povoyev| Adyov Gedy copiay (Qcav mpwrdotoxoy maons KTicews dyyeAov Ths peyaAns Bovdfjs gov dpxvepéa gov Baciréa

3 Bovdnoea nal Svvdpec

, , A 4 > n 6 xvpiov maons vonrns Kat aidOnTHs pucews

7 8 abrod 7a mavra Temoinxas Kat 5u’ avtov Ths mpoonkovans mpovolas Ta dda dfiois, cp. 19.8 ©

Introduction

Cp. vi. 11 § 1 od« @yvworov 7 GAeKTov GAAA id vépou Kal mpopynTa@y Knpva- odpevov: Trall. 6

viii. 47 epil.

ii. 61 § 4 also of individuals

Vv. 17 § I Tovs TO Tiplg aipare Tov Xpro- Tov éfnyopacpévous

Magn. 3 Tov pi dvvdpevov mapa Tivos mapadoyioOjvat

See on 19. 26

v. 12 § 3 mepl Tod dyTos Oeod

Ant. 14 6 év pébvos dyévvyntos: Hero 6, Philip. 7: vi. Io § 2

vi. 11 § 1 ob« abraitiov Kal abtoyévebAov ... GAN didiov Kal dvapxov: cp. vi. 8 § 2

vi. 20 § 1 dvevdens imdpxav TH Pvoe. Cp. Philip. 9

vi. 11 § 1 ov devrepov dvta Kal TpiTov ) mohAogTOV GAAG pdvoy didiws

v. 16 § r Tov mpd mavrov [aiwvoy] é€ abtod yevvnOévta vidv povoyevR Adyov bedv : Philad. 6 Oedv povoyev kal copiav kat Adyov Geod: Tars. 4 mpwrér. 7. KT. Kal Beds Adyos Kat autos énoinoey 7a mavta: Smyrn. 9 Oedv Kal Xpiorov “Inoovv Tov mpwrd- - Tokov Kal povoy TH pice TOD TaTpds dpxvepéa: Vv. 20 § 5 Kvpiov Baciréa KpiThv vopoberny ayyeAov TOU maT pods | povoyern Oedv. Cp. ii. 24 § 2, vi. Ir § 3, &c. § 10 6 duvdpe ... mapayaywv, § 11 Bovanoe povn... mapyyayev... navras dvaotnoe OeAnuatt. Cp. vi. 27 § 5 youn... Bovdnoer Philip. 5 6 wédau pev wacav aic@nriy Kat vont pow KaTacKevacas yvopn natpés : tb. 11, Philad. 5, Smyrn. 8

vii. 25 § 1 5¢ ov Kal Ta mdvTa émoinoas

ve 7

kal tov bAav mpovoeis: Philad. 9 &.’ ob 6 marip 7a mavTa neToinkev Kat

Tav dAwv mpovoe, Cp. ii. 44 § 2

The Syrian Rite

10 6 eds Kat marnp Tov povoyevods viod gov

II 7a xepovBip nal Ta cepadips aidvas T€ Kal oTparids, Suvdpes TE Kal 3 , > , \ ta > éfovalas, dpxas Te Kat Opdvous, apx- ayyéAous Te Kal dyyéAous 18. 25

17 youn povn.. . KaTacKevaaas 19 eis dvamavday... eis dpxds ... els aivoy KTr

P. 16.

I 6 ovotnodpevos

4-7 more pév .. . more 5é 20 einas yap TH of copia Tloiicamen KTX

23 meroinkas airov éx Wuyns abavarou kat owparos oxedacTov THs pev éx TOU pH OvTos TOU Be éx TaV Tecodpwr oTaxeiow Kal 5é5wKxas aiT@ kara pev Thy puxny Ti AoyiKHY Sid-yvaow, evoeBeias xal doeBelas Sidxpiow

30 ws dv 31 vopov €dwKas ab’T@ Eupuror og. 4

P. 17. I mavtwy pev avjKas abT@ Thy éfovciav mpos peTadnyiy 2 Thy yevouw areiras

4 duednoavta Se rhs evroARs Kal yev-

XXXVIi

vi. II § £ Gedy Kal maTépa Tod povoryevods Kai mpwrordkov maons KTicews

Trall.5 (rds d-yyedunds) ragers al Tas TOV dpxayyéAwy kai otpari@y éfadAayas, duvdpewy re Kal kuproThrwv Siapopas, 6pdvwv Te kai éfovo.@v mapaddAayas, aigvov Te peyadeTnTas TaY TE xepouBelu ai cepapely Tas brepoxas

Philip. 5 warackevacas ywpn warpés. Cp. on 15. 3, 16. I

Cp.v. 12 § 1 7a yap dorpa kai of pworipes eis pavow dvOpwras . . é560ncav

Eph. 18 & mpd aiwvey yevynde’s Kai rd TavTa yvwpn Tov marpds ovoTn- odpevos

Cp. on 18. 8, Magn. 5

V. 7 § 13 ) Oeia ypapi) paprupe A€é-yovra tov Oedv tO povoyevee Xpior@P TToiic@omen KA

v. 7 § 12 ph évra Tov dvOpwmov &x dia- Popa éroinae Bobs abe tiv puxiv éx Tod pr Ovtos: vi. 11 § 2 puxiv dowparov év piv Kat dOavarov Sporoyodpev GAA’ ob POapTiy ws TA owpara add’ dOdvarov ws AoyKhV kat avtefovaworv: Hero 4 Tov yap Addu 76 oGpa ée TaY TEeaodpav oraxeiwv: Eph. 16 ras dvOpwros 6 70 diaxpivery mapd Oeod ciAnpas ATA: Vv. 7 § 9 Sanpivee 5 rods evoeBets éx TaV doeBav

ii. 41 § 2, 57 § 2, Magn. 3, &c.

Vi. 20 § 2 Tov vépoy Tov bm” Epod TH pice KkatraBAnoévra mao dvOpwrots ; Vii. 26 § 1 vdpor Kataputevoas Tails Puxais hua

Vii. 26 § 1 Ta mpds peradAniv edrperioas avOpmnois

vi. 7 § 2 (ror ’Addy TH yevou Tov ~vAOV Ths Kar’ émayyedXiay GOavacias é- orépnoev). dweneiv iv. 6 § 3, vi. 28 § 5, vil. 6

Trall, 10. rod apxexdnov bpews Tov Had

en

Io

20

© °

40

45

1 fe)

1§

20

30

35

40

45

XXXVili

odpevov dn yopevpévov kaprov arary dpews kai cupBovdr{ia yuvaieds

mpos dAL-yor madryyeveciav (any & dvacracews énnyyeldw

It I2

"ABiA... . Kav... 390... «7A Tov ddeAgporrdévov Kaiv

ws évaryous

TANpwTHs

élapaf@Nn TO KOCM@

Tov moAvTAay "IwB

16

Tov dpxexaxov pews

P. 18, 2 eis TAROOS 7 mwapapbe:payTew 19. 12 8 Tov puoidy vopov THY KTioW ToTe peyv abTéparov vom- odvtwv wore 5& mAciov 7 Sef Tipn- odvTwy

IO ovK elagas

II mpds BOHOEIAN TOD puowod Tov ypan- Tov NOMON AEA@KAC 13 THY TOAVOEOY TAGYHY

15 Tovs Alyumrious Sexandhyw éripw- pnow, Oddracoav biedr@y “Iopanadiras deBiBacas, Aiyunrious émodweavTas bmoBpuxious éxddacas, fvAw mxpdv bdwp éyAvKavas, éx wérpas dxpordpov viwp dvéxeas, & obpavod 7d pavva

_ Beas, rpophy e dépos dpruyounrpar,

Introduction

THs yuvakds dmatncavtos *Addp: Smyrn, 7 Tov apxek. mvedparos Tov Tov *Addp bia THs yuvakds Ths évToAtjs é{woavros. dpednoavta cp. dpéraa iv. I1 § 3, viii. 46 § 2: dnaryopedw i. 3 § 4, iv. 7 § 2, vi. 28 § 3: ovpBoudia ii. 44 § 2: ewbéw ii. 20 § 4, 21 § 1, 40, vi. 8 § 1, Philip, 11, Smyrn. 7

v. 7 § 6, ii. 22 § 2

Cp. v.7§9

Vii. 25 § 1 émnyyeiAw Huiv Thy dvacracw TaY veKpav

Cp. ii. 55: vi. 12 § 5

Philip. 11 rdv évOpwroxrévov Kaiv

v. 4 § 1 ds évayns: Philip. 3, 11

Philip. 7

Vi. 30 § 5 TO Kdcpw 52 Tédos Earyovros

Ant, 10 Tov TAnTiKoy "IB: v. 7 § 14 6 kaprepixos "lwp

Seeon17. 4. Cp. vi. 7 § 2 7dv Kaxodpyov ou

vi. 27 § 2 mpds yéveow rAnOous

Cp. v. 12 § 3 lovdaix? mapapbopa

i. 6 § 3, Vi. I9 § 1, 22 § 4, 23 § I

v. 12 § 2 TH 58 Kriow Hdn TAcioy Oav- pdoavtes Kal more pey pooxorto- cavres ws év épnum more be riv BeeAgeyap mpooxuvodytes: Magn.5: vi. 6 § r & avropudrov 58 opas A€yorres 7a vTa ovvecTavat

(ii. 35 § 1), V. 7 § 5, vi.24. Cp. (ii. 20 § 4), iv. 11 § 3, vi. 27§ 2

vi. 19 § r (AEAWKE NOMON GmAodr) cic BOHOEIAN Tod Puoikod. Cp. on 18.8

Vi. 20 § 3 Tijs moAvOéou mAdYns: V.15§3 THY TOAVO, paviay

vi. 20 § 2 (roy Aiyumtiouvs SexanAnyy matdfavra, Tov épvOpdy Oadragcav dieAdvta eis) Siapéces b5aTwr, (rdv diayaydvra abtois évy péow tdaTos ws) imnov év redip, (dv Tods éxOpors aitav Kai émBovdrAovs BvOicavTa,

tov eis Méppay tiv mpay myn

The Syrian Rite

oTvAOV TUpos THY VUKTA Tpos PwTiC- pov Kal o'rdAov vepéAns Huépas mpos oK.ac pov Oa4ATrovs -

21 Tov “Inootv orparnydov dvadeigas

P. 19.

7 6 Kupios Huav Kat Beds Inaods 6 xpic-

ros ds eis mavra innpeTnoapevds oor T@ Oe Kal marpi airod eis Te Syytovpyliav Siapopoy Kat mpdvoray kaTaAAnAov

IO vomKny ... mpopntixods ... dyyéAov

15 peAAdvtow Scov ovdérw amddAAvoOau

evddxnoev adros yvwpn of 6 Snpuoup- yes avOpwmov dvOpwnos yevésOa,

XXX1X

yAuKdvayra, Tov é« mérpas) dk poTdpou

(carayaydvTa tSwp eis mAnopovHy, TOV OTVAW vepérns kal artAw trupds ond Covra adrois) 5a OadTos duerpov Kal pwrifovra (Kat ddnyovvTa) Tovs ove €iddTas Sov mopevOwow, (Tov ef ovpavod pavvodornoayta abTois Kai éx Oaddoons kpeodornoavta) dpruyo- pnrpav: ¢b, 3 § t (rov [sc. Moses] Thy épvOpay Od4ragcav Sinpnxdra Kai ds Telxos TA HSara évOev Kal évOev diaornoavra Kai ws 5” épnyou gnpas Tov Aadv Hynoxéta Kai Budicayra) Papaw Kai rods Aiyumrious (Kal mav- Tas Tovs) map’ a’Tav (per aiTayv, Tov yAukavayta myiv abrois) pera évAouv (xal é« mérpas) dxpordpou (mpoayaydvrTa avrois twp) Supwar, (rov @ ovpavod pavvodorncayta avrois kal) éf dépos (kpeodorncayta, Tov oTvAOV Tupds év vuKTi eis PwTiC- pov Kal ddnyiav mapexdpevor abtois wal) oTvdov (vepéAns eis cxiacpov Hhpuépas) bia tov ef HAlov proypdy

Hero 8 ws Mwvojs *Inood ro per’ abrov

oTparnye

L3

Eph. 15 6 kvpios hyav Kal Oeds "Inoods

6 xpiords: v. 20 § 6 Oedy Adyov imnperovpevoy TH GEG aiTov xal natpi eis THY TaV SAav Snuoupyiar : Philad. 5 «is & peoirns Oeod xa avOpwmav eis re Snmovpyiay vonrav kal aicOnrav Kat mpdvo.ay mpdapopov kat KarddAndov: vi. Ir § I &a Snmoupyov Siapdpou xkricews did Xporod mointnv, Tov avtov mpo-

vonThny

ii. 55 § 1 Tovs wera Tov vopor bv ayyéAwy

kal mpopnTav

Trall. 8 pédAdovras Saov ovSérw ardrAAv-

o0a: vi. 18 § 5 péAAovras dcov ovbérw OvioKev

vi. 15 § £ Tov avroy ebdoxqoavTa Kal

dvOpwmov yevécOat: ii. 24 § 2 €vdd-

40

45

10

20

25

35

40

45

xl

6 vopobérns imd vopous, 6 dpxtepeds iepetov, 6 moiphy mpoBarov

18 éfevpevioaro tov éavtod Oedv Kai maTépa

20 6 beds Ad-yos 5 dyannrds vids 2I Kara Tas wept abtod bn” abrod mpop- pnbetcas mpopnreias éx omépparos AaBid wai "ABpadp, pudjs "lovda 23 yéyovev év pntpa mapBévov 6 SiaTrAdo- Cwy navrTas Tovs yevvapévous 24 éoapxwOn 6 doapKos 25 6 dxpivws yevynbels év xpdvm yeyev- vnTat modtTevodpevos doiws Kat madevoas évOéopws, macav vécov Kai nacay padaxiav é dvOpwrov dameddoas, onpeia Te Kal Tépara év T® rad mommoas 26 TIACAN NOCON «TA 12, 28 27 CHMEIA TE Kal TEpaTa KTA 28 6 tpépow mdvtas tovs xpyfovras Tpopis 29 EMTITIA@N TIAN KTA BI 70 OéAnpua dou émAjpuce 32 KaropOwoas P. 20. I dpxvepéav Pevdwvipwv kal Aaod mapa- vopou mpodocig

Introduction

Knoev éx yuvaKds abrov yeryndnvac Tov moinriv avipds Kal yurads : vi. 22 § 4 wal éyévero 6 vopobérns avros mAnpwya vdyou: Philad. 9 ovrds éort.. . Td tepetov (cp. ii. 48 § 2): ii. 20 § 5, Philad. 9 6 mony. With yeyn of cp. on 15. 3

ii. 12 § 3, vi. 22 § 2

v. 6 § 6, 19 § 6, vi. 30 § 5

ii. 24 § 2 Tov vidy Tov dyamnrov Tov Bedv Adyov: iii, 17 6 povoyerrs eds 6 dyannros [vids]. Cp.v. 19 § 3,6

Mar.-Ign. 1 &« omépparos Aaveid ai "ABpadu Kara tas mepl aitod im avTrov mpoppnOcicas pwvds mapa Tov Tav mpopntav xopov;: Rom, 7 & oméppartos Aaveld kai’ ABpadp: vi. 11 § 3 'Inoods 6 xproros 6 €Z loyAa ANna- teiAac (Heb. vii. 14)

Trall. 11 ddnOas yéyovey & pntpa 6 mavras dvOpwmous év phtpa dia- mwAGTTwY. SiaTAdooe Vi. 11 § 2

Eph. 7 6 Adyos adp£ éyévero, 5 dowparos év compari, 5 (dmabys) év (radnTd) owpart, 6 dBavaros év OvnT@ owpart, % (ar év pOopG. doapkos vi. 26 § 2

Polyc. 3 (rdv dxpovov) év xpévw

Magn.tt wodirevoapévy dciws nai macav végov kal padraxiay Oepamevoayti év TT dAa@ Kal onpeia Kal répara monoavT. én’ evepyecia avOpwnav : vi. Ir § I modrTevodpevoy dvev dpaprias: viii. 1 § 4: Smyrn.t1, 6: Trall, to

viii. 1 § 3 Philip. 5, Magn. 11

Magn. 11, Trail, 10 (both of our Lord)

Philip. 9 rov rpépovra navras Tovs Tpophjs

deopévous iv.5 § 2 (v.1§ 4). Cp.v. 19 § 6, viii. 1 § 4

iv. 2 § 2, v. 7 § 15, vii. gr § 2

v. 18 § 2 dnd Yevdwrvdpo ioviaiwr : viii.2 § 1 Kaidgas 5 Wevdwy. dpxiepeds :

The Syrian Rite xli

2 Tov Ti Kakiay voongayTos

3 broords of avyxwpnce mapadodels ThAdte TO Hyepdve Kat Kpieis 6 xpirns Kat Karaxpibets 6 owThp oTavp@ mpoondwOn 6 arabhs Kat adnéGavev 6 TH poe aBavaros Kai

éragn 6 (womords

6 iva wadous Avon Kal Oavarov ef éAnra Touvrous &° ovs mapeyévero kal pnén 7a. Seopa rod SiaBddrov nat pironra Tovs GvOpwrous éx THs awaTns adbTod

9 Kal avéotn éx vexpay TH TpiTH Huepa kal Técoapakovta Huepov auvdia- tpifas Trois pabnrais dveanpeyn «is Tovs ovpavods Kai éxabéaOn éx Sefiav gov Tow Geod Kal marpds avTov

13 dv 80 hpas brépevev 19 OpumTdpevov

P. ar. I evxaprorovrtes ...é’ ois karntiwoas

X > XS > ld 4 od 6 dvevders Beds Kat edvdoxnons ér avTois

6 TON MAPTYPA TON TAOBHMATON

v.14 § 5 ovvédpiov mapavdépor : Trall.

10 tnd Tay Yevdoiovdaioy: Magn. 3 pevdoiepeis. mpodocia v.14 § 5,15 §1

vi. 5 § I kaxdvoiay vodovow 27 § 3 Magn. 11 70 7aOos tmooravr Kat mpos 5

Tav xpioTokrévev iovdaiav én Tovtiov TMAdrov Hyepovos Kai “Hpw- dou BactA€éws kal oravpoy bmopeivarTt kai drodavév7t : ii. 24 § 2 ouvexwpn- oe mabciy Tov TH pica anal]: Trall. 10 id. . . ThAdTov Tov Hye- pévos 6 KpiTis éxpidn . . . karexpiOn éoravpw0n GAnOis ... dmédaverv dAnOas Kal éragn: Philip. 7 oravp@ mpoondw@aba Tov dvapxov Tivos avy- xwphoavros ove éxw eineiv. Cp. ii. 59 § 2, V. 20 § 5

os iia ‘\ c lj , li, 24 § 2 Smws Tods tToKEpévovs OavaTw

pionta Saratov : ii.35 §1 (éppdcaro ipas Kdpros) THs SovAcias ray Eme- caxtov beopav. Cp. vii. 30.

Trall, 9 nai dvéorn 5a tpi hyepay...

kal TecoapdkovTa Hpépas ovvdiarpi- Yas Tois dwoaTéAas avedHpOn mpds tov Tlarépa nal éxadioev ex Sega avrov: viii. 1 § 4 wal dvéorn bid Tpiav hpepav Kai peta tiv dva- OTacW TeCoapaKovTa Hyuépas Tapa- peivas rots drooréAos ... avednpon mpos Tov amooteikavta adrov Oedv kal warépa én’ dpeow airay: cp.

v. 7 § 18, 19 § 6, vi. 11 § 1, 30§ 5:

Magn. 11

iii. 19 § 2 wAnyds Kal oravpdy &’ pas

tropeivayros. Cp.Magn.11, Eph 16

Philad. 4 eis yap dpros rots macw eOpupOn

(of the Eucharist)

Vii. 30 (evxaporovrTes) . . . Kal (€fopodo-

youpevot) ép’ ois evepyérnoev

vi. 20 § 1 (od ydp Ovary Séerat Peds)

dveviens inapxav TH pice GAAA... evdoxarv éni tais Ovoias avTov

v. I § 2 (rhs paprupias Tay TabnpaTwv

Io

35

40

avrov): Rom. 2 tiv éavTot maOn- 45

parov pdprupa

xii

9 dpécews . . . TUXWTL

mvevpatos ayiou mAnpwhdow

agiot TOU xpiaToD gou yévevra, (wis aiaviov Tixwot

I

lanl

Introduction

ii. 18 § 3 dbécews Tevédpevor

Smyrn. 13 wemAnpwpévor mvevparos aryiov

Philad. 3 &v0t (“Inaod Xprorod) yevdpevor owrnpias aiwviov TUxwow : Smyrn.6

5 (wis aiwviou ob revgera 22 sodicas mvedparos dyiov mAnpwons Eph, 4 coguadévres bmd Tod mvedparos P. 22. : 4 BaciAelon iepateyma KTA (ii. 25 § 10), iii. 15 § 6: Philad. 4 25 dveAdT@s 23.3 vi. 19 § 1: Eph, 11 10 30 mdons aicOnris Kat vonris picews See on 15. 6 31 drpénrous duéumrous dveyeAnrous See on 12, 18 P. 23. 1-6. 3 dareAevTHrovs v.7§4 P, 26. 15 4 Ka0wowwpévov v. 14 § 6 Kabocinow 5 Ta dyvoovpeva dmoxadvypov, Ta Aei- Cp. ii. 6 § 7 Tods dyvoodrTas Bidacxere, TOVTa MpocavaTAnpwoov, TA eyvwo- Tovs émorapévous ornpicere, rods péva Kpatuvoy .. 11 Ta wemAavnpEeva meTAAVHLEVOUS EMOTPEPETE éxiotpepov 20 13 Tovs veoTeAcis BeBaiwoov v. 6 § 3 (rods veodwriarous) BeBaotpev 25 6 rérois pr TEepiypapdpevos Cp. vi. 27 § 2 uh év rérw dy (of the Holy Ghost) 28 6 pice dvaddAociwros Cp. Philip. 5 rov tH ptoe drperrov (of the Son) ; 25 30 AoyKais puceow Cp. Trall.9 Trav dowparoy picewy : ii.

30

15>) cn

40

56 § 1 ai émoupana pices.

(4) There is the same large use of Scripture, both in strings of quotations (see esp. 6. 15-30: 9. 2-16: 12. 10-31: of course the usual formulae of quotation are not to be expected in prayers) and in series of examples (17. 15-18. 21), with the characteristic use of epithets and titles (17. 16, 23, 27, 31: 18. 11: 20. 4: 27.1), as well as a great deal of scriptural language worked into the text. The quotations which occur elsewhere are noticed in the parallels above : some of them are noticeable, p. 5. 22: 12. 19, 28: 18.11: 19.27: 21.6. (5) Most of the theological characteristics reappear: 6 udvos dAnOwods Oeds 5. 15: Tav Sdrav Kupios 5. 17, S€omoTa Tav SAwy g. 2 (not Oeds Tav SAwy: and as in the rest of vii and viii, except viii. 47 epil., 6 ém mavrwy Oeds is not used): O¢ds povo- yevns 6. 28: beds Adyos 15. 4: 19. 20: mpwTdToKos mdons KTidEwsS I5. 4: 19. 21: the ‘ service’ of the Son is put emphatically 19. 7sq. as in v. 20 § 5, cp. I9. 16: and the operation of the Father ‘through’ the Son is strongly marked 5. 18: 7-17: 94: 12.11: 15. 2, 7-11: 16. 28 (cp. iv. 13, v. 7 § 15, Vi. 11 § 1, &c.) and 6 @¢ds xat marip tod xpotod and the like are common, 5. 16: 15. 10: 19. 8, 18: 25. 29: and mais is used of the Son 25. 30: 27. 10, cp. viii. 47 epil.: while the liturgy shares with the Epistles the common use of dyévvntos of the Father (5.15: 14.27, 32), and of eds absolutely of the Son (9.17: 13.2: 19. 7;

The Syrian Rite xlili

18: 24.7). Our Lord’s highpriesthood 15. 5: 19.17. ‘O mapdaxAnros of the Holy Ghost 5. 17 (the ‘ witness’ does not appear: and there is no commemora- tion of the Holy Ghost where~it might be expected in the Thanksgiving, p.15: indeed the mention of the Holy Ghost is for the most part incidental). The

denial of our Lord’s human soul is wanting, but it may be noticed that the soul 5

is not mentioned in 19. 15-25, where the odpf is twice alluded to (in vi. 26 § 1, where alone in i-vi the compiler’s heresy appears, the meaning of é« puxijjs kat owparos might escape notice were it not made quite explicit in pseudo- Ignatius). There is an implicit antignostic polemic in 12, 11-13: 14. 29-15. I: 26, 29-27. 2: creation and providence are characteristically combined in 15. 7-9: 19. 8sq.: baptism zmto the death of our Lord occurs only in the deacon’s suffrage 7. 6, where however it may be an addition of the compiler’s: and naturally the sabbath is not dwelt upon (but it is emphatically commemorated in the thanksgiving in vii. 36).

If the thanksgiving in vii. 33 sqq. be compared in detail with the prayers of the liturgy the impression will be confirmed that both are by the same hand and this the hand of the compiler. It will have been noticed that there seem to be no important parallels between the commemoration of creation (15. 15-16, 17, and vii. 33 sqq.) and the compiler’s work elsewhere. This is accounted for by the absence of occasion for such description elsewhere, while here no doubt it corresponds to and is occasioned by the practice of the church.

We conclude therefore that the Clementine Liturgy is con- structed on the Antiochene scheme and includes the Antiochene diakonika, worked over and expanded by the compiler of the Apostolic Constitutions, who is also the pseudo-Ignatius, and filled in with prayers which, whatever sources they may include, are very largely the work of the same compiler.

It will be seen that, according to this analysis, the compiler in filling in the traditional scheme with matter substantially of his own composition has only done what was presumably within the competence of any bishop in the exercise of his tus liturgicum, Other analyses of sources have been proposed, but mostly without regard to the literary affinities of the liturgy with 4. C. and pseudo-Ignatius on the one hand and with S. Chrysostom’s quotations on the ‘other. They are based mainly on certain inconsistencies, real or apparent, in the text. Dr. Probst in Liturgie d. drei ersten christlichen Jahrhunderte Tubing. 1870, pp. 276sqq. notices (a) the inconsistency between 13. 26~30 referring to the kiss of peace, and the preceding paragraph 5-21 in which he finds signs of a later origin: (8) the rubric 23.13 and the following litany as to which he asserts that xnpvocérw cannot apply to the recitation of the litany, while a litany in this position is otherwise unattested in early writers. Accordingly he con- cludes that two documents have been combined, the line of division running between 23.13 and 14, and that 13. 5-21 is an insertion in the first document due to the editor. Briickner in Theol. Studien u. Kritiken 1883, pp. 1-32 notices

»

15

30

35

40

xliv Lutroduction

(a) the inconsistency between 13. 26 sqq. and pp. 3~9, which it seems to repeat, (B) the repetition of the intercession, pp. 21-23 9-12, (y) some inconsistencies of terminology. He concludes that the editor had before him two complete but divergent liturgies, which he selected and combined, 3. 3-13. 23 and 23. 13-27. 14 belonging to one document, 13. 16-23. 11 to the other. Kleinert in the same no. of Theol. Stud. u. Krit. pp. 33-52 contends for three documents, (a) a rubrical scheme reproduced by the Egyptian document Append. A 1, which is prior to A.C., (8) an énicxoros-document, the source of all the prayers rubricated with éniaxonos, (7) an apx.epeds-document from which are derived the prayers rubri- 10 cated with dpxepeds : and he finds differences of character between the two latter. A writer in the Church Quarterly Review 27, April 1882, pp. 37 sqq. postulates three documents at least, one covering 3. 2-13. 22 and perhaps 23. 13 to the end, the second 7. 3-26 inserted in the first, and the third the passages rubricated with dpxcepevs ; grounding his view on the inconsistencies and on the 15 theological character of the dpysepets-passages with their implied anti-valentinian polemic. These theories could not be adequately discussed apart from liturgical considerations, for which this is not the place. It is sufficient to say here (1) the most serious difficulty is that of the relation of 13. 25-32 to the preceding dismissals &c.; but it is possible that the difficulty existed in the compiler’s 20 rubrical source, whether that source was a written document or the practice of his church: in other words, the simpler dismissals &c. may have been already in the latter half of the fourth century merely a survival, deprived of their significance by the development of the more elaborate forms. It must be remembered, and these critics seem to forget it, that on any supposition the 25 editor was describing with whatever freedom what was continually before his own eyes and those of his readers, and the last place in which to look for gratuitous incoherencies in practical directions is in a work where the author has so free a hand, unless it be supposed that the inconsistencies would justify themselves as corresponding to something in current practice. And in fact 30 there is some trace of such inconsistency in S, Chrysostom’s allusions to his own rite: see p. 473. 20-23 and note. (2) Inconsistencies of terminology can be explained : (a) the figurative edvodxo 11. 3 is as natural in a prayer as doxntat 25.3 is in a rubric, (8) the same explanation is applicable to xemmaCduevon 22. 19 as compared with évepyouvpeva 5. 31, &c., and besides xeuatou. is characteristic of the compiler (see above), whereas évepy. occurs only in diakonika, () imnpecia ro. 28, as abstract and appropriate with d:axovia, as comp. with brodidxovos 22. 1 &c., has already been noticed, and again inp. occurs only in diakontka, (8) dpx.epevs 12. 9 and 14. 9-24 as comp. with énxioxomos elsewhere may be only an accidental variation (cp. ii. 57, where émicn., iepevs and dpxiep. are used indiscrimin- ately), while apyxrep. is characteristic of the compiler (see above), who is perhaps alone in using it in this sense at so early a date (and it is likely that the condi- tions of the fourth century would first give rise to its use), and it only occurs in immediate connexion with what we have seen reason to believe is mainly the compiler’s work, except in 14. 12-20, where he has almost certainly inserted 45 it, for it does not occur in the corresponding passage of Can. Hippol. and the

tr

3

on

°

4

The Syrian Rite xlv

sahidic (p. 463. 16 sqq.), while the ethiop. has épisképds. (3) The internal difference in the character of the prayers is imaginary, except in so far as they are severally appropriate to their occasion : of course there is more ‘scope for the expansion of theological ideas in the Thanksgiving than elsewhere ; while the antignostic polemic is a marked characteristic of the compiler of A.C. (4) 5 Dr. Probst is wrong as ‘to facts: xnpvacérw 23. 13 is the technical word in such a connexion (See below p. 524/n. 8), and in fact it is so used 7. 27; while there are traces of a litany like that of p. 23 in S. Chrys., see ‘p. 475. 1-9 and note: cp. Pp. 533. 3, 57: 62. 8 sqq.: 97. 7 sqq.: 138, 19 sqq. Thus the grounds for discrimination of documents on these lines are insecure, while the inconsistencies 10 in the text, such as they are, are accounted for in the distinction adopted above.

It follows further that prima facie no significance whatever in point of date or of geographical range can be claimed for the Clementine Liturgy larger than that of the Syrian rite generally, as represented e.g. by S. Chrysostom’s Antiochene writings, and that its main value lies in its filling out in detail the outlme derived from the Syrian writers of the fourth century; while as to origins it presents precisely the same problems as do the indications of those writers: as a pheno- menon to be accounted for it is simply co-ordinate with Appendix C.

Its claim to a larger significance must be established, if at all, on other con- siderations than those hitherto dealt with: but such other considerations do not belong to this place. The most elaborate work on the subject is Probst op. cit., which is an attempt to show that it approximately represents the liturgy or at least the anaphora of the whole church throughout the antenicene period. See the summary in Bickell Messe u. Pascha Mainz 1872, pp. 29 sqq. The writer in the Church Quarterly Review, 27, pp. 41-47, contends for the early date of the dpxtepeds-document. At this point two remarks may be made on both of these essays: first, that both ignore the literary relation of the liturgy 30 to A.C. generally and to the pseudo-Ignatian epistles, whereas this relation puts at least some of the marks of antiquity in a new light and shows that they are the antiquarianisms of the compiler: and secondly, that parallels quoted from earlier writers, while they may indicate the sources of the compiler’s several ideas, as they certainly illustrate them, prove nothing as to the antiquity 35 of the prayers in which they are combined. Dr. Bickell of. cit., in his attempt to find the origin of the christian anaphora in the jewish paschal ritual, assumes Dr. Probst’s conclusions as established: but his argument is equally satisfactory —or unsatisfactory—apart from this assumption.

La

5

°

nS)

LS)

5

§ The Clementine liturgy is mentioned, perhaps by Leontius of Byzantium 40 (fl. 531) in c. Eutych. et Nestor, iii. 19 (Migne P. G. Ixxxvi 1368 c) under the title } THY GrooTéAwy avapopa, and in [S. Proclus] de traditione divinae missae (1b. \xv. 849 B), of uncertain date. After Nicetas Pectoratus ¢, Latinos (ib, cxx. 1017 CD,

xlvi Introduction

IOIQC, Io20D) in about 1054, the Constitutions seem to have been neglected until their publication in 1563 (Ueltzen p. xi, Funk p. 2), but the liturgy is quoted in the eleventh or twelfth cent. by Nicolas of Methone in de corpore et sanguine Domini (Migne P. G. lxxxv. 514 pD) and in the fifteenth cent. probably 5 from Nicolas by Mark of Ephesus de corp. et sang. Dom. (ib. clx. 1080 B) and Bessarion de sacramento Eucharistiae (ib. clxi. 500 D, 514 CD, 517 D). The frag- ment (=p. 20. 13-21. 8 below) in Bodl. Misc. graec. 134 f.251 b and Paris Suppl. graec. 343 f. 94 (both of the sixteenth cent., written by Constant. Palaeocappa) also seems to be derived from the tract of Nicolas of Methone, which is con 10 tained in both these mss. The Clementine liturgy apart from A.C. was printed in ‘H @¢ia Accroupyia Tov dyiov . . Mdpxov Paris 1583, pp. 71 sqq. (no doubt from ed. 1563); in Daniel Cod. lit. iv. pp. 48-791 and in Neale The Liturgy of S. Clement Lond. 1858 (both from Cotelier’s text). Lebrun Explication iii. pp. 76-98 gives a French 15 version: Neale The Liturgies of S. Mark &c. Lond. 1859 (Neale and Littledale, 1868 &c.) an English, and Probst Lit. d. drei ersten christlichen Fahrhunderte pp. 258-275, a German version. On the liturgy, besides the authorities already alluded to, see Cotelier’s notes on A.C. viii in SS. Patr. Apostol. Amstelod. 1696 (Clericus-Coteler., Antw. 1698, pp. 392-406), Drey Neue Untersuch. tiber d. 20 Konstit. u. Kan. d. Apostel Tiibing. 1832, pp. 106-112, Daniel u. s. pp. 42-48 and notes below the text pp. 48-79.

2. The order of the Liturgy in the second book.

Of the two chapters, 57 sq., given below, the greater part

of 57 §§ 2-11 and of 58 belongs to the Didaskalia, and has only

25 been worked over and slightly modified by the compiler ; while

57 §§ 5 sq., 12-14, belongs entirely to the compiler. In other

words, the body of rubrics, p. 28. 1-29. 22 below, belongs

mainly to the Didaskalia ; while the whole of the order of the

service, pp. 29. 25-30. 41, except a part of the rubrics p. 30. 30 1-12, is the interpolator’s,

In the rubrication 28. 1-29. 22 the principal modifications are in the following passages: 28. 1-12 derived from Didask. 12 and in your assemblies in the holy churches assemble with all becoming decencies and appoint places for the brethren carefully. And in reverence for the presbyters let there be a place set apart on

35 the east side of the house: and let the throne of the bishop be set in the midst of them and let the presbyters sit with him. And again on the second east side of the house let the lay men sit, for so it ts required that on the east side of the house should be seated the presbyters with the bishops ; and behind, the lay men, and then the women. The changes here are mainly the insertion of (1) the figure of the

40 ship and its crew, apparently from the Clementines, Ep. Clem. ad Jac. 14 (Cotel. i. 609), (2) of the sacristies and the deacons’ vestments, (3) of the doorkeepers, cp. ii. 25 § 12, 28 §2, vi. 17 § 2. P. 28. 12-14 from and let the other [deacon]

The Syrian Rite -xivii

stand outside at the door and let him observe them that enter: and afterwards when ye offer let them minister together in the church: 29. 8 from tf he ts not willing to offer at least let him speak over the chalice: but if while ye are sitting, &c. Here the regulations are simply altered by the interpolator.

In the liturgical order (1) p. 30. 1-10 is derived from Didask. 12 that when ye stand up to pray the leaders may stand in front, and behind them the lay men and then again the women. For it is required that ye pray towards the east, as ye know it is written O sing praises unto God who rideth on the heaven of heavens in the east. But of the deacons let one of them stand continually by the offerings of the eucharist. (2) The rest is independent of Didask. except in so far as certain points are alluded to elsewhere: ii. 39 §§ 2 sq.=Didask. 10 (the bracketed words belong to Didask.) (ds rods &Ovixods drdérayv OédAwor peTavoeiy Kat émotpépew ex Tis wAdvys eis éxxAnoiay mpoadexdpeOa Smws TOD Adyou dxodwor, od piv Kowovodpev adrots dxpt THY oppayisa AaBdvres TeAELWOGow* ov Tws Kal Tois TOLOU= ros [sc. penitents] péxpis ob peravolas Kapnoy émdei~wouv) emirpéroper (ciagpyerbau dmws ToD Adyou dxovovTes pr TEACiws Apdnv amdAwyTaAL, pr KoWwvEiTwoary Be ev TH mpocevx) GAX’ éLepxeadwoav) pera Thy dvd-ywow Tod vopou kal THY npopynTay Kal Tod evayyeAlou (Stws) Sid Tod efrévar EmBerATIWOGor Thy dvactpophy Tod Biov anovdd- (ovres mepi ras ovvdges dmavrav donuépa Kal (rH Sehoe) syorddfev: 54 § I= Didask. 11 (5:a tovro & émicxoror) [sc. in order that your offerings and your prayers may be accepted] peAdAdvtov (bya eis tpocevyiy drayrav), peta Thy dvayvwow kai Thy Wadrp@diav Kai ri én rais ypapais Sidackadiav (6 Sidxovos) Extws mAnaiov bya (wera inrAts povis AeyéTw M7 Tis Kata Tivds), pH Tis év bmoxpice, (iva édv ev pe év Tialv avtidoyia) cuvednoe Kpovodévres (SenOHa1) Tod Ocod (Kal SiadAaywor tois adeApois). (3) There are marks of the compiler’s hand: the apostolic fiction 29. 30-36: characteristic words mapaxadeiy cuppuvws abereiv droBddXEWw bmnpereioba dpxiepeds (= bishop) xupiaxds dudntos: passages parallel with his work elsewhere, 30. 6 THs dpxaias vouis ii. 41 § 2: 33. 7 dberTHoas ... dweBANON see above on 17. 4: 30. II bmnperovpeva pera pdBov Tars.g: 30. 14, ii. 54 § x above: 30. 17 SoAlws ds KrA v. 14 § 5 [Bots 7d] SdéAcovy Pidnua: 30. 38 ws Bacihéws owpart Vi. 30 § I Thy avrituTOY Tod BactAciov oWpaTos . . EvxXapioTiay : the use of Scripture 29. 38: 30. 6, 17, 25 sqq.

Thus the body of rubrics relating to the ordering of the congregation is substantially derived from the Didaskalia and belongs to the first half of the third century: the liturgical order is the compiler’s and is of the latter half of the fourth century.

The corresponding arabic and ethiopic is in cap. ro of the respective Didas- kahae: see ms. Bodl. Hungtingt. 31 ff. 88b sqq.: Platt The ethiopic didaskalia, Pp. 93-98 (eth. and eng.).

dS zt

Ww

5

40

xl vill Introduction

B. Tue GREEK LITURGIES

1. The Liturgy of S. James

i. The Printed Text.

AEITOYPTIAI TON ATION MATEPON "laxwBov tod dmoord\ov Kai aded-

5 dobéov, Baoeiov trod peyddou, “lwdvvov tov xpvcoorduov Parisiis ap. Guil. Morelium 1560.

The origin of this text of S. James, which has become the fextus receptus,

is unknown. It is reproduced in Fronto Ducaeus Biblioth. vet. patrum t. ii,

Paris 1624: in H @EIA AEITOYPIIA TOT ATIOY IAKNBOY TOY ATIOSTOAOT:

10 éxréOnror wapa TH iepa Tav pidrov fvvwpii. EN TH SAAAKATH Venetiis 1645: in J. A. Fabricius Cod. apocr. N. T. p. iii, Hamb. 1719: J. A. Assemani Cod. liturg. eccl. univ. t. v, Romae 1752; W. Trollope The greek liturgy of S. James &c. Edinb. 1848: J. M. Neale Tetralogia liturgtca Lond. 1849, The liturgy of S. James Lond. 1858: H.A. Daniel Cod. lit. eccl. univ in epit. redactus t. iv, Lips.

15 1853: Neale and Littledale The greek liturgies Lond. 1858. Also (Bp. Rattray] The ancient liturgy of the church of Jerusalem, being the liturgy of St. James freed from all later additions . .. with an english translation, notes 1144: Bunsen Analecta antenicaena iii, Lond. 1854 (the anaphora omitting all that is not common to the syriac with the greek).

20 A Latin collection generally corresponding to the greek above was issued in the same year: Liturgiae sive missae ss. patrum Iacobi apostoli et fratris Domini, Basilii magni e vetusto codice latinae tralationis, Ioannis Chrysostomi interprete Leone ‘Thusco . . . Parisiis ap. Guil. Morelium 1560, Antwerpiae ex officina Christophori Plantini 1560, and again Antwerpiae in aedibus Ioannis Stelsii

25 1562. The version of S, James was reproduced in Biblioth. ss. patrum Paris 1575 t. iv, Paris 1589 t. vi: Magna biblioth, vet. patr. Colon. 1618 t. i: Bzblioth. vet. patr. Paris 1624 t. ii: Maxima biblioth, vet. patr. Lugdun. 1677 t.i: Fabricius and Assemani u. s. English translations in T. Brett A collection of the principal . liturgies Lond. 1720: Rattray u.s.: Neale History of the holy eastern church:

30 introd. Lond. 1850 pp. 531-701 (anaphora): Neale and Littledale The liturgies of SS. Mark, James... transl. with introd. and appendices Lond. 1868 &c. (1st ed. by Neale 1859): Antenicene christian library xxiv, Edinb. 1872. German in Probst Liturgie d. drei ersten christlichen Jahrhunderte Tiitbingen 1870, pp..295-318.

J. A. Assemani Codex Liturgicus ecclestae universae, t. V, 35 Romae 1752, pp. 68-99, eadem missa S. Jacobi ex antiquo mss. messanensi quod nondum lucem aspexit. On this text see below under ms. A. Neale Jntrod. p. 325 calls it ‘the Sicilian liturgy.’ C. A. Swainson The Greek Liturgies chiefly from original

40 authorities Cambridge 1884, pp. 214-332, where S. James is printed from four mss. (Messanensis, Rossanensts, Paris Graec.

The Syrian Rite xlix

2509 and Paris Suppl. graec. 476) with collations of the recepius in the margin.

On the mss. see below A,B, F,D. It is unfortunate that so important an addition to materials is marred for purposes of the criticism of the text by inexactness of collation, and for purposes of comparison by a perplexing 5 rearrangement of the paragraphs in the several columns.

Dionysios Latas archbp. of Zante ‘H 6cia Neroupyia rod dyiou évddEov dmoordéAov “laxwBouv tod adeApobéov kai mpetov iepapxov tar ‘lepo- godvpov exdobcioa peta Siatd£ews Kai onnecooewv Zante 1886.

For this edition, the purpose of which was to eliminate the byzantine 10 accretions in the current Zante text and to reorganize the rubrication, the late archbishop consulted some mss. in western libraries as well as those in Zante and made use of the printed ¢extus receptus: but its aim was practical, to supply a book for use in the celebration of the liturgy traditional in Zante on S. James’ day. Accordingly its value lies in its representation of the reformed Zante use, 1 and it is of little value for the reconstruction of the text or for the history of the rite or even of the traditional Zante use: the editor appears to have rewritten the rubrics. In general character it corresponds with the fextus receplus.

we

ii. Manuscripts. 20

A. Messina, Library of the University. Graec. 177. Two pieces of a parchment roll of the end of the tenth or the beginning of the eleventh century, formerly belonging to the Basilian monastery of S. Salvator in Messina, containing the greater part of S. James, which occupies the whole of the recto 2 and part of the verso. Printed in Assemani pp. 68-99 (with only the cues of the prayers already given in the receptus), Daniel iv pp. 88-133 (from Assemani), Swainson pp. 224-328 (first col.: complete, from a new collation).

or

On the ms. see Assemani pp. xxxviii-xlix, Swainson p. xviii. It has become 30 further mutilated since Monaldini copied it for Assemani in 1749. Its text now corresponds to pp. 34. 21 6-39. 12 a, 45. 10 @ to the end of the text below. Its most substantial difference from the text below is a long series of com- memorations after 57. 7. Its date is approximately fixed by the names of the patriarchs commemorated, which indicate 983 (Swainson p. 301: but Matrangas 35 in the Messina catal. gives ro12). Its source ought to be fixed by the name of ‘Eneas the apostolic and first of the bishops’ p. 294, and Lydda (Acts ix. 33) suggests itself: but Zenas one of the seventy is traditionally the first bishop of Lydda (Lequien Or. christ. iii. 581), and there seems to be no tradition as to Aeneas. It certainly does not belong to Jerusalem, and its special interest in 40 Sinai, p. 296, perhaps indicates Pharan, the original see-town of Sinai, as its source.

: ee - Introduction

B. Rome, Biblioth. Vaticana, Vat. gr. 1970 olim Basilianus cryptoferratensis 1x. Parchment, thirteenth century, containing S, Chrysostom, Presanct., S. Peter, S, Mark and S. James. S. James is printed in Swainson pp. 214-330 (second col.) ;

5 notes of variants in latin in Assemani pp. 400-408, and thence in Daniel iv, pp. 88-133.

On the ms. see Batiffol L’abbaye de Rossano Paris 1891, pp. 51, 75, 843 Assemani p. 398 sq.; Renaudot i, p. 116 (ed. 1847); Swainson pp. xv sqq. Its text is of the same type as A. Among the living it commemorates ‘ our

Io patriarch’ unnamed (p. 280), and among the dead the latest patriarch of Jerusalem commemorated (p. 294) is Orestes who sat 995-1010 c., the latest of Antioch (p. 296) Theodosius who sat c. 1075: the text therefore seems to be of the eleventh century. No bishop is commemorated: it therefore probably belongs to Jerusalem.

C. Rome, Biblioth. Barberina. JZS, vi. 10, Paper, sixteenth

or seventeenth century, fo. Unpublished,

The armorial bearings in the title indicate that it was written for a Barberini. It is frequently corrected by a second hand. The text is closely akin to B, and since the same names are commemorated the two mss. must be nearly related

15

20 in genealogy.

D. Paris, Biblioth. Nationale. Suppl. graec. 476. Paper, fifteenth century, containing S. James f. 1, S, Peter f. 35 v, S. James is printed in Swainson pp. 215-332 (fourth col.).

On the ms. see Omont Jnventaire sommaire des mss. grecs de la Bibl. Nat, iii, 25 Paris 1888, p. 267: Swainson p. xxv. Its text is of the same general type as the preceding, but has many peculiarities. It commemorates among the living ‘our father the patriarch’ (p. 281) and ‘our bishop’ (p. 289) both unnamed, . and among the dead ‘the archbishops’ of Jerusalem (p. 295), the last being Leontius who was sitting between 1187 and 1193, and it has a suffrage for 30 pilgrims at the holy places (p, 285): hence its text seems to be of the late twelfth century, and belongs to Palestine.

E,Carro, Library ofthe Orthodox Patriarchate, Description?

Date? Of this ms. I have seen only a copy, which I owe to the kindness of 35 the Metropolitan of the Pentapolis, and have no information as to its date and character. Its text is of the same type as the foregoing and is in some points akin to D in particular. It contains no indication of date or provenance. F, Paris, Biblioth, Nationale. Graec. 2509. Paper, fifteenth century, containing zzter alia S, James f, 194, S. Basil f. 210 v, 40 S, Chrysostom f. 231 and Presanct. f. 237. S. James is printed in Swainson pp, 215-332 (third col.) and below,

The Syrian Rite li

On the ms. see Omont Jnventaive ii. p. 274, Swainson p. xxv. Its text differs from the foregoing chiefly in the shortening of the intercession by the omission of the particular commemorations and in containing fewer byzantine insertions. The ms. is not a ritual book, and its source therefore may well be much older than itself, and such data as it supplies suggest the beginning of the twelfth century. John the patriarch (34. 20, 36. 31) may be John 1X of Constantinople, I1r1-1134; Theodulos the archbishop (34. 22) Theodulos of Thessalonica who was archbishop under Alexios Komnenos and died before 1134; the Bao.Aeis (55. 13) John II Komnenos and Irene 1118-43, and the Bagidtooa Irene widow of Alexios. If this be so, the text belongs to the province of Thessalonica.

G. Paris, Biblioth. Nationale. Suppl. graec. 303. Paper, sixteenth century, fo., written by Constantine Palaeocappa for the cardinal Charles of Lorraine, 1554-1574. Contains S. James f. 19, S. Basil f. 58, S. Chrysostom f. 89, and a collection of various tracts &c. on the mass. Unpublished.

On the ms, see Omont Jnventaire iii. p. 246, Swainson pp. xxxiii sq. Its text is approximately that of the recepius, but Dr. Swainson is wrong in concluding that it is the copy from which the editio princeps was printed. This it certainly is not: notably it does not contain the curious lections-rubric of the receptus*. Nor is there any reason for supposing, with Swainson, that it is derived from F. It contains nothing to indicate its source or the date of its exemplar.

H. Oxrorp, Bodleian Library. Miscel. graec. 134. Paper, sixteenth century, la. fo., also written by Const. Palaeocappa, and apparently, from the frequent occurrence of the english royal arms, for Henry VIII. A theological catena including S. James, f, 240. Unpublished.

The text is of the same type as G but not identical with it. It has no indication of date or origin.

In Cambridge Ff. iv. 2, ff. 294-7, and in Paris Suppl. graec, 143, ff. 91-94, both written by Palaeocappa, are fragments, of which the former (= pp. 51. 6-54. 21 below) gives a text closely akin to H; the latter (=pp. 51. 6-54.16) differs from both G and H.

J. A ms. from ZanTeE in the possession of the editor. Paper, seventeenth century, probably written in Zante, and evidently

Or

et Or

dS on

used in the celebration of the liturgy: small additions and 35

corrections in the margin by a second hand.

The text is of the same type as G and H, but has some characteristics of its own,

® This rubric is as follows: efra dvaryivdonerau Biefodiucwrara Ta lepa Adya THs mahaias Biabqens Kal TOY _mpopnT av kal dmodeixvurat 7] TOU viov Tov Ocov évavOpamnots Ta TE md8n | Kat % éx ven piv dvaoraos, 4 eis Tovs ovpavods dvobos Kat maAw 1H devrépa avTou pera dééns mapovoia Kal TovTo _yiveras Kad’ éxaotnv év TH iepG Kal Oeiq

iepoupyia. q P

lii Introduction

K.Carro, Library of the Orthodox Patriarchate. Description? Date?

Of this also I have only seen a copy. Its text is almost identical with the vecepius, and it is distinguished from all the preceding by containing the 5 curious lections-rubric. So far as its internal character gives indications it may be descended from the printed text: but this cannot be decided without a knowledge of its date.

L. Cuaki, Library of the Theological School. Paper, eighteenth or nineteenth century.

io This ms. has probably perished in the earthquake of 1894 which destroyed the Chalki School. A slight inspection led to the conclusion that it was probably a copy of the printed fextus receptus. § There was a ms. of S. James in the Library of Strassburg, but presumably it perished in the siege of 1870.

15 The mss. obviously fall into three groups A-E, F, G-L, the last being akin to the recepius: and there is some reason to suppose that this grouping corresponds to geographical distribution, A-E being eastern (Patriarchate of Jerusalem), G-L western (Zante), and F intermediate (Thessalonica). This

20 last has. been chosen for the present volume as betng intermediate in character.

Besides these mss. of the whole liturgy there are two con- taining only the dakontka : M. Sinat, Library of the Monastery of S. Katharine.

25 Graec. 1040. Paper, fourteenth century. A deacon’s “ibellus containing the diakonika of S. James, the Presanctified of S. James, S. Chrysostom and the Presanctified of S. Basil. The diptychs of S. James are given below in Appendix H, p. 501.

30 On the ms, see Gardthausen Catal. cod. graec. sinait, Oxon. 1886, p.219, The text belongs to the first group, but it differs from the other copies in that the paragraphs which appear as diptychs are in A-E incorporated in the celebrant’s

prayers. The names commemorated indicate that the text belongs to about 1166, and that its provenance is Sinai (p. 501 below).

35 N. A Zante ms. in the possession of the editor. Paper, written in 1860. Diéakonika of S. James with cues of the priest’s prayers, &c.

The text is that of J.

The Syrian Rite litt

ili. History, &c.

(1) In Appendices _B-D is collected some evidence of writers from the fourth to the eighth century. This evidence could no doubt be indefinitely extended, especially from the acts of Syrian saints. 5

On S. Cyril see Touttée’s notes in the Benedictine edition, Paris 1720, Venice 1763. A great deal of evidence was collected from the writings of S. Chrysostom by Claude de Sainctes in Litt. sive missae ss. patrum Antv. 1560, ff. 188 sqq. and by Bingham in Antiquities xiii. 6, but no attempt was made to distinguish the Antiochene from the Constantinopolitan writings. The Antiochene evidence io was collected by Dr. Probst in an article in Zetschr. f. katholischen Theologie 1883, and again in Liturgie d. vierten Jahrhunderts u. deren Reform Minster i. W. 1893, pp. 156 sqq. To the former of these I am much indebted, though it is characteristic of Dr. Probst to be fanciful and forced in his interpretations and to see allusions to the liturgy where it is difficult to find them. Cp. Grancolas 15 Les anciennes liturgies Paris 1704, pp. 134-49: Montfaucon Opp. S. Chrys. xiii, Paris 1738, pp. 180-4.

(2) In Appendix E the liturgy from the Dionysian writings is given. This is provisionally assigned to the Syrian rite, and it may well represent an outlying type intermediate between the 20 Syrian and the Persian. But both the origin of the Dionysian writings and the character of the liturgy are too indeterminate to admit of certainty.

On the origin of these writings see Bp. Westcott Essays in the history of the religious thought of the west Lond. 1891, pp. 152 sq., where they are assigned to 2 Edessa or its district and to the date 480-520, a conclusion with which the _ liturgical data are very consistent. Bp. J. Wordsworth in the Dict. of christian biography i. p. 847 is undecided between Syria and Egypt: but there is nothing Egyptian in the liturgy.

cre

(3) Data for the later history of S. James are few and 30

scattered.

The earliest mention of the liturgy by name to which a date can be assigned is in Can. 32 of the Council in Trullo a. p. 692 (Bruns Canones i. p. 47). The Barberini MS. iii. 55 (8th cent. fin.) p.518 gives an edy7) Aeyopérvn év TO SiaxomiKnd pera Tiv Oeiay Ae«Toupyiav Tov dyiov ‘IaxwBov. The tract of S. Proclus de traditione 35 divinae missae (Migne P. G. lxv. 849) and the tract in ms. Paris Graec. 2500 f. 207 v (partly published in Pitra Spicileg. solesm. iv. p. 442) attributed to S. John the Faster (+595), both telling the same story of S. Basil’s abridge- ment of S, James, are unauthentic and of uncertain date; and the letter of Charles the Bald ad clerum Ravennat. quoted by Bona R. L. i. 12 cannot be 40 verified. Evidence of the narrow range of the use of S. James at the end of

liv Introduction

the twelfth century is found in Theodore Balsamon iu can. 32 in Trullo p. 193

(Migne P. G, cxxxvii. 621 B) and responsa ad Marcum 1 (ib, cxxxviii. 953):

but it was and continued to be known and quoted: see Isaac Armen. Jnvectiva

(twelfth cent.) in Maxima biblioth. pair. xx Lugdun. 1677, p. 1241 c, Bessarion

5 de sacram. Eucharistiae (Migne P. G. clxi. 500 D, 504 A, 514 C, 515 A). Cp. Leo

Allatius S’ppera Colon. Agrip. 1653, pp. 176 sqq. For its use in the jurisdiction

of Rome in the eighth or ninth century see the diptych of Flavius Clementinus

in the Liverpool collection of ivories (Pulszky Catal. of Feyérvary ivories Liverpool

1856, pp. 40-43: Maskell Jvorzes Lond. 1875, p. 38: the diptych commemorates

10 P. Hadrian I or II). For other traces of it in the west see the prayers derived

from it in French German and Italian ordines in Marténe de ant. eccl. vitibus i,

Antw. 1736: viz. Domine deus noster qui suscepisti c. 525 (S. Denys, ninth cent.),

532 (Troyes, tenth cent.), 538 (Moissac, tenth cent.) from ‘O Oeds 5 mpoadefapevos

p. 32 below: Domine deus omnipotens c. 494 (Salzburg?), 519 (S. Denys), 530

15 (Troyes) from ‘O @eds 6 mavtoxpatwp p. 33: Omn. semp. deus qui es in sanctis

and Omn., semp. deus qui es repletus c. 525 (S. Denys) from Sol 7 wemAnpwpévy

p. 36: Dominator et vivificator c. 523 (S. Denys) from Aéomora (womaé p. 40:

Domine deus qui es omnium dominator c. 425 (Remiremont, twelfth cent.) and

Qui es omnium deus c. 425 (Subiaco, A. D. 1075), 540 (Moissac), 551 (Reims, 20 twelfth cent.) from ‘O mavrwy Oeds p. 43.

(4) No ancient commentary is known. Among modern writers see Brett A collection of the principal liturgies Lond. 1720, pp. 272-90: Lebrun Explication litterale historique et dogmatique ... de la messe, 2nd ed. Paris 1777, vol. iv. pp. 347-72: Palmer

25 Origines liturgicae, 4th ed., London 1845, pp. 15-44: Trollope The greek liturgy of S. James &c. Edinb. 1848 (notes and recon- structions): Daniel Cod. Hit. iv. Lips. 1853, pp. 80-7: Bunsen Analecta antenicaena iii. Lond. 1854, pp. 27-37:

Among the earlier of the modern writers the authenticity of this liturgy was 30 much disputed, largely in view of its dogmatic use: e. g. De Sainctes in Liturgiae sive missae patrum Antv. 1560, f. 12 sq., Leo Allatius Svpypuxera p. 176 (and in Corpus byzantinum xxv, Venet. 1733), Bona Rerum liturg. lib. i. 8 § 3, Sala on Bona (/. c. t. i. p. 129, Turin 1747) and Benedict XIV de ss. missae sacrif. ii. 3 § 13 (Opera viii. Venet. 1767, p. 29) defend the greek tradition of apostolic authorship; 35 Natalis Alexander Hist. eccl. saec. 1, xii. § 3, S. Basnage Aunal. polit. eccles, i. Roterd. 1706, an, 58 c. xv. p. 695, John Lightfoot Opp. posthuma Franeq. 1699, p. 147, Le Nourry Apparat. ad biblioth. max. patr. i, Paris 1703, cc. 24-30, and Lebrun zw. s, impugn it. The discussion is scarcely of present interest, but Dr. Neale in Essays on liturgiology Lond. 1863 attempts to argue that the writers

40 of the New Testament quote from the liturgy of S. James,

The Syrian Rite lv

The Presanctified Liturgy of S. James.

The diakontka of this rite, hitherto unknown, are given below in Appendix G from the Sinai ms. Graec. 1040. The prayers are still unknown, but the diakonika are sufficient to indicate the structure of the whole.

On the ms. see M above. The same archbishop Peter (p. 497. 19) is com- memorated as in the ordinary liturgy of S. James in the same volume: hence the text of the Presanctified is also of about 1166.

C. Tue Syriac LItTuRGIES

In treating of the documents of the Syriac liturgies it is necessary to make two distinctions :

(1) between the several parts of the liturgy, which are commonly contained in separate documents: (a) the ordo communis, the common framework into which the several anaphoras are fitted, including the whole of the mass of the catechumens, the rubrication and certain standing formulae of the mass of the faithful, and the conclusion of the whole (p. 106. 8 sqq. below): (8) the anaphora, with which are included the three prayers of the faithful (pp. 83 sq. below) : (y) the liber ministerii containing the diakonika and the standing hymns; (8) the lectionary: (¢) the collections of variable sedros.

These divisions generally cross more or less: e.g. the ordo communis is |

commonly attached to some anaphora, or contains a typical set of lections and some sedros. The collections of proper sedros are not of importance for the present purpose and may be neglected.

(2) between the communions whose use they represent: viz. the Jacobites on the one hand, including the Christians of S. Thomas in Malabar, who now use the Jacobite rite; and the Uniats on the other, whether Syrian, i. e.the Roman community drawn out of the Jacobites since the end of the eighteenth century, or Maronite, i.e. the formerly Monothelete community of the Lebanon which entered the Roman communion in the twelfth century. All these observe the same rite with slight variations in detail.

Similar distinctions mutatis mutandis must be made in respect of the other living oriental liturgies.

1. The Liturgy of S. James i. Printed texts.

is) RA

30

Much of the following is derived from Bickell Conspectus ret syrorum literariae 35

Miinster 1871, pp. 65-70.

(rt) Jacobite. The Jacobite rite has never been officially printed as a whole nor more than fragments printed at all.

Io

or

20

NS wm

35

lvi Introduction

a, Ordo communts.

Fabricius Boderianus D. Severi alexandrinit ... de ritibus baptismi et sacrae synaxts apud Syros christianos receptis Antw. 1572 (syr. and lat.).

This is only a fragment, attributed to Severus, apparently by a mistaken extension to the liturgy of the authorship of the baptismal office. It has been used for the first part of the text in this volume (pp. 69-74) as giving a variety of usage not hitherto available in english. It has been supplemented as indicated on p. 2; cues have been expanded, and additions, marked by square brackets, made from the other sources there mentioned; and in particular the long prayer on pp. 73 sq. follows the text of (2).

Boderianus’ Latin version is reproduced in the Bibliotheca patrum Paris 1575 t. iv, 1589 t. vi, 1654 t. vi, Colon. 1618 t. vii, Lugdun. 1677 t. xii. A latin version of another text is given by Renaudot Lit. or. coll. ii. 12-28 (ed. 1847). English in Hough Christianity in India, vol. iv. Lond. 1845, pp. 623-33, 642-5: Howard The christians of S. Thomas and their liturgies Oxford 1864, pp. 199-221, 250-265 (both from Malabar texts).

8. Anaphora of S. JAMEs.

No Jacobite text seems to have been published.

Translations: Latin in Renaudot ii. pp. 29-42 reproduced in. Fabricius Cod. apocr. N. T, iii. pp. 122-146. English in Hough pp. 633-42: Howard pp. 222- 249 (Malabar texts).

y. Liber mintsterit.

No separate document is published, but most of the contents are included in the text or translations above.

(2) Syrian Uniat. aand 8. Ordo communis and Anaphora of S. James. Missale Syriacum tuxta ritum ecclesiae antiochenae syrorum Romae 1843 fo., pp. 1-43, 103-118.

The rubrics are in carshuni; the audible prayers are given both in syriac and carshuni ; the inaudible only in syriac. The ordo communis is attached to the anaphora of S. Xystus.

y. Liber ministerii.

JL JXesdaks od qrrawbr9 adsedso9 loko (Zhe book of the clerks used in the ecclesiastical ministries) Beirut 1888 (syriac only).

The Syrian Rite lvii

(3) Maronite. a, Ordo communis. —

Missale chaldaicum tuxta ritum ecclesiae nationis Maronitarum Romae 1592 and 1716. boapuly Jlese Jax yo lussany isko huosxes (The book of the oblation according to the rite of the Maronite church of Antioch) Kozhayya 1816 and 1838, Beirut 1888, Jworr? Loaguly flix Jer yo bisiace hang (Zhe order of the oblation according to the rite of the Maronite church of Antioch) Kozhayya 1855.

These have the rubrics in carshuni and some of the formulae in carshuni as well as in syriac. The editions differ in the number and the order of the anaphoras they contain.

Translations: Latin in Renaudot ii. pp. 1-11 (from ms. sources, p. 47): French

in Morel Messe des Chaldéens et des Maronttes du mont Liban Paris [1678] (on which see Catal. des manuscrits syriaques de la bibliothéeque nationale p. 56).

8B. Anaphora of S. JAMES. Missals as above. In the edd. of 1592 and 1816 (and 1838?) the anaphora of S. James is attached to the ordo communis: in the rest it is placed elsewhere. Assemani Cod. /it. iv. pp. 131-179.

This is from ms. sources and is all in syriac, Translations: Latin in Assemani uw. s. English in Etheridge The Syrian churches pp. 201-216 (few rubrics).

y. Liber ministerit.

Liber ministri missae tuxta ritum ecclesiae nationis Maronitarum Romae 1596 and 1715. Daéaconale syriacum tuxta ritum ecclesiae nationis Maronitarum Romae 1736. Je yo? Jasaaly bobo Jworsoy lroagule Jlhaxy (Zhe book of the ministry according to the rite of the Maronite church of Antioch) Kozhayya (several edd.). Assemani Cod. “it. iv. pp. 180-226.

The official editions are in carshuni and syriac; Assemani's, which is from ms, sources, in syriac only.

2. Other Anaphoras

Besides S. James sixty-four Anaphoras are known at least by name, and of many of them either the text or translations or both have been published.

on

20

30

35

lviii Introduction

a, The original text of the following has been £2 aaa and translations of some of them.

In the following list S = Missale syriacum; M=the Maronite missal, the

- numbers indicating the editions in the order of the list above; A=text of

5 Assemani of. cit. iv, vii, 4 =the latin version in the same; R= Renaudot’s

latin uw. s., F = Fabricius’ latin . s., H=Howard’s english u. s., MJ= Morel’s french w. s.

1. S. Basi SRA_ 11. S. Luxe or Twetve Apo-

2. S. CELESTINE, Journ, sacr. STLES M“"RFA

10 it. 1867, p. 332 12 S.Mark M'“*ARAF 3. S.CyrmAtex.M'*ARA 13. MarutHA oF TAGRITH

4. S. Dionysius AreEop. M? Fe (+649) M‘R

5. Dionystus BAR SALIBI 14. MATTHEW THE SHEPHERD (+1171) ii? MRA SM'*?R

13 6. S. EustatHIus i M'R 15. S. PetErRi SM'*RFA 7. S.JoHnCurysostom M’FR 16, S. PETER iii M’

8. JoHN oF HarRRAN (+1165) 17. Roman CuuRCH® M°

or Jo.Curys.iiSM'RHA 18. S.Xystus SM**RA 9. S.Joun Evanc. M**RFM 19. YEsHU BAR SHUSHAN 2010. JOHN Maro (t7o7) M** (+1073) M'.

® Derived from the Greek. The Latin version in Ren. and Assem. is that of Andr. Masius, Antw. 1569, reprinted in the Bibliotheca patrum Paris 1575, t. iv, 1589 and 1654, t. vi. > Called by mistake ‘ Dionys. Areop.’ in M'. ¢ In part composed of extracts translated from the Roman missal, It occurs in ms. 25 Brit. Mus. Sy 10042.

8. The following have been published only in translations.

20. S. CLEMENT OF ROME 30. JAMES oF Epessa (+708) 21. Dioscorus ALEx. 31. JAMES OF SERUGH (+521) i 22, Dioscorus oF Karou (fl. 32. Joun or BostrA? (+ 650) 30 1285) 33. JOHN BAR Ma‘Danl (+1263) 23. Tue Doctors 34. JOHN THE SCRIBE (c. 1200) 24. GREGORY BARHEBRAEUS 35. S. JULIUS OF ROME (+1286) 36. LAzARUS BAR SABHETHA 25. S. Gregory NAZIANz. (Philoxenus) oF BaGu- 33 26. S. Ienatius or ANTIOCH DADH (fl. 830) 27. IenaT. 1BN WAHIB (1304) 37. MICHAEL THE ELDER 28. S. JAMEs ii® (1199)

29. JAMES BurDE‘ANA (+578) 38. Moses BAR KEPHA (+903)

The Syrian Rite lix

39. S. PETER ii 41. Purtoxenus or MaAsocu ii

40. PHILOxENUS OF MapoGH 42. SEVERUS or TIMOTHYALEX. (te. 523) 1 or SIMEON ior JAMES OF SERUGH il THE Persian (fl. 510) or 43. THomas or Harxet (fl. PROCLUS 615).

All of these are given in Latin translations in Renaudot, except 25 S. Grec. Naz. which is in Assemani Cod. Wit. vii. pp. 185 sqq. 21 Dioscorus is also in Assemani 20. pp. 199 sqq. 28 S. James ii is given in English in Neale Aiistory: introd. pp. 704 sqq. and 42 Severus in Brett Collection of Ui. pp. 102 sqq., both from Renaudot’s Latin.

® S. James ii is an abridgement of the great S. James, attributed to ‘ Gregory maphrian of the east,’ i.e. Barhebraeus: Renaudot misread the date and attributed it to a later Gregory (see Catal. syr. de la bibl. nationale p. 44: Neale

History: introd. p. 382 follows Renaudot). > John of Bostra is the source of the prayers attributed to him in the Coptic below, pp. 158, 183, 186, 187.

3. Lectionaries

The Lectionaries, of which there appear to be two or more arrangements, have been neither published nor studied com- pletely. Wright Catal. of syr. mss. in Brit, Mus. Lond. 1870, pp. 155-7, tabulates the lections from the Old Testament and the Pauline Epistles for sundays and festivals according to the arrangement of Athanasius of Antioch (987-1003), from Add. 12139 (A.D. 1000): Forshall Catal. codd. mss. orient. Mus. Brit. syr. Lond. 1838, pp. 32-48, tabulates the Gospels for the year according to at least two arrangements from Rich. 7169, 7171 (c. xli), 7170 (xiii), 7172 (xiv), and Payne Smith Catal. codd. mss. bibl. Bodl. syr. Oxon. 1864, cc. 138-52, the Gospels for the year from Dawk. 50. The Missale syriacum gives the Apostles and Gospels in carshuni and syriac from Maundy Thursday to Low Sunday, and the Gospels in carshuni for the festivals of the year: the Missale chaldaic. Maronit., ed. 1888, gives the Gospels for the year in carshuni. Cp. E. Ranke in Herzog-Plitt Real- Encyclopddie xi, Leipz. 1883, pp. 473-6: Scrivener Plain introd.

Ll

°

30

to the textual criticism of the New Testament, ed. 4, Lond. 1894, 35

1. p. 413 Sq.

cr

19

Ix’ — Introduction

ii. Manuscripts.

There are large numbers of manuscripts of these liturgies in European libraries. There are certainly differences among them, and an examination of them from a liturgical point of view would probably reveal considerable variety of local usage, besides throwing light on the history of the rite: but apparently no such classification has been attempted.

_ Jacobite (1) Ordo communis with or without anaphoras: cent. ix or x Brit. Mus. Add. 14494: c. x 1b. 14493, 14496: c. x or xi 2b. 14495, 14667 (1), 17128, Paris Anc. fonds 32: c. xii Brit. Mus. Add. 14498, 14690: c. xiii 7b. 14693

(1): ¢. xiv 26. 14738 (3), 17239: ¢. xv 2b. 14737 (5), 17269, Vat. Syr. xxv, xxxiii,

20

30

40

Paris Suppl. 16, Anc. fonds 64: c. xvi Vat. Syr. xxxiv, Paris Anc. fonds 36: c. xvii Brit. Mus. Rich. 7180: c. xviii Paris Suppl. 47, Anc. fonds jo: c. xix Bodl. Or. 626: of unassigned date Berlin Sachau 157. (2) Anaphoras : c. viii or ix Brit. Mus. Add. 14523 (fragm.): c. ix or x 2b. 14518: c. x 1b. 14523 (3)-14525: c. X or xi 1b. 14499, 14667 (2): c. xi 2b. 14500: c. xii or xiii Brit. Mus. ddd. 14737 (4): c. xill 2b, 14691, 14694, 14736, 14737 (1), 14738 (2), 17229, Bodl. Dawk. 58, Berlin Sachau 185, 196: c. xiv Brit. Mus. Add. 14692, 14693 (2), 14737 (2) and (3), 14738 (1), Berlin Sachau 151: c. xv Vat. Syr. xxvi, Bodl. Hunt. 444: c. xvi Vat. Syr. xxxv, Paris Suppl. 25, 51, 61, Anc. fonds 65, 66, 68: c. xvii Bodl. Poc. 85, Paris Suppl. 32: c. xviii Paris Suppl. 47: of unassigned date Vat. Syr. xxxvi, Hunt, 133, Berlin Sachau 152. (3) Diakonika: c. xvii Vat. Syr. cccii. (4) Lectionaries. A considerable list is given by Gregory in Tischendorf Nov. Test. graec. iii, ed. 8, Leipz. 1894, pp. 851-3, to which may be added Vat. Syr. eclxvi-Ixxii, cclxxiv, cclxxvi, cclxxvii: Brit. Mus. ddd. 14485-7 (c. ix) &c. (nos. ccxxiii-xlii in Wright Catalogue) : Bodl. Canon. or. 130, Bodl. or. 119, 361, 666, Hunt. 587, Poc. 1, Dawk. 50. Manuscripts of the New Testament are commonly in three volumes, corresponding to the lections, viz. Gospels, Acts and Cath. Epp., and S. Paul. (It will be noticed that on p. 78 below the second lection is called Praxis in the rubric, though taken from 1 John, since the Acts and the Cath. Epp. form a single volume.) In mss. of the complete N. T. the books are arranged in the above order, the Gospels being given the place of honour, the rest arranged as read. In the Jacobite Massorah (‘ Karkaphensian Syriac’) the books are arranged absolutely according to the order of the lections—Acts and Cath. Epp., S. Paul, Gospels. See Gwilliam in Studia hiblica iii, Oxford 1891, pp. 53, 56 sqq.

Maronite (1) Ordo &c.: c. xv Vat. Syr. xxviii, xxxii: c. xvi 7%. xxix, xxxi, Paris Suppl. 50, 54, 55: ¢. xviii, Vat. Syr. ccxciii : undated 7b. ccxcii, ccxcviii, ecexcix, Brit. Mus..Syr. 10042. (2) Anaphoras: c. xvi Vat Syr. ecxcv, Brit. Mus. Harl. 5512: c. xvii Vat. Syr. xxx, Paris Suppl. 40, 67: c. xviii Vat Syr. cexevii : undated 26. cexciv. (3) Diakonika: c. xvii Paris Anc. fonds 95: c. xviii Vat. Syr. ceci. (4) Lectionary: Vat. Syr. cclxxxi (Gospp ).

The Syrian Rite ‘Axi

The following additional Anaphoras are found in one or more of these manuscripts or in copies mentioned elsewhere.

vo Be ATHANASIUS, Vat. Syvr. 50. Joun I oF THE SEDROS

XXV. (+648), Berlin Sachau 45. Cyriac Patr.(t 817), B.M. 185. 5 Add. 14690, &c. 51. LazARUS BAR SABHETHA 46. Dionysius BAR SALIBI il, ii or S. EvustTaTHIUs - ii, Vat. Syr. xxv. B. M. Add. 14690. 47. Dionysius BAR SALIBI lll. 52. S. LUKEii. See Ren.ii.175. See Assem. B. O. ii. 175. 53. PETER OF KALLINIKUS 10 48. GREGORY BARHEBRAEUS ii, (+591). See B. O. ii. 77. B. M. Add. 14693. 54. THEODORE BAR WAHBON 49. Ienatius Berunam, Vat. (+1193), Bodl. Hunt. 444. Syr. XXxXiii.

See Assemani Biblioth. apostol. Vaticanae codd. manuscriptorum catalogus ii 15 Romae 1758: Mai Scriptorum vet. nov. coll. v(2) Romae 1831: Forshall Catal. © codd. mss. orient. Mus. Brit. Lond. 1838: Wright Catal. of syriac mss. in the Brit. Mus. Lond. 1870: Zotenberg Catal. des mss. syr.... de la bibl. nationale Paris

1874: Sachau Kurzes Verzeichniss d. sachaw schen Sammlung syrisch. Handschr. Berlin 1885. 20

iii, Commentaries, &c.

(1) Of Syriac writers, James of Edessa (640-708), besides the lost work mentioned below, wrote the letter to Thomas the presbyter published with a latin version by Assemani (B. O. ii. pp. 479-486): an english version from the syriac is given below 25 in Appendix F. Assemani’s text is extracted from Dionysius bar Salibi Exposition c. 3 mentioned below, and is perhaps not wholly to be depended upon: otherwise a fragment of it is preserved in Brit. Mus. Add. 17215, f. 22b. James also addressed a tract on the liturgy to George of Serugh, pre- 30 served in Berlin Sachau 218 (cp. Brit. Mus. Add. 14496), and tracts on Azymes against the Armenians (see S. E. Assemani Bibl. Med. Laurent. et Palat. codd. mss. orient. catal. Florent. 1742, no. Ixii, p. 107 sq.). Benjamin of Edessa wrote Ox the offerings: concerning the liturgy and baptism contained in Brit. Mus. Add. 35 14538, f. 38b. Moses bar Kepha (813-903) wrote a Comment. in hiturgiam (B.O. ii. 131) being an exposition of the liturgy and the Lord’s Prayer, found in Brit. Mus. Add. 21210, f.17oa. Of

Ixii Introduction

Dionysius bar Salibi (t1171) Exposition of the liturgy an abstract is given by Assemani B. O. ii. 176-207 (cp. Catal. Vat. syr. ii Pp. 553-6): it is contained in Vat. Syr. cii, Paris Anc. fonds 35, 69, 125, Berlin Sachau 156 (in carshuni). J. A.Assemani Cod. 5 iit, v. 227 sqq. gives a latin version of a treatise attributed to John Maro, which seems to be in fact the work of Dionysius bar Salibi interpolated by a Maronite hand. James of Edessa The book of treasures (B. O. i. 487, 469), Theodore bar

Wahbon (+1193) Tract. de elucidat. missae (ib, ii. 216) and James bar Shakko 10 (¢ 1241) Exposition of offices and prayers (ib. 240) are lost,

(2) The following additional Anaphoras are mentioned, but

are otherwise unknown.

The reff. are to Assemani Biblioth. orient. ii and Bickell Conspectus, where authorities are given.

1555: Bar Karnaya (c. 1360) 60. JoHNn Sapna (fl. 680) B.O,

B.O. ii. 463. ii. 463. 56. Davip BaR Paut (fl. c. 61, MicHaEL THE YOUNGER 1200) Bickell p. 68. (fl. 1207) B. O. ii. 2 57. S. GRecory NyssEn 20. 62. Moses BAR Kepua ii. B. O, 20 58. JOHN oF Dara (fl. 830) ii, 130. BO ui. 192, 63. SEVERUS OF KENNESHRE 59. JoHN or LECHPHED (+1173) (+640) B. O. ii. 463. Bickell p. 68, 64. TimotHy or ALEXANDRIA

ii. Bickell p. 67.

25 (3) Of modern writers on the Jacobites and their liturgy see Assemani Szbioth. orient. ii: Renaudot Lit. or. coll. ii, which has commentaries on all the liturgies contained in the work: Lebrun Explication ed. 1777, iv pp. 580-625: Etheridge Syrian churches pp. 135-149: Neale History of the holy eastern church:

30 Introd. pp. 151-153, 326-335: Badger Zhe Nestorians and their rituals Lond, 1849, i-ix: Parry Six months in a Syrian monastery Lond. 1895. On the Christians of S, Thomas in their modern Jacobite period, Howard Zhe Christians of S. Thomas and their liturgies Oxford 1864, pp. 44 sqq., esp. 120-147: Rae The Syrian

35 church in India Edinb. 1892, pp. 265 sqq. On the Maronites, Dandini Missitone apostolica al patriarca e maroniti del Monte Libano Cesena 1656 (English transl. Lond. 1698, and in Osborne

The Egyptian Rite Ixili

Collection of voyages and travels Lond. 1745): Lebrun iv pp. 625-644: Etheridge pp. 172-187: Bliss in Quarterly state- ment of the Palestine exploration fund 1892.

§ The Anaphora of S. James is found also in Ethiopic (p. Ixxiv below) and in Armenian (p. xcviii),

Il, THE EGYPTIAN RITE A. Tue Greek LItTuRGIES 1. Ihe Liturgy of S. Mark

i, Printed texts. H @EIA AEITOYPTIA TOY ATIOY AlOordXov kai evayyeAtorod Mdpxou

waOnrod rod dyiov Térpov,,, omnia nunc primum graece et latine in lucem edita Parisiis ap, Ambr. Drouard 1583.

Edited by Jo. a S. Andrea, canon of Paris, from a copy made for Card. Sirleto of a ms. in the Basilian monastery of S. Mary at Rossano, i.e. Vat. Graec. 1970: see ms. B below, The text is defective in detail, but such as it is it has become the ¢extus receptus. It is reprinted in Fronto Ducaeus Biblioth. vet. patrum t. ii, Paris 1624, Renaudot Lit. or. coll. t, i, Paris 1716 (ed. 1847, pp. 120-148), Fabricius Cod. apocr. N. T., pars iii, Hamb. 1719, J. A. Assemani Cod. Ut. eccl. univ, t. vii; Romae 1754, Neale Tetralogia liturgica Lond. 1849, Bunsen Analecta antenicaena t. iii, Lond. 1854, H. A. Daniel Cod. lit, eccl. univ. t. iv, Lips. 1853, Neale and Littledale The greek liturgies Lond. 1858,

The Latin version accompanying the text in the editio princeps was reproduced by Renaudot, Fabricius, Assemani u. s., and in Bibliotheca patr., Paris 15809 t. vi, 1610 t. vi, 1624 t. ii, Colon. 1618 t. i, Lugdun, 1677 t. ii. English versions: T. Brett A collection of the principal liturgies Lond. 1720, pp. 29-41 (anaphora): Neale History of the holy eastern church: introd. Lond. 1850, pp. 532-702 (anaphora), The liturgies of SS. Mark, James... transl. with introd. and appendices Lond. 1859 (Neale and Littledale, 1868 &c.): Antenicene christian library xxiv, Edinb. 1872. German in Probst Liturgie d. drei ersten christlichen Jahrhunderte Tibingen 1870, Pp. 318-334.

C, A. Swainson The Greek Liturgies chiefly from original authorities Cambridge 1884, pp. 2-73, where S. Mark is printed from three mss., Rossanensis, Vaticanus and Messanensis, with collations of the textus receptus and of the emendations of previous editors in the margin.

On the mss. see below.

5

Io

20

bt

5

30

35

Ixiv I[utroduction

ii. Manuscripts.

A. Messina, Library of the University. Graec.177. The roll described above (p. xlix, A) verso, twelfth cent. A considerable fragment of S. Mark. Printed in Swainson, pp. 3-69 (3rd col.).

= On the ms. see above, Its text as now mutilated corresponds to pp. 11g. 2-14,

130. 28-140. 155 below. It is of the same type as the ¢extus receptus. The intercessions are wanting, and there is nothing to indicate its source.

B. Rome, Biblioth. Vaticana. Vat. gr. 1970, thirteenth cent.: described above (p.1, B). The source of the /extus receptus: 10 printed in Swainson pp. 2-72 (1st col.: codex rossanensis) on the basis of a new collation: reproduced below from Swainson, with additions.

On the ms. see above, and the correspondence between Sirleto and Jo. a S. Andrea prefixed to the editio princeps and in Renaudot i, pp. 149-151.

15 C. Rome, Biblioth. Vaticana. Vat. gr. 2281. A parchment roll, A.D. 1207: marginal notes in arabic. Printed in Swainson pp. 2-73 (2nd col.: votulus vaticanus).

On the ms. see Swainson pp. xix sq. Its text is marked by the effects of

a double influence, that of S. James and of the Byzantine, to which latter it is

20 largely assimilated, especially by the insertion of d:axov«ed and éxpavnoes.

Both the patriarch and an archbishop are commemorated (Swainson p. 42:

Dr. Swainson has not noticed this, p. xx), but otherwise there is nothing to indicate its origin.

D. Sinai, Library of the Monastery of S. Katharine. A 25 parchment roll, twelfth or thirteenth cent.: arabic version in the margin. A fragment. Unpublished.

The fragment corresponds to pp. 124. 6-134. 17 below, or more accurately Swainson, 2nd col., p. 26 MeyaAvvare— 56 fin. The text is substantially identical with that of C. My knowledge of this ms. is derived from a photograph taken

30 by Mrs. Lewis and Mrs. Gibson.

E. Carro, Library of the Orthodox Patriarchate. Paper, sixteenth cent. Unpublished.

According to a note written by Amphilochius bishop of Pelusium, dated 1870,

this ms. was written by the patriarch Meletius Pegas in 1585-6, and was

35 rescued from his papers and bound by the writer of the note. Its text is

substantially that of C, except in so far as the assimilation to the Byzantine rite

is carried further and the additions are given in fuller form. Only the patriarch

is commemorated, and there seems to be nothing to indicate the origin of the text.

The Egyptian. Rite Ixv

2. Ihe Anaphoras of S. Basit and S. GREGORY

i. Printed texts. :

Renaudot Lt. or. coll. i, pp. 57-85 [Acrovpyia rod dyiov Baowciov |.

Renaudot Lit. or. coll. i, pp. 85-115 ‘H @cia Aetroupyia rod 5 ev dyiows matpds fav Tpnyopiov.

Accompanied by a Latin translation. Text and translation reprinted in Assemani Cod. lit, vii, Romae 1754, pp. 45-133. S. Basil in English in Brett, pp. 71-80.

ii. Manuscript. Ic

Paris, Biblioth. Nationale. Graec. 325. Paper, fourteenth cent.: arabic version in the margin. The printed text is derived from this ms. Two or three leaves are wanting at the beginning and one in the body of the book. On the ms. see Omont Inventaire i, p. 33: Renaudot i, p. xcii: Montfaucon Palaeographia graeca 15 Paris 1708, p. 314.

3. History &c. of the Greek rite

(rt) In Appendix J notices of the liturgy are collected from Egyptian writers, mostly of the fourth and fifth centuries. _ The evidence might no doubt be indefinitely extended. 20

Comp. Probst Liturgie d. vierten Jahrhunderts u. deren Reform pp. 106-124, to which some of the references to S. Athanasius are due.

(2) An outline of the liturgy from the Arabic Didaskala is given below in Appendix K. This Didaskalia, of unknown date, is for the most part (chaps. 1-22, 24-34) derived from Af. Const. i-vi. Chaps. 23 and 35-39 are additional to the general scheme, though in part derived from Af. Const. ii and viii. The _ paragraph of ch. 38 which contains the liturgy, already in part describéd in ch. 23, attaches itself to no source: it is in fact a sketch of the Egyptian liturgy at a stage of development 30 implied in the present Coptic form. In the latter, while the prothesis has been carried further back (pp. 145 sq.), the prayer of prothesis (p. 148) is still in the position occupied by the whole prothesis in the Didaskalia. Since the arabic is apparently derived from a greek text, it may be assumed that this outline 35

e€

tb Uy

Ixvi Introduction

represents a stage in the growth of the Greek liturgy as well as of the Coptic.

On the Didaskalia see Funk pp. 215-42: contents pp. 222-4: german trans-

lation of the preface pp. 217-21, and of the last five chapters pp. 226-36, where

5 sources are indicated in the notes. In App. K the text of Bodl. Huntingt.

gt, f. 121 (A.D. 1680) has been followed, compared with Brit. Mus. Rich. 7211,

f. 108 (A.D. 1682). On the other mss. see Funk p. 215 (in Bodl. Huntingt.

458, f. 171, ch. 38 with the liturgy is reduced to a very small compass). Ch. 23

contains, with some verbal variations, Il. 5-23 from the Psalms, omitting 11 from

10 the book—18 of the left-hand column below. On the signs of a greek original see Funk p. 237.

(3) The Presanctified Liturgy of S. Mark (ra mponyacpeva rod dmooréAov Mdpxov) is mentioned in a rubric of the greek Egyptian S. Basil, in which the prayer of inclination before communion is

15 described as derived from it: but it is otherwise unknown. See Renaudot i. p. 76, and note on p. 321. The prayer is common to the

greek with the coptic S. Basil (Ren. i, p. 21) and it is obviously related to the Byzantine “Hyvora wai reréAcoTa (pp. 344, 411 below).

(4) There is no external history of the Greek S. Mark, and

20 it does not seem to be referred to until the last days of its

observance, when, like S. James, it is a subject of correspondence

between Theodore Balsamon and Mark of Alexandria (Migne

P. G. cxxxviii. 953’, and is alluded to by the former in his comment on the 32nd Trullan canon (70, cxxxvii. 621).

25 Some of the inscriptions in Revillout’s article Les priéres pour les morts dans lépigraphie égyptienne in Revue égyptologique vol. iv, 1885, are greek and illustrate liturgical language. The seventh century writer quoted by Palmer Ovigines i,

_ed. 4, p. 88 (from Spelman Concilia i. 177) is referring to the divine office and not to the liturgy; and both his account and the allusion of Nicolas of Methone

30 (de corpore et sanguine Domini in Migne P. G. cxxxv. 513 D) seem to depend not upon any known formula attributed to S. Mark, but only on the belief or assumption that the apostles initiated the liturgical traditions of the several churches. S. Mark does not seem to have been quoted in the controversy between the Latins and the Greeks in the fifteenth century: neither Mark of

35 Ephesus nor Bessarion uses it.

(5) Of modern writers see Renaudot’s dissertation and notes on S. Mark, S. Basil and S. Gregory, Lit. or. coll. i, pp. Ixxxiii sqq., 116 sqq., 313-42: Palmer Ovigines i, pp. 82-105: Daniel iv, pp. 134-36 and notes to pp. 137-170.

The Egyptian Rite | Ixvii

As in the case of S. James, the question of authenticity is discussed by the earlier of the modern writers: see Bona R. L. i. 8 § 2 and Sala mm loc. 4, Le Nourry Apparat. ad biblioth. patrum i, cc. 30-34, Benedict XIV de ss. missae sacr. ii. 3 § 13. Neale’s argument for N, T. quotations from S. James is equally applicable, or inapplicable, to S. Mark.

B. Tue Coptic LiturGIEs

The ritual books necessary for the Liturgy are (a) the Khilaji (ebxoAdyiov) the priest’s book: (8) the Kutmdrus (Copt. katameros i.e. kata pépos or Kadn- péptos) the Lectionary, containing the four lections and the psalm before the Gospel (p. 156): (y) the Synaxdr (cvvagdpov) containing the legends of the saints, sometimes substituted for the lection from the Acts (cp. p. 155.9): (8) the manual of the deacon and the choir containing the diakonika, the responses, and the hymns fixed and variable. Service books whether printed or in ms. generally have a marginal arabic version of the text of the prayers &c.: the rubrics in mss. are generally short and in a mixture of greek and coptic, with marginal arabic and with occasional longer passages (e.g. p. 165. 24 sqq. below) in arabic only: on printed editions see below.

There is a Coptic Uniat, whose slightly modified rite is represented by the edition of Tuki and its derivatives noted below.

i. Printed texts.

a. Ordo communis. R. Tuki Missale coptice et arabice Romae 1736.

--The monophysite names are omitted and that of Chalcedon is inserted in the commemorations &c., and the Filiogue is added in the creed. Additional rubrics are given, in arabic only. Reprinted, with rubrics in latin only, in J. A.

on

—

5

20

Assemani Codex liturg. vii: missale alexandrinum, pars 2, Romae 1754, pp. I sqq. .

John marquess of Bute The Coptic morning service for the Lord’s day Lond. 1882, pp. 35 sqq.

This is derived with some additions from Tuki’s text. Modifications in

present practice are pointed out in the notes. The original is given only of 30

what is audible: the rest with the rubrics is in english. The volume contains also the office of the morning Incense and an appendix on the Divine Office.

cee ty> (Euchologion) Cairo, at the E/-Watan office, in the year of the martyrs 1603 (A.D. 1887), pp. 1 sqq.

Jal, dest 5 i ye eels! de st be LS (Book 35

of what is incumbent upon the deacons in respect of the readings

im the service and the chantings) Cairo, at the E/-Waian office, same date,

€; 2

Ixvili Introduction

These are service books, the former edited by Philotheos hegumen of the patriarchal church of S. Mark in Cairo. The former contains the prayers of the celebrant, the latter the diakonika, the responses and the hymns, fixed and variable, all in coptic and arabic with arabic rubrics.

5 Translations: Latin in Victor Scialach Liturgiae Basilii magni, Gregori theologi, Cyrilli alexandrini ex arabico conversae Aug. Vind. 1604 (reprinted in Magna biblioth. patr. Paris 1654, t. vi): Renaudot i, pp. 1 sqq. (from a Paris ms.): Assemani u. s. English in S. C. Malan Orig. documents of the Coptic church v: the divine evxodoyov Lond. 1875, pp. 1 qq. (‘from an old ms.’): Bute #.s.: Neale

10 History: introd. pp. 381 sqq. (from Ren.’s latin): Rodwell The liturgies of S. Basil, S. Gregory and S. Cyril from a coptic manuscript of the thirteenth century (Occasional papers of the eastern church association, no. xii) Lond. 1870, pp. 25 sqq. (from a ms. now in the library of Lord Crawford).

8. The Anaphoras. is (1) S. Basu, S. Grecory and S. CyriL or S. Mark are contained in R. Tuki Missale coptice et arabice Romae 1736.

The Cairo manual contains the common diakonika and hymns. Translations: Latin in Scialach and Magna biblioth. patr. u.s.: Renaudot i. pp. 9-51: English in Rodwell x. s., Malan Onginal documents i, v, vi, Lond. 20 1872-5 (very inaccurate). (2) S. Basix is also contained in J. AvAssemani Cod. it. vii, pars. 2, Romae 1754, Pp. 47-90 (from Tuki: rubrics in latin). John marquess of Bute The Coptic morning service for the 25 Lord’s day Lond. 1882, pp. 77-117 (from Tuki ?). ce ty> Cairo 1887, pp. 78-116. 3 Translations: Latin in Assemani #. s.: English in Neale History: introd. pp. 532-702 (from Renaudot’s latin), Bute . s.

(3) S. Grecory is also contained in 30 ir ly> Cairo 1887, pp. 167-76. Mittheilungen aus d. Sammlung d. Papyrus Erzherzog- Rainer, erst. Jahrg. 3-4, Wien 1887, p. 71.

The latter is a fragment in sahidic. Translations: Latin in Assemani pp. 134-56 (from Tuki’s text). A latin 35 translation of a sahidie fragment is given in Hyvernat Canon-Fragmente d. altkoptischen Liturgie Rom 1888, pp. 10 sq. from a Borgian ms. (Zoega Catal. cod. copt. Romae 1810, no. c) of about the tenth century.

(4) S. Cyriz or S. Mark. No separate text is published.

The Egyptian Rite Ixix

Translations: Latin in Assemani, pp. 157-84 (from Tuki’s text). A latin version of a sahidic fragment corresponding to pp. 168. 34-173. 19 below is given in Hyvernat u.s. pp. 11-2, from the Borgian ms, above.

(5) Other Anaphoras.

A. A. Giorgi Fragmentum evangelit S. Joannis graecocopto- thebaicum: additamentum...divinae missae, cod. diacontct reliquiae et liturgica aha fragmenta ... Romae 1789, pp. 304-15.

This contains the sahidic text and a latin version of a fragment of an anaphora otherwise unknown, from the Borgian ms, mentioned above. A corrected latin version is given by Hyvernat u. s. pp. 15-19. The codex diaconicus, pp. 353-66 (Zoega, no. ci), a collection of greek diakonika, is the source of the insertions marked ? in the text of S. Mark below, pp. 139-41.

Hyvernat Canon-Fragmente der altkoptischen Liturgie Rom 1888, pp. 8-10, 14 sq., 20-24.

This contains a latin version of five fragments from the same ms. (Zoega, nos. c, cx). The Inclination Gratias agimus tibi p. 23 is a form of the prayer in the Ethiopic liturgy Pélot of the soul p. 243 below: cp. Renaudot i. p. 494, Ludolfus ad suam hist. aeth. Comment. p. 345.

(vy) The Lectionary.

Mai Scriptorum veterum nova collectio iv (2) Romae 1831, pp. 15-34: Malan Zhe holy Gospel and versicles for every sunday and other feast day in the year ; as used in the Coptic church (Original documents of the Coptic church iv) Lond. 1874: Lagarde in Abhandlungen d. historisch-philologischen Classe d. kénigl. Gesellsch. d. Wissenschaften zu Gottingen xxiv, Gottingen 1879: Maspéro in Recueil de travaux relatifs a la philologie et a l’archeologie égyptiennes et assyriennes vii, Paris 1886, p. 144.

(1) Mai gives the table of Gospels for feasts and fasts and for saturdays, sundays, wednesdays and fridays of the year from Vat. Arab. xv, reprinted from Assemani Biblioth. apostol. Vatic. cod. mss, catalogus iii (2), pp. 16-41. (2) Malan gives the sunday Gospels and versicles for vespers, matins and liturgy for the year, from a coptic-arabic ms. (The ‘versicles’ of the liturgy are variables corresponding to p. 159. 30 sq. below and that sung at the kiss of peace p. 163. 35.) The table of Gospels is reprinted in Dict. chrishan antiq.

tn

iS)

oO

30

pp. 959-61. (3) Lagarde tabulates all the lections and the psalms for the months 35

athor to mechir and epepi to the little month (i. e. approximately novemb. to feb., and june to aug.), for Lent and the Ninevites’ fast, for the sundays of Eastertide and for the principal feasts, from the Gottingen mss. Or. 125. 7-9, 12-15. (4) Maspéro gives a fragment of a table of lections in sahidic.

I

2

3

4!

on

°

on

o)

oe

oO

Lo a}

Oo

Ixx L[utroduction

ii. Manuscripts.

(x) Containing the anaphoras of S. Basi, S. Grecory and S. Cyrit: Vat. Copt. xvii (A.D. 1288), xxiv (14th c.), xxv (1491), xxvi (1616): Brit. Mus. Suppl. arab. 18 (xii), Add. 17725 (1811): Bodl. Huntingt. 360 (xiii, the text translated below), Marsh 5 (xiv), Marshall 93 (xviii): Paris Copt. xxvi, xxviii, xxxi. (2) S. Bas, and S. Gree.: Paris Cot. xxix, xxxix. (3) S, Bas. and S. Cyr.: Bodl. Huntingt. 572 (xiii or xiv). (4) S. Basu: Vat. Cof#. xviii (before 1318), xix (1715), Ixxvili (1722), Suppl. Copt. Ixxxi (1723), lxxxv (18th c.), lxxxvi (1713) : Paris Copt. xxiv, xxv, xxvii, xxx. (5) S. Gree. and S. Cyr.: Vat. Coft. xx (1315), li (undated): Bodl. Huntingt. 403 (xiii or xiv). (6) S. Grec.: Paris Copt. xl. (7) S. Cyrit: Vat. Coft. xxi (1333), xxii (before 1580): Paris Copt. xli. (8) Pontifical mass at the consecration of the chrism: Vat. Cop¢. xliv (13th ¢.). (9) Diaconale: Vat. Copt. xxvii (13th c.), xxviii (1307). (10) Lee- tionary: Vat. Arab. xv (1338) containing the Gospels for the whole year: Vat. Arab. lix (17th c.), Copt. xxix (1712), xxxii (1723), Bodl. Huntingt. 18 (1295), 278 (13497), 89, containing all the lections, and covering in whole or in part the months from thdouth to mechir, i.e. approximately september to february: ib. 26 (1265), Paris Copt. xix, xx, for Lent: Vat. Arab. lx (1673), Copt. xxxi (1711), Xxxiv (Cc, 1700), Bodl. Huntingt. 5, for Holy Week: 7b. 3, for Eastertide: ib. 47, Paris Copt. xxi (3), for sundays in Eastertide and those of the months pachon to mesore and the little month, i.e. from may to august: Bodl. Huntingt. 254, for the principal feasts : Vat. Copt. xxx (1714), xxxiii (1719), for sundays from Lent to the end of the year: ib. Arab. xxxix (16th c.), for sundays and festivals. In coptic mss. of the New Testament the divisions and the order of the books correspond to the lection system. The Gospels are commonly in a separate volume: S. Paul is either in a separate volume or is combined with the rest of the books in the order Paul, Cath. Epp., Acts. The pericopae are sometimes noted in the text. See Gregory in Tischendorf Nov. Test. graece, ed. 8, iii, Leipz. 1894, pp. 853 sqq.: Scrivener Jutrod. to the criticism of the New Testament, 4th ed., Lond. 1894, ii, pp. 110 sqq.

(11) Sahidic fragments. Brit. Mus. Or. 3580 is a collection of liturgical frag- ments, including part of a table of lections; invocations (one of which is a compilation from S. Cyr. and S. Greg.); four collections of prayers of fraction &c., one of which is the inclination, absolution, fraction and confession of S. Basil ; and two fragments of diakonika, one of them including also an institution and intercession. There are similar collections at Leyden and elsewhere.

See Codd. copt. biblioth. Vatic. in. Mai Script. vet. nov. coll. v (2), Romae 1831: Codd. arab. biblioth. Vatic. in Mai 1b. iv (2), Romae 1831: Cureton Catal. cod. mss. or. Mus. Brit. arab. Lond, 1846: Rieu Suppl. to cat. of arab. mss. in Brit. Mus. Lond. 1894: Uri Bibl. Bodl. codd. mss. orient, .. . catal. i, Oxon. 1787.

lil. History, &c. (r) The outline in the Arabic Didaskalia given below in

Appendix K represents a stage in the history of the Coptic liturgy.

The Egyptian Rite xxi

See above pp. Ixvi sq. Illustrations, sometimes dated, of the language of the liturgy are to be found in Revillout’s article Les priéres pour les morts dans l épigraphie égyptienne in Revue égyptologique vol. iv, 1885. On the relations of languages, greek coptic and arabic, in Egypt see Quatremére Recherches critiques et historiques sur la langue et la littérature de PEgypte Paris 1808; Butler The 5 ancient Coptic churches of Egypt Oxford 1884, ii, pp. 250-55; Bp. Lightfoot in Scrivener A plain introd. to the criticism of the New Testament, 4th ed., Lond. 1894, ii, pp. 97-100, with Mr. Headlam’s corrections of the account of the coptic dialects, pp. 103-106.

2. Incidental notices from the acts of the saints or elsewhere 10 do not seem to have been collected on a large scale, but many regulations bearing on the liturgy are contained in the constitu- tions of the patriarchs ‘Abdu ’]1 Masih (Christodulus, 1047-78), Gabriel II (+ 1146) and Cyril III (1235-43), as well as in the so-called Jmperial Canons, in the Epitome from the sentences of the 15 fathers, and in the canonical collections of Faraj Allah of Akhmim (Echmimensis, xiith cent.) and Safi ’] Fada’il ibn al ‘Assal (Ebnassalus, xiiith cent.). These are unpublished, but are largely quoted in the notes of Renaudot.

Renaudot, in his notes Lit. or. coll. i, pp. 152 sqq., has collected a few 20 incidental notices from historical writers. On the constitutions of Christodulus see Renaudot Hist. patriarch. alexandrin. jacobit. Paris 1713, pp. 420-4, Neale Patriarchate of Alexandria ii. Lond. 1847, p. 213: for those of Gabriel, Ren.

p. 511, Neale p. 248: of Cyril, Ren. p. 582: on the Imperial canons, 1b. 213, and on Ibn al ‘Assal, 7b. 586. The collection of Faraj Allah is in Paris Anc. 25 fonds 120 ; that of Ibn al ‘Assal in Anc. fonds 121-123, Suppl. arab. 84, 85; that

of Maqara, containing the Jmperial canons, in Suppl. arab. 78, 83.

3. There are several arabic Commentaries from which Renaudot quotes largely, otherwise unpublished: especially Abu Saba Tractatus de scientia ecclesiastica, Abu ’| Bircat A light 30 in the darkness and an exposition of the offices (xivth cent.) and Gabriel V Rituale sacramentorum (1411). To these may be added the history of Abu Dakn published in a latin version Historia Jacobitarum seu Coptorum .. opera Josephit Abudacnt Oxon. 1675, and in an english translation from the latin, E. Sjadleir] Zhe 35 History of the Cophts commonly called Jacobites Lond. 1693.

Abu ’! Bircat’s work is contained in Vat. Arab. dexxiii (a 19), Upsala Orient.

486 (Tornberg Codd. arab. pers. et turc. bibl. reg. univ. Upsaliens, Upsala 1849, p. 306): Gabriel’s in Paris Auc. fonds 42 (2).

Ixxii Introduction

4. Of modern writers see Vansleb Histoire de I église

d’ Alexandrie Paris 1677 (esp. iii. 1): Renaudot Lit. or. coll. i,

pp. Ixxvi sqq., 152-302: Lebrun Explication iv, pp. 469-518:

Neale History of the holy eastern church: introd. p. 323 sq., The

5 patriarchate of Alexandria Lond. 1847: A. J. Butler The ancient

Coptic churches of Egypt Oxford 1884 (esp. vol. ii): Evetts and Butler The churches and monasteries of Egypt Oxford 1895.

C. Tue AByssiIniIAN LITURGIES

The books necessary for the celebration of the liturgy are (a) the Keddase, 10 containing the complete text of the liturgy: (8) the Sherdta gecawé (ordo synopseos), the Lectionary, the contents of which are indicated below. There is an Abyssinian Uniat for whose use the Roman edition below seems to be intended.

i. Printed texts. 15 1. The Preanaphoral.

C. A. Swainson The Greek liturgies .. with an appendix con- taining the Coptic ordinary Canon of the Mass . . edited and translated by Dr. C. Bezold Cambridge 1884, pp. 349-95.

The singularly described document in the appendix is in fact the Ethiopic

20 preanaphoral, printed from Brit. Mus. Or. 545, with variants in the margin

from Or. 546, and an inadequate english translation. The folio, following f. 43,

noted on p. 392 as wanting, is bound up as f. 52 in the ms. Dr. Swainson is

mistaken, p. xliv, in saying that the mss. above do not contain the anaphora: see below.

25 2. Ordo communts with the Anaphora of the APostTLes.

[Tasfa Sion] Testamentum novum .. Missale cum benedictione incenst cerae &c... quae omnia Fr. Petrus Ethyops auxilio piorum sedente Paulo III pont. max. et Claudio illius regni imperatore imprimts curavit |Romae] anno sal. mdx\lviii, ff. 158-67.

30 The text has been so far latinized that the Filiogue has been inserted in the creed. Reprinted in Bullarium patronatus Portugalliae regum in ecclestis Africae &c, append. t. ili, Olispone 1879, pp. 201-20.

Translations: Latin in [Tasfa Sion] Modus baptizandi... item Missa qua communiter utuntur quae etiam Canon universalis appellatur nunc primum ex

35 lingua chaldaea sive aethiopica in latinam conversae Romae apud Antonium Bladum mdxlix mense aprilis: reprinted, Louvain 1550. In the prefixed letter

The Egyptian Rite [xxiii

to Paul III the translation is attributed to Petrus Paulus Gualterus of Arezzo. It is made presumably from the text above, but it is further latinized by the mutilation of the invocation, in addition to the insertion of the Filogue in the creed. Some notes of little value are appended. This version is repro- duced in G. Witzel Exercitamenta syncerae pietatis Mogunt. 1555: in the Biblio- thecae patrum Paris 1575 t. iv, 1589 t. vi, 1654 t. vi, Colon. 1622 t. xv, Lugdun. 1677 t. xxvii: in Fabricius Cod. apocr. N. T. pars iii, Hamb. 1719, pp. 211-252, liturgia S. Matthaei qua aethiopes utuntur: in Migne P. LZ. cxxxviii. 907-28. G. Cassander Liturgica (Opera Paris 1616, p. 27) gives an abstract of this version. An emended latin version of the same text is given in Renaudot i, pp. 472-95, and reprinted in Bullarium patronatus Portugalliae &c. u.s. pp. 239-57. English from Ren.’s latin in Brett, pp. 81-90, and from ed. 1548 and Brit. Mus. Add. 16202 in Rodwell Ethiopic liturgies and hymns i, Lond. 1864, pp. 1-26. The anaphora used at funerals given by Rodwell, pp. 48 sq., is only a form of the Apostles.

3. Other Anaphoras.

The following have been published :

(1) Our Lorp Jesus Curist (We give thanks unto thee, holy God, the end of our souls). Testamentum novum &c. Romae 1548, ff. 168 sq.: Ludolfus ad suam hist. aethiop. Commentarius Francof. ad M. 1691, pp. 341-345: Bullarium patr. Portug. pp. 221-4.

Translations ; Latin in Ludolfus w.s.: English in Rodwell u. s. pp. 27-31 (from ed. 1548 and Ludolfus).

(2) Our Lapy Mary which father Cyriac pope of the city of Behnsa composed (My heart is inditing of a good matter), Testamentum novum &c. ff. 170 sq.: Bullarium pp. 225-33.

English in Rodwell uw. s. pp. 31-40, from the above text and Brit. Mus. Add. 16202.

(3) S. Dioscorus (Before the world and for ever is God in his kingdom). Vansleb in Ludolfus Lexicon aethiopicum Lond. 1661, appendix (from Bodl. Poc. 6): hence in Bullar. pp. 260-2.

Latin version by Vansleb uw. s., reprinted in Lebrun iv, pp. 564-79 and Bullar. pp. 261-3. English (part) in Rodwell uw. s. p. 46 sq. from Brit. Mus. Add. 16202.

(4) S. Joun Curysostom (Behold we declare the essence of the Father who was before the creation of the world). Dillmann Chrestomathia aethiopica Lips. 1866, pp. 51-6 (from Bodl. Poc. 6).

ii. Manuscripts.

(1) Containing the ordo communis with anaphoras: seventeenth century, Brit. Mus. Or. 545, Paris Eth. 69, Berlin Diez A d. 11: eighteenth century, Brit. Mus.

wn

Io

20

S&S or

Ixxiv Introduction

Or. 546, 547, Paris Eth, 61, 68, Berlin Pet. ii, n. 36: nineteenth century, Brit, Mus. Or. 548, Berlin Or. quart. 414. (2) Containing anaphoras without the ordo communis : fifteenth century, Bibl. Soc. Eth. G (Rodwell, p. 45) : sixteenth century, Paris Eth, 77°: seventeenth century, Paris Eth. 70, 116: eighteenth 5 century, Brit. Mus, Add. 16202, Paris Eth. 54, 60: nineteenth century, Brit. Mus. Or. 80, Paris Eth, 132: of unassigned date, Bodl. Pocock 6, of which Paris Eth, 136 is a copy. (3) Of unassigned character and date, Vat. Ethiop. xiii, XVi, XXii, XXViii, xxix, Xxxiv, xxxix, lxvi, Ixix, Besides the Anaphoras already enumerated the following are 10 found in one or more of these manuscripts.

(5) S. Joun tHE Evancetist (Jo thee, 0 Lord, we have raised our eyes, we have lifted up our hearts). (6) S. James THE Lorp’s BRotHeER (J¢ ts meet and right and just to praise thee, to bless thee, to give thanks to thee). 15 (7) S. GREGORY THE ARMENIAN (We give thanks to thee, God, in thine only Son and the Holy Ghost, undivided). (8) THE cccxvint ORTHODOX (God, worshipped in the clouds and high above the heavens). (9) S. AtHanasius (J call the heavens to witness unto you, 20 I call the earth to witness unto you, that ye stand in awe). (10) S. Basi1, a translation of the Coptic S. Basil. (11) S. Grecory Nazianzen (We give thanks to our benefactor, the merciful God, the Father).

(12) S. EpipHanius (Great is God in his greatness, holy in

25 his holiness). (13) S. Cyrit i (With thee, o Lord, God of gods and Lord

of lords, God, hidden essence, infinite),

(14) S. Cyriz ii (We give thanks to thee and we magnify thee, we bless thee and we praise thee, even thine holy and blessed name).

30 (15) JAMES oF SERUGH (Arise with reverence towards God that ye may hearken, open the windows of your ears).

S. James, which is evidently derived from the syriac, and S. Cyril ii are found only in Paris Eth, 69 of the mss. above.

(3) Lectionaries: Brit. Mus. Or. 543 (fifteenth cent.), ddd. 16249 (modern),

35 for the year: Add. 18993 (fifteenth or sixteenth cent.), festal: Or. 544 (eighteenth cent.), for sundays. The lectionaries are similar to and presumably derived from the Coptic, and contain the psalm and gospel for vespers, and the four lections and the psalm (cp. p. 220 below) and at least in some cases

The Egyptian Rite Ixxv

a reference to the homily, for the liturgy. Manuscripts of the N. T. are commonly in three volumes, Gospels, S. Paul, and Catholic Epp. with Acts and Apocalypse, so far corresponding to the lection system. (Scrivener Plain introduction, 4th ed., ii, p. 155: Gregory in Tischendorf NV. TZ. graece ed. 8, iii, PP- 900 sqq.)

See Dillmann Cat. cod. mss. Mus. Brit. iii, Lond. 1847, Cat cod. mss. bibl. Bodil. vii, Oxon. 1848, Verzeichniss d. abessin. Handschr.d kénigl. Bibl. zu Berlin Berlin 1878: Wright Catal. eth. mss. in the Brit. Mus. Lond, 1877: Zotenberg Catal. des mss. éthiop. de la bibl. nationale Paris 1877: Mai Scriptt. vett. nov. coll. v (2), Romae 1831, pp. 95-100.

iii. History, &c.

1. The Anaphora of the Ethiopic Church Ordinances which is given below pp. 189-93, as has been already pointed out, follows the consecration of a bishop and corresponds to the Clementine liturgy. It is related (1) to the Canons of Hippolytus which are the source of the offertory-rubric and the opening dialogue (p. 189. 2-16) and of the oblation of the oil after the invocation (p. 190. 25-7): (2) to the Clementine liturgy the invocation of which seems to be derived from the same source as that of the Ethiopic: (3) to the Ethiopic Anaphora of the Apostles which is formed out of that of the Church Ordinances by the addition of the details of the Egyptian anaphora. There ~ are at present no means of fixing the date of the document.

On the Church ordinances see p. xxii(5). (1) Can. Hippol. 3 (Achelis §§ 20-27, pp. 48-51) =sahid, Eccl. can. 31, p. 463 below; after which the canon proceeds (Achelis p. 56) qguodst adest oleum oret super illud hoc modo: sin autem solum- modo illas particulas, (2) On the relations of the Clementine and the Ethiopic invocations see pp. xxii, xxx, xxxii. (3) The successive paragraphs of pp. 189. 5-192. 18 will be found imbedded in the anaphora of the Apostles below pp. 228. 3-21: 231. 6 sq., II Sq.: 232. I-35: 233. 5-9, 26-29: 234. 15-235. 23: 237. 14-25: 243.11-17. Bunsen Axal. antenic. iii p. 21 regards the liturgy of C. O. as of the second century, but on merely subjective grounds. Such a view is very improbable, and the history of liturgical development in Abyssinia is too little known to justify even conjecture.

2. No Ethiopic commentaries or regulations bearing on the liturgy seem to have been published: but the following exist in manuscript. (1) The so-called Testament of the Lord, several chapters of which are concerned with the subject: but since it is not Ethiopic in origin, its regulations probably throw little

Io

_ Or

NS

fe)

30

35

Ixxvi Introduction

light on the Abyssinian rite, unless, as is possible, they have been assimilated to Abyssinian use. (2) The later mss. of the canonical collection Simddds contain a: collection of prayers, some of them liturgical in the narrower sense. (3) Part of the

5 so-called Order of the Church is a priest’s ceremonial. (4) A tract on the duties of a priest.

(1) A part of the Testament of the Lord has been published in syriac by Lagarde in Rel. jur. eccl. ant. syr.and retranslated into greek in Rel. jur. eccl. ant. graece, but otherwise it has not been investigated. Cp. M.R. James Apocrypha

10 anecdota Camb. 1893, pp. 151 sqq. A suffrage of the litany in the existing Abyssinian liturgy, below p. 208. 33-36, is derived from the chapter ‘ on those who come late to church,’ and ‘lag behind’ should perhaps still be rendered ‘come late’: cp. Lagarde Rel. jur. eccl. ant. graece p. 86. The ethiopic Testament is contained in Brit. Mus. Or. 793, 795, of the xviiith century.

15 (2) The Sinddés is contained in Brit. Mus. Or. 793, 795, 796, all of the xviiith century: Or. 794 (c. xv) has not the prayers. (3) The Ceremonial is in Brit. Mus. Or. 549, 550, 788, 799, of the xviiith century, and Add. 16205. (4) Part of the tract on the priest’s duties is in Brit. Mus. Or. 829* (xviiith cent.). The

Fatcha nagasht (Law of the Kings) is a version of the arabic collection of 20 Ibn al‘Assal.

3. Of modern writers see Francisco Alvarez Verdadera tnfor- macam das terras do Preste Joam |Coimbra| em casa de Luis Rodriguez 1540 (engl. transl. by Lord Stanley of Alderley, Narrative of the Portuguese embassy to Abyssinia during the years

25 1520-1527, Hakluyt Soc., Lond. 1881): Job Leutholf (Ludolfus) Historia ethiopica iii, Francof. ad M. 1681, Ad suam historiam ethiopicam antehac editam commentarius iii, Francof. ad M. 1691: | Renaudot Lit. or. coll. i, pp. 496-518: Lebrun Explication iv, pp. 519-579: Bruce Travels v. 12, 2nd ed., Edinb. 1805: Neale

30 The patriarchate of Alexandria Lond. 1847: Gobat Journal of a three years’ residence in Abyssinia, 2nd ed., Lond. 1847: Harris The highlands of Ethiopia vol. iii, 2nd ed., Lond. 1844: Bent The sacred city of the Ethiopians Lond. 1893: Evetts and Butler Zhe churches and monasteries of Egypt Oxford 1895, pp. 284-291.

35 Geo. Cassander Liturgica (Opera Paris 1616, p. 28) has an abstract of the liturgy from Alvarez.

The Persian Rite Ixxvii

Ill. THE PERSIAN RITE

The Nestorian books are to be distinguished from those of the two Chaldaean

Uniats: the western, which was formed in the middle of the seventeenth century and has its centre at Mosul; and the eastern, consisting of such of the Christians of S. Thomas in Malabar as still adhere to the Roman communion and. the results of the synod of Diamper. _ The ritual books required for the celebration of the liturgy are (a) the Tachsa (rdgis) containing the text of the liturgy (the deacon’s manual Shamashitha is sometimes found separately): (8) the Dawidha containing the Psalter and the litanies (pp. 262 sqq. below): (y) the Lectionary, in three volumes con- taining respectively the Lections (O. T. and Acts), the Apostles (S. Paul) and the Gospels: (8) the Hadhra containing the proper hymns. See Badger The Nestorians and their rituals ii, pp. 19-25: Maclean and Browne The Catholicos of the East and his people pp. 232 sq., 2408q.

i. Printed texts.

1. Nestorian.

Liturgia sanctorum Apostolorum Adaei et Marts: cut accedunt duae aliae in quibusdam festis et ferits dicendae: necnon ordo baptismi {Tachsa part i] Urmiae, typis missionis archiepiscopi Cantuariensis, mdeccxc: | Zachsa part ii| ibid. mdcccxcii.

msadlQiara rssale rasta (Lections, Apostles and Gospels) Urmi, the archbishop of Canterbury’s mission, 1889.

These volumes form the editio princeps of the Nestorian rite, unmodified except by the omission of the heretical names. Of the liturgy, the first volume contains the ordo communis and the three anaphoras, of the ApostLes, of THEODORE and of Nestorius, from an Alkosh ms. with some variants from several mss. of the districts of Alkosh, Kurdistan and Urmi. The second volume contains the prothesis and the prayers, pp. 247-52, 262-6 below: the third the table of lections for the whole year. The text below is translated from these books so far as they go: the variable hymns, except that on p. 297, which is contained in the first volume p. 52, are from a ms. Hadhra which Dean Maclean used in Kurdistan : on the Diptychs see below. The Hi#dhra is unpublished.

Translations: Latin in Renaudot ii, pp. 578-632 (ordo communis and the three anaphoras, from mss. representing a local use in some respects different from that of the text above: see Ren. p. 561 and manuscripts below) from which the ordo communis and the anaphora of the Apostles are reproduced in Lebrun vi, pp. 468-512 and Daniel iv, pp. 171-193 (the principal paragraphs of Theodore and Nestorius are added in the margin of the latter). English in G. P. Badger The syriac liturgies of the Apostles,... Theodorus...and ... Nestorius (Occasional

5

15

20

30

35

papers of the eastern church association, no. xvii) Lond. 1875 from mss. in 40

Ixxviil I[ntroduction

Turkey: The liturgy of the holy apostles Adai and Mari &c. Lond., S.P.C.K., 1893, pp. 1-62, 83-89, from the Urmi edition above: the anaphora of the Apostles from Renaudot’s latin in Etheridge Syrian churches pp. 221-235 and in Antenicene christian library xxiv, Edinb. 1872: of Nestorius in Brett Collection

5 pp. 91-101 (anaphora only) also from Renaudot’s latin, and in Badger The Nestorians and their rituals ii, pp. 215-43 from mss, in Turkey: of Theodore in Neale History of the eastern church: introd. pp. 533-703 (anaphora only) from Ren.’s latin compared with Brit. Mus, Rich. 7181. The table of lections is given in A. J. Maclean East Syrian daily offices Lond. 1894, pp. 264-283: the O, T.

10 lections for sundays in Forshall Catal. codd. mss. orient. Mus. Brit. syr. pp. 29-32 from Rich. 7168, the Gospels for the year pp. 48-53 from Rich. 7173, 7174: the divisions of the Psalter in Maclean and Browne The Catholicos of the East &c. pp. 240 sq. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. Perikopen, pp. 471-3: Maclean and Browne of. cit. Ppp. 253 sq.

15 2, Chaldaéan. (1) Western.

Missale chaldaicum ex decreto s. congregationts de propaganda fide editum Romae 1767.

Of the anaphoras this contains only the Apostles: of the lectionary, the 20 apostles and gospels for the year. Translation: German by Bickell in der katholische Orient 4-6, Minster 1874.

(2) Eastern.

Ordo chaldaicus missae beatorum Apostolorum inxta ritum ecclesiae Malabaricae Romae 1774. Ordo chaldaicus rituum et 23 lectionum tuxta morem ecclesiae Malabaricae Romae 1775. qalsor rasa etmal vert... meistaa rmaal obs (The book of the orders and the lections . . according to the chaldaean order of Malabar) Rome 1844.

In the last, and presumably in the second, the liturgy is inserted, with a

30 separate pagination 1-60, after p. 440. As will in part appear from the Portuguese title below, these texts, which contain the ordo communis, the lections (apostles and gospels) and the anaphora of the Apostles, have been purged from real or supposed nestorianisms and considerably dislocated by de Menezes and the synod of Diamper (1599).

35 ‘Translations: Latin in Ant.de Gouvea Jornada do arcebispo de Goa Dom Frey Aleixo de Menezes primaz da India Oriental... quando foy as Serras do Malauar etc. (Append. Missa de que usam os antigos christiios de Sio Thome do Bispado de Angamalle das Serras do Malauar da India Oriental purgada dos erros & blasfemias Nestorianas de que estava chea pello Illustrissimo & Reverendissimo

40 Senhor Dom Frey Aleyxo de Menezes Arcebispo de Goa Primaz da India quando Soy rveduzir esta Christandade a obediencia da Santa Igreja Romana, tresladada

The Persian Rite Ixxix

de Siriaco ou Suriano de verbo ad verbum em lingoa Latina) Coimbra 1606. Reproduced in La messe des anciens chrestiens dicts de S. Thomas Bruxelles 1609 (also Antwerp in the same Year): the Bibliotheca patrum, Paris 1654 t. vi, Colon. 1618 t. xv, Lugdun. 1677 t. xxvii: J. F. Raulin Astoria ecclestae Mala- baricae cum Diamperitana synodo..accedunt cum liturgia Malabarica, tum &c. Romae 1745, pp. 2903-333: Lebrun Explication vi. 468 512. In English from the latin in Neale The liturgies of SS. Mark &c. Lond. 1859, 1869 &c.

or

3. An ancient Anaphora.

Dr. Bickell published in Zeztschr. d. deutschen morgenlind. Gesellschaft xxvii (1873) pp. 608-613 the text of a fragment in 10 Brit. Mus. Add. 14669, ff. 20 sq., containing an anaphora of the Persian rite, of which his Latin reproduction is given below in Appendix L. Its title is unknown, but its structure indicates its Persian affinities, the Intercession intervening between the Institution and the Invocation. 15

See below, p. 511 note. Dr. Wright in A short history of Syriac literature Lond. 1894, p. 28 calls this anaphora ‘ Diodore of Tarsus,’ on what ground does not appear: but cp. iii. 1 below.

ii. Manuscripts.

(1) Liturgies. Nestorian: Vatican Syr. xlii (a.p. 1603), ccciii (1608), Brit. 20 Mus. Rich, 7181 (c. xvi), Paris Suppl. 31 (xvii), 39 (1697), 32 (written by Renaudot), 7o (xviii), 81 (1724). Chaldaean: Vat. Syr. xliv (1691), xliii (1701),

_eexe (1751), ccxci (1766), Bodl. Ouseley 267 (xviii: with lat. vers.\, Paris Anc. fonds 67 (xvii), Suppl. 12 (xvii), 18 (1698), 24 (written by Renaudot), 68 (1699), 94 (1711), 49 (xviii). (2) Diptychs. The diptychs given below, 25 pp. 275-281, have been compiled by Kasha Oshana of Urmi from two mss., of which the one (a) was written by the rabban Yonan, who died a few years ago, from two mss., one long, the other short, which he combined without distinguishing the elements contributed by each: this composite ms. is the basis of the list below: the other (8), which is now at the end of the 30 Hiadhra of the village of Guktapa near Urmi, was written about 200 years -ago by mar Yuhanan of Mawana near the Perso-Turkish frontier. The addi- tions taken from 6 are distinguished below by square brackets. From the names of the metropolitans it is clear that a belongs to the province Mosul, which was formerly part of that of Arbela: the names up to Titus, p. 277.11, 35 belong to Arbela, and the list is then continued in the line of Mosul. From the names and the mention of Cubha (i.e. Nisibis), p. 278. 5, it appears that 8 belongs to the province of Nisibis. The notitiae of the Nestorian bishops are not complete enough to enable us to identify the cities to which the lists belong, but perhaps a is of Ardashir and 8 of Mardin. (3) Lectionaries: Brit. Mus. 40 Add, 14492 (c. ix), 14491 (ix or x), 14705, 17923 (xi), 14688 xii or xiii), Egerton 681 (xiii), Rich. 7168, 7173-6.

Ixxx Introduction

iii. History, &c.

1. Three other anaphoras are mentioned, but are now unknown.

(z) Bargauma (fl. 480): mentioned in the Catalogue of 5 ‘Abhdishu (Assemani J. O. iii [1] p. 66). (2) Narsat (fl. 490): mentioned also by ‘Abhdishu (70. p. 65). (3) Diopore or Tarsus. An anaphora under this title is proscribed by de Menezes’ synod of Diamper along with those of Nestorius and Theodore (act. v decr. 2, ap. Raulin Historia 10 p. 153), and Abraham Ecchellensis (Catal. Hebedjesu Romae 1655, p. 135) mentions it. Renaudot (Lit. or. coll. ii, p. 569) questions its existence, supposing that the synod of Diamper confused the names of Theodore and Diodore: but the decree mentions both and the doubt seems gratuitous. 15 Comp. i. 3 above. On the anaphora of Theodore see Leontius of Byzantium (c. A.D. 531) c. Eutych, et Nestorium iii. 19 (Migne P, G. lxxxvi. 1368 c).

2. The history of the rite must otherwise be sought in the commentators, of whom the works of the following are extant. Ishu‘yabh of Arzon (+ 595) Questions on the mysteries, found in

20 part in Vat. Syr. cl (5) (Assemani Vat. catal. or. iii p. 280). George of Arbela (fl. 960) Exposition of all the ecclesiastical offices is abstracted in B. O. iii (1) pp. 518-40 (tr. iv. is on the liturgy); his Questions on the ministry of the altar is extant in Vat. Syr. cl (1). Yabhallaha II (+ 1222) Questions on betrothals and marriages and

25 on the sacred liturgy, ib. (3). ‘Abhdishu of Nisibis (1318) The: Pearl is printed with a Latin translation in Mai Scripit. vet. nov. coll. x (2) Romae 1838, pp. 317 sqq., and is given in English in Badger The Nestorians and their rituals ii, Lond. 1852, pp. 380-422: iv. 5 sq. is on the Eucharist. Timothy II (fl. 1318) Ox the seven

30 causes of the mysteries of the church is abstracted in B, O. iii (1) pp. 572-80. Zhe Book of the Fathers or The heavenly intelligences, included in the Nestorian law-book A shitha Sunhadus, is attributed to Simeon bar Sabba‘e (+c. 340) but is certainly much later (Wright Syriac Literature p. 30, Maclean and Browne The

35 Catholicos of the East and his people Lond. 1892, p. 183): it is unpublished.

Narsai (fl 490) Exposition of the mysteries (B. O. iii [1] p. 65), Hannana of Hedhaiyabh (+607) Exposition of the mysteries (1b, 83), and Ishu'barnon (+826)

The Byzantine Rite Ixxxi

On the division of the offices (ib. 166) are mentioned in the Catalogue of ‘Abhdishu, but are no longer extant, unless the anonymous tract mentioned in B. O. ii p. 489 n. xi be the work of Ish:‘barnon, Cp. Wright 4 short history of Syriac literature Lond. 1894, pp. 59, 127, 217.

3. Of modern writers Assemani Szblioth. orient, iii (1) and (2) 5 gives all sorts of information on Nestorians, Chaldaeans and Malabarese: Renaudot Lit. or. coll. ii pp. 561-642 has a dissertation and notes on the liturgies: Neale History of the holy eastern church : introd. pp. 319-323 discusses the originality of the Persian rite as against Palmer Origines siturgicae i, 10 pp. 194-196 (4th ed.): Bickell Conspectus ret syrorum hiterariae pp. 61-5 discusses some points of the liturgy. On the Nes- torians see Etheridge Syrian churches pp. 54-134, Badger The Nestorians and their rituals Lond. 1852, Yule Cathay and the way thither, Hakluyt Soc. 36, 37, Lond. 1866, Legge The 15 Nestorian monument of Hsi-an Fu Lond. 1888, Maclean and Browne Lhe Catholicos of the East and his people Lond. 1892. On the Chaldaeans, Lebrun Expiication vi, pp. 369-571, Badger u. s.. Bickell der katholische Orient Minster 1874, 1-6 (no. 6 has notes on the liturgy comparing the Uniat and the Nestoriarf 20 forms in detail). On the Malabarese see Raulin Historia ecclesiae Malabaricae Romae 1745, Binterim Denkwiirdigkeiten

~iv_(2) Mainz 1827, pp. 240 sqq., Etheridge w. s. pp. 150-171, Howard The Christians of S. Thomas and their liturgies Oxford 1864, Rae Lhe Syrian church in India Edinb. 1892. 25

IV. THE BYZANTINE RITE

A. THE OrtTHOopDox LITURGIES

The liturgies of S. Curysostom, of S. Basit and of S. Grecory D:ALocos _ or the Presanctified exist and are in use in several languages. In many cases there is a Uniat rite alongside of the Orthodox. 30 The languages are the following: (1) Greek, in use among the greek-speaking populations of the Levant, whether Orthodox or Uniat, and in the western Uniats, the Greek in Italy and the Albanian in Sicily: (2) Syriac, no longer in use but formerly the language of the Syrian Melkites or Orthodox: (3) Arabic, the language of the arabic-speaking Orthodox, at least in Palestine, and of the 35 Uniat drawn from the Orthodox of Syria, now called ‘ Melkites’ or ‘ Greek

f

ou

Io

15

20

25

30

35

40

45

Ixxxii Introduction

catholics’: (4) Georgian, the language of Georgia, the exarchate of Tiflis, now in some degree in process of displacement by Slavonic: (5) Old Slavonic, the ecclesiastical language of Russia and of the Slavonic populations of the Balkan peninsula and Austria-Hungary, both Orthodox and Uniat: (6) Roumanian, since the middle of the seventeenth century, when it displaced Old Slavonic, the language of the church of Roumania and of the Roumanians of Hungary, Orthodox and Uniat: (7) Esthonian, Lettish and German, in use in the Baltic provinces of Russia: (8) Finnish and Tartar dialects of E. Russia and N. Asia, Eskimo and Indian dialects of N.E. Asia, the Aleutian islands and Alaska, as well as Japanese and Chinese, in use in the missions of the Russian church: (9) English, in use among Austrian colonists in N. America, formerly Uniat, now Orthodox under the bishop of Alaska and the Aleutian islands resident in San Francisco.

Of the liturgical books it is sufficient to mention (1) the Tum«éy, containing the rules for determining the service to be said on a given day, and dealing with questions of occurrence and concurrence, &c., and indicating most of the variables; first published in Tums«dv kal 7d dadppnra Venice 1545, and again Tumor oby cd ayiw wepiéxov macay Thy Sidtrafiw THs exxAno.aotiuchs axodrovoias Tod xpévov &drov Venice 1685, and much simplified in Tum«dv xara thy ragiv THs Tod Xpiorod peyaAns éxxAnoias Constantinople 1888. Selections from the Typikon are given under the several months and days in the Mnvaia, the ’Av@o- Adéyov and the books de tempore in (7) below. (2) The EvxoAdyoy contains, besides the offices for the rest of the sacraments and the ‘occasional’ and pontifical offices, the text and rubrics of the fixed elements of the liturgy, the diakonika being generally more or less abbreviated. (3) The Aerovpyxdv or Ai Oia: AecTovpyiat contains the text and rubrics of the liturgies, apart from the other matter contained in the Euchologion, with some of the less frequently varying of the variable formulae appended. (4) The ‘Iepod:axovxdy contains the diakonika: e.g. ‘IepoSiaxovindy véov Venice 1694, ‘Iepodiaxovindv ev @ mepréxerat dnaca % THs iepodiaxovixhs Tagews mpagis Venice 1768, &c. (5) The fixed hymns - and responses are contained in the SvAAeroupyixdv: e. g."AkodovOia Tod avayve- oTov Hyouv Ta ovAAETOUpyiKa Venice 1549, 1641, and vewor? diopSobeica (sic) 1644. (6) The ’Avayvwornédy, the ’AnéaoTodos or TpaganéoroAos and the EvayyéArov con- tain the lections, the FiayyeArordpuoy the table of N.T. lections. (7) The variable hymns are found, for Sundays in the ’Oxrényos (Venice 1525 &c.), for Lent and the three preceding weeks in the Tp:wd:ov (Venice 1522 &c.), for Eastertide in the Herrnxoordpiov (Venice 1544 &c.), and for the immovable feasts in the Mnvaia (Venice 1548 &c.): the festal hymns are repeated in the ’Av@0Adyov (Venice 1621 &c.), and again in part (the antiphons of the enarxis and the hymns of the Little Entrance, in the “QpoAdyor (Venice 1509 &c.). It will be unnecessary further to refer to any of these books except those contained in (2), (3) and (6). See Leo Allatius de libris ecclesiasticis Graecorum Paris 1645, reprinted in J. A. Fabricius Bibliotheca graeca v, Hamb, 1712: Cave Scripiorum eccles. hist. it, ii, Lond. 1698, diss. 2, pp. 30-60: Neale History of the holy eastern church: mntrod. Lond. 1850, pp. 819 sqq.: Daniel Cod. ht. iv, Lips. 1853, pp. 314 sqq.:

The Byzantine Rite Ixxxiil

Pitra Hymnograplie de Véglise grecque Rome 1867, pp. 62-64: Legrande Biblio- graphie hellénique au quingiéme et seiziéme siécle Paris 1885, Bibliogr. hellén, au dix-septieme siecle Paris 1894-5. ~

In speaking of a great living rite like the Byzantine it is impossible, as it is unnecessary, to do more than indicate certain groups whether of printed texts or of manuscripts.

i. Greek printed texts.

Ai Ociat Nevroupyiat Tod dyiov "Iwdvvev rod xpvcoordpov, Bacieiov Tod peyd- Aov kal 7 Trav mponytacpévar* Teppavov apxiemiokdrov Kevoravriwourddews sigtopia éxxAnovaotiK) Kal pvotiKh Oewpia, “Ev ‘Poyn xiwore peg’ (1526) pnvos oxtoBpiov' SeEv@rnre Anuntpiov Aovka tov Kpyrds.

This is the editio princeps of these liturgies, published with the licence of Clement VII and, according to the colophon, edited with the co-operation of the archbishops of Cyprus and of Rhodes. Beyond this the source of its text is unknown. The text is reprinted in Swainson, pp. 101-87 (bottom). S. Chrys. was published separately in Aetoupyia Tod ayiov “Iwavvov Tod xpyvcooTépov kata Thv Tod Anuntpiov Aov«as (sic) Tov KpnTds Exdoaw Venice 1644.

‘H Oia Netroupyia Tod ayiov Iwdvvov tov xpvaootduov: Aivina missa sancti Joannis Chrysostom: V enetiis per Joan. Antonium et fratres de Sabio 1528, and apud Julianos 1687 (greek and latin).

The text is closely akin to, but not identical with, that of the edition of Ducas.

Aetroupyiat tav ayliov ratépwv “laxk@Bouv tov dmoardd\ov kai ddedApobéor, ~ BaowNelov Tot peyddov, "Iadvvov rod xpvcootdépouv Parisiis 1560.

The source of the texts is not indicated except in so far that in the letter to the cardinal of Lorraine prefixed to the corresponding latin collection, Paris 1560, Antwerp 1560, 1562 (see above, p. xlviii), the editor Jo. a S. Andrea describes the documents there contained as drawn e medtis Graeciae bibliothects (f. 2 v). The latin version of S. Basil is that of an ancient ms. of Johannisberg; of S. Chrysostom, that of Leo Thuscus (see below pp. Ixxxiv 10, 1xxxv 30).

J. Goar EYXOAOTION sive rituale graecorum..cum selectis biblio- thecae Regiae, Barberinae, Cryptae Ferratae, Sancti Marci Floren- tint, Tillianae, Allatianae, Coresianae, et alits probatis mm. ss. et editis exemplaribus collatum. Interpretatione latina ..illustratum...

Lutetiae Parisiorum mdcxlvii. Ed. secunda Venetiis mdccxxx. :

This is the most considerable collection of materials for the history of the text that has been made, and it has never been adequately used. Daniel Cod. iit. iv pp. 327 sqq. makes some use of it and embodies some of its collations for S. Chrysostom. Its most important texts are the Barberini, on which see below and the following:

f 2

on

20

30

Se) on

40

Ixxxiv Introduction

Ibid. pp. 153-156 (ed. 2) Exemplar aliud liturgiae Basilianae juxta M.S. Isidorit Pyromali Smyrnaei monasteru S. Joannis in insula Patmo diacont. An undated text of S. Basil, of an ancient type intermediate between the Barberini and the mass of later

5 texts.

The ms., brought to Europe by Isidore Pyromalus, a friend of Goar’s, was recognized by the latter as closely related to the latin text given by De la Bigne (Morel is apparently meant, viz. in Liturgiae patrum Paris 1560: at least Morel’s text is evidently identical with that referred to), the origin of which

10 he had been anxious to ascertain. This translation was, no doubt, in fact derived either from J. Cochlaeus Speculum antiquae devotionis circa missan et omnem alium cultum Det... ap. S. Victorem extra muros Moguntiae 1549 or from G. Witzel Exercitamenta syncerae pietatis multo saluberrima inter quae lector habes liturgiam seu missam S. Basilii mag. recognitam Mogunt. 1555: and Cochlaeus and Witzel derived it independently from a vetustus codex latinae translationis belonging to the monastery of S. John in the Rheingau, i.e. Johannisberg on the Rhine below Mainz: see Speculum p. 117 and Exercitamenta epistola nuncup. and praefatio. Both the mss. are lost for the present: at least, Goar’s greek is not in the Bibliothéque Nationale, and 20 the Johannisberg ms. has probably perished, the library having been burnt at the beginning of the present century. The texts are important as containing tae diakontka and an order in some ways different from that of later texts. It may be noticed that the prayer of the Cherubic Hymn Odéels détos is wanting, and the text of the prayer of Elevation Ipécyes Kipie is intermediate between 25 that of the Barberini ms, (p. 341 below: identical with the text in [Amphi- lochius] Vita S, Basilit 6 in SS. patrum Amphilochii. . . opera omnia. ed. Combefis, Paris. 1644, p. 176 B) and that of S. Chrysostom in Grottaferrat.T B vii of the ninth or tenth century.

I

on

C. A. Swainson The Greek Liturgies chiefly from original 30 sources Cambridge 1884, pp. 76-187.

This gives, pp. 76-98, the three liturgies from the Barberini ms. with variants

in S. Chrysostom from Vat. Graec. 1970 (codex Rossanensis), and again pp. 1o1- 144, 151-187 from Burdett-Coutts iii. 42 (eleventh cent.) and from the editio princeps with variants from other edd. and some mss. The comparison of 35 eleventh and sixteenth century texts is inconveniently arranged and misleading. The choice of materials is arbitrary and inadequate, and it is assumed that conclusions can be drawn from the mere length of a text without regard to its intended scope, whereas in fact a modern altar-book is not materially longer than the earliest known text. Hence the comparison of an eleventh century 4° altar-book with a more or less complete sixteenth century text leads to no result, and the remarks on p. 148 are entirely illusive. The inadequacy of materials may be gathered from p. 174 where the editor remarks that he has met with no ms. of the Presanctified later than the Barberini and the Rossano codices,

The Byzantine Rite ixxxv

whereas such mss. are quite common; and on p. 74 the mss. of the thirteenth and fourteenth centuries are said to be ‘ chiefly fragmentary,’ which is not the case unless it be meant that they are altar-books and therefore do not contain the diakonika. The ‘momentcus additions between the eleventh and the six- teenth centuries’ referred to on p. xxxvi affect only the Prothesis: their extent and their momentousness can be judged of from Appendix Q below.

The service-books of the Orthodox use, until the present century, seem to have been printed exclusively at Venice where the Euchologion was published in 1526, 1545, 1558 &c., and there has been a series of issues by various editors ever since. In the present century editions have been printed at Constantinople, e.g. Edxoddyov rd péya 1803, and at Athens, e.g. Ai @ciat Necrovpyia 1835, the latter representing the use of the church of Greece which has characteristics of its own. Of the service-books of the Uniats, the Basilian use of Italy is repre- sented by Ai Gciat Aecrovpyia .. . ais. . . €O0s icpoupyeiv trois tradoypatkois Tov dyiov Bacwelov povaxois Kata thy Taw Tov TumLKOd 7 xpnTat 7 o¢Bacpla pov 1) Kpumrns Beppdrns xadovpevry Rome 1601 and Aeroupyixov oiv ed dyig Kata thy tagw Tov TumiKOD THs Tavoémtou porns THs Kpumrodeppns vat pny kat €Oos tay iradoypakay povafevrwr Tod peyddou marpos jpov Bacwelov Rome 1683, the latter arranged as a Roman missal; while the editions of EdxoAdyoy 7rd péya, Rome 1754 and 1873, repre- ~ sent the use of the Greek Uniat in general.

See E. Legrande Bibliographie hellénique au xv et xvi siécle Paris 1885, Bibliog.

or

—

1°)

hellén. au dix-septieme siécle Paris 1894-5. From one or more of the editions of 25

the service-books are derived several western literary editions: e.g. Daniel Codex lit. iv, pp. 327-450 (ed. not specified), Neale Tetralogia liturgica (S. Chrys. from edd. Venice 1840 and 1842), J. N. W. B. Robertson Ai Oetar Aevroupyiat Lond. 1894 (chiefly from edd. Venice 1851, 1888, Constantinople 1858). Translations. (1) S. Curysostom was translated into Latin for Rainaldus de Monte Catano by Leo Thuscus in about 1180 from a text of the end of the eleventh or the beginning of the twelfth century, as is indicated by the names of Nicolas patriarch of Constantinople (Nicolas III 1084-1111) and of Alexios the emperor (Komnenos 1080-1118) commemorated in the great intercession (the other patriarchs cannot be identified), This version was published by Beatus Rhenanus in Missa d. Joannis Chrysostomi secundum veterem usum ecclesiae Constantinopolitanae Colmar 1540 (Horawitz and Hartfelder Briefwechsel d. B. Rhenanus Leipz. 1886, pp. 617, 466, 471, 474) and reprinted in Liturgiae sive missae ss. patrum Parisiis 1560, Antwerpiae 1560, 1562, and fragments of it

35

in Swainson, pp. 145-7. Another latin version was made in about 1510 by 40

Erasmus for Fisher of Rochester (Fisher de verit. corporis et sanguinis Christi in

ort

20

25

oO

3

35

45

Ixxxvi Introduction

euchar. Colon. 1527, f. 113) from two mss., one of them said to be of the twelfth cent. (Gasquet and Bishop Edward VI and the Book of common prayer Lond. 1890, p. 187 note) and published in Opera S. Chrys. t. v, ed. Chevallon, Paris 1536, and separately in D. Joannis Chrysostomi missa graecolatina D. Erasmo Roterodamo interprete Paris 1537, and at Colmar 1540; again in Opera S. Chrys. Basil. 1547 and t. iv Paris 1624; and again in Ts Oeias Accrovpyias Tod dyiov "Iwavvov Tov xpucootdpov So Keiveva Venice 1644 (being the text and version of 1528, and a text with Erasmus’ version, described in the preface as reprinted from an edition by Morel, 1570) and Ae:roupyias Tov dyiov “Iwdvvov Tov xpyvcoatépou érépa %xdoors tedrcioOa ciwOvias ev Tiat THV povactnpiwv Venice 1644 (being apparently a reprint of the second part of the former). Another version was published at Worms in 1541 from a Trier ms. by Ambr. Pelargus (who remarks in his preface on the great differences between the Trier text, that used by Erasmus, and a roll in the cathedral church of Worms: this last is also men-

5 tioned in a letter of Konrad Harzbach to B. Rhenanus, Horawitz p. 471), and

another from the ed. of 1526 at Prague in 1544, and another from the same ed. by Gentianus Hervetus, Venice 1548, Antwerp 1562, and reprinted in the Biblio- theca patrum Paris 1624 t. ii, 1644 and 1654 t. xii. Montfaucon Opera S. Chrys. t. xii, Paris 1735, gives a version from the text of Savile Opera S. Chrys. t. vi, Etonae 1612 (described as derived from ‘ ed. Morellii Paris. 1570,’ i.e. apparently Aut. 7. dy. tatépwv Paris, 1560). See Cave Scriptt. eccles. i p. 305, Fabricius Biblioth. graeca vii p. 651 sq., xiii p. 824, Burbidge Liturgies and offices of the church Lond. 1885, pp. 41 sq., Legrande Bibliographie hellenique au dix-septieme siécle i p. 459 sqq.: Gasquet and Bishop uw. s. A German translation was published by G. Witzel in 1540 (Horawitz and Hartfelder wu. s. pp. 466, 469), and a modern version by Rajewsky in Euchologion d. orthodox-katholischen Kirche Wien 1861-2. English in Brett Collection pp. 42-56 (anaphora: from Goar): Covel Account of the present Greek church Cambr, 1722, pp. 15-28 (from EvxoAdyov Venice 1673) : King Rites and ceremonies of the Greek church in Russta Lond. 1772, pp. 137-84 (from the Slavonic): Neale History : introd. pp. 341-726 (from edd. Venice 1839, © 1842): in The divine liturgy of our father among the saints John Chrysostom Lond. 1866: Robertson Al Oeia: AecToupyia: the divine liturgies Lond. 1894 (see above). (2) On the old Latin version of S. Basix see above p. 1xxxiv. A version of his own was also published by G. Witzel in 1546 (according to Gasquet and Bishop u. s.): another from the edition of 1526 by Gentianus Hervetus, Venice 1548, reprinted in the Biblioth. patrum Paris 1624 t. ii, 1644 and 1654 t. xii; and another from a ms. in Uffenbach’s library, consisting of leaves promis- cuously arranged, in J. H. Maius Bibliotheca Uffenbachiana Halae 1720, p. 498, reprinted in Migne P.G. cvi. 1291 sqq. (certainly not of the ninth century as there stated), German in Rajewsky u.s. English in Brett pp. 57-70 (anaphora only, from Goar), and Neale and Robertson as above. (3) The PRESANCTIFIED was translated, from the edition of 1526 and an Euchologion, by Gilbert Genebrard, and published in the Biblioth. patr. Colon, 1622 t. xv, Paris 1624 t. ii, 1644 and 1654 t. xii, Lugdun. 1677 t. xxvii. German and English in Rajewsky, Neale and Robertson as above.

The Byzantine Rite Ixxxvii_

The Lectionary. (1) The ’Avayroces or dvayyoopara, the Old Testament lections of the divine office, were printed separately with the proper zpokeipeva in BiBdiov Aeyduevoy ’Avayywotixdy Teptexov TdvTaTa dvayyoopata Ta €v Tois EoTrEpLVois TOD GAOV EmavTOD Ta TE EdpLTKopeEva ev trois BiBAias tay Sadeka pyvOr kal Ta ev TO TpLwdig Kal ev TH TEvTNKoaTapicn Venice 1595-6. This has not apparently been often reprinted, if at all. The lections do not belong to the liturgy except in Lent, when the two lections of the ferial éomepwés, from Genesis and Proverbs respectively, become on wednesdays and fridays the lections of the Presanctified. They are contained in the Tpiodiov, (2) The ’Andcrodos or LUpagandorodos, containing the Apostles (S. Paul) and the lections from the Acts substituted for the Apostles in Eastertide, was printed at Venice in 1550 and frequently since. In some editions at least the proper mpoxeipeva and alleluias are added. (3) The @eiov kai iepdv Evayyévov, con- taining the Gospels for the year, was published at Venice in 1539 and often since. (4) The Evayyehiordpior or table of sunday Gospels for the year was published in Evayyehtordpiov repeexov tiv Tav evayyehiotav Siadoyny wdbev apxovrar Kal mov Katadnyovow Venice 1614, 1624, and is appended to modern editions of the EvayyéAcov e.g. Venice 1872. The later editions include the Apostles in the table.

The table of lections is given in Smith and Cheetham Dict. of christian anti- quities s. v. Lectionary, pp. 955-9, and in Scrivener Introduction to the textual criticism of the New Testament, ed. 4, i pp. 80-89. On the structure of the lectionary see E. Ranke’s excellent exposition in Herzog-Plitt Real-Encyclopadie xi, s. v. Perikopen, pp. 463-8. See also Burgon The last twelve verses of S. Mark Oxford 1871, pp. 191 sqq., and Scrivener of. cit. pp. 74-7, 327 sq. (inaccurate in detail). On the Evayyedvordpov see further in the Glossary sub voce.

ii. The other Janguages of the rite.

Of the Melkite Syrzac only the Gospel lectionary has been published in Lzbliothecae syriacae a Paulo de Lagarde collectae quae ad philologiam sacram pertinent Gottingae 1892, pp. 257-402 (‘the Jerusalem Syriac’).

See Tischendorf-Gregory Nov, test. graece, ed. 8, Leipz. 1894, pp. 827 sq.: E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. Perikopen, pp. 470 sq.

The Gospels are tabulated from Bodl. Dawk. 5 in Payne-Smith Catal. codd. syr. bibl. Bodl. cc. 114-29.

crn

25

Ixxxviii L[utroduction

The Arabic for the use of the Orthodox in Palestine is printed in Ai Oeiae Aewrovpyiae iwrA\! wl do d> OLS (The book of the service of the holy mysteries) Jerusalem, at the Patriarchal press, 1860 (arabic only). The Uniat Melkite use is found in ai dcia

5 Retroupyiat leer) LS (The book of liturgies) (Rome 18392), Vienna 1862 (parallel greek and arabic).

The Gospel lectionary is tabulated in Mai Scripét. vet. nov. coll. iv (2) Romae 1831, pp. 34-60 from Vat. Arad. xvi (twelfth cent.).

In Slavonic the liturgies of S. Basil and S. Chrysostom

10 were published for Servia, with the lections at Venice in 15109, 1554, and. in three editions about 1570, and without lections at Venice in 1527 (Dobrowsky Jnstitutiones linguae slavicae Vindob. 1822, p. xl; P. J. Safattk Gesch. d. stidslawischen Literatur, ed. Jiretek, Prag 1865, t. iii pp. 284 sq.), and the liturgies for

15 Russia at Venice in 1574 (Zaccaria Biblioth. ritualis i, Romae 1776, p. 19) and at Moscow in 1602 (Dobrowsky of. cit. p. xlix).

The Georgian books were printed before 1798 (F. C. Alter Ueber georgianische Litteratur Wien 1798, p. 122).

In German the liturgies are published for the use of the

20 Russian colony at Alexandroffka near Potsdam in Maltzew die gotthichen Liturgieen unserer heiligen Vater Johannes Chrysostomos, Basthos d. grossen u. Gregorios Dialogos deutsch u. slawisch unter Beriicksichtigung d. griechischen Urtexte Berlin 1890.

The liturgies have been printed in Japanese (2nd. ed. 1895)

25 and in Chinese (1894), and in several Finnish and Tartar dialects.

§ In Roumania till 1643 Old Slavonic was the ecclesiastical language, and till sometime in the same century Servian was that of commerce and law. Since that date Roumanian has been substituted, but the cyrillic alphabet was retained till 1828 when it was modified : in about 1847 it was finally abandoned and the

30 roman letters adopted. See Gréber Grundriss d. romanisch. Philologie i, Strassb. 1886, p. 437, Morfill Slavonic literature Lond. 1883, p.24. § Innocent archbishop of Kamchatka (1840-68), afterwards metropolitan of Moscow, translated or

assisted in the translation of the liturgy into several dialects of N.E. Asia, the Aleutian islands and Alaska. See American church review July 1877.

35 iii. Manuscripts.

(1) Rome, Biblioth. Barberina. MS. iii. 55. Parchm., of the end of the eighth century, in uncial. Euchologion. The liturgies are abstracted in Goar Edxodsyor pp. 83-85, 150-153, 173 (ed. 2),

j

The Byzantine Rite Ixxxix

and printed at length in Bunsen Axalecta antenic. iii. pp. 201-36, and from a new collation in Swainson pp. 76-98, and again from a new collation, with additions from early sources, below pp. 309-52. The ordinations are printed in Morinus de sacris ecclestae Ordinationibus Antw. 1695. 5

According to a note on the fly-leaf, the volume was bequeathed to the convent of S. Marco at Florence by one Nicolas de Nicholis, having been left in Florence, according to Goar’s prooemium, by a member of the Council of Florence in 1439. - On palaeographical grounds it is assigned to the eighth or ninth century, and the date is probably more closely defined as between 788 and 797 by the com- memorations on p. 333 below, where the Bao.Aeis must be Constantine VI

Lal

°

(779-97) and Mary (married in 788) or Theodota (married in 795), and the

BagiAicoa the dowager empress Irene. The lacuna of eight leaves in S. Basil is supplied below, pp. 327-36, from Grottaferrata I B vii.

os

(2) The bulk of existing manuscripts are of the eleventh to the seventeenth century, while texts of the tenth century are rare. The diversities among manuscript texts, so frequently insisted upon, for the most part affect the completeness of the contents and only in a small degree the text of the liturgy: celebrant’s altar books are commoner than more complete 2° documents.

5

Ninth or tenth century, Grottaferrat. ! 8 vii(1). Tenth century, Grottaferrat. [ 8x, xx (1). Eleventh century, Grottaferrat. I 8 ii, iv, xx (2): Paris Graec. 328 (1): Burdett-Coutts iii 42 (given in Swainson, Chrys. Bas.). Twelfth century, Rome, Bibl. Angelica C. 4. 15: Grottaferrat. I! 8 xxi: Milan F. 3 sup.: 25 Paris Graec. 330, 391, 392, 409: Bodl. Laud. 28, Auct. E. 5.13: Burdett-Coutts i. Io (variants in Swainson, Chrys. Bas.). Thirteenth century, Grottaferrat. [8 xiv: Milan E. 20 sup.: Paris Graec. 112: Bodl. Cromw.11. Fourteenth century, Vat. Ottobon. 288: Grottaferrat. T B vii (2), xviii: Venice Append.

graec. 447, 452: Paris Graec. 324, 328 (2), Suppl. graec. 469: Cairo Patriarch. 30

69: Jerusalem Patriarch. 520, S. Saba 605, 607 (patriarchal didragis). Fifteenth century, Milan P. 112 sup.: Paris Graec. 326, 2509, (Goar’s ms., pp. 78-83), Bibl. Mazarin Graec. 727: Munich Graec. 540: Patmos 641, 690, 703: Jerusalem S. Saba 56. Sixteenth century, Rome, Bibl. Corsiniana 41 E 29, 41 E 31: Grottaferrat. I B ix, xxiv: Venice Nanian. 192, ii 147: Paris Graec. 393: 35 Bodl. Baroec. 42, 107: Munich. Graec. 409: Jerusalem S. Saba 48, 53, 250, 392, 401, 618, 621, 687, 692. Seventeenth century, Venice Nanian. 219, 221, ii. 159, ii. 160, xi. 28: Paris, Bibl. Mazarin Graec. 725: Jerusalem Patriarch. 74, 99, 334, 474, 481 (1), S. Saba 327, 384, 540, 571, 584, 585, 586. Of unassigned date, Rome, Vat. Vat. gr. 1213, Ottobon. graec. 344, 434, Bibl. Barberina iii. 12, 22, 35, 40 48, 64, 89, 105, 108, 112, 129, iv. 1, 10, 13, 17, 25, 40 (Goar’s Barberin. secund.), 41, 7o (these are described simply as Euchologia, and probably they do not

on

Io

xc I[utroduction

all contain the liturgies, while no doubt some of them belong to group (4) below): Milan F. to sup., E. 18 sup. 2: Jerusalem S. Saba 570. Goar's Euchologion patriarchale (Grottaferrat. T 8 1, twelfth cent.) does not contain the liturgies. Some other mss. are mentioned by Goar and by Swainson, but they are difficult to identify from their descriptions.

(3) From the eleventh to the fifteenth century commonly, and for a century or two before and after this period occa- sionally, the liturgies were written on a roll, a strip of parch- ment several feet in length and from six to eight inches broad attached to a wooden roller with ornamental finials, written over on both sides, the text of the verso beginning from the roller in order that in use the parchment after being unrolled might be rolled up again. Such manuscripts are generally celebrant’s books containing little beyond the prayers and short rubrics: in some cases they have at least the cues of the diakonika, and

deacon’s rolls containing only the diakonika are not unknown.

20

25

30

35

Each roll commonly contains a single liturgy, occasionally two or even the three.

Ninth or tenth century, Grottaferrat. [T 8 xxix (fragments), Eleventh century, Grottaferrat. I 8 xli (fragment): Bodl. Bodl. Add. E 12, E. D. Clarke 38 (ff. i, 230: fragments). Twelfth century, Brit. Mus. ddd. 22749, 27563, 27564: Paris Graec. 409: Monte Cassino (fragment): Messina Graec. 176: Chalki Theol. School: Jerusalem S, Saba 2 (fragment). Thirteenth century, Brit. Mus. Add. 18070: Paris Graec. 409 A, Suppl. graec. 468: Patmos 707, 709, 710, 731. Fourteenth century, Patmos 714, 716 (prothesis and diakonika), 721, 727-30, 733; Jerusalem Patriarch. 517, 518, 520. Fifteenth century, Paris Graec. 408: Patmos 708, 711, 712, 718, 720, 722, 725, 732, 734. Sixteenth century, - Patmos 719 (with prothesis), 723, 724, 726. Seventeenth century, Patmos 717. On these mss. generally, and for other examples, see Gardthausen griechische Paliographie Leipz. 1879, pp. 58sqq. Besides the liturgies, other parts of the Euchologion, e.g. ordinations, occur in rolls,

This form of liturgical ms. is called sovrdiov, xovidxov, xovida. Hence kovrdk.uv &c. are used for a copy of the liturgy, whatever its form (Theod. Balsamon i” can. 32 in Trullo p. 193 [Migne P. G, cxxxvii. 621 B], resp. ad Mare. 5 [¢. cxxxviii.957 B]: EvxoAdyov in ordin. presb., e.g. Venice 1869, p. 165), and similarly in arabic fimdak (Bodl. Bodl. 402, f. 1: in syriac kinddko is used generally of a roll, not apparently of a liturgical book in particular),

(4) An important group of manuscripts is that of the Basilian communities of Italy and Sicily. They no doubt in some cases

4o May preserve usages which have vanished from the eastern

books ; and besides this they have an interest of their own both

The Byzantine Rite xci

as representing a development more or less independent of the eastern tradition and as containing a western admixture due to the influence of the Latin rite. They do not appear to have been studied in detail.

There are several such manuscripts in the library of Grottaferrata, the 5 Basilian monastery in the Alban Hills: of the twelfth century, I B viii, xv: of the thirteenth, [' 8 xiii: of the fourteenth, I’ B iii (Goar’s cod. B. Falascae), xii: of the sixteenth, [I 8 xvii, xix, xxxiii: of the seventeenth, I B xxiii, Xxxviii : of the eighteenth, [ 8 xxvi, xxviii; of the nineteenth I 8 xxxii. (See Rocchi Codices cryptenses Romae 1884). Messina Graec. 107 (xvth c.), 144 (xvi) 10 are Basilian euchologia, and probably the liturgies 7b, 160 (xiv), 147 (xvi), 56 (xvii) are Basilian: and Vat. Basilan. graec. ix (= Vat. gr. 1970, Swainson’s C), xvii, xviii, li, Milan C 7 sup. (xiith c.), Paris Graec. 323 (xvi) probably all belong to this group, as no doubt do many of the Barberini euchologia mentioned above: and Bodl. Auwct. E. 5. 13 (xiith cent.) formerly belonged to the Basilian 15 monastery of S. Salvator at Messina. Texts of S. Chrys. and S. Bas., with latin versions by Leo Thuscus and his contemporary Nicolas of Otranto, are contained in a Karlsruhe ms., formerly belonging to the abbey of Ettenheim-Minster, described by F. J. Mone in Lateinische u. griechische Messen Frankfurt a. M. 1850, pp. 138 sqq. The texts appear to be Italian. 20

§ In connexion with this group of manuscripts may be mentioned the so-called Lirurcy or S. PETER, which is a compilation from the Byzantine and the Roman rites, being the Byzantine liturgy with a Roman mass and the canon substituted for the corresponding Byzantine paragraphs. It may be that it 25 is only a literary experiment; but the considerable variations of text in the several copies suggest rather that it represents a serious attempt to combine the two rites and that it was actually in use in the Greek communities in Italy. It was first published, from a manuscript in the library of card. Sirleto, itself derived 30 no doubt from the Vatican manuscript below, by Guil. Linden in Apologia pro hiturgia Petri apostoli et commentarius in eandem cum missa apostolica Petri apostoli Antw. 1589 and Paris 1595, and was reprinted in Biblioth. patrum ii Paris 1624 and Fabricius Cod. apocr. Nov. Test. iii Hamb. 1719 (greek and latin). 35

It is contained in Grottaferrat. I B vii (ixth or xth cent.), Vatican Vat. graec. 1970 (xii), Paris Suppl. graec. 476 (xv), Graec. 322 (xvi). Swainson pp. 191- 203 prints it from the Vatican ms. with variants (inaccurately given) from the

first Paris ms. Cp. Le Nourry Apparat. ad biblioth. patrum i, c. 34: Pitra Hymnographie del’ église grecque Rome 1867, pp. 728q. 40

XCli Introduction

(5) The Lectionary. The manuscripts of the ’Améorodos and the Evayyédov are tabulated in Tischendorf-Gregory Novum Testamentum graece iii, ed. 8, pp. 687-800 and in Scrivener Introduction i, ed. 4, pp. 328-76. Some of these manuscripts

5 also contain Old Testament lections, but the documents of the *Avayvoorixcdy have not apparently been collected.

Messina Graec. 102, 122, 131 of the twelfth century and 164 of the thirteenth are ’AvayvworTikd.

(6) Syriac and Arabic manuscripts.

Io 6 Syriac. (1) Liturgies. Brit. Mus. ddd. 14497 (c. xi or xii): Vat. Syr. xli (14th c.), 2b. xl (16th c.: with arabic rubrics). (2) Lectionaries. Vat. Syr. cclxxviii (9th c.), cclxxix (before 1141), cclxxx (1505): Bodl. Dawk. 5, 9: Brit. Mus. Add. 14489 (A.D. 1023), 17218 (xi).

Arabic. (1) Liturgies. Vat. Arab. xlvii (greek-arabic, a.p. 1582): xlviii

15 (16th c., Uniat): Bodl. Bodl. 402 (S. Chrys.): Jerusalem S, Saba 327 (1640: greek-arabic). (2) Lectionaries, Vat. Arab. xvi (12th c.), dexii (15th c.): Bodl. Dawk. 36, 39.

iv. History &c.

(1) In Appendices M and N are given outlines of the

20 liturgies of the dioceses of Asia and Pontus, which were

absorbed into the patriarchate of Constantinople, gathered

respectively from the canons of Laodicea and from the writers of the Pontic diocese.

Cp. Palmer Ongines liturgicae Lond. 1845, pp. 45-72, 106-110, Probst Liturgie d. vierten Jahrhunderts u. deren Reform Miinster i. W. 1893, pp. 124-156.

tS or

(2) In Appendix O similar outlines of the Byzantine liturgy are collected from the writers of the fifth and sixth centuries, and in Appendix P from those of the seventh and particularly S. Maximus.

30 ©On the liturgy in the Constantinopolitan writings of S. Chrysostom and S. Gregory of Nazianzus see Probst Liturgie d. vierten Jahrh. pp. 202-26.

S. Basix is first mentioned by name in Peter the Deacon (c. 513) de zncarn. et gratia 8 (Migne P. L. Ixii. go c) and Leontius of Byzantium (c. 531) ¢. Eutych. et Nestor. iii, 19 (Migne P. G. 1xxxvi. 1368 c) and the 32nd canon zm Trullo

35 (Bruns Canones i, p. 47), and it is implied in [Amphilochius]| Vita S. Baszhi 6 (ed. Combefis, Paris 1644, p. 176). S. Curysostom is not alluded to by name before the Barberini ms., where three prayers are attributed to him, pp. 315, 319, 343 below. Swainson, p. xxxi, argues from the absence of a title, and the assign- ment of only these three prayers to S. Chrysostom, that the liturgy as a whole

The Byzantine Rite XClil

was not attributed to him at the date of this ms. But the abrupt opening of the liturgy without even a rubric suggests that the omission of the title is accidental, and that an illuminated title, like that of S. Basil, was meant to be inserted and afterwards forgotten; while it is not unusual to attach the name

of the reputed author of a liturgy to individual prayers contained in it (see e.g. 5

Swainson p. 156, and the rubric before the prayer of the catechumens of S. Chrysost. in Paris Graec. 328, 330, 392). Both S. Basil and S. Chrysostom are mentioned in the tracts, of unknown date, attributed to S. Proclus and S. John the Faster (p. liii above). The Presanctiriep is first mentioned in the Paschal Chronicle an. 645 (p. 348. 20-28 below); then in the 52nd canon 7 10 Trullo, a.p. 692 (Bruns Canones i p. 53) and in the tract of [John the Faster]. It is generally attributed in mss, and editions to S. Gregory Dialogos, i.e. S. Gregory the Great of Rome; but otherwise to S. Epiphanius (Vat. Graec. 1213, Bodl. Cromw. 11) or to S. Germanus of Constantinople (Corsiniana 41 E 29, 41 E 31, Bodl. Auct. E. 5. 13), and a passage common to Theodore of Andida Comment, 15 liturg. 32 and Sophronius Comment. hturg. 1 states that some attribute it to S. James, others to S. Peter, and others to other authors: and in Sinai Graec. 1040 it is apparently assigned to S. Basil. See Mai Nov. patrum biblioth. v (4) pp. 97-99. (The liturgy of Gregory Dialogos in the second edition of the Liturgy of S. Peter Paris 1595 [Swainson p. ix], is not the Presanctified as 20 Swainson states [7b. note 1] but a greek version of the Roman mass),

(3) In Appendix Q illustrations are given of the develop- ment of the Prothesis from the ninth to the sixteenth century.

Such illustrations might be indefinitely multiplied, but those collected below

__ are enough to indicate the line of development and to dispose of the view that 25 the Prothesis in anything like its present complicated form is of so early a date as

is suggested by Neale in History of the holy eastern church : introd. p. 346, note g. Cp. Pitra Hymnographie del église grecque p.64. (Where, to save space, references to the body of the book are given in this appendix, it is meant only that the texts correspond, not that the readings are absolutely identical.) 30

(4) There are several Greek commentaries. (a) S. Maximus Mvoraywyia (Migne P. G, xci. 657-717), of which a latin version was published in Liturgiae patrum Paris 1560. See below p. 537. (8) S. Germanus I of Constantinople (+ c. 740) ‘Ioropia exxAnovaorexy kal pvotixi Oewpia (Migne P.G. xcviil. 384-453) published in Accroupyia 35 tav dyiwy marépoy Paris 1560, and in latin in Liturgiae patrum Paris 1560: and in ‘H deia Aecroupyia épynvevpévn mapa rod ev dyiors marpos jpav Teppavod ... pera kal @\dov twdv ,.. Venice 1639, 1690. The text has been interpolated, probably in the eleventh or twelfth century, and its original form is at present irrecoverable. 40 See below. (y) S. Theodore the Studite (+826) ‘Epynveia rijs Ocias

XciV Introduction

Nerovpylas trav mponyacpévov (Migne P. G. xcix. 1687-90) first published by Mai in Nova patrum biblioth. v (4) Romae 1849. (8) Theodore of Andida -Upoéewpia xehatamoews mepi trav év TH Oeig hetroupyia ywouevav ovpB8drov kat pvatnpiov (Migne P. G, cxl. 417-68) 5 first published by Mai in Nova patrum biblioth. vi (2) Romae 1853, pp. 547sqq. The date of Theodore is unknown; but since in c. 5 he refers to a commentary current under the name of S. Basil, alluding no doubt to that of S. Germanus which is often attributed to S. Basil, his date must be later than that of 10 §, Germanus, perhaps later than the interpolation of the latter. (ec) S. Sophronius Aédyos repiéxav Thy exeAnovacrexiyy dmacav toropiay kat x Aerropepy abnynow wavtov rav év tH Oeig iepoupyia TeAovpevar, a fragment breaking off after the exposition of the great entrance (Migne P. G. |xxxvii. 3981-4001), first published by Mai in Spvcileg. 15 romanum iv, Romae 1840, pp. 31 sqq. It is attributed to S. Sophronius of Jerusalem (+ 637) but is certainly of much later date and apparently later than Theodore. The three commentaries, of S. Germanus, of Theodore of Andida, and of Sophronius, have a considerable amount of matter in common: 20cp. p. 540 below. (¢) Nicolas Cabasilas of Thessalonica (fl. 1350) ‘Eppnveia rhs Oeias Aevrovpyias (Migne P. G. cl. 368-492) first published in a latin version by Gentianus Hervetus, Venice 1548, reprinted in Liturgiae patrum Paris 1560 and in the Bibliothecae patrum Paris 1575 t. iv, 1654 t. xii, Lugdun. 1677 25 t. xxvi: the text was first published in Bzbhioth. pair. Paris 1624, t. ii. () S. Simeon of Thessalonica (+ 1429) Hepi rijs icpas | Aerovpyias (Migne P. G. clv. 253-304) and Ilepi rod dyiov vaod (ib. 305-61), being sections of a work first published by John Molibdos of Heraclea under the title Supedy rod pakaptov dpyvemtoksmou 30 Oeacadovikns Kata aipécewy kth Jassy 1683, of which Migne is a reprint. A latin version of a shorter text had been published by Jac. Pontanus S. J., Ingolst. 1603, and reprinted in Bzbloth. patr. i, Paris 1639, &c. A text of the same type as Pontanus’ with an emended latin translation is given in Goar EixoAdyoy pp. 179-94 35 (ed. 2). (6) Nicolas Bulgaris Karnyxnots iepa iroe trys Oeias Kai tepas Aecroupylas eEjynows Venice 1681 (2 edd.), Constantinople 1861 (in english by Daniel and Bromage, The holy catechism of Nicolas Bulgaris Lond. 1893).

The Byzantine Rite XCV

S. Germanus’ work is attributed in the mss. to several different authors, very frequently to S. Basil: see Fabricius Brblioth, graeca vii, p. 548: Pitra Jur. eccl. graecorum hist. et mon. ii, Romae 1868, p. 297. Pitra discovered an almost contemporary latin version by Anastasius Bibliothecarius of the uninterpolated text, and he published the first six chapters of it, u.s. pp. 298 sq.: he died before fulfilling his intention of publishing the whole, and the ms. is for the present lost. The discovery of this version disposes of the view mentioned by Fabricius (Biblioth. graeca u.s.) that the commentary is the work of Germanus II (tc. 1255). On Theodore of Andida see Mai Nov. patrum bibl. vi (2) pp. 545 sq. On the text of Simeon of Thessalonica see Fabricius Bibl. graec. ed. Harles, xi p. 328, reprinted in Migne P.G. clv. 18. John Nathanael ‘H 6eia Aecroupyia pera. eénynoewr Siapdpwy SidacKddAwr Venice 1574 is a compilation from Germanus, Theodore of Andida, Nicolas and Simeon.

(5) Regulations affecting the rite are to be found in the collections in Pitra /ur. eccl. graecorum hist. et monumenta ii, Romae 1868, and Gedeon Kavouxai duardéas . . . trav dywwrdrav matpi- apxév Kovorartivovnédews Constantinople 1888: and points of ritual, in particular of celebrations at which the emperor and the court assisted, are illustrated by Constantine VII Porphyrogennetos (912-58) "Exéeots ris Baowdeiov rigews (de caerimontiis aulae byzantinae in Migne P. G. cxii.) and Geo. Codinos Curopalates (c. 1450) Ilept rav oppikiadioy tov madatiov Kavotartwourddews Kai tav dpdixiov tis

peyadns exkdyoias (2b. clvii. 25-121).

(6) On the Greek Church see the notes in Goar Edyodsyior : Leo Allatius De ecclesiae occidentalis atque orientalis perpetua consensione Colon. 1648, cc. 1531-1600 /de missa praesantifica- torum): P. Arcudius De concordia ecclesiae occidentalis et orientalis in septem sacramentorum admintstratione iii, Paris. 1672: N. Blancardus Philippi cypri chronicon ecclesiae graecae : .. Christophori Angeli de statu hodiernorum graecorum enchirt- dion Franeq 1679: Tho. Smith De graecae ecclesiae hodierno statu Oxon. 1676, Lond. 1678, Trajecti 1698: P. Ricaut The present state of the Greek and Armenian churches Lond. 1679: Covel Some account of the present Greek church Camb. 1722: Neale History of the holy eastern church: general introduction Lond. 1850: Daniel Cod. lit. iv, Lips. 1853, pp. 373-420 (notes on S. Chrysostom) : Rompotes Xpiorcavixy 76K) Kai Nectrovpyen Athens 1869: A. Riley Athos or the mountain of the monks Lond. 1887: H. Lucas in Dublin Review cxii (April 1893) pp. 268-92 (on the

5

bo

ce)

ta on

30

35

XCVI1 Introduction

Enarxis). On the Greek rite in Italy see Rodota Dell’ origine progresso e stato presente del rito greco in Italia Roma 1758-63 : F. Lenormant La Grande-Gréce Paris 1881-4: Rocchi La badta di Grottaferrata Roma 1884: H. F.Tozer in Antiquary Aug. 1883,

5 Oct. and Nov. 1888, Journal of hellenic studies Oct. 1889: Vannutelli XVI sguardo all ortente: le colonie Italo-greche Roma 1890: P. Batiffol L’abbaye de Rossano Paris 1891. On the Russian rite, J. G. King Rites and ceremonies of the Greek church in Russia Lond. 1772: Rajewsky Luchologion der orthodox-katholischen

10 Kirche Wien 1861-2: Maltzew Die géttlichen Liturgieen unserer hetligen Vater &c. Berlin 1890.

(7) For illustrations of buildings, instruments, vestments, ritual &c. see, besides some of the above, Leo Allatius De templis graecorum recent. de narthece &c. Colon. 1645: Texier and

15 Pullan Byzantine architecture Lond. 1864: Neale History: introduc- tion bk. ii: Mai Nova patrum biblioth. vi (2) p. 585 (engravings of a series of miniatures from a Jerusalem manuscript, now in the Vatican): Sabas bp. of Majaish Sacristie patriarcale dite synodale de Moscou, 2nde éd., Moscou 1865 (engravings of the treasures

20 of the Moscow sacristy): Marriott Vestiartum christianum Lond. 1868: Rohault de Fleury La messe Paris 1883-9: Bayet L’art byzantin Paris 1883.

B. THe ARMENIAN LITURGIES

It is necessary to distinguish between the Gregorian books, i.e. those of the 25 national church in Russia and Turkey under the catholicos of Edchmiadzin, and the books of the Uniat, i. e. the Armenians since the xivth century in communion with the Roman see, in Turkey now under the titular patriarch of Cilicia and

in Austria under the archbishop of Leopol.

i. Printed texts. 30 1. Gregorian.

a, S, Nerses of Lambron JuapSpqzmda.[dfctp ’f fupgu bhbgkgeny be |Pbyta [ft fuopSppry yunnuipurgh (Considera- tions on the orders of the church and Commentary on the mystery of the oblation) Venice 1847, pp. 193-226.

The Byzantine Rite XCVIl

This is the text of the liturgy with the ordination of a presbyter, prefixed to

the Commentary, derived from three mss. of 1306, 1332 and the end of the

seventeenth century respectively.

The altar-book has been frequently published, generally under the title

JonpSppeunbip uppugqat wunnupugh (The mystery-manual of the sacred oblation) e.g. Constantinople 1706, 1748, 1785, 1823, 1844, Smyrna 1761, Nor-Nakhidcheran 1794, Edchmiadzin 1873, Jerusalem 1841, 1873, 1884.

FE. Asdvadzadouriants Liturgy of the holy apostolic church of Armenia London 1887 (arm. and english).

The text is from the editions Smyrna 1761, Jerusalem 1873.

Translations: Russian by Joseph Arghouthiants prince Dolgoroucki archbishop of the Russian Armenians, S. Petersburg 1799. French in [Dulaurier] Histoire dogmes traditions et liturgie del ¢glise arménienne Paris 1855 (source not indicated). English by R. W. Blackmore in Neale Hist. of the holy eastern church: introd. pp. 380-700 from Dolgoroucki’s russian: Malan The divine liturgy of S. Gregory the Illuminator Lond. 1870, from the ed. Constantinople 1823, repeated with additions in the edition of Asdvadzadouriants above: Fortescue The Armenian church London 1872, pp. 57-113, from Blackmore corrected by the ed. Jerusalem 1841. Daniel's Latin (Cod. it. iv pp. 451-480) is from Blackmore’s english. The translation below is founded on Malan’s and follows the texts of Asdvadza- douriants and Jerusalem 1844, with additions in the rubrics explaining some points and with some modifications where unauthorized changes have been made in current texts.

(Qxuidiughpp (Foursbook) Julfa 1641, Amsterdam 1662, 1667, 1686, 1688, 1705, Marseilles 1686, Constantinople 1701, 1704, 1712 &c. , The diakontka, which are not commonly contained in the altar-book, are sometimes appended to this, the book of the divine office.

Y WN 20g9¢fpp (Lectionary) Venice 1686, Constantinople 1732; and according to the rearrangement of the catholicos Simon, Sips aga 1793, 1799, Edchmiadzin 1873, Jeru- salem 1873.

The table of sunday lections is given in Fortescue Fhe Armenian church pp. 42-49. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. Perikopen, pp. 382 sq.

8. Suqupwit (Fymnbook) Constantinople 1850. Containing the variable hymns of the liturgy.

&

5

_

°

tb or

30

XcVvill Introduction

«. C wpushuit (Canticlebook) Amsterdam 1664, 1669, 1685, 1702, Constantinople 1853 &c.

This contains the hymns of the divine office, of which those of maundy thursday are sometimes used as communion hymns.

2. Uniat,

Ordo divinae missae Armenorum Romae 1642, 1670 (arm. and latin), Codex mysterii missae Armenorum seu liturgia armena Romae 1677 (arm. and lat.), Leturgea armena Romae 1677 (arm.); and editions Rome 1686, Venice 1690, 1741, 1808, 1874, 10 Trieste 1808, Vienna 1858.

Liturgia armeniaca cum imaginibus Venet. 1823 (two edd. 4° and 8°, arm. and lat.), Avedichian Liturgia armena traspor- fata tn ttaliano Venezia 1826, 1832 (arm. and ital. with plates).

Translations : Latin by Lubeczyk, Cracau 1544 (of which Cassander Liturgica 15 has an abstract): Ordo divinae missae A rmenorum Romae 1632: Pidou de S. Olon Lit. arm. cum ritu et cantu ministerit circ. 1680 (from mss. supplemented by ed. 1677) reprinted in Lebrun Explication v: and the versions mentioned above. Italian, Avedichian as above and Liturgia armena tradotta in ttaliano Venezia 1873. French in Liturgie de la messe arménienne Venice 1851 (with plates). 20 German, F. X. Steck die Liturgie d. katholschen Armenier Tiibingen 1845. English, Issaverdenz The Armenian liturgy Venice 1872.

uw

ii. Manuscripts.

1. The most important group of manuscripts consists of Lyons, Bibl. Municip., Or. 15 (A.D. 1314, of which Paris Arm. 25 suppl. 12 bis is a copy), Munich Arm. 6 (A.D. 1427, copied from © an exemplar of 1288) and Venice, Bibl. S. Lazzaro, Arm. 1411 (xiiith cent.). These contain, besides the ordinary liturgy under

the title S. ArHanasius, the following no longer in use: (x) S. Jon Curysostom (Lyons, Munich, Venice) from 30 the Greek, with some adaptation in the preanaphoral. (2) S. Bast (Lyons, Munich, Venice) from the Greek. a (3) THe Presanctiriep (Lyons, Venice) from the Greek. (4) S. James (Lyons) abridged from the Syriac. (5) S. Ienatius (Lyons) from the Syriac (Renaudot Lit. 35 or. coll. ii. p. 214). (6) Tue Roman (Lyons, Munich, Venice) from the Latin with some adaptations at the beginning.

ae a ak”

»

The Byzantine Rite XC1X

(7) S. Grecory THE ILLuminaATOR: Jt ts meet and right and fitting to give thanks_and to worship thy majesty (Lyons, Munich). |

(8) S. Grecory NazianzEn: It ts very meet in faith and with the whole heart and with glorification to worship thee, God uncreate (Lyons).

(9) S. Cyrit or ALEXANDRIA: O God without beginning, uncreate timeless infinite incomprehensible (Lyons).

(ro) S. Isaac THE GREAT THE PARTHIAN (t 439): 7 ¢s very right and meet for us that have received these eternal benefits (Lyons).

Of these (5) and (7)-(10) are anaphoras opening at the offertory prayer corresponding to the Prayer of Athanasius p. 432 below: the rest are complete liturgies. The liturgies of S. Basil and S. Chrysostom are referred to. in one of the responsiones of the Armenians at the council of Sis in 1342 (Mansi Concilia xxv. c, 1243). ‘Osauri’ in the same passage is probably a corruption of ‘Oskeberan’ (goldenmouthed) and the liturgy of ‘John Osauri’ that of

S. Chrysostom, (Most of the Armenian names in the document are corrupt). Versions of the Roman are contained also in Paris Arm. 22 (Franciscan),

- Arm. suppl. 3, ff. 109 sqq., and 7b. 71 (Dominican).

2. The following are manuscripts of the ordinary liturgy.

The mss. above mentioned all include the ordinary liturgy under the title of

-S, Aruanasius. The Munich ms. has a second copy of the year 1432 (forming

part of the Hoursbook). Paris Anc. fonds 24 (1675): Vienna Arm. 9 (1635), 19 (1653), 27 (1664: deacon and clerks’ book), 18 (c. 1700: Gallician Uniat) : Bodl. Marshall or. 106 (1675: Uniat: abridged for low mass), There are many mss. at Edchmiadzin and some twenty volumes at S. Lazzaro at Venice.

The ‘Jerusalem lectionary,’ the oldest form of the Armenian lectionary, is contained in Paris Anc. fonds 20 (ixth cent.?), Bodl. Avm., d. 2 (xiiith cent.).

See Kalemkiar Catal. d. arm. Handschr. in d. k. Hof- u. Staatsbibliothek 2u Miinchen Wien 1892: Dashian Catal. d. Handschr. in d. k. k. Hofbibliothek su Wien 1891: Delandine Manuscrits de la biblioth. de Lyon Paris 1812.

In the proceedings of the council of Sis, mentioned above, a passage is quoted from the ordinary liturgy under the title of missale S. Athanasit, and it bears the title of S. ArHanasius in the Lyons, Munich and Venice mss. as already mentioned. S. Nerses of Lambron in his Commentary calls it S. Corysostom. It is probable that only the anaphora is properly called S. Arnanasius, while the ordo communis might be attributed to S. Chrysostom on the ground of its close relation to the Greek.

iii, Commentaries &c. 1. Of Arnienian writers, Chosroes the Great (c. 950) wrote

g 2

5

35

40

fe Introduction

A commentary on the prayers of the oblation the text of which was published at S. Lazzaro, Venice, in 1869, and a latin version in Vetter Chosroae magni . . explicatio precum missae Freiburg i. B. 1880. Chosroes quotes a large proportion of the 5 text, corresponding to pp. 428-455. 15 below. The Commentary on the mystery of the oblation of S. Nerses of Lambron (+ 1198) contained in the Considerations 4c, S. Lazzaro, Venice 1847, pp. 193-226, mentioned above, quotes the greater part of the liturgy, in an order in some respects closer to that of the Greek

10 than the present order.

The commentary in Paris Arm, 29 described as of S. Nerses IV (Schnorhali Claiyetzi, + 1172) is in fact a compilation from Chosroes and Nerses of Lambron by John of Arjesh (xiiith cent.).

2. Among the canons of the Armenian pontiffs and synods

15 there are many which relate to the rite. See those of S. Gregory the Illuminator, a.p. 325, and the responses of Macarius of Jerusalem, c. 340, both probably unauthentic ; the canons of the synod of Vagharshapat under S. Isaac the Great, c. 425 ; of John Mandakuni (+487); of the synod of Dvin under Nerses II,

20¢. 524; of John of Manazkuert, c. 650; of Isaac III (t+ 702); of the synod of Dvin under John IV Oznetzi, 719; of the synod of Partav under Sion I, 767; and of the synods of Sis in 1203 and c. 1243, and the responsiones of that of 1342 mentioned above.

25 See Mai Scriptt. vet. nov. coll, x (2) Romae 1838, pp. 269-316: Issaverdenz | Ecclesiastical history pp. 45, 73 $4q., 114, 124 sqq., 176 sq., 180 sqq.: Mansi Concha xxv, Venet. 1782, cc. 1185 sqq.

3. Of modern writers see Lebrun Explication v: Ricaut The present state of the Greek and Armenian churches Lond. 1679: Picart 3° The ceremonies and religious customs of the various nations of the known world v, Lond. 1736 (to be used cautiously): J. de Serpos Compendio storico concernante la religione e la morale della nazione armena iii, Venezia 1786: Malan The life and times of S. Gregory the Illuminator London 1868 (a collection of documents from the

35 armenian, with a historical introduction) and The divine hturgy of the Armenian church of S. Gregory the Illuminator Lond. 1870 (with introd. and notes, including an extract from Mouravieff’s Travels): Gregory of Chios epi éracews trav Appevioy peta tis

The Byzantine Rite cl

dwaroAtki}s dpOoddEov exkAnoias Constantinople 1871: Issaverdenz Armenia and the Armenians wt; Ecclesiastical history Venice 1875: Fortescue Zhe Armenian church Lond. 1872: F. Néve L’Armenie chretienne et sa littérature Louvain 1886: A. Ter-

Mikelian die armenische Kirche in thren Beziehungen zur 5

byzantinischen Leipz. 1892. On the Uniat rite, see Lebrun wz. s. Issaverdenz Rites et cerémonies de l’église armentenne Venise 1876 (also in English, 1872). On ecclesiology &c., besides some of the above, see the plates in the editions of Avedichian, Texier Description de ? Armeénie, la Perse et la Mesopotamie i, Paris 1842, and Neale History of the holy eastern church: introd.

pp. 288-305.

NOTE

Uncials indicate (1) in the texts, quotations from Holy Scripture: (2) in the appendices, passages identical with passages in the texts.

Small type indicates (1) prayers &c. which do not belong to the central public

; service, such as preliminaries and conclusions not performed in the sanctuary, private prayers of the ministers, &c.; (2) duplicates of existing features inserted from other liturgies.

[ ], where not otherwise explained in the tables at the head of the several sections, indicate obvious corrections in the text, or explanatory additions.

{ ) enclose insertions in the text—(r) titles: (2) conjectural corrections: (3) any additions in cases where for any reason it is important to distinguish exactly what is contained in the original document and what is not. (In ordinary cases standing cues, such as those of doxologies of prayers which in mss. are seldom written at length, are expanded without note.)

{ } enclose matter varying with the day or season.

In Litanies, when the Response is constant it is generally given only after the first suffrage and is to be understood after the rest; when it changes, each Response is given only after the first suffrage of the group to which it belongs and is to be understood after the rest.

ADDENDA AND CORRIGENDA

P. lxi, 1. ro, transfer no. 53 to the list on p. Ixii.

P. Ixxxii. In A wandering scholar in the Levant Lond. 1896, p. 84, Mr. Hogarth relates that in an island in the Lake of Egerdir in Asia Minor there are fifty christian families with two priests whose rite is in Turkish.

P. 2, 1. 8, for ‘xivth’ read ‘xvth.’

P. 13, 1. 28, for ‘ mpo[o]eAdere’ read ‘mpoédOere.’

Pp. 19,1. 1: 51, 1. 1, for ‘nAnpHc’ read ‘TAMPHC.”

P. 23, 1. 12, for ‘INCLINATION’ read ‘ FRACTION?”

P. 44, ll. 17-33 6 should perhaps be printed in large type across the page before the opening of the litany.

P. 49, 1. 33. [Yiod] is a conjectural correction of the western reading deo0 (FGHJK). The eastern and obviously original reading is @¢od kat owrhpos huay Incood Xporov (A BCDE: Swainson has misread D and omitted kupiou Kal before Geov).

P. 51, 1. 18, for ‘ @éatéoredAas’ (ADJ) read ‘ éfaroorteidas’ (cett.).

P. 72, 1. 39 and passim, for ‘ Kurillison’ read ‘ Kiryallaisin.’

P. 76, 1. 34, for ‘ A voice (and the rest)’ read ‘ THe VoIcE OF JOY AND HEALTH IS IN THE DWELLINGS OF THE RIGHTEOUS said the Holy Ghost by David.’ (Ps. exviii. 15). Froma MS. at S. Mark’s House in Jerusalem.

P. 78, 1. 3, for ‘(and the rest)’ read ‘who were sent of God INTO ALL THE WORLD AND WENT FORTH to PROCLAIM the preaching of the Son among the nations and the ends of the earth, PREACHED THE KINGDOM of heaven, speaking good things to the faithful’ (Mark xvi. 15, 20, Luke ix. 60). From the same source.

P. 78, 1. 21, for‘ {and the rest)’ read ‘1 have heard, saith that if any comE and PREACH aught UNTo you beyond THAT WE HAVE PREACHED UNTO YOU, even if he be AN ANGEL FROM on high, LET HIM BE ACCURSED from the church: and behold they are flooding us with divers doctrines from all sides. Blessed be he that beginneth and endeth with THE DOCTRINE oF Gop’ (2 Cor. xi. 4, Gal. i. 8, Tit. ii, 10). From the same source.

P. 79, ll. 5-9. Maronite (Missal and Renaudot), The Jacobite form, also from a MS. at S. Mark’s House in Jerusalem, is ‘OrreR UNTO HIM THE SACRIFICE OF THANKSGIVING: BRING PRESENTS AND COME INTO THE COURTS OF THE Lorp: O worsHIp THE LorD AT THE altar OF HIS HOLINESS’ (Ps, cvii. 22, xcvi. 8, 9, xxxiv. 2).

Poe aT BE Die. i ra eet Se Pe aD fee Lee Pe oes

Addenda and Corrigenda cill

- P. 85, 1. 32 and passim, for ‘ Telitho’ read ‘ Telditho,’

P, 88, ll. 17-20. Put in col. parallel with 21-209.

P. 100, |. 9, for ‘ FORGIVE’ read ‘HAVE FORGIVEN.’

P. 151, 1. 5 and passim, for ‘N 4 M’ read ‘N or M.’

P. 163, 1. 36, add ‘{ The choir sings the Aspasmos) { Asbasmus Watus said in the holy fast | know that thou art good and merciful and compassionate : remember me in thy mercy world without end. Alleluia alleluia. alleluia. Christ hath fasted for our sake forty days and forty nights: accept our fast, forgive us our iniquities through the supplications and the intercessions of our lady, lady Mary: save us and have mercy on us, holy holy holy Lord of sabaoth!. After the lifting of the prospharin, alike whether there be an asbasmus or not, the deacon says Through the intercessions of the holy theotokos Mary, o Lord, bestow on us the forgiveness of our sins. We worship thee, o Christ, with thy good Father and the Holy Ghost, for that thou hast come and saved us. Have mercy on us.’ Deacon’s manual Cairo 1887, pp. 185, 51.

P. 165, 1. 33, for ‘ horologia’ read ‘ euchologia.’ P. 180, |. 2, for ‘unsearchable’ read ‘unquestioning’ (?).

P. 188, ll. 18, 19. Read ‘ priests’’ and ‘ congregation's’ and omit ‘{shall do the like).’

P. 188, 1. 20, after ‘ blessing’ add ‘ The Blessing {in the holy fast of the XL days Jesus Christ the KING OF THE AGES who for our sake hath fasted forty days and forty nights, accept our fast and forgive us our iniquities, pardon our transgressions and grant that our end be christian, acceptable unto thee, and keep us IN HOLINESS AND RIGHTEOUSNESS ALL the DAys of oUR life}, through the prayers and supplications which our lady, the lady of us all the holy theotokos S. Mary offereth for us at all times, and the iii great resplendent saints

Michael and Gabriel and Raphael, and the iv bodiless creatures and the xxiv elders and the cherubim and the seraphim and all the heavenly orders, and S. John Baptist and our lords the fathers the apostles and S. Stephen and the contemplative evangelist Mark the holy apostle and martyr, and S. George and S. Theodore and fatherloving Mercury and the holy apa Ména and all the choir of the martyrs: and the blessing of our lord righteous father the great abba Antony and the righteous abba Paul and the iii holy abbas Macarius: and the blessing of all the choir of the crossbearers and the just and the righteous, and the angel of this blessed day: and the blessing of the holy theotokos S. Mary, first and last: {and the blessing of the saving fast of forty days of our good Saviour}: their holy blessings be with us all for ever. Amen. O Christ our God the KING oF PEACE, GRANT US thy PEACE, appoint thy peace for us, forgive us our sins: for thine is the power and the glory and the blessing and the might for ever. Amen. Depart in peace. The Lord be with you. Amen: so be it. (And he distributes the Baracahy (1 Tim. i. 17, Lk. i. 75, Heb. vii. 2, Is. xxvi. 12). Euchologion Cairo 1887, pp. 408, 395, 410, 416.

P. 198, ll. 20-25. This is a hymn, not a rubric, and should be in large type.

P. 199, 1. 27. The MS. reading yeré’eyani ‘seeth me’ is a mistake for yeré‘eyani

_ *feedeth me.’ Read therefore ‘THE Lorp Is My SHEPHERD’ (Ps, xxiii).

P. 213, 1. ro, for ‘Paul’ read ‘the Paul The blessing of the Father and the

CiV Addenda and Corrigenda

bounty ( fet) of the Son and the gift (Aabet) of the Holy Ghost which came like fiery tongues on the apostles be upon you.’

P. 232, 1. 29, for ‘ Take’ read ‘ Take’ (Mark xiv. 23 eth.), P. 232, 1. 30, for ‘for you’ read ‘ For you’ (Lk. xxii. 20).

P. 240, 1. 27, for ‘ unto the end thereof’ read ‘O prRAis—E GoD IN HIS HOLINESS and the rest of ps. el.

P, 243, 1. 10, for ‘(and the rest)’ read‘ unto the righteous a guide and unto the saints a glory: grant us, o Lord, eyes 0 knowledge ever to see thee, and ears also to hear thy voice alone, what time our sout hath BEEN FULFILLED with thy grace: MAKE US A CLEAN HEART, O Lorp, that we may ever under- stand thy greatness, o our God good and a lover of man: be well pleased in our soul and bestow on us a mind that turneth not aside, who have received thy body and thine own blood, even us thine humble servants: FOR THINE IS THE KINGDOM, o Lord praised and glorious, the Father and the Son and the Holy Ghost, now and ever and world without end. Amen.’ (Ps. lxiii. 6, li. 10, Mat. vi. 13.) Ludolfus Comment. p. 345.

P. 244, 1. 26. Add, from a MS. at the Abyssinian monastery in Jerusalem, ‘{EuLoGIA) The assistant when he ministers the Aulégya (says) O Lord our God and our creator, WHO GIVEST good and FOOD TO ALL FLESH, thou art he that giveth blessing to THY SERVANTS THAT FEAR THINE holy NAME: stretch forth thine holy right hand today also in this hour and bless this bread upon mine hand and let thy blessing and thy goodness be upon it, and let it be even now to everyone that taketh of it salvation and medicine to the soul, strength and power to the flesh: the food that thou hast given us for thanksgiving is thine and that we may praise thy kingdom thriceholy, o Father and Son and Holy Ghost. O Lord, let thy blessing be upon this bread and upon him that giveth and upon him that taketh of it and upon them that minister it in thy fear. Glory be to the Father and to the Son and to the Holy Ghost: both now and ever and world without end. Amen.’ (Ps. cxxxvi. 25, Apoc. xi. 18.) Cp. pp. 109 sq.

257, 1) 36, for ‘ { Timothy’ read ‘ { Timothy }.’

262, 1. 13 0, for ‘ma‘apra’ read ‘ ma'apra.’

263, 1. 32, add ‘ &c’ and so throughout.

308, 1. 3, for ‘800’ read ‘ 795.’

370, 1. 4a, for‘ Xpicton’ read ‘{ Xpicton’.

455, l. 24, for ‘GUARD... CHURCH’ vead ‘ guard .. . church’

Uw UMM

P. 523, l. 20. The words of administration in one kind are found in Mark the Hermit c. Nestorian. 24 dnovers yap Tov iepéws SHpa Gov “Incotd Xproroi «is Cwiv aiwyviov (Kerameus-Papadopulos ’AvdAexta iepoooAuputixns oraxvodoyias i, S. Petersburg 1891, p. 108). This treatise was written at Ancyra in about 430 (Kunze Marcus Eremita Leipz. 1895, p. 192).

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I. THE SYRIAN RITE

. Pp. 1-27. Ap. CONST. viii. 5-14. From P. A. de Lagarde Constitutiones apostolicae Leipz. and Lond. 1862, pp. 239-261.

. Pp. 28-30. Ap. CONST. ii. 57, 58. From Lagarde of. cit. pp. 84-89. Rearranged: the arabic numerals at the beginnings of the sections give their order in the text.

. Pp. 31-68. THE GREEK LITURGY OF S. JAMES. From Paris. Bibl. nat. MS. graec. 2509 (xivth cent.) ff. 194-210. The prayer supplied on p. 36 is from the S. Salvator kontakion (xth cent.) in the library of the University of Messina: cp. Swainson Greek Liturgies p. 228.

. Pp. 69-109. THE SyRIAC LITURGY OF S. JAMES. Trans- lated from (1) D. Severi alexandrini ..de ritibus baptism? et sacrae synaxis apud Syros christianos receptis Antw. 1572, pp. 103 sqq.: (2) a MS. belonging to the Rev. G. B. Howard (modern, from Malabar: defective): (3) Bodleian MS.Syr.e 5 (modern, from Malabar): (4) Brzt. mus. MS. Add. 14690 (A.D. 1182) ff. 3a—14a: (5) Missale syriacum jusxta rit.eccl.antioch. Syrorum Romae 1843: (6) Assemani Cod. liturg. eccl. univ. Romae 1752, t. v pp. 180-226: (7) Renaudot Liturg. orient. coll. Francof. ad M. 1847, t.ii pp. 1-42: (8) Brit. mus. MS. Add. 14693 (xivth cent.) f. 179 sq.: (9) Bodl. MS. Pococ. 10 (xvth cent.) f. 157. Pp. 69-74. 28 are from (1) supplemented by (2) and (3): the rest of the ovdo communis, pp. 74-83, 97-99, 102-104, 106-110, from (2) supplemented by (3): the proper of the anaphora, pp. 83-106, from (4). The

. sources of additions are indicated by numbers prefixed referring to the list above. The lections (for the Epiphany) were supplied by the Jacobite bishop in Jerusalem.

1. THE LITURGY OF THE EIGHTH BOOK

OF THE APOSTOLIC CONSTITUTIONS

COMMONLY CALLED

THE CLEMENTINE

{MASS OF THE CATECHUMENS)

{THE LECTIONS AND THE SERMON) Mera tiv dvayvwow tod Népou kai trav Mpodytav trav te “Emorrohdv jpav kal tav Mpdtewv kai trav Etayyediov domacdobw 6 xeiporovnfeis [émlokorros | mi éxkAnolav Aéywv

‘H_ ydpic To? Kypioy Aua@v “lncof Xpictof kai F ArdmH TOY 5 Ocof Kai H KOINWNiA TOF Arioy TINeymaToc META TIANT@N YMQ@N Kal mavres dtroxpiwicQwoav Kai meta toy tTrneymatoc cof.

Kai pera tiv mpdcpyow tpocAadyodrtw 7S Aad Adyous TapakAhcews.

{THE DISMISSALS) Kai mAnpaoavros atrod tév trijs SiSacKadlas Adyov, pypi éyd “Avdpéas 6 10 &SeAgds Méerpov, dvaoravrwv dmivrwv & Sidkovos é’ typyAod tos dveAOdv KnpuTTéto

4 ~ > 2 7 “~ 3 4 My Tis TY akpowpévov' ph Tis Tov aTicToY,

Kai jjouxlas yevopévys Acyéro Evgacde of karnxovpevor 15 B 2

4 — Lhe Syrian Rite

kai mavres of morol kata Stavoiav trip atrav mpocevyécbwoav Aéyovtes Kidpie €Xénoov Staxoveltw 5é dmép adrav Aéyov ‘Tntp taév KaTnxovpévavy mdvTes exrevas Tov Oedv tapa- 5 Kadéoopev "Iva 6 dyabds kai girdvOpwmos edpevas cicaxoton Tay Sejoewv avTav Kal TOV TAapaKAHoEwV Kai mpocdegdpevos attav tiv ixeciay avTiAdBntat abtaov Kai 66 atrots ra aithpara Tov Kapdi@v adTev Tpdc TO CYMpEPON 10 Aroxadt yn avrots 76 edayyéALov TOO xpiorod adrod Potion avrovs Kal cuvetion TIadeton adirods tiv Oeoyvwciav Aiddén adrods Ta mpooTtdéypata avTod Kal Tad Sixaidpara "Eyxaraguteton év abrots tov ayvov adrod Kal owryjpiov poBov 15 Aiavoign Ta @Ta Tév Kapdiav adTav pds Td EN TH NOM@ AYTOY KaraylverOat HMepac Kal NYKTOC BeBaidon St adrovs ev TH edoeBeia ‘Evéon kal éyxatapiOujon adrodvs 76 ayio a’tod romvio katagidoas avtods Tob AoyTpoyY THS TMAAIrrEeNeciac, Tod 20 évdvpatos Ths adpOapacias, tAc GNTWC Zw*C ‘Péionrat d adrods amd mdons doeBelas Kai pt) AD TOTION TO adotpiw Kat avTaev | Ka@apicn d& avrods 4d TANTOC MOAYCMOY CapKOC Kal TINEYMATOC ENOIKHCH TE EN AYTOIC Kal EmmepiTATHCH Oia TOD xpLoTod 25 avTow Evroyjon tas eiaddous abrav Kai ras e€ddous Kai xarevOivy adrois ta mpoxeineva els Td cuppépov “Ere éxrevas trtp avtay ixeredowpev "Iva adécews tvxévres Tov TAN pEANUaToY O1d THS pufoews 30 aéiwbaor Tay dylwy pvotnpiwv Kal THs pera Tov aylov diapovins "EycipeoOe of karnxovpevor

The Apostolic Constitutions 5

Thy elpyynv tod Ocod dia Tob xpiorod avrod airnoacbe Eipnyixhy tiv jpépav Kal dvapdptnrov Kal wdvra Tov xpovov THS (ans buav Xpioriava tuav Ta TEAH “Trew kai edpeva tiv Ocdv “A deo mAnppedAnpdtov ‘Eavrods 76 pove dyevvito OG Sid Tob yxpioTod avrod Tapdber be Knrivare kai edroyeiobe (ép’ Exdot Sé roUTwv dv 6 SidKkovos mpomdwvel, Ss mpoettopev, Aeyérw & Aads Kipie €Xénoov kat mpd mavrev Ta Tadia)

KAwovrov St atrav tds Kepadds edAoyelrw adrods & xeiporovnfeis ériokoros evAoylav rordvbe

£

€ ¢

O Oebds 6 mavroKpdtap, 6 dyévynTtos Kal dmpbciTos, 6 MONOC AAHBINOC O€OC, O BEOC Kal TIATHP TOY YpICTOY gov Tod povoyevois viod cov, 6 Tod IlapaxAjrov mpoBodreds Kal Trav drwy Kdpios, 6 dia Xpiorod didacxddovs todvs pabnras emioThoas mpos pdOnow ths evocBelas’ adtos Kal viv emide Emi rods dovdovs gov TovsS KaTnXoupévous Td evayyédALoy Tod yxploTOD Gov kal AOC aYTOIC KAPAIAN KAINHN Kai TINEYMA EYOEC EFKAINICON EN TOIC 4 U 7 A X Q QZ ‘ ‘a >" 2 2 2 EfKATOIC avT@y mpods TO eldévar aE Kal Trovety TO OéAnpd cov EN

' , \ a ’ x 7 > ‘ oe £ rs

KAPAIA TIAHpel KAI PYYH OEAOYCH KaTagiwooy QauTOUS TNS aylas punoews Kai Evwoov TH ayia cov ExxAnola Kal perbxous troin- cov Tav Oelwy pvotnpiov’ dia Incof¥ Xpictoy tric EATIAOC HMA@N

lo ~ d lal Tod wtp av’tav admobavévtos du ov co dé€a Kai Td céBas Ev e ? t > \ IA > UA ayio IIvetpatt els Tovs aidvas, apnv

Kai pera todro & StdKovos Aeyérw

TI poé\Oere of karnxovpevor €v eipyvn.

Kai pera rd eeAOetv adrovds Acyérw

Evéacde of évepyobpevor bd mvevpdtay dxabdprov

— on

20

30

6 The Syrian Rite

"Exrevas tévres brrép abrév Senbdpev

“Oras 6 pirdvOpwros Oeds did Xpiorod emitijon rots a- Kabdprois Kai trovnpols mvedvpact

Kai piontat tods avrod ixéras amd ths Tob adddorpiou

5 katadvvactelas

‘O émitipjoas TO reyeavi Tov Saipdvov Kal TO dpyeKdK@ 1 ‘ Y B t PX ¢ OiaBbrA@ emitipjon adtos Kal viv Tois amoordrais THs evoeBelas Kai poionrat ta éavrod mAdopara amd Ths évepyelas avTov 10 Kal xaOapion ata & pera rroddjs codias érroinoev “Eri éxtevas trrép adrav denbopev ~ > ae - 4 > AY € >" > a * Yadcov Kal dvdotnoov avrovs 6 Ocds Ev TH Svvdper cov Knjivare oi évepyovpevot kal evroyeia be Kal 6 émioxotros érevxéo Ow Aéywv ec \ > \ , ‘ 4 ‘ ’ > n ’

13 O TON icyypOn Aticac Kal mdvTa TA CKEYH aYTOY AlapTrAcac, 6 AOYC Huiy EZOYCIAN TIATEIN ETTAND GEN Kal CKOPTTION Kai érri TIACAN THN AYNAMIN TOY EXOpoy, 6 Tov avOpwrroKrévoy dpi deo-

he 4 € ~ i ' ‘ a ‘ ‘ potnv mapadods huly Gc CcTpoYeiON Traidloic, ON dpitter Kai TpEMEl TIANTA AITO TIpOG@TOyY AyNAmEeac coy, 6 pHEas adTov wc ’ ‘ > > a bd ~ > “” <7 > \ > eS 20 ACTpATTHN €Z Oypanoy els yhv ov TomLK@® pHypaTe GAA ad ~ 3 b 7 , € 4 > fo , - 4 ’ Tins eis atipiav dv éxovciov adtod Kakévotav, oY TO BAEMMA t Pl] ‘ ¢c > ‘ , ” \ e > ’ Ld ZHPAINE! ABYCCON Kal H ATTEIAH THKE! OPH Kal H AAHOEIA MENE! cic TON ai@Nna, Ov aivel Ta NHTIA Kai EvAOyEl TH OHAAZONTA, aA ¢ o~ ‘ ~ »/ ©? ’ y; > \ ‘ ra dv buvotolt Kai mpooKuvodow ayyeXol, 6 éTIBAETION éTTi THN PAN 25 KAl TTOIDN AYTHN TPEMEIN, 6 ATTTOMENOC TON OPEWN Kal KATTINIZON- > a "af ‘ ’ > 1 ‘ ’ ‘ TAl, ATTEIAWN OAAACCH KAI ZHPAINWN AYTHN Kal TIANTAC TOYC ‘ 2 a e D \ a a € TIOTAMOYC EZEPHM@N, OU NEDEAAI KONIOPTOC THY TIOAGN, 6 TrEpI- TTATAN €rti OaddccHc ws én’ Eddgovs* moNnorenA Océ, peyddrou marpos Tié, émitimHCON Toic Tovnpols TINEYmacl Kal pooaL TA

30 Epa TON YEIDON Coy EK THS TOD aAAoTpiov mvetparos Evepyeias’ if ‘ 7 ‘ 4 \ A nt “ Se rd bri ool ddga tiph Kal céBas Kai did cod 7G Ilarpi ev dylo

IIvedpari eis rods aidvas, anv

The Apostolic Consitztutions 7

kai & SidKxovos Acyérw

TI poéA Gere of évepyovpevot.

Kai per’ atrods mporpovelrw Evgéacde of hori fopevor ’ ~ e S 7, ¢ X 5] “~ 7 Exrevés of miotoi mévres brép abtav Tapakadéowpev 5 "Oras 6 Kipis xatafidon adtods punbévras eic TON Tod ~ ~ ( \ 7 7 Xpictod OANATON cuvavactivar ait@ kai perdyxous yevé- aba: THs Baoirelas adtob Kal Kowawvods Tay pvoTnpiov avTou

°

Lo

c ~ lat Evéon Kai ovykararégn avrovs peta Tv cwfopévov ev TH £ 7 > ~ 3 4 ayia avrov exkAnoia “Eri éxrevas brrép adraév denbdpev Saoov Kai dvdotnoov adrovds ev TH of yxapite Katardpayiodpevor TO Och Sid tod Xprorod airod nAlvavres edrAoyeicOwoav Tapa Tod émoKdtrov THvSe Ti evoyLlav 15 ec \ bY A e 7 A A , O mpoeray dia Tév dylwv cov mpodntay Tois pvovpévois Aoycacée Ka@apoi rinecde Kal dia Xpiorod vopoberHioas Thy 3 , . an (5m 2% ‘ TVEVLATLKhY avayévynow avrTos Kal viv mide Emi Tovs Bamri- fopévous Kal evrAdynoov avrovs Kal dyiacov Kai TapacKkevacov b] 4 Ia a ~ ~~ 4 nw > wn agiouvs yevéoOat Tis mvevpatikns cov Owpeds Kai THs aANOLWAS 20 cou viobecias, Tv TvevpaTiKov gov pvoTnplov, tic peTa TAN a A ~ ~ ~ ’ CWZOMENWN ETTIcyNar@ric’ dia Xpictod tod cwrjpos juav ou ob oot dbfa Tip Kal céBas ev ayio IIvedpari els rods aldvas. anv

kal Aeyérw 5 StdKovos 25

TT poédOere of hori fopevor,

Kai pera totro knputtétw Evgacde of ev peravoia , “ 2 ee," a ? 2 3 a a Exrevas wévres brrép tav év petavoia addedpav hyav tapa- Kadécopev 30 “Oras 6 pidoixtippov Ocds brodeién avrois dddv peravotas

8 The Syrian Rite

TI poodéénrat avrav tiv madiwodiav Kal thy éEoporsynow Kai cyntpipyu ton catanan yr Toye mdAac adr@y én TAyel Kai dAutpécnra abrods dws thc maridoc tof AlaBbAoy Kal THs : émnpelas Tov Satpbvev 5 Kai eé\nrat adrods dmd mavris dOeuirov rAdyou Kal wdons arémov mpdgews Kal movnpas évvoias 3 Svyxephon S& avrois mévra Ta wapantépata adtav Td TE

¢ 2

Exovola Kal TA akovota Kai éZadeiyu 16 kat’ adtay yeipdrpacdon 10 Kat érrpdyutat adrods én BiBA@ zwAc Kabdépy dé adrovs 410 tantoc MoAyCMoy capKdc Kal TINEYMATOC h wks ey 3 \ > Ua > € 7 ¢ ~ 7 Kai évéon aitods amoxaracrioas eis thy dylav adtod moipyny’ Bt) aYTOC FIN@cKel TO TAACMA HMON* OTL Tic KayyHceTal APNFIN EXEIN KAPAION; H TIC TTAPPHCIACETAI KABApOC EiNal ATTO 15 AMAPTIAC; TIANTEC yap ECMEN EN ETTITIMIOIC “Eri wre ee. > ? é 66 a ‘ , . a p avtav éxtevéotepov SenOdpev, Sti yapd ylverai én OYPAN® Erti ENI AMAPTWAG@ METANOOYNTI ec > "A ~ y+ 10é 66 4 Oras adrootpadpévtes Trav Epyov &0EuiTOY mpocotKEtwOGor TaéoN 4 > lod mpage ayabh ¢ t ~ 20° lva 6 girdvOpwros Ocds 4 Tdxos edpevds mpocdeEduevos avTav Tas ALTaS amoKaTacTHoN avrovds els THY mpoTépay 3 ff agiav Kai dnoamcu adrois tn dradAiacin TOY COTHPIOY Kai TINEYMATI HTEMONIK® CTHPICH avTovS TNA MHKETI CaAEYO@CI TA AlaBH- | ee > A “~ ‘ 7 “~ 25 MATA @vUT@V GAAA KaTak<iwmbGor Kolwwvol yevéerOar TaY dylwv adbrod lepov Kal péroxot Tov Ociwy pvotnpioy "Iva &§.o. dropavbévres Tis viobecias TUX@ot TIS aiwviov <wAs Er. éxrevas trép attév mavres elmapev Képie €Xénoov Yaoov adrovds 6 Ocds kai dvdornooy TH éd€et vou 30 Avacrdvres TO Oe@ Sid Tod yxpicroi adrod KAivare kai evrAoyeiabe

The Apostohe Constitutions 9

érrevxéoOw Sé 5 Errickotros Toiade ITavroxpdrop Océ aiwnie, Séorota tav GAwv, KTicTA Kal 7 “~ U c \ » 6 ? 7 > é ¢ MpUTaVL TOV TIANTON, 6 Tov avOpwrrov Kocpov Kodcpouv avadeigas X\ ~ \ , \ | ees a ‘\ > > > dia Xpicrod kai vopuov Sods atte Eugutov kal ypamrov mpos 76 Civ adbrév evOéopws as Aoykdy Kal duaprovTt broOAKny Sods >" ? ‘ a 3 , 4 2. ..-% ‘ la mpos peTdvoiav THY cavTod dyabérnra: Emde Emi TodS KEKALKO- Tas go. avxéva Wuyxis Kal odparos’ drt ob BovdEL TON OANATON TOY &papT@rod GAA Tiv perdvoiay Sore ATIOcTpéyal ayTON amd nn ¢ n > lo’ a ral ‘ A e on 4 tAc 6A0f adrod tAc ToNHpdc Kai zAN. 6 Nuvevit@v mpocdegd- pevos TH perdvorav, 6 OEAWN TIANTAC ANOPWTTOYC C@OANAI KAI EC ETTIPN@CIN AAHOEIAC EADEIN, 6 TON YION Tpoade~dpeEvos TON KATA- aronta TON BION adTod AcwTwc marpliKois oTAdyxvols Oia THY perdvoiay’ avros kal viv mpbcdcgar Tav iker@v cov THY peTa- yvoow, drt oYK EcTIN Oc OYy AMapTHCETAl gol EAN yap ANOMIAC mrapatHpHicH Kypie Kypie tic YrroctHcetal; OT! TAPA coi 6 iAacméc > ‘ b 7 > ‘ rage: te 4 bs v4 b] fod €cti' Kal amoxardotnoov avrovs TH ayia cov exkAnoia Ev TH mpotépa agi briny Ola X 0 kal Oeod Kai n por épe @ kal tTiuj dia Xpicrod Kai Oeot Kali owripos ~ > a npadv dc ob ca dd€a Kai mpookdyynois ev dyio TIvedpare eis Tovs ali@vas, any Kai & SidKkovos Aeyérw

> ArrodteoOe of év peravoia,

«MASS OF THE FAITHFUL)

{THE PRAYERS) Kai mpooti0érw M7 ris tov ph dvvapévoy mpocedbéTw “O ‘ 7 '¢ Gol mioTol KNivepev yovu AenOepev Tod Ocod did Tod ypiotod adrod IIdvres cuvrévws tiv Ocdv did Tod yxpioTob avrotd mapakadé- owpev

5

20

sd i \ “ > Saw a ‘ ~ > 0 hf ~ , ‘ “A e ‘4 TEP TNS ElpHVNS KAL TNS EvaoTAVELAS TOU KOT LOU Kal TMV ayiwy 3°

IO

The Syrian Rite

exkAnoiay denbdpuev drrws 6 tTav Sov Ocds didioy Kal dvaghaiperov Thv éavTod elphynv huly mapdcyoiro, iva ’ , ~ > = 4 b ~ “~

€v mAnpopopia tis Kat evoéBeray aperis diatedodvTas huas ovvTnpyon

5 Trtp ths dylas KabodKhs Kai dmooroAiKhs éxxAnolas THs

4n0 mepdtov Ewe mepaATwn denOapev Srrws 6 Kipios doet- aTov avtiv Kai adkrAvddviotov diadvddén Kai dvatnphon HExpt Thc cYNTeAciac TOY ai@NOc TEBEMEAIWMENHN ETT! THN TIETPAN

10 Kai trtp ris év0dde dylas mapoixias SenOopev bras Karagi-

15

20

7 € ~ ¢ ~ d 4 bd la \ b , don nas 6 Tay OrAwv KUpios avevddTws Tijv Eeoupdviov avtod éAmida peradidxev Kal ddidAEITITON avdT@ THs dejoews atrodiObvat tiv dperyy

‘Trép mdons émicxomns THs bm ovpavoy THY GPOOTOMOYNTON

TON AOTON Thic dAHOEIac OenOOpev

5 EL Bm ~ ? V4 Bye -. 2 7 s “A A ’ a Kai trép tod émioxérov hyav LaxoBov Kat tay trapoikidv adrod

denbdpev’ brép Tod émickérov hudv KdAjpevros Kal Tov Tapokiay avTod denOdpev’ drtp tod émickdrov huey Evodiov cai trav mapoikidv adrod denOdpev’ tbrép Tob émiokérov huey ’Avviavod Kal tov tmapoikiov avTod den- Odpev das 6 olxtippwy Ocds yxapionra adtovs tats dylas avtobd éxxAnolats cdous évtipous pakponpepevovTas kal Titov avrois Td yhpas mapdoxnra ev edoeBeia Kai

Orkaoovvn

25 Kal omép trav mpecButépov fpav denOdpev bras 6 Kupios

30

pYcHTal avTovs 41d TANTOC ATOTIOY Kal TONHPOY TrpPArMaTOC ~ , “~ kal o@ov kai évtipov 76 mpecButépioy avrols mapdcyxot

Aj X lA ~ 3 ~ / pt ld Trip mdéons tis ev XpiorG Staxovias kal banpecias den-

Odpev Gras 6 Kipios dpuepmrov adrois tiv dtaxoviav TApaTKXNT at

‘Trip dvayvworay adtav tapbévev xnpdv Te Kal dppavey

den b@pev

The Apostolic Constitutions TI

A CE 2 2 ‘Yrétp trav év ovivylats Kai rexvoyoviats Senbopev drrws 6 Kvpios TOUS TaVTAS avTOVS-EAEHTN ‘rtp edkvotyav doiws Tmopevopévay denbapev c \ “a 2 b) 4 > ee 7 ~ Trép tav év éykpatela kal evraPeia denbdpev

‘Yrto tév KaprodopovtyTav év TH ayia éxxAnoia kal TolotvTwr Pp prropop n ayte notg

on

Tols mévnot TAS EXenpoovvas denOGpev

Kai irép rév tas Ovoias Kai tas dmapyas mpoodpepivTov Kupia 7B OG hydv SenOdpev bros 6 wavdyabos Ocds dpetpnra: avrods tais érovpavias adrod dwpeais Kai 66 avtois én TH TapdyTL EKATONTATIAACIONA Kal EN TH fMEA- IO AovTt ZWHN AMNION Kal xaplonTat adbrois avTl TOY Tpoc- KAIPON TA aiMNIa, avTl TOY ETITEIWN TA ETIOYPANIO

‘Lrép tay veohwrictay ddedpdv judy SenOGpev Sas 6 Kipuos aTnpion avtovs Kai BeBaidon

‘Trtp Tav év dppwotia eeragopévoy aderAGov hudv denbdpev

_ or

ef ¢ - <7 > \ ’ ' ‘ ’ dros 6 Kipios ptaonrat adrods mAcHc NOCOY Kal TACHC MAAAKIAC Kal Tous arroKaTacThon TH ayia avrov exkAnoia ‘Trép mre6vTwv Kal ddoiropotvrwv Senbapev ‘Trép trav év perddrAos Kai eEopiais Kai dvdraxais kal Seopois dvrov Sid 75 dvoua Tod Kupiov denbapev 20 c | “ 5] lal 7 7 ~ Trép tev ev mikp& Sovdeia Katatrovouvpévov denbapev ‘Trép éxOpav kai piootvtay judas denbdpev ‘Trép tov Swoxédvtov hpds dia 7d dvopa Tob Kupiov denbdpev draws 6 Kipios mpavvas tov Ovpov adtdy Siackeddon Tv ka’ hay opynv 25 € “~ aA Trép trav tw dvtwv Kai memrAavnpevor Senbdpev bras 6 Kvpios > 4 > 7 auTous emioTpe wn Tév vyntiwv tis éxxAnoias pynpovedocapey bras 6 Kupios Tedeidoas aita ev TG POBw avdrod cic méTpON AAIKiac aydyou 30 € A A Trép adr\AfjA@v denbdpev bras 6 Kvpios Siarnphon hyas Kai puddin TH avtovd xapite eic TéEAOC Kal PycHTal HMAC TOY

12 The Syrian Rite

TIONHpOY K@L TIANTWON T@N CKANAAAWN TON €praZOMENODN THN ANOMIAN Kai C@CH EIC THN BaciAciaN ayYTOY THN €TTOy- PANION ‘Trtp mdoyns wuyxns xpiotiavis denbdpev 5 Jaoov kal dvdotnoov Huds 6 Obs TH E€et oov ’"Eyetpépcba Aenbévres Extevas Eavtods kal ddAjAovs TE COvTt Oe@ did Tod XplaTod abrod mapabapeba érrevxéoOw otv & dpxepeds Kai Acyérw 10 Kypie trantokpdétop fyicte €N YWHAOIC KaTOIKMN, Arie EN Arioic Anattayomene, a&vapxe monapye, 6 did Xpiorod kipvypa ra \ € a > } a ~ “~ < \ ree Bae 2 , yvdcews Sods huiv els emlyvmow THs ofs dbEns Kai Tod évépuarés gov ov éhavépwcer piv eis kaTdAnu" adros Kal viv emide dt > ~ 3 . Q 4 ¥. ~ \ 4 bee” 4 > avrod émi 7d troiuvidy cou TotTo Kal AUTpwca abTs mdons ay-

F

on

voias Kal movnpads mpdf€ews Kai Adc PdBm doBeicOal oe Kal > 4 > ~ \ t > \ ’ / dydnn dyamadv oe kai cTéA\ecOal A110 Tpocmmoy ddgns ov" evpeviys avTois yevod Kal tdews Kal émfjKoos Ev Tals mpocevyais avTav Kal gvAafov avtods arpémtovs auéumrous aveyKAyTous o i rd 4 a 1. 2 ' nC ' INA @CIN APIO] TOLATL kal Wuxi}, MH EXONTEC CTIAON H pyTiAa PY] a ' > Io 2 ” ‘ ‘ by 5) On 20 H TI TON TOIOYTON, BAA’ ina Bcin dption Kal pydels Ev adrois 7 KoAoBos 7) ateAns. apwye dvvaté dmpocwmbAnnTe yevod avtt- AnmTop ToD Aaod cou TovTou dv efedré~w Ex pupiddwv, dv e&y- yopacas T@ TIMi@ Tod ypictoY gov afmati, mpooTdrns émikovpos taplas pida€, retxos Epupvdrarov, ppaypos aogadelas, drt €k 25 THC ofS yelpoc oYAeic Aprdcal AYNaTaI’ ovde yap ETL Deds @omep od Erepos bre év col 4 bmropovy Hudv. Afiacon aYToYc én TH dAHOEia Gov zt 6 Adroc 6 COC AAHOGEIA ECTIN, dir poc- a“ U , / xdpiore arapadéyiore pica: adtods TAcHC NOCOY Kal TACHC

MAAKIAC, WAvTOS MapanTepatos, méons emnpelas Kal adrns,

w °

2 ‘ ! bd ~ > ‘ t ' € ’ > ‘ ’ ATTO oBoy Ex Opod, ATTO BEAOYC TIETOMENOY HMEPAC, ATIO TIPAr- maToc €N CKOTEI AlaTTopeyomeNoy, Kal KaTagiwoov avrovs THs

The Apostolic Constitutions 13

> ? ~ ~ 3 A“ “A a tA “~ “ aiwviov (whs THS Ev TO xploT@ cov TO viG cov TS povoyevei, TO 066 Kal corfnpe jyov, Od’ ob} ca ddfa Kai céBas ev dyio

t t np ne = oA t IIvetpart viv Kai det kal els rods aldvas Tév aidvev. dun.

{THE KISS OF PEACE) Kai peta totro Aeyérw 6 StdKkovos II picyopev kal dotralécOw 6 emickotos tiv ExxAnotav Kal Aeyérw “H eiptinn Toy Ocof meta ANTON YMON kal 6 Aads dtroKpivdoOw Kai meta tof mneymatoc coy kai 6 StdKovos eitratw macw *ActrAcacde AAAHAOYC EN DIAHMaTI Aria kai dorralécOwoav of Tod KAnpov Tov émiokotov, of Aaikol dvSpes Tos Aatkovs,

at yuvatkes Tas yuvatkas.

{THE OFFERTORY)

Ta madia 5 ornkérwoav mpds TS Phyat. Kal Sidkovos atrots Erepos eoTw épeotas Straws pi dtaxtdow. Kai dAAor Sidkovor mepirateitwoav kal oxotre(trwoav tovs dvSpas kal tds yuvaikas Smws pr) OdpuBos yévnrar kal ph tis vevon 4 WOupion 4 vvoerdty. of 5 Sidxovor iordcbwoav cis tds THv dvSpav Oupas kai of trodtdkovor eis Tas TGV yuvatKv Strws pris EEEADOr pyre AvorxOy f Odpa, Kav

Moros TIS 7], KATA TOV KaLpdv THs dvadopas.

Ets 5¢ drroStdKovos S867 amrdppuipw xerpAv tots tepetior, cvpBodov kalapdrytos Wuxav Oc dvaxetpévav.

Sypt 534 Kaya “ldxwBos 6 45eAGds “lwdvvov tod ZeBeSalou tva edOds 6 Sidkovos A€yQ

Mj tis Tv KaTHXOUpEvaY, MH TLS TOV AaKpowpévor, Mh TIS TOV drtotov, ph Tis rev érepoddgar

Oi tiv mpadrnv edyjy dy dpevor mpd a |éAOere

Ta radia mpockapBdveobe ai pnrépes

My‘ tis Katd TINOC, pH Tis ev droKpices

*Op0o. mpds Kvpiov metd dBoy Kal tpdmoy éor@res ayer mpoapépery,

*Qv yevopévoy of Sidxovor mpocayérwoayv Ta SHpa TH Emokdtrp Tpds 7d Ouortac- THprov.

Io

15

iS)

°

25

3°

14 The Syrian Rite

(ANAPHORA)

Kai of mpeoBuirepor ex Setav atrod Kal é edovipwv ornkérwoay ds dv palyntal tmapertdres Si8ackddo. Svo Sé Sidxovor E Exatépwv Tav pepOv Tod Puc.tagtypiov Katexérwoav €& tyévav Aewrav pimlbiov 7] wrepSv ta@vos 7 d0dvns Kai Apépa

5 dtrocoBelrwoav Ta pixpd Tav trrapévov Cowv Saws Gv pr éyxplymrwvrar eis Ta kvtreAAa. {THE THANKSGIVING)

Evtdpevos otv xa” éavrdv & dpyxiepeds Gpa rots tepedor kat Aapmpdv éoijra perevods kal ords mpds TH Ouotacrypio ro Tpdtarov To) oTavpod KaTd Tod 10 peTotrov TH XElpt Tromnodpevos citarw

7 , n 4 ~ ‘ © > ’ n 7 H ydpic tof? mavroxpdéropos Oeod kai A ArdttH Toy Kupiov

t ~ > aA ~ \ c ' a ose ’

huay Inoot Xpicrod kai A KOIN@NIA TOY Arioy TINeYmatoc

EOT@ META TIANTON YMON

Kal wdvres cuphdves Aeyérooav Sri 15 Kai meta tof trneymMatoc coy kai & dpxvtepevs “Avw Tov vobv Kal wdavres “Exopev mpos tov Kupiov 20 kal & dpxvepeds > , “~ U Eyyapicticamen T® Kypio Kal mavrTes "Azion Kal Oikatov Kal 6 dpxtepeds elrara

25 *Ag€ioy ds addnOds Kal Sixaoy mpd mdévTwv avupvely ce TOV

ww BY rs S > “~ ~ Bi > 2 a ‘

dvTws dvta Ocdv, Tov Tpd THY yevnTa@y dvTa, EZ OY ACA TIATPIA

én OYpanoic Kal émi PAC dénomézeTal, Tov pévoy ayévynTov Kab

dvapxov kal dBacirevtov kal ddéororov, tov avevdeq, TON

mavtos a&yabod yopHrén, Tov méons airias Kal yevérews KpelT-

‘ e

30 Tova, Tov WaVTOTE KATA TA avTA Kal @oavTws ExovTa, EZ OF TA

\

TANTA KaOdmep Ex Twos ddernplas eis 7d elvar mapHADer. od

UA

yap ef 4 dvapxos yvaois, 4 aidios Spacis, 4 dyévyntos axon, +97 ld t- “A los tA \ A “A > ‘ » adiSaxros copia, 6 mpGros TH pice Kal povos T@ elvat Kal

OO

The Apostolic Constitutions 15

2 X 3 A c3 \ U 2 a \. »# > \ KpeitT@y travTos aptOuod, 6 TA MANTA EK TOU 7) OVTOS EIC TO einal mapayayay dia Tod povoyevots cov viod* avriv dé mpd TAVTOY AIWNON yevvnoas BovrAjoe Kal duvdpe Kal dyabdrnre dpecitevtas, vidy povoyevn, Adyov Ociv, codiav (Gcav, pwtd-

lal a bl TOKON TIACHC KTICe@c, ArreAON THS MErdAHC BoyAtic ov, apxlepéa 5 adv, Baciréa O& Kal Kvpiov mdons vonTtns Kai alcOnris picews, Tov pd ANTON, Al OY TA TIANTA. Xd ydp, Océ aianie, ar “a 3 a ~ avTov Ta mdvtTa TemOiHKac Kal Ot avTod THs mpoonKovons s > 4 b ca I a4 \ x > 5) 4 ’ ’ A mpovoias T& GAa afiois’ dt ov yap 7d €ivar Exapiow Oi adrod Kai 7d ed eivar Edwphow’ 6 OEdc Kai TATHp TOY povoyevods viot 10 . Oo eae x , s \ Bi eee gov, 6 &¢ avrod mpd mdvTwv momoas Ta yxepovBip Kal Ta - IA , \ , - \ 3 2 cepadip, al@vds te kal orparids, duvdpes Te Kal e£ovoias, 3 - ‘ - > 7 \ > 7 A, apxds Te Kal Opovous, apxayyédous Te Kal ayyédous, Kat a “9? a A peta Tatra wadvra Tmoijoas Ot adrod tov gaivdpevoy Tovrov la ‘ 7 \ > 3” \ \ P ¢ \ > ‘ c 3 Kéopov Kai mdévTa Ta &v adT@,* ov yap ef O TON OYPANON WC 15 KAMAPAN CTHCAC Kal @C AEPPIN EKTEINAC Kal THY TAN ET! OYAENOC is 4 7. ? ¢ 7 LA \ 7 \ € lA iSpicas yvdun povn 6 mh~as oTepéwpa Kal vixTa Kal huépav katackevdoas’ 6 €Zarar@n Pac Ek OHCAYpOn Kal TH TovTOU OVaTOAR emayayav Td oKdros els dvdmavAav TéV ev TO KboLO~ la / ¢ \ 4 , > > ‘ a ¢ ’ > Kivoupévov (@ov: 6 TON HAION Ta&§as eic Apydc THC Himépac €v 20 ovpav@ Kai THN CEAHNHN eic dpydc THC NYKTOC Kal Tov xopor ed ’ > “~ > m ~ ~ TON ACTEPWN EV OUPAaY@® KaTaypdrpas Els aivoy THs ons peya- Aomperreias’ 6 Toijoas Udwp mpos wécw Kai KdOapow, dépa (@rikdv mpos elomvoiy Kai dvatvonvy Kal dovis drédoow did , , X\ 37 ALS ‘ Va e217 YA@TTNS TANTTOVENS Tov dépa Kal Kony cuvEepyoupéevny tT 25 3 ~ t > sh ’ , X 7 > n 4 avrov ws éemalew elodexopevny Thy mpootinroveay avTh Aadiay" ¢ - ~ A v4 4 X\ > 7 3 - 0 Toinoas mip mpods oKdTovs Tapapvbiav, mpds évdcias dvamdAH- pocw Kal 7 OeppaiverOar Huds Kal poriferOa tw adrod" 6 ‘ an ~ THN MEfAAHN OdAaCCAN X@ploas THs yns Kal Thy pev avadei~as Tr@THYV, THY O& Toot Baéciwov Tohoas Kai THY MeV Z@OIC MIKPOIC 30

‘ kal merddoic wAnOtvas, tiv Ot huépos Kal adTLOdools TANpéCas, ytoic Te Atadopoic aréyas Kat Bordvais orehavdcas kai

16 The Syrian Rite

dvOeot Kaddtvas Kal oméppact mrouvTticas’ 6 svaTnodpevos aBvocov Kai péya Kytoc avr mepibels, adyvpdv dddéTov cTecwpevpéva meddyn, Tepipdzac dé adriy mYAaic Appou Aemro- iA c 4 ‘ X | “a > r Beg 7 Tdarns’ 6 mvedpact Tore pev adtiv Kopudar els dpéwv péyeOos, smote 8 otpwvviwv avtiv ws mediov Kal more pev éxpatvev

and A ~ XeElavt, more O& mpavyvev yadhvn os vavourdpols TrAWTHpCLY =

BA > A 7 iq ~ 7 ¢ \ ~ evkoXov elvat mpos topelav* 6 Trotapois diagdoas Tov bd cob dia Xpictod yevopevoy Kbcpov Kal yxelmdppows émixrtoas Kai mnyais devdos peOvoas, dpect dt mepicpiygéas eis Edpay adrpeun

10 Ys dogadeotdrnv.s émAnpwcas ydp cov Tov Kécpoy kai dte-

y | ee, * lA +7 oe 7 4 ~ kbopnoas adtov Bordvais evdopois Kal iacipois, dois modXots kal diaddpois, adrkipors Kal dobeverrépois, Edwdipors Kal Eevep- yots, *pépors Kai atiOdoos* épmreTav ovplypols, mrnvav trot- Koy KAayyaiss ENIAYTON KYKAOIC, pnvav Kal huepov ap.Opots,

- Yd “A > rd ~ > ~ 1g TPOTON Tafeot, vepOv duBporixwy Siadpopats, eis Kaprov yovas Kal (dv CYCTACIN, CTAOMON ANEMON SLamvedvT@Y sre ~ A nn a“ nw 4 “~ al . ~

TpocTaxOeor Tapa cod Tay puTdv Kal Tov Boravdv 7d TAHOos. Kai ot pévoy riv kécpov édnpiotpynoas adda Kal Tov Kocpo- moritny a&vOpwrov év adT@ érroincas, Kéopov Kiopov avadei~as nv dvOp ® éroinoas, kbop i

= QA an a P of , a > > , 2oeltac yap TH of codia Toiricwmen ANOpWTTON KAT EIKONA

HMETEPAN Kal Ka® GMOIWCIN Kal ApYET@CAN TON ix8YON THC

OaAACCHC Kal TON TIETEINDN TOY OYpaNoy. 61d Kal memolnKas S kom. > ~ > 7 \ 4 ~ ~ ‘ > avtov €x ouyis abavdrov Kal céparos oxedacTod, THs pev EK ~ BA ~ X\ > ~ 4 7 \ ? ToD pt) dvTos, TOD O& Ex TaY Tecodpwv oTolxelwy, Kai dédmKas a5 QUT@® KaTa pev THY Wuyi Tiv Aoyikjy didyvwct, edoeBelas kai doeBeias Sidkpiowv, dixaiov Kai adixov maparipnow, Kata dé 76 cGpua tiv mévrabAov éxapicw aicOnow Kal Thy peTa- Barixny kivnow. « Xd ydp, Oet wavtoKxpdrop, dia Xpicrob TIApddEICON En EdGm Kaya AnaTOAAC EyTeycac TwavtTolwy duTav 30 €dwdiuay Kiopo kal é' aut@ ws dv &y éoria modutedret elog- yayes abtév, kdv To Troigiv vipov Sédwxas abr@ Eudutov dros oikobev kal wap éavTod exo. T& oméppata THs Oeoyvacias. ¥

The Apostolic Constitutions 17

elcayayay S& els TON Thc Tpydfic Tapddeicon mdévT@y pev avikas avt@ tiv efovolav mpds perddnyiy, évos dé ovo Thy yedow dmeimas én’ édmidt Kpeitrévev iva éav gpudrdén Thy évToAny picbdv Tadrns Thy d0avaciav Koplonra. dpedXjoavTa dé THs évToAns Kal yevodpevoy amrnyopevpévov Kapmod amdrn 5 dgews Kal cupBovria yvvaikds Tod pey tmapadeicov dixaiws éEdoas adrov, dyabdrnr. dé els 7d mavTEAes ATIOAAYMENON OYY ymepeidect adv yap jv Onuiodpynpa’ addAdrd\X Kabvrordgas avT@ tThv Kriow dédw@Kas atvT@ oixelois iSp@or Kal movors mropi¢eyv €auT@ Tiv Tpopiv, cod wdvra gvovTos Kal avfovTos Kai memai- 10 ? X\ " 3, 7 } ee, ? d > vovTos, xpovm d€ mpos oAlyov adrov Kolpioas bpx@ eis madty- yeveoiav éxddeoas, dpov Oavdrov rvoas fwnv é£ dvacTtdoews- > ‘ > ~ v4 > QA \ \ 2 > ~ > emnyyeiAw, Kal ov TodTo povoy GAAG Kal Tods é€ avTod «ls TAHO0s dvapiOunrov xéas Tods éupelvavrTds oo eddgacas, Tovs dé admoordvras cov éxddAacas, Kal Tod pév ABeA os dciov mpoc- 15 deEdpevos THv Ovoiav, rod dé AeAdokténoy Kaiy droorpadels TO O@poy os évayods' Kai mpds Tovrois Tov 30 Kai Tov Evas mpoceddBou kai Tov Enay meté@uKac, od yap ef 6 Snuiovpyos

~ > 7 ‘ ~ ~ 4 ‘ “~ ) ‘4 ‘\ Tov avOpérav Kal THS Cons xopnyds Kal THs evdelas mANpwTIS kai Tév vipov SoThp kal Tav gudarrévT@v adTods MICOATIOADTHC 20 kal Tav mapaBatvivtav adtovds ExdiKos, 6 Tov Méyav KATAKAY CMON €Tarar@n TO KOcMa dla wAHOos TeV AcEBHCANTWN Kal TON Aikaion N@e puodpuevos ex Too KaTakAvopod év Adpvakt adv

an rc “~ ~ 6KTO Yyyyaic TéAOs pévy THY Tapwyxnkitav, dpxiv dé Tov peddXbvTov emvyiverOat, 6 76 poBepdy TYp Kata TAS Yodounvijs 25 TentaTéAewc e€dypas Kai rtin Kapttoddpon eic SAMHN OéMENOC > \ ' a t 2 ae ‘ X 4 \ b AITO KAKIAC TON KATOIKOYNT@N €N AYTH Kal Tov dcLov Aa@r e~ap-

4 a 3) ~ oy ee ae 2 \ £ - ~ Tdoas Tov eumrpynopod, adel 6TdvABpadpu puocdpevos mpoyoviks aoeBelas Kal KAHPONGMON TOD KOcMoY KaTaoTHoas Kal éudavioas avT®@ Tov xpioTév cov, 6 Tov MeAyicedéx dpxiepéa fs AaTpetas 30 Mpoxelpicdpevos, 6 Tov TMoAUTAaY GEpdTIONTA Gov "IaB vikynThy ~

~ > ToD adpxekdkouv ddews avadci~as, 6 Tov Icadk émarrediac vidv

¥ Cc

18 | The Syrian Rite

monodpevos, 6 Tov IaxwB mwarépa ddédexa traidwv Kal rors é€ avrod eis mANOos yxéas Kal eicayayav eis Alyvrrov én EBAOMH- KONTA TréeNTe yyaic, od Kipre tov ‘Imohd ofy Yrepeisec GAA picbdov THs Sia ot cwppoctvns Cwxas atT@ 7d Tay AlyuTrriov 5 dpxew.” od Kipie‘ EBpaious td Aliyurriov kararovovpévovs ov mepteides Sid Tas mpos Tods Tarépas avTav émayyeAlas GAN épptow Kkorddoas Alyumriovs. tapapbeipdévrav St trav dvOpdrrer Tov gvoixiy vouov Kal Thv Ktiow more pev adtopatoy vop- odvrwv, more Ot mreiov 7) et TyunodvT@y Kal coi TO OG Tov lom@dévTwv ouvtattévTwyv, ovK elacas mrAavaobar adda avadei~as TON &ylév cov SepdTionta Moyctin dc’ adrod mpos BoHOEian Tod guo.kod Tov ypamTév NOMON A€AWKaAC Kal Thy KTiow Weg~as ody épyov eivat, Thy O& moddOcov mAdYny é~dpioas, Tov Aapay Kai tovs é£ avrod feparixh tripq eddfacas, ‘EBpaiovs duaprévras 13 €kdAacas, éemiotpépovtas edé~w, Tods Aiyumriovs dexamAnyo ETLwpHow, BAAACCAN AEAMN Iopandréras AeBiBacac, Alyumrious éerdi@gavras wmroBpuxiovs éxddracas, 0AM mxpdy Bdwp éydv- Kavas, ék Tétpac Akpotdmoy YAwp avéxeas, €€ OYpanoy Td MANNA boas, TpopHn €€ depos dptyromMHtpan, CTYAON TIYpOC THN NYKTA 20 Tpos” uticMOn Kal CTYAON NEdéAHC Fimépac mpods oKiacpoy

Odédrovs, tov Inooty orpatnyiv avadeigas émta tOvn Xava-

vateov 8.’ avtod Kabeires, “Iopddvny AiéppHzac, Tods moTAMOYC

"Hodm éZHpanac, TeLxn KaTEppyngas dvev pnxavnudrov Kal xetpos avOporivns. “Trtp rdvrov co. 4 dda déorora mavToKpdrop. 25Cé TpockyNoYciN a@vapiOunror ctpatial arréAON apxayyédAov OPONON KYPIOTHTWN APY@N EZOYCIQN AYNAMEN OTPATLOY alwvior, Ta& xepouBip Kal Ta éEamrépvya cepadim Taic MEN AYCI KaTa- KAAYTITONTA TOYC TOAAC, Talc Ae Ayci Tas Kedadds, Taic dé Ayci “ TeTOMENA, Kal A€fONTA Apa yiAiaic yIAIACIN apxayyéA@v Kai 30 MYpiaic MYPIACIN @yyéAov dkaTamatoTos kal doryjtws Bodcais kal was 6 Aads Gua eimarw

*Arioc &rioc &rioc Kypioc caBawe

—_

eT a ee |

The Apostolic Constitutions 19 7

TIAHpHC 6 ovpavds Kal Hi ri tric AdZHC ayTOY EYAOPHTOS EIC TOYC aIMNaCc AMHN kai 6 dpxtepeds Effjs Aeyérw "Arioc yap ef os aAnOds Kal mavdy.os, fyictoc Kal YTIEp-5 YYOYMENOC E€iC TOYC ai@nac. aytos dé Kal 6 povoyerys cov vids 6 Kiptos Hudv Kal beds 'Incods 6 Xpicrés ds els wdvra danpern- cdpevos vot TO Oe@ Kai marpi avrod eis Te Snuiovpylay didpopov kal mpdvoiav KaTrddAndov ov mepicide TO yévos TV avOpétrav amro\Adpevov GAAS peTa Hvoikoy vopov, peTa vopikhy mapatvecty, 10 \ ‘ 3 ” 4 \ QA ca > 7 b 4 PETA Mpopytixovs EAEyXousS Kal TaS TOY ayyéAwY ETLOTACIias (rapapbeipsvrov adv T@ OeT@ Kal Tov duotkdy vopsov Kal THs & c pvipns éxBadrXévt@v Tov KatakdAvopov, THY ExTipwow, Tas kat Ailyunriov mAnyds, Tas Kata IIadaotidv opayds, Kai pedrAOvTov écov ovdéw arbd\AvaOa TdvTwv) evddknoeVv adTos 15 7 a £ Q 3 4 a] ta 6 € yvopn of 6 Onuiovpyos avOpdémov dvOpwiros yevécOat, 6 vopo- Oérns bro vopous, 6 dpxtepeds lepeiov, 6 Touhy mpoBatov, Kai éefevpevicaté oe Tov éavTod Oedv Kal tmatépa Kal TO Kdcpo KaTHrdrAage Kal Tis emikepévns dpyhs Tods mdvras nrevOépwce t 2 , , ? ir :¢ BN , is renOmenoc €k mapOévov, rendmenoc ev capki, 6 Oeds Adyos, 20 6 dramHtdc yidc 6 MpwTdTOKOC TACHC KTICEWC, KATA TAS TeEpi avTod br avtod mpoppnbcicas mpopyretas éx crrépmatoc AaBid * a kal ABpadm, dyAtic *loysa’ Kal yéyovey ev pytpa tmapbévov 6 diamAdoocwv wévras Tods yevvmpévous Kal éoapxdéOn 6 doapKos, ne , ’ 2 , , x , 6 dxpbves yevynbels ev yxpbvm yeyévynTtat’ modTevodpevos 25 doiws Kal maldetoas évOécpws TACAN NOCON Kal TACAN MAAAKION 3 > A > 7 ae ‘ ! > m~ “ 7 ef avOpéreav dmreddoas, cHMEIA TE Kal TEpATA EN TH AAD TolHoas, Tpopns Kal morod Kai Umvov petadrtaBarv 6 Tpépwv mdvTas TovS 4 a a a n 2 t > t t > XPNCoVTas TpOP>HS Kal EMTITTADN TIAN ZON EYAOKIAC, EcPAaNepwceé COY TO ONOMA Toic ayvoodolv adré, Tiy &yvoiav Edvyddevce, THY 30 edoéBeiay avegwmtpnot, Td OéAnpd cov émAjpwoe, TO Epron 6 €AMKAC avT@ ETeEAcince’ Kal Tatra mdévTa KaTopOecas, yEpciN C73

20 The Syrian Rite

Anoman Kataoyebels fepéoy kal dpxepéwy wevdovipov Kal aod mapavéuou mpodocia rot tiv Kakiavy voojocavtos Kai TOAAA TADON YT avdTav Kal macay atipiav broords oh ovy- Xophoes, mapadodeic ThAdt@ 1H fremont Kal KpiOels 6 Kpiris skal katakpllels 6 corp oravpd mpornrddOn 6 arabis Kal ATéOaNEN 6 7TH Gtoe GOdvaTos Kai étddH 6 worods iva md0ovs 0on Kal Oavdrov 退éAnTat TobTovs di’ ods mapeyéveTo Kal pyén ta Seopa tod diaBdrov Kal pbonra Tods avOparrovs €k Ths amdrns airod, Kal dvéotn €K VEKp@v TH TpITH HMEepa Kal 1oTegoapadkovTa Huepav cvvdtatpiipas Tols pabnrais ANEAHHOH Eic TOYC OYpaNoYC Kai EKAGECOH EK AEZION Tou TOY HE0Y Kal TaTpos avrov, Mepynpévor odv dv 8u’ hyds bmépevev edyapioroopév oor Océ mavToKpdtop ovx daov ddelropmev addr Soov Suvdpeba Kal THY 15 Oidtagiv avtod mAnpodpev, EN H yap NYKTI TapediAOTO AaBaN Apton Tals dylats Kal dudpors avrod yxepol Kal dnaBAeyac mpos ot Tov Oedv atdrod Kal matépa Kal KAACAC EAWKE TOIC MABHTAIC eit@n Todto Td pvotnpiov ths Kawhs diabjkns’ AdBete e€ avrov, pdrete* TOYTO écti TO cmd Moy TO TeEpl TOAAG@Y OpyTITO- 20 MENON €ls Apeow dmapTi@y, Wcaytwc Kal TO TOTHPION KEepdéoas é€ oivov Kal bdaros Kal dyidoas éMEAWKEN ayTOIC A€yov Tliete. éZ aytofY mAntec’ ToYTd Ecti TO aimA MOY TO TrEpI TOAA@N EKYYNOMENON €1C AECIN AMAPTION’ TOTO TIOIEITE EIC THN EMHN ANAMNHCIN’ OCAKIC Tap AN ECOIHTE TON APTON TOYTON Kal TO 25TOTHPION TOYTO TIINHTE TON OANATON TOV EMdY KaTarréAAETE Aypic AN €ABQ. {THE INVOCATION > Mepvnpévor toivuy tot mdOovs adrod Kat tod Oavdrov Kal THs dvactdcews Kal THs eis ovpavods eravddov Kal THs peAdov- 3°ans avdtod devtépas mapovoias év 9 epyetal KpiNal Z@NTAC Kal NEKpoye Kal ATTOAOPNAl EKACT@ KATA TA Epra ayToy, mpoapépopev go 76 Bact kai Oc@ Kata thy adrod Sidragw rov dprov

The Apostolic Constitutions 21

rodrov Kal Td morHpioy TodTO evxapiorobyTés aor di adrod ed ois Katngiwoas huas éordva: évémiév cov Kal lepareve cot, Kai adg.odpév oe dros edpevds emiPrEWns Eri Ta mpoxeipeva 6apa Taira évdmiby cov, od 6 avevdens Ocds, kal eyAoKricHc ér’ aytoic els TLuqv TOD xploToD cov Kal KaTaméuryns TO “Aytov 5 cov IIvetpa emi tiv Ovoiav radrnv, TON MdpTYpA TON TIABHMA- TWN TOY Kypioy lHcoY, dws amopivyn Tov &ptov Todrov capa To xpioTov cov Kal 7d morhploy TobTO aiua Tod xpioToo cou, iva of peradaBdrvres atrod BeBatwor mpis edoéBerav, apécews dpaptnudrav tvxwot, Tob diaBdrdov Kal THs mAdYNS adTod 10 pvobdo1, IIvedparos ayiov mAnpwbéow, &£101 Tob xpioTod cov yévovtat, fans alwviov tbxwo1, cod KaradAayévTos adTois

SéomoTa mavToKparop.

{THE INTERCESSION )

“Er. dedue0d cov Kipie kal brép tic dylas cov -€KKAHCIAC 15 Tis 416 TepdTwv EWC TEPATON HN TreplETTOIHCW TO TIMiw aimati Tod ypictoy cov draws avriy diapvddéns doeorov Kal axdvde- viaTov dxpt Thc cyNTeAciac TOY al@noe, Kal brép mdéons emt- @KoTS THS GpOOTOMOYCHC TON AGTON THC AAHOEIAC

“Eri wapakadodpév oe Kal brtp Ths Euns Tod mpoagépovTis 20 go. ovdevias Kal drtp mavtTos Tod mpecBurepiov, brEp TaV Siaxkévev Kal mavTds ToD KAhpou iva wévras codicas IIvevtparos dylov mAnpéons |

"Ert mapakadodpév oe Kipie yrép Tod BaciAewe Kal TON EN Ytepoyh Kai mavtds Tod oTpatomédou iva eipnved@vTa TA Tpds 25 Hpas, dros ev hovyia Kal dpovoia Aidrontec Tov mdvTa xXpovov Ths Cons hyav Sogdgwpév oe did ‘Incof¥ Xpictoy tc éAtiAoc HMON

"Ext mpoodépopév co kal tmtp mdévrav tev an aidvos evapeoTnodvtay co. dyiwv Twarpiapxav mpopntav Oikatwy azro- 30 oToA@y papTipev sporoynTav émickérrav mpecBuTépwv Srakdvev

22 The Syrian Rite

t é we ; > ~ Xx ~ 6é ~ Xx -“-A 4 brodtakbvey advayveotav artay mapbévev xnpov Aalkdv Kal névrov av émrictacat abros Td dvomara "Eri mpoogpépopév cor trép tod Aaod rovrov iva avadeiEns avTov €ic ETfaINON TOD xploTOD gou BaciAEiON iepATeyma, EONOC sdrion’ vmép Trav év mapbevia Kal dyveia, drép TaV xnpaov TIS éxxAnolas, drép Tay év cEepvois yduots Kal Texvoyoviats, brep ~ 7 ~ ~ e a4 € “A > v4 Trav vntiov Tod aod cov, dros pndéva Hhua@v amdBAnTOV - TOLnons "Er. a€iodpev oe Kal drip Ths méAews Tavryns Kal TOY Evol- 10 KobVT@Y, UTép TaV ev appwortiats, bmép Tav Ev mikpa Sovdrcia, eo ok “~ b 2 7 ee “ oe re aa. rs \ bmép Tév ev eEopiais, trép Tay ev Onpedoel, brép TAESYTMV Kal ddouropovvTay, Stas mdvtwv émikoupos yévn, TadvT@Y BOHOOC Kal ANTIAHTITOOpP “Ett mapaxadodpév o€ YEP TON MICOYNTON HUGS Kal AI@KON- ¢€ ~ \ 1,» ‘ gS "a a BY ‘ I5 TWN MAS AIA TO GNOMA GOV, Uirép TAN E2ZW dvT@y Kal Temdavn- i ed b] 7 > X\ > > AQ \ A QA * Be. pévov, Oras emiotpéyns adrovs eis ayabdv Kai Tov Oupov adrov 4 mpavyns ay > ~~ 2 A e A “~ - ~~ TL Tapakadodpév oe Kal brép TaY KaTNXOUPEVoY TIS , eg ‘ € X ~ 3 e A a by 4 \ ExkAnolas Kal Umep TOY xEl“agopev@y Uird TOU aAXoTpiov Kat 20 mép Tay ev petavoia aderAp@v tudy, bras Tods pev TeAELboNS ev TH miore, Tods d& Kabapions évepyeias Tod movnpod, Tav de - Thy petdvoiay mpocdéén Kal ovyxwphons Kai adrois kal fpiv TH TAPATTOLATA HUov "Er. mpocpépopév cot kai drép THs edKpacias TOD dépos Kai 25THS evhopias Tov Kaptav Sres dved\duTds peradrapPdvortes ~ A ~ 3 “~ ,; “A 7 3 UA ‘ U \ Tov Tapa cod dyabay aivepév oe AtmatvaTws TON MAONTA TPOHN TIACH CapKi “Ett wapakadotpév oe Kal trip trav & eddoyov airiav ? 7 ed e € a é 4 2 fal > 4 > amévteav Orws dmavtas imic Siarnphoas év tH evoeBela émi- 3ocynararHe €N TH BaciAeia TOY ypictof gov Tod bEof mdons ’ nw .% ~ 4 ~ ~ aicOnris Kat vontns gicews, ToD Bacihéws Huady, arpémrovs apéumrous aveykAnTous

The Apostolic Constitutions 23

"Ort coi raca Séfa céBas Kal evyapiotia, TiYst Kal mpooKd- ynois TO Ilarpi kai 7G TiG Kai 7G dyio Iveipari kcal viv kai del Kail eis rods aldvas Tév aidvev dvexdureis Kal adredev- THTOUS

kal mas 6 Aads Acyérw 5 A piv. {THE BLESSING) Kai 6 érickomos cimdtw “H eiptiny tof Ocof ein metd TANTWN YMON Kai mas 6 Aads Aeyéerw 10

| ‘ na 4 an Kai meta tof mNeYmMatToc coy,

(THE INCLINATION) Kai 6 SidKxovos knpvocétw mad.

"Eri kai ét! OenOa@pev Tob Ocod did rod xpiorod avrod € X\ A , lol ? F af “A wn A Trrép Tod dépov Tod mpockopiabévros Kupiy TO Oc@ denOaper ;; Sras 6 adyabds Ocds mpocdéEnrat avdTs dia THS peoitelas Tod xpioTod avrod eis Td érrovpdviov avtod Ovo.acripiov €iC OCMHN EYWAIAC c ~ ~ ~ “~ Trép THs ExkAnolas Tavrns Kal TOD Aaod denOapev ¢ ~ ~ Trtp wéons émicxomns, mavTos mpecBurepiov, mdons THS Ev 20 Xpict@ Staxovias, wavrds rod mAnpdparos THs ExkAnolas denOapev bras 6 Kipios wdévras diarnpion Kal diadvadén ‘ A ‘ , ‘ a > € a ~ 7 > - Ytrép BaciAEWN Kal TON EN YtrEepoyH denO@per iva eipnvedwvTat ~ ” \ ine: ' Ta pos Huds, Smws ripeMON Kal HCYXION BION €xovTEs AIAT@MEN EN TIACH EYCEBEIA Kal CEMNOTHTI 25 Tav dyiwv paptipev pynpovedowpey dr@s Kolvwvol yevécOat THS dOAncEws avTay KaTagimbGpev ¢ A ~ > , > Sr é 66 Trép tov éev triste dvarravoapévoy denbapev dy XN ~ ’ ? ~ »7 4 v4 ~ A Tép THS evKpacias Tay Gépwy Kal Tedechopias THY KapTOV den b@pev 30

‘Trp trav veopwriarwy Senbdpev Sas BeBarwbaow év TH wioTeL

24 The Syrian Rite

ITdvres trrép ddAHA@Y Tapakadécapev

‘Avdotnoov ipas 6 Oeds ev TH xdpiti cov

‘Avacrdvres éavtodvs TH Oe@ did Tod yxpiorod adbrod mapa- Odépeba

5 kal & émioxotros Aeyérw

‘O Oedc 6 mérac Kal merad@nymoc, 6 merac TH BoyAR Kal Kpatatos toic Eproic, 6 G€dc KAI TATHP TOF Arioy Talddc coy "IHcof TOY cwTHpoc HMaN* ETIBAEYON Ed Huds Kal éml 7d trotp- vidy cov Toto } Ou’ adrod é€edé~w els AGZaN TOY GNOMaTOc CoY

| e r 4 € ~ 2% - ‘ \ * 7 1okal ayidoas hav Ta odpaTa Kal THY Wuyi Karagiwoov KABAPOYC ‘YEVO{LEVOUS ATIO TIANTOC MOAYCMOY CAPKOC Kal TINEYMATOC Tuxely THY MpoKkeimevov ayabdy, Kal pyndéva hudy dvdé.ov 7 > ~ ‘ \4 “A “~ > Ul \3 ‘ Kpivns @\Aa BoHOOC Nua yeEvow ANTIAHTITWP YTTEpACTTICTHC® dia Tob xpioTod cou pel” ob col dda Tipit aivos do€odroyia

oe, oe 7

5) oe \ II ? > \ IA b U4 15 EVXAaPLOTLA Kal TO aYl@ VEULATL ELS TOUS Alwvas, ape,

{THE ELEVATION)

Kai pera 16 mavras eitreiv "A pny & StdKkovos Aeyérw IT picyopev kat 6 émloxotos mpotpwvyratw TO Aad ottws 20 Ta ayia Tots ayious Kal 6 Aads trraxovéerw Eis &y.os, eic kypioc *Incoye Xpictéc eic AdZAN Oco¥ Tatpdc EYAOFHTOC EC TOYC AI@NAC. AMHN 25 AdzZa EN YicToIc Dew KAl €TTl THC EipHNH, EN ANOp@TTOIC EYAOKIA @CANNA TH yi@ Aapiad eyAorHMénoc 6 épydmenoc én ONdmaTi Kypioy Oedc Kypioc kai Emedanen ‘MIN 30 Q@CANNA EN TOIC F¥YICTOIC,

The Apostolic Constitutions 25

(THE COMMUNION)

Kat petd rotro peradapBavér 6 émlaxomos, éreta of mpeoBirepor Kai of Stdkovor kal of trodtdkovor kal of dvayvGorar Kai of WaArar Kai of doKntai kal év tats yuvattiv af Sidkovor kal at mapQévor Kai at xfjpat, elra tad radia

kai réTe Tas 6 Aads kata TaEWw peta aidods Kai evAaBeias dvev DopvBov. 5 kai 6 pév émlokoros 5867Tw tiv mporpopdv Aéyov

Yopua Xpiorod kai 5 Sexopevos Acyérwo "Apiy & Se Sidkovos katexérw TO TroTHpLov Kal émB.B0vs Aeyérw 10 Aina Xpiorod mornpiov <wns

kat 6 trivev Aeyéerw

“Apiy, badpos 5 AcyéoOw Ay’ év TH peradapPavew mavras Tovs Aourrods.

Kai Srav mavres peraAdBwor kai macat, AaBdvres of Sidxovor Ta teptooevoavra 15 eioepétocay eis TA tracTopédpta.

{( THANKSGIVING) Kai 6 Stdkovos Aeyérw mravoapévou Tod adAovros MeradaBovres tot tipiov cdparos Kal rob tTipiov aiparos Tob Xpicrod evxapioTrjcwpev TO KaragidcavTt huads pera- 20 AaBely Tav adyiwv adrod pvornplwy Kal Tmapakadéooperv MH €iC KpiIMA GAN’ els cwornplay Huav yevérbat, els dpérELav Wuxis Kal cdparos, eis gudaxhy edoeBelas, eis &heow dpapriay, eis Cahv Tod péAXovTos aidvos *"Eyetpépcba 25 ‘Ev xépitt Xpictob éavrods 7TH pove dyevvito OB Kal 7G XploT@ adrod mapabopcba : kai 6 émloxomtos evxaptoreito Aéorora 6 Oeds 6 mavtoKpdtwp 6 TmaThp Tod yxpioTod cov Tod evAoynTod Tradés, 6 TOV peT EvOUTNTOS EmiKaAOULEVOY CE 30 émpKkoos, 6 Kal TéY cloTévTeY émioTdpevos Tas évTEedgels evxaploToopév cot Gti katngimoas nuas peradaBeiv Tov adyiov gov pvoTnpiov & mapéoxov Hyuiv eis mAnpogopiay Tov Kad@s

26 The Syrian Rite

eyvwopéver, eis pudrakiy tijs evoeBlas, eis Apeow mANppEAN- pdtov, drt TO GNOMA TOD xploTod coy émKEKAHTAl Ed HMAC Kal gol TpocwKelmucOa, 6 xwpioas huads THs Tav doeBay Ko.vovias Evwrov Huds peta TOV KAOwoIMpEvoY CoOL, OTHpioOY Huas ev TH 5aAnGeia tH Tod dyiov IIvedparos éemipoitjoe, Ta: dyvootmeva

amokdduov, Ta elrovTa TpocavaTAy x é é : pocavatAnpwcov, Ta éyvoopéva

nA \ € me b] - 4 > a 4 Kpadtuvov, Tovs lepeis adudpovs pvrdag~ov év TH AaTpela cov, \ ~ Ua > > 4 A a >

tovs Bacirels diatipyoov EN eipHnu, ToYC ApyoNTac EN AIKAIO- ’ \ 37 > b 7 \ \ 5 > ‘4 \ CYNH, TOdS dépas év evKpacia, Tods Kaptrods év eddopia, Tov 10 KOgpov €v mavapkel mpovoia, Ta EOvn TAX ToAEULKA TpduvoY, TA TIETTAANHMENA ETTICTpEYON, TOY Aady Gov aylacov, Tods EV mapbevia Siatripnoov, Tovs ev yéuo diapvrAagov év mioret, Tovs ? € es 2 4, \ U4 ad \ - ev adyveia eévdvvdpwoov, Ta vimia ddpuvov, Tovs veoredeis BeBaiwoov, tods &v Karnxjoe maidevoov Kai Tis puncews > 7 > : ‘ A ¢ a > ’ > AQ ~ 15 afious avdde~ov Kal mdvTas Hmdc émicyndrare els THY TOY

~~ ed nw lal ~ y ovpavav Bacireiav? év Xpiot@ Inood 7 kupio ijpav pel ob 7

‘ la \ 7 ‘ “ € if > ‘ gol ddga tim Kal oéBas kal TO adyim IIvedpati els rods aidvas, auyv,

{THE DISMISSAL) 20 Kai 6 StdKovos Aeyérw T@ Oc@ Sid Tod yxptorob adrod kdivare Kai evroyeiabe kai 6 émiokotros émevxécOw Aéywv

‘O Ocds 6 mavroxpdtap, 6 ddnOwis Kal dovyKpiros, 6 Tav- Taxod ay Kai Tois maot Tapov Kal ev ovdevi os Evdy TL a5 Umrdpxov, 6 Tools pi) mEeptypapopevos, 6 xpovors ft) TWadaLov- Hevos, 6 ai@or ph mepatovpevos, 6 Abyols pr} Tapaydspevos, 6 yevéres pr vrroKeiwevos, 6 pudakns pi) dedpevos, 6 POopas avérepos, 6 Tpomns avemidextos, 6 picet advaddoiwros, 6 Pac OIKMN ATIPOCITON, 6 TH PUoEt abparos, 6 yrwotds mdoals Tais 30 weT evvolas ex(ntovoais ae AoyiKais piceow, 6 KaTadapPav6-

The Apostolic Constitutions. 27

“a > a pevos bd Tay &v evvoia emi(nrotvTay oe, 6 Beds Iopanr tof BAHOINDC OP@NTOC TOD tis Xpiordv miorTevcavTos aod cov"

> ‘ 7 > £ 7 \ + 7 \ BJ 7 evpevs yevomevos éemdkovody pov Oia Td dvoid cov Kai evAdyn- gov Tovs gol KEKALKOTas TODS EavT@Y adyévas Kal dds adbTois Ta

a age A a OA ee , ere es airhpara Tav. Kapdiav avTavy Ta éenl oupdépovTt Kal pndévas

7 A b] rd 7 3 ~ 7 BJ A € cd atvtayv amdBAnrov tmoijons éx THS Bacireias cov dAAG adyiacov avrovs, ppovpnoov oKéracov advTiAaBod pica: Tod dAXorpiov,

2 “Ae \ E4 | eo) t \ > ’ 7A mavrTos €xOpod* Tovs oikovs abt&v myAazZON, TAC EiCdAOYC avTay Kal Tac €Z0A0yc hpovpyaov’ bri col ddga aivos peyadompéereta

7 ? ‘ “~ a \? ~ can) “A A

aéBas mpockivnois Kal TS o@ tradi Inoot 7@ xpioT@ cov 7G 10 4d € “A Ss “~ \ ™ s “ e 7 4 A \ Kupio Hudv Kal Oe@ Kal Bacirel kal 7@ ayio TIvedpare viv Kai del Kai eis TOdS al@vas TOY aldvev, auny. Kai 6 Stdkovos épet

*ATroAyece EN EIDHNH,

Tatra wepi rijs puoricis Aatpeias Statacodpeba fects of dardoroAor 15 tpiv rots émoxkétots kai Tois mpeoBurépots kai tots Staxévois

2, THE ORDER OF THE LITURGY IN THE SECOND BOOK OF THE APOSTOLIC CONSTITUTIONS

{THE ORDERING OF THE CHURCH)

1"Orav cuvabpol{ys tiv Tod Ocod ExxAnotav ds dv KuBepvaTns vyds peydAns per emorhpys maons Kéeve troteto Par tas cvvddous mapayyéAAwv Tois Staxdvors doavel vatrais rovs Ttétous éexrdocew Tots AdeAdois Kafdmep EmPdras pera 5 Taos éTipedelas kal wenvoryntos.

Kai mp&rov pev & otkos éorw émpykns kata dvaroAds Terpappévos, é Exatépwv

TOV LEpOv EXwv TA TacTopopeta mpds dvaToAry Soris Coke val. KeloOw 5é pévos

4 rod émokédtrov Opévos, map’ Exdtepa Sé adrod KabelioOw 1d mpecBuTéprov, kai of Sidxovor taptotdcOwoav edotahets tis mAclovos éEcOfjros* éolkacr ydp vavTats to kat ro.xdpxots. mpovola $2 tovrwv eis Td Erepov pépos of Aaikoi KafelécOwoav peta macys evratias kai houxtas Kal at yuvaikes Kexwpiopévws kal avrai kabeleo- Qwoav ciwwmiv dyovra, Sornkérwoav Sé of péev muAwpol eis tds eioddous TaV avSpav pvAdoaovres atras, of 5¢ Stdxovor eis TAs TV YuvatKdv Surv vavoeroAdyov, kal yap év Ti] oknvi Tod papruplov 6 adrés TapykoAove Timos. ei SE Tis etpeOA 15 Tapa Tétov KabeLopevos émimAnocécw bd Tot Siaxévou as mpwpéws Kai eis TOV Ka0jKovTa ait Tétrov petayéoOw. ot pdvov ydp vyi GAAd kal pavbpy Gpolwrar 4

éxxAnola. ds ydp of rowéves Exacrov Tav dAdyov aiyGv dnp kal mpoBdTav kara

ovyyévetav kal FAtklav toro Kal xacrov atTav Td Sporov TO Spol@ ouvTpexet, ovtws Kal év rf éxxAnoia of pev vewtepor idia KabelécOwoav édv 7 Tdrros, ei 5é

20 PHYE OTHKETWoaV SpOol, of Se rH HAucia HSy mpoBeBykdres KalelécQwoav év rater, 70. 82 radia Eordra mpocdapBavécbwoav attav of marépes kal al pyrépes, al 5é vedtepar aA iBia édv q Témos, el S¢ phye SmiocGev TOV yuvatKdv iordcbwcay, ai Se HSy yeyapykviar kal Ta Tékva Cxovoa Sig toracQwoav, at mapOévor Sé kai at Xfjpar kal at mpeoBiriBes mpdrar tacav tordcOwoav 7H KabelécOwoav. eEotrw dé

25 TGV TémwY Mpovodv & Sidkovos iva Ekacros THv cicepxopévo eis Tov iStov TétT0v éppa kai pi tapa To mpoofKov KaPéLwvrar. Spolws 6 SidKkovos émickoreitw Tov Aadv Stas ph tis WOuploy i vuotdty Fj yeAdon 7 vedo’ xph ydp év éexxAnola émornpoves kal vydadéws Kal éypnyopws éordvar éxterapévyv Exovta Tiv dKkorv eis Tov TOD Kuptou Adyov.

30 6S Ei 8€ Ts dd twapouxtas ddeAdds 4 ASeApy EWEAD otoracw Emoprfdpevor & SidKkovos émxpwétw Ta kat’ abrovs avaxplvwv ei morol, ei ExxAnovactiKol, ei py dird atpéceds eiot peporvopéevor, kal madw ei Uravdpos 7 xTpa, kal otrw yvovs Td kat’ avrovs ds eiciv GAnPGs morol Kal Spoyvepoves év Tots Kupta-

The Apostolic Constitutions 29

Kots dtayérw Exacrov eis TOV TPCT HKOvTG alT@ Tétov. el Sé Kai mpeoPUTepos amd tapouctas éreAOor mpocdexéoOw ind Tav mpecPutTépwv Koivwvikds, ei 5é Sid- Kovos 16 Tav Stakdvev, ei S¢ Kal émiokotos olv TH EmoKkiTr@ KalelécOw Tis avris dfvovpevos tm’ atrod Tips. Kal éepwrycets attdv & érioxote mpocAaA oat TO Ka Adyous SiBaxtikovs. 4 yap TAv Eévwv TrapdkAnors kal vovleriadpedtpwrary 5 opddpa: Oddeis yap rpodHrys Hyoi Sexrds Ev 77 iSla marpldr. éemrpepeas Sé ato Kal TH edxapioriav dvotcat édv Sé Su’ edAGBerav ds codds Tiv TY cor THpPV pr VA dveveyKat Kav Ti eis TOV Aadv evAoylav adrdv TorjoacPat KaTavay- Kaces. et S¢ év TH caleleoOar Erepds tis EmeAPor evo Hpov Kal evSotos év TH Bio

7H Eevos 7 éyxaptos, od 6 érrickomos 6 mpocAaAGv Tov trepi Ocod Adyov 7 6 dkovwv IO Tod PahAovTos F TOD dvaywookovTos 11] TPOTwWTOAnTTaV KaTaAlmys TiHV StaKoviav 700 Adyou iva Stardéy aitG mpoeSpiav GAAA péve Hovxuos pr} Stakdatev cou Tov Abyov 4H Tv dkony, of Se ddeAqoil Sid Tav Stakdvov TmapadeyxécOwoav avrév. ei 52 TéTos OVK Eat, & SidKovos Tov paAAov vewtepov éyelpas pera Adyou GAAd pr} pera dpyijs éxeivov kaliodtw Sixarov S¢ todro kal dd’ EavTod Tov ddeAdov as 15 HrAddedpov trovetoOar édv S dvave’y, éyelpas adrov dvaykacras étricw TavTev orfcov iva maSev0Gor kai of Aoiwol dvtimapaxwpelv Tots Evriporepots, ei Se mTwXOs iayevis 7 Eévos éréAPor mpeoBiTys 7 véos tiv hAtktav Kal Témos odX timdpxot, kat tovros Tétrov moiqoer €& SAys Tis Kapdias adrod 6 SidKovos iva p71) t™pds dvOpwrov avrod yévytat } mpocwméAniis GAA mpds Oedv F Stakovia evdper- 20 tos, 76 8’ airo troveitw kai f SidKovos tals émepxopévais yuvattiv mrwxats Frou

mAovciats.

{MASS OF THE CATECHUMENS) i.

*Méoos S€ 6 dvayvoorns ed’ tipydod twos éEords dvaywwoKérw ta Macéws 25 kal “Inood rod Navi, ta tTav Kpitav kal Tov BacWelwv, Ta TOV Mapademopévwv kal ta Tis “EravéSov, mpds tovros ta Tod “IDB Kal Td LoAopavros kal ta Tav

SexacE Mpodyrav. "Ava Sv0 Aeyopévav dvayvwoparwv erepds tis TOD AaBid PadAérw tpvous kal 6 Aads Ta dxpootlyia troadrérTo. 30

Meta rotro at Mpdtes ai fpérepar dvaywwoktcOwoav Kai at “Emorodal

NavAou rod cuvepyod hpav as éwéorerde tats exkAyotats Kal’ Ihyynow tod dylou Nvevparos.

Kai perd totta Sidkovos i mpeoBirepos dvaywwokérw Ta EvayyéAua & éyd MarOatos Kal ‘lwdvys mapedaxapev tpiv cal of cuvepyot MatAou mapeAnpores 35 karéheuipav tpiv Aoukds kal Mapkos. Kal dtav dvaywwoKdpevov 7 Td evayyéArov mavtes ot mpeoBirepor Kal of Sidkovor kal mas 6 Aads oTHKéTwoav peTa TOAA AS houxtas: yéyparra yap Limma Kai dkove ‘loparjA Kai wédw LV $2 adrod

ore kai dkovoy. ii. ‘Effjs wapaxadelrwoav of mpeoBitepor tov Aadv & Kabels avrav ddAd pi Gmavres kai teAevtatos mavtwv 6 émiaKomos bs Coke KUBepvaTy.

40

iii. [‘H tOv karnxoupevov Kai 7 Tav peravoowvtwv eodos |

30 The Syrian Rite

«MASS OF THE FAITHFUL) i,

*Kal perd tofro cupdaves Gtavres cEavacravres kal én’ dvaroAds Katavoy- cavTes PETA Ti TOV KaTHXOUpEvwv Kal Tiv TOV peTavootvTwv ELoSov mpocevtdc- 5 0wcav 7 Oecd TH EmrcPeByKdtr Ei tov odpavev trod obpavod kara dvatoAds, tnopipvyckopevor kal tis dpxaias vopijs rod katd dvaTroAds mapadelcou Sbev 6 mpGros dvOpwros aberaoas tiv EvroAry Shews cupPovrlg mevoQeis dreBAHOn.

ii. 10 Ot 8 Sidkovor pera rijv mpocevyriv of pev TH mpoodhopa rijs edxapicTias cxodalérwoav timperotpevor TO TOD Xpicrod caHpate pera PbBou of 52 tods

dxAous StacKkotreltwoav Kai houxlav avrots éurove(rwoav. iii. Acyérw 52 6 tapeotas 7H tepet Stdxovos TH Aad 15 M7 Tis Kata TINGC, pH Ts év UroKpice

etra Kal domalécOwoav dAAHAous of dvSpes kat GAAHAas at yuvatkes 7d év Kupio iAnpa adda ph tis SoAlws ds 6 “lovSas tov Kiptov GrAfpare mapédaxev.

iv.

Kai peta totro mpocevxéodw 6 Stdkovos

c N ~ > 4 Ma \ 4 fo , \ “~ > 20 Trrép THS ExkAnolias Tadons Kal mavTds TOU Kécpou Kal TOY Ev > A ~ 52 ? ° QAUT® pepov Kal exhopiov € s, ~ e 2 \ “~ > tA Trép Ta&v lepéwy Kal TOY apxXovT@V ‘Trtp Tod dpxiepéws Kal Tod Bacthéws Kai THs Kabddrov elphyns Kat perd rotro & dpxtepeds érevxdpevos TO Aa eiphvyv etAoyeitw TodTrov (ds 25 kai Mworjs évere(Aato tots iepetorv etAoyetv Tov Aadv TovToLs Tots PHpacw EvdAo- yqjoat ce Kiptos kai duddtat we Emihdvar Kiptos ro tpdcwmov

avrtod émi ot Kai éXefoat oe Erdpar Kipios 76 mpdcamov adrod érit oe kal Soy gor eiphvyv) emevxéoOw otv kai 6 émickomos kal Aeyéerw

ZOCON TON AddN CoY Kuvpte Kai eYAOPHCON THN KAHPONOMIAN

30 COY HN EKTHTwW Kal TEpleTIOIHCW TH TIMI@ aiMaTI TOD ypIcTOY ou

Kal €xddeoas BaciA€lon iepATeyMa Kal EONOC ATION.

<ANAPHORA) ‘ Mera 8 ratra ywicbw ¥ Ovola EorGtos mavtés Tot Aaod Kai mpocwevyopévou 35 Fouxds. ii.

Kat Srav dvevexOy petradapBavérw éxdory tdkts Kal’ EauTiv rod KupiaKkod cdparos kal rod Tyslov atparos petd aidods kai edAaBelas ds Bacrhéiws TpomepXopevor oHpart kai al yuvaikes katakekaAuppévar tiv Kepadrjy ds dppdle

4o Yuvarkav rage mpocepxécOwoav. pudarrécbwoav -5¢ ai Ovpar pH tis dmoros Fj Gpinros eicéAOp. .

OO

3. THE LITURGY OF SAINT JAMES

H OEIA AEITOYPFIA TOY AMOY ATIOZTOAOY KA] AAEA®OY OEOY IAKQBOY

€PROTHESIS)

"Ev mAnOea dpaptiav pepodvopevoy pe wr) eLovdevmans Séomora Kipte 6 beds jpav’ idob yap mpoondGov tO Ociw rovtm Kal éemovpavio pvatnpia gov ody ? ~ as a&tos trdpxev, add’ eis tHv anv ahopav ayabdrnta adinpi coe ry poviy “O Oede iAAcOHTi MO! TG AMAPTWAG HMAPTON EIC TON OYPANON Kal EN@THON 5 coy Kai OYK eimi 4210C avropOadpioa tH iepG cov raitn Kal mvevpariKH TpaTréCn 743 @ ¢ , ex ‘ , cia » a A > ‘ a a ep 7) 6 povoyerns gov vids Kai Kuptos nar "Incots Xpioros éuol To duaprworo kai wdon Knidt Kateotiypév@ pvotiKas mpdkerra: eis Ovoiav. 816 ravtny cot thy ixegiay Kat evxapiotiay mpoodye Tov KatamepPOnvai por rd mvedud cov TO mapakAnrov evcxvov kal Karapti{éy pe mpods Thy AeTovpyiay TavTnv, Kai 10 THY Tapa gov po TS ag emayyedOcioay hoviy dkarakpitas tavtny anopbéy- Eaoba katagiwoor® év Xpiot@® “Inood Ta io ee @ of eyAoruToc ef ptor® “Incod ro kvpio nuav pel’ ob eYAorHTOC Ei aiv TO Tavayio 47a0@ fworag Kai duoovaie coy mvevpatt viv Kal del Kai- eis ~ an , Tous aiavas TOY aiovev. apn.

{PARASTASIS ) 15 Evxy Tis wapacracews

Adfa r@ Tarpi kat ro YiG kai tO dyio Ivetpart, rd tpradike Kal énaio geri tis Oedrnros ris ev rpidde povadicds tmapxovons kat Statpovpevns ad.atpéras” tpias yap eis Oeds mavroxpdtwp ov THY AOZAN Oi OYPANOi AIHfOYNTal,

4 S€ yh tH avtod Seororeiav kai 7) Oddacoa TO aitod Kpdros Kai Taca aigOyT} 20 kal vont) Kriows Ty avTov peyadedrnTa KnpUTTEL TdvToTe’ STL a’T@ mpérer maoa A0ZA Tir) KPATOC METAAWCYNH Te Kal peyadompéemeta NYN kal del Kai EiC TOYC AiMNAC Tay aldver. AMHN.

32 The Syrian Rite

.

CENARXIS ) Edx2 Tod Oupidparos ris ciod5ou rijs evapfews Aécnota Kypie "Incod Xpioré, & Ccod Adye, 6 Exovoiws EayTON Ouvciav AMWMON émt oravpod TH Oe kal Ilarpt mpocayayay, 6 dius AnOpaz 6 TH 5 AaBiAl TON TOU mpodnrou YEIAEWN AYAMENOC Kai TAC AMaPTIAC adTod AdeAOMENOC™ dar t&v voepav nuav aicOnoewv Kat KaOdpicoy Hpas ard mdons dyaptn- pdrwy kxndjidos Kal TApACTHCON Huds APNOYC Tm ayi@ cov Ovovacrnpio Tov mpocevéykat wot OYCIAN ainécewc kal mpdade~at map’ nudv Tov dxpeiMNn AOYAWN gov TO mapov Ovpiapa cic Gcmin ey@dAiac Kal edvwdiacoy juav 7rd dvaddes 10 Tis Wuyis Kal Tov oa@paros Kal dyiacov Has TH dyacrixn Svvdwer Tod may- ayiov gov mvevparos’ av yap et pdvos dywos 6 dyidfav Kal dyia¢dpevos Kal Trois morois peradiddpuevos, Kal mpérer cor 7 OdEa Ov TH avdpx®@ Gov Tarpl kat r@ mravayio Kal dyab@ kal C(worod cov mvevpare viv Kal det Kai els Tovs ai@vas Tay aia@vev. dapny. A pe 15 edx 7} THs évapEews Evepyéra Bacikey TON AIMNON Kal THs Kricews dmdons Snurouvpyée, mpdade~ar mpootovody aot dia TOU xpiorov gov Thy éxkAnoiay gov, éExdor@ Td Tupépor éxrrAnpwooy, dyaye mavras els rehevdtnTa Kal dkiovs Huds amépyarat/ris xdptros Tov dytagpov gov émicyNdpwNn mac év TH dyia wou KaOodixy Kal amooroXtKy 20€KKAHCIA, AN TIEPIETIOIHCW TO TIMI@ slusti/tb povoyevovs wou viov, Kupiou dé Kal caripos judy “Incod Xpictoy ped od eddoyntos «i Kal dedoEacpévos oiv TO Tmravayi@ Kal dyabG Kal (woroi@ cov mveipare viv Kali del Kal eis rods aiévas Tay alavev. dynv. {PREPARATION FOR THE ENTRANCE) 25 ‘O Stdkovos "Ere tod Kupiov Senbapev & tepeds edxrv Tod Oupidparos rijs eiodS0u tis cuvatews ‘O Gcds 6 mpoodeEdpuevos "ABE ra Spa, Ne Kat ABpadp rv Ovciay, Aapov kat Zayapiov rd Ovpiapa* mpdode~ar kal €k yxerpds nudy Tov duaprodray rd 30 Oupiapa roiro els dopiv edwdias kal apeow rav duapriay Hydy Kal mavrds Tod aod gov" Gre evdoynuévos tmdpxets Kal mpémer oot 7» Oda TH Tarpt kal T® Yid kal T@ dyio Lvevpare viv Kal dei kal eis rods aidvas ray ai@verv, ayny. & StdKkovos Kupte ed dynoov 35 & tepeds éredxerar atr@ “O kipios Kal Oeds juav “Inoods Xpiords 6 dt trepBorrv ayabdrynros Kat dxardoyxerov épwra oravpwbels kal Adyx7- Kal FAoLs mapHvac ji) amravnvdpevos, 6 thy Kpudiay Kal emidpoBov taitny rederhy €IC ANAMNHCIN alwviay huiy éxrevn mapacxdpevos, evAoynoar tiv €v Xpior@ apxidiakoviay gov kal eddAoynoat 40TH eloodoy nua kal evrehas reheidoeey THY mapdoracw THs ecroupyias

a ae

The Liturgy of St. Fames

33

e cel , a > , > a > Xx ’ a , 3.48 A > 4 Aa a NL@Y TAaVTNS TH apare avuTov €voTrAayxXVvid vu Kal det Kat Els TOUS Al@vas TwY

alavev. aun

eb} daroKpuTiKky) apd Tod Staxdévou

*“O Kyptoc eyAorical Kal d€imoa yas oepadixds Swpodhopioa Kai mpooaoat _Thy Toviprynror @dyv Tod évOeartikod Kal rpicayiou TH dvevdeet kal bmepmAnpet

maons Ths dyvactiKns TeAeLdrnTOs viv Kal del Kal eis Tovs aid@vas TY alovey.

aun.

«MASS OF THE CATECHUMENS)

{THE LITTLE ENTRANCE)

Etra dpyerat & dpxiBtdKovos év rij eid

‘O povoyerys Lids kai Aédyos “a ~ 3 - ¢ , Tod Ocotd dOdvaros trdpyor, karadeEdpmevos Oia Tiv 7 wet epav cernpiav capxwbjvar ex THs € ‘4 7 % 9 - ayias Ocorékov Kai decrapbévou Mapias, aérpémrws évavOpary- gas oravpwbels te Xpicré 6 Ocbs Oavdro Odvaroy rarhoas, eis Ov THS aylas Tpiddos cuv- f. ~ \ XN lal dogagouevos 7S IIarpi kal TO

tw IIved 3 WG ayio IIvetpari, cdoov jas.

“O tepeds A€yer Tiv edx av TavTHV Grd TOV TUAGV Ews TOD OVoLAacTHplou

€

“O Oedc 6 TantoKpATwp 6 nymoc Kypioc 6 Sods nuiy cicodon eis

MEfPAA@ -

Ta Gyia TON dion Ota rhs éemdypias TOU povoyevods ov viod, Kupiou bé Kat Geod Kal owrnpos Nua ‘Incod Xpicrov* ixerevouey Kal mapakadodpev THY ony 2 4 > \ ™ . ayaOdrnra emedt) EmpOBo! Kai ENTPO- MOI €CMEN péAAorTES TapecTdvat TO dyi@ gov Ovovacrnpio, éEamdoretdov >4? ¢ a“ ¢ A A , A ep nas 6 Oeds thy xdpw cov thy > \ \ c ‘ e na \ A ayanv Kai ayiacov nay tas ypuxas kal ta o@pata kal Ta Tvevpata Kal > ’ 4 , ¢ a A aAdolwoov ta Ppovnuata nav mpos > , a > a evoeBeray iva ev Kabapo avverdére mpoodépapev oot AMPA AOMATA KapTra- para €ic A8ETHCIN TOY NuETep@v mANE- peAnparev Kal els ihacpov mavris Tov Aaod gov’ xdpitt Kal oikrippois Kal piravOparia rod povoyevovs cov viod > es > \ > 9 4 2A ped” od evdoyntds e€f eis rods aidvas

Tay aidvev. dauny.

Mera 16 ciceAGetv eis 1d Ouctacriprov Aéyer 5 tepevs

Eipnyn waéow & dads

Kai 76 rvetbpari cov

6 tepeds

‘O Kiupws evdoyfoa mdévras huas Kal dyidou

on

20

30

35

5

10

15

20

25

30

34

The Syrian Rite

| ee 4 Pave 7 ~ ‘4 % > , ‘4 SN eiadd@ Kal lepovpyia tév Ociwy Kal dxpdévtov pvotnpiov Kal

Tas pakaplas \uyas dvamavev peta aylwy kal dikaioy TH

aitod xdpitt Kal giravOperia viv Kai

> 7 apnv eita Aéyer & dpxiBtdKovos ouvamrty

aiavas Tov alover,

"Ev eipjnvn rod Kupiov den 0a-

peV 6 Aads Kipwe €Xénoov

‘Yrtp tis dvobev eippyns kal Ocod piravOpwrias Kal co- Tnplas Tav wWuyxdv hpav Tod Kupiov denb@pev

‘Yrép ris elpjvns Tod ovp- TavtTos Kéopov Kal évdoews Tacav Tov ayiwv ToD Ocod éxxAnoiay Tod Kupiou den- bdpev }

‘Yrép owrnpias Kal ayTiAH- Weos TOV dolwrdtov TaATé- pov huev aylwrdrov matpidpxov Kal

’"Iwdvvov od OecodotrAov tod KaborLKod adpx.emiockorov, TavtTos Tob kAjpov Kal Tod diAoxpic- Tov aod Tod Kupiov den- O@pev

‘Trép adbécews TGV apapTidv

cvyxXophoews mAnp-

peAnpdtav huey Kal Tod

\ Kat

¢ ~~ tq ~ BI Qa 4

fuvobijvat has awd mdéons OrAipews dpyijs kal adydykns Kal émava-

kivdvvou

+ EB. XN

det Kal eis Tovs kal 6 tepeds émedxerar émucAdpevos

Oiktipmon kal €AEHMON, MAKPOOBYME Kal TIOAYEAEE Kal BAHOINE Kypie, ErtiBAEYON €2 ETOIMOY KATOIKHTHPIOY Coy Kal ETAKOYCON HU@Y TOV Cav iKeET- @v Kal pf¥cal mac am0 mavTos meipacpod diaBoAtKod TE Kai avOpwrivov Kal ph adroorhons ab huav thy atv Bonbeav pnde Baputépas THs hperepas duvdpews traideias éemaydyns hutv hpets yap ovx ikavol mpos TO vikav Ta avTimin- rovTa, od d& duvvatis ef Kv-

ple eis TO ode Ex TdvTOY

TOV évavTL@dTeYv’ cacov Huds 6 Ocds ex tov dvcyxepay

Tob Kécpou TovTov KaTa& Tiy S. 7 ad > XpnoToTnTa Gov Omws Eiced- / > > a U Oévres EN KaBapA. CyNeEIAHCeEl

mpos Td ayiby cov Ovc.ac-

THplov TOY paKkdptoy Kal Tpicdylov tuvoy avy Tats b] 4 4 >

émoupaviais duvdpeciy a-

Katakpitws dvaméuropév oot \ ‘ 4 lA \ kal Thv evddpecrov co Kal

7 > A Ociav émitedécavres eELTOup-

The Liturgy of St. Fames 35

otdcews éxOpév Tob Kupiov yay catagimboper ris alwviov

denbdpev a (ais Ths wavayias dypdvrov brrep-

evddgov evrAoynuévns Seo-

moivns npav Oeordxov kal 5

deimap0évov Mapias, rob

dytov "Imdvvov tod évddgou

mpopyrov mpodpopov Kal

Bantictod, tav Oclov Kal

Tavevpypov atrocrbvwv, év- 10

ddgwv mpodntav Kal dOXo-

popov paptipey Kal mav-

Tov Tov ayiwv Kal dikaiov

pvnpovedowper Oras edyais

avTav Kal mpeoBelas of 15

mavres éXenOGpev

éxpavyots | drt Srioc ef Kidpie 6 Oeds Hudv Kat én Srioic KatorKeic kal émanatayy Kal ool thy ddgav Kal rov rpicdytov bpvov dvaméumopev 7 Ilarpi cal 76 Tid kal 76 ayio Tvetpare 20 viv kai del Kal eis rods alavas Tév aldvev & Aads Apny

kal of WaArar TOV TpLTdyLov

“Arioc 6 @e6c, drioc icyypéc, Srioc dOdvaros 25 > 4 e cand eA€ENoov nuUas,

(THE LECTIONS) ‘O tepets Eipjvn réow ddads 30 Kai 76 mvedpart ood 5

36

The Syrian Rite

Ot dvayvaora, MPOKEIMENON.

Kat ANOZTOAON.

*O WaArns 76 AAAHAOYIA. * “O tepeds edx rv Tod Oupidparos mpd Tod evdayyeAlou

5 [ol te merAnpopéve méons edadias Kal edppootvns

Kuvpie 6 Oeds judy é€ av dédmxas iptv mporpépopév cor 76 6vpiapa otro’ dvadngpOjrw dy SeducOa evdridv cov Ex

Tevixpav hudv yxeipov els Td dyiov Kal bmepovpdvidy cov

Ovoiacrhpiov eis dopiv edwdias, eis Apeotv Tov dpapTidv

“A eee 5 ~ a * 2 4: 9 ~ ‘ 10 HU@Y Kal eis iAagpoyv TOO AaoU Gov’ yxaplTL Kal O/KTIppols Kal

giravOpwrig to povoyevods cov viod pel’ ob evdoynrods ef

‘ a ? ‘ > la ‘ ~ , “A guy T® Tavayl@ Kal ayade Kal (w@oTol@ gov mvevpaTt viv

Kal del Kal €ls TOvS aidvas TOV aidveov. |

*O SidKovos 15 Eitropev mévres Kidpte €dén-

5 Aads Kdpte éXénoov

oov

Kypié TranTOKpATop 6 G€0C TON TIATEDON HMON OedueOd cou

20 €TTAKOYCON ‘Trép tis dvobev eipjyns Kal THS cwTnpias Tov WuyXdv hpav tod Kupiov dendapev ‘Trtp ris elphyns Tod otvp- 25 @WavTos Kéapov Kal évd- cews Tacéy Tov aylwv Tod Ocod EexkAnoi@v Tod Kupiov

den bapev ‘rtp cwrnpias Kal avTidAy- 30 ews ToD aylwrdrou myov *"Iwdvvov marpidpxou, Tav-

*O tepeds edx iv mpd Tod evayyeAlou

"EAAaMYON EN TAIC Kapaiatc HMON girdvOpwre Kipie 76 THS ons yvdoews aknparoy gas Kal toYc THc AlaNnolac Apav SudvoiEov SmOadmoye els Ti Tev EevayyEALK@V GoV Kn- puypdrav Karavénow' evbes hiv Kal Tov pakapiwy cov évrorav bbBov iva tac capKi- KAC €MOyYMiac KATATATHCAVTES MVEVMATLKIY TodTElav peETEr- Odpyev, mdvra mpos evapé- oTnow Kal gpovodvres kal TpaTTOVTES

The Liturgy of St. Fames

Tos TOD KAHpou Kal Tob gidAo- xplarov rAaod dedpcbd cov émd Kova ov € ee | aA ~ Trép rod pycOfinal Huds ard TAcHC OAlyewc OprHc KwW- A ‘ > ’ > Oivov Kal ANArKHC, alx- padrwoias, mikpod Oavdrou kal Tav dvopidy jhuav ded- peOd cou émrdKovcoy € . ~ ~ Lo) Lrép Tod meptectotos aod wt 7 > X kal dmekdexopévov 76 Tapa “a 4 S 7 wf gov mAovcLov Kal peya €XeE- os ixeredouév oe omdayy- vioOnri Kai €dh€noov

avrt rod “EXEénoov jas 6 Ocds TOUTO Zacon 6 Meds TON AdON COY Kal > , ‘ U €YAOPHCON THN KAHPONOMIAN coy, émickéyar Tov Koopév gov EN EAEEI KAI OIKTIPMOIC, YY@CON KEpac xploTiavaey TH Ovvdmet Tod Tipiov Kat (worrotod aTavpov, TH mpeo- 4 ~ f. > Bela tis mavdéyvou eddoyn- ? 7 € “~ pévns Seomoivns huav Oeo- , “~ , ‘ ToKov, TOU mpodpdpmov Kal Tav admoctéAwvy aov Kai mdvrov tTav aylwv cov ike- Tevouev oe trodvédce Kipie émdkovoov hpuav Seopévov ber a Weg gov Kal €AEnoov

37

10

20

25

30

38

6 Aads Kipwe €dénoov

éx tpirou

The Syrian Rite

éxavyots 50d yap «i 6 ebayyehiopds Kal 6 poticpds, cwrip Kal dvdrag Tov Wuxev Kal Tov copdtov tay 6 Ocds kal 6 povoyevijs ov vids Kal 76 mvedud cov Td Tavdyiov viv Kal del Kai els Tovds

aiavas TOY alovev

6 Aaés 10 "Apny

& dpxLBtdcovos

? ee ‘4 3 7 ITpécyxopev tH ayia dvayvéou

6 tepevs

Eipjvn maou 15 6 Aads

Kai 76 rvedpari ood

5 dpxiBidkovos

“Op00 a&xovowper Tod a&ylou evayyediov

TO EYAIEAION

20 kat pera Td evayyéAvov 6 tepevs

Eipjvn cot 6 Aads Adga co Kupee.

«MASS OF THE FAITHFUL)

25 {THE PRAYERS) *O Stdkovos ‘O tepeds érrevxerar ot Tws SXorAdowpev ExTevOs ‘O evnxtioas Huds Ocds ra 5 dads Ocié cov Abyia Kal cwrnpia,

Kidpie €Xénoov 30 Ev eipjvn trod Kupiov den66- pev

gpeoricov Tas Wuyds huey TOV apapTwra@v els THY TOY Tpo- avayvacbévTav KaTdAn uw os

The Liturgy of St. Fames 39

‘Trép ths dvobev eipyvns Kai mA MONON AkpoaTac 6hOjvat lo “~ A > Ocod giravOperias kat cw- Tay TvevpaTiKGy gopudTov Tnpias Tov Wuyav huey TOO GAG Kal ToIHTAc mpdgewv Kupiov denbapev dyabay mioti peTepxopéevous we X a Bee a 4 ea. 7 # Lrép tis ciphyns TOO obprav- avvmovdor, Biov dmepumTov, Tro-

nea]

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iS)

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40 The Syrian Kite

Ths mavayias axpdévrov brepevddgov deoroivns judy OeordKov kal deurapbévov Mapias, rod dylov "Iwdvvov rod évdégou mpopyrov mpodpbmou kat Bamricrod, Tav Oelwv Kal mravev- pipov droorbdwr, evddgwv mpopyntav Kal d0ro0pbpwv pap-

5 Tipev peta mévrov Ttav dyiov Kal dixaloy pynpoved- cavres éavtods Kal GdAHAoS Kal Tacav Thy why hudv cal n~ “ ? XpioTG TE OcG Twrapabdpcba é Aaéds Sot Kvpie 10 éxghovyots a 3? na “A ~ > évy Xpiot@ “Inood 76 xupio judy pel ob eddoynTds ef ody “~ 7 \ > ~ \ “ - “~ ‘ 7 travayim Kai dya0@ Kal (worod cov mreduati viv Kal det kal els Tos aidvas To aidver 6 Aaéds 15 “Aphy & lepevs Eipnyn wéow 6 Aaéds Kai 76 rvedpari cod 20 5 Stdkovos \ \ ¢ “~ “ 7 7 Tas kepadas hpav TO Kupio kXivopev 6 Aadés Soi Kipie 5 tepevs érrevdxerar Aéyov 4 \ “~ > “~ \ € \ “a 2, Méomota woroit Kal tav dyabev yxopnyé 6 Sods Tois dvOparrois THN MAKAPIAN EATIIAA THS AIWNIOY ZaFic Tov KUpLOV e ~~. ~ va 7 ~ > c ~ \ 4 jhpav Inooty Xpiotév: Karagiwoov judas én Apiacm® kal TavTnv \ 7 > 7 7 > > lA lou co. THv Ociavy émiredéoat etTovpyiav. «is dmbd\avow THs

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40 éxdavycis

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> 7 “~ ‘ ‘ “~ Cc“ ) 4 dvatéumropev TO Ilarpi cai 76 Tid Kali TO ayio TIvedpare

~ + Sas Gass \ A A 27 VUV KQ@l GEél KL ELF TOVS AlWYAS T@V ALWVO@V

The Liturgy of St. Fames

3 Aube - "Apny.

{THE GREAT ENTRANCE) *O StdKovos My tis Tév KaTnXoUpévov’ pH TIS TOY apviToV* ph TLS Tov ph dvvapévoy tpiv ovvdenOjvat "AdAjAovs erriyvare’ Tas Odpas* d6pOoi mdvTes,

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anv

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Io

kal nuas dxarakpirous StapvAakov ev TH} 35

42 The Syrian Rite

yotvrat d& rovrou of xopol Tay tepoupyia trav Beiwv cov pvornpiav® Te \ , , ~ Srenyiacra kal dedd£aorat rb rdvtipov ayytAwv META TaONS apx7s ‘ Sa - \ oe A ‘ : kai weyadorperres Gvoua cou Tov Ilarpos Kal eLovoias, T& MOAVOUMATA al rod Yiow Kai rod dyiov Tvevparos

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The Liturgy of St. Fames 43

Tpitn hepa Kata Tas ypadas kal dvedOdvra els rods ovpavods kat Kabe(opuevov éx de€idv tod Ilarpds kal médw épydpevov pera dbEns Kpivat (@vtas Kal vexpots’ ob THs BaciAElas ovK EoTat tédos. kal eis 7d vedpa rd dywov 7d Kbpiov 7d <worody 7d ex Tob ITarpds éxmopevopevoy 75 adv IIarpi xal Li6 cvpmpoc- Kuvotpevoyv kat cuvdogacépevoy Td AaARoay Oia TOV TpopyTor. eis piav dylav KabodrrKhy Kal dmooroAKhy éxkAnolav’ 6p0- doy ev Bdrricpa eis &heow dpaptidv’ mpocdoK@ dvdoraow

veKp@v Kal (wiv ToD wédAXOVTOS aldvos. apn,

{THE KISS OF PEACE)

Kai émevyxerat kAlvas tov adxéva ‘O mdntwn Oeds Kai AectiédtHc aélovs Huds amépyaca THs dpas Tavrns Tods dvagiovs pirdvOpare iva kabapedovres TANTOC AdAOY Kal éons YtroKpicewc Ev@OG@pev GAAHAOLS TH Thc EipHNHC kal thc drdmHc cyndécm@, BeBasodpevor TO TAS ons Ocoyvwotas aylacp@ dia Tod povoyevods aou viod, kupiov dé Kal carfpos hpav “Inood Xpicrob pel od edrdoyntos ef odv TE wavayio Kal aya0G Kai (wore cov mvedpate viv Kal del Kal els Tovds alévas Tay aidvey, ary | & dpxtBidcovos Sropev Kaos ’Ev eipnyvn tod Kupiou denbdpev 6 tepevs “Ort Ge0c eiprinuc éA€ous dydmns OIKTIPMAN Kal diravOpwrmias

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& Aads

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44 The Syrian Rite

& dpxiStdKovos

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{INCLINATION > Kai méAw

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The Liturgy of St. fames

éxxAnoiay tod Kupiov de- nO@pev 5 ‘Trp tis dylas KaboArKhs Kal > ~ > 2 ~ QTOOTOALKHS EKKAnoias TNS Sri ~ , ? amd ys [mepdrov] péxpe Tav mepdtov avTns ToD Kv- plov denOdpev ‘Ynép tév edoeBeotdérov Kai Ocoorémrov dpboddgwv huav 7 4 lo Baciréov, ravrés Tob Tada- tiov Kal Tob orparomédou aitav, Kal ths ovpavdder BoHOelac cKémHc Kal vixns abrav tod Kuptov denbapev ‘Tntp ths ayias Xpicrod rod Geod tpyav brews Kal Ths - tA , Bacirevotons, madons 0- ews Kal xdpas Kal Tov 6p9odégov micre: oikotvTwv év. abtais tod Kupiov ée- nOadpev ‘Trip trav KaprogopotvTwy Kat KaAXlepyotvTav = év Tals £ r 3 ~ a 3} 7 aylais Tod Oeod exkAnoiats, fepynpevay TaY TeEVAToV . “~ » Ee “~ ? Xnpav Kai dppavaev, ~evov kal émideopévov, Kal TOV Helv

pynpovetey aitav év Tats

> ? 4

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c A lal rd U4 . 2

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45

Etra odpayiter td SHpa 6 tepeds kai tordpevos A€yer kad” EavTdv otTws Aoza én yyictoic Oe@ kai én. ric

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Kai trép wéons Wuyis xpic- Tiavns OABopévns Kal kaTa- Tovoupévns, €déous Kal Bon-

The Syrian Rite

evddxnoov Kupre Sexra yevéoOar ra mpocaydpueva cot raita Sépa dia Taev NHETEp@v xElpav ovykataBaivey rais €puais doOeveias kat mi Amoppiyyc me amd TOY Mpocw@moy coy pyndé BdeAdEn THY euny avakidtnta GAN’ EACHCON ME KATA TO Mera EAedC Coy Kai KATA TO TAHOOC T@N OIKTIPM@N COY mapéveyke TA ANOMHMATA Moy fa dkard«puros TpovehOay KATENWTION THC AGZHC wou katafiwO@ tis oKémns Tod povoyevods ca 4 a > / ~ gov viov Kal rhs éAdAduWeos Tod ’ , ‘ \ ¢ an mavaytov IIvevparos kal wn @s AOYAOC ¢ ’ > ’ ’ > x € AMAPTIAC ATTOAOKIMOC FENWMAl GAN’ as SovAos ads e¥pm ydpin Kai EAC Kal » an aS td \ 2 ddeow dyapriav évamidy cov kat én T@ NYN Kai EN TH MEAAONTI AI@NIT Nal déomora MANTOKPATOP sravrodivape Kypie €iCAKOYCON THC AeHCew@c MOoY* ov g9¢« > nw n yap et 6 TA MANTA ENEpr@N én TAC! Kal THY Tapa oov TavTes emicnTodpev emt mao BonOedy re kal avridn vw Kat Tod povoyevots gov viod Kal Tod ayabod kat (worouod Kal 6poovoiou Lvedparos vov kal eis trols aidvas rd alavey kal émovuvadret tiv evxyv TavTHY

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The Liturgy of St. fames

~ \ Oeias Ocod emideopéevns, Kat émiatpopns T&v memrdavn- 7 ¢€ ? A > 4] pévov, vyiias Tov aabe- votvTov, avapptoews TeV aixpaddérav, dvatratcews T@V TPOKEKOLUNMEVOV TATE- pov Te Kal addedkpay Tod Kupiov denbopev ‘Trép adgécews dpaptiay Kal avyxophoews TAnppeAnpa- Tov hav Kal brép Tod £ ~ € ~ > _ 4 puoOjvat huas ands wdéons Oripews épyfs Kiwdbvou Kai avdykns Kal émavactdoews éxOpav rob Kupiov den6a- pev ? , € X > ‘4 Exrevécrepoy brép evxpacias +7 BA 5 “~ aépov, duBpev eipnyikar, Spdcwy dyabav, kaprév ev- 7 7 > rd \ popias, TeA€cias eveTnpias Kal Uirép TOY cTeEpANoy TOY ENIay- toy Tod Kupiov denOdpev € X ~ > ~ XN Lrép Tod cicaxovobjvar Kal evmrpoacdexrov yevéobar tiv dénow hyav évdmiov Tob coi Kai Tob karameppOjvar Hpiv wAovoia Ta €XEn Kal TOS OlKTippods advTod Tod Kupiov den6apev ~ , > ry e T's mavayias dypdvrov biep- evddgou evAoynpévns Seomrot- vns pay Oeorékov Kal del-

47

ixerevopev kal trapakadodpev ‘\ ‘ 3 lA o ‘ THY onv ayabétnta tna mi yevyTat €ic KaTadkpipa TO a@ cov 7d oikovoynber hpiv Todro + 7 va b 3 Tpos TwaTnplavy puoTHpioy aA eis €fddenpiv duaptiav, «is 3 7 “~ \ 4 dvavewow Wuydv Kal copd- Tov, eis evapéotnow Tod Ocod

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The Syrian Rite

mapbévov Mapias, rav aylov kal paxaptov Iwdvvov rob evddgou mpopyrou mpodpbjov kal Bamrictod, Tav Oelov kal mavevpypov arocr odor, Yrepdvov toi mpwrodiaké- vou Kai mpwroudprupos, Ma- céws ’Aapav ‘HXiov ’EXuo- catov AaBid Aavijrd Trav mpopntav Kal mdvTav Tov dylov Kat dixkalov pynpo- vetoopev Oras evxais Kal mpecBelas avdta@v of mavres éXen b@pev

13 Kat odrép tév mpoKkepévov

20

Tiulwy erovpavioy appitov axpdvrov evddgov poPepay ~ 7 2 ‘ ppiktav Oetwv ddpov kal cw- ~ ~ 8 Tnplas Tob mapecT@Tos Kal ? | Be e 7 mpoopépovTos avTa lepéws Kvpiov rév Ocbv ixerevowpev & Aads Kipie €Xénoov

éx tplrou

neds kal émide emt THN AOPIKHN AATPElAN Hpaev tavrny kal mpdodeEa aitiy as mpowedeEw “ABEA TA A@Pa, Ne tas Ovaias, Mwcéwe Kai Aapon tas fepw- ouvas, DAmOYHA ras EipHNIkAc, AaBid THY peTavorav, Zayapioy TO Bymiama® ws mporedé&w €k xelpds Tav ayioy cov dmrooré\@y thy ddnOwihyv tavrny a- tpelav ovras mpdadeEat Kal ex xerpav pov tv dpaptodGy ra mpokeipeva Sapa tatra ev ri xpnordrnri cov kal dds fenécOat THN TpocmopaNn jpyav €YTIPOCAEKTON HPIACMENHN €N TTNeYMaTI ari@ els €idkacpa Tév nuerépov mAnp- peAnpdrey Kai TON TOY AAOY APNOHMA- TWN Kal eis dvdmavow Tav mpoKeKowun- véveay Yuyay iva kal qyeis of rametvot kat duaptdol kal dvdfsot Soddoi gov katagiwbévres adddws Aetroupyeiy TH dyi@ gov Ovoiacrnpia AdBopev Tov picOov TAN TICT@N KAl PONIMWN OIKONOMON Kal €YP@MEN YAPIN Kai EEOC €v TH HMEpA TH hoBepa Tic ANTATIOAO- cewce coy ris Sixaias Kal dyabijs.

érépa ed} TOD KatameTdopaTos

Eyyapicroymen coir Kypie 6 6€0c juav OT! ed@Kas nuivy TappHcian eic THN EICOAON T@N ATIMN Gov AN ENEKAl- — NICAC HMIN OAON TIPOCHATON Kal Z@CAN Ald TOY KaTaTeTACMaTOC THC CapKOc TOU xpioTov cou’ Katakiwbévres ovv eloedOeiv eis TOON CKHN@MATOC AOZHC coy €cw re yever Oar TOY KATATIETACMA- TOC Kal TA dfiaA TON APIMN KaTorTevoat mpooninropev tH on ayabdrnru’ Séo- mora éhénoa jpas émeid) EMPOBO! Kai ENTPOMO! ECMEN peAAOVTES TrapeoTavat TO dyi@ cov Ovovacrnpio Kal Tpoche- pein rnv hoBepay ravrny kal dvaipakrov Ovciay ynép Trav Huerépwy duaprnpd- TOY KAli T@N TOY AAOY APNOHMAT@N® e~ardatet\ov 6 eds ry xdpwv aov THY ayaOnv Kai ariacONn Nady TAC pyyAc Kai

The Liturgy of St. Fames 49

2

TA CWMATA KAi TA TINEYMATA Kal GAXOio-~ cov nav ra Ppovnuara mpds evoeBerav iva év xaBapd cuveddre mpoopépaperv wot €deov elpnuns, BYCiAN ainecewc. Expovyots 5 ehéer kal piravOpwria tod povoyevots cov viod ped’ ob eddo- ynros & adv 76 ravayio Kal dyad Kal wormed cov mvedpari vov kal del Kal eis Tovs alévas TGV aldévewr 6 Aads

Anny, : 10

<ANAPHORA) “O tepets Eipjvn maou 6 Aadés Kai ro mvedpari cod 15 6 dpxtBtdKovos STapev Kas, oTdpuev evraBds, crdpev pera PoBov Ocod ‘ - 2 A , Peer b a bd ae kal karavigewss mpdoxopev 7H ayia dvadopé [év] eipivp ~ lad 7 TO Oc@ mpochéperv 6 Aads 20 “EXeov eipnvns, Ovoiav aivéceas. Etra 6 tepevs emeper rijv edx iv tadrhv Kal ra meptkeipeva tH iepG ravryn tedeTH ovpBodiKds audidopara Tay ainy- parev avakadivyas tydavyds jyiv avddeEov Kal ras voepds nudv Bes rod drepinrrov peords mAnpwecov Kal KaOdpac THY mroxeiav av And TaANTOC 25 MOAYCMOY CaPKOC Kai TINEyMATOC d£iav dmépyacat Tis PoBepas TavTns Kal ppiKThs mapactdcews* Ort imepevoTAayxvos Kal éhenuwv Oeds tmdpxeis Kal col rv dd€av kal tiv evxapioriay avaréwropev tH Iarpi cai to Yi kal ro dylio Tlvevpari viv kai dei Kal eis rods aidvas trav aidver. {THE THANKSGIVING) 3° “O tepeds Exwvet ‘H ardmn tof Kupiov kai Ilarpés, 4 ydpic tof | ypioy Kal [ Piod] kai H KOINWNia Kal Hi A@ped TO? Arioy TIneymatoc ely meTA TIANTON 7) L@V E

50 The Syrian Rite

6 Aads Kai meta tof tNeymatoc cof 6 tepeds "AN oX@pev Tov vody Kai Tas KapAiac 5 [6 Aads “Exopev trpdc tov Kdpiov & tepevs Eyyapicticamen TO Kypiw] & Aads 10 “Azion Kal Ofkatov etra émevyxerat 6 tepeds ot ws ‘Qs adnOds d216N Ecti Kal Sikacov, TpéTION TE Kal SMEIAGMENON GE AINEIN Cé YMNEIN GE EYAOPEIN Ge MpooKuveiy oe So€odoyely gol e€YYapicTeiIN Ta TAcHC KTicewc Gpattic TE Kal dopdToy 15 Onploupy@, TS OnoavpS tov alovioy dyabdy, TH MHA THs zotic Kal THs abavacias, 7H TANTWN O€G Kal AecTOTH, dy UpVvooLv 01 OYPANO! Kal O1 OYPANO! TON OYPAN@N Kal Aca H AY- NAMIC AYT@N, HAIOC TE Kal CEAHNH Kal TAC 6 TON ACTPWN Xopds, ri O@xAacca KA) TIANTA TA EN ayToic, ‘lepoycaAHm 7 ETTOY PANIOC 20 TIANHTYPIC, EKKAHCIA TIPOTOTOKWN ATTOTETPAMMENDN EN TOIS OY pa- NOIC, TINEYMAT AIKAION K&L TIPODHTON, Yyyal pfapTipev Kal amoaTbAwv, arreAol apxdyyeAot Opdnol KypldTHTEC Apyal TE Kal eZoyclal Kal AYNAMEIC poBepai, xepovBip Ta& modvéupata Kal Ta éfamrépvya cepadim & taic MeN Ayci wrépuge KaTakadYTITEl TA 25 TIpOCWITA EavT@Y, TAic AE Ayci TOYc TOAAC Kal TAic AYCIN iTTTA- MENA KEKPATEN ETEPOC TIPOC TON ETEPON GkaTamavaoTos oTdpacwy, aavynros Sogodoyiats éxpovyots Tov émivixiov tuvov tc MeradotIpeTtofc gov AdzZHc Aapmrpa 3077 govy adovta Bodvra Sofodoyobvra KeKkpardta Kal A€TONTA 6 Aads “Arioc S&rtoc &rioc Ky pie caBacde

\

The Liturgy of St. ames 51

Xcx8 tal

TIAHpHc 6 ovpavos Kal A FH THc AdzZHC GoU

~

GCANNA 6 Ey TOLS wpicro.s

> U > ‘ > > , U eYAOrHMeNOc 6 Epydmenoc EN GNOmatTi Kypioy Q@CANNA 6 EN TOiC YYicTOIC 6 tepeds oppayilev rd Sapa A€yer ae | > 5 n wi + ?, € 7 vA ylos €l, BACIAEY TON AIDNON KAL TATHS aylwovyns KUpLOS ‘ - [14 ‘ 4 7 en - € Le kal doTyp, a&yios Kai 6 povoyevns cov vids 6 Ktplos udy 'Inoots Xpioris A’ oY tA TANTA Emrolnoas, dytov dé Kali Td amvevud cov TO Tavdylov TO EpeyNON TA TANTA KAI TA BAGH gov toy QOcof’ ayos ef mavtoxpdrop mavrodtvape ayabé oBepé evorAayxve, 6 ovpTabhs pddiota epi TO TAGTLA Td adv, 6 Toinoas ATO Fric ANOP@TION KAT EIKONA OFY KAI OMOIOCIN, 6 xapiodpuevos avT@ tiv Tod mapadeicov amodavow, Trapa- , \ \ ? , x3 , a ’ me Bdvra dé rhv éevroAjv cov Kal éxmecdvta TodTov ov mrapeides oyAé ErkaTéAitec Gyabe GAN Erraidevoas adriv os evoTrAaAYYXVOS U4 2 7 + i \ i. 2 7 as * TaThp, ekdrceoas avtov dia vopov, éeraidaydynoas avTov did TV TpopyT@v’ YcTEpON AE avTOY TON MONOFENH ou YION TOY iA ¢€ “~ ’ lo ‘ > : > \ ' e Kipiov nuav ‘Inootvy Xpiorov éZatectElAac €ic TON KOCMON 1Na bd \ ‘\ ‘ 3 7 XN > ~ Ler 2 a X\ FJ €AOav Thy anv advavedon Kal adveyeipn eikéva: ds KaTedOay Ex TOV OUpavay Kai capK@beis Ex IIvedparos ayiov kai Mapias rigs mapOévov Kal Oeordkov cyNanactpadeic TE TOIc ANOpwrOIc WaVTa > , Q ra a 7 € ~ éEXrX de * € 4 e@kovounoe Tpds cwTnpiav TOD yévous Hu@v, wéArwv OF Tov Exodv- - \ x 4 = , as , Es. Pameay alov Kal Cworrotdv did otavpod Odvator 6 dvapdprnros brép Hud TOV GpapToddv KaTadéxeo Oat, év TH NYKTI H TIAPEAIAOTO, MAAAOY a ‘ G Cy a> , ca de EAYTON TlApeEdiAOY, YEP THe TOY Kdcmoy zwric Kal cwrnpias etra 6 iepeds TH xetpt Tov dprov Kkatacxav A€yer AaBON Tov dpTON Emi TOY aylwv Kai axpdvTo@y Kal dudpov Kai > lo ~ > ? abavdtov atdtod xetpov, dnaBAEyac Eic TON OYPANON Kal dva- 7 XN “ an deigas col 76 Oc@ kal Ilarpi, eyyapictticac a&yidoas KAdcac EAWKE TOIC &ylors avToD MaoHTaic Kal amroaTéAOLs EITION Aéyouow of Stdkovor Eis épecw dpapridy kai eis (wiv aidviov E 2

i

Be

to

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Io

15

20

30

52 : The Syrian Rite

elra éxovet AdBete cdrete’ TofTd Moy écTi TO cma TO YEP YMON KAD- MENON Ka@l AIAOMENON €ls Aheowy dpapTl@v 6 Aads "Aphy etra AapBaver rd ToTHptov kal Aéyer Ka” EauTév @caYTac meta TO AeiTINtical AaBay TO TroTHpION Kal Kepdoas ef oivov Kal Udatos Kai AnaBA€éyac cic TON OYpaNON, avadei~as cot 7 Oc@ kai ITarpi, exyapictticac ayidoas evdAoyjoas TAHocas IIvetparos dyiov édswxe Tots dylois Kal pakapios atrod pabn- Tals elroy [etra éxspwvet] Tliere €2 aytof TANTEC’ TOYTd MOY EcTI TO alma TO THc KAINHC AIAOHKHC TO YTIEP YM@N Kal TOAAGN ExyedmeENON Kal dradidduEvor €ic AMECIN AMAPTION

6 tepevs TOYTO TOleITE EC THN EMHN ANAMNHCIN® OcCAKIC TAP AN ECOIHTE TON APTON TOYTON KAl TO TIOTHPIQN TOYTO TIINHTE, TON QANATON tof viob Tod advOpémov KatarreAAeTe Kal THY avdoTracw avTod dpoAoyetre dypic oY EAH Aéyovot of Sidkovor ITiorevopev Kal 6poroyodpev 5 dads Ton @AdNaTON cou Kipie KatarréAAomen Kal Tiv avdotaciv gov bpmodoyoupev. 2

{THE INVOCATION) “O tepeds Emoruvarre ed hv

Meprvnpévor odv kai jets of duaprwro trav fworody avrod Tabnudtrov, Too cwTnpiov aotavpod Kal Tod Oavdrov Kal Tis Tagpns Kal THs Tplnuépov Ex veKpOv dvacrdcews Kal THs eis odpavods dvédou kai ris éx de€iav cov rod Ocod Kai Ilarpos

The Liturgy of St. FSames 53

xabédpas kai THS OevTépas éevddgou Kai poBepas adtod tmapovoias 6rav €AO@H META AOZHC KPINAl Z@NTAC KAl NEKPOYC, OTAaY [EAA ' ) r ATTOAIAONAI EKACT@ KATA TA Epra ato?’ deicai Auav KYpie 6 Oeds pua@Y, waAAov O€ KaTa THY evoTrAayyxviay adTod mpordepopéer Hay, p € \ X\ ? \ > 4 0 4 oo. déomora tiv poBepavy tadvtny Kai dvaiwaxtoy Ovctav dedpuevor iva MH KATA TAC AMAPTIAC HM@N TIOIHCHC MEO HMON MHAE KATA TAC ANOMIAC HM@N ANTATIOA@CHC HMIN dAAA KATA Thy CHN éTleiKelAN Kal &hardv cov diravOpwriav brepBas Kai EZAAEIYAC TO KAO HM@N YEIlPOrpapon TY Gav lkeTaV yxapion ee 2... 2 va ‘ +7 A 4 ee 2 \ > Heiv Ta erroupdvia Kal aidvid cov dwphyata & dmOddMOC OYK e ” > ' ’ > 2 Elbe Kal OYL OYK HKOYCE Kal ETT] KAPAIAN ANOP@TTOY OYK ANEBH, a e U « \ "“ > fe U ‘ > } ae eee. > \ & HToImacac 6 Oedc Tolc dram@ci oe, Ka py Ou’ Ewe Kal did Tas éuas dpaptias aberjons Tov Aady pirdévOpore Kipte 6 tepevs ex tTpitou ‘O yap rads cou Kai 4 ExxAnoia cov ixeTevet oe 7} 5 Aads "EAéHcon Huas Kypie 6 Oedc 6 maThp 6 TANTOKPAT@p madw A€yet 6 tepeds "EXEénoov uas 6 Oeds 6 mavtoxpdrwp, eAénooy Huds 6 Oedc e XN ¢c a ¢ a c ” ’ 6 CWTHP FMON, EAEHCON HMAC O Oedc KATA TO MEfa EAEOC Coy Kal €ZaTrocTelkon €@ Huds Kal él Ta mpoKeipeva Sapa Tadra 16 TINEYMA COY TO TravaéyLov eita KAivas Tov atxéva A€yer 7 Ktpiov Kal <woroidy, Td ctvOpordy cot TO Oe@ kai Ilazpi kal T@ povoyevel gov vid, 76 cupBacircdov, Td dpoovcroy Te ‘ to x ~ bs 2 ‘\ foe ‘ a os Kal cuvald.ov, TO AaAnoav Ev VON@ Kal TPOPNTals Kal TH Kalvy cou Sabin, Td KataBavy év cider mepiorepads emi Tov KvpLoy jpav Inooty Xpiocriv év 7G ’Lopddévyn mrorap@ kai MeINaN ETT

AYTON, TO KaTaBay émi rods aylovs cov amoaréddous ev cide

an

20

f Aoooay ev TO UTEpoo THs aylas Kai evddfou Ziay 30 Tupivav yAwooay B imepso Tis ay

év TH Hpmépa THS aylas WevTNnKoTTHS

54 The Syrian Rite

kal dvierdpevog Abyer Kad’ tawrdv avrd 70 IIvedyd oov 7) wavdywv kardmeprpov déamora ep’ Hpas Kal éml r& mpokelyeva Ayia bapa rabra

ixdaovynors Siva émipourfioav rh dyla Kal dyabfj Kab tvd6ép abrod mapovola dyidon Kal mouf Tov pev dprov rodrov capa &ywov Xpirrob 6 habs "Aphyv 5 lepeds Exchwve? 10 kal TO morhpiov robro alua rluov Xpiorod 5 habs "Aphy elva héyer Ka" favrdv Lordpevos iva yévntat maou Tois && abrav perarapBdvovow els dpeow 15 dpapriav Kal els Cwnv aldviov, els dytaopoy wydv Kal cwpd- tov, els Kapropoplay tpywv dyabav, els arnprypov Ths dylas gov KaboAriKhs Kal drogrodikhs éxxAnalas hv eoemeAiwcac émi THN TIETPAN THS Mlorews Iva TYAaI KAoY MH KATICYYCOOCIN a¥Tiic, pubpevos adriy drd mdons alpérews Kal cKANAAAON TON bpra- 20 ZOMENON THN ANOMIAN, OLabuAdrroy avriy wéxpL Thc cYNTeAEiAc TOY al@NOC,

(THE INTERCESSION >

Kat drucdels Adyar

IT poogpépopév oor Séomora kal imtp trav dylwv cov rémwv 15 obs &db~acas Tf Oeopavela rod xpiorod aov Kal Thi émupoirhoe To) mavaylov gov mvetparos, mponyoupévws wip ris dylas kal évddfou Simv ris pntpds macav trav éxkAnoiav' Kal bméep THS Kata waoav tiv olkovpévny dylas aov Kabod.Khs Kal dmoarohikhs éxxkAnalas' mdovolas Kal viv tac Awpedc Tox

4o Mavaylov wou tiNeymatoc émyoptirHcon avrf déamora

The Liturgy of St. James 55 Myggtyri Kipse xa row ty obra tylww wartper typo «ai

| eriokéiuey toy ty whey TE vixovpiry ipbobifws brecTomot stom

a = ell

_ Tom Abton Tic OBS Ziunbeinc

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Myhotyrs Kips 75s tyias rH Oe widews nai rH Bactievotons, whens wohews nal yopas nal tiav sipbobify 10 store cixetwreay &y abrais, cighyns xai dogaddas airy

Myhobqr Kips stay aocBeortizay nai groypictey hpi Pacitiioy, 743 <bocBovs xal gdoypiotw Bacrionns, war7bs 719 wahario nal 70 orpatontioy abtay Kai 743 obpavibey fBonbdias nal vinns abtoy § emiisboy Gmhoy «es Orpeof Kei 15 suber Gc thy tostesn abtay, trératey abzois whyra 74 aohepuuck nal PigBape tomn sh soy Bohémoxc SthonTa, ~Ayuso wiry Ta Bovhebpata ina Bpewon nos AcTysow Siow

phroowen én mhcy ef cebeie noi commits

Mytobyr Kips thebrrey hormopstrtay texrirwiviwy ypis- 20 runt, to & bespes, Tov &» qwhaxas, toy & sixpadwriass nal CLopiass, toy y pertrous xai Bastvons nai wixpuis bovhciass

bvrey watipey nai thodi hy

Myiobar: Kijpse tov vorotrrey nal xapyortey Kai tov {56

Bweyuston imobipran euoyporutnion, THE wags tH Bet 2;

taydas iigews wiry Kail cwrnpias Myiebyr: Kip wiogs yoxgs Xporrsarys OnsPopirgs nai

xaramovopiyys, Atws nai Ponbcias ow 700 Best eribeopirys, | gal eruat poy Tay wexharnpirw

Myiotar: Kips tay xovviovtay nai taxwctyta tyr 9

| sartpuy nal thin iyi bh 7b trop ow 76 Ey

Watcouns Kip aivrey Gc irovin, whytas Oigow bis-

56 The Syrian Rite

moTa, maow Huiv SiarddynOt, eipjvevoov Ta ANON ToD aod cov, ditackédacov Ta oxdvdada, Katdpynoov Tovs modéuous, Tmatoov Ta oxlopata T&v ExkAnol@v Kal Tas TdY aipécewy ’ 4 4 \ 7 ~ > a“ ‘ ‘\ éravactdoes, Katddvoov Ta dpvdéypara Tav eOvay, Thy ony PP ‘ \ ‘\ > 4 , 2.5 ue c \ ¢ \ 5 elpnynv Kal Thy anv aydrnv xdpica huiv 6 Oedc 6 cwrtHp HM@N H EATTIC TANTWN TON TEPATON THe rHc MvjocOnri Kipie edxpacias dépwv, 6uBpwv cipnvixdv, Spdcv dyalav, kapmav evdopias kal tof cTepanoy TOY éniayToy tric ‘ 4 e c > ‘ U > A > U ‘ XPHCTOTHTOC coy’ Ol yap GhOdAMOl TANTON E€ic cé EATTIZOYCI Kal 10 CY AiA@C THN TPOHN AYTON EN EYKaIPIA, ANOITEIC CY THN YEipA COY KAl EmTITIAAc TIAN ZOON €YAOKIAC Mvijodnr Kipie tov Kapropopotvtwv Kai KaddALepyotvtav éy tais dylais cov éxkAnoias Kai pepynpévov Tov TeviTov xnpav oppavay Eévov kal émideopévov kal mévtev Tdv évTeEt- 15 Napéver huiv Tod pynpovetery attav ev Tails mporevyais "Ere pynoOijva katagimcoy Kipie kai tav Tas mpoogopas TaUTAS TpocEeveyKaVT@V Ev TH oHpEpoyv Huépa emi Td &ytév cov Ovo.aorhpioy Kal brétp av ExacTos mpoorjveyKey f KaTa Oidvotay éxet Kal TOY dpTiws cor dveyvoopévoy xv A , a nL ee ee ee > , 20 «Ere pynoOjva Karagiwcov TON AT AIMNOC Gol EvaperTynady- Tov KaT& yevedy Kal yevedy dyiwv TaTépwv TaTpLapx@y Tpo- gntav dmoctbkwy paptipov dporoyntav didackddoy solr, TAVTOS TINEYMATOC Alkaloy €v mioTeL TOD Xpiorod gov tetede1w- MENOY 25 Xaipe Keyapitw@menn, 0 Kypioc meTd cof’ eYAOPHMENH CY EN rynalZi Kal eyAorHmenoc 6 Kapttoc THe KOIAiac coy OTL cw@TApa ETEKES TOV Wuyx@v Uav

x >

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<The Names?) aerap0évov Mapias

The Liturgy of St. fames - 57

6 lepeds emuxAwopevos A€éyer Tod aytov Iwdvvov évddgov mpophrov mpodpsyou Kal Bamriorod, Tov aylwv dmoaréAwy Ilérpov kai Ilatdov ’Avdpéov ’IaxéBou ‘Iwdvvov Pirirrov BapOodopaiov Owapad Oaddaiov Marbaiov 'TaxéBov Sipwvos "Iotéa Marbiov' Mdpxov Aove& trav «d- ayyedioTéy: Tév adyiwv mpopnTav Tarpiapxyav dikaiwv: Tob ayiov Xrepdvov Tod mpwrodiakévou kai mpwroudptupos’ mévTov Tov ad al@vos &yiwy cou: ovyx rt hyets Eopev KEvor pynpovedery Ths éxelvovy paxapiotntos adAX iva kal adrol mapeota@res TO poBep@ Kal dpixt@ cov Bypart avtipvnpovedowor THs Udy EAeetvornTos Kal EYpWMEN YAPIN Kal EAEOc Evdmidv cou Kvpie eic €YKAIPON BOHOEIAN MvijoOnr Kypie 6 G€dc TON TINEYMATON KA TIACHC capKdc av éuvnoOnuev Kal oy ovK éuyncOnper dp00ddéw@v dm “ABeA TOY AilKaloy péxpt THS oOHpEpov Huépas’ avros Exel avTovs avd- Mavoov EN YOPA ZONTWN, EN TH BaciAeia coy, ev TH Tpudy Tod mapadeicov, én Toic KOATIOIC "ABpadm Kal “Ioadk Kai “IaxoB TOV ayioy TaTépwy hud, Sev AtrEdpa GAYNH AYTIH Kal CTENATMOC, ev0a émiokorrel TO Hac TOO Tpocwmoy coy Kal KaTaddpre: did TavTos ‘“Hyav d& ta TéAn Tis fwhs xpliotiava Kal eddpecta Kal Aéyer 8 mpwroSidxovos dvapdprnta év elpyvn Katev- Kat tmp eciptyns Kal d- Ovvov Kipie Kvpre, éicynara@n orabeias mavrés Kécpou Kal iMac t7d Tovs mwddas Tov Tov a&ytwv Tod Ocod éxxdn- éxAext@av aoov dre OérXels Kail clay Kal wvTép év éxacros 8 O€deLs, pdvov xapis aic-

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58 The Syrian Rite

& tepevds éxwve? du bv Kai hiv Kai adrois ds dyabds Kal dirdvOpwros & Aads dives des ovyxopnoov 6 Ocds Ta TapamTopata hpav Ta ¢ 4 \ 5 7 +2 4 \ Re ] , 5 Exovola, TA dkovola, TH EV yvdoe Kal TA EV ayvoia & tepevs , \ J ~ \ ‘4 ~ ~ xaépire Kai olktippots Kal pitavOpworia rod povoyevois cov ca a 5 ’ \ > ‘ 2 \ a “4 viod web ot evdAoynTos ef Kal dedoEacpévos adv TO Travayio

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10 Ai@VAaS TOV AlaveV

{THE LORD’S PRAYER)

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Kai 76 mvedpari cob

& dpxBudkovos Aéyer

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6 tepeds ErevxeTar ¢ O A ‘ ‘ nw ¥i BEOC KAI TIATHP TOY KYPIOY kal Oeod kal cwripos AMON’ IH-

€

coy Xpictof, 6 merad@nymoc Kypioc, 7) pakapia dvo.s, 7 ”/ > r ¢ ’ &pOovos ayabérns, 6 ANTON Oeds Kal AecTtOTHC, 6 ON eYAo- FHTOC Elc TOYC AI@NaC, 6 KAOH- MENOC €TTl T@N YEpoyBim Kal dofagéuevos brs Tav cepa- 7 - pin, @ U ‘\ UJ U c 4 ddEC KAI MYPIAI MyPIAAEC AYLoY

TIAPECTHKACI YIAIAI YIAI=

ArreAON Kal apxayyéAwv cTpa-

TiAl’ T& pev mporevexOévTa cot

The Liturgy of St. fames

pov Kal mvevparikoy avrod Ovotacripiov eis doprjy Bo- dias dvtTikaraméun hyplv tiv Oeiav ydpw Kal THN Awpedn TOY mavayiou TINeY- matoc denO@pev

Trin €NOTHTA Thc TicTewc Kal THN KOINDNIAN TOY Tavayiou avTod Kalm@pooKuvnTod TINeY- MATOC aiTnodpevol éavTovs Kai d\AjAovs Kal Tacav Thy (ohv hav Xpict@ TO OG huav trapabdpucba

59

A@pa AOMATA KapmT@pata eic > \ > U 7 \ OCMHN EYWAIaL mpowede~Ew Kal ayidoat Kal TedEL@oal KaTN- 4 > \ ~ , “~ Eiwoas adyabe rH ydpitt Tot Xptorod cov kal TH emiporrnoes Tov travaylov cov mvetparos’ ¢ 4 ? \ ¢ ayiacov déomora kal Tas tue- 2 A ‘ 7 A TEpas Wuyas Kal copaTa Kal Ta TvebpaTa Kal Wwndrdgdnoov Tas S.avoias Kal dvdkpivoy Tas By guveldjoes Kal €xBadov ad hpa@v macav Evvoiay trovnpay, A \ 9 a a TavTA AOYLO MOV ATEAYH, WATAY > 4 > 4 rg éeriOupiav aicypdv, mavra do- > 3 ~ , , ylopov amperh, maévta pOdvov kal togov Kal brékpioly, wav Weddos, mdévta Sédov, TavTa Tepiotracpov Biwrik6y, Tacav mwrEovegiav, macav Kevodogiar, Tacav pabvpiav,racav kakiav, ? 7, “A > 7 mdvra Ovpov, macav dpyhy, Tacav pynotkakiav, macav Bracgnpiav, maéocav Kivnow nplav, n capkés Te Kal mvevpatos amna- AoTpi@pévynv Tod OeAHpatos THs ay.ornrés cov

6 iepeds Exwvet

kal katagiwoov jpas Séomota gpiddvOpwre metd TappHciac

axataxpitws év kabapeé Kapdia, yyy cyNTETPIMMéNH, averralo-

15

iS)

5

XUVT® TpotHTr@, Hylacpévois xelAeol TOAUGY EtiKadEicBai GE 30

TON EN TOIC OYpaNoic dyiov Oedy TMatépa kal Aéyery

60 The Syrian Rite

6 Aads Tldtep HMOn 6 €N TOIC OYpaNOic ArlacbHT@ TO ONOMA Coy, &AGETW Hi BaclAcia COY, FENHOHT@ TO OEAHMA COY Cc EN OYPAN@ Kal él THc Pic’ TON APTON HM@N TON ETTIOYCION AOC HiMIN CHMEPON 5 Kal AEC HMIN TA O*EIAHMATA HMON Gc Kal Hmeic AdiemMEN TOIC OeEAETAIC FIMAN Kal MH EiceNéfKHC HMAC EIC TIEIPACMON AAAA pfcat rimAc ATO TOY TONHPOY 6 tepeds EmucAwdpevos Aéyer kal MH eiceNnérkHc Hm&c eic Trelpacmon Kdpue, Kypie TON AYNA- 10 MEON 6 €ldMS THY aobévelay ud, AAAA PY cal rim&c Am10 TOY TONHpoy Kal TOY Epywr aitod Kal méons emnpeias Kal meGodciac adrod 81a 10 SONOMA Gou Td &ylov TO ETIKAHOEN ETT! THY HuEeTEpay Tamelvoo éxavycis 15 OT! COY €cTIN H BaciAeia Kal A AYNAMIC Kal H AOZa TOD IIT arpos Kal Tod Tiod Kat rod dyiov Tvetparos viv Kai dei Kal eic TOYC AI@NaC TOY aldvev 6 Aads

> AMHN,

20 (THE INCLINATION ) “O tepevs Eipjvn waow & Aads Kat 76 rvedpari cob & dpxiBudkovos Aéyer Tas Kepards hpdv 76 Kupio xrivepev 6 Aaés Soi Kupie é iepeds émrevdxeTar Aéywv ows 30 Sol éxdrtvapev of SoddAol cov Kvpie rods éavtdv adxévas évémiov Tod a&ylov cov Ovo.acrnpioy amekdexopevol TH Tap

The Liturgy of St. Fames 61

cod mAovola €dXén* mAovoiay THY xdplwv cov Kal THY eddoylay b ? EL 2 , Sa \ ‘ ¢€ ~ gov éfamécreAov wiv déomora Kai SriacoNn TAc pyyac MOY \ ‘ Kal TA COMATA Kal TA TINeyMaTa iva d£~vor yevoueOa Kowwovol a »/ kai péroxor yevéoOar tdv adyiwy cov puotnpiov eis a&heow ¢ “~ 5 bd +7 apapTiav Kal eis (wiv ai@viov 5

éxpovycts

rs)

dD yap mpookuyyntos Kal Seddgacpévos brdpyxes 6 Beds Hydv kai 6 povoyeyvns cov vids Kal mvedud cov 7d Travdylov viv kal del Kal els Tovs al@vas Tov aldvev

& Aads : 10

“Apny.

{THE BLESSING) “O iepeds Exhwve?t gee ’ ‘ , Wea ray lon C op $18 7 \ Kai éctat 4 yApic Kal Td EAéH THS aylas Kal dpoovciov Kal axtiorov Kal mpooKuyynTns Tpiddos MeTA TaVT@Y FMO@N 15 & Aads

Kai pera rod mvedparos ood.

{THE MANUAL ACTS) “O Stdkovos Mera piBov Ocod rpdcyaperv 20 6 tepeds tv Td SApov A€yer Kad” EauTdv "Arie 6 €n drtoic ANattayémenoc Kuvpie dyiacov hyds TH Mrw THic ofS ydpitoc Kal TH émipoirfioe Too mavaylov cov mvev- patos: od yap eimas Séomora “Arioi écecde OTI Ero Sridc eiml. Kipie 6 Oebs jyav, dxardédnrre Océ Adye 7G Ilarpi kai 7H 25

(ayio UIvetpate bpoovtore cvvaidie Kai dxdpiore, mpdadegar Tov

> 7 e 3 er 4 dé ye 7 7 ‘ axnpatov buvov ev Tals ayias Kai dvatwdkros cov Ovoias ody ‘Tois xepouPip kai cepadip kai map éuod Tod duapTwAod Bowvros Kal NéyovTos

2 a

;

‘

62 The Syrian Rite

Expovyots Ta ayia tots ayios 6 Aads Ets dyos, eic Kypioc Incofc Xpictéc

5 3 eic AdZaN Oeo¥ TMatpdc

e's ’ > \ 7A “a >? @ H AOZA EIC TOYC AIWNAC TON AIWNODN.

“O BStdkovos

‘Trtp adécews TOY apapTioy Hpe@v kal hac pod TOY ux ev

¢ ~ pie: \ va lo

10 6 NOV Kal UTEep Taons ruyns OABouévns Kal Katatrovou- Hévns, €d€ous Kai Bonbeias Ocod emideopévns, Kal ém- oTpopis Tay TeTAaYNLEVOY,

1; ldoews Tov adobevotyTor, avappvoews TY alxpadd- TOV, avaTravoEews TOV TTpo- KEKOLUNMLEV@V TATEpwY TE Kal adedpav uav mdvrTes Ex-

“~ oy Kd eré 20 Tevaseltopev Kipie EXEnoov

6 Aaés Kidpue éXénoov

26 Kidpie €X€noov

Kudpue €Xénoov

30

Kipie €XéEnoov

Eira «AG tov dptov 6 tepeds Kai Kpa- Tet TH Seba TO Hyrov Kal TH dprorepa 76 Hprcu kat Barrer 7d Tis Sefas ev

T® Kpartiipt Aéyov 7 ~ 7 A Eveois rod tavayiov oé- patos Kat Tod Tipiov aivaros Tob Kupiov Kal Oot Kal cwr7- pos huey “Inootd Xpicrod

kai odpayifer 76 Tis dptorepas’ cira TOUTH TH Ea hpaytopevy TS GAAO Hyrcv" kai etéws dpxerar peAifew Kal mpd mavtwv SiSédvar eis Exarrov Kpatijpa

[peptSa] &arAfjv Aéyov

"“Hyvera kal tylacrat Kal TeTEAElwTat €ic TO GNOMA TOF Tlatpoc kal tof Yiof Kal Toy

c ! ’ ro \ >: a arloy TIneymatoc viv Kal dei

kal els TovS aidvas TOV aldvev kal Stav opayily tov dptov Aéyer

» ¢ 2? ‘4 n fs ” ‘ lAoy 0 Amnoc Toy Ocoy 6 aipwn THN AMAPTIAN TOY KOCMOY ohaytaaGels ynép THC TOY KOCMOy zwiic Kal owrnpias

kai Stav 5:86 pepiSa amdfjv eis

éxaxTov Kpartipa A€éyer

Mepis ayia Xprorod mAHpHc ydpitoc kai AAHOelac Tlarpds Kat dyiov Lyvev- patos @ H AOZA Kai TO KpATOC EiC TOYC AIMNAC TON AIMNON

A a i il a

ma

The Liturgy of St. Fames

€AEnoov

Kidpue Kipie €hénoov Kidpie €Xénoov Kidpie €Xénoov Kdpre €Xénoov Kipwe €Xénoov €AEnoov

Kdpue

€AEnoor

Kudpie

63

eita dpxetat peAiLew kai Aéyev Kypioc Toimainel Me Kai OYAEN ME YCTEPHCEl etra EyAoricw ton Kypion én Tanti eita Aineite TON OeOn EN TOIC Afioic ayTOY. *O Stdkovos Kupte evAdynoov 4 ’ 6 tepevs ¢ , > Ud yet , O Kuptos evAoyneet kai akatakpirous ¢ cal , = % ~ , a“ npas Statnpnoer ert tH peradnwe Tav dxpavreav airod Swpeay viv kai dei kal eis rovs aidvas Tay alaver. Kai Stav tAnpoowor A€yet 6 Stdkovos Kupte evAdynooy & tepeds Aéyer ‘O Kuptos evAoynoe: kal agiocer nas dyvais tats tov SaxrvAwy \aBaic AaBein Tov mupwov ANOpaka Kal ézt- Ocivat TOIC T@v mMiaTa@v CTOMACIN éis kaBaptopoy kai dvakaunopoy tay yu- X@v a’Tdy Kal Tay Gopdtev viv Kai del kai eis rovs aldvas Tov aidver.

{THE COMMUNION)

Etra yiverat ed Erépa

Teycace Kal iAete Ot1 ypHctdc 6 KYpioc 6 peArgdpevos Kal pi?

Hepifopevos Kal Tois micTois peTadiOduevos Kai pi) Satravdpevos

eis ddeow apapTi@y Kal (wiv tiv aidviov viv Kal del Kal eis

TOvS al@vas TOV alovor,

“O dpxidtdKovos ‘Ev eipiivy tod Xpicrod wWad- Awpev ot adrar Teycacbe kal 'Aete OT! ypHcToc 0 Kypioc

“O tepeds edxrv mpd Tijs petaA news Kuptos 6 Oeds judy 6 ovpdvios dpros

7 (wr Tov mavtés, HMapTON €icC TON OYPANON KAl EN@TIION COY Kai OYK €iMi AzI0c peradaBeiy tay dxpdvrev cou

, > OS RA 4 puaoTnpi@yv, GAX ws evoTmAayyxvos Beds agiwodv pe TH Xapiti cou akatakpitws

on

Io

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30

295

30°

35

64

A€éyovow ot StdKovor kal & Aads 7 ~ TTAHp@con TO CTOMA HOY ainécewc Kvpie kal yapic ém- \ , c a a TAHCON T& XELAN HMON OTTOC

> ’ \ , ANYMNHCQ@MEN THN AOZAN COY

kal maAuv Evyapicroipév cor Xpioreé EGY pas petacyelv Tod odparos

6- eds 67. Hg&lwoas

kal aiparés oov eis a&heouw

The Syrian Rite

peracxeiy Tob dyiov odparos Kal Tot ripiov aiparos els adeoww duaptiav Kal Conv ai@vov

(Communion of the Priest.)

Eira petadidwor TS KAnpe.

"Ore 52 éralpovorw of SidKkovor Tovs Sickous kal Tods Kparipas eis TO peTa- Sotvar TH Aad Ayer 6 Stdkovos aipwv

Tov TPGTov SicKov Kupte evAdynoov dtrokpiverar 6 tepeds

Adz 76 OcHrg dyidoayte kai dyid- Covrt mavras nas

Aéyer 6 StdKxovos

“Yym@OuTi émi Toye oypanoye 6 SEdc Kal él TACAN THN [HN H AOZa Coy Kal 9 Baowdeia cov diapever eis rovs aldvas TeV aidvev kal Ste peAAe 6 Stdxovos TiWévar eis TO

mapatpamefov Aéyer & tepevs

Eidoynrov 1d Gvopa Kupiov tov beod npav eis rovs aldvas,

“O StdKovos Mera piBov Ocod mpocédOere

(Communion of the people.) Kai méAw Ste ératper tov Sickov dd Tod twapatpamélou Aéyer Kupte evAdynoov 6 tepeds Aéyer , ad a e “ a , Adfa Te OeG nuov tO dytacavre mavras 1mas kal Stav droOfTar avro eis THv dylav wpamelav éyer 5 tepevs Ein 16 ONOMa Tod Kypioy eyAOPHMENON eis TOUS al@vas TOV alwver. Edx7 Ouprduartos eis tiv Eoxarny eicodov > “a / “~ a cal Evxyaptorovuey cot TO ToTHpL TOY or a nv Sd e 4 OLov Oeg ent macw ois mapeaxou

+

The Liturgy of St. Fames

id a A > A 3 apapTiov Kal els (wry al- @viov’ akataxpitovs huas gvragov deducOa as adyabds

kai piridvOpwros

65

c # > “ >" 2.4 al , “~ nuiv ayabots Kal emi tH peradne Tay dyiwv Kal dxpdvrwy cov pvotnpiov kal mpoopépopev oot Td Oupiaya Tovro , ’ eo. ‘ , Sedpevot AAZON UO THY CKETTHN Pb ’ | T@N TITEPYTWN COY Kal Katakiocor npas pexpt THs eo xatns Huay avamvons peréexety TOY dytacpdrer cov eis dytao- pov Wuxev kal c@pdroyr, els Bacideias a 3. ovpav@v kAnpovopiav’ drt av et 6 dytacpos nuav 6 Oeds Kal col tiv dd€av kat thy edyapioriay dvaréuropev T@ Iarpi kat TO Yi kal to ayio Ivev- a L a L t pate viv Kal det kal els tovs aiavas Tav alavev

kal dpxerar 6 épxiBtdKovos év TH civdf@

Abga cot, dd€a cot, ddga cor

Xpicté Bacired

povoyeves Adye Tod IIarpés

drt Katngiwoas hpads rods dpaptwdrovs Kal dvagtious SovAovs cou

ev dtrodatoe yevécbar Tay dxpdvTwv cou puoTnpiov

bd + ¢ “~ ‘ ’ XN af els ahEeolvy AuapTiov Kal Els KwrY al@viov

66€a col,

{ THANKSGIVING)

Kai érav mojo tiv eloodov dpxerat A€yetv 6 Stdkovos ot Tws

"Ett kai €rt kai did mavtos év eipjvn tod Kupiov dena- pev

& Aads Kipie €dénoor

“Oras yevnraihpiv } werddnyris Tav aylacudtwv avTov eis amoTporijy tavros movnpod mpdypatos, els Epddiov (wis

‘O iepevs edxerar

on

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9°

‘O Oeds 6 did TOdARy Kai 25

dharov giiavOporiav avy- kataBas TH adobeveia Tay Sov- Awy gov kal KaTagi@oas nuas peTacyely TavTNS THS Eoupa- viov cov Tpamrégns’ 7) KaTakpi- vns Has Tos auapTwdrods eri TH peTadjpe Tov axpdvTov pvotnpiov ddA PvAa~ov Huds

3 5 £ ~” ~ - e ayabe ev dylacu® Tod ayiou

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66

aiwviov, eis Kolvwviay Kai dwpedy Tob ayiov IIvedparos denba@pev

Tis wavayias dxpdvrov birep- evddgou evroynpuévns deo- molvns pay Oeordxov Kal deitap$évov Mapias, rod aylov “Iwdvvov tod évddéov Tm popyrov Bamricrot, Tav Oeiwy Kal

mpodpbmov Kail

The Syrian Rite

cov mvevpatos iva &yto yevo- pevo. eUpwpev pépos Kal KAnpo- vopiav meTa TavT@Y TéY aylov Tav aw al@vos cor evapeoTy- odvT@v ev TH PTI TOY Tpoc- @moy coy: dia Tay olkTippay Tov povoyevods aou viob, Kupiov dé kai Oeod Kai cwTnpos huay "Inood Xpicrod ped’ ob evdo-

N : oe a 4 ‘ YnTOS €L GUV TD TAVAYl@ Kal

i a or aya0@ Kal (woroi@ cov mvevd TaveupyniLov TooTOA@y § ayale é - pvnpovedoavTes EavTovs Kal farTl &AHAovS Kal macav Tiv

QA € ~ “~ “~ a“ (oy hpov XpicT@ TO Oc@ Trapabdpela 6 Aads Soi Kipie [éxdavyors |

ért nvddynrat Kal deddgaorat Td mavTipov Kal peyadomperés

20 6voud oaov Tod IIarpis kai Tod Tiod Kai rob ayiov IIvedparos

vov Kal ael Kal els TovS al@vas TOV alovev

{THE INCLINATION )

*O tepevs

Eipjvn maou & Aads

Kai 7@ mvebpati cob

& StaKovos

Tas xepards ipadv 7@ Kupio krXivopev

The Liturgy of St. Sames 67

6 tepevs ‘O Oedc 6 merac Kal @aymactoc émide él Tovs SovrAovs cov ért gol rods adyévas éxdivapev, ExTeLvoy THN yelpA cov THN \ ‘ ~ > “~ ‘ > ’ \ ’ KPATAIAN KQ@L mANpH EvAOy\@Y KL EYAOTHCON TON AdON OU, Stagvragov Thy KAnpovopiav cov iva del Kai did mavros do€d- 5 \ \ at ras » Eee) \ ‘ ¢ a ‘ ae of (@MEV CE TON MONON Z@NTA KAl AAHOINON OEON LOY THY aylav kai dpoovc.ov tpidda Ilarépa kai Yidv Kai 7d dyiov Ivetpa vov kal del Kail els Tods al@vas TOY aiévev expovycts Col yap mpétrel Kal ErrodetAeTat 7) Tapa Tadvrov jpav So€oroyla 10 TL ‘\ K ‘ “a ‘ > ‘4 “~ TI ‘ ‘ nan Tid ‘ He) Kal mpockbvyots Kal edyapiotia TO Tlarpi cai 76 Tid Kai

> PAE - ~ + Tee? Fle | ‘ bY ‘ IA ~ >? 7T® ayio Ivedpart viv Kai del kal els Tovs al@vas ToY alover

{THE DISMISSAL > 1s *“O StdKovos ‘Ev eiptinn Xpictof WwddAdA@per, Kai maéAw Aéyer "EN eiptins Xprorod Tropeyo@men 6 Aads 20

"EN ONGMaTI Kypioy.

Kipie edrOynoor,

Evx 7 dmoAvuticy Acyouevy trapa Tod “O tepets A€yet edx iv dad Tod Ouctac- Stakdvou Typlov péxpt Tod okevodvAakiou *AmlO AOZHC e€ic AGzZaN TTOpev- "Ek AyNAMe@c €iC AYNAMIN TIOPeyO~ 25, dpevot MENO! Kal Tacav THY €v TO va® Tov

SQ se ; ~ mAnpooavres Oeiavy etrovpyiay kat sd uscip vs gcd a tabled: seal SedueOd cou Kupre 6 Oeds tay

Tov Wvyxav Hpov tedelas gidavOpwmias dkiwcov pas, Pa

68 The Syrian Rite

Abgéa Tarp cai Tid Kat dyi Spordomucon TiN dddN par, pi{aoor Tvebpare pas ev To POB@ cov kai Tips €movpaviou No ai wie phe Age , Baorreias dgiaaor’ ev Xpior@ *Inoob Uy Ka@lt adel Kat €l$S TOUS a rie sy > ef > tet are TO kupio npav ped’ od eddoyntos et oY “~ a id \ > “ .Y ad alwvas 7 Travayio Kal dyabg Kai (worom@

, a 4 78 5 | > ‘

- Bs gov mvevpate viv Kat del Kal eis Tov 5 Se dpvodpev tiv cwThpa P . ashes

TaY Wuxev huar,

aiavas tay alwvev.

{IN THE SACRISTY> °O StdKovos "Ere kat ére kat did ravros ev eipnvy Too Kupiou denbapev 10 edx 7] Acyopévy év TH okevodvAakle pera tiv amdAvow "BE Swxas 7 Lad bé A € 4 > “~ , “~ , U ‘4 jp déorora Tov dyacpoy ev TH peTovoia TOU mavayiov TwpaTOS Kat Tov Tislov aiparos TOU povoyevods gov viov, Kupiov dé hyav "Incod Xpicrov" Sés Hiv Kal thy xdpw Tov mvevpards gov TOU dyabob Kai pvdagov pas apo- pous év TH more, SOnynoov Has eis Tedeiav viobeciay kal droAuTpwoty Kal eis \ , > ’ > 7: e ‘ 4 ¢ A 8 A € a 15 Tas peAAovoas alwviovs amohavaets* ov yap 6 dywacpos kal daricpos nudv 6 Geds kal 6 povoyerfs wou vids Kal ro mvedpd cou Td mavdy.ov viv Kal det Kal eis TOUs ai@vas Tav alover. *O StdKovos

"Ev eipnvy Xptorod SiahvrayOapev 20 6 tepevs

Hiddynrat 6 Oeds 6 eddoyav Kal dydfov did ris peradypews rdv dyioy Kal dypdvrev puornpiov viv Kal det kal eis Tovs aidvas Tov aimvev. dpiy.

a ee re

4. THE LITURGY OF THE SYRIAN

JACOBITES

INCLUDING

Zoe ANAPHORA OF ST. JAMES

First the priest praises and says

Glory be to the Father and to the Son and to the Holy Ghost: and upon us weak and sinful be mercy and grace at all times

Prayer of the beginning

Vouchsafe unto us, o’ Lord God, with knowledge and fear and beauty of 5 spiritual order to stand before thee in purity and holiness and to serve thee as the lord and creator of all, to whom is due worship from all, Father and Son and Holy Ghost, for ever.

{THE PREPARATION OF THE CELEBRANT) Then he asks pardon of the priests and the people 10 And he says HAVE MERCY UPON ME, O Gop, AFTER THY GREAT GOODNESS and the rest {of Ps. l’) And thee glory befitteth, o God, now and at all times and for ever. And when he enters to the altar he says 15

Into thine house, o God, have I entered and before thy sanctuary have I worshipped, o heavenly king: pardon me all wherein I have sinned against thee And when he kisses the horn of the throne he says

BIND THE SACRIFICE WITH CORDS, YEA EVEN UNTO THE HORNS OF THE ALTAR. 20

70 The Syrian Rite

(THE VESTING)

And when he puts off his ordinary clothes he says

Put off from me THE FILTHY GARMENTS wherewith Satan hath clothed me,

by the loosing of my evil thoughts, and clothe me with the choice garments

5 that are fitting for the service of thy glory and for the praise of thy aes name, o our Lord and our God, for ever

And when he puts on the Cuthino he says

Clothe me, o Lord, with the robe of incorruption and gird me with the strength of thine Holy Spirit, o our Lord

40 And when he puts the Uroro on his neck he says

GIRD THEE WITH THY SWORD UPON THY THIGH, O MOST MIGHTY, ACCORDING TO THY WORSHIP AND RENOWN

Then he girds his loins with the Zunédro and says THOU SHALT GIRD ME WITH STRENGTH UNTO THE BATTLE AND SHALT THROW 15 DOWN UNDER ME THEM THAT RISE UP AGAINST ME AND TREAD DOWN MINE ENEMIES IN MY SIGHT And when he puts on the left Zendo he shall say first Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS, 0 Lord, and meet for all good and right works, making us pure temples and cHOSEN VESSELS that

20 are fit for the service of thy glory and for the praise of thy holy name, o our Lord and our God, for ever

and he adds

TEACH MINE HANDS TO FIGHT AND STRENGTHEN MINE ARMS LIKE A BOW OF STEEL

25 then putting on the right zendo he says Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS and the rest and he adds

THY RIGHT HAND SHALL HOLD ME UP AND THY LOVING CORRECTION SHALL MAKE ME GREAT: THOU SHALT MAKE ROOM ENOUGH UNDER ME FOR TO GO, 30 THAT MY FOOTSTEPS SHALL NOT SLIDE

And when he puts on the Phaino he signs it with three crosses and says

LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS WITH JOYFULNESS: FOR THY SERVANT DavIip’s SAKE TURN NOT AWAY THE PRESENCE OF THINE ANOINTED,

35 (THE PREPARATION OF THE ALTAR)

And so he takes the cover off the mysteries and he puts the paten on the left side and the chalice on the right and the purificator and the spoon with the paten on the left side and the cloud on the right

And he lights the taper on the right and says 40 IN THY LIGHT SHALL WE SEE LIGHT, 0 Jesu full of light, who art THE TRUE

i. er

The Liturgy of the Syrian Facobrtes 71

LIGHT THAT LIGHTENETH EVERY creature: enlighten us with thy glorious light, © EFFULGENCE of the heavenly Father and on the left also and says O sacred and holy, who dwellest in abodes of light keep far away evil

passions and hateful thoughts: grant us that with purity of heart we may 5

do the works of righteousness. .

{THE PROTHESIS)

And he brings and arranges the seal in the paten and says HE WAS LED AS A LAMB TO THE SLAUGHTER AND AS A SHEEP BEFORE HIS SHEARERS IS DUMB SO HE OPENED NOT HIS MOUTH IN HIS HUMILIATION THE PLACE, 0 LorD, WHICH THOU HAST MADE FOR THEE TO DWELL IN: THY SANCTUARY, 0 LoRD, WHICH THY HANDS HAVE ESTABLISHED. THE LoRD SHALL REIGN FOR EVER AND EVER

And when he mixes the chalice he says

Our Lord Jesus Christ was crucified between two robbers in Jerusalem and Was PIERCED in HIS SIDE WITH the SPEAR AND THERE flowed out therefrom BLOOD AND WATER AND HE THAT SAW IT BARE RECORD AND WE KNOW THAT HIS RECORD IS TRUE

I WILL RECEIVE THE CUP OF SALVATION

and the rest (of Ps. cxvi 13, 14).

And he sets the sedro of penitence

First the prumion Him whom watchers exalt and to whom angels minister and of whom every creature proceeds and is guided, him praise befitteth

Sedro We beseech thee, 0 our Lord Jesus Christ, 0 God, to bless thy servants and these thy worshippers who are gathered together in thine holy name in this temple. May they put on thy spiritual weapons, may they conquer the wicked one and his host. Spare their sins by thy grace and forgive their offences by thy mercy that they may lift up praise unto thee. Voice At thy gate, o Lord, do I knock, from thy treasury I ask for mercies. I a sinner of years have turned aside from thy way. Grant me to confess my sins and to forsake them and to live by thy grace. At what gate shall we go and knock save at thy gate, o gracious one our Lord, and what have we that shall plead with thee for our offence if thy mercies plead not with thee, o king whose glory kings do worship? Glory Father and Son and Holy

Io

20

25

30

Ghost, BE THOU to us an high wall and AN HOUSE OF DEFENCE from the wicked 35

one and from the hosts of him that fighteth against us: with the wings of thy mercies hide us when the good are severed from the wicked. From everlasting Let the voice of our ministry be a key that openeth the gates of heaven and may the archangels say from out their ranks How sweet is the voice of the

earthborn! The Lord quickly answer their request! The smoke May we be 40

“a ee, .

“2 | The Syrian Rite

pardoned and cleansed and sanctified and purified and purged from all the filth

of sin by this smoke of odours which we offer before thee now, o our Lord

and our God, and at all times for ever. Examination I have sinned against

thee, o thou that hast pity on a sinner: receive my supplication and forgive 5 me my faults: o Lord the lord of all, have mercy on me

Then he shall say Kurillison three times and Our Father which art in heaven

and this seal

Sacrifices of praise may we be accounted worthy to offer unto thee, o Lord,

Jo a sweet-smelling savour, even all our thoughts and words and deeds and holo-

causts, and without spot to appear before thee all the days of our life, o F ather and Son and Holy Ghost for ever.

The service of penitence is finished which was foreshadowed by the old covenant and the law.

15 The second service of the Kurb6no

First the priest praises and says

Glory be to the Father and to the Son and to the Holy Ghost: and upon us weak and sinful be mercy and grace at all times

Prayer

290 Vouchsafe us, o Lord God, HAVING OUR HEARTS SPRINKLED AND CLEAN FROM all EVIL CONSCIENCE, to be accounted worthy to enter into thine holy of holies, high and exalted, and in purity and holiness tu stand before thine holy altar and present unto thee REASONABLE and SPIRITUAL SACRIFICES IN THE BELIEF OF THE TRUTH, 0 our Lord.

25 And afterwards bowing down he adds and says the prayer for himself

O Lord God almighty who pardonest guilty men and HAST NO PLEASURE IN

THE DEATH OF a sinner: to thee, o Lord, do I stretch forth the hands of my,

heart and I implore of thee forgiveness for all my unlawful deeds, albeit

unworthy: but I beseech thee keep my mind from the operations of the enemy,

30 mine eyes that they look not incontinently, mine ears that they listen not to

vanities, mine hands from the service of hateful things, and my reins that they

be moved in thee, so that I be entirely thine. And from thee be there granted

unto me the gift of thy divine mysteries, o Christ our Lord and our God, for ever, Amen,

(OFFERTORY PRAYERS)

&» Le i

Then he rises and ascends the step and says Stomen kalds (The people) Kurillison

The Liturgy of the Syrian Facobztes 73

And again removing the veils, that ts the covering of the mysteries, he places that of the paten on the south, and that of the chalice on the north. Over that of the paten he says

Tue LorpD Is KING AND HATH PUT oN GLORIOUS APPAREL : THE LORD HATH PUT ON HIS APPAREL AND GIRDED HIMSELF WITH STRENGTH 5

and the rest (of Ps. xciit) [Over that of the chalice he says

O pure and spottess Lams who offered to his Father an acceptable offering for the expiation and redemption of the whole world: vouchsafe us to offer ourselves to thee A LIVING SACRIFICE WELLPLEASING UNTO THEE and like unto 10 thy sacrifice which was for us, o Christ our God for ever. Amen]

And he [stretches forth his hands in the form of a cross, his right hand over his left and| takes the paten in his right hand and the chalice in his left crosswise [and lifts them up on high above the part where ts the fixed tablitho| and says the general

prayer on this wise 15

The memorial of our Lord and our God and our Saviour Jesus Christ and of all his saving dispensation on our behalf: to wit the message of the watcher, and his glorious conception and his birth in the flesh and his baptism in the Jordan and his fast of forty days and his saving passion and his uplifting on the _ cross and his quickening death and his honourable burial and his glorious 20 resurrection and his ascension into heaven and his session on the right hand of God the Father ; according to his own command unto us we are commemorat- ing at this time upon the eucharist that is set before us. Then particularly for our father Adam and our mother Eve and the holy mother of God Mary and the prophets and apostles, preachers and evangelists and martyrs and confessors, 25 righteous men and priests and holy fathers and true shepherds and orthodox doctors, solitaries and cenobites and those who are standing and praying with us with all those who since the world began have been wellpleasing unto thee from our father Adam even unto this day. Again we are commemorating our fathers and our brethren and our masters who have taught us the word of truth 30 and our departed and all the faithful departed, particularly and by name them that are of our blood and them that had part in the building of this temple and them that had part and are still taking part in the support of this place, and all that take part with us whether in word or in deed, in little or in much, especially him for whom and in whose behalf this kurbono is offered here he mentions him 35 for whom Che ts celebrating) and pardon his offences and his sins in thy mercy.

O God, make a good remembrance for WV: then for whoso ts worthy: and tf he ts offering for the mother of God or for one of the saints let him say and for saint mar NV whose commemoration we are celebrating today: then he shall say particu- larly then for the holy mother of God Mary in whose honour and for whom this 40 kurbono is offered today peculiarly and distinctly that she, o my Lord, may be an intercessor unto thee in the behalf of every one that taketh refuge in the aid of her prayers. O good and merciful God, by her heard and acceptable prayers unto thee answer in thy goodness his requests who sets apart and honours her

74 The Syrian Rite

remembrance: remove from him temptations and chastisements and rods of anger and forgive his offences in thy mercy, by the prayers of thy mother and of all thy saints. Amen. Again O God, thou wast the offering and to thee the offering is offered: receive this offering from my weak and sinful hands for the soul of NV and he repeats it three times. Again O God, in thy graciousness make . rest and good remembrance to my father and to my mother. And if for the sick O merciful God, be gracious to V and grant him healing of soul and body. And if for the departed O God, make to him rest and good fruition in thy mansions of light with all the doers of thy will. And make rest and good remembrance to 10 my father and to my mother and to all who are with me and who have com- panionship with me and to all who ask of our weakness that we make memorial of them in this thine offering offered unto thee by our sinfulness, whose names are known unto thee.

or

And he puts down the mysteries and sets the chalice to the east and the paten to Ts the west on the tablitho and he covers them with the annaphura and says

HIs GLORY COVERED THE HEAVENS AND all creation WAS FULL OF HIS PRAISE.

{MASS OF THE CATECHUMENS) {THE CENSING) The deacon

20 Stdmen kalos (The people) Kurillison The priest The general prumion To that glorious and adorable one 25 who hath magnified the memory of her that brought him forth in heaven and in earth and who hath made victorious the © memory of his saints in every spot and place and on every wise and hath distilled the dew of mercy and compassion on the limbs of the faithful departed : to him praise is fitting

30 And he sets the sedro We adore and give thanks and glorify thee, the creator of the worlds and disposer of things created, the blessed Root that budded forth and sprang up OUT OF A DRY GROUND, even of Mary, and all the earth was filled with the savour of its glorious sweetness and it drove away the foul

33 savour of heathenness from all regions by its glorious doctrine. We offer before thee this incense after the pattern of Aaron the priest who offered pure incense unto thee in the tabernacle that was for a time and stayep thereby THE PLAGUE from the people

The Liturgy of the Syrian Facodites 75

of Israel. So we beseech thee, o Lord, receive this savour of spices which our lowliness offers unto thee by reason of our sins and our offences, in the behalf of our father Adam and our mother Eve, in the behalf of the prophets and apostles, in the behalf of the just and righteous, in the behalf of the martyrs 5 and confessors, in the behalf of the fathers and orthodox doctors,

in the behalf of the monks and cenobites, in the behalf of the holy mother of God Mary, in the behalf of orphans and widows,

in the behalf of the distressed and the afflicted, in the behalf of the sick and oppressed, in the behalf of all who have spoken 10 and charged us to remember them in prayers to thee, o Christ our God, and in the behalf of the living and the dead and the repose of their souls in the heavenly Jerusalem. And glory and worship we will send up to thee, o my Lord, and to thy Father and to thine Holy Spirit now and at all times for ever. Amen 15

He burns incense and says

To the glory and honour of the holy and glorious Trinity incense is set on by my hands weak and sinful

Let us pray all of us: mercy and grace ask we from the Lord. O merciful Lord, have mercy on us and help us 20

and he takes the incense and worshipping censes the midst of the table of life three times, which ts a type of the Father, saying

Adoration to the gracious Father and the north horn he censes three times, which is a type of the Son, and says Adoration to the merciful Son | 25 and the south horn he censes three times, which 1s a symbol of the Holy Ghost, Adoration to the living and holy Spirit

and he ascends the step and raises the incense over the mysteries on the east side and says this Voice

¥ REJOICE IN THE LORD, 0 YE RIGHTEOUS 30 With the smoke of spices be there a remembrance to the Virgin Mary mother of God and bringing it to the west side he says PRAISE HIM, ALL YE PEOPLES With the smoke of spices be there a remembrance to 35 the holy prophets apostles and martyrs

76 The Syrian Rite

and to the north side saying

Glory be to the Father and to the Son and to the Holy Ghost

With the smoke of spices be there a remembrance to the doctors and the priests and the just and the 5 righteous

and to the south side saying

From everlasting to everlasting world without end

With the smoke of spices be there a remembrance to the holy church and all her children

10 and he lowers the censer in a circle over the mysteries three times and descends from the step saying this

Smoke Receive, o my Lord, in thy mercy the incense of thy servants and be reconciled by the smoke of thy priests and be appeased by the service of thy worshippers and magnify thereby

15 the remembrance of thy mother and of thy saints and of all the faithful departed, o Son the Christ who with thy Father and thine Holy Spirit art worshipped and glorified now and at all times for ever. Zhe seal May the just and righteous, the prophets and apostles and martyrs and confessors and the holy

20 mother of God Mary and all the saints who in all generations have been wellpleasing unto thee, o God, be intercessors and suppliants unto thee in the behalf of the souls of all of us, that

by their prayers and supplications wrath may cease from thy .

people. And have mercy on the flock of thy pasture and make 25 thy tranquillity and thy peace to dwell in the four quarters

of the world and to the departed grant pardon in thy

goodness, o our Lord and our God, for ever. Examination

Let Mary who brought thee forth and John who baptized

thee be suppliants unto thee in our behalf: and have 30 mercy upon us.

{THE LECTIONS)

[Jf there be lessons for that day from the books of the Old Testament the people shall say .

A voice 35 {and the rest)

The Liturgy of the Syrian Facobites 77

Then the lessons shall be read

{AnD THE LorpD saip uNTO Moses WHEREFORE CRIEST THOU ...AND HIS SERVANT Moses Exod. xiv 15-31

ALL WISDOM COMETH FROM THE LorD..... TURNETH AWAY WRATH Ecclus. 4 1-21 5 THE WILDERNESS AND THE SOLITARY PLACE ....... SORROW

AND SIGHING SHALL FLEE AWAY Is. xxxv}

And he begins the responsory of Mar Severus

By the prayers of Mary who brought thee forth and of John who baptized thee 10

¥ I WILL MAGNIFY THEE, 0 Gop my KING, whose only-begotten Son who was immortal in his nature and came in grace for the life and salvation of the race of men and became incarnate of the holy and glorious pure virgin the mother of God Mary: he took a body without 15 change and was crucified for us, even Christ our God, and by his death trampled under foot our death and destroyed it, who is one of the holy Trinity and is worshipped and glorified equally with his Father and his Holy Spirit 20

Have mercy on us all.

And they say Hoty art thou, o God: HOLY, o mighty: HOLy, o immortal

who wast crucified for us: have mercy upon us

Hoty art thou, o God: HoLy, o mighty: HoLy,o immortal — 25 who wast crucified for us: have mercy upon us

Hoty art thou, o God: HoLy, o mighty: HoLy, o immortal who wast crucified for us: have mercy upon us and Kurillison 30

three times.

78 The Syrian Rite 5[ The people The priest The chosen apostles Vouchsafe us, o Lord God, {and the rest) by the intercession of thine holy apostles to be unmoved 5 and immovable in the faith

and to be stablished in their doctrines and by good and profitable works to be well- pleasing to thy godhead, re- 10 joicing in thee all the days of our life and to the end, o Christ our God and the hope of our life and the saviour of our souls for ever. Is Amen]

He reads the Praxis Beloved {WHOSOEVER BELIEVETH THAT

© Ap eh eee eroral aot HATH NOT LIFE I Jo. v 1-12}.

The people Again the prayer before the Apostle

20 Paul the blessed apostle Accept, o Lord God, our

{and the rest) prayers and our supplications

which are at this time before

thee and account us worthy |

with purity and holiness to keep thy commandments and those of thy divine apostles and of Paul THE ARCHITECT and builder of thine holy church, o our Lord and our 30 God for ever

The deacon

Paul the apostle : from the Epistle to {the Corinthians} Bless, o my Lord

ho

wn

My brethren {I wouLD NOT THAT YE SHOULD BE- IGNORANT BBs fF 8: Spaces ABLE TO BEAR IT_ I Cor. x 1-13}

ee a a

The Liturgy of the Syrian $acobites 79

The deacon Bless, o my Lord.

The people Halleluiah and halleluiah

OrFER TO him "[sacrifices, BRING PRESENTS 5

CoME INTO THE COURTS OF THE LoRD AND woRSHIP him IN his HOLY TEMPLE: BE THANKFUL UNTO HIM AND SPEAK GOOD OF HIS NAME by whom life is bestowed

Halleluiah]. }<e)

The deacon The priest before the Gospel

Bless, o my Lord Grant us, o Lord God, the With silence “[stand, ye knowledge of thy divine words hearers, for this is the holy and fill us with the understand- Gospel which is being read. ing of thine holy Gospel and Brethren, haste ye and hear the riches of thy divine gifts and acknowledge the word and the indwelling of thine of the living God] Holy Spirit and give us with joy to keep thy commandments and accomplish them and fulfil 20

thy will and to be accounted

worthy of the blessings and

the mercies that are from thee

now and at all times

hot nm

The priest 25 Peace be to you all The people And with thy spirit The priest The holy Gospel of our Lord Jesus Christ, the life-giving 3 Gospel of {Luke} the apostle who preached life and salvation to the world

) (@)

The deacon BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp

80 The Syrian Rite

The priest In the time therefore of the dispensation of our Lord and our God and our Saviour Jesus Christ, the Word of the living God who was incarnate of the virgin Mary, these things were done The deacon We believe and confess The priest {AND AS THE PEOPLE WERE IN EXPECTATION......IN THEE I AM WELL PLEASED S. Luke tit 15-22} And peace be to you all The people And with thy spirit This prayer

10

To our Lord Jesus Christ be our praise and our thanksgiving

1s and our blessing for his lifegiving word to us, and to his Father

who sent him for our salvation, and to his living and holy Spirit who giveth us life, now and at all times for ever. Amen,

(MASS OF THE FAITHFUL) (THE PRAYERS) 20 And he sets the sedro of the Entrance

Let us pray all of us: ask we mercy and grace from the Lord. O merciful Lord have mercy on us and help us Prumion *{With the operation of good works and noble and holy thoughts and the pleasant savour of the true faith and the 25 firstfruits of the gifts of glorious immortal lives be we accounted worthy to offer to THE HIGHPRIEST OF OUR CONFESSION, EVEN Jesus Christ, a holy and righteous sacrifice for that he of him- self hath MADE PURIFICATION OF our SINS and redeemed the world by his sacrifice: whom befitteth glory and honour — 30 and worship at this time of the celebration of the divine eucharist and at all times} Sedro of the entrance *{O Christ who art God the pee and the possessor of all, the redemptive breath of the worlds, pure immortal chrism and pleasant savour that never dieth, the

The Liturgy of the Syrian Facobites 8i

sweet and pleasant savour, the knowledge of thee filleth our hearts and thou hast vouchsafed to us poor and earthly things to stand before thee and to hear and to minister the service of thy divine and unspeakable mysteries which even ANGELS DESIRE TO LOOK INTO. Free our souls, o Lord, from the 5 yoke of the bondage of sin that we may live before thee with watchfulness of mind and fixed rules of conversation all the days of our lives and come to a blessed end and to life everlast- ing, wherefrom troubles and lamentations and groanings are moved far off: through thy grace and the goodpleasure of thy 10 Father blessing and blessed, who sent thee to save us, and shrough the operation of thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and at all times for ever}

Fle continues 15

From God may we receive pardon of offences and remission of sins in both worlds for ever. Amen

And he adds Peace be to you all The people 20 And with thy spirit The priest May the pardon of the Son of God be bestowed on our souls and on the souls of our fathers and of our brethren and of our masters and of our teachers and of our departed and of all the 25

aithful departed, children of the holy church, in both worlds for aver. Amen

And he burns incense and makes three crosses on the censer and says

Let us answer and say Hoprgly is the holy Father, horkly is he holy Son, horkly is the living and holy Spirit, who halloweth 30 he incense of the sinner his servant, sparing and having mercy on our souls and on the souls of our fathers and of our orethren and of our masters and of our teachers and of our Jeparted and of all the faithful departed, children of the holy church, in both worlds for ever and ever. Amen. 35

G

82 The Syrian Rite

<THE CREED) The deacon

Sophia and Proschomen The priest begins 5 °[each of the faithful shall say I believe and the priest shall say We believe |

I believe *[in one God the Father almighty maker of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ the only Son of God, who was begotten of the Father before all worlds, light of light, very God of very

10 God, begotten and not made, and equal in substance to his Father: by whom all things were made: who for us men and for our salvation came down from heaven and was incarnate of the Holy Ghost and of the virgin Mary mother of God and was made man and was crucified for us in the days of Pontius Pilate

15 and suffered and died and was buried and rose again the third day as he willed and ascended into heaven and sat down at the right hand of his Father and he shall come again in glory to judge the quick and the dead: of whose kingdom there is no end. And in one Holy Ghost who is the Lord, the quickener

20 of all things, who proceedeth from the Father, and with the Father and with the Son is worshipped and glorified, who spake by the apostles and the prophets*. And in one church apostolic catholic and glorious’: I acknowledge that there is one baptism which is for the remission of sins and I look for the resurrection

25 of the dead and the new life in the world to come. Amen.|

{THE LAVATORY) And he washes the tips of his fingers in water and says

Wash away, o Lord God, the foul pollution of my soul and cleanse me with thy sprinkling of life that in purity and in 3° holiness I may be accounted worthy to go in to the holy of holies, thine holy and hallowing house, and without defilement to handle thine adorable and divine mysteries, that with pure conscience I may offer unto thee A LIVING SACRIFICE that may — be WELLPLEASING UNTO thy godhead and like unto thy glorious

35 sacrifice, our Lord and our God, for ever.

a Bodl. MS. Marshall 327 f. 182: prophets and apostles » 7b. holy catholic and apostolic

The Liturgy of the Syrian Facobites 83

Again he asks for forgiveness and says My brethren and my masters, pray for me that my sacrifice be accepted. z:

And he bows down before the table of life and prays this prayer in silence and says

O holy and glorious Trinity, have mercy upon me: o holy and glorious Trinity, forgive me my sin: o holy and glorious Trinity, receive this offering from my weak and sinful hands. O God, in thy mercy make rest and good remembrance on thine holy and heavenly altar for thy mother and for thy saints and for all the faithful departed. O God, pardon and remit in this hour the sins of thy sinful servant and help my weakness which crieth unto thee at all times and by the prayers of thy mother and of all thy saints, o God, in thy lovingkindness pardon and remit the sins of them of our blood, our fathers and our brethren and our masters and of him for whom and in the behalf of whom this sacrifice is offered

here he mentions whomsoever he will.

And he ascends the step and kisses the throne and begins the Kurdbho

The Annaphura of Mar James the brother of our Lord

{THE KISS OF PEACE) First the prayer before the Peace O God of all and Lord, account these our unworthy selves worthy of this salvation, o thou lover of men, that pure of ALL GUILE AND all HYPOCRISY we may greet one another WITH A KISS HOLY and divine, being united with the bond of love and peace: through our Lord God and Saviour Jesus Christ thine only Son our Lord through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstan- tial with thee now and ever and world without end The people Amen The priest Peace be to you all The people And with thy spirit G2

oe

os

ce)

_

5

25

30

84 The Syrian Rite

The deacon Give we the Peace The people Account us worthy, o Lord.

5 {THE INCLINATION > The deacon Let us bow down our heads before the Lord The people Before thee, o Lord 10 The priest Thou who alone art a merciful Lord, send thy blessings on them that bend their necks before thine holy altar, o thou that DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT ARE LOWLY, and bless them: through the grace and mercies 15 and love towards mankind of Christ thine only Son through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and life- giving and consubstantial with thee now and ever and world without end 20 The people Amen,

{THE PRAYER OF THE VEIL) The priest

O God the Father who for thy great and unspeakable love

25 towards mankind didst sEnp thy Son INTO THE WORLD tO BRING AGAIN THE SHEEP THAT WAS GONE ASTRAY, turn not away thy face from us who offer this fearful and unbloody sacrifice: For WE TRUST NOT IN OUR OWN RIGHTEOUSNESS BUT IN THY MERCIES. We intreat therefore and beseech thy goodness that this mystery 30 which is administered for our redemption be not for judgement unto thy people but for the wiping out of sins and for forgive- ness of trespasses and for thanksgiving unto thee: through the grace and mercies and love towards mankind of thine only Son through whom and with whom to thee is fitting glory and honour

The Liturgy of the Syrian Facobites 85

and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and

world without end The people

Amen. 5

€ANAPHORA) The deacon Stand we fairly The people Mercies, peace, {a sacrifice of praise) 10 {THE THANKSGIVING) He makes the annaphura to flutter and says THE LovE oF Gop the Father anp THE GRACE *[oF the only- begotten Son AND THE FELLOWSHIP and descent or THE HoLy GHOST BE WITH YOU ALL, my brethren, evermore] 15 The people And with thy spirit The priest The minds and hearts of all of us be on high The people 20 They are with the Lord our God The priest Let us give thanks unto the Lord with fear °[and worship with trembling | The people 25 It is meet and right The priest: g¢hontho It is very meet right fitting and our bounden duty to praise thee, to bless thee, to celebrate thee, to worship thee, to give thanks to thee the creator of EVERY CREATURE VISIBLE 3°

AND INVISIBLE T ‘litho

whom THE HEAVENS AND THE HEAVENS OF HEAVENS PRAISE AND

ALL THE HOSTS OF THEM, THE SUN AND THE MOON AND ALL

the choir of THE STARS, THE EARTH AND THE SEA AND ALL 35

on

10

20

dS eye

30

86 The Syrian Rite

THAT IN THEM IS, THE HEAVENLY JERUSALEM, THE CHURCH ~

OF THE FIRSTBORN THAT ARE WRITTEN IN HEAVEN, ANGELS archangels princedoms POWERS THRONES DOMINATIONS VIR- TUES above the world, heavenly armies, the cherubin with many eyes, and the seraphin with six wings and witu Two of

their wings THEY veil THEIR FACE AND WITH TWAIN THEIR |

FEET AND WITH TWAIN THEY DO FLY one to another, with unceasing voices and unhushed theologies, a hymn of victory majesty and EXCELLENT GLORY with clear voice hymning, and crying and shouting AND SAYING The people Hoty HOLY HOLY MIGHTY LorD Gop oF SABAOTH of the GLory and honour of whose majesty heaven and EARTH ARE FULL Hosanna in the highest BLESSED IS HE THAT came and COMETH IN THE NAME OF THE LorD HoSANNA IN THE HIGHEST The priest: g¢hontho Even as in truth thou art holy, KING OF THE WORLDS and giver of all holiness, and holy also is thine onlybegotten Son our Lord and God and Saviour Jesus Christ and holy also is thine Holy Spirit who SEARCHETH ALL THINGS, even THE DEEP THINGS oF thee, Gop and Father. For holy art thou all-

sovereign almighty terrible good, of fellowfeeling and especially ©

as touching thy creature: who madest man out of earth and gavest him delight in paradise: but when he transgressed thy commandment and fell thou didst not pass him by NOR FORSAKE him, o good, but didst chasten him as an exceeding merciful father: thou calledst him by the law, thou didst lead him by the prophets and Last oF ALL didst sEND thine ONLYBEGOTTEN SON INTO THE WORLD that he might renew thine image : who, when he had come down and been incarnate of the Holy Ghost and of the holy mother of God and evervirgin Mary and CONVERSED WITH MEN and done all things for the redemption of our race Telitho

and when he was about to accept a voluntary death for us

sinners, himself without sin, IN THE SAME NIGHT IN WHICH HE

—————s ee ee

The Liturgy of the Syrian Facobttes 87

WAS DELIVERED UP for THE LIFE and salvation OF THE WORLD TOOK BREAD on his holy spotless and unpolluted hands and showed it to thee, God and Father, and when he had Given THANKS + HE BLESSED >K hallowed *>h BRAKE AND GAVE TO HIS DISCIPLES and holy apostles sayinc Take, EAT of it: THIS IS MY BODY WHICH FOR you and for many IS BROKEN and given for the remission of sins and for eternal life

The people

Amen

The priest And LIKEWISE also THE CUP AFTER HE HAD SUPPED when he had mixed with wine and water HE GAVE THANKS >] BLESSED >] hallowed > AND GAVE TO HIS DISCIPLES and holy apostles sayING TAKE, DRINK YE ALL OF IT: THIS IS MY BLOOD OF THE NEW TESTAMENT WHICH FOR YOU and FOR MANY IS SHED and given FOR THE REMISSION OF SINS and for eternal life

The people Amen The priest Do THIS IN REMEMBRANCE OF ME: FOR AS OFTEN AS YE EAT

THIS BREAD AND DRINK THIS CUP YE Do proclaim my DEATH and confess my resurrection unTIL I coME The people Thy death, o Lord, ‘[we commemorate and thy resurrection we confess and thy second coming we look for, and we ask of thee mercy and compassion and we implore the forgiveness of sins. Thy mercies be upon us all].

(THE INVOCATION > The priest Commemorating therefore, o Lord, thy death and thy resur- rection on the third day from the tomb and thine ascension into heaven and thy session at the right hand of God the Father and as well thy second coming fearful and glorious wherein thou SHALT JUDGE THE WORLD IN RIGHTEOUSNESS, when thou shalt RENDER TO EVERY One ACCORDING TO HIS DEEDS, we offer thee this fearful and unbloody sacrifice that THoU DEAL NOT WITH US

I

b

5

°

5

on

88 The Syrian Rite

AFTER OUR SINS, 0 Lord, NEITHER REWARD US AFTER OUR iniquities, but after thy leniency and thy great and unspeakable love towards mankind BLot out the sins of us thy servants who intreat thee. For thy people and thine inheritance intreat thee 5 and through thee and with thee the Father saying The people Have Mercy *[upon us, 0 Gop the Father aLmicuty, have mercy upon us] The priest to We too, o Lord, receiving thy grace, *[weak and sinful, thy servants, give thanks unto thee and praise thee for all things and by reason of all things] The people We glorify thee, ‘[we bless thee, we worship thee, we believe 15 in thee: we pray thee be propitious, o Lord God, have mercy upon us and hear us] The deacon In silence and fear *[stand and pray. The peace and tran- quillity of God the Father of us all be with us. Cry we 20 and say we thrice Kurillison Kurillison Kurillison] The priest: g¢hontho: the Invocation of the Holy Ghost Have mercy upon us, God the Father almighty, and send upon us and upon these gifts set before thee thine Holy Spirit the Lord and the lifegiver who shareth thy throne, God and Father, and

25 shareth the kingdom with the Son, who is of one substance and -

coeternal, who spake in the law and the prophets and thy new testament, who descended in the likeness of a dove upon our Lord Jesus Christ in the river Jordan, who descended upon the holy apostles in the likeness of fiery tongues

30 The priest Hear me, o Lord: *[hear me, o Lord: hear me, o Lord,] and have mercy upon us: [and may thy holy and living Spirit, o Lord, come and descend upon me and upon this oblation]

The people 35 Kurillison The priest: telitho

that coming down he may make of this bread the lifegiving body > the redeeming body >] the heavenly body »& the body

OE ee a

PST Pe CS sae SS

The Liturgy of the Syrian Facobites 89

which sets free our souls and bodies, the body of our Lord God and Saviour Jesus Christ for the remission of sins and eternal life to them that receive. Amen

The people

Amen 5

The priest And the mixture that is in this cup the blood of the new testament > the redeeming blood > the lifegiving blood > the heavenly blood which sets free our souls and bodies, the blood of our Lord God and Saviour Jesus Christ for the remission of 10 sins and eternal life to those who receive it. Amen

The people

Amen

The priest That they be to all who receive of them the hallowing of souls 15 and bodies, fruitfulness in good works, for the confirmation of thy holy cuurcu which thou hast FOUNDED UPON THE ROCK of the faith AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST 1T, delivering it from all heresy and from every STUMBLINGBLOCK of THEM THAT DO iniquity EVEN UNTO THE END OF THE WORLD: 2° by the grace and mercies and love towards mankind of thine only Son through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end 25

The people

Amen,

{THE INTERCESSION ) ®[The deacon The priest: g’hdntho

Bless, o Lord Wherefore we offer unto 30 Let us pray and beseech our thee, o Lord, this same fear- Lord and our God at this ful and unbloody sacrifice for great and dread and holy these thine holy places which moment for our fathers and thou hast glorified by the rulers who are over us this manifestation of thy Christ 35 day in this present life and and especially for the holy

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tend and rule the holy churches of God : the vener- able and most blessed mar NV our patriarch: and for mar JV metropolitan with the residue of the metropolitans and venerable orthodox bishops let us beseech the

The Syrian Rite

Sion the mother of all churches: and for thine holy church which is in all the world: grant her, o Lord, the rich gifts of. thine Holy Spirit

Remember also, o Lord, our pious bishops who RIGHTLY

divide for us THE WORD OF TRUTH: especially the fathers our patriarchs mar JV and our bishop. Grant them, o Lord, an honourable old age: for a long time preserve them TENDING THY PEOPLE in all piety and holiness

Remember also, o Lord, this honourable presbytery which is here and in every place and the diaconate in Christ and the residue of all the ministry and every order of the church

Remember also, o Lord, my lowliness whom all unworthy as I am thou hast accounted worthy to call upon thee. REMEMBER noT the sins of My yourH and mine ignorances BUT AFTER THE MULTITUDE OF THY MERCIES THINK THOU UPON ME: for IF THOU WILT BE EXTREME TO MARK iniquity, o LorD, WHO may endure before thee? purify me and where sIN ABOUNDETH THERE let thy GRACE MUCH MORE ABOUND ; :

Remember also, o Lord, those from among our brethren who are cast into bondage and are in prison and in exile, them that are sick and ill and them that are oppressed and vexed oF EVIL SPIRITS

Remember also, o Lord, the air and the rains and the dews and the fruits of the earth: BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, for THE EYES OF ALL hope in THEE AND THOU GIVEST THEIR food IN good SEASON: THOU OPENEST THINE allsufficing HAND AND FILLEST ALL THINGS LIVING WITH good WILL

Lord}

fF elitho

And aditver’ us, o Lord God, from all oppression and wrath and straits and all hurt and opposition of wicked men and from

FoR WITH THEE Is propitiation: visit me and _

i ee a

ae

The Liturgy of the Syrian Facobrtes

QI

all force and violence of devils and from every scourge sent from thee, o God, which is brought upon us by reason of our sins and preserve us in the orthodox faith and the keeping of thine holy lifegiving commandments, us indeed and all that are accounted worthy to stand before thee and to wait for the rich 5

mercies which come from thee:

for thou art a God that taketh

pleasure in mercy and to thee we offer up glory and to thine only Son and to thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world

without end

The people Amen

°[The deacon Again then we commemorate all our faithful brethren true christians who have before bidden and charged our humility and our weakness to remember them in this hour and at this time: and for all who have been cast into all manner of grievous temptations and take refuge in thee, o Lord, the mighty God, and for their salvation and their visitation by thee speedily: and for this city preserved of God and for the concord and advance of the faithful inhabiters there- of that they be exercised in

virtue let us beseech the Lord |

The priest: gehontho

Again vouchsafe to remem- ber those who stand with us and pray with us, our fathers and brethren, and those who remain :

Remember also, o Lord, those who have charged us to remember them in our prayers to thee our God and to each one grant, o Lord, this request which has respect to their salvation

Remember also, o Lord, those who have offered the offerings at thine holy altar and those for whom each has offered and those who have wished to offer and could not and those who are in anyone’s mind and those who are now mentioned by name

Telitho Remember, o Lord, all those whom we have mentioned and those whom we have not mentioned : according to the greatness of thy reconciliation afford them the joy of thy salvation, receiving

Io

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their sacrifices on to the expanses of thine heaven, vouchsafing unto them visitation and succour from thee: strengthen them with thy power and arm them with thy might: for thou art merciful and hast pleasure in mercy. To thee is fitting 5 glory and honour and power with thine only Son and to thy Spirit allholy and good and lifegiving and adorable and consub- stantial with thee now and ever and world without end The people Amen

® [The deacon

Again then we commemorate all faithful kings and true christians who in the four quarters of this world have founded and _ established churches and monasteries of God: and for every christian polity, the clergy and the faithful people, that they be exercised in virtue let us beseech the Lord |

The priest: g¢hdntho

Remember, o Lord, our re- ligious kings and queens: LAY HOLD UPON SHIELD AND BUCK- LER AND STAND UP TO HELP them, subdue unto them all their enemies and them that fight against them, THAT WE MAY paSS A PEACEABLE AND QUIET LIFE IN ALL GODLINESS AND humility

Telitho

For THOU art AN HOUSE OF REFUGE of salvation and an help- ing power and a victorious leader of all them that call unto thee 2, and hope in thee, o Lord, and to thee we offer up glory and to thine only Son and to thy Spirit allholy and good and ador- able and lifegiving and consubstantial with thee now and ever

and world without end

The people Amen

®[ The deacon

Again then we commemorate her who is to be called blessed and glorified of all generations of the earth, holy and blessed and ever- virgin blessed mother of

The priest: g¢hintho Forasmuch then, o Lord, as thou hast the power of life and of death and art a God of mer- cies and of love towards man- kind, vouchsafe to remember all those who have been well-

The Liturgy of the Syrian Facobites 93

God Mary: and with her pleasing unto thee since the also let us remember the world began, holy fathers and prophets and apostles and forefathers, prophets and apos- evangelists and preachers tles and John the forerunner and martyrs and confessors and baptist and S. Stephen 5 and blessed John Baptist chief of deacons and first of messenger and forerunner martyrs, and the holy and and the holy and glorious glorious mother of God and mar Stephen chief of dea- evervirgin Mary and all saints cons and first of martyrs. Io Let us therefore remember

together all the saints: let

us beseech the Lord]

and telitho

We ask of thee, o Lord great in mercies, who makest possible 15 things impossible, unite us to the blessed church, number us with that church, give us a place through thy grace among THE FIRSTBORN WHICH ARE WRITTEN IN HEAVEN. For for this cause we too remember them that they too while they stand before thy lofty tribunal may remember our misery and poverty and 20 may offer unto thee with us this fearful and unbloody sacrifice for the care of them that live and for the assurance of us who are miserable and unworthy, and for the repose of all them that have fallen asleep aforetime IN THE BELIEF OF THE TRUTH, our fathers and brethren. By the grace and mercies and love towards 25 mankind of thine only Son, through whom and with whom to thee is fitting glory and honour and power with thy Spirit — allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end

The people 30 Amen ®[The deacon The priest : g¢hintho Again then we commemorate Remember also, o Lord, our

those who among the saints holy bishops who have gone to have aforetime fallen asleep their rest aforetime, who inter- 35 in holiness and are at rest preted for us the word of truth, and have kept undefiled the who from James the archbishop

FS ee a ee ae ee en ie) Che 4 Sale, Oe ee ee oe . : 2 a eet ae s i - z

94 The Syrian Rite

apostolic faith and delivered and apostle and martyr even it to us: and those of the to this day have preached to three pious and holy and_ us the orthodox word of truth ecumenic synods we pro- in thine holy church 5 claim, to wit of Nicaea and of Constantinople and of . Ephesus: and our glorious Godbearing fathers and_or- thodox_doctors James the io =brother of our Lord, who was apostle martyr —and archbishop, Ignatius, and Dionysius, Athanasius, Basil, Gregory, Timothy, Eusta- 15 thius, John; but most chiefly Cyril who was a tower of the truth, who expounded the incarnation of the Word of God, and mar James 20 and mar Ephraim eloquent mouths and ‘pillars of our holy church, and them also that before them, with them and after them kept the one 25 orthodox and uncorrupted 4 faith and delivered it to us: 3 let us beseech the Lord]

and telitho

the luminaries and teachers of thine holy church, even them that 30 HAVE FOUGHT A GOOD FIGHT OF FAITH, who have carried thine holy NAME before THE GENTILES AND KINGS AND THE CHILDREN oF IsRAEL: by whose prayers and supplications grant thy peace to thy church. Their doctrines and their confessions confirm in our souls, speedily destroy heresies which trouble us and grant to 35 us to STAND BEFORE thy dread JUDGEMENTSEAT WITHOUT SHAME. For thou, o Lord, art holy and dwellest in the holy place and art the perfecter of the saints and to thee we offer up glory and

{

I ee a see ee, Sa ec ee ea ee Ne ee ee a ea ent Ee eee ee . ee a Per, a o . o

The Liturgy of the Syrian Facobites 95

to thine only Son and to thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end

The people Amen 5 6 (| The deacon The priest: g¢hdntho Again then we commemorate Remember, o Lord, the or-

all the faithful departed who thodox presbyters who have from this holy altar and this gone to their rest aforetime, town and this place and from deacons subdeacons singers 1° all places and quarters have readers interpreters exorcists departed, the departed who monks anchorets hearers per- in the belief of the truth petual virgins and seculars have aforetime fallen asleep who have fallen asleep afore- and are at rest and have time in the faith in Christ and

rl

5

attained unto thee, o GoD, those for whom each _ has lord OF SPIRITS and OF ALL offered and those whose es-

FLESH. Let us pray and in- tate each has kept in mind tercede and beseech Christ

Pd

our God who hath received 20 their souls and spirits unto himself to vouchsafe them in his great mercies pardon of offences and remission of sins and to bring us and -them to his heavenly king- dom Together let us cry and say thrice Kurillison Kurillison Kurillison } 30 and telitho O Lord, Lord Gop oF spirits and OF ALL FLESH, remem- ber, o Lord, those whom we have mentioned and those whom we have not mentioned, who have passed from this life in the orthodox faith. Rest their souls and bodies and spirits, deliver 35 them from eternal punishment to come and vouchsafe to them delight Iv THE BosoM oF ABRAHAM and of Isaac and of Jacob, where THE LIGHT OF THY COUNTENANCE visiteth, whence PAINS

25

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and tribulations and sIGHINGS are FLED AWAY. Impute to them none of their offences and ENTER NOT INTO JUDGEMENT WITH THY SERVANTS, FOR IN THY SIGHT SHALL NO MAN LIVING BE justified : for there is no man that is not guilty of sin and 5 that is pure from defilement of them that are among the sons of men upon the earth, save only our Lord and God and Saviour Jesus Christ, thine onlybegotten Son, through whom we too hope to obtain mercies and forgiveness of sins for his sake, both for ourselves and for them 10 The people Rest them, pardon, remit *{and forgive, o God, the offences and the shortcomings of us all, which we have done wittingly or unwittingly | The priest : g¢hontho 15 Rest them, remit, forgive, o God, our offences, done volun- tarily and involuntarily, wittingly and unwittingly, by word and deed and in thought, those that are hidden and those that are manifest, those that were done long ago, those that are known and those forgotten, which thine holy name knoweth 20 and telitho Our end preserve christian and sinless and gather us beneath the feet of thine elect when thou wilt and where thou wilt and as thou wilt, only without shame by reason of our faults, that in this as in all things thine allhonoured and blessed name may 25 be glorified and extolled with the name of our Lord Jesus Christ and thine Holy Spirit now and ever and world without end The people As it was, [is and awaiteth for the generations of the genera- 30 tions and:to the generations of the ages to come for ever. Amen].

{THE BLESSING) The priest Peace be to you all 38 . The people And with thy spirit

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97

The priest The mercies of THE GREAT GoD AND ouR Saviour JESUS CHRIST SHALL BE WITH YOU all The people And with thy spirit.

{THE FRACTION AND CONSIGNATION )

The deacon says the Kathuliki | Bless, o Lord

Again and again by this pure holy oblation and _ propitia- tory sacrifice which has been offered to God the Father and consecrated and accom- plished and consummated by the descent of the living Holy Ghost: for our father the illustrious priest who offered and consecrated it, for the altar of God whereon it is celebrated, for the blessed folk who draw nigh and re- ceive it in THE BELIEF OF THE TRUTH and those for whom it is offered and consecrated : again more especially we are praying

Behold a time of fear and be- hold an hour full of trem- bling. Those on high stand in fear and minister it with trembling: trembling is cast among the children of light and earthborn men _ feel it not, and from the hour wherein pardon is brought nigh sinners flee away.

H

The priest breaks and signs saying

Thus truly did the Word of God suffer in the flesh and was sacrificed and broken on the cross: and his soul was severed from his body, albeit his god- head was in no wise severed either from his soul or from his body >« And he was PIERCED IN HIS SIDE WITH A SPEAR > AND THERE flowed thereout BLOOD AND WATER A PROPITIA- TION FOR THE WHOLE WORLD > and his body was stained there- with >& and for the sins of the circle of the world > the Son died upon the cross & And his soul came and was united to his body and he turned us from an evil conversation to the good and BY THE BLOOD OF HIS CROSS HE RECONCILED and united and knit HEAVENLY things with

To

15

the things of EARTH and the 30

people with the peoples and the souls with the body. Anp THE THIRD DAY HE ROSE AGAIN FROM the sepulchre and he is one Emmanuel and not divided after the union

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Tremble ye ministers of the church for that ye administer a living fire and the power which ye wield surpasseth 5 seraphin’s. Blessed is the soul which is present in the church in purity at this time because the Holy Ghost writes down its name and ic uplifts it to heaven My blessed lady Mary, beseech with us thine onlybegotten that he be appeased through thy prayers and perform 15 mercy on us all Look, o Lord, with a merciful eye on our father who stands before thine altar: receive, o Lord, his oblation 20 like those of the prophets and the apostles Remember, o Lord, by thy grace and by thy divine compassion the fathers and 25 pontiffs: may their prayer be a wall to us Remember, o Lord, our fathers and brethren again and our teachers, and us and them 30 account worthy by thy mercy of the heavenly kingdom Remember, o Lord, them that are absent, have mercy on them that are here: give 35 rest also to the spirits of the departed and have mercy upon sinners in the day of judgement

The Syrian Rite

indivisible into the two natures. Thus we confess and thus we believe, thus we affirm that this body appertains to this blood and this blood to this body

Another, of mar Jacob the doctor

O Father oftruth, behold thy ~

Son the sacrifice which propi- tiates thee: receive this one who died for me and may I be forgiven through him. Be- hold, take this offering at my hands and be reconciled unto me and remember not against me the sins which I have com- mitted against thy sovereignty. Behold his blood poured out upon Golgotha by wicked men and pleading for me: for its sake receive my petition. As great as are mine offences, so great are thy mercies: if thou shouldst weigh them, thy mer- cies would be heavier in the balance than THE MOUNTAINS that are WEIGHED of thee. Look upon the sins and look upon the offering for them, for the offering and the sacrifice is greater far than the sins: be- cause I sinned thy beloved bore the nails and the spear: his sufferings are enough to reconcile thee and by them may I live. Glory be to the Father who delivered his Son for our salvation and worship

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Lhe Liturgy of the Syrian Yacobites

The departed who are severed from us and have passed from this world, grant rest, o Christ, to their spirits with the righteous and the just: be thy cross a bridge to them and thy baptism a covering : thy body and holy blood a way to lead them to the kingdom

May we be accounted worthy to lift up everlasting praise and acceptable worship from the midst of the sanctuary to the Father and the Son and

99

be to the Son who died upon the cross and restored us all to life and thanksgiving be to the Spirit who began and ful- filled the mystery of our salva- 5 tion. O Trinity exalted above all, have mercy on us all

Another prayer of the Fraction

Thou art Christ the God who was cleft in his side on 10 the height of Golgotha in Jeru- salem for us. Thou art THE Lams oF GoD THAT TAKETH AWAY THE SIN OF THE WORLD.

the living Spirit of holiness 0 thou pardon our offences 15 that the true God may ac- and forgive our sins and set us complish towards us his ©” thy right hand. grace and blessing, compas- sion and lovingkindness now henceforth and for ever 20 And let us all with prayer

beseech the Lord

The people

Amen |.

(THE LORD’S PRAYER) 25

The priest * (raises his voice|: the prayer of the Our Father which art in heaven

O Gop THE FATHER OF oUR Lorp Jesus CuRIsT, THE FATHER OF MERCIES AND GOD OF ALL COMFORT WHO SITTEST ABOVE THE CHERUBIN and art glorified of the seraphin, BEFORE whom STAND 30 A THOUSAND THOUSAND archangels, TEN THOUSAND TIMES TEN THOUSAND angels, hosts rational and heavenly, who hast vouch- safed to sanctify and perfect the offerings and gifts and perfec- tion of fruits which are offered to thee FOR A SWEETSMELLING SAVOUR by the grace of thine onlybegotten Son and by the 35 descent of thine Holy Spirit: sanctify, o Lord, our souls and

H 2

100 The Syrian Rite

our bodies that with a pure heart and with soul enlightened and with face unashamed we may make bold to call upon thee, o God heavenly Father almighty holy, and to pray and to say Our FATHER WHICH ART IN HEAVEN 5 The people HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US 10 NOT INTO TEMPTATION BUT DELIVER US FROM EVIL The priest YrA, o Lorp our GoD, LEAD US NOT INTO TEMPTATION which we are not able to bear BUT MAKE WITH THE TEMPTATION also A WAY OF ESCAPE THAT WE MAY BE able TO BEAR IT, and I5 DELIVER US FROM EVIL: by Christ Jesus our Lord through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world with-

out end 20 The people

Amen.

(THE INCLINATION > The priest Peace be to you all 25 The people And with thy spirit The deacon Let us bow down our heads unto the Lord The people 30 Before thee, o Lord our God ; The priest To thee thy servants bow down their heads awaiting the rich mercies which come from thee. Send, o Lord, the rich blessings which come from thee and SANCTIFY Our SOULS AND BODIES AND 35 SPIRITS that we may be worthy to partake of the body and blood

The Liturgy of the Syrian Facobttes IOI

of Christ our Saviour: by the grace and mercies and love towards mankind of Christ Jesus our Lord with whom thou art blessed and glorified in heaven and on earth with thy Spirit all- holy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end 5 The people Amen The priest Peace be to you all The people 4 And with thy spirit The priest THE GRACE of the holy Trinity uncreated and eternal and consubstantial BE WITH YOU ALL The people 15 And with thy spirit.

{THE ELEVATION) The deacon Give we heed in fear The prest 20 The holies to the holies The people The one Father is holy, the one Son is holy, the one Spirit is holy

and the priest "(raises the paten and elevates it and setting it down he raises the 25 chalice also and elevates it: and after the elevation he holds them up, the paten in his right hand and the chalice in his left, crosswise over the tablitho and\ says

The one holy Father be with us RK Amen. The one holy Son be with us K Amen. The one holy Spirit be with us BR Amen. Blessed be the name of our Lord in heaven and in 30 earth forever Rk Amen.

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(THE COMMUNION)

The deacon and the clerks In offerings and prayers let us remember them Then

By the resurrection of Christ the king * [may we receive in faith pardon for our souls, and unto the Son who by his cross redeemed us say we all of us together Blessed be our redeemer: holy art thou, holy art thou, holy art thou who in all places magnifiest the memory of thy mother and of the saints and of the faithful departed

Halleluiah

The heavenly hosts standing

with us in the midst of the sanctuary celebrate the body of the Son of God sacrificed before us. Draw nigh par- take of it for forgiveness of trespasses and sins

Halleluiah

Upon thine altar, o Lord, let our fathers and our brethren and our teachers be remem- bered and let them stand, o king Christ, at thy right hand in the day of thy great judgement

Halleluiah

Blessed be the Lord who de- livered unto us his body and

The priest covers the mysteres and takes the spoon and places it on the chalice and comes down in front of the altar and bowing before the table of life

prays these prayers

Vouchsafe me, o my Lord, to eat thee in holiness and by the eating of thy body may my lusts be driven away and by the drinking of thy cup of life may my passions be quenched and by thee may I be accounted worthy of the pardon of offences and the remission of sins, o our Lord and our God, for ever. Amen

Another

Vouchsafe us, o Lord God, that our bodies be made holy by thy holy body and our souls made radiant by thy pro- pitiatory blood and may it be for the pardon of our offences and for the remission of our sins, o our Lord and our God, for ever. Amen

Another

Vouchsafe us, o Lord God, to eat thy holy body and to drink thy pro- pitiatory blood and may we be heirs in thine heavenly kingdom with all who have been wellpleasing to thy good will, o our Lord and our God, for ever. Amen

And he ascends the step and when he has taken the coal from the chalice in the spoon he says

Thee I am holding who holdest the bounds, thee I am grasping who order- est the depths, thee, o God, do I place in my mouth: by thee may I be de- livered from the fire unquenchable and be accounted worthy of the remission of sins like the sinful woman and the robber, o our Lord and our God, for ever. Amen

The Liturgy of the Syrian Facobstes 103

his living blood that thereby When he partakes he says

we may gain pardon = The propitiatory coal of the body 4 ‘ and blood of Christ our God is given Halleluiah and said Halle- to a sinful servant for the pardon of

luiah offences and for the remission of sins 5 Worshipped and glorified be in both worlds for ever and ever. the Father andthe Sonand 4™* the Holy Cost from ever: | ° And when he drinks from the chalice ; a h lasting and world without Aerts

‘ By thy livi lifegiving bl Rak < tes finn be glory]. y thy living and lifegiving blood 10

which was poured forth on the cross may my offences be pardoned and my sins remitted, o Jesus Word of God who camest for our salvation, for ever and ever. Amen. 15

And when he communicates a priest with the spoon he says

The propitiatory coal of the body and blood of Christ our God is given to an illustrious priest or a modest 20 deacon or an Antonian monk and then and steward of God for the pardon of his offences and the remission of his sins. His prayers be with us. Amen.

And the pnest takes the paten in his right hand and the chalice in his left and 25

comes from the right side to the left and as he turns to the right and as the mysteries are going forth he says

From thy propitiatory altar let there come down pardon for thy servants, o Son of God, who came for our salvation and shall come for our resurrection and the renewal of our race 30 for ever

and he continues

Stretch forth, o Lord, thine invisible right hand and bless the multitude of thy worshippers which receives thy glorious body and blood for the pardon of offences and for the remission of 35 sins and for confidence before thee, o our Lord and our God

and when he comes down from the step he says

The love of the GREAT Gop our Saviour JESUS CHRIST be upon the bearers of these holy things and upon the givers of them and upon the receivers of them and upon all who have 40

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laboured and have had part and are having part in them: the love of God be upon them in both worlds for ever. Amen.

"(The deacon and the clerks And when he communicates the people My brethren, receive the body he says 5 of the Son, cries the church : To true believers for the

drink his blood with faith pardon of offences and for and sing praise. This isthe the remission of sins for ever cup which our Lord mixed And he that receives says on the wood of the cross. Amen. 10 Draw nigh, ye mortals, drink of it for pardon of offences. Halleluiah. And to him be praise of whom his flock drinks and wins purity. | 15 And turning to the right he says

Glory to thee, glory to thee, glory to thee, o our Lord and our God for ever. O our Lord Jesus Christ, let not thy holy body which we have eaten and thy propitiatory blood which we have drunk be unto us for judgement and for vengeance but for

20 the life and salvation of us all: and have mercy upon us.

{THANKSGIVING} And as the mysteries are being covered the deacon says

Stand we all fairly, after etc) The people : We give thanks unto thee

The priest We give thanks unto thee, o Lord our God, and especially give thanks unto thee for the abundance of thy great and un- speakable mercy and love towards mankind, o Lord, who hast 30 accounted us worthy to partake of thine heavenly table. Con- demn us not by reason of the reception of thine holy and immacu- late mysteries but preserve us, 0 good, in righteousness and holiness that being worthy to partake of thine Holy Spirit we may find A porTION and a lot and AN INHERITANCE with all THE 35 SAINTS who have been wellpleasing unto thee since the world began: by the grace and mercies and love towards mankind of

The Liturgy of the Syrian Facobttes 105

thine onlybegotten Son through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end The people 5 Amen.

(THE INCLINATION) The priest Peace be to you all The people 10 And with thy spirit The deacon Let us bow down our heads unto the Lord The people Before thee, o Lord our God 15 The priest O Gop, WHO ART GREAT and marvellous, who didst Bow THE HEAVENS AND COME DOWN for the salvation of the race of the sons of men: turn thee unto us in thy mercies and pity and BLESS thy PEOPLE and preserve thine inheritance that in very 20 truth and at all times we may glorify thee who alone art our TRUE Gop, and God the Father who begat thee and thine Holy Spirit now and at all times for ever The people Amen. 25

{THE DISMISSAL > The deacon Bless, o Lord The priest Bless us all, preserve us all, protect us all, show us all the 30 way of life and salvation and from the mouths of us all let there ascend praise to thy majesty, o Lord of us all. Yea,

_ o Lord, and all the faithful who have taken part in this eucharist

bee

: which was brought in and uplifted and set in its place on this

106 The Syrian Rite

holy altar, may God who accepted the offerings of the holy fathers himself accept their offerings and vows and tithes, and bless them that are afar off and protect them that are nigh and grant rest and a good memorial to their dead and a blessed 5 hope and preservation to their living. Finished is the Annaphura of the holy and Godbearing mar James the brother of our Lord. His prayers be with us.

The priest places his right hand upon the throne and says this commendation and makes three crosses on the people saying

10 Depart in peace, brethren and beloved, whilst we commend you to the grace and mercy of the holy and glorious Trinity with the viaticum and the blessing which ye have received from the propitiatory altar of the Lord, those afar off and those that are nigh, the living with the dead, saved by the victorious cross

15 of the Lord, stamped with the sign of holy baptism, that it may be a propitiation for your offences and may remit your short- comings and may give rest to the spirits of your departed. And may I the weak and sinful servant be favoured and helped by the helps of your prayers, brethren and masters, for ever.

20 Amen.

{THE ABLUTIONS) The priest worshipping shall say the prayer

By the offering which we have offered this day the Lord God be appeased

and his elect and holy angels, and may he make rest and good remembrance for

25 his mother and for his saints and for all the faithful departed and especially for him for whom and in the behalf of whom this offering has been offered this day

Another

Thy sacred and holy mouth, o my Lord, hath promised and said on this wise Whoso EATETH MY BODY AND DRINKETH MY BLOOD and BELIEVETH IN ME 30 DWELLETH IN ME AND I IN HIM AND | WILL RAISE HIM UP AT THE LAST DAY. And to us, o Lord, who have eaten thy holy body and drunk thy propitiatory blood, let it not be for judgement, for vengeance nor for condemnation nor for accusa- tion to me and to thy faithful people but for the pardon of offences and for the remission of sins and for a blessed resurrection from the house of the dead and

35 for boldness before thy fearful judgementseat, o our Lord and our God for ever.

And wiping up the body he says this psalm

Tue LorpD IS MY SHEPHERD THEREFORE CAN I LACK NOTHING: HE SHALL FEED ME IN A GREEN PASTURE

and the rest {of Ps, xxiit)

The Liturgy of the Syrian Facobrtes 107

And wiping the paten with the purificator he says

If there be a member remaining if remaineth to thy knowledge which created the world and if there be a member remaining the Lord be its keeper and forgiving and propitious unto me.

And when he ministers the chalice he says 5

WHAT REWARD SHALL I GIVE UNTO THE LORD FOR ALL THE BENEFITS THAT HE HATH DONE UNTO ME? I WILL RECEIVE THE CUP OF SALVATION AND CALL UPON THE NAME OF THE Lorp: I WILL PAY MY VOWS ALSO UNTO THE. LoRD

With the sign of mar James

O Son of God, who by his immolation saved the guilty, by thy living sacrifice 10 dispel my passions and heal mine infirmities. Good is he that came and they pierced his side on Golgotha. By the blood and water that flowed therefrom quench thou my thirst And when he drinks from the deaconess the wine that has been mingled he says

THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE AND I5 THOU SHALT GIVE THEM DRINK OF THY PLEASURES AS OUT OF THE RIVER: FOR WITH THEE IS THE WELL OF LIFE

and the rest (of Ps, xxxvt). And when he ministers his hands he says

The living fire of the glorious body and blood of Christ our God quench the 20 flame of the fire and the dread and vehement torments from my members and from the souls and bodies of the faithful departed who have put thee on By WATER AND THE Spirit, and do thou call and set them on thy right side at the last day as thou hast promised, o our Lord and our God

When he ministers his fingers, first of his right hand three times, he says — 25

Let my fingers rehearse thy praises and my mouth thy thanksgiving. By the nails in thy hands and thy feet, by the spear which pierced thy side pardon me mine offences and my sins

and when of the left hand, he says Keep me, o Lord, from all deceitful men and let thy right hand help me and 30 from wicked works preserve me for ever. Amen. And when he drinks the deaconess he says THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HCUSE , {and the rest) And wiping the chalice with a sponge he says 35 (In mar Ephraim)

Wipe away, o Lord, with the sponge of thy mercy all mine offences, and the ‘sins which I have committed before thee pardon in thy lovingkindness, o king Christ who givest us life, whose holy mysteries I have ministered. Vouchsafe ‘Me with the just who have loved thee and with the righteous who have desired 40 thee to serve thee, o my Lord, in thine heavenly kingdom which is everlasting, continually, o my Lord, and amen now and always for ever.

:

108 The Syrian Rite

And he washes his hands and says Bre THOU MY JUDGE, O LorD, FoR I HAVE WALKED INNOCENTLY and the rest {of Ps. xxvt) And he wipes his hands and says 5 BRING UNTO THE LORD, 0 YE MIGHTY, BRING YOUNG RAMS UNTO THE LorD and the rest (of Ps. xxix).

And he sets the sedro of the departed

First the prumion Let us all pray: let us ask mercy and grace from the Lord. O merciful Lord have mercy on us and help us. Glory be to him who 10 by his death hath abolished our death and by being sacrificed for us hath made propitiation for all the children of Adam, the Good unto whom we shall be brought and whom we will glorify at this time and in all feasts and times and hours and seasons and all the days of life now and always and for ever

Sedro Thou that quickenest the dead and makest them that are buried to 15 rise again, do thou receive, o my Lord, the souls of these thy servants whose commemoration we are this day accomplishing. Make them to dwell, omy Lord, IN THE blessed MANSIONS OF THE FATHER’S HOUSE WITH ABRAHAM AND Isaac AND JAcoB thy FRIENDS and with all the faithful and the saints who sleep in thine hope. Quicken them, o Lord, and set them at thy right hand and let thy 20 mercies abound upon us all. And we will all of us send up glory and thanks- giving unto the holy Trinity now and always and for ever. He continues From God and the rest. The voice: O our Lord Jesus Christ Let not thy body and — thy blood which we have received be unto us for judgement and for vengeance, o my Lord, but for the pardon of trespasses and for remission and for standing © 25 at thy right hand, halleluiah, with boldness. And thou shalt give them drink of thy pleasures as out of a river May thy body, o our Lord, which we have received and thy living blood which we have drunk in faith be a bridge and | a passage whereby we may be delivered from fire and from hell, halleluiah, and may inherit life. Glory Let not the hands which have spread out their palms . 30 and received from thee the earnest, o Son of God, be drawn back at the judge- ment at the last day through the fierceness of the flame, halleluiah, yea by thee may they be stretched forth. Fyrom everlasting On the height of the tree on Golgotha our Saviour heard the voice of lamentations of the dead and he was moved and came down and brake the yoke of death from the necks of the 35 buried, halleluiah: he comforted them. The smoke A sweet savour, o Lord, to thy servants and thine handmaids be this offering which we offer unto thee for them this day. May thy goodpleasure, o my Lord, be thereby appeased, and” give them rest in thy mercy. Examination If by the blood of beasts Moses” gave life to Reuben who sinned, how much more shall the faithful departed be

40 pardoned by the living sacrifice that is sacrificed for them : 4

And he says Kurillison Kurillison Kurillison

The Liturgy of the Syrian Facobites | 109

O our Lord, have mercy upon us, spare, o our Lord, have mercy upon us, o our Lord. Receive our service and our prayers and have mercy upon us. Glory be to thee, o God, glory to thee, o-Creator, glory to thee, o king Christ, who hast pity on thy sinful servants

Our Father which art in heaven. 5 And taking leave of the throne and worshipping and kissing he says

Remain in peace, o holy and divine altar of the Lord. Henceforth I know not whether I shall return to thee or not. May the Lord vouchsafe me to see thee in THE CHURCH OF THE FIRSTBORN WHICH IS IN HEAVEN and on this cove- nant do I trust 10

Remain in peace, o holy propitiatory altar of the holy body and propitiatory blood which I have received from off thee. May it be to me for the pardon of offences and for the remission of sins and for boldness before thy fearful judge- mentseat, o our Lord and our God, for ever

Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 15 for me that my remembrance may not cease from thee henceforth and for ever.

The order of the Kurbono is complete without defect.

{THE EULOGIA) Again the prayer for the blessing of the bread 5. On the days of the holy fast of the XL days and on vigils after the kuddas, which ts 20 celebrated at midday during the fast and in the evening on vigils, let blessed bread be distributed among the people. And for this purpose we shall insert two prayers, one long and the other short: wf there be not opportunity for the long one, he shall read the short one. Only tf the bishop be present he shall bless the bread, and in his absence his deputy: if neither be present, then the priest who celebrates that 25 day or some other shall bless it. Accordingly the servant of the church must prepare bread, divided into a sufficient number of portions, in a plate of silver or brass or some other metal and present it to be blessed The priest] _ Glory be to the Father and to the Son and to the Holy 30 ‘Ghost who hath stretched out his right hand and blesseth this ‘bread which is set upon our hands by his grace and his abun- ‘dant mercies for ever [The people) Amen 35 [The priest] O good dove and sustaining all flesh, o Lord, who civest food to thy servants 1N the fairness of the sEAsons, stretch out, -o God, thine invisible right hand, bless [>] this bread in thine

pa aa ga a a

110 The Syrian Rite

holy name and cause thy satiety and thy blessing and thy nourish- ment and thy fulness to abide therein so that it may be to us and to all who receive and partake of it for the sustenance of the body and for the pardon and healing of the soul and for

5 provision for the journey of the way everlasting and for thanks- giving and praise and for the glory of thine holy name for ever

[The people Amen The priest)

10 The power of the Father and of the Son and of the Holy Ghost come and descend upon this burc*tho and bless it. [>]: and upon him that giveth it and upon him that receiveth and upon all that have laboured and have partaken and are par- taking in it be the mercies of God in both worlds for ever and

15 ever

[ The people] Amen [Another prayer

May the grace of the Holy Trinity come from heaven and 20 abide upon this > > > burc*tho: and upon them that give it and them that receive it and them that minister it and all that have partaken and are partaking in it be the mercies of God in both worlds for ever and ever The people 25 Amen

Then the bishop shall take a piece and eat it and distribute portions to each of the clergy: but tf the bishop be not present then each of the priests shall take a ies: in his hand saying

Grant us, o Lord God, by this burc*tho pardon of offences

30 and remission of sins

And the priest who takes last shall distribute to the rest of the clergy and then one of

the deacons shall distribute the eulogia to the people}.

Nore. P. 104 1. 23. The following, found in the Maronite text (Assemani Cod, iit. t.v p.213) with different opening words, seems to be the continuation of the deacon’s invitation: ‘ after being accounted worthy and receiving the body and

the blood of our Saviour, the mystery and the earnest that passeth not away — nor faileth. Pray we then that it abide in us in purity and for our part guard ~ we it in integrity and holiness. To him be glory, the good Lord who hath ~

accounted us worthy of this spiritual gift.’

iat et Re

| ; |

eae | SEGYPTIAN- RITE |

II. THE EGYPTIAN RITE

1. Pp. 113-143. THE GREEK LITURGY OF S. MARK. The textus receptus (Paris 1583) as corrected by Dr. Swainson from Vatican. MS. graec. 1970 (The Greek Liturgies Cambr. 1884, pp. 2-72, codex Rossanensis xiith cent.) The additions are from (1) the greek passages of the coptic text, Assemani Cod. “iturg. eccl. univ. Romae 1754, t. vii append.: (2) Giorgi Fragment. evangelii S. Johannis graeco-copto-thebaicum Romae 1789, p. 353: (3) the Messina kontakion of S. James (cp. Swainson op. cit. pp. 310-314 col. 1): (4) Dr. Swainson’s 2nd and 3rd columns, pp. 66-69, being the votulus vaticanus (A.D. 1207) and the back of the Messina £ontakion (xiith cent.): (5) the greek Egyptian S. Basil and S. Gregory in Renaudot Lzturg. orient. coll. Francof. ad M. 1847, t. i pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth cent.).

2. Pp. 144-188. THE Coptic LITURGY OF S. MARK OR S. CYRIL. Translated from Bodl. MS. Huntingt. 360 (copt.-arab. xiiith cent.) ff. 4-48a, 201a-204a, 53-60a, 207a-226, 86 sq., 227-286a, 109a-117a, 286-295a (alternative forms being omitted). The passages in simple square brackets are from the Liturgies and the Deacon’s Manual published in Cairo in 1887: those in numbered square brackets from (1) Assemani ~. s.: (2) Bodl. MS. Marsh 5 (copt.-arab. xivth cent.). The lections and psalm (for the 6th day of the 7th week of Lent i.e. the friday before Palm Sunday) are from Bod/. MS. Huntingt. 26 (xiiith cent.).

3. Pp. 189-193. THE ANAPHORA OF THE ETHIOPIC ‘CHURCH ORDINANCES.’ Translated from Ludolphus _Hist. a@thiop. comment. Francof. ad M. 1691, pp. 324-327.

4. Pp. 194-244. THE ETHIOPIC LITURGY OF THE APOS- TLES. Translated from [A] Brit. mus. MS. Or. 545 (A.D. 1670-75) ff. 24-54, with corrections and some variants from [B] Or. 546 (1730-1737), [C] Or. 547 (1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202 (1756-1769). The text of the “zsagion p. 218 is from Dillmann Chrestomath. aethiop. Lips. 1856, p. 46; the addition on p. 242 from Fabricius Cod. afocr. nov. test. pars iii, Hamb. 1719, p. 250. The lections and psalm (for the 6th day before the Sabbath of Palms i.e. the friday before Palm Sunday) are from rit. mus. MS. Add. 16249 (modern copy of MS. of unassigned date).

1. THE LITURGY OF SAINT MARK

H OEIA AEITOYPIIA TOY ATIOY ATIOZTOAOY KAI EYATTEAIZTOY MAPKOY MAOHTOY TOY ATIOY TIETPOY

CENARXIS) Edxy Acyopévyn év TO Stakovixg *O Stdkovos "Em! mpocevxny ordbnre 5 tepeds 5 Eipnyn racw 6 Aads Kai r@ mvevpatt cod 6 Sidkovos TIpovevéacbe 10 & Aaés Kupie €dénoov, Kipie €dénoov, Kipie €dénoov & Se tepeds evxerar tHv edx iv Tavryy Evxapioroiper kal imepevyapiorodpév cor Kipue 6 Ocdc qpav 6 mathp Toy kypioy Kal eof Kai cwrtpoc: Aman *lHcoy Xpictoy kara mdyra kal dia mdvrov 15 kal €v maow ri éoxémacas éBonOnoas dytehdBou mapiyyayes fads tov maped- Odvra xpdvov ris (wijs jpav Kal #yayes huas ws ris Gpas tavtns déiooas maw Tapactinal EN@MON cov én TON@ dri@ cov apeow airodvras Trev dpap- Tidy judy kat iacpdy mwayri rH Aa@ cov. Kali SedueOa Kal mapakadodper ge diravOpore dyabe dds jpiv thy ayiay jpyepav tavrny Kal Gravra Tov xpdvor 20 THs Cais jpav émrehéoat dvauapritas peta mdons xapas byelas awrnpias Kal

I

114 The Egyptian Rite

mavros dyvacpod Kal Tov cov pdBov. mavra b€ POdvoy, mavra PdBov, mavra metpacpdy, wacay caravikiy evépyeay, wacay movnpay avOporev émBovdry éxdiokov ad’ jpav 6 Oeds Kal amd ris dyias cov Kabodtkhs Kal dmoorohikis éxkAnoias’ Ta KaAd Kal Ta cuphéeporta Hulv émiyopnynooy kal et Ti wot Hudpromey €v Adyo 4} epyo 4 Kara Sidvoray od ws dyabds Kal PitdvOp@ros mapideiv karafiwoov Kal mH érkaTaAimHC Huas 6 Oeds Toyc éATIzONTAC Emi COI MHAE €ICENEFKHC HMAC €IC TIEIPACMON AAAA PYcal HMAC ATO TOY TONHPOY Kal €k TOY Epyeav avrov* xdpite kal olxtippois kal didavOpwmria tov povoyevods cov viod

or

éxpovas 10 &” of [kai] pe® of got i AdzZa Kai TO KpATOC atv TH mavayio Kai ayaO@ Kai Cooma vou mvevpatt viv Kai del Kal €ic TOYC AIMNAC TON AIMNON & Aads * AMHN. *O tepets 15 Eipnyn waow & Aads Kal r@ mvevpatt cov & StdKovos Ilpocevéacbe imép tov Baothéws 20 6 Aaés Kupte €hénoov, Kipte édénoov, Kupie €AXénoov & Se tepeds Eredxerar Aécnota Kypie 6 Oedc 6 TantoKpatmp 6 TlatHp TOY Kyploy Kal BEoy kai cwThpoc AMON lHcoy Xpictoy, Sedueba Kai mapaxadodpev oe tov Bacidéa nua 25 ev eipnvn kat AnApeia Kai Aikatocyny ScapvAakor* Kaburdrafoy aitr@ 6 Oeds mdvra €xOpoN Kai TOAEMION, EmMIAABOY OTrAOY Kai Bypeoy Kai ANACTHO! e€ic THY ~ BOoHOEIAN avrov, dds ait@ 6 Ceds vixas, eipnuka ppoveiv [pds] nuas Kal mpds TO dvopd gov Td dyoy ina Kal Hueis EN TH yaAnvdrnTt TOV NuEpOy aYTOY HPEMON Kal HCYXION BION AIAT@MEN EN TIACH EYCEBElA Kai CEMNOTHTI” xapere Kal olkrippois 30 kal didavOparia Tov povoyevots gov viod éxavws 80 od Kat ped od cot [i] Ad2Za Kai TO KpAToc odbv TO mavayi@ Kal dyab@ Kai (woroig cov mvevpart viv kal det Kal cic TOYC AIMNAC TON AIMNWN & Aads 35 "Amin. “O iepets Elpnyn maow & Aads

Kal ro mvevpate cod

i tie hs haa

oo

a7 es

Pit ite eee aan

cn

The Liturgy of St. Mark 115

& Sidkovos IIpovevgacbe imep tov mara kal Tov emiokdrov g & Aads Kupie éhénoov, Kipie éhenoov, Kipie edenoov 6 tepeds 5 Aéecnota Kypte 6 Oedc 6 manToKpaTwp 6 TaTHp TOY Kyploy Kal BE0Y Kai C@THpoc HM@N IHcoy Xpictoy, dedueOa Kal mapaxadodper oe pirdvOpare ayabe roy dyiwtaroy kal pakapi@rarov kal dpytepéa yay mdamay rov 6. kal Tov do.@taroy émicKxoroy tov 8. ouvtnpdv cuvrnpyncoy nyiv avrovs ereat ToAXois, xpévots eipnvixois éxrehodyras THv bd cod eumemiorevpEerny dyiay apxLepaotvny 10 kara 7d Gyoy kal pakdpidy wou OéAnpua, GPOOTOMOYNTAC TON AOFON THC AAHOEIAC, avy raow dpboddgas emoxdras mpecBuréepors Siaxdvors trodtakdvas avayvoc- Tats Waddras te kat Aaikois, atv mavti te wAnp@patt Ths dyias Kal pdvrns KaOodixns éxkAnoias, elpnynv kal wyeiay Kal cwrnpiav adrots xapifépevos’ ras dé edxds airav ds mowdow tmép nuav Kal pets brép adrav mpdode~at Kupre 15 eis T6 Gytov Kal érovpamoy Kal AoyiKdy Gov bvotacrnpiov, mavra S€ €xOpdv THs dyias gov éxkAnoias Kabuméragov YO Toyc TOAac avT@v EN TAyel’ xdpiTe kal oixtippois Kal @idavOpwria Tod povoyevois vou viod Expovws d:? ov Kat pel od gol 4H AdZa Kai TO KpATOC ov TH mavayi@ Kal ayabd Kal 20 (worog cou mvevpate viv kal del Kal €iC TOYC AIMNAC TON AIMNON 6 Aads *AMHN.

{MASS OF THE CATECHUMENS) {THE LITTLE ENTRANCE) 25 *O tepeds Eipyyvn mwaow & Aadés Kai 76 mvetpatt ood & Stdkovos - 30 "Emi mpocevxiv ordOnre 6 Aads Kdpie €Xénoov & Se tepeds éwevxerar etx} Tis eiodSou Kal eis Td Ouplapa 35 Aéomota Xpioré 6 eds jpady 6 tiv Swdexddorov Aapmrdda tov dddexa amoarodwy éxdreEdpmevos Kal EZaTIOcTEIAaC aYTOYC b ee

10,

116 The Egyptian Rite

év dA@ TH KOCM@ KHPYZal Kal AIAAZaI TO EYarréAION THe BaciAeiac Gov Kal BEPATIEYEIN TIACAN NOCON Kal TIACAN MAAAKIAN EN T@ Aad \ > ’ > ‘ ’ > a ‘ > X > ” U KQ@L EMMYCHCAC EIC TA MPOCOTIA AYTMN Kal €l7T@V AYTOIC A&Bete TInefma Arion Tov mapadKAnTOV" AN TINWN AdieTe TAC AMAPTIAC

>

AMEWNTAI AYTOIC, AN TINDN KPATEITE KEKPATHNTal’ OUT@S Kal S43 ~ Q t4 4 > a , SES", lod ep pas tods mepieactnkéras Sovdovs gov ev TH eicidw Tijs iepoupyias tatrns émiokémovs mpeaBurépovs Stakédvous ava- yvooras ddTas Te Kal Aaikods ody TavTl T@ TANPOpate THs ES ~ ‘ 3 ~ > ? 4 tA € ~ ayias Ka0oduKns Kal amoorToAlKhs eExkAnoias’ picat npuads Kidpie amd dpads xal xatdpas kal dd dvabéparos kal decpod kal adhopicpod Kal éx THs pepidos Tod dvytixepévou Kal Kaed- PICON Hav Ta xEeiAn Kal Tiv Kapdiay dd TANTOC MOAYCMOY Kal dad mAcHC padioypriac iva év KaBaps Kapdia Kal Kabapo I & 2 4 X ig ~ > 2 ‘ > ' guvedort mpoopépwpév cot Td Oupiapa Todro cic dcmHN EYWAIAC Kai eis dheoiv dpapTi@v hudv Kal mavTds Too Aaod cour xapitt kal olkrippois Kat giravOpwria tod povoyevois cou viod éxpovas dv 08 Kal pel ob col 4 Adza Kai [10] Kpdtoc adv TO Tavayio

S

Kai ayal@ Kai (wore cov mvedpart viv Kai del Kal eic

20 TOYC AIBNAC TON AIONODN

bd ce

30

& Aads *AMHN,

“O Sidkovos "OpOot

Kal WadAovow 76 ‘O povoyevns Lids kat Adyos Tod Ocod aO0dvaros bmdpxov KatradeEduevos Sia THY hueTepay cwrnpiav capKobjvat éx THs aylas Oeordxov Kal devrapbévov Mapias atpéntas évavOpworijcas

oravpwbels te Xpiort 6 Oeds Oavdtw Odvatrov Twarhoas

ee ere wy OU

RO I ie eh ee:

a

~< =

en nace

‘The Liturgy of St. Mark 117

eis ay THS aylas TpLddos , ~ \ ‘ gh SD Pape A 4 ovvdogagouevos 7G Ilarpi cai to dyiw Tvedpari caoov nas

kal ylverat 4 elcoSos tod evayyeAlov. Kai Aéyer & StdKovos 5 "Eni mpocevxiy ordOnre & tepevds Eipnyvn wéow 6 Aads Kai 76 rvetpartt cot 10 & Stdkovos "Eni mpocevyny ordOnre 6 Aaés Kipie €Xénoov & tepeds evxerar

15 evx7} ToD Tpicaylou

+. > a an Aéorora Kipye “Inoot Xpioré 6 ovvaidios Adbyos od > vA ? € ? Q ~ , \ ’ \ avdpxouv Ilarpés, 6 Kal’ Hpds yevdmevos Kata TIANTA yopic c ' > Ss 4 an 7 € Py 9? gt > @ > i » Amaptiac éml owrnpia rod yévous hud, 6 e€amoaTeiAas Tovs dylovs cov padnras Kal dmoordAovs KHpfZal Kal AIAdzZaI TO 20 €YarréAION THC BaciA€lac wou Kal OepatreyeIN TIACAN NOCON Kall a U > o r . > eam,8 XN ~ lA > ’ TIACAN MAAAKIAN EN TM AdW TOV’ AUTOS KAL VUV déomora €Zam10- CTEIAON TO OC coy Kal THN AAKOEIAN COY Kal KaTavyacoy Toyc OmOadmoye Tic AlaNolac Wua@y els KaTavénow Tov Oeiwy gov Aoyiwy Kal ikdévwoov huds akpoatas abtav yevérOat Kai 25 la MH MONON AkpoaTdac @AAG Kal TroIHTAC Adroy yevopuévous eis 7d KapTrooprical Kal Trolfical Kaptroyc AraboYc ava TPIAKONTA Kal EZHKONTA KAl EKATON OT@S KATAZIMOBM@MEN THC BaclAElac Tay ovpavav EK>OVwS c a c U Kal TAYY TPOKATAAABETOCAN HMAC OF OIKTIPMO! coy KUpLe *1é Aads 34 7 Kipie ehénoov, Kipie edénoov, Kipie édénoor|

118 The Egyptian Rite

éxovws od yap ef 6 edayyediopis corip Kal pidAag tdv yey Kal Tav copdrov hpav Kipie 6 Ocds Kai col tiv ddgav Kal rhy evxapiotiay Kal Tov tpicdytov bpvov dvaméuropev TG Iarpi sKxal To Tip kal 76 dylm Ivedpati viv Kai dei Kal els Tovs

aiavas TOV aidvev

“Arioc 6 QOedc, Srioc icyypéc, Srioc aOdvaros

10 €Xénoov pas.

(THE LECTIONS) Kai pera tév tprodyrov oppayifer & tepeds tov Aadv Aéyov Eipjvn waow 6 Aads 15 Kai 7 mvedpati cod etta 76 II pécyopev O ANMOXTOAOS. O fMPOAOTOZ TOY AAAHAOYIA. 20 Ot Stdkovor kata fyrov Aéyouor Kvpte evAdynoov & ftepeds Aéyer ‘O Kiptos eddoynoe Kat ovvdiaxornoe tpiv rH abrod xdpurt viv Kal dei Kai eis ToUs al@vas TY ai@ver. 25 ‘O tepeds mpd trod evayyeAtou BadAcr Ouplapa Aéywv otTws Ovpiapa mpoodépopey EnwmiONn Thc driac AdZHC coy 6 Beds, 6 mpoadeEdpevos eis TO Ayiov Kai brrepoupdviov Kai voepoy gov Ovoiacripioy avtikatdmepov hpiv tiv xdpw tod dyiov cov mvevparos’ drt evAoynpévos bmdpyxes Kal col riv Obgav dvaméeu- 30 mowev TO IIarpi kal ro Tid kai 76 dyio Tvedpart viv Kai

+ Te, | \ > 4 IA ~ 37 QEL KQAL ELS TOUS ALWVAS T@V ALOVOV.

The Liturgy of St. Mark 119

*O BSidkovos Ste péAAer eitretv Td edayyéArov Aéyer

Ktipie edrbynoov

& tepevs

‘O Képws evdoyjoa Kal evicytoe Kal dkpoaras pas

Toijoe Tov aylov abrod evayyedlov 6 On eYAorHTdc Oedc viv 5

a) a A Kai dei Kal €ic TOYC aiMNaC TOV alévev, AMHN 6 SidKovos

? Pee: , we Re b) 4 SrdéOnre dxovowpev Tod aylov evayyedlouv

6 tepeds

Eipjvn wéow

10

6 Aaéds Kai 7@ mvedpati cob

wai Aéye. rd EYATTEAION.

«MASS OF THE FAITHFUL)

{THE PRAYERS) 15

*O Stdkovos tiv cuvamThy 1? Emi mpocevyjiy ordOnre IIpocetéacbe trép tHv av- tov’ mpoocevéacbe trrép TaV voootvtav' mpocevéacbe trip Tav dmrodjpev 6 Aads Kdpie €Xénoov IIpocedéacbe (1) trép Tov dyabav dépwy Kal Tar Kapmav THS ys (2) brép Ths ouppétpou avaBdoews Tév twotapiov bddrev (3) brép Tav ayabay beTov Kal

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Tovs vocotvras Kipie rot Aaod cov. émiokepdpevos EN €AEEl Kal OIKTIpMOiC Laat

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(1) Tovs dyabods terods Kardmeprpov él rods xpi fov- 25 Tas Kal émideouévovs témovs (2) Td mrordmua bdara dvéyaye emi TO méTpOv avT@Y KaTa THY anv xépwv (3) Tods Kaprovs Ths yns av{noov els ctrepma 30 Kal €is BEPICMON

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Kupie édéqoov |

The Egyptian Rite

Tiv Bacireiavy tod dotdov gov dv édixaiwoas Baoiredver aS ~ ~ 5] } EAS oi \ éml THS ys & eipyvn Kai > U \ UJ ») ANAPEIA Kal AIKAIOCYNH Kal yarnvornte diapdrAagov

Tiv tamewihy Kat édeeviy kal dirdxpiotov mobdw Tavrny pica adtiv 6 Oeds dd rimep@n TIONHPON, &7r6 ALjod Aoipod Kai émavactdcews eOvav as Kail Nineyl Tic TdAewe eceicw Ort EAEHMWN Kal OIKTIDMON € Kal > ey > \ U > ie apvnoikakos €T1! KaKkiac avOpe- Tov. od dia Tod mpopHrov

? > a gov Hoaiov eimas ‘Yrepacmiad Ymep THc mdAEwWC TAaYTHC TOF

“a > ay > > \ ‘ ‘ C@CAl AYTHN Al EME KAI Aid 61d

l4 ‘ ~ Ff deducba Kai mapakarodpév ce

AayelA TON TIAidd moy'

pirdvOpore dyabé Ymepdcticat THC TOAEWC TAYTHC AIA TOV padptupa Mépxov riv trodci~avra npiv

kal evayyeAoTHV OAON THS CWTHPIACc’ XaplTL Kal oikTippois Kal diravOpwria Tob povoyevods cou viod

éxdavws

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dc’ od Kai pe ob ool ii

AdZa Kal TO KpATOC ody TO travaylo

‘1.9 “ s ig vA ~ a \ > ‘ kal aya0@ Kai (wore cou mvedpati viv Kal del Kail eic TO\C

AIMNAC TON AIMNON,

‘O Stdkovos

“Apéat

kai Aéyovor tov ETIXON.

oe, Vs

The Liturgy of St. Mark 121

‘O Stdkoves héyer tds yy’ [TI pocedgacbe brép rijs eipjyns tis dylas povns KaborArkhs kal adrooronKhs dpboddgou rod} Ocod éxxAnoias | & tepeds éredxerar , , c A c ‘ c \ tal '

Aécrrota Kypie 6 Oedc 6 TaNToKpATw@p 6 TATHP TOY KyPIoy HMON “lHcoy Xpicto?, dedueOa Kal mapaxadodpév oe THN €€ ovpavod eipHNHN BpdBeycon Taic ardvT@v hua@v KapAiaic GAAd

\ ~ ? ? X\ eee a ¢ fo 7 kal Tod Biov rovrou Thy eiphyny hiv ddpnoat

116 Stdkovos IIpocevdéacbe trép rod apxiepéws Huay mdma aBBa Tod 6, Tana Kal maTpldpxov Kupiov adpxlemioKorou THs meydAns morews “AdeEavdpias kal tov dpO0ddéwr Huay émioKdrreov & tepevs]

Tov ayiérarov kal pakaplétatoy iuav mdtrav Tov 6. Kal Tov dolératov Huey émioxoroy Tov 8, cuvTnpey cvvTnpnoov piv avTovs treat ToAXois, xpbvors elpynyiKois ExTeAodvTas THY bro cov éumemiorevpévny adyiav apxlepwotvny KaT& Td &ylov Kai

iA 7 , 2 n \ ' cal > ' -Pakaplov cou OéAnpa, OP8OTOMOYNTAC TON AOFON THC AAHOEIAC, adv maow dpboddgos émioxérrois mpeoBuTépois Staxdvois w7ro-

ro ‘ “~ ~ dtakovois dvayvéoTais WdATals, ody TavTi TS TANPOpaTt THS ig 7 > Soy ~ > ¢ ayias KaboXiKhs Kal dtroorToALKhs exkAnoias

116 Stdkovos IIpocedEacbe trép ths aylas éxxAnoias tatbrns Kal Tov cuv- eXedoE@Y 1) UOV 5 tepeds |

Tas émicvvaywyas huav Kupie edd\b6ynoov, dds atras dxo-

bTos Kal dveumodioras yevérOar Kata Td aytdy cov OédrAnpa’

~ wn ~ ~ > ~ oikovs evxav, oikovs evAoyl@v Huiv Te Kal Tois ped Has dovAos cou eis Tov aid@va Sdépnoa. ézerépenti Kypie kal

5

20

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70 dvopd cov Tb &yiov Tov O€ Aadv cov Tov moTiy Kai 6p06-

dogov evAdynaov, moinooy ad’rov eic yiAlddac Kal mypiddac Kal

122 The Egyptian Rite

py) Katicxton Odvaros apaprias Kab’ huey pyndé Kata tavros ToO aod cov’ xdpitt Kal oikrippots Kal giravOpwrig Tod

provoyevovs cov viov éxdaves ? A ‘ » S.8 A 5 6’ ob Kal pel of col A AbZa Kal TO KpATOC ody TO Tavayio ‘ > “~ \ “~ a“ > kal aya kal {woroi@ cov mvevpart viv Kal del Kal eic ToYC AIDNAC TON AIMNON & Aads

> AMHN.

e@ (THE GREAT ENTRANCE)

‘O tepets Eipjvn réow & Aads Kai 7 wvebpatt cob TS & SidKovos Brémete py Tis Tdv KaTnXovpEevor, Kai WaddAovow *O tepeds BadrAcr Oupiapa eis THv Of as xepouBlp pvoTtKos elooSov Kal evxeTar

Kupte 6 beds jpadv 6 NANTON ATpOc- AcHc Kat AECTIOZMN TACHC KTICEWC, mpoade&a To Ovpiapa tovro €& avakiov poo goovTes macav Thy Biw- xetpos mpoopepspuevoy Kal tis mapa cob eddoyias avras Has dgiwoov’ ov

> 4 ‘ a “ eikovifovTes. Kal TH (worrol@

iA \ a cr 20 Tpidd. Tov Tpladylovy Upvov

Tikiy amobdépeOa pépiuvay aS §. 4? fe ag oa oe

‘ sa Shot ‘ yap ef 6 dytagpos nu@y Kat Gol THY Tov Baoiwéa TeV bdAwY UTo0- déEav kat Thy ebxapiotiay dvaréuro- deEdpevor Tals dyyediKais do- pev TH Uarpi cat rh Yip xal rh dyi

Tlvevpare viv kat det Kal eis rovs alavas 25 patws dopupopovpmevov Taégeoty, -

"AdAndovia,

TOV alover, apny. Kai eicépxovrat ta Gyta eis 1d Ouciacrhpov Kal 6 tepeds edxerat oUTWS

©

“Arie Yyicte oBepé 6 EN Arioic ANatrayOmeNnoc Kupie adros pas ayia- 4 Lea ec a “~ ~

gov Kal dgiwoov nas rns poBepas iepwovvns Kal mpoodyaye Hpas To tysio gov Ovotacrnpio pera TACHC cynelAticewe Ara@fic Kal KA@APICON

~~ oa e “9

eR ee

Neh aie We

ioe Sa

The Liturgy of St. Mark 123

hpavras kapdias ad TANTOC MOAYCMOY,

* macay aicOnow movnpay éxdiwfoy ag’ Hpav, dylacov Tov vody Kal tiv Wuxny kat Ods piv tiv tay dyiev matépev hpav émredeiv Aatpetay pera PdBov 5 gov éZIAACKOMENOIC TO TIPOCWTION wou did mravtds’ od yap ef 6 evdAoyay Kal ayidgov Ta ovpmavra Kat aol THY dd£ay kal thy edvyapioriay avarréuropev tT Ilarpi cal t@ Yio xai r@ dyi@ to TIvedpars voy kat dei kai els rovs ai@vas Tov aldvev. dpnv.

{THE KISS OF PEACE) *O Stdkovos >Actracacbe AAAHAOYC [én DIA Mati brie | 15 & tepeds edxtv Tod domacpot Aécrrota Kypie trantoKpdtop ovpavébev eémiBreyroy emi tiv > M n ege SA. , 4 ‘ ~ A ? r 4 ‘ekkAnoiav cov Kal éml mévta Tov Aaby cov Kal Tay 76 TroipmyLoy cov kal cacov mévras npads tovs advagiovs SovAovs cou, Ta - ~ lon b] 7 a Fa ey’ ‘\ \ er Opéupara THs ofs ayéAns, kal ddpynoa Hyiv THY ohv Eipqyny 20 kal tiv ov aydnny kal thy ohv Bondeay Kal KaTdreprpov huiv THN Awpedn TOY mavayiov cov TINeyMaTOC dws EN KabapA KapAiA Kal CYNeldHcel draOF Actracw@mesba AAAHAOYC EN IAHMATI bri@, pt) €v AdAW, py €v YrroKpicel, pi) Tiy Tod aAdXoTpiov vs , b] \. 2» Pi 2 , ee. , KEKTNLEVOL Tmpoaiperty GAAG AM@MON KAI ACTIIAON, EN ENI TINEY- 25 MATI, EN TH CYNA€CM@ THC EipHNHC Kal THC 4rATIHC EN COMA Kal a a b] n , A \ > ’ > a2 , n CN TINEYMA, EY MIA THICTEL KAD@C KAl EKAHOHMEN EN MIX EATTIAL THC KAHCE@C 7UOV SWS KATANTHCWMEN OI TIANTEC Eic THN Oefay Kal dmrépavrov oropyjv' év Xpicte Inood to xuplo jar pcb’ ob p Topynv’ ev XpiotG Inood ro xvpio jpav pel’ ob evAoyntos «ef ovv TO Tavayio Kal aya06 kal D yn v 74 yio Kal aya0@ Kal (womrol@ gov 30 mvevpati viv Kal dei Kail eis Tods al@vas TéY aidver. Etta 6 tepeds BédAre Ovplapa A€yov ’ ? a > , ' ‘ 3 ? ‘ Oymiama mpoopéperar TH OndmaTi cour avadrngdOjrw 7) debpueOa Ex TOY TrEVLxpOY XELpOV Hudv TGV duapTwAdY «Els TO

124 The Egyptian Rite

€ 2 ia 4 > > \ > U > e 4a Urepovpdvidy cou OvotacrHpiov cic 6cmMHN EY@dAiac, els Aacpoy mavTos ToD aod gov" drt coi Mpémel maoa Adz TIM Tpoc- Kivnois Kal evxapiotia to Ilarpi cai 76 Vid Kal 76 dyio 7 X@p * r gt Pays ITvetjpart viv cai det Kal cic ToYC AIBNAC TAN AlONON,

5 {THE CREED) Kai peta tov domacpov éxdwvet & Stdkovos IIpocpépewv xara tpémovs ordOnre. ‘O tepeds odpayifwv rods Sickous kal Ta tornpia éxdwvet ITioredw eis Eva Ocdv Ilatépa mavroxpdropa Kr Io kal Sav Aéyy & Aabds §=kKal capkobévra ex IIvetpatos ayiov {5 tepeds) moet oravpiv’ Kal oravpwbévta tmép hua@v Kal wéadw odpayife’ Kal eis 7d IIvedpa 7d ayiov, *O BtdKovos "Eni mpocevx}y ordOnre 15 & tepeds Eipivn waow & Aaés Kai 7@ rvetpart cob & Sidkovos 20 IIpocedéacbe trip tov mporpepovrov & tepeds A€yer edxijv THs mpolécews Aéonota "Inoob Xpiort Kvpie, 6 ovvdvapyos Aédyos rob avdpxov Ilarpés kat rob dylov IIvedparos, 6 mérac dpyiepeyc, 6 Aptoc 6 €k TOY OYpaNnoy KaTaBac Kal dnarardn &k meopac THN 25 ZOHN HuOY, 6 Sods EavTdv AMNON ASM@MON Yep THc TOY KOcMoy zwfict dedueba Kal mapaxadroduév oe Képte giddvOpwre éni- anon TO Tpdcwmdn coy émi TON ApTov TodToy Kal émi Ta ToTnpia Tadra & % mavayia tpdmega brodéxerat Ol’ dyyeAdtKhs Aettoupyias Kal dpxayyehikhs yxopooracias Kal leparixis 30 Lepoupyias eis onv dbgav Kal dvaxawiopoy Tov hpeTepav Wuxav’ xdpite Kal oixrippois Kal giravOpemia Tod povoyevods

The Liturgy of St. Mark 125

gov viod &:’ ob Kai pe® of cot [Fi] AdZa Kal TO Kpdtoc adv TO

7 . a “ \ “~ 4 ~ Tae om, | \ mavaylo Kal dya0@ Kal (word cov mvedpatt viv Kai del Kal GIC TOYC AIMNAC TON AIMNWN.

(ANAPHORA) {THE THANKSGIVING) 5 “‘Opotws cal peta tiv miotw odpayifer & tepeds tov Aadv éExpwvav “O Kypioc Meta TANTON & Aads Kai metd tof tNeymatoc cof & tepevs 10 "AN® Hu@v Tas KapAlac 6 Aads “Exopev mipoc tov Kupiov

& tepeds Eyyapicticamen T@ Kypiw 15

6 Aads

"Azion Kal dikatov & StdKkovos ITerdoare

& tepeds dpxetar Tis dvadopas 20 "AdnOds yap d216N éctin Kal dikatoy dovdv Te Kai TIpéTION Kal Tais huerépais wWuyais émwpedts 6 dn Aécttota Kypie Gee ITérep travtoxpdérop cé ainein ot dyveivy col evyapiorety col AN@OMOAOrEICOal vUKT@p Te Kal Kal Hpuépay adkararavoT@ orématt Kal dovynros xeldeot Kal dowwmito Kapdig, col TH

iS}

5 , \ > \ ‘ x. 23 an > & ” \ » SER a TIOIHCANTI TON OYPANON Kal T& Ev TH OVpave@, THN Kal TA EN TH Yh, Paddccac THrdc WoTapovs Aiuvas Kal TANTA TA EN AYTOIC, \ -_ ’ x ” > IQ7 bey ‘ 2 GOL T@® TOIHCANTI TOY ANOPOTION KAT idfav €iKONA Kal Kae ¢ ’ ec ° OMOI@CIN @ Kal éxapiow THN éN Trapadeicw TpypHn’ mapaBdvra dé avrov oyy Yrepeisec oYAE érkaTéAiTIEc_ayabe GAAA TAAL 3q dvexadéow Oud vopov, éradaydynoas dia mpopyntar, advérracas

ST PE PT ae rns

126 The Egyptian Rite

kal dvexaivicas Oia Tod dpikTod Kai (worroiod Kal ovpaviov pvotnpiov rovrov, mANTA O€ ETroiHcac dia Tic chic codiac, TOY MwrTdc TOY AAHOINOY, TOD povoyevods gov viod Tob Kupiov Kai ~ \ ~ ~ > ~ nm ’ e A x > ~ ‘ Geod Kai cwripos juav Inood Xpicrod dt’ ob col odv abt@ Kai 5 ayio IIvetdpar. edxapiorobytes mpoopépomev THN AOPIKHN Kal > 7 ' “A s UA nt , A dvatpaKkTov \aTpelan TavTHY Hy mporpéeper vor Kipie wdévta Ta + > ‘ > a €, 2 ‘ lA ba ee S €Ovn Amd ANATOA@N HAIOY Kal Hexpt AYCMON, &7ro0 dpkTov Kai 4[ wéxpt| weonuBpias, Sti méra TO GNOMA Gov EN mG&ax TOIC EONECI Kai EN TIANT] TOT OYMiama mpordéepEeTat TG GNOMATI TO ayi@ \ ' ’ b 4 ‘ 4 10 TOU Kal BYCIA KaBapd, ErlOvala Kal mpoopopd. {THE INTERCESSION > Kai debpucOa wal mapaxadodpéev ce gpirdvOpwre ayade pvjocOnri Kipie ths ayias Kai poyns KabodKns Kal dirocro- Aikyjs éxkAnolas tis dnd yhs mepdrov péxpt TOV TIEPATWN 15 QUTHS, MadvT@Y TOV adv Kal mdvT@Y TOV TroLmviwy goU ‘ ~ 4 ’ a A THN €€ ovpavod eipHNHN BpdBeycon Talc amdvtov huey Kap- Aiaic GAA Kal Tob Biov rovrou Tiv eipjynv hiv ddpnoat Tov Baoiéa, Ta oTpatiwtixd, Tos dpyxovtas, BovAds, én ‘4 eae ‘ Def € “~ 2 4 Rs: neous, yEelTovias, ElICOAOYC KAI EZOAOYC NM@VY Ev TaTH €ipnvy

20 KaTaKbopnoov

> ’

B a lod 2 ch ‘ X\ \ > 4 ’ a aACIAEY TNS EIPHNHC TV O7V EIPHNHN AOC HMIN © [TANTA rap

\ > 4 na

ATEAMKAC HMIN]' év dpovoig Kal dydmy Ktiical fimic 6 Qedc: €kTOC CO¥ AAAON OYK OIAAMEN, TO GNOMA COY ONOMAZOMEN’ (@O- 4 % A € lA ¢€ a X 8 YA tA troincoy Tas amdvtov huav wuxas Kal pi Karicxton Odvaros a5 dpaptias Kal Huav pnde KaT& mavtds Tod Aaod cov Tods vocodyras Kipie tod aod cov emioxedpevos én EEE! \ > a > ‘ ae + % + are) “~ a kal oikTipmoic tagcat ATécTHCON dt adbta@y Kal ad Hpdy TdcaNn ’ ‘ ’ sy a ~ > U 3g? EB NOCON Kal MdAaKiaN, TO TINEYMA THS AcbEeNciac e€éAacoy am aitav’ Tovs év paKkpols appwoThpact mpokarakepévous éfavd- 30 OTNTOV, TOYC YTIO TINEYMATWN AKADAPTWN ENOXAOYMENOYC tacat, Tous év dudakais 7 év perdddos 7) Sikats 7) Karadixats 7} €v é£opiais 7) mixkp& Sovrcia 7 opois Karexopévovs mdvrTas

*

The Liturgy of St. Mark 127

éAénoov, mavras éXevOépwoov’ Sti cy 6 GEdc HuaY 6 AYWN TOdS TIETTEAHMENOYC, 6 ANOPODN TOS KaTEpparMEeNOYC, 4 éAmis TOY ATEATIICMENDN, 1) Bondera tov aBonOjTav, 4} avdoTacis TOV menTaKkoTov, 6 Aiwhy Tov xEluagopévwr, 6 ExdiKos TOY KaTa- Tovouvpévov, maéon Wy xplotiavy OdABouévyn Kal epi- exouévn Ods deos, dds dveow, Sos avdrypv§w, addA Kal hudv Képie tas xara wouyiv vioovs tava, ras cwpartixas dobeveias bepdmevoov iarpt wuydv kal copdtev: émioxome dons cap- Kos értickeyal Kal lacat Hmdc Ora TOY COTHPIOY Coy

Tovds dmodnpioavras huav adedpovds 7} pédAdovTas arrodnpety év tavti tér@ Katevddwoor eire Sid ys 7) ToTapaey 7) ALpvaev 7) ddoimropiav 7 olovdnmote tpdmov tiv topeiay stro.obyTas, TavTas TavTaxod amokatdoTnoov els Aipéva evdLov, eis Aupéva goTHpLov, cUumAous Kal auvodoimépos av’ta@v yevécOat Karagi- waov, dmédos Tots oikelois attav yxalpovras yaipovoty, vytai- vovtas vytaivovow’ adAAG Kal huav Kvpie tiv mapemidnpiav tiv €v TO Bip todt@ aBrAaBH Kal adyxeluacrov péxpt Tédous diaptrAagov

(1) Tods sterods dyabods mAovoiws Kardmepwov emi Tovds xpygovras Kal émideopévovs Témous' edppavoy Kai ANaKAINICON TH KataBdoe adtéy To mpdcwr0N THe rric iva én Taic cTarocin AYTHC EYpaNoHceTal ANATEAAOYCA

(2) T& mworduia tdata dvdyaye emt 7d idtov pérpov avTor eUppavov Kai ANnakainicon TH avaBdoe adt@vy TO TMpdcwTION Tic rfc, TOYC a”AaKac aYTAc MEBYCON, TTAH@YNON TA PENNHMATO ayTHc

(3) Tovs kapmrovs tijs yis Kupie eddbynoov, odovs Kai axe- patovs jpiv diatipnoov, mapdornoov Hiv avrods eis crrépma Kal €is OepicmON fva éN Talc cCTATOCIN ayTHc eYdpaNéHceTal ANATEAAOYCA eYAorHcon Kal viv Kdpie TON cTréanon TOY énlayToY THc ypHc- TOTHTOC coy dia TOYC TTWYOYC TOY Aaoy Gov, did THY yHpaN Kal

on

30

e

aft DS

128 The Egyptian Rite

did Tov dpdanon, Sid Tov E€vov Kai did Tov TIPOCHAYTON, bc Has TIANTAC TOYC EATTIZONTAC ETT! CE Kal ETTIKAAOYMENOYC TO ONOMA COY A v4 < X 2 \ , »” ? U ‘ ‘ TO aylov’ O| yYa&P OPOAAMO! TIANTON EIC CE EATTIZOYCIN Kal CY AIA@C THN TPOMHN aYTON EN eYKalpia, 6 AIAOYC TPODHN TIACH 5 CAPKI TIAHPWCON Yapdc Kal eYpocyNHc TAC KAPAIAC HMON Na TANTOTE TIACAN AYTAPKEIAN EXONTEC TIEPICCEYWMEN eic TAN EprON radon ev XpicTe Inood t@ xupio huev _Bacide? TAN BaciAcyONTON Kal KYple TON KypleyONT@N, THY acihelav Tod SodAov cov Tod dpOoddfov Kai Piroxpiorou huov 10 Baciréws dv €dtkaiwoas Baciredery él Tis ys év eipjvy Kal AnApeia Kal Aikaiocyny SiapirAagov' Kabuméragoyv avtT@ 6 Ocds mdvta éy@pOn Kal TrOAEMION evpPdALéy TE Kal addddvdov" émiAaBoy GtrAoy Kal Oypeof Kal ANACTHO! e€ic T7Y BOHOEIAN avTod kal &kYeON POMAIAN KAI CYTKAEICON EZENANTIAC TON KATAAI@-

\ >

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The Liturgy of St. Mark 129 éxdaovos "Egaipérws tis mavayias dypdvrov evdoynpévns Seoroivns hpav Ocordkov Kai devrapbévov Mapias *O SdtdKovos Kupte edvAdynoov & tepevs

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Kai robrov révrev ras yuyas dvdrravoov Séorora Kipse 6 beds

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The Liturgy of St. Mark 131

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132 The Egyptian Rite

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The Liturgy of St. Mark 133

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The Liturgy of St. Mark 135

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136 The Egyptian Rite

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The Liturgy of St. Mark 137

& tepeds émevxerar

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The Egyptian Rite

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The Liturgy of St. Mark

6 Aads

Kidpie éXénoovr -

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IIvetpart Kai viv kai dei kai els Tovs apy kat 73 KOINQNIKON 74 fpépq].

10 aleovas TOV aidver,

21°O StdKovos ’OpOo0i peradraBérres Td Ociwv | 4 4 3 4 kal axpadvrov Kal abavatov 15 Kal gpixtav kal goBepav Kat émoupaviey puvotnpiov Tod adyiov cdparos Kal Tod Titov aivatos Tod peyd- dou apxiepéws kal Bacthéws 20 «pay “Inood Xpicrod, abt@ n~ - e ~ > TO KaTatidocavTt huas él Tao EevXapLoTHOwpEV

& Aaéds

25Ka0 éxdotny ipépay dpvov > 7 4 vd dvaméumopév cor girdvOpere ért TwT?p

4 Zz cages KoOopov

par |.

The Egyptian Rite

516 Stdkovos SuvdxOnre Kat eioédOere of Staxovor pet’ evraBeias] (Communion of the deacons) (Communion of the people)

kal Stav peradiSot tov KA‘jpov (7 Tov adv) A€yer

Sapa &y.ov tod kupiov Kai Ge0od Kal owripos jpyav “Inood X pioroo

kat eis TO trorhptov Aێyer

Aipa tipiov tod Kupiov Kai beod Kai awrfipos juav “Inood X piorod,

*(Kai peradovs A€éyer “Yyw@OuTt émi Toye OYpanoyc 6 Oedc Kai €tti TACAN THN FHN AH AOZa Coy Kal c ’ ia ‘ da 7 Baotrela cov Stapévet eis rods aldvas Tav alaver].

iy Mee ©

The Liturgy of St. Mark

14]

(FHANKSGIVING)

Kul pera 1d tAnp@cat A€yer & Sidxovos

"Emi mpocevyjv ordOnre

& tepeds

Eipjvn waéow

6 Aads

Kai 7@ mvedpati cob

& SidKovos II pocevéacbe *| irép rijs dgias

peTadH eos | & Aaéds

Kipie €Xénoov

*[ITepi trav afiwbévrov pera- AaBeiv aX pavTov

Tov aylwv Kal

‘ 3 4 kal d0avdtov kal €moupavioy pvoTnpiov & Aads

Kipie €hénoov

ITepi tis owrnpias mavtos Tob

Aaov 6 Aads

Kipwe €Xénoov ITepi rijs miorews Kal eiphyns ~ £ ‘4 ~ ‘ Ths aylas KaboArKns Kal bd “~ 2 4

ATOOTOALKHS EKKANGIasS

6 Aads Kupie €d€noor]

5 tepeds evxerat tiv edxapioriav Eyyapictoymen coi déozrora ’ c \ ¢€ ~ 2% A Kypie 6 6e0c Auavy ent TH peTadnpe Tav ayliwy axpdv- Tov abavdtov Kal érovpaviov gov pvotnpiayv av eéwKas Apiv emi evepyeoia Kal dytacue@ Kal r “A ~ ‘ ~ cworTnpia Tov Wuxa@v Kal Tov 7 € ~ ‘ l4 4 TopdTov huav Kai deducba Kai Tapakadovuev oe pirdvOpwre ayabe Koipte xd pica hyiv thy KOINWNIAN TOY aylou camaToc kal tof Tipiov aimatoc Tod fovoyevods cov viobd els miotw akaraicxvvTov, eis ArATTHN AN- ’ P ‘ YTOKPITON, Els ANC pOVIY Beo- B 7 él a oO ?) X aeBeias, eis amroTpomy tTavTos évavtiov, eis mepimroinow Taev évToA@v cou, els epddioy (wns > v4 > 3 ? > , alwviou, els aToAoyiay evmpoc- dexrov Thy emt Tob goBepod Biparos Tob xpiaTov cou

142 The Egyptian Rite éxhaovws & 08 Kal pe of col ti Adza kal TO KpAtoc ody TO Tavaylo Kal aya kai (worroim cov mvedpatt viv Kai del Kal cic TOYC AiNac TON AIMNWN 5 & Aaés ”AMHN.

{THE INCLINATION) 2(°O Sidkovos Tas xepadds tpdv emi eddroyias TO Kupiw xdivare| Io elra 6 tepeds orpéhetar mpds Tov Aadv Aéyov

“Avagé péyt i 7 Ilarpi ovvdvapye 6 TO o@ Kpare Td péytore Kal TO Ilarpi ovvdévapye 6 TO om Kpdret Tov

bi 7 s s , , \ \ > ‘ adnv oxvretoas Kal tiv Odvarov marhoas Kal TON icyypCN decpetoas kal Tov’ Addu éx Tdpov dvactioas TH OeoupyiKh cov duvdpe. kal gotiotikn alyAn THs ons apphrov OedrynTos* avros 15 O€omora Sid THs peTadrnpews To axpdvTov cov cdéparos Kal “~ 7 e ? a ‘ +7 ta \ Tod Titov cov aiparos é£amdarteiAov Thy aiparéy aou de~iav Thv wAHpy evrAoylav Kal mdvras pads edrASdynoov oikretpnooy

na 7 nA 2 ~

cbévwacov TH Ocikp cov Suvdéper Kal mepiehe ah Huav Thy KakonOn Kal dpaprdda capkikys émiOupias épyaciay, Karav-

‘\ \ ¢ “~ > \ ~ 7 lel 20 Yarov Tos vonTods Hudv dpOadpods THs TepiKEerpevns Copepas dvopias, cbvarpov pas TO TappaKkapioT@ Tov evaperTnTavT@V got avdd6yo’ drt did ood Kal odrv coi to Ilarpi Kal 7G mavaylio I[Ivedpuati mas ¥unoc mpéret TIMH KpAToc mpooKtynals

TE Kal EYyapictia voy Kal det Kal cic TOYC AIMNAC TAN Ai@N@N.

25 {THE DISMISSAL) *O Stdxovos Tlopeyecde EN eipHNH & Aaés "En dndmati Kypioy

The Liturgy of St. Mark 143

& tepeds Exgaovws “H drdnu tof Oeof Kat ITarpés, 4 yApic tof Tiod kypioy de npa@v *lucof Xpictof, H KOINWNIA Kal H Awped TOY mavarytou TIneymatoc en meTA TANTON Hua@v viv Kal del Kal els Tovs aidvas TGV aidver 5 6 Aaéds "Apny.

Ei to GNoma Kypioy eYAorHMéNon.

{IN THE SACRISTY) *O tepeds etixerar év TH Stakoving Aéyov lo A SR , A A > a , -~ , , ‘ Edaxas jyiv déorora rév dyracpov ev TH perovoia Tod mavayiov GHparos Kal Tov Tipiov aipatos Tob povoyevois cov viod* dds jyiv riy ydpw Kal THN AwpedN a , 1 \ , ¢ * > , > a J S 2a 2 > TOY mavayiou TINeymatoc kal Pvdrakov Huds duopous ev rH Bio kal dOonyynoor eis ‘ L4 > id \ c , \ > A , > ’ > A THY Tedelay aToAUTp@oLY Kal viobeciay Kal eis Tas peAOVGas aiwviovs atrodal~ ° A \ Re” ss A c oa \ \ Y , >? , a \ 4 eis’ ov yap «lt 6 dytacpos Nuay Kal coi thy Sdfay avaréuropev tH Tarp kai 15 a a a ?, ~ > cal cal T® Vid kai ro dyiw Tvevpart viv kai del kai eis rovs aldvas tay aidvev & Aads "Auny & tepedts Elpnyn macw 20 6 Aaés Kal r@ mvevpatt vod kat dtrohver A€ywv HiAdynrat 6 Oedc 0 eYAOrP@n Kal dyidfov Kal oxér@y kai Siatnpov mdvras : pas did ris peOéEews ray dylwy abrod pvornpiov 6 GN eyAorHToc eic Toye 25 AI@NAC Tay al@vey. AmiN.

4 he S, a ne i: 5

10

20

25

2: THE LITURGH2OF: THe Verse

JACOBITES

INCLUDING THE ANAPHORA OF S. MARK OR S. CYRIL

{THE PROTHESIS)

(F. 4) A prayer of the patriarch Severus for the preparation of the holy altar of the Lord (which the priest says secretly|

LorpD, WHICH KNOWETH THE HEARTS OF ALL, which is HOLY AND DWELLETH IN THE HOLY PLACE, which is alone without sin and hath power to forgive sins: thou art the master that knowest mine unworthiness and mine unprepared- ness and mine insufficiency for this thine holy service. And I have not the countenance to draw nigh and to OPEN MY MOUTH BEFORE THE PRESENCE OF THINE HOLY GLORY: but AFTER THE MULTITUDE OF THY MERCIES BE MERCIFUL TO ME THE SINNER and grant me to FIND GRACE AND MERCY in this hour and send down to me POWER FROM ON HIGH that I may begin and make ready and accomplish after thy goodpleasure thy holy service ACCORDING TO THE APPROVAL of thy will ror A SWEETSMELLING sAvouR. Yea, o our master, be with us, have fellowship with us in our working: bless us. For thou art the absolver of our sins, the light of our souls, our life and our strength and our boldness, and thou art he to whom we send up the glory and the honour and the worship, the Father and the Son and the Holy Ghost, for ever. Amen

[He places the vessels in their places) A prayer after the preparation of the holy altar, to the Father

Thou, o Lord, hast taught us this great mystery of salvation: thou hast called us thy lowly and unworthy servants to be the ministers of thine holy altar: do thou also, o our master, enable us IN THE POWER OF thine Hoty Spirit to accomplish this ministry, to the end that without falling into judgement In THE PRESENCE OF thy great GLORY we may bring thee A SACRIFICE OF PRAISE, glory and great comeliness in thy sanctuary. God who givest grace, who sendest

in el sae. sae he a we ~

The Liturgy of the Coptic Facobites 145

redemption, who workest ALL IN ALL: grant, o Lord, that our sacrifice be accepted in thy sight, ror mine-own sins and THE IGNORANCES OF thy PEOPLE, and that it be sanctified according to THE Girt oF, thine Hoty Spirit: in Christ Jesus our Lord through whom THE GLory and the honour AND THE DOMINION befitteth thee with him and the Holy Ghost the lifegiver and of one substance 5 with thee now and ever and woRLD WITHOUT END. AMEN.

[The priest takes the Lamb: then he washes his hands and says THOU SHALT PURGE ME WITH HYSSOP AND I SHALL BE CLEAN: THOU SHALT ‘WASH ME AND I SHALL BE WHITER THAN SNOW. THOU SHALT MAKE ME HEAR OF JOY AND GLADNESS THAT THE BONES WHICH THOU HAST BROKEN MAY Io REJOICE I WILL WASH MY HANDS IN INNOCENCY AND SO WILL I GO TO THINE ALTAR, o Lorp, THAT I MAY SHOW THE VOICE OF THANKSGIVING. Alleluia.

Then he rubs the Lamb with his hand above and below and says Grant, o Lord, that our sacrifice be accepted s {and the rest as above)

When thou offerest the oblation on behalf of any one whether alive or dead

: thou shalt mention his name here

Tf he be dead Remember, o Lord, thy servant Vor M and grant him a place of rest and refreshment and repose in the dwellings of thy saints, in the bosom 20 of our holy fathers. And if it ts on behalf of one who is sick, then he says as follows Remember, o Lord, thy servant VV or M and keep him by an angel of peace and make him whole. And if it ts on behalf of a traveller or travellers he shall say Keep him by an angel of peace.

During the circuit of the Lamb on fasts And when this is finished he shall 25 The choir wrap the Lamb in a silk veil and raise { ne tt on his head and in like manner the ministering deacon shall wrap the cruet AAAHAouLa of wine in a silk veil and raise it on his For THE THOUGHT OF MAN head also. And before each of them 30 ieee Sartre tei, cares enya * deacon shall carry a lighted torch and | ? they shall go round about the altar once o Lord, AND THE RESIDUE OF while he says as follows THOUGHT SHALL KEEP FESTI- Glory and honour unto honour and VAL UNTO THEE by reason of glory to the allholy Trinity the 35 the sacrifices and the oblations, Father and the Son and the Holy Accept them} Ghost. Peace and edification upon the one only holy catholic apostolic church A\AHAOULG. of God. Amen. Remember, o Lord, those who have offered thee these 4o gifts and those for whom they have brought them and those through whom they have brought them: grant them all the recompense from heaven.

146 The Egyptian Rite When the circuit ts completed according to all that has been explained, he shall stand in his place with his face to the east and the deacon shall stand in his place with his face to the west

This is read by the deacon after the 5 circuit of the Lamb during the signs AUHY OHV OHV Etc Tlatnp artoc: etc Ytoc artoc: ev TIlvevua aptov; QUHV 1o EvdorHtoc Kuptoc o Qeoc etc TOUC GLWVAaC. OHV Psalm cxvt

O PRAISE THE LORD ALL YE HEATHEN: PRAISE HIM ALL YE

15 NATIONS. FoR HIS MERCIFUL KINDNESS IS EVER MORE AND MORE TOWARDS US: AND THE TRUTH OF THE LoRD EN- DURETH FOR EVER. OMHV

20 A\AHAOULa

The people

Aota Tlatpi kat Yio kat TMvev- OTL APL

Kat vuv Kot Get KOL ELC TOUC

Then he shall sign both together three times, t.e. with three crosses When he has inclined to his brethren the priests and said to them Evdoricov they all answer him Do thou evAorisov Then he shall stand in his place with the deacon and make the sign upon the bread and the wine three times In the name of the Father and of the Son and of the Holy Ghost one God the first sign Blessed be God the Father almighty: amen the second sign Blessed be his onlybegotten Son Jesus Christ our Lord: amen the thd sign Blessed be the Holy Ghost the Comforter: amen. {He puts the Lamb on the paten) Glory and honour unto honour and glory be, to the allholy Trinity the Father and the Son and the Holy Ghost now and ever and world with- out end. Amen

25 QLWVAC TWV GLOVOV, OANWHV (He pours the wine into the chalice AAAHAOULG. and adds thereto a little water). € ENARXIS > And after the deacons and the singers have answered him, he shall begin as follows 30 Pray And he shall bow his head to the priests saying Evdortoov

and he shall turn himself towards the west and sign the people with the sign of the cross saying

35 EtpHvH TaGtv

The Liturgy of the Coptic Facobctes 147

and after the singers have answered him Kar tw tTrvevpatt cou

he shall say the prayer of Thanksgiving): the first prayer of the morning

Let us give thanks unto the doer of good and the merciful, God the Father of our Lord and our God and our Saviour 5 Jesus Christ: for he hath sheltered us, he hath succoured us, he hath kept us, he hath redeemed us unto himself, he hath spared us, he hath helped us, he hath brought us to this hour. Let us therefore pray him that he keep us in this holy day and all the days of our life in all peace, the almighty Lord our God_ 10

© Stakev

TIpocevéacee. Pray that God have mercy upon us, that he com- passionate us, that he HEAR us, that he receive our prayers and our supplications at our hands WHEN we CALL UPON him: that he receive the prayers and the supplications of 15 his saints at their hands in our behalf for good at all times: that he account us worthy to receive from the communion of his blessed mystery the forgiveness of our sins

[The priest shall say]

Master Lord God almighty the Father of our Lord and our 2e God and our Saviour Jesus Christ, we give thanks to thee as touching all things and for all things and in all things because thou hast sheltered us, thou hast succoured us, thou hast kept us, thou hast redeemed us unto thyself, thou hast spared us, thou hast helped us, thou hast brought us to this 25 hour. For this cause we pray and beseech thy goodness, o lover of man, grant us to accomplish this holy day also and all the days of our life in all peace and thy fear. All envy, all temptation, all woRKING oF SATAN, the counsel of evil men, the uprising of enemies secret and open, [he signs himself] take away 30 from us, [he signs the people] and from all thy people, [he signs the altar] and from this holy place of thine: but those things that are good and those that are expedient supply unto us. For it is thou that HAST GIVEN US POWER TO TREAD UPON SERPENTS AND SCORPIONS AND UPON ALL THE POWER OF THE ENEMY. AND LEAD 35 US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: in the grace and compassions and love towards mankind of thine only-

L2

148 The Egyptian Rite

begotten Son our Lord and our God and our Saviour Jesus

Christ: through whom THE GLory and the honour AND THE

DOMINION befitteth thee with him and the Holy Ghost the life-

giver and of one substance with thee now and ever and woRLD 5 WITHOUT END. AMEN.

A prayer over the prothesis of the holy oblation (secretly over the bread and the wine] when thou hast set it on the holy altar: to the Son Master Lorp Jesus Curist, eternal Son and Word of the spotless Father, of one substance with the Holy Ghost: for 1o thou art THE LIVING BREAD WHICH CAME DOWN FROM HEAVEN and didst aforetime make thyself a LAMB WITHOUT SPOT FOR THE LIFE OF THE WORLD: we pray and beseech thy goodness, o lover of man, [he signs the bread) MAKE THY FACE TO SHINE UPON this bread, [he signs the wine} and upon this cup, which we 15 have set upon this thy priestly table : [frst sign] bless them, [second sign] sanctify them, [éird sign] hallow them and change them, [he points with his hand to the bread] that this bread may become indeed thine holy body, [Ae pomts with his hand to the wine] and the mixture in this cup indeed thy precious blood. And may they 20 become to us all for participation and healing and _ salvation of our souls and bodies and spirits. For thou art our God: THE GLORY befitteth thee AND THE DOMINION with thy good Father and the Holy Ghost the lifegiver and of one substance with thee now and ever and WORLD WITHOUT END. AMEN.

25 [Then the priest covers the paten and the chalice each of them with a veil and he covers the whole with the prospharin.

And he says the Absolution of the Son: he approaches the table and bows unto God and goes round the table and comes down in front of the altar and reads the absolution of the ministers while they are kneeling upon their knees: but otherwise

30 he that is foremost among the priests shall read it, if he be present]

A prayer of Absolution, to the Son Master Lord Jesus Christ the onlybegotten Son and Word of God the Father, who hath broken every bond of our sins through his saving lifegiving sufferings, who BREATHED INTO 3 THE FACE of his saintly disciples and holy apostles SAYING To THEM RECEIVE AN HOLY SPIRIT: WHOSESOEVER SINS YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER

i ate Tot slate

The Liturgy of the Coptic Facobites 149

SINS YE RETAIN THEY ARE RETAINED: thou therefore now, our master, through thine holy apostles hast given grace to them that labour in priesthood from time to time in thine holy church to remit sins on earth and to bind and loose every bond of unrighteousness. Now again we pray and beseech thy good- ness, o lover of man, on behalf of thy servants my fathers and my brethren and mine own weakness, who bow their heads before thine holy glory: grant unto us thy mercy and loose the bonds of our sins, and if we have done ought wittingly or unwittingly or in fear of heart, whether in word or in deed, or from faintheartedness, do thou who knowest the feebleness of men, as a God good and a lover of man, bestow on us the forgiveness of our sins: bless us, purify us, absolve us, fill us with thy fear and direct us into thine holy good will. For thou art our God: the glory befitteth thee and the dominion with thy good Father and the Holy Ghost the lifegiver and the rest

May thy servants ministering this day, the presbyter [and he signs the celebrant once], and the deacon [and the deacons once}, and the clergy [and the clergy once), and all the people [and the people once], and my weakness [and himself once] be absolved out of the mouth of the allholy Trinity the Father and the Son and the Holy Ghost and out of the mouth of the one only holy catholic and apostolic church and out of the mouths of the xij apostles and out of the mouth of the contemplative evangelist Mark the holy apostle and martyr, and the holy patriarch Severus [and our doctor Dioscorus and S. Athanasius the apostolic and S. Peter sacred martyr pontiff and S. John Chrysostom] and S. Cyril and S. Basil and S. Gregory and out of the mouths of the cccxviij who were assembled in Nicaea and the cl of Constantinople and the cc of Ephesus and out of the mouth of our patriarch honoured father abba VV or M and out of mine own mouth, the least though Ibe. For blessed and full of glory is thine holy name the Father and the Son and the Holy Ghost now and ever and world without end. Amen,

5

be

5

35

5

Io

15

20

25

39

150

The Egyptian Rite

{MASS OF THE CATECHUMENS)

(THE CENSING)

[This shall be sung during the offering of the incense of the Paul

This is the censer of pure gold bearing the sweet spice that was in the hands of Aaron the priest while he offered a sweet savour upon the altar]

A prayer of the incense [secretly] when thou hast set it on the altar: thou sayest it within the veil

God the eternal, without beginning and without end, GREAT IN his cCouNSEL and mighty IN HIS worRKS, who is in all places and with all beings: be with us also, our master, in this hour and stand in the midst of us all: purify our hearts and sanctify our souls and cleanse us from all sins which we have done wil- lingly or unwillingly and grant us to offer before thee reason- able oblations and sacrifices of praise and a spiritual sweet savour ENTERING IN WITHIN THE VEIL in the holy of holies

And we pray thee, our master: remember, o Lord, the peace of the one only holy catholic and apostolic church

o Staxev Aeyer

TIpocevEacde uTep THC elpHVHC THC OFltAc MOVHC KQBOALKHC KQL QTTOGTOALKHC OpeodoEoU tov Qeov exKAHstac

which is from one end of the

world to the other

Remember, o Lord, our

The Liturgy of the Coptic Facobites I5f

patriarch the honoured father abba VV or M 3

o Staxwv Aeyer TIpocevEacee umep rou TmarTpt- apya Huwv tama afBa JV 5 H M kvupiov apytemoKkorrou THe peradottoAewc AAcEav- dpiac Kat TOV oOpbodoEoU €MLoKOTTOU preserve him in safety unto us many years and in peaceful times Remember, o Lord, our con- ye gregations: bless them

© Stakwv Aeyer 15

Lond

ie)

TIpocevEacde umep THC aplac EKKAHGLOC TOAUTHC KGL TOV GUVEAEUGEMV HUOV

grant that they be to us without hindrance: that they 20 be held without impediment after thine holy and blessed will, houses of prayer, houses of purity, houses of blessing. Bestow them on us, o Lord, 25 and on thy servants who come ~ after us for ever. ARISE,

o Lorp Gop, LET all THINE ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine 30 holy name FLEE FROM BEFORE THY FACE: but let thy people be in blessings unto THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOUSAND doing thy 35 will, In the grace

(and the rest)

5

20

30

152

The Egyptian Rite

[After finishing the three prayers he shall come down and present the incense]

[Zhts is sung before the reading of the

Paul on anniversaries and fasts

We adore thee, o Christ, and thy good Father and the Holy Ghost for thou hast {come}, thou hast saved us].

A prayer after the incense: thou sayest tt outside the veil: to the Son

O Christ our God, the great who art faithful and true, the onlybegotten Son and Word of God the Father, rH1nE holy NAME IS OINTMENT POURED FORTH AND IN EVERY PLACE INCENSE IS OFFERED TO thine holy NAME AND a_ purified sacrifice: we pray thee, our master, accept our supplica- tions and LET our PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE AND THE LIFTING UP OF OUR HANDS AS AN EVEN- ING SACRIFICE: for thou art the true evening sacrifice, who was himself offered up for our sins on the precious cross after the will of thy good Father, who art blessed with him and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end. Amen,

{THE LECTIONS)

{1. Epistle of 8S. Paul)

[The preface of the Paul: the beginning of the epistle to the Romans

PAUL THE SERVANT OF OUR LorD Jrsus CHRIST, CALLED TO BE AN APOSTLE, SEPARATED UNTO THE GOSPEL OF Gop

then the deacon veads three stichot from the chapter

{THIS KNOW ALSO THAT IN THE LAST DAYS......TO THE 35 KNOWLEDGE OF THE TRUTH 2 77m, iit 1-7}

The Liturgy of the C optic Jacobites 153

and after that he says if the abba patriarch ts present

For THE GRACE OF OUR Lorp Jesus Curist shall be wiTH THY pure SPIRIT, my lord honoured father pontiff papa abba Cyrd _ when the abba patriarch is not present, if the matran is there or the bishop

the following shall be said z

With our father metropolitan or bishop abba V or M may the

clergy and all the laity be saved in the Lord. Amen: so be it and tf more of the fathers be present, the following shall be said For GRACE SHALL BE WITH You and PEACE together. Amen:

so be it.] 10 A prayer after the Apostle [said by the associate priest), to the Son

Lord of knowledge and DISPENSER OF WISDOM, WHO DIS- COVEREST DEEP THINGS OUT OF DARKNESS and GIVEST UTTER- ANCE to them that proclaim good tidings IN GREAT POWER, who of thy goodness didst call Paul, wHo sometime was A 15 PERSECUTOR, to be A CHOSEN VESSEL and wast WELLPLEASED in him that he should be CALLED TO BE AN APOSTLE and a PREACHER Of THE GOSPEL OF thy kINGDomM, o Christ our God: do thou also now, o good and lover of man, we pray thee, bestow on us and on all thy people a mind without distraction 20 and a purified understanding that we may know and understand how profitable are thine holy teachings which have been read to us now through him: and as he was like unto thee, thou PRINCE OF LIFE, SO make us also worthy to be like unto him in deed and faith, giving glory to thine holy name, GLORYING IN 25 thy cross at all times: and to thee we send up the glory and the honour and the worship with thy good Father and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end. Amen.

{2. The Catholic Epistle) 3° [The preface of the Catholicon KadgoAikov: our father {James} then the deacon shall read from the book as many verses as are fitting My beloved {Br PATIENT THEREFORE.......THE COMING OF THE LoRD DRAWETH NIGH S. James v 7, 8} 35 and at the conclusion he shall say LovE NOT THE WORLD NEITHER THE THINGS THAT ARE IN THE WORLD: THE WORLD PASSETH AWAY AND THE LUST

154 The Egyptian Rite

THEREOF: BUT HE THAT DOETH THE WILL OF GOD ABIDETH FOR EVER. Amen.| A prayer after the Catholicon {said by the associate secretly], to the Father Lord our God, who by thine holy apostles didst MAKE KNOWN 5 unto US THE MYSTERY OF THE GLORIOUS GOSPEL OF thy CurIsT, and didst give them AaccorDING To the great immeasurable GIFT OF thy GRACE TO PREACH among all NATIONS THE GOOD TIDINGS OF THE inscrutable R1cHES of thy mercy: we pray thee, our master, account us worthy of a part and a lot with them, 1o Grant us evermore to follow their footsteps and to imitate their conflict and to have fellowship with them in the labours which they accepted for godliness’ sake. Watch over thine holy church which thou hast founded by their means and bless the sheep of thy flock and make to grow this VINE WHICH THY RIGHT HAND 15 HATH PLANTED: in Christ Jesus our Lord through whom and the rest. (3. The Acts of the Apostles) [ The choir *[.4 prayer of incense [of the Praxis| Response of the Praxis O God, who didst accept the 20 Blessed art thou in truth _ sacrifice of Abraham and in the with thy good Father and the _ stead of Isaac didst prepare for Holy Ghost: for thou hast him a sheep: even so again {come}, thou hast saved us] accept at our hands also, our master, the sacrifice of this 25 incense and send us in recom- pense thereof thy rich mercy, making us to be clean from all illsavour of sin and make us worthy to SERVE before thy 30 goodness, o lover of man, IN HOLINESS AND RIGHTEOUSNESS ALL THE DAYs of our life® Remember, o Lord, the peace unto the end thereof (p. 150) | 35 [He completes the three prayers and the three circuits and offers the incense. The preface of the Praxis TIpagic of our fathers the apostles: their holy sicetinis be with us ® In Huntingt. 360 f. 29 this prayer is given as an alternative for that on p. 150.

;

The Liturgy of the Coptic Facodbrtes 155

then the deacon shall read from the book as many verses as are fitting

{AND WHEN THEY WERE COME TO JERUSALEM...... EVEN AS HE DID UNTO us. Acts xv 4-8}

and at the conclusion he shall say this But THE worD OF THE Lorp shall crow and shall bes MULTIPLIED and shall be micuty and shall be established in the holy church of God. Amen.|

(The Trisagion) [After the reading of the synaxar this shall be said before the prayer of the Gospel The choir 10 Artoc 0 Qeoc, artoc toyupoc, artoc aBavaToc O €K TIAapHEVOU FEVVHOELC €AEHGOV HMAC

Artoc 0 Qeoc, artoc toyupoc, arioc abavaroc 0 oTaupadetc bt HAC 15 EAEHGOV HUAC

Artoc o Qeoc, artoc Laxupoc, arloc AbavaTOC O AVAGTAC EK TOV VEKP@V KOL AVEADWV ELC TOUC OUPAVOUC €AEHGOV HUAC

Ao—a Tlatpt kat Yio kat arto TMvevpate 20 KOL vUV KQL GEL KOL Elc TOUG ALWVaC

Aria Tpiac eAeHGov HMAC.)

(4. The Gospel) A prayer before the Gospel, to the Son Master Lord Jesus Christ our God, who said to his saintly 25 _ disciples and holy apostles Many PROPHETS AND RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND HAVE NOT SEEN THEM, AND TO HEAR THE THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM: BUT YE, BLESSED ARE YOUR EYES FOR THEY SEE AND YOUR EARS FOR THEY HEAR: 3° may we be accounted worthy to hear and to do thine holy gospels through the prayers of thy saints . [o Stakwv

TIpocevEacde uTTep TOU GrLoU EvarreAtou o Aaos 35

Kupte edenoov |

156 The Egyptian Rite

And remember again, our master, all them that have bidden us to remember them in our prayers and supplications which we offer unto thee, o Lord our God: give rest to them that have fallen asleep heretofore, heal them that are sick: for thou art the life 5 of us all and the salvation of us all and the hope of us all and the healing of us all and the resurrection of us all and to thee we send up the glory and the honour and the worship with thy good Father and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end. ro Amen.

[After the reading of the prayer of the Gospel, the Psalm shall be recited {LeT THE HILLS BE JOYFUL TOGETHER BEFORE THE Lorp: FOR HE IS COME TO JUDGE THE EARTH hefis

WITH RIGHTEOUSNESS SHALL HE JUDGE THE WORLD: AND THE

15 PEOPLE WITH EQUITY P%3s. Xxcutit 9,10} and at the end of it shall follow Alleluia alleluia alleluia and this chant at all seasons of the year except (when a proper is provided)

BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, 0 Lord,

20 ‘the rivers and the springs and the sowings and the fruits Alleluia.

The deacon at the door of the haical LraeuTe HETA MoBov Oeou: akovcwmev Tov ariov evarreAtou Before the Gospel 25 EvdorHoov tov Kata {Aoukav} ariou evarreAtou To avaryvwoua The chotr shall answer AoEa oot Kupte And after the reading of the Stand with fear in arabic the deacon shall say

To our Lord and our God and our Saviour and the king of us 30 all Jesus Christ the Son of the living God be the glory for ever {THE SAME DAY THERE CAME.... IN THE NAME OF THE LORD S. Luke xitt 31-35} and at the conclusion he shall say The glory is our God’s world without end. Amen

35 The choir shall answer

AoE=a cot Kupte. |

ae

The Liturgy of the Coptic Facobttes 157

A prayer after the Gospel [said by the associate secretly], to the Father O LONGSUFFERING, OF great MERCY AND true, receive from us our prayer and our supplication, receive from us our petition and our penitence and our confession upon thine holy altar stainless in heaven. May we be accounted worthy to hear thine holy 5 gospel and to keep thy precepts and thy commandments and to BEAR FRUIT therein AN HUNDREDFOLD AND SIXTYFOLD AND THIRTYFOLD: in Christ Jesus our Lord, o thou who art blessed with him and the Holy Ghost the lifegiver and the rest 10 Remember, o Lord, those of thy people that are sick: visiting them IN MERCIES AND compassions, heal them. Remember, o Lord, our fathers and our brethren who are gone abroad: bring them back to their dwellingplaces in peace and safety. Remember, o Lord, the sowings and the increase of the land: 15 may they grow and multiply. Remember, o Lord, the airs of heaven and the fruits of the earth: bless them. Remember, o Lord, the waters of the river: bless them, bring them up after their right measure. Remember, o Lord, the fowls of heaven and the fishes of the sea. Remember, o Lord, the safety of 20 MEN AND BEASTS. Remember, o Lord, the safety of this thine holy place and all places and all monasteries of our orthodox fathers. Remember, o Lord, the king of the land thy servant : keep him in peace and righteousness and fortitude. Remember, o Lord, the captivities of thy people. Remember, o Lord, 2s our fathers and our brethren who have fallen asleep: receiv- ing their souls give them rest. Remember, o Lord, the sacrifices, the oblations, the thankofferings of thy servants. - Remember, o Lord, them that are afflicted in tribulations and prisons and deliver them. Remember, o Lord, catechumens 30 thy servants: have mercy on them, stablish them in the faith in thee, banish all remains of idolatry from their heart, stablish in their heart thy law, thy fear, thy precepts, thy righteousnesses, thine holy commandments: grant them To KNOW THE CERTAINTY OF the words WHEREIN THEY HAVE BEEN 35 INSTRUCTED and in the time appointed may they be accounted worthy of the WASHING OF REGENERATION for the remission of their sins: prepare them to be a temple of thine Holy Spirit:

158 The Egyptian Rite

in the grace and mercies and love towards mankind of thine onlybegotten Son our Lord and our God and our Saviour Jesus Christ through whom

and the rest.

5 (Then shall follow the Sermon and the necessary notiwes shall be given).

{MASS OF THE FAITHFUL)

{F. 201) Zuv O€w. The beginning of the order of the holy Anaphora of our holy father Mark the apostle which the thrice- blessed Cyril the allwise confirmed

Io In the peace of God. Amen

{THE PRAYER OF THE VEIL) A prayer of our holy father John of Bostra for the Veil, to the Father

Maker of all creation visible and invisible and whose provi-

dence is over all things, for they are thine, our LoRD THOU LOVER 15 OF SOULS: I beseech thee, o Lord, who hath power over all things, I the weakest and neediest and most useless of all thy ministers, while I approach thine holy of holies and handle this

holy rite grant me, o Lord, thine Holy Spirit, the fire immaterial |

and incomprehensible which consumeth all feebleness and

20 which burneth up evil inventions: may he Mortiry the MEMBERS of the flesh wHICH ARE UPON THE EARTH and may he bridle the motions of the mind that are led into imaginations full of passion, and mystically and as becometh priests make me to rise above every dead thought, and may he put within me the

25 consecrating words to perfect this gift that is set forth, to wit the mystery of all mysteries, in the fellowship and the com- munion of thy Christ, o thou whom the glory befitteth with him and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end. Amen.

30 {THE PRAYERS)

( This (greek) petition belongs peculiarly to the fast of Nineveh and to the holy fast of the XL days. It{is now) said at the offering of the morning incense after the interpretation of the prophecies. And each time shall be said Kupte e\eHoov |

1fo Stakwv Aecyer

35 Ent tpocevyHv oTaouTe

Cl cl a tia i ae Bik et te ts

The Liturgy of the Coptic Facobites 159

TpocevEacee uTtep Twv ewvTwV" TIPOGeVEAGOE UTIEP TV VOGOUV- TOV TIPOGevEdGOE UTTED TV ATIOOHUAV

KAiv@uev ta rovata. Avactapev. KAwo@puev Ta rovata. Kat avactmpev. KAtva@pev ta rovaTa o Aaos 5 Kupte eAeHoov TIposevEacde uTep THY APAb@v GEPwV KOL TOV KAPTIOV THC FHC’ TIPOGEVEGGOE UTTED THC GUUMETPOU AVABAGEWC THY TIOTAMLAV voaTwy’ TpocevEasbe uUTIEep TOV AFAaPwWY VETWV KL oTIOPI- MOV THC SHC - to KAivwuev ta rovata. Avactwpyev. KAtwwampev ta ovata, Kat avactamyev. KAwopuev Ta rovata o Aaos Kupte €AeHoov TIposevEacbe uTep THC GOTHPIAC AVvOpwHTaV KOL KTHVOdV' 15 TMpoceveacbe UTEP THC GWTHPLAC TOU KOGMOU KGL THC TOAEWC TOUTHC’ MpoGeveacde vTEep TWV MtLAOYPLGTOV HU@V BactAEewy

KAtvaouev o Aaos 20

Kupte eAeHoov TIpocevEacbe uTep TwY AlyUaAWTOV' TpoGevEAGOE UTTEP Tov KOLUHOEVTOV" TIPOGEVEAGOE UTED THC OUGLAC HMOV TIPOG- PEPOVTMV' TMpocevsacbe vTEPp THY OALBOMEVOV’ TIPOG- EVEAGVE UTIED THV KATHYOUMEVWV" TIPOGeVEAGOE 25 KAtva@pev 3

© Aaos Kupte eAeHoov. ®The priest says* For blessed is the Father and the Son and the Holy Ghost the 30 perfect Trinity. We worship him: we glorify him],

® Bute Coptic morning service, p. 61: The choir then sings.

160 The Egyptian Rite

[Then the priest goes up to the haical and signs the people and says Pray Then he begins the reading of the three great prayers) (F.53) For peace s Again let us pray God almighty the Father of our Lord and our God and our Saviour Jesus Christ. We pray and beseech thy goodness, o lover of man: remember, o Lord, the peace of thy one only holy catholic and apostolic church o Staxwv Aeyer 10 TIpocevEaobe uTep THC ELPHVHC THC OPFLAC MOVHC KQOOALKHC Kat QTOGTOALKHC Op80d0EOU Tov Oeou eKKAHGLAC [o Aaos Kupte eAeHoov] which is from one end of the world to the other: bless 15 all the peoples and all the lands: the peace that is from heaven grant in all our hearts, but also the peace of this life

bestow upon us graciously. The king, the armies, the -

magistrates, the councillors, the multitudes, our neighbours, our goings in and our goings out, order them in all peace. O KING 20 OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL THINGS: possess US, 0 Gop, for BESIDE THEE WE KNOW NONE OTHER: WE MAKE MENTION OF THINE holy name. Let all our souls live through thine Holy Spirit and let not the death of sins have dominion over us thy servants nor all thy people. 25 For the pope Again let us pray God almighty the Father of our Lord and our God and our Saviour Jesus Christ. We pray and beseech thy goodness, o lover of man: remember, o Lord, our patriarch honoured father abba WV or M 30 o Siaxwv Aeyer TpocevEacbe UTED TOU TTATPLAPYa HUY TATA aABBa Num KUPLOU OPYLeTLGKOTIOU THC MEradoTIOAEwc AAeEavoptac Kat TOU OpG0d0EOU eETTLGKOTTIOU [o Aaos 35 Kupte eAeHoov] Preserve him to us in safety many years in peaceful times fulfilling that holy pontificate which thou hast thyself committed unto him according to thine holy and blessed will, RIGHTLY DIVIDING THE WORD OF TRUTH, FEEDING THY PEOPLE IN HOLINESS

The Liturgy of the Coptic Facobctes 161

AND RIGHTEOUSNESS, with all the orthodox bishops and pres- byters and deacons and all the fullness of thy one only holy catholic and apostolic church. Bestow on him with us peace and safety from all places: and his prayers which he maketh

on our behalf and on behalf of all thy people [Ae shall put on an 5

handful of incense} and ours as well on his behalf do thou accept on thy reasonable altar in heaven FOR A SWEETSMELLING savour. And all his enemies visible and invisible do thou BRUISE and humble uNDER his FEET SHORTLY, but himself do thou keep in peace and righteousness in thine holy church’ For the congregations

Again let us pray God almighty the Father of our Lord and our God and our Saviour Jesus Christ. We pray and beseech thy goodness, o lover of man: remember, o Lord, our congre- gations: bless them

o Staxwv TIpocevEacee umep THC OFlAc EKKAHGLOC TOUTHC KGL TOV GUV- EAEVGEWV HUWV [o Aaos Kupte eAenaov |

Grant that they be to us without hindrance, that they be held without impediment after thine holy and blessed will, houses of prayer, houses of purity, houses of blessing. Bestow them on us, 0 Lord, and thy servants who come after us for ever [he censes towards the east] ARISE, 0 Lorp God, LET all THINE ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine holy _ mame FLEE FROM before THY FACE, [he censes towards the west]

but let thy people be in blessings unto thousand thousands and ten thousand times ten thousand doing thy will: in the

grace {and the rest).

{THE CREED) O Staxwv Acyer Ev copia Ocou trposywpev [Bless Kupte edeHoov, Kupte edenoov, Kupte edeHoov | M

1d

15

&»

5

3

35

162 The Egyptian Rite

o Aaos Aeyer

We believe in one God, [God the Father almighty, who made heaven and earth, things visible and invisible. We believe in one Lord Jesus Christ, the onlybegotten Son of God, 5 begotten of the Father before all worlds, light of light, very God of very God: he is begotten, he is not made: he is of one substance with the Father: by whom all things were made: who for us men and for our salvation came down from heaven, took flesh of the Holy Ghost and of the virgin Mary, was 1o made man and was crucified for us under Pontius Pilate: he suffered and was buried and the third day he rose again from the dead according to the scriptures: he ascended into heaven, sat down at the right hand of his Father and shall come again in his glory to judge the quick and the dead: whose 15 kingdom is unfailing. Yea, we believe in the Holy Ghost the Lord, the giver of life, who proceedeth from the Father: with the Father and the Son he is worshipped, he is glorified: who spake in the prophets. In one holy catholic apostolic church : we acknowledge one baptism for the remission of sins: we look 20 for the resurrection of the dead and the life of the world to

come. Amen One of the ministering deacons shall stand with the book in his hand at the head of the entry of the haical with his face to the west with two of the deacons, on his right hand and on his left, and in the hand of each of them a candle. And he shall 25 vecite this creed in coptic and the people remain silent until he come to of sins: and then at this point all the deacons shall respond with the rest of the creed in a chant. And after that a second deacon shall advance and interpret it in arabic and at the conclusion all the deacons shall respond to him in one melody in the voice of a chant

saying Amen. And as for the people they shall recite it quite quietly with the 30 interpreting deacon].

{THE KISS OF PEACE) [ Then he shall wash his hands and sign the people with the sign of the cross and say Pray. Etpuvx traci After the people have answered 35 Kat Tw TrVEeULLATL GOU

he shall say\ a prayer of the Kiss of Peace {to the Father), of the holy patriarch Severus: thou sayest it in the anaphora of S. Cyril (F. 207)

PRINCE OF LIFE and KING OF THE AGES, God to whom

The Liturgy of the Coptic Facobites 163

EVERY KNEE BOWETH OF THINGS IN HEAVEN AND THINGS IN EARTH AND THINGS UNDER THE EARTH, unto whom every man is subjected and is in the bond of servitude, bowed to the sceptre of thy kingdom, whom the angelic hosts glorify and

the heavenly ranks and the intellectual natures with unsilenced 5

voice that celebrates thy godhead, and who hast been wellpleased in us also, weak inhabiters of earth, that we should minister to thee, not by reason of the purity of our hands; for we have wrought nothing good upon the earth; but for that thou willest to grant us of thy purity, luckless that we are and unworthy o Stakwv Aeyer TIpocevEacde UTED THC TEAELAC ELPHVHC KOL OPFOTTHC KOL TOV APLWV AGTIAGUWV TV ATTOGTOAWYV

Accept us, good and lover of man, as we draw near to thine holy altar after the multitude of thy mercy and vouchsafe us the peace of heaven which befitteth thy godhead and is full of salvation, that we may give it one to another in perfect love and GREET ONE ANOTHER WITH AN HOLY KIss, not with thoughts disdainful and contemptuous of thy fear, not with crafty mind and full of the maliciousness of the traitor, for that our con- science is bound up in wickedness, but with eagerness in our souls and joy in our hearts, for that we have the great and perfect sign of the love of thine onlybegotten Son. And cast us not away, thy servants, by reason of the defilement of our sins: for thou knowest, as the creator of our frame, that none that is born of woman shall be @justified® in thy sight. Vouch- safe us therefore, o our master, with a pure heart and a soul full of thy grace to stanp before thee AND OFFER thee this SACRIFICE, HOLY REASONABLE SPIRITUAL and unbloody, For pardon of our trespasses AND forgiveness of THE ERRORS OF thy PEOPLE: for thou art a God compassionate and merciful and to thee we send up the glory and the honour and the worship, the Father and the Son and the Holy Ghost, now and ever and world without end. Amen Aeyet 0 Stakwv

ActtacacOێ aAAHAOYC EN DIAHMATI ArIO,

* In margin: ‘ prevail.’ M 2

&

°

25

3°

Go or

164 The Egyptian Rite

{ANAPHORA)

Luv Gew: Tou TappaKaprou Mapkou apa Tou oowwTaTou Kupt\\ou

ayia avahopa The deacon says [at the lifting of the prospharin 5 Kupte eAeHoov : Kupte edeHoov : Kupte eAeHoov

Nat Kypie : so it is. Jesus Christ the Son of God, hear us and have mercy upon us. Tlposqepetv mpoc@epetv | mpoopepetv Kata *tpouov® oTaeHTE Eic avatoAac BAeyate 10 TIposyapev o Aaos EAeoc e€lpHVHC: OyYCIA AINECEwC

(THE THANKSGIVING) O vepeus [shall make the sign on the people once while he says) Is O Kypioc meta TANTON © Aaos Kat MeTa TOY TINEYMATOC Coy O tepeus [shall make the sign on the ministers towards the west while he says) AN® UM@V TAC KApAlac 20 o Aaos Eywev trpoc tov Kuptov o vepeus [shall make the sign on himself once and say] EyyapictHc@men Ta Kypio o Aaos 25 AZION Kat OtKQLOV ° LEpeus Kat rap aAH@wc it is MEET and right and it is holy and becoming and expedient for our souls and bodies and spirits, eternal, master, Lord God the Father almighty, aT ALL TIMES 30 and IN ALL PLACES OF thy sovereignty, to praise thee, to hymn thee, to bless thee, to SERVE thee, to adore thee, TO GIVE THANKS

® MS. Huntingt. 360 tpouov : Huntingt. 572, Marshall 93 tpotov. Huntingt. 360 and Marshall 93 have tpomov in the margin. Assemani (Cod. Ut. eccl. untv. t. vii app. P- 47) and the modern texts (Deacon’s Manual p. 33; Bute Coptic morning service p. 77) have kata Tpomov GTabHTe KATA TpOMOV. P, 124 1. 7. above probably gives the original reading.

The Liturgy of the Coptic Facobztes 165

To thee, to glorify thee, to confess to thee NIGHT AND DAY, with unceasing lips and unsilénced heart and unwearied doxologies. Thou art HE THAT HATH MADE THE HEAVENS and the things that are in the heavens, THE EARTH AND all things therein, THE SEAS, the rivers, the fountains, the lakes, AND ALL THINGS 5 THAT ARE THEREIN. Thou art he that hath MADE MAN AFTER thine own IMAGE AND AFTER thy LIKENESS, and THOU HAST MADE ALL THINGS THROUGH THy Wuspom, thy TRUE LIGHT thine onlybegotten Son our Lord and our God and our Saviour and the king of us all Jesus Christ through whom we give thanks, 10 we offer unto thee with him and the Holy Ghost, the holy consubstantial undivided Trinity, this REASONABLE sacrifice and this unbloody service which all nations offer unto thee FROM THE RISING OF THE SUN UNTO THE GOING DOWN OF THE SAME and from the north to the south, ror thy NAME IS GREAT, 15 o Lord, AmonG all THE GENTILES AND IN EVERY PLACE INCENSE IS OFFERED UNTO thine holy NAME AND A purified sacrifice.

{<THE INTERCESSION)

And over this sacrifice and this offering <The people) 20 2 Kupte eAeHoov | {The priest) we pray and beseech thy goodness, o lover of man

Suv Oew. We shail begin now with the aid of God with what ts appointed for the deacon and we shall set it above every prayer according to the arrangement of 25 the ancient coptic tradition and likewise in the greek copies also, with intent that the order of the prayers be observed according to the reading of them and that the delivery be not disconnected from its continuation, based as tt ts upon what the judgement of the fathers thought good therein by the aid of almighty God and his help and guidance. During the reading of the kuddas the priest shall make a sign 30 to the deacon that he pray and inform the congregation of the contents of the prayer and the suitable exhortation from the beginning of the kuddas to the end of it in each several prayer according as it is arranged in the sacred horologia likewise. Unto

the peace of God. Amen

First as follows 35 Pray for the peace of the one only holy catholic apostolic church, the salvation of God among the peoples and stability in all places: that he forgive us our sins

5

io

20

25

166 The Egyptian Rite

© LEpeus

Remember, o Lord, the peace of thy one only holy catholic and apostolic church, which is from one end of the world to the other: bless all the peoples and all the lands: the peace that is from heaven grant in all our hearts but also the peace of this life bestow upon us graciously. The king, the armies, the magis- trates, the councillors, the multitudes, our neighbours, our goings in and our goings out, order them in all peace. O KING OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL THINGS: possess Us, O Gop, for BESIDE THEE WE KNOW NONE OTHER: WE MAKE MENTION OF THINE holy NAME. Let all our souls live through thine Holy Spirit and let not the death of sins have dominion over us thy servants nor all thy people

{The people) 2{ Kupte eAeHoov |

© Stakev

Pray for our fathers and our brethren who are sick of whatso- ever sickness whether in this place or in all places: that the Lord God bestow on us with them salvation and healing: that he forgive us our sins

O LEpEUS

Those of thy people that are sick, visiting them IN MERCIES AND COMPASSIONS, heal them: take from them and from us ALL SICKNESS AND ALL DISEASE: the spirit of sicknesses do thou drive away. Those who have lain long in diseases raise up and comfort, set free all them THAT ARE VEXED WITH UNCLEAN SPIRITS: them that are in prisons or mines or in exile or captivity or held in bitter bondage, o Lord, set them all free and have mercy on them. For it is thou that loosest them that

30 are bound and settest up them that are cast down, the hope of

35

the hopeless, the help of the helpless, the comfort of the weak- hearted, the harbour of the tempesttossed. To every soul that is in affliction and that is oppressed give mercy, give rest, give refreshment, give help. And for us also, o Lord, heal the sicknesses of our souls, cure those of our bodies, o physician of our souls and our bodies: overseer of all flesh, visir us witH THY SALVATION

The Liturgy of the Coptic Facobites 167

« The people) : *[Kupte edenoov | 0 Stakwv Pray for our fathers and our brethren who are gone abroad or who are minded to go, in all places: direct all their ways 5 whether by sea or rivers or lakes or highways or by what means soever they go: that the Lord God bring them back to their dwellings in peace: that he forgive us our sins O LEpeUsS Our fathers and our brethren who are gone abroad or who 10 are minded to go, in all places, direct all their ways whether by sea or rivers or lakes or highways or by what means soever they go: all in every place restore to a tranquil haven, to a haven of safety: vouchsafe to be a fellowvoyager, a fellow- wayfarer with them: grant them to their own, in joy to the 15 rejoicing, in health to the healthful: be a fellowworker with thy servants in all good things. And for us also, o Lord, guard our pilgrimage in this life without harm, without storm, without disquiet unto the end

(The people) 20 2(Kupte eAeHoov |

© Stakwv

Pray for the rising of the rivers of waters in this year: that Christ our true God bless them, that he bring them up after their due measure, that he give gladness to THE FACE 25 OF THE EARTH, that he nourish us the children of MEn, that he give safety to the Beasts: that he forgive us our sins

O LEpEeUS

Vouchsafe, o Lord, to bless the waters of the river: bring them up after their due measure, after thy grace: gladden the 30 face of the earth: may HER FURROWS be WATERED, HER FRUITS be MULTIPLIED: prepare it for seed and for harvest: provide for our life As MAY BE MOST EXPEDIENT according to thy holy and blessed will. BLess THE CROWN OF THE YEAR WITH THY GcoopnEss for the sake of the poor of thy people, for the sake 35 of the widow and the orphan and the stranger and the sojourner and for the sake of us all who hope in thee and supplicate thine holy name: for THE EYES OF ALL WAIT UPON THEE, 0 Lord,

168 The Egyptian Rite

for THOU GIVEST THEM THEIR MEAT IN DUE SEASON. Deal with us after thy goodness, WHO GIVEST FOOD TO ALL FLESH: fill OUR HEARTS WITH joy AND GLADNESS THAT we also ALWAYS HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY 5 GOOD WORK (F.86) When thou art come to the end of the month paopt thou sayest

Vouchsafe, o Lord, to bless the sowings and the increase of the earth and the rest of the prayer of the fruits, And likewise when the month athor 10 ts in midcourse thou sayest Vouchsafe, o Lord, to bless the fruits of the earth and the rest. And likewise at the end of the month athor thou sayest

Vouchsafe, o Lord, to send rains of blessing and ordered

weathers and plenteous dews on the fruits of the earth: bless 15 them and the rest. When thou hast reached the 12th of the month paoni thou sayest Vouchsafe, o Lord, to bless the fullness of the rivers of water: bring them up

ull the middle of the month paopi. And from the 15th of the month paopi

thou sayest

Vouchsafe, o Lord, to bless the waters of the river: gladden THE FACE OF THE EARTH

20

and the rest {The people) - *[Kupte eAeHsov] (F. 227) 0 Staxev Pray that God grant us mercies and compassions before the ruling powers: that he soften their hearts towards us unto good at all times: that he forgive us our sins 30 © Lepeuvs Thy servant the king of the land preserve in peace and righteousness and strength. May all the barbarous PEoPLEs THAT DELIGHT IN WARS be subdued unto him for the pros- perity of us all: speak to his heart for the sake of the peace 35 of thy one only holy catholic and apostolic church: grant him to think peaceable things towards us and towards thine holy name: THAT wE also living a Quiet and restrained LIFE

The Liturgy of the Coptic Facobites 169

may be found dwelling In ALL GODLINESS AND HONESTY towards thee ‘a «The people) 2(Kupte edeHoov | © Lepeus

To our fathers and our brethren who are fallen asleep, whose souls thou hast taken, give rest, remembering all saints who have been wellpleasing to thee sINCE THE WORLD BEGAN: our holy fathers the patriarchs, the prophets, the apostles, the evangelists, the preachers, the martyrs, the confessors, all Just SPIRITS WHO HAVE BEEN MADE PERFECT in the faith, and most chiefly her that is holy glorious mother of God and evervirgin, the holy theotokos Mary, and S. John the forerunner and baptist and martyr, and S. Stephen the protodeacon and protomartyr, and S. Mark the apostle and evangelist and martyr, and the holy patriarch Severus and S. Cyril and S. Basil and S. Gregory and our righteous father the great abba Antony and our father abba Paul and the iij abbas Macarius and our father abba John and our father abba Pishoi and our Roman fathers and our father abba Moses and the xlix martyrs and our father abba John the black and the whole choir of the saints. Not that we, oO master, are worthy to intercede for their blessedness who are there, but with intent that standing before the tribunal of thine onlybegotten Son they may in recompense intercede for our poverty and weakness. Be the remitter of our iniquities for the sake of their holy prayers and for thy blessed NameE’s sake WHEREBY WE ARE CALLED. Remember, o Lord, our holy orthodox fathers and archbishops who have fallen asleep afore- time, who have RIGHTLY DIVIDED THE WORD OF TRUTH, and give us also a part and a lot with them, remembering also those whom we remember to-day

The names of them that have fallen asleep are recited here

2[o Staxwv

Pray for our fathers and our brethren who have fallen asleep

Lal

5

S

O°

bb

5

30

and gone to their rest in the faith of Christ since the world 35

began: our holy fathers the archbishops and our fathers the bishops, our fathers the abbats and our fathers the presbyters and our brethren the deacons: our fathers the

170 The Egyptian Rite

monks and our fathers the laics, and for all repose of christians, that Christ our God may grant rest to all their souls: that he forgive us our sins |

Then the priest shall say [after the diptych]

s And these, o Lord, and all whose names we have recited and those we have not recited, them that each of us has in memory and them that are not in our minds, who have fallen asleep and are gone to their rest in the faith of Christ, vouchsafe to grant rest to all their souls IN THE Bosom oF our holy FATHERS,

1o ABRAHAM and Isaac and Jacob: NouRIsH them IN A PLACE of pasturage BESIDE-THE WATERS OF COMFORT, in the paradise of joy, whence SORROW AND SIGHING AND WEEPING HAVE FLED AWAY, in the light of thy saints. Raise up their flesh also in the day which thou hast appointed according to thy true

15 promises THAT CANNOT LIE: grant them the good things of thy promises, WHICH EYE HATH NOT SEEN NOR EAR HEARD NEITHER HAVE ENTERED INTO THE HEART OF MEN, THE THINGS WHICH thou HAST PREPARED, 0 GOD, FOR THEM THAT LOVE thine holy name. For there is no death unto thy servants

20 but a passage: but if some listlessness have seized them or some heedlessness, as men who have worn flesh and dwelt in this world, yet do thou, as a God good and a lover of man, vouchsafe to forgive them: for there is none clean from blemish, not even if his life on earth be but one day. To those,

25 0 Lord, whose souls thou hast taken, grant rest: may they be COUNTED WORTHY OF THE KINGDOM oF heaven. And to us all grant that our end be christian, wellpleasing in thy sight, and give them and us a part and a lot with all thy saints

« The people) 30 2[Kupte edenoov | 0 Stakwv Pray for those who have charge of the sacrifices, the oblations, the firstfruits, the oils, the incense, the coverings of the altar: that the Lord God recompense them in THE 35. . HEAVENLY JERUSALEM: that he forgive us our sins

oO LEpeus

The sacrifices, the oblations, the thankofferings of them that offer honour and glory to thine holy name, receive upon thy

es a8

The Liturgy of the Coptic Facobites 171

reasonable altar in heaven for a sweetsmelling savour, into thy vastnesses in heaven, through the ministry of thine holy angels and archangels: like as thou didst accept the gifts of RIGHTEOUS ABEL and the sacrifice of our father Abraham and the two mites of the widow, so also accept the thankofferings of thy servants, 5 those of the great and of the small, the hidden and the open, of them that will to offer to thee and have not wherewithal, and of them that have offered to thee these gifts this day. Give them things INCORRUPTIBLE in requital of things CORRUPTIBLE; HEAVENLY in requital of EARTHLY, ETERNAL in requital of 10 TEMPORAL: their houses, THEIR GARNERS FILL WITH all good. Compass them about, o Lord, with the host of thine holy angels and archangels. Like as they have remembered thine holy name upon earth, do thou remember them also, o Lord, in thy kingdom, and in this world forsake them not 15

| <The people) 2[Kupte eAeHoov | 0 Stakwv

Pray for the life and confirmation of our honoured father patriarch abba VV or M that the Lord God preserve him 20 alive unto us for many years and in peaceful times: that he forgive us our sins

O LEpEeUs Our patriarch honoured father abba NV or M preserve to us in

safety many years in peaceful times fulfilling that holy ponti- 25

ficate which thou hast thyself committed unto him according

to thine holy and blessed will, RIGHTLY DIVIDING THE WORD OF

TRUTH, FEEDING THY PEOPLE in holiness and righteousness.

Bestow on him with us peace and safety from all places: and

his prayers which he maketh on our behalf and on behalf of all 30

thy people and ours as well on his behalf, do thou accept on thy

reasonable altar in heaven for a sweetsmelling savour. All his enemies visible and invisible do thou BRuIsE, humble under

HIS FEET SHORTLY and himself do thou keep in peace and

righteousness in thine holy church 35

(The people) 2(Kupte eAeHoov |

172 The Egyptian Rite

o Staxwv

Pray for our fathers orthodox bishops in all places and the presbyters and the deacons and every order of the church, that the Lord God stablish them in the orthodox faith unto

5 the last breath: that he forgive us our sins

© Lepeus

Remember, o Lord, the orthodox bishops in all places, the presbyters, the deacons, the subdeacons, the readers, the singers, the exorcists, the monks, the virgins, the widows, the 1o orphans, the celibates, the laics, them that are knit in marriage and them that are bringing up children, them that have bidden us remember them and them that have not bidden, those we know and those we know not, our enemies and our beloved:

o God, have mercy on them

15 «The people) 2(Kupte eAeHoov] 0 Stakev Pray for the residue of the orthodox in all places of the world: that the Lord God DELIVER them From all EviL: that he 20 forgive us our sins O LEpEeus Remember, o Lord, the residue of the orthodox in all places of the world (The people) 25 2[Kupte edeHoov] © Stakwv

Pray for the stability of this holy place and all places of our fathers, the deserts and the ancients that dwell therein, and the stability of the whole world together: that the Lord

30 God DELIVER them From all EviL: that he forgive us our sins © Lepeus Remember, o Lord, this thine holy place and every orthodox monastery and every city and every country and the villages 35 and every house of the faithful, and keep us all in the orthodox faith unto the last breath: for this alone is our hope

{The people) *[Kupte eAeHoov |

2 en ieee Seen

The Liturgy of the Coptic Facobrtes 173

o Stakwv Pray for those who stand in this place and have fellowship with us in prayer: that the Lord God accept their prayers: that

he forgive us our sins O LEpeUs

Remember, o Lord, them that stand in this place and have fellowship with us in prayer, our fathers and our brethren and the rest and them that are in‘all places of the world: keep them with us amid armies of holy hosts and deliver us from the FIERY kindled Dart oF THE devil and every diabolic ambush and 10 the snare of false justification

© Stakev Pray for all that have bidden us remember them, each one by his name: that the Lord God remember them for good at all times: that he forgive us our sins 15 oO LEpeusS

Remember, o Lord, all that have bidden us remember them

in our prayers and our supplications which we offer before thee, o Lord our God, and at this time of this holy anaphora, those whom we remember at all times and those who are in the mind 20 of each one of us, and let the remembrance of them which has been made at this time be to them in recompense a strong and prevailing defence against all hurt of the devils and the

counsel of evil men © S.aKkov 25

Worship God IN FEAR AND TREMBLING youxia: thou, o priest, alone

Remember, o Lord, my feeble and wretched soul and grant me to understand how great a thing it is for me to stand at thine holy altar, and cut off from me all pleasures of ignorance 30 and those of youth, that this be not unto me for a burden in the defence of that fearful day: and deliver me from all working of the adverse power AND DESTROY ME NOT WITH MINE INIQUITIES NEITHER BEING ANGRY WITH ME FOR EVER RESERVE MY EVILS FOR ME, but SHOW ME alsO THY GOODNESS AND SAVE ME THAT 35 AM UNWORTHY, ACCORDING TO THY MERCY which is ABUNDANT towards me

cry aloud here

that I may bless THEE AT ALL TIMES ALL THE DAYS OF MY LIFE

174 The Egyptian Rite

« The people) 2/Kupte eAeHoov | © Stakev Pray also for this holy sanctuary and every orthodox hieratic 5 order: that our Lord God deliver them from all evil : that

he forgive us our sins °o LEpeus

Remember also, o Lord, this thine holy sanctuary and every orthodox hieratic order and all thy people which stands before 1o thee: remember us also, Lord, o Lord, in mercies and compas- sions and blot out our iniquities, as a God good and a lover of man: have fellowship with us while we minister to thine holy

name «The people) 15 2[Kupte eAeHoov | o Stakwv Pray for this our congregation and for all congregations of the orthodox peoples: that the Lord God perfect them in peace: that he forgive us our sins 20 {The people) *[Kupte edeHoov] oO Lepeus Our congregations do thou bless. Root out utterly from the world the worship of idols. Satan and all his evil hosts BRUISE, 25 humble UNDER our FEET SHORTLY. Bring to nought offences and them that make them: let the deadly divisions of the heresies come to anend. The enemies of thine holy church, o Lord, as at all times so now do thou humble: consume their pride and show them their weakness shortly: bring to nought their 30 envyings, their plottings, their machinations, their knaveries: all their calumnies which they bring against us, o Lord, make of none effect, and frustrate their counsel, o God, who frustrated the counsel of Ahitophel. Arise, o Lord Gop, LET ALL THINE ENEMIES BE SCATTERED, LET all THEM THAT HATE thine holy 35 name FLEE FROM before THY FACE, but let thy people be in blessings unto thousand thousands and ten thousand times ten thousand doing thy will | o Stakwv

Ot KaO@HMEVOL AVAGTHTE

The Liturgy of the Coptic Facobites 175

© Lepeus (The people’ Loose them that are bound 2[Kupte eAeHoov deliver them that are in straits Kupte e€AeHoov them that are hungry satisfy Kupte eAeHoov them that are weakhearted comfort Kupte eAeHoov them that are fallen set upon their feet Kupte eAeHoov them that stand stablish Kupte eAeHoov them that have strayed bring back Kupte eAeHoov

bring them all into the way of thy salvation Kupte eAeHoov reckon them with thy people Kupte eAeHoov | and us also redeem from our sins who art a watch and a shelter over us in all things.

{THE THANKSGIVING CONTINUED)

O Siakwv Eic avatoAac BAeyate O LEpeUsS 4 For thou art God that art ABOVE EVERY PRINCIPALITY AND EVERY POWER AND EVERY VIRTUE AND EVERY DOMINION AND EVERY NAME THAT IS named NOT ONLY IN THIS WORLD BUT ALSO IN THAT WHICH IS TO COME: for BEFORE thee STAND the THOUSAND THOUSANDS AND THE TEN THOUSAND TIMES TEN THOUSAND of the angels and archangels sERvinG thee: for before thee stand thy two living creatures honourable exceedingly, the sixwinged and manyeyed, seraphim and cherubim, witH Two WINGS COVERING THEIR FACES by reason of thy godhead which none can gaze upon nor comprehend, AND WITH TWAIN COVER- ING THEIR FEET, WITH TWAIN ALSO FLYING cry aloud, o priest for at all times all things hallow thee. But with all them that

Io

hallow thee, receive our hallowing, o Lord, at our hands also, 30

praising thee with them and saying o Stakwv

TIposywpev

ae)

176 The Egyptian Rite

© aos Arioc arioc artoc Kypioc caBawd TTAHPHC O OUPavOC KOL H FH THC arlac Coy AOZHC

© Lepeus 5 Truly heaven and EARTH are FULL OF THINE HOLY GLORY through thine onlybegotten Son our Lord and our God and our Saviour and the king of us all Jesus Christ. Fill this also thy sacrifice, o Lord, with the blessing that is from thee, through the descent upon it of thine Holy Spirit, and in bless-

10 ing bless o Aaos

AuHy and in purifying purify o Aaos 15 . AuHy these thy precious gifts which have been set before thy face, this bread and this cup

o Aaos

AuHy 20 For thine onlybegotten Son our Lorp and our God and our Saviour and the king of us all Jesus Christ IN THE SAME NIGHT IN WHICH HE GAVE HIMSELF UP to undergo the passion IN BEHALF OF OUR SINS and the death which he accepted of his own will himself in behalf of us all [he shall take the bread upon his hands saying) 25 TOOK BREAD upon his holy spotless and undefiled and blessed and lifegiving hands, [he shall raise his hands with the bread while his gaze is directed upwards and shall say} LOOKED UP TO HEAVEN to thee his own Father, God and master of all: [he shall make the sign on the

bread and say: first sign] when HE HAD GIVEN THANKS

Ee © Aaos AunHy

HE BLESSED IT [second sign] / | oO Aaos AunHy

35 he hallowed it [third sign] © Aaos

Ay

The Liturgy of the Coptic Facobites 177

[he shall divide the host into two thirds and one third] HE BRAKE IT, HE GAVE-IT To HIS own honourable saintly DISCIPLES and holy apostles sayinc. TAKE, EAT YE all of it: FOR THIS IS MY BODY WHICH SHALL BE broken For you and for many and be given for the remission of sins: DO THIS IN 5

commemoration OF ME © Aaos

Tliotevouev Kat oMoAOFOULEV Kat dSoEaZOUEV

[The priest shall put his hand on the side of the chalice and shall say And LIKEWISE ALSO THE CUP AFTER SUPPER, he mingled it of 10 wine and water: [he shall make three signs over the chalice: first sign] WHEN HE HAD GIVEN THANKS o Aaos

Auuvy

he blessed it [second sign] 15

o Aaos

Auuy he hallowed it [third sign]

o Aaos

AunHy 20 he tasted, he Gave 1T also To his own honourable saintly disci- ples and holy apostles sayine [he shall move the chalice in the form of a cross) TAKE, DRINK YE ALL OF IT: FOR THIS IS MY BLOOD OF THE NEW TESTAMENT WHICH SHALL BE SHED FOR YOU and FOR MANY and be given FOR THE REMISSION OF SINS: DO THIS 25

IN commemoration OF ME o Aaos

TlaAtv Totevopev Kat ONOAOrOUpeEV Kat SoEazouEV [The priest shall point with his hands towards the body while saying] FoR AS OFTEN AS YE SHALL EAT OF THIS BREAD [and he shall 30 point towards the chalice while saying| AND DRINK OF THIS CUP YE DO SHOW my DEATH, ye do confess my resurrection, ye do MAKE MY MEMORIAL UNTIL I COME o Aaos Ton ®anaton cou Kypie KatarreAAOMEN KGL THY GrLav GoU 35 GAVAGTAGLY KAL AVAOAHMYWLv OMOAOFOULEV. N

178 The Egyptian Rite

{THE INVOCATION)

© Lepeus Now also, o God the Father almighty, sHowiINnc THE DEATH oF thine onlybegotten Son our Lorp and our God and our 5 Saviour and the king of us all Jesus Christ, confessing his holy resurrection and his ascension into the heavens and his session at thy right hand, o Father, looking for his second advent, coming from the heavens, fearful and glorious at the end of this world, wherein he cometh To JUDGE THE WORLD IN RIGHTEOUS- Io NESS and to RENDER TO EVERY MAN ACCORDING TO HIS WORKS WHETHER IT BE GOOD OR BAD o \aos Kata to edeoc coy Kypie Kat MH KATA TAC AMAPTIAC HMON ° LEpeus 15 BEFORE THINE HOLY GLORY we have set thine own gift oF THINE own, 0 our holy Father o Aaos [shall say while bowing down) Ze aivoupev Ge EvAOFOUEV GOL EvYapLoTOUMEV Kupte KOL OEOMEGA GOU O GEOC HUWV 20 0 StaKkwv KaAwate Oew peta popou o vepeus [bowing shail say the mystery of the descent of the Holy Ghost] ETLKANOLS We pray and beseech thy goodness, o lover of man, PUT 25 US NOT TO SHAME in the EVERLASTING CONTEMPT NEITHER REJECT US FROM AMONG THY SERVANTS, CAST uS NOT AWAY FROM THY PRESENCE, SAY not unto us I KNOW YOU NOT: but grant WATER to Our HEADS AND FOUNTAINS OF TEARS to our EYES that we may WEEP DAY AND NIGHT before thee 30 by reason of our transgressions: for WE ARE THY PEOPLE AND THE SHEEP OF THY PASTURE. Pass by our iniquities, pardon our transgressions, those we have done wilfully and those we have done without our will, those we have done wittingly and those we have done unwittingly, the 35 secret and the open, those we have heretofore confessed and those we forget, which thine holy name _ knoweth. Hear, o Lord, the prayer of thy people, give heed unto the

7

The Liturgy of the Coptic Facobttes 179

groan of thy servants, nor by reason of mine own sins and the defilements of my heart deprive thy people of the descent of thine Holy Spirit Flere the priest cries aloud For thy people and thy church beseech thee saying 5 o Aaos Have mercy upon us, o God the Father almighty © vepeus youxia: thou alone

Have mercy upon us, 0 God the Father almighty, and sEND down FRom thine holy HEIGHT and FROM HEAVEN THY DWELL- Io INGPLACE and from thine infinite bosom, from the throne of the kingdom of thy glory, him, the Paraclete thine Holy Spirit, who is hypostatic, the indivisible, the unchangeable, who is the Lord, the giver of life, who spake in the law and the prophets and the apostles, who is everywhere, who filleth all places and no place 15 containeth him: and of his own will after thy goodpleasure working sanctification on those in whom he delighteth, not ministerially : simple in his nature, manifold in his operation, the fountain of the graces of God, who is of one substance with thee, WHO PROCEEDETH FROM thee, the sharer of the throne of 20 | the kingdom of thy glory with thine onlybegotten Son our Lord and our God and our Saviour and the king of us all Jesus Christ : send him down upon us thy servants and upon these thy precious gifts which have been set before thee, upon this |

bread and upon this cup that they may be hallowed and changed 2;

[they shall raise their heads and\ o vepevs [shall sign the host three times and] cries aloud

and that he may make this bread the holy body of Christ © Aaos AunHy 30

[he shall sign three times on the chalice and shall say aloud} and this cup also his precious BLOOD OF THE NEW TESTAMENT

o Aaos Auny

even of our Lord and our God and our Saviour and the 35

king of us all Jesus Christ

o Aaos’ AuHy N 2

180 The Egyptian Rite

that they may be to us all who shall receive of them unto faith unsearchable, unto LOVE WITHOUT DISSIMULATION, unto endurance perfected, unto hope established, unto faith, unto watchfulness, unto healing, unto joy, unto renewal of soul and body and 5 spirit, unto glory of thine holy name, unto fellowship of blessed- ness of eternal life and immortality, unto forgiveness of sins, that in this also as in all things thy great holy name, in all things honoured and blessed, may be glorified and blessed and exalted with Jesus Christ thy beloved Son and the Holy Ghost 10 o Aaos Acyer Qorep HV KGL EGTLV KML EGTAL EIC FENEAC FENE@N KOL ELC TOUC

GUUTTAVTOC ALWVAC TON ALWVOV. OHV.

{THE CONSIGNATION > [The priest shall say 15 EtpHvH Tract The people shall say Kat Tw Mvevpatt Gov] A prelude of the prayer of Our Father which art in heaven Again let us give thanks to God the almighty, the Father of 20 our Lord and our God and our Saviour Jesus Christ, for that he hath vouchsafed us again at this time to stand in this holy place and to lift up our hands and to minister to his holy name. Let us again pray him that he account us worthy of the fellowship and the participation of his divine and immortal mysteries 25 2fo Aaos Aunv] [he shall take the pure body m his left hand and shall put his right finger upon itt saying’ | the holy body 30 [The people shall say We worship thine holy body then he shall dip his finger in the blood and make*a sign on the blood saying] and the precious blood

[The people shall say 35 and thy precious blood

The Liturgy of the Coptic Facobites 181

then he shall sign the body twice with the blood, above and below, saying| of his Christ, even he the almighty Lord our God [The people shall say Kupte eAeHoov}.

(THE FRACTION AND THE LORD’S PRAYER) 5 [The priest shall say EipHvH Tasty The people shall say Kat Tw TvevLaTt Gov} © Stakev 10 TIpocevEacbe A prayer for Our Father which art in heaven, of the patriarch Severus : thou sayest it at the anaphora of S. Mark [The priest shall say while dividing the holy body| God wHO HATH PREDESTINED US TO SONSHIP THROUGH JESUS 15 Curist our Lord, ACCORDING TO THE GOODPLEASURE OF thy will unto the honour oF THE GLORY OF thy GRACE WHICH thou HAST bestowed upon us IN thy BELOVED, in whom we have our REDEMPTION THROUGH HIS holy BLooD, unto THE REMISSION of sins: we give thee thanks, o Lord our God the almighty, for 20 that thou hast accounted us worthy, even us sinners, to stand in this holy place and to accomplish these holy mysteries of THE HEAVENLY PLACES with intent that, like as thou hast accounted us worthy to accomplish them, so also we may be accounted worthy of communion in them and participation of them. Thou wuo 25 DIDST OPEN THE EYES OF THE BLIND, open THE EYES OF our hearts, that casting away from us all darkness of MALICE AND WICKED- NESS, even the semblance of a stain, we may be able to lift up our eyes to the beauty of THINE HOLY GLoRy. As thou didst cleanse the lips of thy servant Isaiah the prophet when ONE oF 30 THE SERAPHIM TOOK A LIVE COAL in THE TONGS FROM OFF THE ALTAR AND laid it on his MouTH AND saID to him Lo THIS HATH TOUCHED “THY LIPS: IT SHALL TAKE AWAY THINE INIQUITIES AND PURGE all tHy sINs: in like manner for us also humble sinners, who receive mercy, thy servants, vouch- 35 safe to purge our souls and our bodies and our lips and our

/

|

182 The Egyptian Rite

hearts, and grant us this true coal, quickening soul and body and spirit, which is the holy body and the precious blood of thy Christ, Nor UNTO JUDGEMENT nor unto condemnation nor unto reproach and reproof of our transgressions, lest receiving 5 of them UNWORTHILY we prove GUILTY OF them; that the abun- dance of thy gifts, o our master, be not to us for an occasion of AN EXCEEDING WEIGHT of condemnation, as being unthankful to thee, even thee our benefactor: but bestow upon us thine Holy Spirit that with A PURE HEART AND AN enlightened CONSCIENCE, 10 with face unconfounded AND FAITH UNFEIGNED, with perfect love and stablished hope we make bold in fearless confidence to say the holy prayer which thy beloved Son gave to his own holy disciples and saintly apostles saying unto them For at all times, SO YE BE GOING TO PRAY, PRAY ON THIS WISE and say OuR 15 FATHER WHICH ART IN HEAVEN o Aaos Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY OUR BREAD OF TOMORROW 20 AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL

A prayer after Our Father which art in heaven [secretly]

Yea, we beseech thee, o Lord our God, Leap none of us INTO 25 TEMPTATION which we are not ABLE TO BEAR by reason of our weakness but WITH THE TEMPTATION give uS ALSO THE WAY OF ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY kindled DARTS OF THE enemy, AND DELIVER US FROM THE EVIL onE and his works: in Christ Jesus our Lord through whom 30 -and the rest.

(THE INCLINATION) O Stakwv Tac kepadac Huwy Ta Kupto KAWwoev 0 aos

35 Evwttov cou Kupte

The Liturgy of the Coptic Facobztes 183

[The priest shall say the prayer of Inclination]

A prayer before the receiving of the mysteries, of John of Bostra, to the Father

To thee, o Lord, we bow our minds and our bodily necks acknowledging thy sovereignty and confessing our servitude and asking also for what is expedient for each one of us: thou 5 therefore, o good and lover of man, we pray thee, set us free from the passions which trouble us, the risings of the love of the sin of the flesh and the passionate pleasings of ourselves and divisions full of antipathy and all warfare one with another and all inward corruption that lies in heretical words and 1o STRIFES TO NO PROFIT and disputes full of contentiousness : wipe them all out, o our master, from the conversations of us all and in all things account thine own what is ours: strengthen us in the patience of thy will. Grant us also now force of knowledge and strength of understanding that rising above the 15 earthly senses we may receive these gifts IN SINCERITY and without passion and *conformably to the nature of the mystery of thine onlybegotten Son®, unto salvation of us all, unto glory and honour of thine holy name, the Father and the Son and the Holy Ghost, now and ever and world without end. Amen. ree

{F.109a) A prayer of Absolution, to the Father

Master Lord God almighty, the healer of our souls and our bodies and our spirits, thou who saidst to Peter by the mouth of thine onlybegotten Son our Lord and our God and our Saviour Jesus Christ THou ART PETER: upon THIS ROCK 25 I WILL BUILD MY CHURCH AND THE GATES OF HELL PREVAIL NOT AGAINST IT: I WILL GIVE UNTO THEE THE KEYS OF THE KINGDOM OF HEAVEN: WHAT things THOU SHALT BIND ON EARTH SHALL BE BOUND IN HEAVEN AND WHAT things THOU SHALT LOOSE ON EARTH SHALL BE LOOSED IN HEAVEN: let thy servants 3° therefore, o master, my fathers and my brethren and mine own infirmity be absolved out of my mouth and through thine Holy Spirit, o God good and lover of man, WHO TAKEST AWAY THE SIN OF THE WORLD. Be ready to receive the repentance of thy servants for a light of knowledge unto forgiveness of sins: 35

® Copt. ‘in the manner in which the mystery... is by nature.’ The marginal arabic seems to make no sense of it and the original syriac is difficult : see Renaudot Liz. or. coll. ii p. 436, note 11.

184 | The Egyptian Rite

for THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFER- ING and ABUNDANT IN THY GOODNESS AND TRUTH. But if we have sinned against thee whether in word or in deeds, pardon, forgive us, as a God good and a lover of man. Absolve us

5 {and absolve all thy people here he mentions whom he will} from all sins and from all curses and from all denials and from all false oaths and from all intercourse with the heretics and the heathen. Bestow on us, o our master, understanding and power that we may utterly flee FRoM EVERY EVIL worK of the

10 adversary, and grant us at all times to do thy goodpleasure : write our name with the choir of thy saints in the kingdom of heaven: in Christ Jesus our Lord through whom

and the rest.

{THE ELEVATION, CONSIGNATION AND COMMIXTURE) 15 ‘@) Stakev Meta popou Oeou mpocywpev The priest (shall take the asbadikon in his hands and) hallow saying Ta aria totc aptotc o Aaos 20 Eic Tlatup arioc: etc Yioc arioc: ev TMvevupa aptov QUHV © Lepeus O Kuptoc ueta Travtwy © Aaos . Kat wera Tou mvevpatoc cou o vepeus [shall sign with it on the precious blood once and say] Evdorntoc Kuptoc 0 Qeoc etc Tove awvac QUHV

o vepeus [shall raise it from the chalice with care and shall make one sign with 30 it on the pure body and shall say]: opodoya

ZWUA APIOV KAL AWA TLULLOV GAHOLVOV IHoOU Xptotou Tov viov TOU 8€0U HUMV. OUHV [then he shall sign the blood with it once and shali put it n the chalice saying | Aftov Titov GWA Kat Ata AAHOLVOV IHoOU XptoTou Tov viou 35 TOU 8EOU HUMV. GUHV

rin? ei

A es i hal aN ai

The Liturgy of the Copitc Facobites 185

[then he shall take the middle third in his hand and say]

The body and the blood ef Emmanuel our God this is in truth. Amen. I believe, I believe, I believe and I confess unto the last breath that this is the quickening flesh which thine only- begotten Son our Lord and our God and our Saviour Jesus Christ took of the lady of us all the holy theotokos S. Mary: he made it one with his godhead without confusion and without mixture and without alteration. Having confessed the good confession before Pontius Pilate he gave it also for us on the holy tree of the cross by his own will, himself for us all. I verily believe that his godhead was not severed from his manhood for one MOMENT nor for THE TWINKLING OF AN EYE. It is given for us to be salvation and forgiveness of sins and life everlasting to them that shall receive of it. I believe that this is so in truth. Amen (he shall lay the elements from his hand on the paten The deacon

Amen amen amen: I believe, I believe, I believe that this is so in truth. Amen

Pray for us and for all christians who have bidden us remember them in the house of the Lord].

(THE COMMUNION >

O Staxwv A prayer which the priest says alone when

h ld y the hol: tert Ey ElPHVH KGL ayatTH hacov e would receive of the holy mysteries

And he says Amen and prays on this

XptsTou WaAAwHeEV wise saying o Aaos Allholy and consubstantial and un- A\AHAOULa divided and unspeakable Trinity, grant

me to receive this holy bread unto life O PRAISE GOD IN HIS HOLINESS

{ AXAHAOULa me to bring forth fruit wellpleasing unto thee, that evidently pleasing thee I may live in thee doing thy command- OF HIS POWER ments, CALLING UPON thee, FATHER,

PRAISE HIM IN THE FIRMAMENT

5

=

°

and not unto condemnation and grant 3°

AAX Aovuta making bold and invoking THY KING- 35

eal teat of:Pé, a pom and THY WILL: and HALLOWED also be THY NAME in me: for mighty AAAHAOULa art thou in all things and blessed.

186 The Egyptian Rite

AoEa Tlarpt Kot Yio Kot aria THINE IS THE GLORY FOR EVER.

T AMEN VEUMATIL ;: M And after this prayer let him receive

Kat vuy Kat aet Kat etc Touc “He Aoly body: and in partaking also of the chalice let him say Amen twice to PLOVAC FOV ALOvOy, OHV ) apply to the body and the blood.

5 1[When he communicates any one he shail say This is in truth the body and blood of Emmanuel our God. Amen And the communicant shall say Amen: I believe] 10 [When the paten is brought down to communicate the women the deacon shall say

BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp].

{ THANKSGIVING } [ The deacon TIpocevEacte uttep THC AELAC METAAHWEWC AYPaVTWYV KL ETTOU= 15 PAVLWV T@V OPLWV MUGTHPLOV The people Kupte €A€HGOV] (F. 286) 4 thanksgiving after receiving, of John of Bostra We that have received of spiritual incorruption have been 20 healed in the powers of our soul, and unto thee, beneficent God plenteous in thy gifts, we offer songs of thankfulness and we pray thee, o our master, turn not our festivities into mourning nor our hymns into sadness. Thou exactest not judgements and takest not vengeance by reason of strict examination of the 25 participation of these holy mysteries. But giving indulgence unto the weakness of our nature, forgive us, spare us, have compassion upon us, accounting not thy gifts to us FOR JUDGE- MENT or for condemnation but for sanctification and preservation and provision for the journey of our salvation: in Christ Jesus

30 our Lord through whom and the rest.

{THE INCLINATION ) [Zhe deacon shall say Tac kepadac vuav Ta Kuptw KAwate

The Liturgy of the Coptic Facobites 187

The priest shall say :| a prayer of Inclination after receiving, of John of Bostra

Thou art he to whom- we have committed our life, Lord Lord who fillest all: guard us in all places whereon we shall light: and the compunction which has come to us through prayer and the encouragement unto right life guard unto us unstolen and unrepented of, that at all times and in all places of thy sovereignty, looking unto thee and walking in the things that please thee and wherein thou delightest we be not con- founded in the day of the righteous judgement wherein every one shall receive retribution while angels stand and thine only- begotten Son giveth judgement, our Lord and our God and our Saviour Jesus Chrisf through whom

and the rest.

<THE DISMISSAL)

Likewise also a prayer of Imposition of hands after the receiving of the mysteries: thou sayest it in the anaphora of S. Cyril

God who art blessed by the seraphim and the cherubim, whom all the angelic hosts glorify and all the choirs of the righteous worship, the foundation and the stability of the world, who sustainest all creation by thine holy godhead and hast made every nature visible and invisible through thine only- begotten Son in the Holy Ghost: Bess thy servants WITH ALL SPIRITUAL BLESSING who have come beneath thy right hand, have bowed their neck to thee: guard them in THE WAY OF RIGHTEOUSNESS: may they BE HOLY AND wiTHoUT blemish: deliver them and preserve them from every operation of the adversary and every power of the devil, oPEN THOU their EYEs unto the holy mysteries of THy LAw, fill them with the grace of thine Holy Spirit and keep them witHouT BLAME from THIS EVIL

5

WORLD THAT Now Is, comfort them with spiritual and heavenly 30

comfort: may they be accounted worthy of thine INHERITANCE INCORRUPTIBLE to come: by the intercession of the holy glorious evervirgin theotokos S. Mary and the prayers and the suppli- cations of the holy archangels Michael and Gabriel, and S. John

the forerunner and baptist and martyr, and S. Stephen the 35

protodeacon and protomartyr, and our holy fathers the apostles, and S. Mark the apostle and evangelist and martyr, and the

188 The Egyptian Rite

holy patriarch Severus and our righteous father the great abba Antony and our father abba Paul and the iij abbas Macarius and our father abba John and our father abba Pishoi and our Roman fathers and our father abba Moses and the xlix martyrs 5 and the holy abba John the black and all the choirs of the saints, through whose prayers and supplications vouchsafe us, o our master, to attain unto a part and a lot with them in the kingdom of heaven: in Christ Jesus our Lord through whom all glory and all honour and all worship befitteth thee ro With him and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end. Amen [The people shall say Kupte eAeHooy, Then the priest shall pour water upon his hands and shall make the sign 15 with a little thereof upon the table and shall say Angel of this sacrifice soaring on high with this hymn make memorial of us before the Lord that he forgive us our sins. Then he shall wipe his face with his hand and his brother priests above and below and the whole congregation (shall do the like) and he shall bless them and give them

20 the dismissal and shall end with reading the blessing. And to our Lord be glory always}.

The holy anaphora of 8S. Mark is finished His blessing be with us in the peace of God Amen

3. THE ANAPHORA

OF THE

ETHIOPIC CHURCH ORDINANCES

{THE OFFERTORY)

And let the deacon bring the oblation to [the newly consecrated bishop).

(THE THANKSGIVING)

And then he shall lay his hand on the oblation with all the presbyters and giving thanks shall say on this wise 5

Tue LorD BE WITH YOU ALL And the people shall answer May he be wholly witH THY SPIRIT And the bishop shall say Lift up your hearts ; lo And the people shail say We lift them up unto the Lord our God And the bishop shall say Let us give thanks unto the Lert The people 15 It is right and just And then [the presbyters| shall say the consecration of the oblation following the bishop WE GIVE THEE THANKS, 0 LorD, IN thy BELOVED Son Jesus Christ whom IN THE LAST DAys thou didst sEND unto us 20 a SAVIOUR AND REDEEMER, THE ANGEL OF thy COUNSEL, who is the Word from thee, THROUGH WHOM thou madest ALL THINGS by thy will. And thou sentest him from heaven into the bosom

190 The Egyptian Rite

of the virgin: he WAS MADE FLESH and was carried in the womb and thy Son was revealed or THE Ho ty Guost that he might fulfil thy will and make a people for thee by stretching out his hands, suffering to loose the sufferers that trust in thee: 5 who was delivered of his own will to the passion that he might destroy death and burst the bonds of Satan and trample on hades and lead forth the saints and establish a covenant and make known his resurrection. Therefore HE TOOK BREAD, GAVE THANKS AND SAID TAKE EAT: THIS IS MY BODY WHICH Is broken 10 FOR You. AND LIKEWISE ALSO THE CUP AND SAID THIS IS MY BLOOD WHICH IS SHED FOR you: as often as ye do THIS ye shall Do it in REMEMBRANCE OF ME. {THE INVOCATION > Remembering therefore his death and his resurrection we 15 offer thee this bread and cup giving thanks unto thee for that thou hast made us meet to stand before thee and do thee priestly service. We beseech thee that thou wouldest send thine Holy Spirit on the oblation of this church: give it together unto all them that partake [for] sanctification and for 20 fulfilling with the Holy Ghost and for confirming true faith, that they may laud and praise thee 1n thy Son Jesus Curist, through whom To thee BE GLORY AND DOMINION IN THE holy CHURCH both now and ever AND WORLD WITHOUT END. AMEN (Of the oblation of oil 25 He that shall offer oil in the offering of bread and wine, likewise giving thanks in this manner, tf he use not these words, shall give thanks in other words to the best of his power saying Like as hallowing this (creature of) oil thou givest it to them that are anointed and receive it, wherewith thou didst anoint 30 priests and prophets: after the same manner also strengthen them and whosoever partakes thereof and hallow them that

‘receive it) The people shall say

As it was, is and shall be UNTO GENERATIONS OF GENERATIONS 35 AND WORLD WITHOUT END. AMEN.

The bishop And again we beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ to grant us to take with

—_——

The Ethiopic Liturgy 19I

blessing this holy mystery and not to condemn any of us but to make meet all that partake of the reception of the holy mystery of the body and blood of Christ the almighty Lord our God The deacon shall say Pray ye 5 {The bishop shall say)

Lord almighty, grant us effectual reception of this holy mystery and condemn none of us but bless every one in Christ: through whom to thee with him and with the Holy Ghost be glory and dominion [both now] and ever and world without 10 end. Amen.

THE INCLINATION > The deacon shall say Ye who stand, bow down your heads { The bishop shall say) 15. Lord eternal which knowest what is hidden, unto thee thy people have bowed down their head and unto thee have sub- dued the hardness of heart and flesh: behold FRoM HEAVEN THY DWELLINGPLACE and bless them, men and women: INCLINE THINE EAR TO them AND HEARKEN UNTO their PRAYER: stablish 20 them WITH THE STRENGTH OF thy RIGHT HAND and protect them from evil affliction: be thou to them a guardian, to body and soul: INCREASE unto them and us FalTH and fear: through thine only Son through whom to thee with him and the Holy Ghost be glory and dominion always and world without end. 25 Amen.

(THE ELEVATION)

The deacon shall say

Give we heed And the bishop 30

Holiness to the holies

(lacuna in MS.)

The people shall say

One is the holy Father: one is the holy Son: one is the

holy Spirit. 35,

192 The Egyptian Rite

{THE COMMUNION) The bishop shall say The Lord be with you all The people shall say 5 And with thy spirit Then they shall raise an hymn of praise and the people shall go in to receive the saving medicine of the soul whereby sin is forgiven.

{ THANKSGIVING) Prayer after he has delivered {the communion)

10 Lord almighty, Father of the Lord and our Saviour Jesus Christ, we give thee thanks for that thou hast granted us to take of thine holy mystery. Let it not be unto guilt nor unto judgement but unto renewing of soul and body and spirit: through thine only Son through whom to thee with him and

15 with the Holy Ghost be glory and dominion eternally both now and ever and world without end. Amen

The people shall say Amen.

{ DISMISSAL >

20 The presbyter shall say The Lord be with you all «The people shall say And with thy spirit) Imposition of hands after they have received 25 Lord eternal almighty, Father of the Lord and our Saviour Jesus Christ, bless thy servants and thine handmaids: protect and help and succour them by the host of thine angels, guard and strengthen them in thy fear, with thy majesty adorn them, grant that they may think the things that are thine and believe 30 the things that are thine and grant that they may will what is thine, even peaceableness without offence and wrath: through thine only Son through whom to thee with him and the Holy Ghost be glory and dominion (and the rest)

lh aia ae

‘The Lord be with you all The people | And with thy spirit - The deacon shall say Beeb yg pt (Qt IN REACH: -

And the keddasé is finished.

4. THE LITURGY OF THE ABYSSINIAN JACOBITES

COMMONLY CALLED

THE ETAIOPIC

INCLUDING

THE ANAPHORA OF THE APOSTLES

This is the order which Basil of Antioch compiled

In the name of the Father and of the Son and of the Holy Ghost one God

The order of the Keddasé which is to be said by the presbyter

5 and the deacon and the people together with everything that

is proper each in the time thereof according to the order of our fathers the Egyptians

{THE PREPARATION OF THE MINISTERS)

Now first of all the presbyter when he entereth the church shall say the prayer of

10 Penitence: and next he shall say the 25th psalm of David Unto THEE, 0 Lorn,

WILL I LirT UP my SouL, the 61st HEAR My CRYING, 0 Gop, the 1o2nd HEAR

MY PRAYER, O Lorp, the 1037d PRAISE THE LorD, 0 My SOUL, the 130th Out OF THE DEEP and the 131st Lorp, I AM NOT HIGHMINDED

And afterwards he shall say this following

15 Lord our God, thou alone art holy and thou hast bestowed holiness on all of us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send

e ¥

The Liturgy of the Abyssinian Jacobites 195

thine Holy Spirit upon the church and upon this ark and upon all their holy vessels whereon thy precious mystery is ordered. And now bless them and

hallow them and cleanse them from all uncleanness and defilement through the

remission of the second birth so that there be not left on them any remem- brance at all of transgressions and pollution, and make this church and this ark 5 vessels chosen and cleansed and pure, REFINED SEVEN TIMES FROM all uncleanness and defilement and pollution of transgressors, LIKE SILVER REFINED PURGED AND TRIED FROM THE EARTH, and when they are purified make them such that on them may be wrought the mystery of the Father and the Son and the Holy Ghost both now and ever and world without end. Amen 10

Prayer before the withdrawing of the veil And he shall bow before the veil

Lord our God, who knoweth the thought of man and TRIETH THE HEART AND REINS: forasmuch as, albeit I am not worthy, thou hast called me to minister in this holy place, disdain me not nor turn away thy face from me, but take away 15 my sin and purify the uncleanness of my soul and my body. And now I pray thee blot out my error and the trespass of thy people and LEAD US NoT INTO TEMPTATION. Yea, Lord, thrust me not away AND MAKE ME NOT ASHAMED OF MY HOPE but send down upon me the grace of the Holy Ghost and make me meet

_ to stand in thy sanctuary that I may offer unto thee a pure oblation with an 2°

humble heart for the remission of my error and my sin: and remember not the trespass of thy people which they have wrought wittingly or unwittingly : vouch- safe rest unto our fathers and brothers and sisters who have fallen asleep: keep and defend thy people. To thee and to thine only good and merciful Son and to the Holy Ghost the lifegiver be glory world without end. Amen 25

And he shall say the prayer of Basil

Lorp our Gop and our creator WHO HATH MADE ALL THINGS THROUGH HIS WORD AND hast brought us in unto this mystery By THY wispom, who didst form MAN and MADEST him TO BE RULER OVER ALL CREATURES that he might JUDGE IN RIGHTEOUSNESS AND PURITY: GRANT US THE WISDOM which dwelleth 3° in thy treasuries, CREATE IN US A CLEAN HEART and forgive us our sins and hallow our soul and make us meet to draw nigh unto thy sanctuary that we may offer unto thee an oblation and spiritual sacrifice for the remission of the sin of thy people. O our Lord and our God and our Saviour Jesus Christ who hast RAISED US FROM THE EARTH AND LIFTED US UP OUT OF THE DUST, THAT 35 thou MAYEST SET US WITH THINE ANGELS AND WITH THE PRINCES OF thy PEOPLE, make us worthy of thine holy gospel and of thy love, and in the greatness ot thy lovingkindness hear us that we may do thy will in this hour, offering to thee a good oblation and spiritual fruit that may be wellpleasing unto thee in thy lovingkindness and mercy. Accept this spotless oblation, send upon us and 4° upon this mystery thine Holy Spirit: let it be to the glory of thine only Son our Lord and our Saviour Jesus Christ world without end.

O 2

- 196 The Egyptian Rite

{THE PREPARATION OF THE INSTRUMENTS > Prayer over all the vessels of the church

Lord good and merciful and HOLY, WHO DWELLETH IN THE HOLY PLACE, who of thine own goodness didst command Moses thy servant to TAKE THE BLOOD AND SPRINKLE IT ON ALL THE VESSELS OF the tabernacle: now also we pray thee and beseech thee, o good and lover of man, that thou wouldest sanctify these vessels By thine Hoty SprriT AND THE SPRINKLING OF THE BLOOD OF our Lord Jesus Curist: let these vessels be made pure for thy service and let this same holy ordinance be in truth these lifegiving mysteries, the precious body 1o and blood of our Lord Jesus Christ: .for holy and full of glory is thine holy

name, Father and Son and Holy Ghost, both now and ever and world without

end

on

Prayer over the machfadat

Lord our God and our Lord Jesus Christ, to whom belong treasuries which

15 are full of lovingkindness and mercy, o giver of good things to all that trust in him, who did spread out the heaven by his wisdom and gave a diverse law to the firmaments and the clouds and the skies, the line whereof hath not changed : now also, o our God, thou lover of man, send down thine hand and the power of thy godhead upon these cloths which shall cover thine holy body. 20 Thou who didst send power on the cloths which were wrapped around thine holy body in the sepulchre, let these also be made in the likeness of those that are in the heavens: for thine is the glory and the power and the might with thy Father and the Holy Ghost both now and ever and world without end.

Amen.

25 (THE VESTING> And next he shall go in and worship before the tabot and then he shall say the prayer of John

Lord our God wuo sITTETH above the angels and the archangels, the lords and the dominions, THE CHERUBIN and the seraphin, who was before all 30 creatures, who is exalted above all glory, who LirreTH up the lowly FROM THE EARTH and exalteth them to heaven: thou who hast manifested unto us A NEW way for our salvation, whose mercies are numberless, o good, lover of man, by thy will thou hast taught us poor ones, thy people, to know the mystery of thine holiness and thine awful word: praised also be thy glory which thou 35 hast ordained for us. Lord our God, good and lover of man, suffer us to come into thine holy place and read the mysteries of thy words as befitteth thy godhead with a right faith: do thou make the light of thy glory to shine upon us, which removeth from us the polluting thought and the deed of sin, and send upon us the grace of the Holy Ghost, the CONSUMING FIRE, which the fiery ones 40 cannot approach unto, which consumeth the evil thought and burneth up sins: vouchsafe knowledge to THE EYES OF OUR HEARTS and keep our Lips from speaking EVIL, give us peace and teach us righteousness: for thou art the holy garment, the medicine of our sickness, the artificer of our kind. And make us to become meet for this thine holy mystery and put away from us all

| 4 3

’

ee ee ee Oe

_— oY. eS

The Liturgy of the Abyssinian Facobites 197

evil thoughts and tusts which fight against THE souL that we may offer unto thee a good heavenly oblation without spot or uncleanness. Through thy great lovingkindness and mercy and favour may we accomplish this heavenly mystery which is above all mysteries. To thee with thy good heavenly Father and with thine Holy Spirit the giver of life will we raise glory and majesty 5 and honour world without end

The celebrating priest shall rise up with reverence and shall bow first of all before the tabot once and once to the presbyters and to the deacons once. And he shall come to the tabot and take the vestment into his hands and say Our Father which art in heaven: then he shall bow thrice. If there ts a pope present he shall go to him with 10 the vestment to be blessed and vested: but if there is none, he shall bless and vest himself *.

(THE PROTHESIS And while he dresseth the tabot he shall say this prayer following

LORD WHICH KNOWETH THE HEARTS Of each and all, which DWELLETH IN THE 15 HOLY PLACE, which is without sin and alone able to forgive sin: whereas thou knowest, o Lord, that I am not pure for this thine holy service and that I have not the countenance wherewith to draw nigh and to open » my mouth » before thine holy glory: yet ACCORDING TO THE MULTITUDE OF THY MERCY forgive me my sin, for I ama sinner: grant me TO FIND GRACE AND mercy in this hour 20 and send me thy power from on high that I may be made worthy and may accomplish thine holy service according to thy will and thy goodpleasure, and that this incense also may be a sweetsmelling savour. And do thou also, o our Lord, be with us and bless us: for thou art the absolver of our sin and the light of our souls and our life and our strength and our hope and our refuge 25 and to thee we send up unto the highest thanksgiving and honour and worship, to the Father and the Son and the Holy Ghost, at all times both now and ever and world without end.

Prayer after he hath prepared the altar, of the Father

O God who hast taught us this great mystery for our salvation, thou who 30 hast called us thy lowly servants, although we be unworthy, to be ministers

® The following alternative form of this rubric is given in a smaller hand in the margin of A: Again what is meet, that is what is necessary for the priest by the order of the keddasé of the mysteries for the mintstry of the holy tabot. First he shall come unto the tabot and take the vestment in his hand and turn his face towards the east and bow three times and say Our Father which art in heaven. And again he shall turn to the people to see whether there is a deacon to minister before he puts on the complete vestments: for if there ts no deacon to minister and assist in the ministration it will be impossible for the priest to take off his vestments after vesting. And when he will vest, let the presbyter look whether the vestment ts too long or too short: jor after vesting tt is not proper to unvest. And then he shall put on the Akmam and shall tie it with the Zenar. And he shall collect his thoughts and not let them turn aside unto the business of the world nor even go out of the door of the sanctuary. And if there is an archpope or a bishop present he shall take the vest- ments in his hand and turn to him and bless them for him before he vests,

> DE: wanting in A B,

198 The Egyptian Rite

unto thine holy altar: do thou, o our master, make us meet IN THE POWER OF THE Hoty Guost to accomplish this mystery to the end that without falling into judgement IN THE PRESENCE OF thy great GLORY we may present unto thee a sacrifice of praise and glory and great comeliness in thy sanctuary. 5 O Lord giver of redemption and sender of grace, who workest all in all, grant us, Lord, that our gift be accepted in thy sight. Yea, Lord our God, we pray thee and beseech thee that thou wilt not forsake thy people by reason of their sin and especially not by reason of my foolishness: for holy is thine holy place according to the gift of the Holy Ghost: in Jesus Christ our Lord to whom with to thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour and glory and power both now and ever and world without-end. Amen.

Prayer after the withdrawal of the veil

How awful is this day and how marvellous this hour wherein THE Hoty GuHost WILL come down and OVERSHADOW this 15 oblation and hallow it. In quietness and IN FEAR AND TREM- BLING stand ye up and pray that THE PEACE oF GOD BE with @me* and WITH ALL OF YOU. And when the priest is vested all the people shall say » in the first mode» Halleluia.

20 If there be any one of the faithful that hath entered the church at the time of the keddasé and hath not heard the holy scriptures and hath not waited until they finish the prayer and the keddasé and hath not received the host, let him be excommunicate from the church: for he hath violated the law of God and disdained to stand before the heavenly king, the king of flesh and spirit. This the apostles have taught us in

25 their canon °.

Prayer over the masob: the priest shall say Lord our God, that said unto Moses his servant and prophet Make me choice vessels and set them in my tabernacle upon mount Sinai: now also, our God almighty, stretch forth thine holy right hand upon this pot, fill it with

30 power and virtue and purity and the grace of the Holy Ghost and thy glory

that they may make therein the holy body of thine only Son in this holy apostolic church: for thine is the glory with thine only Son and the Holy Ghost both now and ever and world without end

The people shall say 35 Thou art the pot oF pure GoLD wherein is hidden THE MANNA, THE BREAD WHICH COMETH DOWN FROM HEAVEN AND GIVETH LIFE UNTO all THE WORLD

@ you A. > or in unison

c W. Fell Canones apostolorum aethiopice Lips. 1871, p.34: Can. vii Quivis fidelis qui ecclesiam ingreditur et scripturas audit non autem subsistit donec (fideles) preces absolverint neque sanctam eucharistiam sumit : pro tali ne faciant preces ; debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae. Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 8r.

‘ 3

= ie ia tel

The Liturgy of the Abyssinian Facobites 199

The priest making the sign over the bread shall say

Eulogios Kyrios Iésous Christos Son or THE LivinG Gop, hagiasma tén pneu-

maton: hagios in truth, Amen and then he shall take the host *with his pure hand while wet and shall yub it over and under® saying 5

Christ our very God, sign with thy right hand and bless with thine hand and hallow with thy power and give virtue to this bread : let it be for the remission of the sins of thy people. Amen

and then the assistant shall receive wt into the machfad saying

Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and Io

thou wast wellpleased in them, in like manner be wellpleased in us

and then the priest shall take it and say this The hallowing and the thanksgiving and the exaltation, accepted be it of God the Father, for the remission of sin. Power and blessing and light, hallowing and the holy be in this holy apostolic church. Amen.? 15 And then the priest shall compass the tabot with the taper in front of him and the deacon shall compass it thrice holding the chalice

The priest shall say

Lord our God, who didst accept the offering of Abel in the wild and of Noah within the ark and of Abraham on the mountaintop and of Elijah on the top of 20 Carmel and of David in the threshingfloor of Ornan the Jebusite and the widow’s mite in the sanctuary: accept likewise the oblation and offering of thy servant John which he has brought unto thine holy name and let it be the redemption of his sins: recompense him with a goodly recompense in this world and in that which is to come both now and ever and world without end 25

and the deacon shall say The Lord seeth me unto the end thereof.

And then the prst shall set the host in the paten and the deacon shall pour the blood into the chalice 30

The priest shall say this prayer following after he hath set the host on the paten

Lord our God good and lifegiving, who didst spread forth thine holy hands on the tree of the cross: place thine holy hand on this paten which is filled with good things, whereon they that love thy name have prepared the susten- ance of a thousand years. Now, our God, bless with thine hand and hallow 35 and cleanse this paten which is filled with live coal, even thine own holy body

® and with his wet hand he shall rub the bread over and under and he shall sign over it a second time D.

> This passage varies considerably in the MSS. D has: Power and light, greatness and blessing and the hallowing of the holy be on this church dud he shall say furthermore This hallowing be accepted, the thanksgiving and the exaltation for the remission of sin on the part oe God the F ather. Amen: so be it, so be it. “ek,

200 The Egyptian Rite

which we have presented on thine holy altar in this holy apostolic church : for thine is the glory with thy good heavenly Father and the Holy Ghost the lifegiver both now and ever and world without end. Prayer over the chalice 5 Lord our God Jesus Christ aléthinos true, our God that was made man, whose godhead was not severed from his manhood, who of his own good- pleasure did pour out his blood for the sake of his creatures: now, our God, place thine holy hand on this cup, hallow it and cleanse it that this may become thy precious blood for life and for remission of sin unto every one that shall 10 drink thereof believingly. Glory be to thine heavenly Father and to the Holy Ghost the lifegiver both now and ever and world without end

A second prayer, of the nuptials, over the chalice Christ our very God, who wentest to the marriagefeast when they called thee in Cana of Galilee and didst bless them and didst make the water wine: 15 do thou in like sort unto this wine which is set before thee: bless it and hallow it and cleanse it: let it become the joy and the life of our soul and our body At all times may the Father and the Son and the Holy Ghost be with us Fillit with the wine of rejoicing for good, for life and for salvation and for the remission of sin, for understanding and for healing and for counsel of the Holy 20 Ghost both now and ever and world without end Purity and sweetness and blessing be to them that drink of thy blood precious aléthinos true. Prayer over the cross-spoon Lord our God, who didst make thy servant Isaiah meet to behold the seraph 25 when with THE Tones in his hand HE Took therewith A LIVE COAL FROM OFF THE ALTAR and laid it on his mouth: now, Lord Father almighty, place thine holy hand upon the cross-spoon for the administering of the holy body and blood of thine only Son our Lord and our God and our Saviour Jesus Christ : bless now and hallow and cleanse this cross-spoon and*give it power and glory 30 as thou gavest to the tongs of the seraph: for thine is the glory and the dominion with thine only Son our Lord Jesus Christ and the Holy Ghost both now and ever and world without end. Amen.

And then the priest shall sign with his hand in the form of the sign of the cross over the bread and shall say

35 Blessed be the Lord® almighty The people shall say Amen (The priest shall say) And blessed be the only Son our Lord Jesus Christ» 40 <The people shall say) Amen

® +the Father C, > +4 who was made man of the holy virgin Mary for our salvation C.

| | |

j

ek eae ee

The Liturgy of the Abyssinian Facobites 201

(The priest shail say) And blessed be the Holy Ghost the Paraclete® {The people shall say) Amen and he shail say over the chalice also in like manner 5 bAvam he shall say over both Glory and honour are due unto the holy Trinity the Father and the Son and the Holy Ghost coequal Trinity both now and ever and world without end.

And the priest shall turn to the assistant joining hands with him when he 10 speaketh the word

Remember me, my father presbyter He also shall answer him saying The Lord keep thy priesthood and accept thine oblation.

And then the priest shall stand upright and with his face to the east stretching 15 forth his hand and shall say with a loud voice

One is the holy Father, one is the holy Son, one is the Holy Ghost The people shail say The Holy Ghost 20 The priest shail say O PRAISE THE LORD ALL YE HEATHEN The people shall say PRAISE HIM ALL YE NATIONS The priest shall say 25 For HIS MERCIFUL KINDNESS IS EVER MORE AND MORE TOWARDS US The people shall say AND THE TRUTH OF THE LORD ENDURETH FOR EVER The priest shall say Glory be to the Father and to the Son 30 and to the Holy Ghost Both now and ever and world without end. Amen. Halleluia

and the people also shall say mn like manner.

® + who strengtheneth us all C. > again he shall say tt over the body and blood: and afterwards C.

202 The Egyptian Rite

CENARXIS)

The deacon shall say Stand up for prayer The people shall say 5 Lord have mercy upon us The priest shall say Peace be unto you all The people shall say With thy spirit 10 : The priest shall say the prayer of Thanksgiving We give thanks unto the doer of good unto us, the merciful God the Father of our Lord and our God and our Saviour Jesus Christ: for he hath covered us and succoured us, he hath kept us and brought us nigh and received us unto himself 15 and undertaken our defence and strengthened us and brought us unto this hour. Let us therefore pray him that the almighty Lord our God keep us in this holy day all the days of our life in all peace Pray ye 20 Lord Lord God almighty, the Father of our Lord and our God and our Saviour Jesus Christ, “we render thee thanks upon every thing, for every thing and in every thing, for that thou hast covered us and succoured us, hast kept us and brought us nigh and received us unto thyself and undertaken our defence 25 and strengthened us and brought us unto this hour The deacon shall say Entreat ye and beseech that the Lord have mercy upon us and compassionate us and receive prayer and supplication from his saints in our behalf according to what is expedient at 30 all times. May he make us meet to partake of the com- munion of the blessed mystery and remit unto us our sins The priest shall say For this cause we pray and entreat of thy goodness, o lover of man, grant us to. fulfil this holy day all the days of our life 35 bin peace along with thy fear. All envy and all trial and all

* AB omit. > and in all peace C.

The Liturgy of the Abyssinian Facobites 203

the working of Satan and the counsel of evil men and the insolence of adversaries secret and open remove far from me benediction and from all thy people and from this holy place of thine benediction towards the altar: all good things that are expedient and excellent command thou for us, for thou art he that HATH 5 GIVEN US POWER TO TREAD UPON scorpions AND SERPENTS AND UPON ALL THE POWER OF THE ENEMY. LEAD US NOT INTO TEMPTATION BUT DELIVER US AND RESCUE US FROM ALL EVIL: in the grace and lovingkindness and love towards man- kind of thine only Son our Lord and our God and our Saviour to Jesus Christ through whom to thee with him and the Holy Ghost the lifegiver who is coequal with thee are fitting glory and honour and might now and ever and world without end.

The deacon shall say Stand up for prayer 15 The assistant priest shall say Peace be unto you all

And again let us beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ on behalf of those who bring an offering within the one holy catholic church, an 20 oblation, firstfruits, tithes, a thankoffering, a memorial, whether much or little, in secret or openly, and of those who wish to give and have not wherewith to give, that he accept their ready mind, that he vouchsafe the heavenly kingdom, who hath power unto every deed of blessing, even the Lord our God

The deacon shall say oe Pray for them that bring an offering ; The people shall say Accept the offering of the brethren, accept the offering of the sisters, and ours also accept, our offering and our oblation 30

The deacon shail say The commandment of our fathers the apostles: Let none keep in his heart rancour or revenge or envy or hatred towards his neighbour Worship the Lord in fear 35 The people shall say Before thee, Lord, we worship and thee we glorify

204 The Egyptian Rite

The priest shall say

Lord our God who art almighty, we pray and beseech thee for them that bring an offering within the one holy catholic church, an oblation, firstfruits, tithes, a thankoffering, a memorial, 5 in secret or openly, whether much or little, and for those who wish to give and have not wherewith to give. Thine acceptance of their ready mind grant thou unto every one: let the recom-

pense of blessing be a portion world without end. Amen.

The priest shall say the prayer of the Mystery

io O my master Jesus Christ, coeternal pure Word of the Father and Word of-the Holy Ghost the lifegiver: thou art THE BREAD OF LIFE WHICH CAMEST DOWN FROM HEAVEN and didst foretell that thou wouldest be the Lamb without spot ror THE LIFE OF THE WORLD: and now also we pray and beseech

ig Of thine excellent goodness, o lover of man, make thy face to shine upon this bread gormsng, and upon this cup fointing, which we have set upon this spiritual ark of thine: bless he shall bless once the bread, and hallow Ae shail bless the cup, and cleanse them both he shall bless once because of both, and change this bread oimting: let it

20 become thy pure body, and what is mingled with this cup pointing thy precious blood and let it be offered for us all and be the healing and salvation of our soul and our body and our spirit. Thou art the king of us all, Christ our God, and to thee we send up praise and worship and to thy good Father and to

2s the Holy Ghost the lifegiver who is coequal with thee both now and ever and world without end. Amen.

And then he shall cover the bread and the chalice with a covering and shall bow to the tabot and the deacon shall bow to the presbyter and they shall bow both together.

30 And the presbyter shall say in a low voice this prayer which is S. Basil's

Lord our God, who by reason of thine unspeakable love towards mankind didst sEND thine ONLY SON INTO THE WORLD to bring back unto thee the lost sheep: we beseech thee, o our master, turn us not back as we draw nigh to this awful sacrifice

35 without defilement and trusting NOT IN OUR OWN RIGHTEOUS- NESS BUT ON THY MERCY wherewith thou hast loved our race: we pray and beseech of thy goodness, o lover of man, that this

The Liturgy of the Abyssinian Facobites 205

mystery when thou hast prepared it for our salvation be not to us thy servants and all thy people for condemnation, but that it be profitable for the blotting out of our transgression and the forgiveness of our negligence. Glory and honour be to thine holy name both now and ever and world without end. Amen. 5

And the presbyter that assisteth shall say the Absolution of the Son

Lord Lord Jesus Christ the only Son, the Word of the Lord the Father, who hast broken off from us the bond of our sins through thy lifegiving and saving sufferings, who didst BREATHE uPON the face of thine holy disciples and pure ministers SAYING Io TO THEM RECEIVE THE Hoty GHosT: WHATSOEVER men’s SINS YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER SINS YE RETAIN THEY ARE RETAINED: thou therefore now,

o Lord, hast vouchsafed unto thy pure ministers that do the priest’s office at all times in thine holy church that they should 15 remit sin on earth, should bind and loose every bond of iniquity. Now again we pray and entreat of thy goodness,

o lover of man, in the behalf of these thy servants my fathers and my brothers and my sisters and of me thy sinful and feeble servant and of them that bow their heads before thine holy 20 altar: make plain for us the way of thy mercy, break and sever every bond of our sins, whether we have trespassed against thee wittingly or unwittingly or in deceit, whether in deed or in word or through faintheartedness, for thou knowest the feeble- ness of man. O good lover of man and lord of all creation, 2; grant us the forgiveness of our sins, bless us and purify us and free us and set us loose and loose all thy people and here he shall mention those lately departed, and fill us with the fear of thy name and stablish us to do thine holy will, o good: for thou art our God and our Saviour and to thee is fitting the glory and the praise 30 with thy good heavenly Father and the Holy Ghost the life- giver who is coequal with thee both now and ever and world without end

May thy servants who have ministered on this day, the presbyter benediction towards the presbyter, and the deacon benediction 35 towards the deacons, and the priests benediction, and all the people and mine own neediness also, I thy poor servant benediction towards

206 The Egyptian Rite

himself be absolved out of the mouth of the holy Trinity the Father and the Son and the Holy Ghost and out of the mouth of the one holy catholic and apostolic church, and out of the mouth of the xv prophets and out of the mouth of the xij 5 apostles and out of the mouth of the Ixxij disciples and out of the mouth of the divine and evangelist Mark the apostle and martyr and out of the mouth of the archpopes S. Severus and S. Dioscorus and S. John Chrysostom and S. Cyril and S. Gregory and S. Basil, out of the mouth of the cccxviij 10 orthodox that assembled in Nicaea and the cl in Constantinople and the cc in Ephesus and out of the mouth of the honoured father the archpope abba /ohm and our blessed pope abba Sinoda and out of the mouth of me also thy sinful and feeble servant. May they be absolved out of the mouth of our lady 15 Mary parent of God, the new loom. For awful and full of glory is thy name, o holy Trinity, Father and Son and Holy Ghost, both now and ever and world without end. Amen.

The deacon shall say For peaceable holiness we beseech, that the Lord make us 20 peaceable by his own lovingkindness The people shall say at each pause Amen. Kiralayéson. Lord have mercy upon us

For our faith we beseech, that the Lord would grant us to be wellpleasing, to keep the faith in purity 25 For our congregation we beseech, that the Lord would keep us unto the end in the fellowship of the Holy Ghost For the patience of souls we beseech, that the Lord vouchsafe us the perfection of patience in all our tribulation For the holy prophets we beseech, that the Lord number us 30 with them For the holy apostles we beseech, that the Lord grant us to be wellpleasing even as they were wellpleasing and apportion unto us a lot with them For the holy martyrs we beseech, that the Lord grant us to 35 perfect the same conversation For our archpope abba Matthew and our blessed pope abba Sinoda we beseech, that the Lord grant them unto us long

The Liturgy of the Abyssinian Facobites 207

time, that with understanding they rightly speak the word of faith in purity without spot for that they are the guardians of the church

For the presbyters we beseech, that the Lord never take from them the spirit of priesthood, the zeal and fear of him 5 unto the end and that he vouchsafe them <the fruit of) their labour

For the deacons we beseech, that the Lord grant them to run a perfect course and to draw nigh unto their work in holiness and that he remember their love 10

For the subdeacons and the anagnosts and the singers we beseech, that the Lord grant them to perfect the zeal of their faith

For the widows and the celibates we beseech, that the Lord hear their prayer and vouchsafe them abundantly in their 15 hearts the grace of the Holy Ghost and accept their labour

For the virgins we beseech, that the Lord grant them the crown of virginity and that they be unto the Lord children and daughters and that he accept their labour

For the ascetics we beseech, that the Lord grant them to receive 20 their reward through abstinence

For the laity and faithful men we beseech, that the Lord grant them a share in the washing away of sin and seal them with the seal of sanctification

For our king John we beseech, that the Lord vouchsafe him 25 much peace in his days

For the judges and those who are in authority we beseech, that the Lord give them wisdom and the fear of him

For all the world we beseech, that the Lord prevent the thought thereof and put into the mind of all and each to desire that 30 which is good and expedient

For them that travel by sea or in the desert we beseech, that the Lord guide them with a merciful right hand

For the excommunicate we beseech, that the Lord grant them patience and wholesome discipline and vouchsafe that their 35 labour be perfected

For the sad and sorrowful we beseech, that the Lord give them perfect consolation

208 The Egyptian Rite

For the hungry and thirsty we beseech, that the Lord give them their daily food For prisoners we beseech, that the Lord loose them from their bonds 5 For captives we beseech, that the Lord restore them to their country in peace For those of the christian congregation who are fallen asleep we beseech, that the Lord vouchsafe them a place of rest For the sick and suffering we beseech, that the Lord heal them 10 speedily and send upon them LOVINGKINDNESS AND MERCY For those of our fathers and our brothers and our sisters who have trespassed we beseech, that the Lord cherish not anger against them but grant them rest and relief from his wrath 15 For the rains we beseech, that the Lord send rain on the place that needeth it For the waters of the rivers we beseech, that the Lord fill them with water of life unto due measure and limit For the fruit of the earth we beseech, that the Lord give to the 20 earth her fruit for sowing and for harvest And all of us who ask and beseech in prayer may he clothe with the spirit of peace and vouchsafe us to draw nigh and ask the Lord that he hear and accept Let us therefore rise up in the Holy Ghost that we may have 25 knowledge and grow in his grace and glory in his name and be BUILT UP UPON THE FOUNDATION OF THE PROPHETS AND APOSTLES Let us draw nigh and ask the Lord that he hear and accept our prayer 30 For our thanksgiving we beseech, that the Lord write our

petition IN THE BOOK OF LIFE and the eternal God ~

remember us in the restingplace of saints in his own light

For those of our brethren and sisters who lag behind we

beseech, that the Lord grant them to have a fervent desire

35 and turn away from them the bondage of this world and give them a good conscience and love and good hope

For the sake of the body and blood of the Son of God so be it,

so be it. And then the people shall stand up.

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The Liturgy of the Abyssinian Facobites 209

«MASS OFTHE CATECHUMENS) (THE CENSING)

And the priest shall take grains of incense in his right hand and the censer in the left, and uf there be a pope present he shall bring unto him the incense and the censer to bless them, and if there be no pope present he shall bless them himself, making 5

mention of the current year of grace and of the beginning of night and day

And the priest shall say this I pray and beseech thee, o Lord our God, as thou wast well- pleased with the offering of Abel thy beloved and the oblation of Enoch and of Noah and the incense of Aaron and Samuel to and Zacharias: in like manner accept from us this incense as — a sweetsmelling savour for the remission of our sins and forgive all thy people their trespass: for thou art merciful and to thee glory is fitting with thine only Son and the Holy Ghost both now and ever and world without end. Amen 15 and then he shall cast the incense saying Blessed be the Lord the almighty Father The people shall say Amen The assistant shall say 20

And blessed be the only Son our Lord Jesus Christ who was made man of Mary the holy virgin for our salvation The priest shall say And blessed be the Holy Ghost the Paraclete who strengtheneth us all 25

Glory and honour be to the Holy Trinity the Father and the Son and the Holy Ghost both now and ever and world without end. Amen

I WILL OFFER UNTO THEE INCENSE WITH RAMS: ALL THY GARMENTS SMELL OF MYRRH ALOES AND CASSIA: LET MY 30 PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE

Yet again we offer unto thee this incense for the remission of my sins and the trespass of thy people

For blessed and full of glory is thine holy name, Father and Son and Holy Ghost, both now and ever and world without 35 end. Amen

P

210 The Egyptian Rite

Lauds of the angels singing in the highest Halleluia to the Father: halleluia to the Son: halleluia to the Holy Ghost Worship we the Father: worship we the Son: : worship we the Holy Ghost three in one and one in three

Prayer of the Incense

O eternal God, THE FIRST AND THE LAST, which hath neither beginning nor end, which is GREAT IN his COUNSEL and MIGHTY 10 IN his work and righteous in his purpose and strong in his might, WHICH IS AND Is TO BE in all things: be with us in this hour and STAND IN THE MIDST OF us all and purify our hearts and sanctify our souls and our flesh and wash us from all our sins which we have done wittingly or unwittingly: grant us to 15 offer before thee a reasonable oblation and an oblation of blessing, the which thou wilt make to ENTER IN WITHIN the inner chamber of THE VEIL, the holy of holies thy dwelling-

place and here he shall compass the tabot three times saying

20 We pray thee, o Lord, and beseech thee that thou remember the one holy apostolic church which reacheth from one end of

the world to the other The deacon shall say

Pray for the peace of the church, one holy apostolic orthodox

25. in the Lord The priest shall say

Remember, o Lord, the honoured father our archpope abba Matthew and our blessed pope abba Szmoda and all orthodox bishops presbyters and deacons. Aud if he (the archpope) be entered into

30 vest he shall say Rest, o Lord, the soul of our father the archpope abba VV and make him to dwell in the kingdom of heaven with the righteous: seat for us on his throne in his stead a Goop SHEPHERD and let us not be LIKE a flock HAVING NO SHEPHERD and let not the ravenous wolf make ravin of us nor alien folk

35 that are contrary to us reproach us

The deacon shall say Pray for our archpope abba Matthew and for our blessed pope abba Sinédda and for all orthodox bishops presbyters and deacons

The Liturgy of the Abyssinian Facobites 211

The priest shall say Remember, Lord, our congregation, bless them and make them to be neither separated nor estranged: make them an house of prayer, an house of purity and an house of blessing: vouchsafe it, Lord, unto us thy servants and to them that shall come after us, unto eternal days vouchsafe it

ou

The deacon shall say Pray for our congregation which is the keeping of us all

The priest shall say

Arise, Lorp my Gop, AND LET THINE ENEMIES BE SCATTERED Io

AND LET ALL THEM THAT HATE thine holy and blessed name FLEE BEFORE THEE, but let thy people who do thy will be blessed with blessings THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOUSAND: through thine only Son through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen.

_— or

The deacon shall say Stand up The people shall say Lord have mercy upon us 20 The priest shall say Peace be unto you all The people shall say With thy spirit The priest shall say on every great day and on the first day of the week 25 Worship we the people shall say the Father and the Son and the Holy Ghost three in one The priest shall say Peace be unto thee . 30 the people shall say holy church, dwellingplace of the godhead The priest shall say Pray for us the people shall say

ae we

virgin Mary parent of God F 2

“Poe ee

212 The Egyptian Rite

The priest shall say Thou art the people shall say THE GOLDEN CENSER which didst bear the live coal of fire. 5 Blessed is he that receiveth out of the sanctuary him that forgiveth sin and blotteth out error, who is God’s Word that

was made man of thee, who offered himself to his Father for

incense and an ACCEPTABLE OFFERING We worship thee, Christ, with thy good heavenly Father and 10 thine Holy Spirit the lifegiver, for thou didst come and save us.

{THE LECTIONS) {1. Epistle of 8. Paul) The assistant shall say

Lord of knowledge, declarer of wisdom who hast revealed to 15 us what was hidden in the depth of darkness, giver of a word of gladness to them that proclaim the greatness of thy power: thou it was that after thy great goodness didst call Paul wHo WAS BEFORE A PERSECUTOR and didst make him a CHOSEN VESSEL and wast wellpleased with him that he should become 20 an apostle and a PREACHER OF THE GOSPEL OF thy KINGDOM, a summoner thereunto, o Christ our God. Thou art a lover of man, o good: vouchsafe us a mind without distraction and a pure understanding that departeth not from thee, that we may both perceive and know how great is thine holy teaching 25 which is now read to us out of him: and as he was like unto thee, o prince of life, so make us also meet to be like unto him in deed and in faith and to praise thine holy name and glory in thy precious cross at all times: for thine is the kingdom, the might, the majesty and the sovereignty, the honour and the 30 glory world without end. Amen. The deacon shall say going forth

Every one THAT LOVETH NOT ouR Lorp and our God and our Saviour Jesus Christ and believeth not in his birth of

Mary the holy virgin, in the *twofold® ark of the Holy

35 Ghost, until HIS COMING again, as saith Paul, LET HIM BE

ANATHEMA

® or second. £

The Liturgy of the Abyssinian Facobites 213

and then he shall read the Epistle of Paul

{TuIs KNOW ALSO THAT IN THE LAST DAYS ........ TO THE KNOWLEDGE OF THE TRUTH. 2 77m. itt 1-7}. And then the priest while censing shall say to the presbyter Accept me, o my father presbyter 5 And he too shall answer him saying

The Lord accept thine oblation and smell the savour of thine incense as he did accept the oblation of Melchizedek and the incense of Aaron and Zacharias.

And after this he shall lay his hand upon the deacons and say the blessing of Paul: and then over the people he shall say 10

_ The Lord bless And this, going round to the several doors Glory and honour to the holy Trinity the Father and the Son and the Holy Ghost both now and ever and world without end.

Amen 15 and then he shall say

O Lord our God, who of old didst make the wall of Jericho to fall down by the hand of Joshua thy servant: in like sort now make the wall of the sin of these thy servants and thine handmaids to fall down by the hand of me thy servant 20

and then turning back he shall offer incense upon the altar saying

O accepter of penitence and remitter of sin, Jesus Christ, remit my sin and the sin of all thy people: accept the penitence of these thy servants and thine handmaids and make the light of thy grace to shine upon them for thine holy NAmr’s sake By 25 WHICH We ARE CALLED: through whom to thee with him and the Holy Ghost be glory and dominion both now and ever and world without end. Amen.

The deacon entering after the reading of Paul shall say The blessing of the Father and the bounty of the Son and the 30 gift of the Holy Ghost who came down upon the apostles in the upper room. of holy Sion, in like sort come down and be multiplied upon us. Amen The people shall say

Holy apostle Paul, goodly messenger, healer of the sick, thou 35 hast received the crown: pray and intercede for us: cause our souls to be saved in the multitude of his lovingkindness and his

mercy for his holy name’s sake.

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214 The Egyptian Rite

{2. The Catholic Epistle)

The deacon shall say Stand up for prayer The people shall say Lord have mercy upon us The priest shall say Peace be unto you all The people shall say With thy spirit The priest shall say O eternal God, THE FIRST AND THE LAST, which hath neither beginning nor end, he that is GREAT IN his COUNSEL and MIGHTY IN his work and wise in his purpose, who is in all things: we pray thee, Lord, and beseech thee that thou be with us in this hour: make thy face to shine upon us and abide with us in the midst of us: purify our hearts and sanctify our souls and remit our sin which we have done with our will or without our will : make us, Lord, to offer unto thee a pure oblation, a reasonable offering and spiritual incense: let it enter into the holy temple of thine holiness: through thine only Son our Lord through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen. The subdeacon going out shall say

The word from the Epistle of {James} disciple and apostle of our Lord Jesus Christ. His prayer and his blessing be with us. Amen

‘Go TO NOW, YE RICH MEN ......... UNTO THE COMING OF THE Lorp 5S. James v 1-7} and after reading when he goeth in he shall say

O my brethren, LovE NOT THE WORLD NEITHER THE THINGS THAT ARE IN THE WORLD: FOR ALL THAT IS IN THE WORLD, THE LUST OF THE FLESH AND THE LUST OF THE EYES AND THE PRIDE OF LIFE, IS NOT OF THE FATHER BUT IS OF THE WORLD: AND THE WORLD PASSETH AWAY AND THE LUST THEREOF, for all is passing, BUT HE THAT DOETH THE goodpleasure or Gop ABIDETH FOR EVER ;

(oh oe ae

7

The Liturgy of the Abyssinian Facojttes 215

The people shall say

Holy consubstantial Trinity, preserve our congregation for thine holy elect disciples’ sake: comfort us in thy loving- kindness for thine holy name’s sake.

(3. The Acts of the Apostles)

The deacon shall say Stand up for prayer The people shall say Lord have mercy upon us The priest shall say Peace be unto you all The people shall say With thy spirit The priest shall say

Our Lord and our God, thou it was that didst reveal to thine holy apostles the mystery of the glorious gospel of thy Messiah

and didst give them the great and immeasurable cirt that is or

thy GRACE and didst send them to proclaim in all the ends of the world the inscrutable riches of thy grace through thy mercy :

we pray thee also and beseech thee, our Lord and our God, .

that thou wouldest make us meet for AN INHERITANCE and A POR- TION with them that we may walk in their ways and follow in their footsteps: and vouchsafe us at all times to imitate them and to continue in their love and to have fellowship with them in their labour in godliness: and do thou keep thine holy church benediction Which thou hast founded by their means and bless benediction the sheep of thy flock and increase this VINE benediction Which thou hast PLANTED with THY RIGHT HAND; through Jesus Christ our Lord through whom to thee with him

and with the Holy Ghost be glory and dominion both now and ;

ever and world without end. Amen. The assistant presbyter shall say A pure fountain which is from the pure fountains of the law, to wit the history of the Acts of the pure Apostles. The blessing of their prayer be with us. Amen

~ u

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25

35

216 The Egyptian Rite

{Now As SOON AS IT WAS DAY...... GREW AND MULTIPLIED Acts xtt 18-24} and after reading he shall say Full and great and exalted is the word of the Lord and it 5hath increased in his holy church and many are they that believe in our Lord Jesus Christ to whom be glory world without end. Amen The people shall say Ho.y HoLy HOLy art thou, God the Father almighty 10 Hoy HOLY HOLY art thou, only Son which art the living Word of the Father Hoty HOLY HOLY art thou, Holy Ghost which knowest all things.

(The Incense and the Trisagion) 15 And then the priest shall cast the incense saying Glory and honour be to the holy Trinity the Father and the Son and the Holy Ghost both now and ever and world without end. Amen

and then the priest shall say this prayer following, standing before the altar 20 Lord our God who didst accept the sacrifice of our father Abraham and im the stead of Isaac didst prepare and send down to him a ram for his ransom: even so, o our Lord, accept from us our oblation and this savour of our incense and send unto us from on high in recompense thereof the 25 riches of thy lovingkindness and thy mercy that we may become pure from all illsavour of our sins and make us meet to minister before thy glorious purity, o lover of man, IN RIGHTEOUSNESS AND IN PuRITY all the days of our life in joy and in rejoicing : 30 and then he shall say We pray thee, o Lord, and beseech thee that thou remember as before (pp. 210 sq.) The priest shall say Hail, o thou of whom we ask salvation, o holy praiseful ever- 35 virgin parent of God, mother of Christ : offer up our prayer on high to thy beloved Son that he forgive us our sins Hail, o thou who barest for us the very light of righteousness, even Christ our God: o virgin pure, plead for us unto our Lord that he show mercy unto our souls and forgive us our sins

— sls tin

Q. eae ee

The Liturgy of the Abyssinian Facobites 217

Hail, o virgin pure, Mary holy parent of God, very pleader for the race of mankind, plead for us before Christ thy Son, that he vouchsafe us remission of our sins

Hail, o virgin pure, very queen: hail, o pride of our kind: hail, o thou that barest for us Emmanuel: we pray thee that 5 thou remember us, o very mediatress, before our Lord Jesus that he forgive us our sins.

And then the priests shall go forth outside of the veil and shall chant saying This is the time of blessing, this is the time of choice incense, the time of the praise of our Saviour, lover of man, Christ. 10 The incense is Mary: the incense is he who was in her womb which is fragrant: the incense is he whom she bare: he came and saved us, the fragrant ointment Jesus Christ. O come let us worship him and keep his commandments that he forgive us

our sins

To Michael was given mercy, and gladtidings to Gabriel and a heavenly gift to Mary virgin. To David was given understanding, and wisdom to Solomon and an horn of oil to Samuel, for he was the anointer of kings. To our father Peter were given the keys, and virginity to John 20 and apostleship to our father Paul, for he was the light of the church

The fragrant ointment is Mary: for he that was in her womb, who is more fragrant than all incense, came and was made flesh of her. In Mary virgin pure the Father was wellpleased and 2; he decked her for a tabernacle for the habitation of his well- beloved Son

To Moses was given the law, and the priesthood to Aaron: to Zacharias the priest was given the choice incense. They made the tabernacle of the testimony 30 according to the word of the Lord and Aaron the priest in the midst thereof made the choice incense to go up

The seraphin worship him and the cherubin glorify him: they cry saying Hoty HoLy HOLY Is THE LorD among the thousands and praised among the tens of thousands 35

15

Thou art the incense, o our Saviour, for thou didst come and save us Have mercy upon us, o Lord.

218 | The Egyptian Rite

In the tone of araray

Hoty God, HoLy mighty, HoLy living immortal ®{who was born of Mary the holy virgin, have mercy upon us, o Lord Hoty God, HoLy mighty, Hoty living immortal who was baptized in Jordan and was hung on the tree of the cross, have mercy upon us, o Lord Hoty God, HoLy mighty, Hoty living immortal ad who rose from the dead the third day, ascended with glory into heaven and sat down at the right hand of his Father, shall come again with glory to judge the quick and the dead, . have mercy upon us, o Lord 15 Glory be to the Father, glory be to the Son, glory be to the Holy Ghost both now and ever and world without end Amen and amen: so be it, so be it]®

And after finishing this they shall say 20 O holy Trinity, pity us: o holy Trinity, spare us: o holy Trinity, have mercy upon us. The priest shall say Hai, o Mary, FULL OF GRACE the people shall say THE LorRD IS WITH THEE The priest shall say

i>)

wr

BLESSED ART THOU AMONG WOMEN the people shall say AND BLESSED IS THE FRUIT OF THY WOMB 30 The priest shall say Pray and intercede for us with thy beloved Son the people shall say that he forgive us our sins. And then he shall bless the chanting priests each in his turn,

a unto the end thereof A.

The Liturgy of the Abyssinian Yacobites 219

The priest shall say

Glory and honour to the holy Trinity, the Father and the Son and the Holy Ghost, now and ever and world without end.

(4. The Gospel) The deacon shall say Stand up for prayer The people shall say Lord have mercy upon us The priest shall say Peace be unto you all The people shall say With thy spirit The priest shall say Lord Lord Jesus Christ our God, who saidst to thine holy disciples and thy pure apostles MaNy PROPHETS AND RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND HAVE NOT SEEN THEM and have desired TO HEAR THE THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM: AND BLESSED ARE YOUR EYES that have SEEN AND YOUR EARS that have HEARD: like them do thou make us also meet to hear and to do the word of thine holy gospel through the prayer of the saints The deacon shall say Pray on account of the holy Gospel The priest shall say Remember again, Lord, them that have bidden us to remem- ber them in the time of our prayer and our supplication wherewith we make request of thee, o Lord our God. Give rest to them that have fallen asleep before us: heal speedily them that are sick: for thou art the life of us all and the hope of us all and the deliverer of us all and the raiser up of us all and to thee we send thanksgiving unto highest heaven world without end.

The deacon shall speak before the Gospel signifying what he is going to proclaim on the several days.

The priest shall cast the incense once as before and after that he shall say this following

And the Lord most high Biess us all and sanctify us witu

15

zO

39

35

220 _ The Egyptian Rite

ALL SPIRITUAL BLESSING and make our entry into his holy church to be joined with <the entry of) his holy angels who chant unto him with fear and with trembling and glorify him at all times and all hours world without end

5 And then the priest shall compass the tabdt once with the taper before him and the Gospel behind him and making the sign of the cross with the censer towards the Gospel he shall say

Blessed be the Lord the Father almighty The assistant shall say 10 Give thanks unto the Father The priest shall say And blessed be the only Son our Lord Jesus Christ The assistant shall say Give thanks unto the Son 15 The priest shall say And blessed be the Holy Ghost the Paraclete The assistant shall say

Give thanks unto the Holy Ghost.

The deacon shail say 20 Stand up and hearken to the holy Gospel, the message of our Lord and our Saviour Jesus Christ The priest shall say

The holy Gospel which {Luke} preached, the word of the Son of God 25 The people shall say Glory be to thee, Christ my Lord and my God, at all times a@f{Q MAGNIFY THE LoRD oUR GOD AND FALL DOWN BEFORE HIS FOOTSTOOL: FOR HE IS HOLY Ps. xcix 5 }*

The assistant priest shall say in a low voice 30 O FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS indeed, receive our prayer and our supplication and our

® The proper is given in the Lectionary. The Liturgy has: S1inG WE MERRILY UNTO GOD OUR STRENGTH: MAKE A CHEERFUL NOISE UNTO THE GoD oF JACOB. TAKE THE PSALM, BRING HITHER THE TABRET: THE MERRY HARP WITH THE Lute. In Lent [instead of Sing we merrily D E] In the gospel thou hast shown us the way and in the prophets thou hast comforted us. O thou who hast brought us nigh unto thyself, glory be tothee. [And they shall kiss the Gospel by their several ranks FE).

The Liturgy of the Abyssinian Facobites 221

humility and our penitence and our confession toward thine ark and thine holy altar heavenly stainless and spotless : make us meet to hear the word of thine holy gospel and to keep thy commandments and thy testimony, and bless us that we may bear fruit, for one thirtyfold and sixtyfold and an hundredfold = 5 Remember, Lord, the sick of thy people: visit them in thy lovingkindness and heal them. Remember, Lord, our fathers and our brethren who are gone to sojourn abroad: bring them back to their dwellingplace in safety and peace. Remember, Lord, the downcoming of the rains and the waters of the to rivers: bless them. Remember, Lord, the seed and the fruit of the fields: make them abundant. Remember, Lord, the sweetness of the airs and the fruits of the earth: bless them. Remember, Lord, the safety of man and of beast. Remember, Lord, the safety of thine own holy church and of all orthodox 15 cities and countries. Remember, Lord, our king John lover of God and keep him in peace and health. Remember, Lord, our fathers and our brethren who have fallen asleep and are gone to their rest in the orthodox faith: give them rest. Remember, Lord, them that have presented unto thee this incense and 20 oblation ®and those also for whom they” offered and those who ¢brought¢ it from them: grant them all the recompense in heaven and comfort them after all tribulation. Remember, Lord, all captives and bring them again in peace to their cities. Remember, Lord, thy poor servants who are in torment. 25 Remember, Lord, the afflicted and distressed. - Remember, Lord, the catechumens of thy people and teach them and stablish them in the right faith: banish from their heart all remains of idolatry: stablish in their heart thy law and the fear of thee, thy commandment and thy righteousness and 3° thine ordinance: grant them to KNOW THE CERTAINTY OF THE word WHEREIN THEY HAVE BEEN INSTRUCTED and when they have been instructed make them all meet for the new birth and for the remission of their sin and prepare them to be an ark for thine Holy Spirit: through the grace and lovingkind- 35 ness of thine only Son, lover of man, our Lord and our God |

«® —and those also for whom they offered D. > they E: I AB. ¢ DE: corrupt in AB.

222 The Egyptian Rite

and our Saviour Jesus Christ, through whom to thee with him and with the Holy Ghost the lifegiver who is coequal with thee in godhead *glory and honour and majesty are fitting® both now and ever and world without end. Amen.

2 The priest that reads the Gospel shall say Bless, Lord, through the Gospel of {Luke} the disciple and apostle of our Lord Jesus Christ the Son of the living God: to him be glory continually world without end. Amen and then the priest shall read the Gospel 1o { THE SAME DAY THERE CAME,..... AGAIN TO THESE THINGS S. Luke xttt 31-xiv 6} When the Gospel is read the priest shall say at the end of each Gospel distinguishing the several Gospels Luke's IT IS EASIER FOR HEAVEN AND EARTH TO PASS THAN 15 FOR ONE TITTLE OF THE LAW and the prophets To FAIL, said the Lord to his disciples > The people shall say at each Gospel in tone as follows Luke's WHO IS LIKE UNTO THEE, O LORD, AMONG THE GODS? Thou it is that Do—sT wonpDERS: thou didst sHow thy POWER 20 UNTO thy PEOPLE and didst save thy people with thine arm: thou wentest into hades and broughtest up thence them that were in captivity and didst desire us again to be set free, for thou didst come and save us. For this cause we glorify thee saying Biessed art thou, our Lord Jesus Christ, for thou didst come 25 and save us°¢.

The deacon shall say Go forth, ye catechumens.

® CE: wanting in ABD.

> The forms for the other Gospels are given in the text thus: Matthew's HEAVEN AND EARTH SHALL PASS AWAY BUT MY WORD SHALL NOT PASS AWAY, said the Lord to his disciples. Mark’s HE THAT HATH EARS TO HEAR LET HIM HEAR. John’s HE THAT BELIEVETH ON THE SON HATH EVERLASTING LIFE,

© The responses for the other Gospels are : Matthew's We believe in the very Father and we believe in the very Son and we believe in the very Holy Ghost: we verily believe in their Trinity. Mark's And they, the cherubin and seraphin, offer up glory to him saying Hoty HoLy HoLy art thou, Lord, the Father and the Son and the Holy Ghost. John’s IN THE BEGINNING WAS THE WORD: THE Worp was the Word of Gop: tHE WoRD WAS MADE FLESH AND DWELT AMONG US AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLYBEGOTTEN OF HIS FaTHER: the living Word of the Father and the lifegiving Word, the Word of God, rose again and his flesh was not corrupted.

| , 3 |

ee a

7

The Liturgy of the Abyssinian Facobites 223

«MASS OF THE FAITHFUL)

(THE PRAYERS) «The deacon) Stand up for prayer The people shall say 5 Lord have mercy upon us The priest shall say Peace be to you all The people shall say With thy spirit 10 The priest shall say Again let us beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ. We ask and entreat of thy goodness, o lover of man: remember, Lord, the peace of the church holy one apostolic which reacheth from one end 15 of the world to the other The deacon shall say

Pray for the peace of the one holy apostolic church orthodox in the Lord

The priest shall say 20 All the people and all the flocks bless thou: the peace that is from heaven send thou into the hearts of us all and the peace of our life vouchsafe us therein. Vouchsafe peace to our king John, to his palace and to his armies and to his princes and to his nobles and to the multitude of our neighbours at home and 2; abroad : adorn them with all peace. O KING OF PEACE, GIVE US PEACE FOR THOU HAST GIVEN US ALL THINGS: POSSESS US, o Lorp, and requite us, FOR BESIDE THEE WE KNOW NONE OTHER: WE MAKE MENTION OF THINE holy NAME and call upon it that our soul may live through the Holy Ghost and that the 30 death of sin have not dominion over us thy servants and all thy people

The people shall say

Kiralayéson. The deacon shall say 35 Stand up for prayer |

224 The Egyptian Rite

The people shall say Lord have mercy upon us The priest shall say Peace be unto you all = t The people shall say With thy spirit The priest shall say And again let us beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ for the blessed pope 10 abba Matthew that he truly preserve him to us for many years and in peaceful days to fulfil the office of the priesthood which thcu hast committed unto him. The Lord our God who is rich in grace vouchsafe it The deacon shali say 15 Pray for our archpope abba Matthew lord archbishop of the great city of Alexandria and for the head of the city of our fathers the blessed pope abba Sinédda and all orthodox bishops presbyters and deacons The priest shall say 20 Lord our God who art almighty, we pray and beseech thee for our blessed pope abba Szxoda@ that thou truly preserve him for many years in peaceful days fulfilling the office of the priest- hood which thou hast committed unto him, with all orthodox bishops presbyters and deacons and with all the entire congre- 25 gation of the one holy catholic church: and the prayer also which he shall make on our behalf and on behalf of all thy people do thou accept: open to him the treasurehouse of thy blessing. Furthermore vouchsafe him abundantly the grace of the Holy Ghost: pour upon him from heaven thy blessing that 30 he may bless thy people: and all his enemies visible and invisible do thou subdue and BRUISE UNDER his FEET SHORTLY : but himself do thou still preserve unto us, unto thine holy church, in thy priesthood: through thine only Son through whom to thee with him and with the Holy Ghost be glory and dominion 35 both now and ever and world without end. Amen. The deacon shall say

Stand up for prayer

' e - se # q be. ig f

The Liturgy of the Abyssinian Yacobites 225

The people shall say Lord have mercy upon us The priest shall say

Peace be unto you all The people shall say 5 With thy spirit The priest shall say And again let us beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ: we pray and implore of thy goodness, o lover of man: remember, Lord, our congre- 10 gation: bless thou them blessing with the figure of the sign of the cross The deacon shall say* Pray for this holy church and our congregation therein The priest shall say 15 and make them to be to thee without hindrance and without intermission doing thine holy and blessed will: an house of prayer, an house of purity and an house of blessing vouchsafe, Lord, unto us thy servants, and to them that shall come after us unto eternal days vouchsafe it. And the 20 priest shall cense the altar saying ARISE, LORD my Gop, AND LET THINE ENEMIES: BE SCATTERED AND LET all THEM THAT HATE thine holy and blessed name FLEE BEFORE THEE: while speaking he shail sign with the censer over the people and bow three times but let thy people be blessed with blessings a thousand thousand and ten 2; thousand times ten thousand: through the grace and loving- kindness of the lover of man thine only Son our Lord and our God and our Saviour Jesus Christ through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen. 3°

(THE CREED) The deacon shall say

Speak we all in the wisdom of the Lord Answer ye the prayer of faith

* End of f. 43: the next folio (from here to p. 226 1.34) is misplaced and bound up as f.52 in A.

Q

- 226 The Egyptian Rite

The people shall say

We believe in one God the Lord the Father almighty, maker of the heavens and the earth, the visible and the invisible. And we believe in one Lord Jesus Christ the only Son of the

5 Father, who was with him BEFORE THE WORLD WAS CREATED, light of light, God of very God, begotten not made, equal with the Father in his godhead: by whom all things were made but WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor in earth: who for us men and for our salvation came down

10 from heaven and was incarnate of the Holy Ghost and of Mary, of the holy virgin : he was made man and was crucified for us in the days of Pontius Pilate, he suffered and died and was buried and rose again from the dead the third day, as it is written in the holy scriptures: he ascended with glory into the

15 heavens and sat down on the right hand of his Father: he shall come again with glory to judge the quick and the dead and of his kingdom there shall be no end. And we believe in the Holy Ghost the Lord, the giver of life, who proceedeth from the Father: we worship and glorify him with the Father and

20 the Son: who spake by the prophets. And we believe in one holy church catholic apostolic and we believe in one baptism for the remission of sin and we look for the resurrection of the dead and the life to come world without end. Amen.

{THE LAVATORY) 25 And then he shall take away the covering of the paten with his hand. And then the priest shall wash.

Ana after washing he shall say the following while he sprinkles water with the moisture of his hand turning his face to the west

If there be any who is pure let him receive of the host and

30 whoso is not pure let him not receive, that he be not consumed in the fire of the godhead, whoso hath revenge in his heart and whoso hath an alien mind by reason of unchastity. J AM PURE FROM THE BLOOD OF you ALL*and from your sacrilege against the body and blood of Christ: I have nought to do with your 3s reception thereof: I am pure of your error, and your sin will | return upon your own head if ye receive not in purity.

“— ee eee ee ee

=

T OEY Me ee nS

The Liturgy of the Abyssinian Facobttes 227

(THE KISS OF PEACE) The deacon shall say Stand up for prayer The people shall say Lord have mercy upon us The priest shall say Peace be unto you all The people shall say With thy spirit The priest shall say the prayer of the Kiss, of Basil 10

n

Lorp great eternal, which FORMEDST MAN INCORRUPT, thou didst abolish death, that.came at first INTO THE WORLD THROUGH ENVY OF Satan, by the advent of thy living Son our Lord and our God and our Saviour Jesus Christ and didst fill all the earth with thy peace which is from heaven, wherein the armies 15 of heaven glorify thee saying

GLory TO GoD IN HEAVEN AND ON EARTH PEACE, HIS GOODWILL TOWARDS man The people shall say in like manner: the priest shall say O Lord, in thy goodwill fill our hearts and purify us from all 20 filthiness and from all *lasciviousness® and from all revenge and envy and from all wrongdoing and from the remembrance of ill which clothes with death. Make us all meet to SALUTE ONE ANOTHER WITH AN HOLY KISS The deacon shail say 25 Pray for perfect peace and love SALUTE ONE ANOTHER WITH AN HOLY KISS The people shall say Christ our God, make us meet TO SALUTE ONE ANOTHER WITH AN HOLY KISS 30 The priest shall say and to partake without condemnation of thine holy immortal heavenly gift: through Jesus Christ our Lord through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen. 35

® DE: corrupt in AB. Go:2

io

The Egyptian Rite

{<ANAPHORA)

{THE THANKSGIVING) The priest shall say Tue LorpD BE WITH YOU ALL The people shall say WITH THY SPIRIT The priest shall say Give ye thanks unto our God The people shall say It is right, it is MEET The priest shall say Lift up your hearts The people shall say We lift them up unto the Lord our God The Keddasé of the Apostles . The priest shall say

WE GIVE THEE THANKS, 0 Lorp, in thy BELOVED Son the

Lord Jesus, whom IN THE LAST DAYS thou DIDST SEND unto us, thy Son the saviour and REDEEMER, THE ANGEL OF thy COUNSEL,

20 who is the Word from thee and THROUGH WHOM thou MADEST

39

35

For

all things by thy will.

{THE INTERCESSION >

The deacon shall say the sake of our blessed and holy archpope abba Matthew and the blessed pope abba Simdda while they yet give thee thanks in their prayer and in their supplication : Stephen the protomartyr, Zacharias the priest and John the baptist, and for the sake of all the saints and martyrs who have gained their rest in the faith: Matthew and Mark, Luke and John, the iv evangelists: Mary the parent of God: hear us. For the sake of Peter and Andrew, James and John, Philip and Bartholomew, Thomas and Matthew, Thaddaeus and Nathanael and James the son of Alphaeus and Matthias, the xij apostles: and James the apostle, the brother of our Lord, the bishop of Jerusalem: Paul

a

TERE IR

‘.

ns re, le ved Oe ee

NON pt Ae Pa a ee

i uh ad

are

The Liturgy of the Abyssinian Facobites 229

Timothy Silas and Barnabas, Titus Philemon Clement, the Ixxij disciples, the d companions, the cecxviij orthodox : the prayers of them all come unto us# And remember thou the catholic apostolic church in peace, which was made by the precious blood of Christ V 5 Remember thou all archpopes popes bishops presbyters and deacons and all christian people.

The assistant presbyter shall say the prayer of benediction

O holy Trinity, Father and Son and Holy Ghost, bless thou benediction thy people, christians beloved, with blessings heavenly 1o and earthly, and send upon us the grace of the Holy Ghost and make the doors of thine holy church open unto us in mercy and in faithfulness. Perfect unto us the faith of the Trinity unto our last breath

O my master Jesus Christ, visit the sick of thy people: 15 heal them

And guide our fathers and our brethren who have gone forth and are travelling abroad: bring them back to their dwelling- place in peace and in health

Benediction Bless the airs of heaven and the rains and the fruits 20 of the earth of this year according to thy grace, and make joy and gladness perpetual on the face of the earth and stablish for us thy peace

Turn the heart of mighty kings to deal kindly with us alway. Give favour to the elders of the church that are gathered in 25 thine holy church, to all, to each by their several names, in the presence of powerful kings: lift them up

Rest the souls of our fathers and our brothers and our sisters that have fallen asleep and gained their rest in the faith of Christ : rest them 30 _ And bless benediction them that occupy themselves with the incense and the oblation and the wine and the oil and the chrism and the veils and the books of the lessons and the vessels of the sanctuary, that Christ our God bring them to the heavenly Jerusalem 35

And all them that are assembled with us to entreat for

® +and with them do thou visit us B.

. >

10

15

20

25

30

35

230 The Egyptian Rite

mercy: Christ our God be propitious unto them: and all them that give alms before thine awful throne, receive them

Lift up every straitened soul, them that are bound in chains and them that are in exile and captivity and them that are held in bitter bondage: our God, deliver them in the greatness of thy mercy

And all them that have entrusted it to us to remember them: Christ our God, remember them in thine heavenly kingdom. O Lord, SAVE THY PEOPLE AND BLESS THINE HERITAGE : benediction GOVERN THEM AND LIFT THEM UP FOR EVER and ever and keep them in the right faith, in glory and honour all the days of their life, and endue them with love that is exalted above all under- standing and above all wisdom

By the intercession and by the supplication which the lady of us all, thy parent the holy and immaculate Mary, maketh on our behalf, and by the iv great luminaries, *holy Michael and Gabriel, Raphael and Suriel, and by the iv incorporeal creatures, the xx and iv priests of heaven, and our fathers of exalted memory, Abraham Isaac and Jacob, and S. John

the baptist, and the cxliv thousand holy babes, and our fathers

the elders, the apostles, and S. Mark the evangelist, the Ixxij disciples, the vij holy children, and S. Stephen the head of deacons and first martyr, and S. George and S. Theodore and S. Mercury and S. Basilides and S. Claudius and S. Mennas and S. Manadeléwis and S. Philotheus and S. Cyriac and all martyrs, and holy abba Nob virgin and martyr, singular valiant and courting the battle, and my lord the great and righteous father abba Antony and our holy fathers the iij Macarii and our father abba Besdi and our father abba John Kama and our father abba Pachomius and our father abba Barsiimas and our father abba Sindda and ‘our father abba Besneda and the righteous abba Bula, and our holy Roman fathers Maximus and Demetrius, and the strong and holy abba Moses, the xl and ix martyrs and all them that wear the cross, righteous and good, and the angel of this blessed day: their blessing and the grace of their help be with us world without end

O peaceful king of peace Jesus Christ, thy peace give us and

a —holy B.

ee

ia dali ie ale i57tnd te ba A ed ba > Set PSS

eA ee! 6 eee ieee er Sy he

The Liturgy of the Abyssinian Facobites 231

confirm unto us thy peace and forgive us our sins and make us worthy that we may go out and come in in peace.

{THE THANKSGIVING CONTINUED) The priest shall say* And for these and for them all, rest their soul and he propi- 5 tious unto them, thou who sentest thy Son from heaven into

the bosom of the virgin The deacon shail say

Ye that sit, stand up The priest shall say 10 He was carried in the womb, was MADE FLESH and his birth was revealed of THE Hoty Guost. Unto thee, before whom sTAND THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOU- SAND and the holy angels and archangels and thine honourable creatures that have six wings, the seraphin and cherubin 15 The deacon shall say Look to the east The priest shall say wiTH two of their wings THEY COVER THEIR FACE, WITH two of their wings THEY COVER THEIR FEET, AND WITH TWO 20 wings THEY FLY from end to ends of the world The deacon shall say Give we heed The priest shall say Continually therefore as they all hallow thee and praise, with 25 all them that hallow thee and praise thee, receive our hallowing also which we utter unto thee: Hoty HoLy HoLty LorD oF SABAOTH: the heavens and THE EARTH are wholly FULL of THE HOLINESS OF thy GLORY The deacon shall say 30 Answer ye The people shall say Hoty HoLy HOLY LoRD OF SABAOTH the heavens and THE EARTH are wholly FULL of THE HOLINESS OF thy GLORY 35

® +4n a loud tone D.

232 The Egyptian Rite

And here the priest shall sign first over himself and again over the people and then also over the ministers Truly the heavens and EARTH are FULL OF THE HOLINESS OF THY GLORY in our Lord and our God and our Saviour 5 Jesus Christ thine holy Son. He came and was born of the virgin, that he might fulfil thy will and make a people for thee. Here the censing. He stretched out his hands to the passion, suffering to save the sufferers that trust in thee: who was delivered of his own will to the passion that he might aBo.tsH 10 DEATH and burst the bond of Satan and trample on hades, lead forth the saints, establish a covenant and make known his resurrection. IN THE SAME NIGHT IN WHICH they BETRAYED him HE TOOK BREAD here he shall take it: the people shall say 15 We believe that this is true: we believe the priest shall say

in his hands holy and blessed that were without spot: he looked up To HEAVEN toward thee his Father benediction, HE GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND 20 GAVE IT TO HIS DISCIPLES he shall break it AND SAID UNTO THEM TAKE, EAT: pointing THIS bread he shall bow himself IS MY BODY pointing WHICH Is broken For you for forgiveness of sin The people shall say

Amen amen amen: we believe and confess: we praise thee, 25 our Lord and our God. This is true: we believe The priest shall say

AND LIKEWISE he shail bless ALSO THE CUP, GIVING THANKS benediction, he blessed it benediction, and hallowed it AND GAVE IT To his disciples AND SAID UNTO THEM Take, DRINK fointing THIS CUP:

30 MY BLOOD fointing IT IS he shall shake it, WHICH IS SHED for you FOR THE remission OF SIN

The people shall say Amen amen amen The priest shall say 35 And as often as YE po this MAKE YE MEMORIAL of ME The people shall say

We suow thy peatu, Lorp, and thine holy resurrection: we

—- . - ee - a *.

a ee ey

ee ae ee Ey ee ee! i

The Liturgy of the Abyssinian Facobites 233 believe thine ascension: we praise thee and confess thee: we supplicate thee and confess thee, o Lord our God.

(THE INVOCATION > The priest shall say

Now also, Lord, remembering his death and his resurrection, we confess thee and offer unto thee this bread pointing and this cup, giving thanks unto thee: and thereby thou hast made us meet to stand before thee and do thee priestly service. We pray thee, Lord, and beseech thee that thou wouldest send the Holy

Ghost and power upon this bread fointing, and over this cup to pointing

cn

The people shall say

Amen: Lord have mercy upon us, Lord have mercy upon us, Lord be propitious unto us The priest shall say ;

May he make it he shall bless the bread and the cup three times each the body and blood of our Lord and our Saviour Jesus Christ for ever and ever The deacon shall say With all the heart we beseech the Lord our God that he vouch- 20 safe unto us the good communion of the Holy Ghost

The people shall say

As it was, is and shall be unto generations of generations world without end He signs the body with the blood

Give it together unto all them that take of it, that it be unto them for sanctification and for fulfilling with the Holy Ghost and for confirming true faith that they may hallow and praise thee and thy beloved Son Jesus Christ world without end. | Grant us to be united in thine Holy Spirit and heal us by 30° this presphora that we may live in thee for ever world with- out end

i) on

The people shail say Amen: grant us The priest shall say 35

BLESSED BE THE NAME OF THE LorD and BLESSED BE HE

234 The Egyptian Rite

THAT COMETH IN THE NAME OF THE Lorp and let the name of his glory be blessed. So be it: so be it Send the grace of the Holy Ghost upon us

The people shall say *in like manner*.

5 {THE LORD’S PRAYER) The deacon shall say Stand up for prayer The people shall say Lord have mercy upon us 10 The priest shall say Peace be to you all The people shall say With thy spirit The priest shall say the prayer of the Fraction 1s And again we beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ to grant us to take with blessing of this holy mystery, to grant us confirmation and not to condemn any of us but to make meet all that partake of the reception of the holy mystery of the body and blood of Christ 20 the almighty Lord our God The deacon shall say Pray ye The people shall say Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 25 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY OUR DAILY BREAD AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT DELIVER US AND RESCUE US FROM ALL EVIL: FOR THINE 30 IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND

EVER b © The priest shall say

Lord dalmighty, grant us effectual reception of this holy mystery and condemn none of us but bless every one in Christ :

® Send B. b +Amen B. © —The priest..... Amen C, 4 +our God B.

Terres ST,

ay ee ee ea es

The Liturgy of the Abyssinian Facobites 235

through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen . The * people* shall say

b The hosts of the angels of the Saviour of the world stand 5 before the Saviour of the world and encompass the Saviour

of the’ world, even the body and blood of the Saviour of the

world. And let us come before the face of the Saviour of

the world. In the faith of him give we thanks to Christ.»

{THE INCLINATION ) 10 The deacon shall say Standing bow down your head the while The priest shall say Lord eternal which knowest what is hidden and what is manifest, before thee thy people have bowed down their head 15 and unto thee have subdued the hardness of heart and flesh: behold FROM HEAVEN THY DWELLINGPLACE: bless them, men and women: INCLINE THINE EAR TO them AND HEARKEN UNTO their PRAYER: stablish them WITH THE STRENGTH oF thy RIGHT HAND, protect and succour them from evil affliction: 20 be a guardian both to our body and to our soul and INCREASE to them, both men and women, thy FairH and the fear of thy name through thine only Son world without end. The deacon shall say Worship the Lord with fear 2 The people shall say

est

Before thee, Lord, we worship and thee we glorify The priest shall say the prayer of Penitence

Lord almighty, it is thou that healest our soul and our body and our spirit, because thou saidst by the word of thine only 30 Son our Lord and our God and our Saviour Jesus Christ which thou spakest unto our father Peter THou ART A ROCK

® assistant priest C D E.

b E repeats this 18 times, generally with a varied ending. D has: The hosts of the angels of the Saviour of the world, io io io, stand before the Saviour of the world. The people shall say And encompass the Saviour of the world, io io io, even the body and blood of the Saviour of the world. The priest shall say Let us come before the face of the Saviour of the world, io io io: in the faith of him the apostles followed his steps.

236 The Egyptian Rite

AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT: AND UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM: WHAT THOU HAST*BOUND ON EARTH SHALL BE BOUND IN HEAVEN 5 AND WHAT THOU HAST LOOSED ON EARTH SHALL BE LOOSED IN HEAVEN: let all thy servants and thine handmaids according to their several names be loosed and absolved, whether they have wrought wittingly or unwittingly: keep them, Lord, and defend them, thy servants and thine handmaids, my fathers and 1o my brethren, and moreover loose my humility, me thy sinful and guilty servant: and let them be loosed and set free out of the mouth of the Holy Ghost and out of the mouth of me also thy sinful and guilty servant. O merciful and lover of man, Lord our God, that takest away the sin of the world, receive the 15 penitence of these thy servants and thine handmaids and make to arise upon them the light of everlasting life, and forgive them, Lord, their sins: for thou art good and a lover of man. O Lord our God longsuffering and plenteous in mercy and righteous, forgive me and all thy servants and thine handmaids 20 and deliver them from all transgression and curse: if we have transgressed against thee, Lord, whether in our word or in our deed or in our thought, pardon and forgive, be propitious and remit, for thou art good and a lover of man. O Lord, forgive me and all thy people: loose them 25 and then the priest shall turn towards the people and sign three times and shall make mention of them that are with him* Remember, Lord, all archpopes popes bishops presbyters and deacons and subdeacons, anagnosts and singers, men and women, adults and children and all christian people: confirm 3° them in the faith of Christ and then he shall make mention of the dead

Remember, Lord, our king John and loose him from the chain of the sin that he hath committed wittingly and unwittingly: subdue his adversaries and his enemies under his feet shortly

35 Remember Lord and loose all them that are asleep and resting in the right faith and lay their souls in the bosom of Abraham Isaac and Jacob

® +and shall say B.

eee —— +o a

DF a Ol

Pe ee ee Se ee ee

i hi le

The Liturgy of the Abyssinian Facobites 237

And us also deliver from every transgression and curse and from all apostasy and from all error and from all anathema and from all perjury and from mingling with heresy and pollu- tion. Give us, Lord, wisdom and strength of understanding and prudence and knowledge that we may depart and flee for evermore from every * work of Satan the tempter: give us, Lord, to do thy will and thy goodpleasure at all times, and write our names in the book of life in the kingdom of heaven with all saints and martyrs: through Jesus Christ our Lord through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen.

{THE MANUAL ACTS) The deacon shall say Give we heed The priest shall say Holiness to the holies The ® assistant” shall say One is the holy Father, one is the holy Son, one is the ¢holy Spirit And the priest shall take the asbadikon The priest shall say The Lord be with you all The people shall say With thy spirit The priest shall say Lord, have mercy upon us, Christ

with a loud voice three times, in a low tone three times, five each, and the people also shall say likewtse.

And the priest shall take the body tn his hand and shall dip the tip of his finger in the blood and shall make the sign once on the large portion and again inside and the third time on the small portion

The deacon shail say

Prayer Ye that are in penitence bow down your head * —work AB. > people CDE, ¢ —holy A, 4 + outside D.

5

Io,

20

30

35

238 The Egyptian Rite

The priest shall say Prayer

Upon them that are in penitence, thy people, HAVE MERCY UPON them AFTER THY GREAT GOODNESS AND ACCORDING TO 5 THE MULTITUDE OF THY MERCY BLOT ouT their transgression : guard them and keep them: redeem in peace their souls. Cutting short their former conversation join them with thine holy church: through the grace and might of thine only Son our Lord and our Saviour Jesus Christ through whom to thee 1o with him and with the Holy Ghost be glory and dominion both

now and ever and world without end. Amen.

{THE CONSIGNATION AND THE COMMUNION) The deacon shall say | Stand up for prayer 15 The people shall say Lord have mercy upon us The priest shall say Peace be to you all The people shall say With thy spirit The priest that consecrated shall say

20

This is the body holy true of our Lord and our God and our Saviour Jesus Christ which is given for life and for salvation and for remission of sin unto them that partake of it in faith.

2; Amen The people shall say

Amen «The priest shall say)

This is the blood precious true of our Lord and our God4

30 Jesus Christ which is given for life and for salvation and for remission of sin unto them that receive of it in faith, Amen. For this is the body and blood of Emmanuel our very God. Amen. I believe, I believe, I believe and confess unto the last breath that this is the body and blood of our Lord and 35 our God and our Saviour Jesus Christ which he took of the lady of us all the holy and pure virgin Mary and made it one

® +and our Saviour CDE.

eS ee

The Liturgy of the Abyssinian Facobites 239

with his godhead without mixture or confusion, without division or alteration: and he verily confessed with a good testimony in the days of Pontius Pilate and he gave it up for our sake on the tree of his cross of his own sole will for the life of us all. Amen. I believe, I believe, I believe and confess that his godhead was not divided from his manhood, not for an hour nor for the twinkling of an eye, but he gave it up for our sake for life and for salvation and for remission of sin unto them that partake of it in faith, Amen. I believe, *I believe, I believe that this is true. Amen. This is he to whom are fitting all honour and glory and adoration, to the holy Trinity the Father and the Son and the Holy Ghost coequal at all times both now and ever and world without end ”. The priest’s prayer

O Lord ¢ Lord, it in no wise beseemeth thee to COME UNDER the roor of my polluted house, for I have provoked thee and stirred thee to anger and HAVE DONE EVIL IN THY SIGHT and have polluted my soul and my body and I have no good deed at all. But for the sake of thy being made and thy becoming man for my salvation, for the sake of thy precious cross and thy lifegiving death and resurrection on the third day, I pray thee and beseech thee that thou wouldest purge me from all guilt and curse and sin: and when I have received thine holy mystery let it not be unto me for judgement nor for condemna- tion, but have mercy upon me and be propitious unto me in the abundance of thy mercy and grant me remission for my sin and life for my soul: through the petition of our lady Mary and of John Baptist and for the sake of all the saints and martyrs world without end

Prayer: the priest that hath consecrated shall say

Behold thy Son, the oblation that is wellpleasing unto thee, and through this pardon me, because for my sake thy Son died. Behold the pure blood that was poured out for my sake dupon Golgotha4, and let it cry aloud in my stead : receive my

on

10

a J

25

30

petition for the sake of it. By reason of my sin thy beloved 35

received the spear and the nails: he suffered that he might

a _] believe, I believe B. b +Amen B. ¢ —Lord B. 4 baqaranyo (=év xpaviov Matt. xxvii 33) C.

240 The Egyptian Rite

be wellpleasing unto thee. After that I was saved, Satan returned and pierced me through with his darts. Grant me thy mercy, for he that summoneth to judgement is mighty and with the burden of sin he hath slain me. Avenge me of the

5 crafty one that is insatiable for my life. Thou, Lord, king and saviour, bind up my wound. I will believe aright until the going forth of my last breath that this is the body and blood of Emmanuel our very God, which he took of the lady of us all holy Mary

10 And then he shall sign therewith *upon* the body and blood, to wit with the sign of the cross of the body saying

- Blessed [be the Lord God for ever. Amen] and he shall lay it on the blood, to wit the sign of the cross of the body. While he receiveth the host he shall say

15 Omy Lord Jesus Christ, let not this thy mystery bring guilt upon me: rather let it be for the purifying of my soul and body

The deacon shall say after the priest The priest shall say as he goeth out

and the deacon have received Those whom thou hast

called, Lord, and whom thou hast sanctified make partakers in thy calling and keep them in thy strength and confirm them in thy love and keep them from evil in thine 25 Precious is the praise of the eternal kingdom in Christ: psalm through whom to thee with (unto the end thereof) him and with the Holy Ghost be glory and dominion both now and ever and world with-

30 out end.

Pray ye for us and for all 20 christians that bid us make mention of them in the eucharist, and in the love of Christ praise ye and sing

And then they shail sing

Then he shall administer saying”, m every anaphora of the apostles

The bread of life which

® CE: the preposition (diba) has fallen out in A B. > In the anaphora of our Lord The body of Jesus Christ, which is of the Holy Ghost, to hallow soul and spirit.

Ler oa,

i te waar

The Liturgy of the Abyssinian Facobites 241

came down from heaven, the body of Christ # and he that receiveth shall say Amen

A prayer which the faithful shall pray each as often as he receiveth the eucharist in his mouth: and he shall say

Hoty HoLy HOLy Trinity unspeak- able, grant me that I receive unto life the body and blood without con- demnation. Grant me that I bring forth fruit that shall be wellpleasing unto thee, to the end that I may appear in thy glory and live unto thee doing thy will, with confession CALLING UPON thee, FATHER, and call- ing upon THY KINGDOM: HALLOWED, Lord, BE THY NAME with us: for mighty art thou, praised and glorious, and THINE IS THE GLORY world with- out end

and after this prayer he that hath

received shall eat And while he receiveth the blood he shall say this

FILL MY MOUTH WITH THY PRAISE, my heart with joy and my soul with gladness who have received the divine mystery that was with it in com-

5

10

25

munion. The Holy Ghost came down 30

upon it when the Lord’s priest did consecrate in the great mystery

The deacon shall say while he adminis- tereth {the chalice)

This is the cup of life that 35

came down from heaven: this is the blood of Christ The people that receive shall say Amen and amen

® And in the anaphora of the elders The holy body of Emmanuel our very God

which he took of the lady of us all.

R

242 The Egyptian Rite

And while they receive the water they shall say this

Glory be to the Lord who hath

given us the body and blood of our

5 Lord Jesus Christ, world without end, Amen and amen: so be it, so be it.

The deacon shall say after the people have received

Lord eternal, light of life, thou hast given, Lord, unto thy

servants strength and protection, during the days and nights

10 past keeping all in peace: bless them on the day that now is

and on those that shall be hereafter: through our Lord Jesus

Christ through whom to thee with him and with the Holy

Ghost be glory and dominion both now “and ever and world without end. Amen.

15 (THANKSGIVING) The deacon shall say Let us give thanks unto the Lord, after taking of his holy

thing That what we have received may be to us medicine for the 20 soul’s life, let us ask and entreat, while we praise the

Lord our God We have received of his holy body: this is the blood of Christ: and let us give thanks unto him ‘that maketh us meet to communicate in the precious and holy mystery. 45 [The priest shall say I WILL MAGNIFY THEE, 0 GOD MY KING, AND I WILL PRAISE THY NAME FOR EVER AND EVER The people shall say Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO 30 TEMPTATION The priest shall say EVERY DAY WILL I GIVE THANKS UNTO THEE AND PRAISE THY NAME FOR EVER AND EVER The people shall say 35 Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO TEMPTATION |

® —and ever A.

Pee ee ee

Pee ae ee ee

The Liturgy of the Abyssinian Facobites 243

The priesi shall say My MOUTH SHALL SPEAK THE PRAISE OF THE LORD AND LET ALL FLESH GIVE THANKS UNTO HIS HOLY NAME FOR EVER

AND EVER The people shall say

Our FaTHER WHICH ART IN HEAVEN, LEAD Us NoT, Lord, INTO TEMPTATION The prest shall say Pilot of the soul {and the rest) Io na again we beseech thee, Lord almighty, Father of the Lord and our Saviour Jesus Christ: we give thee thanks for that thou hast granted us to take of thine holy mystery. Let it not be unto guilt nor unto judgement but unto renewing of soul and body and spirit: through thine only Son through 15 whom to thee with him and with the Holy Ghost be glory and

dominion both now and ever and world without end. Amen.

{THE INCLINATION > Imposition of the hand Lord eternal, light of life unquenchable, look upon thy 20

servants and thine handmaids and sow in their heart the fear of thy name and give.them in blessing to bear fruit unto that which in thine own name hath been given unto them, even thy body and thy blood.. And let thine hand be upon them that have bowed down their heads before thee, thy people, men and 25 women, adults and children, virgins and monks, widows and orphans. And us also here protect and succour and strengthen with *the strength of thine archangels: from every evil work turn us away, in every good work join us in Christ: through whom to thee with him and with the Holy Ghost be glory and 30 dominion both now and ever and world without end. Amen.

{THE DISMISSAL) The deacon shall say Bow down your heads before the Lord the Father that he may bless you 35 ® CDE: thy AB. R 2

244 The Egyptian Rite

and then the priest shall bless saying Tue Lorp BLESS AND MAKE HIS FACE TO SHINE UPON THEE AND BE GRACIOUS UNTO THEE AND GIVE THEE PEACE : and then the priest shall say while he blesseth three times with the sign of the cross 5 GOVERN THEM AND LIFT THEM uP and keep them FOR EVER and keep thine holy cHurcH for ever wHiIcu thou hast Ppur- CHASED and ransomed WITH THE PRECIOUS BLOOD oF thine only Son our Lord Jesus Curist, which thou hast made to be a congregation, for kings and for princes, for a pure generation ro and for an holy people The deacon shall say DEPART IN PEACE The priest shall say The Lord be with you all : The people shall say With thy spirit. Amen Tue Lorp cive us, his servants, THE BLESSING OF PEACE, Remission be unto us who have received thy body and thy blood. Suffer us through the Spirit To TREAD UPON ALL THE 20 POWER OF THE ENEMY. The blessing of thine holy hand which is full of mercy, even that we all hope for. From every evil work turn us away, in every good work join us. Blessed be he that hath given us his holy body and his precious blood, We have taken of grace and we have found life by the power of the cross 25 of Jesus Christ. Unto thee, Lord, do we give thanks, after taking of the grace that is from the Holy Ghost.

The keddasé of the Apostles is finished Their blessing be with their beloved our king John and our queen Sabla Wangél for ever and ever Amen

(x) 9 4 z <t peed en (as (1) a. (x) a0 be

III. THE PERSIAN RITE

Pp. 247-305. THE LITURGY OF THE NESTORIANS. Trans-

lated from Liturgia sanctorum apostolorum Adaei et Maris cut accedunt duae aliae...necnon ordo baptismi Urmiae typis missionis archiepiscopi Cantuariensis 1890, being the first part of the book called 7akhsa, pp. 1-31, 53. The office of the preparation of the oblation (pp. 247-52: from a MS. of the district of Jilu, since printed in the second part of the Zakhsa, Urmiae 1892), the litany after the Gospel (pp.262-66), the diptychs (pp. 275-81) and the proper of the Ascension through- out have been translated by the Very Rev. A. J. Maclean from documents obtained in Kurdistan, and a few additions explanatory or substantial, marked by square brackets, have been made from his observa- tion of practice. In the diptychs, the passages in brackets are from a second MS. containing the diptychs of a see in the province of Cubha.

eas So Fl eee ee

4 ‘ ; : $ P id

THE LITURGY OF THE NESTORIANS -

INCLUDING

THE ANAPHORA OF SS. ADDAI AND MARI

The order of the preparation of the oblation

<THE MAKING OF THE LOAVES)

Our FATHER The priest prays Vouchsafe us, o our Lord and our God, to go on in profitable works which 5

are wellpleasing to thy majesty, that our DELIGHT may BE IN THY ‘LAW and we may MEDITATE THEREIN DAY AND NIGHT, Lord of all, Father and Son and Holy Ghost, for ever

Psalms t-xxx (in three hulali, before each subdivision of which is said a prayer like the foregoing). 10 Meanwhile he brings fine flour and olive oil and warm water and mixes them together and pours leaven* into them. He puts in salt according to his discretion. He says the three hulali until the dough is made. When it is made he stamps the dough in the middle, on the east, on the west, on the north and on the south

and covers it carefully until the time of preparing (the loaves). 15

The order of preparing

When he prepares, he first takes the portion for the m*caprana from the top of the dough, then the leaven, and then he takes from the middle of the dough the portion of the malca (i.e. the priest's loaf) and makes in it a square cavity,

in which he puts a little olive oil kept { for the purpose) 20

@ I.e. a portion of the dough from the last eucharist, kept as leaven (h°mira), not to be confused with the holy leaven (malca),

248 The Persian Rite

He goes and brings the malca, saying Ps, cxlu 1-7a: then he opens the vessel and with two fingers takes some of the malca saying

This dough is signed and hallowed with the old and holy leaven of our Lord

Jesus Christ which was given and handed down to us by our holy fathers mar

5 Addai andmar Mariand mar Tuma the apostles, who made disciples of this eastern region : in the name of the Father and of the Son and of the Holy Ghost

he signs the dough in the form of a cross and then takes the malca and signs the oil in the priest's loaf in like manner. He also takes in two fingers some of the malca saying

10 This broken portion is signed and hallowed with this holy leaven: in the name of the Father and of the Son and of the Holy Ghost. He puts on the cover of the vessel containing the malca and goes and carries it to its place, i.e. to the altar, saying Ps. xxiv 1-6: then he says

Our king is with us and our God is with us and our HELPER is THE Gop OF 15 Jacos. Happy ARE THE PEOPLE THAT ARE IN SUCH A CASE repeat; YEA BLESSED ARE THE PEOPLE WHO HAVE THE LorD FOR THEIR GOD

he proceeds to Ps. xxiv 7 and 10 and hangs the vessel in tts place. And he proceeds, beginning Giory To Gop IN THE HIGHEST 20 Our FATHER as below, p. 252

He says Pss. Ixxxit-ci while signing and kneading.

When he has finished the preparation he goes to the oven and says Her BROUGHT ME ALSO OUT OF THE HORRIBLE PIT, OUT OF THE MIRE AND 25 CLAY: AND SET MY FEET UPON THE ROCK AND ORDERED MY GOINGS

He fills the censer with coals of fire and hangs it up and covers the fire in the oven until it has got somewhat low. He wipes (the side of the oven) carefully and uncovers the fire. He takes a little incense and puts it in saying

This earthen vessel is hallowed: in the name of the Father and of the Son

30 and of the Holy Ghost. He proceeds

Hoty God. Glory be. Hoty God. From evertastinc. Hoty God as below, p. 255 He puts his hand into the oven and takes *the priest's loaf* in his hand saying 35 The ?king of kings» came down to be baptized and bowed his head before John to be baptized of him he arranges the priest's loaf on the east side of the oven and another on the west saying FROM THE EAST AND FROM THE WEST : then another on the north and another on the south saying FROM THE NORTH AND FROM THE south, and another

® malca b malca demalci

a . <>?

PSS ee

The Liturgy of the Nestorians 249

on the nght of the priest s loaf saying *Titus on the right hand: and another on the left saying Dumachus on the left*: »two robbers were crucified with the one heavenly treasure: he on his right hand would not cease from his robbery but in his last robbery robbed the paradise of Eden: for the others he says THEY SHALL BE FAT AND WELL LIKING THAT THEY MAY SHOW HOW TRUE THE LoRD § MY STRENGTH IS AND THAT THERE IS NO UNRIGHTEOUSNESS IN HIM When he has done arranging them he says Like the smoke of the goodly incense and the savour of the sweet censer receive, o Christ our Saviour, the request and prayer of thy servants three times. 10 He takes a little incense and pours it into the oven which he covers saying Halleluiah halleluiah: glory be to thee, o Lord three times.

(THE PROTHESIS)

They proceed 15 Glorious art thou, o our Lord, and it is meet we should glorify thee day by day world without end. Amen. * Glory to Christ and confession to him who opened our mouth and granted us to sing halleluiahs and praises to him ¢hree times: the second time say to sing to him with praises; the third time say to glorify him. * Let us glorify the Father and the Son and the Holy Ghost for ever: amen three times. * Our mouth fails to confess to thee, o our Lord, all the days of our life for thy grace three times: the second time say to honour thee: the third time to glorify thee. * Continuation; Have compassion on us by thy grace, o thou who art a merciful Lord to us mortals, and have mercy upon us. O thou IN WHOSE SIGHT SHALL NO MAN LIVING BE JUSTIFIED, thou, o my Lord, 25 didst turn us back from all error. Thou art God and for thee glory is meet world without end. Amen

NS

°

They proceed Peace be with us Prayer of the Lachumara 30 For all thine helps and graces to us past recompense let us confess and glorify thee without ceasing in thy crowned church which is full of all helps and all blessings: for thou art lord and creator of all, Father and Son and

Holy Ghost, for ever They say the Lachumdara

Thee, Lord of all, we confess: thee, Jesus Christ, we glorify : for thou art the quickener of our bodies and thou art the saviour of our souls

I WILL WASH MY HANDS IN INNOCENCY, 0 LorD, AND so wiLt I Go TO THINE ALTAR

Thee, Lord of all, etc Glory be to the Father and to the Son and to the Holy Ghost

35

40

® Evang. infantiae 23 (ap. Tischendorf Evang. apocr. Lips. 1876, p. 193). > Omitted, probably by an error, in the Jilu MS., but found in another MS. and always said.

5

— “yr

20

390

250 The Persian Rite

From everlasting to everlasting world without end. Amen

Thee, Lord of all, etc

Prayer

Thou, o my Lord, art in truth the quickener of our bodies and thou art the good saviour of our souls and the constant preserver of our lives; thee, o my Lord, we are bound to confess and adore and glorify at every season, Lord of all, Father and Son and Holy Ghost, for ever.

Lift up your voice and glorify the living God, all ye people Hoty God, Hoty mighty, Hoty immortal, have mercy upon us Glory be to the Father and to the Son and to the Holy Ghost Hoty God, Hoty mighty, HoLy immortal, have mercy upon us From everlasting to everlasting world without end. Amen Ho ry God, ory mighty, HoLy immortal, have mercy upon us.

O holy glorious mighty and immortal, who dwellest in the saints and whose will is appeased: turn, o my Lord, and pity and have mercy upon us, as thou art wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever

all as on p. 255 below They proceed Bow down your heads for the imposition of hands and receive the blessing Prayer

With our souls in accord with the one perfect faith of thy glorious Trinity, may we all in one concord of love be accounted worthy to raise to thee praise and honour and confession and worship at all times, Lord of all, Father and Son and Holy Ghost, for ever. Amen

Anthem THOU ART A PRIEST FOR EVER

O HIGHPRIEST OF OUR CONFESSION and our absolver, o Christ, who wast for us an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses when the judgementseat is set: for thou art persuaded by thy sufferings in our nature : in it thou didst suffer and wast tempted for our salvation

STAND IN AWE AND SIN NOT

Ye disciples of Christ and sons of his mystery, stand ye in awe of mixing with heathen and apostates that your faith be not made void and the baptism which ye received, by customs ye would learn from them destructive of body

5 and soul

HE HEALETH THOSE THAT ARE BROKEN IN HEART Our Lord gave the medicine of repentance to the sealed physicians who are the priests of the church; let him whom Satan hath stricken with the wounds of wickedness come and show his sores to the disciples of the wise physician and they will heal him with spiritual medicine Glory be to the Father and to the Son and to the Holy Ghost By the prayer of the blessed one may peace reign in creation, by the request of the virgin may the children of the church be preserved. * May the power which came down from on high and hallowed and so adorned her to his

i a ea

aS

The Liturgy of the Nestorians 251

honour, that she bare the true Light, the hope and life of [all] creatures, be with us and amongst us all the days of our life. May it heal the sick and infirm and those who are cast into temptations : mayit bring back in safety to their homes them that are afar off that they be not hurt by the evil one. * May those who travel by sea be rescued from the billows and those who journey on dry land 5 be delivered from barbarians: may those who have been carried captive be loosed from their bonds: may thy compassion comfort the sorrows of those who are taken by force: if any are tormented by the evil one, may thy great strength rebuke him and pardon those who walk in sin and forgive their trespasses. May thy godhead be appeased by them that have brought offerings 10 and quicken them that have lain down in thine hope and give them life by thy grace. * May we that have taken refuge in the prayer of the blessed one the holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and conquer all his wiles. *And in that great day of searching when the dead rise from the graves, when the good are severed from the bad may we be accounted 15 worthy to have our joy with her in the bridechamber of the kingdom of the highest and to sing threefold praise to the Father and the Son and the Holy Ghost FROM EVERLASTING TO EVERLASTING world without end. AMEN The divisions and orders of the spiritual ones efc AND LET ALL THE PEOPLE SAY AMEN AND AMEN ay Amid the multitudes who are wrapped in light etc and so on as many verses {| from the motwa of the wednesday night office] as he will while he ts taking the loaves out of the oven and putting them on the paten. Then he takes a little fire from the oven and puts it in the censer and takes a little incense saying 2

cn

This earthen vessel is loosed and let it return to its former nature: in the

name of the Father and of the Son and of the Holy Ghost he scatters the incense within, not in the form of a cross.

And then he goes down from the oven with the paten in his right hand and the censer in his left and takes them in to the altar saying Ps. xcut 1-8. He 30 puts the paten in the recess on right of the altar and hangs the censer in

tts place.

Then he goes out of the altar to the place of the deacon to mix the chalice. First he brings a flagon of choice wine and holds it [in his right hand and the chalice] in his left and pours wine into the chalice in the form of a cross from 3;

east to west and from north to south saying

The precious blood of our Saviour is poured into this chalice: in the name of the Father and of the Son and of the Holy Ghost, for ever

Then he takes a jar of water and pours tt into the chalice in the same way with the sign of the cross saying 40 Water is mixed with wine and wine with water, and let them both be one: in the name of the Father and of the Son and of the Holy Ghost, for ever He-takes the flagon of wine and pours it into the chalice saying ONE OF THE SOLDIERS WITH A SPEAR PIERCED THE SIDE of our Lord anp

252 The Persian Rite

FORTHWITH CAME THERE OUT BLOOD AND WATER. HE THAT SAW IT BARE RECORD AND HIS RECORD IS TRUE AND HE KNOWETH THAT HE SAITH TRUE THAT YE ALSO MIGHT BELIEVE: in the name of the Father and of the Son and of the Holy Ghost, for ever.

5 The order of the Kuddasha of the Apostles composed by Mar Addai and Mar Mari the blessed apostles

{ ENARXIS) First the priest begins IN THE NAME OF THE FATHER AND OF THE SON AND OF 19 THE Hoty Guost, for ever. GLory To GoD IN THE HIGHEST repeat three times AND ON EARTH PEACE AND A GOOD HOPE TO MAN at all times for ever. Amen

[Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 15 NAME THY KINGDOM COME Hoty HOLY HoLy art thou, ouR FATHER WHICH ART IN HEAVEN: heaven and EARTH are FULL of the greatness of THY GLory. Watchers and men cry to thee Hoty HOLY HOLy art thou]

zo Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE FORGIVEN THEM THAT TRESPASS AGAINST US 25 AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: FOR THINE IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER AND EVER. AMEN [Glory be to the Father and to the Son and to the Holy Ghost 30 FROM EVERLASTING TO EVERLASTING world without end. AMEN Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME THY KINGDOM COME

Hoty HOLY HOLY art thou, ouR FATHER WHICH ART IN

HEAVEN: heaven and EARTH are FULL of the greatness

35 of THY GLory. Watchers and men cry to thee Hoty HOLY HOLY art thou].

aa.

The Liturgy of the Nestorians 253

The deacon Let us pray. Peace be with us Prayer before the marmitha : Sor sundays and feasts of our Lord* Strengthen, o Lord our God, our weakness in thy compassion that we may administer the holy mysteries which were given for 5 the renewal and salvation of our nature by the mercy of thy beloved Son, Lord of all, Father and Son and Holy Ghost,

for ever They begin the marmitha»

{Ps. xcvut O SING UNTO THE LorD 10 Ps. xcvij THe Lorp Is KING

Ps. xcvig O sING UNTO THE LorRD

Ps, xxxv 18-28 So wit I GIVE THEE THANKS}

under one gloria: after each clause is said

Halleluiah. 15

Prayer of the Anthem of the Sanctuary: for festivals and sundays¢

Before the glorious throne of thy greatness, o my Lord, and the SEAT HIGH AND exalted of thine excellency and the awful tribunal of the power of thy love and the propitiatory altar which thy will hath established and THE PLACE WHERE 20 THINE HONOUR DWELLETH, WE THAT ARE THY PEOPLE AND SHEEP OF THY PASTURE, with thousands of cherubin which sing halleluiahs to thee and ten thousands of seraphin and archangels which hallow thee, kneel worship give thanks and glorify thee at all times, Lord of all, Father and Son and Holy 25

Ghost, for ever They say the Anthem of the Sanctuary

{ Tune: Come and let us wonder Tuy SEAT, 0 GOD, ENDURETH FOR EVER

The cherubin compass the terrible seat of thy majesty and 30 with fear moving their wings cover their faces for that they

* On memorials and ordinary days The adorable and glorious name of thy glorious Trinity be worshipped glorified reverenced exalted confessed and blessed in heaven and in earth at all times, Lord of all, Father and Son and Holy Ghost, for ever.

> Pss. xv, cl, cxvii with farcings and gloria are always said now.

© On memorials The great and terrible and holy and blessed and good and impenetrable name of thy glorious Trinity and the grace that is to our race we

_are bound to confess worship and glorify, Lord of all, Father and Son and

Holy Ghost, for ever.

254 The Persian Rite

cannot lift up their eyes and behold the fire of thy godhead.

Thus art thou glorified and dwellest among men, not to burn

them up but to enlighten them. Great, o my Lord, is thy

mercy and thy grace which thou hast ‘showed to our race. 5 Glory be to thee

THe Lorp’s SEAT IS IN HEAVEN The cherubin compass eéfc

Glory be to the Father and to the Son and to

the Holy Ghost to Thy servants look for life and continual benefits, o our Saviour, and take refuge in faith, hiding themselves under the wings of the cross. Keep by thy compassion the company

of thy worshippers and complete in them the promise which

thou gavest in thy gospel to them that loved thee HE THaT 15 BELIEVETH IN ME inheriteth the kingdom and LIveETH for ever:

and account us worthy, o my Lord, with thy saints to sing to

thee in the bridechamber of thy kingdom Glory be to thee}.

Prayer of the Lachuméra: for sundays and festivals*

When the sweet savour of the fragrance of thy love is 20 wafted upon us, o our Lord and our God, and our souls are enlightened by the knowledge of thy truth, may we be ac- counted worthy to receive the revelation of thy beloved who is from heaven: and there may we confess thee and praise thee without ceasing in thy crowned church which is full of all helps 25 and blessings: for thou art lord and creator of all, Father and

Son and Holy Ghost, for ever

They say Thee, Lord of all, we confess: thee, Jesus Christ, we glorify : for thou art the quickener of our bodies and thou art the 30 saviour of our souls

I WILL WASH MY HANDS IN INNOCENCY¥, 0 LORD, AND SO WILL I GO TO THINE ALTAR

Thee, Lord of all ete

2 For memorials and ferias For all thine helps and graces to us past recompense let us confess and glorify thee without ceasing in thy crowned church which is full of all helps and all blessings: for thou art lord and creator of all, Father and Son and Holy Ghost, for ever.

i ie

The Liturgy of the Nestorians 255

Glory be to the Father and to the Son and to the Holy Ghost FROM EVERLASTING TO EVERLASTING world without end. AMEN Thee, Lord of all etc The deacon 4 Let us pray. Peace be with us Prayer Thou, O my Lord, art in truth the quickener of our bodies and thou art the good saviour of our souls and the constant preserver of our lives: thee, o my Lord, we are bound to 10 confess and adore and glorify at all times, Lord of all, Father and Son and Holy Ghost, for ever.

«MASS OF THE CATECHUMENS)

The deacon

Lift up your voice and glorify the living God, all ye people :; They answer

Hoty God, Hoty mighty, Hoty immortal, have mercy upon us

Glory be to the Father and to the Son and to the Holy Ghost Hoy God, Hoty mighty, Hoty immortal, have mercy upon us 20 FROM EVERLASTING TO EVERLASTING world with- out end. Amen Hoty God, HoLy mighty, HoLy immortal, have mercy upon us Prayer before the lection O holy glorious mighty and immortal who dwellest in the 2: saints and whose will is appeased: turn, o my Lord, and pity and have mercy upon us, as thou art wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever.

{THE LECTIONS) The blessmg with which the priest blesses the reader of the Lections 30 Blessed is God the Lord of all who maketh us wise with his holy teaching: and upon the reader and upon the hearers be his mercy outpoured at all times for ever

256 The Persian Rite

And they read the Lections

{AND IT CAME TO PASS WHEN THE LORD..... TO THE GROUND BEFORE HIM 2 Kings tt 1-15. THE FORMER TREATISE HAVE I MADE......AND WITH HIS 5 BRETHREN Acts 7 1-14}.

And they proceed to the Shuraya (Gop IS GONE UP WITH A MERRY NOISE: AND THE LoRD WITH THE SOUND OF THE TRUMP Let us honour the ascension of Christ with songs of 10 the Spirit: Halleluiah halleluiah, yea halleluiah O SING PRAISES, SING PRAISES UNTO OUR GOD: 0 SING PRAISES, SING PRAISES UNTO OUR KING Let us honour the ascension of Christ efc For Gop IS THE KING OF ALL THE EARTH: SING YE PRAISES 15 WITH UNDERSTANDING Let us honour the ascension of Christ ec GoD REIGNETH OVER THE HEATHEN Let us honour the ascension of Christ ec GoD SITTETH UPON HIS HOLY SEAT 20 Let us honour the ascension of Christ eéc Glory be to the Father and to the Son and to the Holy Ghost Let us honour the ascension of Christ efc FROM EVERLASTING TO EVERLASTING world without end. AMEN Let us honour the ascension of Christ ec 25 LET ALL THE PEOPLE SAY AMEN AND AMEN Let us honour the ascension of Christ eéc Gop IS GONE UP WITH A MERRY NOISE: AND THE LORD WITH THE SOUND OF THE TRUMP}.

Prayer before the Apostle*

30 Enlighten for us, o our Lord and our God, the motions of our thoughts to give heed to and understand the pleasant sound of thy lifegiving and divine commandments: give us in thy grace and mercies to derive from them the profit love and hope

® On memorials and in the fast, sundays in the fast excepted Do thou, 0 wise governor which marvellously carest for thine household, the great treasure- house which pourest forth all helps and blessings in thy mercy, turn thee, we

beseech thee, o our Lord, pity and have mercy upon us as thou art wont at all times, Lord of all, Father and Son and Holy Ghost, for ever.

er

ee oY

The Liturgy of the Nestorians 257

and salvation which is meet for soul and body and to sing to thee continual praise without ceasing at all times, Lord of all, Father and Son and Holy Ghost, for ever. Amen And when the deacon who reads the Aposile says Bless, o my Lord

or

the priest answers

Christ make thee wise by his holy teaching and make thee as a beautiful mirror to those who hearken unto thee

When the priest goes down from the bema and reaches the door of the altar he and the deacon both incline and the deacon says 10 Let us pray. Peace be with us They all go down to the nave and sing the Turgama before the Apostle

O ye that have been invited by the great purpose to the living marriagefeast of the banquet of the king of those in heaven and those in earth 15

Behold the fire of the gospel and cleanse away all worldly thoughts from your minds with the divine furnace

The Lord hath opened the treasure of benefits before them that made request to him and hath said Come receive the deed of remission of your trespasses, 0 ye sinners 20

Purify your heart and be converted like children and become inheritors of the kingdom on high and members of the household

Lo the gospel is preached unto you by spiritual voices and openeth for you the road to earthly blessings 25

It is meet that ye turn from the laws of children to the law of truth like Paul the son of the Hebrews

Armed was he when the Lord saw him zealous in Israel and called him to be zealous among the people of the christians ) 30

See, lo he was blinded to the commands of the law and his eyes were opened by the commands of Jesus

He drove from his soul all false thoughts and was made an apostle and preached his power among the Greeks

It is fitting that we listen to his glorious and true words which 35 he preacheth now in the epistle to {Timothy

The Apostle {THIs CHARGE I COMMIT UNTO THEE...... HOLINESS WITH S

258 The Persian Rite

SOBRIETY. THESE THINGS I WRITE UNTO THEE ..... RECEIVED UP IN GLORY 1 77m. 4 18—it 15, 000 14-16} [They say Glory be to the Lord of Paul]. 5 And the priest prays quietly Thee, 0 BRIGHTNESS OF THE GLORY of thy Father and Ex- PRESS IMAGE OF the person of him that begat thee, who wast revealed in the body of our manhood and didst enlighten the darkness of our knowledge by the light of thy gospel, we 10 confess and worship and glorify at all times, Lord of all, Father and Son and Holy Ghost, for ever. Amen When the priest goes to make ready the Gospel (he says) Glory be to the eternal mercy which sent thee unto us, o Christ THE LIGHT OF THE WORLD and the life of all, for ever. 15 Amen When he takes up (the Gospel) to go out of the altar he says)

Make us wise by thy law, enlighten the motions (of our thoughts) by thy knowledge and sanctify our souls by thy truth and grant us to be obedient to thy words and to fulfil thy com-

20 mandments at all times, Lord of all, Father and Son and Holy

Ghost, for ever. Amen Of the censer

O my Lord, may the sweet savour that was wafted forth from thee when Mary THE SINNER poured the fragrant OINT- 25 MENT UPON thine HEAD be mingled with this incense which we place to thine honour and for the pardon of our offences and of our sins, Lord of all, Father and Son and Holy Ghost, for ever. Amen. Zumara 30 {to the tune: Shepherd of Israel O sING PRAISES UNTO THE LORD WHO SITTETH IN THE HEAVENS OVER ALL FROM THE BEGINNING: LO HE DOTH SEND OUT HIS VOICE, YEA AND THAT A MIGHTY VOICE

Halleluiah halleluiah, yea halleluiah

35 AND HIS STRENGTH IS IN THE CLOUDS: O Gop, WONDERFUL ART THOU IN THY HOLY PLACES

Halleluiah halleluiah, yea halleluiah

ISTO

The Liturgy of the Nestorians 259

EveN THE Gop or ISRAEL: HE WILL GIVE STRENGTH AND POWER UNTO HIS PEOPLE: BLESSED BE GoD

Halleluiah halleluiah, yea halleluiah}.

The deacon says in an audible voice Stand we prepared to hear the holy Gospel 5 If it ts a day of the mystery he says Be still and silent Turgama before the Gospel

{?O ye ‘iio believe in the Lord, the being, the cause and the head, make ready your intent to hear the divine mysteries 10

© The eternal Son the Word of the Father put on manhood and was revealed in the world for the renewal of all and the salvation of men

«, He perfected all righteousness in doublewise and the holy came to be baptized of John 15

2 The Spirit led him to fight and struggle in the quiet wilder- ness and made him to war during his fast and he vanquished the evil one

o» Then he began to do miracles among the struggling people, restoring the sick and healing the diseases of body and 20 soul

© And after all his dispensation he came to suffering and perfected the mystery of the salvation of our lives and an hallowed death

’ He vanquished Satan and death and rose again not suffer- 25 ing: his resurrection made true the resurrection of the bodies of mankind

w His witnesses the xij apostles clothed with holiness recounted how they had seen him and touched him and heard his voice and how he had eaten of the honey 30

¢ The Mount of Olives was their appointed place on the thursday whereon the way of the highest was opened for the ascension

~» He gave a blessing lifting up his spotless hands to the xij and to all the multitude on the day of his ascension 35

yo An impalpable vehicle of fire held him and the king rode therein in the stead of a chariot of horses

S 2

260 The Persian Rite

“The air rent before the apostles and before the sun when he was ascending to him that sent him in a visible

ascension The angels in all their orders cried Holy and celebrated 5 the king in procession as he was entering the castle

where feet tread not The spiritual ones came down to comfort the troubled heart of the xij with voices of joy and reassurance wo The message to you of this Jesus who is now gone up: thus 10 he shall come at the end and evening of the world » The highpriest entered the great dwellingplace of the holy height to exercise his priesthood for mankind and the distressed race © The king returned to the palace of his kingdom with the 15 garment which he took of us and put his enemies as a footstool under his feet 3 The express image of the person, the temple of the Word, without separation, hath reclined on his throne and all creation serveth his will 20 © Legions of bright and flaming ones stood to minister to Christ the king without ceasing Their head mar Gabriel was deacon to the testaments and ministereth for ever w« Heaven and earth are held and. subdued beneath his power 25 and are written and included in a deed of love under his great name ). Luke made a collected account of the ascension: incline your ears to hearken to his word with a collected mind}

The priest proceeds and says 30 Peace be with you and they answer And with thee and with thy spirit He reads the Gospel {AND AS THEY THUS SPAKE...... BLESSING Gop. AMEN 35 S. Luke xxiv 36-53} ‘and when he has finished they say Glory be to Christ our Lord,

The Liturgy of the Nestorians 261

The Anthem of the Gospel {Gop IS GONE UP WITH A MERRY NOISE! AND THE LorD WITH THE SOUND OF THE TRUMP The firstfruits who took our nature is gone up to the heaven of heavens on high, the onlybegotten Word of the Father 5 celebrated in procession with chariots of cherubin, and hath opened a way for our race and made peace in the height and in the depth and made them rejoice in the day of his ascension. He hath entered into the divine holy of holies to exercise his priesthood for our salvation and hath sat down on the seat ro of his kingdom at the right hand of the Father who sent him, and hath lifted us up with him and set us on his right hand, as it is written. Glorify and confess him with fear and love for this grace, for he is the head and substance of the holy church. Beseech him and beg of him that he pity us 15 HE RODE UPON THE CHERUBIN AND DID FLY. THOU ART GONE UP ON HIGH, THOU HAST LED CAPTIVITY CAPTIVE The firstfruits who took efc Glory be to the Father and to the Son and to the Holy Ghost 20 In the great day of the Ascension of the heavenly king of kings to the great height of heaven HE LIFTED uP HIS holy HANDS AND BLESSED the company of the apostles and was SEPARATED FROM the disciples and ascended in glory 1nTo HEAVEN AND A CLOUD of light RECEIVED HIM AND HE WAS HID 25 FROM THEIR SIGHT and the disciples saw him not. AND BEHOLD Two angels STANDING IN WHITE APPAREL and sayine to the company of the apostles YE MEN, WHY STAND YE GAZING UP INTO HEAVEN? THIS SAME JESUS WHICH IS TAKEN UP SHALL CoME in glory in the great day of the resurrection. The dis- 39 ciples RETURNED in sorrow FROM THE MOUNT CALLED THE Mount oF OLIVES AND WERE daily IN THE TEMPLE glorifying and BLESSING the Lord. According to the commandment they TARRIED IN THE TEMPLE Of JERUSALEM UNTIL THEY WERE ENDUED wiTH the Holy Ghost, and they WERE WITNESSES IN ALL JUDAEA 35 AND IN JERUSALEM and preached and ANNOUNCED THE GOSPEL and MADE DISCIPLES and BAPTIZED IN THE NAME OF JESUS. To him be glory}.

262 The Persian Rite

«MASS OF THE FAITHFUL)

_ (THE PRAYERS)

The deacon says the caérusitha While the carusiitha is being said, Let us all stand up as is right the priest and the deacon both go and 5 ae a the deacon takes the censer and the priest

with Joy an phe tae ee censes the paten [saying werk days, IN SOTTOW an This paten is blessed, like the paten care): let us beseech and of the blessed apostles in the upper- say O our Lord, have room, o creator of sweet herbs and

mercy upon us pleasant spices, in the name of the Io The people answer Father and of the Son and of the Holy Ghost

O our Lord, have merc é y At this time also the ma‘dpra which

Vpet 3a has hitherto being lying on the altar is He proceeds put on] FATHER OF MERCIES AND Gop And he takes the paten and goes and 15 OF ALL COMFORT, we be- Places hosts on it according to his discre- seech thee tion and places the paten in the treasury,

until the caruziitha ts finished The people answer after each clause O our Lord, have mercy upon us O our Saviour who carest for us and suppliest all things, we 20 beseech thee For the peace safety and security of all the world and of all the churches we beseech thee For our land and all lands and for those who live therein in faith we beseech thee 25 For a moderate climate and a seasonable year, for the fruits and produce, and for the prosperity of all the world we beseech thee For the welfare of our holy fathers VV and all them that serve under them we beseech thee 30 t For the kings who have power in this world we beseech thee O merciful Lord who in mercy governest all, we beseech thee + For orthodox presbyters and deacons and all our brotherhood in Christ we beseech thee

* The patriarch, the metropolitan and the bishop. + Said only on sundays, on feasts of our Lord and on memorials of saints.

ae ee eee

The Liturgy of the Nestorians 263

O thou that art RICH IN MERCY and overflowing with compas- sion, we beseech thee

+Thou that art before all worlds, whose power abideth for ever, we beseech thee

Thou that art by nature good and the giver of all good things, 5

we beseech thee +Thou that HAST NO PLEASURE IN THE DEATH OF A SINNER BUT RATHER THAT HE SHOULD repent of his wickedness AND LIVE, we beseech thee Thou that art glorified in heaven and worshipped on earth, we beseech thee +Thou who in thine holy {ascension} madest THE EARTH to REJOICE AND THE HEAVENS to BE GLAD, we beseech thee Thou THAT by nature HAST IMMORTALITY AND DWELLEST IN THE excellent LIGHT, we beseech thee +O SAVIOUR OF ALL MEN and SPECIALLY OF THEM THAT BELIEVE in thee, we beseech thee Save us all, o Christ our Lord, in thy grace, increase in us thy peace and tranquillity and have mercy upon us And another The deacon Let us pray. Peace be with us Let us pray and make request to God the Lord of all Rk Amen That he hear the voice of our prayer and receive our petition and have mercy upon us

For the holy catholic church here and everywhere let us pray

and make request to God the Lord of all Rk Amen

Io

15

20

25

That his peace and tranquillity abide in it unto the end 3°

of the world

For our fathers the bishops let us R Amen That they may stand at the head of all their dioceses: without blame or stain all the days of their life And especially for the welfare of our holy fathers VJ let us R Amen

+ Said only on sundays, on feasts of our Lord and on memorials of saints.

35

264 The Persian Rite

That he may keep and raise them at the head of all their dioceses: that they may feed and serve and MAKE READY FOR THE LORD A PEOPLE PREPARED, ZEALOUS OF GooD and fair worKS

5 For presbyters and deacons who are in this ministry of the truth let us R Amen That with a good heart and pure thoughts they may minister before him

1o For all the discreet and holy congregation children of the holy catholic church let us Rk Amen That they may accomplish their good and holy course and receive of the Lord hope and promise IN THE 15 LAND OF THE LIVING

For the memorial of the blessed mart Maryam the holy virgin mother of Christ our saviour and lifegiver let us Rk Amen That the Holy Ghost who dwelt in her sanctify us by 20 his grace and perfect his will in us and seal in us his truth all the days of our life

For the memorial of the prophets and apostles and martyrs and confessors let us R Amen 25 That by their prayers and sufferings he give us with them a good hope and salvation and account us worthy of their blessed memorial and their living and true promise in the kingdom of heaven

For the memorial of our holy fathers mar Diodorus and mar 30 Theodorus and mar Nestorius bishops and doctors of the truth, and mar Ephraim and mar Narsay and mar Abraham

and all the holy ancient and true doctors let us R Amen That by their prayers and petitions the pure truth of 35 the doctrine of their confession and of their faith be kept in all the holy catholic church unto the end

of the world

|

The Liturgy of the Nestorians 265

For the memorial of our fathers and brethren faithful and true who have died and departed from this world in the true faith and orthodox confession let us 7

Rk Amen

That he loose and forgive their transgressions and 5 offences and account them worthy to have joy with the just and righteous who were wellpleasing unto his will

For this country and them that dwell therein, for this house and them that care for it, for this town or village and 10 them that dwell therein, and especially for this congregation let us

R Amen

That he remove from us in his grace the sword and captivity and robbery and earthquakes and hail 15 and famine and pestilence and all evil plagues that are against the body

For them that err from this true faith and are held in the snares of Satan let us R Amen 20 That he turn the hardness of their hearts and make them to know that God is one, the Father of truth and his Son Jesus Christ our Lord

For them that are grievously sick and tried of evil spirits let us 25 R Amen That our Lord and our God send his angel of mercy and healing to visit and cure and heal and help and com- fort them in the multitude of his grace and mercy

For the poor and afflicted, orphans and widows, the tormented 30 and troubled and grieved in spirit in this world let us R Amen That he give them what they need by his grace and supply them in his mercy and comfort them in his compassion and deliver them from him that 35 despitefully useth them

Pray and make request of God the Lord of all that ye be

266 The Persian Rite

_UNTO him A KINGDOM, HOLY PRIESTS and PEOPLE: cry to the Lord God of hosts with all your heart and all your soul, for he is God the Father of compassion, merciful and pitiful, that wiLLETH NoT that those whom he hath

5 fashioned SHOULD PERISH BUT THAT THEY SHOULD repent and live before him. And especially are we bound to pray and confess and worship and glorify and honour and exalt our God the adorable Father Lord of all who by his Christ wrought a good hope and salvation for our souls,

10 that he fulfil in us his grace and mercy and compassion unto the end k Amen

The deacon proceeds

With request and beseeching we ask for the angel of peace and mercy Rk From thee, o Lord 15 Night and day throughout our life we ask for continual peace for thy church and life without sin’ Rk From thee, o Lord We ask continual LovE, WHICH IS THE BOND OF PERFECTNESS,

with the confirmation of the Holy Ghost . R From thee, o Lord 20 We ask forgiveness of sins and those things that help our lives and appease thy godhead Rk From thee, o Lord We ask the mercy and compassion of the Lord continually at all times Rk From thee, o Lord Let us commit our souls and one another’s souls to the Father

25 and the Son and the Holy Ghost When the carusziitha ts finished the priest says

We beseech and ask of thee, o Lord God of hosts, perfect with us thy grace and pour out thy gift by our hands: and may the mercy and compassion of thy godhead be for the remission 30 of the offences of thy people and for the forgiveness of the sins of all THE SHEEP OF THY PASTURE whom thou hast chosen to thyself in thy grace and mercy, Lord of all, Father and Son and Holy Ghost, for ever. Amen. |

(THE INCLINATION > 35 The deacons say with a loud voice Bow down your heads for the imposition of hands and receive | the blessing

| : 4 j

a Pe OO SLUR Ee teen

ee Wye 2 te aga

TN Oe ee ae ee ee ee

eT Le CN ee ey,

The Liturgy of the Nestorians 267

and the people bow their heads with the deacons and the priest repeats this Imposition of hands in his heart quietly, inclining himself the while O Lorn Gop oF HosTs vepeat, thine is the holy catholic church which was purchased by the great passion of thy Christ, THE SHEEP OF THY PASTURE: and through the grace of the Holy 5 Ghost who is of one nature with thy glorious godhead are given the degrees of the imposition of hands of the true priest- hood: in thy mercy, o my Lord, thou hast vouchsafed to the feebleness of our frail nature to become known members of the great body of the holy catholic church and to administer 10 spiritual helps to the souls of the faithful. Do thou then, o my Lord, perfect thy grace with us and pour out by our hands thy gift: and may the mercy and compassion of thy godhead be on us and on this people whom thou hast chosen to thyself and he raises his voice and says 15 and grant unto us, o my Lord, by thy compassion that all the days of our life we may all alike and together be wellpleasing

_ to thy godhead in good works of righteousness which appease

and reconcile the glorious will of thy majesty and that we be accounted worthy by the help of thy grace to raise to thee 20 praise and honour and confession and worship at all times, Lord of all, Father and Son and Holy Ghost, for ever. Amen.

(THE OFFERTORY) And the deacons enter the altar saying Let him that hath not received baptism depart 25 Let him that doth not receive the sign of life depart Let him that doth not accept it depart Go, ye hearers, and watch the doors.

And they begin the anthem The priest goes to put the mysteries I WAITED PATIENTLY FOR % the altar: and when he puts the 30 THE’ LorD vessels on the altar, the priest takes the paten and the deacon the chalice The body of Christ and his The priest takes the paten in his left

precious blood are upon the = hand and the chalice in his right putting

holy altar. Let us all draw his hands in the form ofacross 35 nigh to him in fear and love And the deacon says and with the angels sing aloud _ Let us pray. Peace be with us

268

unto him Holy HOLY HOLY Lorp Gop THE POOR SHALL EAT AND BE SATISFIED

5 The body of Christ and his precious blood efc

Glory be to the Father and to the Son and to the Holy Ghost

10 On the holy altar let there be a memorial of the virgin Mary the mother of Christ

FROM EVERLASTING TO EVER- LASTING world without end

15 O ye apostles of the Son and lovers of the onlybegotten, pray that there be peace in creation

LET ALL THE PEOPLE SAY

20 AMEN AND AMEN

Thy memorial, o our father [the patron saint|, iS upon the holy altar with the just who have overcome and the martyrs

25 who have been crowned

or this

Lo all the departed lay down in thine hope that in the glorious resurrection thou 30 mightest raise them up in

glory.

The Persian Rite

and the priest says

Let us send up praise to thy glorious Trinity at all times for ever. May Christ who was sacrificed for our salvation and who commanded us to make a memorial of his death and burial and resurrection receive this sacrifice at our hands by his grace and mercy for ever. Amen

and he strikes the paten on the chalice three times and each time he

says

After thy commandment, o our Lord and our God repeat, these glorious and holy and lifegiving and divine mysteries are placed and ordered on the propitiatory altar until the coming of our Lord the second time from heaven: to whom be glory at all times for ever. Amen

He orders the mysteries upon the — altar and covers the mysteries carefully with a veil.

And going outside the sanctuary the priest lades the deacons with the cross and the gospels and says

Christ our Lord account you worthy to meet him with open face.

Amen,

35 And they draw back the veil and the priest begins the Anthem of the Mysteries for the day and those within the altar repeat it

=

TT EE a LE aa OO Le ee ee OE eo ek OE ee ea, eae e Pees

The Liturgy of the Nestorians

The Anthem of the Mysteries { Tune: By the care of thy will to us

I WILL MAGNIFY THEE, 0 GoD MY KING

The habitation our Saviour entered is not that which Moses made of old, which the high- priest alone was commanded to enter: but he entered into

heaven to exercise his priest- °

hood and prepare the kingdom which passeth not away. AI- beit he deserved not to die, he gave himself for us that we might be made righteous like him. Blessed is he that took what is ours and dwelt in it and made it head and lord and judge. O thou being that dwellest on high, glory be to thee

MoRE THAN ALL THE DWEL- LINGS OF JACOB, 0 HOW AMIABLE ARE THY DWEL- LINGS, THOU LoRD oF HOSTS

The habitation our Saviour entered efc}

Glory be to the Father and to the Son and to the Holy Ghost

{The habitation our Saviour entered etc}

FROM EVERLASTING TO EVER- LASTING world without end. AMEN,

269

And the priest worships towards the four sides of the bema: first he wor- ships twice towards the east and then to the right, then once towards the east

and raises himself up. And then he 5

worships twice towards the east and then once to the left and then once to the east and behind him once

And he says Glory be in the anthem

of the mysteries and comes down and

gives the peace to the people. And when he comes as far as the deacons, they

10

2c

S) Cyt

worship one towards another and he 35

says to them God the Lord of all be appeased with your ministry, adorn you with all beauty and enrich you with all the

benefits of his gift world without end 40

5

Io

15

20

25

30

270

Make the right hand of thy mercy, o our Lord Jesus, to overshadow and abide on THy PEOPLE AND THE SHEEP OF THY PASTURE. Lord, thy mercy is for ever on thy worshippers : cast not the work of thine hands into the hands of the evil one. Make true, Lord, this promise which thou madest to the twelve I AM WITH YOU UNTO THE END oF days. Be with us as with thine apostles by the help of thy grace and * deliver us from temptations and give us time full of peace that we may con- fess and worship and glorify thy great and holy name at all times

vepeat three times from *.

The Persian Rite

When he comes to the door of the sanctuary, t.e. of the altar, he worships and says

HAVING OUR HEARTS SPRINKLED AND CLEAN FROM AN EVIL CONSCIENCE may we be accounted worthy to enter into the holy of holies high and ex- alted and in purity and circumspection and holiness to stand before thine holy altar and offer to thee sPIRITUAL and REASONABLE SACRIFICES IN THE

* BELIEF OF THE TRUTH

and he proceeds

But THOU ART GOOD AND WILT NOT ALWAY BE CHIDING NEITHER KEEPEST THOU THINE ANGER FOR EVER. TURN THY FACE FROM MY SINS AND PUT OUT ALL MY MISDEEDS in the great MULTI- TUDE OF THY mercifulness, Father and Son and Holy Ghost, for ever

or tf he has not opportunity for this he says

Our Lord Jesus Christ be with us all in his grace and mercy for ever. Amen

[The preceding from Having our hearts is sometimes said after the

anthem is finished].

{THE CREED) The priest goes up to the door of the altar and worships and stands and stretches forth his hands and says with a loud voice We believe in one God the Father almighty, maker of all things visible and invisible. And in one Lord Jesus Christ the only Son of God THE FIRSTBORN OF EVERY CREATURE, who was begotten of his Father before all worlds and not made, very God of very God, of one substance with his Father: by whom THE 35 WORLDS WERE FRAMED and all things were created: who for us men and for our salvation came down from heaven and was incar- nate of the Holy Ghost and was made man and was conceived and born of the virgin Mary and suffered and was crucified in the days of Pontius Pilate and was buried and rose again the third

PETE Re PTE ee

~~. . es.” oo a

The Liturgy of the Nestorians 271 day according to the scriptures and ascended into heaven and sat down on the right hand of his Father and shall come again to judge the dead and the~quick. And in one Holy Ghost, THE SPIRIT OF TRUTH, who proceedeth from the Father, the Spirit the giver of life. And in one holy and apostolic catholic church: 5 and we acknowledge one baptism for the remission of sins and the resurrection of our bodies and the life everlasting. Amen.

(PREPARATION FOR THE ANAPHORA )

And they enter quickly and worship three times, and while the priest ts worshipping before the altar he says Io God the Lord of all be with us all in us all by his grace and mercy for ever. Amen

Here the priest washes his hands [in the place of the deacon] and they make the sign of the cross [in the air with joined hands] towards all the [ four consecration-| crosses of the altar: and the deacons say the carusitha 15 And then the priest says to the deacon who completes God the Lord of all strengthen thee to glorify him with his praises

The deacons [say very slowly] Let us pray. Peace be with us

Pray for the memorial of our

fathers the catholici and bishops and of all presby- ters and deacons and young men andvirgins and ofall who have departed and passed from this world in the belief of the truth and of all our fathers and brethren, of all our sons and daughters and of all faithful and Christ- loving kings and of all pro- phets and apostles and of all martyrs and confessors of this and every place: that God crown them in the resurrection from the dead and give us with them a good hope and a portion and

And turning his face to the altar and offering three mdatiniyas, at each matunitya he advances nearer and at 20 the beginning of the matiiniya he begins and beseeches thus, whispering with his

lips this prayer

Glory be to thee the finder of the lost : glory be to thee the gatherer of 25

-the dispersed: glory be to thee the

bringer nigh of them that are afar off : glory be to thee the turner back of the wanderers TO THE KNOWLEDGE OF THE TRUTH: glory be to thee, o my Lord, 30 who didst call me, even frail me, by thy grace and didst bring me nigh to thee by thy compassion and didst set me as a known member in the great body of thine holy catholic church that 35 I may offer before thee this sAcRIFICE LIVING AND HOLY AND ACCEPTABLE which is a memorial of the passion and the death and the burial and the resurrection of our Lord and Saviour 40 Jesus Christ 1n whom thou wast WELL PLEASED and reconciled to forgive the sins of all mankind

1d

15

20

Le) cn

39

& Ge

40

Dk. f; Ay 272

an inheritance and life in the kingdom of heaven May this offering be received with openness of face and SANCTIFIED BY THE WORD OF Gop AND By THE Hoty

Guost that it be to us for’

help and salvation and life world without end in the kingdom of heaven by the grace of Christ.

Pe Ay ea

Tete te ; of te Bee bi al vilenne

The Persian Rite ined

gee de

i hak id Asn: “ A>

v W Viton ? ea, vf 9 L

Here I inform thy love, o my lord, that as the priest draws near before the altar, just as he draws near beseeching, he worships until he reaches the altar, And then he worships and rises and kisses the middle and then he worships and rises and kisses the right horn and then he worships and rises and kisses the left horn and then he worships and rises and kisses the middle and the right side and the left side and he looks to- wards those on the right side while himself inclining on the left and wor-

ships towards them and says

Bless, o my Lord. My brethren, pray for me that this offering be accomplished at my hands

and they return answer to him

God the Lord of all strengthen thee to fulfil his will and receive thine offering and be wellpleased with thy sacrifice for us and for thyself and for the four corners of the world by the grace of his compassionforever. Amen

And then he repeats

Glory be to thee the finder of the lost (etc)

worshipping and rising and kissing the middle and then worshipping and rising and kissing the right side and then worshipping and rising and kissing the left side and offering a mdatiniya and rising and kissing the middle and the right side and the left side, looking towards those on the left side himself inclining on the right and saying

Bless, o my Lord. Pray for me, my brethren and my beloved, that I be accounted worthy to offer before our Lord Christ this sacrifice living and holy for myself and for all the body of the holy church by the grace of his compassion for ever. Amen

: The Liturgy of the Nestortans 273

. and they return answer to him

God the Lord of all be wellpleased with thy sacrifice and receive thine offering which thou offerest for us | and for thyself by his grace and mercy 5 for ever. Amen

And then he says

Glory be to thee the finder of the lost (etc) worshipping after the former order. 10

And when the deacon says May this offering be received the priest worships towards him and says on this wise

This offering is offered for all the living and the dead : may it be received 15 : of my sinfulness before the dread tri- bunal of thy majesty, o our Lord, with openness of face

And then the priest goes down quickly from the raised place and turning his face towards the deacon who completes worships towards him and says on this

wise

Nd»

°

/ Christ make true thy words and

. receive the FRUIT OF thy LIPs and 25 pardon the trespasses and sins of all them that hearken to thee

And then he turns his face to the altar and offers a matiniya and kneels till the caruzitha is finished and whilst 30 he kneels he repeats quietly in his heart

this prayer beseechingly Cushdpa

Yea, o our Lord and our God repeat, look not on the multitude of our sins 35 and let not thy majesty abhor the weight of our evil deeds, but in thine unspeakable mercy receive this sacri- fice at our hands and through it give strength and sufficiency that thou 40 mayest be able to pardon our many sins; that when thou art revealed at the end of the times in the manhood

T

te ie ate tie

274 The Persian Rite

which thou hast taken of us we may FIND in thy presence GRACE and MERCY and be accounted worthy to give praise with the illustrious multitudes. 5 When the caruziitha is finished he rises and kisses the altar and repeats the gethantha without stretching out his hands before the altar

And know that here he must not stretch out his hands at all because he has not received boldness. And at the other g¢hdanthas, then let him stretch out his hands because he has now received boldness, and at each gehantha he worships

10 before the altar at the beginning and at the end. And his position shall be about a cubit distant from the altar and the space between his hands of like measure, and he shall bow his head to his knees. At the end of every g¢hantha he shall

worship and kiss the middle of the altar

Then he offers the Kuddasha of the blessed apostles mar Addai and mar Mari

15 who made disciples of the east. And with it they consecrate from the Sabbath of the Resurrection till the Annunciation and on memorials of the Departed and on memorials of the Saints and on ordinary days

And the priest says

Bless, o my Lord: bless, o my Lord: bless, o my Lord 20 My brethren, pray for me

and they answer

Christ hear thy prayers: Christ receive thine offering: Christ illuminate thy priesthood in the kingdom of heaven and be well- pleased with this sacrifice which thou offerest for thyself and for

25 us and for all the whole world that looketh for and expecteth his grace and his mercy for ever And the priest repeats the first g¢hantha of the apostles in a low voice We confess, o my Lord, the overflowing riches of thy grace towards us zepeat, in that albeit we are sinners and of no account 30 thou hast accounted us worthy by reason of the multitude of thy mercies to administer the holy mysteries of the body and blood of thy Christ, asking for the help which is of thee for the strengthening of our souls * that with entire love and BELIEF OF THE TRUTH we may administer thy gift to us 35 (repeat the beginning and the end of each gehantha) Kaniina and that we may raise to thee praise and honour and confession and worship now and ever and world without end he crosses himself and the people answer

40 Amen.

Oe ee ae

i Se

3 . 4 J . 2

Lhe Liturgy of the Nestorians 275

(THE DIPTYCHS) Aid the priest proceeds Peace be with you and they answer And with thee and with thy spirit 5

Furthermore I write the diptychs, that ts the book of the living and the dead, which they read at the time of the mysteries before the door of the altar on feasts of our Lord and on sundays

First he that is on the right hand begins and gays Let us pray. Peace be with us 10

Let us pray and beseech of God the Lord of all for the peace of the holy catholic church here and in every country

Let us pray also for the welfare of our holy fathers mar V catholicus and patriarch and mar JN bishop and metropolitan

Let us pray also for our fathers the bishops who are in this life 15

Let us pray also for the presbyters and deacons and subdeacons and readers and monks and laymen, the faithful, men and women, young men and maidens, orphans and widows, who walk in this world with a good name and in seemly con- versation. Amen 20

Let us pray for the peace of kings and governors of this world |

Let us pray also for those who are in affliction and persecution for the sake of God

Let us pray also for the peace of the holy catholic church in all

the world. Amen 25 [and the people answer

Amen |

That God in his compassion visit all divisions of it with those things which help soul and body by his grace and mercy

world without end 30 [and they answer|

Amen. He proceeds and recites the book of the dead Let us pray. Peace be with us Let us pray and beseech God the Lord of all 35 That this oblation be accepted for all the just and righteous fathers who were wellpleasing in his sight {let us pray] T. 2

276 The Persian Rite Also for the memorial of Adam and Abel and Seth and Enosh and Noah and Shem and all the just let us pray And of Abraham and Isaac and Jacob and Joseph and all the faithful [let us pray] 5 And of Melchisedek and Aaron and Zacharias and all priests let us pray And of Moses and Samuel and David and Nathan and all prophets [let us pray] And for the memorial of mart Maryam the holy virgin who bare 10 Christ our Lord and our Saviour And of mar John the baptist the herald of Christ our Saviour And of Peter and Paul and Matthew and Mark and Luke and John and of all the apostles and of mar Addai and mar Mari the apostles who were the converters of this eastern 15 region And of Stephen the firstborn of the martyrs and of all confessors And for the memorial of Simon and Shahddst and Bearba‘sh- min and Babhay and Abha and Ishu‘yabh catholici and

martyrs

20 And of Papa Sabhrishu Sergius Elijah Abhris Gregory Enosh Barcoma Abraham Ishuyabh John ‘Abhdishu James Maremmih Joannes Ishu‘yabh

25 Achadhe’abhuy George John Elijah Tumare¢a John Abraham Yabh’alaha Shakhlipha Chenanishu Immanuel Sabhrishu Qayiima Celibhazekha Israel Makhikha Isaac Pithyon ‘Abhdishu Dencha

30 Achi Abha Mari Yabh’alaha Yabh’alaha James Joannes Timothy Dadhishu Chenanishu John Dencha Aqaq Timothy Ishu‘yabh Elijah Babhay Ishu‘barnon = Elijah Simon

35 Silas George John Paulus Sabhrishu Sabhrishu Samuel Abraham ‘Abhdishu ‘Abhdishu Theodosius Makhikha

POT e485 Ry

The Liturgy of the Nestorians 277

catholici patriarchs who have departed, from this eastern region <

Also for the memorial of our holy fathers the cccxviij bishops who were assembled at the city of Nicaea for the raising up of the true faith

Also for the memorial of

Salmith Shabhta Acha Yabh’alaha Adhona Simon Maran‘ammih Hurmizd Joseph Qashisha Ishu‘yabh John ‘Abhdishu Chanana Nestorius Elijah Daniel Abraham -‘Abhdishu Titus Barchadhbe- Jonadab Isaac Joseph shabba Paulus John ‘Abhdishu Daniel Ishu‘yabh Luke Simon Shimbaitih George Israel Gabriel Bata Sergius George George Chabhibha Jonah ~ Ishu‘yabh Chenanishu Daniel Stephen Gabriel Abraham Job Samuel Elijah Elijah Joseph Simon ‘Abhdishu Babhay John Gabriel

bishops and metropolitans who have departed from this

country

[Also for the memorial of our holy fathers

Mar James George Cyprian Sabhrishu Enlash Elijah John. John Abraham Paulus Thomas Berikhishu Ith’alaha Simon ‘Aqebhshema Ishu‘yabh Barnay Gabriel Joannes Yahb’alaha Elisha Gregory Cyprian Elijah Hosea Achadheabhu Abraham George Mar Sergius Qéasha John Ishu‘yabh Abraham George Qaytima Sabhrishu Hurmizd Sahduy Bukhtishu John

Paul Qamishu Abraham Immanuel Barcoma Sabhrishu Moses ‘Abhdishu Hosea Rozbayhan Chenanishu Ishu‘yabh

20

25

30

35

278

John ‘Abhdishu Ishu‘zekha

The Persian Rite

‘Abhdishu

Gabriel

‘Abhdishu

Michael

‘Abhdishu Yabh’alaha

Ishu‘yabh

bishops metropolitan who have departed from the second 5 province of the holy city of Cubha]

Also of our fathers

Achuhd®’emmih Shibhchale’ala- Mark

Moses

Yazdaphnih 10 Marabha

Mari

Ishu‘yabh

Sabhrishu

Shimbaitih 15 Kelilishu

ha Ephraim Maranzekha Chenanishu Cyriac Chis’alaha Chabhibha John

Ishu‘zekha ‘Abhdishu Abraham John Cyriac George ‘Abhdishu Makhikha

Chenanishu Abraham Nestorius Ishu‘yabh Chenanishu

bishops who have departed from this country

[Also for the memorial of our holy fathers

Elidorus of Wasa

20 Barcoma Isaac ‘Abhdishu Israel Simon

25 Chayay Benjamin Elijah James ‘Aqebh’alaha

30 Daniel John

Ishu‘yabh Cyriac Daniel John Paulus Chakhima John John Maritha Qayitima Bardayra Simon Babhay Immanuel Achuhde’emmih Sabhrishu - Sahda ‘Abhdishu James Ishu Sabhrishu George Sasan John Bar‘itta Ishu‘yabh Thomas Sabhrishu.

‘Abhdishu John Ishu‘yabh Joannes Elijah ‘Abhdishu Chéenanishu Sabhrishu John Michael Joseph John

bishops who have departed from this holy see]

Also for the memorial of Shibhchaleishu bishop and metro- politan [and martyr] who converted the Galayi and the

35 Daylimayi

The Liturgy of the Nestorians 279

Also for the memorial of

Ignatius Meletius _Basilius Theodorus Polycarpus __ Flavianus Gregorius Nestorius Athanasius Ambrosius Diodorus Alexander Eustathius Gregorius Joannes Meletius 5

bishops and doctors

And of Yulyani and Ephraim and Narsay and Abraham and John and Michael presbyters and doctors

And for the memorial of the man of God and son of man, in whom grace was victorious in signs and wonders, our 10 blessed father mar Gabriel, witnessed to for holiness and famous for strength and marvellous in deeds, the founder of the High Monastery and its holy school the mother of virtues

And for the memorial of our blessed father mar Abraham 15 the interpreter of the divine scriptures and of Piyodn and Moses and James and Ishurachmih presbyters and

doctors

And of Paul Evagrius Barqisri Elijah 90 Antony [ Michael} Mar Babhay Ukhama Macarius Marogin John Barsahdi Arsenius James Rabban Hur- Sabhrishu Marcus John mizd Daniel Abraham Abraham [Mar Acha = Sabhrishu 25 Qiyori Michael John the Andrew] John Elijah weeper

hermits and strangers who were famous for comely and edifying conversation

And for the memorial of the illustrious athletes and glorious 30

anchorets |

Mar Isaac Mar Acha Jonah Gabhrina

Mar Dencha Mar John Phenix

Pithyon Mar Abhtin Ananias

Dumiastyanus Abha Ba‘uth 35

and all their just and righteous companions.

280 The Persian Rite

Also for the memorial of our holy fathers

Mar Kiidhaway Mar ‘Abhda Diodorus Sergius Diidha Mar Abha Theodorus Sapor John

strangers and religious who walked in angelic conver- 5 sation

Also for the memorial of the illustrious among saints and marvellous among weepers and great among religious and instructed among athletes and renowned in deeds mar rabban Bar‘itta the sun of the saints and of Chanahishu

10 his faithful sister

And of Mar Sergius George Pithyon Ishu‘sabhran Bacchus Cyriac Mar Sabha Yutichana

and the poor woman and her two sons, famous martyrs

15 And for the memorial of Mar Sabhr- John sonof Mar Shibhcha- Rabban Jo-

ishu the seers lemaran seph Mar Chenan- Mar‘anammih Rabban Pran- Abraham ishu of Zin Sl 20 and all their companions, founders of the godly congre-

gation of the monastery of Bith Qiqa

Also for the memorial of the holy martyrs and instructed athletes the sons of Gregory who are laid in this blessed village

25 Also for the memorial of mar John Daylomaya who built two monasteries of the Syrians

Also for the memorial of the illustrious among saints and renowned in deeds and marvellous among confessors mar George the holy martyr in whose name was built an holy

30 church ;

Also for the memorial of rabban Sabha and the sons of Shemini who are laid in this blessed village

Also for the memorial of mar John the holy martyr witnessed to by his good deeds of holiness and of rabban Joseph

35 his brother who are laid in this village [And for the memorial] of Constantine the victorious king and

The Liturgy of the Nestorians 281

of Helena his faithful mother and of Constantine and Constans and Jovian and Theodosius and Becay and Naaman and Morigi victorious kings

Also for the memorial of the martyrs and renowned among athletes the raisers up of monasteries and churches and 5 givers of gifts and alms, the sustainers of orphans and widows, the amir Matthew and amir Mas‘dd bey who were killed by the people of the Ishmaelites and laid in this village ;

Also for the memorial of the illustrious among athletes and providers of churches and monasteries, generous in alms, guardians of orphans and widows the amir Matthew and amir Hassan and amir Nijmaldin who departed in this village

Also for the memorial of all faithful and Christloving kings 15

Also for the memorial of Aaron head of the scribes who gave alms and did good deeds in the holy church

Also for presbyters and deacons and scholars who have de- parted from this church

And of all them that in a true faith departed from this world of 20 whom our Lord [alone] knoweth the names, that Elohim crown them in the resurrection of the dead. [Amen

Loma!

fe)

And the people answer)

And our Lord make us all to partake with them in his grace and mercy for ever. Amen. 25

{<THE KISS OF PEACE)

The deacon says Give the Peace one to another in the love of Christ They give the peace one to another and say

And for all catholici and bishops and presbyters and deacons 30 and the whole company who have departed from the congrega- tion of the church and for the life and peace of the world: for THE CROWN OF THE YEAR that it be BLESSED and completed by TtHy GoopnEss: for every child of the church who is worthy to receive this offering which is before thee and for all thy 35

Io

15

20

25

35

282

The Persian Rite

servants and thine handmaidens who stand before thee at this time: for all of them and for all of us be this offering accepted

for ever.

Amen

and they make the procession of the peace.

{ANAPHORA)

And the deacon says

Let us all confess and make request and beseech the Lord in purity and groan- ing. Stand ye fairly and behold those things that are done in the fearful mysteries which are being hallowed. The priest hath drawn nigh to pray that by his mediation PEACE may BE MULTIPLIED UNTO you. Cast down your eyes and stretch forth your thoughts to heaven

Watchfully and diligently make request and beseech at this time and let no man dare

to speak. Whoso prayeth —

let him pray in his heart. And in silence and fear stand ye and pray. Peace be with us. |

And the priest says this cushapa quietly Cushapa

O Lord God of hosts repeat, aid my weakness by thy mercy and by the help of thy grace account me worthy to offer before thee this living and holy sacrifice for the help of the whole body and for the praise of thy glorious Trinity, o Father and Son and Holy Ghost, for ever

And the priest rises and lifts the veil from the mysteries and folds it round about the chalice and paten and

says

Forasmuch as thou hast by thy grace, o my Lord, accounted me worthy of thy body and thy blood, even soaccount me worthy of BoLpNEss before thee IN THE DAY OF JUDGEMENT. Amen.

The prayer of the incense

O our Lord and our God, may the pleasant savour which 30 we offer thee before thine holy altar within thy glorious temple be acceptable unto thee and may it be for the joy of thine holy name and for the pardon of thy servants and of thy flock, o Father and Son and Holy Ghost, for ever.

The priest says to the deacon

Christ strengthen thee to do his will continually.

Sr ST TPE ea

The Liturgy of the Nestortans 283

{THE THANKSGIVING) And h® proceeds ~ Kaniina THE gtace oF ouR Lorp JEsus CHRIST AND THE LOVE OF Gop the Father, AND THE FELLOWSHIP OF THE HoLy GHOST 5 be WITH us ALL now and ever and world without end he signs the mysteries and they answer Amen and he proceeds Lift up your minds 10 and they answer | Unto thee, o Gop or ABRAHAM AND oF ISAAC AND OF ISRAEL, o glorious king and he proceeds The offering is being offered unto God the Lord of all 15 and they answer It is fit and right (and he raises his hands in every kaniina in which now does not occur) and the deacon says - Peace be with us 20

And the priest kneels and prays secretly and says this cushapa quietly Cushapa

O Lord Lord, give us openness of face before thee that with the boldness which is of thee we may accomplish this LlvING AND HOLY SERVICE WITH OUR CONSCIENCES CLEAN FROM all Evit and bitterness, and sow in us love and peace 25 and concord ONE TOWARDS ANOTHER AND TOWARDS ALL MEN

And he rises and kisses the altar. And it must also be made known that at the beginning and the end of every gthantha he makes a matuniya and kisses the altar. And the priest proceeds stretching out his hands in due order and

saying this g¢hantha 30 Gehantha

Worthy of praise from every mouth repeat and of confession frem every tongue and of worship and exaltation from every creature is the adorable and glorious name of thy glorious Trinity,

o Father and Son and Holy Ghost, who didst create the world 35 by thy grace and its inhabiters by thy mercifulness and didst save mankind by thy compassion and give great grace unto mortals.

284 The Persian Rite

Thy majesty, o my Lord, THousanp THOUSANDS of those on high bow down and worship AND TEN THOUSAND TIMES TEN THOUSAND holy ances and hosts of spiritual beings, MINISTERS of FIRE and spirit, praise thy name * with holy cherubin and 5 Spiritual seraphin offering worship to thy sovereignty Kaniina shouting and praising without ceasing and cRYING ONE To

ANOTHER AND SAYING and they answer

10 HoLy HOLY HOLY Lorp Gop oF HOSTS

heaven and EARTH are FULL OF HIS PRAISES and of the nature of his being and of the excellency of his glorious splendour

Hosanna in the highest and HosANNA TO THE SON oF Davip

15 BLESSED IS HE THAT came and COMETH IN THE NAME OF THE Lorp HosANNA IN THE HIGHEST and each time they shout wory the priest makes a matiiniya before the altar And he kneels and says this cushapa ad Cushapa

Hoty HoLy HOLY Lorp Gop oF Hosts: heaven and EARTH are FULL OF his praises and of the nature of his being and of the excellency of his glorious splendour: even as I FILL HEAVEN AND EARTH, SAITH THE Lorp. Hoty art thou, God THE FatHer of truth, of wHoM EVERY FATHERHOOD IN

25 HEAVEN AND EARTH IS NAMED: HOLY art thou, eternal Son, By WHOM ALL THINGS WERE MADE: HOLy art thou, Holy Ghost, being by whom all things are sanctified. Woe is me! Wor 1s mE! For I aM UNDONE, BECAUSE I AM A MAN OF UNCLEAN LIPS AND I DWELL IN THE MIDST OF A PEOPLE OF UNCLEAN LIPS AND MINE EYES HAVE SEEN THE LorD oF Hosts. How DREADFUL IS

30 THIS PLACE, for this day I HAVE sEEN the Lord face to face, and THIS Is NONE OTHER THAN THE HOUSE OF GOD AND THIS IS THE GATE OF HEAVEN. *And now, o Lord, let thy grace be upon us repeat and purge our unclean- ness and sanctify our lips and mingle, o my Lord, the voices of our feeble- ness with the hallowing of the seraphin and the halleluiahs of the angels.

35 Praise be to thy mercies who hast made creatures of dust partakers with spiritual beings S

And he rises and says

Bless, o my Lord: bless, o my Lord: bless, o my Lord

My brethren, pray for me 40 and he repeats this gehantha quietly

e3.%

The Liturgy of the Nestorians 285

Gehantha

And with these heavenly hosts we give thanks to thee, o my Lord +epeat, even we thy servants weak and frail and miserable, for that thou hast given us great grace past recompense in that thou didst put on our manhood that thou mightest quicken it 5 by thy godhead, and hast exalted our low estate and restored our fall and raised our mortality and forgiven our trespasses and justified our sinfulness and enlightened our knowledge *and, o our Lord and our God, hast condemned our enemies and granted victory to the weakness of our frail nature in the 10 overflowing mercies of thy grace

[Our Lorp Jesus THE.SAME NIGHT IN WHICH HE WAS DELIVERED UP TOOK BREAD AND BLESSED AND BRAKE IT AND SAID TAKE, EAT: THIS IS MY BODY WHICH IS BROKEN FOR YOU: THIS DO IN REMEMBRANCE OF ME. AFTER THE SAME MANNER ALSO HE TOOK THE CUP WHEN HE HAD SUPPED, SAYING ‘THIS CUP IS THE NEW TESTAMENT IN MY BLOOD: THIS DO YE, AS OFT AS YE DRINK IT, IN REMEMBRANCE OF ME

or read it as in the other kuddashé | Kaniina 20 And for all thine helps and graces towards us let us raise to thee praise and honour and confession and worship now and ever and world without end

—

5

and he signs the mysteries and they answer Amen. 25

{THE INTERCESSION) And the deacon says

Pray in your minds. Peace be with us And the priest proceeds to this cushapa kneeling and saying in his heart Cushapa 30 O Lord God of hosts, accept this offering for all the holy catholic church and for all the just and righteous fathers who have been wellpleasing in thy sight and for all the prophets and the apostles and for all the martyrs and confessors

. and for all mourners and distressed and for all the needy and tormented and for all the sick and afflicted and for all the departed who have been severed 35 |

and have gone forth from amongst us and for this people that looketh for and awaiteth thy mercies *and for my frailty and misery and poverty repeat. Yea, o our Lorp and our Gop, AFTER THY MERCIES AND THE MULTITUDE

286 The Persian Rite

OF THY GOODNESSES deal thou with thy people and with my misery and NOT AFTER MY SINS and transgressions, but that I and these may be accounted worthy of the pardon of offences and the remission of sins through this holy body which we are receiving IN THE BELIEF OF THE TRUTH by the grace which 5 is of thee. Amen*, And he rises and says

Bless, o my Lord: bless, o my Lord: bless, o my Lord

My brethren, pray for me and he proceeds and repeats this g¢hantha quietly

ae) Gehantha

Do thou, o my Lord, in thy many and unspeakable mercies repeat Make a good and acceptable memorial for all the just and righteous fathers who have been wellpleasing in thy sight, in

® Cushapa of the departed [which ts used at memorials of the departed instead 15 of or in addition to the foregoing'| .

I worship thy grace, o my Lord, and I confess thy mercifulness, in that though I be unworthy by reason of my sins, thou hast brought me nigh unto thee in thy compassion and hast appointed me a minister and mediator of these glorious and holy mysteries, desiring of thee and beseeching thy sovereignty

20 that they be for the tranquillity and peace of the world and for the preservation of thine holy church and for the increase of the true faith and for the exaltation of the righteous and for the pardon of sinners and for the acceptance of the penitent and for the return of them that are afar off and for the encouragement of the weak and for the refreshing of the tormented and for the comforting of

25 the afflicted and for the healing of the sick and for the support of the poor and for a good memorial of the departed, and do thou to all of us, o my Lord, such things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of hosts vepeat, may this offering be accepted in the heights above from my hands, sinner and offender that I am, like the offering of Abel in the plain and of Noah

30 in the ark and of Abraham in the sacrifice of his son and of Elijah on mount Horeb and of the widow in the treasury and of the apostles in the upper room, and with the offering of the just and righteous fathers who from one generation to another have made their offering. Yea, our Lord and our God, may this offering be accepted for all the holy catholic church that it be established and

35 kept immovable, and for priests and kings and rulers that they be established in the tranquillity of the churches and in the peace of their borders, and for the poor and needy and tormented and for the mourners and distressed and afflicted, and for all the departed who have been severed and have gone forth from among us, and for all those who stand before thine holy altar and make

40 petition through my sinfulness: grant their requests, pardon their offences and blot out their sins. And for this land and them that dwell therein, and for this village and the inhabiters thereof: compass it,o my Lord, with a strong wall and turn away from it in thy grace hail and famine and death and THE LOCUST AND THE CANKERWORM AND THE CATERPILLER and let not the spoiler

45 have power over us and LET NOT THEM THAT HATE US REJOICE OVER us: and for Vand M

and he names the cause and the matter, kneeling before the altar: and every cause of his own or of others he here brings before God.

The Liturgy of the Nestorians 287

the commemoration of the body and blood of thy Christ which we offer unto thee on thy pure and holy altar as thou hast taught us, and grant us thy tranquillity and thy peace all the days of the world. *Yea, o our Lord and our God, grant us thy tranquillity and thy peace all the days of the world repeat 5 THAT ALL THE INHABITANTS OF THE EARTH MAY KNOW THEE THAT THOU ART THE ONLY TRUE Gop the Father and that THOU HAST sENT our Lord Jesus Curist thy Son and thy BELOVED. And he our Lord and our God came and in his lifegiving gospel taught us all the purity and holiness of the to prophets and the apostles and the martyrs and the confessors and the bishops and the doctors and the presbyters and the deacons and all the children of the holy catholic church, even them that have been signed with the living sign of holy baptism 1g and when he says them that have been signed let him sign the throne from below upwards and from right to left, inclining the while.

{THE INVOCATION) And here he strikes his face with his hands

And we also, o my Lord repeat three times, thy weak and frail and 20 miserable servants who ARE GATHERED TOGETHER IN thy NAME, both stand before thee at this time and have received the example which is from thee delivered unto us, rejoicing and praising and exalting and commemorating and celebrating this great and fearful and holy and lifegiving and divine mystery of the passion and the death and the burial and the resurrection of our Lord our Saviour Jesus Christ

The deacon says The priest rises and elevates his hands In silence and awe stand ye and says and pray. Peacebewithus.s AND MAY THERE COME, 30 / O MY LORD, thine Holy Spirit and rest upon this offering of thy servants and bless it and hallow it that it be to us, o my Lord, for the pardon of offences and the remission of sins and for the great hope of resurrection from the dead and for new life in the kingdom of 35 heaven with all those who have been wellpleasing in thy sight. And for all this GREAT AND MARVELLOUS dispensation towards

iS) ur

288 The Persian Rite

us * we will give thee thanks and praise thee without ceasing in thy cHURCH redeemed BY THE PRECIOUS BLOOD oF thy CurIsT, with unclosed mouths and OPEN FACES Kaniina 5 lifting up praise and honour and confession and worship to thy living and holy and lifegiving name now and ever and world

without end and he signs the mysteries and they answer

Amen

10 [The veil is closed| and he makes a matiniya before the altar, but let him not kneel and he proceeds O Christ the peace of those above and the great tranquillity of those below, grant, o my Lord, that thy tranquillity and peace 15 may abide on the four corners of the world and especially within thine holy catholic church, and grant peace to the priest- hood with the realm AND MAKE WARS TO CEASE IN ALL THE WORLD and SCATTER THE divided PEOPLES THAT DELIGHT IN WAR, THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE IN ALL

20 sobriety AND GODLINESS And he proceeds

I THANK THEE, 0 FATHER, LORD OF HEAVEN AND EARTH,

o Father and Son and Holy Ghost, that though I be a sinner and weak yet by reason of the multitude of thy mercifulness thou

25 hast in thy grace accounted me worthy to offer before thee these fearful and holy and lifegiving and divine mysteries of the body and blood of thy Christ that I may minister to THY PEOPLE AND SHEEP OF THY PASTURE the pardon of their offences and the remission of their sins and the salvation of their souls and the 30 reconciliation of the whole world and the tranquillity and peace

of all the churches ’ He proceeds

HAVE MERCY UPON ME, 0 GOD, AFTER THY GREAT GOODNESS O king Christ, have mercy upon me 35 ACCORDING TO THE MULTITUDE OF THY MERCIES DO AWAY MINE OFFENCES O king Christ, glory to thy name {and in like manner alternately to the end of Ps. i)

— os

The Liturgy of the Nestorians 289

Unto THEE Lirt I UP MINE EYES, 0 THOU THAT DWELLEST IN THE HEAVENS {and the rest of Ps. cxxiii 1-3 a) I WILL WASH MY HANDS IN INNOCENCY, 0 LoRD, AND SO WILL I Go TO THINE ALTAR 5 [and he goes a second time into the place of the deacon and washes his hands] Prayer of incense May our prayer and our petition be pleasant unto thee, o our Lord and our God, and may the smoke of our pleasant censer refresh thee like the censer of Aaron the priest in the tabernacle. 10 And renew our souls with our bodies and be reconciled to thy creation for thy many mercies’ sake, 0 creator of pleasant roots and sweet spices, Lord of all, Father and Son and Holy Ghost, for ever. Amen.

{THE FRACTION AND CONSIGNATION ) 15 The order of the signing and the breaking And he begins the order of signing and breaking and draws near with his hands outstretched and not folded as illiterate men do and he censes his hands and his face saying

*Sweeten, o our Lord and our God, the savour of our 20 uncleanness and our corruption with the sweet odour of the pleasantness of thy love and purify us therewith from the defilements of sin, o thou good shepherd, who wentest forth to seek us and didst find us when we were lost and willest our

return. Pardon me mine offences and my sins, those I know 23

and those I know not, in thy grace and thy mercies repeat three

times and say

Bless, o my Lord: bless, o my Lord: bless, o my Lord

* The mercifulness of thy grace, o our Lord and our God, 30 bringeth us nigh unto these glorious and holy and lifegiving and divine mysteries albeit we are unworthy repeat three times

and the deacon answers him

In truth, o my Lord, we are not worthy. Have pity on us,

o my Lord, for that we are not worthy for our frailty by reason 35 of our many sins

Each time after he says The mercifulness of he folds his hands on his breast in the form of a cross and kisses the middle of the altar and also the right side and the left side U

290

[The deacons begin SEE THAT IT IS I MYSELF

I am the bread which came down from on high, said our 5 Saviour in the mysteries to his disciples. _Whoso hath love approacheth and receiveth it and liveth for ever in me and inheriteth the kingdom

10 Glory be to the Father and to the Son and to the Holy Ghost

The cherubin and seraphin and archangels in fear and

15 trembling stand before the

altar and gaze at the priest breaking and dividing the body of Christ for the pardon of trespasses

20 FROM EVERLASTING TO EVER-

LASTING world without end O thou who in mercy dost open the door to the penitent and callest sinners to come to 25 thee, open to us, o my Lord, the door of thy mercies and let us enter by it and sing praise to thee by night and by day].

30

The Persian Rite

And the priest takes the uppermost biichra which is in the middle of the paten in both his hands which must not then be

JSolded and looks upwards and says

Praise to thine holy name, o our Lord Jesus Christ, and worship to thy sovereignty at all times for ever, Amen

For thou art THE LivinG and life- giving BREAD WHICH CAME DOWN FROM HEAVEN and giveth Lire to the whole WORLD and they wuo Eat of it DIE not and they who receive it are saved and pardoned in it and live in it for ever, Amen

and they answer Amen _

And he kisses the biichra in the form of a cross, not bringing it to his lips, but figuratively, above and below and

right and left, and says

Glory be to thee, o my Lord three times, FOR thine UNSPEAKABLE GIFT towards us for ever. Amen

and they answer Amen He holds the bichra firmly with both hands and says

We draw nigh, o my Lord, in the true faith of thy name to these holy mysteries and by thy compassion we break and by thy mercifulness we sign the body and the blood of our Saviour our Lord Jesus Christ: in the name of the Father and of the Son and of the Holy Ghost for ever

and they answer Amen

While naming the Trinity he breaks the biichra that is in his hands attentively

nt te a ee

<2 aay

The Liturgy of the Nestorians 291

into two halves, And some here sign the perista with their thumb at the time of breaking: but do thou beware of such an audacity, for that it is not necessary here to sign but only to break in the 5 name of the Trinity, holding them in both hands. And he puts the half which

ts in his left hand in tts place, not in its Sormer position but arranging the broken side towards the chalice. And with the 10 half in hts right hand he signs the blood

in the chalice from east to west and from north to south, dipping a third part of the half which ts in his hand into the chalice: that is (he dips) a third part of 15 both the portions. And he signs the chalice with that half of the bichra and not with the upper side and its edge, as others are wont to do, but with the part where it is broken while the front of the 20 half ts towards {the chalice). And he says while making the sign of the cross

Jrom east to west

The precious blood is signed with the lifegiving body of our 25 Lord Jesus Christ: in the name of the Father and of the Son and of the Holy Ghost for ever this while signing from east to west 30 towards him: and at the Holy Ghost he signs from north to south towards the paten. And so he signs the body in the paten in like manner and with the same

half which ts in his hand saying 35

The holy body is signed with the propitiatory blood of our Lord Jesus Christ: in the name of the Father and of the Son and of the Holy Ghost 4°

' for ever

and they answer Amen

we

20

45

3°

35

40

45

292

The Persian Rite

And he holds both the halves in his two hands and joins them together as if they had not been broken: and let his Sorefingers {and thumbs) encircle the

halves like a wheel: and he says

These glorious and holy and life- giving and divine mysteries have been set apart and consecrated and perfected and fulfilled and united and commingled and attached and sealed one to the otherin the adorable and glorious name of the glorious Trinity the Father and the Son and the Holy Ghost, that they may be to us, o my Lord, for the pardon of offences and the forgiveness of sins and the great hope of the resurrection from the dead and for new life in the kingdom of heaven, to us and to the

holy church of Christ our Lord here -

and in every place now and ever and world without end

and at now he cleaves a cleft with his thumb at the part which was dipped in the blood, and then he puts the halves on the paten one over the other cross- wise so that the broken part of the lower one which was held in his left hand looks towards the chalice, and the broken part of the upper one which was held in his right hand looks towards the west to- wards the priest, so that the cleft in it looks towards the chalice.

And he wipes his hands well and signs Jamself between his eyes with his thumb with the sign of the cross and also the deacons around him and says

Christ accept thy ministry: Christ illumine thy face: Christ keep thy life : Christ nourish thy youth.

Let him unwrap the veil which ts Jolded round about the paten and chalice and say

Glory be to thee, o our Lord Jesus Christ, for that though I be unworthy thou hast in thy grace appointed me

The Liturgy of the Nestorians 293

a minister and a mediator of thy glorious and holy and lifegiving and divine mysteries. By the grace of thy compassion account me worthy of the pardon of offences and the forgiveness of sins and then .

Glory be to thee, o God: glory be to thee, o eternal Son: glory be to thee, o Holy Ghost, who. sanctifiest 10 all, for ever

and they answer

on

Amen.

{<THE BLESSING)

And he kisses the altar in the midst and proclaims like one making an 15 announcement and says

THE grace oF ouR Lorp Jesus CHRIST AND THE LOVE OF Gop the Father AND THE FELLOWSHIP OF THE Hoty GHOST BE WITH uS ALL now and ever and world without end

and they answer 20 AMEN

And he signs himself lifting his hands a little upwards on either side, because this signing is received on behalf of the people although he makes it on his own person.

[Zhe veil ts opened].

<THE COMMINUTION > 25

And the deacon proclaims

Let us all with awe and rever- ence draw nigh to the mys- teries of the precious body and blood of our Saviour, With a PURE HEART AND FAITH UNFEIGNED let us re- member his passion and consider his resurrection: for for our sakes the only- begotten of God took of mankind a mortal body and a reasonable and intelligent

The priest whispers in his heart and says BLESSED ART THOU, 0 Lorp Gop oF OUR FATHERS, AND GLORIOUS IS THY NAME FOR EVER: FOR THOU HAST NOT 30 DEALT WITH US AFTER OUR SINS but in THE MULTITUDE OF THY MERCIES thou hast delivered US FROM THE POWER OF DARKNESS AND HAST bidden US TO THE KINGDOM OF thy DEAR Son our Lord 35 Jesus Christ While this is being said the priest breaks the body and then dips a coal Jor the children.

40

294 The Persian Rite

and immortal soul and by his lifegiving laws and his holy commandments hath brought us nigh from error 5 TO THE KNOWLEDGE OF THE TRUTH, and after all his dispensation for us he THE FIRSTFRUITS of our nature was lifted up on the cross 1o and rose from the dead and was taken up into heaven. He hath delivered to us his holy mysteries that in them we might commemorate all 15 his grace towards us. Let us then with overflowing love and with an humble will receive THE GIFT of ETERNAL LIFE and with pure prayer 20 and manifold grief let us partake in the mysteries of the church in penitent hope turning from our transgres- sions and grieving for our 25 sins and asking mercy and forgiveness from God the Lord of all.

(THE LORD’S PRAYER) The deacon

3° We condone the transgressions of our fellowservants . Rk O Lord, pardon the sins and transgressions of thy servants And we purify our consciences from divisions and strife k O Lord, pardon the sins and transgressions of thy 35 servants With our souls freed from anger and enmity k O Lord, pardon the sins and transgressions of thy servants

The Liturgy of the Nestorians 295

Let us receive the holy and be hallowed by the Holy Ghost R O Lord, pardon the sins and transgressions of thy servants

And in union and concord of minds let us receive the fellowship’

of the mysteries in peace one with another R O Lord, pardon the sins and transgressions of thy servants That they be to us, o my Lord, for the resurrection of our bodies and the salvation of our souls and life world with- out end. When the caruziitha is finished the deacon says Let us pray. Peace be with us and the priest repeats in his heart quietly

Pardon, o my Lord, by thy compassion the sins and trans- gressions of thy servants and hallow our lips by thy grace that they may yield the fruits of praise to thine exalted godhead with all thy saints in thy kingdom

If there are chalices which they are not consecrating he signs them here

And then he rises to his full height after inclining and raises his voice

and says®*

Make thy tranquillity, o my Lord, to dwell amongst us AND thy PEACE IN our HEARTS and may our tongues proclaim thy truth and thy cross be the guardian of our souls while we make new harps of our mouths and speak a new tongue with lips of fire. Account us worthy, o my Lord, with the boldness which is of thee to pray before thee this pure and holy prayer which thy lifegiving mouth taught to thy true disciples the sons of thy mysteries WHENSOEVER YE PRAY AFTER THIS MANNER PRAY YE and confess and say

and they answer

Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF OUR

ow

— on

20

30

NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE >

® If it is not a feast of our Lord Account us worthy, o our Lord and our God, to stand before thee continually without blame WITH A PURE HEART and OPEN FACE with the boldness which in mercy is given us of thee that we may all with one accord call upon thee and say ON THIS WISE

296 The Persian Rite

FORGIVEN THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: FOR THINE IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER AND EVER. AMEN :

5 And the priest repeats this prayer quietly O Lord God of hosts our good God and our merciful king, we desire of thee and beseech the abundance of thy mercifulness : LEAD US NOT, 0 my Lord, INTO TEMPTATION BUT DELIVER US FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING-

10 DOM AND THE POWER AND THE MIGHT and the strength and the dominion in heaven and in earth now and ever and worLpD WITHOUT END. AMEN

or this sometimes said in an audible voice and slowly YEA, 0 our Lorp and our Gop, we desire of thee and beseech

15 the mercifulness of thy grace, LEAD us NoT, o my Lord, lead us not, o my Lord, INTO TEMPTATION BUT save and DELIVER US FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING- DOM AND THE POWER AND THE MIGHT and the strength and the dominion in heaven and in earth now and ever

20 and he signs himself and raises his voice

and WORLD WITHOUT END

and they answer

AMEN.

(THE ELEVATION) 25 And the priest says Peace be with you and the people answer And with thee and with thy spirit and he proceeds 30 The holy thing to the holies is fitting in perfection and they answer One holy Father, one holy Son, one holy Spirit

Glory be to the Father and to the Son and to the Holy Ghost world without end. Amen

The Liturgy of the Nestorians 297

{ They draw the veil of the altar and range themselves in two choirs in the sanctuary and those within begin the following in a low voice saying

~ Kaniina TERRIBLE ART THOU, O GOD MOST HIGH, OUT OF THINE HOLY PLACE world without end. BLESSED BE THE GLORY OF THE § LorD FROM HIS PLACE *

They repeat it in a loud voice and the people in the nave answer the same words

Verses said in the sanctuary

Loa

GoD IS GONE UP WITH A MERRY NOISE: AND THE LoRD WITH I0 THE SOUND OF THE TRUMP GoD REIGNETH OVER THE HEATHEN: GoD SITTETH UPON HIS HOLY SEAT * TERRIBLE ART THOU efc*

Choirs, choirs of spirits arose and escorted the Son in pomp 1:5 on the day of his ascension *

TERRIBLE ART THOU efc* Continuation

WHILE THEY BEHELD HE WAS TAKEN UP AND A CLOUD RECEIVED HIM AND HE WAS HIDDEN FROM THEIR SIGHT 20

TERRIBLE ART THOU etc *

The precious blood and the body which we have all received, praise we it with confession and say Halleluiah halleluiah*

TERRIBLE ART THOU, 0 GOD MOST HIGH, OUT OF THINE HOLY PLACE world without end. BLESSED BE THE GLORY OF THE 25 LorD FROM HIS PLACE}.

{THE COMMUNION ) They open the veil and the deacon who said the cdruzitha comes to the priest and says Let us pray. Peace be with us 30 and the priest takes the hand of the deacon and places it on the chalice saying

The grace of the Holy Ghost be with thee and with us and with the partakers thereof in the kingdom of heaven for ever.

Amen and the deacon answers 35

With thee and with us and with the partakers thereof in the kingdom of heaven

298

And the deacon says Praise ye the living God They say the Anthem of the Bema on days of the mysteries 5 Antiphon Blessed be thy body and thy blood, o our Lord, which thou gavest for pardon to the nations and thereby didst hallow our nature that we romight sing and praise thy sovereignty

15

The Persian Rite

And the deacon who read the aposile comes before the priest and says Let us pray. Peace be with us

and receiving him he puts on him a

veil and puts the paten on his arm

and says The divine grace be with thee and with us and with the partakers thereof for ever And then the deacon who gave the peace comes and says Let us pray. Peace be with us and <the priest) taking the chalice gives it to him saying The grace of the Holy Ghost be with thee and with us

When the antiphon ts finished the deacon holding the chalice proclaims

Bless, o my Lord

and the priest lifts his hand and makes the sign of the cross over the people and says in an audible voice

20 The gift of the grace of our lifegiver our Lord Jesus Christ be

fulfilled in mercy to us all

and they answer

world without end. Amen

And they say the verses of the 25 antiphon

My brethren, receive the body of the Son, saith the church, and drink his cup in faith in the kingdom

30 Anthem of the Bema (sung by those in the nave]

{From the exalted heights Christ our Lord, the saviour of all, put on excellency and

35 glory and splendour and gave salvation to the nations and forgiveness of trespasses and of sins for the pardon of all

And when the priest gives the body he says a

The body of our Lord to the discreet priest or to the deacon of God or to the cir- cumspect believer: for the pardon of offences And the deacon says over the chalice

The precious blood for the pardon of offences, the spiritual feast for everlasting life to the discreet priest or to the deacon of God

and every one according to his degree

SR

a

The Liturgy of the Nestorians

The precious blood and the body which we have all -re- ceived, praise we it confessing and saying Halleluiah halle- luiah Halleluiah #o the tune With thousands

¥ TARRY YE IN THE CITY OF JERUSALEM UNTIL YE BE ENDUED WITH POWER FROM heaven

The precious blood efc

People Thou hast fed us, o my Lord, with thy body and thy blood. What are our mouths that we should confess thy name?

A priest Blessed is Christ who hath fulfilled -his compassion and gone up with glory to the heaven of heavens

People Thou hast fed us efe

A priest The disciples won- dered then when the cloud received him from them

People Thou hast fed us efe

A priest The doors are opened and the multitude are celebrat- ing thee and the Father crieth Come, enter, my beloved

People Vhou hast fed us etc}

Praise for festivals of our Lord*

® Praise for sundays O our Lord Jesus the adorable king who by thy suffering

299

didst vanquish the tyrant death * O Son of God who didst promise us new life

in the kingdom on high * Cause all harms efc. as on p. 300. For memorials of the dead and ferias May the mysteries which we have received in faith be to us,

o my Lord, for pardon of offences * O thou that art like him that is made [or like

a servant] and also like the maker, thou art Christ, rHE KING OF THE. AGES * With

thy body and blood thou didst pardon and forgive the faults and offences of all who have believed in thee * Account us all worthy in thine appearing with

boldness to Go OuT To MEET thee and with the bands of heavenly beings to sing

praise. Amen and amen.

20

30

300 The Persian Rite

[sung alternately verse by verse by those in the nave and those in the sanctuary]

Strengthen, o our Lord, the hands that have been stretched 5out: and have received the holy thing for the pardon of offences * Account them worthy every day: to yield fruits to thy godhead * The mouths 1o Which have praised thee within the holy place: do thou account worthy to sing praise * The ears which have heard the voice of thy praises: let them not, 15 0 my Lord, hear the voice of alarm * The eyes that have seen thy great compassion: again,

o my Lord, let them see thy blessed hope * The tongues also

20 that have cried Holy: do thou dispose to speak truth * The feet that have walked within the church: make them to walk in the land of light * The 25 bodies that have eaten thy living body: do thou renew with new life * Our congrega- tion which hath worshipped thy godhead: multiply to- 30 wards it every help * And with us may thy great love abide: and therein may we abundantly render back praise * And open the door to the peti- 35 tion of us all: and may our service also enter thy presence*

Cause all harms to cease from us: and make thy tran-

eae ee ee Re ee ae

ae a Ss eee ee ee eee

Ve ee eee

ee ee

Ss mit mn) li ait acest i a a eal acelin

The Liturgy of the Nestorians 301

quillity and mercies to dwell in

our land * That in the day

of thy manifestation we inay

live before thee: and may Go 5 OUT TO MEET thee according to

thy will * With hosannas we

will confess thy name: for thy

grace towards our race * For

thy mercies are multiplied to-

wards our manhood: and thy 10 love hath shined forth upon our

mortality * And thou hast blot-

ted out our offences through thy

pardon: praise to thy name for

thygift * BLEssep BE thy GLorY 15 FROM out of thy PLACE: who

forgivest offences because of

thy mercies * And in thy

grace account us all worthy:

to confess and worship thy god- 20 head * And at every season

let us lift up: praise to thy

sovereignty. Amen and Amen.

{ THANKSGIVING) “ And when the people have received the holy thing the priest takes back the 25 vessels with the mysteries to their place [and the veil is closed]

And when the priest enters the deacon proclaims

Let us all then who by the gift of the grace of the Holy Ghost have drawn nigh and been accounted worthy and have partaken in the reception of these glorious and holy 30 and lifegiving and divine mysteries give thanks all with one accord and glorify God who gave them

and they answer Glory BE to him FoR HIs UNSPEAKABLE GIFT 35 And the deacon says

Let us pray. Peace be with us

302 The Persian Rite

And the priest prays with a loud voice*

It is fitting, o my Lord, every day repeat and it is right at all times and meet every hour, to confess and worship and praise the fearful name of thy majesty: for by thy grace, o my

5 Lord, thou hast accounted worthy the weak nature of mortal man with the spiritual ones to hallow thy name and to partake in the mysteries of thy gift and to take delight in the sweetness of thy words and to raise voices of praise and of thanksgiving to thine high godhead at all times, Lord of all, Father and Son

1oand Holy Ghost, for ever and they answer Amen Bless, o my Lord And he prays the second time”

1; Christ our God and our Lord and our king and our saviour and our lifegiver and the forgiver of our sins, who in his grace and his mercies hath accounted us worthy to receive his precious allsanctifying body and blood, grant us-to be well- pleasing unto him in our thoughts and words and deeds and

ao actions. And, o my Lord, may this earnest which we have received and are receiving be to us for the pardon of offences and the remission of sins and for the great hope of the resur- rection from the dead and for new life in the kingdom of heaven, with all those who have been wellpleasing in thy sight,

25 by thy grace and thy mercies for ever. Amen

and while the priest is saying this one of the deacons binds up the veil And while the priests are giving the peace one to another in the sanctuary they

[that are in the nave| say this psalm O PRAISE THE LoRD OF HEAVEN

30 The Son who gave us his body and blood

PRAISE HIM IN THE HEIGHT The Son who gave us his body and blood

Cand the rest of Ps. cxlviit 1-6 in like manner)

® On ferias Praise, o my Lord, and honour repeat, confession and worship and continual gratitude are we bound to raise to thy glorious Trinity for the gift of the holy mysteries which thou hast given us by thy compassion for the pardon of our offences, Lord of all, Father and Son and Holy Ghost, for ever.

> On ferias Blessed be thine adorable excellence in thine exalted place, c Christ the pardoner of our offences and our sins, who makest our transgressions to pass away by the glorious holy lifegiving and divine mysteries, o Christ the hope of our nature, at all times for ever.

lal

The Liturgy of the Nestorians 303

and they proceed O PRAISE THE LoRD, ALL YE HEATHEN For his gift to us PRAISE HIM, ALL YE NATIONS For his gift to us 5 (and the rest of Ps. cxvit) Glory be to the Father and to the Son and to the Holy Ghost To the Son who gave us his body and blood FROM EVERLASTING TO EVERLASTING world without end. AmEN To the Son who gave us his body and blood 10 LET ALL THE PEOPLE SAY AMEN AND AMEN To the Son who gave us his body and blood Let us confess and worship and glorify The Son who gave us his body and blood And they proceed 5

15 Our FaTHER WHICH ART IN HEAVEN three times (without farcings). {THE DISMISSAL) The Seal on sundays and on festivals and on memorials* 20

The priest goes forth and stands at the great door of the altar at the right side and blesses the people in an audible voice and says HE WHO HATH BLESSED US WITH ALL SPIRITUAL BLESSINGS IN HEAVENLY PLACES IN Jesus Curist our Lord and hath bidden us to his kingdom and called us and brought us nigh 25 to his longed-for good things which pass not away neither cease nor are destroyed, even as he promised and assured to us in

his lifegiving gospel and said to the blessed company of his

disciples VERILY VERILY I SAY UNTO YOU, WHOSO EATETH MY FLESH AND DRINKETH MY BLOOD DWELLETH IN ME AND 30

2 Seal on ferias May our Lord Jesus Christ, whom we have ministered to and celebrated and honoured in his glorious and holy and lifegiving and divine mysteries, account us worthy of the resplendent glory of his kingdom and of delight with his holy angels and of openness of face before him and of standing at his right hand in Jerusalem on high by his grace and mercy. To him be glory: and may the right hand of his care overshadow us and all creation now and ever and world without end. Amen.

304 The Persian Rite

I In HIM AND I WILL RAISE HIM UP AT THE LAST DAY AND HE SHALL NOT COME INTO JUDGEMENT BUT IS PASSED FROM DEATH UNTO LIFE eternal: may he then bless our company and guard our congregation and make our people glorious, which 5 have come and had delight in the power of his glorious and holy and lifegiving and divine niysteries. And with the living sign of the cross of our Lord be ye sealed and guarded from all harm hidden or open now and ever and world without end

and they answer 10 Amen.

And the priest and the people give peace one to the other.

{<THE EULOGIA)

[The people kiss the cross in the priests hands and the eulogia, which was baked along with the bichri, ts distributed by one of the priests or deacons 15 standing at the nave entrance of the baptistery

During the distribution ts said the prayer of Mary

May the prayer, o my Lord, of the holy virgin and the request of the blessed mother and the beseeching and entreating of her that is full of grace, mart Maryam the blessed, and the great

20 power of the victorious cross, and the divine help, and the petition of mar John the baptist be with us continually at all seasons and times, Lord of all, Father and Son and Holy Ghost, for ever. Amen].

(PRAYERS)

25 A prayer to be said when a man receives the holy thing

Hallow our bodies with thine holy body, pardon our offences with thy precious blood and make clean our thoughts with the hyssop of thy compassion, o Christ the hope of our nature: Lord of all, Father and Son and Holy Ghost, for ever. Amen. 30 When they order the mysteries O my Lord, let not thy living body which we have eaten and thy victorious blood which we have drunk be to us, o my Lord, for judgement and vengeance but for pardon of trespasses and forgiveness of sins and for the great hope of the resurrection from the dead and for new life in the kingdom of heaven and 35 boldness before thee with the just and righteous who have been wellpleasing in

—

The Liturgy of the Nestorians + 305

thy sight, o Christ the hope of our nature: Lord of all, Father and Son and Holy Ghost, for ever. Amen. ~ Another For that we have received of thy body openly let thy power dwell in us secretly, and let us go forth to meet thee with gladness and praise thee with 5 a threefold song with the just who fulfilled thy will, o Christ the hope of our nature : Lord of all, Father and Son and Holy Ghost, for ever. Amen. Another For that we have received of thy body from the paten and drunk of thy blood from the chalice account us worthy, o my Lord, with the robber to sing praise 10 in paradise with the just who fulfilled thy will, Lord of all, Father and Son and Holy Ghost, for ever. Amen. Seal For that thou hast accounted us worthy, 0 my Lord, to delight in thy body and thy holy blood, account us worthy also to delight in thy kingdom which 15 passeth not away nor is destroyed, with all thy saints now and ever and world without end. Amen.

The order of the mysteries is finished, with the kuddasha of the blessed apostles mar Addai and mar Mari who made disciples of the east 20 Amen,

‘IV.

THE BYZANTINE RITE

IV. THE BYZANTINE RITE

I. Pp. 309-344. THE BYZANTINE LITURGY OF THE NINTH CENTURY. From Roman. Biblioth. Barberin. MS. iii. 55 (c. A.D. 800) pp. I-73, 512, 519. The lacuna in S. Basil (pp. 327-336) is supplied from Grottaferrat. MS.T B vii (ixth or xthcent.). The additions are from (1) S. Maximus Mystagogia 8-24 in S. Maximi opp. tom. it ed. Combefis, Paris 1675, pp. 508-23, or Migne P. G. xc cc. 687-709 : (2) Chronicon paschale an. 624 p. 390 in Migne P. G. xcii c. 1001: (3) S. Theodorus Studit. De praesanctificatis in Mai Nov. patr. biblioth. tom. v, Romae 1849, or Migne P. G. xcix cc. 1687-90: (4) S. Nicephorus Canon. 30, 13 in Pitra Jurds eccl. graec. hist. et mon. t. ii Romae 1868, Pp. 330.

2. Pp. 345-352. THE LITURGY OF THE PRESANCTIFIED OF THE NINTH CENTURY. From the same MS., pp. 74- 86, 520. The additions are from (1) S. Theodorus Studit. u.5.: (2) Chronicon paschale an. 645 p. 385 in Migne P. G. xcii c. 989.

3. Pp. 353-399. THE MODERN LITURGY OF S. CHRYSOSTOM, From Evxoddytov rd péya Venice 1869, pp. 34-74 and ’Ako- Aovbia Tov avayvoorou row avAderoupyikdy Athens 1890, pp. 27-32. The proper of the Theophania from Tumxdy kata Thy taki THs Tot Xpiorod peydAns éxxAnoias Con- stantinople 1888, pp. 149 sq.: "Av@oAdyov Venice 1865, Pp- 303 Sq., 301 sq.: Evxoddyoy wu. 5. pp. 684, 636 sq.: ‘Opoddytov 7d péya Venice 1870, pp. 113-115, 262 sq.

4. Pp. 400-411. THE PRAYERS OF THE MODERN LITURGY OF S. BASIL. From Evyodéyov 1rd péya Venice 1869, | pp. 80-97.

5. Pp. 412-457. THE LITURGY OF THE ARMENIANS. Trans-

lated from Khorhrdatetr srbazan pataragi (The manual

of the mystery of the holy Oblation) Jerusalem 1873: Za- gharan (The Hymnbook) Constantinople 1850, p.177. The proper of the 3rd Sunday after Pentecost from /ashotzgirk

(The Lectionary) Jerusalem 1873, vol. ii. p. 103: Sharacan

(Zhe Canticlebook) Constantinople 1853, p. 409. See the

Introduction.

— —— ye

1. FHE LITURGIES OF S. BASIL AND OF S. CHRYSOSTOM

(IX TH. CENTURY)

AEITOYPFIA TOY ATIOY BAZIAEIOY

(AEITOYPTIA TOY XPYZ0ZTOMOY)

{ PROTHESIS ¥

S[°H reAela mpookop.d: év TH dpxq yiverar]

evxy fv moved 6 gvdakip damotiWepévou tod dptov év T@ Siox@

“O Oedc 6 G€dc HMAN O TOV

€ \ 2 ~ LEepeus EV TM OKEVO-

> 7 > ‘ \ oupadviovy aptov Tv Tpodny Tov TmavTos Kébacjouv Tov KUpLoy hudy Kal Oedv Incoby Xpiorov €ZaTIOCTEIAAC CWTAPA Kal Ay- ‘ ‘ > 2 > TPOTHN Kal EvEepyeTnV EeEYAO- rofnta Kal ayidgovTa pas - Ue. > 7 \ 60 avTos evAoynooyv THY TpoVEeciy ae ‘ 4 + ae TavtTny Kal mpocdegar adrjy els TO Umrepoupdvidy cou Ov- GlacTHpiov’ pynpovevcov ws dyabds Kai pirdvOpwros Ter , ‘ > 3 mpoceveyKadvT@y Kat Ot’ ods Tpoonyayov Kal huas a&kata-

Kupre 6 beds jar 6 tpoveic €avTOv AMNON AMWMON YTTEP

TAc TOY KOcMoy zwric egide » ,? el -~ M* Jr § Q > ep nuas Kal emt TOY apTov

Todrov kai émt TO ToTypLoy TodTo Kal troincov avTd dxpav- Tov Gov c@pa Kal Tipidy cou aipa «is peTddAnpw wWoxeov Kal copdtov

fe)

15

20

on

Io

15

20

25

310 The Byzantine Rite

S. Basil S. Chrysostom kpirovs diadvAagov ev TH iepouvpyia Tov Oeiwy cov pvoTnpiov exw. ére Hylactar Kat deddfacra: 7d mévTipov Kal peyadomperés dvouad aov Tod Ilarpos (kai rob Tiod cal rod dylov IIvedparos viv Kal dei Kai els Tods aidvas TOY aidver) *[od xpi odpayiSa rovetv év TH edx{] ToD oKevadvAaklov emi Td Eyrov TOT *ptov |.

(ENARXIS) > -Avaknptrrerat

EYAorHMeNH Af BaciAeia (70d Ilarpds xal tod Yiod Kai rod

ayiov IIvedpatos viv Kai det Kai els rods aldvas Tév aiéver) kai 4 Luvarry ovv ti éexdhovycer] Evxy avtipevou a’

Kipie 6 Oeds Hpyadv od 7d Kpadtos aveikactov Kal % ddéa aKaTaANTTOS, OU TO €AEOC AMETPHTON Kal 1) diravOparia apatos’ avtos Séomota Kara Thv evoTAayxviay gov émti- BAEYON Ec) Huas Kal él TON &yLov O1KON TOYTON Kal TIOIHCON med 1ua@v Kal T@Y cuVEVXO- Hévov hulv mrAovoia Ta edEH gov Kal Tovs oikTippovs wou

exo.

OTL TIpeTTE! COI Waoa AdzZa TIMH kal mpooktvnats *7@ IIarpi*

‘ ~ c 7

kai (7 Tid Kail 76 dyio 3° & t y4

‘

® rod Ilarpds MS.

——ES Se lL ee

The Byzantine Liturgy of the Ninth Century 311

S. Basil A Vv TIvedpart viv Kai del Kat cic TOYC AIDNAC TON AIMNON ) edx7} dvtipavou Pp’ Kiépios 6 Beds fpadv cacon A , \ > ’ TON A&dON COY KAal E€YAOTHCON THN KAHPONOMIAN COY, TO 7A7)- pwopa THs éKKAnolas gov ev elpjvn Siaptrdagov, aylacov TOS AFATIONTAC TV EYTIPETTEIAN Tod olKOY coy’ ov avTovds ayTI-

, nan oo A a dégacov Th Oeik@ vou duvdpe kal mi érkaTaAiTtHc Aas 6 Ocds toyc éATIzONTac étti col

exo. ef S x , ‘ na? Stu aby TO KpaTOS Kal COY ECTIN fi BaciAela Kal Hi AYNaMIC Kal +i adza 70d Ilarpés kal rod Viod cal rod dylov IIvedparos vov kal del Kal eic TOYC al@nac

“~ >7 TOV aidvev )

edx7) dvtupevou y’

‘O ras Kowds Tav’ras Kal cuppdvovs piv xXapiodpevos mpocevyds, 6 Kai AYO Kal tpici CYMMONOFCIN ETT! TH ONOMATI gov Tas airhoes mapéxelv 2 , ; $5 3% et érrayyelAdpevos’ avTos Kal vv trav SovAwv gov TA aAiTHMATA

4 ‘ , ’

Tpoc TO CYMPEPON TIAHPGCON xopnyav tiv ev TP TapovTe ai@vt THN @TTITNWCIN Thc ofS

Ss. Chrysostom

10

20

30

312

S. Basil AAHOelac Kal é€v TO pédAovTL (ohv aidviov xaptgopevos éxgo. ért adyabds Kal girdvOpawros 5 Ocds trdpxes Kal ool Thy ddgav { dvarréuropev TO ITarpi kai TO Tid xai 76 dyio IIved- pate viv Kal del kal els Tovs

IA ~ +7 al@vas TOV ai@voV),

10 {MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)

"TH év tT tepateim rod dpxrepéws eicodos (kal) 4 Tod Aaod ov 7h

The Byzantine Rite

S. Chrysostom

iol t

iepdpxy eis THv éxxAnoiav eicodos]

evx7] Tis eioddou

¢

13 Méomota Kvpre 6 eds Hpov 6 KaTacThioas €v ovpavois TadypaTa Kal. oTpaTias ay- a4 >. > 7 X\ yéAwy Kal apxayyéAwv mpos 7 ~ “ rd AetToupyiav THs ons ddgns, 20 Moinoov avy TH €ioddw Huaov yo ¢ 4 > 7 tA claodov ayiwy ayyédwv yevé- cOat cuvrAEiToupyotyTey piv kai svvdoEoroyovvTav Tiy nv > rd ayabérnra 25 exo. a t ~ OTL TpeTTEl Col (maoa AdzZa ‘ ‘ ? “ ‘ TIMH Kal TpooKvynots TO Il arpi ‘ lal ~ “ Kal TO Tid kal TO dylw IIveb- pate viv Kal dei Kal eic toYc 3° AIMNAC TON AIWNWN).

Evepyéta kai ris xricews méons Onpuovpyt mpbadeEat Tpociodaav THY exkAnoiav Kat ¢ 4 4 ? J Fo EKadOTOU TO CUUPEpOY EKTTANPO- gov Kal dyaye mdvras els

v4 \ £7 ¢€ ~ TeXel6TnTa Kal agiovs Hpyas

> rd ; ~ ld amépyacayv THS BaciWeias cov

Xapirt Kaloikrippois Kai pidrav- Opwria Tod povoyevods cov viod pe’ of eYAorHToc ef (adv 7 tavayio Kal dya0@ Kal

(wore gov mvevpati viv Kai

— er

The Byzantine Liturgy of the Ninth Century 313

S. Basil

S. Chrysostom L shy" \ > 4 IA wn ael Kal €i§$ TOUS Alwvas T@V

aidver ),

Eixy tod TPIZATIOY

‘O eds 6 Srioc 6 én Srioic AnatTtayomenoc 6 Tpicayla hove b7d TOV cepadip avupvovpevos Kai bd Tov xepouBip doforo- yotpevos Kai tro madons érrov- paviov dvydpews mpooKuyov- pevos, 6 Ex TOO pr dvTOS Eic TO EINAl Tapayayov TA CYMTIANTA, 6 KTICAC TON ANO@P@TION KAT EIKONA O72) Kal OMOIMCIN Kal mavti cov xapiopati kaTaKoo- aitodvTt

pnoas Kal Aldoyc

' \ , ‘ ‘\ COMIAN Kal CYNECIN K&L p71) Tapop@v dadpaptdvovra dAda béuevos emt cwrnpla perdvo.ay, 6 kaTagidoas huas Tovs TaTreEl- vovs kal advagiovs dovAovs cou kal év TH @pa% Tav’Tn cTrNal KATENOTION THC AdZHC TOD adytov cov O@va.acrnpiov Kai

‘ > — - Thy opeldopévnv oor mpocKktyy- ow Kal doforoyiav mpocdyew aitos dé€omota (mpbade~at) kal €K cCTOMATOC pov TOY d&papTwray Tov Tpiady.ov buvoy

A 3 a € ~ 3 na kal emiokeyrat nuads ev TH xpnotérnti cov, svyxepyoov “ea A ? e 2? lA ply Wav TAN MEAN LA EKOVTLOY

"“Ayte ayiwv 6 beds hyaov 6 povos Srioc Kal én Arioic

> U

ANATIAYOMENOC, Aylos Urdpxels 6 Thy avumépBAntov Ségav ev re, , get t ¢ (2) \ avT®@ KexTnpévos’ wytos 6 Oeds ¢ v4 » 7 , 0 AOyY@ TA TavTA oVvOTHAOG- pevos’ adyios 6 Oeds dv Ta af “~ bl] UA TETPAapOpHa (@a akaTaTrAavoT@ gpovi Sogdfovaw dy.os 6 Oeds 6 bd TWANnOovs dyliwv ayyéXov kal dpxayyédov adopacia Tpe- povT@y mpooKxuvotpevos Kal doforAoyobpmevos: d&ytos 6 Ocds e ~*~ v4 ‘ 6 Tois mroAvéupaciv yxEpovBin an by , lon ~ > Ua TT) aolynT@ povn TH akolpn- To dpupat. emiBrAétrov Kat

o dup ? V4 N > ee emlikAivwv TO ovs gov’ ayLos 6 Ocds 6 Trois éEamrepvyos cepadip éroxovpmevos Kal Kpo- TobvT@y Tas éavT@Y TTEpvyas

\ QA 3 , cf € - Kal Tov emviktoy Uuvov buvovv-

\o@ a o? ’

tov 76°Arioc &rioc drioc Kypioc caBawd 6 mpoodex dbpuevos* &yLos yap el 6 beds tay dv adpxai kal e€ovolar (Kal) Kuptorytes év ovpav@ mpockvvotow Kal eri yas avOpwro. avupvoioty

kal oéBovow* atvtos pidAdv-

or

30

314 The Byzantine Rite

S. Basil S. Chrysostom Te Kal dkovovov, dylacov huav Opwmre mpdcdcEar Kai éx or6- Tas Wruxas kal Ta odpara kal patos hudy Tov aduapTodAdy dds Auiy én 6ciOTHTI AaTpeyein Tov TpiodyLov buvoy mpoadgepo- GOL TACAC TAC HMEpac THC ZWHc = pevov Tap hpav Kal mapa 5HMON, mpeoBelats THS aylas tTavTds TOO Aaod cov Kal KaTa- tA A va a c ' € ~ y A > 4 Oeorékou Kal TAVT@V TON ATION Teprpov hutv mAovota Ta EEN TON ATP AI@NOC GOL EvapecTn- Kail Tods oikTippovs cov, mpEo- OaVTOV Betas THs ayias OeordKou Kail TdvTov Tov dyiov Tév ar 10 In Ff p) , ai@vos cor evapecTnodvT@V exw. e a PF e 6 © t “~ a a c t > , a . . QA dre Arioc ef 6 Oeds Hu@v * kal EN Arioic éTTaNatTlayel® Kal ool TY Y > 7 “~ 4 4 cal tn A “~ € 7 4 ddgav avamépmopev (7 Ilarpi cal 76 Tid kai 76 ayio Iveb- part viv Kal del Kal eis Tods aldvas Tov aidver), 15 1(°H_ eis tov Opdvov tov teparikdv dvaBacrs | edx7] THs dvw KabéSpas edx7] Tis KabéSpas tod Puc.acrypiov Aécrrota Kypie 8€0c THN AYNAMEDN CACON TON AAON Coy Kal elpjvevoov avTov TH AYNAME! TOD Srioy Gov TINeYMaTOc Oia TOD TUmov Tov Tipiov »ctavpod Tod povoyevods cov viod pel od

? N a ‘ aA a Pre 5 (so 20 evAoynTos €l €L$ TOUS ALWYAS TMV AlwVOoY, apyV.

{THE LECTIONS) 1(TA OEIA ANATNQEMATA yiverar évSo0ev ex tod tepareiou KkeAetoe tod dpxiepéws ef” Exdor@ dvayvac- pat. tis eiphvyns trodovyots 25 TA OEIA AZMATA TO ATION EYAITEAION.

Mera tiv Oelav tod dylou evayyeAlou dvayvwou 6 apxtepeds KaTELot TOD Opdvov].

(THE PRAYERS) | Evxy tis ‘Exrevijs °rod Kupie eAenoor’ 30 «=Kupie 6 eds hyav tiv éexteriy radrny ixeciav mpdcdeEau

® —xal... émavanave Bas. > +00v Bas. © —rod Kupie éXénoov Chrys.

The Byzantine Liturgy of the Ninth Century 315

S. Basil

S. Chrysostom

A ~ mrs | , ~ a a Tapa Tov sav SovAwy Kal ENEHCON MAS KATA TO TIAHOOC TOY

2 , > ~ éA€oye coy, Kal Tods oixTippovs cov Kardmepurpov Ed Huas Kal

émi mdvra tov adv cov Tov ameKdexdpevov Td Tapdé gov

mrovc.ov €A€EOS

exo,

rt €Xejpov Kal PirdvOpwmos Ocds brdpyxeis kal col thy ddgav

> 2d “a ‘ ‘ A eA XN ” £ 7 A (avamréuropev T® Ilarpi kai 76 Tid Kal 7O ayio Ivedpare

“~ ae 2% ‘ > ‘\ IA “~ +7 viv Kal adel Kal els TOUS aldvas TOY aidvwY),

{THE DISMISSALS)

Evx7 Katnxoupéevwv

Kipie 6 Oeds juov 6 én > ve a S32 ? OYPANOIC KATOIK@N Kal éiBrE- Tov emi TadvTa Ta Epya cov, érriBreyrov Kat émi tovs dov- Aouvs gov Tos KaTnxovpévous

A la b e ~ TOUS KEKALKOTAS TOUS EaUToY

> , > ? v4 \ avyxévas évamidy aouv' dds avTois Tov E€EAdappoN ZyrON,

7 > AY 2 lo Toingov avTovs pméeAn TIS

e a b) a Ss

ayias gov €xKAngias Kal KaT-

afimaov abtovs Tob AoyTpoy THs

TIAAINFENECIAC, THS ahETEwWS TOY

Gpaptiav Kal Tod évdvpuaros ~ . 2 > > ’

THS abOapoias cic émirNwcin

gov TOY AAHOINOY GE0Y uay

Etx Katnxoupévev mpd ris aylas dvahopas, tod Xpucoorépou

Kypie 6 @€0c HM@N 6 EN YPHAOIC KATOIK@N Kal TA Té- TIEINA EOPAN, 6 THY TwTNpiav

an 7 “ b ra 2 T® yéver Tav avOpétTeav é2- aTIOCTEIAAC TON MONOPENH cov cy ‘ QA > tA € ~ YION Kat Oedv Tov Kiploy pov ? a

Inooty Xpiocrév’ émiBrewWov émri Tovs SovAovs cov Tovs KaTN- Xoupévous Tovs bmoKeK\KéTas go. Tov éavTdv avyéva Kal katagiwoov avrovs EN Kaip@ > U ~ ~ r EYOETH TNS TOV AOYTPOY TTAAIN- reneciac, TAS ahécews TOY dpaptiav Kal Tod évdvparos Ths ap0apoias’ Evwcov avtovs n € , 6 Xx na ‘ Th ayia cov KaboXkh Kal dmooToNkh €KkAnoia Kal ovy- o é KkataplOunoov avtovs TH €k- a ,

AEKTH TOU Troiuvy

5

To

5

Nd

5

30

316

S. Basil

The Byzantine Rite

s. Chrysostom

exo,

iva kat adtol ody huty dogdgwow 7d mdvtipov Kai peyado- mperes (dvoud cov tod Ilarpis cal tod Yiod cai trod dyiou

IIvedparos viv kai dei kai eis Tods ai@vas Téy aldéver)

5 1[} Tév Karnxoupévwv kai f Tv Aowrav tav dvatiov tis Oelas trav Sex On- copévev puotypiov Yewplas dmdAvacis te kal éxBodr Sid rOv Aecroupydv yiverat

‘H KAciows Tv Supa].

(MASS OF THE FAITHFUL)

{THE PRAYERS OF THE FAITHFUL)

10 Evxy mordv a’ pera 1d GrrAwPfivar +d eiAnrév

Sd Kvpie xarédec~as hyiv

TO Mera TodTO Tc owrnpias MYCTHDION, oD kaTnglwoas huds Tovs Tameivodvs Kal avagious 15 dovAovs cou yevéoOar AELTOUp- yovs Tov adyiov cov bva.acrn- ptov' ad ikAn@con Améc TA AynAmel TOY Arloy gov _mney-

MATOC €IC THN AIAKONIAN TAYTHN

20 iva dkatakpitws cTANTec éNOd- THON TFic Ariac AGZHC COY mTpoc- dywpév gol GyYCIAN aiNnécewc’ ad yap ef 6 éneprOn TA TANTA én TAcin’ Ods Kvpie kal ¥rép

25 Tov {mEeTEpov) auapTnudrov KAl TON TOY AaOF ATNOHMATOON A€KTHN ENECOAI THN OYCIAN

hp@v Kal eYtpdcAeKTON évd-

TLov woU

Eyyapictoymén coi Kypie 6 Bedc THN AYNAMEWN TO KaT- afidcavTl Huas mapacrhvas kal viv'7@ ayiw cov Ovora- oTnpl@ Kai mpootrecety Tos oiK- Tippols wou Yep TOY HuETEpov AULAPTHUAT@V Kal TON TOY Aaoy APNOHMATWN: TpdadeEat 6 Meds

\ 2 ¢ ~ \ 7 Thy dOénol huey Kal troincoy € ~ b] 4 7 “~ npas agiovs yevér Oat Tob mpoc-

t ’ +, £ 7 MEPEIN TOL AEHCEIC KAL LKETLAS

‘ P 4 3 4 € X\ kat O@voias dvaipdkrovs vrép mavTos Tob Aaod cov Kal ikd-

¢ an a el NO@CON HMAC OUS EB0Y AIAKONIAN GOV TAYTHN

AYNAMEI TOY TINEYMATOC ou TOY

Arloy dkatayvaéotos kaldmpoo- 4 > ~ n ’ Komas ev Kabapm TG mMaptypiw THC CYNEIAHCEWC HM@N €TTIKa- AeicOal we EN TANT] Kalp@ Kai

eS

The Byzantine Liturgy of the Ninth Century 317

S. Basil

exo.

S. Chrysostom

cA > 4

TOM lva Eloakovwv Adv TAewc te 4 >

Helv Eon EN TO TAHOE! THS ONS ayabérnros

~ “ 4 s é7t mpéttel col waoa AdzZa TiMH Kal mpooktynots TO Ilarpi (Kai

“a “a “~ lo \ “ 7 Tid kai ro ayio IIvetpari viv Kai del Kai eic TOYC aiWNac

al ey T@N AIMNON ),

Eixy mordv fp’

‘O Ocds 6 emiokedpevos > > : ‘ > * ‘\ EN EAEEL KAI OIKTIPMOIC T7)V Tameiv@ol huey, 6 CTHCAC pas TOS TaTrelvods Kal duap- —_—_- OSE

TwAOdS Kal avatiovs Sov’XAous

GOV KATENDTION THC Ariac

OS EL RE Ree pee Eran 5 May ae AOZHC Gov AEclToOupyely TO aylo

Over io? aod évi gov Ovotactnpio’ ad evicyv- ¢ ~ aA ’ rey ea GOV NULasS TH AYNAMEL TOU ATIOY Gov TINEYMATOC Eic THN Ala- ' , ‘ ‘ ~ KONION TAYTHN Kal AOC ply AOrPON €N ANOIZEl TOY CTOMATOC Hua@v els TO emikadeioba THY Xap Tod aylov cov mvevparos éml TOV peAdOvT@V TrpoTiber bat

Odpov

Tlé\w kai

7 ‘ ~ 7 mpoomimropev Kal cod deducba

MWOAAGKIS col

ayabe Kai piridvOpere Srras > » \ \ Ld lL ~ ETMIBAEYAaCc ET! THN AEHCIN MOV OapICHC Hua Tas uyas Kal KABapicHe Af % Ta TOpaTa ATO TANTOC MOAYC- MOY CAPKOC Kal TINEYMATOC Kal 66s hiv dvévoxov Kal dxatd- Kpitov THVv tmapdoTracw Tob dytov cov Ovc.acrnpiov' yxdpi- gat 0€ 6 Ocds Kai Trois cuvevyo- 4 es ‘ , 5 Hévols Huty mpoxomny Biov Kai mioTrews Kal cYNécewc TINEY- MATIKHic’ , 00s avTois mdvtTore peta piBov kal dydrns Aarpev- ovTads cot avevoxws Kal dKkata- Kpitws MeTeYeIN TON APiWN gov pvotnpiwy Kai thc é7ov- 7 u > paviov gov Bacideiac AzZIW- OtiNal

exo.

dros td tod Kpdrous cov mavrore gudarropevae col ddb€~av 30

b] ? o~ 4 \ ~ Zand ‘ rg ¢ 7 UA avaréumopev (To ITarpi kai 76 Tid kal To ayio Tvedpari

lol ate Be. ‘ b] \ IA ~ +37 VUV KQ@l GEL KL ELS TOUS AlwYas TwV al@ver ).

ur

318 Lhe Byzantine Rite 8S. Basil S. Chrysostom

{THE GREAT ENTRANCE)

Evx7 fv moet & tepeds trip éavtod TQN XEPOYBIKQN Aecyopéevev i

Ovdeis a£tos trav cvvdedepévoy Taic 5 Capkikaic ém@ymiaic Kai HAONAaIC mpoo- } , = a 4 épxerOar f) mpoceyyifew i) Aevroupyeiv i go. Bacikey THC AdZHC* 7d yap dia- koveity wou peya kat hoBepdv Kal rais > ‘ , > , e > , emroupaviats Suvdueow ampdavrov* GAA 10 duos dia tv ony dparoy diravOpwriay ELA ‘ > , 4 + Grpemtos Kat avaddoiwros yéyovas av- Opwros Kai apxiepeds nav éypnuari- ; gas Kal ths AetroupyiKns TavTns Kal dvatmdkrov Ovaias THv iepoupyiav mapé- 15 dwkas @s AECTOTHC T@v ATANTWN* CY yap AecTiOzelc TON emovpavioy Kal émi- , tee ee / a > "¢ yelwv 6 emt Opdvov xepovBikod éroxov- Hevos, 6 Tav cepadelu Kiptos kal BaciAeyc Toy “IcpaHA, 6 pdvos Arioc 20 Kal EN AiOIC ANATIAYOMENOC’ o€ OUT@TO \ , > Y ‘ 27 , aw Tov pdvoy ayabdy Kal evnkooy émiBAe- YON €1f EMé TON duaprwddy Kal dypeion AOYAON Gov Kal IKAN@CON pe TH AYNAME! TOY Afioy gov TNEYmaTOC évdedupevor 25 THY THS lepareias xXdpw TapacThvat TH dyig cov tavry tparé{y Kal iepovpynoat TO dyidv cov capa kal 76 Timor aipa* got yap KXivw Tov e€pavtov avyéva kal d€opai wou MH ATIOCTPEPHC TO TIPOCw- . 30 TION Coy ATT EMOY MHAE ATTOAOKIMACHC ME €k ody COY GdAd dkiwooy mpocevex-

Onvai co. Ta SGpa ravta br éuov rarei-

— ee

a “~ ’ vovd kat duaptwdod Kal avagiov SovAou > ,

gov’ ov yap ei 6 mpoaodepwy kal mpoc- i 35 pepdopevos Kal dy:afwy kai dyra{dpevos Xpiore 6 Oeds nudv Kai gol rhv ddEav > , “a \ \ a“ ea 5

dvatréuropev TO Tarp kat to Yid {kai |

~ ¢ , ‘ a ‘ > A > 4 T@ ayi@ IIvevpare vuy Kai det Kal eis

rovs aidvas tay alaver ).

1 {H TQN ATIQN MYZTHPIQN EIZOAO%).

ye

The Byzantine Liturgy of the Ninth Century 319

S. Basil Etx tis mpockoprS4s tod dylou BactAeciou perd 7d mAnpGoar tov Aadv TOV puvotiKdov Dpvov

Kdpie 6 eds hay 6 xricas huas Kal dyayay els THY Cory TavTny, 6 vTrodci~as Hiv GdAoyc eis cornplav, 8 yapiodpevos nuly ovpavioy pvoTnpiov atro- Kdduypiv* od ef 6 bémeNoc Huds €ic THN AIAKONIAN TAYTHN én TH AYNAMEL TOY TINEYMATOC OU TOY krioy’ edddxnoor 6% Kipie rod

? € ~ Lf a yevérOar pas AlaKOnoyc THS KAINHc gov AIAOBHKHC, AELTOUp- yous Tav dylwy cov pvornplov* mpoadegar hpads mpoceyyifor-

ig 7 7 tas T aylio cov Ouvciacrnpin KATA TO TIAHOOC TOY EAEOYC COY rd 7 5 ~ E iva yevoueda d&£1or Tod Tpoc-

t ‘ X\ A EPEIN GOL THY AOYLKHY TAVTHY

‘ > 7 7 ¢ \ Kal advatpaxtov Ovoiav Ytép TOY HMETEpoV GpapTHUaT@V Kal TON TOY AAOY AFNOHMATON’ 7)

7 > XA ed mpocdegdpevos els TO aylov kal bmepoupdviov Kai voepov wou Ova.acryptov cic OCMHN EYMAIAC > 4 € “s ‘ iA dvrikardmeprpov hui Thy xp

an Re? J , rey eee

To aylov cov mvevpatos* éni- > ~

Breov Eb Huds 6 Oeds kai

epide emi tiv Aarpelav hyav

TavTny Kal mpdcdegat abt ws

S. Chrysostom

Eix7 ris mpockopdfs rod dylou ’lwdvvou tod Xpucoorépou peta Td arorePiivat ta Gyia SHpa év tH dyla tpamély Kal tAnpdoar tov Aadv Tov

puotucdv Upvov

Kypie 6 Oedc 6 TaNToOKpATHp 6 povos &ytos 6 dex dpevos BYCIAN aINECEWC Tapa TOV émiKadov- 7 > a ! , PEev@v OE EN OAH KapAla* TIPOC- AeZal Kal }u@v TOY 4pLapToAY ay , \ 4 ~ THN A€HCIN KQ@L TPOTAayaye TH 7

ayi@ gov

c

Ouoitacrnpim Kai ixdvwoov as TpOCeNerKeiNn TOL ADPA KAl BYCIAC TINEYMATIKAC Yép TOV HueTepov duapTnpd- Tov Kal TON TOY AAOY ACNOH- MATON Kal KaTagiwoov nuas EYpein YADIN ev@midv cov Tob FENECOAl EYTIPOCAEKTON THN Oy- clan HuOv Kal émioxnvdcat 6 TINEYMA THC YApITOc coy TO

) oy. \

? a dradon ED Huds Kal éml 7a

S32 N

mpokeipeva O@pa Tatra Kai émi

4, QA 4 WavTa Tov Aadv cov

_

°

30

320 The Byzantine Rite

S. Basil S. Chrysostom mpoedéEw "ABeA TA APA, N@e Tas Ovaoias, *ABpadm Tas 6A0- kaptraceic, Macéws cal Aapav

Tas lepwovvas, ZaMOYHA Tas

on

EIPHNIKAC’ @$ mpocedéE@ eK Tov aylwy cov admoorbdwv THY adnOiiy Tabrnv AaTpelav oUTwS Kal EK TOY XELPOY HUOV Tov apapTorav mpicdeEat Ta 10 O@pa Taira €N TH YpHCTOTHTI coy Kypie iva Katagimbévtes AELToupyely apéuTTIT@S TO Hyio gov Ovo.acrnpio eipwpev Tov pic Odv TAN TICTON Kal PONi-

15 MN OIKONOMODN €Y TH FiMepa THC

tn

> , , ~~ ia ANTATIOAOCEMC Coy THS diKaias exw. did TeV olKTippdy Tod povoyevods cov viod peb’ ov eYAorHTOC el adv TO Tavayiw Kal adya0@ Kai fworroi@ cov mrvevpari (viv f 4 ae" f #

es aa eee \ aA A >? 20 KQL AEl KAL ELS TOVS ALwWYaS TwWV ai@vev )

& Aads Apny. {THE KISS OF PEACE) Kai peta 1d ‘Aun & tepeds *O tepevs 25 Eiphyvn waow 6 Aads

Kai 76 mvetpatt cod & SidKovos "Ayanrnowpev adAndous

30 1(§ maot mpoopwvovpevos mvevpaTiKds domacpés ].

The Byzantine Liturgy of the Ninth Century 321

S. Basil S. Chrysostom

€THE CREED) Kai peta Td SoPfjvar tiv dydryv Aéyet & Stdkovos Tas Oipas: tas Ovpas IT picyopev 8 dads 76 5

IIiaretm *{ eis Eva Ody Ilarépa mavroxpdtopa xtd).

{ANAPHORA) Kai peta +d ITvoredw Aéyer 6 Stdkovos Aéyet & Stakovos

Yropev Kadas 6 Aads 10

"Edeos elphvn (THE THANKSGIVING) “O tepevs * “H ydpic tof Kypioy Aua@v “lncoy Xpictoy kai Ht ArdtTH TOY Ocof kai ITarpés kai 4 KOINWNIA TOY Arioy TINeymatoc ein META 15

TIANTON YMQN 6 Aads

Kai meta tof trneymMatoc coy & tepevs "AN® TX@pEV TAS KAPAIAC oa & Aads "Exopuev mpoc tov Kvpiov & tepevs > aoe A ’ EyyapictrHcamen 7@ Kypiw 8 dads #3 "AzZion Kal Oika.ov veal °6 tepevs Gmapxerat rijs dyias dvadopas ‘O dn Aéctrota Kypie Oee "Azion Kal Oixatov oé dpveiv Ilarip wavroxpdtwp mpockv- col evxapioTety oe TpooKuvely ® +Xéye Chrys. b —xai Chrys. Y

on

20

25

322

S. Basil ynte dz10N @s aAnOGs Kal Oixatov Kal TIpeTION TH merado- TIpETTEIA THC APIWCYNHC COY oe aiveiy o& YMNEIN GE EvAOYELY ot mpockuvely col evxaploTely ot dogdgew TON MONON dvT@S évra Oedn Kal col mpoodpéperv EN KapAiQd CYNTETPIMMENH Kall TINEYMATI TATTEINDCEWC THY AO- riKHN TavTnv AaTPElAN 7MOV" drt od ef 6 xapiodpevos iptv THN @TTIPNODCIN THC ofS AAHOEIAC Kal tic ixavos Aadtical Tac Ay- NacTelac wou, AKOYCTAC TIOIHCal TTACAC TAC AINECEIC Gov 7) AIHTH- CACOAl TIANTA TA OaYMACIA COY én TANT! KAlp@ ; d€omoTa Aéc- Tota Tov CATTANTWN), KYPIE OYpanoy Kal PAC Kal TACHC KTI- cewc dpopevns TE Kal OvX dpw- pévns, 6 KABHMENOC ETT! OPONOY AdZHC Kal EriBAETTON ABYCCOYC, dopare akaTadnnTe

dvapxe b Vg > ? c ameplypamTe avadrdoiwTe, 0 TaTHp Toy Kyploy HMON ~ lHcof Xpictof ToY merddoy Geof Kal cwtfipoc tc éATiAoc HMON d > > ‘ a ~ > ’ OS EGTLY EIKWN THC ONS dTAO0-

F ble

tHT0c, odpayls iodrumos €v

30 €avT@ Aeiknyc TE TON TTaTepa,

’ “A ‘ > U Adroc zn, Oedc AAHOINOC, 7)

The Byzantine Rite

~

S. Chrysostom

€N TANT! TOM THe AecTIoTelac

‘gov: ad yap ei Ocds avéxppac-

_ Tos drrepwvéntos abparos akaTa-

AntTos, del Sv, OTaVTwS SY, ad >? 4 en \ X\ kal 6 povoyevns cov vids Kal TO ~ 7 X 4 a a oe mvedpd cov TO a&ylov’ ov €K ~ . ae 2 > \ > € ~ TOO pi) vTOS EiC TO €INA NMAS Tapnyayes Kal mapamecovTas > / 4 ‘ > b 4 aveCTNTAS TAALVY KAL OVK ATrE- oTNS TAVTA TOLGY Ews Has Eis X > X > - A X\ Tov ovpavoy aviyayes Kal TIV Bacirelav éxapiow tiv “éddov- cav, “rtp TovTav amdvTov evyaploToopéey wot Kal TH povo- yevel.gov vid kal TS mvevpati cov TO aylo trtp madvTev ov t L iopev kal @v ovK topev, TOV pavepOv Kal apavav evepye- olav cov Tay els Huas yeyevn- pévov’ evxapioTotpév wot Kal € X\ ~ f 4 bmép THS AELTOvpylas TavTNS a > wn n~ e ~ - i hv ex TOV XElpav Hpav déEacOat katagimoov KaiTol ool Tape- , ’ > 4 CTHKEICAN YIAIAAEC apxayyeA@V \ / > Ld Kal Myplddec ArreAQN, TH XE pouBeip Kal Ta cepadeim e€ar- 7 Tépvya moAvoupata peTaépora TTEPOTa

The Byzantine Liturgy of the Ninth Century 323

S. Basil | S. Chrysostom \ >? ’ > 2 ‘ TIPO ALWNON COMIA ZWH APIACMOC. AYNaMIC, TO MC TO AAHOINON map ov TO IIvedpa 7d &yiov

Fe Ope eh ORR ENT te Peed ON ae er Se ee ee ee ee re ee

e€epdvn, TO THc AAHOEIAC TINEY- MA, TOTHS ylobEeciac yaplopa, 6

AppaBOn THe feAAovoNS KAHpO-

Pee. eS ee Re oe eee ee

NOMiaAc, H AtlapyH T@v alwviory ayabay, % ¢worolds divapis, 7 ™nyl} TOO ayiacpod map ov Taoa KTiols ANoyLKy TE Kal voEpa

4 duvapovpévn vol AaTpever Kal col tiv aidtov dvaméptrer Sogo-

7 a ‘ , n Aoyiay OTI TA CYMTIANTA AOYAA Ve XN A > aA Cy

Ca° oe yap aivovolty \arredol apxdyyedor pono! KyplOTHTEC

De ee ee Ee ee

> ‘3 ' ’ ‘ Xx APXAl EZOYCIAl AYNAMEIC KAL TA ToAvoppata XEepouBeip, col Tra- ’ Y A X ' 4. \82 PICTANTAI KYKA@ T& CEPAPEIM, €

ee Tee

TITEpyrec TG EN] Kai EZ TTEépyrec

TG EN] Kal TAIC MEN AYCI KaTA-

KAAYTITOYCIN TA TIPOCWTTA EaUTOV

Kal Talc AYcl TOYC THOAAC Kal TAIC

AYCcl TETOMENA KEKPareNn ETEPON

Tpdc TO ETEPON akaTamavoTos

orépaci, dovynros Oeodoylats expo.

Tov emvixioy tuvoy adovra *Boa@vTa Kexpayora Kal AéfONTa 8 das : "Arioc® (&rioc Srioc Kypioc caBawe TAHpHC 6 ovpavds Kal * rh thc AdzHc cou

® —Bomvra..”Ayos Chrys.’ ae

nm

324

8S. Basil

The Byzantine Rite

S. Chrysostom

@CANNA €v TOLS tripiorots

€YAOPHMENOC 6

épyomenoc €N OndmaTi Kypioy

e ‘ > “ 3 ’ @CANNA EN TOIC YYICTOIC)

& tepeds puotinds Aéyer 5 Mera rottwr trav paxapiov duvdpewv Séotrora pirdvOpwrre 4 e ~ ee 4 ~ kal tpets of duapTwrol Bodpev kal A€éyonev “Arioc ef ds aAn-

6as Kal mavéy.os Kal ovK Eotiv

10 fETpov THic MErAAOTIpETTEIAC THC

ArI@cYNHc wou Kal 6cioc EN TA- CIN TOIC Eproic wou GTI EN OLKat- , S U > a U

oovvn Kal KPICel AAHOINH TIANTA émHrarec HMIN‘*TTAAcac Yap TON 15 ANOP@TTON XOYN ASBON Ato THic cad S | ae a aS se \ ric Kai eikévi TH of 6 Ocds

4 | era 2 teh Tiynnoas adrov TéBekas avrov Tpyotic dbavaciav fwns Kal ammodav-

éy trapadeica THe by 4 3 “A bd n 200 aiwvioy ayabav ev Th

TNPHTEL ’ , roe ETAYYELAGLEVOS AUTM

TOV eVTOAGVY cou

adAG UA ~ “a b] mapakovcavTa cod TOU adnO-

wn ~~ ~ 4 eo - vov Qeot rot KTicavTos avTov

fal a wo a5 Kal TH adr Tod dgews UTrax- Oévra vexpwobévTra Te avTov Trois oikelois avTod mapanTo- 3p 7 | ep b lol pacw e€@pioas avrTov ev TH - e QA > dixaoxpisia gov 6 Oeds ek 30 TOD Tapadeloou els TOV Koo pov rovrov Kai dméctpeyac avTov

& tepeds puorikds

Mer& rovrov Kai jpeis TOV duvdpewv Séorrora pirdvOpwre Bodpev Kal A€éyopev “Arioc el kal mavdy.os Kal 6 povoyeris gov vids Kal 76 mvetpd cou TO dytov: dywos ef kal mavdy.os kai meradottpettHc H AdzZa gou ds TON KOCMON gov O¥TWC HrattHcac @cte€ TON YION gov TON MONOrENH AOYNAl TNA TAC 6 TICTEYWN €1C AYTON MH &m6AHTal AAN EXH ZWHN al@- NION

FE ORL IO Ir I ET PETE ORE aye ene wae

7a

ye ee eee Sear Are.) ee =e

The Byzantine Liturgy of the Ninth Century 325

S. Basil eis THN THN @2 Fic €AHOH oikovopev avT@® Tiv €K Tad.v- yeveoias cwrnpiav Thy ev atte Mg reg é 5) x b) 7™® XploT@ gov’ ov yap are- otpégns 76 mAdopa gov eic tédoc 8 émoincas ayabé ovde > -, » a émeAdOov EprwNn YelpON coy GAN étreckéyw TrOAYTpOTTIWC Ald CTTAATYNa EAEOYC Gov, TPOdHTac 2 , > 7 iA éZatrécteiAac, emoinaas Ouvd pets Oia Tov ayiwy cov TeV KAO éxdoTnv [ENEAN Kal [ENEAN EYAPECTHCANT@N GOL, EAAAHCAC Hpiv AlA CTOMATOC TON AOYAMN GOV TON TPOPHTMN TPOKATAr- rEAAWN HulY THY pédAAOVTAY éoecOat cwrnpiav, NOMON EdAw- > ’ > 7

Kac €iC BOHOEIAN, @yyéAous éréoTnoas pldakas’ OTe A€ ? ‘ , al n HAQEN TO TTAHP@MA TON KAIPOON €AdAHCAC HMIN EN atT@ TO Yi® gov Af OF Kai TOYC al@nac €TTOiHcac, Oc ON ATTaYrAcMa THC AGZHC KAI YapakTHp THC YTIO-

U ,

CTACEWC TOU PEPWN TE TA TIANTA T@ PpHMaTI THC AYNAMEWC AYTOY oYy AptiarmMOn HrHcato TO €iNal ica got 7@ Oe@ Kal IIazpi addAa Oeds dv mpoardvios érii Tic ric @OH Kai Toic AN- ’ ’ ee OP@MOIC CYNANECTPADH Kal EK

—

S. Chrysostom

15

20

25

3°

326 The Byzantine Rite

8. Basil 2 ¢ 7 A > t tmapbévov ayias capkwbels Exé- NWCEN EAYTON MOPDHN AOYAOY AaBWN, advpopphos ‘yevopuevos TG CWMATI THC TATTEIN@CEWC c ° a . ee “~ ‘

5 HMWN LY@ Kal NaS CYNMOPOYC Tolan tic €lKONOC THC AdZHC ayToy’ eed? yap Al” ANOpw- Troy H dmapTia EICHAGEN e€ic TON KOCMON Kal AIA THC AmapTiac

106 OANaTOC, nUddKnoEV 6 MONO- renic gov yidc 6 ON €v TOIC KOATIOIC «ood TOY OBeod Kai

Tlatpéc, FeNOMENOC EK LYNAIKOC

nw . Ud rd +3 THs ayias OeoTbKou kal aeiTrap-.

15 bévouv Mapias, rendmenoc 11d NOMON, KATAKPINAL THN AMAPTIAN én TH capki adrod iva of én TH *AAAM ATTOONHCKONTEC Z@OTTOIH- OCIN EN AUTOTH YPICT@ ou" Kal

20 €umoAlTevodevos TO KboLm TovT@, dovs mpooTdypaTa ow- tnpias, dmoorioas has Ths TwAdyns Tav €idddoY TpOT- yayev huas TH émipNacel coy

25 TOY BAHOINOY Ocoy Kal Ilarpos KTNOAPEVOS HUaS EdYTG) AAON TIEPIOYCION, BACIAEION lepATeyma, €Onoc Srion, Kal KABapicac Huas

a ,

> CJ “~ ’ év YdaTi Kal dridcac T@ TINey-

cal c ' » c ‘ 30 MATI T@ ALIW EAWKEN EAYTON > e

ANTAAAATMA TO OavdT@ EN ®

c '

S. Chrysostom

=)

9

TO ee ee a eee ee

—— = ee

The Byzantine Liturgy of the Ninth Century

S. Basil

KATEIYOMEOA TIETTPAMENOI~ YTTO THic AmApTiac Kal KaTerdOov Oia Tod otaupod «is Tov adnv ina ’ ¢ and ‘ , eos TIAHPOCH EAUT@ TA TIANTA e€Ay- CEN TAC @AINAC TOY OANATOY Kal avaoTas TH TpITH HAMEpA £ 4 4 S Kal oddoToLnoas mwadon TapKl Thy €kK veKp@v avdoTacw ’ > t ‘ aa: KAOOTI OYK HN AYNATON KPATEIC- plopas

bd / EY EVETO

Bal YO THS TON

APYHTON THC zwric

ATrapyH T@N KEKOIMHMENON, TPWTSTOKOC EK TN NEKPON INA 7) aYTOC Ta WavTa EN TIACIN ’ a5 \ > \ TIPWTEYOON KaL avedOav els Tovs

ovpavovs EKAPICEN EN AEZIA THC

‘ 2 ¢ * a MEfAA@CYNHC EN YYHAOIC Os Kal ‘ize1 AmOsOYNAL “EKACT

KATA TA €pra ayTOY" KQTEALTFEV d& piv bropvypata TOU cwTN- piov attod mdéOouvs Tatra a mporebeixap’| ev KaTaTas avTob évrodds'T péddov yap éfcévar

> 4s ‘ id , A > , €ML TON EKOVGLOY KAL AOIAIMON

‘ x € “~ ’ > Kal (womroioy avTOU BANATON EN |

n s 2 U c A c A THNYKTIH TIAPEAIAOY EAYTON YTTEP ric Tof KOCMOY ZWAC AdBON Apton émi Tay dylwv abtod Kal

by va ~ OE 4 axpdvrwv xeipov kal avadelgas

A an “~ \ v > gol T@ Oc@ kai Ilarpi, ey-

327

8. Chrysostom

ds EO Kal macav Thy breEp

Ov oikovopiav mAnpacas, TH

NYKTI H TApEAIAOY EAYTON AABON

ApTON €v Tals ayiais avrod

kal adxpdvrTos Kal aduopyrocs °

Xepoivy eYyapictHcac Kai ey-

® [P. 327. 22-336. 12] from Grottaferrat. MS. T B vii.

20

35

30

328

S. Basil XapicTHcac eyAorHcac ayidoas kAAcac EAWKEN TOIC aylols adTOd MAOBHTAIC KGL ATOTTOAOLS EITION

5 AdBete darete’ ToYTd MOY EcTIN TO COMA TO YTIED YMON kA@pevor eis ddeoiy dpapTidv

€ Ys ‘\ \ , >? Opoiws Kai TO TOTHPION ék TOY fENNHMaTOc THic AmTreAOY 10AaBov Kepdoas eYYApicTHcac evAoynoas dyidoas EAWKEN TOLS adyios attod pabnrais kal b A > , QMOCTOAOLS EITTON

' > > an ’ a , 15 Miete é2 aytoy mAntec’ ToyTé MOY ECTIN TO alma TO ¥rép YMQN Kal TIOAAGN EKYYNOMENON eic Adecin AmapTIAN' ToyTO TOIEITE €ic THN EMHN ANAMNH- c , A} nn > U ‘ 20 CIN’ OCAKIC [TAP AN ECOIHTE TON &PTON TOYTON Kal TO TIOTHPION TOYTO TIINHTE TON €MOv OANO- TON KaTarreAAeTe, THY éuiy avdoraciv opodoyeire,

The Byzantine Rite

S. Chrysostom AorHicac €KAaCeN Kal EA@KEN Toic a&ylois avTod MaeHTaic Kal aMOTTOAOLS EITION

exw. AdBete cdrete’ toyr écTIN TO c@mA MOY TO YEP YMAN

c ‘4 ‘ \ U ‘ Opoiws kai TO ToTHpION meTA ‘ n !

TO AEITINHCAl AEFON

_ ko.

Tliete €Z aytof mANTEC* TOT €cTIN TO AIMA MOY TO THic KAINHc AlABHKHC TO YTIEP YM@N kal TOAA@N &kyYYNOMENON €ic ADECIN AMAPTIOON

6 Aads "Aun.

25 {THE INVOCATION )

Mepvnpévor odv déomora kal hpeis TOY cwornpiov adbrod TaOnpudror, TOU (worrolod orav-

30 pov, THS Tpinuépov Tad7s, THs eK vexpav dvactdcews, Ths els

6 iepeds pvorikds

Meprnpévor toivuy tijs ow- Tnpiov ravrns évToAns Kat TavT@V TOY virép hud yeyern- Hévev, rob oravpob, rod rd gou,

THS Tplnuépov dvacrdcews,

The Byzantine Liturgy of the Ninth Century 329

8. Basil ovpavovs avddou, Tis éx de~ov god tot Ocod Kai Ilarpos Kabédpas Kal ths évddgou Kal poBepas devrépas adrod mrapov- aias

S. Chrysostom THs els ovpavods avaBdoews, Ths éx Se~iav Kabédpas, Tis devrépas Kal évddgov mdr

Tapovoias

exw. \ ’ 2 a a ‘ 2? 4 7 ‘ \ PA T& Cd EK TAN CON col MporpepovTes Kata mavra kali dia madvra & Aads Se duvodpev (ot edAoyodpev col edyxapioroipev Kipre xal

dedpueOd cou 6 eds 7dr)

Aa rotro déomota Travdyle a “ e ¢ ‘ ‘ kat mpeis of apaptwdo Kal dvdé.or SodAo0i cov of Karagi- wbévres X iv TO ayio Tes AElToupyely TO ayia

gov Ovoiacrnpio, oY dia tdc > \ ov yap > ’ t b] \ 2. = a ETTOIHCAaMEN TL AyaOdy Emi TIS

AIKAIOCYNAC HMQN* ee > ‘ ‘ ‘ > Li \ yns’ dAAd Ald TA EAEH COY Kal TOYC VIKTIPMOYC Coy ods EZéyEac U 2 > c a ~ TAoyciwc €d Hué&c Oappoivres mpoceyyifomev TH ayip cov dvoiacrnpiw Kai mpobéevres TH avrirura Tov ayiov cdparos Kal aipatos tod xpioTod cov cod dedpucba Kai ct mapaKadod-

e € 9 3 7 lod pev dye dytwv eddoxia Tis ans ayabérntos EdOEIN TO TInefud oov to ITavéyiv ép Has Kal éml Td& mpoxeipeva d6pa Tatra Kai evrAoyjoa avTa kat ayidoat Kal avadei~a

~

& tepeds puorikds A€éyer "Eri mpoogpépopév cor Thy AOPIKHN TAvTHY Kal dvatpaKxToy AATpPElAN Kal mapakadodpev kai OedpeOa Kal - ixeredvomer katdmeprpoy 76 IIvetpd cov To" Ayiov éd’ ads Kal él ra Tpokeipeva O@pa TadTa

Io

15

20

30

330 S. Basil Kal odpayite ta Gaya SGpa y' héywv

Tov ev aprov TodTov avTo To Titov G@pa Tod Kupiov Kal 5 Oeod Kal cwrhpos huey ‘Inoov > i'¢ anv

X\ X\ 4 ~ ? % > a TO oe TOTNPLOV TOVTO avuTO TO Tl-

X piorov,

pov aipa Tod Kuplou Kai Beod Kal coTipos Huav ‘Inood Xpiorod, 10 aunv, TO exxvOev YreEp THC TOY any ebxH] Pp. de ' \ > a pas O€ mantac Tovs eK TOY

KOCMOY ZOdHC,

éndc Aptoy Kal Tod mornpiou 15 METEYONTAC Ev@oaL aAAHALS els EnOc TINeYmMaTOc Arloy KOING- NIAN Kal pndéva Auav €ic KPiMa ) els KATAKpPLULA TOLHoaL peTa- axely TOO aylov cHpaTos Kal 20 alpatos Tov xploTod cov adX INA €Yp@MEN EAEON KA YAPIN peta TaVT@OV TON STIWN TON A al@Nodc or evapeoTynaav- TOV TpoTTAaTopeY TATEpwY TaAT- 25 plapXav mpopynTav amroaTéhwv KnpvKov evayyedoT@v papTv- pov dporoyntav diacKkddov Kal TavTos TINEYMATOC AIKAloy éy mloTEL TETEAEIWMENON 30 exo. "Eg~aipéros ths mavayias a-

xpdvrov wrepevroynperns de-

The Byzantine Rite

S. Chrysostom kal dviordpevos odppayifer A€ywv PU TLKOS

\ , A \ > Kal toinoov Tov pev apToV ToUTOV TipLovy THA TOU xploTOU . , \ “ ¥ 7 gov petaBarov TO Tvevparti anv

To Ot évy TO TOTHNPiwa TOUT@ 0 V T¢ nplg c

gov T® ayia, t a

tipiov aipa tod xpiaTod cov \ “ i 7 peTaBartav TO mvedpati cov co 7 > al TO dyin, anv & tepevs puotiKkds wate yevéoOar Tois peTadap- Bdvovow els vi Woxijs, els deriv &papTi@v, Els KOINDNIAN Toy Arloy gov TNeYMaToc, «ls 7 7 5] Bacirelas TANpopa, els Tap- pnolav tiv mpos o€é, mu eic

Kpima 7) els KaTaKpia,

ah ol |

Lhe Byzantine Liturgy of the Ninth Century 33

S. Basil di e “~ va = \ omoivns jpav OeordKov™ Kai derapbévov Mapias kai Aeyopévov TON AINTYXQN tapa

Tov Siaxdvou Aéyer 6 tepeds tiv edx AV

~ > Lol Tot dyiov “Iwdvvov rod

? ‘ a -" mpodpouov Kali Bamriorod, Tob

aytov 700 Setvos OU Kal THY

pv apny emitedodpev Kal tév-

Tov Tov aylov cov ay Tais ike-

clas érioxeirar Huds 6 Océds,

S. Chrysostom

<THE INTERCESSION )

” r Er T poo pépopév Wol THN

ry ? U € \ AOFIKHN TQAUTHV AATPEIAN VITEP

“A b TOV €v TigTEL dvaTravoapéevov

Tatépov Tarpiapyav mpogn- }

Tév adrocTéAwv KnptKey evay-

Io

_ on

yeAtoTa@v papTtipwv dpuoroyn-

Tav €yKparevTéy. Kal tavrTos : ’ 5 7 AlkalOy €v qWiaTEL TETEAEIO- MENOY exo.

"Egatpérws ths mavayias a- xpavrov wirepevddgou evdAoyn- a8 ; 7 ¢€ ~ , pévns deoroivns }uav Oeordxouv kat derrapbévov Mapias

Tod dylov Iwévvov rob mpo- Spépou kai Barricrod Kai Tov

£ 4 \ 7 > rd AaYl@OV Kal TAVEUPH LOv aTvOoTO-

20;

A

Awy Kal Tod a&yiov roi8e OU Kal .

THY pvipnv emiteAodpev Kal 30’

<4

332

The Byzantine Rite

S. Chrysostom

n~ e ~ TdadvT@Vv Tov ayiwy cov ov Tats

“kkeolass érrioxeyras Huds 6 cds

Kai prvjcOnri mdévrav trav Kekoinpévov év édrridt dvacra- cews (wns alwviov Kal advdtravoov adtods Smov émioKorel TO

5 Pac TOY Tpocw#oy coy “Eri cod dedpcba prvnoOnre Kipwe rns ayias cov Kaborikns kal dmroorToAkhs exkAnoias TIS Am0 mepdtev Ewc TEPATWN THC 10 OIKOYMENHC Kal elpnvevoov av- TiV HN TIEpIETTIOIHC® TH TIMI@ aimati ToD ypictof wou Kal Tov dy.ov oikov Totroy otepéwoor HEX pt THc CYNTEAEIAC TOY AI@NOC 15 MvyjocOntt Kipee trav Ta dGpa Tatra mpookopicdvTov kal dep av Kai du’ dv Kal ep

ols abra& mporekouicay Mvijocbnri Kipie trav Kap- 20 TopopovvTwy Kal KadALepyouy- Tov év Tals dyiats cov éxkAn- gias Kal pepvnpévov Tov Tmevntov’ dpenpar avtovs Tots mAovalos cov Kai érovpaviols 25 Xaplopact’ xdpioat avrois adv- TL TON EMIPEION TA ETTOYPANIA, dvi TOV TIPOCKAIPON TA AIGNIA, dvti TOV POAPTON TA AOapTa Mvynodnrt Kipie trav én 30 EPHMIAIC KAI OPEC! KAI CTTHAAIOIC

Kal Talc Ottaic THe rric

“Eri rapakadobpér ce pvjo- Onr. Kipie mdéons émioKorias 6p0oddgwy T&V GPPOTOMOYNTWN TON AOrON THc ofS AAHOEIAC, mavTos Tob mpecBuTepiov, TIS év Xpior@ Stakovias kai mavTos

lepatikod TéypaTos

"Ett mpoodépomév oot THN AorikHn TadTHY AaTpelan Umrep THs olkoupevns, Urép THs aylas Kaborrkhs Kal admooroAKhs > 4 € \ ~ J € 7 éxkAnoias, Urép TOV Ev ayveia kal cepvh toditeia OiayévTor, Uép T@V EN GPECIN Kal CTTHABIOIC

The Byzantine Liturgy of the Ninth Century 333

8. Basil Mvijobnrt Kipie trav &v

mapbeveia Kal evrAaBela Kat é “

7

ceuvh worteia SiayovTwv MyvijocOnrit Kipie rot ev-

ocBeotdtov Kal miototdrov

3

jpav Baciiéos dv édikaiw-

’ > ‘ a cas BAciA€YEIN ett! THC

riic 6TAw ddHOelac, SttAw > ’ ’ ee ae €YAOKIAC CTEMANWCON QUTOV €TICKIACON €TTl THN KEaAHN avTod én Fimepa TOAEMOY’ ENI- CYYCON avTod TON BpayioNa’ avToO THN AézIAN’ Bact- ¢ ‘ > mm - YTOTAZON AUT@® Tay- Ta Ta BdpBapa TOYC TIOAEMOYC BEAONTA’ xEpl-

Y'YOOCON Kpdtuvov avTod Thy Aefav* €ONH TA | Rs, Fg ‘ b]

cat avT@ BonOeay Kai dvad- ia | Ay ° U > aiperov elipnvnv’ AAAHCON EIC ay , > ~ 3 5< \ THN KaPpAION Q@UTOU ATAGA YTTEP THs exkAnolas cov Kal travTos

Lo) ~ @ 2 “a 4 Tov Aaov gov ind EN TH YaARVN

> a ‘ ' aYTOY HpemMoNn Kal HcYyION BION AIAFWMEN EN TIACH eYCEBEId Kal CEMNOTHTI 3 MvycOnrt Kipie mdons

> a ee ~

Apyfic Kal €Z0yclac Kal TY Ev ‘4 > ~ ~~ Qa mahatio ddehpov yay kai mayvTos TOO oTparoTrédouv’ Tovs ayabods év TH ayabérnti dia- Thpnoov, ToS Tovnpods aya-

S. Chrysostom Kai Taic émaic THe ric, b7rép Tov TiaToTdTav Baciréwy, THS giroxpiorov Baciricons, Tav- Tos TOO madatiov Kai Tod oTpa- TorédovatTay’ Ods adrots Kipie elpnvixoy To Bacideoy ina Kal Hpeis én TH yoAHvy ayT@n Hpe- MON Kal HCYYION BION AIATOMEN én TACH EYCEBEIA Kal CEMNOTHTI

5

15

20

25

3°

5

10

15

20

25

334 | The Byzantine Rite

S. Basil

Gods troincoy EN TH YpHCTOTHTI coy

MvjoOnri Kipie rob repieo- TOTOS Aa0d kai Tdv du’ eddrAbyous airias dmodepbévtwy Kai éré- noov avTovs Kal Huds KATA TO TAHOOC TOY EAEOYC Coy* TA TAMIEIA AUT@V EMTTAHCON TIANTOC > eee) \ & | bd aravoy, Tas oug¢vyias avTa@yv ev

} ee od Ane 7 7 eipyvn Kal dpovola Siathpnoor: Ta VHA ExOpeipov, Thy vedTNnTA Talayeynoov, TO ynpas TTreEpl- Kpatnoov’ Toye déAiropyyoyc TIAPAMYOHCON, TOvS €oKOpTiC- févous éticyndrare, TOdS qTe- TAavnpévous emavéyaye Kail avvarpov Th ayia cov KaboALKA Kal @MOOTOALKH ExKANnoLG, TOY al q nota, TOYC

OYAOYMENOYC YTTO TINEYMATON AKaBdpTON €AEUOEpwoor" Tos mréovoelt ovpTAEVaOY, Tots 6dol- Topotc. ouvddevoovy xnpav

7 0 > ~ ¢ Ya TpooTnO, oppavav virepaoti- gal’ alxpaddrovs pica, vo- cotvras iacat, Tov év Bhpact kal év petddAos Kal é€opiats

‘ ~ 7 ‘ a Kal mikpais dovAcias Kal méon Orie: Kai dvdykn Kal tept-

oTdce dvT@y pynpovevoov 6

30 Ocds Kal mavrov Tév Seopévov

THS heyadAns oouv evoTrAayyxvias

S. Chrysostom

=—

The Byzantine Liturgy of the Ninth Century 335

S. Basil .

‘ ~ > UA € ~ ‘ Kal TOV ayaTeYTOY Huas Kal TOV picovvTov Kal TOV EVTELAG-

7 £ ~ “~ b] 7 A - pévav hyty Trois avagiors evyxeo- Oat drrép av’rav

Kai ravris tod aot cov pvnodnre Képie 6 Beds Huov

‘ Bb] \ a 4 X\ kal él mdvTas €Kxxeov TO TrAovet6y oov éreos Kal aot Tapéxov Ta Mpds cwTnpiav aithuara Kal av pels ovK 2 , 2) ana BY éuvnpovedoapev Oc ayvolav 7 AnOnv 7 mAnOos ovopdtev abtos pynpdvevoov 6 Oeds 6

ION oft 7 ‘ € 7 elds “ExdoTov Tiv HAtkiav

\ ‘ 7 ¢ ION Kal Thv mpoonyopiav, 6 «ideas

? 2 ? N €kaoTov €K KolAias PnTpos

adtod' ov yap ef Kuvpie 7 Bonbera trav aBonljrorv, 1 b] \ “A > ' ¢ €ATLS TOV ATTHATTIICMENON, O TOY xXElpafomévwy owTHp, 6

Tov mAcbvT@y ALHhY, 6 TOV voootvtwv iarpos* avTos Tos _ »' 7 ~ ¢ ION Tacw Ta wdvTa yevod 6 eidas éxaoTov Kal TO aitnua avrod,

olkov kal Thy xpelav avTod. Kai pica Képte rhv roip- vnv Tavtnvy Kal maocav mov \ 7 MER A lo kal xo@pav amo ALpov Aolpod GElopov KaTaTovTiopod TuUpos paxaipas Kat emdpouts addo- dtrAwv Kai éudvaAtov modépLou

S. Chrysostom

20

25 Mvijobnri Kopte ths réAcws * “A éy 7} TWapoikodpmev Kal madons 7 \ ys Ss “~ TOAEWS KAaL x@pas Kal TOV WioTEL KATOLKOVYT@Y Ev avTOIS 30

ow

Io

15

20

25

ea? °

336

S. Basil

"Ev mpéros pyjoOnri Kvpre Tov TaTpos Kal émioKérrov huav 70% Seivos Ov xd pioat Tals aylats gov €xkAnoiats év elphvn o@ov EVTLMov Uylh pakponpepevovTa OpOOTOMOYNTA TON AOrFON THic ans AAHOEIAC

TA AINTYXA TQN ZQNTQN

Mvijodnri Kipie wéons em- axons dpbodégwv TON dpb0- TO |MOYNTON TON AOrON THic ofS AAHBEIAC

Mvijobnri Kvpie xatd tO TIAKIBOC TON OIKTIPM@N Coy Kal THs euns avakibrnTos* ovy- xopnoby po wav wANnEpEANLA Exovolby TE Kal aKovoLoY Kal ph dia Tas eas apaprias Kkodvons Tiv xdpiv Tod dytov gov mvevparos amd TOV Tpo- keipévov Sdpov

Mviobnri Kipte tod mpec- Burepiov, tis év Xpiot@ dia- kovias Kat mavTos lepatiKod Téypatos Kal pndéva hpuov KaTalcXvvns TOY KYKAOYNTWN TO d&ytov coy ByClacTHpION

‘Emicxeyar im&c EN TH ypHc-

c TORHT, coy Kupye,, emipavnO

“tea A Hplv Tois tAovatoLs Gov oiKTIp-

The Byzantine Rite

8. Chrysostom exw. "Ev mpdéros pvjocbnri Képre ToD apxLemiokbmou Huay rodBe Mviobnrt Kvpte mAcbvt@v ddoitropotvT@y voootyvTov Kap- vovtwv aixpaddérov kai Tis cwoTnpias avTaov MvjoOnri Kipie rév Kaptro- 4 ‘ 4 popovvT@y Kal KaAALEepyouvTav > ~ 7 3 7 ev Tais dyiais cov ExkAnoials Kal peuynuévoy TOV TEVATOY » wee ‘ 4 « ~ 4 3 , Kal €ml TavTas nuas Ta EEN > Z gov e€amrooTEtAov

eer eee

The Byzantine Liturgy of the Ninth C entury 33

8. Basil S. Chrysostom pots’ evkpdrovs Kai érwdedels Tovs adépas Hulv xdpioat, dp- Bpovs eipyyvixods TH yh mpos kaptrogopiayv dépnoat, eYAbrH-

or

CON TON CTEANON TOY ENIAYTOY tic ypHctoTHToc coy Kupie Tadoov Ta cxlopata TeV EK- kAnoidy, oBécov Ta ppydrmaTa Tév %ONON, TAS TOY aipécewv éravacTdces Taxéws KaTd- oa Avoov EN TH AYNAMEl TOY Arioy gov TINEYMATOC’ WdvTas Has mpocdeéat eis tiv Bacirelay gov yi0Yc dwtoc Kal yioyc Himépac, avadeigas piv Thy 5 O7)V CiPHNHN, Kal THY oY ayd- mv xdpioat Hmin Kypie 6 Gedc HMON, TANTA PAP ATIEAKAC HMIN éxgw.

Kai dds jpiv én Eni crémati Kal mi Kapdia Aozdzein Kal 20 dvupveiv 7 wadvTipov Kal peyadorperés dvoyd cov Tod IIarpés kal rob Tiob Kai rod dyiov IIvetparos viv (Kai dei Kai eis Tovs ai@vas T@V aidvev)

& Aads Apiy. 25

{THE BLESSING) ‘O tepets Kai éctar 7a €AéH TOY merddoy BEOY Kal cwTHpoc HMA@N "Inco? Xpictof meta wdévT@v YMON 6 Aads Kai metdA tof TMNeYmaToc coy

39

338

8. Basil

The Byzantine Rite

8. Chrysostom

{THE LORD’S PRAYER)

Kai rod Staxévou rrovotvros tiv péonv edX TV

émevdxetat & tepevs

“O @e0c HMON 6 GE0C TOY cwzein, od Has didagov edya- 10 ploTely oo. agiws TaY EvEpyeE- aiév cov ON émoiHcac Kal Toleis MEO Hua. od ed 6 eds hav 6 mpoodeEdpevos Ta OGpa Tabra’ KaOdpicON Mas ATO 15 TTANTOC MOAYCMOY CapKOC Kal TiNeymatoc Kal didafov Apuas EMITEAEIN APIMCYNHN EN COBH cou iva év Kabap@ TG mMaptypiw THC CYNEIAHce@c Hua brrode- 20 XOpmevol THY pepida TOV ayLac- pdtrov cov évobopev TO ayio cépar kal aipart ToD xpioToU cov Kal wmrodeEduevot ava agims ox@pev TON XPICTON Ka- a5 TOIKOYNTA EN TAIC KAPAIAIC MOV kal yevdpeOa nadc TOY Arioy gov TINEYMATOC, Nal

hpav Kal pndéva tay ENOYON

6 @€0Cc

ToLnons Tav pplKT@v gov Tov- 30 Tov Kal érrovpavioy pyaTnpiov

pnde dcbenti uy Kal c@pate

*O SidKovos Ilévrav tév d&yiov { uynpoved- gavres ert Kal ere eiphvn KTA) & tepeds puotikds Sol wapaxararibéueba THY (ohv hav amacav Kal Ti €dmida Séorora gpirdvOpwre S a, 7 ‘ la Kal mapakadodpev oe Kai ded- ee A ‘4 peOa Kal ixeredopev Katagio- gov pas petadaBely Trav €rroupavioy cov Kal plKTov pvornpiov Tabrns THs lepads Kai TVEVLATLKHS Tpamé(ns pera Kabapod ocvveddros eis &peowv dpapriav,eis cuvyopno mAnp- peAnpudror, eis TIneYmatoc 4ri- ' 3 '¢

OY KOINWNIAN, els Baotdelas ovpavav KAnpovopiav, eis Tap- pnolav tiv mpos oé, MH eEic

Kpima pnde els KaTaKpipa

+ aan = ale _ 5 ce

The Byzantine Liturgy of the Ninth Century 339

8S. Basil S. Chrysostom

€k TOD AnazZiwc adTav peTadap- Bdvew adda dds Hyuiv péxpe THS éoxdtns hav avamvors atiws bmodéxec Oa Thy édrida TOV ayLacpdTev cov eis Epddiov (o7s aiwviov, «is dimodoyiav evmpoadextoyv tiv emi tof po- Bepod Bimatoc tof ypictoy vou dtrws dv Kal hwets pera madvTov Tév dyiov Tév at aldver co evapecTncdvroy yevoucba pér- oxot TOY alwvioy cov ayabdr GN HTOIMacac Toc AraT@cIN oe Kiupue

& Stdkovos > ~ aw AvtiaBod {cdcov édXénoov KTA) Ti jpépav maoav (KTr) éxpw. & tepevs \ ? Tey , ‘ ' ’ , kat Katagiwoov tpas déomoTa meTd TappHciac akaraxpires ToApav ETIKaAelcOai oe Tov emoupdviov Ody Tlatépa kai AEreIN 6 Aads 76 & Aads Tlatep Himan (6 €N TOIC O¥paNoic, driacéritw TO GNOMA coy,

c

EAVETW H BACIAEIA COY, FENHOHTW TO OEAHMA COY WC éN OY Pan®@ Kal él TAc Fc’ TON ApTON HMQ@N TON ETTIOYCION Adc HiMIN CHMEpON Kal &cec HMIN TA OMEIAH MATA HM@N Cc Kal Himetc AdIeEMeN TOIC OdelAeraic HM@N Kal MH e€iceNérkHC HiM&c cic TrelpacMON AAAA pYcal Hac ATO TOY TONHpOY >

& iepeds exw.

6T1 cof¥ EcTIN A BaciAeia Kal H AYNamIC Kal H AdZa TOD Ilarpés Z2

Io

15

20

30

340

S. Basil .

The Byzantine Rite

S. Chrysostom

(kal tod Tiod kal rod dylov IIvetparos viv kal del Kal €ic

‘ 7 ~ 37 TOY AIMNaAC TOV al@vey)

& Aads ” Amtin.

5 (THE INCLINATION)

Kat pera 7d "Api A€yer & tepeds

‘O tepevs

Eiphvn maow {6 Aads

‘ “~ 2 a Kai 7@ rvedpari cod)

10 Kai Tod Staxdvov AێyovTos

& SidKovos

X\ DS ¢€ 4 ~ 7 7 Tas xeparas hav (76 Kupio kdivoper)

émevxetar & tepeds Aéorora Kipte 6 1athp TON OIKTIPMON Kal B€OC TIACHC TlApa- 1s KAHCcewWc TODS UmoKEKALKOTAS go. Tas éavTav Kepadas €v- Abynoov aylacov ppovpyaov > 4 2 ra) > \ dxtpwcov évduvvduwoov, ato TANTOC Eproy TONHPOY amrdaTN- \ XN ” > ca 2000V, TANT! O€ Epr@ Arae@ 4 ‘ 7 > ctvarpov kai kaTafi@ooy akaTa- pitas petacyxely TOY aXpav- tev TtovTav Kal wormroley 7 > ” c pvoTnpi@v €1C A@ECIN AMAP- Tineymatoc Arioy

25 TION, els

KOINGONIAN

a!

30

& tepeds puorikds

Edyxapicrobpév cot Bacidey

Adpate 6 7H GpeTpyT@ gov

duvdper Onprovpynoas Ta TavT a kal T@ wAHOE Too Ed€ous cov bd > 4 > es é€ ovK dvTwv EiC TO EINAI TApa- yayov Ta ovpTavTa’ déorora ovpavdbev epide emt TOUS KEKALKOTAS TOL TAS EAUTOV kepadds: ov yap ExAwav capKl | er > A A cal cal kal aivati dd\Ad ool TO PoBEp@ Och" od ody Séon0Ta Ta Tpo- ke(peva Taow hptv eic 4radon é€ouddiwov Kata THY exdoToU 297 5 eed idiav xpetav ovpmrevoor, Tots ddoimopovoty cuvédevcov® Tos vocotyTas tacat 6 iarpods Tay Wuxdv Kal

TOV TOLATOV TUdY

avTos

~ Ye Tols MA€ovcLY ©

The Byzantine Liturgy of the Ninth Century 341

8S. Basil S. Chrysostom — eka. xaépirt Kal oikrippots Kai gidavOpwria Tob { povoyevods cou viob é uel’ ob evdoynros ef adv TO Tavaylo Kal ayabO Kai (worrol® c c t c

cou mrevpart viv kal del Kal els Tods aldvas TOY aldver).

(THE MANUAL ACTS) 5

Eix2 tis tdoews Tod dprov “O tepevs

TMpdcyec Kypie Inood Xpioté 6 Oeds pay €2 dyiov KaTOIKH-

’ \ > \ ? X ¢ - = -@ a ¢ » “ 4 THPIOY COY Kal EAGE EIC TO AYlaTaL HMAC 0 AVM TH IIarpi

‘ 6 Z \ 58 7 ) 4 a eae \ cuvkabefopevos Kal @0E Nuly aopaTws *Tap@V" Kal KaT-

7 a a \ ~ Q2...% ‘ 22 A agimoov * TH KpaTal& coy y¥elpI petadobvar hiv Kat dc tpd@y 10

TavTl TS Aa® cov

kal pera Td eitreiv Tov Sidkovov & StdKovos II pio yopev 5 tepeds tpot tov Gyrov dprov kai Aéyer ' 6 tepevs Ta ayia Trois ayiots » : 15

kai petd 76 eletv tov Aadv 74 Els dytos, eic kypioc *Incofc Xpictdc eic Ad2ZaN Ocoy TMatpdc AapBaver & 708 ayiouv cdpatos pepidas kai PadAer eis wa &yva toThpia kai A€eyer Els rAnpopa IIvedparos ayiou i 20

‘Tod xpi} dveu Seppod Aerroupyijoat mpeoPurepov ei pr Kata ToAATV Tepiotactw kal ci ovSapas etpioxerar Oeppov].

{THE COMMUNION ) 8[°H éxdadvyots tis peTaAnfews Merd PoBov Ocod kai mictewc Kal ArATHC (mpooénbere)] 25 2 [paAAerat r6 KOINQNIKON | $[H METAAHWIZ. Meta tiv petadnipev TAcon 6 eds TON AdON coy (Kal EYAOPHCON THN KAHPONOMIAN coy Kal émyaparre. Td Octov onpetov Tod tTiptov oraupod]. 30

® guvwv’ katatiwoov Chrys. b +6 Aads Eis Gyos Chrys.

342

8S. Basil

The Byzantine Rite

S. Chrysostom

2[ Mera 76 peradaPetv ravras tOv dylwv puornplov év +O péAAew Tods KAnpl- Kovs én Td okevodvAdkiov drokabiorayv Ta Tipta pimidia StioKdpia kal worhpia kat GAda tepd oxet’n, peta rd ex TOv twapatpatefinv (pera) tiv SidSoow drorePfivar mavra eis tiv dylav tpdmefav kal WadOivat Tov TeAcuTatov otixov

5 Tod Kowwvicod, Aéyerat kai Trodro Td TpoTdpiov

TTAHpmeritw TO cTéma Au@y ainécewc Képie Src Anymnricw-

MEN THN AdZaN Coy Ort HElwoas fuds Tov dylwv cov peTacyeiv

“A > “a “a “~ «¢ c U pvotnpiov’ THpynoov Hpas €v TO OG aytacu@ SAWN THN HMepaN

peXeT@vrTas THN OiKaLocdyny coy,

&dAnrovia|

10 *[xat 4 dmoxaSliotacis tév Sapwv év Ti mpd0ere Kal ai KAcloes tTav Oelwv TUG].

{ THANKSGIVING)

Kai perd +d mdvras peradaPetv Aéyovros tod Staxdvou tiv edx tv {’OpOoi peraraBérres xr}

15 émevyxetat 6 tepevs*

Eyyapictofmén coi Kypie 6 \ ~ ee | lo 4 Sede Hum Emi TH peTadHrwer “~ e ‘4 > 4 > 4 Tov adyiwy axpdvrav abavd- Tov Kai émouvpaviwy cov pvoTn- 4 ba 4 - m. % by 20 ploy av edmKas huiv emi evep- yeoia Kal dytacp@ Kal ido TaY uxav Kal Tay copdror* x £. ~ € - avros O€omota Tay amdvTov dos yevécOar jpiv Thy KoINO- 25 NIAN TOY! aylov cwmaToc Kal aimMatoc TOY ypictof gov eis miotiv adkatatoyuvtov, els drd- THN ANYTIOKPITON, €/$ TTAHCMO- NHN codiac, els laow wWoyiis 30 Kal odparos, els admrorpomiy

Edyxapicrobpév oo Séorrora pirdvOpwrre evepyéra Tav Wu- Xov Huav 6 Kal TH tapovon HuEpa Katagiwoas Huds Tov érroupaviov cov Kal dbavérov pvoTnpiov’ dpeoTéMHCON 77uUaV THN OAON, GHoov Huds év TO poBwo cou rods mdvras, ppotvpn- Gov npav Tiv Conv, dopddioat npov ta diaBhpata, eyais kai ixeciais Tis dylas évddgou Seorroivns judy Oeordkov Kai deirap0évov Mapias kai mév- Tov Tav adylwy cov .tév an

aldvev co. evapecTncdvTov

* +pvorKds Chrys,

The Byzantine Liturgy of the Ninth Century 343

S. Basil 4 > ? > 7 mavrTos évavtiou, eis mepitroin- ol TaV évTOAGY cov, €ls aTro- Aoyiav ebmpécdextov THY emi Tod goBepod Brparos Xpiarov gov

TOU

S. Chrysostom

exo,

e ‘ o 2

OTL OU €l O

“a

a

Kai eis Tovs al@vas Tav aidver,

dylacpos pay Kai col tiv ddfav avaméurropev 7@ Ilatpi kcal 76 Vis Kal 7G ayio Tvedpatt viv kai aei

aunv.

(THE DISMISSAL) *O SdKovos

'* En eiprin: mpoéAOwpev

Evx 7 dmicbapBwvos

Képie 6 Oeds pay ca@con TON AAON COY Kal EYAOFHCON THN KAHDONOMIAN Coy’ 70 7Aq- popa THs éxkAnolas cov év eipyvn StapddAagov dayiacov TODS APATIONTAC THY EY TIPETTEIAN Too OiKOY Coy’ av avTovs ayTI- Sdgacov TH Ocixn cov duvdper kat MH érKaTaAiTTHC as oO Oedc ToYc éATIZONTac éTTi cor elphvny TO Kbopo cou dépynoat, gov, Tots

a > 7 Tais €kkAnolals

lepedot, Tots Bactredowv tyaov

e

kal tmavtl T@ Aa@ gov’ Ort Arioc 6 NAOC COY, BAYMACTOC EN

AMIKAIOCYNH, Kal ool Thy ddgav

6 Aads "En Ondmati Kypioy.

Eix) dmoOdpBovos Tod Xpucoorépou 15 __

IIotov aivoy 7} motov bpvov

K 7 > 4 3 7) totav ebyxapiotiay aporBhy

> 2? , ~ avramodécopév cor T® hidav- Al , Ped Space: i \ lA pdmeo bem hdr drt kai Oavd- T@ kaTadedikacpévors Hui Kal 20 Tais d&paptias BeBvOiopévas jpiv édevOepiay éedwpjow Kai

- e ~ ~ b] , peTédwKas tpivy THS aBavdrou kal €émovpaviov tpudjs Tod dyiov odpatos kal aiparos Tob 25 Xpictod cou" did dedpeOd cou dkataxpirous toinoov pas TE Kal Tovs dovAous gov Tovs dia- 7 - 5] ra 1 ”~ Kovous* éy Tih Kal oELvn To- 4 ‘ ¢ a - ‘

Arela ody Hpty dvaTApynooy Kal 30 Tov mepieaT@Ta Aadby: peTexenv

35 aiover.

344 S. Basil > 7 “A XN 2 dvaméuropev TO Ilarpi xal “a tn om 2% 7 4 7T® Tid kal 7@ ayio IIvedpare vov kal dei kal eis Tovs al@vas

~ > - b fee. TOV Giovev, apn,

The Byzantine Rite

S. Chrysostom THS TolavTnS pvoTiKHS ov , ‘4 4

Tpame(ns Katagiwcov péxpis éoxdTns hav avamvons els aylacpov Wuyins kal cdparos, els THPNolW TOY TeV EVTOAOY, iV@ KATAZIOB@MEN Kal THC ézrou-

y ae ee y paviov gov’ Bacidelac peTa TaVT@OVY TOV evaperTnOdvT@Y go. evyais Kai mpeoPeiats THS tmavayias axpdvtov OeordKou

‘ > Fa 4 \ Kat aeimapOévov Mapias Kai TdvT@V TOV ayiwv cov

expo.

drt dyios Kai girdvOpwros

AQ ¢ "$ ‘ \ Geis dbmdpxes Kal col Thy 66 3 4 : ~ ‘ dfav avaréumopev TO Il arpi (kai7@ Tid kai TO dyio II ved- fatt viv Kai del Kail «is Tovds

I: ~ +7 BJ 4 aidvas TOV alovev, apy),

{IN THE SACRISTY)

Evxy Tod oxevodvAaktov ™ \ r Ld > ‘Hyvorat kat rerédeorat oor eis ‘ G , , , og »” THY nperepay Suvayy mavra Grep €Oov - fod 3 np ta ths adOapoias pvornpta’

25 nupapev Tov Oavdrov cov THY pynpny,

cidapev THs dvaoTdaews Gov TOY TUTOY, éverrAna Onpev Tijs dkevorou cov rpudis, dmn\avoapev THs areXeuTHTOU Gov (ans js Kat ev tS peddovtTt mavras

e'.. al , At A 30 Nuas Tuxeiv Karakiwooy Xpiore 6 Beds

- , “

Nav? Ore mpéret oot waca evyapiotia a

\ a 3 , ‘ 4 “a ’ avy TO avapx® covTarpi kal To Tavayio Kat ayad@ kal (worowm cou mvevparte viv Kal det Kat eis rovs ai@vas Tov aun.

Evx7 eis To karacretAa Td Gyta Sdpa

Td TAHpwma TOD NOMOY Kal Tav mpo~ a“ > A ¢ /, . c A gyntav airods imdpxwv Xpioré 6 Oeds e nw ’ c cal ’ ’ Nav mANnpecoy nuas TAHpEIcC TINeyma- TOC Afloy voy Kal del Kal els Tovs aidvas Tov alovey. dauny.

a

a te tilt URGY OF THE PRESANCTIFIED

(IXTH CENTURY)

{PREPARATION OF THE CELEBRANT)

1[°O fepeds Ti teparixiy évSudpevos cToAHy, TS Tprodytov dAoKAtpws peyys- pevos kal 1d Tis fpépas Tpomdpiov atv TH “IAAcOHTI mo! 6 Oedc TH AMAPTOA® émdéyov tplrov kal Tijv cdx7jv TOD Ouprdparos Aéywv, évomov Tis Oclas tpawelys éptoratar

an

{ENARXIS AND PROTHESIS > Kai oravpoedas Ouprdv exdwvet EYAorutoc 6 Ge6c (hyav viv Kai del Kai els TOvS al@vas TOY +7 b 7 aidvev, anv) 76 Sé mpodytixdv éxeivo mpootpiov kal 6 tepeds tds evxds émAéyet TOU 10 (Wadpds py’ AvuxviKod. EyAorei 4 yyyH Moy TON Ky pion) mapa tov aSeApav Kypvrterat.

Tédos 88 Kakelvov Kal tovtwv AaBévrwv tiv Luvamriv odv TH exhwvace 15

émdéyer, Kal éroipws & dvayvaorns Tév TOV *O Oetos ottos pvotaywyds Tdv v "AvaBabpav Kavéva évapxerat (’Edéucon me 6 Oedc Kata TO mera (Warp. cxi—cxxiit éAeOc Coy) Wodp. cxxiv-cxxvitt dvd orépa Stefudv tov mponyiacBévta 20 Warp. cxxix—cxxxiit). dprov év tf mpoéce Stakoopel aved-

Aus. EtOts 82 eis Ev Exactov dvtidwvov Tv avaBabpav picpdv airyoww éxwvei.

346 The Byzantine Rite

{MASS OF THE CATECHUMENS)

{THE CENSING) Tod S€ ye Wadpot (Kypie €xéxpaza Trpdc ce wat Pwnti moy Tpdc Kypion €xéKpaza ) 5 mapa tod Wadrou *xoupévou 7d teparetov SAov adv TH vad Emdupid.

{THE LITTLE ENTRANCE)

Kai trav Tpotrapiwv padAopévey pera tiv AdEav h Etcodos xwpis rod edayyeAlou pera Ouprarod ].

{THE LECTIONS) 10 TA ANAFNQSMATA

I{kal TOv dvayvwopdtev dvaywwoKopévwv of ddeAdol éedifdvover.

Meta 5¢ tHv TovTwv cuptAnpwow 76] KateyOyNOHT@ CH tTpoceyyH Moy Wc OyMiama ENWTHION coy, ETTAPCIC TON YEIPON MOY OyCia EcTTEpINH >

15 +[6 iepeds dda pera tOv cuvyvopévov atte orlywv, tav adeApav 7d yévu kAwopévev & Kai év tats edxais todro yiverat].

{THE PRAYERS) To KYPIE EAEHXON.

(THE DISMISSALS) 20. "Ev 8 1G Auxvix perd ra dvayvoopara Kai 76 KarevduvOnrw kat rd Kipre eXénooy yiverar ebx 7 KaTnXOUPEvwv él TOV TponYyLagpévev

“O Ocdc 6 Gedc Himan 6 Kriorns Kal Snpovpyds Tay drdvTor, O TIANTAC BEAWN CWOFINAl Kal e€ic ETTITN@CIN AAHOEIAC eAOEIN, éeriBreov émi rods SovAovs cov Tods KaTnxoupévous Kal AUTpo- 25 TAL AUTOUS THS Tadalas mAdYNS Kai THS peOodeias TOD avTiKEL-

7 a) vA > ‘ > ‘\ 4 37 Hévov Kal mpookddecat avrovs eis tiv anv tiv aidviov

- ee. X BS ‘ \ A ‘ ~ gatifov avTav Tas Yuyxas Kal Ta copara Kal cvyKataplOuav

—_— aC

The Liturgy of the Presanctified 347

avtovs TH AoyiKH cov tmoluyn Ep fv TO GNOMA coy TO ayLov

€MKEKAHTAI 4 expo.

iva kal adrol odv hiv Sogdfwoww 7b (rdvtipov Kal peyadorperes dvoud cov tod Ilarpés kal tod Tiod kai rod adyiov IIvedparos 5 ~ > aaee TE XN > A IA “~ 37 viv Kai dei kai eis Tovs ai@vas TOY aldver), Evx7 cis rots mpds Td Gyrov goricpa edrpemLopévous *Emidanon S€omora TO Tpdcwmdn coy etl TOds mpds TO AyLov Poricpa evTpemifouévovs Kal emimoboivTas Tov THS apaprias \ > 7 - 7 A ‘ , Hodvopov amotiwdgacbat Katavyacov avtrav tiv didvo.ay, 10 7 > x 2 ay 7 U4 b 2 ‘4 ’ BeBaiwoov avrovs év tH miate:, orHpigov év édmidt, TEACIWCON > eS | ’ 7 a n ae 9 ) , én drdttH, mMéAH Tita tof ypictoy cou dvddefov Toy AdNTOC EAYTON ANTIAYTPON YTIEp T@Y Yuxay huav éxoo.

= A drt od ef 6 ghwtiopis Hud Kal col tiv Sd~av avamépropev

Lond

5 {7 Ilarpt xait@ Tid cai 76 dyiw TIvedpart viv Kal dei Kai

> A IA ~ 37 els TODS al@vas TOV aldveY),

{MASS OF THE FAITHFUL) (THE PRAYERS OF THE FAITHFUL) Etx} moray a’ 20

‘O Ocds 6 mérac Kai ainetéc 6 T@ Cworral@ Tod xpioTov cov Oavdro eis dpOapciav huads Ex poopdc petacricas, od mdoas 4 +} ‘\ 3 7 ~ > ~ a > , juav tas alcOjoas THs évmabots vexpdcews €devbépwoor dyabdy tatrais Hyepova Tov evdobey Aoyiopoy emiotHoas’ Kal

%

6pOarpos pev duéroxos €orw mavrods movnpod Br€uparos, ako7 25 dt Noyous dproic averiBaros, } St yAGooa KabapevéTw Pnyatov admperav' &yvicov dé yuay Kal Ta xeiAn TA alvodvTd ce Kvpie, Tas d& xeipas huav moinoor Tav pev Pavrov améxecOar Tpdgewr, b ~ \ v4 \ ‘ MF lA ¢ “” \ lA \ évepyely O& pova Ta gol evdpecta, MdvTAa Huav TA EAN Kal

tiv Sidvotav TH oN Katraogpadi{ouevos xapite 30

Io

15

20

2

or

30

348 The Byzantine Rite

ért Trpéttel col aoa AdzZa Tit Kal mpookvynots (7@ Ilarpi cai

exo.

“ c“A ‘ ~ c 7 4 ~ \ : ‘\ > ‘ 1s T® Tid kai 7 ayio Ivedpare viv kat adel kal €ic ToYc ai@nac

T@N AIDNODN >.

Etx7 moray fp’

Aéorora dyte brepdyabe Svewmoipéev we Tov EN EAEEI TAOYCION

4 t ~ ~ ¢ ~ A > 4 c ~ 7 irewov yevécOar tiv Tois duapTwrdois Kai a€iovs hpads moinoov

Ths drodoyx Hs TOO povoyevods cou viod Kal Peod Hav Tod Bacikéwe

Thc AdzZHc’ dod yap 7d a&xpavTov a’Tod capa Kai (worro.dy

aiua KaTa& Tiv wapodoav Spay eiomopevépeva TH pvaoTikn TavTyH

TpoTidEecOal féAAEL TpamézH md TAHOOYC cTpaTIdc OYpAaNioy

> , 7 - ‘ vA ’ 4 c= AOpaTos dopupopovpeva, ov THY peTaAnWiy akaTadKpitov Hiv

2 > | x ~ - Bd U4 dépnoat iva dv adbraév 76 THs dtavoias dupa KaTavyagopevor

yiol daToc Kai HMépac yeropueda

eK.

: : ~ : ~ ) e > an kata Thv dwpedv Tod xpioTov cou pe ov evrdoynTos ef ody TH

, \ 2 a \ ee , . ae Tmavayio (kai aya0@ Kal (woroi@ cov mvevpart viv Kai dei

\ kg 4 IA n~ +7 Kal €ls TOUS aldvas THY alover ),

Nov ai AynNdmeic TON OYPAN@N

{THE GREAT ENTRANCE) 2(EdOéws dpxerar 6 Aads *[Eiodyerat tad mpoxeipeva Sapa éis

76 Qvotacrhpiov dad tod okevodv-

: : Aaxtov |.

a ,

avy hiv aopdtws AaTpevovaty"

idod yap elomropeveT at 0 BaciAeyc 1[Merd tiv TOv Oelwv Sapwv eiod-

TtHic AdzHc’ (dod Obvoia pvoti-

Sevow Eroipws at PvparkarakAeloKovrat: & 5é tepeds TO dvwtdt@ wétAe@, 8 Kail

Kh} TeTeAeLwpévn Sopugopeirar’ dépa olBev & Abyos Kadelv, Ta Spa mioTel Kal poBo TpooéAOwpev émcadvrret |.

7 lA ~ J 4 7 iva peéeToxor (wns alwviov yive-

peba, adAndovia|,

{THE LORD’S PRAYER)

Kai pera +d wAnpwOijvar Ai duvdpers rdv odpavav 6 tepeds érevxerar

c a 3 / 5, io A ig ‘ oP 4 O trav appitov Kai abedtwov pvornpiwv Oeds map w oi

The Liturgy of the Presanctified 349

ba | beer U A a Uy > ‘ ¢ \ va OHCAYPO! THC COMIAC KAI THC TN@CEWC ATIOKPYOO!, 0 THY Svaxoviav THs AeLToupyias Tav’Tns amoKadtrwpas piv Kal BémENOC pas Tovs apapTwrovs dia moAAHy cov diravOpwmiay eic TS Tpocdé- PEIN TOL AMPA TE Kal Oyciac Yep TOY HueTepoy duapTnUaTov Kal TON TOY AdO~ APNOHMATMN* avTdS AdpaTe BaciAef O TIOION ’ \ > U w ’ ‘ > U & > a MEfAAd KAI ANEZIYNIACTA ENAOZA TE KAI EZAICIA GON OYK ECTIN dpioméc, pide Ed’ Huds tods avagiovs dovhovs gov Tors TO £ 7 - 7 e lal an , dyio Tobr@ Ovotacrnpiw os TO yxEpovBiK® cov mapioTapévous la 24) e ¢ 7 ex ‘ X [ Seni teg X od Opévm éf @ 6 povoyeris cov vids Kal Beds judy dia THY MpoKelpéevov PplkT@y erravamaveTar pvoTnpiov’ * Kal méons * € ~ \ X\ . AQ 2 4 > 4 nas Kal tov miordv cov adv éedevOepedcas axabapcias e 7 , ¢ “A b 4 ‘ \ 7 e ~ dylacov mdévTav huey Tas Wuyxyds Kal Ta oopaTa aylacLe@ > Pai eo > “ 7 > - r dvapaipéT@ iva év Kabap® ovveddti, dvewacxtvT@ TpocdTe, #: ’ “~ 4 4 7 € meporicpévn kapdia Tov Oelwy To’T@Y peTadapBdvorTes dytac- pdtev Kal tr avt@v (worroiovpmevor EvwbGpev aiT@ TO xploT@ an ’ cal c ~ “ “ J 7 c , \ gov TH adAnOiwG hudv 06 TO elmév7. “O TpwraN Moy THN CAPKA KAI TIINGN MOY TO dIMa EN €mol MENEl KAP EN aT: Srr@s ENOIKOYNTOC EN HMiY KAl EMTEpITIATOYNTOC TOY Adroy gov Kupue yevomeba Nadc TOD drioy Kal mpooKuynTod Gov TINeYMATOC AEAv- , , a“ - 2 4 i 7 ih > Tpopévor maéaons SiaBorrkys peOodeias ev mpdger 7 Abyo 7 KaTa Oidvoiay évepyoupévns Kal Tbx@pev TOY EmnyyeApévov aya- Oav maou Tots ayiows Tots am’ aidvds cor ebapecTHoacL

éxho.

Kal Kkatafiwoov pas Séomora {meTA TappHCclac a@kaTaxkpiTos ToAmay émikadeicOal we TON €movpdviov Oedyv Tatépa Kat

AEreIN ) 6 Aads

Tlatep HM@N (6 EN TOIC OYpaNOic, ATIACBHT@ TO ONOMA coy, EADETW H BaciAeia COY, FENHOHTW TO BEAHMA COY WC EN OYPAN® Kal él THc rfc’ TON ApTON HM@N TON ETIOYCION AOC HMIN

’ \ i c n ‘ > , c a“ ce ‘ ¢ a CHMEPON KAl APEC HMIN TA OGEIAHMATA HM@N WC KAI HMEIC

® MS. oxenaops.

30

350 The Byzantine Rite

AIEMEN - TOIC OdelAéTaic HM@N Kal MH €iCeENETKHC HMAC €ic TIEIPACMON AAAA pycal HMAC ATO TOY TTONHPOF > 6 tepeds exda. Sti coy éctin H Baciheia (kai H AYNamic Kal 4 AdZa TOO Iarpis 5 kal tod Yiob Kai tod dyiov IIvetparos viv kal det Kai eic

TOYC AIMNAC TOY ai@ver)

6 Aads

* AMHN.

(THE INCLINATION) 10 ‘O tepevs Eiphvn waow 5 Aads

Kai 76 rvedpati ood

& StdKovos 15 Tas xeparas jay (7@ Kupio kdivopev)

6 fepevds émedyerar

€ a O eds 6 povos adyabds Kal eVorrrAayyvos 6 én YWHAOIC KATOI- K@N Kal TA TATIEINA EopOn, Epide edomAdyyv@ dupate emi mwévTa Tov Aabv cov kai dvdAag~ov adriv kal adfiwoov mdvras 20 MAS akaTakpiTws peTacyely TOY CwoTrOLav Gov ToUT@Y pvOTN- piwv’ coi yap Tas éavTay brexdivapev Kehadds adrrekdexdpevor \ xX “~ 7 A TO Tapa gov TAOvaLOY EXEOS expo. Xapitt Kai olktippois Kal giravOpwria toi povoyevods cov 2 i A @ & Xr x > \ la ‘4 ae 66 \ 5viod wed ob evAoynTos «i adv 7G Tavayio Kai dyab@ kai (worad cov mvetdpati viv (Kai del kal eis Tods aidvas Tov +7 al@vev » 6 Aaéds Apiy.

The Liturgy of the Presanctified 351

{THE ELEVATION, CONSIGNATION AND COMMIXTURE) ~*O StdKovos ITpécyopev 1év S€ ye tH THs DWdcews Spa od pév ror aiper Td témAov GAA’ Grd KatTwev ye TH 74 pg ov p p TovTou Tov dptov tav A€éyer] 6 tepeds Ta mponytacpéva &yia Tois ayiois 6 Aads e a Eis &ytos, eic Kypioc *IHcofc Xpictéc Ceic AdZan Oeoy TMatpdc) 1f ei’ otTws 6 Ap atperar’ Ek Te TOV TOLOVTwV Kal ETépwv Droderyudtrav wvoeTiKh p aip p Yearev puoruct)

Ovola dvaxnpitrrerat kai dptt Terehevwpévy GoatTws Kal mponyiacpevy TeAeT? ek Te Tis Emdoirycews TOD Gravpod kai Tod dylou atpatos fvepévy].

{THE COMMUNION) Ex peta tiv petaAniyv Evyapicrotpév cot TH oworipe Tov brov Oc@ emi wa Xap Lev ¢ np © eml Tao ols mapéoxouv hpiv ayabois Kal émi TH peradjwe tod dylov cépatos Kai aiuaros Tob xpioTod cour Kai dedueOd cov écrora pirdvOpwre pyAazZon pas bd Tiv CKETIHN TON TITEPYT@N Coy kat dds hyiv péxpt Tis é€oxdrns hyav dvarvons émagkios peréxev Tov aylacpdrwv cov eis gwticpdy Woyfs Kai od- > 7 > “A 7 patos, eis Bacireias ovpavey KAnpovopiav ; éxo. ért od ef 6 dylacpos Hydy Kal ool Thy Sdéav dvaréuroper 7® IIatpi kai 76 Tid Kal 7G dyiw Tvedpati viv Kal del kal eis Tods aldvas Tov aidvev. apy ‘Tperad tiv iBiav peradniw tatrnv émreAct 6 Tijv tepoupylav moray’ otrw go. Kdyd Tékvov émorapevos mpoadépw Kaldormep odv dpa Kai Tovs cis dkpov émotapévous Edpaka. Eira 7 expavycis ris peradnpews Tov dSehpav mpockadoupévev petadaPeiv

Metd PoBouv Ocod kal trictewc Kai ArdttHe (mpocéAOere),

5

15

&

°

35

30

352 The Byzantine Rite

Mera tiv Tav adeApav peTraAniw A€éyerar “Dacon 6 Oeds TON Aan coy (Kai EYASTHCON THN KAHPONOMIAN COyY ) kal émyxapatrre TO Oetov onpetov Tod tiyslov oravpod. Ta Qeta Sapa otSapas Ent rH Oeia tpawély brorierar GAAA Eroipws H dmro-

5 kabiotacis Tav Smpwv év rH mpoPece Kai at KAcloes Tav Oelwv mvAGv].

<THE DISMISSAL)

*O SidKovos °EN eiprinn mpoéA Paper é Aads 10 "En 6nomati Kypioy.

~ oe

Eix7 dmobdpBovos eis Ta mponyacpéva

>

Aéomora 6 Oeds 6 mavroxpdtwp 6 Thy KTiow év codia dn- Ua < \ \ »/ ? v4 ‘ > 7 puoupyjoas, 6 dia tiv &pardy cov mpbvorav Kai avOaipéro Bovrjoe: dyayav nas els Tas TaveémTous Huépas TabTas pds * ~ \ bd 4 bs lA c \ ~ 15 KaOapiopov Wux@v, mpos evkpdreiav dvacrdcews: 6 Oia Tov TEeToapakovTa HuEepav mAdKas yxeElpioas Ta Oeoydpaxta ypap- he iA Se | ee = 3 \ \ | ER ‘ pata Moon tapdécyov kai jpiv déomrora ayabé Tov Ar@NA TON KAAON AP@NICACOal, TON APOMON TAS vyoTElas EKTEAECAL, THN U b 7 ce \ \ a 3 4, ' THcTIN @OLaipeTov THpHical, TAC KeEaddac THN GopdTw@v ApAKONTON - 4 ~~ € - a b n~ a 4 > id 20 guvOAdoal, vikntal THS duaprias *avahavnva® Kai dkarakpitws pbdoat Thy aylav cov advdéoracww' Sri Sion bd pxer TO GNOMA tod IIarpis kal tod Yiod Kai tot dyiov IIvedparos viv {Kai : Ieee,

‘49 ‘ IA a 2 ye QEL KQAL ELS TOUS ALWVAS TMV ALWYOY, apn).

* MS. dvapavaper.

8 THE “Lit URGY: OF «SS: CHRYSOSTOM

ACCORDING TO THE PRESENT USE

OF THE

GREEK ORTHODOX CHURCH

{THE PREPARATION OF THE MINISTERS)

MéAAwv 6 tepeds tiv Oelav EmreAciv pruotaywylav dhefAer mponyoupevws pév katyAAaypévos elvat pera mavrev Kai pr exe tt kata Tivos Kal THv Kapdlav 5é Son Stvapis dard tovynpOv tTypioa Aoywopav éykpareterOal Te pixpdv ad’ éorépas

kai éypnyopykas Sidyew péxpr tod ris tepoupylas katpod. 5 Tovrov S& émordvros petd Td Torfjoat tiv ocuvyy TH tmpceoTGT peTdvorav eioépxetar év TH vad Kai ouvdpa TH Siaxdv@ trooter mpookuvqpata tpla elra Aéyer & Sidkovos EtAdynoov déomora kai trovfjoavtTos rod tepéws edoynTév 10 Evdoynros 6 beds av mayrore viv Kal del kal eis Tovs aiGvas Tév aidver. apy dpxerar éyew 6 StdKovos 14

BaowAed ovpdme mapdkAnre TO TINEYMA THC AAHOEIAC, 6 mayTaxod mapoy Kal Ta Tavta TANpPaY, 6 Onoavpds Tov ayabay Kai (wns xopnyds, éAOE Kal oKHYwTOY év niv kal KaOdpioov jas and méons Kndidos Kal cdcov ayabé tas Wuxds 15 if me Kagel o e ? ¢ ’ ¢ Ar , ae

Aytos 6 Geds, dytos layupos, adyios aOdvaros édénoov Has tpis Adgéa. Kal viv

Tavayia rpias €Xénoov nas’ Kypie iAdcOuTI Taic Amaptiaic HM@N* S€ozrora 20 avyxepnooy Tas dvopias hiv’ dye emioxewat kal taca ras dodeveias Hpav ENEKEN TOY ONOMATOC COY

Kupie €dénoov, Kupte éXénoov, Kupie éAénoov Tlatep Aman Aa

354 The Byzantine Rite

peta Se +d Marep hpav 6 tepevs

‘

OT! COY ECTIN H BaciAeia Kai H AYNamIC Kai A AGZa rod Ilarpés kal rod Yiov kal Tov dyiov Ivevparos viv kal dei Kal cic TOYC AiMNaAC TOV al@vev. AMIN cira AApene 76 5 Pdgtor nis, Kupue €Xénoov nuas* maons yap dmoNoylas amopodvres tavtny go TH ikeciav @s Seordry of duaprodot mpoopéepoper* €dénoov Hpas Ada Tarpi kai Yid kai ayi@ TIvevpare Kupte €Xénooy nas, emt ool yap memoiBayer* mi opricbAc AMIN Sra MHAE MNHCOHC TOY dvouldv AMON GAN’ ETTIBAEYON kal viv ws evomAayxvos Kal AYTPWCal 10 HMAC €K T@N éXOPM@N HMON* ov yap ef Oeds Huay Kal Hmeic Aadc Coy, TANTEC Epa XEIPMN Coy kal 7d dvopa wou émikekAnueba Kai viv kai det kal eis rods aldvas tév aiaver, dpuny Tis evordayxvias thy midnv Gvorov Hiv ediroynuéevyn OeordKe’ éAmiCovres eis o€ wy dotoxnoatmer’ probeinuer did vod trav mepiotdcewr’ od yap ef ) owrnpia 15 TOU yévous TaY xpLoTLavar, “Erevra diépxovtar eis tiv eixdva tod Xpiorod Aéyovres Tnv axpavrov eikdva cov mpockuvoipev ayabe airotpevor ovyxopnow Tov mracpatov nuav Xprore 6 Geds, Bovrnoer yap noddxnoas capki dvedbeiv év T® oravp@ iva pion ovs érdacus ék tis Sovdeias Tod éxOpod" Sbev edyapiorws 20 BoGpev cou xapas émAnpwoas Ta mdvta 6 GoTip Huav mapayevdpevos eis Td caoa Tov Kéopov elra adomafovrat kai trv eixéva tis Ocordkou Aéyovres TO TpoTrdpLoV Evon\ayxvias imdpxovea myy) ouvprabeias a£iwaov fpas Oeordke’ BdéWov els Aady tov duaprnoavra, Sei~ov ws dei tiv Suvacreiav gov’ eis oé yap 25 éhmi{ovres rd Xaipe Bodpév oor os more 6 TaBpupr 6 trav dowudrey dpyt- oTpatnyos. Eira KAivovor tiv Kepadry Kal A€yer & tepeds tavTyv Ti edy Av Kupve &ZamOcTelNON THN yeipA cou & fyoyc Karoukntnpiov cov kal evioxuody pe eis THY mpokeipevny Staxoviay cov iva akataxpitws mapacras TH PoBeps cov 30 Bypare Thy avaipaxroy iepoupyiay émirehéow’ STi COY ECTIN H AYNAMIC Kai A AdZa €IC TOYC AIMNAC TOV ai@ywr. AMHN. (THE VESTING) “Enevta trovoter kai eis tods Xopovs mpookuvqpata dvd év Kal otTws dmrépxovrar eis TO Ovortacrhpiov Aéyovres 76 35 EiceAeycomat €ic TON O1KON COY {éws téAous Walp. €’) eAOdvres 52 cis 7d teparetov movotor mpookuvipara tpia ~umpoodev ris ‘Aylas Tpamélyns kal domdfovrar Td Gyrov evayyéAvov Kal tiv dylav tpdmefav. Eira AapBdvovow év tats xepolv atrav exdrepos Td ororxdpiov atrod Kal 40 Tooter mpockuvipata tpia mpds dvaroAds éyovtes Kad” EauTdv Exdtepos Td “O Geode iAdcOHTi MOI TH dAmapTOAD

The Liturgy of St. Chrysostom 355

eita mpooépxetar TH tepet & Stdkovos Kpardv év tH Sehtd yerpl Td crTorxdprov ovv TO Spaplw Kai broxAivas tiv éavtod Keharry Ayer EvAdynoov Séorora To oroixdproy odiy TH wpapio & 8é tepeds A€yer

EvAoyntos 6 beds jay mavtote viv Kat dei Kai eis Tovs aidvas tev aidver. auny

efra troxwpet Kad’ EavTdv & Stdkovos cis Ev pépos Tod tepatetou Kal évdverar

76 XTorxdpov evxdpevos oVTwS

“AradAtacetal A yyyH Moy émi TH Kypiqn’ Enédyce FAp ME IMATION COTHPIOY KAl XYIT@NA EYPOCYNHC mepteBar€ pe, WC NyMdi@ TEPIEBHKE MOI MITPAN Kai GC NYMOHN KATEKOCMHCE ME KOCM@

kai Td pev Qpdprov domacdpevos éEmtiPyqor TH dprotep@ Spo 7a St “Empavinia ém@éuevos tats xepoiv, év pev TH Sefia A€yer

“H Aezia coy yeip Kypie AeAOzZacTal EN icyy!, H AezZIAa coy yeip Kypie EOpaycen

€xOpoye Kai TH TAHOE! THC AOZHC COY CYNETPIYAC TOYC YTIENANTIOYC év 5é TH dprotepa Aéyer

Ai yeipéc coy émOiHCAN ME Kai ETTAACAN ME” CYNETICON ME Kal MABHCOMAI TAC ENTOAAC COY

eita dmeXOdv ev TH mpolece edtpemife ta tepd Tov pév Gyvov Alckov tieis év TO pepe. TS Aptorepw, TO S¢ Morhpiov ev TH Sef wai tad GAAa ov

avrots.

Kai 6 tepeds 5% ottws évdverar' AaBadv +d Erorxdprov év TH aprorepa xetpi Kai Tpookuvycas tpitov kata dvatodds as cipytat odhpayilwv aito Aéyer EvAoynros 6 beds nuav mavrore viv Kat det kal eis Tovs ai@vas Tay ai@ver. ayny eltra éviverat atTto Aéywv *Aradlacetal A YYXH MOY €ws TéAous @s dvwrépw eita AaBdv +o "EmtpayyAtov kai oppayicas mepitierar atto Aéywv

EvAoynros 6 Geds 6 exxéwy THY XapLy avTOd én Tovs iepeis av’TO’ WC MYPON él KE@aAHC TO KATABAINON ET] T@PMNA, TON TOP@NA TON’ Aap@n, TO KATABAINON Emi THN WAN TOY ENAYMATOC AYTOY

etta AaBav tiv Zovyv A€yer trepiLwvvipevos Evdoynros 6 Oedc 6 TEPIZWNNYWN ME AYNAMIN Kai EDETO AMWMON THN OAON MOY 7AVTOTE VOY Kal del Kal Eis TOUS al@vas TOV aiw@very 7a 5é "Empavixia ds dvwlev eipntar eira AaBadv 7d ‘Yroyovatiov, ei Zor. TpwrocbykeAAos Tis peydAns exkAnotas H GAAos tis Exwv dfiwpa, Kal edAoyfjoas atTd Kal domacdpevos Aéyer

Tlepizwcat THN pomoaian coy émi TON MHPON Coy AyNATE’ TH @paloTHTi Coy.

Kal T@ KAAAEI COY Kai ENTEINE Kal KATEYOAOY Kal Bacideye ENEKEN AAHOEIAC Kai

tn

30

35

TIPAOTHTOC Kai AIKAIOCYNHC Kai OAHPHCEel Ce OAYMACT@C H AEZIA COY mMdvTOTE YoY 40

+ 8 os \ aA a a oe, Kal Geél Kal €ls TOUS ALWVAS T@V AL@VYW@VY. apnV Aa: 2

356 The Byzantine Rite

elra AaBdv Td HeAdviov Kal eddoyhoas domdferar Aéyov ottws Oi iepeic coy Kypie éNAYCONTal AlKAIOCYNHN Kal Of Ocloi Coy dyadAtdoes APAAMACONTAal mdvrore viv Kal det Kal els Tovs aldvas Tov alavev. apunv.

{<THE LAVATORY?

5 Etra daeAOdvres cis TO Xwveurhprov virrover tds xetpas AéyovtTes Exdrepos Kal’ éautév Niyomat én a0@oic tac yeipAc moy Kai KyKA@C@ TO ByclacTHpION coy Kypie TOY AkoYcal pe HwNAC ainécewc coy Kai AlnfpHCcacOal TANTA TA Oaymacia Coy. _ Kypie HraTHCa eYTIpeTelAN OiKOY COY Kai TOTION CKHN@MATOC AOZHC COY. MA 10 CYNATIOAECHC META ACEBON THN YYXHN MOY Kai META ANAP@N AIMATON THN Z@HN MOY @N €N yepcin ai Anomial, H AEZIA aYT@N ETAHCOH AWPWN. Er@ AE EN AKAKiA MOY ETTOpeYOHN’ AyTpwCai me Kupve Kai EAEHCON ME. 6 TIOYC MOY ECTH EN €YOYTHTI, EN EKKAHCiaIC EYAOrHcw ce Kypre.

{THE PROTHESIS) 15 Kat otrws dmépyovrar év ti Mpobéca. efra mpooxuvqpata tela eumpoobev tis Mpobécews tmovrqoavtes Aéyouow éxdtepos 76 “O Oedc iAdcOuTi MOI TH AMAPTWAG Kal EAéenody pe elra & tepeds +6 * EZurépacac Amac ék THC KATApAC TOY NOMOY TO Tipi@ Gov aiuatt’ TO Grape 20 mpoonrwbeis kal ty Adyyn KevTnOeis THY GOavaciay emiyacas avOporo.s’ carp nav ddéa oor eita Aéyer & Sidkovos EvAdynoov dSéonora kai trovet & tepeds evAoynTév 25. Evdoynros 6 Oeds jay mdvrore viv kat del Kai eis rovs aidvas Trév aidver. dun. Eira AapBaver 6 tepeds év pev tH dpiorepad yxerpt tiv Mpochopay, év 5é rH Seba tiv dylav Adyxnv Kat odpayilwv pert’ airijs tpirov érdvw Tis oppayidsos THs TMporhopas Eyer 30 Eic ANAMNHCIN TOU Kupiou Kal Beod Kal owrnpos huey “Inood Xpicrod éx tpirou kal evOds mhyvuor tiv Adyxnv ev TH Seki peper ris oppayidsos kai Aéyer dvatrépvev “Qc mpoBaton Emi charHn Hy6H év 82 7O dptorep@ 35 Kai @C AMNOC AM@MOC ENANTION TOY KEIPONTOC AYTON AM@NOC OYK ANOirE! TO

CTOMA ayTOY év 5¢ TO dvw pépea tis oppayidos

éN TH TaTeIN@Cel avrod H KPpicIC ayTOY HPOH

The Liturgy of St. Chrysostom 357

év 82 TO Kato THN O€ reneAN ayToy TiC AlHrHCeETAl; & Se Sidkovos évopSv edAaBAs ti] Tovatry TeAeT] A€yer Kata piav éExdorHv dvaropyy Tod Kuplov Senbdpev 5 kpat@v Kai 76 dpdprov év TH xetpl peta tatra Aéyer & SidKovos "Enapov Séomora kai & tepeds éuBaddv tiv dyiav Adyxnv é« mAaylou rod Seftod pépous rijs tmpoodopds eratpa tov Gyiov dptov Aéywv otTws 10 “Ori aiperal Am0 THC FHC A ZWH ayToY kai Geis adrov tmtiov ev 7H dyl@ Slone eimdvros tod Staxdvou Ovcov Séomora Over adtov cravpoadas ottw A€éywv Overar 6 dmnéc toy Oeoy 6 aipwn THNn Amaptian Toy KécMoy Ynép THC TOY 15 KOCMOY ZWHC Kal owrnpias.

Kai otpéper 7d Erepov pépos Errdvw Td Exov Tov GTaupdv, viTTwv Sé adrdv

> lol a“ , ~ i! > , e » Se > A_#? Pd

év 7H Sefto pepe peta tis Adyxys dpéows trod Td d6vopa *lnoots® émA€yer

Eic T@N cTpaTimT@N AOryH THN TAEYpAN ayTOY EnyZE Kai EYOEwC eZHADEN aima Kai YAP Kai O EWPAK@C MEMAPTYPHKE Kal AAHOINH ECTIN H MapTypia aYTOY 20

& Sé Sidkovos éyxéet TH Gyip wornpl é« Tod vdparos Spod Kal tod USaros eidv mpdtepov mpds Tov tepéa EvAsynoor Séorora thy ayiay évwow Ss kai evAoye? atta A€ywv

Evdoynpérn 7) Evoois Tay ayi@y gov mavtore viv kal del kal eis rods aiavas 25

TOY aiaver. ayuny. Kai AaBadv 6 adrds év tais xepoi tiv mpdtnv odpayida A€yer

Els tipny Kal pynuny tis dmepevioynpevns evddEou Seomoivns jpayv OeordKov

X > , , e 9 , , , A , , kal deurapbévov Mapias fis tais mpeoBeias mpdadeEar Kupre tHv Ovoiay ravtny eis TO Umepoupavidy gov Ovotacrnproy 30 Kat alpwv peplda tlOnow adi év 7H Seth péper tod dylov dprov mwAnolov

THs péons avrod Aéywv

Tlapéctn 4 BaciAicca €k A€ZI@N Coy EN imaTiCM@ Alaypyc@ TeEpIBEBAHMENH

TIETIOIKIAMENH.

Eira AaBadv Sevrépav odpayida Kai aipwv pepida plav & adrijs rtiPqow 35 aviv év TO dpiotepH pepe. Tod dyiov dptov mAyalov atrod dmévavTt rijs peptSos Tis Georékou Kai tovdv dpxiv Tis mparyns Tafews Eyer Els tipiy Kal pynpny trav mappeylotroy tagiapxov Mixandr Kat TaBpur xat Tracey Tay émouvpaviey Suydpuewy dowpdrov

mn

10

qn

20

N on

20

35

40

358 The Byzantine Rite

elra atpwv Sevtépav pepida A€éyer Tod tipiov Kat évddéov mpopynrov mpodpdpov kal Bartiorod ‘lwdvvov, Trav dyiwv évddéav mpopntav Maoéws Kal ’Aapoy, "H\10d, "EXuocaiov, Aavid kai lecoai, tev dyiav tpi@y traidwv Kai Aad Tod mpodyjrov Kat mavrey Tov dyiov mpopntav kai tiOyow adtiv trokdtw Tis mpaTys evTaKTws ett’ atOis Aéyer Tav dyiov évddéwr kai ravevpjpov arooré\wr eérpov Kal Tavaov, rev dadexa kai €B8ounkovra Kal mavtav Tov ayiov drooréhov kal otTw TiOnor tiv TpityHv pepida troKkdtw Tis Sevtépas TeAcrdv tiv mpwTHY Tat eita A€yer Tay év aylois matépov nav peyddav iepapxay kal oikovperkav didacKkddov Baowdeiov Tod peyaddou, Tpnyopiouv rod Oeoddyou Kat *"Iwdvvov rod xpvcoordpov, *A@avagiov kai KupidX\ov, NixoAdov tod év Mupots kal mdavrev ray dyiov iepapx@v Kai aipwv tetapryv peplSa rTidyow atryv wAnolov Tis mpaTys pepidos trovdv Seutépav apxyv etta madw A€yer Tov dyiov mpwtopudprupos Kal apxidtakdvou Srepdvov, trav dyiav peyddov paptvpev Anpntpiov Tewpyiov Ocodwpov Kai mdavtey kal macay Trav dyiov paptupev kai aipwv méeprty peplida TiOnow attri trokdtw Tis mpatys Tis otons apx‘7is THs Sevtépas Tafews meta Aéyer Tav daly Kai Oeopdpwr ratépwv npav ’Avroviov Evévpiov Z48Ba ’Ovovdpiov "Adavaciou Tot év 7 ”"AO@ kal TavTwy Kal Tacdy Tov éciav kai ottws aipwv Extyv peplSa TiOnow adtiv troKkdtw Tijs Sevrépas pepidos cis dvatAyjpwow tis Seutépas takews peta Se ratdta A€yer Tov dyiov kat Oavparovpyav avapyipev Koopa Kai Aapuavod, Kipov kat "Iwdvvov, Tavreenpovos Kal “Eppoddov kal ravrer tay dyiwy dvapyipev Kai aipwv éBddpnv pepida riOnow adriv dvw movdv tpitny apxiv Kata takw cir’ aifis Aéyer Tav dyiwy kat dixaiwy Oecomardépwv Iwakelu kal” Avyns, Tod dylou Tis hpépas kai Tavteyv Tav dyiwy dy rais ixecias emioxeyrat nuas 6 Geos ‘Kal tiOnow oySdénv peplSa trokdrw tis mpaeTys edTaKTws €rt 5& mpds Trovrors Aéyer Tov év dyiow marpds juav Iwavvov dpxtemoxdrov Kovorartwourddews Tod xXpvcoordpou

i P I

The Liturgy of St. Chrysostom 359

eimep Aéyerar f Actroupyia airod: ei 5& A€yerat trod peyddov Bacrieiou, ToUTOU pvypovever’ Kal otTws aipwv Kai tiv évvatyny pepida tidyow adrijv év 7 tee Tis TeiTys Tatews eis dvaTAfpworv.

Etta AaBav tpitnv odppayida Aéyer MynoOnri Séorora giidvOpare maons éemioxomns dpboddgwv, tov émioxkdrov 5 dpyvemurkdrov judy rod Setvos, rod tipiov mpeoBurepiov, tis ev Xpite diakovias Kal mavris iepatixod Tdypatos, ToO Seivos Kabnyoupévov, Trav adehpav kai ovAXeiToupyav av mpecBurépwy Staxdver Kai mdvtev Tov adehPy Tuav ods mpogekadéow eis THY anv Kowoviay dia THs ons evomrayxvias Twavdyade déomora 10 kat alpen eeten TiOqot abniy trokatw Tod dasa aero etra pvnpovever kal dv exer Lavrwv kat’ dvopa Kal otTws aipwv tds pepiSas TiOnow aitds troKdtw.

“Erneta, AaBav Erépav odpaytda Aéyer i? ‘ Ul A > , an a a , , “~ , Yrép prnpns kai adpécews Tov dpaptidy Tav pakapiov KTiTOpev THs dylas 15 Aa a ” porns ravtns 4 Tov ayiov oiKov TovTOU ? ’ A , tS > , ‘ | Py ka , cita pvqpovever tod xetpotovacavtos atrév dpxtepéws kal érépwv av Gere Kekousnpévov kat” dvopa Kal reAeuTatov émAéyer otTw ‘ 4, ~ > ba , > , a > , an cd a“ , Kai mrdavrev trav év éAmidt dvactacews (wis aiwviov Tay TH oy Kowewvia n ec aA , Kexolunpevov dpboddéwv matépav kai ddeAhav jpav piidvOpore Kupre 20 kai aipea peptda,

Mynpovever 52 Kal & SidKovos dv BotAetar Lavrwv Kal TeOvedtwv aipovtos Tod

iepéws pepiSas imp atrav Kal teevtaiov Aéyer 6 iepeds ¥ , A “ | eel > , ‘ , , ~ MojoOnre Kipre kai ris éuis dvakidrynros Kal cvyxopyody poe may mAnppeAnpa éxovotdy TE Kal GkovaLor. 25

Kai AaBadv tiv Motoav ovoréAAe tds év TO Bick pepiSas troKdtw Tot dyiov dptov Sorte eivar év dodakeia kal pr exmecetv Tr.

Eira & SidKovos AaBadv +6 Ovprariprov Kai Ouplapa Badrdv év alto A€yer mpos Tov tepéa EiAdynoov Séarora td Ovpiapa 30 kai evs & abrés Tod Kupiov denOapev. kai & tepeds Aéyer tiv edxiv Tod Ouprdparos

Ovpiapd vor mpoohéepopev Xpioré 6 Oeds jar eis dopny ed@dias mvevpareKys 6 mpoodeedpevos eis 1d bmepovpdvidy cov Ovoractipioy dytixatamepypov Huiv 35 Thy Xap Tod Tavayiov cov mvEevpatos

& Stakovos

Tod Kupiouv dendaper

360 The Byzantine Rite

kal 6 tepeds Ouprdcas tov “Acrtepiokov tiPnow érdvw rod dylov dprov Aéyav Kai €A\O@N 6 ACTHP ECTH ETANW OY AN TO TIAIAION & Sidkovos Tov Kupiov denbdpev 5 6 lepeds Ouprdv ro Mp&rov KaAuppa oxemdfe. tov Gyvov dprov ovv 7 Siok Aéyov

“O Kypioc €Bacideycen, eympetrelan EneAycaTo, EneAYCaTO 6 Kypioc AYNAMIN Kai TEPIEZ@CATO" Kai FAP ECTEPpEwWCE THN OIKOYMENHN ATIC OY CadeyOHceTal. TH Oik@ Coy Tpérrel Apiacma Kypie €ic MAaKpOTHTA HMEP@N mayTore viv Kal det kal

10 eis Tovs ai@vas Tay alavey, dyn

& SidKovos Tod Kupiov denOdpuev. Kaddvioy d€orora Kai 6 tepevs Ouprdv td Aedrepov Kaduppa onerdfer ro Gyvov morhpiov Aéywv > , > ‘ ¢c > , A ‘ ~ > ’ , , © n Exadyyen Oypanoyc H ApeTH wou Xpioré Kai THs AINECEeWC Gov TAHPHC A A 15 mavtore viv Kat dei kal eis tovs al@vas Tay ai@ver. dapuny & BStdKovos

Tod Kupiov denOaper. Sxémacov dSéomora & iepeds Ouprdv +d tpitov KéAuppa Aro Tov "Aépa kal oxerdlov duddtepa éyer ’ c nw > ol J n ’ > , 2.43 2 ia , 20 KEMACON Nuas EN TH CKETH TON TITEPYTN Coy, drodiwkoy ad’ nuay mavra €xXOPON Kai TIOAEMION, Elpnvevcoy nuav tiv fanv' Kupre éAénoov fas Kai rov , ‘ “~ A A ce an ¢ > \ N , Kégpov gov Kal c@oor Tas Yuxas nuav ws ayabds Kal dirdvOperos.

Eira AaBav 6 tepeds tov Ouprardv Ouprad tiv Mpdbeow A€ywv é« tpitov 76 Eidoyntos 6 beds jpadv 6 ovtas eddoxnoas, dééa cor 25 & 5é Stdkovos év Exdory Aéyer

, a a SE8 i ‘ 2A a , Ee 2 TQVTOTE YuUY Kal Gét Kal €l$ TOVS Aimvas T@Y alovev. apnv

kai mpookuvotow evrAaBas dpddrepor é« tplrov érevta AaBadv 6 Sidkovos tov Ouprardv Ayer emt rH mpoléce Tov TYslov Sdpwv

Tod Kupiouv Senddpev

30 kai 6 tepeds tiv evxrjv tis mpolécews ‘O Oedc 6 bedc Hman 6 Tov ovpdvioy &prov Thy Tpodhy Tob mavTos Koopouv Toy KUpLoy Huav Kal Oedv Inootvy Xpicrév é2- ATTOCTEIAAC C@THpA KAl AYTPWTHN Kal evepyérny eYAOrOFNTA Kal ayldfovTa huas abros evdoynoor Tv mpdbec Tabrnv Kai mpbc- 35 OeEat adriy eis TO bTrEepoupdvidy cov OvoiacTHpiovy pynpdovevoov os adyabbs Kai pirdvOpwros tay mpoceveykdvrov Kai di’ ods

eo

The Liturgy of St. Chrysostom 361

mpoonyayov Kal nas dkataxpirous SiadtAagov év TH lepovpyia

tov Oelwv cov pvotnplov:-éri jylacra. Kal deddEactat 76 Tav-

Tiyov Kal peyadomperts dvoud aov Tod IIarpés kai rod Yiod ‘ \: Se eA ~ ‘ 2S XN > x IA “~

kai Tod ayiov IIvetparos viv Kai ael Kal els TOUS al@vas TOV +7 3 7

aidvey. auny,

Kai pera rodro moet dméAvoww éxeioe A€ywv cttw Adéa gor Xpioré 6 Oeds 4 eAmis nuav, dd£a oor 6 Bidkovos Adéa, Kai viv. Kipie €dénoor tpis Aéorora etAdynoov kal trovet Tiv dmdAvot 6 tepeds otTH Aéyov {0 év “lop8dvp ind "lwdvvov Barrio Ojvat xaradeEduevos did Thy Huay corn- piav} Xpuords 6 AAuOINGC Oedc Hydv rais mpeoBeiats tis mavaxpdvrov adrod pntpds, Tov ev ayiows matpos nav *lwdvvov apxemiokdérrov Kavatavrivourd\ews TOU xpvooorduou® Kal mdvrwy Tay ayiwv éhenoat kai gooat nuds as ayabds

kat PiAdvOperos & Sidkovos

"Any.

{THE CENSING) Mera Sé rijv dréAvow Gupta 6 Sidkovos tiv dylav mpdbecw" tra GtrepXeTar Kal Oupid tiv dylav tpdmelav KixA@ oravpoedas A¢ywv kal” EavTév "Ev rap@ coparikds, év ddov b€ pera Wuxns as Oeds, ev mapadciow Sé pera Anarov Kai ev Opdvm imjpxes Xpiore pera Tarpos Kat Ivevparos ravra mAnpav

6 amepiypanros kal TOV TevTHKOOTOV

"Edencon me 6 Ococ

év @ Oupidoas 76 Te tepatetov Kal Tov vadv SAov ecicépxerar ads cis Td Gytov Bijpa Kal Oupidcas tiv dyiav tpdmelav aifis Kal tov tepéa tov pév Ouprardv

dtrotiQnow év TH Bio TéTe.

Atrés 5 mpocépxerat 7 tepet kal ordvres 6p00 mpd ris dyias tpamélys mpookuvovtow é« tplrov Ka” éavrots edxdpevor Kai Aéyovres Baowed ovpane Aéza én Yyictoic Oecd pts Kypie TA yelAH Moy Anoizeic Sts

® et 82 teAetrar f Accroupyia Tod peyddou BactAciou A€yer

BaotAciov Kaoapeias Karmadoxias Tov peyadou

Io

25

30

35

362 The Byzantine Rite

elra domdfovrar 5 pév tepeds 1d Gyrov edayyéArov, & Se SidKovos tiv dyiav tpamelav’ Kai petd totro tmokXivas 6 Sidkovos tiv EavTod Kepadiv TO lepe? Kpat@v kai Td dpdptov Trois tpiol SaxrvAots Tis Seftas xeipds A€yer Kaipoc toy moicat t@ Kypiw. Sdéemora aye edd\doynoov kai 6 tepeds oppayiLov airov Aéyer EvAoyntos 6 Geds Huav maytore viv Kai dei kal els Tovs ai@vas Tov ai@ver. aunv elta & StdKovos Evéa tmép ¢uov domora aye 10 & 8é tepeds Katey6ynat Kypioc ra dtaBnuard cov cic man Epon ApaGOn kai madi & Sidkovos MvnoOnri pov Séorora ayse & Se tepevs 15 MnucOein cov Kuptos 6 Gecds én TH BaciAela adrod mdvrore viv Kal dei Kal eis Tovs al@vas Tav alwver.

{ ENARXIS)

Kai 6 Stdkovos ecimdv td ’Auny Kal mpookuvyoas ébépxerar Kal ords év TO cuvyde tomm KatévavTt Tav dyiwv Oupav mpookuvel per’ edAaPelas tpitov Aéyov 20 KaQ” gavtdov TO j

Kypie TA yeiAH MOY ANOIZEIC kai peta todto Aéyer & StdKovos Evndbynoov décmora & tepevds exaovws 25 EyAorHménu #H BaciAcia Tod Ilarpis cai trod Yiod Kai tod ¢ is - ~ ‘ : a \ , A IA “~ we ayiov IIvetparos viv kai dei Kal els Tods ai@vas Tov aldver & xopds "Aphv *O StdKovos . 30'Ev eipivy tod Kupiov denbdpev é Xopdés Kipie €dXénoov ‘Trép ris dvaber cipjyvns Kal tis cwrnpias Tav Wuyav hav Tod Kupiov denbopev € \ ~ | en" 4 ~ 4 7 > 7 “ c 7 35 Lrep THs elpjvns Tob ctvumavtos Kécpou, evoTtabeias TaY aylov ToD Ocod ExxAnol@v kal THs Tov TdvTaV évdoews TOO Kupiov denbapev

i

The Liturgy of St. Chrysostom 363

c nA “A Lrép tod a&yiov otkov Tovrov Kai Tdv peta tiotews evdra- Beias kai piBouv Ocob ciordvtwv év ait@ tod Kupiov den- Oder ‘m A ~ > la “A = a ~ 7 ‘Tép Tov dpxLemicKkérov HU@V tod Beivos, TOU Tiuiou mperBu- 4 ~ 3 xX “ é - xy ~ XH » Tepiou, THs év XpioT@ Staxovias, mavtds tod KAfpou Kal Tov Aaod rod Kupiov denOapev ‘Trép trav evoceBeotdtwv Kai Ocopvddktov Baciéoy Hydr, twavTos Too madatiov Kal Tod otpatomédov attay Tob Kupiov denbdpev c ~ ~ Trép tis aylas povns 4 moAews TadTns, mdons TébAEwS Kal 7 \ “~ 7 > bd > > *” za 7 Xepas Kal Tay Tice. oikovvT@Y ev adtais Tob Kupiov den- O06pev 7? \ > 7 37 » ? can A ~ a \ mwéep evKpacias dépwy, evpopias Tay KapTav THs ys Kai kaipav eipnyvikov Tod Kupiou denbopev c Trip mAcévt@v ddoiropotvT@y vocotvT@y KapvévT@v aixpard- ‘ ~ 7 i & ~ id lad Tov Kal THS cwTnplas avTav Tod Kupiou denbopev ‘Trtp rod puocOijvat hyas dd méons Od\tpews dpyys Kwddvov kai avdykns Tod Kupiou denbapev "AvriAaBob cHoov édX€noov Kai diapvAagov Hpads 6 Ocds tH oF Xa pire Ths tmavayias dypdvrov brepevroynpévns evddgou Seoroivns ¢ “~ a \ > 7 7 A rd “~ hpa@v Ocoréxov Kai deurapOévov Mapias peta mdvTov Tov ¢ 4 4 ¢ ‘ ‘ > 4 ‘ ~ ayiwv pynpovedoavTes eavTovs Kal aGAAHAOUS Kal TAaTaY b QA € “~ cad ~ “~ F, THY Conv hudv XpioTe TO OcG Trapabdpeba & xopds Yol Kupre & tepeds Exgovus @ ’ ~ ’ ‘ ‘ , lal a ‘ Ort mpére coi waoa AbZa Tim Kal mpookbvnots TO ITarpi Kai “A Za \ a £8 ? A he \ > ‘ aA T® Tid kai 7G ayiw TIvedpati viv Kai adel Kal eic Toyc al@nac TON AdIGNODN & xopés

? AMEN.

on

- >)

20

30

Io

15

20

25 aparos’ avros Oéorrota Kata THY evoTTAayyxviav cov éTriBAEYON

30

364 The Byzantine Rite

kai wWdAdetar TO mpStov dvtidwvov mapa t&v Wadtrav' Kal & tepeds Aé€yer THY evXiv TOD dGvTipavou" 6 Se Sidxovos mpookuvjcas pelioratrar ex Tod Témov avrod Kai dareAPdv totatar évomov Tis eikdvos Tis YeordKkou BAémwv mpds Tv eixéva tod Xptorod KpatGv kal +d dpdprov rots tpiol SaxtvAots Tis Sefvas Xerpds

"Avtigwvov a’ Fxos Pp’ En €Z0Aw “Icpad €2 Airytrtoy oikoy “lakaB ék Aaof BapBApoy} Tais mpecBeiais THs Oeorékov c&rEp c@cov Huas ? ErenHOn ‘loydaia ariacma aYTo? "Icpana éZoycia ayo? } Tais mpeoBeiais tis Oeorékov caTEp cHoov Huds {*H @dAacca elke Kal EcpyreNn 6 *lopAdnue EctpAddH eic TA dtticw} Tais mpecBeias ths Oeotéxov c@TEp THaov Huds {Ti coi écti OdAacca Sti Edyrec Kal cy “lopAdnu Sti EctpAduce eic TA Stticw;} Tais mpeoBelais tis Ocoréxov o@rEep cHoov Huas Adga Ilarpi kat Tid cai dyio IIvedpar Tais mpeoBeias Tis Ocoréxov cGrEp coor huas Kai viv xai dei kai els Tods aidvas Tév aidvev. apuhv Tais mpeoBelas THs Oeorékov cHTep oGoov Huas

edx7] dvTipevou a’ puotiKds

Kipie 6 Oeds udev ob 7d Kpdtos dveikactov Kai 4 ddbga dkatédnnrTos, o8 TO Edeoc AmMeTPHTON Kal 4 diAavOpwria

t ASY eee a hey Sars x 4 2 a \ ' > 1s ep Huas kal emi Tov &ytov OIKON TOYTON Kal TIOIHCON MEO 7UOY Kal TOY ouvEevxopfévov piv mrAovoia Ta EXCH Gou Kal Tods OlKTLippovs cov.

Mera Sé tiv cuptAnpwow tod avridadvou EAPdv & Sidkovos kal ords év

cuvnbea tom@ Kal mpookuvyjcas Aéyer

“Eti kal €t1 €v elpfyvn tod Kupiov denbdpuev ej nv?

& xopés Kdpie €Xénoov

The Liturgy of St. Chrysostom 365

"AvriAaBod cGoov édénoov Kal SiadirAagov hyds 6 Oeds TH of Xa pire z

Tis wavayias adxpdvrov brepevrdoynpévns evddgov Seorolvns

a 2 , 2 , V4 5) V4 ~ judy Ocotékov Kal devrapbévov Mapias peta mévtov Tov £ 7 - € \ ‘ 3 va XN A aylwv pynpovevaavTes EavTovs Kal aAAHAOVS Kal TacaV 5 THY Conv huav XpicTG 7G Oc mrapabdpucba

& xopés Soi Kipre

& tepetds Expadvws “Ort ody Td KpdTos Kal cof écTIN Hi BaciAela Kal HH AYNAMIC Kal ro H AdZa Tod Ilarpds kai rob Tiob Kai rod dyiov IIvetparos viv kal dei Kai cic TOYC aidNac TOV aldvey kal WahAeTar Spoiws wapd tv Wadtav 7d BP’ dvtidwvov, & Se Stdkovos Spolws movet Os kal év TH mpotépa edx7j "Avtigpwvov B Fxos B’ 15 {Hrdtuca dt eicakoycetat Kypioc THic dontic Thc AeHcewc moy} Saoov huds vii Ocod {6 év Iopddvn brd’ Iwdvvov Bamricbeis} dddovTds oo. &d\AnAovia {°Otr EkAIne TO O¥C ayTO? émol 20 Kal EN TAIC HMépalc MOY éTT1KaAEcomal } YOoov hyads vi Oeod xrrA {Tlepiécyon Me @AINEC OANATOY KINAYNO! XAoY EYpocdan me} SSoov ipas vit Ocod Krr 25 {’Ederiman 6 Kypioc Kal AiKatoc Kal 6 @€0c HMON Eder} Aoov hpas vie Ocod xrr Adga Ilarpi cai Tid cai dyio Tvedpare Faoov huads vi Ocod xrr 30 Kai viv xai dei kai els rods aiévas tay aidvev. dphy Wxos A. Bp’ ‘O povoyeris Tids cai Adyos tod Oeod

366 The Byzantine Rite

abdvaros brdpyov katadegdpuevos Oia Tv hpetépav cwrnpiav capkwOjvat éx THs aylas Oeoréxov Kal ade:tapbévov Mapias > 7 I 4 5 aTpéntws evavOpomnoas ataupwleis Te Xpiote 6 Ocds Oavdr@ Odvaroyv marhoas eis Ov Tis ayias Tpiddos 7 “ XN ‘ oo 6 i? 4 cvvdogafouevos 76 Ilarpi kai 7@ dyio TIvedpare caoov uas 10 evX7] avtTipavou B’ pvotiKds Kdpte 6 Beds u@v c&con TON AON COY Kal EYAGPHCON THN KAHPONOMIAN COY* TO TAHpoLa THS ExKAnolas cov Pvdagov, dyiacov Tovs AfAN@NTAC TiY EYMpeTElAN TOD O1KOY coy’ ad 4 ‘ > Zz nan oo OA ae ‘\ ‘ > ’ avrovs avtiWbgacov Th Oeixy cov duvdper kal MA érKaTadiTHC

U

€ ~ ‘ > U > \ 15 MAS TOYC EATTIZONTAC ETT! CE,

“O StdKovos

“Ett kal €t1 €v eipqvn tod Kupiou dendapev & xopés

Kipie €Xéqoov 20’AvtiraBod c&cov éhénoov Kai SiadvrAaov huads 6 Ocds xrAr Tis mavayias axpdvrov brepevrAoynpervns évddEou KTrA & xopés Sot Kvpre

expaovyots 25 “Ort dyads kal dirdvOpwmos Ocds tmdpyeis Kal ool rv ddgav dvanéumopey 7S Ilarpi kai 7 Tid Kai 7O dylo ITvetjpari viv Kal dei Kai els Tos aidvas Tév aidvey *Avrigwvov y'* Fxos a’ }’ EZomodoreicbe tH Kypi@ St: draddc 30 STI €IC TON AIDNA TO EAEOC ayTOY "Ev "Iopéddévn Bamrigopévov cov Kipie 4 ths tpiddos épave- pOn mpocktyyno.s’ Tod yap yevvAtropos 1) pwvi) mpocepap-

—— SC

The Liturgy of St. Chrysostom 367

TUPEL TOL APaTTHTON GE YION Ovoudfovaa Kal TO TINefma €v eldel Trepictepic €BeBatov rod Adyou Td doparés. 6 emiga- vels Xpioré 6 Oeds kai rov kbcpov gwricas ddga cor EimAt@ At olkoc “Icpatd 6t1 draddc 6TI €iC TON AI@NA TO EAEOC ayTOF 5 "Ev Iopddvn Bamrigouévov cov KA Eimdtw an oikocAapon Sti draedc OT! €iC TON AIMNA TO EAEOC aYTOY "Ev ‘Iopddvn Bamrigopévov cov xTX EimAracan AH TrANTEC Of oBoymeno! TON Kypion 611 4raedc 10 5TI EIC TON ai@Na TO EEOC ayToOF "Ev "Iopdévn Bamrigopévov cov xrr} Adga Ilarpi cai Tid kal dyio TIvedpare PEv ‘Iopddévn Bamrifopévov cov xr} Kai viv rai dei kai eis rods aiévas Tov aidvev, apuny 15 {’ Ev ‘Iopddvn Bamrigopévov oov xrA} e0xy dvtupevou y’ pvoTiKds ‘O. ras Kowdas tatras Kal ovpddvovs ipiv yxapiodpevos

A ‘ fal

mpocevyxds, 6 Kal Ayci Kal Tpicl CYMM@NOYCIN éT] TH ONOMATI gov TAS aiTHoEls Tapéxely ErayyeiAdpevos’ adtos Kal viv Tov 20 dovAwy gov TA aiTHMATA TIPOC TO CYMEPON TIAHPWCON XopN yay Huiv €v TO TapévTt ai@vi THN éTipN@cIN THC ofS AAHOElaC Kal

bd “~ 7 \ ER: ts , Ev TO MEAAOVTL (wnVY Al@viov yapiCopeEvos,

{MASS OF THE CATECHUMENS) {THE LITTLE ENTRANCE) 25

WahAopévou Sé Tod tpitrou dvtipavou mapa tHv Padt&v, } TOV pakapiopav édv

q Kuptaky, Stav EAQworv eis Td Adfa 6 tepeds kal & Sidkovos otdvtTes Exmpoabev

Tis aylas tpaméfys movotct mpookuvypata tpia’ efra AaBadv 6 tepeds Td Eyrov

evayyéAvov SiSwor TG Siaxdvy Kai otrws eehOdvres Std Tod Bopciou pépous mpo- ' mopevopévaiv attOv Aapmradwv movoder tiv Mucpav Eicodov. 3°

368 The Byzantine Rite

Kal ordvres év 7G ouvyder tomm KAlvovow dpddrepor tas Kehadds Kai Tod Staxévou eimévros Apesa

Tod Kupiov denbapev A€yer 5 lepeds tiv edyiy Tis ciodSou pvotiKds 5 evx7] THs elodSou tod evayyeAiou puotiKds

Aécmora Kipie 6 Oeds hyudy 6 Katracthoas év ovpavois 4 » 4 > Y 4 > 7 > TadypaTa Kal oTpaTias ayyéA@v Kal apyayyéAwy eis AELTOUp- yiav ths ons d6€ns* motnoov ody TH elcid hyav eicodoy d&yiwv ayyédov yevécOat cvddrELToupyotvTay piv Kal ovvdo£oroyotr- 10 Tay Thy ov ayabérnra’ Gre mpétel col aoa AdZa TiMH Kal “ A n~ ~ . cal ~~ mpooktvnots T@ Ilarpi kai 7 Tid kat TO dyio [Ivedpari viv Kal del Kal €ic TOYC AIBNAC TAN AIDNON Tis edxijs 5¢ reAcoVelons A€yer 5 Sidkovos mpds tov tepéa Serxviwv mpds dvaroAds tf] SeftG kpatav Gpa Kai 7d dpdprov rots tprct SaxtTvAots 15 Eiddynooy dSéomora ti dyiav eiaodov Kai 6 tepeds etAoyav A€éyer EvAoynuévn cicoAoc T@N AfIWN Gov mdvrore viv Kal del Kat eis Tovs alévas tév alovev el0” ottws dtrépxetar mpds Tov fyovpevov & Sidkovos Kal domdLerar Td 20 evayyéAvov ei mdapeotiv’ ei 82 py, domdlerar todro 6 tepeds.

NAnpwlévros 5 rod rehevtalov tpotmapiouv epxerat & SidKovos eis TO pécov kai ords eumpoodev tod iepéws dvuipot pixpdv tds xeipas kal Seuxviwv Td Gytov evayyéAvov Aéyer peyaAoddvws Sogia’ dpboi 26 elra mpookuvycas avrés te Kai 6 tepeds karémoev avrod cicépyxovrat eis 76 G&yvov Pipa Kai & pev Sidkovos dmoriOyo. 7d Gyov evayyéAvov év tH ayia Tpatrély ot &é WaAtar A€youor ta cuvyOn TpoTdpia

Eicoduxév 30 {EyAorHméenoc 6 Epydmenoc En ONOmatTI Kypioy Oedc Kypioc kal EtTrésanen HMIN Yaoov tpas vit Ocod 6 év "Iopddvn brs’ Iwdvvov Barricbeis Wdddovrds cor ddAndovia} *ArroAvutixuov’ Fxos a’

35 {Ev Iopddvy Bamrigopévov cov Kipre 4 tis tpiddos KrA}

aie Liturgy of St. Chrysostom 369

amd y' ddfjs f ‘Ymaxon Fxos P’ {Ore rh éripavela cov éddricas Ta oUpmavta, Tore i GApupa THS dpaprias Oddacca Eyre Kal *lopAdnnc KéTw pewv éecTpd- oH, mpos ovpavoy dvupav Huds’ dhAd TO DWee Tov Oeiwv evToA@v gov ovytipnoov Xpicré 6 Ocds mpecBetas ris s Oeordkov Kai cdcov hudas} ad’ Eerns Kovtaktov’ Fxos 8’ atrépeAov {'Emepdvns otjpepov th oikovpévy xal 75 dds cov Kivpse éonpedOn ef Huds év éemiyvdce dyvodvTds ce "HYOes epdvns 7d pac 7d dmpdciton} 10 Kai Stav eitwor TO Vorepov A€yer 6 SidKovos Tod Kupiov denbepev & tepeds Exhaovws

~ - ~

“Ort dywos ef 6 Beds jay Kal col tiv ddgav dvaméumopey TO 4 i

Ilarpi kai ro Tig cat ro dyio TIvetpati viv cal det 15 & Stdkovos kai els Tovs alévas Tov aidvev & xopdés ‘ "Apny,

"Avti rod Tptcayiou WahAopévou 52 rod Tpioayiou Aéyer 20

5 mp&tos xopés & tepeds tiv edxiWv TatTHv pvoTiKds

{"Ocoi eic Xpicton €BanticoHte |, €8X7} 700 tpicaylov Spvou

ae ; O Geos 6 arioc 6 EN Arioic ANaTIayo-

Xp ICTON ENEAYCacbe MENOC 6 TpLcayio hoary ind rev cepa- a&dAnAovia } Pip dvupvovpevos kal bd ray xepouBlu 25

& Bebrepos xopés Sofohoyovpevos kai v7 mdons érrou-

{"Ocoi eic Xpicton éBartticoHte — Pavlov Aes yi a ik aide Ne

Ree , TOU p11) OvTos EiC TO EINAl mapayayor Td

Xp ICTON ENEAYCACOE ovpmavra, 6 Kticas Tov dvOpwrov Kat adAnrovia} EIKONA OY Kai OMOIWCIN Kal mayri gov 30

& mp@ros xopés Xapiopare kataxoo pias, 6 Atdoyc

{"Ocoi eic Xpicton €BarticOnte 4! TOYNT! beam le iegy 1 kal MI

Se : Tapop@v duaptavovra adda béuevos emt

Xp ICTON ENEAY CACHE catnpia perdvoray, 6 kata&imoas Has a&dAndrovia} Tovs tamewvovs kal dvakiovs SovXovs 35

& Sevtepos xopds Aodga Iarpi cai Tis kai

e P

4 ayio IIvebpari

gov Kal €v Th pa rav’tn cThNal KATEN@MION THC AOZHC Tod dylov cov Ovovacrnpiov Kai tiv dpeouerny cor mpookuvnow kai Sofodoyiay mpoadyery*

Bb

10

20

25

30

37° & mp&tos xopés Kai viv wai det xal eis rods aidvas TOV aidvev, aunv XpICTON €NEAY CACHE adAndovia} 6 StdKovos Avvapis & mp&ros xopds yeywvorépa hovi {°Oco1 eic Xpicton éBaTtTicOHTE

XpICTON ENEAYCACOE adAnrovia}.

The Byzantine Rite

avros Séorota mpdade~a Kal ék ord- patos nav Tov duaptoday rov Tpic- dy.ov dpuvov kal émiokeyat Nds EN TH XPHCTOTHTI COy* cuyx@pnooy juty wav TAnuBEAnMA Exovordy Te Kal adKovotor, dyiagov nay ras Wuyas Kal Ta COpata kal AOC FiMIN EN OCIOTHTI AATPEYEIN Got TACAC TAC HMEPAC THC ZWHC HMO@N* mpeaBeias Ths ayias OeordéKou Kal mdv- Tov tav dyiwy tev an aidvés cot evapertncdvrav’ oti ayos et 6 Oeds Npov Kal col thy ddéfav avaméuropev t® Ilarpi kal r@ Yio kai tO dyio IIvevpare viv kai det kai eis rods ai@vas Tay aiavev

TavTns Se redecOelons A€youor Kai aitrol & te tepeds Kai 6 Stdkovos Td Tpirdyiov qovodvTes Sod Kal mpoo- kuvjpata tpla eumpoobev rijs dayias

tpamélys. Eira A€éyer & Sidkovos mpds Tov tepéa KéXevoov Séomora kal amépxovra év ri KabéSpa kai & tepeds A€yer dtrepxdpevos EyAorHménoc 0 épyOmenoc €N ONOMATI Kypioy & 8 Stdkovos EvtAdynoov déorora thy ava Kabédpay Kai 6 tepeds

EyAorHmenoc ef 6 étti @pONOY AdZHC

- THC BaciAelac coy 6 KaOHMENOC éTi

TON YepoyBim mavrote viv Kal det Kal eis Tovs al@vas Tay ai@vev.

{THE LECTIONS)

35 Kat ners Tv cupTAnpwow tod Tpicaylou 6 SidKkovos <APadv Eumpooev tav dylwv Oupav Aéyer

II pécyopev

kai 6 dvayvaorns Yadpos 76 Aavid

The Liturgy of St. Chrysostom

371

kat & Stdkovos atts

- Zodia

kal 6

avayvaorns

76 Mpokeipevov rod "AtrooréAou" Fxos 8’

{EyAorHménoc 6 épydmenoc En GNOMaTI Kypioy Zr. *EZomodoreicde TO Kypiw Sti draddc}.

Kai at@ts 6 SidKovos

II pic yopev

& dvayvaornys

°

{II pss Tirov.émicroAns Ilatdov 76 advdéyvoocpa Téxvov Tire émepany 4 yapic TOY Oco?. ... KaT €ATIAA Zeric

alwNioy Zit, it. 11-222. 7}

kai Tod dmooréAou mAnpwlévtos A€yer 6 tepevs

, ~ > , Elpnyn vot tO avaywaokovtt.

Kai 6 dvayvaorns *AdAndrovia Wodpos tH Aavid Axos a’ fEnerkate ti Kypiw yiol Geof Enerkate TH Kypiw

yloyc KpIOON Er. Pant Kypioy E11] TON YAATOON "Enérkate tT Kypiw yioi Oeof énérkate TH Kypi yloyc. KpI@Nn}

aAAnAovia

Tod 5é GAAnAoVia WadAopévou AaBav & Sidkovos TO Oupraryprov Kal 7d Ov- plapa mpdceor tH tepet cat AaBadv evAoylav tap’ avrod Oupia tiv ayiav tpatelav yupwlev kal 76 tepatetov SAov

kai tov tepéa kai 6 iepeds Ayer tiv edxyv TavTHV PuUaTUKas evx7] TPO TOD evayyeALou "E\AamMyon. EN Talc KapAialc HM@N , , \ a a

piravOpomre S€orora Td THs ons Beo- yecias axnpatov das kai Toyc TAC AlANolAc nav SudvorEoy GOadmoyc els THY TOV evayyeALKOV Gov KnpvypdTev katavénow* évOes nyiv kal Tov Tov piak-

, > col , a ‘ apiov gov evrodkav ddBoy iva Tac CapKIKAC ETIOyMiac mdoas Katatarn- Cavres Tvevpatixny moditelay pereA- Owopev mavta ta mpods evapéornow THY ony Kal ppovodytes kal mpatrovres*

‘ \ b ¢ A “~ a ov yap «& 6 dheatiopds Tay Wuydv

‘ a , ¢ ~ = @ \ Kal TOY TwpaTwYV Nnuo@y Xpiote O Oeos kat cot thy ddgav dvarépropev oly TO dvdpx@ gov matpi kal TO Tavayio Kal

Bb 2

1§

20

Io

15

20

25

30

35

372

The Byzantine Rite

aya06 Kat (woroi@ cov mvedpate viv kai det kal eis tovs aidvas Tay aiaver,

*O 5é Sidkovos Td Oupraripiov drro- Oguevos Epxerar mpds tov tepéa Kai troxXivas attG tiv Kepadiyv Kpatdyv 75 apdpiov atv TO dyio evayyeAio Tots dkpois SaxtvAois, SyAovorr ev exelvp TH Téom@ Tis dylas tpatélys,

héyer

EvAdynoov Séomota iv evayye- Auornvy rod dyiov dmocrddov kal evayyehiorou { MarOaiov}

& 5é tepets odpayilwv airov Aéyer

‘O Ceds dia mpecBerav rod dyiov evdd£ov dmoorddov kai evayyedcorod {Maréaiov} Sdn oor pypa rH edayye- ArCouev@ AYNAME! WOAH eis exANpo- aw Tov evayyeXiov Tob ayamnrod viod avrov kypioy d€ nuay lHycoy Xpirrov & Sé Sidkovos cindy 1d “Api kai mpookuvyjcas per evAaBelas Td Gyrov evayyéAtov aiper aird Kai éeAOdv Sid T&v dylwv Oupav, mpoTropevopévav adTe

AaprdSwv, Epxerar Kal torata év TO GpuBow 4 év 7} TeTaypéevm ToT®

& 5é tepeds tordpevos eumpoobev rijs dylas tpaméfys kal BAémwv mpds

Sucpdas Exdwvet

Sodia’ dpboi Axotowpey Tob d&ylov edayyediou

Eipjvn waor

kat & StdKkovos

"Ex rod kata {MarOaiov} dyiov dayyedlov 7d dvdyvaopa

5 tepevs IT picyopev & Stdkovos

T@ Kaip@ éxeivo {traparinetal 6 “lHcofc Am thc TaaiAaiac . . . EN

&@ e€YAdKHca, S. Matt. 17. 13-17}

kai mAnpwlévtos Tod evayyeAlou Aéyer mpds Tov SidKovov 6 tepevs

Elpnyn wot to evayyeArCopevo

A me

a

The Liturgy of St. Chrysostom

373

Kai & Sidxovos éAPdv Ews TOv ayiwv Oupdv amodlSwor rd Gytov evayyéArov 7® lepet.

{THE PRAYERS)

Kai (6 SidKovos) ords év TO cuvyie TOT® GpXeTat oVTWS

Eiropev mdvres @2 GAH Tic

yyyfic, Kai €Z GAHC Tic MANOlac €iT@pev & xopés _Kidpie €dénoov y’

Kypié tantoKpatop 6 6edc TAN TIATEPWN HMON OedpeOd cou

> ’ > Mer 4 CR ETTAKOYCON Kal €AE€noov

Evxi tis éxtevods txeolas puotixds Kidpie 6 beds pov thy €x- a 2 e 4 , Tevn Tavrny ixeciav mpdcdegat Tapa Tov cay SovrAwy Kai €d- énoov pads KaTA TO TAKGOC TOY éAgoyc coy, Kal TovSs oiKTIp- 2 povs cov Katdmepuwov ed 1- pas Kal emi mdévta Tov adv > ? \ dmekdexopevov 76

gov Tov

mapa cod mAovo.ov édeos

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b] , %: “9 7 €emakovaoov Kal €héenoov

“Eri dedpcba trép trav evocBdv Kai dpboddgwv ypiotiavav "Eri dedpcba trip Tob dpxtemioKérrov U@v 700 Beivos "Ert dedpeOa trip tav ddeAgav hudv T&v lepéwv lepopovdxwr

fepodtaxéver Kal povaydv Kal maéons Ths ev XpicT@ hpav

adedpornros "Er

Scéucba trip Toy pakaplwy Kai delpvioT@Y KTITOpeY

Ths aylas povas tavrns 4 Tod dyiov oikov TovTov Kai

drip mdvTev Tay Mpoavamavoapévey twarTépwy Kal a-

derpav huadv tov evOdde Keipévov Kal dravtaxod opbo-

Sbéov "Er

deducba timép ed€ous fais elpjyns vyelas cwrnpias emi-

Ua 7 ‘. 2 ? £ ~ * , oKérews cvyxophoews Kal ddécews adpapti@v Tov dovdwv

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lanl

q

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374

The Byzantine Rite

kal vrép Tod mEepleaT@ros Aaod Tod dmrekdexopéevov Td Tapa

ood péya Kal mAovc.ov Eeos

éxpavyots ind Tod tepéws

ru éehejpov kal piridvOpwros Ocds brdpyxeis Kai ool tiv ddéav

> ? “A Ss ‘ “~ cA S oe: 7 7 ~ 5 avaméumopev TO ILarpi cai to Tid Kai 76 dyio TIvetpari viv

at Be 4° 2% 9 ‘ IA a 27 Kat MEL KAL ELS TOUS ALWYAS TMV AlWY@V

& xopés "Apiy. é {THE DISMISSALS) lo *O Stdkovos Evxy tmép karnxoupévav puotikds

>/ e 4 “A Evgacbe of karnxotvpevor TO re Kupio : & xopés Kipie €dXénoor e te \ “~ 1$ Of mictol brép Tv KaTnXoV- 7 ~ pévev denbdpev "Iva 6 Képwos adbrovds édenon Karnyxjon adrovs TO Néyo Tis o é 4 aAnbeias 20 Arroxadtyn avrois Td evayyé- ALov THs Sikatoctyns ‘Evéon adtods th a&yia abrod “A N > na Ka0oAKH Kal amrooToALKh 2 4 exkAnoia 25 D@oov €XEnoov avTiAaBod Kal 7 diaptragov adrovs 6 Ocds TH Of xapire Oi Karnxovpevor Tas Keharas bpav TO Kupio krivare 30 & xopés Soi Kvpre

Aeyonévy trapd rod fepéws mpd rijs dylas dvadhopas

Kypie 6 Oedc AMON 6 EN

YYHAOIC KATOIKAN Kal TA Ta- 5 “ € | 7 TIEINA EPOPWN, O THY TwTNpPlav an 7 “~ bi] 4 > TO yévee Tov avOpdérav é2- ATTOCTEIAAC TON MONOPENH cov €y ‘ 4 N 4 ¢ id YION Kal Oedy Tov KUpLoy Audy "Inooby Xpiorév' ériBdeov émi rods Sovdovs cov Tors KaTnXoupévous TovS WTOKEKAL- | kétas co. Tov éavTav avyéva Kat Katagiwcov av’tovs én KAIP@ €YOETU TOD AoyTpOy TAS a » cot

TIAAIFTENECIAC, THS aherews TOV dpaptiav Kai Tod évdtuaros Tis dpOapcias’ vwoor ad-

‘ lal ¢ 4 A Tovs TH ayia cov KabodrrKn

‘ , an > 7 ‘ Kal amooToALKh ExKAnoia Kal auykataptOunooy avtovs TH > nn 7 EKAEKT] TOU Troiuvy

© The Liturgy of St. Chrysostom 375

éxdavws iva Kal adrol ody ipiv dogd¢wor 7d mévTipmov Kai peyadorperes dvoud cov Tod Iarpds kal rod Liotd Kai rod dyiov Ivetparos vov Kai del Kal eis Tovs al@vas TY aidvev

& xopés F

“Apny

kai éEamdot 16 EtAnrov 6 iepevs kat -& SidKkovos

‘Ocot Kxarnxovpevor mpoedAOere of Katnxovpevor mpo€édOerTe’ Brot Karnxovpevor mpoedOcre? pris Tov KaTnXoupévov, 10

{MASS OF THE FAITHFUL)

<THE PRAYERS OF THE FAITHFUL)

(‘0 S1dkovos) Evxy morav a’ peta TO arrwAPijvar

ta ” TO €lAnTOV, pVOTLKOS "Ocot miotol €rTt Kal é7TL év eee?

s n EYyapictoymen cot Kypie 0 ! elpjvn Tod Kupiov denOapev SS bah aga i A a 4 “~ ght QEOC TON AYNAMEON TO KATAEL- & xopdés t 4 e A lon \ o vat Kal Képte dénooy OFT seed TapacThvat K ~ +S =e ry cea ae: viv TO ayia cov Ovo.acrnpio *AvriraBod cGcov éAénoov Kal re. Ot aie P &. . kal mpootecety Tots olKTLippots diapiragov iuas 6 Geos TH P

eet gov YTIép TOY HpueTepwv apap- 20 on xapire

4 \ “A n n 8 xopés THUAT@VY KAI TON TOY AdOY

Képie €Xénoov BrNOHMATON® Tpdadesar 6 Ocds

~ Ua ¢€ “~ ‘4 ¢€ ~ l OV, 770 vy Hua ded Thy O€now huey, Toinaov huas b] 7 7 ~ , Sogta agious yevéo Oat Tod Tpocdépein got AeHceic Kal lkeoias Kal 25 Ovaias dvaimdktous Urép Tav- TOS TOU AaoD Gov Kal IKANWCON c a A w > \ U HMAC OVS EBOY EIC THN AIAKONIAN Gov TAYTHN EN TH AyNdmel TOY TINEYMATOC WOU TOF ATIOY &KATA- 30

yvootes Kal dmpookéires €v

10

15

20

25

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376

The Byzantine Rite

Kabap@ TG maptypiw Tic CyN- EIAHCEWC HMON ETTIKAAEICOAI OE EN TANT) Kalp@® Kal Témw iva elcakovov nudy fewc Apyiy 4 > cad ’ ~ ~ eins EN TW TIAHOE! THS ONS 3 rd

ayabérnros

éxpavyois td Tod tepéws

de Ud ~ : ‘ \ - ~ ‘ 7 OTL TIPETIE! COI Waa AdzZa TIMH Kal mMpooKvynots TH ITarpi Kat

3

t

7T® Tio kal 7@ dy TIvedpart viv Kal de Kai cic Toye aidnac

T@N AIMNWN

& xopés

> AMHN.

“O StdKovos “ET

Kupiouv denbapev

Kal €T! é€y elpnyvn Too & xopés Kiupie €Xénoov "AvrikaBod céaov €Xénoov KTA & xopés Kipie éXénoov 6 StdKovos Sodta

Ss > , > \ [4 kal eloépxetat eis TO tepdv o

Eix7 morav Bp’ pvoricds ITéx\w kai

7 ‘ “a la mpootimropev Kal cod deducba

MOAAGKIS col

dyabé Kal pirdvOpere Srros > , re \ t ¢ “~ ETMIBAEVAC ETT THN AEHCIN MOV ’ e ~ Q + A

KAbapICHe NuaY Tas Wuyds Kal TH c@para AmO TANTOC MOAYC- MOY CApKOC Kal TINeyMaTOC Kal

‘4 ee Re 4 > FF 7 dans huiv dvévoxov kal dkarda- Kpirov Tv Twapdotacw Tod ayiov cov Ovotacrnpiov® yapi- gat 0€ 6 Oeds Trois ovvevxo-

4 9 ." 7 ‘ Hévols Hyuly mpokomiy Biov Kai mlatews Kal CYNECEWC TINEYMA- Tiktic’ dds avrots mdvrore pera

4 ‘ 3 , 4 poBov Kal aydrns rarpevery go. avevoxws, Kal dkataxpitws METEXEIN TON ATION TOU pvo- Tnplwv, Kal THic éovpaviou cov BaciAelac d21WOFNal

The Liturgy of St. Chrysostom 377

éxpavyots tmd Tov tepéws ~ ‘ / dmws imd Tod Kpdrovs cov mdvtore pvdarrépuevor aol dbgav > ? “~ A ‘ ~ CA \ “ e 7 - ~ dvaréumopev TO ILarpl kai 76 Tid kali 7@ dyio Ivedpati viv Kal dei Kai els Tods aidvas TOV aldver & xopés 5 "Apiy, (THE GREAT ENTRANCE) ‘O XepouBicds “Ypvos Evx7 fv A€yer 6 tepeds puorikds tod Otek XEpou Bip XepouvBikod gSopévou Ovdels dévos trav auvdedepevev Taic 10

“A bd rf PvoTiKas eikovigovTes Capkikaic émiOymiaic KAi HAONAIC mpoo=

Kal TH (worrod Tpiaor épxerOa f) mpooeyyifew 7 Aevrovp-

- a a ’ e A \ Tov Tplady.ov bpvov yeu oe escia S THC AOZHC i ep Bs Siaxoveiy gor peya Kal PoBepoy kal

RPOT Pores €s atvtais tais émovpavias Suvdpeoww* 15

TATAY TV BIOTIKHN @7r0- GN’ Gpas dia thy dparoy kal apyerpy- 4 , > Ul ‘ Odpe0a. MépIMN AN tov gov ditavOpwriay arpemras kal

dva\\otmtas yéyovas avOpwros kat dpxtepevs nuav éxpnuatioas Kal Tihs AetroupytKns tavrns Kal dvaiudkrov 20 O@vaias thy iepovpyiay mapéd@xas npiv @s AECTOTHC T@Y ATTANTWN' oD yap

, , ¢ \ Cc oa ’ pdvos Kupte 6 Beds nay Aecrozeic TON €movpavioy Kai Tov émLyeiwy 6 emt Opdvov xepouBikod emroyovpevos, 25 6 Tav cepadip Kuplos Kal BaciAeyC TOY "IcpaHA, 6 pdvos arioc Kal én Arioic ANATIAYOMENOC. o€ Toivuy Svc@ma Tov

, > A \ ae > ’ povoy ayaOdv Kat evdnxooy émiBAeyon o's So % 5 ¢ X \ 2 > él €M€ TON dyaptwAdv Kat Adypeion 3° AOYAON gov kat Kaddpiody pov rv Wouxnv Kal tiv kapdiav amd ovve- Snoews movnpas Kal ikANWCON pe TH AyNAMel TOY Afi0y gov TINEymMaTOC

> , A a ¢€ , , evdedupevoy tiv ths teparetas xadpw 35 mwapacthva th ayia cov tavtn Tpanée(n Kal iepoupynoa Td dytov Kai &ypavrdv gov c@pa kal TO Tipwoy aia’ col yap Tpowépxopat kNivas Tov épavTod avyeva kat Seopai gov MH amocteppyHc Td 40

378 The Byzantine Rite

TpOcwmON coy dn’ Emoy mHAE AmO- AOKIMACHC ME €K TAIAWN Coy GAN’ aiwaov mpocevexOqvai aor im’ éuod TOU duaptwAod Kat avakiov SovAov 5 gov ta dapa radra* od yap et 6 mpoohépav kai mpoodhepdpevos kat mpoadexduevos kat Sradiddpevos Xpiore 6 Oeds judy kal coi tiv ddfav dvaréuropev atv tH dvapxo cov 10- Tatpt kai t@® Tavayi@ Kal dyabd kal (word cov mvevpare viv Kat del Kal eis Tovs al@vas TeV aidvev tAnpwleions 5 tis evdxfis A€éyouor kai avrol tov xepouBiKdv Upvov. Eira AaBadv 6 iepeds tov Ouprardv Oupid tiv dylav tpdmeLav yipwlev Kai 76 teparetov SAov torepov Sé Kal tds Seotrotikds eikévas kal Tov Aadv pikpdv TpoehOav TtHv Bypobvpwv A€yer 5é kad’ a0 €autov kal Tov tevrykooTdv Kal tpo- Tépia KkaTtavuKtTind Soa Kal BovAerat. Kai dmépxovrar év ri] mpobéce & te iepeds kai & Sidkovos mpomopevopévov Tod Stakévov, adrés 5é Ovpidoas ta 25 dyva Kad’ éautdv evdxdpevos 16 “O Oedc iddcOHTi MOI TH AMapTOA® Aéyet mpds Tov fepea “Emapov Séorora kal 6 tepeds dpas tov dépa émribqow 3° émi Tov Spov avtod Aéywv *Emdpate tac yeipac YM@N eic TA Aria kai eyAoreite TON Kypion eita tov Gyiov Sickov AaBdv ém- Badd +i Tod Staxdvou Kehadf pera 35 mdons Tporoxfs kal edAaPelas, Kpa- Totvros dpa tod Stakdvov Kal tov Ouprardov évi tTav SaxtiAwv abtos 5é 76 Gyvov toripiov ava xetpas AaPadv eépxovtat Sid rod Bopelou pépous mporopevopévwv adrois AapmrdSwv Kal meprép- 40 XOvTat Tov vadv evXdpevor Guddrepor tmép mavrwv Kal AéyovTes e

[Tdévrov jpav pynobein Kipios 6 Oeds ev rH Bacirela abrobd mdvToTe viv Kal del Kal eis TOds aidvas TOY aldver,

eee

a

The Liturgy of St. Chrysostom 379

‘O xepouBikds tpvos ‘Qs tov Bactréa Tov dA@V

brrode€dpevor

Tals ayyedlKkais

dopdtws dopuypopovmevov TagEoW adAndAovia &AnAovia

dNAHNobia.

EiceAOdv 82 & StdKovos Evdov Tav dylwv Oupav torarar év tots Sefvois kai péAAovtos tod tepéws ecicedOeiv

Aéyet pds avTdv 6 SidKovos

Mvnobein Kipios 6 eds ths lepwovvns > a , c ~ gov ev TH BactiXeia avrov KT. kai 6 tepeds mpds atrov MynoGein Kuipios 6 Geds tis lepo- Stakovias cov év tH Bacwreia atrod mavrTore viv kal del Kal eis rods aldvas T@V aiavey kal drrotiOnou pév 6 tepets Td Gyrov mothpiov év tH ayia tpaméfy AaBav Sé Kai tov Gyiov Sickov dnd tis Tod Stakévov kepadfjs amoribyot kal abrov Th ayia tpatréely A€ywv ¢ a O eboxjpor “Ioond dé rod Evdov \ A 2 , - kabehov TO dypavtéy cov cepa oww- 86 a ¢ 4 ‘A > U > dv KaOapa eidnoas Kal dpopacw év pynpatt kaw@ Kndevoas amébero ? , a Ev rap@ copatikas rd {p. 361) ; : Qs Canpépos, @s mapadeicov wpat- dtepos dvrws Kal mactados maons Led > , , Baowixns dvadéderxrar apmpdtepos Xptore 6 tapos cou 7H my!) THs Nov dvacTdcews eita Td pev Kadtppara dpas amd Te Tov tepod Sickou kai tod dyiou tmorTy- ptov riOmow év évi pepe. tis dytas la \ 4 37 > A lon’ ~ tpatélyns, tov S€ dépa amd tav Tod Stakévou dpov AaBadv Kai Oupidoas oxerrale SV adrod ta Gyia Aéywv > a *O eboynpav ‘loon dé tov KTh

kai AaBadv tov Ouprardv é« Tav Tod

Staxdvov xetpdv Oupid ta ya tpis Ste :

& pév Stdkovos Aéyer *Ard®ynon Seomora & Se tepevs Torte ANoicoycIn Emi TO ByCIACTHPION coy mocyoyc.

Kai doSovs tov Oupratdv kai xadd-

on

30

40

380

Io

15

20

25 Kal 6 Stdkovos éremdv +d ’Apiy Kal dotacdpevos tiv tod lepéws Seftdv éLépxerar kai ords év TH ouviOe té7@

Aéyer

IIAnpdcoperv thy dénow hyov 30 ©6T@ Kupio & xopos

Kiupte €Xénoov

€ \ “ £ 7 Trép Tov mporebévtay Tipiov dépov tod Kupiov denbdpev 35 ‘Lmép tod dylov oikov tovrov kal Tay peta mictews edda- Beias kai péBov Ocob eicrdy-

The Byzantine Rite

cas TO eAdviov KAivas Te THV Kehadiy

Aéyet pds Tov SidKkovoyv Myjo6nri pov ddedpé kat ovdde- Toupyé

kai 6 StdKovos mpds adrév

_ MvnoOein Kiptos 6 Gcds ris iepwod-

vns ov ev tH Bacidela abrod eita & StdKovos tiroKAivas Kal ards Ti Kepadiy kpatav Gpa kal 76 dpd- piov trois tpiot SaxriAois tis Sefvas Aéyer pds Tov tepéa Edfa imép euod Séomora dpe kai 6 tepevs TTneyma Arion érreAeycerat émi cé Kal AYNAMIC YWiCTOY émICKIACE! Cor

kat 6 Stdkovos

Av’ré rd Tvedpa ovddecroupynoes qyiv

TACAC TAC HMEPAC THC ZWHC HM@N

kai at@is 6 adtés MynoOnri pou Séomora dye Kat & tepets

Mvnaein cov Kiptos 6 Ocds ev tH

Baowdeia abrod mavrote viv Kal det Kai

eis Tovs aldyvas Tov alaver.

Evxy Tis mpookopihijs peta tiv év TH Gyia tpawély tov Oclwv Sadpwv amrdbeow puotiKds

Kypie 6 Oedc TIANTOKPATp 6 povos dys 6 dexdpevos BYCIAN AINECEWC Tapa TOY émi-

? 2 a U

KaAoupévay o€ EN GAH KapAid, TpOcdezZal Kal ua@v TOY duap- - TWA@Y THN AEHCIN Kal mpood- yaye TO ayio cov bvotacrnpio kal ikdvwcov pas TIPOCENEL= KEIN GOL A@pd TE kal OyCIAc

The Liturgy of St. Chrysostom

> 7 A aA 4 Tov ev avT7@ tod Kupiov denOdpev 5 £ a a las Trép Tot pycofinal Huds asd TACHC OAIpewc dprtic Kivdd- ae ’ ~ 7 vou Kai &NArKHe Tod Kupiov den bGpev AvtiraBod céaov €dénooyv Kai SiapvrAagov Huds 6 Ocds TH oH Xapite Tiv hpépav wacav Tedelav dyiav eipnyikjy Kal dva- 4 4 ~ "# pdptnrov mapa Tod Kupiov airnodpeba & xopés ITapéoyouv Kivpte eveker elpnvns, mictov 66n- yor, ptrAaka THY Wuyav Kai TOV TOLATOV HudY Tapa TOD Kupiov airnodpcba 7 4 » ~ Svyyvdéunv Kal dheow Tov apapTi@v Kal Tov TAnpEpE- Anpdrev hpev mapa Tod Kupiov airnodpeba Td Kaha kal ovpdépovta rais Wuxais hav Kal elphynv = 4 Q a“ ? T@ Kéop@ Tapa Tod Kupiov bg 7 aitnoapeba Tov b7réXorrov xpévov THs <w7s hpav év eipyvn Kal peTa- "4 > Fe 4 oo voia €xTehécat Tapa Tod

Kupiov airnodépeba

381

TINEYMATIKAC YTIEp TOY HuETEp@v &mapTnUaT@v Kal TON TOY Aaoy AFNOHMATON Kal KaTagi@oor huas eYpein yApIn évaomidy cov TOU FENECOAI TOL EYTIPOCAEKTON THN OYCIAN Mav Kal émloKn- vOoaL TO TINEYMA THS yApiITOc coy TO draQdn @@ Huds Kal éml T& mpokeipeva Sapa Taira kal emi mévta Tov Aadv cov

5

i fe)

15

20

25

30

382 The Byzantine Rite

Xpicriava Ta TeAn THS Cons hpav davedvva dveraic- -xuvTa eipnvika Kal Kadi admodoyiav Thy emi TOO do- 5 Bepot Biyaros Tod Xpicrod aitnodpeba Ths wavayias axpdvrov brep- evdoynpévns evddgov deo- 2)

a/

moivns hu@v Oeordkov KTA »-”

5 Re) é xopés

Sol Kvpre

& tepeds Exhovws

dia TOY olKTIpHaY TOD povoyevods gov viod pel’ ob edrAoynrTos

ef ody TO Tavayin Kai dyab@ Kai (woro@ cov mvevpare viv

bees ake. S bd \ IA ~ | IY od 15 KQl GEL KQL ELS TOUS AiMvas T@Y Al@YwV & xopés > Apiy.

{THE KISS OF PEACE) “O tepevs 20 Eipjvn maou & SidKovos ‘“Ayamjowpev a&ddnAous iva év dpovola éuoroyjowper & xopés ITarépa Tidy kai &ytov IIvetpa tpidda dpoovc.ov Kai 25 ax Oplorov

kal & pév tepeds mpookuvicas tpis domdlerar Td Gyo ottus ds ici kexaoAuppéva A€ywv puotiKds

*Aramucw ce Kypie A icyyc moy’ Kypioc ctepewma moy Kai KaTadyrH MOY

Kai PyCTHC MOY 30 é« tpitov

dpoiws Kai & Sidxovos cupmpockuvet év @ totatar Tom, domdferar 5é Kai dpaprov airod év0a éori otavpod rus.

ne a

L, he Liturgy of St. Chrysostom 383

{THE CREED) Kai_ottws éxdwvet Tas Ovpas, ras Ovpas 3 7 Y 4 Ev codia mpicyopev & Sé tepeds dpas tov dépa émdvw t&v Sdpwv Kiel atrdov dvoukTov & Aads 76 ITicredo eis Eva Ocdv Ilarépa wavroxpdéropa moinriy ovpavod \ ~ € an - a) > ? N > a 4 kal yns dpavav Te wadvTwv Kal dopdtwy, Kal eis eva Kivpiov "Inootv Xpiorév tov vidv tro} Ocod tov povoyevq tov éx Too IIarpis yevyvnOévta mpd mévTwv Tdv aidver, Pos Ex ghwrés, Oedv addrnOivdov Ex Oeod addnOivod, yervnbévta od mroinbérTa, e 4 a 4, a) ae 5 2 MET 3 < x 2 2 me dpoovatov To Ilarpi: du ob Ta médvta éyévero’ Tov Ou Huas \ 3 7 ‘ XN ‘\ € 7 4 , Tovs avOpémovs Kai did Tiv hpetépay carnplay KaredAOdvta > ~ > A 4 ? > - id ? SN EK TOV ovpavav Kal oapkobévta éx IIvedparos ayiov Kai Mapias tis mapbévov Kai évavOpwmncavra, oravpwbévta Te imép Huey emt ILovriov Iikdrov kal wabévta Kal rapévta Kai b] 4 na 4 € 4 x wD. A ‘ b X66 > avactdvra TH TpiTn Huépe KaTa 72s ypagas Kal dvedOdvra eis Tovds ovpavods kal KabeCouevoy ex degi@v Tod ITarpés Kal mdéduw Epxdpevov pera Od€ns kpivat <avras Kai vexpots’ o8 THs Bact- Aeias ovK Eotat Tédos, Kal es 76 IIvedpa 75 dytov 7d Kipiov 4 \ + 3 ~ 5. > 7 . X \ \ TO (worrotov T6 Ek TOU IIatpos Exrropevipevoy 76 adv Ilarpi Kai Tig cupmpockvvotpevoy Kal ovvdofagépevoy 75 AaAnoay did a rs eae 9 ? ¢€ a A \ b \ > ToYV mpodnTav’ els piav ayiav KabodrLKhy Kal dmooToALKiy éK- KAnoiav’ duoroy® ev Bdnriopa els aheow dpapTidy’ mpoc-

“~ > - A A xX ~ ? IA ] ? 4 00K avdotact vexpov Kal fwy Tob pédAovTos aidvos, auryy.

<ANAPHORA) Eira & StdKovos STopev Kah@s, orHpyev pera HoBov, mpdcxwper tiv aylav avapopay év €ipivn mpoogépev & xopés

"EnXeor eiphyns, Ovoiav aivécews

25

30

384. The Byzantine Rite

kai & piv tepeds émdpas tov dépa dad trav dylwv dmorifyow airév év evi Tom@ & 5 Sidkovos mpookuvacas cicépyerar év TH dyin Brpatt kai AaBady pimlBvov pimife ta Ayia edAaBds

{THE THANKSGIVING) 5 ‘O tepeds orpadels mpds Tov Aadv éxdwvet “H yApic Tof Kyploy Auaev *IHcof Xpicto? kai A ArAtTTH TOY Ocof xai ITarpds kai A KOINWNiA TOY Arioy TINeymatoc ely

META TIANTON YMON kai evAoyet tov Aadv

10 & xopés Kai meta tof tnNeymatoc cof 6 tepevs "ANW TXOpMEV TAS KAPAIAC Seixviwv Ga rH xetpt 15 & xopés “Exopev mpoc tov Képiov 5 tepeds Ey ‘ “ K U YXapictricwmen 7@ Kypicn & xopés 20 “Azion Kal dixadv éotiw mpockvuveiy IIarépa Yidy Kai &y.ov IIvedpa tpidda dpoovcioy Kai dydpiorov 6 tepeds érevxerat pyoriKds mpds dvatroAds éotpappévos "Azion Kal Oikatov ot dpuveiy ot evrdAoyelv oe aively col evxaploTeiy o€ mpooKkuvety EN TANT) TOW THc AecTIOTElac cou" 25 od yap ef Ocds dvéxppacrtos amepivdntos dbpatos dkaTdéAnmTOs, | Ae | a” ¢ - BA \ ‘ € Ua en \ QA del wv, aoatTws wy, od Kai 6 povoyerns aov vids Kai Td ~ lA > es e a ~ a of > \ ? ~ mvevud cov TO a&ylov' od EK TOD pr dvTOS cic TO EINAl HMaS Taphyayes Kal tapatecévras dvéotnoas médw Kal ovK an- éoTns mdvTa Trol@v Ews Huds eis Tov odpavoy adviyayes Kal 30 Tv Bacirelav gov éxaplow tiv pédrAdovcay, ‘Trep Totter € 4 > oe Le. ‘ “~ A cn ‘ “A amdvrev evxaploTovpév Gor Kal TH povoyevel gov vi@ Kai TO 2 ? “~ ey oe , * x .; ae > mvevpati gov TO dyiw, iwép mdvrev av iopev Kal av ovK

wv ee A ~ “A A a iopev, Tov ghavepav Kai adpavdv eepyecidy Tov «is Huds

i at i i i i ht i alls

— eo

Lhe Liturgy of St. Chrysostom 385

yeyernpévor’ edxapioroduév oor Kai smtp rhs AetToupyias TavTns iy ex Tav xEpdy jpav déEacbar Katnglwoas Kalror ToL TapectHkaci yIAlAdec apxayyéA@v Kai mypiddec arréAQN, A \ \ 4 \ € 7 7 4 Ta XEpouBin kal Td cepadim eLamrépvya moAvbupata perdpora TT EPOTa expavws Tov emwvixiov buvoy gdovra Bodvra Kexpayéra Kal Nronta & xopés “Arioc Arioc &rioc Kypioc caBawe

V te

TTAHPHC 6 ovpavds. Kai 4 rH Thc AbZHC Gov ¢ ae, ~ ¢ ‘4 WCANNA €V TOLS. UYpiorols eYAOrHmenoc 6 Epydmenoc én dndmati Kypioy @CANNA 6 EN TOIC YyicToIC évrat0a médw AaBdv & Sidkovos tév aotepickov é tod dyiov Sicko tote? eravpod tumov érdvw attod Kal domacdpevos adrov GtrotiOyow év péper tivi

& Se tepeds émevxetar puotixds

Mera rodrov Kal jpeis tov paxaplov duvdpewy S€éotrora girdvOpwme Bodpuev kal réyomev “Arioc ef Kal Tavéylos od Kai 6 povoyeryis cou vids Kal 7d mvebud cou Td aywov’ dys ef Kal Tavay.os Kai meradoTipetTHc H AdZa cou ds TON KOCMON Gov oYT@c HramHcac d&cte TON YION Gov TON MONOFENH AOYNal INA TIAC © TICTEYWN €ic ayTON MH AmdAHTaI AAA’ éyH ZerN alddnion’ os

eMOav Kal macav rhv dep hudy olkovoptay TAnpooas TH NYKTI.

H TIAPEAIAOTO pbadXov de €AYTON TIAPEAIAOY aatep THC TOY KOCMOY ZWHC AABON ApTON év Tals dylas adTod Kal axpdvros kal épo- pyros xXepolv eyyapictHcac Kal e¥Aorticac ayidoas KAACAC EAWKE TOIC dylois adTod MaoHTaic Kal dmrocréAs eIMQN

éxavws AdBete cdrete: tofTd moy écti TO c&ma TO YTED YM@N KAW- MENON €is Aheoiy dpaprTioy |

6 Xopés

"A piy

Cc ¢

10

20

30

386 The Byzantine Rite

[rovrou Sé Aeyopévou Sexvver tH tepet 6 Stdxovos tov Gyrov Sickov Kparav Kai 76 wpaptov tots tpiol SaxrvAors rijs Sefvas* Spolws Kai Stav A€yy 6 tepeds 1d Tliere @€ abrotd mavres ouvSerxvier kai attdos 7d Gytov mornptov]* eira puotiKds 6 tepeds € 7 ‘ ‘ ’ ‘ ‘ a a 5 Opoiws Kai TO TOTHPION META TO AEITINHCal AETWN . EKPOVOS Tliere €2 aytof mANntec' TofYTd EcTI TO alIMA MOY TO THC KAINHc AlA@HKHC TO YTIED YM@N Kal TIOAAG@N EKYYNOMENON EIC AECIN AMAPTIOON 10 & xopés "Apiy, {THE INVOCATION > O tepeds Emevxerar puotiKds Meprvnpévat totvuy ths cwrnpiov ratrns évToAfs Kal mdvrov 15 TOY UTep HuoY yeyevnpévov, TOD cTavpod, Tod Tdpov, THS TpLN- Hépov avactdoews, THS els ovpavods dvaBdoews, THs ex Se<iov Kabédpas, TAS Sevtépas Kai évddgov mdr mapovaias éxpovws A Vee a a \ 7 \ tA ‘ 5 rs T& CA EK TON CON COl Mpoodépopey KaTa TdvTa Kal did wévTA 20 : & xopés \ ¢€ ~ \ ’ ~ ‘ ’ “A VA Se duvodpev cé evroyodpev ool evyapiorodpev Kipie kai deducOd cov 6 Beds pov & Se tepeds KAivas tiv KepaAry émedyxerat puotikds a+ , VA X\ \ 7 \ > 7 Ert mpoopépopév oot tiv AorikHN TavTnv Kal avaipaKTov U > aed 4 ‘ 7 %..2 ra , 25 AATPEIAN Kal TapaKkadobpev oe Kal dedueba Kai ixerevouev KaTd- meurpov 76 IIveipd cov 76° Ayiov eh Huds kal ent r& mpoxel- peva O@pa Tatra kai 6 pév Sidkovos dori@yot +d fimidtov kal Epxerar éyytrepov 7TH tepet

kai tpockuvotat dyddétepor tpis Eumpoodev ris dyias rpaméfys

® Sp. Sri h Seceriny dvrovvupia ‘Tord éots 76 o@pa pov” kal mad ‘Todrd éort 7d alud pou’ obk dvadpéperat eis Ta mpoKeipeva S5Hpa GAN’ eis Grep 6 "Inaods AaBayv Tére év tais xepolv atrov kal ebAoynoas eSwKe Tois pabnTais aiTov* évTavOa 5é 7a SeomoTiKd éxeiva Adyia éwmavadapBaverar Sinynyarinds Kal émopévws mepirth % Seigis wadAdov be évavtia eis TO dpOdv ris dvaroAiKHs TOU XpioTov éxxAnaias ppdvnua. (The rubric in the text is from EbxoAdyov 7d péya Venice 1839.)

i

ee a

The Liturgy of St. Chrysostom 387

eita tiv KedaAryv tmoKAlvas 6 SidKkovos Sevier odv TH dpapl~ tov Gyrov dptov Aéywv puotiKds EvAdynoov Séorora Tov dytov aprov kat 6 tepeds dviorapevos oppayiler tpis Ta Aya SHpa Aéywv Kail roinooy rév pév &prov rotrov ripiov c@pa Tod Xpiorod cov 5 & Sidkovos "Apny kal at@is 6 avtos Sexviwv atv TO dpapip Td Gyvov morhpiov EvAdynoov déomora 7d yoy mrornpiov kat 6 tepeds edAoyav Aéyer Io > On RE a ig , ‘4 e ~ ~ T6 dé év TS Tornpio TodTH Tipiov aia Tob Xpiotod cov & Stdkovos ? A phy kai atis 5 Stdkovos Sexviwv pera tod dpaplov duddrepa ta Ayia Eyer EvAdynoov Séomota ta audpdrepa 15 & Se tepeds edAoyav dpddrepa ta Ayia A€yer Q A , , At , MeraBarov 76 IIveipari cov To Ayio & StdKovos | “Api aphy apiy kai tiv Kepadryv trokAlvas 6 Sidkovos TH tepet Kai eimav +6 200 Mojo Onti pov dye Séomora rod duaprwodod toratar év @ mpdtepov totaro témm Kal AaBdv Td fimidtov fimifer ra Gy Qs kai TO mpdrepov & Sé tepeds Ewedxerar puotixds 7 ? o 3 ~ ~ Ms Nore yevéoOar trois peradrapBdvovow els vari rvpvyfs, els 25 ddecw apaptidy, els KOINWNIAN TOY AfiOY Gov TINeYMaTOC, Els Bacireias ovpavav mAjpwpa, «is Tappnoiav tiv mpos oé, MH cic Kpima 7) els KardKpipma,

{THE INTERCESSION )

“Eri mpoogépopév cot THv AorikHn TavTHY AaTpelan rrép 30 Tov év TioTEL dvaTTavoapévoy mpoTraTépweyv TaTépwv TaTplap- Xav mpodytav erocTb\wy Knpikov edayyedioTay papTipev

CC: 2

Io

15

20

25

30

388

The Byzantine Rite

6podoyntav éyKparevT@vy Kal mavTds TINeYMaTOC AIKAloY €y

WiOTEL TETEAEIOMMENOY

elra Oupidv tiv dylav tpdmelav Karéumpoobev Aéyer Exhaovws

’Eéaipérws ths wavayias adxpdvtov brepevroynpéevns evdbgou 5 dectrotvns udev Oeordkov Kai decrapbévov Mapias

*O xopés 18 elppds S84s 0’ "Aropet aca yAdooa evhn- ~ X\ + f/ pely pos agiav iduyyta O& vods Kai brepkic- y7r*¢ Pp pos tyuvelv oe Oeorbke ed > a € 4 ‘ buws ayalt) brdpxovca Ti 7 7 tiativ d€xou kal yap tov mé0ov oidas toy ” ¢t ~ evOcov ua@v n 5 av yap xploTiavev ei mpo- OTATIS \ Ysa tere oe peyadvvoper}

kai émbdidwor 1d Oupiathpiov TO Siaké6vm Sotis. Ouyidoas tiv dylav tpamelav KiKA@ pvnpovever Eretta. Ta AINTYXA TQN KEKOIMHMENOQN, pynpovever S¢ Kal” Eavrov Kat dv Bov- Aetrar Ldavtwv Kai teOvedtwv

& Be tepeds émevxerat puotikds

~ > Tod adyiov Iwdvvov mpodh- Tov mpodpouov Kai Barric-

~ ~ ¢ Pp b / Tov, Tav dylov évddgov

4 > 7

Tavevpniov amrooToAor, aytou 700 Seivos oo Thy pvapnv €miredodpev TavT@vy gov ToV e va ¢ ? > 4 @Vv Tals LlKETLALS eTrickeat npas 6 Oeds* Kal pryjcOnri mdvT@v TOY KEKOLUNLEevor | BJ ‘4 > 4 ~ em €Amidt advactdcews wns aiwviou

pvnpovever évrai0a dvopacri Kal dv

BovAetar TeOvedrwv

kal avdmravaoov atvtrovs 6 beds hpa@v Omrov émioKotrel TO Pc TOY Mpocawmmoy coy —

“Evi rapakadobpév oe pyio- O@nz7t Kvpie wdéons émicxorns 6pOoddgwy T&v 6pO0TOMOYNTN TON AdrON THC ofS AAHOElAC, TavTos Tov mpeaBuTepiou, THs

¢ 33 . ayiov

De a

The Liturgy of St. Chrysostom 389

ev Xpio7@ Siaxovias Kal mav- Tos lepaTikod Ta&yparos

“Ere mpoogpépopév oot THN AOriKHN TavrTnv AaTpElaN rep Ths olkoupévns, brép THs aylas 5 KkaOorikns Kai dmrooroALKns > 7 € XN “ > e ? exkAnolas, drép Tav ev ayveia

‘ a 7 - kal cepvy morte’ dtaydvTov, bmép TaY MioToTadT@V Kal piroxpiotav jpav Bacirdéwv, 10 mavTos ToD maXdatiov Kal Tob oTparorédov avta@v’ dds avrois Kipie eipnvixiv 76 Bacidecov ina Kal Hmeis EN TH yadnvy AYTGON HDEMON Kal HCYYION BION 15 AIAT@MEN EN TIACH EYCEBEIA Kal

3 CEMNOTHTI eehioveas . 8 5 ie Ve Sas

‘Ev mpédros pvieOnte Kupie rod dpxiemtoxdrov tpav rot

P A - Coy id 7 bl / > er 4 ~ Seivos Ov yaplcat Tails dyiais cou ExkAnoias Ev Elpyvy T@oV 20 EvTimov VyLa paKponmepevovTa Kal dpOOTOMOYNTA TON ACTON THC

oS AAHOEIAC kai & Sidkovos mpos Ti Opa ords A€yer

Tod BSeivos TaTpidpxou pnTporoAirov 4 émioKkdrrou bons dv 4 KTA cito, pvqpovever & abtds td AINTYXA TQN ZQNTQN 25 & Se tepeds erevyxerar Mvijobnri Kipie rijs wodews 4 THS povas év. 7 -wapouKodpev Kai méons TéAEws Kai xopas kal Tov.trigTeL oikotyTwY év avTais MvijoOnrt Képie trcbvtwv ddotmopotvtwy vocotvTwy Kap- vovT@y alxpadorav. Kal THS cwTnpias adTaov 30 MrijcOnr: Kipie trav Kaprrogopotvtav Kal. kaddEpyobvTov év Tais dyiais cov éxkAnoias Kai peyvnpévov TOV TEVATOV Kai

émi mavras huads Ta EXEn cou eEamdbaTeAov

390

The Byzantine Rite

éxpovws

Kai dds jpty én Eni crdmati Kal mi& Kapdia doz4zeInN Kal

dvupvely TO WadvTipov Kal peyadomperés dvoud oov Tod ILarpos

kai Tod Tiod Kal Tod d&yiov IIvetparos viv Kai del Kai els Tods

5 alavas Tov aldvev

& xopés

"Apny.

{THE BLESSING)

Kai orpadeis mpds tov Aadv kai edAoyav adrév A€éyer

ro Kai éctar Ta €Aén TOY merddoy E0f Kal cwrTHpoc

"IHcof¥ Xpictof¥ meta maévTov YM@N

& xopés

Kai pera rod mvedparos ood,

{THE LORD’S PRAYER)

15 ‘O 8 StdKovos AaBadv Katpdv mapa Tov tepéws Kai eFeAPdv Kal ords év TO ouvyder tom Eyer

Ildévrev tév ayiwv pynpoved- a4 tae, > pa” oavrTes ETL Kal Ett Ev Eipnvn 20 Tod Kupiov denbapev

& xopés Kipie €Xénoov

c A ~ 7 Trép tTav mpockomicbévtoy

\ € 7 7 kat aylacOévTwy = Tipiov

25 Odpwv tod Kupiov denbdpev

c

“Ores 6 girdvOpwros eds

¢ ~ c

Hua 6 mpocdegduevos avTa

> X

eis TO adylov Kal wvrepov-

paviov Kal voepoy avrod 30 ©Ovoractipiov eis dopny

ev@dias mvevparikis avri-

‘O iepeds érevxerar puotiKds bn) , \

Soi mapaxararibépeba riv

XN € “A v4 ‘ (ov hue@v admracav Kal Ti eArida Oéorora girdvOpwre

‘ Fo Wee \ r 4 kal mapakadobpév oe Kal dedpe- 6a kai ixerevouey Katagiwoov pas petadaBeiv Tov érroupa- viey gov Kal dpikT@v pvoTn- ploy tatrns ths lepds Kal TMVEVLATLKHS Tpamé(ns pera kabapod avvedéros els dde- ow apaptiay, eis cvyyxdpnow TAnumEAnpaTov, eis TINeyma- TOC AflOY KOIN@NiAN, els Bact- Aelas otpavey KAnpovopiar, els mappnotay Thy mpos oé, MH

eic KpIMa 7) els KaTdKpipa

a ee

——

ST,

OE

The Liturgy of St. Chrysostom

karanéuyn july tiv Oeiav

xdpw Kal tiv dwpedy rod

aylov IIvetparos denbdpev ‘Trtp tod pucOjvat has azo

mdons Odripews dpyiis KTA AvriraBod cécov éAénoov KTr Tv ipépav macav TedElav KTA *Ayyedov eipyyvns moriv 60n-

-

yov KTX Svyyvépunv cai dpeow KTr Ta kaha Kal cuppépovTa rais

Wuxais KTA Tov drodourov xpovov KTr Xpiotiava Ta TEAN THS CONS

¢€ “A . SR.

hav avddvva KTr

ns . ~ id 4 Tiv évornta THs TwioTews Kal

tiv Koweviay tod dytov

IIvetparos aitnodpevor éav-

Tovs Kal adAAHAovs Kal Ta-

cav Thy (wiv ipav XpioT@

“~ “~ 7 TO Oc Trapabdpeba

& xopés Hoi Kvpte

& tepeds Exhaovws

391

10

15

20

kal katagiwoov jas SéomoTa meta TrappHciac AKATAKPLITOS 25

ToApav emikadeicdal oe Tov éoupdvioy Oedv Matepa kat A€éyev

& Aads 76

Tldtep HmOn 6 &n TOilc OYpanoic ArlacOHTw TO ONOMA COY P ¢ )

EAETW Hi BaciAcia COY, FENHOHT@ TO BEAHMA COY OC EN OYPAN@

Kal él THc Ac’ TON 4pTON HM@N TON ETIOYCION AOC HMIN CHMEPON 30

kai ddec HMIN TA OceElAHiMaTA HM@N dc Kal Hmelc AIEMEN TOIC

> , c al ‘ \ > , c a > \ > \ OEIAETAIC HM@N KAl MH EICENETKHIC HMAC EIC TTE| PACMON dAAAA

pycal HMAC A110 TOY TIONHPOY

392 The Byzantine Rite

& tepevs Sti cof éctin A BaciAeia Kal H AyNnamic Kal H AdZa Tod ITarpés ‘ ~ ca \ a oe 7 - ~ » ee? ea ‘ > \ kal Tob Yiod Kai tod ayiov IIvedparos viv Kai del Kai eic ToYc AIDNAC TOY ai@vev 5 & Aads * AMHN. (THE INCLINATION > *O tepevs Eipjvn maor 10 & xopés Kai 76 wvetpart cod & Stdkovos DS X ¢ ~ “A 7 7 Tas xepadas pov TO Kupio kdivoper, & Sé tepeds emedxerar puotiKds 15 Evyxaptototpév oot Bacikef Adpate 6 TH apeTpit@ cov duvdépe Ta wdvTa Onpiovpyjoas Kal TO TAHOE Tod éd€ovs cou ’ 5) a > ’ = ~ a oP » 4 s €€ oUK dvT@v cic TO EINAl TA TadVTA Tapayayoy avdros déoroTa ovpavdber emide Eri Tods broKekAkbras ool TAS EavTOY Kepards:

> bY as ‘ ‘ cA > \ ‘ “ ~ “a, od yap ExAwav capki Kal aivatt GANA aol TH HoBepo Oc@

2000 ovv O€omoTa Ta Tpokeiweva aot Huiv cic dradOn e€oma-—

Aicov KaTa& Tiv éxdoTou idiav xpelav’ Tois mA€ovot ovpmdev- gov, Tois ddoitropotat auvddevaov, Tovs vocodyras lava. 6 laTpos TOY Wuxev Kal TOV CopdToY ud , éxpavyots 7 ‘ 2 o \ ‘4 ~ a ae 25 Xaplre Kal olkTippois Kal ditavOporia Tod povoyevods cov viod e@ ov evAoynTos ef ody TO Travaylw Kal adyab@ Kali <worrad B Y t Y t Y t 7 gov mvetpati viv Kal del Kal els Tods ai@vas Tév aidver é xopés ’ 7 Apny,

3? {THE ELEVATION) “O tepeds érrevxerar puorikds TIpécyec Kypie “Inoot Xpicré 6 Oeds judy &2 aytov Katol-

‘

KHTHpIOY COY Kal Grd OpdONoy AdZHC TFC BaciAeiac coy Kal EAGE

; ; ) |

The Liturgy of St. Chrysostom 393

a e eic 10 dyidoat Himdc 6 dvw TO Tlarpl ovyxabspevos Kal dde ¢ aa 3 7 X\ \ a 4 a n A nyely aopdras ovvav Kal-Katagiwoov tH Kpatai& coy yeipi petadobvar jyiv tod axpdvrov cépuatés cov Kal tod Tiputov aiparos Kal dv’ hav mravtTl To Aa@

ae 71 ; f eita mpookuvet & fepets Spolws Kal 5 SidKovos év G fom Témp 5 Aéyovtes pvotikds tpls “O Oedc iAdcOHTI MOI TH AMapTOAD

év tomovT@ B& 6 BidKovos Lévwurar Kal 76 dpdprov abrod oravpoedas Stav Sé iSpy Tov tepéa exrelvovra tas xeipas Kal datépevov Tod dyiou dptou mpos TO Tovfjoat TiHv dylav tpwow éexdwver 10

IT picywpev kal 6 tepeds tav tov Gyvov dprov éxdwvet Ta ayia Tois ayious & xopés

Eis dywos, cic xypioc ’lncofc Xpictoc ei¢ AdZaN Oeof Tatpdc. 15

{THE MANUAL ACTS AND THE COMMUNION) ("Apxetar WaAAew & xopds 76 Kowwvixdv)

fixes y' {Enepdnu 4 ydpic toy Oeoy 4 CWTHPIOC TACIN ANOParTOIc} adAAnrovia ‘6 Eira 6 SidKovos eicépxerar év 7H dylo Bipot. Kai ords éx Sekidv Tod tepéws Kpatotvtos tov &yvov dptov Aéye MéAtooy S€orora Toy Gyov aprov 6 Se tepeds peAioas abrév cis pepiSas téccapas perd mpocoxijs Kal evAaBeias Aéyer 25 Mediferat kai diapepi~era: 6 duvds tod Ocod 6 perigdpevos ‘ ‘\ 4 € 7 > 7 % 4 kal pr Ovatpodpevos, 6 mdvrore eobiduevos Kal pndémore damavepevos GAG Tods peréxovTas dyidgov kal tidnow ards év 7G dyio Siok cravpoedas obTws Ix 30 NI KA Xz

kal 6 StdKovos Saxviwv civ 7 dpaplo 7d &ytov TroTHpiov Aé€éyer

TlAnpwoor déorora 1d dytov rrornprov

394 The Byzantine Rite

6 Be tepeds AaBav riv dvw Keipévyy pepida tiv Exovcav SyArady 7d Svopa IE Tovel adv avi] oraupdv érdvw tod dylov morypiou Aéywv IIdXjpwpa mornpiov tictews, IIvetpatos dyiov kal otTws épBddAer adriy eis td Gyvov morHpiov 5 & Sidkovos *"Apny kai Sexdpevos & adtds Td Zéov A€yer mpds Tov tepéa EvAdynooyv dé€orora rd Céov & Se iepeds etAoye? A€yov 1¢ EvAoynpévn 9 Céo1s tav dyiwy cov mavrore viv Kal det Kal eis Tods alavas TOY ai@vey. dapnv kai & Sidkovos éyxéer Tod Léovros 1d dpkotv oravpoedas EvSov tod ayiou moTyptou Aéyovtos tod tepéws

Zéois mictews mAHpns IIvedpatos ayiov

15 kai diotWépevos to Léov toratat puxpdv drrofev.

‘O 8 tepetds KAlvas Kdtw tiv Kehadry mpocedxerar Aéywv Iiorevw Kipre kal 6podoya drt cy ef 6 Xpictoc 6 yidc Toy Oeoy TOY zAnTOC, 0 EABMN EIC TON KOCMON AMaPpT@AOYC CHCal ON TPATOc eimi Epo. ere moored Ort TovTO adtd ott TO AxpavToy Gad Gov kal TodiTo adrd eoTt Td Tipioy atpa 20 gov. S€opat ovy cov édénody pe kat ovyxopnody pow Ta TapamTopard pov Ta €xovota kal Td dkovota, Ta ev Ady, Ta év Epy@, Ta ev yydooet Kai ayvoia, Kal afiwody pe Gxatakpitas petacyeiy Tay axpdvTwvy cov pvotnpiov eis apeow duapti@y Kat els (anv al@noyv. dun kat 25. Tod deimvov cov Tov prvotixod aonpepoy vie Oeod Kowwvdy pe mapddaBe* ov pi yap Tots €xOpots cov Td pvoTnptoy eimw’ ov Pirnud cot Socw Kabdrep 6 lovdas GAN’ as 6 AnoTis épokoy@ vor MnicOuTi moy Kypie én TH BactAcia Coy kai teAevtaiov 76 Mn por eic Kpima f els Katdkpipa yévoiro 7) peTdAdnYis Tov dyiwv gov pvoTn- 30 piwy Kipte add’ els taow Woxijs Kal o@paros elra AaBav plav pepida tod dylouv dprov Eye To tiptov Kal tavdytoy GGpa Tov Kupiov Kal Oeod Kal gwrnpos jpav "Inood Xpiorod peradidorai pow TH Seive icpet eis Aeoiv pov duapri@y kal eis Cwny ai@pyioy ; 35 kal ovTw peradapBaver tod év xepol perd pébBou Kal macys dodadeias elra A€éyer

‘O Sdidxovos mpdcedOe

ee ae SS ee eee

The Liturgy of St. Chrysostom 395

kat mpoceAPdv & SidKovos rovet petdvorav, evAaBds aitdv ovyxopyow’ 6 Se tepeds Kpatav tov Gytov dprov SiSwor TH Siakdve’ kai domacdpevos 6 SidKovos Thy peTadidotcav attd xetpa AapBdaver tov Gyvov dptov Aéywv Merddos por Séomora 7d Titov Kal Gytoy oGpa rod kupiov Kal Oeod Kai cwTHpos hpav *Incod Xpiorod & Se tepeds Aéyer T@ Set iepodiaxdv@ peradidorai oot ré Titov Kal Gytov Kal 4ypayrov capa Tov kupiov Kal Oeov kal owthpos jay Incod Xpiorod eis apeciv cov dpaptiay kat eis (anv ai@vioy kai drépxetat & Sidxovos Smuolev tis tepGs tpaméfns Kai «divas tiv Kepadry mpooevxetat kal petadapBadver ds 6 tepevs eira dvaords 6 ftepeds AapPBdver tats xepoiv dpdhorépats perd tod Kadvp- patos TO Gyiov morypiov Kat peradapBdver tplrov é£ atrod kai ottTw Ta Te iSta xetAn Kai 7d tepdv morhpiov 7H év xepot KaAdppatt dtoomoyyioas Kade? Tov SidKovov Aéywv Audkove mpdaedOe kai 6 Stdkovos epxerat kat mpookuvet Gat A€yov "180d mpooépxopat tH dOavdrm Baothet kai 76 Iliorevo Kvpte kal dpodoy@ SAov kat A€éyer 6 tepeds MeradapBaver 6 SodAos rod Ocod Sidkovos & Setva To Tipoy Kal dy.ov aipa Tov kupiov kal Oeov kal cwtipos nuav Incod Xpicrod els peo avrod duapridy kai els Cony aloyioy | petadaBévros Sé rod Staxdvou Aéyer 6 tepevs To¥To HyaTo TAN YEIMEWN COY Kai ApEAET TAC ANOMIAC COY Kai TAC AMAPTIAC coy Tepika@apiel Tote AaBdv tov Gyrov Sickov 6 Sidkovos émdvw tod dylov mornplouv aro- omoyyile 7 dylo oméyy@ wavy kaAds Kal petd mpocoy‘js kal evAaPBetas oxemdfer 76 Gyvov morhptov TH KaAvppatt, Suolws Kal éml tov Gyov Sickov dvariPyor Tov Gotépa Kal TO KGAUppO etra EmAéyer tiv THs evxaptotias edyxrv 6 tepeds puoTiKds Evxaptorotpev cor Séorora hiddvOpore, evepyéra Tov Wuyav nuay, Ore Kal Th Tapovon nuépa Katnkiocas nas Tay émovpavioy cov kal abavdrav pvortnpiav" SpOOTOMHCON tua THN OAON, oTnpi~ov Nuas ev TS POB@ cov Tos mavras, ppov- pnoov nuav thy Conv, dopddica nuav ra dSiaBnpara® edxais Kat ixecias Tis evdd£ou OBeordxov kal devrapbévov Mapias kal mavrwv tov dyioy cov.

Kai ottws dvolyovor tiv OUpav rod dylou Bhyaros Kai 6 Sidkovos mpoc- kuvqjoas Graft AapBdver mapa tod tepéws TO Gyrov worHptov pera evAaPelas Kai €pxeTar eis tiv OUpav Kal tWpav Selixvuor To Aad Aéyov

Meta p6Bov Ocod mictewc kai ArAttHC mpocéAOeTeE

15

20

25

40

396 The Byzantine Rite

8 Xopds EyAorHmeénoc 6 Epyémenoc én dNOmMaTI Kypioy Ocdc Kypioc kai ETmeaneNn AMIN & xopés afrote S¢ Kal dveéxalev mpoonpxovro ot morot kai pereAdpBavov’ rtotto

Pei 5 a 3 moAdaxod yiverar kai viv dcdKis eivar kod onjpepov vie Ocod Kotvwvdy xowwvoovres. Aéyouor 5 rd Kai bard pe mapddaBe ov ft) yap Tots Tav tepéwv Acydpeva Tlicrevo Kipte kat duodoy® xr GAAd moAdaxod viv peradapBdvover ov pirnud go. dao kabdrep petra Td Tédos THs Aecroupylas Sid tiv evkoAlav’ Step Sev elvar dp0év] (6 tepevs A€yer TH Kowwvotvtr

5 Tod defmvov cov Tod pvorti-

Ex Opois cov 7d pvaoTHptoy €itro’

106 "Iotdas GAN os 6 AnoTis e ~

OMoAO0Y@® cot ds _

stig Y MerarapBdver 6 doddos Tod

MnHcéuti moy Kypie én TH

Oeod 6 Setva TO Tipiov Kal d&yLov BAciA€la COY, Sr \ nm , 5 . TWOUA KAL ALA TOV KUplOU Kat 15 beod Kal cwripos ipav “Inood X piorod els &heow abrob apap- “A ‘ b ‘ : TIOV Kal Els wv al@vioy), ‘O 8€ tepeds edAoye? tov Aadv emA€yov Exhadves 2@con 6 Beds TON ABON COY Kal EYAGTHCON THN KAHPONOMIAN COY 20 & xopds 76 GroAutixiov Tis hpépas {Ev ’Iopddvn Banrifouévov cov Kupie 4 ths tpiddos épa- vepoOn mpocktynats* Tod yap yevvATopos 4 Pwvr) mporewaprvpet got dfaTtHTON GE YION dvoud{ovea Kai TO TINefma év eiAel Tepic- tepac €BeBaiov Tod Aéyou 7b dogadés 25°O émigavels Xpioté 6 Ocds kal tov Kdopoy dotioas ddéa cor}. Kal émorpépovow 8 te Stdxovos kal & tepeds eis tiv dylav tpdmelav kai & pév Stakovos droPénevos év atti TO Gyvov worhpiov Aéyer mpds Tov tepéa "Ypoooy Séorora & Se tepeds Ouprd tpis A€ywv wad” Eavrdv

30 «6‘YywOut émi Toye oypanoyc 6 Oedc kai Eni macaN THN YAN H AOZa COY etra AaBadv tov Gyiov SicKkov Tibnow emi tiv Kehadrv Tot Siaxdvou kal 6 Sd- Kovos kpqTav avtov per’ evAaPelas kal Oewpav cEw mpds tiv Oipav obdév A€ywv atrépxerar cis THY mpd0eow Kal doriQnow atrév’ & Se tepeds mpooxuvycas kai AaBav +76 Gytov worhptov Kal émotpadels mpds Thy OUpav Spa tov Aadv

® Rompotes Xproriavixh 70K? Kal Aectovpyixn Athens 1869, p. 381.

The Liturgy of St. Chrysostom 397

Aéyov puoriKds Evddoynrtis 6 beds hyav eita éxdwvet

, a ON ee \ 2A A 7 i. op MWAVTOTE VUV KQL GEl KAL ELS TOUS ALWYAS TMV ALWVOV. apy.

{ THANKSGIVING) 5 Kai éeAPdv & SidKxovos Kal ords év TO ovvynPa TéTH A€éyer "OpOoi petaraBdvres Tav Ociwy ayiwv ayxpdvtev dbavdétov érroupaviov Kai <woroidy ppixTav tod XpioTod pvaornpiov agias evyaploTnompev TO Kupio B eUXeperycapey TO A. upia 3 ~ A AytiiaBod cdoov €Aénooy KTA 10 Thv hpépav macav Tedelav ayiav elpnyikiy KTr expavyncis td Tod tepéws

7 eee Oe Wa - \ a ‘ p rae s,° , ? 2 Ori od ef 6 dytacpos Huoy Kal col THYv ddgav avamréutropev

”~ 4s ‘ Cc“ ‘ Cy € -. 7 ~ \ a \ 7@ Ilarpixai 76. Tid Kai to ayio Ivedpate viv Kai det Kal

eis TOS ai@vas Tov aidver 15

(THE DISMISSAL) “O tepets "EN eipHnu mpoéAOwper 20 & xopés "En Onomati Kypioy 6 Stdkovos Tod Kupiov denOapev & xopés 25 Kipue éhénoov, Kipre éhénoov, Kipre édXéqoov Aéorora dyte evAdynoov edX} Smid pBavos Exhwvoupévy apd Tot tepéws eEw Tod Brpatos “O eyAor@n Toye eYAoroyntdéc ce Kipie kal dyidfwv rods én gol memo.O6ras C@CON TON AAON COY Kal EYAOPHCON THN KAHDO- 30 NOMIAN COY? TO TAHpwpa THs ExkKAnolas cov diAafov' dyiacov

ae es, ee ee re

398 The Byzantine Rite

Tovs dran@ntTac Tv eEyTpéTrelaN TOD oIKOY coy’ ov avTods

3 , a + 4 ‘ a ’ ~

dvrbgacov TH Oeikn cov dvvdper kai mA ErkaTadiTHC Hpas \ > ' } ers) Lo a 4 “ , 4 “

Toye €ATrizontac éti cé* elphynv TO Kéop@ cov ddépnoa, Tats

éxxAnolais cou, Tots fepedot, Trois Bacidedow Huav, TO oTpAaT@ \ ‘ “ oe <, e ral ' ? \ ‘ a ’

5 kal tmavTt 7 Aaw@ aou" drt TAca AdciIC draOH Kal TAN A@PHMA TEAEION ANDOEN ECTI KATABAINON EK GOD TOY TIATPOC TAN MWTAN ‘ ‘ / \ > 7 \ 7 > 7 Kal ool tiv do€av Kai evyapiotiav Kal mpookivnow dvarép- mopev To Ilatpi kai to Tid Kai To dyiw Tvedpari viv kai

f t p t & 4 7 £ la del kal els Tovs aidvas Tov aidvev, any. 10 Tavrys Se teAcoPelons & piv tepeds eicépxerar Sid tav dylwv Oupdv Kai dreMOav év TH mpoleoe A€yer Tv Tapodoav edxyVv puoTLKas To mAnpopa Tov vopou Kal Trav mpopynrav airos tmdpxov Xpiote 6 Oeds nyav 6 mAnp@oas Tacav THY TaTpLKhY oikovopiay, mAnpwcoy xapas Kal edppocivns ras Kapdias nuav mavtore viv Kal del Kai eis Tovs alavas Tv ai@ver. dynv. 15 ‘O Stdkovos Tod Kupiov denbopev & tepevs > ' 7 Ac 2” ? a 2 | Oe oN ol > ~ EyAoria Kupiov xai €Acos adrod EXO ed Yudc TH avdroo , \ 7 7 “A \ | \ > \ xapitt Kal gpiravOpwria mdvrore viv Kal adel Kal els Tovs

20 Alavas TaY aldvev

eira & tepets Adgéa cot 6 beds Hypa ddéa vou 25 & Aaéds Adga Ilarpi cat Tid Kai dyio IIvetpare Kai viv cai det cal eis rods aidvas Tév aidvev, apy kai ylverar aaréAvors {O év’Iopddvp bd’ Iwdvvov Barrio bjvat karadeEdpevos did riv 30 Hav cornpiav} Xpicros 6 ddAnOivds Oeds fpav KTrA Cp. 361).

*O 8 Bidkovos ciceAOdv Kal aitds Sd rod Bopelov pépous oveTeAa Ta Gy peta poBov kal macys dodarelas Sore pySév te tTav dyav Aewrotatwv éxmeceiv 4 KkatadepOijvar kal daovimrerar tds Xxeipas év TH ouvyPer Tomy.

The Liturgy of St. Chrysostom 399

{THE EULOGIA) Eira dvaywookerar 6 émdpevos *O Sé tepeds EeAPdV BiSwor TH Wadpos Ay’ Aa@ 70 “Avtidwpov. EyAorticw TON Kypion €N TrANTI Kalp@ KTA, 5 {THE DISMISSAL OF THE MINISTERS) Etra cioe\Odv ev 7O dylo Bhpat. drodverar tiv tepariciy oroArjv Aéywov NYn AmroAyerc TON AOYAON Coy KTA “Ayios 6 Oeds, Gytos ioxupds, &ytos aOdvaros édénoov Huas Adf&a, Kai viv 10 Tlavayia rpias éhénoov nyas* Kupre ikdoOnte tais dpaptias nudv’ Séomora avyxopnoov ras dvopias Hpiv’ dye emioxeyyar kal tacat tas doOeveias nuav €vexev TOU dvduaros wou Kvpie €Aénoov, Kupre éAénoov, Kupie éXénoov Adéa. Kai viv 15 Ildrep npav elra TO GtroAutixiov tod Xpucoordpou “H rod ordpatos gov Kabdmep mupods éxddpwaca xdpis thy oikovperny eharicev, aditapyupias tO Kécum Onoavpods éevamébero, Td Vos Hiv ths tarewoppoowns wmédectev' Garda cois Adyos madevov mdtep "lwdvyn 20 Xpucdctope mpeoBeve TO Adyw XpioTe TH Oe@ owOnvar tas Wuyxas nav 76 Kupte éAénoov SwSexdxis Adgéa. Kal viv 25 Tyy Tiptwrépav Trav xepouvBip Kal évdogorépay dovykpitas trav cepadip, THY ddiapOdpas Gedv Adyov rexovcay, thy dvtws Geordkoy, o€ peyavvonev kai qovet dardéAvow {'O év lopddvp ind *lodvvov BarricOjvat karadeEdpevos Krd |

kal mpookuvyjcas kal evxapiotyoas TH Oe@ emt waow eépxerar. 30

TéXos tis Gelas Actroupyias tod Xpucocrdpovu

4. THE. PRAYERS. OF . THEn dd TORY OF ».S.. BASH.

ACCORDING TO THE MODERN TEXT

{THE DISMISSALS }

Evxy tmép trav karnxoupévwy mpd ris dylas dvadopas fv 6 tepeds A€yet puoTiKds

Kdpte 6 beds yay 6 év ovpavots Katoikév Kai émiBdérov emi

TwdvTa Ta Epya cov, émiBAeEWov Eri Tods Sovrovs Gov Tovs KaTN-

5 Xoupévous Tovs broxekikétas Tovs éavTdv adyévas évdmridv cov

kat dds adrois Tov ehagpov (uyév’ toincov adrovs péAn Tipia

THs aylas cov exkAnoias Kai Katagiwcov aitods Tod NouTpod

lon id lon b] 4 ~ ¢ ~ ‘ ". gen? ,

THS Tadtyyevecias, THS apécews THY ApapTiOy Kal TOD évdv-—

~ 3 4 > 3 + ~ ~ b] ~ ~

patos THs apOapoias «cis éEmlyvwow cod Tod adnOivod Oeod 10 MOV,

{THE PRAYERS OF THE FAITHFUL) Evxy mortav mpary

‘ , , CoA N , ASF a ? xd Kvpie xarédeiEas jyiv rd péya rodro tis owrnplas pvotipiov, od Katng€iwoas huds tods Tamewvovs kal dvagiovs

7 4 A lo e 4 l 15 Oovdous cou yevéoOat rELTOUpyods TOD aylov cov Ovc.acrnpiou av ikdvwcov Has TH Ouvdpe: Tod dylov cov mvedparos eis THY O.akoviay Tavrny iva adkatakpirws ordvrTes évdmiov Ths dyias d6éns cov mpocdywpév oot Ovoiay aivécews' od yap ef 6 évep- yov Ta mdvra év maou dds Kvpie cal trip taév tperépwv

——s

ee

nate inhale Naa Ni atl

The Liturgy of St. Basil 401

apaprnudrov Kat trav Tod Aaod adyvonpdrav Sex7hv yevérOat Thy Ovoiav huey Kai edrpbadextoy évdmiéy cov, Etx7 morav Sevtrépa

‘O Océs 6 émiokeipdpevos ev edéer Kal olKTippols Thy TaTrei- YOOW NuOY, 6 OTHTAS Huads TOUS TaTrELVOvS Kal awapTwAOodS Kal avagious dovAovs cou Katevemiov Ths aylas dd€ns cov AetToup- yelv TO dyio cov Ovotacrnpio’® od évicxvoov huas TH Suvvdper ToU dyiov. cov mvetvpatos eis Tiv Siakoviay Tavrnv Kai dds nulv Adyov év avoi~e Tod oTdmaros tuady els TO emikadeicbat Tiv Xap Tob ayiov cov mvevparos éeml TOY peAdOvT@Y TpoTi-

becbat Sépor. (THE. OFFERTORY)

Edxy tis Npookopdijs Kdpie 6 Oeds judy 6 kricas jpds Kal dyayov eis Thy ay A ¢ ¢ 7 et - ¢ ‘ , 7 4 4 TavTnv, 6 vmodci~as Hiv ddods eis cwrnplav, 6 yapiodpevos ead 5) v4 7 b) F \ 2 a ? . ~ Huw ovpaviov pvornpioy amokddviv ad ef 6 Oéuevos pas els THY Otaxoviay tatrny év TH dvvdpet TOD Tvevpartés cov Tod aytov' evddxnoov 6 Kvpie Tod yevéoOar uas dtaxdvous ths kawns cov diadhnKns, AetToupyods Tév ayiwy cov pvoTnpiwr: KIS; 2 ¢ ~ 7 “A ct 4 ? mpocdegar Huds mpoceyyifovras 7O adyiw cov bvo.acrnpio \ \ nO a 3% 7 icf vs al »/ ~ kata Td WAHO0s TOD Edéous cov iva yevdpcba aE10t TO mpoc- 4 A + ? A b] - 7 e | Epety go THY AoyiKhy TavTnv Kal dvatpaxtov Ovoiav srt i p ToY HuEeTepwy AapapTnudTav Kai Tov Tod aod dyvonudTor’ iv mpoodcEdpevos eis Td dytov Kai voepby cov Ovc.tacThpioy 2 bd bY > Of > 4 ¢ & “7 7 ~ ¢ 7 els Oopijy evodias avtikatdreprwov hiv Thy ydpw Tod dyiov gov mvevparos. émiBrewov eb Huds 6 Ocds kal emide emi

‘\ 7 € ~ 7, \ 7, | ale. ¢ 7 THY AaTpelav Hua@v Tad’TnY Kal mpdadeEat adTiy os Tm powedéEw

“ABerX ra Sdpa, N&e tas Ovoias, ‘ABpadm Tas ddAoKaprécets,

Mocéws cal Aapay ras lepwotvas, YapovhrA tas eipnvikds’ as

5

mpooedéEw Ex TOV wylwy Gov amocTbA@Y Tiv adAnOiiy TadbTNHV 30

Aarpeiay obTw Kal Ex TOY YXELPOY HuaY TOV dpuapToddy Tpbc- \ “a -~ > lod 7 7 UA a deEar Ta dGpa Taira ev TH xpnorérynti cov Kipie iva xar- ? ~ > 7 “ ¢ 7 7 agimbévres Aettoupyeivy duéumtTwos TO ayio cov, Ovoiacrnpio D

on

Io

-~ wre

20

402 The Byzantine Rite

~ ~ > a eUpopev Tov picbdv Tov mioTav Kai Ppovipey oikovéuv ev TH cf ee a ~ 3 06 , lon é 7 HuEpa TH puPepa THs avtamodbcew@s gov THs diKaias,

{ ANAPHORA) ‘O av, déomora Kipie Océ Ildtep wavtoxpdérop mpookuyyte, »” 3 > “A \ ? ‘ V4 fol 4 ~ d€tov ws adnOa@s Kai Sikatoy Kal mpémov TH pmeyadorpereia THS aylmotyns cov ot aiveiy ot byuveiy ot evroyely ot Tpockuvely gol evyapiotely ot So€dfew Tov povoy dvTas dvTa Ody Kai col 7 > 7 7 \ 7 7 Tpoogépey ev Kapdia ovvTeTpippevyn Kal TvEevpaTl TATELYOTEwS Thv Aoyikiy Tadrnv AaTpelav hpav' d7t od ef 6 Xaplodpevos € ~~ ‘\ > ~ ~ > 4 ‘\ 7 € > amd Huty THY éeniyvoow THS ons adrAnOeias, Kal Tis ikavds Aadjnoa Tas Ovvactelas cov, dkovoTas Toihoat madoas Tas aivéoes oouv A } A 6 4 4 a) 4 , 3 ‘ l any ) Onyjoacba maévra Ta Oavpdoid cov ev TavTl Kalp@; déomota Tay amdvTov, KUpie ovpavod Kai ys Kal mdons KTicEews dpwpévyns TE Kai Ox Spwpévns, 6 KaOHpevos él Opdvou dd€ns Kal emBrérav aBvooous, dvapxe aipare akaTddnTTE atepiypamTe dvaddolwre 6 tatip Tod Kupiov hpav “Inood Xpicrod tov peyddov Ocob Kai cwrihpos ths éAmidos Hpov e ? pees. ~ a“ > / \ } 2 és €a7Wv €ikov THS ons ayabdrynTos, oppayis iodrumos, ev éavT@ Oeixvds ot tov IIarépa, Adyos (Gv, Oeds addnOuvés, pd aidvev copia (wi) dytacpods Sivas, 7d POs 7d GANOwWov ’ oe a ~ ~ map ov TO IIvetpa 76 aywov eepdvn, 7d THS adAnOcias veda, TO THS viobecias ydpiopa, 6 appaBov THs pedAo’onS KANpO- 7 € by XX ~ ’ 4 b] “~ € \ - vomias, ) amapxi) Tov aliwviov adyaberv, 4 (worods ddvapts, “ ~ > = ~ , > h why?) ToD ayiacpod' map ov mwaoa xTiois AoyiKH TE Kal \ , S 7 ‘ ‘ \ deh bd , voepa Suvapoupévn aol AaTpever Kai col Thy aidioy dvamépuTret doforoyiav Sri ta otymavta SotAa od, ct yap aivotow » b] 4 A , > a. 2 7 4 dyyedot adpxdyyedot Opdvor kupiitnres dpxai é€ovoia duvdpers kal Ta moAvéupata xepovBin' ool maptoravtat KiKr\o TH Hpara xepovBip p

7 a 7 “ ee Xoa ? can od \ a sepagip, €€ mrépvyes TO Evi kal e€ mrépuyes TO Evi, Kal Tais

30 fev. dvol Katakadtmrovot Ta Tpdcwma éavTa@y, Tais dé duci

‘ 5 ‘ ”~ \ / 7 a \ \ rovs médas Kai tais dvol meTépeva Kékpayev Erepov mpos TO

4 b] 4 , b 4 id ETEpov akaTamavaTols oTomacl aotyntos Sogoroyias

The Liturgy of St. Bastl 403

Expavws 6 tepeds » | > 4 e + ~ 7 \ ? Tov emivixioy buvov adovta BodyTa Kexpayéta Kal héyovTa & xopds “Ay.os d&ytos &ytos & Sé tepevs Erevxerat puortikds

Mera rottav rév pakapiov duvdépewv Séorora girdvOpwre

&

Kai types of duapTwdol Bodmer Kal Aéyopev “Aytos ef ds adn bas 4 2 \ > + 4 a a an e

kal mavdytos Kal ovK €oTt wéTpov TH peyadompercia. THS dyiw-

atvns cov Kal do.os év aot Tols Epyows wou bri év OiKatocvyn 5 2 ) A , a ee ee s 5 x

kat Kpioet adAnOih mwdvra éemnyayes tiv’ wAdoas yap Tov

dvOpwmrov yxotv AaBav amd THs yqs Kai eixdvi TH OF 6 Ocds

ae 7 rs > QA > “~ P ~ ~ 3 Tiunoas TéVerkas avTov ev TH Trapadeiow THs Tpudys dbava-

& an s > v4 > 7 b “n 3 n , a ciav fons Kal ambdavow alovioy dyabdv év TH Thphoe TOV 2 a ? , Bi AA ls od X , ~~ EVTOA@Y GoU ETTayyElAapEvos AaUT@’ GAAA TapakovaavTa cov

lo > ~ ~ ~ ‘4 Le %, a > , ~ ToD adnOivod Ocod Tod Kricavros adriv Kal TH amwdtn Tod wt ¢ 2 Ua ~ ? 7 € a va dhews trayxOévTa vexpwobevra TE ToIs oiketois abToD Tapanré-

J 7 Fa X bd ial 7 4 \ > ~ pac e€dpicas avtov év TH Oikatoxpicia cov 6 Oeds ex Tob

, ’ N , a ee ORS AD ) N mapadetoou «is Tov Kbcpov Todroy Kai dméotperas eis Thy yinv €€ fs €AnpOn oikovopav ait@ tiv EK Tadiyyevecias

7 \ BJ 3 “ “~ ~ . > A > 4 gaTnpiavy tiv ev at7G TO xploT@ cou’ ob yap ameotpddns TO mTAdopa cov eis TéAOS Ob Emoinoas ayabe ovdE emeddOou

la >

epya xeupav cou adX ereckéw modutpitas dia oTddyxva éXéouvs cov: mpopiras é€améoreiras, émoinoas Svvdpes dia

“A 7 n~ ?

Tov ayiwy cov Tav Kad ExdoTny yevedv edapeoTnodyTwy col, eAdArAnoas hyiv dia ordpatos tov dovdhov cov Tav TpodnTav ? € ~ ‘ 4 + 7 7

TpokatayyédAAov Hiv THY pédAdoveav EcecOat cwornpiav, vopov édwxas eis Bonbeay, Gyyédous Eéréotnoas gdidrakas’ Gre Oe NAGE Td TAHpOpA TOV KalpGv EAddrAnoas ply ev atTe 7H vid

®& “ a K ~ gov &t’ 0} Kal Tos aidvas éoinoas’ dbs av adratvyacpa THs

2 4 N 7 . , , , \ b6éns cov Kal xapaktip tis broordceds cou hépwv TE TA TdvTAa4 TH Phuatt THS dvvdpews abTod ovy aprraypoy yjoaro 76 elvat toa col TO Oc@ kal Ilarpi dd\dAd Ocds dv mpoaidvios emi Tis ys ®fOn Kal Tots avOpdmos ovvaveotpddy Kal éx

Dd 2

bw

fo)

Ls) ou

3°

ur

Io

al wr

to Oo

dS on

30

404 The Byzantine Rite

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ayidoas Kkhdoas q eita expavws

wy iy £ 4 ¢ ~ ~ ‘ bs tA > 7 Edwxe Tols aylos atrob pabnrais Kal dmoorbdros eimov

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"Apnv & Sé iepeds puoticds e 2 ae , ) ~ , a 3 , \ Opotws Kal Td moTHpiov éx TOO yevyyparos THS aumédov AaBov Kepdcas evxapiaTnoas evrAoyhoas ayidoas eita éxdovws Ba “~ ¢ 7 ¢€ ~ “a XN > la bf 7 ld edwKe Tois aylois avrod pabyrais Kai amocridos elrav ITiere €€ avtod mavres’ TodTSé éoTt TS aid pou TO THS Kalvns diaOhKns . We ey," ¢€ ~ ‘ ~ b r 3 »” ¢ me TO UTEP Uua@Y Kal TOAK@Y EKxVUVOLEVOY Els AhETLY ALapTLOV & xopds WadAer 3 Apihyv & tepeds KAivas tiv Kehadry érevxerar puotiKds Todro mroveire els tiv éujv dvdpvnow' bodkis yap dv éoOinre Tov dptov todToy Kai Td mornpiov Toro mivnre Tov Emdv uA 2 \ \ 2 \ > F 3 e La) Odvatoyv KatayyéAXETE Kal Thy Euiy avdotaciy opodoyelte. Mepynpévar oty Séorota Kai hueis Tov carTnpiov avTot wabnudtroyv, Tod <woroiod otavpod, THs Tpinuépov Tapas, THs > “A > - ~ 3 > AY at 3 ~ bl ~ éx vexpov dvacrdoeaws, Tis els ovpavods advddov, THS Ex de~ov aod tod Ocod Kai Ilarpis Kxabédpas Kai rhs EevddEov Kai poBepas devtépas avdtob mapovaias eita expaovws A a7 “~ “A ‘ 2 \ , ‘ \ , Ta Od EK TOV CHV Gol Tporhepopey KaTa TdvTA Kal Oa TaVTA & xopds WadAa 76 \ ¢ a X ’ ~ ‘ ’ ~ 4 YE duvodpev ce evrAoyodpev col evyapioroipev Kuvpre kal dedpueOd cou 6 Oeds Huov & tepevs KAlvas tiv Kepadry émevxeTar puoTiKds Aia todro Séomora mavdyie Kal tpeis of duapTwdol Kai > A - lal dvdgé.or SoddAol cov of Katagimbévres AEtToupyeiv TO ayiw ou 6voiacrT ro > } \ x é 4 € ~ ’ \ bd 7 la npio, od dia tas Sikatocbvas Hp@v, ov yap Emoinoapev Tt ayaboy emi ths yas, GANA did Ta EEN Gov Kal Tods oiKTIp- « > ~ lo) povs cou ods é£éxeas mAovclws Eh Huds Oappodytes mpoceyyi-

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(oper TO yim cov Ovotacrnpio Kal mpobévtes Ta avtituTa Tod adylov odparos Kal aiparos Tod xpioTod cov cot debucba ‘ XN ~ a c 7 > 7 ~ ~ b va kal ot mapaxadodpev dye dyiwv evdokia THs ons ayabérnros vs wn B ~ EAOctvy 7d IIvetpd cov rd"Ayiov eh Huds kal emi Ta mpo- 7 “A ~ a) b ~ ) me! £ 4 ‘ keineva O@pa Taira Kal evrAoyjoa avTa Kal ayidoa Kal 3 ~ . X » ~ + om A 7 ~ an 7 avadeigat Tov pev Aprov TovTOY avTo Td Tiptoy T@pa Tod Kupiou A a + a q ~ > na rot AQ A 7 kat Oeod Kai cwripos juav Inoot Xpiorod, 7d dé moryHpiov TovTo avTé Td Tiwiov aia rob Kupiov Kal Oeod Kal owrhpos lal > a ~ ~ “~ ~ hpav Inco Xpictob 7d éexyvbév brép ths Too Kbopov wis Kal cwTnpias * & StdKovos ? ‘ > ‘ 3 ? Apiy apny dpqy & Sé tepevds Emevyerar Hyas S& mdvras tovs ék Tob évds dptov Kal tod mornpiov

€

peréxovtas évdoais aAAHAos eis €vds TIvedpatos ayiov kowoviav kal pndéva huey eis Kpiva 7) els KaTdKpipa trown- gals petacyxeiy TOO dylov odparos Kal aiparos Tod xpioToU b] bed ee 54 \ , A 7 ~ e 7 gov aX Wa evpwpev EXECOY KAL XapLY pETA TAYT@OY TOY ayiwY Tov aw aidvos co evapecTnodvT@y TpoTraTopev TaTépwr TAT pl- apxeav mpodntav arocTb\wv KnpiKov evayyedloTav papTipov € ”~ tf XN bs iA 7 > 7 6poroyntav Oidackddov Kal mavrTos mvedparos diKaiov ev wigTEL TETEAEL@PEVOU eita éxpaovws bd 2, ~ 7 b , ¢ , > 7 efalpéTas THS Tavayias axpdvrov brepevroynpévns Evddgov deotroivns huey Ocordxov Kai deitrapbévov Mapias & xopos WadAe 3 Emi coi xaiper (xTr) & Se tepets émevxerar puotiKds Eh RE 2 ? A ? va S A “

tod ayiov Iwdvvov mpodjrov mpodpipov Kat Bamriorod, Tov e% sy , ) , es i pan ey e \ aylwv Kal mavevdjpov amocrtbAwy, TOU ayiou rod Beivos OU Kal

rd “A c og ~ Thv pvipnv emiredobpev Kal wadvT@v Tov aylwy cov wv Tals

* Td ‘MeraBaday 7@ Tvedpuati cov TO‘Ayiw’ éx THs Tov Ociov Xpvcogrdpov Aevroup-

yias peraypapey Oewpotpevov nara ovvTagiv ove exer xwpay ovdepiay évradda eis

TV Tov pw. Baowreiov add’ ~oTt mpooOnkn ToApnpws mapa Tivos yevopéevn ws Kal N:xddnpos treonpeiwoey év TS Tiybadio adrod (Kavéu 16’ rhs év Aaodiuceig Svvdbov).

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The Liturgy of St. Basil 407

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408 The Byzantine Rite

Tadatio adehpav hudv Kal tmavTds Tob atparorédov’ Tovs > A) > na b] , 7 4 ‘ \ ayabovs ev tH ayabdrnti cov siarhpnaov, rods movnpods > AY 4 > nn vA ayabods moinoov év TH xpnorétnrt cov a ~ a n~ >] MvyjoOnrt Kipie rob mepieat@ros Aaod Kai Trav di’ edddyous airias drodepbévtay kal édhénoov avrods Kal huas Kata Td ~ ~ > la \ a 2 54 \ TAHO0s Too éd€ovs cov' Ta Tapela avTav EumAnoov TavTos dyabod, ras ovfvylas abrav év eiphvyn Kal dpovota diathpnoov Y ’ r PY) # ¢ 1P7 ») UA 4 X\ v4 7 X ~ Ta vytia EkOpewov, THY vebtnTa Taidaydynoov, Td yipas Tepikpdtnoov’ Tovs drtyowtyxouvs tapapvOnoat, Tods éoKop- Tlopévous emicuvdyaye, Todvs memAavynpévouvs eravdyaye Kai - nm £ ” nm ‘ > ~~ 2 ins \ ctvapov Th ayia cov KaboNKH Kal arooToNKH exkAnoia’ Tods ? 2 2 MA 3 lA 2 , . - dxAoupévous td mvevpdtav akabdprav édevOépwoor’ ois TAr€ovet avyuTAEvoOv, Tois <ddotropobor auvddevcov’ ynpov mpoaTnbi, dppavav brepdomicov, alxpaderouvs pdcat, vorody- wy ~ b rd ‘ 7 \ 2 4 4 4 Tas tava, Tov ev Bhuact Kai peTaddAols Kai é€opiais Kal madon OrAiipe: kal dvdyKn kal tepiotdce dvT@v pynpovevoov 6 Oeds kal médvrov Tov Seopévov THS peyddns cov ebotrayyvias’ Kai TaV ayaTévTov uas Kal TOV picovYT@Y Kai TOV évTELAapEVOY ee ae , oo ae 2A nuty rols avagios evyerOar brép abrav Kai ravrés rob Xaod cov prjoOnre Kvpre 6 Oeds Huady Kai 3 5) PA A X 7 f! + ~ la \ éml mdvtas €xxeov TO TAovGLéY Gov EdEos, TaTL Tapéxov TA = a 2 mpos owTnpiav aithpata Kal ov Hels ovK éuvnpovetoaper Ou dyvotav 7) AROnv 7 TAHO0s dvopdrov avros pynpdvevooy 6 Oeds € ION ¢c 4 XN ¢ 7 ‘ \ 7 ¢ ION 6 eldos ExdoTov Tv HAtkiav Kal Tv mpoonyopiay, 6 «idas ExaoTov €k kolXlas pntpds avTod' od yap «if Kupic 4 Bondera ~ b] , ¢€ bd ‘ ~ > , € ~ Tév aBonOjtwv, 7 €ATis Tov amndATIopévov, 6 TaY xELLago- pHévov cwoThp, 6 Tv TAcbvT@Y ApH, 6 Tov voocotvT@Y iaTpéds° avTos Tols TaoL TA TavTA yEvow 6 «idas ExacToy Kal TO aiTnpa avTod, oikov Kal Tiv xpelay advtood € ~ ~ Pica Kipte tiv médw 4 Thy poviy tabrny Kal macay woAW kat x@pav ard Awovd Avtpwod celcpod KaTamoyTicpod mTupds paxaipas emidpouns ddrAopvA@v Kal Eududiov mod€uou

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The Liturgy of St. Basil 409

eita éxwvet

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Ev rpérois pyjoOnri K'pie rod apy temiokdtrov UY 100 Seivos dv xdpioa Tails dyiais cov exxAnaolats év eipyivn c@ov evTipov VyLa pakponpuepevovra Kal 6pOoropobvta Tov Adyov THS chs ddnOeias

Kai & Sidkovos Aéyer pds TH OUpa ods er wie , , oe, , m na

Tod Scivos TavlepwTadtrou pnTpotroNitov 4 EmloKOTOU sons dv F kal Umép Tod mpockopifovtos Ta Ayla SOpa TavTa «rd péxpr tod Kal WavT@y Kal Tacoy

kal & xopds adder Kai révtev Kai macev & Se tepevs Emevdxerar pvotiKds

MvijcOnr: Kipie mdéons émioxoras dp0oddgwv trav dpOoro-

potvTrwy Tov Adyov THs ons adrAnOeias’ prvjcOnr. Kipie xara ~~ cal ~ ~ 5] lan

7d wAHOos Trav oikTipp@v cov Kal THS Enns avagkidrynTos ovyxépnody por mav mAnupérAnpa Exovotdv TE Kal a&kovcLor,

‘ ‘\ 4 \ 2 ‘ ¢ 7 “4 * - ~ c 7 kai pi) Ola Tas Euas auaprias KwAvons TV xaply TOU ayiou

ds bl * ~ 7 oh ¢ 7

gov mvetpatos amd TéV mpokeipévov dHpworv pyyjcOnr. Kivpre

lan 4 ~ b] “~ & \ A e Tod mpeoButepiov, THs ev XpioT@ Siaxovias Kal mavtos lepati- Kod Tdyparos Kal pydéva huey KaTaicxvvns Tov KUKAOvYTOV Sa 4 7 7 TO a&y.ov cou OvotacTHpiov

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Erioxewat pas &v tH xpnorétnti cov Kipie, emipdvnd Hpiv év Tois mAovaiois cov oikTippois’ evKpdTous Kal eradedeis Tovs dépas huiv xdpioat,duBpous elpnvixods TH yh mpos Kaptrogo- pilav dépnoat, evddynooy Tov oTépavoy Tod EviavTod THS XpNo- Térntés cov tatcov Ta cxiopata Tav ExkAnolor, TBécoy Ta dpudypara tay eOvav, Tas THY aipécewy ETavacTdoEls TAX EWS Kkatddvoov TH dvvdmer TOD ayiov cov mrevpatos’ mdvTas hpas mpoadeEat eis THY Bacirelav cov viois Pwris Kai viods huépas b ef ‘ \ oS ee ‘ ‘ X\ > 7 , ¢ ~ avadeiEas’ tiv onv elphynv Kal Thy ov aydnnyv xdplioa Hiv

A > ? ~ Kidpre 6 Ocis judy, mdévra yap aréd@xas piv expovws

5 N Sian 1f ey , \ a , , y

kai Ods npiv ev évi ordpatt Kai pig Kapdia dogdgew Kai

> a) ‘ , XN X Bg ad ~ ‘ dvupveiy TO TadvTiyov Kal peyadomrperes dvopd cov Tob Ilarpos

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410 The Byzantine Rite

‘ A fw s ~ ~ ‘ ‘ kat Tod Tiod Kal rob dyfov IIvetparos viv kai del Kai els Tods alavas Tév aidver

elra émorpéeper mpds Tv OUpav Kal edAoyav A€yer exhdvws

Kai tora ta €dXén Tod peyddov Oeot Kai cwripos huav

’ ~ ~~ ~ 5 Inootd Xpiorod pera wdévrov byar, {THE LORD’S PRAYER) ‘O beds tudv 6 beds Tod cdfew od Huds didakov e&yapto- Telv cot agiws trip Tav eepyeci@v Gov av Eroinoas Kai TroLels peO Hua@v? od 6 Oeds Hyav 6 mpocdeEduevos Ta SHpa Taira 10 KaOdpicov Huds ard tavTos poAvopod capkos Kal mvevpaTtos kai didagov adyiwotvvnv emiredeiv ev GoBw cov iva év xabap@ T® paptupio THs cuvedjoews Hudv bTrodexduevor THY pepida ~ ¢ 7 € ~ “~ € 4 7 \ e ~ TOV aylacpdTov cov évmbGpev TO Aylm odpatt Kal aipate Tod ~ ¢ 7 > \ > 2 “ \ > XplaTou gov Kal UrrodeEdpevar avTa afiws cxa@pev Tov Xpiorov 15 KaTOLKOUVTAa Ev Tals Kapdiais hua@v Kal yevducOa vads TOU € if 4 Ne Q € “A ‘ "4 € ~ D4 ayiov cov mvetpatos, val 6 beds Huay Kai pyndéva hua@v Evoxor Toons Tov dpiKT@v gov TovT@y Kai émouvpavioy puoTnpiov x > an a 4 7 ’ vat > 7 > ~ pnde aobevn wry Kai odpate ex Tod avagiws avT@y peTa- AapBdvew adda dds hyiv péxpt THS Eoxadtyns Hu@v avamvons + oP ¢ AY xX ld ~ t 4 > > 5d 20 agiws bmodéxer Pat Tv pepida TaY aylacpdtev cov eis Epddioy ~ b > , / > , ‘\ ; ee ~ - (ans aiwviov, eis amodoyiav evmpbadeKrov tiv emi Tod poBepod Biparos Tod xptorod cov bras av Kal Hels peta TadvT@Y TOY ayiov Tov am’ aidvés co evapecTtnodvT@y yevdpeOa péToxoL

“a > v4 b] ~ °c € 7 ~ b] ~ , 4 TOV alwvioy cov ayabay wy Hroipacas Tois ayana@oi oe Kvpie

25 éxpavynois Tapa Tod tepéws

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é7t cov €oTiv 7) Baoireia Kai 4 Ovvapis Kai 4 d6ga Tod Ilarpos

kai Tod Tiod Kai Tod ayiov IIvetdparos xr.

The Liturgy of St. Basil Alt

(THE INCLINATION > Aéorota Kipie 6 matijp tév oixtippa@v Kai beds maons TapakAnoews TovS WmroKeKALKéTas Gol Tas EéavToY KEedadas 3 Fy e 7 > F 42 > 7 > 2" \ + evAoynoov a&ylacov evdvvduwooy dxtpwoov, ard TavTos Epyou Tovnpod amébornooy, tavti d& Epyw dya0@ ctivarpoy Kal Kat- Pp Ui P pY¢ $4 t agiwoov adkataxpitas petacyxely TOY axpdvTwY cou TOv’T@Y Kal ~ ? > »/ e “~ > 4 e 7 (woody pvotnpiov eis ddpeow dpaptiay, els TIvedparos aytov 7 kowvoviay, (THE COMMUNION >

Eira ris peraAnews reXerwOelons kal Tav AotTav yevopevwv dca Kai év TH TOO

Xpvoocrépou Aeroupyia mpocipynrar éevyerar 6 tepeds puoTiKds Evxapiorotpév cor Képie 6 Oeds tay emi TH petadyjye Tov ayiwv dxypdvtav abavdrev Kai érovpavioy cov pvotnpiov \ , SER 2 9 > 7 a. can a eae ~ a & twxas tiv en evepyecia Kal dylacp@ Kail idcet TOY Yroxyov kal Tov copdrav nuaov, avtois déomota Toy amdvtev Odds yevéoOat piv tiv Koweviavy tod aylov cdépatos Kai aipatos Tov xploTod cov els tictiv dkaTtaioyurToY, eis ayadrny avuTé-

> X\ 4 > Bi ~ XN 4 Kpitov, els mAnopoviv codias, els iaciv uyxns Kal coparos, eis amotpomiy tmavros évavtiou, eis mepimoinoiw Tov évToA@Y

> b] 4 > 7 7 d \ ~ ~ ? gov, eis admrodoyiav evrpiadeKTov THY emi TOD poBepod Brpyaros

TOU xpLoToU cov, {IN THE PROTHESIS) Evxy év TS ovotethar ta Gyta puotiKds

av ‘ ? ee ’ \ £ ? , Hyvorat kai retéheotat doov els tiv Hperépay Stbvapiy Xpiore 6 Oeds Hpyav 7d THs oHs olkovopias pvoThpiov’ Erxopev yap Tod Oavdrov cov tiv pyvipny, eidopey THS advacTdaeds cou M3 4 ’ 7 ~ b 7 ~ b] ? Tov TUmov, éeverAnTOnpmev THS aTEAEvTHTOV Gov ws, amnrav-

A b] 7 ~ e >, ene la 7 IA TAapEV THS AKEVMTOV Gov TpUPHsS NS Kal Ev TH MEAAOVTL Alavi mévras has Katakiwmbjvar evddknoov’ ydpitt Tob dvdpxou cov matpos Kal Tov d&yiov Kai dyabod Kal (worood cov mvetparos 3s. 2. ‘

viv Kal adel Kal els Tods al@vas TOV aidvey, any.

TéXos ris Oetas Aetroupylas rod peyddou BaorActou.

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5. THE LITURGY OF THE ARMENIANS

(THE VESTING)

While the priest ts vesting the choir sings this hymn

The hymn of the vesting of the priest

O mystery deep unsearch- able eternal which hast decked with splendid glory the hea- venly dominions, the legions

10 of fiery spirits in the chamber of LIGHT UNAPPROACHABLE

15

With wonderful power didst thou create Adam in a lordly 20 image and didst clothe him with gracious glory in the garden of Eden, the abode of delights

25

When the priest will offer the sacri-

fice he must put on vestments privately

on this wise

With the deacon he goes into the vestry where the vestments are kept

The ministers being vested each accord- ing to his order, they say in antiphon

Ktzord LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS SING WITH JOYFULNESS

Phokh Lorp REMEMBER’ DaAvID AND ALL HIS TROUBLE and the rest of Ps. cxxxtt Glory be to the Father and to the Son and to the Holy Ghost Now and ever and world without end. Amen

The deacon proclaims Again in peace let us beseech the Lord Let us in faith with one accord request of the Lord that he will bestow on us the grace of mercy The almighty God our Lord save and have mercy and they say twelve times Lord have mercy.

a a ee TE eee eee

The Liturgy of the Armenians

Through the sufferings of thine onlybegotten all crea- tures are renewed and man hath again been made immor- tal, clad in a garment that none can take from him

O chalice of rain of fire that wast poured on the apostles in the holy upperroom, o Holy Ghost, pour thy wisdom on us also along with the vestment

HoLiInESS BECOMETH THINE HOUSE, who ART CLOTHED WITH MAJESTY. Like as thou art girt about with the glory of holiness, so also GIRD uS ABOUT WITH TRUTH

413

The priest says this prayer O our Lord Jesus Christ who DECKEST THYSELF WITH LIGHT AS WITH A GARMENT, thou didst sHow THYSELF UPON EARTH in unspeakable humility and didst CONVERSE WITH MEN, who wast MADE eternal HIGHPRIEST AFTER

or

“THE ORDER OF MELCHISEDEC and didst

adorn thine holy church: almighty Lord who hast granted us to put onthe same Ito heavenly garment, account me worthy, thine unprofitable servant, at this hour when I make bold to draw nigh to the same spiritual service of thy glory, to be stripped of all mine ungodliness which is the garment of filthiness and be adorned with thy light: remove my wickedness from me and blot out my transgressions that I be accounted worthy of the light prepared of thee. 20 Grant me to enter with priestly glory upon the ministry of thine holy things in fellowship with them that have kept thy commandments innocently, so that I also be found ready for the 25 heavenly marriagefeast with the wise virgins. there to glorify thee, o Christ, who didst take away the sins of all men, For.thou art the holiness of our souls and thee, o beneficent God, 30 glory dominion and honour befitteth now and ever world without end. Amen. Then the deacons draw near and vest him saying 3 In peace let us beseech the Lord Receive save and have mercy The priest Blessing and glory be to the Father and to the Son and to the Holy 40 Ghost now and ever and world with- out end. Amen And first he puts the Saghavart upon his head saying Lord, put upon me THE HELMET OF 45 SALVATION to fight against THE POWER

al

5

cr

414

Thou who didst spread thy creating arms to the stars, strengthen our arms with

5 power to intercede when we lift up our hands unto thee

10

15 Bind our thoughts as the:

crown wreathes our head and

our senses with the cross-

decked stole woven with gold

and flowers like Aaron’s for 20 the honour of the sanetuary

25

Supreme divine sovereign of

30 all beings, thou hast covered

us with a robe as with love

to be ministers of thine holy mystery

Heavenly king, keep thy

42 church immovable and main-

tain in peace the worshippers of thine holy name.

The Byzantine Rite

OF THE ENEMY: by the grace of our Lord Jesus Christ unto whom is fitting glory dominion and honour now and ever and world without end. Amen

For the Schapik CLOTHE ME, 0 Lord, WITH THE GAR- MENT OF SALVATION AND WITH THE ROBE OF gladness and gird me with vesture of salvation: by the grace

For the Ourar Clothe my neck, o Lord, with righ- teousness and cleanse my heart from all filthiness of sin: by the grace

For the Goti Let the girdle of faith bound in the midst of my heart and of my mind quench in them the thought of im- purity and may the power of thy grace abide in them at all times: by

the grace For the Bazpan

Give strength, o Lord, to my hands and wash away all my filthiness that I be enabled to serve thee in cleanness of mind and body: by the grace

For the Vacas

Clothe my neck, o Lord, with righ- teousness and cleanse my heart from all filthiness of sin: by the grace

For the Schourdchar Lord, of thy mercy clothe me with a bright garment and protect me against the wiles of the evil one that I be accounted worthy to glorify thy glorious name: by the grace

After putting on all his vestments the priest says

My souL SHALL BE JOYFUL IN the Lord, FOR HE HATH CLOTHED ME WITH A GARMENT OF SALVATION and with a vesture of gladness: he hath put upon me a crown AS upon A BRIDE- GROOM AND hath ADORNED me LIKE A BRIDE WITH HER JEWELS: by the grace.

The Liturgy of the A rmenians AI5

(THE PREPARATION OF THE MINISTERS) Then the priest coming into the middle of the church washes his hands saying Ktzord | WILL WASH MY HANDS IN INNOCENCY, 0 LorD: AND SO WILL I GO TO THINE ALTAR Phokh BE THOU MY JUDGE, 0 LorD, For I HAVE WALKED 5

INNOCENTLY and the rest of Psalm xxvt

Glory be to the Father and to the Son and to the Holy Ghost Now and ever world without end. Amen. 10 The priest And for the sake of the holy mother of God, o Lord, accept our supplications and save us The deacon Let us make the holy mother of God and all the saints our 15 intercessors with the Father in heaven that he be pleased to have mercy and in his pity to save his creatures Almighty Lord our God, save and have mercy

The priest

Receive, o Lord, our supplications through the intercession 20 of the holy mother of God, the immaculate mother of thine onlybegotten Son, and through the supplications of all thy saints. Hear us, o Lord, and have mercy: pardon expiate and forgive us our sins and account us worthy with praises to glorify thee with thy Son and the Holy Ghost now and ever 25 and world without end. Amen.

Then turning towards the people he says I confess before God and the holy mother of God and before all the saints and before you, fathers and brethren, all the sins I have committed: for I have sinned in thought word and deed 30 and with every sin committed of men: I have sinned, I have sinned: I pray you request for me of God forgiveness

The { priests| standing by answer God the potentate have mercy on thee and grant thee for- giveness of all thy trespasses past and present, deliver thee 35 from those in the time to come, confirm thee in every good work and give thee rest in the life to come. Amen

416 The Byzantine Rite

The priest answers God the lover of men set you also free and forgive you all your trespasses, give you time for repentance and for the practice of good works and direct also your life in time to 5 come: through the grace of the Holy Ghost the potentate and merciful unto whom be glory for ever. Amen.

The bystanders Remember us before the immortal lamb of God The priest 10 Ye shall be remembered before the immortal lamb of God.

The clerks then say Ps. c in antiphon

O BE JOYFUL IN THE LORD ALL YE LANDS Glory be. Now and ever.

The deacon 15 Through the holy church let us beseech the Lord that through her he will deliver us from sins and save us through the grace of his mercy Almighty Lord our God, save and have mercy The priest 20 In the midst of this temple and in the presence of these divine and bright holy signs and holy place, bowing down in fear we worship, we glorify thine holy marvellous and triumphant {Resurrection} and unto thee with the Father and the Holy Ghost we offer blessing and glory now and ever 25 and world without end. Amen - The priest saying Ps. xlii in antiphon with the deacon goes up to the altar

Ktzord I WILL GO UNTO THE ALTAR OF GOD EVEN UNTO THE GoD OF MY JOY AND GLADNESS

The deacon 30 Phokh GIVE SENTENCE WITH ME, O GOD, AND DEFEND MY CAUSE AGAINST THE UNGODLY PEOPLE

and the rest of Ps. xliit Glory be. Now and ever.

The deacon 35 Again in peace let us beseech the Lord

The Liturgy of the Armenians 417

Let us bless the Father of our Lord Jesus Christ who hath vouchsafed unto us to stand in this place of praise and to sing spiritual songs

Almighty Lord our God, save and have mercy

The priest

In this abode of holiness and in this place of praise, the dwelling of angels and expiatory of men, in presence of these divine and bright holy signs and holy place, bowing down in fear we worship, we bless and glorify thine holy marvellous and triumphant {Resurrection} and unto thee with the Father and the Holy Ghost we with the host of heaven offer blessing and glory now and ever and world without end. Amen.

Tf the celebrant be a bishop he shall draw over his breast the venerable emiphoron : and approaching to the table of gifts and falling on his knees with copious flow of tears, he shall say, silently and without whispering, prayers to the Holy Ghost

who 1s the dispenser of the work Prayer of S. Gregory of Narek (the 33rd chap. of his Book of prayer |

O almighty beneficent lover of men, God of all, creator of all things visible and invisible, saviour and preserver, provider and peacemaker, mighty Spirit of the Father, we entreat thee with open arms with loud groanings of prayer in thine awful presence: we draw nigh in great fear and trembling to offer this reasonable sacrifice, first to thine unsearchable power, being as thou art sharer in throne, in glory and in creation with the unchangeable majesty of the Father and searcher as thou art also of the hidden deep mysteries of the almighty will of the Father of Emmanuel who sent thee, who is the saviour and quickener and creator of all. Through thee was made known to us the threefold personality of God undivided, whereof thou art known as one, o thou incomprehensible. By thee and through thee did the offspring of the patri- archal family of old, called seers, declare aloud and clearly things past and things to come, things wrought and things. not yet come to effect. Thou, o energy illimitable whom Moses proclaimed Sprrir or GoD MOVING ON THE FACE OF THE WATERS, by thine immense brooding and by thy tender sheltering of the new generations under the overspreading of thy wings madest known the mystery of the font : who after the same pattern spreading first the liquid element as a veil on high didst in lordly wise form out of nothing, o mighty, the complete natures of all things that are. By thee all creatures made by thee shall be renewed at the resurrection, the which day is the last of this existence and the first of the land of the living. Thee also did the firstborn Son, thy fellow and of the same essence with the Father, in our likeness, obey

15

20

25

30

with oneness of will, as he did his Father. Thee he announced as the true 40

God equal and of the same substance with his mighty Father: he declared

that blasphemy against thee should never be forgiven, and stopped the

impious mouths of thy gainsayers as fighters against God, while he the just Ee

i § ae

418 The Byzantine Rite

and spotless saviour of all forgave his own accusers, even he wHO was DELIVERED FOR OUR SINS AND ROSE AGAIN FOR OUR JUSTIFICATION. Unto him be glory through thee, unto thee be praise with the Father almighty world without end. Amen 5 It shall again be repeated to the same effect until confidence through upward contemplation of light be wonderfully certified and revealed, the bishop again announcing a second peace

We entreat and beseech with sighs and tears from all our souls thy glorious creatorship, o incorruptible uncreated timeless merciful Spirit, who art our 10 advocate with the Father of mercies WITH GROANINGS UNUTTERABLE, who keepest the saints and cleansest sinners and makest them temples of the living and saving will of the most high Father: set us now free from all unclean deeds that are not conformable to thine indwelling, that the light of thy grace which ENLIGHTENETH THE EYES OF OUR MIND be not quenched within us, for that we are taught that it is by prayer and the incense of a godly life that we are united with thee. And forasmuch as one of the Trinity is being offered and another accepteth, wellpleased in us through the reconciling blood of his firstborn Son, do thou receive our supplications and make us an habitation unto honour with every preparation for partaking of the heavenly lamb and 20 for receiving without punishment of damnation this manna of life, of new salvation, that maketh immortal. And let our every offence be consumed by this fire, like as was the prophet’s by the live coal brought in the tongs, that

in all thy mercy may be proclaimed as the Father’s lovingkindness manifested through the Son, who brought the prodigal son into the inheritance of his 25 father and directed harlots to the heavenly kingdom, the bliss of the righteous. Yea, yea, I also am one of them: receive me also with them as requiring great lovingkindness and save me by thy grace who have been purchased by the blood of Christ: that in all this and in all thy godhead be made manifest unto all, which is glorified together with the Father in like honour with one

-_ wr

30 will and in one power of praise The deacon proclaims Sir, give a blessing The bishop aloud For thine is the clemency, the power, the mercy, the strength 35 and the glory world without end. Amen.

(THE PROTHESIS)

[The curtain is drawn to and so remains during the whole prothesis |

Meanwhile the clerks sing a meghedi Then the celebrant comes to the table proper to the day or else the following Of gifts where the protodeacon brings the 40 which is the Hymn of Censing wafer and the celebrant takes tt and

In this abode of votive offer- sande toniing pent xe: In remembrance of our Lord Jesus

ings in the Lord’s temple christ

a

The Liturgy of the Armenians

assembled together for the mystery of worship and -sup- plication for the holy sacri- fice, here round about in the upper hall of this altar we form a choir, with sweet spices Favourably receive our pray- ers as the savour of sweet- smelling incense, myrrh and cinnamon Keep firm us who offer it to thee to serve thee now and ever in holiness Through the intercession of thy virgin mother accept the supplications of thy ministers

419

Then taking the wine he pours it in the form of a cross into the chalice saying For the remembrance of the saving dispensation of the Lord God and our

Saviour Jesus Christ

on

Then he says privately this prayer of S. John Chrysostom

O Gop, EVEN oUR own Gop, who didst SEND FoRTH the heavenly bread, 10 the food of the whole world, our Lord Jesus Christ, TO BE A SAVIOUR RE- DEEMER and benefactor, To BLESS and to sanctify us: do thou, o Lord, thyself bless now ofa this presentation: receive 15 it on thine heavenly table. Remem- ber, good and lover of man as thou art, both them that offer it and them for whom it is offered, and keep us without rebuke in the priestly minis- 20 tration of thy divine mysteries. For holy and glorious is the most honour- able majesty of thy glory, of the Father and of the Son and of the Holy Ghost, now and ever and world 25 without end. Amen.

Then he covers {the oblation) saying

THE LorpD IS KING AND HATH PUT ON GLORIOUS APPAREL

and the rest of Psalm xcitt 30

Glory be. Now and ever.

Then he burns incense saying

I offer incense before thee, o Christ, a spiritual fragrance: receive it for a sweetsmelling savour on to thine 35 holy heavenly and immaterial place of offering: do thou in its stead send upon us the graces and gifts of thine Holy Spirit: for unto thee we offer glory with the Father and the Holy 40 Ghost now and ever and world with- out end. Amen.

E€ 2

420 The Byzantine Rite

O Christ who with thy blood hast made thy church brighter than the heavens and _ hast appointed within her after 5 the pattern of heavenly hosts orders of apostles prophets and holy teachers: we, priests deacons readers and clergy assembled here, burn incense 10 before thee as Zachariah did of old Accept from us our prayers which we offer with the incense, like the sacrifice of Abel, of 15 Noah and of Abraham

Through the intercession of thine heavenly hosts maintain ever firm the throne of the Armenians 20 The Flymn of the church REJOICE GREATLY, 0 ZION, DAUGHTER Of light, holy mother- churchwith thy children: adorn and embellish thyself, o fair 25 spouse and heavenlike sanc- tuary, for the anointed God, being of being, is ever sacri- ficed in thee unconsumed. in reconciliation of the Father 3° and distributeth his own body and blood in expiation of us for the fulfilment of his dis- pensation May he grant forgiveness to 35 the founder of this temple The holy church confesseth the pure virgin Mary mother of God, from whom hath been

Then the curtain is drawn aside and the priest comes down censing into the midst of the church along with the deacons and censes the church and the people and then returning bows three

times to the altar.

The Liturgy of the Armenians 421

given us the bread of immor-

tality and the cup of rejoicing.

Give ye him blessings in spiritual songs.

{ ENARXIS) 5 The protodeacon standing in the midst of the church proclaims Sir, give a blessing The priest aloud BLESSED BE THE KINGDOM of the Father and of the Son and of the Holy Ghost now and ever and world without ro end. Amen The clerks say the Shamamout according to the proper of the day { On ordinary Sundays Onlybegotten Son and Word, God and immortal being, thou who didst endure to take flesh of the holy mother of God 15 and evervirgin: thou unchangeable didst become man and wast crucified: o Christ our God, thou by death didst overcome . death, thou one of the holy Trinity, glorified with the Father and the Holy Ghost: save us}

The deacon proclaims 20 Again in peace let us beseech the Lord Receive save and have mercy Sir, give a blessing The priest Blessing and glory be to the Father and to the Son and to 2s the Holy Ghost now and ever and world without end: Amen Peace >& be to all The clerks And with thy spirit The deacon 30 Let us worship God The clerks Before thee, o Lord The priest aloud Lord our God whose power is unsearchable and _ thy 35 glory incomprehensible, whose mercy is unmeasurable and thy

422

The Byzantine Rite

clemency boundless: look down according to thine abundant

love towards mankind upon thy people and upon this holy

temple and abundantly perform thy mercy and pity on us and

on them that pray with us: for unto thee is fitting glory dominion s and honour now and ever and world without end. Amen

Then the clerks sing the psalm and hymn appointed for the day af THE LorD IS KING AND HATH PUT ON GLORIOUS APPAREL

10 Christ the king, consubstan- tial with the Father, who for us hast been made man of the holy virgin

King of glory, o Christ,

15 glory to thee

Thou who by voluntary death hast slain death and by thine incorruptible resurrec- tion hast renewed the world

20 King of glory, o Christ,

glory to thee}

25

30

While they sing the priest says privately

Lord our God, SAVE THY PEOPLE AND BLESS THINE_IN- HERITANCE, guard the fulness of thy church, sanctify them that in LOVE come to greet THE BEAUTY OF THINE HOUSE: glorify us, o Lord, by thy divine power and forsake not — them that put their trust in thee: for thine is the power and the dominion and the glory world without end. Amen

Peace be to all

Thou that didst teach us all to pray thus in common and with one accord and didst promise to grant the requests of TWO OR THREE GATHERED TOGETHER IN thy NAME: fulfil now the petitions of thy ser- vants AS SHALL BE MOST EXPE- DIENT FOR THEM, granting us in this world the knowledge of thy truth and in the world to: come life everlasting : for thou, o God, art good and a lover of man and unto thee is fitting glory dominion and honour world without end. Amen

2 One of the eight alternatives appointed for ordinary Sundays.

The Liturgy of the Armenians

Glory be to the Father and to the Son and to the Holy Ghost

Now and ever and world without end. Amen

{Thou who by thy lifegiving blood hast enlightened the holy church, we sing to thee with angels saying

King of glory, o Christ, glory to thee}

423

Then while the clerks give glory they all bow before the sanctuary and the priest bowing to the holy table says pri- vately the prayer following

Lord God who hast dis- posed in heaven the troops and armies of angels and arch- angels for the ministry of thy glory, cause that along with our entrance there be an entrance of holy angels ministering with us and with us glorifying thy goodness

The deacon proclaims

Sir, give a blessing

The priest aloud For thine is the power and the dominion and the glory for

ever. Amen.

{MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)

Then they kiss the holy table and the deacon proclaims

Proschimen

Then one of the deacons takes up the holy Gospel {| from the altar and going round the altar offers the book to one of the people to kiss |

The clerks sing the proper Trisagion of the feast Holy God holy and mighty holy and immortal who {didst rise from death } have mercy upon us

Holy God holy and mighty holy and immortal who {didst rise from death} have mercy upon us

The priest says privately Hoty God who DWELLEST IN THE HOLY PLACE and with the song of the trisagion the seraphim praise thee and the cherubim glorify and all the

20

heavenly hosts adore thee: thou who 30

didst out of nothing bring all creatures into being, who didst make man AFTER thine Own IMAGE AND LIKENESS and didst adorn him with all thy graces

and didst teach him to seek wisdom 35

and good understanding and didst not pass over the sinner but didst ordain for him repentance unto salvation; thou hast vouchsafed unto us thine

424 The Byzantine Rite

Holy God holy and mighty holy and immortal who {didst rise from death} . have mercy upon us,

Then the deacon proclaims 20 Again in peace let us beseech the Lord The clerks Lord have mercy

For the peace of the whole

25 world and for the stability

of the holy church let us beseech the Lord

humble unworthy servants in this hour to STAND BEFORE THE GLORY of thine holy altar and to offer thee the worship and praise that is due. Receive. o Lord, out of the mouth of us sinners the hymn of the trisagion and keep us by thy goodness, forgive us all our trespasses voluntary and involuntary, sanctify our souls and minds and bodies and grant us To SERVE THEE IN HOLINESS ALL THE DAYS

OF OUR LIFE: through the intercession

of the holy mother of God and of all thy saints who since the world began have been wellpleasing unto thee: for holy art thou, o Lord our God, and unto thee is fitting glory dominion and honour now and ever and world with- out end. Amen.

Meanwhile the priest with open arms says this prayer privately

O Lord our God, accept the fervent supplications of thy servants: have mercy upon uS AFTER THY GREAT GOODNEss: send down thy compas- sion on us and on all this people that awaiteth the abundant mercy which is of thee

For all the holy and orthodox bishops let us beseech the Lord For the long life of our patriarch lord WN and for the salvation 30 of his soul let us beseech the Lord For the doctors priests deacons clerks and for every order of the church’s children let us beseech the Lord For religious kings and Godloving princes, their generals and their armies let us beseech the Lord 35 For the souls of them that rest in death, who are fallen asleep in Christ in the true and orthodox faith let us beseech the

Lord

The clerks

Lord remember and have mercy

ee 1)

The Liturgy of the Armenians 425

Again in unity for our true and holy faith let us beseech the

Lord - The clerks

Lord have mercy

Let us commit ourselves and one another unto the Lord the 5

almighty God The clerks

Let us, o Lord, be committed | unto thee HAVE MERCY UPON Us, 0 Lord our GoD, AFTER THY GREAT Io GOODNESS. Let us all say with one accord The clerks

Lord have mercy

Lord have mercy

Lord have mercy 15

The deacon proclaims Sir, give a blessing The priest aloud

For albeit thou art God, thou art merciful and a lover of man, and unto thee is fitting glory dominion and honour now and 20 ever and world without end. Amen.

Then he kisses the altar and goes and sits on the steps.

{THE LECTIONS) Then the clerks begin to sing the Saghmos Jashou appointed for the day

{TuHou, 0 GoD, ART PRAISED IN SION 25 AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}.

Then the Prophet ts read

{HEAR, 0 HEAVENS... . YOUR HANDS ARE FULL OF BLOOD Isa. t 2-15}, Then the clerks sing the Mesedi 30 Kteord {HOLY IS THY TEMPLE WONDERFUL IN RIGHTEOUSNESS

Phokh THOU, 0 GoD, ART PRAISED IN SION AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}.

Then the Apostle is read

{ LET NOT SIN THEREFORE REIGN .... ETERNAL LIFE THROUGH 35 Jesus Curist ouR Lorp Rom. vi 12-23}.

Io

20

25

30 and earth, of things visible and invisible. Jesus Christ, the Son of God begotten of God the Father, only- —

426

{AT THAT TIME JESUS WENT ON THE SABBATHDAY . OF THE SABBATHDAY S. Matt. xii 1-8}

The Byzantine Rite

The clerks sing the Alelou Jashou Alleluia Alleluia

{LorD THOU HAST BECOME GRACIOUS UNTO THY LAND THOU HAST TURNED AWAY THE CAPTIVITY OF JACOB}.

The deacon proclaims Orthi The priest Peace & be to all The clerks And with thy spirit A deacon Hearken with fear The deacon The holy Gospel according to { Matthew} The clerks Glory be to thee, o Lord our God The deacon Proschimen The clerks God speaks

Then the deacon reads the holy Gospel

and at the end of it the clerks say Glory be to thee, o Lord our God.

{MASS OF THE FAITHFUL)

{<THE CREED)

Aud after this the deacon says the Nicene creed in full

. EVER

We believe in one God the Father almighty, maker of heaven

And in one Lord

COCO ee

SS Se aT eo.

begotten, that is, of the essence of the Father: God of God, Light of Light, very God of very God, an offspring and not — a thing made: of the very nature of the Father: by whom all —

The Liturgy of the Armenians 427

things were made in heaven and upon earth, both visible and invisible: who for us men and for our salvation came down from heaven and was incarnate, was made man, was born perfectly of the holy virgin Mary by the Holy Ghost, by whom he took body soul and mind and everything that is in man, truly and not in semblance: who having suffered, been crucified and buried and rising again the third day, ascending into heaven in the same body, sat down at the right hand of the Father: he shall come again in the same body and in the glory of the Father to judge the quick and the dead: whose kingdom shall have no end. We also believe in the Holy Ghost uncreated and perfect who spake in the law and in the prophets and in the gospels, who came down upon the Jordan, preached 4the apostle? and dwelt in the saints. We also believe in one only universal and apostolic church: in one baptism, in repentance?, in propitiation and forgiveness of sins: in the resurrection of the dead, in the everlasting judgment of souls and bodies, in the kingdom of heaven and in the life ever- lasting

But those who say there was when the Son was not, or that there was when there was no Holy Ghost, or that they came into being out of nothing, or who say that the Son of God or the Holy Ghost be of a different essence and that they be changeable or alterable, such doth the catholic and apostolic holy church anathematize

The deacon procaims Sir, give a blessing

The priest says after S. Gregory the Illuminator

But we will glorify him who was before all worlds by adoring the holy Trinity and the one godhead of the Father and of the Son and of the Holy Ghost now and ever and world without end. Amen.

® So printed editions and some mss, Other mss. and Nerses iii (cent. vii) have ‘jn the apostles.’ Nerses of Lampron (cent. xii) implies both forms. See Catergian De fidei symbolo quo Arment utuntur Viennae 1893, p. 15.

> On ‘baptism of repentance’ as probably the original reading see Catergian 0. c. p. 16.

5

_

°

~ on

i)

ie)

20

428

The Byzantine Rite

<THE PRAYERS)

The deacon proclaims Again in peace let us beseech

the Lord The clerks

Lord have mercy

Again in faith let us beseech and request of the Lord God and of our Saviour Jesus Christ at this hour

of worship and of prayer,

that he will make us WORTHY OF ACCEPTATION, that the Lord _ will

hearken to the voice of our supplications, that he will receive the requests of our hearts, forgive our trespasses and have mercy upon us.

While they sing the priest says this prayer privately

O our Lord and Saviour Jesus Christ who art great in mercy and abundant in gifts of thy bounty: thou who at this” hour of thine own will didst endure the sufferings of the cross and of death on account of our sins and didst abun- dantly grant the gifts of thine Holy Spirit on the blessed apostles : make us also, o Lord, we beseech thee, partakers of thy divine gifts, of the for- giveness of our sins and of receiving the Holy Ghost

May our prayers and requests at all times enter

into the presence of his great majesty and may he grant us united in one faith to labour in good works in

righteousness

That he will bestow on us his grace of mercy

25 May the almighty Lord save and have mercy

30

The clerks Save us, o Lord

That we may pass in peace this hour of the sacrifice and the day now before us let us ask of the Lord

The clerks Grant it, o Lord

The angel of peace to guard our souls let us ask of the Lord

The expiation and forgiveness of our sins let us ask of the

Lord

35 The great and powerful strength of the holy cross for the help of our persons let us ask of the Lord

bt Tha!

The Liturgy of the Armenians 429

Again in unity for our true and holy faith let us beseech the

Lord nm The clerks

Lord have mercy

Let us commit ourselves and one another unto the Lord the 5

almighty God The clerks

Let us, o Lord, be committed unto thee HAVE MERCY UPON Us, 0 Lord our Gop, AFTER THY GREAT 10 GOODNESS. Let us all say with one accord The clerks Lord have mercy Lord have mercy Lord have mercy 15

The deacon proclaims Sir, give a blessing The priest aloud That so we be accounted worthy to praise and glorify thee with the Father and the Holy Ghost now and ever world 20 without end. Amen.

{THE INCLINATION)

The priest Peace > be to all The clerks 25 And with thy spirit The deacon Let us worship God

The clerks Before thee, o Lord — 30 The priest aloud 3 With thy peace, o Christ our Saviour, WHICH PASSETH ALL UNDERSTANDING and words, defend us and keep us fearless from all evil, enrol us among thy TRUE WORSHIPPERS who WORSHIP thee IN SPIRIT AND IN TRUTH: for unto the allholy 35

430

Trinity is fitting glory dominion and honour now and ever

and world without end

Blessed be our Lord Jesus Christ.

The Byzantine Rite

Amen

The deacon proclaims

5 Sir, give a blessing

The priest makes the sign of the cross over the people saying aloud The Lord God bless >& you all The clerks Amen.

10 (THE GREAT ENTRANCE) The priest takes off his saghavart: if —

The deacon Let none of the catechumens, none of little faith, none of the penitents nor of the 15 unclean draw nigh to this _ divine mystery.

The clerks The body of the Lord and the blood of the Saviour are set 20 forth: the heavenly hosts sing unseen and say with unceasing voice Hoty HOLY HOLY LorRD oF HOSTS

25 The deacon Sing unto our Lord God, ye clerks, spiritual songs with sweet voice Then the clerks shall sing the Hagiology 30° according to the proper of the day { For Palm Sunday, Pentecost, the

Church and the feast of the Angels and Sor other sundays

With the angelic order, o God, 35 thou hast filled thine holy church. THOUSAND THOUSAND archangels STAND BEFORE THEE

a bishop he takes off his emitphoron as well: and then he bows before the holy table and prays in secret

None of us that are bound by FLESHLY passions and Lusts is worthy to approach thy table or to serve thy kingly glory: for to minister to thee is a great thing and a fearful even for the heavenly hosts themselves. Yet through thy measureless goodness thou, infinite Word of the Father, wast made man and didst appear as our highpriest, and as lord of all didst commit unto us the priesthood for this ministry and unbloody immo- lation, for that thou art the Lord our God who rulest over things in heaven and things on earth, who sittest on the cherubic throne, o lord of seraphim and KING OF IsRAEL, who alone art HOLY and DWELLEST IN THE HOLY PLACE. I beseech thee who alone art good and ready to hear, look upon me thy sinful and unprofitable servant and cleanse my soul and my mind from all filthiness of the evil one and by the power of thine Holy Spirit enable me, that have been clothed with the grace of the priesthood, to stand at this holy table and to sacri- fice thine immaculate body and thy

The Liturgy of the Armenians 431

AND TEN THOUSAND TIMES TEN Precious blood. I entreat thee with THOUSAND angels MINISTER neck bowed down, turn not thy face

= away from me and reject me not from unTo thee, o Lord: yet thou d ?

: among thy servants, but vouchsafe that art wellpleased to accept praise these gifts be offered unto thee by me

from men in mystic song a sinner and unworthy servant: for Hoty HoLy HOLY LorpD oF thou art he that offereth and is offered, that receiveth and giveth, o Christ our HOSTS} God, and to thee we offer glory with thine eternal Father and thine allholy 10 and good Spirit now and ever and world without end. Amen

on

Meanwhile the gifts are removed [by a deacon) to the table

[In some churches and on some days the following is done. When the hagiology is finished as they come burning incense to the holy mystery the deacon proclaims 15 IN THEM. HATH HE SET A TABERNACLE FOR THE SUN WHICH COMETH FORTH AS A BRIDEGROOM OUT OF HIS CHAMBER The clerks AND REJOICETH AS A GIANT TO RUN HIS COURSE The deacon We who the cherubim The clerks mystically figure forth

20

then coming towards the east the deacon says 25 CasT UP AN HIGHWAY FOR HIM THAT RIDETH UPON THE HEAVEN OF HEAVENS TOWARDS

and sing the thriceholy hymn Gea ae 30

to the lifegiving Trinity then coming towards the south the deacon says GoD SHALL COME FROM THE SOUTH AND THE HOLY ONE 35

FROM MOUNT PaARAN lay we aside all worldly cares then coming to the steps of the altar the bearer of the holy mystery says at- tentively 40 LirtT UP YOUR HEADS, O YE

432 The Byzantine Rite

GATES, AND BE YE LIFT UP, YE

EVERLASTING DOORS, AND THE KING OF GLORY SHALL COME IN

The celebrant censes and says 5 WHo IS THE KING OF GLORY? THE LorD STRONG AND MIGHTY, EVEN THE LORD MIGHTY IN

BATTLE that we may receive 10 the king of all ee LIFT UP YOUR HEADS, O YE GATES: YEA LIFT THEM UP, YE EVERLASTING DOORS, AND THE 15 KING OF GLORY SHALL COME IN

The priest WHo Is THE KING OF GLORY? Tue Lorp oF HOSTS and solemnly represent

20 the order of the angels The deacon

THIS IS THE KING OF GLORY Then the celebrant receives the gifts from the hands of the deacons and with them makes the sign of the cross towards the people saying BLESSED IS HE THAT COMETH IN THE NAME OF THE LorD The clerks Alleluia].

And the priest burns incense.

dS on

And he washes his hands saying 30 | WILL WASH MY HANDS IN INNOCENCY, 0 LorD, AND SO WILL I GO TO THINE ALTAR.

The deacon A prayer of Athanasius Again in peace let us beseech Lord God of hosts and maker the Lord of all beings, who didst bring 35 The clerks all things into existence out

Lord have mercy of nothing, who also in love Again in faith and purity let us towards mankind didst honour

i | ‘

The Liturgy of the Armenians 433

stand in prayer with awe before the holy table of God: not with scruple or offence, not with guile or fraud, not with wiles or deceit, not with doubt and

not with little faith: but .

with a right conversation, a pure mind, a single heart, a perfect faith, being filled with love, full and overflowing with all good works let us stand in prayer before the holy table of God and find the grace of mercy in the day of his appearing and at the second coming of our Lord and Saviour Jesus Christ. May he save and have mercy The clerks Save, o Lord, and have mercy

our earthly nature by raising us to the estate of ministers of so awful and inexplicable a mystery: thou, o Lord to whom we offer this sacrifice, accept from us this presenta- tion and consummate it into the mystery of the body and blood of thine onlybegotten and grant this bread and cup for a remedy of forgiveness of sins to us that taste of it

The deacon proclainis Sir, give a blessing

The priest aloud

Through the grace and love towards mankind of our Lord and Saviour Jesus Christ with whom unto thee, o Father, and to the Holy Ghost is fitting glory dominion and honour now and 30 ever and world without end. Amen.

{THE KISS OF PEACE) The priest Peace be > with you all The clerks And with thy spirit Ff

5

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434 The Byzantine Rite The deacon Let us worship God The clerks Before thee, o Lord 5 The deacon

GREET YE ONE ANOTHER WITH AN HOLY Kiss and those among you that are not able to partake of this divine mystery go without the doors and pray

; The clerks 10 Christ hath been manifested amongst us: God, which is, hath seated himself here: the peace hath been proclaimed, this holy greeting hath been enjoined: the church hath become one soul, _ the kiss hath been given to be a BOND OF PERFECTNESS: enmity _ hath been removed and love been spread abroad 15 Now, o ye ministers, raise your voice and bless with one accord the united godhead unto whom seraphim sing the hallowing song Meanwhile they kiss the holy table and one another

On festivals some add this 20 The deacon Ye who with faith stand before the holy royal table, see the king Christ sitting and surrounded with the heavenly

hosts The clerks

25 We lift our eyes upwards and implore on this wise saying Remember not our sins but in thy compassion expiate them With the angels we bless thee and with thy saints, o Lord, we give thee glory.

<ANAPHORA) The deacon Stand we with awe, stand we with fear, stand we well and look upwards with good heed The clerks To thee, o God The deacon Christ the Lamb of God is offered in sacrifice

30

35

eae

+, es:

The Liturgy of the Armenians 435

The clerks Mercy and peace and a sacrifice of praise

(THE THANKSGIVING) The deacon Sir, give a blessing ) 5 The priest The grace, the love and the divine sanctifying power of the Father and the Son and the Holy Ghost be with you »% and

with all The clerks 10

Amen and with thy spirit The deacon The doors, the doors With all wisdom and caution

Lift up your minds with divine fear 15 The clerks We lift them up unto thee, o Lord almighty The deacon And give thanks unto the Lord with the whole heart The clerks 20

It is MEET and right

On festivals in some places the deacon adds And we give thee thanks, o Christ, for the true salvation always and everywhere, through which the hosts praise thy marvellous {Resurrection}, the seraphim tremble 25 and the cherubim shudder and the supreme powers in heaven make a choir and shout with sweet voice and say While they sing the priest says privately with clasped hands the prayer following It is very meet and right with earnest diligence always to 30 adore and glorify thee, Father almighty, who by thine immaterial and fellowcreator Word didst remove the hindrance of the curse: who having made the church his own people reckoned all those who believe in thee his property and was pleased to dwell among us in a material nature taken by dispensation 35 from the virgin and as a divine architect framed a new work, | F f 2

436 The Byzantine Kite

making earth into heaven: for that he before whom even the

legions of watchers endured not to stand, awestruck at the

dazzling and UNAPPROACHABLE LIGHT of the godhead, even he

became man for our salvation and granted to us to join the 5 spiritual choirs of the inhabiters of heaven

The deacon proclaims Sir, give a blessing The priest aloud and with seraphim and cherubim to frame songs in hallowing to concert and with boldness to shout and cry aloud with them

and say The clerks

Hoty Hoty HOLY Lorp Gop oF HosTs heaven and EARTH are FULL OF thy GLORY

15 Blessing in the highest

BLESSED art thou THAT didst come and COMEST IN THE NAME OF THE LORD

HosANNA IN THE HIGHEST

While they sing the priest says privately with his arms extended 2o Hoy HoLy HoLy art thou truly and allholy: and who is he that will presume to compass in words thine infinite out- flowings of lovingkindness towards us? Thou who from of old in divers manners didst take care of and comfort man fallen in sin, by prophets, by giving the law, by priesthood and the 25 typical offering of kine, but in these last days, having torn up utterly the sentence of condemnation touching all our debts, didst give us thine onlybegotten Son, both debtor and debt, immolation and anointed, lamb and bread of heaven, highpriest and sacrifice: for he it is that distributeth and himself that 30 is distributed in the midst of us without ever being con- sumed. For having been made man truly and not in sem- blance and becoming incarnate by union without confusion from the mother of God and holy virgin Mary, he journeyed through life with all the passions of our human life with- 35 out sin and of his free will came to the cross whereby he gave life to the world and wrought salvation for us. Then TAKING THE BREAD in his holy divine immortal immaculate

q

se dita tin aime th tie) i i Oi i a ee

The Liturgy of the Armenians 437

and creative hands he BLESSED, GAVE THANKS, BRAKE IT AND GAVE IT TO his chosen and holy piscip_es sitting at meat with

him SAYING The deacon

Sir, give a blessing 5 The priest aloud TAKE EAT: THIS IS MY BODY WHICH Is distributed ror you and for many for the expiation and remission of sins The clerks Amen 10 The priest privately LIKEWISE TAKING THE CUP he blessed, GAVE THANKS, drank and GAVE to his chosen and holy disciples sitting at meat with

him SAYING The deacon 15

Sir, give a blessing The priest aloud DRINK YE ALL OF THIS: THIS IS MY BLOOD OF THE NEW TESTAMENT WHICH IS SHED FOR YOU AND FOR MANY FOR THE expiation and REMISSION OF SINS 20 The clerks Amen

Heavenly Father who didst give thy Son unto death for our sakes as debtor of our debts, we beseech thee through the shedding of his blood, have mercy on thy rational flock 25 The priest privately And thy good onlybegotten Son delivered us the command- ment always to DO THIS IN REMEMBRANCE OF him, and having descended into the nether abode of death in the body which he took of our nature and having broken asunder with might 30 the bolts of hell, made thee known unto us THE ONLY TRUE Gop, God of quick and dead.

<THE INVOCATION) And he takes the gifts in his hands and says privately

We therefore, o Lord, presenting unto thee according to 35 this commandment this saving mystery of the body and blood of thine onlybegotten, do remember the saving sufferings he

438 The Byzantine Rite

endured for us, his lifegiving crucifixion, his burial of three days, his blessed resurrection, his divine ascension and his session at thy righthand, o Father, and we confess and bless his fearful and glorious second coming 5 The deacon Sir, give a blessing The priest then raising the gifts a little offers them unto the Father, and then he places them on the holy table saying aoud And we offer unto thee thine own of thine own in all and 10 for all The clerks In all things: thou art blessed, o Lord We bless thee, we praise thee, we give thanks to thee and we beseech thee, o Lord our God 15 While they sing the priest says privately with open arms

We do indeed praise thee and give thanks unto thee, o Lord

our God, continually, who passing over our unworthiness hast made us ministers of this fearful and unspeakable mystery, not for any good works of ours, whereof we are wholly bereft and 20 always find ourselves utterly destitute: but ever trusting in thine overflowing indulgence we presume to approach the ministry of the body and blood of thine onlybegotten our Lord and Saviour Jesus Christ, unto whom is fitting glory dominion and honour now and ever and world without end. Amen 25 The deacon proclaims Sir, give a blessing The priest aloud Peace be with you all

The clerks

30 And with thy spirit The deacon

Let us worship God The clerks

Before thee, o Lord 35 on of God, sacrificed for our reconciliation to the Father, thou art being distributed among us for bread of life: through the shedding of thine holy blood, we beseech thee have mercy on the flock saved by thy blood

© ti 8 eel Be

The Liturgy of the Armenians 439

While they sing the priest humbling himself bows to the holy table and says ~ privatety We adore and we beseech and ask thee, 0 good God, send upon us and upon these gifts here set forth thy coeternal and consubstantial Holy Spirit 5 then the deacon standing close to the priest with great fear and reverence

says softly at every blessing Amen. Sir, give a blessing

and the priest signs the gifts with the sign of the cross saying in a low voice by whom blessing this bread >] thou wilt make it truly the body 10 of our Lord and Saviour Jesus Christ thrice repeated, and blessing this cup > thou wilt make it really the blood of our Lord and Saviour Jesus Christ thrice repeated: by whom blessing this bread and this wine > thou wilt make them truly the body and blood of our Lord and Saviour Jesus Christ, changing them by thine 15 Holy Spirit thrice repeated The deacon proclaims Sir, give a blessing The priest aloud So that this be to us all who draw nigh to it for release from 20 condemnation and for the expiation and remission of sins The clerks Spirit of God who coming down from heaven dost operate by our hands the mystery of him who shares thy glory, we beseech thee through the shedding of his blood grant rest to 25 the souls of our departed.

{THE INTERCESSION)

Henceforth the priest does not raise his hands spread over the gifts but holds them low and keeping his eyes on them he prays thus privately

Through this grant love stability and longed-for peace to the 30 whole world, to the holy church and to all orthodox bishops, to priests, deacons, kings of the earth and princes, to peoples, to travellers, to seafarers, to prisoners, to those in danger, to those that labour and to them that are at war among barbarians Bias:

Through this grant also mild weather and to the fields fruit- fulness and to those afflicted with divers diseases a speedy return to health

440 The Byzantine Rite

Through this give rest to all those who aforetime have fallen asleep in Christ, to our forefathers, to the patriarchs prophets apostles martyrs bishops presbyters deacons and the whole clergy of thine holy church and to all laity, men and women,

5 who have died in the faith

The deacon proclaims

Sir, give a blessing

The priest aloud With whom we also beseech thee, good God, to visit us

10 The clerks Remember, o Lord, and have mercy «

The priest We beseech thee that in this holy sacrifice remembrance be made of the mother of God the holy virgin Mary, and of John 15 the baptist, of the protomartyr Stephen and of all the saints

The clerks Remember, o Lord, and have mercy

Then the deacons go to the right side The priest privately of the table and proclaim with clasped Remember, o Lord, and te eines have mercy and bless thine We beseech thee that in this holy catholic and apostolic holy sacrifice remembrance church which thou didst save be made of the holy apostles with the precious blood of prophets doctors martyrs thine onlybegotten and didst 25 and all holy patriarchs, deliver by his holy cross:

apostolic bishops, presby- grant her unshaken peace ters, orthodox deacons and Remember, o Lord, and

of all saints have mercy and bless all or-

thodox bishops who RIGHTLY DIVIDE THE WORD OF TRUTH among us

The clerks 30 Remember, o Lord, and have mercy (On feasts of our Lord We adore the blessed praised glorious admirable and

3s divine {Resurrection} of Christ

The Liturgy of the Armentans

The clerks Glory be to thy {Re- surrection}, 0 Lord On Saints’ days We beseech that in this holy sacrifice remembrance be made of the holy prophet

or patriarch or apostle or

martyr MV dear to God, whose commemoration we have made today The clerks Remember, o Lord, and have mercy)

We beseech that in this holy sacrifice remembrance be made of our leaders and our first holy illuminators, the apostles Thaddaeus and Bartholomew, and Gregory the illuminator

Aristaces Gregory of

Verthanes Narec Hysic Nerses_ Cla- Gregoris yetsi Nerses John Orot- Sahac netsi Daniel Gregory and Khat Moses Tathe- Mesrob the vatsi doctor

and of all the pastors and chief pastors of Armenia We beseech that in this holy sacrifice remembrance be made of the holy anchorets and God-instructed monks Paulus _ Antony

441

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442 The Byzantine Rite

Polus Evagrius Macarius Barstimas Onuphrius John Mark the Simeon

5 abbat Oski and his Serapion companions Nilus Sukias and his Arsenius companions

and of all the holy fathers 10 and of their disciples in the whole world We beseech that in this holy sacrifice remembrance be made of the christian kings 15 Abgar Constantine Tiri- dates Theodosius and of all holy and pious kings and Godloving princes We beseech that in this holy

' 20 sacrifice remembrance’ be

made of all the faithful in

general, men and women, | old men and children and

of all of every age who are

25 fallen asleep in Christ in

faith and holiness |

The deacon proclaims |

Sir, give a blessing .

The priest aloud 30 And especially grant us our archbishop the venerable patriarch of all Armenians, reverend J, for length of days in sound doctrine

Then the deacons go to the left side While they sing the priest says this of the table and proclaim prayer privately 35 We offer thee, o Lord our God, Remember, 0 Lord, and have — thanks and glory for this mercy and bless thy people holy and immortal sacrifice here present and, us that offer . j

The Liturgy of the Armenians

which is on this holy table, that thou grant it to us for holiness of life

Through this grant love sta- bility and longed-for peace to the whole world, to the holy church and to all or- thodox bishops, especially to our archbishop the venerable patriarch of all Armenians, reverend JV, and to the priest who offers this sacrifice

Let it be for the strength and victory of christian kings and of pious princes

Let us also beseech and entreat

for the souls of those who are at rest and especially for our departed prelates, for the founders of this holy church and for all those who rest under the shadow thereof, for the deliverance of those our brethren who are taken captive and for grace upon the congregation here present and for the rest of those who have died in Christ in faith and holiness: let remembrance of them be made in this sacrifice

The clerks In all and for all.

443

this sacrifice and grant unto them what is necessary and profitable

Remember, o Lord, and have mercy and bless the pilgrims 5 and them that bring forth fruit unto thine holy church: also them that remember the poor with alms and render them their dues according to thy to wonted bounty, an hundred- fold here and in the world to come

Remember, o Lord, and have mercy and have pity on the ts souls of the departed: give them rest and light and rank them among thy saints in thy kingdom of heaven and make them worthy of thy mercy. 20 Remember also, o Lord, the soul of thy servant WV and have mercy on him after thy great goodness and give him by thy visitation rest in the 25 light of thy countenance and if he be living save him from all snares of soul and body

Remember also, Lord, them that have bidden us remember 30 in our prayers any that are alive or departed: direct the purpose of their prayers and ours to what is right and

‘“ACCOMPANIETH SALVATION and 35

reward them all with thine imperishable and blessed good things

444

Sn

The Byzantine Rite

And having cleansed our thoughts, make us temples fit

to receive the body and blood ~

of thine onlybegotten Son our

Lord and Saviour Jesus Christ, —

with whom to thee, o Father almighty, with thy lifegiving and liberating Holy Spirit is

fitting glory dominion and —

honour now and ever and world without end. Amen.

{<THE BLESSING)

The deacon proclaims Sir, give a blessing

15 The priest making the stgu of the cross on the people says aloud And the mercy OF OUR GREAT GoD AND SAviouR JESUS CHRIST be with >] you all The clerks : Amen and with thy spirit.

20 <THE LORD’S PRAYER)

The deacon Again in peace let us beseech the Lord The clerks 25 Lord have mercy

With all the saints whom we have commemorated es: pecially let us beseech the Lord

20 For the holy and divine sacri- fice which is now on this holy table let us beseech the Lord

That the Lord our God who

35 hath accepted it on his holy

While the deacon makes this pro- clamation the priest says this prayer privately

O Gop oF TRUTH and Father of mercies, we thank thee for that thou hast been pleased to exalt our defaulting nature above the blessed patriarchs: because thou wast called their God, but in pity for us thou hast been pleased to be called Father. Now, Lord, we _ be- seech thee grant to shine and flourish more and more this new and venerable name in the midst of thine holy church

The Liturgy of the Armenians

heavenly and _ immaterial place of offering send down on us in recompense thereof the grace and gifts of his Holy Spirit let us beseech the Lord

Receive save and have mercy and keep us, o Lord, by thy

grace The clerks Save us, o Lord by thy grace

Making mention of the allholy mother of God the ever- virgin Mary with all the saints let us beseech the

Lord The clerks Remember, o Lord and have mercy

Again in unity for our true and holy faith let us beseech

the Lord The clerks

Lord have mercy

Let us commit ourselves and one another unto the Lord the almighty God

The clerks Let us, o Lord, be committed unto thee

Have mercy upon us, o Lord our God, after thy great goodness. Let us all say with one accord

The clerks Lord have mercy three times

The deacon proclaims Sir, give a blessing

445

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446 The Byzantine Rite

The priest And grant us with bold voice to open our mouth and to call upon thee heavenly Father and to sing and say

The clerks then sing with open arms 5 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN. GIVE US THIS DAY OUR CONTINUAL BREAD AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT 10 DELIVER US FROM EVIL While they sing the priest prays in silence LorD OF LoRDs, GOD OF GODS, KING ETERNAL, creator of all things created, FATHER OF OUR Lorp JESUS CHRIST, LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL and save us

15 from temptation The deacon proclaims

Sir, give a blessing The priest FoR THINE IS THE KINGDOM, THE POWER AND THE GLORY FOR 20 EVER. AMEN.

{THE INCLINATION > The priest Peace *& be to all The clerks 25 And with thy spirit The deacon Let us worship God The clerks Before thee, o Lord 30 ©The priest then bows his head and all the people bow down while the priest prays privately Holy Ghost which SF the rounratn or Lire and the spring of mercy, have mercy on this people which bowed down adoreth thy godhead: keep them entire and stamp upon 35 their hearts the posture of their bodies for the inheritance and possession of good things to come

The Liturgy of the Armenians 447

The deacon proclaims Sir, give a blessing The priest

Through Jesus Christ our Lord with whom to thee, o Holy

Ghost, and the Father almighty glory dominion and honour 5

is fitting now and ever and world without end. Amen.

(THE ELEVATION) Then the priest takes the holy bread in his hand while the deacon proclaims Proschiimen

and the priest elevating it in the sight of the whole congregation says aloud Unto the holiness of the holies

The clerks in a loud voice One holy, onE Lorp Jesus CurRIst TO THE GLORY OF Gop THE FaTHER. Amen a The deacon Sir, give a blessing The priest Blessed be the holy Father, true God The clerks Amen The deacon Sir, give a blessing The priest Blessed be the holy Son, true God The clerks Amen The deacon Sir, give a blessing The priest Blessed be the Holy Ghost, true God The clerks Amen

The deacon Sir, give a blessing

10

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3°

448

The priest Blessing and glory be to the Father and to the Son and to the Holy Ghost now and ever and world without end. Amen

The clerks - oe , Amen The Father is holy the Son is holy the Holy Ghost is holy

Blessing be to the Father and io to the Son and to the Holy ever and

Ghost now and world without end Amen.

30

The Byzantine Rite

And while they sing the priest bows himself and says this prayer privately

Look upon us, o our Lord Jesus Christ, FROM HEAVEN THINE holy DWELLINGPLACE and

from the throne of the glory ©

of thy kingdom: come and purify and quicken us, o thou who sittest with the Father

and art here sacrificed : vouch-

safe to give us of thine imma- culate body and of thy precious blood, and by our hands to this whole people Having said this he worships and kisses the holy table, and taking the holy body he dips it whole into the precious blood and says

Lord our God, who hast called us christians after the name of thine onlybegotten Son and hast granted us the remis- sion of sins by the baptism of the spiritual font and hast vouchsafed us to communicate in the holy body and blood of thine onlybegotten: we now beseech thee, o Lord, account us worthy to receive this holy

mystery for the remission of

our sins and with thanks to glorify thee with the Son and the Holy Ghost now and ever and world without end. Amen

ee ee ae

The Liturgy of the Armenians

449

The deacon proclaims Sir, give a blessing

Then the priest elevates tt in the sight of the congregation and says Let us taste in holiness of the holy holy and precious body and blood of our Lord and Saviour Jesus Christ who having 5 come down from heaven is being distributed among us This is life *hope resurrection® expiation and forgiveness

of sins

Sing psalms unto the Lord our God, sing psalms unto our immortal king of heaven, who sitteth in the chariot of the ro

cherubim.

{FRACTION COMMIXTURE AND COMMUNION >

[The curtain is drawn to|

The deacon proclaims Sing psalms to our Lord God, ye clerks, and spiritual songs with sweet voice: for unto him are fitting PSALMS AND HYMNS alleluias AND SPIRITUAL SONGS Ye ministers, sing psalms with spiritual songs and bless the Lord who is in heaven The clerks sing Christ is sacrificed and dis- tributed among us Alleluia He gives us his body for food and he sprinkles his holy blood upon us

Alleluia Draw nigh unto the Lord and take of his light Alleluia

The priest takes the body in his hand

and he kisses it with tears, saying 15 privately

What blessing and what thanks- givings shall we render unto thee for this bread and for this cup? But, o Jesus, we bless thee alone with 20 the Father and the allholy Spirit now and ever world without end. Amen

he adds this also

I confess and believe that THoU ART CHRIST THE SON oF Gop, who didst 25 TAKE AWAY THE SIN OF THE WORLD

then breaking it he puts it into the chalice of the blood saying

The fulness of the Holy Ghost.

Then taking one piece of the bread in 30 his hand he says privately with tears and thanksgiving to the Father and to

the Son

Holy Father who hast called us by the name of thine onlybegotten and 35 hast enlightened us through the bap- tism of the spiritual font, vouchsafe

a Older reading ‘ hope of resurrection.’

Ge

15

20

25

30

w ua

40

450

O TASTE AND SEE HOW GRA- clouS THE LorD Is Alleluia THE HEAVEN Alleluia PRAISE HIM IN THE HEIGHT

Alleluia HIM ALL YE ANGELS OF HIS Alleluia PRAISE HIM ALL HIS HOST Alleluia

Then they sing if necessary other hymns according to the day.

O PRAISE LorD oF

PRAISE

The Byzantine Rite

to receive this holy mystery for the forgiveness of our sins, stamp upon us the graces of the Holy Ghost as thou didst on the holy apostles who tasted of it and became cleansers of the whole world. Now then, o Lord and good Father, make this commu- nion a part of the supper of the disciples by removing the darkness of sins. Look not upon mine un- worthiness neither withhold from me the graces of thine Holy Spirit, but according to thine infinite love towards mankind grant that this be for the expiation of sins and the remission of trespasses. As our Lord Jesus Christ promised and said Wuoso EATETH MY FLESH AND DRINKETH MY BLOOD SHALL LIVE FOR EVER: make it now to be to us for the expiation of sins, that those who shall eat and drink of it may bless and glorify the Father and the Son and the Holy Ghost now and ever world without end. Amen Peace be to all

I thank thee, Christ o king, for that thou hast made me unworthy worthy to partake of thine holy body and blood. Therefore now I beseech thee, let it not be to me for condemnation but for expiation and forgiveness of sins, for health of soul and body and for the fulfilment of all virtuous works, so that it purify my spirit and my soul and body and so make me the temple and abode of the allholy Trinity and to be worthy with thy saints to glorify thee with the Father and the Holy Ghost now and ever world without end. Amen

Prayer of S. John Chrysostom

I praise and magnify and glorify thee, o Lord my God, that thou hast accounted me worthy, unworthy as

a | CSIR,

The Liturgy of the Armenians 451

I am, this day to partake of thy divine and awful mystery of thine immaculate body and precious blood. Wherefore having these for interces- sors I beseech thee to keep me in thine holiness every day and during the whole time of my life, so that remembering thy tender mercies I may live unto thee, who for our sake didst suffer and die and rise again. Let mot, Io my Lord and God, the destroyer come near to me, for that my soul is sealed with thy precious blood. Do thou, al- mighty, cleanse me through these from

all my dead works, thou who alone art 15 without sin: strengthen my life, o Lord, against all temptation and let mine ad- versary turn back from me ashamed and confused so often as he riseth against me: strengthen the goings of my mind 20 and of my tongue and all the ways of my body: be thou with me always according to thy neverfailing promise WHOoOsSo EATETH MY FLESH AND DRINK- ETH MY BLOOD DWELLETH IN ME AND 25 I 1x um. Thou didst say so, o thou lover of man: stablish the divine and unchangeable words of thy mouth; for thou art the God of mercy, of pity _ and of love towards mankind and the 3° giver of all good things, and unto thee

is fitting glory with the Father and thine allholy Spirit now and ever world without end. Amen

Then the priest signs himself and 35 prays of the true God the sundry things he desires for himself, for the congrega- tion and for the whole world: he also shall pray for the pardon of them that have offended him, his enemies and them 4° that hate him And then with fear and trembling he tastes of the body and drinks of the chalice saying In faith do I believe in the allholy 45

Gg2

on

452

The Byzantine Rite

Trinity, in the Father, the Son and the Holy Ghost

In faith do I taste of thine holy life- giving and saving body, o Christ my God Jesus, for the forgiveness of my sins

In faith do I drink thy sanctifying and cleansing blood, o Christ my God Jesus, for the forgiveness of my sins

Let thine incorruptible bedy be to me for life and thine holy blood for the propitiation and forgiveness of sins.

The deacons also communicate.

[The curtain ts withdrawn]

15 The deacon proclaims to the congregation

Draw near with fear and partake in holiness

Then all who are worthy communicate

The clerks sing Mother of faith, thou shrine 20 of holy spousals, heavenly bridechamber . Home of thine immortal bride- groom who hath adorned thee for ever 25 A marvellous second heaven art thou FROM GLORY TO GLORY exalted Which by the laver dost re- generate us children radiant 30 like the light Thou that dost distribute this spotless bread and givest us to drink this pure blood Who dost lift us up to an higher 35 station than the angels can attain unto Come then, o children of the new Sion, meet our Lord in holiness

[The people come one by one and stand in front of the bema and the priest communicates them from the chalice in which is the sacred bread steeped in the wine: and he says each

time

The body and blood of our Lord and Saviour Jesus Christ be to thee for salvation and for

a guide to eternal life].

——Se *-- - “4

c

The Liturgy of the Armenians 453

O TASTE AND SEE howGRACIOUS our Lorn ts and mighty The ancient tabernacle was a type of-you, but ye are of higher pattern It burst the adamantine gates: ye raze the gates of hell to their foundations It parted Jordan: ye cleave _ the sea of universal sin Its leader was Joshua the cap- tain: thine is Jesus the only Son of the Father Tuts bread Is THE BODY of Christ, THIS CUP IS THE BLOOD ‘OF THE NEW TESTAMENT The greatest of mysteries is revealed to us, God himself is manifested to us herein This is the same Christ the divine Word who sitteth at the right hand of the Father And wo sacrificed here amongst uS TAKETH AWAY THE SIN OF THE WORLD He is BLESSED FOR EVER with the Father and the Spirit Now and ever for the time to come and world without end. When all have communicated the clerks sing in a loud voice Our Gop and our LorD HATH APPEARED TO US BLESSED IS HE THAT COMETH IN THE NAME OF THE LoRD Then the priest makes over them the sign of the cross with the sacred gifts and says SAVE THY PEOPLE, 0 LORD, AND BLESS THINE INHERITANCE: GOVERN THEM AND LIFT THEM UP FOR EVER

[The curtain is drawn to again].

454

The Byzantine Rite

{ THANKSGIVING)

The clerks sing We have been filled, o Lord, - from thy good things, tasting s of thy body and blood

Glory be on high to thee

who hast fed us Thou who continually feedest us, send down upon us thy

‘yo Spiritual blessing

Glory be on high to thee

who hast fed us

The deacon proclaims Again in peace let us beseech

1; the Lord The clerks

Lord have merey

Render again in faith thanks unto the Lord ye who have

20 received heavenly immortal immacu- late and incorruptible mys-

tery The clerks

25 We render thanks unto thee, o Lord, who hast fed us at thine immortal table, distributing thy body and blood for the salvation of

30 the world and for the life

| of our souls.

35

this divine holy —

Meanwhile the priest prays privately on this wise

We thank thee, o Father almighty who didst prepare for us the holy church for a haven of rest and a temple of holi- ness where the holy Trinity is glorified. Alleluia

We thank thee, Christ o king, who hast bestowed upon us life by thy lifegiving body and thine holy blood. Grant forgiveness and great mercy. Alleluia

We thank thee, o true Spirit, who hast renewed the holy church. Keep her spotless by faith in the Trinity henceforth and for ever. Alleluia

The priest says privately

We render thanks unto thee, o Christ our God, for that thou hast granted to us such a taste

of thy good things unto holi- j

ness of life. Keep us through it HOLY AND WITHOUT BLAME by dwelling among us through thy divine protection. Feed us in the fields of thine holy and benevolent will, whereby being protected against every attack of the adversary we may be accounted worthy to hear thy voice alone and to follow thee as our only most mighty and true shepherd and to re- ceive from thee the PLACE PRE-

The Liturgy of the Armenians A55

PARED FOR us in the kingdom of heaven, o our God and our Lord and Saviour Jesus Christ, who art blessed with the Father and with the Holy Ghost now and ever and world without end. Amen Peace be to all

To the unsearchable incom- prehensible triple personality, creating embracing and _ indi- visible consubstantial holy Trinity, is fitting glory domi- nion and honour now and ever and world without end. Amen.

(THE DESCENT FROM THE ALTAR)

[The curtain 1s drawn back| and the priest takes the gospel and after kissing the altar comes down into the middle of the church The deacon proclaims

Sir, give a blessing

The priest aloud

O Lord, who blessest them that bless thee and sanctifiest them that put their trust in thee: SAVE THY PEOPLE AND BLESS THINE INHERITANCE, GUARD THE FULNESS OF THY CHURCH: sanctify these who in LOVE came to greet THE BEAUTY OF THINE HOUSE: glorify us with thy divine power and FORSAKE NOT THEM THAT PUT THEIR TRUST IN THEE Grant peace to the whole world, to the churches, to’ priests, to christian kings, to their armies and to all this people: FOR EVERY GOOD GIFT AND EVERY PERFECT GIFT COMETH DOWN FROM thee ABOVE, that art THE FATHER OF LIGHT: and unto thee is fitting glory dominion and honour now and ever and world without end. Amen

The clerks three times Tue Lorp’s NAME BE PRAISED FROM THIS TIME FORTH AND FOR EVERMORE

5

_

°

20

NS

5

35

456 The Byzantine Rite

The priest turns to the people and says aloud

Thou art the fulness of the law and of the prophets, Christ, —

o God our Saviour, who didst fulfil all the dispensation com- manded of the Father: fill us also with thine Holy Spirit.

5 {THE LAST GOSPEL) The deacon Orthi The priest Peace > be to all 10 The clerks And with thy spirit The deacon Hearken we in fear

The priest 15 The holy Gospel according to John

The clerks

Glory be to thee, o Lord our God The deacon Proschimen 20 The clerks God speaks The priest FROM THE FATHER OF LIGHT IN THE BEGINNING WAS THE WorD. .. . FULL OF GRACE AND 25 TRUTH. De John z I-I4 or from Easterday to the eve of Pentecost SO WHEN THEY HAD DINED.... FoLtow me. S. John xxi 15-19.

The clerks Glory be to thee, o Lord our God.

30 {THE DISMISSAL) The deacon Let us beseech the Lord that through his holy cross he save us from our sins and keep us in life by the grace of his mercy Almighty Lord our God, save and have mercy

————

a ee ee ee le

SS ne

The Liturgy of the Armenians 457

The priest Keep us in peace, o Christ our God, under the protection of thine holy and venerable cross: save us from enemies visible and invisible and account us worthy to glorify thee with thanks- giving with the Father and the Holy Ghost now and ever and 5 world without end Amen

The deacon I wILL ALWAY GIVE THANKS UNTO THE LoRD HIS PRAISE SHALL EVER BE IN MY MOUTH

The priest making the sign of the cross over the people says aloud 10 Be ye blessed with the grace of the Holy Ghost Go IN PEACE and THE LORD BE WITH YOU ALL. Amen.

<THE EULOGIA)

The clerks say

My soUL SHALL MAKE HER BOAST IN THE LoRD 15 THE HUMBLE SHALL HEAR THEREOF AND BE GLAD

and the rest of Psalm xxxiv Glory be. . Now and ever. and while the clerks sing the psalm the Neschkar ts distributed. Then he turns to the east and bows three times before the holy table and says 20

Lord Jesus, o God, have mercy upon me.

Then going into the vestry he takes off his vestments and he comes before the altar and bows again three times and goes in peace.

op) —_ = a Z Q

AYP

he} tr}

ZO WO

Zeer R SHO

APPENDICES

The Liturgical forms of the Sahidic Ecclestastical Canons, p. 461.

The Liturgy of Palestine in the fourth century, p. 464.

The Liturgy of Antioch from the writings of S. Chrysostom,

p. 470.

. The Liturgy of Syria from the fifth to the eighth century,

p- 481.

. The Liturgy of the Dionysian writings, p. 487.

The Epistle of James of Edessa to Thomas the presbyter, Pp. 490.

. The Praesanctified Liturgy of S. James, p. 494. . Diptychs of Jerusalem, p. 501.

The Liturgy from the writings of the Egyptian fathers, Pp. 504.

The Egyptian Liturgy of the Arabic Didaskalia, p. 510.

Fragment of an Anaphora of the Persian rite, p. 511.

. The Liturgy of Asia from the Canons of Laodicea, p. 518. . The Liturgy from the writers of the Pontic Exarchate

p. 521. The Byzantine Liturgy before the seventh century, p. 527. The Byzantine Liturgy of the seventh century, p. 534.

. The development of the Byzantine Prothesis, p. 539.

A Byzantine Diptych, p. 552.

Ve ee ear,

APPENDIX A

THE LITURGICAL FORMS OF THE SAHIDIC ECCLESIASTICAL CANONS

P. A. de Lagarde Aegyptiaca

1. Cap. 64 sq. Mass at the consecration of a bishop (pp. 274-277). 5

Let one among the bishops place the sacrifice on the hands of him that shall have been consecrated and let the bishops also seat him on the throne that appertains to him.

And when they have greeted him with the greeting in the Lord let them read in the holy Gospels. 10 And when they have finished reading the Gospel let the bishop who has been consecrated greet all the church saying The grace of our Lord Jesus Christ and the love of God the Father and the fellowship of the Holy Ghost be with you all

and let them all answer

1 And with thy spirit % and when they have finished saying this let him also speak to the people words of exhortation. And when he has finished instructing let the deacon ascend on a high place and proclaim 20

Let no unbeliever remain here. And so when the bishop has finished all the prayers which tt is meet that he make as well for the sick as for the rest let the deacon say to them all Greet one another with an holy kiss 25 and let the clergy greet the bishop and the laymen greet one another and the women also greet the women, Let the little children stand near the bema and let a deacon also stand over them that they wanton not one with another: let deacons also £0 to watch the men and the women that there be no disturbance amongst them and that none make signs to 30

_ another or whisper or sleep: let a subdeacon stand at the men’s door and a deacon

462 Appendix A

stand at the women’s door that no one go out nor the doors be opened at the time of the holy oblation even though it be a believer who ts at the door. And let a subdeacon bring water that the priests may wash their hands for a sign of the purity of their souls dedicated to almighty God. 5 And let the deacon also shout aloud Let none of the catechumens remain here Let none of them that hear the word only but do not communicate in the holy mystery stand here Let none of the unbelievers remain here 10 Let none of the heretics stand here with us today - Mothers, lay hold of your children Let none allow a quarrel in his heart against any Let none stand here in dissimulation or in hypocrisy Be ye all erect unto the Lord God I. 15 Stand we to offer in fear of God and trembling.

And when these things are done let the deacons bring the gifts to the bishop at the holy altar. And the presbyters shall stand at the right hand and the left of the bishop in quietness with the bearing of disciples standing by their master. And let two deacons 20 stand one on each side of the altar holding light fans made of some light substance or peacocks’ feathers or light *linen® to drive away the little flying creatures that they light not on the chalice. And likewise let the pontiff” pray over the oblation that the Holy Ghost descend on it making the bread the body of Christ and the chalice the blood of Christ. 25 And when he has finished the prayers which it ts meet that he say let the bishop receive first, after him the presbyters, after them the deacons and in like sort also all the clergy in order: after them let all the people receive and when the bishop gives (the communion let him say This is the body of Christ 30 let him also that receives say Amen and in like manner again let the deacon who gives the chalice say This is the blood of Christ, this is the cup of life let him again that receives say 35 Amen

and let them sing while they are giving (the communion] uniil they have finished —

all the congregation and when all [the men] have received let the women also receive. And when the singer ceases singing let the deacon cry aloud saying 40 Having all received the body and the precious blood of Christ let us give thanks to him for that he hath accounted us worthy to partake of his holy and immortal heavenly mystery

@ phakiarion, i.e. pamdduor, facialis (Pallad. hist. Lausiac i otros 5 &pos péxpis avTis Ths TedevTis ovK dOdvny epdpynoev ExTds paxiadtov) or paxiddcoy (Jo. Moschus —

P. S. 196 of 58 Trois paxiodios éppim(or). > archiereus,

. . | te , Ca ea a ee '<

Panes

Lhe Sahidic Ecclesiastical Canons 463

and then let the bishop pray giving thanks for the eating of the body and the drinking of the blood of Christ. And when he has finished praying let the deacon say Bow down your heads unto the Lord that he may bless you and when they have received a blessing let the deacon say to them 5 Go in peace.

Whatsoever remains over let the presbyters and the deacons gather up, taking careful heed that there be not much over that so there be not exceeding great judgement upon them like the sons of Aaron and the sons of Eli whom the Holy Ghost smote because they refrained not from setting at nought the Lord’s sacrifice: 10 how much more them that shall think scorn of the body and blood of the Lord

deeming that it is only bodily food that they receive, not spiritual,

And these things we command you, o bishops and presbyters and deacons,

touching the holy ministry of the mystery.

2. Cap. 31. Mass at the consecration of a bishop (p. 249). 15

And let the deacons bring the oblation to him. And when he has laid his hand upon the oblation with the presbyters let him say a thanksgiving

O Kuptoc neta mavtwy vuov Let all the people say 20 Meta tov mvevuatoc cov Let him say Avw vnav tac Kapdiac Let the people say Exouev mpoc tov Kupiov 5 Let him say again Evyapistuswpey ta Kupi Let all the people say Aftov kat dikatov

and let him pray in like sort saying what follows after these things according 30 to the custom of the holy oblation.

3. Cap. 46. Baptismal mass (p. 257 sq.)s

[Let the deacons bring the oblation to the bishop.

And he shall give thanks over a loaf because it is the symbol of the flesh of Christ and over a chalice of wine because it is the blood of Christ which was outpoured for all 35 that believe on him and (over) milk and honey mixed for the Sulfilling of the promises unto the fathers: for he hath said I will give unto you a land flowing with milk

464 Appendix A

and honey]*. This is the flesh of Christ which he gave unto us that they that believe on him might be nourished therefrom like babes to cast out bitterness of heart through the sweetness of the word. So of all these things shall the bishop discourse to them that receive baptism. 5 And when the bishop has now broken the bread let him give a fragment to every one of them saying This is the bread of heaven, the body of Christ Jesus let him also that receives say Amen 10 and if there be not there a presbyter besides let the deacons take the chalice and stand in fair order and give them the blood of Christ Jesus our Lord and the milk and the honey: and let him that giveth the chalice say This is the blood of Jesus Christ our Lord let him also that receives again answer 15 Amen.

a In the bracketed passage Lagarde uses Tattam’s ‘memphitic’ to supply a lacuna in the sahidic.

APPEN DIA. & THE LITURGY OF PALESTINE IN THE FOURTH

aa CENTURY S. Cyril of Jerusalem Catecheses H XYNA=IZ! (MASS OF THE CATECHUMENS) Ta *Avayveoparta *. 25 ‘H MpocoptAia *.

{MASS OF THE FAITHFUL)

(THE LAVATORY? 30 ©‘O StdKovos vilpac8ar SiSwor +O iepet Kal tots KuKkAodar Td PuvctacTiprov Tod Ocod mpeoPurépors °. {THE KISS OF PEACE) Eira Bod & SidKovos "AAnAous aTo\dBere

The Liturgy of Palestine 465

kai "AAMAGyC domalapeda ®

{< ANAPHORA) (THE THANKSGIVING) Meta rotTo Bog & tepeds "An TAC KapAiac etra dtroxplvecOe "Eyomen tpdc TON Kypion etta & tepeds Aéyer Eyyapicticwmen TO Kypi@ elra Aé€yeTe

*AZION Kai AIKAION?

Mera radra pynpovedouev OYPANOY Kal ffic Kal BAddcCHC, HAIOY Kai CEAHNHC, ACTPWN, TACHC KTICEWC AoyiKHs Te Kal GAdyou, Gpatiic Te Kai d4opstoy, ArrEAWN APYATTEAWN AYNAMEWN KYPIOTHTO@N APY@N EZOYCIQN OPONMN Toy yEpoyBim TAN MOAyTPOCMTON, Suvdpet Aéyovres TO TOD AaBid Meyadwvate tov Kvptov ory Epot* pvnpovevopev Kai TON Cepadim & ey IIvevpate dyi@ éOedoaro ‘Hoaias mapeornkétra KUKA@ Tod Opdvov tod Ceod Kal Taic MeN AyCi TTépyZt KATAKAAYTITONTA TO TPOCWTON Taic Aé Ayci Toyc TOAaC Kai Taic Ayci merdueva Kai AETONTA

“Arioc arioc arioc Kypioc caBawd

Sia rodro yap tiv mapadobcioay juiv éx rdv cepadip Seodorian TavTny héyomuer Sras Kowvevol Tis bpve@dias rais brepkoopiots yevopeba orpariais *

[dvrws yap edyapioreiv deidoper Ort avakious dvras tpas éxddecev eis Thy TAtkavTHY xdptv, Ste €xOpovs dvras Huas KaTHAAa€er, Ste mvEevpatos viobecias katngioceyv ... evxapiorovyres yap nets Gévov moiodpev mpaypua Kat Sikator, avros 5€ ov Sixatov GA’ trép 7d Sixatoy moray nuas ednpyérnoe Kal THALKOU~ tov nkiwcey ayabov® . . . 6 «© © « 6 MA NOMOY Kal TIPOPHTAN els Xptordy mraihapwrricac®®, . 2 6 6 + ee «6 EN TH NYKTI A TapedidoTo 6 KYpIoc HM@N *tucoYe Xpictoc AABON ApTON—érTi TAN AYPANTWN AYTOY XEIPN —kal eYyapictHcac €kAace kal €AM@KE TOIC EayTOY MAOHTaic Aéywr AAdBete arete’ ToYTd moy ECT! TO CHma. Kal AABN TO TIOTHPION kal eYyApICTHCac eine AdBere mete’ ToYTd MOY EcTI TO AiMA—TO YTIEP TIOAA@N EKXYNOMENON €/C APECIN AMAPTION 27], .

{THE INVOCATION }

Eira dytdcavres éavrovs ba tov mvevpatiKGy TovTay Duvev mapakadodpey TON hirdvOpwmoy Ocdn 16 Arion TINeYma—TO EN NOM@ Kai TIPOdHTAIC, madala TE KAI KAINA MlAOHKH AaAficaNn, TO Etti TON KYPION “IHCOYN XPICTON EN Eide! TrepI- CTEPSC KATEAOON, TO EN TH TIENTHKOCTH KaTeAOdy Eni Toyc AmocTOAoyc EN Eide!

Lor

t fe)

20

30

35

TIYPINON FAWCCMN évravOa ey TH ‘Iepovoadnp év tH dvwtépa Tay amoaTdéA@Y 40

Hh

on

10

-_ tn

20

40

466 Appendix B

> ’ > a 2 . ° ° ° A] cy ” rn éxkAnoia—ezZamocreivat él TA TPOKEIMENA TNA TIOIHCH TON MEN APTON C@MA Xpictoy, tov b€ oivoy aima Xpicro¥ 32,

{THE INTERCESSION )

Eira pera ro dmapricOqva thy mvevparikiy Ovoiay, rv dvatuaxroy Aarpeiay, én tis Ovaoias éxeivns Tod ikaowpod mapakadodpev tov Gedy Yep KowvAs TON EKKAHCION €IPHNHC, bmép THs ToD KOCMOY EYCTAQElac, tmep Bacikewn, trép OTpaTlwTav kai Tvppdyer, imép trav ev acbeveias, bmép TOV KATATIONOYMENWN kai amagamd@s imép MANTWN BOHOEIAC AEOMENWN SedpeOa mdvTes tpueis Kal TAYTHN TIPOCHEPOMEN THN OYCIAN’ €fra MNHMONEYOMEN kal TOV mpoKekoiunpeveav MPOTOY MATPIAPXYON TPOPHT@N AMOCTOAMN MAPTYPON Orws 5 Oeds Tais eYyaic AYTON Kai TpecBelaic mpoadéenrar judy tiv Snow" cira kat imép tev mpoKekor- Pnpevav ariMN TATEPwN kal emokdrey Kal TayTey dads Tov év hyiv mpo-

4 18 KEKOLUNMEV@V”.

{THE LORD’S PRAYER) Eira petrd Tatra tiv edxiv Aéyopev exelvny fv & owrip mapéSwxe Tots olkeiors attod palytats pera KaBapac ouverdnoews Tratépa émvypaddpevor tov Oedn Kal A€fONTEC Tlatep HMON .... ..... Kal MH eicenérkHc fimac eic TeipacmoOn Kypie AAAA pycal HMAC AT1O TOY TIONHPOY eita peta tAHpwow rijs edxis Aéyets ” Amun *4,

{THE ELEVATION)

<

Meta taita Aéyer 6 fepeds TA aria Toic Arioic eita tpets A€yere Eic arioc, eic Kypioc *Incoyc Xpictoc?®. {THE COMMUNION )

Meta tatra dkovere Tod WaAAovros NMpoctdav otv—mpds td Gyiov tod peta péAous Ociov mpotperopévor tpads Ocod Puoiacrhprov—pr} TeTapévors Tots

cis THV Kowviav Tv dyiwv puotypiov Tav XelpOv Kapmois mpooépxou pnde kal Aéyovtos Suppypéevors tots SaxtvAois aAAd tiv

Teycace kai iAete Sti ypucréc 6 —- &ptortepdv Opdvov worfoas tH Sef ds Kyptoc 1 pAAovon Pacitéa trodéxecOar Kal

KotAdvas tiv maAdpnv Séxou Td capa 700 Xpiotod émAéywv Td

*“AMHN pet’ dodadetas otv dyidcas tovs o- Sadpovs TH éevapi tod dyiov capatos petaAdpBave mpooéxov pq taparro- Aéoys Te &K TOVTOV avdTod

i

The Liturgy of Palestine 467

<ita mpooépxou Kal TS notnpio tod or > , x a > x aiparos p1) avateivwv tas xetpas dAAd KUTTwv Kal TpéT@ TpooKuvycEws Kal , La ocBacpatos Aéyav 76 *AMHN 5 ayidfou Kai €k Tod aiparos petadap- Bavav Xpiotod: er. Se Kai tfs votibos évovons Tots xeiAeot wou xepoiv éradd- pevos kal 6>0aApods kal pérwrov Kai ta Aoumd dyiale aicOyrapial’, 0

{ THANKSGIVING)

= > , x a. % > , a A a ’ sa Etta avapetvas tiv edxiv evxapiota TH Oc TH KatakiooavtTi oe Tov THAtKOUTwV puoTnpiov *®.

The Catecheses of S. Cyril were delivered in Jerusalem in 348 (ed. Reischl, Munich 1848, p. cxli). The Peregrinatio S, Silviae, an account of her pilgrimage in the east by a lady of Aquitaine in about 385, in which she describes the offices and ceremonies of Jerusalem (Gamurrini S. Silviae aquitan. peregrinatio ad loca sancta Roma 1888: Bernard The pilgrimage of S. Silvia of Aquitania to the holy places { Palest. Pilg. Text Soc. 16] Lond. 1891), has an account (pp. 72 sq.) of the process of initiation to which the Catecheses belong and to many details 20

_

5

_ of which they allude. The gw7:(épevor having given in their names (Procat. 1, 4,

13: ill. 2), their instruction in the faith preparatory to baptism (Procat., i-xviii : for their scope see xviii. 32) began forty days before Easter (Procat. 4: i. 5) and was continued at intervals till the week before Palm Sunday (iv. 3: xviii. 32).

In holy week they made the redditio symboli one by one to the bishop (not 25 mentioned in Cyr.), and there was a further preliminary instruction on the details of the baptismal rite immediately before Easter (xviii. 32: this instruction

is not found among the Catccheses nor mentioned in Silvia). The competents were baptized and received their first communion on Easter night (Procat. 15: XIX. I, Xvili. 32), and the five Mystagogic Catecheses (numbered here xix-xxiii), 30 being instructions on the doctrine and rites of baptism (xix sq.), confirmation (xx) and the eucharist (xxii sq.), were delivered on successive days from monday

to friday in Easter week (xx. 1: xviii. 33, according to which there must have been a sixth, which is not extant: Silvia describes the instructions as covering the whole octave). All the Catecheses were delivered within the precincts of 35 Constantine’s buildings at the Holy Sepulchre (xiv. 14), Procat. and i-xviii in the basilica (Si/v, 72 in ecclesia majore : 58 quae in Golgotha est: cp. Cat. i. 1: iv. 10, 14: X.19: Xiv 6), and xix-xxiii at the Anastasis (xviii. 33) i.e. at the Holy Sepulchre itself (Si/v. 73 stat episcopus incumbens in cancello interiore qui est

in spelunca Anastasis. Cp. Duchesne Ovigines du culte chrétien Paris 1889, p. 470). 40 Silvia does not describe the liturgy (‘missa’ means ‘dismissal’ and perhaps

in no case means ‘mass’ simply: the translation in the P. P. T. S. ed. is not

to be relied on in this respect). S. Jerome, who is quoted below for a few points, lived at Bethlehem from 386 to 420.

1 Zuvagis i. 6, iv. 25, x. 14, xiv. 26, xviii. 33, xxiii. 1. The orders mentioned, 45 besides the lay faithful, are the «atnyxovpevor (Procat. 6: i. 4, v. 1), the pwriCdpevor (Procat. 1, 12: cp. 15, vi. 29), the religious (iv. 24 rv pova(évtwy Kat rdv rapbévwr Taypa, Vi. 35, xii. 34) and the clergy (Procat. 4 xavovixav mapovaia, including Yarpwboi xiii 26: cp. 6 ~adAwy xxiii. 20). Their orderly distribution (cp. p. 13. 16:

28 sq. above) is alluded to in Procat. 4 Brémres po. 7d ceuvov TovTO THs extAnolas 50

Hh 2

468 Appendix B

katdotnpa ; Oewpeis por Taf Kat emorhuny, ypapav dvayvwouw, kavovikSv napovoiay, didacKarlas dxoXovbiav ; cp. vi. 35.

2 Tpapav dvayvwots Procat. 4, cp.6: 7a dvayveopara iv. 1, xiv.24. The number of the lections is undefined. The Gospel is particularized in vi. 29 70 pév yap

5 dxovom Tod evayyeAlov maow épiera. S. Jerome writing at Bethlehem in 406 ~

mentions the Gospel lights as universal in the east: c. Vigilant. 8 (ii. 394 D) per totas orientis ecclesias quando legendum est evangelium accenduntur luminaria iam sole rutilante, non utique ad fugandas tenebras sed ad signum laetitiae demonstrandum. In Silvia at the sunday vigil incense is lighted before the 10 Gospel : thimiataria inferuntur intro spelunca Anastasis ut tota basilica Anastasis repleatur odoribus : et tunc ubi stat episcopus intro cancellos prendet evangelium et accedet ad hostium et leget resurrectionem domnus episcopus ipse (p. 57). Per- haps it was the same at the liturgical Gospel. Where Syriac was the vernacular the lections were ‘interpreted,’ e.g. at Scythopolis, Passio S. Procopit ap. Ruinart 15 Acta sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in legendi officio, alterum in syri interpretatione, etc.: cp. Siv. 73 sq. quoniam in ea provincia pars populi et grece et siriste novit, pars etiam alia per se grece, aliqua etiam pars tantum siriste, itaque quoniam episcopus licet siriste noverit tamen semper grece loquitur et nunquam siriste, itaque ergo stat semper 20 presbyter qui episcopo grece dicente siriste interpretatur ut omnes audiant quae exponuntur: lectiones etiam quaecunque in ecclesia leguntur quia necesse est grece legi semper stat qui siriste interpretatur propter populum ut semper discant. sane quicumque hic latini sunt id est qui nec siriste nec grece noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et sorores greci latini qui latine exponunt iis. Cp. S. Epiph. de Fide a1. The lectionary is alluded to in xiv. 24 7H xOes Huépa Kata Thy Kvpiakiy Kart’ cixovopiay ris Oeias ydapiros év TH ouvager THs THY dvayvwopudTov aKodovOias TA Tepi THs is ovpavods dvddouv Tod owrhpos hu@v mepiexovons. There is no allusion to psalms among the lections: but ~Yaduwdoi and psalmody are mentioned xiii. 26: cp. 30 Silv. 59 dum predicant vel legent singulas lectiones vel dicunt ymnos omnia tamen apta ipsi diei.

3 Procat 4 avayvwors ypapav . . dudacKkarias dxodovdia: iv. 1 % ExxAnoia voveret ; Procat. 11 ai cvvnOes mpocomaAia as distinguished from 7a napdvta didacKadeia (iv. 1), the special instructions addressed to the ¢wri(éuevor. The form of the

35 sermon with its text and its final doxology is illustrated by the catecheses: the hom. in Paralyticum has no text. Several sermons, Si/v. 58 hic consuetudo sic est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos

“omnes episcopus predicat: quae predicationes propterea semper dominicis diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For

4° applause see Silv. 73.

4 The distinction of missae is implied in the disciplina arcani which is often alluded to (Procat. 12: vi. 29), and in the fact that S. Cyril in xxiii expounds only the mass of the faithful, that is, what is new to the neophytes. But there is no explicit allusion to the prayers for the catechumens etc. (but the end of

45 the Procat, may contain reminiscences), the dismissals or the prayers of the faithful. At the offices there were prayers and blessings of the catechumens and the faithful. Si/v. 56 (at vespers) ad ubi perducti fuerint (sc. ymni vel antiphonae) iuxta consuetudinem, lebat se episcopus et stat ante cancellum, id est ante speluncam, et unus ex diaconibus facit commemorationem singulorum

5° sicut solet esse consuetudo. et diacono dicente singulorum nomina semper pisinni plurimi stant respondentes semper Kyrie eleyson quod dicimus nos Miserere

Domine, quorum voces infinitae sunt. et at ubi diaconus perdixerit omnia quae

dicere habet dicet orationem primum episcopus et orat pro omnibus et sic orant omnes tam fideles quam et cathecumini simul: item mittet vocem diaconus ut unusquisque quomodo stat cathecuminus inclinet caput et sic dicet episcopus stans benedictionem super cathecuminos: item fit oratio et denuo mittet diaeonus vocem et commonet ut unusquisque stans fidelium inclinet capita sua; item

&S Loi

on

5

ee ee ee oe a ee

The Liturgy of Palestine 469

benedicet fideles episcopus. No doubt the form was the same in the liturgy.

Cp. pp. 9-12, 38-40 above. - 5 xxiii. 2. P.82. Ps. xxvi. 6 is quoted as an illustration, not as a formula,

The words ovd yap pirov chpartos éxovres Thy dpxiw eioneipev eis Ty éxxdnoiav

may allude to the use of the cantharus at which the people washed before 5

entering the basilica: cp. Euseb. H. E. x. 4 (of the basilica at Tyre) fepav 3° évradéa (in the atrium) xaOapoiwy éride oipBora xphvas avtixpus cis mpocwmoy émoxeve (wv TOU ved TOAAS TH xevpate Tov vaparos Tois mepiBdrav iepav ént ta éow mpciodor tiv amdéppuyw mapexopéevas.

6 xxiii. 3. P. 44, 84. There is no mention of the Offertory, but the quotation of S. Matt. v. 23 sq. and the order of Ap. const., p. 1g above, suggest that it followed the kiss of peace.

7 xxiii. 4,5. P. 50, 85.

8 xxiii. 6: cp. ix. 16. P. 50, 85 sq.

® xxiii. 5, the exposition of ebxapiotiompev TH Kupiy etc. From n.8 S. Cyril |

passes at once to «ira dyidoavres xr below n, 12, omitting all explicit reference to what intervenes between the Sanetus and the words of Invocation : but he is only expounding the salient points of the rite and for the purposes of his exposition the whole passage between the Sanctus and the Intercession would be a single paragraph with the form of Invocation for its essential point. The inserted passages (9-11) may be assumed to represent the contents of the paragraph.

10 iv. 33. P. 51. 16: 86.30.

1 xxii, 1,7. P.51, 86. The Institution is not mentioned as recited here: but for S. Cyril it does not belong to the ‘form’ of consecration (xix. 7, xxi. 3, xxiii. 7) and he has already given lecture xxii to the exposition of it. Notice the form rodré pod éor: compared with p. 52. 2, 13; and Adfere miere compared with p. 87. 14, and Euseb. Dem. ev. viii. 1 (p. 380 c.) ob mapadédaxey airos rois éavrod padnrais eimav AdBere aiere* TodTS pov éatt 7d aipa 70 bmep bpd éxxvvdpevor els dpeow duaptidy’ TodTO Tore re els THY Evy dvapynow. Cp. p. 177. 23: 232. 29. The reference to the hands is from xx. 5 Xpiords éde{aTo él Trav axpavrav abrod xepav Kal modav frous. Cp. p. 51. 27: 87. 2.

12 xxiii, 7; the addition 7d év véum xrdA from iv. 16, xvi 4. P. 53, 88. The ‘upper church of the apostles’ is the Coenaculum on Zion, the oldest church in

Jerusalem (S. Epiph. wept pérpov 14), the church of Zion or S. Mary of the 3

crusaders, the present Neby Ddiid. :

13 xxiii, 8,9. P. 54-58, 89-96. Tais edxais abrav Kal mpeaBeias, p. 35.14: 48. 12: cp. 57. 9 sqq. Euseb. Vit. Const. iv. 45 Ovoias dvaipos kai pvotinais lepoupyias 70 Oetov ikaoKovTo, intp THs Kowhs eipnvys, bmep THs éxxAnoias 700 Oeod avTod Te Baoiréas, intp rod rocovtev aitiov matdwv 7 adrovd OeopiAdy ixernpious edxas TO Qc@ mpocavapépovres, S. Epiph. Haer. xxv. 7 (i. 911 B) bmép dixatwy morodpeba tiv prqunv wat imép GpaprwdGv* imép pev dyaptwrav bnep édéous Ocod Sedpevor, bmp 82 Sixalwy Kal marépwv Kal matpiapy@y, mpopnTav Kal dnoorddrAwy Kal evayyetoT ov kal paptupov Kat dpodroyntav, émoxinov Te Kal dvaxwpnrav kal wayT0s Tod TaypaTos iva tov Kdbprov "Inoowv Xpiordv dpopiowpev dnd THs TaV dvOpwnev Tagews. The conclusion of the intercession in S. James, aitds ydp éoriv 6 pdvos dvapaprnros (p. 57. 30: cp. 51. 23), is alluded to by S. Jerome c. Pelag. ii. 23 (li. 757 B) ipse solus hance non ingreditur civitatem quam aedificavit Cain in nomine filii sui Enoch, quae omnia sacerdotum quotidie ora concelebrant 6 MONOC ANAMAPTHTOC, quod in lingua nostra dicitur gud solus est sine peccato, S. Cyril uses eis povos dvapdprntos ii. 10, dvap, dy iii, 11, 6 dvap, xiii. 23.

4 xxiii, 11-18. P..59. 29: 100. S. Jer. c. Pelag. iii. 15 (ii. 786.4) sic docuit apostolos suos ut quotidie in corporis illius sacramento credentes AUDEANT Logut PATER NOSTER etc. Notice «’pe after mepaopdy : cp. p. 60.9. S. Jer. in Ezech, xlviit. 16 (v. 609 A) quotidie in oratione dicentes NE INDUCAS NOS IN TENTATIONEM QUAM FERRE NON FossumuS: im Matt. xxvi. 41 (vii. 220 B) in oratione dominica dicimus Ne inpucas... Possumus. Cp. p. 100, 12, which

=

°

30

59

55

5

10

20

30

35

470 Appendix C

also represents the reading of the greek in codd. Messan., Vat., Barber., Paris 476 (dv breveyxeiv ob Suvdpeba : cp. 1 Cor. x. 13: Swainson Gk. Litt. Pp. 306 sq.). But the addition is found in other Latin fathers (S. Hil. tract. in Ps. cxviit. i 15 [250 c]: Chromat. tract. in Matt. xiv. 7 [Migne P. L, xx. 3628]: [Ambr.] de Saer, V. 29 |1i. 380 B] =[ Aug. ] Serm. lxxxiv. 4 [v. app. 153 D]) and may not be derived by Jer. from the Palestinian liturgy. Cp. Chase The Lora’s Prayer in the Early Church Camb. 1891, pp. 66 sqq.

15 xxiii. 19. P. 62, ror.

* xxiii. 20, P. 63. 35: cp. 25.14. S. Jer. m Esaz. v. 20 (iv. 82 D) quotidie coelesti pane saturati dicimus GUSTATE ET VIDETE QUAM SUAVIS EsT DomINUS.

“’ xxiil. 21, 22, xviii. 32. P. 64, 104. Cp. below p. 484. Io.

'* xxili, 22. P. 65, 104. In Silvia the faithful are blessed one by one by the bishop at the end of the offices: 56 et sic exiens [episcopus] de cancellos, similiter ei ad manum acceditur. Cp. 57.

APPEN Dike.

THE LITURGY OF ANTIOCH FROM THE

WRITINGS OF S. CHRYSOSTOM H ZYNAE=IZ «MASS OF THE CATECHUMENS) {THE LECTIONS AND THE SERMON) ‘O tepeds dvaBaivwv emi tov Opdvov Eipinn tpiy & Aads Kai T@ mNeymati coy, ‘O dvaywooKwv tov Mpophryv Tade Aayee: Ripe Ty) ge Oe er ee *O dvaywahoKkwv tov “Améarodov {"Emepdm 9 xdpis rou Cecod . . . . CTit. ii a1 sq. }*. [O PdaddAwv adder kal wavres dayXodow 7] *. Td EvayyéArov {S. Matt. iii?}°, 'O spuav Eipnyn maow 6 Aaés Kal r@ mvevpatt vod & éprav

{Idvres ipets év evOupia thuspoy . . . « « xdpire Kal gidavOpwria rod kupiou npay “Incod Xpiorod ped of r@ Iarp) dua rh dyio Tvetpart » dd€a Kat TO KpaTos Kal ) mpookuynots viv Kai del Kal cis Tods aldvas Tay aldver. dpnv}®,

The Liturgy of Antioch 471

{THE DISMISSALS > Ot Kkarynxovpevor xdpat Ketvrar Kal 6 SidKovos Aé€yer

¢ ‘ “~ 7 > a lol Yrép tov Katnxoupevey exrevds SenOdpev & Aads , Kupte €dénoov Srdpev Karas’ SenOdpev ; 9? id ad \ > , 4 > , ~ , >, «a Iva 6 mavreXenpoy Kal oixtippay Geds émaxovon Tov Senoewy atta "Iva Stavoién ta Sta Tov Kapdiay ad’tay kat / yTovs Tov Ab h va Stavoifn ta ta Tav Kap at Katnxnon adtovs Tov Adyov tis ahneias "Iva kataoreipn tov pdBov airod é€v adrois kal BeBatwon thy mictw adtod ev tais Stavoias avrav "Iva amoxahuwn avrovs Td evayyédvoy ths SiKaroovvns “Iva avrois 8@ vodv évbeov, cwppdva Aoyiopoy Kai évdperoy Todureiay, Siarravrés Ta aUTOv voEiv, TA adtrov Hpovely, TA av’Tov pedeTay, €v vduq adrod KaTa- e , a yiverOat nyepas kal vuxrés, Tas évtodas adrod pynpovevew, Ta Sexaroparta avrov duAdocety w” > , ¢ ‘ . A , Ere exrevéotepov trép avtay mapakahécwpev , a > “Iva é&é\nrat adrovs amd navtds movnpod Kai ardémov mpdypatos, amd tmayros a a ? dpaprnpatos SiaBodiKod Kal mdons Tepiotdoews Tod avTiKetuevou 9 U > ‘ > mm >A7 a a a , a Iva xataimon avtovs év Kaip@ edv0ér@ THs Tod AovTpod Tadtyyevecias, Tis ¢ ~ ~~ “~ , n~ >. adécews Tov dpaptiay, Tov évdvuatos ths apOapaias “Iva evAoynon Tas eladdous adrdy Kai ras é€ddous, mavra toy Biov abrédy, rods a“ / “ a / oikous avT@y Kal Tas oikerias, Ta Téxva aitay iva avénoas eidoynon kal eis pétpov nrrkias ayayov codion o , > tl , A , A , Iva xatevOivn adtois mavra Ta mpoxeipeva mpds TO cupepov > EyelperOe A a be , | ea e , Tov ayyedov tis elpnyns airnoate of Katnxovpevot Elpnuixa tyiv mavra Ta mpoxeipeva a e , aA “ e a Elpnuixiy tiv mapovoay jpépay Kal mdoas Tas Npépas THs Cons tuav airnoadbe Xpioriava tuov ta TEAN To Kaddv kal Td cuphépov c A “A lal ~ A ”~ >'4 “ > a 10 6 Eavurovs t® (@vTt Gem Kal To Xpior@ avrov mapavecUe KAware ras kepadas & tepevs Elpnyn maow & Aads Kal tr mvevpate cov ovTw THs evAoyias dpxerat e . . 7 ° e . .

émPBodow &navtes 76

’Apny'

25

30

35

40

472 Appendix C

0 Stdakovos ‘Yrép ray évepyoupevay (éexrevds Senbaper) & Aaéds 5 Kupie éXénoor KXivare ras Kepadds & tepevs Elpiyn maow 10 6 Aads Kal t@ mvevpart ood ovTw Tis evAoylas dpxetar® *O Sidkovos

15 ‘Yrep ray ev peravoia (éxrevds SenOdper)

& Aads Kupie €Aenoow & tepeds 20 Elpnyn maow 6 Aads

Kal r@ mvevpatt ood ovTw Tis evAoyias dpxerar® 25 & SvdKkovos "Ocor év peravoia dmédbere mavres™,

At Ovpar xAclovrat ".

{MASS OF THE FAITHFUL)

{THE PRAYERS) 30 Mdvres Spolws én’ e5dgous Kelvrar 1? & StdKkovos AenOdpev irep tis oikovpévns dadons

6 Aads Kal ta radia

Kupte éAénoov

35 “Ymép ris éxkAnolas ris péxpt mepdrav ris yhs éxrerapevys

*v ‘ é , a / e 4 4 N bend > Xn ‘ o Tep emloKoT@Y amavT@Y, uTep mpecBuTepav Kal THs avTiAnWews Kal tva

dpOoroun tov Adyov tis adnOeias

“aga nl *y Se 4 Pe 2

, ee ee —

The Liturgy of Antioch A73

‘Yrép Baciéov Kal Tév KpaToUvToY ‘Yrép tév évradda kal tev dmavtaxov ‘Yrép tav év vécos, ev petdddots, ev oKAnpais Sovdeias ‘Ymép tav évepyoupevov ‘Ymep yns kat Oadacons 5 ‘Ymép aepwov'® mavTes Spolws aviordpela & StdKovos Tov arreaon ris elpryns aitHC@meda Ta mpoxeipeva mavra eipnuxa alrnodpeba 10 & tepets Elpyyn mao & Aads Kal tO mvevpate cov ovtw Tis evAoyias dpxerat"* 15

{THE KISS OF PEACE)

"Aordfovrar GAAHAous péAAovtos Tod Sdpou mpordépec Gar ».

(THE OFFERTORY) ‘O Stdkovos 20 *AméeAOere OF MH AYNAMENO! AEHOANAI *Enipin@cKete AAAHAOyC

*OpOoi ctdmen Kadac 7

m { ANAPHORA) 25

{THE THANKSGIVING) “O iepevs *H ydpic Toy Kyploy fuer Inood Xpiorod kai 4 ArAtH TOY Oeod kai Tlatpdc Kal 4 KOIN@NIA TOY Aploy TINeYMaTOC EIH META TANT@N YM@N & Aads éEmpbeyyeTar 30 Kai meta Toy mNeymatoc coy?” | & tepevs AN@ CY@MEN Hav TON NOYN Kai Tac KapAiac 6 Aads Eyomen tipdc TON Kypion 35 & tepevs

Eyyapicticomen TQ Kypi@

474 Appendix C

5 Aads "AZION Kai AIKAION Tote Gpxetar & tepevs tis edxapiortias

Evxapioriay b€ drav eimw mavra avanticow tov Tis evepyecias Tov Seod

5 Onoavpdy Kai Tay peyddov éxeivay dvapipynokw Swpea@v' Kal yap Kal mets > / “a ‘ ~ > , \ > / > , a a ‘ emtheyovres TO trotnpiw [rns evAoyias| Tas adadrous evepyecias Tod Ocod Kat dowy drodeavkapev oUTas aitd mpocdyouev Kal KoLWwvodpev edyaptoTodrTes ao a , > U A a“ > Ud id a , cid > 4 Ore THs mAadvns annddAake TO Tov avOporev yévos, Ort pdkpay svras éeyyds > , big > z, » Wee + > ¢ > -_ , > A e a emoinaey, Ott €Amida py Exovras Kat ab€ous ev T@ Kéopy@ adehporis €avrod

, lol IO KaTeokevace Kal ouykAnpovdpovs’ tmép TrovTev kal tay TowvTay dmdyTov

evxapiorobrtes ovUTw mpdciper *® "Evydnoov peta tivey éotnkas KaTa Tov Kalpoy TOY pvoTHpiov, peTa TOY XepouBip, pera Tov cepahip ... mas ovv Suvion od per exeivwy Eye “Arioc arioc arioc 7 , oj > ‘ ‘ < tal tal ’ > a 21 TIAHPHC O OYPANOC Kal H [TH THC AOZHC AyTOY ‘H rpoofopa 4 airy éotw.. iv 6 Xpiords trois padnrais eSaxe kal Hv viv ot ¢ ~ “~ a A ‘ er a id A > , A > € > iepeis motodvrat ... Gomep yap Ta pypara dmep 6 Geds epbeyéaro ta adra eorw a ec ‘ \ a , MA c t £ F=f" > 22 amep 6 iepeds kal viv Aéeyes OUTW | MpoTHopa 7 avrn éatt ™, {THE INVOCATION) Cd f) a , ee ‘ ‘ . > ’ > A > by a“ Eornke mpd ths tpamé (ns 6 lepeds ras xeipas dvateivwy eis Tov ovpavoy Kado

20 TO IIvedpa To “Ayiov rod mapayevéoOat Kal dyracOat Tav mpokeipevov—iva Hh , > A “a , + 3 ’ A , > , ‘ \ > , Xdpis émimegodoa tH Oucig du’ exeivns tas drdvtav avayry Wuxas Kal dpyupiou Aapumporepas arodetén memupwpéevor * Tout oraupov émi td mpoKelpeva *, 25 {THE INTERCESSION )

Td kowdv THs oikovpévns Keira Ka@dpo.ov® Sia roiro Oappodvres imep THs “~ “~ “ ao oikouperys Sedpucba rére—tmép ths KaOodtKhs exkAnolas THs amd TEpaTaY Ews Tepatay THs oikovpevrns—mpoceot [6 lepers] ro Oe@ Seducvos rovs dmavraxod , ~ “~ a mrodepous oBeaOnvat, AvVOnvat Tas Tapaxas’ elpHynv, evernpiay, TavTwY TV ExdoT@ el > 4 ‘ idi. .Y ’ Lal 7, aA > , 25 /

30 Kak@y émikerpéevoy kat idia Kat Snuooia rayeiay alréy amaddayyy™. Myjpny TrovovpeOa Tov amehOdvrwv emi tov Ociwvy pvatnpiov Kal imep a’rav mpdotpev Sedpevot TOU auvovd Tod KEetpévou TOU AaBdvros Ty duaptiay TOU Kdcpov *

. . . . ° . . . . .

. .

€IC TOYC AIMNAC THN AIMNON & Aaéds

> Amin 27.

{THE LORD’S PRAYER) *O tepevs kai 6 Aads

Tlatep Hm@N 6 EN TOIC OYpanoic KrA *,

The Liturgy of Anttoch A75

{THE MANUAL ACTS) ‘O BidKovos tapertads 7 OvotaaTyDio “O iepeds KAG Tov dptov™. Bog AenOdpev mavres Kown . e . . . . . . e e a a 5

¢ ‘ , a“ > a Yrép wavrey tov év Xpiot@ Kekoun-

pévov Kal Tov Tas pyeias UTEP alta

émitedovvT@y . . . . . 29 ’AvédkeTat Ta Gudidupa kal éexéepetar f Puoia®” 10 5 tepevs TA aria toic ariorc * {THE COMMUNION > Oi Parrar Wadpodv ppd’ Oi morol mpocépxovrat kai of StaKov- 15

’ Z a 33 ‘Yioow ce 6 Oeds pov 6 Baoievs ovpevor Stavépover ta Sdpa %.

prov DroadAe & Aads Ka” Exacrov otixov

Oi d@Oadpol mavres eis oe eAmiCovor

kat od didws thy tpopyny avrav ev 20 evKutpia *, { THANKSGIVING) ‘H éoxadty Evxapiortia *, (THE DISMISSAL ) “O StdKkovos 25

TTopeyecde €n eipriny *.

The Antiochene writings of S. Chrysostom belong to the years 370-398 and mostly to 381-398. Of the works quoted below it is doubtful whether the de Poenitentia ix and the in illud Vidi Dominum i belong to the Antiochene period or to the Constantinopolitan, and there is some doubt as to the genuineness of 30 the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94): ad eos quit scandalizantur was written in the exile (10. iii. p. 465). Some of the references are derived from an article by Dr. Probst in the Zeitschr. f. kath. Theol. 1883.

Chrysostom mentions the beggars at the gates of the atrium (avA7) of the basilica (de verbis Habentes eundem spiritum iii. 11 [iii. 289 D}), the cantharus at 35 which the people washed their hands (7b. xpnvas eiva: év rais adaAais Tov eduTnpiov otkwy vevdmorat iva of péAAovTeEs evXETOaL TH OCG mpdTEpov drovipapevor TAs xeElpas ovTws avdras eis eb} dvateivwo), the doors where they kissed the threshold or the posts on entering (i 2 Cor. xxx. 2 [x. 650 D] 7) obx dpare bao Kal Ta mpdOvpa Tod vaod TovTou pidovaw of pev KiipayTes, of 5é TH XELpl KaTEXOVTES Kai TY OTOpATL THY XELpA 4o

476 Appendix C

mpooayovres ;), the barriers separating the men from the women in the nave (i Matt, \xxiii al. Ixxiv. 3 [vii. 712 B] éxphy wey oby Evboy Exew 7d Tetxos 70 dretpyov byads Trav yuvakdv éredh 5 ob BovAcobe dvayKaiov évdmuoav civar of marépes Kay tais caviow byads ravtas Siarerxioa’ ws eywye dxovw Tay mpeaBuTepow ST TO madadv ovdt Tatta Hv 7a Texia), the sanctuary (Bjua de s. Pentec. i. 4 in n. 23 below) with the episcopal throne (@pévos n. 1) and the altar (7d @vovacrnpiov Nn. 209, 7 Tpame(a n. 20, 22, 24; sometimes of silver, iz Matt. 1 al. li. 3 [vii. 518 B})

on

within. its curtains (7d dupidvpa n. 29, Ta mapamerdopara n. 32), with a cross

(n. 24, but this may only refer to the use of the sign of the cross ‘in the sacred 10 banquet’) and its costly vessels (rorhpiov xpudotv Kai ALvBoKndAAnTOV in Mait. \al.

¥ ay oe a —

itt Oh Ree be ee tO tee lg.

li. 3 (vii. 518 a}) the silk veils (2b. B onpixd. ivdria), and the candelabrum (Avyxvia —

ib, Xxxii. 6 [vii. 373 c.]); the albs of the ministers (7 Matt. 1xxxii al. lxxxiii. 6

[vii. 789 D] Tovro tyay H afia, TOTO dopdAca, TOUTO 6 aTépavos amas, ovx iva —

AevKdv xiTavioKov Kal dmrooTiABovTa TepiBadrAdmevor tepiinte: and the stoles of the 15 deacons in de Fil, prod. 3 [viii app. 37 A] T@v Aecroupyav Tis Oeias tepovpyias Tar plpoupévwy Tas THY ayyéAav TTépuvyas Tails AEemTais SOdvais Tais Emil THY apioTEpay @pwv Keipévors : but this is not Chrysostom’s ; possibly it is by Severian of Gabala;

-

see monitum p. 33). For the behaviour of Antiochene congregations see im ©

Matt, xxxii. 7 (vii. 374 D), i 1 Cor. xxxvi. 7 (X. 341 C). “H Svvagis in Matt. v. r 20 (vii. 72 A).

The most inclusive passage on the liturgy is 7 2 Cor. xviii. 3 (x. 568 B) gore dé Grou ode KiéorynKev 6 lepeds Tod dpxopuévov, ofov bray dmodaveay 5én TaV ppiKTav pvoTnpiwrv® (33) dpoiws yap mavres afiotpeba TaY aiTay, ov KabaTep emt THs Tadads

diadnuns| Ta pev 6 iepeds Hobe TA Se 6 dpydpevos Kal Opus ovK Hv TO AaW peréxev 25 wy perecxey 6 lepedss GAX’ od viv GAAA naow ey oHpa mpdKertar Kal woTnpiov ev, kai év Tais edxais 5% moAd Tov Aadvy So Tis av ovveccpépovta’ Kal yap (8) imep Tav évepyoupévav, (g) imtp ray &y peravoig Kowal kal mapa Tod tepéws Kat map’ adtay yivovra ai edxal Kal mavtes play A€yovow ebyjy, edxiy Thy éEAéov yéuovoay, maduv éredav (11) eipfwpyev tav iep&v wEpBddrov Tors od Suvapévous THs tepas peracyeiv 30 tpamé (ns (12) érépay Sev yevéabar edxiv Kal mavres dpoiws én’ eapovs KeipeOa Kat mavTes dpoiws dvuotdpeba. (15) Stay eipnvns maduy peradapBavew Kal peradddvac dén mavres duciws donatépeba, (17) én abTav mddw ToY ppiKwdecTaTwY pvoTnpioV émevxerar 6 lepeds TH AAG, ewmedxerat Kal 6 AaAds TH lepet 7d yap MetAd TOY TNEYMATOC COY ovdéy GAAo éotlv 7} TovTO. (18) ra Tis ebyxapioTias waAW Kowd odd e yap 35 éxeivos ebxapiotet pdvos dAdA kal 6 Aads Gmras* mpéTEpov yap aiTav AaBay pwriqy, eita ovvTiOepevov Sti AZIWC KAi AlKAIWC TODTO yivera TéTE dpxeTa THs evXapLorias.

kat Ti Oavpacers et mov pera Tod lepéws 6 Aads POEyyerar Srov ye Kal (20) per’ abray —

TaVY xEpovBip Kal Trav dvw Suvdpewy KnowH Tors fepods éxeivous tuvous dvanéure, This is referred to below as ‘the introductory passage’ and the numbers in

40 the text refer to the notes following. £ 1 Adv, Jud. iii. 6 (i. 614 Cc) eiordév 6 matip ob mpdrepov Ent Tov Opdvoy avaBaiver ToUTov éws dv dnacw byiv cipnyny émevénra Kal dvaotds od mpdérepoy ApxeTar THs mpos bpas ddackadlas Ews av dnact 6@ tiv eipnvnv Kat péddovres evdovyeiv of iepets mpoTepov TovTo bpiv émevgdpevar cttw THs evAoyias dpxovrar: de s. Pentecoste i. 4

45 (ii. 463 B) da TovTO obk dvaBaivoyT: pdvov odds Siadreyouévw mpds byas ode eh yoperw drip tyav ravrny eEncpbéyyeoe THY phow... . Kal byets empbeyEnade ait@ Kal To mvevpatt cov: in Matt. xxxii. 6 (vii. 374 A) évradOa Séfacde peta dydmns ciordvTas Huds mpos buds Kal Stay einw Eipnyyn bpiv era eimnte Kal ro mvedpati aod. Cp. pp. 33, 35 above.

509 2 In Rom, xxiv. 3 (ix. 697) 6 parny évradvOa ciceAOdv eiré Tis mpopHtns, Tis dnéaToXos onpepov SiedkéxOn Hpiv nai wept rivev; ad pop. Ant. vii. 1 (ii. 85 E) 7d OnpEepov Hyiv dvayvwobiv peraxerpiodpar BiBrlov Kal el SoKxet Thy apxhv avTod Kal 7) mpooimov (Gen. i. 1): 1” 1 Cor, xxxvi. 6 (x. 341 A) bray dxovons Tod mpophrov A€yovros Tdbe Aéyer KUpios, dadatrnO THs ys, avaBnO wal adros eis Tov ovdpavdr.

55 Cp. in Act. ap. xix. 5, in 2 Thess. iii. 4 quoted below p. 531, n. 5, from which it becomes probable that at Antioch also Tdde Aéyex Kvpios was the standing introduction to the Old Testament lection, Cp. n. 4.

The Liturgy of Antioch 477

® See n. 2 and de baptismo Christi 2 (ii. 369) jeovoare onpepoy TlavAov Tirw diadreyouévou nal Aé-yovTos ob rw neEpl pev THs Tapovons Etepayy } Tod Ocod xapis KTA, mepi 5é Tis pedArovons Tpocdexdpevoe tiv pakapiay éAnida xTrrX from which it appears that Tit. ii. 11-13 was part of the Apostle for the Theophania, Jan. 6. Cp. p. 371. 11 above. In Eastertide the Acts took the place of the Apostle: cur in Pentecoste 5 (iii. 89 D) TovTO oby éort AciTOV TO (nrovpevor, Tivos évexev ai TIpdges Tav dnootéAwy év TH mevTnkooTH avay.vwoKovra: and passim. Cp. n. 4.

* In 1 Cor, xxxvi. 7 (X. 342) &a TodT0 Kal 6 dvaywwonwy pdvos pbéyyeTat, Kal avros 6 riy émoxomhy éxwv avéxerar ory KaOhpevos* Kal 6 YaddAwy Yarra pdvos’ Kav navTes Umnxovaw ws & éEvds ardpatos } pwvt) péperat al 6 SwA@v Spurl pdyvos. This may well refer to psalms between the lections: but there seems to be no certain evidence of this use in Chrysostom. In expos. in Ps. cxvii. 1 (v. 317 A) he refers to the Easter refrain Ps. cxviii. 24 (This is the day etc.). The people only responded (imnyxeivy, broyddAdew) with the refrain: 7b. rod pev yap otixou oi marépes Gre Hxov dvta Kal T bYnAdv ExovTa Séypa 7d TAHOs ianxXElv EvopobéTnoav éretdy) TOV Gravta jyyvdow Wadrpdy : in Matt. ii. 5 (vii. 29 Cc) Tis yap tyay eiwé por Tav évtav0a éornkdtwv Warpov eva drarnbels eimety SUvaiT’ av 7 GAAO TL Mépos TOV Ociwy ypapay ; ove éotw ovdeis. Cp. in Ps. cxliv. 1 (v. 466 £) and p. 29. 30 above.

5 In Joan. x al. xi. 1 (viii. 62 B) kata piav caBBatov 7) nal Kara oaBBarov tiv péAAovoay év byiy GvayvwoOncecbau Tar cbayyediov TEpiKOTHY, TAVTHY mpd TOUTWY TAY HuEpAV peTa Xelpas AapBavwy ExacTos oikor KaOHpEvos avayivwoKéTW TUVEXDs: in Matt. i. 6 (vii. 13 B) Wore 5e edpabéarepoy yevécOa tov Adyov Sedpeda Kai mapakadovuey Srep Kal éml TaV GrAd\wv ypadwy TeTOLhKapev mporAapBavev Ti}v TEpLKOTIY THs ypapns iv dv uéd\dAwpev eEnyetoOar. The homily de baptismo Christi (ii. 367 sqq.) follows S. Matt. iii, which was probably the Gospel for the Theophania. Cp. p. 372. 36 above.

® See n. 1 and mm 1 Cor, xxxvi. 4 (x. 339D) éweddv dpiwpeOa A€yev 6 Aads dvripbéyyerar TS mvedpari cov Sexvis Sti Td Tadadv obTws EAeyor ovK OiKEia Copia GAG TH mvedpatt xwotpevon. Cp. n. 4. Hom. de bapt. Christi (ii. 367) was preached on the Theophania. For several sermons at one synaxis (cp. Pp. 29.41) see i 1 Cor. xxxvi. 4 (x. 339 C) GAAd viv 7a obpBodra KaTéxopey THY Xapicpudatwv éxeivwy pdvov’ Kal yap Kxai viv dvo 7) Tpeis Aéyouev Kal dvd pépos Kai érépov ovyOvtos Erepos dpxera (1 Cor. xiv. 27-29). For applause at sermons, de incompr. Dei nat. iii. 7 (i. 471 A) éwnvécate 7a eipnuéva; peta ToAAOD OoptBou kat kpétov Thy mapaiveow éd€facb_; ad pop. Antioch. ii. 4 (ii 25 A) Ti wor THY KpdTaY dpedos TovTaY ; Ti 5? TOY éraivwr Kai ToY OopiBwv; Cp. in Gen. xxvii. 8 (iv. 268 B). In de incompr. Dei nat. iii. 6 (i. 469 A) S. Chrysostom expostulates with those who depart after the sermon.

* De incompr. Dei nat. iii. 7 (i. 471 A) peta Thy Tmapaiveow cdOéws ebyn. For rubrics and formula see zz 2 Cor. ii. 5 sqq. (x. 435-440). The response Kuipe éAénoov to each petition is implied in the corresponding formulae for energu- mens, penitents and faithful below, n. 8,13. Cp. p. 3. 15-5. 11. For the peace and blessing see n. 1.

® In Matt. \xxi al. Ixxii. 4 (vii. 699 £) Kal 4 mphrn Se Sénors éd€ous yéuer STav imép Trav évepyoupévay mapakadA@pev* Kai 4 Sevrépa madw imep éerépwy tov év Heravoia modd TO édeos Em (nrovca: de incompr. Det nat. iv. 4 (i. 477.¢) iva Tod dypou Kal ris wéAews amdons vdov napovons Kowal wept abrav ixernpiae yévovTat navTov dpobvpaddy tov Kowdv Seondrny brép adrav éfarroupévwy Kal édefoat mapa- kahovvrav pera opodpas ris Bors: 1b. iii. 7 (i. 470 E) Tovs évepyoupévous Kat’ éxeivor tornot Tov Kapdy & Sidxovos Kal Kedever Kiva THY KEepadjy pdvoy Kal TS oxHpaTe TOU Ghparos moeicba Tas ixernpias’ edxecOau yap avbrods pETA TOD KoLVOD GVAACyoU Tay adehpay od Oéus: in 2 Cor. xviii. 3 (see introductory passage above). The first two and the last of the passages indicate the response Kupre éAénooy : from the third it appears that the energumens were not bidden to pray for themselves and that there would be nothing in these prayers corresponding to the clauses beginning "EyeipeoOe in the catechumens’ prayers. Cp. p.5 sq. For the peace and blessing see n, 1; and on the exclusion of the catechumens see n. 11 below.

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45

5°

478 Appendix C

® In Matt. \xxi al. xxii. 4 above n. 8, and see introductory passage and n. 1. 10 In Eph. iii. 4 (xi. 23 a) dxovers Eat@Tos Tov KnpuKos Kai AéyovTos “Ooo év peravoia awédOere mavtes. The MSS. here read deqOnre: see S. Chrys homiliae

in Gal. et Eph. in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388, where is

5 suggested the emendation dco év peravoia dmédOeTe’ Soot pr Ev peravoig SeynOnre. 1 In Matt. xxiii. 3 (vii. 288 c) xal yap Ta pvornpia 5a TovTO Tas Odpas KrelovTes

émreAodpev nal Tovs duvnrovs eipyouev ove ered?) doOéveray KaTéyvwpev TOY

TeAoupéveov GAN’ érerd?; GTeAgoTEpov of TOAAOL Mpds adTa Err dxewra: de Resur. 3 (ii. 441 E) Eornee moAAaKIs TAOVGLOS Kal Tévns ev exednola* KaréhaBey } Gpa Ta 10 Oeiwy pvoTnpiov’ efwOeira 6 mAovoLos ws apUyntos, iorara: Se 6 mévns evTds THY ovpaviwy oxnv@v Kal ov« ayavaxrel 6 mAovatos, olde yap EavTov GAAdT PLOY THY Ociav pvotnpioy .. . évvénoov ayannte ras broxape THs ExxdAnoias Seavdrns Kat rapedpever Tois pvotnpios motos oikétns, dvaxapel Séomova Kal piver } Oepamava. On the concealment of the mysteries see further 7 Gen. xvi. 2 (iv. 125 E), and introductory 15 passage, and the formula icaow of peyunpéva, de Proph. obscur, ii. 5 (vi. 188 B), in Gen. xxvii. 8 (iv. 268 A) and passim. 12 Introductory passage. 13 De Prophet. obscurit. ii. 5 (vi. 188 A) Kowh 5% mavTes dxovovTes TOU Siaxdvou ToUTO KeAevovTos Kal A€éyovTos AenOSpev brép Tav émoKxdmwv Kai Tov yhpos Kai THs 20 dyTiAnwews nal iva dpOoTopn Tov Adyov THs GAnOeias Kal imép Trav évradOa Kal imép Tav dnavtaxod, ob mapareiobe Toeiy TO éniraypa* GAAG peT ExTEVElas ava- pépere Thy evyxny eiddTes THs bperépas ovvddov Thy Siva ioacw of pepunpeva Ta Aeyoueva, TH yap ebyH TOV KaTnXoupévow oddémw TOdTO émTérpamTa eed?) OvdEémw mpos Tiv mappnoiay épOacay ravTnv. tyiv be Kai brép tis olxovpevns Kal bmép THs éxxAnoias THs wéxpt TepaTav THs yhs éxrerapévns Kal tnip Tav Sioxovytwv abt émoxdmav andvTwy mapakedeveTa moeicba Tas Senoas 5 TavTas Siaxovav xat imaxovere pera mpvOvpias: in Matt. \xxi al. lxxii. 4 (vii. 699 E) wal % Tpitn 5e [Senors] nadw trép hay avtav Kal airy Ta matdia Ta duwpa TOD Sypov mpoBadrdr€eTa Tov Oedy éml édXcov mapaxadodyra: in 2 Cor. ii. 8 (x. 440 E) kal ydp én Tav moray tirép 30 émoxonwy, tmép mpeaButépwy, tnép Baciréwy, imtp Tav KpaToivTwr, inép yhs Kat Oardcons, imép dépwr, itép THs oixovpévns Gnaons Kedevdueba mpooréva TH qidray- Opumw Oca: de incompr. Dei nat. iii. 6 (i. 468) ei ydp bmép tev & vos, & peTadAas, év oxdrnpais Sovdcias Kal trép tay éevepyoupévav Kedrevdpeba Tov Oedy mapakad<iy (but this is not said expressly in reference to ‘the prayer of the 35 faithful’). For the ma:dia cp. p. 5. 12 above. 1! Adv, Jud. iii. 6 (i. 614.C) al 6 SidKxovos 5& Kedevav edxecOa peTA THY GAY

2

on

Kal TOUTO émTaTTEL KaTA THY Evy aiTciy TOV Ayyedov THs EipHyvns Kal TA TpOKEiLEVa

mavra cipnuinad: in Ascensione 1 (ii. 448 D) dxovcoy év tails mpocevyxais dei Ae yovTwY

tov Siaxdvev Tov ayyedov ths eipnyvns airnoate. Cp. Ap. const. viil. 36,37; and 4° p. 39. 21 above. For the peace and blessing see n. I.

% De compunct. ad Demetr. i. 3 (i. 127 A.B) bid TadTa KerAede Td SHpov apéevras él Tod OvotacTnpiov mp@rov SiadrAayHvat TH AdEAPD... Hels 52 TA pev ovpBodra Tov TpayLaTwv KaTéxopev, THs 5e dAnOeias adrhs ExmentwKapev donaCspevor pev GdAHAOvS HéAAovTos TOU Sapov mpoopéeperbar, xeiAceor 5¢ ws emt TO TOAD Kal ordpart TOTO mowovvtes pdvov (cp. S. Cyr. Hier. Cat. xxiii. 3): 7 2 Cor. xviii, see introductory passage. Cp. 7b. xxx. 1 sq. (x. 650C): de prodit. Judae i. 6 (ii. 385 D).

16 In Eph. iii. 4 (xi. 23.4) Tivos oby Everev rA€éyer “AmeAOeTE [al. mpoedAOere] of pr duvdpevor SenOqvar, ov be ‘Eornkas itapaes; adv. Jud. i. 4 (i. 593 B) odx Spare Ent Tav pvoTnpiwy Ti Bog auvexas 6 Sidxovos ’EmywwwoKere GdANAOs ; de incompr. De nat. iv. 5 (i. 478 c) nal yap airs rotro mapaxedevecOa Tov Siakovoy Gmact Kat Aéyew *OpOol oTGpev Kar@s odx AmtA@s OdSE ecikh vevopobérnrat GAX’ iva Tods Xapat oupopevous Aoyio pods dvopbwowpev. The position of these proclamations is not defined: they are placed here on the analogy of Ap. const. p. 13. 26 sqq. above.

or

4

°

5

Cp. p. 41.5 sqq. There is no evidence in S. Chrysostom as to the position of —

55 the offertory and little allusion to it. Two passages commonly assumed to refer to the offertory (7 Eph. iii. 5 and im 1 Cor. xxxvi. 6: see Probst Lit. d. vierten Jahrhunderts Minster 1894, pp. 176, 178) describe rather the com-

ae

ae ea

re

a

The Liturgy of Antioch 479

munion: see below n. 29, 30. But the AP. const. (p. 13. 33) may be taken as evidence that at Antioch it followed the kiss of peace in S. Chrysostom’s time. The people’s mpoopopat, offered with special intentions, are mentioned, in Joan. Ixii al. Ixi. 5 (viii. 374.C) ef pev yap dyaprwdds 6 reOvyKds Kal TOAM TH OCG mpooxerpovnws det Saxpvev, uGAdov Be ob5e Saxptew pdvov, TodTO yap oddev Spedros exeivy, GAAA Toeiy Ta Suvdpeva Twa Tapapvoiay adit wepimorqoae éAenuoodtvas Kal mpoopopas.

“' De s. Pentecoste i. 4 (ii. 463 B) ob mpdrepoy darera tov mpoKepévor ews dv tpiv abrds érevénrar tiv mapa Tod Kupiov yap kal ipeis empbéyénode avT@ Kal 7O mvevpart gov. Theodoret ad Jo. oec. ep. 146 (Migne P. G. lxxxiii. 1392 D) H yApic

_... TANTON YMON ... TODTO 88 év Tdécas Tais éxkAnoias Ths pvotinns ears AEW- Toupyias mpooijov. The form is the Byzantine, p. 321, and not that of the Ap. const. p. 14 or of S. James, p. 49. The response given by Chrysostom above is not exact: it is given accurately in introductory passage.

18 De poenitentia ix. 1 (ii. 349 C) ri moels dvOpwre 3 ody brécxou TO iepel eimovrt “Ava ox@pev tudy tov vooy «al tds Kapdias, Kai eimas *Exopev mpds Tov Kvpior ; and introductory passage. Cp. p. 50.

* In 1 Cor. xxiv. I (x. 212 DE): cp. the following context (213 a) moTnptov 5é evAoyias éxadecev érrerdi) adTO peta yxeipas ~xovTes vitTws adrov dvupvovpev Oaupd- (ovres éxnAnrropevor Tis apdrov Swpeis eddoyoovres Sri Kal abTd TodTO ef exeev wa pi peivwpev ev rH wAdvy Kal od pdvoy égéxeer GAAA Kal maow Hyiv perée- danev. Ad eos qui scandalizantur 7 sq. (iii. 4828 sqq.) is certainly modelled on the Thanksgiving, especially 8: mpd rovtwy dadvrwv éuod mAdoas Tov av 0pwmov dddoxarhov ait@ tov Euputov évanébero vdpov. . . kal Suws ovdt obrws abroy éyearéhimey ddd Kai weadvra Kal bmooKkedobévta emnvepOou Kal émpedelas dwodavey emote, Kal mp@rov pey napavav cal cvpBovredav, torepoy 58 7H poBy Te Tpipw vovderay nadevov Sidaoxnwy' émevd}) 5 TocodvTov TpovdwKav da@pov of moAdAol TaY dvOpwrev, tiv dnd Tis profs SidacKarlas Aéyw dpércrav, od88 obras adrods karéhimev ov5é mavwAeOpig mapédwxey adr’ Eee Sid mpaypdatov bi’ evepyeoiav da kohdgewv tmadevav vovderav, bia Tis KTicews adtis Kad’ Huepay épyafopévns Kat THY S.axoviay TAnpovons Tiv ciwOviay, bid Tov Tapaddgws mapa Ta ciwOdra yivopévenr , bid. tov év dpyxp dieaiwvy . . . ciza Kat vdpov edwxe Kad Tpopnras daméorere Kal Emange nai dvijce kal aixparwoia mapéSwxe wad edevdepias itiwoe nal ob drédcnev éf apxijs ws Tédous navra modv Kal mpayparevdpevos imp Tov yévous Tod HUETEpOU ... kat Tédos 70 KEpaddmoy Ta ayabdv cipydcato Kal TOv vidy dwécrere Tov éavTOD TOV vidv Tov yvhaotov Tov povoyerh, Kal 6 Ths abtis picews dv aUT®@ yiverau Omep &yd Kai én ys Badifev trois dvOpmnos cvvaveotpépero nTrA. The whole tract is on the grounds of thanksgiving and may be regarded as a spacious paraphrase of this section of the liturgy. Cp. pp. 16 sqq., 51, 324 sqq.

» In Eph, xiv. 4 (xi. 108 a). Cp. in illud Vidi Dominum i. 1 (vi. 95 D) dvw orpatial dof odoyovow dyyérav, KaTw ev ExxAnaias XopoorarodyTes avO pwr 7T7)v avThYV exelv ois éxpupodvrat Sofodoyiav dvw Ta cepaplu Tov Tprodryov Huvov dvaBoG, naw TOv avTov 4 Tov GvOpwrwr dvanéuTer TANOUs : de Poenitent. ix. 1 (il. 349 D) Ths Tpawé (ns Tis pvoTiKis éénprigperns . . . TV xEpovfip Taprorapévov Kal TOV cepadip inrapévav, Tay éanreptyav Ta Tpdcwna KaTakaduTTévTaY, nac@y THY dowpdrev duvdpewy pera Tov lepéws bmep cov mpecBevovady xrA. Cp. introductory passage. In illud Vidi Dominum i. 1 (vi. 95 D) dxatdmavaros iuvodoyia, 1b. Vv. 4 (vi. 144.B) dxaran. Sofodoyia, de bapt. Christi 4 (ii. 374 c) émvixtos Bh.

*! In illud Vidi Dominum i. 3 (vi. 98 £). ;

* In 2 Tim. ii. 4 (xi.671£). Cp. de prodit. Judae i. 6 (ii. 384 B) oxfjpa mAnpadv Eornxev 5 kepets Ta phuatra POeyyopevos exciva, 4 58 Sdvayus Kal h Xapis TOD cod éort, Totro pov éort 7d oGpd pyor’ TodTo 7d fphua HeTappuOyuiCe: Ta mpokeipeva: kai Kabdmep %) part) txeivn t A€yovca Adfdvecbe Kal TANOUY<GOE Kal TAnpwoarTe Tijv Viv EppéOn pev Graf bia wavrds 5e rod xpdvou yivera Epyw evdvvapyodoa Thy pvow Tiv juerépay mpds madoroiay, otrw Kal % pwvi) arn Gra dexOeioa Kad’ éxaoTnv TpameCav ev Tais éxkrnolas ef exeivou péxpe ofpepov Kat Héxpt THs avtod mapovoias Ti Ovoiay dnnpticperny épyacerat.

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480 Appendix C

3 In coemet. appelat. 3 (ii. 401 D): de Sacerdot. iii. 4 (i. 383 A) EornKe yap 5 fepeds od mip Knatapépwv GdrAdAa 7d Tvedua 7d Gyov wat thy ixernplay Ent word — moteirar ovx iva Tis Aapmds dvabev ApeOeioa Karavadwon Ta Mpokeipeva GAN iva — h xapis émnecodoa err. : cp. de s. Pentecoste i. 4 (ii. 463 C) } TOU Mvevdparos xapis mapovoa Kal naow épimtapévn tiv pvotiKny éxeivny KatacKevdfa Ovolay ... ovdey — avOpwmvov Tay y.vopéven év TO iep@ TovTw Bnyatt. Possibly the following alludes — to the passage preceding the words of invocation: im illud Vidi Dominum i. 2 (vi. 97 BD) Séov ce SedouxdTa Kal Tpépovra tiv dryyedcKi Sofodoyiay éxnéumew géBw te tiv éouortdynow TO kristy moreioOa Kal did TavTns ovyyvwpny Tov 10 énracpévov aireicba ...’EAénodv pe 6 Oeds A€yes Kal ToU édA€ous GAAdTpLov 7d

HOos émdeixvvoa Bodv pe Bods Kal févov Tis cwrnpias TO oxfpa Siarvmois.

Cp. p. 53 above.

2 Quod Christus sit Deus 9 (i. 571 A) ovros [6 oravpds] év TH iepG tpaméln,

ovTos év tais Tay tepéwy yetporovias, ovTos TadLY pETA TOU GwpaTos TOU XpioTOU — 15 ém 70 pvorikdy Setmvov Siaddpret.

25 In 1 Cor. xli. 5 (x. 393 B): hom. in Eustathium g (ii. 607 c): de Sacerdot. vi. 4

(i. 424.4). Cp. p. 21. 15: 54. 27: 56. 1-6.

6 In 1 Cor. xli. 4 (x. 392 E). 7 In 1 Cor. xxxv. 3 (X. 3255) 5 52 Aéyer TodTS eorw dy eddrAoyHoNs TH TaV 20 BapBdpwv puri, odt eidws Ti A€yers OVSE Epunvedoa Suvapevos od Sivara bropwrfjoat

70 div & Aaikds od yap dxobwv 7d CIC TOYC AIDNAC TON AIMNON Sep €or Tédos oF

Aéyer 7d AMHN. Cp. p. 58. 9 Sqq.

% In Gen. xxvii. 8 (iv. 268 a) dy Todro Si0pOwowpev Suvnodpeba pera Kadapoy ouvedéros kal 7H iepG radTn Kal ppixth Tpawéy mpooedOeiv kai Ta fyuara éxeiva 25 rd rH ebyH ouvecevypéva meTA TAppHCiac POéy~acOau" toaow of pepunuévor 7d Aeyopevor (sc. “Ades Hyiv TA dpeAnpatra hud@v KTA). Cp. p. 59. 28 sq. . 29 Perhaps the reconstruction here and at the communion is overbold: there —

is little in Chrysostom to indicate the connexion of the points he mentions,

The materials are: in Eph. iii. 5 (xi. 23 D) éxpepopévns rhs Ovcias Kal rod Xprorou 30 TeOupévou Kal Tod mpoBaTou Tod SeoroTiKod, Stray dKovons AenOGpev mdyres Kow?h, Srav idys dveAkdpeva 7A dppiduvpa, tére vopicov SiacréAAEoOa Tov obpavdy dvwHev Kal Kkatrévae Tovs ayyéAous: in 1 Cor. xli. 4 (x. 392 E, following n. 26 above) — 56 mapeotas TH Ovoracrnpiw THY ppiKTav pvotnpiov Tedovpévwv Bog “Trép wavrov KTH. (cp. in Act. ap. xxi. 4 [ix. 176 A] quoted below p. 532. 48, from which ‘it 35 appears that the deacon is referred to): i 1 Cor, xxiv. 2 (x. 213 c) 5d ri Be mpooéOnxev *Ov Kr\Qpev ; TOUTO yap ém pev THs ebxapioTias éotw ideiv yivdpevov" Ent &e Tod oravpod obKéTL GAAG TobvVayTiov ToUTw’ ’OaTOUY yap adToU pnot od ou TPLBH- cera’ GAAG Sep od« eEnabev Ent Tod oravpod TodTO Tac xe emt Ths mpoapopas did oe kat dvéxerat SiakdAdpevos iva wavtas éundHjoyn. In the first passage, the details are evidently not in their order of occurrence, since the withdrawal of the curtain must precede the bringing forth of the sacrament; while the fraction and the elevation would be regarded as closely connected with and part of the communion, The two exclamations of the deacon seem to correspond to- those of the litany in 4/. const. p. 23. 14, 28, which probably accompanied the fraction: cp. p. 62. 8 sqq.: 97. 8 sqq.: 138. 20 sqq.

39 See n. 29: cp. iv 1 Cor. xxxvi. 6 (x. 340 £) al od Toivuy kal mpd TOU Karpov TOU ppixwdous éxeivov Siavaorn& Kal mpiv ideiv 7a Twapamerdopata dvacredAdAbpeva kai Tov xopdy Trav ayyéAwv mpoBaivovra mpds abtov dvdBawe Tov ovpavév GAN dyvoet tava 6 dpvinros.

50 0 *1_In Matt. vii. 6 (vii. 114 A) Kal wap’ Hyav aire? [6 Xprords] meiv odx tdwp GAN’ dyiwotvny’ Ta yap Gyia Tots dyios Bidwow. Cp. p. 62. 2.

82 Ty Ps, cxliv. 1(v. 4668) pera dxpiBelas TovTw padiora mpooéxew afiov TO Parpo" odros yap éorw 6 7a phyata éxwv Tatra arep of pepunuévar ovvex@s imopadAovor A€éyovtes Oi dpOarpot xrA. Probably the psalm responded to would be that 55 from which the response is taken. Perhaps the psalm followed the communion and was part of the thanksgiving, not a sovww«edv, Cp. use of Ps, xxxiv

p. 25. 14: 63. 36: 466. 32.

en

oO

4

4

on

Lhe Syrian Liturgy of Centt. v—vitt 481

In Matt. \xxxii al. lxxxiii. 6 (vii. 789 C) nat yap dvaykaiov Kal mpds tpas [rots Siaxovovpévous] KadrexOjva wore HETA TOAAS THs omovdHs Siavéyew tradra 7a Siipa* ob puxpd Kddraots div eo ef ouvedéres Twi movnpiay ovyxwphonre HETacXeEiv ravrns THs tpanétns: in Matt. | al. li. 2 (vii. 516) TO o@pa adbrod mporatat viv hyiv, ob Td iudtiov povoy GAA Kal 7d oGpa, ovx wate Gacba pédvor GN’ hore nal paryeiv kai eppopnOjvat. mpovepxopeba Toivuy pera micrews. Cp. introductory passage.

* De bapt. Christi 4 (ii. 374 ¢ Sqq.) BovrAcobe eimw é0ev 5 OdpuBos Kal 4 Kpavy? yiverat; St ov dianayrds ipiv ras Oupas dmokrclopey GAAA avyxXwpodpey mpd THs éoxdrys edxaporias dwomndgy xal dvaxwpeiy oixade .. . BovrAEabe einw Tivos épyov movovow of mpd THs cupmAnpwoews dvaxwpovyres kal Tas ebxapornpious Bids ov« Emepépovres TO TéeAa THs Tpawélns; .. . exeivos [6 “Iovdas} pev pera “Iovdalar, odor be [oi cuppabyntal] pera rod deamdrov tpynoartes &epAOov" Spas br. h éoxdrn pera tiv Ovotay ebxn Kar’ éxcivov yivera Tov TUToV ;

%° Adv. Jud. iii. 6 (i. 614 ¢) Kal THs ovvddou tavrns dmodvew tyuds [6 didxovos] ToUTO byiv éredxeTa Aéywr Topevecde ev eipyvy. P. 67. 19: cp. 27. 14.

APPENDIX D

THE SYRIAN LITURGY FROM THE FIFTH TO THE EIGHTH CENTURY

H ZYNA=Iiz! (MASS OF THE CATECHUMENS)

{THE ENTRANCE) “Arioc 6 Oedc Kai Marip a > ‘ ec ray A - Q .Y A A o-2 - aploc IcXyPoc Oo vius Tov Oeov capkwOeis Kal gravpwbeis capki b: hpas arloc ABANATOC Td IIvevpa to a&yoy 6 eis Kiptos caBawé édéucon eMac 2.

(THE LECTIONS)

‘0. *Atrécrtodos °, To Evayyéuov *,

«MASS OF THE FAITHFUL)

{THE CREED) "Ev mdoy ouvdte 16 LUpBodov Aéyerar’,

{THE KISS OF PEACE) "Aorrafépeba ddAhAous °, Ii

on

Io

15

20

25

30

35

482 Appendix D

{THE DIPTYCHS) Ta tepa Aimruxa’.

(THE OFFERTORY) Ta Sapa mporibéaor év TH Gyiw Ouctacrypio of Srdxovor *

5 { ANAPHORA)

‘O Btdkovos mpoodpwve?

ef >

ZT@MEN KAAGC, CTMMEN META MOBOY, TIPOCYWMEN TH aria ANadopPd & Stdkovos mpds TA Seka pépy Tod Ovoracrypiov peta Tis pvoticis prTidos maploraTat 10 ot maides eumpoobev tod dylov tepareiou toravrat®.

{THE THANKSGIVING) Avapapriperar fpiv & tepeds A€ywv "AN® TAC KApAiac mpos TadTa fpets aroKpivopeda 18 ‘Exomen trpdc ton Kypton ?° i) Tpocaywyy Tis avadopas 1° AarrEAWN AetToupyouvT@y, EZANTEPYTWN THY pvOTiKiY TpdmeCavy KaduTrdvTor, 20 TN yepoyBim mapiotapévey Kal TON TpLrdyLoy YMNON AAMTIPA TH WNA KEKPA- fOTON, TON Cepadim per’ evAaBelas Kexuvpérwv 4 700 tpicaylov SotoAoyia “Arioc arioc arioc Kypioc caBawe ™ TAHpHC O OYpaNdc Kai H fH THC AozZHC coy™ 25 perd ro eitetv tov Aadv Tov tpicdyrov Upvov 6 tepeds Sorep Eppyvedwv Tov Upvov pyctv “Arioc €f BacikeY TON AIMNON Kai TACHC API@CYNHC KYPIOC Kai AOTHP* Artoc Kal © MONOfENHC COY yi0c AP OY TA TANTA ETTOIHCAC’ ATION Kal TO TINEYMA COY TO TIANASION TO EPEYN@N TA TIANTA Kai TA BAGH Coy TOY Ocoy ™

30 . ° e e . . . . . . . © . .

Kal rod mapabeicov xara riy Tov Geod Sixaoxpiciay yeyovdra e&dptorov Kat Oavarw kardkpiroy kat POopa imoyxeipioy oy Tapeiden 6 CymTIaOHic TOY oiketov TAacmaToc thy doGéveray 6 TO e€ivat Sods Kai rd ed eivar yapICAmeNoc GAN’ écrAaryNnicOH én’ avr@ mecénTi modAois mpdrepoy TMaikarwricac Kal mpos

35 émarpopiy Kadéoas, ordv@ kal rpdum, datos KatakAvop@, Kal mavros Tov yévous puixpod Seiy mavadeOpia, cvyxvoe Kai diaipécer rdv yoooar, ayyédov ematagia, moder epumpnop@, tumKais Oeodaveiais, modepots vikais Hrrats onpetos Kat répact, morxidas Suvdueot, NOM Tipodritaic.... edee de rdv

The Syrian Liturgy of Centt. v—viit 483

Avrpotabar péAXovra ANAMAPTHTON elvat . . . EvdoKia yap Tod Oeod Kal Tarpéds 6 MONOFENHC YidC ... KATEpyeTAl ... Kat 6 Adyos odp& arpémras éyévero &k TIneymatoc drioy Kai Mapiac thc” 4yias de:mapOénoy Kai BeoTOKOy *—ina Oe €avrov Kal ev €avt@ ANakatvion pev Td KaT EIKONA Kal Ka dpoiwow >—6 Kypioc Hm@N*lHcoye Xpictoc 6 ék TOY OYpANoy KaraBds* MEAAWN yap TON EKOYCION YTIEP HM@N KATAEXECOAI OANATON EN TH NyKTI ev A EayTON TrapediAoy StabnKny Karvy Ov€Oero toic Arpioic aYTOY MaOHTaic Kai ATocTOAOIC Kat de adrav maar Trois eis avroy murevovow"’ év TO iTrEep@w Toivuy THs dyias Kal évddEou Tidy rd madardy maoxa peta Tov pabnray aitot gayay Kal mAnpooas thy madaay ScaOjeny .. . KAACAC APTON emedidoy adrois Aéywv AABeTe dreTe’ TOYTO MOY ECTI TO COMA TO YTIEP YM@N KA@MENON EIC APECIN AMAPTION’ Spuolws Kal AAB@N kal TO TOTH- PION €2 OINOY Kai YAaTOC per’ AWKEN adrois Aéywy TTiete €Z ayTOY TANTEC’ TOYTO MOY ECTI TO AiIMA TO THC KAINHC AIABHKHC TO YTIEP YM@N EKXYNOMENON EIC AdECIN AMAPTION* TOYTO TOIITe EIC THN EMHN ANAMNHCIN’ OCAKIC FAP AN ECOIHTE TON APTON TOYTON Kai TO TTOTHPION TOYTO TIINHTE TON BANATON TOY Yioy TOY ANOpwTOY KATArPEAAETE Kai THN ANACTACIN AYTOY OMOAOFEITE ews AN EAOH '8,

{THE INVOCATION)

»++ TATIAOH «.. TON OANATON ... TOY CTAYPON TON CWTHPION, THN TAOHN, THN ANASCTACIN, THN €IC OYPANoyc ANOAON...2” gyoiv 6 tepevs ina emidortican, TIneyma tO “Ariton—éd imac (kai Eni TA mpoKeimena)—TO KYPION TO ZW@OTIOION . . « OMOOYCION TE Kai CyNaik1IoN—T@ Tlatpi kai TH Yi 6poovctoy CYMBACIAceYON—EN EIAEI TIYPINDN FAWCCHN Emi Toyc Arioyc avrod pabyras éxxexvpéevov—ENn TH YTEPw@ THe driac Kai ENADZOY Di@N—AdridcH Kai TIOIHCH TON MEN APTON TOYTON CMA AION XpicTOY Kai TO TOTHPION TOYTO alma timion Xpictoy “—ina) rénutat Toic miores aEi@s MeTAAAMBANOYCIN EIC AECIN AMAPTIGN Kal EIC ZWHN AIMNION Kai Eic @uAaxryptoy pyyiic Te Kat CdMaToOc 2,

{THE INTERCESSION)

Thc arliac Kai ENAOZOY Zi@N—THc MHTPOC THN avd TACAN THN OiKOYMENHN EKKAHCIDN—TIS dyias TOU Geod KABOMKHC Kai ATTOCTOAIKHC EKKAHCIAC—emTl THN MESA NMG SCTCOM 4OTHOUYEEVOE yi 6 oe ek ew lw MONOC €v GvOp@rots maNncic ANamApTHTOc 7 : ‘ ; :

e . .

{THE LORD’S PRAYER) ‘H Mpoceuyy *.

(THE ELEVATION) *O iepeds pera to dytacOiivar tiv Ouciav éxetvyv tiv dvaipaxtov dvupot Tov dprov tis lwijs Kai maow adtov iroSexvier clita éxdwvet & Stdkovos Kal A€yer TT pdcyeomen 28 11-2

on

20

35

40

484 Appendix D

5 tepets tds xeipas eis ovpavdv dvatetvwv peta Aapmpds pyoi tis pwvijs TA Aria toic drioic * 8 Aads Eic Arioc, eic kypioc *Incoye Xpictéc eic AdZan Ocoy Tlatpoc avy dyio Lvevpart © 4 Adza™,

on

KAdra: 6 dptos *.

{THE COMMUNION) ‘O tepeds mapéxer tiv Gyiav Kowwviav tots KAnpicots peta Tovs KAnpikovs Tots tratot

10 & ads TposépxeTar Kal otavpoedas tds waAddpas tuT@cas Td copa tro- Séxerat Kal émdels dpOarpots Kat yxelAy Kal pérwma tod Oelou dvIpakos

peradap Saver 5 Sidkovos karéxer TO Gytov morypiov Kal émSidwor”’.

15 Igni traduntur quaecunque remanere contigerit inconsumpta®,

The authors used are chiefly Hesychius the Presbyter (+c. 438, Migne P. G. xciii. 787 sqq.), Cyril of Scythopolis (c. 555, Exthvnii vita in Cotelerius Eccl. graec. mon, Paris 1681-6, ii, 200 sqq., Sabae vita ib. iii. 220 sqq.), S. Anastasius Sinaita (either the patriarch of Antioch who died 598 or his successor 599-610,

20 de sacra Synaxi in Migne P. G, Ixxxix. 825 sqq.), S. John of Damascus (c. 685- 765, Opera ed. Lequien, Paris1712. Neither the de corpore et sanguine Christi nor the de Azymis is authentic: one MS. attributes the former to Peter Mansour probably a relative of S. John, and it is certainly Syrian : see i. 652 sqq., 647) and John Moschus (+ 620, Pratum spintuale in Migne P, G. 1xxxvii. 2851 sqq.).

25 } Svvagis, Cyr. Scythop. S. Euthym. 78, S. Saba 61: S. Anast. de s. Synaxi 829 c &c.: Jo. Mosch. P..S. 196. For the form of the church see Cyr. Scythop.

S. Saba 17 ebpe omndraov péya te Kai Oavpdovor, éxxAnoias @cod éxtUTmpa ~xov"

Kata yap TO dvarodikov pépos Kdyxn eaTl OeduTLCTOS Kal KaTA 7d BdpELov pépos oikov cipe péyav iakovinod tafw Exovra, é« Se Tov vdrov ecigodov mAareiay Kal Thy —

30 dwravyiay ixavas eiodexopévny ex HS HAcakhs axrivos. For siaxomxdy see Jo. Moschus P. S. 25 in n. 8 below: the ambo Cyr. Scythop. S. Saba 56: the sanctuary (@vo.agTHpiov) in n. 9g: the consecrated altar (@vc.vactnpioy yvacpévor) tb, 16 (rpamefa S. Jo. Dam. de Imag. iii. 35 [i. 361.4], 7) Cwnpdpos rpdmeca 2b. i. 16 [i. 314 A]): the gold or silver dove hanging above it, Labbé-Coss. Concil,

35 V. 1129 A, ed. 1738 (petition of the Antiochenes at the council sub Mennd, 536): the candelabra (Avxvia:) S. Jo. Dam. de Imag. iii. 35 (i. 361 A): the censers

(Ovpuaroi) 1b, (7d eb@Ses Ouvpiapa 1b, i [i. 321 c]): the sacred vessels (dicxo, —

motnpia) 1b, ili. 35. The people washed their hands before communicating,

i.e. probably in the atrium before entering (S. Anast. de Syn. 832 8 67rav —

4° dpmayds Kai movnpias Kal TANOn Gucprnparev év éavrois éxovTes VdaTt puKp@ Tas xelpas dmovinrépevat otrw 7d Gyov éxeivo cya Kal 7d Ocfov aiva xrA) and kissed the crosses and the ikons on entering (7. c ob ydp 70 cicépyeoOau év TH Tod Ocod éxxAnoia kal tds Oeias poppwoas Tov dyiwy eixivev Kal Tos Tipiovs oTavpods domd(ecba TovTo dpearov ob5é TO VSaT: ExTAvva Tas xeipas TOTO KAOapais).

45 45S. Jo. Damasc. de Trisagio 26 (i. 495 D), where he exhorts his correspondent ©

to persuade the objector mavcac@a pev ris To.a’Tns évoTraoews ody Huiv Se rots

Geodrnmras natpdot Kat’ ixvos dkodovOovvTa “Aytos Aéyew 6 @eds TA: but possibly —

4 a 1 : t

. aT ee a ee a

;

a

Ad wf eile Bai oT) in aie

The Syrian Liturgy of Centt. v-viit 485

he is not referring to an expanded Trisagion actually in use at Jerusalem, but only summing up in this form the result of the preceding argument and the intention with which the hyin ought to be used. Contrast p. 155. 11, 218. 2.

3 Cyr. Scythop. S. Saba 75 KaTeTrel-yov airov 76 Te Yarrn prov bibagau He kat Tov dncoroAov. Readers are mentioned in S. Euthym. 5 6 rev dvaryvaar av Badpés.

* S. Anast. de Syn. 829 A TO Oeiov bayyedov, peiCova mepikomiy ei cinys, adyavaxtovpev, For 4 tav elayyehiov mavayia BiBAos and the honour shown it see S. Jo. Dam. de Imagin. i. 16 (i. 313 E).

5 Theod. Lect. A. £. ii. 48 Métpov not rov kvapéa éemwvojoa ... ev mdaon auvage: 70 avuBorov rA€éyeo@u. Peter the Fuller was patriarch of Antioch 476-88.

6° S. Anast. de Syn. 840 4 00x, épas étt 5a TovTO domati pela GAAHAous Kat’ éxelyny Thy wpav TH poBepay iva mavra ovvdecpov dbixias Kal okdnpoxopdias p. parres t év xadapa Kapdiq T®@ SeondTyn TpooerOapey ; ;

7S. Maximus Schol. in Dion. Ar. H. E. tit. 2 ént 88 706 maT pos TOUTOU PETA TOV domacpov Ta dintvxa édXeyeTo Horep kal év dvaroAn. In Cyr. Scythop. S. Saba 61 S. Saba is sent on a mission from Jerusalem to Caesarea and Scythopolis to secure the entry of the names of the four councils on the diptychs: cp. 7b, 85 for the removal and the restoration of the name of Ephraim of Antioch.

§ Joan. Moschus Pratum spirituale 196 (Migne P. G. Ixxxvii. 3081 a)—of some children playing at the mass—x«al épxovra: eis piav wérpay dpadnv* Kal yap EmatCov" kat énl TH TétTpa ws ev Tager OvoiacTnpiov HieOHxaot Tots dprovs Kal év KavKiw dorpaxivy olvov Kat mapictavra 6 piv ws mpeaBurepcs of 5& ws didxovor & Oev kal évOev nal 6 pev tiv mpookomdny edreyev of Se Tois paxiodrlors éppim ov .. . ws ctv TaVTa TETOLNKAGW KATA THY EKKANCLAOTLKhY GuYnDE.aY Tply } TOvs aprous peAlowouy wip éx Tov ovpavod kareAnudev kal Ta mpockomobévTa mivTa karéparyev kat THY TET pay Kar éxavoev dmacav: 1b. 25 (2869 D). iy TLS ddedpos év T® wow oBiep TOU Xou(iBa ds iv paddy TV Tpootop.dny THs ayias dv acopas® év mid ovbv ereupOn évéyrat edAoyias wat épxoper os év 76 povaoTnpiy eimev Iv mpookopediy ws év Taget Tis oTtxonoyias” kal Tas adTas evAoyias mpocOnay é év TO Sionw € év TO ayiw dvovacrnpiy oi didxovow* Kal év TO ™pookopiCew TOV (aBBay Tov Teodvy ny | TOV TOTE mpeo BUTE pov évTa TO éminAny XofeBirgy ds kat torepov yéyovev Kavoapeias THS Kara Tadaorivyy émigkoros ove eOedaaTo Kata 7d Bos Iv Empoltnow Tod dyiov Tlvevparos kal AuTNOels pyTe dpa avros Huaptev Kal Sa TodTO améaTy 70 Tvedpa 70 Gyov cioHAGev év TO Erakovirg kAaiwy kal pintev éavtdv emt mpdcwmor Kal paiveta adbt@ 6 dyyedos Kupiov A€éyav Gr1 "Efdrov év TH 68O émixom(dpevos Tas eddroylas 6 ddeApds EXeyev Ti ayiav dvapopayv HyacOnoay Kai TereAc.wpéva eiciv, There is no clear evidence in these writers

30

as to the position of the offertory, but these stories suggest this if any. For -

the matter of the oblation, (|S. Jo. Dam.] de corpore et sanguine Christi 4 (i. 658 E) Keira... v TH Tpameln TH pvoTixn bAn 6 pros Kal 7d ef olvov Kai bdaTos Kpapa : for leavened bread as against a(uya, de Azymis (i. 647 sqq.).

®S. Anast. de Syn. 836 D dxotoate ti 6 Sidxovos tyiv mpoogwvel A€yav ZT@MEN KTA, Cp. 833 B.c. and p. 49.17. Cyr. Scythop. S. Euthym, 78 was rev caBBatwv 6 pev [Ev@vpuos] éAecTovpye: Oc@ Kai 7}v dvaipaxtoy ai7@ mpoonye Ovaiar, Aopetiavos 5@ mpos Ta Sefid wépn peTa THs pvotinns exeivns futidos mapiorato' Tedeiabat 52 H5n werddAovons THs Tod Tpicaryiov Sofodvyias TepéBwv re 6 Sapaknrds nal 6 Xpucinmov adeAdds TaBpinrtos 6 pév mAnaiov 6 5 tod Ovoracrypiov evbov EoTtws ... Opa. Tip ex TOD aidridiou Kabamep emt Tivds Siaxexupévov d0dvns dvwbev KaTiov Kal aurdv Te Tov péyav EvOvuov civ abt@ 5 Kai Aopetiavdy évbov mepirdaBcv Kai otrw

mept avTovs dvapeivay dn’ apyns Tov Tpicayiov dxpt kal cupmAnpwoews Tis lepas :

Acirovpyias. Cp. n.8 and p. 14. 3. Jo. Mosch. P. S. 196 (3081 A) 9 ovvndeva év TH eeudnoig mrapéd papev wore Tous maidas éumpoodev tov ayiov fepareiov istacda éy Tats ayias cuvagect. P. 13. 16.

14 S. Anast. de Syn. 837, A. Cyr. Scyth. S. Euthym. 80 Ti mpuor ny <d0ds mpood-yav THVoe TH Ovotay 6 iepeds oiovel TO mAHGOs mpoarpariterar” Avw ox@pev Tas Kapdias avTois empavay Kal Tiv wap éxeivev AaBay imécxeow oT TIV Tpooayaryiy Oappet ths dvapopds. S, Anast. p. 8374 gives also the form “Avw ox@pev Tov

40

45

on on

486 Appendix D

voov kat ras kapdias. P.50. Cp. } mpooxopidy, } mpoon. Tis dyias dvaopas in n. 8.

The anaphora was still said aloud in some places: Jo. Mosch. P. S. 196 (3081 B)

ered) 5& & tise Témas expovely peydrus ciwOaow ol mpeaButrepo etpéOnoay Ta

nadia tiv ebxiy Tis ayias dvapopas éxpavOdvovra éx TOU ovvEex@s adrijy Expwveiobat, 1S, Anast. de Syn. 841 3B. Cyr. Scyth. S. Euthym. 78, above n.9. 5S. Jo.

Dam. F. O. ii. 3 (i. 157 E) TON EZaTEpyYrHN CEpadim Kai T@N TOAYOMMAT@N

xepoyBim (p. 50. 23 above).

2S. Jo. Dam. de Trisagio 2 (i. 482).

13 Th, 27 (i. 496B). P. 51. 6 sqq. above.

10 Id, F. O. iii. 1 (i. 203 sq. slightly rearranged) where the liturgy is not mentioned, but the passage is evidently modelled on S. James and Ap. Const.: see pp. 19, 51. Cp. in Ficum arefact. i (ii. 804 DE), ia Sab. sanct. 11 (ii. 819 £), de Transfig. 4 (ii. 794 A).

15 Id, F. O. iv. 4 (i. 255). P. 51.18 sq.

15 16 Jb, iv. 13 (i. 268A 8B): cp. de corpore et sanguine Christi 5 (i. 659 C). P, 51. 17-52. 22.

17 Id. de Imagin. i. 8 (i. 311 A). P. 52. 308qq.

18 (Id.] de corp. et sang. Christi 4 (i. 659 A): F. O.i. 8 (i. 137 B): i Sab. sanct. 4 Gi, 817C), frag. in S. Luc. (i. 576c): F. O. iv. 13 (i. 268.4). S,. Anast. de Syn, 8378

20 7H Ovoiacrnpiy wapioTdpevos mapakadre Kal émoweddar dvwbev Ti xapw Tod ayiou Tvedpards cor émiporrpoa, which justifies the ép’ #uds (cp. p. 54. 2). P. 53. 24 sqq. Cp. in Sab. sanct. 35 (ii. 831 B) odpka Ocod éx cirov Kai aipa Ocod ef oivou adnOas Th émnAnoe Kat appntws peramoovpevoy: i. 656 AB: S. Anast. de Syn. 8408.

19 S, Jo. Dam. F. O. iv. 13 (i. 271A). P. 54. 14.

25. % Jb, 268A: in Dormit. ii. 4 (ii. 871 E): de Imagin. iii, 41 (i. 361 E): de Transfig. 6 (ii. 795 C: cp. i. 340E, 361E). P. 54. 17, 27.

21 Id, in Sab. sanct. 20 (ii, 822C). P. 57. 30.

2S, Anast. de Syn. 837 70 ph pdvoy PevdecOa TH Xpror@ war’ excivnv ri poBepdy dpav rijs Oelas cuvdgews GAAA Kal Tots éavT@y GdeApois pynorkaxety Kaimep

30 A€yovra év TH mpogevy] Kal des Huiv 7a dperdjpata hua KTA,

% J6-@ar a... PGE a0.

2! Cyr. Scythop. S. Euthym. 81 fis nal ovvredeabeions [sc. THs dvapopas] Tas xéipas éxeivos maduv eis ovpavdy dvareivav Kal dorep abrois brodecvds 7d oixovopndev Ths owrnplas Xap THS huerépas pvoThprov peta Aaprpas ottrw pyot rhs povgs Ta dy.a Trois dyios. Cp. S. Anast. u. s.n. 23: S. Jo. Dam. ef. ad Zach. (i. 6568), de corpore et sanguine Christi 5 (i. 659 A). P. 62. 2.

2 S. Jo. Dam. de Trisagio 27 (i. 496 B) év TH twoe Se Tod dprov Tijs ebyapiorias ov A€youev Tprodytos 7} Tproxdpros GAA Lis Gyros eTA. P. 62. 4-6.

%6 (Id.] de corpore et sanguine Christi 5 (i. 659 AB) eira tpodra év rais xepat 40 TOD lepéws ws emt oravpod Kal Siadidora KAwpevoy... Kal KAGTaL bp’ Huay Tipiws

kat motas. Cp. n. 8 mpiv 7} rods dprous periowow. P. 62. 7.

27 Jo. Mosch. P, S. 127 (2989 A) kal mapéxe aiT@ [6 énioxowos] Thy dayiav kowaviay peTa tov mpecButépwy: 1b, 196 (3081 A) ovvnPaa év TH éexxdnoig napéSpapev Gore Tovs maidas... mpwrovs peta Tods KAnpikods Tov ayiwy peTadap-

45 Bavev pvotnpiov. S. Jo. Dam. F. O. iv. 13 (i. 271 €) mpooéAOwpev abr@ 160y Siaxact kal cravpoedas Tas TaAdpas TUMwOaYTEs TOU éoTavpwpévou TO OHpa brode~wpeba Kat émdévres dpOarpodvs Kal xeiAn Kal pétwmra Tov Oelov dvOpaxos peradaBwyev., Jo. Mosch, u. s. 219 (3109 C) BAémw ovby abrov [rdv Sidxovoy| Karéxovra 7d Gyov moThpiov Kat émdidovra. Cp. S. Anast. de Syn. 4298 of 5% éAOdvTeEs od péXpe THS

50 oupmAnpwoews mapicracba dgvovoww GrAAA bv éErépwv Epwrwar Ti TeAciTar ev TH ovvager kai ei 6 Kapds THs peTadrnpews mapeors kal TéTe elomndavTes Spopaiws ds Kives Kat rov dprov rov pvotindy dpnd(ovtes &fépxovra. Cyr. Scythop. S. Euthym. 80 — gaol 5& abrov nai more mpds Tivds TOY AdEAPSv KaTapdvas adbtr@ ovvdvras eiTeiv ws dpa poBepdy ido. modAAdms dw ayyéAwvy ovddrAcToupyovcay aiTt@ Kal trav tepov

R5 ovvepanroperny kal ws év TH Tod deamoTiKOd OwyaTos wETaAT We TIVGS Wey THY TpOT- iévtwv pwriCopnevous im’ adrhs épwn, Twas 52 ofoy dpavpovpévous Kal vexpoupévous ... 51d wal Tots ddeAqois ov« €Anrye Sapaprupdpevos nal 7d ToD drooTdAou dpioTa Tapawav

on

w on

The Liturgy of the Dionysian Writings 487

mpooéxev Exagroy kal éavrdv Sompateav Kai obTw pints Tov dprov te Kat Tod moTnpiou perahapBavey. Cp. p. 466. 31.

28 Hesychius 7 Lev. ii (Migne /. G, xciii. 886 p) sed hoc quod reliquum est de carnibus et panibus in igne incendi praecepit (Lev. viii. 32). quod nunc videmus etiam sensibiliter in ecclesia fieri ignique tradi quaecunque remanere 5 contigerit inconsumpta, non omnino ea quae una die vel duabus aut multis servata sunt: sicut enim apparet non hoc legislator praecepit sed quod reliquum est incendi iubet.

ArTrENDIX E ,

THE LITURGY OF THE DIONYSIAN WRITINGS 10 S. Dionysius Areop. <£ccl. Heer. iii.

H IEPA XYNAE=IZ*

{MASS OF THE CATECHUMENS)

{THE CENSING)

*O tepdpyns edxiv lepdv emt rod Oelov Ovotactypiov tehéoas E atdtod tod 5 Ouprdv dptdpevos éml macav Epxetar TiHv Tod iepod xopou meproy yy *.

{THE LECTIONS)>

*Avadvoas S¢ madw én Td Oetov Ouctactypiov dmdpxerat tis iepGis Tav Walpav ped@dlias cuvadotens attS tTihv Wadpreyv tepodAoyiav phd Ts éxkAnovactiKfs Staxocpycews *. 20

Ava ta&v Aevroupyav Tav “Ayioypddev AdATtav avdyvwots dxodovOws yiverau*.

{THE DISMISSALS) Kai peta tavtas imo tis tod Acttoupyod Stakpitixiis dwvijs ew yiyvovrar vis lepGs meproxijs of Karnxovpevor kai of “Evepyoupevor kai oi év Mertavoia ovtes® 26

«MASS OF THE FAITHFUL)

Mévovot 8 of ris Tav Oelwv erowpias Kai Kowwvias Gfior Tov AevToupyav Sé of pev Eoraor mapd tds tod tepod miAas ovykexAciopévas of S¢ GAAo Tr T&v THs oixelas Tafews evepyotor®,

{THE CREED) 30

Mpoopodoyetrar ims tavrds Tod Tis éxkAynoias TAnpOpaTos H KaSoAucy “Ypvodoyia’.

488 Appendix E

(THE OFFERTORY)

Oi Sé rijs Acttoupyicfis Staxocphoews Exxprtor. ov Tots tepedow emi rod Getou Ovovactypiou mpoTiPéaor éyKekaduppéevov tov ltepdv dprov Kal 1d ris evAoyias totiptov ®

5 & Getos tepdpyys edxriv tepdv tede?.

(THE KISS OF PEACE) Try aylav Eiphvnv Gmaot StayyéeAAer Kai domdfovrar cAAHAOUS Gtravtes °.

{THE DIPTYCHS) Tav tepdv Mruxav f pera tiv eiphvyv avappyots dvakynputre. Tods dciws 10 BeBioxdtas *°.

{THE LAVATORY) ‘Eotds érimpoodey tav dywrdtoav cupBdrov Sart tds xetpas 6 tepdpxys vitetar peta ToD cepvod Tav lepéwv TayparTos “,

«ANAPHORA)

15 ‘O pév tepdpxys ev péow tod Oetou Ovotacrnpiov Kabiorarar, mepreatact 5é€ pdvor perd tadv tepéwv of trav Aerroupyav Exxprror

{THE THANKSGIVING AND CONSECRATION) ‘O tepdpxyns tds tepds Ocoupyias tpvet

Tivas pév eivar ras eis jpas Ocoupyias hapey eis abyy;,réov don Sivams.. .

20 Tiv avOpwreiay picw apynbev and tév belay dyabéy dvonras é€okicbjoacay i modutrabeorary Car Siadéxerat Kal rd ToD POoporrood Oavdrov mépas* akoXov- Bos yap 7 Ths bvrws ayabdrnros dd€Opios dwocracia Kal Tijs tepas év mapudeiow Oeapobecias tmrepBacia tov eko:orpycavta rod worotod (vyod rais olkeias porrais kat Oedxrixais rod évavriov Kat Svopevéow amadrais ros évavrios TeV

i) ore

Geiwv ayabay rapadédoxer, evOev edeewHs dvti pév aiwviov rd Evnriv avrnd- Adkaro, rijv dé olkeiav apyiy ev POaprixais éoxnkvia yeveocow emi Td Tis apxns KaTdhAnXov eikdros frye Td mépas’ GNA kal Tis Oeias Kal dvayayov Cwijs €beoveiws aA > arorecovaa mpos Ty evavtiay eoxatiay HvexOn Tv ToduTabeotaTnY GdXolwow* , a 4 a 5 , e a ”~ >, 4 , » cd ‘ > 4 mArAcvopern S€ kal ris evOeias 6d0d ris emt rd dvrws Cvra Ocdy EKTET Papen . Lal > , A 4 e 4 , , , > ‘ 30 kal rais ddeOpias Kai Kaxepyériow bmorarropévn mAnOiow €ddvOavev od Oeors ovde didous adda Svopeveis Ceparevovoa, rév d5é ahedds adtH Kata Td oiketov > a ? , cym\e€s arrokexpnpever eis avuTrapEias olkrpOs éumemraxet Kal ama@deias Kivduvor. ¢ ‘ - “~ > , > , , A A > A < ~~ n O€ THs Ocapyixis ayabdrnros aretpotarn didavOpwria kat Tiy avroupyoy juaev , A > > , , ’ A > , ° , aA Di 2 ayaborper@s ov amnynvaro mpdvoray adda ev adnOet pebeEer trav Kab? jas 35 Yevouern TdvT@y avayaptiTes Kal mpos Td Tarewvov Nuay Eévorronbeioa pera Tis TGV oikel@y dovyxitov Kat G@Bijrou mavrehas Efews tiv mpos aii jpiv 4 > Koweviay ws dpoyevéct Aowmdy edwpiaaro Kal TaV olkei@y avedeEe petdxous an wn 4 > a , ¢ c , , »* A eC 2 ee Kah@y, Tis pv atootatikns mAnOvos ws 7 Kpudia tapddoats €xet rd Kad’ Hpov

The Liturgy of the Dionysian Writings 489

, A 4 ~ Katadvoaca Kpdros ov Kata Siva os trepirxvovca, Kata bé€ Td pvoTiKds en ‘ > , \ 8 , A fal ¢ “ 8e 4 > , piv mapadobey Aé-yrov év kpioce Kat Sixatootvy, Ta Kad’ nyas de mpds Tovvavriov

: i 646 ee 4 vo BF day adyaboupyas pereckevacato’ TO pev yap Kata vody Nudy adapmes evenAnoev

OABiov Kai Oevordrov paris Kal Tois Oeoerdéow exdopnoe Td aveideov Kdddeor' 7d S€ ris Wuyxijs oiknrnptoy ev mavredet warnpia ths Scoy otto Katanecot ons Hpav ovoias évayectdrwv tabcy Kal Pboporrody polvopay nrevOepwoer ava- yoyry tpiv trepxdopov Sei~ava Kal modirelay évOcoy ev rais mpos atriy nya iepats kara 1d Suvardy ahopotmacor’ Td Oeopipnrov Sé mas av hpiv érépas eyyéevoito pi) THs TGV iepwrdray Ocovpytov pynpns avaveouperrs det Tais lepapxt- ais lepooyiats te Kal iepoupyiais; TotTo ovy ToLotvpev ws TA Adyid row eis Ti avTns avapynow

évOev & Oetos tepdpyys ent tod Belov Ouciactypiov katacrds tpvet Tas eipypévas tepds Qeoupylas *Inood ris Pevoratys hav mpovotas as emi owrypia tod yévous Fpav evSonia tod mavayeotdtov Matpdés év Mvevpar. dyim Kkatd Td Adytov

éreAclworev.

‘Ypvioas $2 kal tiv ceBacplav atrdv Kal vontiv Sewp’av év voepois dp0adpots émomrevoas emt tiv cupBodtkiv atrav tepoupyiav epxerar Kai todto SeoTrapa- Sétws’ S0ev eiAaPds re Gua Kal tepapyxucds petd tots tepois tav Deoupyrav ipvous trép tis trip atrév tepoupyias dmoAoyetrar mpétepov lepds mpds adrov

avaBodv 20 eimas Todro moueire eis Ti» emily avapynow cita THs Seopipyrou tavtys tepoupytas détos aitet yeveoOar kai Ti mpds atrov Xptorov ddopormoe ta cia teA€oar Kai Stadotvar mavayiws Kai Tods Tav tepdv peOéovras tepompends petacxetv 1°, {

{THE MANUAL ACTS) ‘lepoupyet ta Oerdtata Kal tm’ dv dyer ta tpvypeva Sd Tav tepds mpoKer- pévav cupBdrwv Kal tds Swpeds Tav Ocoupyrav trodetfas |

Tov éykekaAuppévov Kal ddiaiperov dprov dvakaAvwas eis moAAd Siarpet), {THE COMMUNION) Eis Kowwviav tepdv atrés te épxerat kal tods dAAous mpotpérerar { THANKSGIVING)

Metacyav Sé kai peradots Tis Ceapyicts Kotvwvias els edxaptoriav tepdv karahtye peta tavtds Tod THs éxkAnolas tepod mANpopaTos |.

In accordance with the plan of the Eccl. hierarch. the synaxis is described

Ll

°

15

20

25

30

continuously in c. 2, and the description is repeated in c. 3, sometimes in other 35

words and sometimes more explicitly, with a commentary or ‘contemplation’ on the successive features. Above, the more explicit description is adopted in each case, or the two descriptions are combined. The reff. are to Opp. S. Dionys. Areop, ed. Corderius, Antv. 1634.

490 Appendix F

le. 3 § 2: kowwvia Kai ovvatis c. 1: pvornpiov avvagfews eirovy kowovias — c. 2 tit. 2c. 2: 3 § 3 Tov ftepdpxnv (the bishop)... awd Tod Oeiov Ouovactnpiov péxpe TeV écxaTav Tod iepod per evoopias idvTa Kal mdAW é adT@ TEAELWTLKDS dmoxabiaTd pevor. The prayer is not mentioned here: probably — a private prayer is meant inc. 2. oe *e 2. 5 c.2: ind. povas c. 3 § 7. Aeroupyot includes deacons and subdeacons: S. Maxim. Schol. P- 305 Aecroupyovs Pyar Tovs Siandvous Kal Tods viv imodiaxdvous Aeyouévovs. Here = deacon. 'C.m, LoS. 13. 16 sqq., 28. 12 | S4q-» 30. Io Sq. 7e.2:3§7 To Suvov 5 Trovroy of pev dpvoroyiav Kadovow, of 5é Tijs Opnoneias 70 otpBodrov, GAdAo — 10 5é ws oipat ) Oerdre pov lepapxuny etxapioriav ws TE pLEKTURHY Tav éis 7eas Ocd0ev adiko- pévow iepiv Sépar. Cc. 23 eykenaduppevov c.3§8: of ... Exxprro, — S. Maxim. Schol. in loc. ExKpiTot, of mpwro. SidKovor. "Cc. S. Wc. 3 $93 Cc. 2% HvoTiK? TOV " bepiay TTX GV dvdppnots émTeAciT aL. 1c, 3§ 10: c. 2 kat vipapéevev tas xeipas HdaTt Tod iepdpxou Kat TOV iepéow. Mc. 2: 3 § IG 15 °c. 3 § 11 sq.: c. 2 xal Tds fepds Oeoupyias 6 iepapxns byrnoas. 1c, 2; this seems to refer to the elevation, but it is not clear, since in 3 § 12 wal... dwodeitas — is omitted and after ovpBdAwy it continues ror yap éyxexad., so that the allusion may be only to the unveiling. On the other hand there is no explicit allusion — to the fraction in c. 2. “'¢, 9 $1: sc. 3. * 6.853

on

20 AZPENDIA- F

THE EPISTLE OF JAMES OF EDESSA TO THOMAS THE PRESBYTER

J. S. Assemani Bibhotheca orientalts i. pp. 479-486.

As touching this mystical ministry of the reasonable and unbloody sacrifice, 25 that is to say touching the kurdbho or kurbono, our fathers have delivered this — unto us. ; After the reading of the holy books of the Old and the New Testament, it is — right that there be three prayers: the first prayer over the Hearers, the deacon proclaiming and crying aloud Go, ye hearers; with intent that they pass — 30 beneath the hand of the bishop or the presbyter, receiving the imposition of the hand and going forth. And after that let there be the prayer over the — Energumens, and when the deacon cries aloud Go, ye energumens, they pass — beneath the hand of the bishop or the presbyter who has instructed them — and go forth. And they make a third prayer over the Penitents, and these 35 also the deacon dismisses and they go forth. But all these things have now vanished from the church, albeit sometimes the deacons make mention of them, exclaiming after the ancient custom. And after this the deacon proclaims Let the doors of the church be shut. (But perhaps someone will ask us why the doors are closed at this point. — 40 To whom we reply: the reason that the doors are shut and the mysteries are © performed in silence and by oral tradition is this: first, for fear of the heathen, —

—.

The Epistle of Fames of Edessa 491

lest the heathen should hear these things of ours and offer them to their gods,

like Hiram king of Tyre who built a temple like that of Jerusalem and sacrificed in it the victims of the law; and also Julian the heathen who arranged for his gods prayers and liturgies like ours and instituted mysteries like the church’s for his idols and so on”.

And also at the consecration of the chrism formerly three prayers only were recited over it: and also the prayers of ordination were one by one® and they were said over him [the ordinand] at the imposition of the hand and in silence or g*hontho: these the doctors afterwards amplified).

So when the Faith of the cccxviii fathers was written, it seemed right that it also should be added in the order of the kurdbho‘ and that thereby sarah and hearts and bodies should be sanctified as well as voices.

And after this that there should be Prayers of the Faithful, three in number, with closed doors: soon after when divers rites and feasts were arranged in the church they made these three prayers of the faithful—one of them for the petition of the mystic Peace®, the second of the Imposition of the hand, and the third that wherewith they uncover the table® and signify thereby that the doors of heaven are then opened.

And forthwith the deacon gives directions admonishing to STAND FAIRLY* in becoming order, signifying thereby that the priest is just about to begin the mystic ministry.

And when they have collected their thoughts the priest turns and gives them the peace saying Peace be to you all and makes over them the sign of the cross and they answer him AND wiTH THY sPIRIT. But the fathers afterwards arranged this place and judged that at the time of the cross they should say THE Love or Gop THE FATHER, THE GRACE OF THE ONLYBEGOTTEN SON AND THE FELLOWSHIP OF THE Hoty GHOST BE WITH YoU ALL and that instead of one cross the priest should make three over the people. (The Alexandrine fathers instead of this say THe Lorp BE wiITH you ALL before the beginning of the kurdbho)*. And after this the priest says to the people LirT UP YOUR HEARTS: the people answer him Our hearts are wiTH THE LorD. And moreover he cries aloud to them LET Us GIVE THANKS UNTO THE LorD: and they answer him What thou hast said 1s MEET AND RIGHT.

And when by these things that have been mentioned—to wit that he has given them the peace and has signed them with the cross and that they have answered him appropriately—and by these two last things—to wit that he has given them direction and that they have given him their consent and pronounced his intent to be right—they with him and he with them have been made one body of Christ and one mind: then the priest turns to God and,

35

30

from the words whereunto they have consented and from the intent of the 40

people themselves, makes a beginning of his words to God the Father to whom is offered the sacrifice of the body and blood of the onlybegotten for

1 The origin of this story does not appear. 2 S. Greg. Naz. Or. iv. 111 (i. 138 D>. 5 T.e. one for each order. 4 P, 82. 5 P, 83. °P, 84. TP. 85. § P. 164.

492 Appendix F

the propitiation of the souls of the faithful. And whereas the priest and the —

people have meetly accounted it right to give thanks unto the Lord, he says 7

Ir Is MEET AND RIGHT TO PRAISE THEE and in a few words commemorates the _

whole scope of the grace of God as touching man and his first creation and _

5 his redemption thereafter and as touching the’ dispensation which Christ —

wrought in our behalf when he suffered for us in the flesh: for this is the 4

whole kurdbho—that we should commemorate and declare the things which —

Christ wrought in our behalf!

N He supplicates also for the descent of the Holy Ghost *. | 10 And afterwards he also makes the Commemorations and therewith concludes _ \ the kurdbho’,

And after the conclusion of the kurdbho and this order [of commemorations] he gives peace to the people and signs them with the cross‘.

And immediately he breaks and signs the mysteries and manipulates them

15 while the deacon says the kathuliki®.

And afterwards they say the prayer Our FATHER WHICH ART IN HEAVEN *,

And they have delivered unto us that after these things the priest ought again to give peace to the people and make the prayer of the Imposition of the hand’,

20 And after this they have commanded that he impart to the people the grace of the Trinity and sign them three times with the cross saying THE GRACE OF THE TRInitTy and the rest and that they answer AND WITH THY SPIRIT *,

After this they have delivered that the priest ought to testify to the people and admonish them and say These HoLyY THINGS of the body and blood are

25 given TO THE HOLY and pure, not to them that are not holy and while he testifies this and cries aloud he raises the mysteries on high and shows them to all the people as if for a testimony, and the people immediately cry aloud and say THE ONE FATHER Is HOLY and the rest?®,

And so they communicate in the mysteries 1°,

30 And after the reception they have commanded that there be an acknow- ledgment and thanksgiving for that they have been accounted worthy of the communion of the body and blood",

And that there should be also a prayer and an imposition of the hand * And that the deacon should dismiss them that they may go in peace. 35 This is the tradition that I have received from the fathers and the same also I hand on.

And it is right that I speak to you of the varieties that are in the kurdbho. There are two orders which are found in this ministry of the kurdbho—one affecting the kurdbho and the celebration of the mysteries themselves, and the 40 other affecting the commemorations. And those who dwell in the imperial city and in the provinces of the Greeks—in like manner as we offer, they also

? P, 86. 3. P..87; 5 Pp. 89-96. 1 P. 96. 5 Pp. 97-99. + Oe 7 P. 100. 8 P. ror. ® Py 30%: 10 Pp. 102-104. t- P, 104. 2 P. 10%

The Epistle of Fames of Edessa 493

make the commemorations: so that first they offer and then forthwith make the commemorations: some commemorate many and others few and those specified. And therefore the priest says REMEMBER, 0 LORD, THOSE WHOM WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED’. But the beginning of the order of the commemorations is when we say MOREOVER WE OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SION THE MOTHER OF ALL CHURCHES”, which is the church of Jerusalem that was from the people of Israel, which had its beginning from the apostles. But the Alexandrine fathers offer after another sort in that they first perform that order of the commemorations, that is, the memorials, and then after this is the order of the holy kurdbho. There is also a difference in the commemorations : to wit, As IT WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE GENERATIONS AND WORLD WITHOUT END. AMEN: in Alexandria the priest finishes the prayer As 1r was and the rest, and the people thereafter say Amen simply*. There is also another difference in many churches: instead of THe ONE FATHER IS HOLY, THE ONE SON IS HOLY ‘ and the rest, some say ONE Lorp, onE Son Jesus CHRIST TO THE GLORY OF GoD THE FATHER. Amen”,

But since you have also made inquiry touching the crosses, how many there are, give heed to what I say to you. The fathers have delivered unto us to make crosses, three times on the mysteries and three times on the people, and three crosses each several time, so that there be made nine crosses on the body and nine crosses on the blood and nine crosses on the chalice and nine crosses on the people. And the points whereat the crosses are made on the mysteries are these : the first time when we hold the p®risto of the bread and show it to God the Father as the Son also showed it and say WHEN HE HAD GIVEN THANKS, HE BLESSED * and the rest. In the same manner also on the chalice when we say the same words. The second time is after the invocation of the Spirit when we say on this wise THAT COMING DOWN HE MAY MAKE THIS BREAD‘ and we make three crosses: likewise also on the chalice three crosses. The third time when we break the bread and sign the chalice after the conclusion of the kurébho*. The crosses that are made on the people—the first time is when we say THE LOvE or Gop THE FaTHER®: the second time is, when we have finished the kurdbho and have prepared to break, we say to the people THE MERCIES OF THE GREAT GOD AND OUR Saviour” and the rest: the third time is when having finished the whole kurdbho we say to the people THE GRACE OF THE HOLY Trinity ''and the rest. But as to the error of some, in that when they make the crosses on the people, they make them also on the mysteries, this is the reason: forasmuch as the priest each time he makes the cross on the people is ordered to make it first on his own person and then on the deacons who are at the east of the table and then on those at the north and next on those at the south and then to turn to the people at the west and make three crosses ; not understanding, they have supposed that that cross towards the

+ 2. os. 2 P. 89. 8 Pp. 96, 180. This does not correspond with the present text. + FE yee. $ P. gar. + °F, B: 7 -P. 88. "2. OF: © Fy Be. Ee. Si TS OR:

on

- “st

494 A ppindix G

deacons who are at the east is made on the mysteries. Besides this you must know, that if there are deacons all round it is right that he make crosses on them; but if there are not he should make crosses in the direction in which they are found.

5 Again you must know that, as for those canons’ which the deacons say, if there are no deacons there is no necessity for the priest to say them: but as for the responses which the people say—as for example THEY ARE WITH THE Lorp and It Is MEET AND RIGHT and THE ONE FATHER IS HOLY and the rest of the like sort—when there is no one behind the presbyter, the presbyter

10 must not curtail, because all of them are necessary and are considered to be parts of the kurdbho.

1 Kaniné. Pp. 88, 89-95, 97-99.

APPENDIX G

THE PRAESANCTIFIED LITURGY OF S. JAMES 15 Cod. Sinait. 1040

The references are to the corresponding passages of the ordinary Liturgy of

S. James above. In the left hand column the suffrages are only given in full

so far as they differ in their readings from those above: otherwise only the

cues and «7A are given. The priest’s prayers are unknown, but of course

20 mutatis mutandis they must have corresponded to those of the ordinary Liturgy. See note p. 501.

AIAKONIKA THE TIPOHTIASMENHS AEITOYPFIAS TOY ATIOY IAKQBOY

«MASS OF THE CATECHUMENS)

25 {THE LITTLE ENTRANCES | *O Stdkovos ('O tepeds émevxerar erukAtvopevos) "Eri kXivovtes Ta ydvata exTevas év — -P. 34sq. eipnvn tod Kupiou denOapev "Ev Suvdper kat €\éet Geod advaorapev 30 ‘Ymep rhs elpnyns Tov cUpmayros Kéo- pov kal évacews Tacay tay dyiov Tod Ocod dpboddEwv éxkdnoL@v Tod Kupiov dendapev ‘Ymép gertnpias kal avriAnWews Tov 35 dyiov marpos jyav Térpov Tov apxi- emiokdrrov, Tavros TOU KAnpov KTA

The Praesanctified Liturgy of S. Fames

"Yrép trav evoeBeardray Kai Geopuhak- Tov nav Baciéav, mavtds Tov maXatiov Kat tod otparomédov- kal

= > , ; , \ THs ovpavdbev Bonbeias oxerns Kal , > nn ~ , col viKkns av’t@v Tov Kupiov dendapev

c ‘ > , cal c a \

Yrep ahecews duapti@y nua Kal ovy- Xepnoews mANUpEANMAT@Y yar Kal Tov pyoOnvat nas Kal cwOjvae amd

, ‘ > bead > , \ maons Odiews dpyns avaykns Kal eravaotacews €Ovaev Tod Kupiov Sen- Oapev

‘Yrép ths dyias Xpicrod rod Geod npav modews kal TaUTNs THs TOAEwS kai mdaons méAews Kal yopas Kal TOY év mioret oikovvt@y év avrais eipnyns kal dodadeias aitav tod Kupiov dendapev

Tis mavayias axpavrov tmepevdoyn- pevns Seoroivns nuav Oeordkouv kai > 4 , cal , > deurapOevov Mapias, ray tipiwy dow-

, > a , ? , patev apxayyédav, Tod dyiov "ladv-

a. 3 , , 4

vou Tov evddsEou mpodnrov mpodpdpou kat Bartiotod, tov GOeiwv iepav amrooték@v mpodntav Kat dOdo- Pdépev papripey kal mavTav Tay dyioav kal Stkaioy pynpovetcoper Sas evyais Kai mpeoBeias avraoy ¢ , > cal

oi mavres €XenO@per.

{THE LECTIONS)

<{TA ANAPFNQEMATA).

«MASS OF THE FAITHFUL)

{THE PRAYERS)

Meta 7d mAnpwlfivar ta dvayveopata Aéyet & Stdkovos SxXoAdo@pev * , ‘ , > n a Ett kAlvovres Ta ydvata eKTevas TOD Kupiou Senbdpev Ev Suvdper Kal édéet Ocod dvagtapev

CO tepevs érevxerar) Pp. 38-40.

495

Io

1§

20

25

3°

35

496 Appendix G

c ‘ a y en a , , © Ff a col , a j Yrép rhs elpnvns tod ovpmavtos Kéopouv Kal Evdcews Tagvdv tay dyiwy tod — Gcod dpboddéwv exxAnor@v tod Kupiov SenOdpev c A , 5 3» , “~ , A —— z a b} Yrép cwrnpias Kal avriAn ews Tov dyiov marpds nuav Teétpov rod apytemio- — kOmov, TavtTos KTA § ‘Yrép abévews 96 bones fipay kal sd Jeaeccoued mhnppednparory 7 Npov Kat TOD - proOjva Kal owOnvar nas amd maons OdiWews dpyns dvayKns Kal érava- ordoews €Ovaev KTr Tav dyiov évddsEwv droctéd@y mpopyntay Kat GOdopépeyv paptipay Kal ravTrev tov dyiov Kal Sixai@y pynpovevoapev Stas edxais Kal mpecBeias aitav € , > cal 10 of mavres é€enOdpev 3 Thy juépay macay redelav ayiav pene kal dvapdptnrov mapa tov Kupiov abryodaba ” Ayyedov eipnyns Kt Suyyvopnyv Kal adeow ktr 15 Ta xada kat cupdépovra KTr Tov trdAourov xpdvov ths Cons Nudv ev eipnvn Kat peravoia éxrehéoat KTr xp js Cons hp phyn kat peravoig Xpioriava ra TeAN THS (@}s Nav avodvva averaiaxuyta Kal Kany amodoyiay \ P| “ “a , THY €mt TOV GPoBepod Bnuatos KTA Ths mavayias axypdvtov vmepevdoynperns Seomoivns nuav Oeordkov Kal dewrap- 20 @évov Mapias pera mavrev trav dyiov Kr A A ¢ ~ a ’ a Tas xehadas nuav TO Kupio kXivepev Boe ee, ek a, Ac ae

{THE GREAT ENTRANCE) 25 ('O Sdxovos) "Ev elpnvy Xpiorod addere ® Mn tis Tov Karnxoupevev" fi) Tis TOY apunter® py tis Tov ph Suvapevoy jpiv ovvdenOnvat ’AAAFAous emiyvare’ aGdAjAovs yrapicate 30 Tas Ovpas KXeioare ’"OpOol mavtes ee ey oe SPs Kai peta totro Srapev Kalas 35 "Ev elpivn tov Kupiov denOapev Pegi: oy eee

® Cp. cod. Rossan. in Swainson Greek Liturgies p. 236: apparently the invitation to the Cherubic hymn.

whe ae

The Praesanctified Liturgy of S. Fames 497

{THE INCLINATION > {50 Svdkovos) Tas xehadas jpav to Kupip KXivoper. FS TE SER Tie obit * ODA eae gee

| Céxhadvyors ind tod tepéws).

ws

{THE VEIL PRAYERS)

Kai peta tiv éxpavyow & Sidkovos Kupte evAdynoov

"Ev eipnyy tov Kupiov Senddpev n , ° , > a

Sacov ehenooy oixreipnooy avriiaBov kal StaidAakov xrrd

a ,

‘Yrép tis avobev cipnyns kat didr- avOpamias sépovoias Kat owrtnpias KTA

¢e ‘ a , Aa , ,

Yep ths elpyyns Tod cupravtos Kéo- pov Kal €vooews tav ayliav rod cod dpOoddEwv éxxAnoi@v KTr

e ‘4 , A > , a“

Yrép owrnpias kal avriknWeos Tov dyiov matpds juay 68! rod marpi- dpxov kat Ilérpov tov mavociov > a a apxiemiokdmou nuav, mayrTos Tov

, KAnpov krX (p. 39)

¢ a

Yrep trav evoeBeordrav Kai Oeodu- Adktay nuav Baoiiéwv, mavtos Tod maXariov kal Tov otpatomédov ad’Tav Tov Kupiov denddpev

“‘Ymép ths dyias Xpiarod rod Oeod joy

, \ bond , 4 modews Kai THs Baviievovons Kal TavTns Huey THs moAews Kal mdons Toews Kal xopas Kal roy ev 6pO0ddE

xop Tavev opbod6ée

, ‘ > , “a , , more. Kai eviaBeia Xpicrod oikovy-

> > “ , a » ES , Toy €v auTais eipnyns Kat aadadeias avray Tov Kupiov xr

e ‘ “~ 7O6 ‘ > 7

Yrep trav €Movtwy Kai epyopevav XpLoTLavGv TOV mpooKvynGa EV Tois dyios Xptorod Tod Beod jpev rdrots

, col e , c Tovtots Tav ‘Ieporodvpar, ddotTo- povwvray evrevovray Kai Trav év aixparocia dvrav adedkpay par, eipnuikns émavddov éxdorov peta

Kk

('O tepevs) Pp. 44-49.

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498 Appendix G

xapas év raxye eis Ta oixeia aitav tov Kupiou dendaper an Ld Yrép apécews duaptia@y Kai cvyx@pn- ews TOY TANUpEANUAT@Y Nuar Kat ” ~ a - > 5 Tov proOjva kai cwOjva nas amd , , > “ > , ‘ maons Orivews Spyns avdykns kal > , > “ a , eravactacews €Ovav tod Kupiov xr € . -~ > ~ ‘ > , Yr€p Tov eivaxove Ojvat kai eirpda8ex- tov yever Oat thy Sénow nay evamov 10 Tov Geod Kal rod KxaramephOnva , 4 - . ‘ ° ‘ mAovowa Ta EEN Kal TOUS OiKkTLppods avrov emt mavras tpas Kal Tov -~ c ~ -~ , kata&i@Ojvat nuas tis Bacwdeias TOV ovpavav éxtevas Sedpeba cov ¢ roa 15 ‘Yr€p trav ras dyias vnoteias tas Sen- cas dtextedovvtay Kal €XOdvt@v Tov mpookuvjga ev TO Canddpo tape@ TouT@® kal év tais dyiais éxxAnoiats dpboddEwv rod Kupiou dSenbdpev ” , ‘ ¢ 7 20 Tns mavayias Kai vmepevdoynuevns axpdvrov Seoroivns nav Oeordxov kal derapbévov Mapias, tay tinier dowpatev apxayyéA@v, Tov dyiov > , =" > , , I@dvvov tov évdd£ou mpopyrov mpo- 25 Spdpov xait Barriorod, trav Geiwv iepav évddE@v aroord\av mpopnrav ‘\ > , , A / kat aO\oddépev paptipev pera mdy- Tov Tav dyiwy KTr K ‘ ¢ x ca 6é: ‘ ai tmép tav tpockouicbevrav Kal ia ’ > , > 30 mpoayiacbévtay tipiwy évddgav én- ovpaviay puotikey Ppiktav Tipioy Geiav Sapav cai ca@rnpias Tod map- €oT@T0s Kal mpoodépovros dyiov éciov matpos nuay Kai iepéws Kupiov 35 Tov Ocdy pay ixerevoopev

(éxhavyots ind rod iepéws ), {THE LORD’S PRAYER)

Kai pera tiv éxpdvyow (6 Sidkovos) (50 tepeds émedyerat) TlAnpocopey thy Sénow nov to P. 58 sq.

40 Kupio ore mAnpns 6 ovpavds Kal 7 yi ths 86Ens adrov ® Marg. tod xupiov hyay “Incod Xpiorod.

aE

The Praesanctified Liturgy of S. Sames

Kat trép trav mporebévray Kai mpo- ‘ ayucbévray tipiovy Swpov Kupio

TO Oe jydv Senbdpev

"Oras Kipios 6 beds judv 6 rpordebd- pevos avra eis Td dyioy Kal bmepov- pavtov kai voepov adrot Ovovaarnpioy kTA

Thy évérnra tis wicrews kal THY KoLVa- viav kai S@peay Tod ayiov Tvetparos airnodpevo. é€avrovs Kat dAdnAous Kai magay thy (ayy nav Xpiore TO Ge@ wrapabapeba

& iepeds exwve?

Kal xatafioooy jas déorora (piddvOpemre pera mappyoias axatakpitos KT’)

6 Aads

Tldrep jpav {6 év trois ovpavois dyacOntw rd dvopd cov Kr) )

eo -¢ lA © lepevs

Ort gov cori 7 Baowreia (Kal 4 Sivams Kai i ddéa Tod Tlarpos xt) ).

{THE INCLINATION) *O Stdkovos

a ‘ e an tal , , Tas xepadas ipay ro Kupio kdivare

{THE MANUAL ACTS AND THE COMMUNION)

{°O 8tdovos) Mera $dBov Geod mpdcyopev rk A. We OAR wh * (‘0 Stdkovos) ” , ¢ ‘ , > oh Eir@pev ravres rep owrnpias ev(wias TE Kal pakponuepevcews Tod dyiou maTpos jpav Kat apxveroxdmov Tlérpov, mavtés Tod KAjpov Kat tod , Ae » eee | -~ ¢ piroxpiorov aod’ kal iép Tov thew s > a* ‘ > , , Kal evpevn Kai evdidddakrov yever Oat tov ayaiv Kal dirdvOpwmov Ccdy ext rais duaprias judy Kal éhenoa c a A A , ~ , nas Kata TO peya ths piiavOporias avtov Eheos* Kal bxep Tod cvyywpn- Ojvat Hiv way mrAnupeAnua Exovordy

Kk 2

Pp. 62-64.

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500 Appendix G

4 > , A ec ‘ , Te Kat akovotov Kal tmep maons Wuxns xptoriavdav OdtBopevns kal katarovoupevns éA€ovs Oeod Kal , > , e ” € ‘ lol Bonbeias éemideopévns* ere trép TeV 5 evoeBeordtay Kai OeodvdAdktov ¢ a ia , , nuav Bacikéwyv, Kparovs vikns dia- povns eipnyns tyeias Kal owtnpias | eer, eae A a 2 \ auTa@v’ Kat tov Kupioy tov Oedv Npav ent mr€éov ouvepynoa Kal Kat- Io © evodaat adrods évy maot kal tro- s € ‘ A , > - , tafat vd Tovs médas ai’tav mayra > A ‘ , e 4 ‘ €xOpov kal mohemiov" Kal bmép coTn- pias Kal ddéoews apapriay trav 4 a a dovlov rod Ocod & 8 cai & 8, ¢ lol 15 pynuns Kal dvamavoews Tov boiwv la e a ‘ ° - ‘ Tarépov nuav Kat adeApdov kal mTavTwv xpirriavay Tay dpboddEav elm@pev Tavres 6 Aads 20 Kvpte €dénoov Lp’. (THANKSGIVING ) ‘O StdKovos ('O tepeds edxerar) . - OpOoi oi peradaBdvtes Trav dyiov P. 65 sq. > , > , A an 25 axpavtev abavatay Kat worody ~ A , am, ae Tov Xpiorov pvotnpiov emi aderet

TOV dpuapTiav jyav agiws evxapi- oTnowpey TO Kupio “Oras yévnra iv 1 peradnis tov 30 dytacpdtav atrod es dmotpomyy TavrTos Tovnpod mpayparos, eis épd- diov (ans alwviov Kal eis Kowoviav KTA Tis mavayias Kat dmepevoynuevns 35 aypdvrov Seoroivns juav Oeordxov kal aevrapOevouv Mapias pera mavtev TOV dyi@y pynuovevoavtes éavtovs Kr. (THE INCLINATION) 40 (‘0 Stdkovos) Tas kepadas pay ro Kupio kdivoper se aL Soest ole oe tle pee

r

Diptychs of Ferusalem 501

{THE DISMISSAL) {0 Sidkovos)

> Sf. + > , “- a Ey eipnvy xal ayarn Ocod mopevOaper.

APPENDIX...

DIPTYCHS OF JERUSALEM 5 I

From the Diakonika of the Liturgy of S. James contained in Cod. Sinait. 1040. The Diptychs are those of Jerusalem (502. 6) written for use at Sinai (501. 20) in the Liturgy of S. James (cp. p. 56sq. above), The approximate date 1166 is fixed by the names of the patriarchs commemorated : Luke of Constantinople, 10 Chrysoberges, sat from 1156 to 1168 or 1169; Sophronios II of Alexandria before and in 1166; Athanasios of Antioch and Nikephoros II of Jerusalem in 1166 (Lequien Oriens Christianus i. 269; ii. 487, 759; iii. 503). Peter of Sinai (Pharan) is unknown to Lequien (iii. 756). The emperors are not brought up to date: the latest commemorated is Alexios I Komnenos, 1081-1118. 15

‘O év Tots Sefvots Stdkovos . . ta Simtuxa Tav LovTwv € ‘ , , HED x 7 > , ~ ‘ > , A eed Yrép cwrnpias eipnyns €heovs aydrns Stapovis Kal avrin ews tod dyiov matpos nuav Nixnpdpov tov marpidpxov ‘lepocodtpav kal tay oiv aite dyioy peyddov oikovpertkay 6pO0ddEwv tpi@v marprapyav Aovka Kevorav- twourdrews, Zwppoviov ’AdeEavdpeias, 'APavaciov ’Avtioxeias, Hérpov te 20 A ¢ n “ Tov tmavogiov matpos nuav Kal apxiemicKérov Kal Aowrdv doiwv watépov kal emiokérav tay €v mdon TH oikovpéevyn dpOoddEas dpOotopoiytay Tov od > a Adyov THs GAnOeias, mavrds éxkAnotacTtiKod dpOodd£ov tayparos 4 ¢ ‘4 , \ , cal > ¢ cod AE , a a + Kal brép Baothéwy kal mavtov tov év imepoxy Kal eEovoia dvr@y iva Hpepor kal novx.ov Biov Siayopev €v macy evocBeia Kal Gepvdrnte 25

4 2’. & , , ~ ¢ , > ~ ¢ Er. trép mpeoBurépor Staxdver Staxovccay vrodiakdvev avayvectay épunvev-

a > a a , > , cal > “ > TOY émopkioTa@yv Wadtav povafdvray deurapbévar xnpav dphpavav éyxpa- a“ > tal a Tevopevoy Kal TdY ev Temv@ yao SiaydvTey Kat Tov hiroxpictey

Eira & é€ dpiotepSv Stdkovos td Simruxa T&v Kexounpevwv

a

Ths mavayias kal tmepevioynpevns Seomoivns jay Oeordxov Kal demapbévov 30 Mapi 0 dyiov ‘lad d évddg py Spd iB o° aptas, Tod dyiov Iwdvvov rod évddEou mpopyrov mpodpédpov kal Barricrod Tav dyi@y aroorédoy érpov HavAov *Avdpéou laxwBov ladvvov Pidimmou BapOodopaiov Sapa MarOaiov laxaBou Sinwvos “lovSa Maria’ Madpxov Aovka tay evayyeioTav" Td dyiav mpopytav kai matpiapyay Kal Sixaiwv"

502 Appendix LT

Tod aylov Srepavov tov mpwrodiakdvov kat mpwtoudprupos’ tay dylov , i ¥ n~ a \ ‘ \ > 6 \ 6 \ ca paptipey Kal 6podoyntay tov Sia Xpioroyv roy adnOivdv Gedv nuoy papru- pnoavte@v Kal 6podoynodvrey tiv Kadi dpodoyiav q nm rod n~ a“ e > ~ Tév dyiov matépov nudav kal dpxiemiokér@v Tov amo Tov aylov “lakwBou Tod 5 dmogréXov Kat adeApod tod Kupiov kal mpatov tay apxemiokét@y pexpt Evévpiov Supewv Kal “Iwavvov taitns ths dyias Kupiov tod Ocod nuav TOMES Tay dyiov matépov jpev kat didacKddov

KAnpevtos Tpryopiou ’AuBpociov KeXevorivov Eivdpaipiou Io Tipobéou ’"AdeEdvdpov ‘Apudiroxiov Avyovorivov Maprivov Lyvariov Evorabiov TiBepiou — KupidXou *AydOavos Avovvaiou *AGavaciov Aapadgov A€ovtos Zappoviov | Atoyvaiou Baoueiou "Tloavvov IIpéxXou Nukod\dou Tpnyopiov *Emibaviou Pidckos 15 Elpnvaiov T'pryopiov Gcodirov “Oppicdov

Kal trav dyiwv peyddav era Suvddav trav év Nikaig tptaxooiay Séxa dxta Kal a > , e \ , ‘ ca pre) , \ , Tov év Kavoraytwovrddet Exatoy mevtiKkovta Kal tov év "Edéo@ rd mpore- , ‘ cal > , i7 , / \ cal > ed , pov Stakxociav kat trav ev Kadxnddm éEakogiwy tpidkovta Kal Tov €v TH ayia mrépuntn ovvdd@ éxaroy €Enkovta Tecodpev kal Tay €v TH ayia Extn cvvdd@ Svakociwv éydonkovra évvéa kal Tov év TH ayia EBSdun cuvdd@ ogi 20 éydonkovra éy ai TO n ayia pn cuvdd@ Tpraxociov - € ao lod a TevTnKovTa, Kat Nourav aylov Tratépay nav kal émiokéne@yv Tov év mdon TH > , > , > a A la “ ° , olkoupevyn pOoddEws dpboropnodvray roy Aéyov THs adnOeias Tay dyioy matépav nudy kal adoxnrov

TlavAov Gcodapou "Edpaip ZaBa ’Avactaciou 25 ’Avrwviou “Tapiovos "Ovouvdpiov Xapirwvos Koopa

TIavdov ’Apoeviou Supe@vos EvOupiov *I@avvov

Tlaywpiov Maxapiov Supe@vos Tepacipov

"Appova "Iwavvou Ccodoalov Ma€iyov

Kal Tv dylwv Tatépwy juav Tov dvaipeCevT@y td Tov BapBdpwy ev TO Tay dylwv TaTépav np p v vd tav BapBdper ev Té a cal ae - = 30 dyi@ dper tS Swa kal ev tH ‘Paide 4 ¢ ‘ La / - c , > a c Er trép mpeaBurepoy Staxdvev Siakonoody trodtakévey dvayywotey épunve- TaY émopKicTay Wadtoy povatévTav Tov peTa Tictews ev TH Kowwvia THs c , bend 4. 2 ~ > , 4 dylas wou kaboXxns Kal droorodkns ekkAnolas TeAcLwOevT@Y ~ lol - c , a Kal ray evoeBdv Kat mictav Baoikéwy Kovorartivov ‘EXévns, Geodociov Tov peyddov, Mapkiavod Baotdelov Kavoravrivov ‘Papyavod, McxanA povayod,

Ww or

, ? Sat a *Iwavvou kali Eipyrns, "AdXekiou kai Eipnyns kal rév kat’ adrovs evocBas Kal mutes Baowevodvtay Kal mdvrav tay év miste Kai oppayids Xpiorod

4 , > , Cel mpokekotpnpevay iroxpiororv opbodsEv aikav

Kai mddw & é« SeftGv Sidkovos Aéyer

40 Kal trep eipnyns kat evorabeias rod Gvpmavtos Kéopou Kal Evooews TaTay TOV coer a ~~ s , ’ a : eee eal: ¢ , ayiwv Tod Oeod dpOoddEwv exkAnor@y Kal Umép Sv ExagTos mpoonveyKev

Diptychs of Ferusalem 503

} kara Sidvovay exet Kal rod mepieaT@ros Gioxpiotov Aaod Kal mavray Kai

TAag@VY

arg ts

A , A n Kat wavT@yv Kal Tag@v.

II THE MODERN DIPTYCHS

From a card, printed at the Patriarchal Press in Jerusalem, for use in the liturgies of S. Chrysostom and S. Basil (p. 389. 25: 409.5). The additional commemorations at the end are printed on the verso of the card and are used (1894) on the festival days of the respective sovereigns.

AINTYXA

fal € a Tepacivov tod pakaptwrdrov Oevordrov te Kal mavaytwtdtou matpds 1pev Kal , a ¢ , , c A \ , , A) marpidpxov tis aylas méAews ‘Iepovoadyp Kat maons Tahaorivys mo\ha Ta €TN > Neopirov Kevorarrwoumdd\eas, Swdpoviov *AdeEavSpeias Kat Zrvpidwvos > ~ a“ “ Avrioyelas tav dywrdrev edocBdv Kai dpOodéEwv matpiapxav mohda Ta €TN ‘Ymrép tov mpockopivovros Ta Tia Kal dya Oa bra Kupio td bed pa p mpookopifovros Ta Tima Kat dya Spa taita Kupim TO Ce@ Near, rod tipiov mpecButepiov, tis év Xptor@ Saxovias, maytos tepatixod Tay- - , “~ ry patos kal povaxtkov oxnpatos Kal THs TwTNpias adTay € A b Pee > a a a Yrép elpnyys kal dyabjs Katraordcews Tod cipmavros Kéopou, edotadeias THY dyiwy Tod Gcod éxkAno.ay Kal THs ToY TdvT@Y EvOTEwS € cel a“ lal Yrép rav edoeBectdrav Kai Oeopudrdktoy Bacidéor kal addevrdv pay, mavros Tov maXatiov kal Tov otpatorédov avTav € ‘ , \ > 4 , cal > n \ > , aA Yrép cornpias kal dvrikiews mavtov tov eboeBSv Kai dpOodd~wr xprotiavar, mpockuyntav émirpémav te kal ovydpounrdv tod mavayiov Kai {woddxov , a“ a raov, émurkéews te kai Bonbeias mavris Tod mepieaTSros xXptoTemovupov Aaov . ao A , a A , \ cal Kal &v éxaoros xara Sidvoay exer Kal mavt@y Kal Tacor.

Tod edoeBeardrov abroxpdropos macav Tay ‘Pwoatav ’AdeEdvdpou rod "Adefav- dpidou

Tis evoeBeordrns ovCiyou abrod abroxpareipas Mapias ris Ocodwpidos

Tod evoeBods diaddyou abir&v Nixoddov Tod ’AdeEardpidov Kai mavros Tov avto- Kparoptkov otkov kal Tod orparomédou avTar.

Tod beoceBeardrov Bacihéws rev “EAAnvev Tewpyiov trod a

Ths evoeBerrdrns vvtiyou abvrov Bacidioons “Odyas

Tod edacBovs d:addyou abrév Kevorarrivov Kal trav eiceBdv Baordoraidor, mavtos Tov BactXiKod oikov Kal Tov orpatomédou aiTar.

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Io

15

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25

- 30

Appendix F

APPENDIX J

THE LITURGY FROM THE WRITINGS OF

EGYPTIAN FATHERS

H ZYNA=Iz!

«MASS OF THE CATECHUMENS) {THE LECTIONS AND THE SERMON) ‘O iepeds did rijs KabéSpas

Eipnyn macw 6 Aads Kal r@ mvevpatt cod? At ’Avayvaoets °. At Vaodpediat *. ‘O énlokoros traviotatat Kat dmotiferar 7d dpoddprov & dpxiBtdkovos dvaywooKke Td EvayyéArov>.

‘O émickotos én” ExxAnoias SiSdcoKe °,

{THE DISMISSALS) Oi karnxotpevor dtropotdor’,

«MASS OF THE FAITHFUL)

{THE PRAYERS) “O Stdkovos Stavlornot Tov Aadv eis mpocevxds ® Orationes *.

{THE KISS OF PEACE) ‘O Stdkovos mpocpavel mpd Tod domacpod Oi dkowwavynrot mepimatnoate ”

& *Aorracpés 14.

(THE OFFERTORY) ‘O tepevs Elpnyn maow & Aads Kai r@ mvevpare cov! & Aads mpocdya ta SSpa ot Evdxovor mpookopiLover ta oKevy Kal 4 owdadv iamAodrar tpotiferar % Swpodopia *’,

The Egyptian Liturgy 505

Ta tepd Aimruxa ™*,

« ANAPHORA) O SidKovos Kéxpaye Ste mpoojke TG Aa év Koop Eotdvar Kal Karypepetv*

{THE THANKSGIVING AND THE INVOCATION > . . : . . . . . 5 Ilpocavaréprovtes Tas evxapiotias Kai 6uov T@ Oe@ kal Tarpi Sofodoyoivtes Tov Yidv oby To dyio Ivev j U is dyi eCats 1° 5 dyio Tlvetpare mpdoipev ovtas tais dyias tpané{ats & SidKovos mpootadttea tpvodoyetv 7 “Arioc aioe apiec Kypioc caBawé TAK pHe O oypaNndc Kai H fA THE AOZHC ayToy'® 10 KatarreAAONTeC TON kata odpka OANATON TOY MONOFENOYC yioY Tod O¢eod rovtéotiy *lHcoy¥ XpictoY THN Te &K NEKPAN AnaBi@ow Kai THN €IC OYpANoyc ANAAHYIN OMOAOPOYNTEC “—Sia THS emiKANoE@s Kal THs emupoiTHoEews TOU ayiouv IIvevparos tov dproy Kat Td mrornpioy dyr:dfopev *—Sedpeba exrevds eis evoyiav 15 hpiv petamAacOnvat thy mvevpatikyy iva petacxdrvtes adt@y AfiacO@men

C@MATIKM@C Kal TINEYMATIK@C 7 F 6 Aads "Amin ™, {THE FRACTION > 20 “O Stdakovos Aéyer TH ouvarThy”. *O: tepevs KAG Tov dptov*,

Té Katarétacpa inpodrar *,

<THE EORD’S PRAYER) ‘O iepets oiv 76 Aa@ A€yer

Thatep HM@N 6 EN TOIC OYpaNoic KrA*. 25

{THE ELEVATION) ‘O Aaroupyos tpoadwvet TA aria Toic Arioic 6 Aads

Eis dyios, eis xvpios eis Sd£ay Ocod Tarpéds*. 30

{THE COMMUNION)

Mpocépxerar & Aads Kal mporeiver tds xetpas cis trodoxiv Tis aylas tpopijs a

?

{THE DISMISSAL)

Tiverar dmdAvors %,

on

10

15

20

25

30

35

40

45

506 Appendix F

{THE EULOGIA) g

Ta mpoodepdpeva eis Adyov Ovoias petd ta dvadiokdpeva cis Tiv TOV — puotypiov xpelav of KAnpucol StavepdoQwoay kal pire KaTHXovpevos ék TOUTwY éoOiérw 7 mivérw GAAG padAAov of KAnptKol kal of civ adrois murrol 45eAdot ”,

The writers used belong mostly to the fourth (Ath. Macar. Didym. Tim.) and q fifth (Theophil. Synes, Isid. Cyr. Soz. Socr.) centuries, while two (Or. Dionys.) — are of the third, one (Evagr.) of the sixth, and one of the seventh (Leont.), 4 No one writer gives much information. Some reff. are from Probst u. s.

As to the disposition of the church (é«#Anoia S. Ath. Encyc. 3 and passim: — nupiaov hist, Arian. 81, vita S. Ant. 2: 6 veds tod @cod Synes. Catastasis p. 302 B) there are mentioned the fountain in the atrium (ra é Tois mporepeviopacr xépuiBa Synes. ep, 121, p. 2588), the seats of the people (ai dyporimal xadédpa 1b. 67, p. 216c), the sanctuary (70 ieparetov S. Ath. de morte Arii 3, de Fuga 24: Ovovacrhpiov Synes. u. s.: 6 Ta KAnpiKdv témos S. Ath. de Synod. 18), which the laity might not enter (7b.: hist. Arian. 81 rovovrous Térovus . . . is ods OFSE Tact Tots xpioriavois eeotrw eicedOciy), and its cancelli («d&yxeAdAoe Encycl, 4: xvywdides Synes. Cafast. p. 302 B) and veil (7d BHAa rhs éxxdnoias S. Ath. hist. Arian. 56: katanéracpa pvotindv Synes. ep. 67, p. 212C: cp. n. 23 below), with the bishop’s throne (@pdvos S. Ath. hist. Arian. 56; Synes, Catast. u. s.; n. 4 below), the seats of the presbyters (Orig. in Judic. iii. 2 in altaris circulo velut specula quaedam intuentibus collocati: Synes. 2b. p. 216c mpoedpia: S. Ath. de Synod. 18: hist, Arian, 56 ovppéddua subsellia—but these may be the people’s seats), and the altar (4 dyia tpame{a Encycl. 3, ap. c. Arian. 31: Synes. Catast. p. 303 ¢ 6 Bwpos 6 dvaipaxros: a slab supported on pillars 7b. B trav mdvev Tay iepav ai Thy doviov dnd ys dvéxovor tpamefay: sometimes of wood, S. Ath. hist. Arian. 56) and the sacred vessels in the custody of the clergy (ap. c. Avian. 11, 12). Of vestments there is mention of albs (ororxdpia Awa tb. 60: xirwnia Awa Soz. H. E. li. 22), the stoles of the deacons (é0dvn S. Isid, Pel. epp. i. 136: cp. p. 476. 16 above), and the pallium of the bishop (@odpior 7b., n. 5 below).

* Zwvagis. S. Athan. apol, de Fuga 24 (i. 334): S. Cyr. Al. in Joan. xii. 1 (iv. 1093 c): Evagr. H.E. ii. 8. Also 4 ayia civodos S. Cyr. Al. 7. c. and 1104 D.

? S. Isid. Pel. epp. i. 122 (Migne P. G. xxviii. 264) eiphyny 6 iepeds dd Tod tpous ris nabébpas TH exxAnoia empdéyyera ...70 5& Kai TO mvevpars ood mapa ToU Aaov amoxpwépevov, P. 118. 12 sqq.

° S. Macar. Aegypt. de charitate 29 (Migne P. G. xxxiv. 932 c) éomnep ody Kara Thvde Tv dpathy éxxdrnolav dv ph mpdrepoy ai dvayvaces ai Parpwdia te Kal Tis €or akodrovdia Tov éxxAnotacTiKod Babuod mpoxwphaeev ato 7d Oeiov pvoThpLov TOU owpards TE Kat aivatos TOD XpioTod Tov iepéa émTedciv ob« GxdAovOoV" eiTa Kav mas pev 6 éxkAnotactinds Kaydv emiTebein % uvoTiKh 58 THs mpoopopas bind Tod iepéws evxapioTia Kai } Kowavia ToD GwyaTos TOD Xpiorov pr yévnTa ovTE 6 ExkAnovaoTiKds éreAeotoupynOn Oecpods nal éhdrAumhs eotiv % Aarpela Tov pvoTnpiov.

* N. 3: S. Cyr. Al. de ador. in spir. et verit. xii (i. 444.D) mpooxoplifoper 82 kat huets Thy aiveow Kata mAnOw pev ev exxAnoias eis evdtnTa Tvedparos Kal ws els ev oGpa kal puxiy play cuvnveypévor Sid Tis TicTews . . . ToLovpeOa Be Tas Sofodroyias kai Kal? éva mohAdKis hpepovyres oikov .. . €ir’ ov év éxxAnoias Kard wAnOv Mpooayo.to npos huav 7d Odpa €ir’ ody év érépos mparroiro Témos Kai Kad’ Eva TvXOV i) wat ard bdo mov Kal rpeis nal mreiovas ert, ddidupiros mapdoraats Tov bpvodroyeiv clwOdTav Kai els ToDTO GuVdedpapyndTav* dpod yap Tois H5n KexaSappévars did TOD aryiov Banricparos cvvavapépe Td Oda xa) 6 natnxodpevos ert Kal Tois TeAciows ovvavabels Thy aiveow Tav er. protiKwrépav amopoTta Kal Ovoias eipyetar THs énl Xpiorod. The preceding context makes it clear that the aiveois, SofoAoyia or Oda is the Ovola aivéoews and this the Psalter, Cp.im Mai.i. (iii.825D). For the formof the psalmody cp. S. Athan. de Fuga 24 (i.334D) xaOeadels emt rod Opdvov mpoérpemov Tov pev Sidkovov dvaywwonev Padrpov Tors 5& Aaovs dmaxovew” Or eis Toy ai@va Td Edeos adTOd.

The Egyptian Liturgy 507

5 S.Isid. Pel. ep. i. 136 (Migne P. G, Ixxviii.272) 7d 5é Tod émoxdrov wpopdprov ef épéas dv GAA’ ov Aivou Ti TOU mpoBaTov Sopay onpaive Srep TAavYn—ev CnTHoas 6 Kipros él Tav oikeiov Gpov avédrAaBev’ 6 yap éxicxomos els TUnov dv Tod Xpratod 70 Epyov éxeivov mAnpol Kal Seixvuct mao. Sid TOD oxHmaTos Gre piunTHs éoTe TOU Gyabod Kal peyarou moipevos 6 Tas dobeveias pépery To mouviov mpoBeBAnpévos’ Kal mpdaxes dxpiBas* hvina yap abros 6 dAnOwos worphy Tapayévnta did THs THY ebayyeNov THY TpocKuynTav dvanTvgews wal vmaviorara Kai dmoridera TO oOxXRpa THs pupnaews 6 énickomos a’tov Sndk@v mapeivan Tov Kupioy Tov Tis TopavTiKhs yyepova Kai Oedv Kai deamétnv.. The pope of Alexandria was exceptional in that he did not rise at the Gospel: Soz. H. E. vii. 19 févov 52 Kaxeivo mapa ’Adegavdpevor TovTos* dva- ywwoKopevav yap TeV ebayyeAlwy ob éxaviorara 6 émicxowos 5 Tap’ GAAas ovK éyvwv ovr’ axneoa. The reading of the Gospel was the office of the archdeacon exclusively at Alexandria: 7. radrny 5 ri iepdy BiBdov dvayvwoKna evade povos 6 dpxidiaKovos* mapa Se GAAos Sidovor* év TodAais 5é ExxAnoias oi iepeis pdvor, éy 5¢ émonpos Huépas enicoxoma ws év KwvoraytivoumdAc: Kara Thy mpwTny Huépav THs avactracipov éoptns. For well-known allusions to the Gospel see S. Athan, vita S. Antonit 2, 3 (i. 79648).

® Sozom. H. £. vii. 19 mapa 5 ’AAc~avdpedor pdvos 6 tis médAews énioxomos [ém éxxdnolas didacKe)] pact 5& todTo ob mpdtepov ciwOds emryevécOat 7) dd’ ov “Aperos mpeaButepos dy wept Tod Séypyaros Siadeyopevos évewrépice. S. Athan. de Synodis 16 (i. 730 B) ws kal mapa cod peuabnxaper Kara péonv THY éxKAnoiay KnpigayTos: ap, Cc. Arian, 17 (i. 138 A) m&s 52 of Tov Opdvoy Tov éoToricpévoy EmoKominas ddvpdpevot, Tov év avT@ Kabnpevov énioxonoy dvedeiv (nrovaw; iva Kal 6 Opdvos Tov éntoxonoy (nTH kai oi Aaol Ths ebaeBods Sidackadias orepnO@ow. For applause see Socr. HZ. £. vii. 13.

7 S. Cyr. Al. de ador. in spir. et verit. xii.in n. 4 above. S. Athan. ap. c. Arian. 28 (1.148 A) m@s oidy Te Hv mpoopopay mpoKeicba eviov bvTwy THY KaTHXOUpEVOY ; ib, 46 (165 B) ws dnd TovTov paivecOu pndap@s yeyevjoOat Tt THY pvoTnpiwy bid 7d Tovs KaTnXoupevous évdov eivar. Cp.ib, 11: S. Cyr. Al. 7m Joan. xii (iv. 1086 B).

8 S. Cyr. Al. de ador. in spir. et verit. xiii (i. 454 B) 7) ode adTol [didKova] mpoo- TaTTover Siaxexpaydres év éxxAnoias wore pev duvodoyeiy Sti mpoonKe: Aaois Kal év

Koop pev EoTava KaTnpepeiy 5& moAAdKs Kal Siaviardow eis mpocevxds Kal THs

dvaiwaktov Ovolas émTedovpévns aiTol mpockopifover TA THY oKEvoY iepwTEpa Kal AentTHV Ep’ Gnact Tois dvaryKaiois TowodvTa THY emTHpnow ; This would no doubt justify the insertion of most of the deacon’s directions now existing in the Egyptian texts. P. 119. 17.

on

_

5

dS

oO

35 * N.1z. The prayers for the emperor are frequently alluded to: S. Athan. af.

ad Constant. 16 (i. 304 D) ad 5& Oeopidéotare Bactded Tod Tovs Aaods dy HOErEs éxteivat Tas xelpas Kal evgacOau meEpi cov; de Synodis io, ep. i concil. Arimin. ad Constant. (i. 725 A) iva of énicxoma atv Tots idiois Aaois per’ eipnyyns eis evXas TE wat Aatpeias axoAny ayoev ixerevovres imip THs ahs Baciwrelias kai owtnpias Kai eipnvns: 7b. 55 respons. concil. Arimin. ad Constant. (i. 769 A) imép Tot divacbat huas 7@ mavtoxpatop. Oc@ kal 7@ Seondtn kal owrHp. huov XpoT@ TO vid avTod T® povoyevel imép THs os Baoidelias Tas eOipous evxds peTA TaY AawY dnomAnpody: Evagr. H. E. ii. 8 episcopi aegypt. ad Leonem tds re ovvfOes ovvages ém7eAodvTa Kal ALTAs GvanépnovTa TO TaVTwY yav owThpt Xpior@ imtp rhs evoeBods tuav Baocidcias kal Tod pidoxpiorov bpoy madatiov. Fora form of bidding see S. Athan. ap. ad Const. 10 (i. 301 C) pdvov yap eAeyor Evgwpeba mepi 77s cwrnpias Tov evoeBeardrov AvyovoTtov Kwvarartiov, nal mas 6 Aads evOds mud part é€Bda Xprore Bonba Kwvorartiw, wal diépevey ovtws edxdpevos. It appears from S.Cyr. Al. ep. ad Joan. Ant. (v.c.105C) Sed:5d-ypeOa 52 wal A€é-yeuv ev mpooevxats Kipre 6 Ocds hyay eipavny 5ds Huiv, ravTa yap anéswxas Hyiv, that the celebrant’s prayers, p. 160. 20, already existed in some form. (The coptic is probably original here: in the greek the clause referred to is now only in the later intercession, p. 126. 21.)

10 Tim, Alex. resp, canon. 9 (Migne P. G. xxxiii. 1302 c) év TH Ocig avapopg 6 Sidwovos KTA.

11 N.1o: Orig. in Rom. x. 33 (iv. 683 c) mos ecclesiis traditus est ut post ora- tiones osculo se invicem suscipiant fratres. Cp, Clem, Al. Paed. iii.t1§ 81. P.123.

40

55

508 Appendix ¥

2S. Cyr. Al. in Joan. xii.1 (iv. 1093) Tovydpto wal év rais dyias padkioTra cuvddos Aro owvdgect map’ abtds Tod pvaTnpiov Tas dpxds TovTO (sc. Eiphyn macw) kal huets GAAnAos papév. Cp. p. 124. 15 sqq. a 13'S. Isid. Pel. epp. i. 123 (264 D) 4 xabapa owddv 4 ipamdovpern TH TOY Ociaw — dwpwv Siaxovia % Tov “Apipabéws éotiv “Iworp AEcToupyia . . Huets Emi owddvos Tov — diptov Ths mpodécews ayacovres eTA. S. Cyr. Al. im Zach. vi. (iii. 814 A) map’ oddevds — yap SAws eis Koy AapBavera xpelav Tod dyiov Ovovacrnpiov TA oxedn GAN EoTw ws — epnv aya wal eis Sdfav Oeod Ternpnyuéva Kal pdvais Tais xpelas bmnpereiv eiwOdra THs a-yias tpatécns, bi’ abray re Kal év adrois ai THv npocaydévTwy TeAOdYTaA Ovotiar — Io 0vx Exdorou pépovros thoy Td oxedos awdvTwy 5e pdvors Tots fepois Kexpnuévov : id, in Luc, xxit. 19 (Migne P. G, lxxii. 908 B) edyapiored wey Tovréctw év oxnpatt — mpocevxns Siadéyerae TO OG Tatpl xowwvdy wowep avrov kal ouvevdoxntiv damo- — gpaivev ths S00ncopévns hyiv evdroyias (woroot* naoa yap xdps nal wav Swpnyua TéAcov ep Huds EpxeTa tapa Tlarpods bi” Tiod év dyiw Tvedpate’ témos dé Hv dpa td 15 dpwpevoy eis Huds abrods tis dpecdovans mpocavarelvecbar AuTHs ei wéAAOL TpoTiVedOar — Tap hpav ths pvotinns Kat (woro.0t Swpodopias 4% yapis 5 5h Kal Spay «<idicopeOa: — id. in n. 8: S. Isid. Pel. epp. i. 187 (304.4) tiv mpddeow THs Swpopopias. Cp. — S. Athan. ap. c. Arian, 28,n.7 above. There is no evidence in these writers for © the position of the offertory, but there seems to be no other place for it, and — 20 apparent traces of it still remain at this point in S. Mark, p. 124. if P. 124. 20 seems to be a remnant of the diptychs at this point. Otherwise ~ the references are only general and do not indicate their position. S. Cyr. Al. ep. — ad Attic. (v.c. 204) Tots mapa Tis offs Oeoqidcias émecradrpévois evTuxav eyyeypa- pba pev tiv "Iwdvvov mpoonyopiav év tais icpais éudvOavoy SéATos ... ovK &Y TOS —

25 Tov AaiKkov Karaddoyas év Se Tois THY émondtov evreTaxOa aiTHy.

15 N. 8 above.

16S. Cyr. Al. in Luc. xxit. 19, as in n. 13 above.

oN: &. Cp. p. 75-35. .

18S. Cyr. Al. in Abac. iii. (iii. 555 4). S. Athan. de Trin. et Sp. s. 16 (i. 977 B)

30 ecclesiae autem Christi omnes ab oriente usque ad occidentem convenienter ~ Patrem a seraphim laudari profitentur in ministeriorum relatione. Reminiscences of preface-forms occur in Orig. c, Cels. viii. 34 (i. 766 F) ef 5 wat mAHOos toP0U- pev dv diravOpwmev truyxavew OédrAopnev povOdvopev Sri xiAva xiALddes TapeoTh- Kecay ai’T® kal pipia pupiddes édAertovpyouv ait@ airwes ws ovyyevets Kat —

35 pidovs Tods pupoupévous Tiv eis Oedy abTtav eboéBeay dpavres kTA: S. Athan, « in tllud Omnia mihi 6 (i. 108 A) tv xeEpouBiy f TaV cepagip .. . THY Bofo- Aoyiav mpoopépovow dmavoros Tois xelAcow ovdév Erepov 7 Tiv Oeiav Kat dppactroy piow rH Tpioaydrnt: SofdfovTa . . . Td yap Tpitov Ta Tima (Oa TavTa mpoopéepew trv Soforoyiay “Ayos Gyos Gywos Aéyovta eTA: S. Didym. de

40 Trinit. ii. 77 A (Migne P. G, xxxix. 545.8) dvtavapwvoivtay dovyntos oTdépact Kat dxataravoTw pwvq: S. Isid. Pel. epp. i. 151 (284) Ta moAvéppara (Ha (p. 131. 25).

19S, Cyr. Al. ep. oecum. ad Nestor. ii. (v.c. 72C) karayyéAAovtes . . uodoyourres Thy dvaipaxrov év Tais éxxAnoias TeAodpev AaTpelay mpooiwév TE OUT Tats pvoTiKals edAoyias Kal dyialdpeba péroxor ywvdpevor Tis Te ayias capKods Kal TOD Tipiov aiparos

45 Tov mavTwv huav owrhpos Xporov. P. 133. 22 sqq.

2” Theophil. Alex. Lib. paschal. i. (ap. S. Hieron. ep. xcviii. 13) non recogitat... panem dominicum quo salvatoris corpus ostenditur et quem frangimus in sancti- — ficationem nostri et sacrum calicem quae in mensa ecclesiae collocantur et utique inanima sunt, per invocationem et adventum sancti Spiritus sanctificari. S.Isid, —

50 Pel. epp. i. 313 (364 B) mr BApiCe Thy Ociay AcrToupyiav, wh Gripate Tiv Tov KapTav — eddAoyiay . .. GAAG pepynpevos ws alua Xprorod rijv TovTou dnapxny TO Oetov EpyaCerar Ilvedpa ot rws ait@ Kéxpnoo ws dodevns krA. Cp. 1b. 109 (256 B): 401 (405 D) dpros — Tov ay.acpov évemiaTEvOn. 4

aS, Cyr. Al. in Matt. xxvi.27 ap. Corder. Catena in Matt. ii. 154 dpa dé nat jyiv —

55 TUmov didovs mpaTov ebxapotety Kal ow Krav Tov prov Kal diadiddvary bid pets én’ dpeot Ocod TA mpoeipnuéva Tievres Sedpeba rr. Cp. Orig. c. Cels. viii. 33 (i. 766 D) rods per’ edxaporias kal edxfs Tijs Ent Tots doctor mpocayopévous aprous

or

ig

ad

The Egyptian Liturgy 509

éoOlouey capa yevouévous Sid tiv edxiy dydv te Kal Gyid{ov Tos pera bytods mpobecews avTG Xpwpévovs.

2 S. Dionys. Al. ep. ad S. Xystwm ap. Euseb. H. E. vii. 9 ebxapiorias yap émaxovoavta Kal cuvemipbeyédpevov Td "Apry Kal tparéfn wapactayTa Kal xeipas eis brodoxiv THs Gylas Tpophs mporeivayta Kal TavTnv Katadefdpevov xTrA. S. Athan. ap. ad Constant. 16 (i. 304D) mod mpérov Av Kal Gorov braxodoa rdv Aadv Td ’"Auny ; (but this is not necessarily the great Amen). Cp. S. Cyr. Al. fragm. in 1 Cor. xiv. 16 (Pusey v. 296). P. 134. 32.

23 Leontius Neapolit. vita S. Joan. Eleemos. 14 (Migne P. G. xciii. 1627) cum ergo ad sanctum dominicum diem pervenisset et sancto altari astitisset ut 10 incruentum sacrificium offerret, iam diacono generalem orationem pene consum- mante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim divini praecepti recordans asserentis Si offers munus tuum ad altare et ibt recordatus fueris quia frater tuus habet aliquid adversum te relinque bt munus tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat 15 ut reinciperet a capite et si impleretur iterum recapitularet usquedum perveniat eius sanctificatio ... et veniente eo et veritate testimonium perhibente prior patriarcha genu flexit dicens Indulge mihi frater. . . et dicente patriarcha Deus nobis omnibus indulgeat, surrexerunt et ingressi sunt ambo ecclesiam et tunc cum multo gaudio et laetitia astitit sancto altari cum munda conscientia valens 20 dicere Deo Dimitte nobis debita nostra sicut &c. (The greek of this work does not exist in its original form: in Symeon Metaphrastes vita S. Joan. Eleemos. [Migne P. G. cxiv. 895] it is entirely recast: the latin translation is that of Anastasius Bibliothecarius [fl. 870]. For ovationem quam diaconus solitus facere erat Symeon reads (§ 26) tv ovvanrhy airnow: perhaps Anastasius read ovvAOn 25 for cvvantny.) Cp. p. 138.20sqq. But perhaps the reference is to ‘ the Prayers,’

4S. Cyr. Al. in Matt. xxvi. 27 in n. 21: Theophil. Al, Lib, paschal. i. in n. 20.

3 Leontius Neapol. vita S. Joan. Eleemos. 38 (Migne P. G, xciii. 1649) facit missas in oratorio suo nullum habens nisi ministrum suum. cum ergo sancta benedixisset patriarcha et orationem dominicam inchoasset coeperunt dicere tres 30 tantum illi Pater noster et cum pervenissent ad sermonem quo dicitur dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris innuit domestico patriarcha ut taceret: siluit ergo et patriarcha et permansit princeps solus dicens versum dimitte nobis sicut et nos dimittimus et statim conversus sanctus dicit ei mansueta voce Vide in quali terribili hora quid dicis Deo quoniam s7cut ego dimitto ita et tu dimitte miht, Cp.n.23 above. Synes. de Regno p. 9B iepai re é&y Tedetais dyiats ebxal Marep jyav éxBowoa (see Petavius’ note zm loc.). P. 136.

*© S. Cyr. Al. in Joan. xii (iv. 1086 c) Tovydproe Kat rois petacxeiv é0édovow eddoyias THs mvoTuchs of TOY Ociwy pvoTnpiwy mpoopwvovow AELTOvpyot TA Aria TOIC Arloic, mpemwmdeotarny civar SiddoKxovres Tov aylov Tiv pees Tois Ayacpévas 40 év mvevpart. Cp. im Joan. iv. 7 (iv. 438A). The formula Eis Gyos «7A is fre- quently quoted by S. Didymus, but is not connected with the Td dya or the liturgy: see de Trinit. iii. 13 (175A), li. 6 (724), 7(91B). P. 138.

27S. Dionys. Al. in n, 22: Orig. c. Cels. viii. 33 in n. 21: S, Cyr. Al. in nn, 16, 19, 21, and 7 Joan. xii. I (iv. 1104). In the fourth century it was usual 45 for the faithful to carry away particles in which to communicate themselves:

S. Bas. ep. xciii. (iii, 187 a) év “Adrcgavdpeig 5¢ Kal év AiyitTw ExacTos Kal Tov évy Aa@ TeAovvTav ws én 7d TAcioTOv Exar Kowwoviay év TH oikw adtov Kal Gre BovAera peradAapBave 5° éavrov. And on saturday evening in the neighbour- hood of Alexandria and in the Thebaid they communicated not fasting: Socr. 50 H, E. v. 22 Aiydation 5% yeitoves dvres ’Adre~avipéwy kal of tiv OnBailéa oixodvyTes év cabBarw pev mootyTa auvages, ovx ws 00s be xpiotiavois THY puvoTnpiow peETa- AapBavovor, peta yap 70 ebwynOjva Kal TavToiwy edeapaTov éupopnOjvar Epi Exnépav mpoopépovTes TAY pvoTnpiowv peTadayBavovow (an agape seems to be referred to).

8 S. Athan. Aust. Arian. 55 (i. 377) H5n wev obv Hoav of mAcioT OL TOU AaOU yevopévns 55

dmodvcews é£eAOdv res yuvainay 5é ddA-yov dnopewacayv yéyovey ws mpogéragay. P. 142,

29 Theoph. Al. Canon 7 (Migne P. G, Ixv. 414).

is) on

510 Appendix K

APPENDIX K

THE EGYPTIAN LITURGY OF THE ARABIC DIDASCALIA CAP, XXXVIII

MS. Bodl. Huntingt. 31, f. 121

5 And he shall begin the celebration of the holy Kuddas

{ENARXIS) Accordingly first he shall say the Prayer of Thanksgiving".

And after that, while all the congregation sits, he shall address to them : explanations of the word, to wit of the holy scripture, and instruct them, as is — Io fitting, in their conversation and instruct them in the path of virtue.

{THE PROTHESIS)

Then he shail recite Psalmody? from And the presbyter shall bring the bread — the book of Psalms by the mouth of those and the chalice of the eucharist*. who have received the gift from skilful And the bishop shall bring the1ncense —

15 teachers, and all the congregation shall and go round about the altar three times — listen to them with understanding and in honour of the holy Trinity: and he — fear: they shall follow them with shall hand the censer to the presbyter —

contrition. and he shall go round with it to the congregation *, 20 «MASS OF THE CATECHUMENS)

(THE LECTIONS)

And when they have finished the psalmody the deacon shall recite sections from 4 the Apostolic word, and a section from the Psalms: then from the word of the — Gospel *.

25 «MASS OF THE FAITHFUL) {THE PRAYERS)

And they shall pray for the sick and those abroad and those in distress, and for — the weather and for the fruits and for the kings and them that are in high places, — and for them that have fallen asleep and them that ° have repented® and do benefit

30 to the church: and they shall pray also for the catechumens, and for the peace of — the universal church, and for the bishop and for the clergy, and for the assembly — of the congregation". 4

1Cp.p.147. ? absalmiidia. Cp.pp.145sq. *aucharisdia. ‘ Cp. pp. r50sqq. 5 Cp. pp. 152-156. ® Reading \,.\5 for \sl. 7 Cp. pp. 159-161.

Fragment of a Persian Anaphora 511

«ANAPHORA)

And so the bishop shall consecrate, tne veil being let down and the presbyters and the deacons and the subdeacons' being within, And the subdeacons and the reader* and the widows who are deaconesses and have spiritual gifts and the bishop shall stand at the altar, and the deacons shall be around him and shall fan with fans 5 and linens* like the wings of the cherubim, and the presbyters standing with him,

and so the whole of the clergy* in their order. And he shall not give the host® to any save to a believer alone.

APPENDIA L

FRAGMENT OF AN ANAPHORA OF THE PERSIAN t0 RITE

MS. Brit. Mus. Add. 14669 ff. 20 sq.

The fragment consists of two leaves of syriac writing of the sixth century, in part undecipherable without the use of chemical reagents. Dr. Bickell published as much of it as he could decipher in his Conspectus rei syrorum 15 literariae (Minster 1871, pp. 71-73: ep. p. 63), and subsequently collated it a second time and made the following reconstruction for the Appendix to Liturgies Eastern and Western Oxford 1879. The roman numerals indicate the columns of the MS., the arabic the lines of each column: each dot represents an illegible syriac letter: words in italics are conjecturally restored from such 20 traces as are still decipherable, those in italics and enclosed in [ ] are conjectured from the sense: capitals represent the corresponding syriac letters of words otherwise undecipherable.

I Sh ive einen ate fe 8 te tee ee Oe K 25 tes arg Seo She ea KI Se ESAS, TEES Oe ati rca A 4 DRT Shanta ae ae . eorum a ce eal a spirituales 3?

7 ...Asanctipraedicatio ... terreni 8 ... . te ut dum sanctipraedicant te 9 [per]. . [¢eum] sanctum sanctificentur et per glorificationem tuam

‘ abidiakonin. 7 agnostis. * acmisat=xapiou? * aclirus. ° kurban.

10

15

20

25

30

35

40

512

10 II 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35

oO OX ANF W DN H

ee ee ee el ee ee | “a aouFWw bd O

Appendix L

.. .. . VN spiritualem glorificemur sicut illi in una concordia . . « « stuporis et in clamore

- ... .. in sanctipraedicatione silentii

Pe ie se ar as errs eer rr ewe .... emittunt et una voce

. + +e + « 2 concordia clamant . ... » et dicunt ut et nos [quos] gratia tua fecisti sanctos sicut illos cum iis in una concordia anima pura

et mente illuminata sancte clamemus et dicamus

Sanctus sanctus sanctus.

Sanctus es tu et glorificandus et magnum

nomen tuum domine omnium e¢ deus et creator omnium, rex [regum] domine dominorum iudex tudicum gubernator qui ab altero [non]

gubernaris, iudicans omnia cui cudex [non est),

rex cui regnum R..,

super potestatem eius non MT.....

domine unice quia non est dominatio Gig. GQuae OF orice éese

II

Deus essentia cuius nemo resistit potestati, tu es una sola

natura sancta et essentia adoranda: tu es sicut

es, at quomodo es

nemo scit: stupendum est

nomen tuum et tremenda commemoratio tua

et mira narratio de te et terrifica explicatio

essentiae tuae: tu es ille qui in veritate

[bonus] es et non per similitudinem

- ++... bonitas tua: non appropinquat

[mutatio] ad gratiam tuam quia in veritate sine mutatione

est bonitas tua: tu es

causa gratiae tuae quia natura tua est fons miserationis tuae: a te ascendit

Fragment of a Persian Anaphora

18 19 20 21 22 23 24 25 26 27 28

_ 29

Oo ON nan AW D

ee ee ee ee ee | Our WD HH O

et super omnia effunditur fons plenus misericordiae tuae: non sumpsisti. .A ... . dedisti

aliis quia nemo est [ditior} te

ut tibi mutuum det, nec etiam indiges

tu ut mutuum accipias, quia in te et apud te

coacervatae sunt divitiae omnis vitae: tu beneficia tantum tribuere nosti

et suades creaturis tuis

ut [accipiant| gratiam tuam: vocas creaturas tuas ut accipiant dona tua. EG Ose: CRIME 65 Ui DIN 8s Ser 3-0 < AMET:

O62 % ss Grate Bia...

Fe RR tu A AMY ee chee 8

... quia non est qui sufficiat.... Bi gle Ste? Oe MOU oa a mew 8s

secreto dispergis

. .... + K omnipotens brachium tuum - +++. creatio tua quam vocavit ... ex nihilo nutus

voluntatis tuae. tu es Deus qui, cum esses solus et alius

tecum in essentia non adesset

praeter Filium qui ex essentia tua

et Spiritum qui ex natura tua, creasti creaturas vivas et potestates

spiritus et fundasti mundum

et inferiora et evornasti...... superiorum et mandatum tuum L.... mundos secreto S..R.

effudisti autem gratiam tuam abundantius super genus

debile humanitatis nostrae: de

terra enim imaginem tuam fecisti nos

et de pulvere similitudinem tuam nobis tribuisti

et potestatem .. .A divinitatis tuae posuisti .. . super imaginem tuam per gratiam tuam ut omnia obedirent imagini tuae et praestarent servitutem

similitudini tuae: et ecce impositum est super

omnia quia tu sic voluisti iugum regni hominis mortalis et obediunt

L |

— on

20

25

3°

35

40

15

20

is) ae

32

35

40

514

27 28 29 go 3I 32 33 34 35

CoO ON AUDA W pb H

wWOwwwow dD bd b b HH DD DPD HoH 4 OGM Se I SO DH OO DE AAhoban

re SCTE Met eMC an FS lc bape eT ot lie EN IY er syo

Appendix L

creaturae omnes dominationi eius :

per gratiam enim tuam adoratam ab omnibus constitutus est ut dominus sit oe VV. oes te ip medio ....A illum ..A gloriosum

..Z e pulvere potestatem tribuisti Q.. o oo «ete IC IVERR Gie Vidis

oe os o Ley ERO .tteuiek

BraaN as Sig ee ~

ts 2 Ce gs ea, | A= é pie

CONUS 5 ok a a ace Me ee

et glorificemus......... [Patrem|

et Filium [et Spzritum Sanctum]

SH SROCUM 0 6 ke Sen aw as

amen et amen. adoramus [vos]

te adorande et glorificamus [vos]

te glorificande et sanctum praedicamus [os] te sancte natura tua et magnificamus [¢e] _ quamquam non sufficimus [laudi tuae]

o tu qui omnibus sufficis....... superabundans, qui omnia nutris..... super omnem creationem enim...... extensa est et gratia. .......

effusa est gratia quae.......

et omni tempore ab omni......

LOS A ..6 os SSE ore ae

auxilia et repositorium omnium

divitiarum spiritualium. tibi sunt

omnia: et nos cum omnibus ut tui

essemus fecisti et vocasti nostrum

nomen secundum nomen tuum et magnificasti nos et honorasti nos et elevasti nos et exaltasti nos et purificasti nos et sanctificasti nos et per te . ..A et turpitudo voluntatis nostrae

.... ZT et amaritudinem

libertatis nostrae eduleasti per fructum

+ e+... Qui missus est ad nos

. . . NV genimen arboris tuae

cee ee es Ve Tadic’ enim

essentiae tuae fructum vivificum

misistti in regionem nostram ut det nobis

. .. A quod voluit voluntas tua ut daret .

Fragment of a Persian Anaphora

An A WD

se ipsum, asumpsit nos e¢ [ factus est]

ex virgine homo ....

- - Deus de Deo venit . .

- ... et curavit nos omnibus modis

cee we 8 e o's e's ss Gilectio eias

hee eee - . . se obtulit passioni

+ + +... . ut sua passione nos liberaret

+ + -... SUa curatione vitam

- «+. . nobis daret et per resurrectionem

ae » + + . cum ipso a morte

- +... per ascensionem suam gloriosam . +... . in altitudinem nos eveheret

- .. gloriosam. et quia paratus

erat ut ascenderet de regione nostra

et elevaretur in regionem spiritualium

unde descenderat reliquit

in manibus nostris pignus corporis sui

sancti ut de propinquo esset

nobiscum per corpus suum et omni tempore

se nobis immisceret per virtutem suam. ante

enim tempus crucifixionis ipsius et horam

in qua glorificandus erat

accepit panem et vinum quae

fecerat voluntas ipsius, sanctificavit ea per verbum

Spiritus et hoc mysterium..... reliquit nobis et bonam similitudinem

535

10

15

20

25

30

commisit nobis ut quemadmodum ipse fecit [nos quoque 35

Saciamus)} iugiter et salvemur per mystera [ejus].

VI

oe ef ee = © @ © © © © © © © © © a ee ee De Ve, oe ee ee 0) Se, OS AG Ow 6 8 6 Ce 6). 6 Oye

ris

40

eee. | eS Sete eee es Cy ee. a ee " + a es en, Soe ee eae > ee ae re Se pike he 2) : i n 2 = ‘ . “ay inf aE - - tts

516 Appendix L

7 8 oe © 82's eG. 0S . 7? 9 °

II Y\ we @ 8) ) 6 ee Re ae OD I2 6 2 6. @ 05,6 a.) 206" 6 Oe SS ee 13 e © 6 6 6% ¥ BVO, Ot 2S 72) 1.6 3o eS

14 pro [ecclesia tua sancta]....

35 quae est .. 2. ee eee eee

16. ef PAX . ¢ cis ss SES ee

17 pro omnibus [efiscopis]

18 et universo sacerdotio......-.

19 tuo in omni......+.---

BO sic a so tae e- ske OUPCSTe

21 imprimis [pro uirgine]

22 sancta quae NT..... [sine]

23 macula.....-+ eee eee

24 pro apostolis........+.

25 et martyribus et confessoribus A... .

26 rectis et iustis, pro regibus : 27 fidelibus qui triumphare fecerunt in dione sua 28 veritatem regni tui ut per...

29 ¢uum custodiantur fines

30 gubernationis eorum, et pro corona

gr anni ut benedicatur.....s

32 abundanter....-. ++ +++

33 omnes .....--+- ees

VII

OO OE, B Oo OR. Ce. eR ee ee BO Be 68 EW OOO Os Oe. (Oe OP ne

os .0. 2 Oy 8.6, 226 See OS Bee oe 6 TR RE OTD) OO Oa eo Oe ee 6 @. @ eC 28 OO Oe 8 Oe 2h Se ee o./0 45'R, (€ ©. 2 BG BS oo 0's PD Ce eee Oe 6S 8

e 2.8 'S eae, @ O68. 8.6, WSS: 8 Be)

wo HOW ON AMAW ND H

= bd

oon 08, Os Oe 5 REO, SR OF Or

n w

wee ess + [ut faciat) panem [Aunc corpus Filii tui] et vinum

— a +

Fragment of a Persian Anaphora 517

16 [hoc sanguinem] sanctum unigeniti tui

U8. ptueate wie . fide

DAA gee Ee eahss Sis) Seba Ss

BO ee a as bibamus et sumamus 5 ro Be ei Rea ea ena ei oka sanctum '

22 ...Aet ad vilam A...e

23 ...... qué bibit et ad expiationem

24 culparum et peccatorum......

pare Ge sancti qui AT. ..V 10 26 .... tuo et digni habiti sunt communione

27 ecclesiae tuae. . DAV...

at ee eat A ea 8 Se

Wa cn erat A AS is 0k awe quod de te est

MG iirc is wv es te tudicium 15

Seg) ¢: 46s die a taine eee ore 6 ie 20

@ 4 per sacrificium, ....... 3° to. .....MNA mysteriorum......

12 puri et sancti...... ao. et sumamus A. 4 2. (4.05 2+ ;

eee ar 40 20 in bonis..... se ae oe adoremus

21 et glorificemus naturam divinam potentem et sanctam

22 in omnibus Patrem et Filium et Spiritum

23 sanctum in saecula. amen.

Appendix M

ORATIO POSTQUAM SUMPSERUNT

SACRIFICIUM

é jetties qui nos gratia tua dignatus es participatione mysterii sancti

et sumptione corporis et sanguinis unigeniti tui Ho... Tos asain

AVG fo7 e008 sancti et iis

eee ew lete eta ut puri

ere ret ists pro [gratia eius| ineffabili.

APPENDIX M

THE LITURGY OF ASIA FROM THE CANONS

OF LAODICEA

H XYNA=IZ! : (MASS OF THE CATECHUMENS)

(THE ENTRANCE)

‘H_ eicodos trod émoxdérov

29 ol mpeoBurepor peta rod émoxémov eictacr Kal Kabovrar év 7S Bhan?

ot Stdkovor ob Kafélovrar ei pi] perd Kekevoews To) mpecPBurépor * ov Set imnpéras Kv Bpaxd tds Oipas éykaradtmdver *.

(THE LECTIONS AND THE SERMON) Oi dvayvGora tds “Avayvacets.

25 Oi Parrar emi tov dpBova dvaBalvover Kal dard Sidpépas PadAouvcr

30

vTov Yadpév », Td EvayyéAvov °, ‘H ‘OptAla rod émoxérou’.

{THE DISMISSALS) Evx?) TOv Karnxoupevov émireActras of Karnxotpevor ébépyovrar, ‘H edxy Tv év peravoia yiveras ovToL mpocépxovrat td xeipa kal troxwpotar’®.

The Liturgy of Asia 519

«MASS OF THE FAITHFUL) {THE PRAYERS OF THE FAITHFUL) ‘O tepeds tiv mpetnv edxiy.

*O Staxovos mpomdpwvet tiv Sevtépav edxjy. *O Stdxovos mpoodwvet tiv tpityy cdxHVv’.

{THE KISS OF PEACE) ‘H_ _Eipfvy SiSorat kal peta 76 mpeoButépous Soivat TH emoKdmep tiv eiphyyy Téte of Aaikol tiv ciphvyv SiSdacr™”.

(THE OFFERTORY AND THE ANAPHORA) ‘H dyia Mpoodopa redetrar *. *‘H_ Kowwvia

of fepatixol eiciacr eis Td Qvotacripiov Kal Kowwvotar, of Aoiol Kowwvotor

tw 12

{THE EULOGIA) Evdoytar **,

There seems to be no evidence for the rite of the diocese of Asia except that of the canons of Laodicea (Bruns Canones Berlin 1839, i. 73-80). On the date of the Council, about 363, see Westcott Canon of the New Testament, p. 427 sq., ed. 4: Hefele Conciliengeschichte Freib. i. B. 1855, i. p. 721 (eng. transl. ii. p. 295 sqq.). As to the structure of the church (6 oixos Tod cod 6, 28, éxxrnola 28, 59, xupaxdv 28), there is mention of the sanctuary (Afya 56, Ovo.acThpiov 19, 44) with the seats of the bishop and presbyters (56), the sacristy (S:axovedy 21) with the sacred vessels (deomoTinad oxedy 2b.), and the pulpit (duBwv) from which the psalms, and of course the lections, are recited (15). Of the ministry (4 éxAno.acriey rafts 24)—consisting of the sacred orders (feparixot 19, i.e. bishop, presbyter and deacon) and the minor orders («Anpixot 20, i.e. subdeacons [imnpérar|, readers, singers, exorcists and door- keepers)—the minor orders are forbidden to wear stoles (wpapa 22, 23: only

subdeacons, readers and singers are mentioned, but there would be no question ;

as to the rest) or to enter the sanctuary (19): the subdeacons may not infringe on the functions of the deacon and claim a position in the sacristy or handle the sacred vessels (21). The doors are kept by the subdeacons, who may not leave them during the liturgy (22, 43): the function of the doorkeepers is undefined, but probably they kept the women’s doors and the subdeacons the men’s (cp. the relation of deacons and subdeacons in this respect p. 13. 19 above). The liturgy may not be celebrated in Lent except on saturdays and sundays (49), nor at any time in houses (58).

1 S$vagis. Can. 17, 35. Upoopopd is used for ‘mass’ in 58: Aerovpyia is used in a general sense as applied to nones and vespers in 18.

2 C. 56 Sr ob Sef mpecBurépous mpd Tis ciaddov Tov émoxédrov eiatévar Kal KadE- Cecdar év 7TH Bhyart GAAA peta Tod Emoxdmov eciorévar TAY ci pi) dvwpadroin i) amodnpot 6 énicxoros.

°C, 20 Sr ob Set Siaxovov Eumpoobey mpeaBurépov KabélecOu GAAG peTA KEAETEWS

wt

10

40

520 Appendix M

Tod mpeaBurepou KabeCecOar* Spotws be Exe Tiphy Kat Tods Kakdvous b1d ray banperav Kal wmavTov Tov KAnpiKo@v, Cp. p. 28.8. * C. 43: cp. 22. 5 C. 17 wept Tod pr deiv émovvanrev ev tais ovvdgeot Tos Wadrpods adda dia 5 Hécov Kad’ Exacrov padrpuodr yiverOu avdyvwow: 15 wept Tod pt) Bdelv Theoy THY kavovikav warrav tev én Tov duBova dvaBawédvtew Kai ard bipOépas YarAdvTav érépous Twas addrew & TH éxxAnoia. Can. 17 probably refers immediately to the divine office and not to the liturgy: but it implies the principle of alternating psalms and lessons. Can. 15 probably does not exclude the responsive antiphon

10 of the people (itoyadAAev), but forbids anything beyond this: cp. Hefele im Joc. C. 59 forbids privately composed psalms and uncanonical lections: é7 od det idwrixods Parpods AéyeoOa ev TH exxdnaia obde dxavdviora BiBria GAAA péva Ta Kavovixd THS KavAs Kal madads d:a0hxns,—and probably implies a prophecy as well as an apostle.

15 ° The only explicit allusion to the Gospel is in c. 16 mept Tod & caBBatw evayyéAia pera érépwy ypapay dvaywwonecOa. The exact reference of this canon is unexplained: cp. Hefele i Joc.

* £. 29. ® C. 19 mepl Tod Seiv dia mpOrov peta tas dusrAlas Tov émoxdrwv Kal Tov KaTy-

20 xoupéva edyny émredcicba: Kal pera Td efedOciv Tovs KaTHXOUpEVUUS THY év peTavoig Tiv ebxyiv yivecOau Kal TovTwv mpocedOdvTwy ind xeEipa Kat bwoxwpnoavTwy KT. TIpoceAOeiv bd xetpa=to be blessed: cp..Silv.57 ad manum accedere (p. 470. 14 above). Inc.5 it is forbidden to hold ordinations émi rapovaia dxpowpévwr, i.e. the second order of penitents. Inc.6 heretics are forbidden to enter the church at all.

25 °® C. 19 obras Trav moray Tas edxds yiverOa Tpeiss piay pev Tiv mpwTryy bid cwwnhs, Thy 5é Sevrépay kai rpirnv ba mpoopavhcews wAnpovo@a. The phrases 5:a ciwnfjs and ba mpoopwvncews have been taken to mean ‘in silence’ and ‘aloud,’ as though equivalent to puorixas and éxpwvws of later rubrics (Palmer Origines i. 107, ed 4, London 1845). But mpoogwreiy and mpoopwvnas are

30 technical words and are used of the deacon, especially as ‘bidding’ prayers, i.e. as reciting the suffrages of litany-forms: see p. 5. 10, 7. 3, cp. 482.6. Hence a prayer 5a mpoopwyvnoews must be a prayer bidden by the deacon and responded to by the people, and by consequence a prayer 5:a o.wmjs must be one said by the celebrant without biddings or responses: cp. Dict. christian antig. p. 1738.

35 The Laodicene order is, therefore, a prayer by the celebrant followed by two deacon’s ektenes; and it may coincide with the Egyptian where we have the prayer after the Gospel p. 157, the ektene pp. 158 sq. (the Prayer of the Veil is probably a comparatively late addition) and the Three p. 160: cf. pp. 119-121. But possibly the second &4 mpoopavjcews may be the diptychs.

40 CC, 19. Cp. again the Egyptian, where however the order has been broken by the interpolation of the Great Entrance in the greek, p. 122, and of the Creed in the coptic, p. 162.

4 C. 19 xal obrw (sc. after the peace) tiv dyiav mpoopopay émredeioOat. 2 C. 19 Kat povos efdv evar Tois iepariois eioréevar eis TO OvocacTHprov Kat

45 nowwveiv. Cp. 44 ort ob bef yuvaixas év T@ Ovoracrnpi eicépxecOa. C.7 Kowwveiv T® pvotnpiw TO ayiy. Hefele Conciliengeschichte i. p. 740 (eng. trans. ii. p. 314) interprets c. 25 67 od Sef banpéras dprov dddvar ov5e moTHpiov edvdroyeiy as pro- hibiting subdeacons to communicate the people: but the reference is questionable and mornptov evAoyeiv is very difficult to explain in this sense. More probably

50 it refers to the agape (which is mentioned in c. 27, where it is forbidden to carry anything away from the agape, and in c. 28, where it is forbidden to hold it in churches: cf, Conc. Gangr.c. 11), and the prohibition is directed against any below a deacon saying the grace at the agape: cp. Can. Hippol. 35 (ed. Achelis in Gebhart and Harnack Texte u. Unters. vi. 4, p. 110) diaconus in

55 agape absente presbytero vicem gerat presbyteri quantum pertinet ad orationem et fractionem panis quem invitatis distribuat: laico autem non convenit ut signet panem sed tantummodo frangat: nihil praeterea faciat.

eee ee ee eee

The Liturgy from the Pontic Writers 521

18 C, 32 bre ob Set alperinay edAoyias AapBavew airiwés eiow ddoyiar paddAov 7} evAoyiat. But probably these are not edAoyia: in the sense of the unconsecrated surplus of the oblates distributed to the faithful (cp. p. 506), but loaves occasionally interchanged between churches in sign of communion: cp. c. 14 meépt TOD pi) TA ya (the Eucharist itself) eis Ad-yor edAoydv Kata tiv Eopriy Tod maoxa eis érépas napoxias dianéumecOar: c. 38 Ste ov Sef mapa trav “lovdaiwy dupa AapBavev 7} Kovwveiv tais doeBeias aitay.

APPENDIX N

THE LITURGY FROM THE WRITERS OF THE

PONTIC EXARCHATE H XYNA=Ix!

«MASS OF THE CATECHUMENS) {THE LECTIONS AND THE SERMON) ‘O Mpodarns.

*O ’Arécrtodos.

‘O Wadpés.

To EvayyéAvov 7,

‘O dpAdv Elpnyn macw & Aads Kat 1@ mvevpart oov

AvdackaAla *.

(THE DISMISSALS) Ot dkpompevor eépxovrar *. Oi Karnxovpevor evédpevor eEépxovrat °. Oi évepyovpevor evEdpevor é&épyovrat x

Oi tmomimrovres edEdpevor eLépxovTar’.

«MASS OF THE FAITHFUL) {THE PRAYERS) “O Sidkovos kypicoe ‘Ymrép trav é€v amodnpias adehpay SenOdpev ‘Yrep tev év otpareias eEetalopevav SenOdpuev ‘Yrép mappnotagopevay dia rd dvowa Kupiov Senbapev ‘Yrép t&v Tovs mvevpatiKovs Kapmovs émidetkvupevay év tH ayia ékxAnoia denOdpev

5

10

20

35

30

35

522 Appendix N

"Ev eipnyn péve tas etropévas tay tpepas evEaueba , "Ev eipnyy yeverOat thy Koipnow jay airnoapeia *. (THE KISS OF PEACE) *H_ Eipyvy®. 5 {THE OFFERTORY) ‘O Aads mporhépa ta Spa

ot Stdkovor dvadépovar ™,

<(ANAPHORA) (THE THANKSGIVING) 10 @ hee! Kes SST eo 50) 2 ok 16

‘ ¢ , ‘ A “ , - ¢ “a id Ta éEanrépuvya cepadip pera Tov Tedei@y xploTiav@v Uvuvodvta héyer & émvixios Upvos

["Aytos dytos aytos Kipios caBawd]™

, Ch > ‘ ‘ LA , : , 27 ¢ om j SionagGwoav nAriov avatodai kal oednvns epivdot, Kpdoes dépov, apav

? ao ig ae a a \, oc ~ ee , eres ’ 15 évahAayai, Vdwp amd vepay Kal ard ys Erepov, at) 7 Oddagaa, H yn Tipraca, ra éx yns pudpeva, ra ev rois Vdacr Starropeva, Ta €v dépt yévn, ai pupia Tov

Cwov Siahopal, mavra ta mpds dmnpeciay ths (ans nud Teraypéeva’ GAG éexeivo

> ‘ 4 o 4 4 ~ ‘ A , a“ a ovdé Bovropévors mapedOeciv Suvardy kai ciamjnoat pev Thy Xap TO ye vody

¢ a ‘ , ” aA : pe ° - , \ 2f! , % byt Kal Adyov ExovTt mavTeA@s apnxavoy, eimeiy Sé te mpds akiay mréov

20 ddvvat@repoy Ott Kat’ ciKONA Oeod Kal dpoiwow motjoas TON ANOPMTION 6 Oeds kal THs EavTOU yrooews aEiwoas Kal Aédy@ mapa wdvra Ta (Ga KaTakoopHoas Kal Tois dunxavois TOY Tapadcicoy KdANeow evrpvpav mapacydpevos kal Tov emi yns dmdvtav apxovra kataotnoas, ita Katacodicbévta ind TOY dhewe Kal katarecdvra eis Thy Gpuapriay kai d1a ths auaptias eis roy Odvaroy Kal Ta TovTOU

25 dia ov mepieidey GAAa Ta pév Tp@Ta NOMON EA@KEN eEic BoHOElaN, ArreAoye €TIECTHCEN els YAAKHN Kal ésrepéderay, TPOPHTAC ATIECTEIAEN els EXeyXov Kakias

Y ’ 2 a \ -e 5) - ’ 5 > ry Rae See Bes pei a

kai Ovdackadiay aperins, Tas éppas ths Kakias Tais amethais evexoWe, Tv ayabav — \ , > : ’ , \ , ¢ , , >

tiv mpobvpiay emayyeXias Siéyerper, TO mépas Exatépov mrodAakis ev Staddpors

Tpoowmots eis vovbeciay Tov G\A@v mpoaBav efavépace Kai emt rovro.s Kal

30 Tois ToLovToLs Gmacww émipévoytas TH ameOeia OYK AMECTpAmH ... GAN’ aveKAn-— Onpev ex Tod Oavarov kal e{@oroinOnpev wadwv vm’ adtod Tod Kupiov Nuav “Incod — Xpicrov é€v @ Kal 6 tpdros THs evepyerias peiCoy €xet TO Oadpa’ ev poppn yap

a ” n>? > ‘ Gcod tmdpywv oy AptarmMON HrHcaTO TO EiNal ica Oe AAN EayTON EKEN@CE MOPOHN AOYAOyY AaBON Kal ras doOeveias Hav dvédaBe Kal ras vdcous

> 4 ie Se A e lol > , a ” DX > “~ c ° , “ ‘ 35 €Bdorace Kal imep Nuav erpavpaticOn Wa TO pom avTod npeis iaOGpev Kal Ths Kardpas nuas eénydpace yevopevos imép Huav Katdpa Kal Tov atipdraTov ¢ , , a e- a > A »* ‘ > , 5 > > ud tméotn Odvaroy iva npas eis tiv évdokor (wiv émavaydyn Kal ovK npkéoOn pdvov vexpovs ovtas (worotnoat adda Kal Oedrntos aEi@pa éxapicato Kal dvaravoes nroipacev aiwviovs macav Evvoray avOparivny TH peyebe THs edppoovyns tmep- , P| a > a - ’ \ , > , ee 40 Bawovoas’ ti oby avranodapev TO Kupig wept mavtav dv dyramédoxey nuiv 5°

ksi —

ws

The Liturgy from the Pontic Writers 523

AaBay obv 6 Incots aprov kal evyaptorncas exdace Kal édidov Trois pabnrai kal etme AdBere hayete’ TovTo €oTuTd Goud pov TO bmép tuav KXopevor* TodTO moueite els THY Eun avapynow. Kai aBov rd mrornptoy Kal edxapiotnoas de@xev avrois héywv Iliere €€ avrod mavres* rovro ydp pov €or TO ala TO Tis Kawwis Siadnkns To wept mohA@v exyvvdpevor eis Aheow dyapridv’ TovTo Toteite els 5 Thy envy avaprynor 1,

{THE INVOCATION )

Ta rod amaOots 140H Kal TON CTAaypON Kal Tovs HAoUs ... Kal TO aipa Kai

THN TADHN Kal THN ANACTACIN Kal THN ANOAON.....?4 Ta Tis emKAqoews Phpara éri TH dvadelfer tod dprov rijs evxaptotias 10 kal rod trornplou rijs evAoyias }.

{THE BLESSING)

*O tepeds tov Aadv KarevAoyet®

{THE LORD’S PRAYER) Ildons kal moranjs éote tis omovdns Sore wore mpos Tovro rd pérpov tis 15 TAPPHCIAc UYwOeions nuay THs cvverdnoews TOAMHCal elzreiv TH Oeg Gre Tatep 5"7

{THE FRACTION)

*O tepeds pepife. tov dprov*®.

{THE COMMUNION ) *O fepeds émSiSwor tiv pepiSa Kal Karéxer adriv 6 brodexdpevos Kal ottw 20 mpoodye TH ordpate Ti idig xerpt?*.

The sources of the preceding are S. Gregory Thaumaturgus (233-270), the Cappadocian fathers of the fourth century (S. Basil and S. Gregory Nyssen, S. Gregory Nazianz. and his brother Caesarius), and the fourth century Councils of Ancyra 314, Neocaesarea c. 315,and Gangra c. 358 (Bruns Canones, Berlin 1839, 25 i. pp. 66, 71, 106). The Amphilochian Life of S. Basil is spurious and probably not earlier than of the sixth century, and of unknown origin: it has therefore not been used. Some of the reff. are derived from Probst: see n. 8 below.

As to the arrangement of the church (4 é«xAnoia tov @eod Gangra a1: 6 olkos Tod cov 7b. 5, 21: olkos edeThpios S. Bas. Ep. ccxvii. 56: cp. S. Greg. Thaum. 30 Ep. canon. 11: 6 vads 1b.: oixos ths mpocevyjs S. Bas. u. s. 75: 76 Kvpiakdy Ancyra 15, Neocaes. 5, 13: 70 iepdv S. Greg. Naz. Or. xliii. 52) and the congre- gation, outside the doors stood the first order of the penitents (apocxAaiovTes) asking for the prayers of the faithful as they entered (S. Greg. Thaum. wu. s.:

S. Bas. Ep. cexvii. 56, 75) and probably also the lepers whom S. Greg. Naz. 35 Or. xiv. 12 mentions as frequenting the assemblies of the church: within the narthex (vdp6nf) stood the second order of penitents (d*pompevar S. Greg. Thaum. u. s.) and the catechumens (7b.: év TH T@v KaTnxXovpevav Tager orHKy Neocaes. 5): within the doors of the nave stood the third order (4 érén7wos S. Greg. Thaum. u.s.),and above them the fourth order (ovveor@res, cunordpevor) and the faithful 4° (%b.: S. Greg. Naz. Insomn. de Anastas. eccl. 13 sq.): the sanctuary (Aja S. Greg. Naz. Or. xliii. 52: 70 mpeoBurépioy Ancyr. 18) was enclosed with cancelli (avyeXis S. Greg. Naz. Insomn, 14, de vita sua 39) and a veil (waparétacpa.

524 Appendix N

id. Or. xliii. 53: Theodoret H. E. iv. 19), within which was the throne (Opévos)

of the bishop (S. Bas. Ep. clxxxiii: S. Greg. Naz. Insomn, 7, de vita sua 29) ©

and the seats («a0é5pa) of the presbyters on each side of it (id. Jusomn. 9:

Ancyr. 1: cp. 18 eis 7d mpecBurépiov KabéCecOa), and the altar (4 Ocia tpdme{a

5 S. Greg. Naz. Or. xliii. 52: @vovacrnpov S. Greg. Nyss. in bapt. Christi, Migne

P. G, xvi. 582 c: of stone 7b.). The number of deacons is fixed at seven

(Neocaes. 15: their white vestments are alluded to in S. Greg. Naz. Jnsomn. 11:

orixapia id, Testam.). For general descriptions see S. Greg. Naz. Or. xliii. 52 _ (n. 10 below), Jusomn. de Anastas, 7-16; S. Ephrem Syr. Off. iii. p. xxxi sqq. — 10 (Romae 1746). The ritual of Neocaesarea was ‘old-fashioned’ in S. Basil’s ©

time, de Spir. s. xxix. 74 (ii. 63 A) ToAAa Tay Tap’ abrois reAovpévaw édAAELTOs Exew

done 5a 7d Tis KaTaotdcews dpxadrpomov. For the behaviour of a Caesarean —

congregation see id. i Ps. xxviit. 7 (i. 123 AB). 1 Sdvagis Gangr. 5, 20: S. Bas. Ep. cccxliii. 2 (iii. 374 a). Also odvod0s Gangr. 15 21: S. Bas. Ep. cxxxviii. 2 (iii. 230 C): ovAdoyos id, Ep. ecexliii. 2 (iii. 374 A). 2S. Bas. in Ps. xxviii. 7 (i. 123 B) Yarporv exes, mpopyteiav Exes, edvaryyeAtKa napayyéApata, Td Tov dnocréAwy Knpvypata: in s. Baptism. i (ii. 114 B) od 8e Bid mpopntayv SidacKdpevos AovaacGe Kabapol viveode (Is. i. 16), did Yadav vovOerovpevos

dosmies md

TIpooéAGere mpds abrév kal pwricOnre (Ps. xxxiii. 6), 5:’ dwoordAwy ebaryyedr(spmevos —

20 Metravoyncare nal BarricOnrw rd (Acts ii. 38), im adrod rod Kupiov mpoodap- Bavépevos Aéyovros Aedre mpds pe xT (Matt. xi. 28) tadra ydp wavra ofpepov

cuvédpape mpds THY dvayvwow" duvets eTA. Al ypapai S. Greg. Thaum. Ep. canonic. ;

11 (Migne P. G. x. 1048): S. Bas. Ep. ccxvii. 75 (iii. 328D). That all stood at the Gospel is shown by Philostorg. H. £. iii. 5.

25 * S. Greg. Naz. Or. xxii. 1 (i. 414 A) elpnvn plan 7d yAuKd Kal mpGypa Kal dvopa 7 5 viv €wxa TH rAa@ xal dvrédraBov. ‘H di dacKadia S. Greg. Thaum. Ep. canonic, —

11: S. Bas. Ep. ccxvii. 75 (iii. 328): SbacKddrAwy mpoeipia 7b, cccxliii. 2 (iii. 374 A)

* S. Greg. Thaum. Ep. canon, 11 4 dxpéacis @vb0 rhs mvAns ev TO vapOnm WOa

30 éordva xpi) Tov juapTrnKdTa ws THY KaTnxXOvpévwr Kal evTEdOev eEpxerOat* axovwv yap pnot Trav ypapav kal Ths SidacKadrias éxBarrAéoOw kal pi afovcOw mpocevyxis : S. Bas. Ep. ccxiii. 56 (iii. 326 B) eis rods dxpowpévous 5exOnoera wal. . . peT

avrav éfeAevoera: cp. tb. 75 (iii. 328d). The second order of the penitents —

were thus dismissed summarily without prayer. Cp. p. 3. 13. 35 °* S. Greg. Nyss. de Bapt. (Migne P. G. xlvi. 421 c) epub prc imep cod Ste ynpacas

Aondv peta Tov KaTHXOVpevwv exBGAANR ws Taiddproy avow Kal ovK éexépvOov — pédAovtos pvotnpiov AadeicOa. The catechumens stood next above the hearers,

and were therefore next dismissed, S. Greg. Thaum. w.s. where the prayer of the catechumens is also implied. 40 §& Ancyr, 17 requires certain lepers eis Tods yxetpafopévous evxecOar, The

=e

energumens do not seem to be otherwise alluded to: their dismissal at this —

point is assumed on the analogy of Ap. Const. pp. 5 sqq. 7 S. Greg. Thaum. Ep. canon. 11 4 8% iadrrwors iva Ecwbev Ths TANS TOD vaod iordpevos pera TaV KaTnxovpevav eépxera: S. Bas. Ep. ccxvii. 56 (iii. 326 B) 45 pera tav év iwontwoe mpocevxydpevos efeAevcera. The peta trav Karnxoupévov of S. Greg. Thaum. need mean only that they were dismissed ‘at the dismissal of the catechumens,’ without defining the relative order of the dismissals of the several classes.

pore er)

8 Ancyr. 2 defines the characteristic Aecroupyia of the deacon as dprov 7} morjpiov —

50 dvadépew and xnpiaoev—the latter referring to the proclamations and especially the recitation of the suffrages of litany forms: cp. pp. 3. 12, 7. 27, 23-13. S. Bas, Ep. clv. (iii. 244 c) wépynoa yap navtws Tav Knpvypatov TOV éxxdnoLacTuav maTds av TH TOU @eod xapitt’ Ste Kal bmep THY ev dmodnpuias GdeAPav Seducda Kai brép TaV év orpareias éferaCopévwy Kal tmép wappnoiaCopévew dia 7d Svopa Kupiov Kai bnép

55 Tay Tous mvevpaTikods Kaptous émdexvupéevay ev TH ayia éxxAnoig Tas evxas movodpeba : ib. xcvii (iii. 191 c) ore bid Tadra wavra ev eipnyyn pévew Tas ecmopévas Hyay Huepas edxdpeba, ev eipnvy 5& yevéoOu Tv Koiunow hyay alrotuev, These passages

The Liturgy from the Pontic Writers 525

may refer to an intercession within the anaphora (cp. Probst Lit. des vierten Jahrh. u. deren Reform Minster i. W. 1893, p. 150), but enpiypara suggests the prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii (iii. 230 C) év 88 TH ovvddy prhpny yay KédrEvoOr yevécOa Kal adrds 5é mpdcevgac intp Hud Kai Tov Aady ovpmapadaBe iva rds AEtTopévas Huepas 7) Gpas THs wapowias 5 Huadv catagiw0@pev Sovredoa ws EoTiv eddpeorov TSO Kupiw.

9 S. Bas. Poenae in monachos deling. 38 (ii. 529 B) ef Tis év TH Kaip@ Tijs Kowwvias AUTnv éxwv mpds Tov ddeAPOv pr 5G aiTE@ eipnyynv EoTw adwpiapevos.

10S. Greg. Naz. Or. xliii. 52 (i. 808 D) eis yap 7d iepdy civeAOdy (sc. the Emperor Valens) peta mdons tis wept abrov Sopupopias’ Hv be uépa Tav émpaviaw kal GOpoioipos’ Kal Tod Aaod pépos yevdpevos. . . érerd) yap Evdov eyévero Kal tiv dxonv mpooBadrovon TH Yarpwdia KareBpovTHOn Tov TE Aaov 7d TéAaYos Elde Kal Tacav Thy evkoopuiay Son TE Tept TO Bhya Kali bon TAnoiov ayyeALKhy pGdrAov 7) dvOpwrivny, Tov ev TOD Aaod mpoTeTaypevor (sc. S. Basil) épOHov ofov rdv Sapovnar 6 Adyos ypaper (1 Sam. xix. 20) dxAw} Kal 7d o@pa Kat ri dw Kal rv didvoay Gorep oddevds ravod yeyoudros GAAd éorndAwpévor iv’ obrws cimw Oeqw Kal TO Byatt, Tods 5é wept airov éornndtas év pdBy tivi Kal ceBaopati—érady radra cide . . . nade Tt dvOpwmvor, oxdrov Kai divns wAnpodrat Thy Oy... éwet B Ta SHpa TH Oeia Tpawé(n mpoceveyxeiv de: Gv abroupyds Hv cuvanedAGBero 8 obdels Worep Hv Bos, ddnAor dv ei tpooncerat, Thvikadra Td wdbos yvwpicera’ mepitpémer yap Kal ei ph Tis TOV ex TOU BhnyaTos 20 imocxav riv xeipa tiv weptponiy Eotnoe Kav KaTnVéxXOn TT@pa Saxpiov a£.ov. Theodt. H. E. iv. 19 perapednGels 5¢ Badns . . . eis Te TOV Oetov vedwy eisedrAnArvOe Kal Ths TOD peyadou BaoiAciov SidacKkadrlas dmpdravoe, kal TH Ovovacrnpiw Ta ciwOdTa mpocevivoxe S@pa. The words 7H O¢ia tparé(n and tw Ovocacrnpiw do not imply that the offerer entered the enclosure and offered at the altar itself; for both 25 S. Greg. and Theodt. mention it in the context as a further point that Valens was admitted within the curtain to converse with S. Basil. ducyr. 2 describes one of the two characteristic functions of the deacon by dprov 7 mornpioy dvapépewv, i.e. to set the oblation on the altar. Caesarius Nazianz. Dral. iii. qu. 169 (Migne P. G, xxxviii. 1132) dp@pev tov Gyov éxeivoy dprov Thyepov év Tw 30 dvapantw Ovo.actnpiw Kata Tov Kaipdv THs Oeias Kal pvotiKns TedeTHs ent Tis axpavrov mpotiWépevov Tparé(ns. The offertory is placed here on the analogy of the Ap. Const.; there is nothing in the writers to define its exact position, and possibly the position of the Great Entrance of S. Basil indicates that it should precede the Kiss of Peace. 35

11S. Greg. Nyss. de Baptismo (Migne P. G. xlvi. 421 c) vdOnr: TH pro tind Aa@ Kal pdbe Ad-yous dmropphrovs’ POey~ar peO” Hudv éexeiva & Kal ra ELawrépvya KTA: wm Christi resur. iii (tb. 6548) wat réTe (sc. Stay mapedvOn Td oXIpa Tod KdcpoU TovTov) GAnOas & émvixtos buvos cuppwvws mapa mavTaw qoOnceTa.

2S. Bas. Reg. fusius tract. ii. 3 sq. (ii. 338 D)—a passage recounting the 4° motives of the love of God, evidently modelled on the liturgical thanksgiving. Verbal coincidences with that of S. Basil are marked by uncials. Cp. S. Greg. Naz. Or. xlv. 7-9 (i. 849 D sqq.): Pp. 15-17, 19 Sq., 51, 324-327. Other paraliels are found in S. Bas. de Spiritu sancto xxvi. 64 (iii. 54 A) 08 éorw 6 xapaxrnp Kal } icoTy- toc chparic: de Fide 2 (ii. 131 E) H COdia, } AYNamIC... 6 ZON AdfOC.. . Cparic 45 kal GiK@N SAov EN EayT@ AEIKNYC TON TTaTepa: ep. p. 322.28sqq. Ep. viii. 2 (iii. 82c) 6 82 Yids cat tO TInefma TO AfiON THH éorw dpiacmoy &¢’ fic TAca AOTIKH KTICIC kar’ dvadoyiay ris aperhs ayiaterar: de Sp. s. xvi. 38 (iii, 32D) Os pev ydp cimwow ayyeda Adga év tYioros O€@ pty AYNAMMOENTEC Ord Tod TIvedparos: cp. Pp. 323.9sqq. In Julittam 6 (ii. 408) Ady Etimuce: S. Greg. Naz. Or. xliv. 4 50 (i. 837 D) xerpt @eov wal €CiKONI TeTIMHMENOC: cp. 2b. xlv. 8, xxxix. 13: and p. 324. 16sq. S. Greg. Nyss. 7 bapt. Christi (Migne P.G. xlvi. 600A) €Zwpicac Tod mapadeioov: cp. p. 324.28. S. Bas. Const. monast. i. 2 (il. 536) OIKONOMOYNTA TOO yévous pV THN C@THPIAN : CP. p. 325. 28q. S. Greg. Nyss. c. Eunom. ii (Migne P.G. xlv. 473 D) kat capkabels ev TH ayia mapSévw AuTpwaaTo Hyds Ex TOY OANATOY EN 55 & KatelxomeOa YO THC AmapTiac TeTPPaMENO! AOYC ANTAAAALMA Tis AUTpioEws TOY

°

La!

5

526 Appendix N

poxav hyadv 7d ripov abrod aipa 8 ééxee Aid TOY CTaypoy Kal GAOTIOIHCAC Hyiy BY 4

éavrod THN EK NEKP@N ANACTACIN* HZe1 yap KTA: cp. p. 326. 30 sqq.

18 The recital of the institution is implied in S. Bas. de Spir. s. xxvii. 66 (iii,

55) ob ydp 52) rovTos dpxovpeba dv 6 dndatodos f 7d edayyédvov EmeuvhoOn GAA

5 Kal mpodrdyouer Kal émAéyouev Erepa ds peyadnv Exovra mpds 7d pvoThpiov Thy icyiv —

éx Ths aypapov &b5acKadias mapadaBdyres, For the form above see de Baptismo

i. 3 § 2 (ii. 650) Kal mpds 7d TéAGL TOY edayyediwv yéypamTra AaBov KTA: it is

neither that of any single Gospel nor exactly of any combination of them, and is no doubt in part determined by liturgical reminiscences. Cp. Caesarius

10 Nazianz. Dial. iii. qu. 160 (Migne P, G. xxxviii. 1132) gyal TO Odo THY dmocTéAwy dprov émdiatpav AdBere payere &f atrov mavres* TovTd eat TO CHa pov, pnw Tubes TH capki’ kat AdBere nieve’ rovTdé éort TO alud pov, phmw rpwHhels Emi atavp@ dépe tv wAevpav: where notice é& aitod mayres, cp. p. 20. 18, 87.5, 177.3: and AaBere miere p. 469. 25 sqq.

15 1 S, Greg. Naz. Or. xvii. 12 (i. 3258) Xpiordy mpoadyw co Kal tiv Xporod Kévwow THy brép hyav kat Ta Tod dmaGods 140n xrA—an appeal to a prefect to deal leniently with the Nazianzenes: cp. p. 328. 29 sqq.

15S. Bas. de Spir. s. xxvii. 66 (iii. 54). S. Greg. Nyss. a baptism. Christi —

(Migne P. G. xlvi 582c) Tov dyacpor Tov Tod Tvedparos: Or. cat. 37 (tb. xlv. 97 B) 20 TH THs evAoyias Suvdper mpds Exeivo peracrorxewous TaY pavopévew Thy pia.

16S. Greg. Naz. Or. xviii. 29 (i. 3508)—of his father in his sickness—rds maperpévas xeipas eis edxiv oxNuaTioas ovyTEeAcd mpoddpws t mpoTeAce TOU aod Ta pvoThpia pnyact pev ddriyos Kal boos Eobeverv, Siavoia 5 ws enol Sone Kal Alay TekewraTyn @ Tov Oavyaros’ dvev Bnyaros émt Bnyaros, dvev Ovo.acrnpiov Ovrns, iepeds wéppw T&v TeAovpévov ... elra émandy Ta THs evxyaporias phuata OtTws ws ouvnbes Kat Tov AaAdv KaTEvAOYHOUs TMdAW THs KAivns yiveru. P. 337. 27.

17 S. Greg. Nyss-de Or. dom. ii (Migne P.G. xliv. 1141p). The liturgical Lord’s Prayer is not mentioned explicitly, but the connexion with the liturgical proém is obvious: p. 339. 20 sq. Cp. 2b. 1140 Cc <i’ ofrw tH oixeoratn mpoonyopia 30 EmikaAeicBal Kai elaety Tlatep* ofas yap TG Aé-yorrt xpela Puxijs, Sans THs TAPPHCIAC.

18 Seen. 19. Cp. S. Greg. Nyss. Or. cat. 37 (Migne P.G. xlv. 96 B). 19S. Bas. Ep. xciii (iii, 186£) 7d 58 ey Trois Tod Siarypod Katpois dvarynalecOat Twa pi mapdvTos tepéws 7) Aecrovpyod Tv Kowwviay AapBavew TH idia xerpl pndapds elvar Bap mepitrév éor. arodenvivat da 7d Kal rv paxpay ovynGeaay TovTO bv abTay 35 Tov mpaypatov motwoacba mavTes yap of Kara Tas éphuovs povatovTes évOa pH éoriv iepeds Kowwviay olka Katéxovtes ap’ éavTa@v petadapBdavovow. , . . dnag yap

2

in

Thy Ovoiav Tov iepéws TeXewoavTos Kal SedwKdros 6 AaBdy adTiv ws SAnv dpod Kal? -

éxdotnv peradapBdavev mapa tod dedwxdros eixdrws peradapBavew Kai brodéxecOat morevew dpeihe. Kal yap nat év TH exxdanoia 6 iepeds émdidwor thy pepida Kat

4° naréxe: abr 6 imodexdpevos per’ é£ovalas dndons nal otrw mpooaye TO oTdpatt TH idia xeipi? radrov roivuy éorl rH Sdvaper cire play pepida d5éferal Tis mapa Tod iepéws cite moAAds pepidas duod. S. Greg. Thaum. Ep. canon. 11 4 péOegis Tov dyac- parwv : Neocaesar. 13 émydpror mpecBitepor ev 7H Kuprak@ ris wédAews mpoopéepev ov ddvavra mapdvtos émoxdrou h mpecBurépwy médrEws ovTE piv dprov iddva ev edxH

45 0vde motnpiov: Gangr. 4 mpoopopas peradapBavew: Ancyr. 16 Ths mpoopopas épamré- cOwoav ... TYYXavéTwoay THs Tpoapopas ... TUyxXavérwoay THs Ko.vwvias : Caesar, Nazianz. Dial. iii. qu. 169 (Migne P. G. xxxviii, 1133) xupiws nal dpapdrws aiTd iwdpxeww 70 Ociov cHpa 7d emi THs Oeias Tpawe{ns iepoupyovpevoy Kal TS Odom TavTH dtyntas Svapovpevoy Kai dAnKTws peTEeXdpeEvor,

q

‘

iat atts

The Byzantine Liturgy before the vith Century 527

APPENDIX O

THE BYZANTINE LITURGY BEFORE THE SEVENTH CENTURY

H XYNA=IZ? «MASS OF THE CATECHUMENS) {THE LITTLE ENTRANCE) Oi WaArar aveAPdvres A€yousr Tov TpLTdyLoVv “Aywos 6 Oeds, dytos ioxvpds, Gyos aOdvatos €dhénooyv Huas kal 6 Aads traKover?. *O tepets Ouprd tiv éxxAnolav®. {THE LECTIONS AND THE SERMON) “Orav ciceAOy 6 Tis éxxAnoias mpoertas ebPéws AEyer Eipnyn maow 6 Aads Kai rd mvevpatt cov * éoTnkev & Sidkovos péya Bodv kal A€ywv Kai trodTro woAAdKts IIpécxopev kai dvehOdv dpxetar 6 dvayvoorns Ths mpopnretas {| .... } Tidde Keyes Rupee fo. Fe es oe we fe ‘O dvayvaorns Aéyer Tod dmootddov { ...... i & *“AtéoroAos.

*O dvayveorns A€eyer

Na oo

Tov evayyedtorod { ..... 76 EvayyéAvov >. ‘O dpAav Eipnyn maou & Aads Kal r@ mvevpate ood 4 ‘OpAla °. {THE DISMISSALS) Oi karnxovpevor éEépxovrat, At O@vpar KAclovrat”.

15

20

25

3°

528 Appendix O

«MASS OF THE FAITHFUL) {THE PRAYERS) *O BtdKovos ‘Yrép rijs oixovpévns 5 ‘Ymép ths éxkAnolas ths émt meparov ‘Yrép rhs elpnyns ‘Yrép tev év cvphopais ®

& mpocoTaHs 10 Elpnyy maou & Aads Kal t@ mvevpate cod

& mpoeaotads evdoyet *.

{<THE GREAT ENTRANCE)

15 Aéye. tpvov & Aads Toév ris mpoécews dptov Kal 7d . . Baowréa Sdéns.... KepacGev dptiws morhpiov tH dyig | Quciacrypie mpoodyovow ot SrdKovor

kal mOéacw émi tiv tpdmeLav®

{THE KISS OF PEACE) 20. ‘O mpoeo ras Elpnyn maow & Aads Kal ro mveipare cov doméfovrar adAnAous *.

25 (THE CREED) Té &yvov MaOynpa Aéyerar *°. {THE DIPTYCHS) Ta Aimruxa tapd tod Staxévov Aéyerar TOV KEKOLLNLEVOV 30 ‘Yrép paptiper ‘Yrép trav dylay teaoapay cvvddar ‘Yrép rav ev ola tH pynpyn apxiemiokér@yv Tod 8’ Kai Tod 8

“y. ‘ n > x Oo € , K \ Tov A , 3 4 x «A > X , TEP TOV EV pltoTe KEKOLUNMEV@Y Kal TMV TAS pvE.as UTEP AUT@V ETLTEAOVVT@YV

tav Lovrov 35 ‘Yrep ths éxkAnoias ‘Yrep tay matpiapxay tod 8’ Kal rod 8 ‘Yrép tav émiokér@yv tod 8 Kal rod 8’

Lhe Byzantine Liturgy before the viith Cent. 529

‘Yrép tod Baciéas tod 8’ ‘Yrép rév dpydvrwv tod 8’ Kah tod 8’ ‘Yrép tod mypdpatos (ris éxkAnolas) ‘Yrép tod 8’ Kal rod 8’.0 {(ANAPHORA) “O tepevs

‘H xdpts rod kupiou npdv "Incod Xprorod cal 4 dydrn t00'Ge€0d Kai Ilarposxat

f xowwvia rod dyiov Tvetparos ein pera mdvrov ipav™ “Ava tov voov'® 4 Evxaptoria |

"Aytos dytos adytos Kvptos caBabd xrrd

Mvortikds oby éaurdv Ovoev Sre rais olkeias xepat pera Td Seumvicat aBdv Tov dptov ebyapioriaas avéderke Kai éxhacev eppiéas Eavtiy Th avtiTim@’ Opoiws Kal TO mornptoy ek TOU yevynpatos THs dumédou Kepdcas Kal evxaptornoas Kal dvabei£as tr Oe kat Tarpi cime AdBere pdyere kat AdBere miere’ Todrd éort TO oGpd pov kai Todrd gore 7d aipd pov ®,

‘H dpxteparicy, *EmlkAnors 17, (THE INTERCESSION )

e a Yep trav év riore: mapedOdvt@y

€ ‘ | oe 4 A > , o , Yreép eipnyns kat evorabeias tov Kéopou

€ n Yrép mavrayv tov avOporev ®

Ei cd : ” » ¢ , , 19 (TE EKOVTES ELTE AKOVYTES NmapTOMEY GUYyXwpNaoOY {THE BLESSING)

‘O mpoeotaHs Xdpis tiv kal eipyyn . . .

6 Aads

20

Kai r@ mvevpate voi ™,

{THE LORD’S PRAYER) ‘H Edyxy trav mordv™, {THE INCLINATION)

‘O mpoerrads Elpnyn macw M m

eet

10

15

20

35

30

530 Appendix O

& Aads Kal r@ mvevpate cov ™ (THE MANUAL ACTS) ‘ ‘H KAdousg rod dprov®. MeyaAyn Ti pevi} tiv xetpa aipwv els tiyos Aéya & Lepevs ah Ta aya rois dyiows *

(THE COMMUNION) 10 MetadapBavovor tis bucias *.

{ THANKSGIVING >

Merd 7d peradaPeiv edxapirrotor

“EQos madardv BovAerar dvd riv Bacthevourav (wédtw) Sr’ av wodd Te Xpfpa

tav dylwv pepiSwv rod dxpdvrov odpatos Xpwrrod tod Ocod fpav évarropeivor

15 tatSas dpOdpous peraréurrous ylyverOar wapd TOv és xapadidacKnddov horrav- Twv kal radra Kater Qiew 7,

The outline of the liturgy of the beginning of the fifth century can be gathered from S. Chrysostom’s Constantinopolitan writings; but evidence has ~ been added from other writers of the fifth century (Soz., Socr., Philostorg.,

20 Theod. Lect.) and of the sixth (Eutych., Jo. Eph., Evagr.), the latter of whom — at least represent in some points a usage later than S. Chrysostom. If the ritual of the two entrances and the creed be omitted and the offertory be inserted, probably after the kiss of peace, the result will represent approxi- mately the rite of S. Chrysostom’s date. (The de S. Liturgia attributed to

25 John the Faster (MS. Paris ‘Graec. 2500 f. 206 v: Pitra Spicileg. solesm. iv. p. 440] is certainly spurious and of a much later date.)

An interesting passage in S. Chrys. iz 1 Thess. xi. 4 (xi. 507 ¢) describes the poor begging at the vestibules (rd mpom¥Aaa) of the church: cp. Evagr. 4. £. — iv. 15: for the ambo (duBar, Biya Tov dvayvworav) see n. 6 below ; the sanctuary —

30 (@vorasTHpov) n. 2, and the synthronus of the presbyters (Jo. Eph. H, £. i, 12, p. 11: 18, p. 27: ap. R. Payne Smith The third part of the Eccl. Hist. of John, — bp. of Ephesus Oxon, 1860), and the bishop’s throne (5 émoomucds Opcvos) n. 6: — the form of the altar as a slab supported on columns is perhaps implied in © Socr. H. E. vi. 5, n. 6 below: the ciborium over the altar was general in

35 Constantinople in the sixth century (Jo. Eph. H. E. v. 22, p 362: cp. ii, 30, — p. 142). Evagr. H. E. ii. 3 describes the martyrium of S. Euphemia at Chalcedon, and it is unnecessary to allude to the fully developed byzantine type of church in Procopius’ account of S. Sophia and the other buildings of Justinian. The concelebration of the presbyters with the bishop is referred to as a matter of ©

4© course in Jo. Eph. H. £. i. 12, p. rr: 18, p. 27.

1 S¥vagis S. Chrys. in Act. Ap. xxix. 3 (ix. 229 c): Socr. H. E. vii. 5.

2 Conc. sub Menna (Labbé-Cossart v. 1156D) TéTe pavy peyadn mavres of TOD Aaod ds & évds orduaros EBdnaav EtAoyntos Kupios 6 Geds rod “lopand bre émeoné- Yaro kal éroinae AVTpwow TH AAG adrod emt rodAry 5? Wpav dvripwvovv ray éExarépwv —

45 Tav pepav Kai padrdAdvray tiv Yadrywdiay Tadrnv of Yarra Ewerpamnoay dvedOdvTeEs —

’ :

atta

The Byzantine Liturgy before the vith Cent. 531

cimciv Tov Tpad-yov Kal abrav dpfapevew was 5 rads éwaticaro Kal imhnovoe Tod Tpoaryiov’ Kal pera riy dvayvwow Tod dyiov ebaryyediov & ous Ths Oelas Accroupyias émerehovpévns nal ray Ovpav KrheoBe:cav Kal rod dxylov paOhporos Kata 7d otvnbes AexOev 70s, 7H Kap trav bimrixow pera wordRs hovyias ovvébpapov dmay 7d AHO0s kinky Tov OvovacTypiov Kai qxpodyro nal ds pbvov éhéxlnoay al mpoonyopla: Taw 5 cipnuiven dyiov tecodpow owibay mapa rod biaxbvov nal tav by bola TH pyhpy dpxsemoninay Bbgnyiov nal Maxedoviov nal Aéovros peyddn poy expofay anayres Acta oon Kipe nat pera roto pera néans ebragias émanpibn civ Oc h Ocia Aetrovpyia. The legend of the supernatural revelation of the Trisagion in the pontificate of S. Proclus, 434-46, (S. Jo. Damasce. F. O. iii. 10) probably marks 10 the date of its insertion into the liturgy. For the struggle over the insertion of 6 cravpwels &’ yas in Constantinople see Jo. Eph. H. E. ii. 52, p. 156: iii. 19, p. 198: Evagr. H.E. iii. 44. "Avedddvres sc. into the ambo.

* Eustratius vita S. Eutychii x. 92 (Migne P. G. lxxxvi. 2377 Cc) Thy dyporrérny peyarmy Tov Oct éxxdrnciay Ovyudoas, where the reference is to the beginning 15 of the ceremonies of Easter-night.

* S. Chrys. in Col. iii. 3 (xi. 348) Srav elabrby 5 rijs txudnolas rpocotas ebOkus Aéyae Eiphyy naow Grav bprAq Eiphyn waow bray ebroyy Eiptyn naow bray daondfeabae xehety Kiphyy naow’ brav th Ovola rercoOq Eighyy naow, nol perogi midw Xdapis tyiv nal ciphyn ... nal AapBavovres nal dvribiBivres 7 bibivrt Tip 20 ciphyny mohepotpev ; A€yas Kal 7@ avedpar: ov. The Trisagion and the censing preceding the first salutation are additions later than S. Chrysostom’s time.

° S. Chrys. in Act, Ap. xix. 5 (ix. 1598) torque 5 BidKnovos peya Boiy Kal Aéyow péoxopev ual rovro wodhrdus... per’ énxeivov Epyera b dvaywhatns THs mpopnreias “Hoatov ... era eis éntxoov txpover A€yaw Thbe ever Kiros: in 2 Thess. 25 iii, 4 (xi. 527&) brav yap dvacrds 6 dvaywhonwv dyn Tabe A€éyer 6 Kipros, wal & Sidnoves torus émaropily mdvras utd: in Heb. viii. 4 (xii. 91 B) wal dvedbiw 6 dvarwortns héyee mpiTov 7d BiBdrlov Tivos tort, Tot beivos Tuxov mpopnrov h dmo- aréhov 4h ebaryyedorob, nat rére AEya & A€yer Gare ebonporepa byiv dva nal pi pivov 7a eyxeiveva cidlvas GAA Kal Tiw aitiay Tov yevpappivew nal ris rabvra 30 cipnnev: in Act. Ap. xxix. 3 (ix. 229 D) TosobTaw pev mpodyntaw bevrepoy Ths éBbopdbos ipiv biaheyoptven, rocobTww bt dmoorbhwy ebaryyeMaTtav mby Te Th owrnpa béypara mporiivrew : in 2 Thess. iii. 4 (xi. 528 D) énedy 7A aba A€yers Gnovew Ka’ éxdoTny hpépoy, ciné pou noiov mpophrov éart rd xwpiov 76 dvayvwobw Kal rotov dnootohov 4 moias émorohhs; “AvedOdv sc. into the ambo, 7d Bijpa tiv dva- 35 yworw Soz. H. E. viii. 5. At a later date the Gospel was not recited by areader: Soz. H. E. vii.19 napa 6¢ GdAAus (sc. other than the Egyptians) d:dxovor, év mohhais 5¢ éxurnoias of iepeis phva, tv 8 emohpos hptpas éxioxona ws Kovorayrivovnbhe: nara. ri apiorny hyépay Tis dvactacipou éopras. Cp. Socr. H. E. vii. 5. All stood at the Gospel, Philostorg. H. E. iii. 5 (which implies the 40 practice of Constantinople).

®° Seen. 3. Cp. Soz. H. E. viii. 18 moparrovpevoy Te al modAdus ioyuplspevov (sc. S. Chrysostom) xphva: mpérepoy rovs xarandisapévous abrod mad émon- picasa ws icpeior Bemus twa-ynacay riv <ighyny 1o da@ mpocemeiv Kol els Tov émonomnoy nabioa Opovov’ dvarynacbels 52 nal cyéiiby Tiva betHAGe Adyov. But 45 S. Chrysostom generally preached from the ambo: Soz. H. E. viii. 5 Tosovroy 5¢ mpds aitiv 7d mrHO0s exexhvecay Kal Tov abtod Aé-yu kibpov ott elyov Gore énel dorilipevn kal repibriBovres GAAAovs éxevdbyevoy Exacros mpoowrépw itva Pralépevos bras eyyus napeorivs dupiBéorepov abrod A€yovTos dxota pkoov tavroy naa mapexov émi tov Ehyaros tiv dvayywory KnabeCopevos edibacxey: Socr. H. E. vi. 5 6 ow 50 éxickonos, Tot Eirponiov imd 70 Ovovaathpov Kepévov nal éxnemaAnyoros imd Tov PoBov, nabeabels emi Tot GpPavos BOer cidbe nal npérepoy épsreiv xipw row taxove- cba Ady theyuriniy eférewe nar’ abrod. For two sermons at one synaxis see S. Chrys. hom. ined. viii. 1 (xii, 371 p), where S. Chrysostom follows a Gothic priest who had preached in his own tongue. 55

7 The dismissal of the catechumens is implied in S. Chrys. in Ad. i.8 (ix. 13.4) ei pey oby x: dpgupdddras br bebs torw 6 Xporis Ew or Kal pnde Geiaw Enove

Mm 2

532 Appendix O

éyou pnde ey Tots Karnxovpévois apiOyer ceavtdv. Soz. H. E. vii. 16 probably implies that the public penitential status was abolished at Constantinople at the end of the fourth century. For the closing of the doors see n, 2 above.

® S. Chrys. in Act. Ap. xxxvii. 3 (ix. 284 B) 8a Todro peiCova Sivara: 7d Kowdy — 5 Ths éxeAnoias kal dwep Kad’ éavrdv od divarai Tis pera THY GAAwy yivdpevos ioxvE —

bid TodTO pardtoTa dvayKxaia ai edyal évravOa yivovra irétp Tijs olxovpévns, twep THs éxxAnoias Ths ent wepdrwv, imtp rhs eipnyys, bwép Trav év cupdopais, which can perhaps best be referred to the prayer of the faithful. ® S. Eutychius de paschate et ss. eucharistia 7 (Migne P. G, lxxxvi. 2400) ote 10 parad{ovaw of tov THs mpoOécews dprov Kal 7d KEepacbev dpriws moThpiov TO ayiy Ovoractnpiy mpoodyew pedAovons THs AeToupyiKs Tagews Uuvoy Tiva ParpiKoy A€éyew mapudedwKores TO AAG TH ywwopery mpaypar. mpdapopoyr ws voyiCovar, “ Bactréa 5déns” mpoopépey 7) kal mpocayopevey Ta elapepdpeva Kal undérw Te EcwOévra did THs dpxrEepae TIKTS EmkANGEwS, Kat TOD év adrois dvaddpmovTos ayacpod, ei wh TL Erepoy BovAaTo 15 avrois TO byvovpevoy ... “ dhe rods A€eviras pépovras dprovs kal morhpiov oivov Kat TiOévras én thy TpamweCav” (quoted from an unknown work of S. Athanasius), Both of the existing Cherubic Hymns, Of ra yepovBiy, p. 377, and Svynodtw naca odpt, p. 41 (that of Easter Even’, are open to this criticism, and one of them may be, inaccurately, referred to. Cedrenus Hist. p. 386 c (i. p. 685, ed. Bonn 1838) 20 refers the institution of the Cherubic Hymn to the reign of Justin II, 565-78. *Apriws kepacbév seems to imply that the prothesis was not yet moved back to the beginning of the liturgy, but was made immediately before the Great Entrance. The offering of mpoogopai for the dead is mentioned in S. Chrys. in Act. Ap. xxi. 4 (xi. 176D) émvo@per bcas Svvdueba tapapviias Tots amedOovow, 25 dv7i Saxpiwy, dvri Opnvev, dvTi pynpeiwv Tas éhenpyootvas, Tas edxds, TAs mporpopas iva nadkeivor Kal hues TUXwWpEY TOY ErnyyeApevev ayabav. The story of Theodosius in Theodoret H. £. v. 18 shows that the emperor remained within the sanctuary after offering his oblation: cp. p. 538. 20. 1 Seen.1. (For paé0npa=creed, see the edict of Justin II in Evagr. H. £. 30 v. 4 TO dyig aupBddrw Fro pabnpatt Tov dyiov Trarépwy : S. Maximus im Dionys, Ar, E. H. iii. 2 paOnpa Kai ovppabnua: Cod. Rossan. of Lit. S. Chrys. in

Swainson G&. Lit. p.go, note c). Theod. Lect. H. E£. ii. 32 Tipd0eos (patriarch of —

Constantinople, 512-518) 7d r@v Tpiakociow 5éxa Kal bdxTa® TaTépow THs TicTEws ovpBodrov Kad’ Exdorny civatw rA€éyecOa Tapeckevacery em SiaBorAH 570ev Maxedoviov 35 (his predecessor) ds adrod pi) Sexopévov 7d ovpBodrov dmag Tod erovs Aeydpmevov

> ‘a or a“ lel , , nan n lal Z c . “a> mporepov év TH ayia wapacKevy TOU Oeiov maBovs TH kaipO TAV y.vopevav nd TOU Emt-

okdmov kaTnxnoewv. Joan. Biclarensis Chronic. (Migne P. L. lxxii. 863 8) says that Justin II in his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli congregatorum et in synodo Chalcedonensi laudabiliter receptum in omni

4° catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur oratio. John Biclaren. was in Constantinople at the time and his evidence ought to be good: but there is no other trace of such a position for the creed in an eastern rite. Hence either Justin must have unsuccessfully attempted a change, or John must have confused the details of the Greek use with that

45 of his own Spanish rite, into which the creed was introduced in this position by the third Council of Toledo in 589 (c. 2: Bruns Canones ii. p. 213).

11 See n. 2 which seems to imply this position for the diptychs; and for the names also S.Chrys. im Act. Ap. xxi. 4 (ix 176.) odx amA@s 6 Sidovos Bog “Trép Ta év XpioT@ Kexorpnpéevwv kal Trav Tas pveias bwép adbrav émrTedAovupévwry.. . ev XEpolv

5° % Ovoia nal mavra mpdxerra norpemopéva, mapeow ayyeAo dpxayyeAol, TapecTW 6 vids Tod cod, pera TooavTns dpikns éacrhKkacw Gnayres, mapecthKacw exeivot Bo@vres Tavrov ovywvrwr, kal Hyp amA@s yivecOa Ta y.vdpeva; odeodv Kal Ta GAa

dm\@s nal 7a bwip ex«drnoias kal Ta bwep Trav lepéov mpoopepipeva Kal TA Umep TOU —

mAnpwparos’ pr) yévorto* GAAA mavTa pETA TicTEws yiveTa. Ti oie. TO‘T rep papTipwv

55 mpoopépecOa, 7d KAnOjva ev exeivyn TH Gpa; Kav paprupes Wor, kav bwtp paptipav —

peyadn Tipit 7d dvopacOjva Tod Seamdrov mapéyros, Tov Oavdrou émredoupeévov éxeivou, THs ppixtihs Ovoias, Trav dparov pvotnpiwy. (This passage is referred to the diptychs

—_ ee ee

The Byzantine Liturgy before the vitth Cent. 533

with some hesitation: its tone reflects a moment of expectation like that im- mediately before the anaphora rather than that of the finished action. But it may refer to the litany during the fraction: cp. p. 475.6). For the names of patriarchs see Evagr. 7. E. iii. 20 sq.: Jo. Eph. H. E£. ii. 34, p. 145, iv. 57, p. 331: of bishops, fepéwv above, and Evagr. H. E. iv. 38: of the emperor 7b. iii. 34: of 5 the magistrates Jo. Eph. H. £. ii. 11, p. 108: of individuals S. Chrys. in Act. Ap. XVili. 5 (ix. 151 B) pumpdv éory einé por 70 Kal ev Tals dyias dvaopais det 7d bvopd gov éyxeio0a ; (where a position after consecration is not necessarily implied). For councils cp, Evagr. H. £. iv. 11.

12 Theodoret ep. 146, above p. 479. ro. Cp. p. 32r. 10

8S. Chrys. in Heb. xxii, 3 (xii. 207 D) pera 1av xepOv Kal Tov vody dvaAd- Bopev: tore of peuunpévor Ti A€yw" Taxa Kal emvywwaonere Td AEXOev Kal auVOpaTeE Omep Huigdunv’ éwapaper els tos riyv Siavoray. De poenit. ix, quoted above p. 479. 15, is perhaps Constantinopolitan.

“4S. Eutych. de pasch, et ss. euch. 7 (Migne P. G. 1xxxvi. 24008) ef 5% xal ém 1 5 TP meTypiy Tod deimvov nixapistyoer (S. Luke xxii. 17) od Oavyaoriv’ Kal Hpyeis yap evxapiorovpev Kal emi THs Kowhs Eotidoews Kai énl THs pvotinfs. The custom of saying the anaphora inaudibly was apparently gaining ground in the sixth century, and Justinian attempted to check it: Nov. 137 § 6 iubemus omnes epis- copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 20 exaudiatur divinam oblationem et precationem quae fit in sancto baptismate facere ut inde audientium animi in maiorem devotionem et Dei laudationem et benedictionem efferantur.

*® S. Chrys. in Col. ix. 2 (xi. 393 D) tis 6 byvos trav dvw, ti A€yer TA yeEpovBip igaow of marot. Ad eos qui scandal. 8 (iii. 482 c), quoted above p. 479. 22, was 2 5 written during S. Chrysostom’s exile and may represent the passage of the Byzantine thanksgiving following the triumphal hymn as well as that of the Antiochene. .

© S. Eutych. de paschate et de ss. eucharistia 2 (Migne P. G. 1xxxvi. 2393 B). The form is evidently a liturgical one, and is closely akin to that of S. Basil: 30 but notice (1) dvédage and dvadeigas 74 Oe@ wal Marpi, which is not in the earlier’ Basilian form p. 327 sq., but is in S. James p. 51 sq.: cp. p. 87, where it is not found with the chalice: (2) the AdSere miere, for which cp. p. 87. 14: 177. 23: 232. 29: 469. 27: 526. 14.

‘T See n. 6 and S. Eutych. uw. s. 8 (2401 B) €AOwpev én thy TedAclwow TeV puoTN- 35 piav: ovtos 6 dpros Kal TovTo 70 toThpiov Gaov ovTw edxal Kal ixecia yeydsvact WirAa ciciv: éndy 5@ ai peydrau edxal nal ai ayat ixeciaa dvaneupOdor karaBaive 6 Ad-yos eis Tov Gprov Kal TO moThpioy Kal yivera avrod capa.

* S. Chrys. in Phil. iii. 4 (xi. 217 F) bray yap Earthen rads SAdKANpos xeEipas dvatewvovres, mANpwpa ieparixdy, Kal mpoxénrar t ppixT? Ovaia, Tas ov SvowMHTopeV 40 imép Tovtwy (Sc. Ta dmeAOdvTwy) Tov Oedv mapaxadodyres; GAAA TodTO pev Tepl Tov év Tiare: napeAOdvTwv" of St KaTnXovpevor Odde Ta’TNs KaTA<LodyTA THs Tapapvoias ... €veore neva bnép abtay Siddvar ... did ti yap imép eipnyns wal edotabeias Tod Kdopou éexérevoev evxeoOa ; bid Ti bwep TavTew avOpwmew KTA ;

* S. Chrys. in Heb, xvii. 2 (xii. 166¢) éml Hs mpoopopds Fs dvadépoper Kat 45 Ta Gpaprnpara déyovres Eire Exdvtes KTA, TovTEcT. peuvnpeOa aiTav mpwTov kat Tore tiv ovyxwpnow aitoduev. The formula is placed here on the analogy of p. 58. 4: 336. 16.

Seen: 9: Cp. p..337..28: 61. 14.

4 S. Chrys. hom. in Eutrop. 5 (iii. 385 B) ms 58 tod Oedtpov TovTov AvbévTos 5O ipeis wvornpiov deobe Kai ri edxiy epetre Exeivny bi’ Hs edevdpeba A€yew “Ages Hpiv Kadds Kat hyeis aiepev Tots dperdéras Hyuav. (For the occasion see Socr. HE. vi. 5.) In Col. x. 3 (xi. 399 B) cita émOels tiv edxiv Tov moTaY évTadOa émaveTo, ws Kopwvida Twa Kal oivdecpov iTép mavTwY THY Ex} TonTdpeEVoS.

22S. n. 3 bray 4 Ovoia TeACoOH Eipnyyn macw. Cp. p. 340. 55

23S. Eutych. u. s. 3 (23964) 4 KAdows ye piv Tod dprov Tod Tipiov Thy copay 5yAot. Perhaps a deacon’s litany should accompany the fraction : see n, 11 above.

534 Appendix P

*t S. Chrys. 7x Heb. xvii. 4,5 (xii. 170 B) wal &v Th éxxdAnoia ered Ta pev Eotw byrewva mpiBata, Ta Se Kekaxwpéva bid THs pwvis tadrns dielpyee Tadra éxcivov nEepiiav mavTaxod dia THs Kpavyhs Tavrns THs ppixwdecrarns 6 iepeds nal tovds d-ylous Kadav Kal €Acov... TadTnv Adina Thy poviy pera 7d Tv Ovoiay dnapricbRva Tacav 22 HEYGAN TH Pav, ppeTH 7H Bon Kabarep tis KApvé Tiv xetpa alpwy eis inpos ipnAds éoTas maot KaTadnAos yeyovas Kal péya én exeivy TH ppieTh Hovxia dvaxpavya tar... bray yap ein Ta dja Tots dyios TovTO Ayer El tis od« EaTiLv Gyos pi) mpocitw. In the preceding context he says—rois dyiow tadra d5idorar’ Tovro Kai 6 didKovos émpwvet TOTE Tors ayiovs Kak@v: but this may refer to the words of the deacon ~ 10 at the dismissals, or 5sdnovos may be used in a general sense to mean ‘ minister,’ ;

unless the deacon repeated the formula after the celebrant. ;

23 S. Chrys. in Heb. xvii. 4 (xii. 169 B) moAAol THs Ovaias TavTns anag peradap- Bavovor Tod mavrds éviavTov, GAAot Se Sis, GAAot SE TOAAGKLS. pds odv GtayTas Hui 6 Adyos éativ, ob mpds Tovs évradOa 5& pdvoy GAAA Kal mpds Tos ev TH éEphuw

15 KabeCopévous’ éxeivor yap ana Tod évcavTod peTéxovor, ToAAaKLS 5e Kal da BVO éTav, ti ow; Tivas drodefdpueba; Tovs drag; Tods ToAAaKS ; TOs dALyduis; OvTE Tods dma ovTE Tos TOAAGKLS OUTE Tuis dAvyauts GAAA Tods yETA KaBapod GuVEdSTOS, TOUS META Kabapas xapdias, Tovs pera Biov CAnTrov. of ToLovToL dei TpoTiTwoay, oi 5E pr TOLODTOL pnde anag. ri dhmote ; Se Kpiva éavrois AapBavover Kal Kataxpipa Kal KddAaow Kat 20 Timwpiay: in 1 Thess. xi. 4 (xi. 508D) 6 xvddds kal dvamnpos, 6 yépwv Kal fama purecpéros Kal pirov nal Kdpufav Exav Gua TO véw TH Kard@ cal adt@ 7H Ti GAoupyida mepicerpévw Kal 7d Siddnya emi THs Kepadfs ExovTe Epxerae THs Tpané (ns pebe~wy nal afiodrar THs edwxias THs MvevpariKs Kal TOY adTaY éExaTEpoar dmodavover kal ovdepuia earl Siapopd: 1m 2 Thess. iv. 4 (xi, 535 F) ov peta mAciovos pev eyw a5 dayirclas jpeis 58 perd AdrTovos peTEeXopev THs lepas Tpawé(ns GAN dpoiws Exdrepot Taitns épanropeba’ «i 52 éya@ mpitepos eTA. The particle was delivered into the hand: see the story in Soz. HZ. E. viii. 5.

© S. Eutych. u. s. 3 (2396 A) «al Gorep Tore pera TO payelv bpvjaavTes éfjAOov

eis TO Opos TaV EAaiaY OVTWS Kal Hueis peTa TO peTaraBeEiv TOD ayiov GwpaTos Kai 30 aivaros ebyapotodpey Kal efter Exactos eis TOv tdioy oikov émavepxopevor.

27 Evagr. H. E. iv. 36. Jo. Eph. H. E. ii. 10, p. 105, mentions that ‘pearl’ was used for pepis, but he speaks as if it was not yet a familiar name. For reservation see S. Chrys. ep. ad Innocent. i. 3 (iii. 519 A) @vOa Ta aya awéxewrTo eiaedOdvres of oTpaTi@rar Gv Erion KaOws Eyvwpev ayvnTOL Hoav mavTa TE Ewpaw TA

35 éviov Kal 7O Gywrarov aiva Tod XpoTod ws év TocoiTw OopiBy eis TA TaV mpoepnpevav orpatiwta@yv ivaria éexeito: cp. Jo. Eph. H. E. u.s.

on

APPENDIX P

THE BYZANTINE LITURGY OF THE SEVENTH CENTURY

40 H ATIA THE EKKAHZIAZ ZYNAE=IZ! {MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)

‘'H mpary cis tiv aylav éxkAnoiav rod dpxtepéws Kai 4 Tod Aaod. cw 7h tepdpxy Etcobdos ? ;

The Byzantine Liturgy of the vith Century 535

& tpiodytos Dpvos "Aytos 6 Geds, ayos laxnpds, ayios GOdvaros €dénoov jpas * & dpxuepeds év 7H tepatei@ eioépxerar Kai eis tov Opdvov Tov iepatixdv avaBaiver 7. (THE LECTIONS AND THE SERMON) ‘O dpxtepeds amd tod tious tis KaléSpas TH éxxAnoia empbeyyerar Eipivn mace & Aads dmoxpiverar Kal r@ mvevpate cov * & dvayvoorns em” dpBwvos tiv Mardadv Arabykny amodwvet*. *O tepodArys 7d Oetov gopa®. ‘O apxtepevs Eipnyn mace 6 Aads Kal ro mvevpate ood * & dvayvorns Tov “AméctoAov dvaywaoke *. ‘O tepodArns TO Ociov dopa ®. ‘O dpxtepevs Eipiy mace 6 Aads Kal ro mvevpatt cov * 4 Qeia tod Gyiou EvayyeAtou dvdyvwors ’. ‘O mpocotads SiSdoKer tols Tis evoeBelas Adyous”*. {THE DISMISSALS ) *O dpxtepeds Karerot tod Opdvou 4h TOV KaTHXoUpévov Kal 4 Tav AoLTav Tv dvatiwv déAvols Te Kal éeBody Sid tv Aevroupyav yiverat ’. ‘H_ _KActots Tv bupav". «MASS OF THE FAITHFUL) 11

e o . . a °

{THE GREAT ENTRANCE) ‘H Tav Gylwv Kal cemtav pvotypiov Eicodos Y puoTnp

ot SidKovor Tov &prov mpoTWéacr Kekaduppévov TA Se woTHpia od KekaAuppeva ”.

<THE DIPTYCHS)

Ta Alaruya tav drobavévrav

Io

20

30

536 Appendix P

eis THv dylav dvadopav én tis dyias tpaméfys perd Ttols dpxrepeas Kal lepéas kal Staxévous Kai (tovs) mavrds teparixod tayparos peta TOv Aaikdv of BactAcis pynpovevovtar Aéyovros Tod Staxévou

Kal ray ev mioret Kexoupnpevoy Aaikav Kovoraytivov Kevoravros kth 5 e . . e . . - - 7a Simtuxa tdv Lovrwev cttw Sé Kai rdv Lavrov pvnpovever BactAéwv pera tos tepwyévous mavras e e a e e. . . (THE KISS OF PEACE) 10 ‘O ’Acracpds tact mporpwvetrar |, {THE CREED)

‘H rod Oeiou LupBdrovu tis wicrews yiverar mapd mavrwv Spodoyia!.

{ ANAPHORA) 15 ylverat Tov tpicaylov dmavotos tv dylwv dyyéAwv dyuuotik? Sofodoyia Tapa tavtés To) moro) Aaod '*., 6 ‘Aytacpés 1” 20 {THE LORD’S PRAYER) ‘H Mpocevxy 5’ fs watépa Kadeiv tov Ocdv dfrotpeda ".

{THE ELEVATION) ‘Yipot & tepeds tov Oetov dprov Aéywv Ta dya rois dyios ® 25 mapa wavtés Tod Aaod excwvetrat Els dytos (els Kiptos "Incods Xporis eis dédEav Oeod TMarpds)”.

<THE COMMUNION)

WadAetar TO Kowwvircdy ™, ‘H av puornpiov perddoots Kal peradAniis ” 30 ei tis TOU Gxpdvrov copatos peTa-

oxeiv év TO Tis cuvdtews BovAndetn — kaip@ tds xetpas oxnpatifwv eis tuo oTavpod otTw mpocitw Kai SexéecOw

Tv Kowwviav Tis xaptros”, 35 Mera 7O WadOijvar tov teAevTatov Meta 7d peraAdaBeiv mavras Tav atixov tod Kowovikod A€yerar kai dyiwv pvotypiwv kal 7d ék TOV Tapa- TOUTO TO TpoTrapLov tpateliwv droreOfjvat mavra eis Tijv ;

.

TAnpodire ro ordpa tpav aivécews Gyiav tpdmeLav of KAnpikol émi TO

=I i —— a a

ee

The Byzantine Liturgy of the vith Century 537

Kipue Oras dvupyjnowpey tiv Sdgay akevodvddkrov arokabiotao. Ta Tipta

gov bri héiooas jas Trav dylor-cov prTld.a SioKdpta Kai morhpra Kal dAdo

peracxeivy pvotnpiay’ thpyooy nas tepd oKety *.

€v TO O@ dyacye SAnv THY Hpéepay

pederavras thy Sixacocivny gov. 5 adAnrovia*,

The outline of the liturgy is given by S. Maximus in the Mystagogia (Opera ed. Combefis, Paris 1675, t. ii. 489 sqq.) in which he mystically expounds, in part four times from different points of view, the elements of the rite in which to the people take active part, referring (c. 24, p. 526) to the Areopagite for the treatment of Ta pvoTixwrepa te Kal inddrepa. Some further points are added from his other works, especially the Scholia on the Dionysian Ecclesiastical Hierarchy (Opera S. Dionys. Ar. Antv. 1634, i. pp. 305 sqq.), and his Acta, and from the canons of the Council im Trullo, a.p. 692 (Cone. Quinisext. in Bruns 15 Canones i. pp. 34 sqq.), and from the contemporary Paschal Chronicle.

A few points in the Trullan canons may be noticed here. C. 52 requires that the Praesanctified in place of the ordinary liturgy be used on all days in Lent except on saturdays, sundays and the Annunciation: c. 29 withdraws the Carthaginian permission to break the fast before celebrating on the 20 evening of Maundy Thursday: c. 66 directs festal services and communion throughout Easter week: c. 90 renews the prohibition of kneeling on sundays:

c. 31 forbids the celebration of the liturgy in the oratories of private houses:

c. 83 forbids the Eucharist to be placed in the mouths of the dead : c. 74 forbids the celebration of ‘so called agapae’ in churches, and c. 76 all trafficking within 25 the sacred precincts: c. 16 sets aside the Neocaesarean canon 15 limiting the ministering deacons to seven.

1S. Max. Myst. 8 and passim. Cp. m Trul. 101.

2S. Max. Myst. 8, 9: cp. 23, 24.

3 In Trul. 81, which forbids the addition 6 cravpwOels 8’ jyas. 30

* S. Max. Quaest. et dubia 68 (i. 328): Myst. 12 ywopevav evdo0ev ex Tov fepareiou KeAevoe TOU apxiepews ep’ ExdoTw avayvwopati Ths eipnvns tTopwrycewr : cp. 23.

5 In Trul. 33 adda pndé Twa TOv ardvray ovyxwpeiv én’ GuBovos Kata Thy THY év KAnpw Karadreyouevav Tagw Tos Deiovs TE Aa@ Adyous dwopwreiv ei pH Te Gy 35 iepatixn Kovp& xpranrat 6 ToLovTOs KTA (the canon affects fepoydAra and dvayv@oTat: cp. 4). S. Max. Myst. 10 rds 6¢las Tav Tanépwv BiBhov dvayvwous: 23 TA Oeta dvayvwopaTa: 24 % axpdacis Tav Oeiwy Aoyiwy... Ta dvayvwopata: he does not specify the number and only particularizes the O. T., 23 7d @avpacrdov Kai péya THs év vopw Kal tpopnras SnAovpévns Oeias mpovoias pvarnpov, but no doubt he 4o refers to the Apostle as well.

®° S. Max. Myst. 11, 23, 24: he only speaks of ra 6eta dopara as following the lections, without describing the arrangement in detail; but he probably alludes to the two hymns, the mpoxeivevoy and the Alleluia. For fepowadrns see in Trul. 33, Waatns 4. In Trul. 75 forbids disorderly and overloud singing, and the 45 singing of anything unsuitable to the place.

" S. Max. Myst. 13, 14: cp. 23, 24: he always speaks of the Gospel separately and does not include it in the avayvwopara.

* In Trul. 19 Set robs tev éxxrAnoi@v mpocoTaras év macas pev Huepas efarpérws 5é rais Kupiakais mavra Tov KARpov Kal Tov Aadv eExdidacKev Tos THs evoeBelas 50 Adyous &x THs Oelas ypapis avadeyouevous TA THs GAnOelas vonyaTa TE Kal Kpivara Kal ph) mapexBaivovtas Tovs bn TeOévras Gpous t THY Ex TOV Deopdpwy natépwy napddoaw

538 Appendix P

GAA Kal ei ypadixds Tis dvaniwnbein Adyos pi) GAAws TodTov Epynvedtwoav f ws dy of Tis éxxAnotas pworipes Kat Kdackara 5d tev oikeiwy ovyypappaTev TapébevTo, ® S. Max. Myst. 14: cp. 15, 23, 24. The dismissals by this time were rather theoretical and ideal than a matter of practice: Schol. in E. H. iii. 3 § 7, p. 309 ioréov 5& Sti } axpiBea arn viv Ths Trav ToLovTa SiacToATs Te Kal SiacTracews ov yiverat. 0S. Max. Myst. 13, 15, 23, 24. 1 The prayers of the faithful are apparently not alluded to in these writers. | 12S. Max. Myst. 16: cp. 23, 24: Schol. in E. H, iii. 2, p. 305 Tovro xara Ti 10 €v ‘Pwun kparovoay ouvnbaav’ éxel yap éEnra pdvor Sidkovar TH Ovor.acTypiw AEeTovp- ovat obs éxxpirous ova: Kade, Tods 5e GAAous GAAnv Twa ExTEAEv AELTOUpyiav" Kal onpeiwoa ... Ste ov Tots duaxdvors Tov aprov ci mpeaBUTEpa mporiWéacr’ TovTO SE mavTaxod yiverar ddiyov dvtTav Siakdvev, év “Pwyn Se olva wavTore eixdtws 5d 7d Hoévous Entra Tovs Exxpitous TO Ovoracrnpiw Aerroupyeiv : 1b. 3 § 7, Pp. 310 onpelwoa 15 Ort ob pdvov 6 Gytos pros Kexadrvppévos mpoeTibeTo GAAA Kal Td Oetov moTHpLoy SmEp viv ov yivera. There seems to be no evidence as to whether the oblation was as yet prepared before the liturgy or only immediately before the great entrance: but the use of mpor:@éva: above perhaps rather suggests the latter. The mention of the oblations of the laity in in Trul. 69 ph ekéorw tii Trav GnavTov 20 év Aaixois TeAvdYTL evdov iepod elarvéevan Ovo.acTnpiov, wndapas emt TovTO THs BacidiKys eipyouévns éfovotas Kal avOevtias fvixa dv Bovdnbein mpoodgar Sapa TH wAdoayTt Kata Twa adpxa.ortarny mapdboow suggests that they were not a matter of course, and there is no indication as to whether they were presented before or in the course of the liturgy. (For the wapadoots cp. p. 532. 26.) Can. 99 forbids the 25 offering in the sanctuary of joints of meat for the use of the clergy, 28 of grapes, and 57 of milk and honey. The loaves and the chalices of the oblation were odd in number, S. Max. Quaest. 41 (i. 316) dvioa mporidnow 4 éxxdnaia Tovs dprovs kai 7a morypia. For the mixed chalice see 7 Trul. 32 et Tis obv émioKxomos i) mpecBurepos py kata THY Tapadobcioay ind TaY dmooTéAwy Tdfiv Tore Kal Ldwp 30 olvy pryris otrw Thy dxpavTov mpoodye Bvolav KabapeicOw ds aTEA@s TO pvoThptov etayyéArAwy Kal xavifwy Ta mapadedopeva. The use of the fans (ripa frmidia below n. 29) made it unnecessary to veil the chalice. 18 Relatio motionis inter Maximum et principes 5 in Opp. S. Max. i. p. xxxiv: Schol in E. H. iii. 2, p. 306 Gide ob mpGta 7a Siatvyxa map’ Hpiv emt 5 Tod waTpds 35 ToUTou pera Tov donacpoy Ta dintvxa wonep Kal év dvarodp. This apparently means that the byzantine diptychs at this date occurred before the kiss of peace (@5¢ ov mpHta=ovyx Wide mpHra): and eis Tiv dyiay dvapopay émi THs ayias Tpawé(ns may mean ‘at the bringing up on to the table,’ i.e.at the offertory: cp. the use of dvapépew in can. Ancyr. 2, above p. 525. 27. Schol. in E, H. iii. 3 40 § 8, p. 310 onpeiwoa bri Ta Sintvxa TeV drobavévTaw ent adTov (Sc. Arovuciov) povov dveywwaoKeto : disput. cum Theodos. 17 in Opp. S. Max. i. p. lv dvapepopévav Tov dvabeyaTiobevTwy emi THs ayias dvaopas. 14S. Max. Myst. 17: cp. 13, 23, 24. 15 Jb, 18: cp. 13, 23, 24. 45 °° Ib. 19, 24: cp. 13, 23. 17 Relatio motionis in Opp. S. Max. i. p. xxxiii pera tov Gyacpoy Tov dprov tot abrov Aéywv Ta Gya Tos dyioss. 18 S. Max. Myst. 24 (p. 519): cp. 13, 20, 23, 24 (p. 522). 19 Id. Schol. in E. H. iii. 2, p. 306 Tov novgicpor Kat riv tywow Tis pds ebAoyias 50 Tov Oeiov dprov pyotv bv ior 6 iepeds A€yuv Ta Eya ToIs dyiows : cp. n. 17 above, 2 Id. Myst. 21, 24 (p. 522); cp. 13, 24 (p. 519). 41 See n. 24 below. 22S. Max. Myst. at ws réXos wavrwy % ToD pvaoTnpiov peTadoots yivera : 24 (p.519) bid THs ayias peradnpews Tov axpavTev Kal (womom@v proTnpiwy : cp. Pp. 522: im 55 Trull. 23, toi THs dxpavrov petadiddvra Kovevias: 26 7d Kupiov o@pa diavepéero. In 23 bishops presbyters and deacons are forbidden to exact a fee or payment of any sort for communicating a person,

on

The Development of the Byzantine Prothesis 539

3 In Trul.to1, which also forbids the use of vessels in which to receive the sacrament : Tods yap é« xpuoiov 7 dAAns UAns dv7i xexpds Tiva Boxeta KaTacKevdCoyras mpos 72)v TOU Oeiov Swpov bnodox7}v Kal &’ abrav THs axpayrov Kowwvias dgrovpévous ovdapds mpooreueda ds mporipavTas Tihs ToD Ocod eixdvos Thy divyxov BAny Kal bTox<l- prov’ i S€ Tis GAG THs dxpdvTou Kowavias perad.dods Tois TovadTa Soxeia mpoopépovat kai abros dpopi(éoOw kai 6 Tada émpepdpevos. C.58 forbids the laity to communi- cate themselves if a bishop, presbyter or deacon is present.

* Chronicon paschale an. 624, p. 390 (Migne P. G. xcii. 1001) tovrw T®@ ETEL pnvi dprepocig, kata ‘Papaiovs paiw, THs 1B’ ivdueridvos ém Sepyiov matpidtpxov Kavoravtivoumoé\ews énevorOn YddrdAccOa pera Td petadaBeiv KTA: see Pp. 342 above.

APPENDIX Q

THE DEVELOPMENT OF THE BYZANTINE PROTHESIS

The following series extends from the ninth to the sixteenth century. The*

forms are arranged according to the degree of their complexity, and not in the chronological order of their sources: the date of a ms. is not always that of the use which it represents, and besides this the stage of development at any given date was probably not the same everywhere. It remains uncertain at what date the preliminary prothesis first took shape : the Barberini Euchologion

(p. 309) is the first known evidence for its existence, and that is silent as to the ritual,

Cod. Isidori Pyromali in Goar Cod. vetust. in Cochlaeus Speculum EvxoAdyov Venet. 1730, p. 153. antiquae devotionis Mogunt. 1549, p. £17.

Primum patriarchae cum sequentis ordinis clero ecclesiasticis vestimentis induto offeruntur in sacrario ab obla- tionariis mundatae et compositae oblatae @ populis susceptae quas ponit in patents

Evxy fv trovet 6 watpidpxys éni rH et adolens super eas incensum dicit hanc tpoéce. Tod dyiou dptou orationem ‘O Gcds 6 beds Hydy 6 Tov odpdrioy Domine deus noster qui caelestem aptov KTA (p. 360). panem etc.

These two texts, of unknown but certainly very early date, are of the same type, and so far as can be judged from Goar’s abstract are practically identical : the expanded rubric in the Latin above is the most considerable divergence. In omitting all allusion to the use of the Aéyx7 this form is simpler than II and III below; while in the censing of the oblation it goes beyond them.

5

Io

15

20

25

30

35

540

The passage common to Theodore and Sophronius in III is found also in the

Appendix Q

Theoria of S. Germanus (Migne P. G. xcviii. 397 p), from which it is probably derived, and in which perhaps it represents the whole substance of his original 5 account of the prothesis, while the existing text is interpolated and cer-

tainly represents a later use.

The form implied in this passage taken alone

is otherwise evidenced for the early ninth century by S. Theodore the Studite

in de Praesanctif. (Migne P. G. xcix. 1690 C) 4) TeAcia mpooxopdy ev TH apxh yiverat

(above p. 310) and adv. Iconomach, i (tb. 489 B) Tiv leparixjv Adyxnv: and the 10 Barberini codex gives the prayer (above p. 310).

III

Theodorus Andidensis Comment. liturgica in Mai Nova patrum biblioth. vi (2), Pp. 555 8q-, 580. 15

20

25

9... 70 Kuptakdy oGpa os Ek TLVOS kothias Kal aiudrwy Kal capKos Tov mapOenkod owpatos tov Sov aprou ‘ a > , ‘ a - 30 pnp rns evAoyias Kai THs mpoogopas mapa Tov Staxdvou os 7 peyadn exkAn- , 7 , , ‘ aia mapéhaBe Starepverar ordnp@ tevi

a ‘ , , ‘ = Orep kai Adyxnv héyovow ei kal pyTe Tavtns €ativ 6 Kaipos kal otras idto-

, a“ 35 vmootdtws €k pegou TavTns adtepovrat’ 6 pevrot Sidxovos 6 rovto dievepyav

e , ‘ > “~ ‘ ‘ rd érowndoas ovv ait@ kal rd péddov > tod ‘ 2 > ~ arorencicOat Searorikoy aiva év TO Tpoonkorte Tod muiOovs Katp@ dia rhs

4° Tov (worood TIveiparos émipoirnoews

[S. Sophron.] Comment. liturgicus

in Migne P. G. Ixxxvii (3), c. 3988 D. t

21. Td oxevopuddkioy év @ yiverat 1) MpooKomdn.

8. Kvpeos npaov “Inoots Xpirrds ka@’ éxdotny katabvdpevos nmept tis Tov kédcpou twins Kal garnplas as ev Kpaviov tém@ oravpaeis ott@s kai €v tn ayia mpobéoe: mapa rod tepéws, pera Adyxns b€..... 7d be oppayite- cba tiv mpordopay 6 péyas Baothevos maped@key . . . mpooKopifovtes Tov aptov Kat amotidévres atrov év To Sicko as év vepédy Aéyopev ‘Qs mpd-

tae, A Baroy éri chayny fxOn .. .

10. Td Kawwiy oOpa ws EK TLVOS Kothias kal aipdr@y Kai capxds Tov mapOevtkod capatos, Tov Sov dprou

, pnp,

\ a , x ‘ ogi: 4 mapa tod Staxdvou f) Kal Tov tepéws , U \ , Siarépverae oidnp@ tivi dy Adyxnv

Aéyovow

‘ A ” a“ > , kat ovras ldiovmocratiKas eK péoou

, 2 a c la , tavtns adtepodyrar ... 6 pevtor Oud- kovos 7) 6 iepeds érousdoas ov aire kai rd péAXov atroreheiaOar SeorroreKoy aiva év T@ mpognkovte maOous Kaipo dua THs Tov womood Lvevparos ém- hornoews adhinor raira ev TH mpoberer

The Development of the Byzantine Prothesis 541

a lal , 4 } fae! > id % a ¢ , ainot radra ev TH mpobéce THy TavTNS THY EvxXNV EMLAEyovTOS TOU iepEews. edxny emdéyorros Tod iepéws -

- “ . A

10... «i d€ Kai iepeis rotro (sc. rd

+ Q a , > a 2 d€ororikiy cpa) tépvovorw add’ év

A , > , VA > - 5 ™ peyadn éxkAnola ovtas éredeiro mddat kal rapa tay diaxdyay 4 mpoo-

\ , ” ‘ opa diereuvero.. 36... elpnrar yap €v TH Gpxn THs mpobécews ws Erouud~ (erat pera tod Oeiov amparos kal 7d e _

Seonorixdy aiya mapa rod draxdvov 40 é€mepBddXovros Sydovdte Kal pépos puxpoy vdaros.

These writings are of unknown date: Sophronius seems the later of the two.

On the common passage see II above. Neither mentions the censing of the oblation. 15

IV

Circ. A.D. 1050 Humbertus cardinal. contra Graecorum calumnias in Maxima biblioth. vet. patrum Lugdun. 1677, xviii. p. 3976.

Et puto quia bene faciunt ibi (sc. Hierosolymis) quod non nisi integras et 20 sanctas ponunt ipsas oblationes in sanctas patinas nec quomodo graeci habent lanceam ferream qua scindunt in modum crucis ipsam oblationem i.e. proscomite, porro in praefatis sanctis ecclesiis cum ipsa sancta patina sanctam anaforam i.e. oblationem exaltant: etenim verae et aptae sunt ipsae oblationes tenuesque ex simila, lanceam vero ferream nesciunt nisi quae latus domini nostri 25 Iesu Christi aperuit.... itaque et in magnis et in parvis ecclesiis hunc morem traditum sibi a sanctis apostolis habent omnes christiani ipsius provinciae: graeci autem cohabitatores eis alii sic alii qualiter a suis acceperunt.

The distinction made in the last clause is perhaps between those who use the liturgy of S. James and those who follow the Byzantine rite. It is not 30 clear who are referred to as distinguished from the Greeks. The simple form of the prothesis is still retained as an alternative in the celebration of S. James at Zante: see Archbp. Latas ‘H 6e/a Aetroupyia Tov ayiov .. .’laxwBov Zante 1886, p. 8: while no ms. of S. James mentions the prothesis except

Paris Suppl. graec. 476, and that only gives an edx} ris mpodécews (Swainson 35 Greek lit. p. 215).

V LITURGY OF S. PETER MS. Paris Graec. 322. Evx7 cis 1d mpockopioa tév dptov

‘Qs mpdBarov emt opayiv ........ tis Supyfjoerat (Acts viii. 32 sq.) rod Tlarpos kai rod Yiod Kai rod dyiov

40

542 Appendix OQ

kal ¢is 7d Evdoar 1d aipa Kal rd USwp Eyer Els 6€ rév otpatiaray. . .. . . . kai Ddap (Jo. xix. 34) 1d mnydoay Thy Tod Kéopov owTnpiay eira trove? edxyv tis mpobécews * 5 Kupte 6 Oeds jpav 6 mpobeis éavriy tmép ris rod Kéopov KA (p. 309). Ebxy Tod Ouptdparos “O Gcds 6 dytos 6 év dyiows dvaravépevos Pos oikGv ampéotroy aris déomoTa bas , , CL lm ‘ ‘ € , o. og: ‘ oixeia hiiavOperia mapide pay tas woddds apaprias Kal os mpooedé~@ Td Oupiaya Zaxapiov ovtw kai ex Trav xeipov pav Tov dyaproay mpdadekat To — , a | od \ > , \ , MR MS TAN 10 Bvpiapa rovro eis dopiy evwdias Kal roingoy Edeos pc” jar’ Sre Hylaorat Kr. Kai Oupidv xadvare ta Spa A€éywv "Exdduwpev ovpavors 7) dpern cov Kupte kai tis aivéoeds oou mAnpns } yA Kai émdye Aéyov ‘O Kipws €Bacirevoer, dpyiécO@aar aol 6 Kabnpevos 15 kal Oupid tov Aadv.

Paris Graec, 322 is of the sixteenth century, but its text is substantially that of the Paris ed. of 1595 and of Vat. Graec. 1970 (cod. Rossanensis in Swainson Greek lit. p. 91) of the twelfth century. The other mss. (Grottaferrat. I B vii, Paris Suppl. graec. 476) have only a prayer of incense and a prayer of prothesis,

20 the forms being different in the two mss. and none of them agreeing with those of the text above except the prayer of prothesis of the former. The liturgy of S. Peter, a compilation from Byzantine and Roman, probably originated in South Italy: the above form therefore represents an Italian use.

VI 25 LITURGY OF S. CHRYSOSTOM Bodl. MS. Auct. E 5. 13, ff. 6 sq.

Evx7 fv moet & tepeds péAXwv mpockopioar Kupte 6 beds npav é€ardoreddy por Siva e€ dous dyiov cov kai évicyvady pe eis THY Otakoviay gov TavTHy Tov mapagTHvai pe akatakpitas TO HoBepo ppixto@ 3° gov Byatt kal mpocevéyKat oot Thy avaipakroy bvaiay® drt ody TO Kparos KTH. Kai pera rHv edxiv AaBadv tiv mpoodhopdy mepicdtrre abtiv oTpoyyvAcedas pndév 76 ovvodov Aéywv kal orpépas Tiv pepida Over Tavryny oravpod TUT evSoOL kai émiri@yor to Sioxw

kal AaBadv olvov odpayilov ema TH ToTHpiy, dcatTws Kal UVSwp. 35 Kat xadvrre tov Sickov, etra td qroriptov, Kal émuridnot Tiv dylav vedéAny én’ ard. Kai Aéyet 6 Staxovos puotikds ’Eni rév mpobéaewy tod Kupiou SenOaper* Kupue éenooy Kal 6 tepevs etxerar tiv edxtv TavTHY

‘O Geds 6 Beds ipadv 6 Toy ov'pdvioy aproy Thy Tpopiy KTA (P. 360).

The Development of the Byzantine Prothesis 543

Kai Aéyer & Sidxovos Tod Kupiov denOdpev wat 6 bwobtdkovos Kupre ehénooy kai 6 tepevs Ouprdv td SHpa A€yer Ovpiapa mpoopéepoper oor Kupte 6 beds hav edvadias xrd (P- 359) kai pxovrat év ri dylia tpamély Kal Supra adriy kal td Gyia Oupy Kai ddov +év vadv Kal tov Aadv mpotopevopévou Tod Staxdvou peta Aaprrddos. 5

. . . . * e . e .

F. 14 v. after the Great Entrance (p. 318. 40)

Kat 6 tepevs 6 Quotdeas virrrer A€ywv / > > , A Se oy 2 . ‘ , A , , , Nivopua: ev dO@ois ras xeipds pov Kai kvkhoow Td Ovoracrnpidy aov Kupte.

This ms. of the end of the twelfth century belonged to the monastery of 10 S. Salvator in Messina (f. 2), and therefore presumably represents a use of Sicily and South Italy. This form is also contained in Grottaferrat. I @ ii, f. 1 (twelfth century).

LITURGY OF S. MARK 15 MS. Cairo Patriarch. Etxy tis mpodécews ‘Os mpiBarov émi opaynyy...... +. 1 Cw) avrod (Acts vill. 32 sq.), Evxy Tod Ouprdpartos

Ovpiapa mpoodépopey Katevamioy tis dyias Sdéns gov’ dvadnPOntrw 41 20 SedpucOa eis TO bmepoupdvidy gov Ovoracrnpioy eis dopnv evw@dias, eis apeow dpaptiay iuav Kal ihaopov travros Tov aod cov" xapite Kal oiKTippois Kal TH

, ”~ ‘ \ a ca ‘ a ¢ r ? - \ + UP \ piravOporia trot Ilarpis cai rov Yiod Kat rod ayiov Ilvevpatos viv kat dei Kal eis Tovs ai@vas Tay aiavev. apny.

*Emt 1H mpobeoe: tavtn Tay tipioy Smpwv rod Kupiov denbadpev 25 , , ¢ \ Co. as ? ~ oS , ey ~ > ,

Aéorrota Kupie 6 Geos nuov Inoot Xpiocre 6 avvavapxos vids Tov axpavrou Tlarpos kat Tlvevparos dyiov 6 péyas apxtepevs 6 mpoabels Eavrdy ayyiy ayopov ¢ ‘ a a , a , A A , , > ‘ tmep THs Tod Kédopou Cwns, SedpeOa Kai mapaxadovpev oe PirdvOpwre ayale enichavoy Kupie 7o mpéowmndy cov emt Tov Gproy TovToy kal él 7d ToTNpLoy TovTO eis peTaroinow Tov adypdyrov gov oaparos kal Tov Tipiov aipatos éy ols oé 30 trodexera tparela travayia, iepatixy tyv@dia, ayyedcK Xopootacia, eis pera:

a \ , 2 \ \ \ , 2 , \ Se) Sy, Anyi Woxav kai c@pdtev’ Kai cot thy Oday avaréuropey aiv TH avdpxw

n _ n , A > gov TaTpt Kat t@ Tavayiw Kal ayabe@ Kal (wore cov mrevpate viv Kal det Kal eis TOUS ai@vas TOY ai@vey. apny. *O Stdkovos 35 EvdAdynoov Séomora (p. 362, 23).

The Cairo ms. is modern, but the text is substantially identical with that of the rotulus Vaticanus in Swainson Greek lit. p. 2, which is dated a.p. 1207 (7b, p. xx). The text of these mss. is considerably byzantinized and the prothesis is modelled on a Byzantine pattern, though its material is in part 40

Egyptian (see the prayer of prothesis, above p. 124: cp. p. 148: and for the prayer of incense see pp. 118, 123: cp. 36).

544 Appendix Q

VIII LITURGY OF S. CHRYSOSTOM

MS. Bodl. Cromw. 11, ff. 22 sq.

Evy tis tmpockopiS4js 5 Tolav oravpovs Tpeis érrdvw Tis dvadopas Aé€yer Qverat 5 dpvds rod Ocod 6 vids rod Tarpis 6 alpwy thy dpapriay rod Kéopov el? oTws Tepikdmre adTiyv oravpoedas A€yov ‘Qs mpdBarov emt opayiy .. 1.26620 + 1 Lay adrod (Acts viii. 32 sq.), ; Eixy rod Ouptdparos 10 Ovpiapud vor mpoohépoper Xpiore 6 Oeds Huay els dopyy edwdias kr (P. 359- 34). °

Evxy tis mpolécews "Em ry mpobécer trav tipiay Smpor tod Kupiov denbadpev ‘O Geds 6 Oeds judy 6 Tov o'pdnoy Aproy Thy Tpopyy Tov mavTds Kdcpou KTA (P. 360).

15 This ms, is dated r225 A.D.

IX LITURGY OF S. CHRYSOSTOM

Liturgia S. Chrysostomi a Leone Tusco translata ap. Liturgiae sive missae ss. patrum Antw, 1560, p. 49.

20 Dhiaconus igitur accipiens panem si cum sacerdote missam celebraturus sit seu etiam sacerdos sine diacono facit in eo cum lanceola crucem dicens In nomine dei et salvatoris nostri Iesu Christi qui immolatus est pro mundi vita et salute et incidens lanceola signaculum panis in quatuor partes in figuram crucis 25 dicit haec Sicut ovis. ......... enarrabit? (Acts viii. 32 sq.) et sic tollit particulam illam videlicet signaculum cum sua medulla et dict Quoniam tollitur de terra vita eius Gloria Patri et Filio et Spiritui sancto: sicut erat in principio et nunc et 30 semper et tunc in inferior’ signaculi parte insignat crucem cum lanceola et dicit Immolatur agnus Dei qui tollit mundi peccata et ponit eiusmodi partem in disco, Deinde facit commixtionem in calicem mittens vinum et aquam et dicit 35 Unus militum........ testimonium eius (Jo. xix. 34 sq.) et in dicendo quidem exivit sanguis infundit vinum et in dicendo aqua infundit aquam.

Lhe Development of the Byzantine Prothesis 545

Ubi haec fecerit diaconus accipiens thuribulum et incensum dicit sacerdott * Benedic domine incensum istud et dicit sacerdos Incensum tibi offerimus Christe Deus in odorem suavitatis spiritalis: mitte nobis gratiam Spiritus sancti nunc et semper. Amen 5 diacono autem tenente thuribulum sacerdos explicat super thuribulum sancta corporalia sacro calict superponenda quae dum fumi odore imbuuntur dicit Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem et praecinxit se Parata sedes tua nunc et semper et in saecula 19 deinde operit calicem et insuper dicit Operuit caelos virtus eius et laudis eius plena est terra nunc et semper et in saecula. Deinde dicit diaconus in propositione preciosorum donorum Dominum deprecemur 15 et dicit sacerdos orationem hanc Deus deus noster qui caelestem panem alimentum totius mundi &c. (p. 360) The translation was made in the latter part of the twelfth century, but the

names commemorated in the great intercession fix the date of the original at the beginning of the century. See p. Ixxxv. 30, 20

x

LITURGY OF S. CHRYSOSTOM MS. Paris Graec, 323 ff. 5 sq. Mera 7d dudiacOijvar tov tepéa Kai Tov Stdkovov amépyerar & Sidkwv els THY mpc 4 pr wapdvros Tod Siakdvou & tepeds Kai moved Ti}v TpoTkopidijyv oVTwWS 25 AaBav tiv aylav dvadhopdv odpayite airiy perd ris ASyxys tpitov Aéywv Eis TO dvoua rou kupiov Kal beod Kai c@ripos jpay "Incod Xpicrod tod rvubévros Umep THS TOU Kdcpou Cais Kal c@rnpias elra mepixémre é avrijs pépos retpapepds Kal Spadicas ék Tav Wuxav Tpordépa év TH Sioxm A€éywv 30 ‘Qs mpdBarov . . fxOn 6 Kvptos kal dsdurvds .... . } Car adrod Ada Marpi kat Yi kai ayia vetvpare kai viv kai dei cat els rods aldvas Tov aidyer. dapuny ' etra AaBav tiv dylav dvadhopdy émive oO Sloxov xapdoce atti perd vis Adyxys oravpoedas A€éyov 35 Overae 6 duis... 1... « THY Gpapriay Tod Kécpov mpos tovrows Tels Tov oivov Kal Td YSwp év 7H dyl@ Tworyplo éeyer Eis réy orpatiwrav .... 2.2.2 9 paptupia airod. Ei®’ ottws émridnor tov dorepicxov éndvw t&v dylwv dptay éyov T@ Ady@ Kupiov of ovpavol earepewOnaar. 40 Nn

546 Appendix Q

Eira tidyow 6 Stdkov Ouplapa év 7 OvpratG A€yov "Emi rot Ovpudparos tis mpobécews rod Kupiov denbapev & tepeds rHv edx hv Ovpiapd oor mpoopéepopey Xpiorée 6 Oeds Huav eis dopy ev@dias Krd (P- 960) 4 5 kal wAnpwbetons tis edxijs 6 Sidkov Cupid. Etra madw & Sidnwv A€éyer °Em 17 mpobéca t&v tisiay Sopa rot Kupiov denbapev & tepeds tiv edxtv Tatrny *“O Geds 6 Oeds jpadv 6 Tov oipdmoy Aprov thy Tpodpyy Tov mavros KTA (Pp. 360). 10 Kat rod Staxédvov Kparodvros Tov Oupiardv 6 tepeds GmAot ta kadvppata Oupidv aird cal TO pev mpaT@ oxeTraler tov Sickov A€ywv "Eokéracas jas év TH okémn TOY TTEp’yoV GoU TO St Evépw 1d év TH (?) troTnpl@ Aéyov ‘O Kupuos €Bacihevoev . . . « carevOnoerat (Pp. 360)* erorpos 6 Opdvos wou viv 15 kal aet Kat eis Tovs ai@vas Tay allover to St tpitm oxemdfer duddtepa SyAady Tov Sickov Kai Td woThpiov Aéyov ’"Exddvev ovpavols 4 aperi avtod Kal ris aivéoews adrod mAnpns 7} yh vov kal del. Kal O@upidcavros ta Gyia tod Staxévou dmépxovrar év TH tpaTely. 20 Paris Graec. 323 is of the fifteenth century, but the prothesis seems to represent an earlier use, only a little advanced beyond IX. The text is

accompanied by a latin translation: it is evidently only a calligraphic exercise, not a service book intended for use.

XI

25 Nicotas Capasiras Liturgiae expositio 7-11 Migne P.G. cl. 381 sqq.

7. Kat mpa@rov dprov AaBdpevos ad’ ob Set rév iepdv amoxdrrew aprov Eis dvdpynouv pyot rod kvpiov kat Oeod kal catipos nudv Inoov Xprorod kata Tiy exeivou mapayyeNiay... 8. émel roivuy roy Tpdroy Tovroy dei moveio Oat

30 ToD Kupiov thy dvdpynow, dia roiro eimay 6 lepers Els avapynow.w Tov kuplov éndye ta dndodtvra tov oravpdy Kal roy Odvatov toy yap aproy dmoként@y tiv mept ToU oarnpiov mdbous émidéyet Tov Takatay mpodnreiavy — ‘Qs mpdBaroy eri chayny FxOn Kai ra éffs, kal prpate Kal mpoordypate — kata TO Suvaroy avtos Sinyovpevos* iy yap Tod aprov Tomijy Kata xpelay TOL@Y

35 wa e&en 7d OSpov Thy adriy Kat mapdderypa moveirar TOD mpoKetpévov . . . Kal érel modddKis myyvus Td aOnpioy ira amoKdmret Toy aprov eis rooadra Starpet tov mpodytikoy Adyor, ExacToy TOU Adyou pépos eappdlwy ExdoT@ péper TOMAS — .. . kal ra é€fs THs mpodyreias mpoabels Kal rov aprov Oels ev rd bep@ mivaxe éxeiva rrovet Kal Neyer OV Sv aii) 7) Ovoia kal 6 rod Kupiov Odvaros katayyédXerat®

40 Overar hyo 6 dytos rod Geod 6 aipav rv dpapriay rod Kéopov ravta déyet kal rove? Tob Oavdrou ra Syodvra Tov rpdrov" aravpor yap év TH ApT@

The Development of the Byzantine Prothesis 547

, Q o , a ¢ , , qd \ a nr cy ‘ xapdrret kal ovr@ pyvie mas Hn Ovoia yéyovey Ort Ota TOU oOTavpod. pera SE Touro kal ws emt Ta SeEta pépy Kevret TOY Aproy THY TANyHy THS mAEUpas exeivyys ~

a an an a ~ , * Sinyoupevos TH Tov aprov wAnyn’ Sia TovTO yap Kal Td TAHTTOY aLdnprov Adyxnv cal ”~ o ~ Kandel Kal cis oynpa Adyxns adTdo exer WeToinpevoy iva exelyns avayipynokyn THs lol , cal a > Adyxns* Kal ovTas Epy@ tadra Sinyoupevos Kal tois Adyots THs ioTopias avayt- 5 , 2 eos; a n ‘ ’ > ae eo. 2 vooke’ Kai ets ray otpati@tay pynci Adyxpn adrov ry rrevpay Evuser. ec , A . 2A > . e , oo \ , a“ ,m»~ , dpoiws Kal TO pedoay exeiber aipa Kat Vdap Kal Ady@ Sinyeirat Kal Epyw Seixyvary, , 3 o an eyxéov pev eis TO iepdy mornpioy oivoy kai vdwp . . . émiAéyev Te Kal TO phya a @ Y Kal ev0éws €€ndOev aia kai vdop... 10, 6 6€ lepeds thy mpocaywyny rn -~ , cal rt moueira Kal Tav TpocevexOevtwy ExdoTov pépos adaipovpevos tepdov moreirat 10 a ae ee ee Ya ee ‘ oF 2 > om , a, > r a dHpor ov ra ad’ra Aéywr Kat Trody drep €& apyxns Ou dv 6 Oavaros éonpaivero Tov

, Li a > 4 ‘ 4 < | ee “ , x \ Kupiov Ort drag eipnyeva mept mdons teers cipnoOa vootvra . . . tiva S€ ra émudeyopeva; Eis Od€av tis mavayiov Tod Geod pyrpds* eis mpeoBeiav

- aA a “~ . a cal a Toude TOU dylov i) TovdE’ eis Aheoty duaptiay Puy dv ovtay 7 reOvnKdTov. 7 > ’ a a . «+ IL. Tov Aeydpuevoy acrepicxoy enibeis aitd [to pro] Kai idod dyolv 2 > R 6dotnp ¢AOay ~otn Emdv@ ov hy Td macdiov® Ere S€ Kai Ta méppwber lol NS “a am a elpnpéva Tois mpodyrais mept avtov Sew mpérorta iva py Sid THY odpka kai ~ > a TO hawépevoy avOpwror pukpad mept airod kali avdgia rept avrov Oedrnros a ’ > ra tmokdBoot TS Ady@ Kvpiov of ovpavoi €arepewOnaayv’ ‘O Kupsos > ’ > , > , Be a , > A a nd \ éBacidevoer, edmpéeTmeray €vedvoaro’ ‘Exddvyev otpavovs apetn 20 “ a , a e a A avtrod kal tis awuvégews aiTov mANpovpéervn H yn’ Kal TavTa héye

“ [oT

kal kadinres Ta SHpa rov Gprov Sndovdtt Kal Td worHnpioy mémots Tipiors Kal Oujug mavtaxdbev . . . 6 iepeds Kexaduppévors emdéye Tois Sdpors Skémagov Hpas ev TH OKéTN TOV TMrEpvyw@y Gov kal Ovaid mavraxdber.

Taira ovtas eimay kai rehéoas Kai evédpevos Ta THs lepoupyias amavta KaTa,25 okorov amavtnoev ait@ eis Td Ovotacrnpioy Epxerat Kal aras mpd THs lepas rpame(ns tis tepoupylas dpxerat.

Nicolas Cabasilas was archbishop of Thessalonicac. 1350. The use which he describes seems to be approximately that of XII and XIII following.

XII LITURGY OF S. CHRYSOSTOM Cod. Basilii Falascae in Goar E’xoAdéyov Venet. 1730, p. 85

30

Kupte 6 beds jar eEardorterdy pot Svvapy €€ vous dyiov cov Kal évicyvady > ‘ , a a , > Pt a pe eis thy Stakoviay gov TavTny TOU TapacTHvai pe akatakpirws TH PoBEp@ aov U A > Bnpart kai mpowevéykat cot THY avaipaxtoy Ovoiay" Sri dv TO KpaTos KTA. 35

Tes Se ee”: a Kai dareAOadv év tH mpoPeoer AapBaver tiv dvahopdv odpayiLev airiy pera THs Adyxyns A€yov ; Tov kupiov kal Oeod Kal cwtipos tay Incotd Xpwrod tubévros inep ths Too Kéopov (wns kal c@rnpias voy Kal-det Kai els Tots aldvas Tay aidvey 40 NN 2

548 Appendix Q

Aoyxevwv 5é adriv oravpoadas Aéyer tiv edx Av TavTHv ‘Qs mpdBarov xrd etta Tov éxtTpynPévta dprov KpaTav érdvw tod SloKxou évSov els tiv cdpka oravpoedas xapdtre Aéywv : Overat 6 apvds rod Ceod eis 58 tiv Sevrépav Aéyer IIpeoBeiars Kipie ths texovons oe Seomoivns npaov Ocordxov kai derapbévov Mapias é\énoov kal cdoov Tas Wuxas Huay as ayabds Kal diravOpwros kai eis tpitnv A€yer 10 Tay dyiov kal éemovpavioy Suvdyewv, Tod tTipiov mpoprrov mpodpdpuov Kal Barricrod "Iadvyvov. Tay dyiov évdd£ov Kai ravevpnpav arocré\@v Kal Tod dyiov rod Setvos of Kal Tiy pynpny émtredodpey Kal mavr@y Tov dylov émeta AaBdv tov dptov ipot abrév dxpoddaxtuAov Aéywv tiv edx7jVv Ths mavayias axypavrov evAoynpevns Searroivns npav Ocordxov kal devrapbévov 15 Mapias, rav tipioy acwpdtey érovpavioy Suvdpewy, Tod tipiov mpopnrov mpo- Spdpov kat Barricrod lwdvvov, ray dyiwv évddéov kai mavevpynpov arocrdd@y, Tov €v dylows marpos Npav Kal apytepéws Baotdeiov, Tod ev dyiows marpos juav — Xpvcoordpov, Tod év dyiows marpos Huav T'pyyopiov tod Oeoddyov, rod ev ayiors — marpos jpav Nikoddov, rod dyiov rodSe of Kal (pp. 331. 29-332. 5) Kupte — 20 pvnpovever S& Kai tav KryTépwv Kal Tay evTeiiayévov jyiv Kal Kabeffs favrwv Kai vexpav. Eita odpayifa 76 vapa Kai rd tSwp A€yov "Evwots Tvevparos dyiov éxxéwv S¢ +d vapa eis tov Kparijpa A€yer 25 Kal eis raév orpatiwrav Adyxn kT. Eira Oupid ta kadtppara Kai Kadvmre Ta Gyia A€yov ‘O Kupios éBacirtevoer, evrpérecay evedicato kai maAw Oupid td dAXO Aéywv Kai yap €orepéwoe xrd 30 kai ei €xer dotepicxov tibyo Kal atrov tmepfev tod Sickov A¢ywv T@ Ady@ Kupiov oi ovpavol eorepedOnoay Kai To mvevpati Kail Ta Kabet ts tra Ouprdv ro péya eiAtppévov Kal Tiepevos Emipnnes Aéyer "Exaduev odpavods ) aperi) avtod Kal tijs aivécews adtod mAnpns f Yh. Eita & Stdkovos Aéyer "Emi ry mpobéae: ray dyiwv Smpwv rod Kupiov denbdpev" 35 & tepeds tiv edx hv ‘O Geds 6 Beds judy 6 rv otpamoy prov xKrX. Eira & Stdkovos Aéyer Tod Kupiov Senbdper* & tepevds Ouprd rv mpddcow Ta — Gyva Kal tiv tpdmelav Kikk@ Adyov tiv edyyv tatdTHV Ovpiaua oor mpoodéepopey krr. 40 , . ° e ; . .

The Development of the Byzantine Prothesis 549

After the Great Entrance Kai vinrwv tas xetpas & Te lepeds kai 5 Sidxovos Aéyet Nivroua év aOgdois ras xeipds pov KA.

This MS. of the fourteenth century, still at Grotta Ferrata (I B iii), was shown to Goar by Basilius Falasca archimandrite of Grotta Ferrata, and repre- 5 sents the Italian and Sicilian use of the fourteenth century. MS. Vatic. Ottobon. 344, ff. 139 sqq. (fourteenth century) gives a South Italian or Sicilian

form approximately of this type, but with considerable and curious variations in detail.

XIII 10 ORDO OF THE LITURGY OF S. CHRYSOSTOM MS. Paris Graec. 2509 f. 226 v.

Mé\dwv 6 tepeds Actroupyfioat eiverow év TH vag peta To Siaxdvov Kai ordvres » ~ « A , lo’ 4 > , épmpocbev tav ayiwy Gupav Aéyouow puotikds tiv evxXIVv TaUTHY

, e \ e. > , a: , 2 Ld ,

Kupte 6 Oeds qyay efardoredov nuiv Suvayuy €€ vious dyiov gov Karotky- 15 Tnpiov Kat évioxvooy jpas «is THY mpokeperny cov Siaxoviay iva axarakpiras mapactapev TS Hpixt@ Bnyare rod xpiorod gov Kai Thy dvaipaxroy iepoupyiav éneredécat (sic)* Ore dyos ef Kal ool tiv Sd£av avarréumoper (CP. P. 354).

eo a SN ra ee ee ee ee Kai dmépxovrar apddorepor eis tiv mpd0eow Kai mpookuvycavtes dvd tpels 20 Aéyouow *O Geds iAdaOnre Hpiv. Eira ridqo. tiv Adyxnv éravw rijs mpordpopas Kai Aéyer & SidKovos Ei- Aéynoor S€orora Kai ds EvAoynrés 6 Geds (P. 356. 25) 25 kai Aéyer & Bidxovos Tov Kupiou denbapev éemovvdrrav tiv Kupie €A€noov & Se tepeds AaBadv tiv mpoopopdv oravpot avtiyv peta Tis Adyxys A€éyov kat Tatra Els dvauvynow ktd (p. 356) Kad’ éva odv oravpdv emovvarra & Sidkovos Tod Kupiov denbapev 30 elra otavpoedSas peta rijs Adyxys 6 iepeds dvarépvwv tHv mpoodopdv Aéye ‘Qs mpdoBarov emi opayny Krr eira Aéyer & Stdxovos 1 tepet “Emapov Seormora ai bs BéddAov éykapciws viv Adyxnv alpe peta mpogoxiis tov dprov Aéywv "Ort aiperat Krd 35

550 (Ve) exe ppendie0

kai tiOno. atrév év TH Sicko

kal 6 Sidkovos Odcov Séomora Kal ds Tépvwv adrov oravpcerBds Aéyer

c

Overat 6 duvds 6 vids Tod Oeod imép rhs Tov Kédopouv (wns Kal owrnpias 6 — Oudpevos kai py Satavmpevos, 6 Kevovpevos Kal pndémore mAnpovpevos* mavrore. — 5 Efra Aé€yer & Stdkovos Nufov déorora Kal 8s vitrwv tov dptov év TH Sei peper A€yer Kal eis ray otpatiwray wat ra éFjs kai evAoyotvros tod tepéws BaddAer & Sidkovos TO vapa Kal Td TSwp. Eira AaBav 6 tepeds Erépav mpoadopadv Aéyer > \ ‘ U i , 8 , ee 6 4 a to —- Eis Tiny Kal pynpny ths tmavaxpavrou Seoroivys nuav Oeordxov Kal decrap- oo , y Oévov Mapias fis rais ixerias mpdadeEa thv Ovoiay tavrny eis Td bmepoupdnioy dvovacrnptov kai tiOnor tiv pepiSa év TH dprotep@ péper Tod dylou dprov eitra AaBadv Kai éErépav Aé€yer 15 Avvdper Tod tipiov Kat Cworotod oravpod, mpocraciats tdy Timiwy érovpavioy a ‘ , a Svvdpewy dowpdtoyv, Tod tipiov évdédEou mpopnrov mpodpduov kai Barrirrod ‘Iadvvov Kal trav dyiav évddéov Kai mavevpijpev arocré\ov. Tay dyiov kat evddEov dyiay dpxiepapya@v Kal oikovpentkOv Sidackddwv Baowreiov .. . Xpvcocrépov (Pp. 358) kat mavr@v Tov dyiwy tepapydyv. Téav dyiov Kai évSééor im 4, , ‘ ’ 8 r \ , nw , 20 peydAwy paptupev Tewpyiov Anunrpiov Seod@pov kai mavrev tov dyiav paptipor, Tav dciov ... SaBa (p. 358) kai mdvray ry dciwv. Tay dyiov kal évddg@v peyddov lapatixay avapyvpav Koopa kat Aawiavod kal mavrov toy ea, > , a cv ‘ ’ 6 , \ wie sf ’ a dyioy avapytpev. Tav dyiwy kat dixaiwy Georatrépav. Kal rod dyiov 6 8 ob THY pynpny emireAodpev Kal TavT@Y Gov Tov dyiwy dv tais ixeciats mpdadeEat thy Ovoiav ravtny eis Td bmEpovpavidy cov OvoracrypLoy

iS) we

elra AaBadv kal Erépav mpoodopav éyer ‘Yrép owrnpias Kpdrous vikns kai Stapovis ray edoeBeatdrwy Kal piroxpicrey Baoitéwy jpav. “Yrép rod émukdrov jpav. “Yrép rod marpds jay kal maons ris €v Xpiore hpaov dderpérntos. Kai imep maons Wuxis xpiorvavav 30 elra pvynpovever kai obs BotAerar’ teAevratov S¢ Acyet MyjoOnte Kipie mavrav tov évreapévor juiv tois avakiows abtév tmepevye- Oa, MynoOnrs cai rijs éuns avakudrntos’ avyxepnody por may mAnppeAnpa €xovatoy Te Kal akovc.oy. Kai evOvs Aéyer 5 Sidovos EvAdynooy Séomota rd Oupiapa Kai bs edAoyv Aéyer 35 Ovpiapd oor mpooéepopey Xpiore 6 Ocds jpuar eis dopyv edwdias Krrd (P- 359) kat & Stdkovos. Tod Kupiov SenOapev Kat 6 tepeds AaBav tov dorepicKov

trobupidy aitov Aéyer Ta Adyp Kupio Kal rd éfjs* kal idod 6 dorip mponyev adrois Ews eAOdy €otn ov fv Td madioy

40 kai tidnow attov év TO dyip Siok

A Byzantine Diptych 551

kat AaBdv 7d KéAvppa Kal Oupidcas adrd rlOnow émdvw tod SicKkou A€éyov kal Tatra *O Kupios éBacidevoer (p. 360. 7) kai déyer & Sudxovos Kddvijoy Séorora kal ds AaBadv Kal +6 Erepov Kal Oupideas Kahvarwav to &yvov torhptov Ayer 5 "Exdduev ovpavors (p. 360. 14) kai médw & Sidkovos Skeracoy Sécrora- Kat & tepets troPuprdv kal 73 érepov TiOyor A€yov Skéracov pas (Pp. 360. 20), Kat ed0ts & Stdkovos "Enl ty mpobécer trav tipiov SHpwv tod Kupiov Io SenOdpev. Kupre €Aénoov kal 6 tepevs *O Gcds 6 beds fpav 6 Tov ovpavoy aprov Thy tpopny KTH. Kai 4 dméAvots, Kal AcBav & fepeds tov Ouprardv Ouprd ex tpirov ta tepd mpookuvodvTes: Ts dpdotepor kal Aéyovres otTws Eidoynris 6 Oeds ipav 6 ovras eddoxyoas’ dda oor

kal SiSworv edPéws TH Stakdvo Tov Quprarov Ouprdv Tov vaov. .

t

Paris Graec. 2509, ff. 226 v-230v, of about 1430 (see App. R), is a supplement to the text of the Liturgy in its ordinary form, consisting mainly of the rubrics 20 and the cue-words of the formulae. It probably represents the central type of prothesis of the fifteenth century.

XIV

The editio princeps of the Greek Liturgies (Rome 1526) gives a form which differs little from XIII, except in prefixing the lavatory and in more fully 25 rubricating the manipulation of the first oblate and the placing of the particles. This form is also contained in MS. Bodl. Baroc. 42 (A.D. 1551).

XV

The EvyxoAdyiov Venice 1600 gives the fully developed form, as above Pp. 356 sqq. 3°

APPENDIX R

. A BYZANTINE DIPTYCH

Diakonika of S. Chrysostom, MS. Paris Graec. 2509, f. 232 v.

The date of the diptych is fixed by the names as between 1427-1439. John VII Palaiologos reigned 1425-48, and married Maria Komnena in 1427: 35 Irene or Helene, daughter of Constantine Dragases prince of Macedonia, and

552 Appendix R

widow of Manuel Palaiologos (died 1425), took the veil under the name of Hypomone before 1450, when she died: Eugenia Kantakuzena was widow ~ of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Familiae — byzantinae Venet. 1729, pp. 200, 198, 260). Joseph II was patriarch of Constan- 5 tinople 1416-39; Philotheos of Alexandria and the successor of Mark III of Antioch were both represented at the Council of Florence 1439: Theophilos II of Jerusalem was living in 1419 (Lequien Oriens christianus i. 306, ii. 500, 768, iii. 513). ‘O S1dKovos

10 Kat &v éxaoros xara Sidvoay éxet kal mavtwy Kal macav "Iwai rod dyiwrdrov Kal olkovpemkod marpidpxov, PiAobov ’Ade~avdpias, Mdpkovu ’Avtioxias, Geoidov ‘TeporoAvpor Kai vmép tov mpockopifovros ta dy:a S&pa Kupio rq beg nyav- 8 Seivos rod evtiparartou lepéws, Tav cupmapdvrey lepéwv, rod Tipiov mpeaBurepiou, Tis

15 €v Xptor@ Staxovias kai mavros iepatixot tdyparos

¢ \ , , ’ ‘ a a > , \ , A Yrép owrnpias Kpdrovs vikns kat diapovns trav evoeBeatdrar Kal piroxpicrey —

, ca bed > , x ’ , c «a € Bacthéwy nay, ths evoeBeordarns Kai diroypiorov Seoroivns nuay “Yro- povns povaxis, THs evoeBeardrns Kal piroxpicrou Seoroivns jay Evyevias ” cal > , ‘ , , ca > , ‘ povaxns, Tav evoeBectatwy Kal ditoxpicray Baciéwy judy “lwdvvov Kai 20 Mapias t ‘ , eet ‘ , a , , ‘ a , a “~ Yrép eipnyns kai Katacrdoews TOU GUpmavTos Kécpov kal Toy dyiay TOU Ceod ekkKAnoL@v ‘Yrép amodutpacews trav adekPay jay tav aixparorar, evodacews Kal évt- oxvUcews TOU hiloxpictov orparod, gwrnpias TOU mepteaTa@ros Aaod maya 25 kai gaoov.

INDEX OF BIBLICAL QUOTATIONS

AND

CROSS-REFERENCES

In the numbering of the Psalms, in the Greek texts the LXX is followed with Dr. Swete’s numbering of the verses: elsewhere the Prayer Book version is followed simply. The biblical references are given for each passage generally in its original position only, with cross-references in thick figures to the derived passages. In the derived passages references are given to the original, but not necessarily to parallel derived passages. Cross-references between pp. 309-344 and PP. 353- 411 are omitted as unnecessary: and in pp. 400-411 the marks of quotation are not repeated in the text.

3. 5 8 4.15 19 20 21 23 5.15 16 20

22

2 Cor xiii 14

2 Tim iv 22

Psi 2

Tit iii 5

1 Tim vi 19

Eph iv 26

2 Cor vii rl ; vi16

Jo xvii 3

Rom xv 6

Ez xi19g; xviii 31; Ps 112

1 Chr xxix 9; XXVili 9

1 Timit

Mt xii 29

Lk x 19

Job xl 24, Pr. Manass. (4.C. ii. 22)

Lk x 18

4 Esd viii 23 (Vulg.)

9.

23 24 26 27 28 29

Ps viii 3

Ps ciii 32

Nah i 4, 3

Jo vi 19

Joi 18

Mk ix 25; Ps cxxxvii 8

Rom vi 3

Is i 16

Rom xvi 20

2 Tim ii 26

Col ii 14

Phil iv 3

2 Cor vii 1

Ps cii 14; Prov ax 9

Ecclus viii 5

Lk xv 7

Ps1l 14

Ps xvi 5

Gen xxi 33; 2 Mac i 24

10.

11.

12.

Ez xviii 23

1 Tim ii 4

Lk xv 30, 13

2 Chr vi 36; Ps Cxxix 3

Ps lxxi 8

Mt xxviii 20; vii 25

1 Thvi7

2 Tim ii 15

2 Thiii2; Jobi1

Mk x 30

2 Cor iv 18

Jo iii 12

Mt iv 23

Eph iv 13

Joxiiir; Mtvi13

Ps vig; Mt vii 23; xiii 41

2 Tim iv 18

3 Mac ii 2; Is lvii 15

13.

14.

15.

16.

17.

15 Maliis5 19 Ephv 27 20 2 Tim iii 17 23 1Petiig 24 Jox29 26 Jo xvii 17 28 Mt iv 23 30 Psxc5 8 Phil iv 7; Rom XV 33 Io 2 Tim iv 22 12 1 Cor xvi 20 30 Mk xi 25 31 Philii12 Ir 2 Cor xiii 14 15 2 Tim iv 22 21 Judith viii 25 23,8: 18 ii3 26 Eph iii 15 28 2 Maci 24 30 1 Cor viii 6 1 Wisdi14; 2 Mac vii 28 2 Ps liv 20 4 Coliis5 5 Isix6 ” Col i 173.1 Cor viii6; Gen xxi 33; Hebi 2 10 2 Cor xi 3I 15 Isxl 22 16 Ps ciii 2; Job . xxvi 7 18 Jerx 13 20 Ps cxxxv 8, 9; Gen i 16 29 Ps ciii 25 32 Wisd vii 20 2 Ps lxiv 8

3 Job xxxviii 8 14sqq Wisd vii 17-19

16 Job xxviii 25 20 Gen i 26 29 Gen ii 8 1 Gen ii 15 7 Jobxxxi1g; Wisd dei 35> og 98 16 Wisd x 3

18.

19.

20.

L[udex

Gen v 24 Heb xi 6 2 Pet ii5; 3 Mac ii 4 Gen vi 10; Wisd x4 1 Pet iii 20 Wisd x 6 Ps cvi 34 Rom iv 13 Job ii 3 Gal iv 28 Ac vii 14 Wisd xix-22 Num xii 7; Is viii 20 Wisd x 18; Ps CXXXV 13 Dt viii 15; Wisd xi 4; Ps Ixxvii 24 Wisd xvi 2; ix 19 Ps Ixxvii 14 Ps Ixxiii 15 Neh ix 6; 1 Pet iii 22; Coli16 Is vi 2, 3 Dan vii Io Is vi 3 Rom i 25 Is lviirs ; 3 Child 28 Gal iv 4 Mtiii17; Colirs Rom i 3 Rom xi 1; Apoc

Neh

Ps cxliv 16; Jo xvii 6

Jo xvii 4

Ac ii 23

Mt xvi 21

Mt xxvii 2

1 Cor xv 3

Mk xvi 19

21.

22.

23.

24.

15 sqq.

18 sq.

20-26 1 Cor xi 25,26;

30

1 Cor xi 23; Mt xxvi 26; xiv I9 . 1 Cor xi 243. Mt xxvi 26 @)- (cp. Lev ii 6; Ts lviii 7) 3

Lk xxiv 30;— Mt xxvi 28 Mt xxiv 30; 1 Pet iv 5; Romii 6

4 Psl21; Judithxy - To 4 6 1 Petvi; Gal vi 17 . 15 Ac xx 28 16 Ps lxxi 8; 1 Pet i19 4 18 Mt xxviii 20 19 2 Timii 15 24-26 31 Timii2 27 1 Timitr a 4 Phil i 11; 1 Pet ii 9 q 12 Ps xvii 3 7 14 Mt v 443 x 22; © Lk vi 27 q 15 I Cory i2 26 Ps cxxxv 25 29 Psev 47. 30 Ephv§ 4 9 Romxv 33; = 7 iv 7. : 11 2 Timiv 22 14 Pscxl 5 (B) 18 Ephva2 23 1 Timii2. 6 Jer xxxix 19 ” 2Cor xi 31; Ac iv 30 j 8 2 Tim i 10; Ps xxiv 16 | 9 Ps Ixxviii 9 11 2Corviil a 13. Ps xvii3 22

1 Cor viii 6; Phil di tr ;

24 Rom ix 5 25 Lkii 14 27. Mt xxi 9; Ps cxvii 26 25.22 1 Cor xi 34 26. 2 Jerxivg 8 Islx 17 It Ez xxxiv 16 15 Ps cv 47 28 1 Tim vi 16 27. 1 Num xxiv 3 8 Pscxx 8 14 Lk ii 29 29. 6 Lkiv24;Joiv44 38 Dt xxvii 9; v 31, 27 30. 5. Ps Ixvii 34 6 Gen ii 8 15 Mk xi 25 17 Lk xxii 48 25 Num vi 24-6 29 Ps xxvii 9 30 Ac xx 28; 1 Pet ig 31 1 Petiig 38 Heb xii 28 31. 5 Lk xviii 13; xv 18, 19 12 Ps exviii 12 13. Ps cxlii 10 19 Ps xviii 2 22 Jude 25 32. 3 Jeri6; Hebix14 4 Isvi6,7 7 2Corxi2 8 Heb xiii15; Lk -xvii 10 9 Ephv2 32. 16-18 =312.15 16 1 Timii7 19 Pscv47; Acxx28 20 i Petiig 38 1 Cor xi 24 33. 4 Num vi 24

33. 11-21 a=365. 33 116 Jer xxxix 19

12

17

Heb x19.

Heb xii 21

25 2 Chr xvii It 26> Heb ix 26

34. 66 Ex xxxiv 6 8 3R viii 28, 39 11 Mtvir3 25 1 Timiiig 35.18 Is lvii 15

25 Isvi3; Psxli2 36. 5-10 =123. 33 156 2 Cor iv 6

° 36. 15-28 6=371. 24

37. 4-6 Ps xxxiii 5; Ixxvii 49; Cxviii 143

17 Ps xxvii 9 20 Pscii4 21 Ps exlviii 14

38. 5-8=871. 35 39. I Jasi 22 39.17 — 40.9=381.11

40.26 Tit ii13; iii 7

27. 2 Thii13 41.11 Psxxiii 7; Sus 42

18 2 Tim iv 18 41.25—42.64=309.8a

25a Zech ii 13 42.15 Ephig3 43.12-15 =83. 23

12 Jobv8

13. 1 Petiitr

14 Ephiv3; Col iii

14 24 Hebxiii20;2Cor i 3

44. 2 1 Corxvi 20 44, 7-11=84. 11

Io Ephi3

Ir Ps cxii 5,6

13. 3 Child 28-30

296 Ephi 3 45. 36 Lkii14

§ Ped a?

7 Ps lxx 8

13 @ Esth iv 14 15 5 Ps xxxiii 4

18 Lki35

27. Hebix7 31 Mt xxv 30 33 2 Cor viil

Biblical Quotations and Cross-References

555

37. Lkiv 14 46. 2a Lk vi 18 46 Ps113 6 Psl3 10a Heb xi 38 106 Jude 24 13 Jo viii 34 14 I Cor ix 27 15 Heb iv 16 16 1 Timvi1t7; Mt xii 32 17 Apoc xvi 7 19 Pslx2 20 1 Cor xii 6 46.27—47.14) = 84.24: 204. 31 27 Ephii4 28 Gal iv 4; 1 Jo iv 9 30 «Ez xxxiv 15, 16 35 Dan ix 6; Lk xviii 9 38 Is xliii 21 47. 2 1 Cor xi 34

47,.16—48.244=319.6: 401.14 20a Ps lxiv 12 3341 Petii5

48. 16 Rom xii tr 4 Ps xcviii 6 6 Lkitlo 12 Rom xv 16 15 Hebix7 22 Heb iv 16 26 Apoc xi 17 27 Hebx Ig, 20 32 Ps xxv 8 33 Hebvitg; Num iv 19 36 Heb xii 21 38 Hebix 7 43 1 Thv 23 49. 4 Heb xiii 15 49. 23-25 = Dion. Ar. E. #1 iii. 3 § 2 25 2 Cor viil 32. 2 Cor xiii 14 33 Acii 38

556

50. 2

2 Tim iv 22

4-6 Lam iii 41

8 10

Judith viii 25 2Thi3

50. 12—55.3 =85.28— 483. 33

2 Thi3; Pslxiv 2

Neh xii 24; 2 Mc x 38

Coli 15, 16

Ps xxxv 10

Job v8

5. wall og; Fa cxlvili 4, 3; Xxxii 6

19 Ps cxlv 6; Heb xii 22, 23 ai 3 Cor xiv 33; Apoc vi 9 22 1 Pet iii 22; Col i 16 24 Isvi 2, 3 29 2 Peti17 32 Isvi3 51. 2 Mt xxig 6 1 Timii7 8 1 Cor viii 6 9 1Coriitlo 11 Ps xlvi 3 12 Geni 26; ii7 15 Nehix17 17 Mt xxi 37; 1 Jo iv 9; Gal iv 4 21 Bar iii 37 24 1 Cor xi 23 25 Ephv2; Jovi 51 27 Lk xxii 19 28 Mt xiv 19 29sq. 1 Cor xi 24; Mk xiv 22; Mt xxvi 26 52. 2sq. Mt xxvi 26; Lk xxii 19; 1 Cor xi 24, 25 7 1 Cor xi 25 8 Mt xiv 19; xxvi

27, 28

53. 2

54.17

56. 5

57. 11

Index

Lk xxii 20

1 Cor xi 25, 26

1 Cor xi 26

Mt xxiv 30; 1 Pet iv 5

Rom ii 6 ; Joel ii 17

Ps cii 10

Bar ii 27

Col ii 14

1 Cor ii 9

Am v I5

Ps lxxviii 9

Ps13

Ps ciii 30

Joi 33

Mt vii 25

Mt xvi 18

Mt xiii 41 ; vii 23

Mt xxviii 20

Acii 38; Gal iii 5

2 Tim ii 15

Ps xxv 6

1 Tim iii 13

Ps xxxiv 2

Ps lxvii 31

1 Tim ii 2

Lk vi 18

Neh v 19

Ps lxiv 6

Ps Ixiv 12

Ps cxliv 15, 16

Lk i 70

Heb xii 23

Lk i 28

Lk i 42

Heb iv 16

57, 13 — 58, 5=95. 32

13

14 16

17 18 19 23

Num xvi 22; xxvii 16

Mt xxiii 35

Ps cxivg; Mt xx 2r

Lk xvi 23

Is xxxv 10

Ps iv 7

Ps cv 47

58. 19—59.9, 28-314 = 99, 28

196 2 Cori3

2 Jer xxxix 19

23 Jobv8

24 Rom ix §

25 Ps xcviii I

28 Dan vii Lo

30 Neh ix 6 59.28 Heb iv 16

29 3 Childi5

30 1 Timii7 Ps lxxxiii 2

11 Ephvill

12 Jasii7 60, 30 —61.5 = 100.32 61. 2 1 Thv 23

14 Philivg; 2 Jo3 61. 22-29 = 137. 31

22 Islvii15; Acxx ©

32 24 1 Pet i 16 ; 62. 4 1Corviii6; Phil © ii 11 6 Gali5 216 Mt xxviii 19 26 Joi 29 27 Jovi5i 31 Joir4

33 I Petiv 11 68. 2 Ps xxii I

5 Ps xxxiii 2

9 Peer 19 Is vi6,7 27 Ps xxxiii 9 334 Lk xv 18, 19 35 @ Ps xxxiii 9

64.12 Lkii14 15 Ps lvi6 27a Ps lxx 8

28 Ps exxv 2 346 Ps cxii 2 { 64.38—65.146 =351.15 65.25—66.126=104.27 © 66. 5 Psiv7 ; 67. 2-8 =105. 17 67. 2 Danix 4 Thd. 3 Dt vii 19

Biblical Quotations and Cross-References

4 Ps xxviii 11 6 Joxvii3;1Jov 20; 1 Thig 10 Ps lxiv 2 17 Col iii 15 19 2 R iii 21 21 Micivs 25a 2 Cor iii 18 b Ps lxxxiii 8 68. 16 Prov iii 6 68. 11-22 =143. 11 69.20 Ps cxviii 27 70. 3 Zech iii 3 1r Psxlv3 14 Ps xviii 39, 40 18 Rom vi 13 tg Acix 15 23,28 Ps xviii 34-36 32 Ps cxxxii 9 40 Psxxxvig; Joig 71. g Is liii 7, 8; Ac viii 32 ir Exxv1y7, 18 16 Jo xix 34, 35 17 Jo xxi 24 35 Ps xxxi 3 72. 20-24=270, 46 20 Hebx 22

23 Rom xii1; 1 Pet ii 5,2; 2 Thii 13 26 Ez xxxiii 11 73. 8 1 Petitg to. Rom xiilI 74.16 Hab iii 3 32 Isliii 2 38 Num xvi 48 75.30 Ps xxxiii I 34 Ps cxvii I 77.11 Psecxlv1t 23 Isvi3 78.27 1 Cor iii Io 79. 5 Psli4: xcvi 8; lxxxiv 2; v 7; C3 34 Ps cxviii 26 80. 26 Heb iii 1

28 Hebi3

81. 4 1 Petir2 82. 33- Rom xii I 83, 23-27 = 43, 12 25 1 Cor xvi 20 84. 11-14 =44.7 13. Is xxxiii 5; Lki 48 84. 24—85. 3=46.27) 85.13 2 Cor xiii 14 85, 28—90. 10= 50, 12 —55.3 86. 4 Jer viii 2 87. 1 Jovi51 2-6 Lkxxii1g; Mt xxvi 26; 1 Cor xl 24

11-16 1 Cor xi 25; Mk xiv 23, 24; Mt xxvi 27, 28; Lk xxii 20 20 1 Cor xi 25, 26 34 Ac xvii 31 90.13 Ps xxviii Io

19 Ps xxv 6; lir 21 Ps cxxx 3, 4 Rom v 20

31 Pslxv 11, 12

32 Ps cxlv 15, 16 92.12 Ps xxxv 2

17 1 Timii2

23 Ps xxxi 3

93.17 Heb xii 23 24 2 Thiir3 94.30 1 Timvit12 31 Acix 15 35 Romxivio;1Jo ii 28 95.17, 32 Num xvi 22; xxvii 16 95, 32—96. 23 = 57.13 —58. 5

96. 2 Ps cxliii 2 97. 2-5 =337. 28-32 2 2Jo3; Titii 13

15 Apoci7 16 Jo xix 34 18 1 Joii2 22 2 Thii13

557

27 Coli 20 32 1 Corxv4 98, 84sqq.cp.239,31sqq. 26 Is xl 12 99.12 Joi29 99. 28—100. 3=58. 19—59, 94, 28-31 100.12 Apoc xvi 7 13 1Corx13 100. 32-35 = 60. 30 103. 38 Tit ii 13 104. 4-6a=298. 26-29 104. 27-36 =65. 25 4 34 Colit2 105. 17-22 = 67. 2 17 Dan ix 4; exliv 5 106.29 Jo vi 56, 47, 54 107. 6 Ps exvi 11-13 22 Galiii27;Joiii5 108.17 Joxiv2; Mt viii II 109. g Heb xii 23 37 Ps cxlv 15 113, 14—114. 11=147, 20: 202. 20 14 2 Cor i 3; 2 Pet ii 20; Tit ii 13 18 4Rvi6; Dtx8; Ps xxiii 3 Ps cxxxix 9; Xxx 20; Mt vi 13 Io I Petiv it 23 Gen xv 2; Apoc xv 3; 2 Cori 3; 2 Petii 20; Tit ii 13 25 Wisd viii 7 26 2 Esd viii 31; Ps XXxiv 2 28 Jerxxxvi7;1Tim ii 2 32 1 Petiv ii 115.6-18 = 121.14:129. 33: 160.26: 171. 24: 224. 20 6 see I14. 23 Ir 2.Timii 15

Ps

114. 6

Rom xvi 20 1 Pet iv 11 Lk ix 2 Mk xvi 15; Mt ix 35 2 Mtx1 3 Gen ii 7; Jo xx 22, 23 2 Cor vii I Ac xiii 10; 1 Tim i 5 14 Ephva2 18 1 Petivil 116. 26 —117. 3=365.

Heb iv 15 Mt ix 35 Mt x1 Ps xiii 3 Eph i 18 Jas i 22 Mk iv 20; Mt vii 18 2This5 Ps lxxviii 8 (3 Mac ii 20) Is vi 3; Ps xli3 Jude 24; 3 Child 30 118. 26-29 cp. 359. 34 119. 5 Rom ix 5 119.17—120.54=126. 26: 127. 10, 19, 23, 27: 128. 8: cp. 157,11: 221, 6 186 Ps cii 4 30 ©6Gen viii 22 120. 46 Wisd viii 7 8 Ps xciii 13 11 Jonah iv 11, 2 15 Is xxxvii 35 24 Acxvil7 28 1 Petivit 121.1—122. 7=160. 3: 223.17 5 see 114. 23 7 Col iii 15 18 2 Tim ii 15

118. 9 26

Index

29 Num x 35 32 Num x 36 122. 5 1 Petivii 122. 18-26a=377. 9: 379, 2 194 3 Maciig 206 3 Mac ii 2, 7; 1 Chr xxix 10 314 Is lvii 15; Ps xlvi 3 35 6 Ac xxiii I 364 2 Cor vii I

123. 6 Gen xxxii 20 ' 15 Rom xvi 16 17 Gen xv 2; Apoc XV 3 22 Acii 38; xxiii 1; 1 Timi5 23 Rom xvi 16 24 1 Petiil 25 1 Peti1tg;1Cor xii 13 26 Eph iv 3; Col iii 14; Ephiv4,13 33 Malirr 123. 33—124. 4=36. 7 124. 1 Ephva2 2 Ps lxiv 2; 1 Tim . izpr 124. 22 =148.8: 204.10 23 Hebiv 14 24 Jovi51; Ps Ixx 21; cii 4 25 1Peti1g; Jovis1

26 Ps xxx 17 125. 9-17 =50. 2-10

27 — 169.13

21 2 Thi 3; Ps lxiv

22 23 XxxilI

Jeri6

23 Neh xii 24; Ps Ixxviii 13

25 <Apoc xiv 7

26 Ps exlv 6; Neh ix 6

27. Apoc xiv 7; Ps cxlv 6

-| 127.

125.29 —126.2cp.51, — 13-19 Gen ii 15 q Wisd xix 22;Neh — ix 17 : Wisd ix 1; Joig Rom xii 1 % 7-10 Malitt a 14 Ps lxxi 8 16 Col iii 15 19 Pscxx 8 21-3 Heb vii 2; Is © xxvi 12-14 Ps cii 4 Psxxxviii rt; Mt — x I Lk xiii 11 Lk vi 18 Ps exlii 10; cxlv — 7,8 3 Judith ix 11 9 Psev4 Ps ciii 30 Ps xiv 11 Ps ciii 30 Ps lxiv 11 Gen viii 22 Ps lxiv 11 Ps lxiv 12 Ps Ixxi 4; cxlv 9g — Ps v 12; Ixxiv I 3 Ps cxliv 15 4 Ps cxxxv 25 5 Acxiii52;xiv17; Jer xv 16; 2 Cor ix 8

8 1 Tim vi 15

Wisd viii 7

2 Esd viii 31

Ps xxxiv 2

‘Ac ii 30

Is xl 2; Jer xviii —

20 4 1 Tim ii 1; Jer

XXxXxvi 7 Lk i 7o Heb xii 23 Ac xvi 17

29 30

126. 2

26 27

128. 2

Biblical Quotations and Cross-References

30 «6Lki 28 129. 7 Ps cxxvii § 129. 11sqq.cp.1'70. 5sqq. 12 Mt xx 21 13 1 Coriig 16 2This5 18 Colit2 129. 20-32 =170. 37 25 Gen iv 4; Mt xxiii 35 28 Lkito 29 Ac x 3, 4; Mk xii 42 1 Cor ix 25; Joiii 12; 2Coriv18 129.33 sqq.cp.171.24sqq. 130. 6 2 Tim ii 15 16 Isxlvi 8 18 Ps cv 46 20 Ps cii 4 21 Psl3;Jerxviii23 130. 27 —133. 31=174. 23 — 178.16 28 Romxvi20;2Th ii 9 Ps lxxx 15 Rom xvi 20 Num x 35 3 Ps xxxix 15 5 Genxlix26;Num x 36 131. 10-12 = Clem. R. 1 Cor 59 § 4 Ez xxxiv 16 Eccelus xiii 21 Ac xvi 17 15 Ps xxxviii 9 Ps lviii 17 Eph i 21 Dan vii 10 Heb xii 23 Hab iii 2; Apoc iv 6 26 Is vi 2, 3 131. 28-—-132.1=50. 26 132. 2 3 Child 30 12 2 Timito; Tit ii 13; 2 Petii2o

31

15 1 Cor xi — Ecclusl15 Gali 4; ii 20 1 Petiv 1 Mt xxvi 26 Mt xiv 19 Lk xxii 19 Jo vi 11 1 Cor xi 25, 26; Mt xxvi 27, 28 3 Mtxiv 19 Lk xxii 20 1 Cor xi 26; Gen xv 2; Apoc xv 3; Ps lxvii 15

233

16 17

133. 2

28 1 Cor i 7; Ac xvii 31; 1 Pet iv 5 29 Rom ii6 30 Joel ii 17; 1 Chr xxix 14 133. 31—134, 32=179. 5—180. 12 32 Ps cxliii 73; cili 30; 3 Rviii 39 33. Jo xv 26 1384. 1 Jo xiv 26 3 «1 Corxiii 4 Psl2o 6 Joxv 26 17 Mt xxvi 28 18 Ecclus 1 15 25 2 Timitio 27. Mali11;Isxxv1; Mt vi 9; Ps Ixxi 14 135.11 Ac iii 15 13 Job xvi 18 14 Is lvii 15; 1 Pet i12 15 Ps Ixx 20; Is lvii 15 20 Ephi18 21 1 Thv23 135. 31—136. 2=59. 28 31 Heb iv 16 32 1 Timis5 136. 1 1Petir7; Mtvig

559

11 Apoc xvi 7; Mt vi 13 13° 1 Corx 13 15 Lkx19g 187. 2 Gen xv 2; Apoc xv 3; Ps lxxix 2 14 1 Thv 22 18 1 Petiv 11

137. 31—138.6=61. 22 138.20 Pscli

139.29 Ps xli2

140, 16 4=396. 30

166 Ps lvi 6 141. 9-2946=342. 16a 142. 2 1 Petivir 12 Mt xii 29 23. Ps Ixiv 2; Apoc vii I2; v 13 27 Ac xvi 36 29 Mic iv 5 148. 2 2 Cor xiii 14 3 Acii 38

8 Ps exii 2 143, 11-26 =68. 11 12 Acii 38 25 Rom ix § 144. 4-17 =197. 15 4 Aci24; Islviirs 8 Eph viig; Jude 24; 3 Child 31 9 Ps liz; Lk xviii

13

10 Heb iv 16

11 Lk xxiv 49

12 Ephig

13 Ephv2 144. 20— 145, 6=316.

lla 145. 3 Ac ii 38 8 Psli7, 8 12 Ps xxvi 6

28 a Ps lxxvi Io 146. 7-26 a=201. 17 147. 4—148. 5 =202,11 cp. 113.14 14 Psivi 29 2 Thiig 34 Lk x19

560

148. 8-24= 124. 22: 204. 10-26 8 Jude 4 148. 32—149. 35=205. 7: cp.115. 36sqq. 149. 4 Is lviii 6 150. 6—151.36=210.8 86 Jer xxxii 19 21 Hebviig 151.27 Num x 35; Ps Ixviii 1 Num x 36; Dan vii Io 152. 76 Canti3 9 Maliir 14 Pscxli2 158. 2 1Thv28;2Tim iv 22 9 2Jo3 153. 12-29 = 212.14 12 Ecclusi 25; Job xli 22 Eph vi 19 Ac iv 33 1 Timi 13 Ac ix 15; Gali

33

13 14 15 16

17 18 Mt iv 23 24 Ac ili 15 25 Gal vi 14 37 £ Joi 18, 17 153. 37 — 154. 2=214, 30 154. 4-15 =215. 15 4 Ephvitg9 5 2Coriv4 6 Eph iii 7, 8 14 Ps Ixxx 14, 15 154.19-34 4 = 216.20-32 29 Lki75 155. 5-7 cp. 216. 4 5 Acxii24; xix 20 155. 11-22=218. 2 155. 25—156. 10=219. 14 26 Mt xiii 17, 16 156.19 Ps lxv II, 12

Lndex

157. 2—158. 3=220.

30: cp. 119.174 2 Ps Ixxxvi 15 7 Mk iv 20 12 Ps ciii 4 2m Ps xxxvi 7 34 Lki4 37 Tit iii 5 158.14 Wisd xi 26 20 Col iii 5 158. 34—159. 31=119. 17a 160. 5— 161. 30=121. 1—122.3: 223.12 19 Heb vii 2 20 Is xxvi 12, 13 38 2 Tim ii 15 39 Micviir4; Lki75 161. 7 Ephv2 9 Rom xvi 20 25 Num x 35; Ps Ixviii I Ac iii 15; 1 Tim i17 168. 1 Phil ii sro 163. 11-13 = 227. 25 sq. 18 Rom xvi 16 28 Hebxir 29 Rom xii 1; 1 Pet ii5; Hebix7 Rom xvi16;1Cor xvi 20 164.12 Heb xiii 15 164. 14-25 =125. 6-17: 228. 3-14 164. 27—169. 13=125. 21—129. 3 30 Ps ciii 22 31 Lk ii 37, 38 167.33 1 Cor xii 7 168.22 Ps civ 30 32 Ps lxviii 30 37. I Timii 2 169.26 Jasii7; Jer xivg 29 2 Tim ii 15 170. 5sqq.: cp. 129. 11 sqq- 9 Lk xvi 22, 24

162. 38

36

Io 12 15

Ps xxiii 2 Is xxxv 10 Titi2 16 1Coriig 23 Job xiv 4, 5(Ixx) | 34 Heb xii 22 170. 37—171.15=129. 20-32 , 171.11 Ps cxliv 13 171. 24-35=160. 28: cp. 129. 33 sqq. 172.19, 30 Mt vi 13 173.10 Eph vi 16 26 Phil ii 12 33 Pr. of Manas. 174. 23—178. 16 =130. 27—133. 31 178. g Ac xvii 31 Io Rom ii6; 2 Cor v Io Ps li 1; ciii 10 Jude 24; 3 Child 31; 1 Chr xxix 14 3 Child 19 Dan xii 2; Wisd ix 4 Ps li x1 Mt xxv 12 28 Jerix1 30 «~Ps Ixxix 14 179. 4-9 =53. 14-19 179, 9—180, 12=133, 32 — 134. 32 180. 2 Rom xii 9 Ir Isli8 180. 19—181. 2 cp. 190. 37—191. 3: 234. 15-20 181.15-23 Ephi 5-7, 3 Jo xi 37 Eph i 18 1 Cor v 8 3 Child 31 Is vi 6, 7 I Cor xi 34 5 1 Corxi 27 7 2Corivi17

13 15

24 25

26 27

Biblical Quotations and Cross-References

14 Lk xi2; Mt vig 24-29 cp.136.11-17 25 1 Corx13 27 Eph vi 16 Ir 2 Tim ii 14 16 Eph vi 24 183. 22—184. 12=235. 29 25 Mt xvi 18, 19 33 Joi29 184, 1 Ps Ixxxvi 15 9 2 Tim iv 18 184. 31—185.15=238. 22 185.12 1 Cor xv 52 185. 20 — 186. 4=240. 17 — 241, 21 346 1 Peti17; Mt vi 9, 10 186. 14 Mt vi 13 Ir Ps cxviii 26 22 Amviii 10(1 Mac i 39) 1 Cor xi 34 Eph i 3 2 Pet ii 21 Eph i 4 Ps cxix 18 Ephi4; Gali 4; 1 Tim iv 8 3r I Peti4 189. 6-16=125. 7-17 189. 19-23 = 228. 17-21 1g Apoc xi 17; Mt iii 17 20 Hebi; Acvii 35 21 Isix 6 22 Hebi2; Joi3 189. 23 — 190. 2=231. 6-12 190. 1 Joi34 2 Mti20 190. 2-8 = 232. 6-12 8-12 1 Cor xi 23- 26; Mt xxvi 26, 27; Lk xxii 19 190. 14-18 = 233. 5-10 190. 18-23 = 233. 26-29

183.

27 22 24 25 27 29

187.

21. Eph iii 21 34 Isli8; Ephiii21 190, 37 —191.11=234. 15 — 235. 3 191. 16-25 = 235. 14-23 18 2 Chr vi 21 19 Ps xvii 6, 1 21 Ps xx6 23. Lk xvii 5 198. 8 Lk vii 50 195. 6 Ps xii 7 13. Ps vii 10 17 Mtvir3 18 Ps cxix 116 27 Wisd‘ix 1-3 31 Pslito 35 Ps cxiii 6, 7 196. 3 Is lvii 15 4 Heb ix 19, 21 ¥ @ Petts 28 Ps xcix I 30 Ps cxiii 6 31 Hebx 20 39 Heb xii 29 41 Ephi18; 1 Pet iii 10 197. 1 1 Pet ii rr 197.15—198.11=144. 4 198.14 Lki 35 Phil ii 12 Phil iv 7 Rom xv 33; 2 Cor xiii 14 Heb ix 4 Jo vi 33 199. 2 Mt xvi 16 200.25 Is vi6 201. 17-33=146. 7a 22 Ps cxvii 202. 7— 203. 13=146. 35 204. 10-26=148. 8 204. 30—205.5 = 46.276 205. 7 — 206, 17 = 148. 32 208.10 Ps ciii 4 26 Eph ii 20 31 Phil iv 3 00

561

(33. see p. Ixxvi 10 209.29 Ps Ixvi 13; xlv 9 30 6Pscxli 2 210.8—211,.16 =150.54 210. 8 Apoci17 Ir Apoc iv 8 I2 Jo xx 19, 26 32 JoxilI 33 Mt ix.36 212. 4 Hebix4 8 Rom xv 16 212. 14-30=153. 12 32 I Cor xvi 22 218.25 Jasii7 214. 11-22=210. 8 214. 30-36 =153. 37 215. 15-31=154. 4 21 Colitz2 216.11 Is vi3 216. 20-32 =154, 194 217. 34 Isvi3 218. 2 Isvi3 23. Lki 28 27 Lki4e2 219. 14-33=155. 25 38 Ephi3 220. 30—222.4=157.2 32 Ps Ixxxi I, 2 14 Lkxvi17 18 Ex xvilI Ps cxi 6 Mt xxiv 35 Mk iv 9 Jo iii 36 Is vi 3 Joir Joi 223. 12 —225. 30=160. 5 226. 5 Joxvii 5 8 Joi3 32 Ac xx 26 227.11 Wisd ii 23, 24 17 Lkii14 23 Rom xv 16 228. 4-14=164. 15-25 228. 17-21=189. 19-23 229, 2 Lkx1;1Corxv6

222.

562

230. g Ps xxviii 10

20 Mt ii 16; Apoc

xiv I

22 4 Mac viii-xii

231. 6-12=189. 23 — 190. 2

12 Dan vii 10

19 Isvi 2,3

29 3 Child 31 232. 6-12=190. 2-8

g 2Timito

12 1 Cor xi 23; Jo xviii 2

18-35 Mt xiv 19; xxvi 26, 27; Mk xiv 22-24; Lk xxii 19, 20

37. 1 Cor xi 26

233. 5-10=190. 14-18 233. 26-32 = 190. 18-23 36 Ps exiii 23 cxviil

26 234. 15— 235. 3=190. 37—191, l1

235. 14-23 =191. 16-25 235. 29—236 24 =183. 22 237. 1-12=184. 4 288. -3. Pslit 238. 22—239. 13=184. 31 239.15 Mt viii 8 17 Psli4 239. 31sqq. cp. 98. 7/sqq. 240. 19-274 (see corri- genda)=185. 20- 33 a 241. 8 Isvi3 241. 8-21=185. 270 26 Ps Ixxi 7 242. 26-36 Ps cxlv I, 2; Mt vi 9, 13 243. 2 Pscxlv 21 243. 11-17 = 192. 10-16 244. 2 Num vi 24-26 5 Ps xxviii Io 6 Ac xx 28; 1 Peti 19 .

247. 248.

249.

250.

251.

252.

258.

254.

255.

256.

| 258.

261.

Index

Lk vii 50

Ps xxix 10 Lk x 19 Psi2

Ps xlvi 7

Ps exliv 15 Lk ii 14

Mt vi 9

Ps xl 2

Is vi 3

Ps cvii 3

Ps xcii 13, 14 Ps exliii 2

Ps xxvi 6

Is vi 3

Ps cx 4

Heb iii 1

Ps iv 4

Ps cxlvii 3 Ps xli 13

Ps cvi 46, xli 13 Jo xix 34, 35 Mt xxviii 19 Lk ii 14

Is vi 3; Mt vig Ps xli 13

Is vi I

Ps xxvi 8

Ps Ixxix 14 Ps xlv 7

Ps xi 4

Jo xi 25

Ps xxvi 6 21 Psxli 13 Ts vi 3

Ps xlvii 5-8 Ps xli 13

Ps evi 46; xli 13, Heb i 3

Jo viii 12

Jo xii 3; Lk vii 37.

Ps cxxxili 2

Ps lxviii 32-35

Ps xlvii 5

Ps xviii 10; lxviii 18

Lk xxiv 50, 51

Ac i 9-12

267. 4

Lk xxiv 49, 53 Aci8 Mt xxviii 19 Ac xix 5 2 Cori 3 Eph ii 4 7 Ez xxxiii I1 Ps xcvi 11 1 Tim vi 16 1 Tim iv Io Lki17 .~ 4 Titi 14 Ps xxvii 15 Apoc v10;1Tet — ii 9 4 2 Pet iii9g 17 Col iii 14 32 Ps Ixxix 14 Ps Ixxix 14 Ps xl 1 Ps xxii 26 Ps xli 13 q 19 Pscvi 46; xli13 — 269. 3 Pscxlvi 22a Ps 1xxxvii lxxxiv I 34 Psxlir3 270. 3. Ps Ixxix 14 2'70. 4-12 6='72. 20 11a Mt xxviii 20 146 Pslxxxvi5; ciiig | 164 Ps lig, 1

266. I

3° 268. 3 13

1

32 Colils5 34 Heb xi 3 271. 3 Joxv 26 29 I Timii4 36 Rom xii tT 4t Mt iii 17 ; 272. 5 1 Timiv5; Rom , xv 16 4 273. 25 Hebxiii15 (Hos xiv 2) 7 274. 2 Heb iv 16 33 2 Thii 13 281. 33 Ps Ixv 11, 12 282.16 Jude 2 236 1 Joiv 17 283. 4 2 Cor xiii 14

Liblical Quotations and Cross-References

12 1 Chr xxix 18 -24 Romxiir; Hebx 22 26 1 Thvis 284. 1 Dan vii 10; Heb xii 22 3 Psciv4 7 Isvi3;Apociv8 14 Mt xxig 23 Jer xxiii 24 24 Eph iii 14, 15 25 Joi3;1Corviii6 27 Isvi5 29 Gen xxviii 17; XXxii 30 285.12 1 Cor xi 23-25 38 Apocxvi7;Pslit 286. 2 Psciiito ~ 4 2 Thii 13 43 Joel ii 25 45 Ps xxxv I9 287. 5 Joxvii3; Psxxxiii 8; Ixxxvi to 9 Ephi6 21 Mt xviii 20 37. Apoc xv 3 288. 2 Ac xx 28; 1 Pet i 19 3 2 Cor iii 18 17 Psxlvig 18 Ps Ixviii 30 Ig 1 Timii2 22 Mt xi 25 27 Ps Ixxix 13 289. 4 Ps xxvi 6 290. 2a Lk xxiv 39 9 6 Jo vi 51, 50 20a Ps xli 13 236 2 Cor ix 15 2938.17 2 Cor xiii 14 286 3 Child 29, 30 30 Ps ciii 10 31a1 Timis 326 Ps lit 33°" SébF 39 294. 5 1 Timii4 7 1 Cor xv 23 18 Rom vi 23

295.21 Col iii 15 28° Lk xi 2; Mt vi 9-13 36 1 Timis 37 2 Cor iii 18 38 Lk xi 2

296. 10,18 Apoc vii 12 297. 4 Pslxviii35;xlvii2 5 Ez iii 12 10 Ps xlvii 5, 8 Ig Acig 298. 26-290 = 104.4-6a 299. 7 Lk xxiv 49

37 « Timii7 40 Mt xxv 6 301. 4 Mtxxv6 15 Eziiir2 34 2Corix 15 303. g Ps xli 13 It Ps cvi 46; xli 13 23 Ephi3 29 Jo vi 53, 56 304. 1 Jovi54; v 24 309,8 —310.7¢@= 41.25: 419.9 8 Ps lxvi 7; Rom iii 25

9 1Petitg;Jovis51

12 Galv-iv 4; Ac iii 26, vii 35; 1 Jo iv 14 310.12 Mk xi to 18 Pr. of Manas. 21 3 R viii 28, 29 23 Gen xxiv 12 28 Pslxiv 2; 1 Tim i17 311. 4 Ps xxvii 9 9 Ps xxv8 12 Ps xxvig 13. Ps xvi 7 15 Mt vi13 24 Mt xviii 20, 19, 5 28 Ps xix 6 29 I Cor xii 7 31 Heb x 26 312. 15-214 = 32.16 312. 26 see 310. 28

002

563

28 Ps exviii 12 313. 4,5 Is lvii 15 to 6Wisd i 14

12 Wisd ii 23; Gen i 26, 27 15 2Chrito 21 Jude 24 25 Isvi3 27 Ps viii 3 314. 3 Lki 74, 75 6 Lki7o 12 Is lvii 15 17 Jeri6; Pslxxxiii 9; xxvii 9 18 Rom xv 13 315. 1 Psl3; Neh xiii2z2 ‘12 Psii4; cxiis 15 Galiv4;1Joivg 19 Mtxi 30 22 Titiiis5; Ps xxxi6 22 Tit iii 5 25 Colito; Joxvii3 316. 11-29a=144, 20: 197. 30 316.11 Apoc xi 17; Ps Ixxxiii 9 12 1 Tim iii 16 16 Hebix 7 17 2Cor iii 6;Lk iv

14; Romxv 13

Ig 2Corivi;1Tim ii2

20 Jude 24; 3 Child 30; Hebv7

22 Heb xiii 15

23 1 Corxii6;2Cor iii 6

Heb ix 7; 1 Tim

i12;2Corivi

24

25 Lk iv 14; Rom xv 13

27 Philiv. 18; Rom xv 16

28 1 Pet ii 5; 2 Cor ii2

29 1 Cori2; Wisd xix 22

317. 1 3 R viii 34

564 2 Ps Ixviii 14 5 Ps lxiv 2; 1 Tim i17 10 Pscii4 II Jude 24 12 3K viii 28 13 2Corviil 14 3 Child 30 17 Lk iv 14; Rom xv 13 18 1 Timi12;2Cor iv I 19 Eph vi 19 2x Colig 25 1 Esdv4o 27 2This5 318. 4 1 Pet ii 11; Tit iii 3 Y Ps xxiii 7 15 Job v 8; 2 Chr xxix II 19 Zeph iii 15; Joi 49; Is lvii 15 21 Ps xxiv 16 22 Mt xxv 30; Lk xvii 10 23 2 Cor iii6; Lkiv 14; Rom xv 13 29 Ps cxilii 7 30 Wisd ix 4 319. 6—320. 16a = 47. 166 6 Am iv 13 7 Heb xiii 15 8 PsxviI 9 Psix 1; vilo Ir 1 Timit2;2Cor iv I 12 Lk iv 14; Rom Xv 13 13. Hebvi;1 Petiis 15 2Coriii6; Heb ix 7 18 Heb iv 16 19 Rom xv 16; 1Pet ii 5 20 Neh xiii 22; Heb

x 29; Pscxliiro

$20.

821.

322.

323.

324.

14

Index

Eph v 2 Gen iv 4 Gen xxii 13 IR xi 15

Ps cxviii 68 Lk xii 42 Hos ix 7

Ps cxviii 12 2 Cor xiii 14

18-26 see 125. 9-17

Jeri6; 2 Thi3

2 Thi3; Pscii 22

Ps lxiv 2; cxliv 5

Jov 44

Wisd i 14

3Child15;Pslig

Rom xii 1

Heb x 26

Ps ev 2

Ps xxv 7

1 Cori2; Jobv8

Mt xi 25

3 Mac ii 2

3 Child 31 ; Wisd ix 10

Dan vii 10

2 Cori3

Heb xii 22

Tit ii 13; 1 Tim it; Is vi 2,3

Wisd vii 26

Jo xiv 8

Heb iv 12; 1 Jo Vv 20

Ps liv 20; 1 Cori 30, 24; Joxiv6

Joig

Jo xiv 17

Rom viii 15

Eph i 14

Rom viii 23

Ps cxviii 91

I Pet iii 22; Col}

i 16 Dan vii ro Is vi 2, 3 Mt xxi 9 Ps exliv 5

325.

326.

327.

Pscxliv 14; 2 Pet —

i17

3 Child 4, 7; Jo iii 16

Gen ii 7; Job xxxviii 14

Gen iii 23

Gen iii 19

3 Child 10

Ps cxxxvii 8

Lk i 78; Hebir —

2 Chr xxxvi 15 Esth ix 27

Gen v 22; Lki ©

yo; Apoc x7 Ac iii 18 Is viii 20

Galiv4;Ephi1o —

Heb i 2, 3 Phil ii 6 Bar iii 37 Phil ii 7 Phil iii 21 Rom viii 29 Rom vy 12 Joi 18

Gal iv 4 Rom viii 3 1 Cor xv 22

Coli10;Joxvii3 —

Tit ii 14 I Pet lig Eph v 26 Rom xy 16

26

Rom vii 6 Rom vii 14 Eph iv 10 Ac ii 24

1 Cor xv 4 Ac ii 24 Ac iii 15

1 Cor xv 20 Col i 18 Hebi 3

Mt xxiv 50; Rom —

ii 6

Tit ii 14; Mt xvi |

328.

329.

330.

333.

12 19 -4 8

9 II

Biblical Quotations and Cross-References

4 MacxI

1 Cor xi 23; Eph v2

Jovi51; 1 Corxi 23; Eph v 2

Lk xxii 19

Mt xxvi 26

1-3. Mk xiv 22

17, 18

21 22 28

Mk xxvi 26; 1 Cor xi 24, 25

Mt xxvi 29

Mt xxvi 27

Mk xiv 24

Mt xxvi 28; Lk xxii 20; Mk xiv 24

1 Cor xi 25, 26

Rom xii I

Dan ix 18; Tit iii 5, 6

Ac xix 6

Jo vi 51

1 Cor x 17

2 Cor xiii 14

Eph iv 4; 2 Cor

xiii 14 1 Cor xi 34

Heb iv 16

Lk i 70

Heb xii 23

Rom xii 1

Heb xii 23

Ps iv 7

2 Tim ii 15

Ps lxxi 8

Ac xx 28; 1 Peti 19

Mt xxviii 20

Rom xii 1

Jo iii 12

2 Cor iv 18

1 Cor ix 25

31 Heb xi 38

1 Tim ii 1; Jer XXXvi 7

2 Chr xxii 12

Ps v 13

Ps cxxxix 8

II 13 15

334.

13 15 18 335. 19 336. 14 27 29

337. 4 8 II

14 16 20

”, 11

Ez xxx 25

Ps lxxxviii 14

Ps xlvi 4; Ixvii 31

Is xl 1; Jer xviii | -

20

1 Tim ii 1; Jer Xxxvi 7

Tit iii 1

Ps cxviii 68

Neh xiii 22

Ps exliii 13; Ez xxviii 16; Prov viii 21; Dtvi11

1 Thv 14

Ps cv 47

Lk vi 18

Judith ix 11

2 Tim ii 15

Ps13

Ps xxv 6

Ps cv 4, 5; cxviii 68

Ps lxiv 12

Ps ii I

Lk iv 14; Rom xv 13

1 Thv5

Is xxvi 12

Rom xv 6; Ac iv 32

337. 28-32 =97. 2-5

28

31 338. 8 II

14

18

19

22

24

26

27

28

339. 7 13

20

Phil ivg; 2 Jo3; Tit ii 13

2 Tim iv 22

Ps Ixvii 21

Tobit xii 6

2 Cor vii 1

2 Corii2

2 Cor xiii 14

1 Cor xi 34

Eph iii 17

1 Cor vi 19

Apoc xvi 7

1 Cor xi 27, 30

2 Cor v Io

1 Cor iig

Heb iv 16

21 340. 13

17 18 20

24

341. 7

10 17 18 25 29 342. 6

565

1Peti17;Lkxi2

2 Cori3;1 Tim i17

Wisd i 14

2 Tim iv 18

Col i 10

Mt xxvi 28 ; Rom viii 28

2 Cor xiii 14

Dan ix 18; 3 R viii 39

Ps Ixxix 3

Dt ix 26

1 Cor viii 6

Phil ii 11

1 Timit4

Ps xxvii 9

Ps Ixx 8

342.16—343.52=141.9

16 21 24 27 28 12 14 16 21 24 25 30 344. 6

22

24 345. 3

343.

346. 4

$47. I

Apoc xi 17

Prov iii 6

1 Cor x 16

Rom xii 9

Ecclus i 16

Judg xviii 6

Mic iv 5

Ps xxvii 9

Ps xxv 8

Ps xxvi 9

Ps xvi 7

Ps lxiv 6

2 Thess i 5

Rom xiii 10

Ac vi 3

Lk xviii 13

Ps lxvii 36

Pss cxl, cxli

Ps cxl 2

Ps lxvi 7

1 Tim ii 4

Jer xiv 9

Ps cxviii 135

1 Joiv 18

1Corvi15;1 Tim ii 6

Ps xlvii 2

Ps cii 4

Mt xii 36

566 348. 1 Ps lxiv2; 1 Tim! i17 6 Eph ii 4 8 Ps xxiii 7 tr Ex xl4; Lkii13 14 ¥§Thv5 21a Mt xxiv 29 23 Ps xxiii 7 31 Colii 3 349. 2 1 Timi 12

3 Hebdvi; ix7 5 1 Timi17; Job

7"? 16 Jovi 56 18 2Cor vi 16; Col iii 16 19_ 1 Corvitlg 24 Heb iv 16 25 1 Petir7;Lkxi2 350.17 Ps cxii 5,6 351. 8 1 Cor viii 6

9 Phil ii 11 351. 15-25 = 64. 384 18 Ps xvi 8 1 Timi 14 Ps xxvii 9 8 Judg xviii 6 Mic iv 5 2 Tim iv 7 Ps Ixxiii 13 Lk i 49 Jo xv 26 Ps lxxviii 9 Mt vi 13 8 Is Ixiv 9, 8; Ps CXXXV 24 Ps cxliii 7 Mt vi 13 Lk xviii 13 Is lxi 10 Ex xv 6, 7 Ps cxviii 73 Ps exxxii 2 Ps xvii 33 Ps xliv 4, 5 356. 2 Ps cxxxi 9 7 Ps xxv 6-12 Lk xviii 13

355.

— Lndex

Gal iii 13 Lk xxii 19 Me: vidi 32; 33; Is liii 7, 8 Joi 29; vi 51 Jo xix 34, 35 Ps xliv 10 Mt ii 9 7 Psxciil, 5 Hab iii 3 Ps xvi 8 Ezra viii 31 I Jov 20 Lk ii 14 Ps117 Ps cxviii 126 2 Thiii 5; 2 Tim ii 21 Lk xxiii 42 Ps117 Ps cxiii I-3, 5 31 Pscxl 5 365.16 Ps cxiv 1-3, 5 365.33—366.9 =33.11:

361.

362.

364. 6

116. 26: 421. 14 866.17 Ps cxl 5 29 Ps cxvii 1-4 868.17 Heb x I9 30 =Ps cxvii 26, 27 369. 2 Ps cxiii 3 10 1 Tim vi 16

22a Gal iii 27 36 Ps cxviii 68 25 Ps cxvii 26 30 3Child 32; Wisd ix Io 31 Ps xeviii 1 371. 5 Ps cxvii 26, 1 19@ Ps xxviii 1, 3 371. 24— 372. 24=36. 15: 38.5 24 2 Coriv6 26 Ephi18 30 1 Petiirr 372.17 Ac iv 33 373. 6a Mk xii 30 12a@ 2R vii 27; 2 Chr xx 6; Ps lxiv 6

370.

376. 377. 378.

379. 380.

381. 382. 392. 393.

394,

395.

396.

397.

398.

399. 412.

413.

414. 415. 416. 417. 418.

13 Psl3 14 Pscxl5 14@ Lk xxi 34 26 Lk xviii 13 3t Ps ecxxxili 2 37. Ps1l 20, 21 14 Lki35 18 Lki 75

3a see 37. 4-6 28 Ps xvii 2, 3 323 see 370. 30

7 Lk xviii 13 Ig Tit ii 11 17 Mt xvi 16 18 1 Timi 15 27 Lk xxiii 42 26 Isvi7 41 1 Timir4 12 Lk xxiii 42 19 Ps xxvii 9 23 Lk iii 22 » 30 6Ps lvi6 29 Gen xii 3 30 ©6Ps xxvii 9

1 Ps xxv 8

2 Ps xxvig

3 Psxvi7

5 Jasir7 Ps exxviii 8; Job

XXix 13

8 Lk ii 29

84 Ps cxxxii 9 I1a1 Tim vi 16

34 Ps civ 2

4 Bar iii 37

7 Heb vi 20 13a Ps xciii 6; civ 1 16a Eph vi 14 456 Eph vi 17 46 Lkx Ig

6, 384 Is lxi to

3 Ps xxvi6 27 Ps xiliii 4 31 Geni2

I Romiv 25 Io Rom viii 26 14. Ephi18

419. 9-264=309. 8a

Biblical Quotations and Cross-References 567

27-30 =360. 7 33-39 =359. 34 420.21 Zech ix 9 421. 9 Mkxi1o 421. 14-19=365. 33 385—422.356 =310. 16—312. 9 422. 8a Ps xciii I 423. 5-134=368. 6 26 — 424. 184 = 313. 4a 424. 21-275 =373. 5d 236 Ps lit 425.10 Pslit 25 Ps lxvi 31 Ps Ixv 4, 5,1 426. 3 Ps Ixxxv I 428.13 1 Timils 429.10 Pslit 32 Philiv 7 34 Joiv 23 430. 15— 431. 318. 4 23a Is vi3 36 Dan vii 10 431.16 Ps xix 5

120 -=

431. 21— 432. 26a=

~377.9: 379. 2a

Is Ixii 10; Ps Ixviii 33

Hab iii 3

Ps xxiv 7—-I0

Ps cxviii 26

Ps xxvi 6

Rom xvi 16

Col iii 14

2 Thi3

1 Tim vi 16

Is vi 3

Mt xxi 9

Mt xxvi 26

Mt xxvi 26-28; Lk xxii 19, 20

1 Cor xi 24, 25

2 Tim ii 15

Heb vi 9

Tit ii 13

Dt xxxii 4

1 Tim vi 15; Ps lxxxiv 8; 1 Tim i17

Eph i 3

432. 434. 6

435.21 436. 3

437.1

440. 29 443.35 444.16

446.

32 Ps xxxvi 9 447.13 1 Cor viii 6 14 Phil ii 11 448. 7-18) =392. 32 86 2 Chr vi 30 449. 19a Col iii 16 246 Mt xvi 16 26 Joi 29 450. § Ps xxxiv 8 4 Ps cxlviii 1, 2 176 Jo vi 54, 51 451.24 Jovi56 452. 2 Cor iii 18 453. 1 Ps xxxiv 8 Mt xxvi 26, 27 Joi 29 Rom ix 5 4.53. 32-36 =396. 3,2,19 454.276 Ephi4 — 38 Joxiv 2 455. 22-32 =397. 29 34 Ps cxiii 2 456.23 Jasity7 457.8,9,15-17 =399.34a 12 Lk vii 50; 2 Th iii 16

GLOSSARY OF TECHNICAL TERMS

Rite or liturgy is referred to with a capital; thus ‘ Byz.’=Byzantine rite: language is referred to without a capital; thus ‘slav.’= old slavonic. Where a rite or liturgy includes but one language, reference is made only to the rite or liturgy and the language is to be understood; thus ‘Syr. Jac.,’ ‘ Nest.,’ ‘Abyss,’ mean severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each in its own language, syriac or ethiopic. Where several languages are included in a rite or liturgy, they are given in succession after the name of the rite or liturgy, which is not repeated (and it has not seemed necessary to label greek words): thus ‘ Byz... arab... slav... ’=the greek, arabic and slavonic of the Byzantine rite. S. James and S. Mark have been so assimilated to Byz. use that they are generally included with Byz., and the Syr. Jac. and the Copt. liturgies are then treated as the norms of the Syrian and Egyptian rites respectively, and syriac and coptic are assumed to be their leading languages. Except where it is otherwise noted, Chaldaean usage and terminology may be assumed to be identical with Nestorian, but this has not always been verified and by way of precaution ‘ Nest.’ has been used rather than ‘Persian.’ Only illustrative references are given. Cp. Clugnet Dictionnaire grec-francais des noms liturgiques en usage dans léglise grecque Paris 1895: Maclean Last Syrian daily offices Lond. 1894, pp. 291-301.

A. Eneuisu &c.

Abba (from syr.=‘ father’: Egypt., greek in copt. lit.; copt., sounded anda ; eth.): title of monastic saints(cp. 485.31) and of prelates.

Absolution or Penitence, Prayer of (Egypt.): (1) ¢o the Son, before the lections, 148, 205, cp. 115: also1g4. 9: (2) to the Father, before communion, 183, 235-

Agape (dyamn Jude 12): a common meal (€pavos) originally preceding the eucharist and with it in effect, if not in intention, reproducing the Last Supper (xupaxdy Seinvoy 1 Cor. xi. 20). The two were generally separated by the middle of the second cent., but the old form survived in Egypt in the fifth cent., 509. 49: and perhaps still the offertory,

the lavatory and the kiss of peace in the liturgy are survivals of the agape. Detached from the liturgy the agape gradually died out: cp. 520. 49: 537.24.

Akmam (Abyss., 197. 42). See Vest- ments 2.

Alelou Jaschou (‘alleluia of dinner- time,’ Arm., 426. 1): the Alleluia (q.v.) and its verse.

Alleluia cavadban Ps. civ. 35, dAAn- Aovia Apoc. xix. I, 3, 4, 6). In all liturgies, except apparently Abyssin., two or more alleluias are sung before the Gospel; accompanied by a verse or verses, generally variable, called in Jas. (BC) orxodroyia, Mk. 6 mpddoyos rob dA, 118, Copt. psalmos 156, stichologia, arab, almazmur, eth. mazmuir (without

- a 1 eee eee

Glossary of Technical Terms

al.) 220. 27: Nest. zi#mara 258: Arm. alelou jaschou 426. Gk. 7d ddA, includes the verse.

Altar. I. The Sanctuary q.v. II. The structure on which the holy mys- teries are celebrated: called (1) Avtar (Heb. xiii. 10), gen. @vovacrjpiov (q.v.), very rarely Bwyds 506, 23: Byz. in prayers @vo.acrHpiov, arab. madhbah (so Syr. Un. and Maron.): Syr. Jac., Nest. madhi°ha: Copt. manershioushi, thy- siastérion, arab, madhbah, eth. meshwa'e. (2) Zable (1 Cor. x. 21: see Table): Byz. in rubrics 4 dyia rpdwe{a, arab. alma’idah almukaddasah, slav. swyat- haya trapeza, arm. surb seghan: Syr. Jac. pothiiro d’hatye 75. 21: Egypt. tpane(a 318. 26, copt. ¢vapeza, arab. maidah 124. 28: 148. 15, 27. (3) Throne (Is. vi, 1): Byz. O@pdvos occa- sionally, slav. frestol generally: Syr. Jac. and Nest. ¢riiniis 69. 19: 287. 16. (4) Tabernacle (Heb. ix. 3): Arm. khoran 416. 26. For early material and structure, see 476. 7: 484. 32: 506. 23: 524.4: 530. 33. The altar is now generally of masonry, square, standing free, and surmounted by a ciborium or baldakyn (530. 34), the columns of which generally rest upon or are close to the corners of the table; but the Nest. ciborium is much larger than the altar. The Arm. altar is exceptional, being oblong like the western, and re- _ cessed into the screen across the apse : and both Arm. and Syr. Jac. have gradines at the back. The Maron. altar is simply assimilated to Latin form. See Gospel, Lights, Veil II. III. The altar in heaven (23.17: 36.8: 129. 21: 171. 1 &c.), the ideal centre of the church’s prayers and offerings, Apoc. viii, 3-5 : Iren. Haer. iv. 18 § 6.

Ambo (Byz. dyBov, arab. andban, slav. amwon, Melk. arab. ambinin, Copt. arab. avdal). The Pulpit. In 4p. Const. inddv tm (3. 11: 29. 25: 461. 19); formerly in the middle of the

569

church (cp. ’Ome@dpBwvos), now at the N. side of the nave. Used (1) for the reading of the lections 537. 34, and the recitation of the verses of responsory psalms 518. 25 (see Antiphon): hence called 7d Bijya Tay dvayvwoTay 531.50: (2) for the deacon’s recitations, e. g. dismissals 3. 11, and perhaps the dip- tychs (Labbé-Cossart Conctliav.1154C): (3) occasionally for preaching, 531. 45. For all purposes but the singing of the Gospel, in the Orthodox church the terrace before the altar-screen has now taken the place of the ambo: cp. 162. 22: 275.7: 531. 4.

Anaphora (cp. ’Avadopa) : the ‘ offer- ing up’ of the eucharistic sacrifice. Hence (1) properly the thanksgiving and consecration and the accompanying intercession (492. 10): extended to in- clude the whole of the rite from the sursum corda to the dismissal, and then to include the other prayers of the m. of the faithful which vary with the ana- phora proper. (Byz. dvapopa, mpooko- pudn: Syr. Jac. annaphira, kiirobho, Syr. Un. annaphira, arab. naftirah, Maron. annaphira, arab.nafur: Nest. kiiddasha: Copt. anafora, agiasmos, arab. kuddas, eth. heddasé, ‘enford zameshtir ‘anaph. of the mystery,’ acu%¢2ta ku°rban‘ thanks- giving of the offering.) (2) The Oblate: see Bread I. (3) The great veil covering the oblation: see Veil III. (4) Arm. weraberouthiun, the Great Entrance: see Entrance 2.

Antiminsion (dytipivoov prob. a hybrid from dy7i, mensa: arab. andi- mist: slav. antimins: Byz., Syr. Un.), A consecrated corporal, originally no doubt of linen, now of silk. Byz., for- merly used when the altar was uncon- secrated, in place of the EiAynrév (q.v.) or unconsecrated corporal ; now used al ways, along with the eiAnréy. In Syr. Jac., Un.and Maron.,Copt., Abyss., Nest.(?) the tabella or altar-board (Syr. Jac. ¢ablitho, Syr. Un. and Maron. arab. ad/ith: Copt

57°

lax, nakis, arab. lauh, eth. tabot: Nest. t’wilaita), a small oblong consecrated board of wood or stone placed upon, or in Copt. inserted in, the slab of the altar, whether consecrated or not, answers to theantiminsion. (Arm. marmnakal ‘cor- poral’), gorphourah [ =corporale| or schouscthphah { =syr. shishepho ‘veil’} is the western corporal adopted: the board [wem] is used only as a portable altar.)

Antiphon or Anthem (Byz. dyvti- gwvov, arab. antifind, slay. antifon, arm. ~hokh: Melk. arab. antifinyah: Syr. Jac. ma‘nitho: Nest. ‘dnitha).

I. A psalm or hymn recited by alter- pate voices. Of three kinds: (1) the Responsory, in which the reader recites the verses (o7ixos, arab. stikhun, Melk. stikhis, slay. stich: Syr. Jac. pethgomo ‘W’ 77. 11: Nest. dezth ‘house,’ 298. 24: arm. phokh ‘alternation’ 416. 30) of the psalm and the people respond (émopadAdrev) with a constant refrain (dxpoorix.ov 29. 30, Tpomdprov, arab, t7i- barytin, slay. tropar, arm. kzord ‘junc- ture’: Syr. Jac. ‘“ezydno ‘response’: Nest. ‘unaya‘response’): before beginning the psalm the reader also recites the refrain and the people repeat it afterhim. See e.g. 297, in form. (2) The Antiphon proper, a responsory in which the parts are taken by two choirs, not by a reader solo and the people, the refrain not being recited at the beginning: see e.g. 256, 365. (3) That in which the verses are sung alternately by two choirs, without arefrain. See e.g. 249. 16: 300, the x marking the change of choir. The re- sponsory is the oldest form of congrega- tional psalmody : see 29. 29: 475. 15: 477 0.4: 506.52: 518.25. The reform in the latter part of the fourth cent. (S. Bas. Zp. 207 § 3: Socr. H. £. vi. 8: Soz. H. £. vii. 23, viii. 8) was apparently the substitution of (2) for (1). Later, antiphons and responsories have been largely mutilated (a) by the reduction of the psalm to a single verse with or

Glossary of Technical Terms

without gloria, 369. 20 @ (where verse

and refrain are identical), 371. Ig@: cp. western introits and Ps. xliv in the ~

English litany : (b) by the reduction of — the whole to a single verse and an un- _ repeated refrain, 371. 5: (c) by the — omission of all the refrains except the first (Atzord), the verses of the psalm being sung alternately (phokh), 416. 27: cp. the ordinary western psalmody. In some Nestorian cases of antiphonal — structure, e.g. 255. 17, the refrain is the essential element and the verses are ‘farcing’ (gzyira).

II. (Nest.) Anthem of the Sanctuary (d°kanci) 253, 0f the Gospel (d° iwangali- yin) 261, of the Mysteries (d°razt) 269, and of the Bema (d°bim) 298, sung respectively after the psalms, after the gospel, at the offertory, and at the communion.

Applause. See Sermon.

Apostle (Byz. dmécrodos, arab. rasd@'il [so Syr. Un.], slav. apostol, arm. arra- chealch ; Melk. and Maron. arab. rasda- lah : Syr. Jac. and Nest. sh°/iho : Copt. Paulos, apostolos, arab. Bilus, eth. Pawelds); the lection from the Epistles of S. Paul. See Lections.

Araray (eth.). See Music.

Ark (Abyss.). See Tabdt.

Asbadikon (Egypt.: greek S. Greg.

deomorixév, S. Bas. omovdicdr :

spoudikon, isbodikon, isbadikon:

copt. arab.

isbadyakun 184.17: eth. translit. from —

arab, and resolved into ‘adsba diyakin= merces diaconi 237.21). The deonorindy — Sc. o@pa (cp. 486 55: 540. 378q.: 541. 3, 10), the central square of the con- —

secrated host, detached at the fraction

and put into the chalice at the com- mixture. See Manual Acts 4. ot Aspasmos (Copt.,=domacpds, arab. — asbasmus) 1. See Peace. 2. A variable — hymn sung at the kiss of peace, ciii. q Assistant presbyter (eth., hasis za- yelrada@e, or ‘ subpresbyter’ zefek k.) or Associate priest (Copt., arab. a/cd-

Glossary of Technical Terms

hin alsharic): a presbyter associated with the celebrant (‘the priest that con- secrated’ 238. 21: 239. 30) to whom cer- tain functions are assigned in the rubrics.

Ath6r (Copt., 168.9): thethird month, Oct. 28-Nov. 26.

Atrium (aidAf 475. 34: 7a mporvdaa 530. 28: mporepevicpata 506. I1: cp. 469. 6): the quadrangular cloister in front of the basilica from which the doors opened into the narthex. The later mpoavArov, or open porch at the west end, is a survival of the atrium, the other three sides of the cloister having disappeared. Cp. Cantharus.

Baracah (arab., ciii). See Eulogia.

Basilian monks. Religious fol- lowing the rule of S. Basil. Among the Greek populations of S. Italy and Sicily (consisting of refugees from the Arab invasion of Syria and afterwards from the iconoclastic persecution, who, after the Norman conquest, when S. Italy ceased to belong to the Byzantine Empire and the patriarchate Constantinople, be- came Uniat) there were many communi- ties of Basilian monks. They are now represented by the Monastery of Grotta Ferrata in the Alban Hills, founded in 1004 by S. Nilus of Rossano; but the Greek rite is still obsérved also by the Greek populations in Calabria and Apu- lia. See Uniat. On the Basilian ritual books, see lxxxv, xc.

Bazpan (Arm., 414. 21). The Cuffs. See Vestments 2.

Bema (ja). I. See Sanctuary. II. (Nest., dz) a terrace running across the church in front of the sanctuary, with a low wall on the nave side, from which the lections are read and the com- munion administered. The distinction between the senses I and II is not clear in the Nest. rubrics. III. See Ambo.

Benediction (Abyss ). See Blessing.

Bless,o my Lord. See EvAdynoov Séorora.

57!

Blessing. I. The solemn blessing between the consecration and the com- munion. II. Of the several disqualified orders at their departure fromthe church: e.g. 7.15: 8.31: 471.38. III. Of the faithful at several points of the m. of the faithful. See Imposition, Inclina- tion. IV. The making of the sign of the cross on persons and things. See Evdoyetv. Hence eth. diracé ‘benedic- tion’ 203. 3 &c.; and ‘prayer of bene- diction’ 229. 8, the intercession during which the persons prayed for are signed.

Bread: the eucharistic loaf. .

I. Byz.:a round leavened cake, 5 x 2in., stamped with a square (2 in.), itself divided by a cross into 4 squares in which are severally inscribed IC, XC, NI, KA (‘Inoots Xprords mx) 357.18: 393. 30. The whole loaf was formerly called evAoyia (q.v.) 540. 30 as given by the people: dvapopd 541. 23 &c., mpooxomdy 541. 22 as an oblation (od/atio 541. 21): now tpoopopa 356. 27, arab. kurbanah, slay. prosfora, as oblate; or opparyis 357. 27, arab. khatm, slav. petshat, as im- pressed with a stamp. The square, the proper oppayis 356. 28, ceremonially detached and placed on the paten, is called 6 dpyds cp. 357. 15, slav. agnets; 6 G&ytos dpros 357.31, arab. alhubz almu- kaddas, slay. swyatiy chleb (also 6 dpros 309. 6: 548.133 its ‘crumb’ odpé 548. 3: cp. medulla 544. 27).

II. Syr. Jac. and Syr. Un.: a round cake, leavened with the holy leaven (see Malca), 3 x? in., stamped like a wheel with four diameters (the alternate radii being cut off halfway from the circumference by a concentric circle). Called, Jac. sabh‘o ‘seal’ 71. 8, p°risto ‘a flat cake’ 493. 24, and dzchro < first- begotten’; Un. arab. durshdnah (=syr. piirshono‘separation’ =I, dpatpepna, ‘the heave offering,’ in Lev. &c.).

III. Maronite: the Latin unleavened wafer; called durshanah, kurbain in arab., £urbdno ‘ offering’ in syr.

972

IV. Coptic: a round leavened cake, 33 x Z in., stamped, round the edge with the legend arioc 0 8€0c artoc Icyypoc arloc A8aNaTOC, and within with a cross consisting of twelve little squares, each

_of which and the remaining spandrels are marked with a little cross placed diagonally. Called in arab. alhamal ‘the lamb’ 145. 7 &c. The four middle squares form the asbadikon (q. v.).

V. Abyssinian: a flat round leavened cake, 4 x $ in., stamped with a cross of 9 squares, with 4 squares added in the angles of the cross. Called chebset ‘bread’ 199.1 &c. and ku®rban ‘ offering’ (‘host’ 199. 4 &c.). The central square is the asbadikon.

VI. Nestorian: a round leavened (247. 11; 248. 1) cake, 2 x } in., stamped with a cross-crosslet and four small crosses. Called dzchra ‘first-begotten’ 290. 2, kcatha * broken portion’ 248. 10, prrista ‘cake’ 291. 2, and the priest’s loaf pirshana malcaya ‘royal heave offer- ing’ (‘portion of the malca’ 247. 19).

VII. Armenian: a round unleavened wafer, 3 x} in., stamped with an orna- mental border, the crucifix and the sacred name, and sometimes with two diameters at right angles on the back. Called neschkhar ‘wafer’ 418. 40, and surb hhaths ‘holy bread.’

Buchra (Syr. Jac. and Nest., ‘ first- begotten,’ Heb. i. 6): the host. See Bread II, VI.

Bure*tho (Syr. Jac., ‘ blessing’): the blessed bread. See Eulogia.

Cancelli (cancelli 467. 39: 470. 13: KayKeArANoL, KuyeASes 506. 16: KvyKdis 523.43: cp. £anci, v. Sanctuary): the lattice separating the sanctuary from the nave, the sanctuary screen. The screen has developed from a lattice, through a form consisting of high columns joined by a beam and a low wall, to a solid structure, stationary or in the form of folding doors, The Syr.

Glossary of Technical Terms

Jac. churches of Upper Syria have examples of all types. Byz. and Copt. have a high solid wooden screen, sur- mounted by or covered with ikons and furnished with doors; and the Copt. form is sometimes a folding door. The Nest. is a stone wall pierced by an arch, sometimes with doors. Arm.and Maron.

have abolished the screen. On Abyssin. | 4

see Sanctuary. Cp. Veil I.

Cantharus (xpjva 469. 7: 475. 36: xépviBoy 506. 11: giddy): the fountain in the atrium at which the people washed their hands before entering the church: cp. 469. 4: 484. 38.

Cartiziitha (Nest ): a deacon’s ‘ pro- clamation,’ esp. the Prayers after the Gospel. See Knptooeu.

Catechumen (fully xarnyxovpevos 7d evayyéAvov 5. 20: cp. Gal. vi. 6: of év katnxnoe 26. 14: arab. mau‘iz: copt. katechoumenos: eth. neus crestiyan ‘young christian’: syr. shomi‘o ‘hearer’: arm. erekhah: slav. oglashenniy). One under instruction (catjxnos, cp. Lk, i. 4) with a view to baptism. The name is sometimes used to cover all such: but in the liturgies it is applied to those undergoing the remoter instruction, the Hearers (267. 28: 490. 29) as dis- tinguished from the Competents q. v. The catechumens stood in the narthex.

Catholicon (Egypt., copt. Aatholikon, arab. kathilyaciin) : the second lection, from the Catholic Epistles. See Lee- tions.

Catholicos : the archbishop of a pro- vince outside the empire as constituted ‘procurator general’ of a patriarch within the empire to whom he was nominally subject, while practically an independent patriarch (Conc. Constant. i. c. 2 and Bright 2 /oc.). 1. The Catho- licos of the East (syr. kathuilika d°madh- n°ha), the patriarch of the Nestorians, is the successor of the archbishop of Seleucia-Ctesiphon,procuratorofAntioch in the Persian empire: 276. 18: 277.1:

eS ee ee ee

eh i a i 4

teat Li

Glossary of Technical Terms

281. 30. There is also a Uniat Chal- daean catholicos at Mosul, 2 The Abina of Acstim, pope of Ethiopia, is procurator in Abyssinia of the Coptic patriarch or archpope of Alexandria: 206.12 &c. 3. The Catholicos of Edch- miadzin, ‘patriarch of all Armenians’ (hhairapet amenain Hhaioths, 442.31), was originally procurator of Caesarea in Armenia Major. 4. The title of kaOordikds apxienioxonos borne by the exarch of Georgia is probably a survival of the catholicate of Iberia, dependent on Antioch.

Censer (6vpuarnpov [2 Chr. xxvi. 19, Ezek. viii, 11=T]OPID: Heb. ix. 4], Ovjpuards : syr.pirmo [ Apoc. viii. 3]: arab. mibkharah: copt. shouré (Heb. ix. 4]: eth. md‘etant [ib.]: arm. khnkanoths [Apoc. viii. 3], dourwarr [ Heb. ix. 4]: slav. kadilnitza). The incense vessel, of the same form as the western, but gene- rally smaller and with bells attached to the chains.

Chalice («imedAov 14. 6, xparnp 62. 10 6, morhpiov 25. 10 and generally: syr. coso: arab. cas: copt. poterion: eth. gewae: arm. bashak, ski: slav. potir). The eucharistic cup, generally of the same type as the western ; but the Nes- torian is usually a footless copper bowl, 8 in. across.

Cherubic Hymn (Byz., 6 xepouvBixds buvos 377. 8: Td xepouB. 41. 23: Ta xepouB. 318. 3: 6 pvotitds tyvos 319: arab. alsharibyaciin: slav. cherouwim- skaya pesm): the hymn sung by the choir at the Great Entrance. It has four forms: (1) The ordinary form, Of 7a xepouBip 377-9, whence in Jas. (ABC) at 41. 25, Mk. 122. 18, and Arm. 431. 21. (2) Tod deinvov cov 396. 5, the proper of Maundy Thursday. (3) Svyyoarw maoa odpé, the proper of Easter Even, adopted in Jas. 41. 25 (FGHJKN, in B as alternative, and in C in addition, to [1]). (4) Nov ai Suvapets, used in the Presanctified 348. 21; this may be the form alluded to

573

532. 9, in which case it must have been used at first in the ordinary liturgy.

Church, See Atrium, Narthex, Nave, Sanctuary, Sacristy. For names, see 506. 9: 519. 21: 523. 29.

Circuit of the Lamb (Egypt., arab. dirat alhamal): the procession in which the priest carries the bread and the deacon the wine round the altar before the prothesis: 145. 25: 199. 16.

Cloud (Syr. Jac., ‘azmo 70. 38): the veil of the oblation. See Veil III. 1. c. -

Coal (dvOpag: syr. g°mirtho): the ‘live coal’ ‘taken from off the altar’ and ‘laid upon the lips’ of the prophet, Is. vi. 6, 7. Applied (1) typically to our Lord, 32. 4: cp. Cyr. Al. tz LZsaz, i, 4 (ii. 107 E): (2) similarly to the holy sacrament, 63. Ig: 181. 29: 199. 36: (3) Syr. and Nest., as a formal title of the consecrated particle (q.v.), 102. 33 0: 103. 2, 18: 293. 38: 484. IT.

Commemorations (Syr. Jac., 492. Io sqq.): the intercession after the con- secration (89 sqq.).

Commixture: the commingling of the consecrated species. See Manual Acts 4.

Communion (sowwvia [1 Cor. x. 16], perddAniis, péOegis, perovoia: arab. Orth. munawalah, Melk. tandwul: arm. hhaghordouthiun [1 Cor. x. 16]: slay. pritshaschenie: Syr. Jac.shauthophitho: Copt. ¢schi, djin-tscht: arab. tanadwul: eth. sa#taf2): the participation of the holy sacrament. Methods: the species are delivered (&:5d6var, émdiddévar, perad:ddvat, diavépew, mapéxev) either (1) separately 25. 6, 140, 240, 298, 505, 523, 534- 26 (also Copt. generally); the right hand of the communicant being crossed over the left to receive the holy bread, 466, 484, 536 (the use of a vessel for recep- tion, 5oxetov, is forbidden, 539. 1): (2) together by means of a spoon into the mouth of the communicant, 102 sq., 186 (occasional), 396, or with the fingers without a spoon, 452. Time: (1) in the

574

liturgy, originally always and assumed in the texts: (2) after the liturgy, 304. 30 (‘order the mysteries’=the com- munion of the ministers), 396: (3) at home with the particles carried away from the liturgy, 509. 48. For instances of the faithful communicating them- selves, see 526. 32: 539. 6.

Competent (competens : BamriCopevos, gwriCdpevos, mpds Td ayov pwTicpa €v- Tpem(opuevos 347: arm. entsaiathsov): a catechumen under instruction during the forty days preceding Easter for baptism on Easter-night, 467. 21.

Completes, The deacon who (Nest., damshamli 271. 16: 273. 21). The meaning of the phrase is lost.

Confession (Egypt., copt. omologia 184. 30): the confession of faith before communion: cp. 1xx. 34: 238.29: cp. 394- 17-

Consecrate: see “‘Ayafev, “Ava- Serxvivat, Amodaiverv, Evdoyetv, Ev- xapiotia, MeraBddderv, Merarrosetv, MerappvOpileiv, Merarrotxerotv, TeA- €Lovv.

Consecration-crosses of the altar (Nest., 271. 14): the crosses made with the chrism on the altar and the walls of the sanctuary at the consecration of the church.

Consignation: the signing of the chalice with the broken host. See Manual Acts 3.

Corporalia 545. 7 and

Cover, covering: see Veil III.

Creed (ovpBodrov 481. 35: 532. 35: KadoruKh tpvodoyia 487. 32: 7d ayov paOnpa 528. 26: arab. amdanah: syr. haiyimonitho or kaniino d*haiy. (Un.): arm. hhavatamch: slav. symwol wert): theconfession of faith, introduced into the liturgy in the fifth and sixth cents. (485. 10: 532. 32). In Syr., Egypt. and Nest. probably at first immediately before, in Byz. immediately after, the kiss of peace ; but this sequence has generally been dis- turbed by accretion or by cross-influence

Glossary of Technical Terms

of rites. In Arm. its present position is certainly due to Roman influence; in Nerses it is in Byz. position. In the greek liturgies the form used is the Con- stantinopolitan, i.e.the creed of Jerusalem with the Nicene additions as ratified at Chalcedon; in Syr. Jac., Nest., Copt., Abyss., Arm. the local baptismal creed with the Nicene additions: the Uniats add the Ftliogue. Byz. with Jas. and Mk. has the baptismal ‘I believe’: the Copt., Abyss., Nest., Arm., Syr. Un. and Maron. have the conciliar‘ We believe’: Syr. Jac. varies (see 82).

Cushapa (Ps. cxxx. 2 = dénors: Nest.): a private prayer of the celebrant, said kneeling and in a low voice. - Cuthino (Gen. iii. 21, xxxvii. 3, Mt. v. 40=xuTav: Syr. Jac., Chald.: 7o. 7), An Alb. See Vestments I.

Dawidha (Nest., Ixxvii. 10): the David, i.e. the Psalter, which is divided into twenty Ai/ald (cp. xadiopara of Byz. psalter), each consisting of two or more marmyatha (ep. erdoes): 253. 3, 9.

Day of the mystery (Nest., 259. 6). The meaning of the phrase is lost.

Deaconess. I. (# d:dwovos 25.4 {[Rom.

xvi. 1], daxoviooa 501. 26, 502.31): one

of the order of women instituted for personal ministrations to women, esp. at their baptism (Ap. Const. iii. 16). II. (m°shamshonditho | Rom. xvi.1]: Syr. Jac., Maron.): either the chalice into which the celebrant ‘ ministers’ (7°sha- mesh), or washes, his fingers with water poured over them, or the water so poured: 107. 32: cp. ll. 19, 25. Diakonika (d:axoved): the parts of the liturgy recited by the deacon. Diptychs (ra fepd dimrvya 482.2: ai iepal mrvxes 488: ai iepat 5éA701 508. 24: kataddoyo. 7b. 25: Byz, dimrvxa, arab. dibtikha, arm. tiphtikon Wut not in use, slav. diptich : Syr. Jac. diphticho, s°phar haiye ‘book of the living’: Nest. dii#- patcin, and ‘ the book of the living and

Glossary of Technical Terms

the dead’ 275.6: Copt. diftichon, toup- tikon, arab. tarhim, eth. dibdtkin). 1. The lists of the living and the dead commemorated by name in the liturgy : at first in connexion with the offertory, articulating the intention of the offerings (cp. 124.20: 203.18: 485.15: 488. 9: 528. 28: 535. 35: some names are still recited in the Byz. Great Entrance 378. 42). InSyr. Jac. diphticho is applied to the deacon’s canons in the great Inter- cession 89 sqq., as contrasted with ‘the book of the living’ which was still recited before the anaphora in the twelfth cent. (Assemani ZB. O. ii. p. 202: ep. Cod. lit. v. Pp. 337). 2. The two-leaved tablets on which the names were in- scribed, normally of ivory, like the con- sular diptychs inscribed with the consul’s portrait and name, distributed on his ac- cession, many of which were transferred to ecclesiastical use: cp. liv. 7.

Dismissal. I. (dméAvois, Born 535. 26: cp. eipyouev, éfwOetrar 478. 7, 10: éfob0s 30. 4, éépxecOar 518. 31, do- po.tay 504.17): the expulsion of the disqualified at the end of the mass of the catechumens, with prayers by the deacon, a blessing by the celebrant, and a formula of dismissal by the deacon. Cp. Mass. The dismissals had practi- cally fallen into disuse before the seventh cent. (490. 35: 538. 3), and the elaborate formulae have disappeared (except Byz. 315, 374): the short forms remaining, generally before the kiss of peace, pro- bably belong to an older stratum, and were already deprived of significance by the elaborated forms of the fourth cent. (xliv.17 : cp. 504.17, 23). II. (dméavors q.v.): the final dismissal of the faithful at the end of the liturgy, with the cele- brant’s blessing and the deacon’s formula.

Divine Office: the service of the canonical hours, as distinguished from the Divine Liturgy.

Doorkeepers (mvAwpds [1 Chr. ix. 17], Ovpwpdés [1 Esd, v. 28], slav. dwernzk :

575 arm. drrnapan). The minor order of clerks who guarded the church-doors. In Af. Const. viii (13. 19) their function is dis- charged by deacons and subdeacons, and in the canons of Laodicea the sub- deacons share it (519. 34). Perhaps they were never universal in the East : the evidence for them seems to be con- fined to Syria, Asia and Constantinople: while they do not occur in the non- greek pontificals, except the Armenian. Doors. 1. The western doors of the church leading from the atrium into the narthex (eicod0 28. 12, mpdOupa 475. 39, mUAM 487. 28, Ovpa 13.19, 316. 7), of which those of the men and of the women are distinct (28. 12). Under the charge of deacons and subdeacons, 13. 19: cp. 461. 31, or of the door- keepers, 28. 12: 519. 34: closed before the beginning of the mass of the faithful, 13. 20 &c.: cp. 41. 7: 321. 3: 435. 13. 2. From the narthex into the nave (Byz. ai pata or BactdAical Ovpa). In the middle Byz. use the dismissed with- drew into the narthex only, and these doors became ritually equivalent to 1. 3. Of the sanctuary (a) Byz., the three doors in the altar-screen, the central (87- pdOvpa 378, ai &yar Ovpar, arab. alabwab almukadaasah, slav. swyatiya wrata: sometimes Baotrical, albab almuliici, tzarskiya wrata), behind which hangs the veil, and N. and S, doors (ai mAdycu Ovpa : slav. sewerniya and yujniya dwe- ri) opening respectively into the mpdé0ears and the oxevopuvdAdmov. (8) Copt. and Syr. Jac., also three, one opening on each altar. (y) Abyssin. (andkca mesh- wae‘ doors of the altar’ 213. 12), also three, on the W., N. and S. sides re- spectively of the sanctuary. (8) Nest. (t°ra* madhb*ha 270, 28), one door, an archway in the W. wall of the sanctuary, sometimes closed by folding doors.

Eastertide (evrnxoorn): the fifty days from Easter to Pentecost.

576

Ektene (Byz.): a deacon’s litany. See ’Exrevy, Luvarry.

Elevation: the uplifting of the holy sacrament. See Manual Acts 1.

Embolismos, embolis (‘insertion’): the expansion of the two last clauses of the Lord’s Prayer, said by the celebrant, in all liturgies except the Byz. (but in Arm., 446) and Abyss., where the doxo- logy alone forms the conclusion. See 469. 54.

Emiph6ron (= apopdpiov, Arm., 417. 13: 430. 12). The bishop’s Pallium. See Vestments 6.

Enarxis (évap{is ‘beginning’): a pre- liminary office prefixed to the liturgy. Generally related in structure to the divine office and perhaps originally a substitute for one or more of the lesser offices on liturgic days. In the texts above, the matter accreted before the proper opening of the liturgy is marked as enarxis. (1) Byz., essentially identical with the dxodov6ia trav rum«aev, which is said daily after the tpOextH (terce- sext) or on fasts after the évvarn (none). A similar enarxis has been attached to Mk. 113, the three prayers being those of the three antiphons and so rubricated in CE. The enarxis of Jas. 32. 2, 15 is not described in detail. (2) Egypt., 146, 202: the prayer of thanksgiving is used at the beginning of lauds and from its title ‘the first prayer of the morning’ 147. 3 it appears to be derived thence to the liturgy. (3) Nest., 252-255. 12 is constructed like the opening of vespers, except that the anthem of the sanctuary and its prayer are inserted.

Energumen (évepyovpevos sc. tnd mvevpdrav dKkabaprey 5.31: also xe- padpevos 22.19: 524. 40; syr. meth- ta'b°’rono 490. 32: arm. aisahhar): one possessed by the devil: dismissed next after the catechumens. For others in- cluded in the class see 524. 40.

Entrance 1. The Zzttle Entrance (Byz. and hence Jas. and Mk., 4 puxpa

Glossary of Technical Terms

eicodos 367, arab. isidun sagir, slay.

maliy wehod, Melk. isidiin sagir): the a

entrance of the bishop, after vesting

in the narthex during the enarxis, with —

the people, from the narthex into the

church (312. 12). In the pontifical mass, —

the bishop still first intervenes at this point, being fetched from the nave by

the presbyters and deacons, a deacon 4 carrying the Gospel as the bishop’s — attribute. In the absence of the bishop, —

the procession with the Gospel (from

the altar by the prothesis and N. doors back to the altar by the holy doors) is —

still made: hence # «ic. rod edaryyeAiov, 117.4: 368. 5. is made xwpils rod edayy. 346.7. 2. The

Great Entrance (Byz., and hence Jas.and ~ Mk., } peyadn, } Tay ayiov pvornpioy —

elcodos 318. 40: 535.32: Ta Bela Supa eiaddevars 348. 23: slav. bolshoy wehod:

Arm, weraberouthiun = dvapopa): the ‘

procession in which, while the cherubic hymn (Arm., the Hagiology) is sung, the

oblation is carried from the prothesis to — the altar by the N. door and aisle and — the holy doors (Arm., N. to S. by the —

back of the altar). From the title of the sedro after the Gospel (s. d°ma‘altho 80. 20, 32) it appears that there was formerly

a great entrance in Syr. Jac., unless the ref, ~ is to the final entry of the priest to the — altar. The Great Entrance, like the offer-

tory generally, is properly the function of the deacons, 532. 9: 538. 9.

64. 36 6): the return of the ministers to the sanctuary after the communion

of the people: cp. 104. 15: 301. 25:

396. 26.

Epepi (Copt., lxix. 36): the eleventh |

month, June 25-July 24. Euchologion (Byz. edxoAdyior, slay. trebnik: Copt.euchologion, arab. khiilajz). The book, corresponding to the western Pontificale and Rituale or Manuale

combined, containing the pontifical 4 offices, those for the administration of

In the Presanctified it —

3. The — Last Entrance (Jas. } éoxarn eloodos

bo

Glossary of Technical Terms

the sacraments other than the eucharist, and. the occasionals. But the modern Greek EdxoAdyov 70 péya is a combin- ation of the EbxoAdyov and the Aecroup- :xév ; and the new edition of the Coptic Luchologion (\xvii. 33) contains only the liturgies of S. Basil and S. Gregory and the Office of Morning Incense: cp. 165. 33.

Eulogia (Byz. dvridwpoy 399. 2, katakdaorév, arab. andidira, slav. an- tidor, arm. neschkhar, Melk. arab. andit- run: Syr. Jac. biurc’tho 110, 11: Syr. Un. arab. hubz mabarac 109. 21, daracah, ‘blessing’ 110. 32: Nest. m°caprana 247. 17: Copt. arab. daracah : eth. baracat, aulogya): the blessed bread distributed at the end of the liturgy. See Eidoyla.

So called (1) as originating in the parti-

tion of the surplus edAoyia: offered at the offertory, 506. 2, (2) as a gift expressive of the blessing of communion with the church (hence dv7idwpov, a substitute for ‘the gifts’), and (3) as itself a ‘blessing ’ or consecrated thing, in virtue of having been solemnly made and offered at the offertory or prothesis or of being blessed with an express formula (109. 30: addend, to p. 244). The Byz. dvridwpoyr is the remains of the mpoopopai left over from the prothesis.

Faithful (morés, syr. m°haimno, arab. mumin, eth. ta’amani, copt. ethnahtt, arm. hhavatathseal, slav. werouyuschiy). A believer or baptized person.

. Fan (frmidiicy 14. 4: 384. 3: § pvo- Tiki) primis 482. 8: éfamrépvyov: arab. mirwahah: arm. chschoths: slav. ripida: Syr. Jac. marwahtho: Copt. ripidion, ri- pistérion, cheroubim: arab. mirwahah): the fan shaken by the deacon over the oblation to protect it from flies (14. 5). At first feathers or linen veils (76.: 462, 21: 485. 24), as still occasionally: later a staff with a metal disk attached, modelled in repoussée in the form of a seraph’s face and wings (hence éfarrép.) : Arm. and Syr. Jac. with little - bells

ya ae

attached to the rim. The fan is now symbolical (Isa. vi. 2: 511. 6) .and decorative, and where it has bells it is shaken as an accompaniment. of the more solemn parts. of the liturgy. As the attribute of the deacon, in Byz. the fan is given to him at his ordina- tion. Not. used apparently by Nest. and Abyssin.

Farcing: matter intercalated into a formula. See Antiphon.

Fraction: the ceremonial breaking of the consecrated bread. See Manual Acts 2.

Gehantha, g*hontho (Syr. Jac. and Nest.): an ‘inclination,’ i.e. a prayer said in a low yoice and with inclined - head.

Gift (S@pov: syr. karbono: arab. kurban [Melk. mauhabah]: eth. ku°r- ban, maba'e: copt.ddron: arm. entsah: slav. dar): ‘offering,’ used of the oblation, esp. of the bread (rendered above ‘gift,’ ‘offering,’ ‘host’). See Adpov.

Gloria. I. The doxology said at the end of psalms and hymns (253. 14). Forms: Byz. 364. 18 (abbreviated Adéga. Kal viv 353.19: arab. dhucsd canin): 415.8: 419. 31: Egypt. 146. 22: 201. 30: Syr. Jac. 76. 2,7: Nest. 252. 28. II. The verse Lk. ii. 14: 24. 25: 45.3: 252.11. II. The hymn Gloria in excelsis, XXxiv. 7: not used in eastern liturgies, but in Byz. ép@pos (lauds).

Gospel. I. The lection from the Gospels. See Lections. II. The book of the Gospels (485. 8), which lies upon thealtar. See 220.6: 258.12, 16: 354. 38: 362. 1: 368. 19, 22, 26: 372. 21: 373-1: 423.23. III. (Arm.): the last Gospel: the lection, Jo. i. 1-14 or in eastertide xxi. 15-19, read at the end of the liturgy: adopted from Latin use.

Goti (Arm., 414. 14). See Vestments 4.

The Girdle.

PP

578

Hagiology (srbasathsouthiun, Arm., 430. 29): the proper hymn sung by the choir during the Great Entrance.

Haical (arab. ‘temple,’ 156. 22: 162. 23: Byz., Egypt.): the Sanctuary q. v.

Hearers 1. Catechumens q.v. 2. The second order of the Penitents q.v.

' Hemira (Nest., 247. 21: also Syr. Jac.). ‘Leaven;’ a portion of the dough reserved from the last baking, with

which the sacred loaves are leavened.

Holy of holies 1. (Syr. Jac. and Nest. &°diish kitdhshe: arab. kuds alak- dis: Eth. kedesta kediisan): the Sanc- tuary q.v.: esp. (Syr. Jac. and Nest.) the space under the baldakyn of the altar. 2. The holy sacrament.

Holy thing (Eth. kedsat 242.17: Nest. kiidhsha 301. 25): the holy sacrament. See"Ayra, “Aytdlo.

Horn (karno=cornu, Syr. Jac. 69. 19, Nest. 272 76): a corner of the altar. °

Host (hostia vulg. = {3 1P Lev. iv. 32: no} Lev. iii. 1): the oblate. See Bread, Gift, Adpov.

Hudhra (‘cycle,’ Nest., lxxvii): the book containing the proper of the liturgy and of the offices for sundays, feasts of our Lord and the principal saints’ days. _ Hiulala (‘ praise,’ Nest., 247. 10) : see Dawidha.

Ikon (Byz, eixwv, arab. ikinah, slav. tkona, arm. nkar: Copt. lymén, arab. s#rah); a sacred picture: 484. 43. The principal ikons of an Orthodox church are on the sanctuary screen (see Cancelli), and in particular those of our Lord, 354. 22, and of the B.V.M., 364. 3, next to the holy doors on the S, and the N, respectively.

Imposition of the hand (Syr. Jac. and Nest. s*yomidho 491.16: 492. 33: 267. 2: Copt. cha-djidj, arab. wad‘ yad 187. 15, eth. anberd ed 192. 24): a blessing (Mt. xix. 15, Mk, x. 16) or

Glossary of Technical Terms

a prayer of blessing: so accedere ad manum 470.14. Cp. Inclination. Inclination 1. See G*hantha. 2. (copt. djebs-djof 187. 1: arab, khudit! — 183. 1): a prayer of blessing, bidden by the deacon with ‘ Bow down your heads,’ during which the people stand inclined. Equivalent to Imposition of the hand q-V- (491. 16: 492. 18, 33). - Institution : the reagell of our Lord’ $ institution (didragis 20. 15) of the holy eucharist (Mt. xxvi. 26-28, Mk. xiv. 22- 24, Lk. xxii. 19 sq., 1 Cor. xi. 23-25), recited at the end of the Thanksgiving and before the Invocation; in.a form which is generally a combination of the N. T. accounts with additions, partly from the N.T. (esp. Mt. xiv. 19 and 1 Cor. xi. 26), partly from elsewhere (esp. the allusions to our Lord’s hands, whether as creative Ps, xcv. 5 &c., Clem. R. 1 Cor. 33 § 4, or as priestly Ex, xxix. 22-24, Lev. viii. 25-27, xxi. 18sq.: cp. 465. 30). In all liturgies except the Persian A fostles (285. 12, where it is in- serted in accordance with present use but is obviously incoherent with the context : in the Chaldaean missals the form from the Roman canon is inserted at 290. 84). For forms, besides those in the texts, see 465. 29: 469. 28: 483. 6: 515. 28: 523.1: 526. 10: 529. 16, Intercession, The, or the Great In- tercession: the prayer for the whole church within the anaphora, in Syr, and Byz. following the consecration, in Egypt. interrupting the preface, in Persian following the institution and preceding the invocation. Interpreters (éppnvevrai 501, 26: 502. 31: syr. m°phashkone 95.11). A minor order, ranking between readers and exorcists, entrusted with the trans- lation of the lections and sermons for those in mixed populations who were unfamiliar with the language of the rite, 468. 13 sqq. The evidence for the order seems to be exclusively Syrian. In

Glossary of Technical Terms

Egypt, in the Orthodox rite the Gospel, in the Coptic all the lections, are read in arabic as well as in greek and coptic respectively (the coptic is in fact re- duced to a verse or two, 152. 33: 153. 33: 155. 1): in the Syr. Un. and Maronite, at least the Gospel seems to be sung in arabic, p. li.

Invocation (éixAnos: slav.. prizi- wanie: arm. kothschoumn: Syr. Jac. k®royotho 88. 21: Syr. Un. arab. da‘wah: Copt. epihkiests, arab. sirr halil ilrih al kuds 178. 22: Nest. wandatha mar 287: 30 from the opening words): the peti- tion for the descent of the Holy Ghost to change and consecrate the gifts, the ‘form’ of consecration: generally intro- duced by a paragraph which taking up the dvapryovy of the institution articulates its implication.

Jamagirch (Arm., xcvii. 26, 308): the book of the canonical hours.

Jaschothsgirch (Arm.,xcvii. 31,308): the Lectionary.

Kanina (xavdv) 1. (Nest.) equiva- lent to éepévnors, whether as the audible conclusion of an inaudible prayer (e°han- tha), 274. 36 &c., or as a blessing or the like said in a loud voice, 283. 3 (cp. 49. 31: 61.13). 2. (Syr. Jac.) a deacon’s proclamation, esp, the biddings at the gteat intercession, 494. 5.

Kathuliki (Syr. Jac., 97. 7): the general intercession recited by the deacon during the fraction and consignation: called also b’rdtki(=praedicatio). See Kadodixy, Knpiooerv.

Keddasé (eth.). Hallowing, conse- eration ; (1) the Liturgy, 193. 9: 194. 4: (2). the Anaphora, 228, 15: 244. ane (3) the proclamation of the divine holiness in the tersanctus, 231. 26. Cp. “Aytacpds.

Khorhhrdatetr (Arm., xcvii 6, 308): ‘the little mystery-book’ (i.e. manual of

579

things said pvorinds), the priest’s altar- book,

Khiulaji. See Euchologion.

Kindak (arab.) =Kovrdxtoy q.v.

Kiss (doracpds, dond{esOau), 1. Kiss of Peace. See Peace. 2. Expression of reverence for sacred objects, esp. the altar and the Gospels.

Ktzord (‘juncture,’ Arm.): the re- frain of an Antiphon q.v.

Kuddas (arab., formed in imitation of syr. kiiddasha q.v.). allowing, consecration: (1) the Liturgy 109. 20: 510..5: (2) the Anaphora, 165. 30. The proper arabic form akdis is also used. Cp. “Aytaopds.

Kiuddasha (syr., esp. Nest.). Hal- lowing, consecration: (1) the Liturgy, 252. §: (2) the Anaphora, 274. 14 &c.: (3) the proclamation of the divine holi- ness in the tersanctus, 284. 34: sancti- praedicatio 511. 31. Cp. ‘Ayracpés.

Kurbono (syr., = Spor Mt. v. 23 sq., Heb. v. 1 &c.; mpoopopa Rom. xv. 16, Heb. x. 10 &c.). Oblation, offering : (1) the sacrifice of the eucharist, 72. 15: (2) the concrete eucharistic oblation, 73- 35: ‘offering,’ ‘ oblation’ in Syr. Jac. and Nest. passim: (3) the oblate of bread (common in Chald.). See AGpov, Npoodopa. |

Kurobho (syr., = mpooayeyn Eph. ii. 18): the ‘approach’ i.e. the Anaphora; the common Syr. Jac. title, 83. 19: 490. 25: 491. 11 &c. Cp. Anaphora,

Kutmarus (arab., copt. katameros i.€. xaTd pépos or KaOnpépos: Copt, Ixvii. 8): the Lectionary, so called either as giving the scriptures piece by piece or as containing the lections day by day.

Lachtmara (syr., Nest.) = Zhee, o Lord. The hymn so beginning, 249, 254.

Lamb (arab. alhamal, Copt.): the oblate. See Bread.

Lavatory: the handwashing on the part of the ministers at the offertory ; in

Pp2

580

the first instance as necessary after re- ceiving the offerings of the people and before preparing the oblation to be con- secrated : then symbolical (Ps. xxvi. 6: 13. 22: 469. 3). While the offertory either wholly or in part has been moved back to the beginning of the liturgy, the lavatory has generally kept its place: but see 356.5: Cp.543-7: 549.1: 551. 25. Done either with ewer and basin at the altar, or at a piscina in the sacristy, 82.27: 271.13: 289.6. See Offertory, Xwvevrrptov.

- Leaven. Used in all eastern rites,

except the Armenian. See Bread, H*mira, Malca. Lections (dvdyrwas, dvayveopa,

ypapn: syr. keryono: arab. kir@ ah: copt. /exis: eth. menbab: arm. enther- thsovats: slav. tshtente): the sections (wepixomh 477. 20: arab. fasl 510. 22) from the several groups of the books of holy scripture, read in the mass of the catechumens.

I. In the general sense: 1. Old Testament (6 vépos ral of mpopprat x\vii. 17: 3.2: mpopyrns 470. 25: mpopnteia 527. 19: arm. margarech 425. 27): very general until seventh cent. at least: Syr. 3: 2: 29. 25: 470. 25: 490. 27: Asia 520. 13: Pontus 521. 14: Byz. 527. 19: 535.10. Now Syr. Jac., Nest. (two; in eastertide one), Arm. (not always): Byz. only in Presanct. 2. Acés of Apostles (syr. p°racsis: copt. praxis : arab. zbracsis: eth. gebra hawarydat). Syr. Jac. (alternative with Catholic), Egypt., Nest. (for second O. T. in eastertide), Byz. (for Apostle in easter~ tide). | Characteristic of eastertide in fourth cent. 477. 5. 3. Catholic Epistle (Syr. Jac. p°racsis, see 1x. 29: Copt. katholikon: arab. kathiilyacin). Syr. Jac. (alternative with Acts), Egyp- tian. 4. Apostle (see Apostle), i.e. S. Paul. Universal. 5. Gospel (evay- yéAtov : syr. ewangeliyun : arab. anjil: copt. euangelion: eth. wangél: arm.

Glossary of Technical Terms

avetaran: slav. ewangelie). Universal. The Gospel is always marked by special ritual solemnity: see texts and 468, 5 sqq.: 504. 13: 524. 23: 531. 35 $4q-

II. In a specific sense Lection ig used (1) for lections other than the

Gospel, 314. 22: 346. 10 (cp. western lectio): (2) Nest., for O.T. and Acts — as distinguished from Apostle and Gos- _ pel, 256. 1. ‘a

Liber ministerii or ministri (syr. — c*thobho teshmeshto: Syr. Jac., Syr. Un., Maron., ly. sq., lx. 22, 41): the manual containing the parts of the liturgy as- signed to the deacon and the clerks, Cp. Shamashitha, ‘lepodiaxovixdy, LvAXerroupyrKdy.

Lights. 1. On the Altar. now (Byz. 2, sometimes more: Syr. Jac. — 3, occasionally more, on gradines: Nest. — 2: Copt. 4, at angles: Abyss. 3, at W. angles and middle of E. side: Arm,

many, on gradines); but at earliest a

mediaeval use. They are probably the

successors of standing or hanging lights

in the sanctuary: cp. Avxvia 476. II: 484. 36 (Ap. can. 3 % Avxvia). In Russia a seven-branched candelabrum on the floor behind the altar is used. — 2. Byz., at the little entrance, 367. 30. — 3. At the Gospel (the earliest recorded — ceremonial use) and in the procession — before it, 468.5: 372.23. 4. Byz., at — the great entrance 378. 39.

Little month (Copt.): the five, or in — 3

leap year six, days preceding Aug. 29. _

Liturgy (1) the celebration of the — holy eucharist : (2) the formula of its — celebration. Its names in the several — languages may be classified thus: I. Ministry or service: Ae:roupyia, slay. — Litourgiya, arab. Orth. Khidmat alas- — var almukaddasah \xxxviii. 2, Melk. Litirjiyahib.5. 2. Sacrifice: Mpoopopa — 519. 39, syr. Jac. Kurbono, copt. Pros- — fora, arm. Patarag. 3. Consecration: — arab. Kuddas, Takdis, Nest. Kiddasha, —

Universal

Glossary of Technical Terms

eth. Keddas?. 4. Assembly: Zovagis 467. 45 &c., Syr. Jac. C’niishyo. ~ Lord’s Prayer. (1) Occurs in all liturgies, except AZ. const., as the con- clusion of the central action and sum- ming up of the great prayer (533. 54) and the transition to the communion ; with a proém and a conclusion (see Embolismos). (2) Otherwise used,

252, 393, 353, 399: CP. 242.

Ma‘apra (Nest., 262. 13 6) <A Chasuble. See Vestments 5.

Machfad pl. machfadat (eth., 196. 13: 199.9). The veils or napkins in which the oblate is wrapped (196. 19) and with which the oblation is covered. (Evidently translit. from arab. mihfazah ‘that in which a thing is kept’ and then assimilated to the similarly sound- ing eth. word meaning ‘a tower’).

Malea (syr. ‘ king,’ Nest.). 1. The holy leaven used in the bread of the eucharist, related to be derived from a loaf given to S. John at the Last Supper and transmitted through SS. Thomas and Bartholomew, Addai and Mari, 248. 1-12 (cp. ‘Abhdishu Pear/ iv. 6): sometimes reckoned by the Nestorians as the sixth of the seven sacraments. The Syrian Jacobites also use the holy leaven. 2. The priest's loaf, pirshana malcaya 247.19. Cp. Bread, Hemira.

Manual Acts: the ceremonial mani- pulation of the consecrated oblation ; in Byz., and thence in Jas. and Mk., after the Lord’s Prayer, in other rites partly before and partly after: generally covered by a hymn or a deacon’s ‘ proclama- tion.’

1. Elevation (tpwors; arab. raf'ah: syr. 2uyoho: arm. werathsoumn: slav. woznoshente): the uplifting of the holy bread (Syr. Jac. both paten and chalice), with the words Zhe holies to the holies. In the earlier writers there is no mention of the elevation (483. 37 is perhaps the earliest), while the words

| oppayitay 62:

581

are frequently mentioned and interpreted as an invitation and a warning in view of communion (see esp. 534.1). It is probable therefore that the elevation was originally only the raising and ex- hibition (émodexvie 483. 38) of the gifts as they were brought out for the people’s communion. Later it is ex- plained as symbolising the crucifixion or the resurrection (Jo. iii. 14, xii. 32: 486. 39).

2. Fraction (% nAdow Tot dprov Ac. ii. 42 &c.: see Avatpetv, Medrlfew: Byz. pedcopds, arab, fasl [Melk. Rism], slav. vazdroblenie, arm. bekanel; Syr. Jac. Nest. ayo: Copt. fosh, arab. kismah, eth. fetaté). ‘ Properly, as in the N.T., the breaking of the one loaf for distribution, the treatment of the Lord’s body as food (1 Cor. x. 16, 17: Is. lviii. 7, Lam. iv. 4: cp. 480. 39: 486. 40: 526. 48: if xAdpevor be read in 1 Cor. xi. 24 this is still ob- viously its meaning), and a reproduction of the institution. Later it is regarded as symbolical of the passion (533. 56: 97. 8 sqq.: cp. 480. 36), and the sym- bolical «Adois is in some degree distin- guished from the peAropés for distribution. Hence three fractions can be distin- guished: (1) Egypt., at the recitation of the institution, 177. 1: 232. 20: (2) Byz., the symbolical fraction: not very clearly marked but discernible in Jas. 62. 7 6 KAG as compared with 17 6 dpxe- rat pedicev: Mk.138.19, 226: 393. 24. (3) Universal: the comminution or divi- sion into particles (uepides q.v.) both as symbolical and as necessary for commu- nion: (in Byz. this is already done in the prothesis by the excision of the particles from the mpoogopa). The frac- tion is generally made along the lines of the impress on the oblate; and it is always a definite act done before the dis- tribution is begun.

3. Consignation (Syr., Egypt., Pers.: Syr. Jac. and Nest,

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riishmo ‘signing’: Copt. arab. rasam, eth. ‘“daba ‘to sign’). The signing with one species upon the other. Probably identical with the following, either simply (292. 9) or as its initial act.

4. Commixture (Byz., Syr., Egypt.: évwors 62. 11: mAnpody 393. 34: arab. cammal: slav. tspolnenie : arm. kharr- noumn). The immission of a particle into the chalice, as a symbol of the reunion of our Lord’s body and soul (Lev. xvii. 11) in the resurrection.

5. Lntinction: the infusion of the whole contents of the paten into the chalice with a view to the communion of the people in both species at once. See Communion, Spoon.

Mar, fem. mart (Syr., my lord, my lady). ‘Title applied to (1) saints, (2) prelates.

Marmitha, pl. marm*yatha (Nest., 253.9). See Dawidha.

Mas6b (Eth., ‘pot’ =ordpvos Heb. ix. 4): a round box, § x2 in., with a cover, of metal or wickerwork, in which the bread is brought to the altar before the prothesis, 198. 26, 29. According to the terms of the prayer over it, it must originally have been used for a paten. Renaudot (i. p. 474) renders arcam sive discum matorem.

Mass (missa=missto): properly ‘a dismissal’ (467. 41): hence m. catechu- menorum ‘the dismissal of the cate- chumens’ and then the service from which they are dismissed, the ‘m. of the catechumens’; thence by analogy ‘the mass of the faithful,’ the service attended by the faithful only.

Matran (arab.): a ‘metropolitan’: and since most bishops in the Levant are now metropolitans, in part through the suppression of the lesser sees, collo- quially a ‘bishop.’

MAatiniya (=yperdvoa, Nest.): a prostration. See Merdvowa.

M°caprana yee the Bulogia: See Eulogia.

Glossary of Technical Terms

Mechir (Copt., lxix. 36, Ixx. 17): the sixth month, Jan. 26-Feb. 24.

Meghedi ( = peAwdia, Arm., 418. 38). Formerly in the general sense of ‘a hymn’; now appropriated to the —— sung during the prothesis.

Melkites (syr. malcdyé‘ royal,’ ‘ royal- ists’), (1) The Orthodox as holding the faith of the empire and as opposed to the monophysites: (2) the Uniats of Syria and Egypt drawn from the Orthodox church (so always in this glossary).

Memorial. 1. (Syr. Jac. methdachro- ntitho 493. 10): an intercession. 2. (eth. ¢azcdr 203. 21: 204. 4): an offering in commemoration, apparently of one departed. 3. (Nest. dichrana), a saint’s day, 253. 32; or a commemora- tion of the departed, 286. 14. ;

Mesedi (=peowdiov, Arm., 425. 30): the Psalm before the Apostle: also a proper hymn in vespers.

Mes6re (Copt., Ixx. 21): the twelfth month, July 25-Aug. 23.

Milk and Honey: administered to theneophyte at his communion after bap- tism. Usual in the west: in the east confined to Egypt (Clem. Al. Paed i 6; and 463. 36 sqq. above, which is western in origin, cax. Hippol.1g; and S. Jer. 7 Esat. 54 (iv. c.644 B] mentions the use as western: cp. ¢. Lucif. 8 [ii. c. 180 E]). Cp. 538. 26.

Minister (Syr. Jac., Maron , sh°mash, 107.5, 19, 25): to cleanse the chalice &c. after the Liturgy. Cf. Deaconess 2.

Missal (mzssale): the mass-book, containing the whole service of the altar for the whole year. Such books are unknown in the pure eastern rites, but they have been compiled in more or less complete form for several of the Uniats, lvi sq., Ixvii, 1xxviii, Ixxxv.

Mixture (mixtio: tvwos 357. 23: arab. zthad: slav. soedinenie): the mixing of the wine and the water in the chalice at the prothesis; in all — except the Armenian.

Glossary of Technical Terms

Morning Incense, Office of (Copt.). An office said before the liturgy, con- sisting of the Lord’s prayer, the pr. of thanksgiving, the offering of incense, a hymn, intercessions, a second hymn, creed, Gospel, intercession and the pr. of absolution to the Son. There is a corresponding office for the evening.

Métwa (i.e. mauthbo ‘seat’: cp. KéG.opa: Nest., 251. 22): a variable anthem in the night-office, sung sitting.

Music. Musical directions are some- times given in the rubrics: (1) Byz., troparia &c. are rubricated with their 7xos or tone (arab. dahz: slav. glas). The tones are numbered (as were the western till after Guido of Arezzo), not. trom i to viii alternately authentic and plagal, but from i to iv, each number including an authentic and a plagal: thus jx. y= v authent., hxos tA. 5 = viii plag. (2) Coptichymns are rubricated échos Adam, Job or Batos or in arab. simply adam (sic), aiyab or watus, the tones being named apparently from some. typical hymns. (3) -The skirl of the Abyssi- nians is noted with neums in the books and two tones (zémd@) ‘the first’ and ‘araray’ are mentioned in the rubrics 198. 18: 218.1: cf. 222,17. (4) The Nest. hymns are rubricated with the names of typical hymns, 253. 28: 258. 30: 269. 2: 299. 6.

Mystery, mysteries (yvaornpiov, syr. roz0, arab. sirr, eth. meshtir, copt. mys- térion, arm. khorhhourd, slav. tayna. In LXX Dan. ii. 18 &c. =T) ‘a secret’; Tob. xii. 7, 11, Judith ii..2, Wisd. ii. 22, vi. 22, 2 Macc. xiii. 21 ‘a secret plan or counsel’; so in N.T. generally: but Apoc. i. 20, xvii. 7 and perhaps Eph. v. 32 ‘a symbol’ as representing or expressing a secret), The sacraments and especi- ally the eucharist, the usage being no doubt in part influenced also by the pagan mysteries, to which the sacra- ments correspond. So in the liturgies (1) the unconsecrated gifts, 42. 16:74:

583

14: 75. 28: (2) the consecrated gifts, 25. 21, 34% 104. 22.

Narthex (vdp0né, 523. 37: 524. 29). The inner vestibule of the church... At first a space railed off at the west end: then formed by rails between the columns of the return of the aisles, possibly of the aisles themselves: then an ante- chamber severed from the nave by a wall. See Doors. Occupied by Hearers (Penitents), Catechumens and Com- petents.

Nave (Byz. vads, arab. canisah, in Melk. also hazcal, slav. korabl, arm. khmbaran: Nest. haicla). The body of the church, occupied by the Kneelers and Consistents (Penitents) and the Faithful. The gysaeconitzs or place for the women is either railed off with a grill (Copt.) oris a gallery (Byz.). The nave contains the ambo (q.v.) and the soleas, the platform of the singers.

Neophyte (vedputos, veopwriotos II. 13, veoreAnjs 26. 13): one newly bap- tised.

Neschkhar (‘ wafer,’ Arm.): 1. the eucharistic Bread q.v. 2. The Eu- logia q.v.

Nineveh, Fast of (Syr. Jac.: Egypt., lxix. 37: 158. 31: Nest.) : the monday, tuesday and wednesday of the third week before Lent, fasted in commemoration of the preaching of Jonah.

Oblate (oblata 5 30. 29: oblatio 541. 21): the eucharistic loaf. See Bread. Oblation. See Offering. Oblationarius (539. 28): one of the ministers who received the oblations of the people. Probably a subdeacon, as in the west. Perhaps represents mpoo- popapios, which occurs. Offer. See ’Avadéperv, Mpoodyey, Npockopiferv, Npoodéperv. Offering. See “Avadopa, Adpoy, Ovcia, MpooKopdy, Mpowdopa. Offertory. (Swpopopia 504. 33: mpoo-

584

wopibh 319. 1). The offering of the material elements of bread and wine and water and ‘other devotions of the people’ inthe mass of the faithful before the anaphora. Originally involves three moments, (1) the offering on the part of the faithful through the ministers at the sanctuary (508.6: 525. 18: 538. 19): (2) the selection of the oblations to be consecrated and their preparation by the deacons: (3) their ‘setting forth’ on the altar by the deacons (485. 30: 488. 2: 525.27). In course of time, perhaps partly through the adoption of the solemn making of the bread at the church, (1) fell into disuse in its large ceremonial form and took the shape of informal offering before the liturgy or of offering money at a collection ; (2) was moved back and became the Pro- thesis (q.v.) before the liturgy; and (3),

in rites where the oblation was prepared

at a separate table, became the Great Entrance with the Offertory prayer (Byz.) ; in rites where the oblation was prepared on the altar, was reduced to a prayer (Syr. Pr. of Veil?; cp. Mk. 124) or vanished altogether (Copt., Abyss.). Nest. is mixed: see 262, 267. On the Diptychs and the Lavatory which belong to the Offertory see sub vo- cibus.

Oil, Oblation of (190. 24): the con- secration of the oils of the catechumens and of the sick, and of the chrism of confirmation, after that of the eucharistic oblation. The oils and the chrism are still consecrated at the same point on maundy thursday.

Ordo communis (Syr. Jac. ¢échso d°kiirbono: Syr. Un. and Maron, arab. rutbat alkuddas: Eth. sher'ata keddasé 194. 4, Randna keddasé): the rubrical framework and permanent prayers &c. of the liturgy as distinguished from the several anaphoras and proper lections and hymns. Cp. ordo missae.

Orthi (Arm.) =’Op@ot q.v.

Glossary of Technical Terms

Ourar (wpdpov, Arm., 414. 10). A Stole. Sce Vestments 3. rie

Oven (Nest., 248. 23). The oven in the sacristy or other chamber attached to the church, in which the sacred loaves are baked. It is apparently (248. 24) of a usual type of eastern oven, a clay- lined cavity in the floor.

Pachon (Copt., Ixx. 21): the ninth month, Ap. 26—May 25.

Pallium (506. 29). ments 6.

Padni (Copt., 168. 16): the tenth month, May 26-June 24.

Papi (Copt., 168.6, 19): the second month, Sept. 28-Oct. 27.

Parastasis. See Napdoracts.

Particle (uepis 526. 39: 62. 29 d: 393- 24: arab, juzz: copt. klasma 464, 5: arm, masa 449. 30, bekor: slav. tshastztza): a piece of the broken host, such as is given to each communicant, See Coal, Pearl. 5

Paten (fatena 539, 541: 5Sicxos, dioxaprov, mivag [Mt. xiv. 8, vulg. déscus} 546. 38: arab. sainiyah: syr. Jac. pinco Lk. xi. 39 mivag], Nest. pilasa (YP Ex. xxv. 29], Aathiira [‘ table,’ Ex. xxv. 23]: copt. diskos: eth. cachel (Ex. xxv. 29: mivag Mt. xiv. 8], “dwed ‘circulus’ 226. 25: slav. déskos: arm. maghzmah). The plate on which the bread is offered and consecrated. Abyss. and Nest., a tray, Abyss. 7 in., Nest. 12 in., in dia- meter. The Russian paten is commonly supported on a central foot.

Paul (Copt. 150. 4 &c., eth. 213. 10), The Apostle or lection from S. Paul’s Epistles. See Lections.

Peace. 1. The Kiss of Peace (da- magpds 504. 23: 320. 30: dowdeodat 473-18: eipnvn 488.7: dydrn 321. 2, dyarnoat 320. 29: cp. I Pet. v.14: arm. hhamoir srbouthean : slav. tzelowanie: Syr. Jac., Nest. sh°/omto: Syr. Un, Maron, arab. salam: Copt. aspasmos 461.9: 162. 36, arab. sah, eth. amchda).

See Vest-

Glossary of Technical Terms

The mutual salutation of the faithful (Rom. xvi. 16, 1 Cor. xvi. 20, 2 Cor. xiii. 12, 1 Thess. v. 26, 1 Pet. v. 14, cp. Phil. iv. 21, Heb. xiii. 24, Tit. iii. 15, 3 Jo. 14), before or after the offertory: in fulfilment of Mt. v. 23, 24 (469. I0: 478. 41: cf. 485. 12). Formerly an actual kiss 13. 13: now, Greek, the priest kisses the oblation, the deacon his stole 382. 26: Syr. Jac., the deacon takes the priest’s hands between his own and then passes his own hands down his face, and so it is passed on through ministers and congregation: Syr. Un., the deacon kisses the priest’s hand and so on: Maron., each takes the fingers of the next above between his own and then kisses his own: Nest., each takes the hands of the next above between his own and kisses them, ‘the procession of the peace’ 282. 4: Copt., the priest bows to the people, and the people turn each to his neighbour and touches his hand: Arm., each bows to his neigh- bour. 2. The verbal salutation ‘ Peace be to all’: 314. 24 &c.

Pearl (uapyapirns, syr. margonitho 534- 31, arab. jauhar 185. 16, where ‘elements’ should be ‘fearls’). A par- ticle of the broken host. See Particle,

Penitents. Certain sorts of offenders undergoing penance in the shape of ex- clusion from communion for periods canonically regulated in proportion to the gravity of the offence. Distributed into four classes, to one or more of which each penitent belonged for a specified period, passing upwards from class to class. The complete system was perhaps rather ideal than actually realized, and at least it was limited both in area and duration, perhaps never being effectual outside of Asia Minor, if there, and tending to disappear even in the fourth century.

1. The Weepers, mpookdatorres 523. 33, were not admitted into the church but stood without the doors in the atrium

585

asking for the prayers of thé people as they entered. 2. Hearers, dxpowpevor 3. 13, 9 axpdacis 524. 29, stood within the doors, in the narthex below the catechumens, until after the sermon, when they were dismissed summarily 3-13: 524.29. 3. Kneelers, imonin- TOVTES 521,27, UMdMTwOLS 524. 43, of év peravola 7. 28, stood at the bottom of the nave and were dismissed with prayers and blessings, after the energumens, or in Lent after the competents. 4. Cov- sistents, ovvioTapevor, vvecTOTEs 523, 40, ‘stood with’ the faithful throughout the liturgy but without offering or communion (xowoveiy THs mpocevyxis xapis mpoopopas). In Ap. const. the consistents are dismissed after the kiss of peace 13. 28, their communion in prayer being limited to the Prayers: but this passage may be only a survival of an earlier stratum. In the other texts the penitents are now not noticed, except 237. 35 and perhaps 41. 5: cp. 473. 21.

Pericope (mepixomn, arab. fas). A section of Scripture read as a lection.

P*risto (Syr. Jac., Nest.). See Bread.

Phaino (¢aivddov, Syr. Jac. 70. 31, and Chald.). A Chasuble. See Vest- ments 5.

Phokh (arm.). The verse of an antiphon. See Antiphon.

Pointing (eth. emdré). vueuv.

Pope (Egypt.: mdmas, copt. papa, eth. papas). 1. The patriarch of Alex- andria: in eth. /ik-papds ‘ archpope.’ 2. Eth., a metropolitan.

Praxis (mpdges, Syr., Egypt.). The lection from the Acts of the Apostles. See Lections.

Prayers, The (% tpwrn edx7y 13. 28: ai evxal Trav moray, h extevijs ixecia). The prayers of the faithful at the begin- ning of the mass of the faithful, an intercession for the whole church bidden by the deacon and followed normally by an inclination or blessing. In the texts

See Aeux-

586

this moverthent has been variously 003 arranged and complicated.

Preanaphoral: the tract of the liturgy preceding the anaphora.

. Presanctified (7a mponyacpéva sc- bHpa, arab. briiyijyasmana, alsabik tak- disuha, arm. nakhasrbeal: slav. prejdeo- swyaschennaya). 1. The gifts before consecrated, sc. on the sunday for com- munion on weekdays (esp. wednesday and friday) in Lent. 2. The liturgy in which the presanctified gifts are ad- ministered : constructed from the ordi- nary liturgy by the omission of all between the offertory and the Lord’s prayer, the offertory prayer becoming the proém of the Lord’s prayer. Byz. xciii. 9: xcviii. 32: 345: 537.17: S. James lv. 494: S. Mark lxvi. 12.

Prophecy or Prophet: the Old Testament lection. See Lections.

' Prospharin(Copt., =mpoopépev, arab. tbrisfarin 148. 26: 164. 43 so called apparently from the deacon’s exclama- tion 164. 8). The veil of the oblation. See Veil 3.

Prothesis. See Mpdé@eots. 1. The office or act of setting forth the oblation, including the arrangement of the bread on the paten, the mixing of the chalice and the veiling; being the second part of the offertory (q. v.) moved back to the beginning of the liturgy. (IIpé@eas, mpookomidyn : arab. takdimah: | slav. proskomidiya: arm. matouthsoumn: Syr. Un. arab. alkhidmat alauwali ‘the first service’: Nest. g#bhtha, including the baking of the bread: copt. prothesis). 2. The oblation as set forth (360. 28, 34: 6 dpros ris mpodécews 508.6: 528. 15: atab. takdimah: slav. predlojente: arm. arradschadrouthium 419. 15: 433-6). 3. The place in which the pro- thesis is made (356.15). Byz., originally the sacristy 309. 5: now the apse to the N. of the bema (70 Bdpeov pépos 367. 29). For Nest. see Oven, Treasury. 4. The table on which the prothesis is

Glossary of Technical Terms

made (356. 16: arab. briishis, mahil — altakdimah, Melk. ma’idah’altak. or madhbah altak.: slav. predlojente: arm, — entsataran, matouthsaran) : Byz. a table in the N. apse, Arm. an altar or a recess somewhere on the N. of the altar. Prumion (/°riimyiin = mpooijuov,Syr. Jac.): the introduction to a Sedro (q. v.). Psalms (Yadpuds, Yadrp@dia, efor dopa: syr. mazmiiro: copt. psalmos: eth. mazmir: arm. saghmos: slav. psalom). See Antiphon, Dawidha. Used in the liturgy 1, chiefly with the lections : see Alleluia, Mesedi, Saghmos Jaschou, Shiraya, Mpoxeipevov: 468. 28: 477. 8: 506. 36, 42:°520. 4: 524.16: 535. 11. © 2) In the enarxis (q.v.) 487. 18: 253.9: 345. 17: 364sqq.: 422.6. 3. Atvarious. — points, especially at the communion; — see Kotvevixdy. ‘ Purificator (Syr. Jac., g°miro vol 37: 107.1: espigo). See Sponge.

Raised place, The (Nest., magtabh- — tha 273. 20): the footpace before the altar. a

Readers (dvayvwotns: arab. kari: arm. entherthsogh: slav. tshtetz: syr. koriyo: Copt. anagnostés, arab. kari, anjili, anagnust, eth. andgu°nstis). The minor order entrusted with the recitation of the lections and responsory psalms, ranking below the subdeacons (29. 25 &c.). At first the readers read all the lections (527), but the Gospel at least — has generally been taken from them and — given to the deacon or a higher ecclesi- astic (cp. 507. 12).. There has also been a tendency to confuse them with the singers. 1a

Redditio symboli: the recitation of the creed by the competents in holy week, 467. 25: cp. 532. 35. )

Remains of the consectaniil species (7d mepiocevoavta 25.15). Vari- ously disposed of: 1. carried into the sacristry and consumed by the deacons

arab. mazsmur: —

Glossary of Technical Termes

(Byz., 398. 31: probably 25.15: 463. 7). 2. Burnt (Syr., 487. 3: cp. Humbert ¢. calumn., graec. {Max. bibl. patr. xviii. 397 H]). 3. Consumed by children (530. 13: cp. Conc. Matiscon. c. 6). 4. Consumed by ministers at the altar (Nest., 304. 30, in practice their com- munion). 5. Reserved (534. 33). 6. Car- ried home by the faithful for private communion (Egypt., 526. 32). Responsory (77.8). See Antiphon. ' Rite. 1. A type of ritual system, a liturgical family. 2. A particular ritual function (reAetH, dxodovOia ; syr. tiichsd: arab. khidmah: copt. akolouthia). Rub the bread, To (Egypt., arab. massah alhamal 145.14, eth. mazmaza ku°rbana 199.5) i. e.to test the soundness of the loaf and to remove loose par-

ticles: cp. 545. 29.

Sacristy (wacropéma or -€ia 25.15: 28 7 [1 Chr. ix, 26 &c. NDW], duaxom- «dv 484. 29: oxEvopvAdKioy: arm. sarkav- aganoths, avandatoun: slav. riznitza: Nest. beth shamasha ‘house of the deacon’ 251. 33, Chald. 4. diyakiin : Syr. Un. 4. rozé ‘house of the mysteries’ [arab. sacristiya|: Copt. diakonikon, arab. mauda alkhidmah ‘place of service’). The chamber attached to the church in which the sacred vessels &c. are kept under the charge of the deacon (519. 24). The Byz. prothesis was formerly made here (309. 5): in Mk, the prayers of the enarxis are said here (113. 2).

Saghavart (Arm., 413. 43). Crown. See Vestments 8.

Saghmos Jaschou (Arm., ‘the psalm of dinnertime’ 425. 24). The Psalm before the Prophet.

Sanctuary. The space within the cancelli and the veil, containing the altar and the synthronus. i. Names a. Sanctuary: teparetov 482. 10: 354. 37: arm, srdaran (cp. syr. baith kidh- sho 94.14a: eth. macan kediis 195. 15, beta makdas 195. 20, kedsat 196. 36).

The

587

b. Holy of holies q.v. Syr. Jac., Nest., Eth. c. Zemple; arab. (Byz., Syr. Jac., Egypt.) hatcal 156. 22: copt. erpher: eth. hayecal, d. Altar: Byz. 6vo.acrn- ptov (rubrics), slav. altar: Syr. Jac. and Nest. madhbh°ha 69. 15: 257.10: Copt. thysiasterton, manershooushi. e. Trt- bune: Bijpa 476.5: arm. bem 423. 2: Nest. dim 257.9. f. Chancel: Nest. kanct (=cancelli) 253.'16. g. Pres- bytery: mpecBurépoy 524. 4. ii. Form, &c. Byz., the central apse («édyxn 484. 28), the one altar being on the chord: very rarely there is a second altar in N. orS.apse. Syr. Jac. and Copt., the three apses, each with an altar on the chord. Nest., the square end of the church; one altar partly recessed into E. wall. Abyssin., a detached rectangular build- ing with a dome in the middle of the (round) church; one altar under the dome. See Cancelli, Doors 3, Syn- thronus, Veil I.

Schapik (Arm., 414. 5). The Alb. See Vestments I.

Schourdcharr (Arm., 414. 30). The Chasuble. See Vestments 5.

Seal. 1. Syr. Jac. tabh‘o, the eu- charistic bread. See Bread II. 2. Syr. Jac., Nest. Aathama, a conclusion, a final verse 72. 8, or blessing 303. 19: 105. 30. Cp. ’AqmédAvors.

Second service of the kurbéno (Syr. Jac. teshmeshto d°tartén 72. 15, Un. arab. alkhidmat althiniyah). The second part of the preliminary ser- vice before the lections, pp. 72. 16- 76. 30; in Un. including the vesting (which here follows the prothesis).

Sedro (Syr. Jac., ‘order’ 71, 21: 74. 30: 80. 20: 108. 7): a prayer con- structed by the insertion of verses into a more or less constant framework, con- sisting of what seems to be survivals of psalm-verses with gloria (cp. the Nes- torian hymns 250, 25: 253, 29 &c. and the common Greek form 354. 5-15) and preceded by a proém (frumion q.v.).

588

In some cases (74, 80) the structural clauses have disappeared. The sedro is recited by the priest standing before the altar while the censer is swung.

Sermon (mapakAnois 3. 9: 29. 41: &dacKwadia 3. 10: 521. 22 [1 Tim. iv. 13]: mpooopudAia 464. 25: dmrdia 518. 28: mapaiveots 477.39: KnpvypHa: arm. cha- voz, tscharr: slav. pooutshenie). The instruction and exhortation on the lec- tions (xlvii. 22) following the Gospel (cp. Lk. iv. 17 sqq., Ac. xiii. 15). It is not generally provided for in the rubrics, and it is commonly misplaced in prac- tice (e.g. Syr. Jac. at 1or. 31). Several sermons in succession were not uncom- mon in the fourth cent. (29. 41: 477. 30: 531.53), and, as in some degree at present, applause was frequent (468. 39: 477- 33: 507. 24).

Servant of the church (Syr. Un.

khadim alcanisah, 109. 26). The sacristan. Shamamout (Arm., 421.12). The

first hymn of the enarxis, of which ‘ Onlybegotten’ (‘O povoyerns 365. 33) is the dominical form.

Shamashitha (syr. = ‘ diaconate,’ Nest., lxxvii.g). The book of diakonika. Cp. Liber ministerii, ‘lepodvaxovixdv.

Sharakan (Arm., xcviii. 1, 308). The Canticle book, containing the proper hymns of the divine office.

Sher‘ata gecawé (eth., Ixxii. Io, Ixxiv. 34). The Lectionary.

Shiraya (syr. ‘beginning,’ . Nest. 256). The antiphon before the Apostle : cp. Fipoxe(pevov. (In the divine office generally introductory to an anthem of the type of 250. 25.)

Sides of the altar (Nest., gabhz): apparently thespaces between the middle and the ends of the altar.

Singer (Yaduqdds 468. 29: Yadrns 518. 25 &c., iepopadrns 537. 36: syr. psaltté 95.10: arab. muratti]: eth. ma- zamer: arm. saghmosergov, dpir ‘clerk’ 416. 11: slav. Zewetz). A clerk of the

Glossary of Technical Terms

minor order of singers who form the two choirs (xopdés, arab. khurus or khiriis) which sing the hymns and the antiphons,

Sophia (Syr. Jac. 82. 3). See Zopia.

Sponge (onmdyyos 395. 29, Tmoyyd, Hovoa 359. 26: arab. zsfanjah: slay.

gouba: Syr. Jac. espigo, g°miiro,Syt.Un.- arab, zsfanjah). The sponge with which

the vessels are cleansed; in Byz. used also to sweep together (droonoyyitew 395. 28, gvoTéAAav 359. 26: cp. 4II. 23) the particles on the paten. The Arm. purificator (srdithsch, thasch, kinak) is a linen napkin.

Spoon (Byz., Aafis (Is. vi. 6] arab, mil‘ akah: slav. Yitza: Syr. Jac. tar- wodho 102.2: Copt. kokliarion, mystér, mysthéri; arab. mil‘akah: eth. ‘erfa maskal 200, 23). The spoon with which the people are communicated in the two species together. See Commu- nion. The Abyss. like the Byz. spoon has a cross at the end of the handle: hence its name.

Subdeacon (démodidxovos 13. 20: vanpérns 519. 28: cp. xxix. 10: Aecroup- y6s 490.7: syr. aphiidhyakno 95. 10: hitipathiakna [Nest.]: copt. ypodiakon: arab. abiidiyakun: eth. nefka diyakon ‘half-deacon’ 214. 23: arm. kzsarkavag: slav. ypodiakon). One of the minor order next below the deacons, assisting the deacon in the more mechanical acts of the service, as symbolized by the ewer and basin for the lavatory delivered to the Byz. subdeacon at his ordina- tion. Formerly they probably received the oblations of the people (Oblation- arius). They have now no part de-

finitely assigned to them in the rubrics — %

(but see 214. 23: cp. western use), and

do not exist as a permanent order in ~

the Greek church. Synaxar (Byz. ovvafdpior,

nacsar 155.9: \xviii. 10). The Martyro- logy or collection of the legends of the

slay. ; : synaksar: Copt. synaxarion, arab, st-

Glossary of Technical Terms

saints. In Copt. lections of the synaxar are sometimes substituted for the Praxis.

Synthronus (cvvOpovos : cabédpa 524. 3, ) dvw Ka. 370. 28, 9 x. TOU @votagTn- piov 314. 16: ? sudsellia 506. 22, mpoedpia ib. 21). The seats of the presbyters ranged round the apse on each side of the central throne of the bishop (Opdvos 476. 6 &c., 6 &moxom«ds 4. 530. 32, 6 0. 6 feparixds’ 314. 15).

Table, The or The holy (1. That on which ‘the food of God’ [Lev. iii. 11, Ez. xliv. 7] is presented to Him, whether the Table of Shewbread [Ex. xxv. 23 sqq., Lev. xxiv. 5-9: ‘the altar... the table that is before the Lord’ Ez. xli. 22] or the Altar of Burntoffering [Ez. xliv. 16, Mal. i. 7,12]. 2. A feast, a meal, Ps. xxiii. 5, Ixxviii. 19: so 1 Cor. x. 21 tp. Kvpiov ‘the Lord’s feast’ at which the Lord’s sacrifice is partaken of, as opp. to Tp. Sa:poviwy), 1. The altar, called ‘table’ once only in first three centt., and that in immediate relation with the act of communion (509. 4), but commonly from the fourth cent. on. See Altar. 2. The feast of the eucharist, the eucharist as partaken, 31. 6: 65. 30: 476. 30: 479. 43: 481.12: 534. 25.

Tablitho (Syr. Jac., Nest.). See Antiminsion.

Tabot (Eth.). The Ark (Heb. ix. 4). A coffer of gold and gems preserved in the cathedral church of Acsum, con- taining a slab on which are inscribed the ten commandments, supposed to be the Ark of the Covenant stolen from the temple of Jerusalem and carried to Ethiopia by Menelek the son of Solo- mon and the queen of Sheba. The slab is used as the tablith on the altar (see Antiminsion). Hence the tablith in every church is called /addt. Possibly there has been some confusion, such as is common in ethiopic ritual language, between the words Zad/ith and ¢abdt. In

589

the rubrics ¢@40¢ is commonly used where the altar as a whole is meant.

Tachsa (=Tdfis, Nest.). The book containing the liturgies and other sacer- dotal offices, Ixxvii. 8.

Tagharan (Arm., xcvii. 38, 308). The Hymnbook, which includes the proper hymns of the liturgy.

Telditho (Syr. Jac., ‘elevation’). The rubric of a prayer said by the priest aloud and in an erect posture ; as opposed to g°hontho (q.v.). Cp. Kanina, ’Exdovyots.

Tersanctus (6 Tpiodyios tuvos 479. 42, 6 émvixios tyvos 313. 24 &c. [ep. 479. 48], dyyeduxt) Sofodoyia 480. 8, 7 Tov Tpiaayiov SofodA. 482. 22, ayacpds q.v.). The Seraphic hymn, being Is. vi. 3 (Apoc. iv. 8) with certain modifica- tions : (a) ‘heaven and’ is added: cp. Clem. R. 1 Cor. 34 § 6: (b) in all. rites but Pers. ‘thy’ is substituted for ‘ his’: (c) in all rites but Egypt., Mt. xxi. 9 is added in some form. See Thanks- giving.

Thanksgiving, The (4 edxaporia 1 Cor. xiv. 16: 474. 3: 526. 25: 529. 12: % pvoTiKh THs mpoopopas evx. 506. 39: evAoyia 1 Cor. x. 16, cp. xiv. 16: evAoynoas, edxaporijoas Mt. xxvi. 26sq. &c.: 508. 51). The great Thanksgiving with which the anaphora opens and in which the divine nature, creation, pro- vidence and redemption (tds dparous evepyecias 474. 6: Tas iepds Ocoupyias 488. 18: cp 492. 3 sqq.) are commemo- rated, culminating in the recital of the Institution. It divides into three parts, the Preface, the Sanctus and the Post- sanctus, and the distribution of topics between the preface and the postsanctus is characteristic and more or less a criterion of rite. The whole central action of the liturgy, whatever its scope in detail, was originally included in edxapioria: hence 4 «dxapioria as the principal title of the sacrament and such phrases as } edxapiornOeioa Tpoph

599

(Just. M. Ap. i. 66) of the consecrated

elements. See EvAoyla. ;

Tho6outh (Copt., lxx. 17). The first month, Aug. 29-Sept. 27.

Three, The (Egypt., 520. 38: al.’ 121.1) ‘the three great prayers’ (160. 3) for the church, the pope and the con- gregations, bidden by the:deacon and recited by the priest at the end of the Prayers.

Throne. 1. The Altar q.v. 2. The bishop’s throne. See Synthronus,

Tone: see Music.

Treasury (Nest., dezth gaza 262. 184, beith kiudhsha ‘house of the holy thing’). A recess in the N. wall of the sanctuary where the vessels are placed until the offertory.

Trisagion (Byz. 5 tpicdyos tyuvos 535. 1, 6 Tpioay. 527. 7, 70 Tpioayov 345. 2: arab. ¢risdjyiin: slav. trisyatoe: arm. erechsrbeann or ergsrbeann: Copt. arab. ajyis althalathah), ‘The hymn “Aywos 6 @eds. xTA related to have been revealed at Constantinople in the ponti- ficate of S. Proclus (531. 9), and first occurring among the cries of the fathers of Chalcedon (Labbé-Cossart Conc7lia iy. 1192 A). Sung either at the beginning of the mass of the catechumens (Byz., Syr., Pers.) or before the gospel (Egypt.). Addressed to the holy Trinity (481. 23); but by Monophysites and Armenians, since Peter the Fuller, to the Son, an additional clause being added: in Syr. Jac. the original ‘ who wast crucified for us’ always (77): in Copt. and Abyssin, this and other clauses 155, 218: in Arm. a proper for the season (423). In Byz. on certain festivals a proper antiphon is substituted for the Trisagion (369). 7

Turgama (‘ interpretation’: Nest., 257, 259). A hortatory hymn sung be- fore the Apostle and the Gospel. That for the Apostle is fixed: for the Gospel propers are provided. They are now disused. The composition of ¢argami

Glossary of Technical Terms

| is attributed by ‘Abhdishu (Assemani

B. O. iii. [1] 66) to Bargauma (fl. 480),

Uniat : a community, which retaining with small modifications its own rite, customs and canons, has submitted to the Roman see and accepted the Roman dogmatic system. The Uniats are (1) formerly Orthodox, and of the Byzantine rite, the Melkites (rim cdatalict) of Syria and Egypt (arabic rite) ; the Greek ‘catholics’ of the Levant and Italy and the Albanians of Sicily (greek); the Bulgarian and Ruthenian (slavonic) and Roumanian (roumanian) ‘ catholics’ of the Balkan Peninsula and Austria Hun- gary: (2) formerly Jacobite, of the Syrian rite, the Syrian (syriac, rubrics in carshuni, i.e. arabic in syriac script) ; of the Egyptian rite, the Coptic (coptic with arabic rubrics) and Abyssinian (ethiopic), ‘catholics’ of Asia and Africa: (3) formerly Monothelete, of the Syrian rite, the Maronites of the Lebanon (syriac with carshunic rubrics): (4) formerly Nestorian, of the Persian rite, the Chaldaeans of Kurdistan and Malabar (syriac): (5) formerly Grego- rian Armenian, of the Armeno-Byzantine rite, the Armenian ‘ catholics’ of Asia Minor, Turkey and Austria (armenian).

Uro6ro (wpapoy, Syr. Jac., 70.10). A Stole. See Vestments 3. ;

Vacas (Arm. 414. 25). An Amice, See Vestments 9. a

Veil. I. The curtain of the sanctuary (xaranéracpa 506, 18 [in Ex. Lev.= np the veil of the holiest], mapamé- taspa 476.8: 523. 43: dupidupa 476. 8; ByAa vela 506. 17, cp. 509. 12: syr. wila vela 268. 35: copt. kafa- petasma: arab. hijab [stitarah 511. 2): eth. mantola‘et : arm, waragoir: slay. 2awesa). _ I. The curtains of the altar, hung on rods between the columns of the ciborium. These have generally

Glossary of Technical Terms

vanished ;. but the Syr. Jac. and Arm. have a curtain in front drawn during the manual acts and the communion.

‘ III. The silk veils of the oblation (Byz. «éAvppa, mémAov 547. 22, arab. tld, slav. pokrowetz: arm. chégh: Syr. Jac. shtishepho: Syr. Un. arab. mandi/: Maron. arab. g7#@: Copt. mappa, arab. lafafa, eth. macdan, machfad, lebes: Nest. shishifa). 1. Byz, Syr., Egypt. have three veils: (a) For the paten (mpirov Kar., koxordd, 360. 5, arab. g. alauwal, slay. maliy wozdouch: Syr.

_ Jac. hitphdyo d’pinco 73. 2: Syr. Un.,

Maron. arab. g. alsainiyah: Copt. no special name 148. 25 ([/afafa], eth. cedana ‘Gwed 226. 25). The Byz. is sometimes a metal dome. (b) For the chalice (Sevrepoy nad. 360. 13, arab. & althani, slav. as a.: [corporalia 545.7]: Syr. Jac. 2, d°cdso 73. 2: Syr. Un. and Maron. arab. g. alcds: Egypt. no special name 148. 25). The Coptic chalice is covered with a cubical box (tote, thronos nte pipotérion, arab. cursi alcas ‘stand of the chalice’) with a round aperture in the top corresponding to the

-mouth of the chalice which stands within

flush with the top of the Zo¢e : the aper- ture is covered with one of the mats (thom ‘plate,’ arab. tabak, hasirah). which lie on the altar, and the paten is placed on this. The Byz. is sometimes a metal cover. 360. 18, vepéAn, dvapopa, Td dvwrarov métrov 348. 25 5, TO péya ciAtppevor 548. 32, arab. g. alfaukdni ‘top veil’ [Melk. satar alf. ‘top shield’], slav. bolshoy wozdouch: Syr. Jac. annaphiira 74. 15, ‘atmo ‘cloud’ 7o. 38: Syr. Un. and Maron, arab. xafiur: Copt. prosfarin, arab. ibrisfarin 148. 26, eth, macdan 204. 27). 2. Arm. seems to have two, one of the chalice ¢satskoths skuh, the other of both paten and chalice, chagh. 3. Nest. has one cover- ing for both, shiship~a 282. 17 d.

IV. Nest., the humeral veil (#°kad-

(c) For both (rpiroy KaA., dnp,

59!

fana 298.5 6) worn by the deacon who hoids the paten at the communion of

the people. Verse. See Antiphon. Versicle. See Irixos.

Vestments (7% feparix oroAn 345. 2: 399. 7 [1 Esd. iv. 54]: arab. Orth., Melk., Syr. Un. hullat alcahniityah, Maron. thiyad altakdis : Copt. tistolé nieratikon, hbés ethouab nte niouzb,. arab.. badlat almukaddasah alcahniityah), The prin- cipal vestments, for the most part com- mon to all rites are the following :

1. The Alb (yitwviokos 476. 14, xiT@viov 506. 27: Byz. ororyapiov, ort- xapiov, arab. zstikharah, slav. stichar, arm, schapik: Syr. Jac. ciithino, Syr. Un. arab. kamis, Maron. citiinah: Copt. stoicharion, stychart, potérion [ = 10b%- pns|, shentd, marppa, mappa, arab. tiniyah, eth. kamis: Nest. ¢iidhra, Chald. ca#thina). The principal under- vestment, worn by all orders : a sleeved tunic reaching to the feet, properly of white linen, now sometimes of other material, and for deacons generally coloured (except Copt.).

.2. The Cuffs (Byz., émpavina, ém- paueca, arab. cumm pl. acmam, slav. naroukawnitza, arm. bazpan : Syr. Jac. zendo, -dé: Syr. Un. arab. 1. zunndr, r. zand: Melk. and Maron. arab. cumme pl. cummin: Copt. kamasion, arab, cumm pl. cumman, eth. acmam, edjgé : Chald. zexda). Embroidered cuffs, or in some. cases armlets reaching the elbow, confining the sleeves of the alb, worn by bishops and presbyters, and in Byz. also by deacons (other rites ?). In Copt. and Abyssin. much in disuse : unknown to Nest. (At 197. 42 there is some confusion in the text, the acmam being spoken of as if the amis).

3. The Stole. a. Sacerdotal (Byz. émtpaxnrov, arab. dztrashil [Melk, b7- trashil|, slav. epitrachil, arm, ourar : Syre Jac. @roro, Syr. Un. arab. béttra- shil(?), Maron. b:trashil : Copt. drarzon,

592

schordion, arab. bitrashil, eth. motahet : Pers. wrara). <A broad strip of silk, with an aperture at one end for the neck : worn by bishops and presbyters, hanging in front like a scapulary. The Nest. priest’s. stole is like the western and worn in the same way, crossed. by presbyters, hanging by bishops. b. Diaconal (é06vn 476.16: 506. 28: Byz. wpapov, arab. zunnar, slay. orar: in other rites, as a.), A narrow strip of embroidered silk, worn either pendant back and front from the left shoulder (Russian, Nest.), or passed under the right arm with the ends thrown over the left shoulder and so hanging back and front (Greek, Syr. Jac., Copt., Abyssin.), or by Coptic subdeacons passed across the breast, under the arms, crossed on the back, drawn over the shoulders and the ends passed through the band in front (like Byz. deacon at the communion 393. 8, except that here it is crossed again in front).

4. The Girdle (Byz. (avn, (wvdpior, arab. zunnar, slav. foyas: arm. golz: Syr. Jac. zénoro: Syr. Un., Maron. and Melk. arab. zunnar: Copt. zoun- arton, ounarion, arab. mintakah, zin- nar, eth. zendr: Pers. ziinara). A waistband worn by bishops and pres- byters, commonly with clasps, confining the alb and (except Abyssin.) the stole.

5. The Chasuble (Byz. peAdvns, pedd- viov, -wviov, aiwddiov, -wdtov,. arab. tflinyah, slav. felon, arm. schourdcharr, Melk. arab. faliéinyiin: Syr. Jac. phaino, Syr. Un. arab. badlah, Maron. arab. vida’: Copt. felonion, kouklion, am- forion, arab. burnus, eth. kaba lanka: Nest. ma‘apra, Chald. phaina). The supervestment of priests : in form a semi- circle of material put on like a western cope and sewn up the front, thus en- veloping the person and requiring to be drawn up over the arms to allow of action.. The Greek chasuble is still in this form, slightly shortened in front,

Glossary of Technical Terms

and provided with buttons &c. by means of which the front can be folded and held up so as to leave the arms free (hence xaAdoa 70 . 379. 41 ‘to undo the buttons and let the front fall’), In Russia the front is generally cut out, leaving a fall of about nine inches from the neck. In all other oriental rites the chasuble has been opened down the front and is only fastened on the breast, be- coming in effect a western cope. In place of the chasuble Greek metro- politans and all Russian bishops wear the Sakkos (cd«tos, slav. sakkos), a loose- sleeved tunic, identical in form with the western dalmatic.

6. The Pallium (Byz. &popédpor, slav. omofor, arm. emiphoron: Syr. Jac. hem- aicho( ‘necklace’ Gen. xli. 42 &c.], arab. bitrashin: Syr. Un. arab. ‘dztrashil: Copt. dmoforion, pallin, arab. ballin, bitrashil: Nest. martuta). A long scarf originally of lamb’s wool (507. 1), marked with crosses, worn by bishops over the chasuble, passing round the shoulders, tied loosely on the left shoulder, and its ends falling nearly to.the ground back and front. Byz. and Copt. is now of embroidered white silk: the Syr. Jac. of the same colour as the chasuble and shaped like a double epitrachelion or a scapulary: among the Nestorians it is disused.

The following are less prevalent and of smaller importance :

7. The Genual (Byz., émyovariov, iroyovariov, arab. hajr, slav. palitza, arm. koncherr). A lozenge-shaped em- broidery hung from the girdle: worn by Byz. dignitaries (355. 36). In origin it seems to be either a napkin or a pouch, and in Russia the presbyteral form (nabedrennik) still hangs like a pouch.

8. The Crown (Byz. pirpa, slay. mitra, arm. saghavart: Syr. Un. arab. taj: Copt. métra, klam, tschrépi: arab. taj). A crown of silver, in form like a high royal crown, the hoops filled in

Glossary of Technical Terms

with velvet decorated with jewelled medallions, the whole surmounted by a cross: that of the Coptic patriarch and some of those of the Abyssin. are more like helmets. Used by Orthodox, Syr. Un. and Coptic bishops: by Arm. and Abyssin. presbyters, and sometimes by Armen. deacons. Armen. bishops use western mitres: Syr. Jac. and Syr. Un. bishops use a hood (syr. maguaphtho, carsh. macnaphah: perhaps the Maron. mancaphah is a hood, but it seems to be the amice), as also Coptic dig- nitaries (whence kowk/ion of the chasuble from its hood: and durnus is a hooded cloak), and Nest. bishops (d¢rina).

9g. The Amice (Arm. vacas, Syr. Un. carsh. hamlich, Maron. mancaphah?). An oblong linen arranged about the neck and tied under the arms with strings. Derived from the Roman use but worn over, not under, the alb by Armen., Syr. Un. and Maronite priests. The Armen. vacas has a large apparel of repoussée metal forming a collar. The Copts use a vestment (copt. palin, ballin [pallium], /ogion “[doyeiov [YN ‘breastplate’ Ex. xxviii. 23 &c.], ephout [? TADS * ephod” Ex, xxviii. 4 &c.], arab. ballin, shamlah, tatlasén) which is in effect an amice, a long linen cloth arranged round the head like a hood,

Qq

593 and hanging back and front over the right shoulder: used by presbyters.

See Bread.

Water. 1. Mixed with the wine in the chalice at the prothesis. See Mix- ture. 2. Byz., Hot (Oepydv 341. 21, TO (éov 394. 12: arab. z@wum), infused into the chalice after the Commixture (not Armen.). See Zéov. 3. Abyss., ad- ministered to and drunk by communi- cants after communion to cleanse their mouths, 242. 1. 4. Copt., sprinkled on the altar (and on the people) at the end of the liturgy, 188. 15.

Watus (= Baros, Copt. arab., ciii). See Music.

Wipe the face (Copt., arab. massah wajh, 188.18). A symbol of the appli- cation of the blessing given or prayed for. Probably borrowed from the practice of the Moslems who pass their hands down their faces after prayer. Cp. Syr. Jac. form of the Peace: see Peace I.

Worship, To (Nest. s*gedh). To genuflect. Cf Merdvo.a, Mpooxuvetv.

Wafer.

Zendo (Syr. Jac., Syr. Un., Chald.). The Cuff. See Vestments 2.

Zumara (‘song,’ Nest., 258). The Alleluia and its verses. See Alleluia.

Zunoro ((wvdpov, Syr. Jac., Pers.). The Girdle. See Vestments 4.

594

Bo ea Pils AE NE ee RE a eee a eS aa ic Pat Sheet ee cet ONS Tees ee KX Ps Sa cd J Pp " 7 ‘

Glossary of Technical Terms

B, GREEK

“Ayia, ta (arab. alkudsén: copt. néethouab: arm. srboutheanch 413. 22. LXX = DwaIpA , consecrated things, sa- crifices &c., Lev. xxii. 2). 1. The gifts as offered in the offertory or prothesis, 122. 290: 379.32. 2. The consecrated gifts, 398. 31.

“Ay.dleuv (syr. Zaddesh : arab. kaddas : eth. kaddasa: copt. toubo, eragiazin : rendered above by ‘sanctify,’ ‘hallow.’ LXX =p, wr IPT a. consecrate, Ex. xxviii. 41, Lev. xxvii. 14; b. regard as holy, Dt. xxxii. 51, Is. viii. 13). 1. To consecrate the gifts: of our Lord at the institution, 51. 29; of the divine action in the liturgy, 54.6. 2. Toacknowledge or proclaim the divine holiness, 132. 4.

“‘Ayidopata, ta (arab. kudsat, LXX = Dwp consecrated things, Ez. xx. 40). The consecrated gifts, 65. 32 a: 338.20. Cp. “Aya.

“Aytaopds (syr. kiiddasha, arab. kud- ads, takdis, eth. keddasé, qq. v., copt. agtasmos). 1. Consecration, 536. 18. 2. The proclamation of the divine holi- ness, 132. 5. Cp. “Ayudfeuv.

*Ajp. See Veil III. 1c.

*Axodov0ia (506. 37: arab. khidmah, copt. akolouthia, syr. tiichso). An office or service.

*Axpoot{xtov (29, 30). The refrain of a responsory psalm. See Antiphon.

*Axpowpevos. See Hearers.

“ApBov. See Ambo.

*Apuyros : uninitiated, unbaptized.

"Apdidvpa. See Veil I.

*AvaBabwol: the gdai ray dvaBabuav

or Gradual Psalms, cxix (cxx)-cxxxiii (cxxxiv): sung in three groups as at once the psalms of vespers and the anti- phons of the enarxis of the Presanctified, 345. 18a.

*Avayvwopa. See Lections.

*"Avayvwotikéy. The Old Testament Lectionary, of the divine office and the Presanctified, 1xxxii. 33, lxxxvii.

’"Avaderkvivat. 1. ‘Exhibit,’ ‘display,’ perhaps with the further meaning of ‘dedicate,’ of our Lord at the institution, 529.17: 51. 28, and syr. haw? 493. 25: 87. 3. 2. ‘Declare’; so ‘make,’ 16, 19: 26. 15: 347.12, particularly of the effect of consecration 329. 32: hence h avddetis Tov dprov ris evxapiorias the consecration, 523.10.

*"Avadépew (sc. ém 7d Ovovacrnpiov Jas. ii. 21. In Ex. Lev. Num. generally, like émri@nm,=VYOPN ‘burn’; else-

where generally =P ‘lift up’: in both cases, of the action of the ministers in the burntoffering: cp, Heb. vii. 27. Rarely of the people as bringing the burntoffering, = 8°27] Lev. xvii. 5: 2 Chr. xxix, 21, 31, 32, or 203i] Lev. iii. 14: see Mpoodyerv, Mpoodépery. In Heb. xiii, 15, 1 Pet. ii. 5 of the church as the dy.ov iepdrevpa. In the other languages, properly, syr. assek ‘lift’ Ex. xxiy. 5, Ps. li. 19, 1 Pet. ii. 5: eth. a'eraga ‘bring up’ Ps. li. 19, 1 Pet. ii 5: copt. az epshoi or ehré ‘bring up’ Ex. xxiv. 5, xxx. 9). In respect of the eucharist (1) of the deacons putting the oblation on the altar 525. 27: (2) of the cele-

I ne

Glossary of Technical Terms

brant ministering the anaphora, 29. 7 sq. Never of the people. In the other languages the proper words are not used distinctively: syr. asse# 268. 2: eth. @eraga 197. 1: 204. 21: 217. 32: but copt. zz ehrét exactly in the anaphora of S. Greg.

*Avadopé (=ND} burntoffering, LXX Ps. 1.19: Sym. Gen. viii. 20, 2 R. vi. 17, 4 R. xvi. 15%, Job xlii. 8, Ps. xix. 4: generally 6Aoxavrwpa, -wois, Kdprwpa,

-wats, dAokdpmmapa, -wois). See Ana- phora. *AvOodASytov. The book containing

selections of propers from the J/enaea &c,

“AvOpagé. See Coal.

*"Avridwpov. See Hulogia.

’"Arédvors (arab. fall, slav. otpoust, Melk, arab. £hatm ‘ seal,’ cp. Seal 2). a. Dismissal,the breaking up ofanassembly, 505. 34: sodmoAvecGa: ‘to break up,’9. 21: 27.14. Cp. Mass. b. The conclusion of an office and the formula with which it is concluded, 398. 28: 399. 28: edx? dmoduTixn 67. 23: cp. absolutio. So dmodurixvov (Melk. arab. adbiliticyin), the troparion sung at the end of ves- pers and lauds. The conclusion and the concluding formula of a movement in the liturgy, 361. 11. So the dwodvtiov is sung after the Little Entrance 368. 34, and after the Communion 396. 20.

*Arrodvtixiov. See ’Amddrvots.

*Atroomoyyifew. See Sponge.

*AméotoXos. See Apostle.

*Atrodaivery, ‘ declare,’ ‘ appoint’; so ‘make’ 8. 27 (very common in Cyr. Al.): so of the effect of consecration, 21.7. Cp. "Avaderxvivac,

*"Apxtepets. See ‘lepevs.

*Aowaler Oar, Aoracpds. See Kiss, Peace.

*"Aotyp, aorepioxos (360. 1: 547. 15: 548. 30: 550. 36: arab. najm: slav. zweednitza: Copt. arab. kudbbah ‘dome’: Byz., Syr. Un., Copt.). Two metal bars, the Greek bent twice at

595

right angles, the Coptic half hoops, crossed and rivetted at the centre; set on the paten to prevent the dis- arrangement of the bread by the veil.

Avrépedos (369. 7: so ididpuedos) : having a tune proper to itself.

Bawrildpevos. See Competent.

Bypa. See Ambo, Bema, Sanc- tuary.

Bynpdbupa. See Doors 3.

Tvwpioate. See ’Emyiveckerv.

Aecxvivat. 1. ‘Point,’ by way of marking the application of the spoken formula: a. of the deacon, 386. 1: 387. 1; b. of the priest, Copt. arab. ashar 177. 29: so eth. emaré ‘ pointing,’ 204. 16 &c. 2. ‘ Display,’ 368. 22.

Avatpetv (489. 28: 526. 49. LXX Gen. xv. 10 W3, Lev. i. 17, v. 8 D137, Ley. i. 12 MAX, of dismembering sacri- fices). To break or divide the host. See Manual Acts 2.

Avakovetv (4. 3), of the deacon, to recite the formulae appropriated to him. Cp. Knptooetv.

Avaxovikd. See Diakonika.

Avakovikdy. See Sacristy.

Avoxoxdduppa. See Veil III. 1 (a).

Aloxos, Sioxdpiov. See Paten.

Aoxetov. See Communion.

Avvapis (370. 7@): the deacon’s call to the choir to raise its voice.

AGpov (in LXX, frequently =) ; in Lev. and Num.={2P, except Lev. xxi. 6, 8, 17, 21, 22, xxii. 25, Num. xxviii. 24 where = O12 of ‘the bread of God.’ Thus it is the most inclusive word for sacrifice. In N.T., except Eph, ii. 8, Apoc. xi. 10, always of a gift to God, and this, except in Lk. xxi. I, 4, in the sense of a sacrifice, Mt. ii. II, Vv. 238q., xv. 5, xxiii. 18 sq., Mk. vii. 11, Heb. v. 1, viii. 4, ix. 9, xi. 4). See Gift.

Qg 2

596

Awpodgopia (508. 16 sq.), Swpodo- petv (33.4). See Offertory.

Eixaév. See Icon.

EiAnrév (316.10: slav. 2/¢ton, liton). The corporal or napkin on which the oblation is placed. In origin, a con- venient reduplication of the linen cloth of the altar (owddv 508. 4): now generally of silk. The name is derived apparently from Mk. xv. 46. Cp. An- timinsion.

EiAippéevov, Td péya (548. 32: for eiAnuévoy). See Veil III. 1c.

Eipnvixa (arab. salamyah). The dea- con’s ektene, so called from the phrase év eipnvn Tov Kupiov dend@pev.

Etppos (slav. zrvmos). A troparion which ‘ draws,’ or sets the structural type of, a series of troparia: e.g. ‘the hirmos of the gth ode,’ 388. 7, is the troparion which is the model of those which make up the 9th ode of the canon of the ép@pos or lauds for the day. The Eippoddyor is a collection of such troparia.

EicoSixdy (368. 29: slav. wehodnoe). The hymn after the Little Entrance: be- ing a verse (on feasts of our Lord proper, on other days Aedre mpooxuyjnowpev Kai mpoonéowpev Xpiot@) followed by a re- frain (on feasts of our Lord and of B. V. M. that of the 2nd antiphon of the enarxis, on other days that of the 3rd ferial antiphon, S@cov 7pas vit @cod 6 év dylois Oavpaoros WdadAdovTas oo dAAnAovia).

Eicodos. See Entrance,

’Exreivare, ‘stretch forth’ the hands, 132. 27: 133.10; where it is apparently addressed to the concelebrating pres- byters, bidding them to mark their co- operation with the principal celebrant either by spreading their hands in prayer (ep. Is. i. 15) or by extending them towards the oblation.

"Exrevy (cp. ) éxrevts ixecia 373. 4: slav. ektentya, arab. actdni, Melk. acta-

Glossary of Technical Terms

nin: Copt. deésts, arab. ¢il/bat): an litany of several suffrages ; with perhaps also a suggestion of ‘fervour’ (Joel i, 14, Jonah iii. 8, Judith iv. 10, Ac. xii. 5: cp. éxrevia 478. 21, Judithiv. 7). Called also Eipyvixd, Svvarrh qq. v. The Little ektene or synapte (% juxpa, malaya, alsagir), the short form, 364. 31, is distinguished from the Great (% peyadAn, bolshaya, alcabir), 362. 30. Evx? 7. éxr. ixeo. 373. 4, the prayer said by the priest while the deacon recites the ektene.

‘Exry sc. % éxrh @dy (369. 7: cp. 388. 7), the sixth ode of the proper canon of nine odes, the great hymn in lauds. Cp. Etppos.

*Exdavyors, -ds, -et (arab. yu‘allin, Melk. z‘/an: slav. wozglashenie: arm. *¢ dsain: Syr. Jac. ¢°Uditho, Syr. Un. arab. z2‘lan, Maron. ka'zlan,mu‘allanan: Copt. dosh ebol, arab. yasrukh, eth. ba‘abiye kal: Nest. kaniina, Chald. b°kala). ‘The rubric of prayers &c. said aloud by the celebrant as opposed to those said pvorixn@s, in a low inaudible

voice. See 486. 2: 533. 19. “Evaptts. See Enarxis, *Evepyotpevos. See Energumen. “Evwots. See (1) Mixture. (2) Manual Acts 4. *Eqevxerat. The rubric of the more

solemn prayers, esp. in the Byz. books, either as an intensive form or in the sense of ‘ goes on to pray’ or ‘ prays on.’ Detached and incidental prayers are otherwise rubricated, e.g. Aéyet edxnv, «vxeTat, or with the simple title evx7.

*"EmvytvaoKev (Syr.), ‘take know- ledge of,’ ‘recognize’ a person as one of the faithful (1 Cor. xvi, 18, 2 Cor. xiii. §: Iren, Haer. iii. 3 § 4) and there- fore as admissible to the mass of the faithful. So émiywmre GrAAHAoUs ‘see that there is no disqualified person

‘extended’ or prolonged prayer, a

& Z

Glossary of Technical Terms

present,’ 41. 7: 473. 22: 496. 29 where also yvwpicate. re *EnrixAnots. See Invocation. ’Empavixia. See Vestments 2. *Eavixtos tpvos. See Tersanctus. *Emiovvarrev, to attach a formula to what proceeds, ‘add,’ 46. 264: 52. 29: 520. 4: 549. 26, 30. *EmuitrpaxyAtov. See Vestments 3. ‘Eowepuvds (arab. gurib, slav. wetsh- ernya). Vespers.

EvayyéAuov. See (1) Gospel, (2) Lections. EvayyeAtordpiov. In the arrange-

ment of the sunday Gospels, the lections from S. Matthew begin on the sunday after Pentecost and are read till the 2nd sunday before the Exaltation of the Cross: those from S. Luke begin on the 2nd sunday after the Exaltation and continue till the sunday of the Prodigal, i.e. the 3rd before Lent. The details of the arrangement therefore depend upon the date of Easter, and the Evay- yeArordpioy consists of a series of 35 xavdvia or tables determining the ar- rangement for every possible date of Easter. In later editions the correspond- ing Apostles are added. The book also gives the xavénov Tod ayiov nacxa or paschal table and some further matter. It is now appended to the Eiayyéduor. See Ixxxii, 34, xxxvii.

EvXoyetv. 1. To bless persons, with prayer &c., 5. 13. 2. To bless God with a doxology, 353-9: 356. 23. 3. To bless things by blessing God over them, 355. 3: hence, to consecrate the oblation. 4. To bless things by signing them with the cross; so, to make the sign of the cross on a thing, 356.1: 357. 24: 387. 4, 10.

EtAdynoov Séomora (arab. daric yasayid: arm, Orhhnea der: Nest. barich mar): ‘Sir, give a blessing,’ addressed by the deacon to the celebrant, often only as a signal for a prayer or blessing. Cp. tube domne benedicere. ‘The Nes-

597

torians now regard it as addressed to God, and it is used by the priest: accordingly the syriac is rendered above ‘ Bless, o my Lord.’

EvAoynrov ovetv, to say the doxo- logy EvAoynros 6 Oeds Hu@v KTA., 353.10.

EvAoyla (71272 a. Blessing, the in- vocation of good on a person, Gen. xxvii. 35 &c. b. A blessing with which God is blessed for and over a thing, a ‘grace’: NI DD +d morhpiov ris ebdoyias I Cor. x. 16 ‘the cup over which the blessing is said.” c. A gift, as the expression of blessing and goodwill, Gen. xxxiii, 11, 1 R. xxv. 27, xxx. 26, 2 Cor. ix. 5). 1. The blessing of the people by the priest, 5. 14: 398. 18. See Blessing. 2. The blessing or con- secration of the eucharist. See Thanks- giving. So the consecrated gifts them- selves, 508. 13: 509. 39, both as blessed and as conveying blessing, 505. 15 (especially Egypt.: in Cyr. Al. passim). 3. The bread offered at the offertory, probably as being a gift of the people, 485. 29: 540. 30: AD. const. viii. 31. 4. The Eulogia, both as a ‘ gift’ and as itself blessed. See Hulogia. 5. A gift sent by one person or community to another as an expression of communion, 52i. 2.

Evxaptoriptov (129. 20: copt. shep- hmot 170. 37: eth. acuttzt 203. 21). A thankoffering.

Evxaptotia. See Thanksgiving.

Evxy (Byz., arab. translit. afshiz). The ordinary rubrical title of a prayer of the celebrant.

Evxoddytov. See Euchologion.

Zéov (arab. zdwun). (1) The hot water (slav. ¢eplota): see Water 2. (2) The vessel in which the hot water is brought bythe deacon, a metal bowl, 4 or 5 in. across, with a handle (slav. Lowsh).

“Hyovpevos, kabnyoupevos (slav. 7g02-

Qq3

598

men: Copt. hygoumenos, arab. igima- nus, kummus). An abbat: Copt. also a secular archpriest, the chief presbyter of a cathedral or a parochial church.

Hovxia (copt.). The rubric of an inaudible prayer. See Mvorixds.

"Hxos. See Music.

Qcodoyia (465. 22: 50. 27 where ABCD read @eodAoyias for Sof oAoyiats : 131. 29, inserted from Jas.: 86. 8: so Arm. version : 163. 6 where ‘ that cele- brates thy godhead’= ¢heologikon). The adoration of God in the tersanctus.

Ovew (357. 14). To stab the bread with the spear.

Ovptatypiov. See Censer.

Ovota (LXX generally MY or ANID ; in N.T. the usual word for sacrifice [but cp. dapor], gen. rendered by syr. debhho, copt. shoushdousht, eth. mash- wa‘et, arab. dhabihah, dahiyah, arm. patarag,zohh), The eucharistic sacrifice: (I) of the act generally, 46. 354: 466. 4: 507.32: (2) of the oblation whether unconsecrated or consecrated, 21.6: 47. 34: 474. 22: 480. 29 (in both these uses often with the epithets pvori«n, mvevparinh, poBepa, ppikth, dvaiparros) : (3) of the oblations of the people, 129. 20: 508. 9. In the translated texts above, ‘ sacrifice’ generally, ‘ oblation’ and ‘ offering’ sometimes, represent syr. debhho, copt. thysta and sometimes shou- shoousht, eth. mashwa‘et, arm. fatarag.

Ovoracriptoy (first in LXX, =N3yd, gen. of the altars of burntoffering and of incense, as distinguished from Bwpds used of heathen and unauthorized altars {of the altar of Jehovah only Ecclus. 1, 12, 14, 2 Mac. ii. 19, xiii, 8}. In Apoc. xi. 1, xiv. 18 of the altar space or sanctuary). 1. The Sanctuary q. v. 2. The Altar q.v.

‘lepdpxys. Sce ‘lepevs. ‘leparetov. See Sanctuary.

Glossary of Technical Terms

‘lepatuxot (1) the sacred orders, bishops, presbyters and deacons, as distinguished from the minor orders (xAnptkot), 519. 27. (2) The whole clergy, including the minor orders, 174. 9, 336. 25.

‘lepevs. (1) Until the end of the fourth cent. and frequently later, a Bishop as the head and mouthpiece of the concelebrating sacerdotal college, which includes the presbyters, 464. 30 sq. (cp. 14. 2). (2) At the end of the fourth cent. and increasingly after- wards, a Presbyter as a member of the

‘sacerdotal college and as frequently

celebrating apart from the bishop, 13. 22. By contrast the bishop is called dpxiepeds, 12. 9, or fepdpxns, 487. 15. The AZ. Const. mark the transition between these two usages, both being found there 13. 22, 33: 14. 2, 8: 30. 14, 24, 28, and dpxrepeds being there first applied to the bishop (earlier instances are figurative, comparing the Christian and the Jewish hierarchies). Probably the change of usage would be in part occasioned by the change of circum- stances, the extension of the church making the concelebration of the whole college increasingly impossible. “lepoStakovixdv. Thedeacon’s manual containing the dzakonzka : see lxxxii. Cp. Liber Ministerii, Shamashitha.

Ka0éSpa (arab. cathadra, slav. pres- tol). See Synthronus. Ka8oAtkh ovvamry :‘a general litany,’ a supplication for the whole church, 44. 17. Cp. Kathaliki, Zuvawry. Ka®oAukév. See Catholicon. KéAvppa. See Veil III. Karavuxtids : ‘ penitential.’ Karamwéracpa. See Veil I. Karnxovpevos. See Catechumen. Kedevere, xéXevoov (138. 29 4, 370.

22: arab. calafsin: slav. powel/). ‘If

ou please’ or ‘ At your service,’ with you p y

Glossary of Technical Terms

which one minister signifies to_another that he is ready for the next movement.

Knpvooew (whence syr. c’vaz, and from this arm. charozem). 1. Used technically of the deacon, to ‘ proclaim’ or ‘recite aloud’ the suffrages of the litanies, and the directions (cp. «eAevew 478. 36: mpoordocev 507. 29) to the congregation: 3.12: 7. 27: 524. 50: ‘proclaim’ 412.184; 424.19: 428.2: 442. 34. In the same technical sense mpoopwreiy 485. 42. Hence xhpvypa 524. 52, mpoopwynats 520. 29, syr. cariz- sutha 262. 3: 271. 15: copt. prosfo- nests, of a deacon’s proclamation or recitation: and x«fpvg of the deacon 478. 2. Similarly praedicare (Conc. Tolet. iv. c. 40), whence prob. syr. b°ri- dikt (=praedicatio), another title for the /athuliki q.v. (Assem. Cod. Lit. v. Pp. 151). 2. To preach, 507. 21: arm. charoz = sermon.

KAdows. See Manual Acts 2.

Kowvwvety. (1) To hold communion with a person, xlvii. 14. (2) To com- municate, to participate in the holy sacrament.

Kowvikdy (slav. pritshasten): the proper hymn sung during the com- munion, consisting of a verse followed by alleluia. There is a standing series of seven, one for each day of the week, and propers are provided for festivals.

Kovrdktov. 1. A liturgical roll, so called from the roller («évros) on which it is wound: see xc. 32. 2. (Arab. kindak, syr. kiindoko, slav. kondak), the title of a class of short hymns. For the origin of the name see Neale Znérod.

p- 843.

Aevtovpyia, Nevrovpyeiv. (In-LXX Aecroupyeiv gen. =N1W, a few times Tay, once fi}2, used of the levitical ministra- tion; Ae:roupyia = May , of the same: so Heb.x.11; Lk.i.23; Heb.ix.21. Of our Lord’s sacerdotal ministry, Heb. viii. 6:

399

of christian ministry, Acts xiii. 2. Else- where, Rom. xv. 27, 2 Cor. ix. 12, Phil. li, 30, of service to men, but no doubt with the suggestion that such work is for christians sacerdotal: cp. Ja. i. 27: in Phil. ii. 17 the figure is from the ministry of sacrifice). 1. Of divine service generally: 519. 39. 2. Esp. of the service of the altar: 317. 15: 320.12. See Liturgy.

Aevrovpyixdy (Ixxxv. 18, arab. cétab liturjiyat \xxxviii. 5, slav. sloujebnik) : the book containing the text of the three liturgies, sometimes with the éomepivds and the dp@pos.

Aevroupyds (LXX =n, 7 times of any ‘minister’: Neh. x. 39, Is. lxi. 6, Ecclus. vii. 30 of the levitical ministry: Ps. cii. 21, ciii. 4 [= Heb. i. 7] of the angels. Heb. viii. 2 of our Lord: elsewhere Rom. xv. 16 of a minister in a sacrificial figure; xiii. 6 of civil ministry regarded as of God: Phil. ii. 25 general, but perhaps with suggestion of sacred ministry). A minis- ter: (1) the ministers of the altar gener- ally, 316. 15: (2) the priest, 505. 27: (3) the deacon, 526. 33 probably: 487. 23: SO AeTouvpy:xy Tagis the body of the deacons, 532. 11: (4) the deacons and subdeacons regarded as one class, 490. 6: sof AaT. iaxdopynors 488. 2.

Aegis (copt.). 1. A lection. See Lections. 2. A rubric marking the division of a psalm-verse; or perhaps in- dicating the‘ verse’ as distinguished from the ‘refrain,’ in which case on p. 156 Aegis should begin 1.14. See Antiphon.

Adyxn, f ayla (7 ieparixy A. 540. 9: arab. alharbah almukaddasah: slav. swyatoe kopie: cp. lancea 541. 25, lan- ceola 544. 31: Aoyxevev 548. 1): the holy spear, a lancet with a cross ter- minating the handle, used for excising the lamb and the particles from the loaf in the prothesis.

Avxvixdv, 16: the Lucernarium or

600

office at the lighting of the lamps: 345. 11: 346. 20 where the name is applied to the whole éowepivds. Now it is used apparently only for the first part of the office, i.e. for the introduction, and the mpootpiaxds Yadpds with the seven ebxal Tod Avxvixod said meanwhile.

Maxapiopot (arab. macarizmi: slav. blajeni): the Beatitudes (Mt. v. 3-12 @) sung, with a gloria and intercalated proper troparia, on sundays as the third antiphon of the enarxis, 367. 26.

Meyadvvdpiov : the hymn sung after the commemoration of the B.V.M. in the Intercession : on festivals the efppos of the oth ode of the day, 388. 7 (slav. pre- ceded by a proper troparion zadostoyntk): otherwise the “Afidy éori ws ddAnOds (slav. dostoyno): S. Bas. has a fixed

-form, ’Emi oot xaiper, 406. 27.

MeAtLeiv, peAtopds (LXX pediver = MAJ, to dismember the victim, Lev. i.6, 3 R. xviii. 23, 33). See Manual Acts 2. _ Meptfewv, of the Fraction, 523. 18.

Mepis (cp. Col. i. 12). ‘A share’: hence (1) a particle of the host given to communicants: (2) any particle of the holy bread. See Particle.

Méon edx (338. 2): apparently ‘a prayer meanwhile,’ of the deacon’s litany accompanying a prayer of the celebrant.

MeraBddXew: ‘change,’ of the effect of consecration, 330. 9 4.

MeradapPdvew, peradnyis. See Communion. Merdvoia (1) Penance. See Peni-

tents. (2) A reverence or obeisance (arab. matdniyah: slav. metanie: syr. Nest. matiniya 271. 19). a. peyadn per., a prostration. b. puxpd per., a profound inclination.

Merazrovety : ‘change the make’ of a thing, ‘remodel,’ of the effect of con- secration, 486. 23.

MerappvOpifewv : ‘change the form’ of a thing, ‘make in a different form,’ of the effect of consecration, 479. 52.

Glossary of Technical Terms

Metaorotxerotv: ‘change the ele- mentary nature’ of a thing, of the effect of Consecration, 526. 20.

Mnvatov, -a (arab. mindwun, slav. mineya): the books of the proper of immovable feasts (d«wnrol éoprai), one for each month, beginning with sep- tember, 1xxxii.

Motoa. See Sponge.

Mvorrpiov. See Mystery.

Mvotikds (syr. o°hontho, arab. sirran, copt. ésychia, eth. bdalachdsds, arm, ’¢ tsatsouk, khorhhrdabar, slay. tayno): the rubric of prayers said in a low inaudible voice.

Napa (357.21: 548.22): wine. Cp. Clem. Al. Paed. ii. 2 § 32.

Nads.~ 1. A church, 506. 10 &c. 2. See Nave.

"Oxranxos (Ixxxii. 35: slav. octoich): the book, attributed to S. John Da- mascene, containing eight sets of pro- per troparia &c. for the sunday office, arranged according to the musical tones (the eight modes) to which they are severally sung. Of the liturgy, it con- tains the troparia of the paxapiopoi q. Vv. With the addition of the corresponding troparia for the other days of the week, it becomes the TapaxAntixn.

Opodoyra (copt., 184. 30: cp. 238. 29: 394.17: 396.94): the confession of faith in the reality of the sacrament recited before communion.

"Omi bdpBwvos evxy: the concluding prayer of the liturgy said in the nave behind, i.e. to the west of, the ambo, assumed to be in the middle of the church. See Ambo.

’OpOot (arab. arthi, arm. orthi 426. 6: 456.7): the call of the deacon to — the people, either literally to ‘stand up’

or figuratively to be ‘erect in attention.”

Cp. ordOnre 119. 8: dvaornte 131.8. OpOpos (arab. sahkaryah, slay. ou- — trenya). The daybreak’service, lands.

Glossary of Technical Terms

.

Mamas. See Pope.

Napdoracis (napicracda of formal or solemn attendance, 2 Chr. ix. 7: cp. Ac. xxvii. 24, Rom. xiv. 10: hence of ritual attendance, Dt. xviii. 5, 7, Dan. vii. 10, and of formal standing at the altar, Num. xxiii. 3: so mapdoraos 3 R. x. 5 In some verss., of the attendance of courtiers : 1 Mac, xv. 32 of courtiers col- lectively), 1. The station or attendance of the ministers at the altar, 44. 25, 30 &e ; and of the people as assisting, 506. 47: cp. mapioracOa 33. 18: 45. 26: 509. 4. 2. A movement in the liturgy, 31. 16, apparently the formal assembling of the ministers in the sanctuary before the enarxis.

NaparpdmeLov (64. 20, 27: 342. 3): a table, of uncertain position, on which the sacred vessels were placed for the communion of the people. Apparently such a table is still in use among the Christians of S. Thomas, placed below the altar steps while in use (Howard Christians of S. Thomas, p- 145).

Macropdpia. See Sacristy.

Nevrnxoordpvov (slav. pentakostarty: Ixxxii.): the book of the proper of the offices and of the liturgy for eastertide.

Neptxomy : asection read asa lection.

Nerdoare: ‘spread,’ sc. the hands (cp. Ex. ix. 29, 33: 2 Esd. ix. 5), addressed, 125. 19, by the deacon pro- bably to the concelebrating presbyters. Cp. *Exretvare.

Muords. See Faithful.

Mpagamdarodos : the volume con- taining the lections from S. Paul and those from the Acts substituted for the Apostle in eastertide, Ixxxii. 33.

Mpagts (Copt.). See Lections.

Nponytacpéva. See Presanctified.

NpdéGeots, mporiévar, mpoxeipeva (mporibéva =] 1Y to order the shewbread on the table, Ex. xl. 4, 23, Lev. xxiv. 8, 2 Mac. i.8: ep. 2 Mac. x. 3: hence the bread is called mpé@eois Ex, xl. 4, 2 Chr.

601

ii. 4, mpdOeots dprwv 2 Chr. xiii. 11, Heb. ix. 2 or of dprot tis mpodécews 1 Chr. ix. 32, xxiii. 29 &c. and is described as mpoxeiuevos Ex. xxxix. 36, Ley. xxiv. 7; and the table as mpoxerp. tpane(a Num. iv. 7, 4 7p. THs mpo0. Ex. Xxxix. 36). I. IIpé@eors. See Prothesis. 2. Ilpor:Oéva to set forth or order the oblation on the altar, 133. 31: 327.21: 485. 30: 508. 15: 525. 32: 538. 12. 3. Tpoxeiveva d@pa, the oblation as set forth.

Mpoxetwevov tod “Aroorédov, Td or 70 mpoxeipevoy simply (36.1: 371. 4: arab. briicimanun: slav. prokimen): the proper antiphon sung before the Apostle, now reduced to a refrain and a verse. Also of similar antiphons before

lections in the offices. Cp. Mesedi, Shtraya. Fpédoyos. See Alleluia.

Mpootprov (345. 10): the mpootmands padrpos, Ps. ciii (civ), sung at the be- ginning of the éomepivds.

Npoodyew (LXX gen. =21), API, occasionally 8°27, WIN, of bringing the sacrifice; generally of the people, but also of the minister, Lev. v. 8, vi. 38 &c.: cp. 1 Pet. iii. 18). To bring, offer. (1) Of our Lord offering himself, 32. 4: (2) of the people bringing their oblations, 41. 34: 508.9: (3) of the deacons at the offertory, 13. 33: 528.17: (4) of the celebrants, 46. 24: 316. 21: 485. 44.

Npockop.8y. See Mpockopifery, Offertory, Prothesis.

Npockopifery (not in LXX orN.T.): to bring, offer. (1) Of the people, 332. 16: (2) of the minister at the prothesis, 541. 40: (3) of the priest in the ana- phora, 485. 31: cp. 23. 15: 58. 23 &c.

Mpookuvety (arab. sajad): to make a reverence, incline the head.

Npooktvnpa (slav. Zoklon): a rever- ence, an inclination of the head. Cp. Meravoua.

NMpoodépew (in LXX gen. = 23

602

or IP of the people as bringing offerings ; rarely = MDYF -and VDP of

feaee oe

the ministers: see “Avagépetv. In N.T. the usual word for ‘ offer,’ Mt. ii. 11, v. 23, 24, viii. 4, Jo. xvi. 2, Ac. xxi. 26, Heb. passim. Syr.k°rabh: arab. karrab, kaddam: eth. ab’a: copt. en, znz, with or without ekhoun, erprosferin: arm, matouthsanem). The commonest word for ‘offer’: (1) of the people, 11.7: 41. 34: (2) of the ministers, 33. 25: (3) of the celebrant, 21.20: (4) of the church, 13. 32. In the translated texts ‘ offer’ generally represents the biblical words given above.

Npoodopa (LXX Ps. xxxix.6 =I; 3 Child. 14, 1 Esd. v. 52 and in Ecclus.; Heb. x. 5 sqq. from Ps. xxxix: Ac. xxi. 26, xxiv. 17, Rom. xv. 16, Eph. v. 2: syr. kitrbono, copt. prosfora, eth. ku °r- ban, mashwa'et, arab. kurbdn, arm. patarag). Oblation: (1) the act, 30. 10; 474.16: 480. 38: 519. 11: so of the mass, 519. 39, like copt. prosfora: (2) the offerings of the people, 56. 16: 129. 20: 479.3: (3) the consecrated oblation, 25. 6: eth. presphora 233. 31

Npoodeveiv: to address aloud, (1) of the deacon, see Kynpvooetw: (2) of the priest, 24. 19: 505. 27.

Npdoywpev (arab. briskhiman : arm. proschiimen : syr. Jac. p°ruscomen, Un. Oriscomin: copt. proschomen). The deacon’s call to attention, esp. at the lections and the elevation.

NpwroavyKedXos : the chief secretary and chaplain of a patriarch, his con- fessor and, at least formerly, usually his successor.

‘PuriSiov. See Fan.

XwSev. See Eidnrév.

XKevodvAdktov. See Sacristy.

Lodta (arab. sifzya: Syr. Jac. siéphi- ya): an exclamation with which the

Glossary of Technical Terms

deacon calls the attention of the people to the scriptures (368.24: 371.2: 372. 28) or to the creed (82. 3): its intention, 375. 24 a, 376. 224, is not clear. Xrixos, a verse: (1) see Antiphon : (2) (Egypt., 120. 33) a variable verse sung after the ektene of the Prayers: ep. Ixix. 32: 159. 30. Lrotxdpiov. See Vestments I. XvAXevroupyikdy (Ixxxii. 31): the reader's manual containing the fixed and ferial hymns and responses of the offices and the liturgy. Cp. Liber ministerii. Luvakis (cp. cuvdyecba: Ac. iv. 31, xi. 26, xiv. 27, xx. 7sq.): the formal assembly of the church for worship, the liturgy, 467. 45: 476. 19: 484. 25: 490.1: 506. 30: 519. 39: 524. 14: 530. 41: 537. 28. Cp. Liturgy. Luvarry sc. edvx7 (arab. sindbiz): a prayer consisting of a number of suffrages ‘linked together.’ See ’Exrevy. LuvyOns Té2og sc. TOU duaxdvov: the normal place of the deacon while minis- tering to the congregation, viz. on the soleas or platform outside the ikono- stasis, facing the holy doors. XvoréAXeww (106. 36: 359. 26: 398. 31: 411. 23: 463. 7): to‘ gather up’ or sweep together the particles on the paten, whether before veiling at the prothesis or before consuming the re- maining particles at the end of the

liturgy. XpayiLev: to make the sign of the ©

cross upon an object. Cp. cataoppayi- (eoOa T@ OeG, to commend oneself to God by signing oneself, 7. 14.

Xpayls (1) the sign of the cross: (2) baptism (including confirmation), xlvii. 14: (3) see Bread,

TeXevotv (LXX in Ex. Lev. Num. TeX. Tas xeipas = 1" xbp ‘to fill the hand’ of the priest, i.e. to consecrate or inaugurate him by laying part of the sacrifice on his hands, Ex. xxix. 22-24,

— ee

Glossary of Technical Terms

Lev. viii. 25-27: hence rereAcrwpeévos simply = consecrated, Lev. xxi. 10, Heb. vii, 28 ; reAciwors = DNP1D consecration, Ex. xxix. 22, a sacrifice of consecration, Lev. vii. 27. Cp. Westcott Hebrews, p. 63. Syr. shamii Lev. xvi. 32: gammar Heb. v. 9). To consecrate the gifts; used both of the divine action, 59. 3: 134. 11: cp. 485. 37; and of that of the minister, 526. 37. Hence Tedeiwars “consecration ’ 533.35. So syr. shamli ‘accomplish’ 97. 13, ‘fulfil’ 292. 9: gammar ‘consummate’ 97. 14, ‘ perfect’ 292. 8.

TpameLa. See Table.

Tpuddvov (Ixxxii. 36: arab. ¢riyidz, slav. ¢riod). The book of the proper from the sunday of the Pharisee and the Publican, i.e. the next before septua- gesima, to Easter Even inclusive. So called because in this season the canons for the most part consist of 3 odes in- stead of 9.

Tpomdpuov (dimin. of rpdmos prob. in a musical sense, ‘a mode’: arab. ¢rabar- yin, slav. tropar). ‘The general name for the short hymns or verses of which the longer hymns and the greater part of the Byz. offices are composed.

Tumudy (slav. ¢¢pikon: arab. citab alrutab); the book of the’rules deter- mining in detail the office and liturgy for the seasons and days of the year (Ixxxii. 14). It corresponds to the western ordinale (‘ book of the pie’); while kara tiv Tag Tod TumMKod Ixxxy.,

603

17, 19 is equivalent to secundum usum., ‘according to the use,’ of a given church.

‘Yrakoy (369. 1: slav. zfakoy): a variety of hymn-verse. The word must mean ‘response’ (cp. imaxovewv), but its exact application does not appear.

*Ymaxovew 531. 1, ‘Yan xetv 477. 10, “‘Yropavetv 480. 20, ‘YarowdAXew 29. 30. To respond, to sing in response.

‘Yarnpecta, “Yanpérns. See Sub- deacon.

‘Yyotv, “Yiwous. See Manual Acts I.

Potildpevos. See Competent,

Xepaldpevos. See Energumen. XepovBikdy, -d. See Cherubic Hymn.

Xovevtyprov (356. 5): the piscina in the prothesis at which the ministers wash their hands. (Cp. Lavatory.) Formerly the piscina was called 64- Aagoa, Oadaccimior: cp. 3 R.vii. 23, 2 Chr. iv. 2-6. In 3 R. vii. 24 for év 7H xUou NP¥*2 ‘in the casting,’ the complut. text reads é€v 7T@ yxwvevtnpiw: whence perhaps the name.

Warrys. See Singer.

*‘Quoddpiov. See Vestments 6.

‘Qporsyrov (slav. ¢shasoslow): the book of the canonical hours, Ixxxii. 40. Cp. Jamagirch.

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