Hippolytus and his age; or, The doctrine and practice of the church of Rome under Commodus and Alexander Severus; and ancient and modern Christianity and divinity compared

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BR 1720 .H8 B86 1852 v.4
Bunsen, Christian Karl
Josias, 1791-1860.

Hippolytus and his age; or

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in 2008 with funding from
Microsoft Corporation

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Libvan vs Part
| aie Pic celou. |
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Quy aut Staal,
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HIPPOLYTUS AND HIS AGE;

THE DOCTRINE AND PRACTICE OF ΤῊΝ.
CHURCH OF ROME

UNDER COMMODUS AND ALEXANDER SEVERUS:
AND

ANCIENT AND MODERN CHRISTIANITY AND DIVINITY
COMPARED.

BY CHRISTIAN CHARLES JOSIAS BUNSEN,
ΒΟΟΣ

IN FOUR VOLUMES.

VOL. IV.

The Apology of Hippolytus, and the Genuine Liturgies of
the Ancient Church.

WITH BERNAYSII EPISTOLA CRITICA.

LONDON:
LONGMAN, BROWN, GREEN, AND LONGMANS.
1852.

Lonpon:

Srorriswoopes and SAaw,
New-street-Square.

<b, tA
Tad a

PREFACE,

I CoNCcLUDE this work about the anniversary of the
day on which, last year, I wrote the first of my
Lettersto Archdeacon Hare. The first two Volumes,
together with the Apology of Hippolytus, were writ-
ten and printed in the last six months of 1851; the
third and fourth in the first six months of 1852.

The Apology of Hippolytus is designed to complete
the picture of a man and of an age representing
the beginnings of Christianity, and throwing there-
fore a new light on its prospects, which are those
of the human race.

The second part of this Volume presents a succinct
account of the gradual formation of the Christian
worship and rituals in the ancient Church, and
gives the texts of the liturgies for the first time
critically and historically arranged.

But I cannot take leave of my readers without
adding a word on the Ignatian question, upon which
the work of Hippolytus bears, directly or indirectly,
in 80 many respects.

I believe I have done something in this book to-
a2

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4 ¢ +) oe
ery Wwe we @ BS ©

iv PREFACE.

wards bringing it nearer to a complete solution. I
have shown the prevalence of an early systematic
corruption of the ancient texts in the East by the
Byzantines, exactly as such a fraud was practised
later by the Romanists in the West. I have in par-
ticular shown that the text of the first six books of
the Apostolic Constitutions exhibits corruptions and
interpolations perfectly similar to those which even
in Eusebius’ time had made a sad twaddler out of
that most energetic and original martyr and Father,
Ienatius, and a legend out of his true history. Cu-
riously enough, the most striking instance is here
also found in a Syriac text. That separation of the
original contents of the first six books of the Con-
stitutions from the later interpolations, which I had
endeayoured to establish by the mere application of
sound critical principles, is confirmed by a Syriac
manuscript at Paris. Finally, I have restored the
historical character of Ignatius of Antioch more com-
pletely than before, by showing in the Introduction to
the Liturgies, and in the Reliquie Liturgice them-
selves, that the tradition about his influence upon
the formation of the worship of the Church over
which he presided is borne out by corresponding
cotem porary facts and testimonies, and by the docu-
ments of the Antiochene liturgy.

These circumstances may perhaps induce some
German critics to reconsider their doubts as to the
genuineness of what we possess of Ignatius, and as

PREFACE. Vv

to the historical character of the accounts of that
remarkable man.

It would be useless to expect so much regard for
historical criticism from those who, after the Libyan
discovery, have endeavoured to maintain the authen-
ticity of that product of impudent forgery called the
Seven Epistles of Ienatius. There are undoubtedly
good scholars among these men; but they must
forgive me if I say that it is, even in England, an
anachronism to treat the question of Ignatius and
his Epistles apart from collateral facts, and as
if the world, since the days of Pearson, had not
learned anything as to primitive church history and
historical criticism. Their method of conducting con-
troversies would not be tolerated for a moment
in the field of classical literature, where men
like Porson and Gaisford, Niebuhr and Hermann,
Béckh and Ritschl rule, where nothing is at stake
except that of which Pilate doubted the existence,
and where it is considered as unbecoming to seck
truth, not as a judge, in order to find it, but as an
advocate, in order to betray it. Until they resolve
to test the value of the Greek text by the facts
which have come to light through the Libyan dis-
covery, and by the principles of historical criticism,
their reasonings must remain barren and fruitless ;
and, until they cease to make the defence of their
opinions a matter of faith, it will be useless to dis-
pute with them.

A 3

vi PREFACE,

I have already observed in Vol. I. (p. 58. note)
how unfortunate those among the English anti-critics
have been, who quote against Cureton Professor
Petermann’s assumption that the Syriac text is an
extract from an old Syriac version, of which the
Armenian text is a translation. For this assump-
tion there is no ground whatsoever. The Armenian
translation represents throughout the text of the
Greek Letters, including those which are acknow-
ledged to be false; and its various readings show the
deep corruption of our Greek text. There is not the
shadow of a reason to assume that the Armenian
translation was made from a Syriac text, and not, like
all other Armenian translations of Greek fathers,
from the Greek. But if it were so made, the argument
for or against the Seven (or rather twelve) Letters
would remain exactly where Professor Petermann
found it. His argument, resting upon a gratuitous
assumption, is so absolutely null, that it is scarcely
possible to formulize it seriously. On the other hand,
these same critics, who are so wonderfully struck by
Armenian assumptions, find no difficulty in neglecting
Cureton’s clear and decisive arguments drawn from
the character of the Syriac texts, from Syrian au-
thorities, and from Syrian paleography. All these
Syrian arguments are tangible points, based upon
reality. We find a Syriac text of a Syrian Father,
evidently in use in the early Syrian Church; whereas
we know nothing of the Armenian translation of the

PREFACE. vu

later Greek text, except through an avowedly care-
less and uncritical edition of the end of the last
century. That this translation often concurs with
readings exhibited by the Syriac text cannot in it-
self alone prove that it was made from a Syriac
original, frem which the Three Letters were after-
wards extracted. We might as well say that the
old Latin translation, as exhibited in the manu-
script of Caius College, was made from the Syriac,
because it often supposes, in the Greek original,
the same reading which the Syrian translator had
before him. But supposing the translation not to
have been made from the interpolated Greek text,
but from a Syrian translation of the same (which
may have existed)*, why should not the genuine pas-
sages of that text be often nearer to the Syriac text
than to that of the Medicean manuscript? Certainly
there is no argument whatever in this circumstance,
however you turn it. On the contrary, a his-
torical critic will remember what Moses of Korene
expressly says}, that in his youth, that is to say, in
the earlier part of the fifth century, a considerable
number of Syrian manuscripts were brought into
Armenia from Syria. This is, on the whole, the ear-
liest age in which the Armenian translation could
have been made: an age of systematic ecclesiastical

* See Cureton, Corpus Ignat. p. 344, 345.
Tt Moses Chorenensis opp. intp. Levaill. 11. p.165., as quoted
by_D. Pitra himself (Prolegg. p. viii.).
A 4

vill PREFACE.

fraud, abounding in unscrupulous forgeries and impu~
dent interpolations, whereas, the classical age for Sy-
rian translations, the second and third centuries, is,
comparatively speaking, pure. That the difference
between the Armenian and Syrian texts is, on the
whole, parallel to the difference of those two ages,
is now proved by a fragment brought to light within
the last few months by the indefatigable Benedictine
Father, Dom Pitra, in his meritorious work, the Spi-
cilegium Solesmense. In this collection of inedited
patristic remains, a fragment of Irenzus is given, first
from the Syriac text (communicated by Cureton to
the editor), and secondly in Armenian, from an Ar-
menian MS. copied for Dom Pitra by the Mechitarists
at Venice. As this beautiful fragment is also intrin-
sically important for the theological inquiries of this
work, I give the two texts in the note.* Will an

* Syrian Text. Armenian Text.

Lex et prophete et pied: Lex et prophet et evange-

liste proclamaverunt de Chri-| lia declaraverunt Christum na-

sto, quod natus est ex virgine ; ‘tum ex virgine et in cruce pas-

et quod passus est super li-| sum,

gnum: et quod apparuit e se- et suscitatum e mortuis,

pulchro; et quod ascendit!et in eelum elevatum et glori-

ad carlos ; et quod a Patre! ficatum

glorificatus est; et quod est) et regnantem in se-

rex in eternum; et quod hic/cula. Tile ipse dicitur perfe-

ao en ee he intellectus, Dei verbum,
| iv em quod primitus pulchre nati ho-

genitus est; qui cum eo est minis (fuit) conditor ;

conditor universi, fictor homi-|

PREFACE. ΙΧ

English critic seriously maintain that the Syriac
text is mutilated, and the Armenian text genuine?
I suppose he will leave that rather to the good

Syrian Text.
nis ; qui est in omnibus omnia :

Armenian Text.
in omnibus

in patriarchis patriarcha, in|omnia, in patriarchis patriar-

legibus lex, in sacerdotibus
princeps sacerdotum, in regibus
gubernator, in prophetis pro-
pheta, in angelis angelus, in
hominibus homo, in patre filius,
in Deo Deus, rex in eternum.

11. Hie enim est qui Noemo
fuit nauta, et Abrahamum du-
xit; quicum Isaaco ligatus est,
et cum Jacobo fuit peregrinus ;

cha, in lege lex, in sacerdoti-
bus sacerdos, in regibus prin-
ceps ductor, in prophetis pro-
pheta, in angelis angelus, in
hominibus homo, in patre filius,
in Deo Deus, rex in eternum.

II. Ipsemet direxit No-
emum in navi; [cum Josepho ve_
numdatus est] et Abrahamum
conduxit ; cum Isaaco ligatus,
cum Jacobo peregrinavit ; [cum
Moyse fuit dux et secundum popu-
lum legislator ; in prophetis predi-
cavit ; de virgine incarnatus, in
Bethleem natus ; ab Johanne sus-
ceptus et in Jordane baptizatus ; in
deserto tentatus ac dominus reper.
tus. Ipse congregavit apostolos,
et ccelorum regnum preedicavit ; il-
luminavit czcos et suscitavit mor-
tuos, in templo visus, a populo nec
fide dignus habitus ; a sacerdotibus
comprehensus et coram Herode per-
ductus ; in conspectu Pilati judica-
tus, in corpore se manifestans, in
ligno suspensus et a mortuis suscita-
tus, apostolis monstratus, et ad ccelos
evectus ad dexteram Patris sedet,
et ab eo uti mortuorum resurrectio
glorificatus ; et salus perditorum, de-
gentibus in tenebris lumen, et 115

Ad

x PREFACE.
.

Benedictine Father. I have given a still more strik-
ing instance respecting the purity of Syriac texts,
and the systematic interpolation of the Byzantines,
in my note on Dr. Zenker’s discovery of the Syriac
manuscript at Paris, which evidently contains the
cenuine text of that monster of Greek interpolation,
called the first six books of the Constitutions.

But there are many other camels to be swallowed
by those who have set their hearts upon proving,
by Pearson’s arguments, that a text which he never
knew is not genuine. And waiving these arguments,
is it not strange that they bring forward against one
of the first Syriac scholars of Europe, their coun-
tryman, the name of an Armenian scholar in Ger-

Syrian Text. Armenian Text,
pastor eorum qui salyi sunt, οὐ qui nati sunt redemptio ;] salva-
sponsus ecclesie et dux cheru- | torum pastor, et ecclesiz spon-
bim, princeps exercitus ange-|sus, cherubim auriga et exer-
lorum; Deus ex Deo, filius ex | citus dux angelorum ; Deus ex

patre, Jesus Christus rex in| Deo, Jesus Christus salvator
secula seculorum. Amen, | noster.

The two texts agree, literally, in the passages common to
both, with the exception of the concluding words, which,
therefore, according to the general principles of criticism,
must be considered doubtful, especially as the Syriac text has
here some words not found in the Armenian. But what can
be more awkward than the insertion of Joseph between Noah
and Abraham? or the whole interpolation as to Jesus him-
self, which dwells on points either not belonging at all to the
argument of Irenwus, or already mentioned in the first part

of this beautiful Christology, so spontaneously flowing out of
St. John’s prologue ? τ

PREFACE. x1

many, who has in his favour neither argument nor
personal critical authority ? The internal evidence of
the case is so strong, that it is almost with a mixed
feeling of pleasure and of regret that I announce a
fact which appears destined to put an end to all dis-
pute, as to the principal point.

It is neither accurate nor fair to speak of Cure-
ton’s text as being founded upon “a Syrian manu-
script containing other extracts,” since from the be-
ginning Cureton had two manuscripts of ** The Three
Letters.” The one contained all three, with the
significant title alluded to: the other had (from eyvi-
dent want of space) only the first of them (that to
Polycarp), but, exhibiting literally the same text, was
necessarily a second testimony for the Three against
the Seven. Later, in the Corpus Ignatianum (p. xxxi.
sqq-), Cureton gave notice of a third manuscript,
containing all “ The Three Epistles of Ignatius,” with
a text absolutely identical, and presenting only some
highly interesting various readings. Isit not difficult
for unbiassed critics to suppose that all Epistles of
Ignatius which we find in his native country and his
Church are “Extracts” made by “a Monk”? How
strange to endeavour to strengthen the critical weak-
ness of this argument, or rather to justify this un-
warranted assumption, by the gratuitous (I had
almost said unjustifiable, because totally unsup-
ported) conjecture, that the supposed “Monk” was a
heretic, who wished to deprive “the Holy Catholic

Ab

xii PREFACE.

Church” of one of its supports! The fictitious
wieked man is not charged with any interpolation,
a sin which seems to have been the monopoly
of the “orthodox” Byzantines: but he is gravely
suspected of having left out what a Monophysite
(bishop, monk, or simple clergyman) could have no
more interest to omit than a Byzantine.

But now to the fact. I am assured by un-
questionable authority that Colonel Rawlinson has
himself seen, at Bagdad, a manuscript of the
New Testament in Syriac, which has “ The Three
Epistles of Ignatius” appended to the sacred re-
cords, exactly as the Codex Alexandrinus has
“The Epistles of Clemens of Rome” appended to
the same holy writ. I hope those who take an
interest in the truth will soon be enabled to gra-
tify their curiosity by a sight of this treasure in the
British Museum.

Alas for the worshippers of the Pearsonian argu-
ments, and for the fiction of the garbling Monk,
and for the revival of the whole controversy of the
seventeenth century !

As soon as that remarkable text shall have been
collated, and the result laid before the public, the
time will be come definitively to reconstruct the
genuine Greek text according to the Syriac manu-
scripts, with the help, here and there, of the Arme-
nian translation. The real difficulty under which I
laboured in my attempt to restore it, was simply, that

PREFACE. ΧΗ

we had then (with the exception of the Epistle to
Polycarp) only one imperfect Syriac manuscript ;
whereas now we have two, and shall soon have
three complete and independent manuscripts for all
the three Epistles. I ought to have adhered more
strictly still to the Syriac text. I refrained from
doing so, not so much out of deference to the Greek,
thoroughly corrupted and patched up as it is, but
because we had only one Syriac manuscript. A
difficult reading might be nothing but a blunder of
the copyist. Finally, we had not then the Armenian
version, which evidently is to be considered as an
independent witness for the original readings of the
Greek text, so unfavourably represented hitherto
by one Greek MS. Imperfect, therefore, as my
attempt necessarily was to restore the true reading,
and to prove the completeness and show the con-
nexion of the original text, I may be satisfied
with the support which the third Syriac MS. has
since given to many of my assertions. Thus, in the
celebrated concluding passage of the Epistle to the
Ephesians about the three mysteries, the Syriac
MS. discovered after my edition has the very words
“and the death” (of our Lord), which I had inserted
in the restored text, although they were wanting in
the only Syriac MS. then known.*

In a similar way, I may congratulate myself on the

* According to that principle, and upon the critical authori-
ties which are now before us, the most ancient recorded reading

xiv PREFACE.

support which the Armenian translation (miserably
garbled as it has been by the unknown Constanti-
nopolitan editor, who has not even disdained the
correspondence between Ignatius and the Virgin
Mary) gives to my view of the nature of our text.
For it is anew proof that our present Greek text has

of the whole concluding passage may be restored in the follow-
ing manner:

Ἔλαθεν τὸν ἄρχοντα τοῦ αἰῶνος τούτου ἡ παρθενία Μαρίας, καὶ
ὃ τοκετὸς καὶ 6 ϑάνατος τοῦ κυρίου" καὶ τρία μυστήρια κραυγῆς ἐν
ἡσυχίᾳ Θεοῦ ἐπράχθη. ᾿Απὸ τοῦ ἀστέρος καὶ τοῦ υἱοῦ ἐνταῦθα φανερου-
μένου ἠφανίζετο πᾶσα μαγεία, καὶ πᾶς δεσμὸς ἐλύετο, καὶ παλαιὰ βα-
σιλεία καὶ κακίας ἄγνοια διεφθείρετο. Ἔνθεν τὰ πάντα συνεκινεῖτο διὰ
τοῦ μελετᾶσθαι ϑανάτου κατάλυσιν, ἀρχὴν δὲ ἐλάμβανεν τὸ παρὰ Θεῷ
ἀπηρτισμένον. The mention of the star begins a new sentence,
and opens the peroration of the whole epistle. The sense is:
“ From the moment that the star appeared, and thus the Son
was manifested on that spot, the reign of darkness, of magie,
of death ceased, and the earthly development of God’s
own eternal kingdom began.” Dr. A. Ritschl (in his Altka-
tholische Kirche, p. 578. note) thinks the insertion of the
words, “ and the death” would form an argument against the
Syrian text, the authenticity of which that learned critic de-
fends with me. I confess I do not see this. The devil was
deceived, because he did not discern three divine mysteries,
which appeared to him contradictions: the Virgin and Mother ;
Birth in a manger and Divine Majesty; Death upon the cross
and Eternal life: Virgo Mater, Caro Verbum, Homo Deus,
as the old magic pentagram has it. The manifestation of Jesus
as the Son of God (the Theophania) began, according to the
idea of the earliest Church, with the appearance of the miraculous
star; for it was this star which, even before the birth of Christ,
had heralded his glory, and had been the signal that the powers
of darkness and of death were overcome, and destroyed for
ever upon earth.

PREFACE. XV

gradually been more and more corrupted by the
interpolators in the difficult passages; and it con-
firms the readings of the Syriac version in most
cases where they are at variance with the text of the
Medicean or Colbertine MS. Indeed, the only cri-
tical importance of the Armenian version consists in
this, that it is in so many instances an independent,
although an unwilling, testimony in favour of the
Syriac text. *

* On this principle, in the preceding difficult passage, which
is intimately connected with the words just examined, instead of
Περίψημα τὸ ἐμὸν πνεῦμα τοῦ σταυροῦ,
we must read
Προσκύνημα τὸ ἐμὸν πνεῦμα τοῦ σταυροῦ.
which, in the very peculiar style of the Antiochene Father, is
equivalent to
Προσκυνεῖ τὸ ἐμὸν πνεῦμα τὸν σταυρόν.
Thus the Syrian translates it,
Adorat (incurvat se) Spiritus meus;
and the Armenian equally literally,
Adorat (terram osculatur) Sp. m.

In the same manner both the Syrian and Armenian transla-
tions of the difficult passage in the first chapter of the letter,
Gaudeo in vobis et supplico propter vos (pro vobis),

suppose the reading : Περίσσευμα ὑμῶν καὶ ἀγώνισμα ὑμῶν (ἀγώνισμα
in the same sense as συναγωνίσασθαι ἐν ταῖς προσευχαῖς, Rom.
Xv. 30.).

The translation is entirely analogous to that of the former
passage ; but, in this case certainly, the Greek text,

Περίψημα ὑμῶν καὶ ἁγνίξομαι (dyvifwua) ὑμῶν,
although as it stands it gives no sense, and cannot even be
construed, has preserved the substance of the words better than

Xvi PREFACE.

I cannot show this better to the learned reader
than by giving the whole genuine Ignatian Epistle
to the Ephesians, the most interpolated and un-
doubtedly the most difficult of the three, as much as
possible in accordance with the present Syriac text.

This restoration is checked by the Armenian, and
here and there by the literal Latin translation, which
is independent of the only Greek MS. in which the

the Syrian and Armenian. The Syrian and Armenian trans-
lators have read, in their Greek texts, the abstract nouns
slightly corrupted ; but they show us the parallelism of the two.
Combining all the facts before us, we are led to the restoration

Περίψημα ὑμῶν καὶ ἅγνισμα ὑμῶν.
Καὶ is maintained by all the texts, although it might have been
inserted after the passage had become unintelligible. The whole
then, I believe, must be translated :

“ Your offscouring is also your cleansing (or purification).”

That is to say: the desire of external things (ἐπιθυμία) which
claims dominion over you in your body becomes to you a puri-
fication; for by conquering it you become stronger and purer.

And now what can be clearer than the sense of that whole
passage which immediately precedes the peroration already
restored, and with it forms the doctrinal part of the genuine
letter? (ch. ii.)

These instances will show how highly I estimate Professor
Petermann’s merits respecting the Armenian text. It is to be
hoped that the Prussian government will give him the means of
going to Constantinople and to Etchmiadin, in order to collect
among the national Armenians, to whom we owe the edition
reproduced by him, the best manuscripts of that translation, and
thus to prepare a trustworthy critical edition. Much of Hip-
polytus (perhaps even his great work) would also be found
among the unpublished Armenian translations, as | have proved,
page 230.

PREFACE. ΧΥΙ

letter has come down to us.* The Epistle to the
Ephesians is allowed to be in each text the most diffi-
cult one, a circumstance which is most unfairly passed

* Iyvarlov δευτέρα ἐπίστολὴ; ἡ πρὸς Ἐφεσίους.

*Iyvatios [6 καὶ Θεοφύρος] τῇ εὐλογημένῃ ἐν μεγέθει ϑεοῦ πατρὸς καὶ
πληρώματι, τῇ προωρισμένῃ πρὸ αἰώνων εἶναι διὰ παντὸς εἰς δόξαν παρά-
μονον ἄτρεπτον, ἠνυσμένην καὶ ἐκλελεγμένην ἐν προθέσει ἀληθινῷ, ἐν
ϑελήματι τοῦ πατρὸς Ἰησοῦ Χριστοῦ τοῦ ϑεοῦ ἡμῶν" τῇ ἐκκλησίᾳ τῇ
ἀξιομακαρίστῳ τῇ οὔσῃ ἐν Ἐφέσῳ πλεῖστα ἐν Ἰησοῦ Χριστῷ ἐν ἀμώμῳ
χαρᾷ χαίρειν.

I. ᾿Αποδεξάμενος ἐν Seg τὸ πολυαγάπητον ὕνομα ὃ κέκτησθε γνώμῃ
δικαίᾳ κατὰ πίστιν καὶ ἀγάπην ἐν Ἰησοῦ Χριστῷ τῷ σωτῆρι ἡμῶν, ὅτι
μιμηταὶ ὄντες δεοῦ, ἀναζωπυρηθέντες ἐν αἵματι, ϑεοῦ τὸ συγγενικὸν ἔργον
τελείως ἀπηρτίσατε" ἀκούσαντες γάρ με δεδεμένον ἐντεύξεως ὑπὲρ τοῦ
κοινοῦ ὀνόματος καὶ ἐλπίδος, ἐλπίζοντα τῇ προσευχῇ ὑμῶν [ἐπιτυχεῖν] ἐν
Ῥώμῃ ϑηριομαχῆσαι, ἵνα διὰ τοῦ ἐπιτυχεῖν δυνηθῶ μαθητὴς εἶναι ϑεοῦ,
ἰδεῖν ἐσπουδάσατε" ἐπεὶ οὖν τὴν πολυπληθίαν ὑμῶν ἐν ὀνόματι ϑεοῦ
ἀπείληφα ἐν Ονησίμῳ, τῷ ἐν ἀγάπῃ ἀδιηγήτῳ ὑμῶν ἐπισκόπῳ, ὃν εὔχομαι
κατὰ Ἰησοῦν Χριστὸν ὑμᾶς ἀγαπᾶν καὶ πάντας ὑμᾶς αὐτῷ ἐν ὁμοιότητι
εἶναι, εὐλογητὸς γὰρ ὃ χαρισάμενος ὑμῖν ἀξίοις οὖσι τοιοῦτον ἐπίσκοπον
κεκτῆσθαι" ἀλλ᾽ ἐπεὶ ἡ ἀγάπη οὐκ ἐᾷ με σιωπᾶν περὶ ὑμῶν, διὰ τοῦτο
προέλαβον παρακαλεῖν ὑμᾶς, ὅπως συντρέχητε τῇ γνώμῃ τοῦ Seod. Ὅταν
γὰρ μηδεμία ἐπιθυμία ἐνεργῆται ἐν ὑμῖν δυναμένη ὑμᾶς βασανίσαι, ἄρα
κατὰ Seby ζῆτε. Περίψημα ὑμῶν καὶ ἅγνισμα ὑμῶν ᾿Εφεσίων, (τῆς) ἐκ-
κλησίας τῆς διαθοῆτου τοῖς αἰῶσιν. Οἱ γὰρ σαρκικοὶ τὰ πνευματικὰ πράσ-
σειν οὗ δύνανται, οὐδὲ οἱ πνευματικοὶ τὰ σαρκικά" ὥσπερ οὐδὲ ηγ πίστις τὰ
τῆς ἀπιστίας, οὐδὲ ἡ ἀπιστία τὰ τῆς πίστεως. “A δὲ καὶ κατὰ σάρκα πράσ-
σετε, ταῦτα πνευματικά ἐστιν, ἐν Ἰησοῦ γὰρ Χριστῷ πάντα πράσσετε,
ἡτοιμασμένοι εἰς οἰκοδομὴν Seod πατρὸς, ἀναφερόμενοι εἰς τὰ ὕψη διὰ τῆς
μηχανῆς Ἰησοῦ Χριστοῦ, bs ἐστι σταυρὸς, σχοινίῳ χρώμενοι τῷ πνεύματι
τῷ ἁγίῳ᾽ ἣ δὲ πίστις ὑμῶν ἄἀναγωγεὺς ὑμῶν, ἣ δὲ ἀγάπη ὁδὸς ἀνα-
φέρουσα εἰς δεόν.

‘IL. Ὑπὲρ τῶν ἄλλων [δὲ] ἀνθρώπων προσεύχεσθε--- ἔστιν yap ἐν αὐτοῖς
ἐλπὶς μετανοίας ----ἵνα Seod τύχωσιν. Ἐπιτρέψατε οὖν αὐτοῖς κἂν ἐκ
τῶν ἔργων ὑμῶν μαθητευθῆναι. Πρὸς τὰς μεγαλοῤῥημοσύνας αὐτῶν
ὑμεῖς ταπεινόφρονες, καὶ πρὸς τὰς βλασφημίας αὐτῶν ὑμεῖς πραεῖς τὰς
ποοσευχὰς, πρὸς τὴν πλάνην αὐτῶν ὑμεῖς ἑδραῖοι τῇ πίστει, πρὸς

xviii PREFACE.

over in silence by those who charge the Syriac text
with obscurity: it is besides by far the most inter-
polated of the three genuine epistles. Let any un-

~ - U > {A > ,
τὸ ἄγριον αὐτῶν ὑμεῖς ἥμεροι, μὴ σπουδάζοντες ἀντιμιμήσασθαι αὐτοὺς,
; ~ t 2 aS , ,ὕ
Τῇ ἐπιεικείᾳ δὲ μιμηταὶ τοῦ κυρίου σπουδάζωμεν εἶναι" οὗ τίς πλέον
Ε σι ; - ͵ὔ » Ls ’ \ > , v
ἀδικηθῇ : τίς ἀποστερηθῇ; τίς abernén; Ov ‘yap ἐπαγγελίας τὸ ἔργον,
οὶ > 7 » >
ἄλλ᾽ ἐν δυνάμει πίστεως ἐάν τις εὑρεθῇ καὶ eis τέλος. "Αμεινόν ἐστιν
a > ΄σ nN > ~ ov ὃ ’ - Ἂ. Χ A Looe
σιωπῶν καὶ εἶναι ἢ λαλοῦντα μὴ εἰναι ἵνα δι ὧν λαλεῖ πράσσῃ
καὶ δ ὧν σιγᾷ γινώσκηται. Προσκύνημα τὸ ἐμὸν πνεῦμα τοῦ σταυροῦ,
’ Ξ a A a \ , \ \ 27
ὅ ἐστιν σκάνδαλον τοῖς ἀπιστοῦσιν, ἣμῖν δὲ σωτηρία Kal ζωὴ αἰώνιος.
¥ \ = ats / e Qe i, M ΄ }
ll. Ἔλαθεν τὸν ἄρχοντα Tov αἰώνος τούτου ἡ παρθενία Μαρίας, κα
‘ oi Φ / / ΄σ
5 τοκετὺς καὶ 6 ϑάνατος τοῦ κυρίου" καὶ τρία μυστήρια κραυγῆς ἐν
‘i a : ἊΣ ; aan Ξ
ἡσυχί: Θεοῦ ἐπράχθη. ᾿Απὸ τοῦ ἀστέρος καὶ Tov viov ἐνταυϑα φανερου-
᾿ ᾿ / - “ ,ὔ \
μένου ἠφανίζετο πᾶσα μαγεία, καὶ πᾶς δεσμὸς ἐλύετο; καὶ παλαιὰ Ba-
/ ι ‘ / “ 4
σιλεία καὶ κακίας ἄγνοια διεφθείρετο. Ἔνθεν τὰ πάντα συνεκινεῖτο διὰ
-: ~ \ / \ ~
τοῦ μελετᾶσθαι ϑανάτου κατάλυσιν, ἀρχὴν δὲ ἐλάμθανεν τὸ παρὰ Θεῷ

4 /
UNNPTICMEVvoY.

The Second Epistle of Ignatius, that to the Ephesians.

Ignatius [who also is the Theophorus], to the Church which
is blessed in the greatness and fulness of the Father, to her
preordained before the world, to be for ever unto lasting and
unchangeable glory, perfected and elected in a true purpose, in
the will of the Father of Jesus Christ our God: to the most
blissworthy Church which is in Ephesus, all hail in Jesus
Christ, in pure joy.

1, Since I have received in God that much loved manifest-
ation which you have right-mindedly made, according to the
faith and love in Jesus Christ our Saviour, because as those
who imitate God, you have been excited in your blood fully
to accomplish the work kindred to God: for when you had
heard that I was bound (and prevented) from visiting (you) on
sccount of our common name and hope, trusting in your prayer
(to obtain) to be thrown among the beasts at Rome, in order
that by achieving this I might be enabled to be a disciple of God,
you have made haste to see me: since, therefore, I have in the
name of God received the visit of all of you in the person of

ὲ 5 PREFACE. ΧΙΧ

prejudiced reader go through the English version
which I add to the provisionally restored text, and
which is as literal as possible, and let him then

Onesimus (who is) in unspeakable love your Bishop—and I pray
in Jesus Christ that you may love him, and that you may all be
like him, for blessed is he who has vouchsafed you to be worthy
of having such a bishop: since then love does not allow me to
be silent towards you, on this account I have chosen to exhort
you to conform to the will of God. For when no lust worketh
in you with power to torment you, ye live according to
God. Your offscouring is also your sanctification, O Ephesians,
ye of that Church which is renowned in the world! Carnal
men cannot do spiritual things, nor spiritual men carnal things ;
just as faith cannot do the things of unbelief, nor unbelief
those of faith. But even the works you do according to the
flesh are spiritual works: for you do all in Jesus Christ, pre-
pared (as you are) for the building of God the Father, carried
up to the height through the engine of Jesus Christ which 15
the cross, using the Holy Spirit as thg rope: while Faith is the
pulley, and Love is the way carrying up to God.

1. As to other men pray for them,—for there is a hope of
their repenting, —that they may be partakers of God. Give
them opportunity of becoming your disciples even by your works.
Against their lofty words put humility, and against their blasphe-
mies meekness in constant prayers, against their seduction firm-
ness in the faith, against their violence mildness; not striving to
imitate them. But by meekness let us strive to be imitators of
the Lord, than whom who was ever more wronged ? or deprived?
or despised? For it is not a question of promise, but whether
one be found in the strength of faith even unto the end.
Rather than to speak and to be nothing, it is better to be silent
and to be (something), in order that one may work by what
one speaks, and may be known by what one is silent about.

ur. My spirit boweth down before the cross, which is a
scandal to the unbelieving, but to us salvation and life eternal.
There were hidden to the prince of this world the virginity of
Mary, and the birth and death of the Lord: three shouting mys-

xx PREFACE.

judge whether it is an unconnected cento of sen-
tences extracted from the Greek text. However
involved the sentence of the laboured introduction
may appear, it is on the one hand perfectly intelli-
gible, and, without ceasing to be original, reminds
us, in this respect also, of the scarcely less involved
(and much longer) first two sentences of the Pau-
line Epistle to the Ephesians G. 5—14. 1. 15—il.
10.). But it is one which a bishop of that time, the
disciple of St. John, might naturally write on his
way to the amphitheatre, in answer to the mark of
Christian kindness shown him by the Ephesians in
sending their bishop, Onesimus, to express their
Christian sympathy on his arrival from Antioch at
Smyrna. Nay, it is one of the most precious gems
of Apostolic Christianity, transparent in spite of its
peculiarities, and worthy of the man who left so in-
delible ἃ memory behind him.

I shall conclude this Preface by saying a few
words respecting the uncalled-for aggressive spirit
in which the editor of a reprint of Pearson’s
“Vindiciw,” Archdeacon Churton, has attempted to
handle this question. Mr. Churton displays in
his Introduction a classical latin style, which in
teries were operated in God’s quietness. From (the time of the
appearance of) the star and the manifestation thereby of the Son
every magic power disappeared, and every bond was dissolved,
and the old kingdom and the ignorance of wickedness perished.

Irom that time every thing was put in commotion, because the

dissolution of death was meditated, and what was ordained with
God took its beginning.

PREFACE. ΧΧῚ

other times, perhaps, would have stood in place
of critical argument; and he employs a facetious
manner, well suiting a retreat from a lost cause.
As a specimen, [ shall only allude to the advantage
he takes of a manifest misprint, in order to throw ri-
dicule on an argument which he does not even attempt
to refute. Pearson had not disdained to supply the
want of any solid testimony for the Greek text of
Ignatius before Eusebius by some conjectures, which,
as he says, pleased him very much. One of these is,
that Theophilus, who was a successor of Ignatius
towards the end of the second century, had alluded
to the celebrated passage in the Epistle to the Ephe-
sians, c. xix. The testimony would be very im-
portant, if it had any existence; but it rests upon
the incredible assumption of the genuineness of a
Commentary upon St. Matthew, bearing the name of
Theophilus, under whose name there existed indeed,
according to Jerome, a commentary on the Gospel.
Now I had said that no honest critic could doubt
(nor is there any one who maintains a contrary opi-
nion) that the commentary preserved to us is a later
imposture, not even worthy of the younger Theophilus
of the end of the fourth century. Bishop Fell and the
Hamburg editor of Theophilus (1724) have indeed
made it quite impossible to entertain such an opinion:
but the point was already established in Pearson’s time.
How, then, could Pearson indulge in suchaconjecture? |
This (and nothing else) I had said ina note (p. 239.),
with the remark that I merely mentioned the cir-

xxii PREFACE.

cumstance in order to justify my not having named
that Father among the testimonies of the second
century. By an oversight, the page (printed on the
other side of the German Ocean) exhibits, instead of
«Theophilus the Elder,” the words “ Hippolytus
the Elder.” Now what does Mr. Churton do? He
calls upon me emphatically to show him where
Pearson quotes Hippolytus as an evidence!* He
might have known that Theophilus was meant; my
referring to Jerome’s words allowed no doubt that
I alluded to Pearson’s argument respecting Theo-
philus. But he thought it good fun to amuse his
readers by so cheap a joke. Ido not blame him
for that; it is a matter of taste: only I wonder how
the author of an edition of the “ Vindicie,” with a
Preface and Notes, which are to be “ad modernum
controversiz statum accommodate,” could have omit-
ted commenting upon Pearson’s conjecture, and in
particular upon the note which proves that he knew
very well that the whole conjecture had no foundation
whatever. In that note Pearson mentions the doubts
of Tillemont and other learned critics respecting the
commentary which impudently bears the name of

* Pp. xi. “ Venerandus noster Antistes, si Ilustrem Equitem
audias, S. Hippolytum inter testes Ignatianos acciri voluit: quo
uno exemplo actum esse jam ait de fide et existimatione Pear-
soni. I ortasse: sed interim id unum deest, ut indicet nobis
Illustris Eques, quo tandem loco Pearsonus Hippolytum,
velut alter A2sculapius, mutum et mortuum inter vivos et
valentes ad testimonium dicendum resuscitaverit Qui enim
Pearsoni Vindicias perlegerint, negant 5101 novum hune Vir-
bium inter testes usquam obviam fuisse.”

PREFACE. XXili

Theophilus ; and he adds: *“* Non tamen negandum
est, scriptorem, quisquis fuerit, longe Theophilo et
Hieronymo juniorem, scripta priorum patrum excer-
psisse, et Theophili fortasse inter alios.” Thus Pear-
son himself, whose quotation is to make Theophilus
an evidence, admitted that the author of a com-
mentary quoted by him as evidence of the second
century, was not Theophilus, and was later even than
Jerome. As such reasoning seems incredible, I will
give the very words of Jerome. He says: “ Martyr
Tenatius etiam quartam addidit causam, cur a de-
sponsata conceptus sit (Jesus), ut partus, inquiens,
ejus celaretur diabolo, dum eum putat non de vir-
gine, sed de uxore generatum.” These words prove
nothing but that Jerome knew that celebrated pas-
sage of Ignatius’ Epistle to the Ephesians which
the Syriac text acknowledges, and which Origen
quotes. Jerome, I am afraid, had himself never
read the epistles of Ignatius; indeed Cureton has
made this more than probable in his Corpus Ignatia-
num (p. Ixvii. sq.). It is, therefore, a felicitous as-
sumption that he had transcribed this observation
from an earlier commentator: but this probably was
Origen, whose commentaries on the Gospel he had
translated. At least this commentary we know, and
it contains the passage: whereas of Theophilus’ com-
mentary we know nothing. Cotelerius’ opinion,
therefore, that Jerome copied that remark out of
Origen, is the only reasonable one; to refer it to
Theophilus the Elder, because the remark is found

χχὶν PREFACE.

in the commentary of an author whom Pearson
himself allows to have been later than even Jerome,
merely because that late writer might have read
Theophilus, and Theophilus might have said such
a thing, is unworthy of a serious critic. If Mr.
Churton thinks differently, I am ready to give him the
whole benefit of the argument; only, if he attacks
my remark upon Pearson’s proceeding, he must not
elude the discussion by availing himself of a misprint.

Still, this is not what made me say that Pearson
had acted in that controversy more as an advocate,
than as an impartial critic. Pearson relates that
Jerome mentions having read those commentaries on
the Gospel: so Jerome, indeed, does; but (what
Pearson omits to say) he did not believe them
to be genuine. Here are his words*: “1 have
read under his (Theophilus?) name commentaries
on the Gospels and on the Proverbs of Solo-
mon: they appear to me not to agree with the
elegance and the style of the works named above
(the lost book against Marcion, and the Treatise
against Autolycus).” I did not wish to enlarge
more on this painful subject, and therefore simply
referred the reader to what is said on it in the
Hamburg edition. Now that I am obliged to
return to that note in self-defence, I cannot avoid

* Hieronymus De Viris illustr : “ Theophilus . . . . Legisub
nomine ejus in Evangelium et in Proverbia Salomonis com-
mentarios, qui mihi cum superiorum voluminum elegantia et
phrasi non videntur congruere.”

PREFACE.. XXV

stating the case as it is: and I may refer English
readers to Dr. Fell’s preface to Theophilus, reprinted
by J.C. Wolf. The alternative is simply this. The
Latin commentaries which bear the name of Theo-
philus are either later than Jerome, passages of
whom and of Ambrose occur in them, or they are
not. The first was Pearson’s own opinion, as it is,
indeed, that of all critics since Tillemont: Grabe’s
incidental treatment of this question is very un-
satisfactory, comes to no conclusion, and is justly
criticised both by Wolf and the Benedictine editor.
In the second supposition, those commentaries are
the translation of the same text which Jerome
read, but did not believe to be genuine. In either
case they cannot honestly be brought forward in
support of the conjecture that Theophilus had read
the Epistles of Ignatius; much less are they an
argument for the Greek text against the Syriac.
Nor can I allow the learned editor to misrepresent
to English readers the state of critical opinion in
Germany respecting the relation which the Syriac
text bears to the Greek. Mr. Churton is welcome
to the obtuse argument of a reviewer who triumph-
antly observes that Baur has not been convinced
by my arguments, but thinks the Syriac text as
little authentic as the Greek. It is, indeed, very
natural that he should; for he believes the Gospel
of St. John, alluded to evidently in our Epistles,
to have been written about seventy years after
VOL. IV. a

XXVi PREFACE.

the death of Ignatius. But when Mr. Churton
says that Neander, in the latter part of his life,
gave up the Syriac text, it is first necessary to
state that this great historian (whom Mr. Churton
calls “yir in antiquitate ecclesiastica satis specta-
tus”) never admitted the Pearsonian text, and
doubted in particular all that relates in the Seven
Letters to the history of Ignatius’ death and journey,
on which the whole structure of these letters is
built. Now his last published words on the subject
are in a note to his new edition of the History of
the Christian Church (vol. i. p. 1140.) of the year
1843, and therefore anterior to Cureton’s discovery.
But it appears from his own and from other corre-
spondence, which lies before me, that Neander could
not quite make up his mind as to the genuineness of
the Syriac epistles, although he did not think them
by any means so objectionable as the Greek text.
Mr. Churton has, therefore, no right to quote him
on the question at issue, which is this: Whether the
Syriac manuscript be an extract from a genuine
text, or an earlier one? As to the other German
eritics, not one believes the Pearsonian text to be au-
thentic, with the exception of some Romanist writers
(of whom only the Rey. Dr. Hefele merits even a
mention), and perhaps of Prof. Petermann, the Arme-
nian scholar and meritorious editor of the text and
all its various readings. But the difference in the
opinions of the German critics who have treated that
subject, from Baur to Thiersch, is simply, that some

PREFACE, ΧΧΥΙΪ

believe with me that the Syriac text has preserved
the genuine writings of Ignatius, whereas others
think that even in this briefer form we have not the
writings of Ignatius, but a work of fiction. It
must not be forgotten, however, that the philolo-
gical proofs of the authenticity of the Syriac text,
most imperfectly known to those who entertained
doubts on this subject, have been very much strength-
ened subsequently by the manuscripts recently dis-
covered, all exhibiting the same text, and proving it
to have been, at all events, not the product of an
obscure extracting Monk, but the acknowledged text
of the early Syrian Church. Now this Church,
which is that of Antioch and of Ignatius, has in other
cases preserved the purer text, in opposition to Byzan-
tine and Armenian corruptions and interpolations.
When, therefore, the editor of Pearson asserts
that the present state of critical opinion in Germany
is best represented by what Mone, a Romanist
writer on medieval antiquities, whom Mr. Churton
quotes as the author of “a distinguished Treatise
on Liturgies,” has asserted, I beg first to refer the
reader to the fourth chapter of the Reliquie Litur-
gice, which treats on the Gallican Liturgy, that he
may judge himself of the authority of this ultramon-
tane antiquarian. As to the assertion that the result
of modern criticism has been an entire confirmation
of the authority of the Seven Epistles; it is difficult
to decide which is more astonishing, that Mr. Mone
a 2

XXxVill PREFACE.

should pronounce a statement so notoriously contra-
dicted by the facts, or that the English editor of
the “ Vindicie” should bring before the public this
insignificant, and in every respect unwarranted, ridi-
culous assertion, as representing the opinion of the
critics of Germany.

To conclude with a more agreeable subject, I will
mention here that, during the last months, Professor
Jacobi has published a learned and ingenious com-
mentary on the fragments of Basilides “ contained in
the work of Hippolytus.” Besides, I am able to refer
my readers to a new and excellent work by Prof. Hof-
fling of Erlangen, on the doctrine of the ancient Church
respecting the sacrifice and worship, which unites all
the special researches of the learned author on this im-
portant subject. Finally, I wish to call the attention
of my English and German readers to the History of
the Christian Church (Mercersburg, 1851), by the

Xey. Philip Schaff, Professor of Divinity at Mercers-

burg College, Pennsylvania. This is the first learned
theological work in German composed in the United
States, and undoubtedly the best published on the
subject inthat country. I hail this work in both re-
spects as the harbinger of a great and glorious future.
It is worthy of a German scholar, of a disciple of
Neander (to whom the work is dedicated), of a citizen
of the United States, and of a believing and free
Christian and Protestant: it stands on German
ground, but is not the less original for that.

Carlton Terrace, August 7. 1852.

ANALYTICAL TABLE

OF THE

CONTENTS OF THE FOURTH VOLUME.

PREFACE - = - - - - ill

FIRST PART.

THE APOLOGY OF HIPPOLYTUS; OR, THE LIFE, CRITICISM,
AND PHILOSOPHY OF THE ANCIENT FATHERS.

The Exordium; Hippolytus represents his ecu Grie-
vance, and states his Case - - - 3
Reasons why Hippolytus wishes to be ἜΝ by the
English People: his general Impressions of England
and the English, and his Disputes about them with

the Successor of Irenzeus at Lyons - - - 18
His Misgivings that the English will find no time for him 19
His Plan of Defence: Conclusion of the Exordium - 2)

Hippolytus tells his Personal History: his yee Chloe
and his Son Anteros - - - - 23
He relates the Dispute with his learned English Friends
respecting the genuine Text of the New Testament 28
How in his Conversations he explained, and in part de-
fended, his allegorical Interpretations against certain
Interpreters of Daniel and the Apocalypse - - oe
Hippolytus is interrupted by Vociferations: he defends
himself for having mentioned the Opinion of the
a3

—_

XXX ANALYTICAL TABLE OF CONTENTS,

German Critics on the Age of the Book of Daniel,
as deserving to be examined - - -
He continues to explain the Feelings of the Ancient
Christians respecting the End of the World, and
contrasts them with the Views of a certain English
School, and their Prophecies - - Ξ

Ilippolytus relates how a Divine of another School at-
tacked his Orthodoxy, and regrets that he did not
know the Creeds and Decrees of the Councils, which

could have guided him -
What he thinks ne the Books which his ‘English Friends
had given him, and of the Church-Creeds_ - -

How he expressed Doubts respecting the Orthodoxy of
his English Friends; and how, after defending him-
self against the Reproach of Germanizing, ay made
them agree to enter into a philosophical “Discussion
on the Nicene Creed - - -

How he showed them that they did not believe as they
ought in what the Creeds say of the Father and
of the Creation, and of the Infinite - - -

How he expressed his Doubts as to their Belief in the
Second Article of the Nicene Creed, and in what is

said of the Word and of the Eternal Sonship -
What he said when they seemed afraid that certain
Truths might be dangerous - = Ξ

How he intimated still more strongly his Doubts as to
their genuine Belief in the Spirit and in the Church;
and how, after having defended his own Orthodoxy,
he manifested his deep Anxiety for them - =

low they were shocked to hear him say such things; and
how he questioned them about their Notion concern-
ing the Inspiration of the Scriptures, and then ex-
Ρ ‘lained the much higher View of the Ancient Church
in that respect, and how the rational Interpretation

of Scripture is the spiritual, the irrational the
materialistic - a

—_—_—__.

Page

39

43

47

49

51

54

56

61

63

.69

ANALYTICAL TABLE OF CONTENTS,

How his Christian Friends desired to know his View re-
specting the present Controversy about Baptismal
Regeneration, and how he simply stated the View of
the Ancient Church on Baptism - - -

How they expressed their Concern that he had spoken of
Sacramental Sacrifice, and how he entered with them
into a Discussion respecting the Nature of the Sacri-
fice and of the Eucharist’ - - - -

How he retorted this Point upon them, and proved to
them that their Controversies with the Church of
Rome turned on a Question entirely alien to the
Ancient Church, namely, how the Sacramental Ele-
ments are affected by the Eucharistic Sacrifice, and
that the Ancient Church was more adverse than they
are to the idea of Transubstantiation - -

A last Question of a young English Friend - -

Hippolytus having exhausted his time, and obtained leave
to continue, completes his Defence: he shows, first,
that he is not a Germanizer, but that the German
T)ivines understand very well the Philosophical Ques-
tions discussed by the Ancient Church. He com-
plains of some of them - - - -

He defends himself against the Charge of not being of ἃ
good Christian Temper, and of having expressed
himself with Bitterness of Heart against the Bishop
of Rome, and having shown himself very exclusive
with respect to Christian Opinions and Communities

How, respecting the Exclusiveness, he turns the tables
upon them, and reproves them for their Intolerance

The Peroration: The concluding Address of Hippolytus
to his Judges: his own and his Fellow-Martyrs’ Ex-
hortation to the Christians of this Age, not to be
afraid of the Struggle for the Liberty of Conscience
and of the Spirit, which must precede the final Vic-
tory of the Kingdom of God upon Earth - -

a4

ΣΧΧΧΙ

Page

78

88
98

106

107

110

111

SS “α΄, »»“α

XXX ANALYTICAL TABLE OF CONTENTS.

German Crities on the Age of the Book of Daniel,
as deserving to be examined - - ἘΞ
He continues to explain the Feelings of the Ancient
Christians respecting the End of the World, and
contrasts them with the Views of a certain English
School, and their Prophecies - - -

Ilippolytus relates how a Divine of another School at-
tacked his Orthodoxy, and regrets that he did not
know the Creeds and Decrees of the Councils, which

could have guided him -
What he thinks ὋΣ the Books which his ‘English Friends
had given him, and of the Church-Creeds_ - -

How he expressed Doubts respecting the Orthodoxy of
his English Friends; and how, after defending him-
self against the Reproach of Germanizing, he made
them agree to enter into a philosophical Discussion
on the Nicene Creed - - - -

How he showed them that they did not believe as they
ought in what the Creeds say of the Father and
of the Creation, and of the Infinite - - -

How he expressed his Doubts as to their Belief in the
Second Article of the Nicene Creed, and in what is

said of the Word and of the Eternal Sonship -
What he said when they seemed afraid that certain
Truths might be dangerous - - -

How he intimated still more strongly his Doubts as to
their genuine Belief in the Spirit and in the Church;
and how, after having defended his own Orthodoxy,
he manifested his deep Anxiety for them - -

How they were shocked to hear him say such things; and
how he questioned them about their Notion concern-
ing the Inspiration of the Scriptures, and then ex-
plained the much higher View of the Ancient Church
in that respect, and how the rational Interpretation
of Scripture is the spiritual, the irrational the
materialistic - - - - -

Page

39

43

47

49

δὲ

δ4

56

61

63

.69

ANALYTICAL TABLE OF CONTENTS.

How his Christian Friends desired to know his View re-
specting the present Controversy about Baptismal
Regeneration, and how he simply stated the View of
the Ancient Church on Baptism - Ξ

How they expressed their Concern that he had spoken of
Sacramental Sacrifice, and how he entered with them
into a Discussion respecting the Nature of the Sacri-
fice and of the Eucharist - - - -

How he retorted this Point upon them, and proved to
them that their Controversies with the Church of
Rome turned on a Question entirely alien to the
Ancient Church, namely, how the Sacramental Ele-
ments are affected by the Eucharistic Sacrifice, and
that the Ancient Church was more adverse than they
are to the idea of Transubstantiation - -

A last Question of a young English Friend - -

Hippolytus having exhausted his time, and obtained leave
to continue, completes his Defence: he shows, first,
that he is not a Germanizer, but that the German
T)ivines understand very well the Philosophical Ques-
tions discussed by the Ancient Church. He com-
plains of scme of them - - - -

He defends himself against the Charge of not being of ἃ
good Christian Temper, and of having expressed
himself with Bitterness of Heart against the Bishop
of Rome, and having shown himself very exclusive
with respect to Christian Opinions and Communities

How, respecting the Exclusiveness, he turns the tables
upon them, and reproves them for their Intolerance

The Peroration: The concluding Address of Hippolytus
to his Judges: his own and his Fellow-Martyrs’ Ex-
hortation to the Christians of this Age, not to be
afraid of the Struggle for the Liberty of Conscience
and of the Spirit, τοῦ must precede the final Vic-
tory of the Kingdom of God upon Earth - -

a4

ΧΧΧΙ

Page

8G

88
98

106

107

110

_— “Ὁ τπὔδδνι,

XXX1l

Eprror’s Notes ΤῸ THe AroLtocy oF ΗἸΡΡΟΙΥΤΙΒ.

ANALYTICAL TABLE OF CONTENTS.

Notre τὸ Tirte. The Ides of August, the Date of the

Deposition of the Remains of St. Hippolytus -

Nore 1. The Three Hippolytuses whom the Church of
Rome has made out of the One - :

Nore 2. The present Successor of Ireneeus - ΒΕ
Nore 3. The Dean of the Sacred College - -
Nore 4. The Works and Monuments of Protestantism -
Nore 5. Cicero’s Prophecy of the English Constitution,
and of its History - - -

Nore 6. The Wife and Children of St. Hippaieies -
Nore 7. The Inscription of Heron, belonging to the
Temple of Serapis at Portus, of the time of
Hippolytus - - = - Ξ

ΝΌΤΕ 8. Callistus’ Residence in Trastevere - -
Nore 9. Hippolytus on the paramount Authority of
Scripture - - - - =

Nore 10. The Punctuation of the first Verses of the Pro-
logue of St. John’s Gospel - - -

Nore 11. The Canon of the New Testament in the Roman
Church in the Age of Hippolytus - -

Nore 12.

Nore 13.

Nore 14.
Nore 15.

Nore 16.

The Belief of Hippolytus in the Facts of Clair-
voyance, and his wise Judgment upon this

Subject - - - Ε Ξ
The Passage of Hippolytus as to the Sacrifice
in the Eucharist - - - Ξ

The Christian’s only Sacrifice the spiritual one

The ancient Christians did not talk Christ and
Christianity, but lived them -

The Martyrs died for the Liberty of Mankind

Page

130
13)

ANALYTICAL TABLE OF CONTENTS. xxxiil

SECOND PART.

THE GENUINE LITURGIES OF THE ANCIENT CHURCH.

GENERAL INTRODUCTION TO THE LirurGies OF THE ANCIENT

CHURCH.
Import and Sacredness of the Subject - - -
Introductory Remarks :
Outline of the History of the Liturgies - -
Renaudot and Bingham, Augusti and Binterim -
Palmer and Neale. Method here employed -

The First Period: the Age of the Apostles (33-99)
The Second Period: the Ignatian and eden

Age (100-170) Ξ : 2
The Third Period: the Age of Irenezus a Origen
(175-254) Ξ is

The Fourth Period: the hes of Δ απ τος Cyril,
Basil, Chrysostom, and ἀπ ας or the Fourth
Century - - - Ξ 5

First Chapter: The Communion Service of the Church
of Alexandria, or the Liturgy of St. Mark:

A. The Liturgy of the Second Century -

B. The Precatory Prayer, as used in the time

of Origen, in the Third Century -

C. 'The Liturgy of Alexandria in the Fourth

Century, and its later Interpolations -

Second Chapter: Communion Service of the Church of
Antioch, or the Liturgy of St. James:

Its distinguishing Character, and its Texts -

The interpolated Text of the traditional Liturgy

of Antioch, of the Second Century - -

Third Chapter : The Sacramental Liturgy of the Church
of Constantinople :

The general Character and Tenor of the Li-

turgies of Basil and Chrysostom - 5

The Armenian Liturgy - - Ξ

The Russian Liturgy and its Origin - -

ὡ--

Page
135

137
141
146
149
150

153

156

161

164

167

169

182

187
195
196

xxxiv ANALYTICAL TABLE OF CONTENTS.

' Page

Fourth Chapter: The Sacramental Liturgies of the Afri-
can Church, and the Ambrosian, the Gallican, and
Mozarabic Liturgies - - - - 201

Fifth Chapter : The Sacramental Liturgy of the Church
of Rome - - Ξ Ξ - - 206

Final Result: General View of the Liturgical Develop-
ment in the Ancient Church - Ξ- - 22)

Nore To Tue GENERAL InTRopucTION. On the Liturgies
of the Syrian Christians in Assyria, called Nestorians;
and on the Traditions preserved among them, and
among the Armenians and others, respecting Hippo-
lytus and his Writings (p. 184.) - - - 229

ReELIQqUL® LITURGICZ:

Sive, Liturgie Eucharistice veteris Ecclesia, tam Orientis
quam Occidentis, quotquot ad genuinum Textum revo-
cari potuerunt, secundum Ecclesias ac Tempora disposite.

Caput Primum: Ecclesie Alexandrine Monumenta:
A. Secundi et Tertii Seculi Liturgiz inter se

comparate - - - - 237

B. Liturgia Seculi Quarti ex Textu recepto
quantum fieri potuit restituta + - 269

Appendix: Tabule comparate Liturgie Alexan-
drine - - - - - - 325

Caput Secundum: Liturgia Ecclesie Antiochene :

De Liturgia Antiochena Testimonia generalia - 329

Liturgia, que S. Jacobi dicitur, Ecclesie Antiochene
et Hierosolymitane - - - - 333

Appendix: Ecclesie Antiochene Liturgia que
dicitur Apostolica, ut in octavo Constitutionum
Apostolicarum Libro nunc legitur - - 352

Caput Tertium: Ecclesiz Constantinopolitanee Liturgiea
antiquissime :

De Liturgia Constantinopolitana Testimonia - 379

ANALYTICAL TABLE OF CONTENTS. xXxXxXv

5. Basilii et S. Joannis Chrysostomi Liturgie collate
secundum Textum Codicis Barberini Seculi
Octavi, cujus Lacuna suppletur - -

Caput Quartum: Liturgie Ecclesie African, Mediola-
nensis, Gallicanz, et Hispanice :
I. Liturgia Africana :
A. Patrum de Liturgia Testimonia -
B. Liturgie Africans que supersunt -
II. Liturgia Mediolanensis que Ambrosiana di-
citur - > - - -
“III. Ordo Liturgiarum Gallicanarum et Gothorum
in Hispania :
A. Isidori locus de Liturgia Hispanica -
B. De Liturgia Gallicana veterum Te-

stimonia - - - -

Monumenta harum Liturgiarum hucus-

que nota - - - -

Ordo Officii secundum Gregorium Turonensem et Mis-
sale Gothicum Octavi Seculi - - -
Palimpsesti Codices Niebuhrii et Moni - -

A. Liturgia Codicis Sangallensis:

I. Preces in Missa pro Defunctis, auctore ut
videtur 5. Hilario, episcopo Pictaviensi,
A. Ὁ. 350 - - - - -

II. Cetera Fragmenta a Niebuhrio lecta -

B. Liturgia Codicis Abbatiz Augiensis:

J. Eucharistize celebrande Formula Liturgica
Ecclesize Gallicanee ex Moni Codice re-
scripto restituta - - >

II. Ex Missa quinta Contestatio - -

III. Relique Consecrationis Orationes post Insti-
tutionis Verba dicende quotquot in illis
Fragmentis adservantur - - -

Caput Quintum: Liturgia Ecclesiee Romane :
De antiquissimis Ecclesia Romane Liturgiis Testi-
monia - - - Ξ Ξ 2

Page

387

435
441

443

448

449

451

454
461

470
471

475
480

486

488

xxxvyil ANALYTICAL TABLE OF CONTENTS.

I. Canon Gregorianus ut nunc legitur, secundum
Decretum Concilii Tridentini - -

II. Canon S. Gregorii secundum vetustissimos Libros
restitutus - - - - -

UJI. Preces Eucharistice Ecclesie Romane Quarti
Seculi - - - - -
Appendix: Fragmenta Codicis Palimpsesti Casi-
nensis N. 345. ad Sacramentarium Gregorii
magni spectantia - - - -

SUPPLEMENTARY NOTE TO THE APOLOGY

On the forebodings among the Christians of the Second
and Third Centuries respecting the approaching End
of the World, and a renewal of Mankind and human

Society - - - - - Ξ
APPENDIX.
Jacop! Bernaysu Epistota CrITIcA - - -

Page

492

500

509

513

517

524

deg iad Ἢ

THE

SPOLOGY OF > BEPE OLY TUS,

PEOPLE OF ENGLAND.

we 7 ι΄
Pa .
ΩΣ
'
ie oe
en ὙΥ
ra : ey.
ais
et Fok.

ow

CHRISTIANO AUGUSTO BRANDISIO

VIRO SCCRATICO
PHILOSOPHO CHRISTIANO

AMICO CARISSIMO
IN TUSCULANARUM DISPUTATIONUM MEMORIAM

Τὴ D:D:

Τλυκὺ τὸ συμφιλολογεῖν καὶ συμφιλοσοφεῖν.

THE

APOLOGY OF HIPPOLYTUS,

ADDRESSED TO

THE PEOPLE OF ENGLAND.

PADPDLYYLYIYY ἃ ἢν ΔΝ,

A SPEECH

DELIVERED

IN LONDON, BEFORE A COMPANY OF FRIENDS,
ON THE IDES OF AUGUST, MDCCCLI.

BEING THE

ANNIVERSARY OF THE DEPOSITION OF THE REMAINS OF ;
SAINT HIPPOLYTUS IN THE CATACOMBS OF THE AGER VERANUS,
ON THE TIBURTINE ROAD,

ONE THOUSAND SIX HUNDRED AND SIXTEEN YEARS
AFTER HIS MARTYRDOM.

VOL. IV. B

THE

APOLOGY OF HIPPOLYTUS.

I CAN assure you, my Christian Friends and my en-
lightened Judges, it is with the greatest diffidence that
I venture to address you in my defence, and claim
your protection and interference. Not that I have
any misgiving as to your justice and fairness, when
you know the real state of the case: nor is the case
in itself a difficult one; but it is prejudged. My
book has been taken away from me, because the very
existence of a Roman Hippolytus is doubted; and I
am thought an apocryphal person, because, most of
my other works being lost, this, which bears so
unequivocal a proof of my having been a Roman, is
said to be written by any one rather than by me.
In like manner, my book is not studied, because it
seems doubtful who wrote it; and the authorship
is doubtful, merely because it is not studied. There
are other and deeper reasons for my diffidence, which
I will tell you by and by.

B 2

4 THE APOLOGY OF HIPPOLYTUS.

Under these circumstances, I know of no better
way than to throw myself upon your indulgence,
and to tell you with Christian frankness what has
happened to me. I want encouragement at your
hands; for I am a stranger and an ill-used man, and
I feel perplexed and despondent.

Some time ago the Spirit moved me to go to
Lugdunum, once the seat of my blessed master
Ireneus, in order to examine on the spot the
strange stories I had heard of his flock, and of the
doctrine of his successor, now member of that same
body of the suburban bishops and the parish priests
and deacons of Rome, to which I once belonged.
But hearing that my book, the work of my life, had
been published here as the composition of Origen,
I hastened to this country.

Now, consider first what interest I have at stake
in this cause. I appear before you to reclaim my
property, that is to say, all I ever possessed, save
and except my good conscience. For when I speak
of my property, I mean, not cnly the book which
I wrote with great labour, and out of love to God-
loving men, such as you are, but also my reputa-
tion as a scholar and learned divine; and last, though
not least, my good Christian name in history. And
the reason of all this is, that my very existence as
a presbyter at Rome and as bishop of Portus is
questioned, or rather given up altogether, in this

STATES HIS GRIEVANCE. 5

country at least. It is doubted whether I, Hippo-
lytus, ever was bishop of Portus and lived at Rome ;
and I must hear these doubts thrown out, after
having led a long, and not only laborious, but also
highly honoured, life in the city which was then the
metropolis of the world, and in the midst of inquisi-
tive foreigners flowing to Portus from the Kast and
West; after having enjoyed a literary reputation
unequalled in my Church, and after having sealed
my faith by confessing Christ during a cruel per-
secution.

So much for the paramount importance of the
case to myself. And then look at the injustice and
partiality which apparently have been shown in the
proceedings. An ingenious man comes from the
Gauls, and requests a body of very learned men to
allow a book discovered by him to be printed by the
press of the university under Origen’s name. Now,
if they had read the book, such men, I think, could
not help seeing that it must have been written at
Rome, and by a man in authority resident there.
Moreover Origen, my illustrious Alexandrian friend,
never said that he had composed a book with such a
title, or on such a subject; nor has any body else ever
said it of him, so far as I can learn. On the other
hand, all the ancient authors and records of ecclesias-
tical history which have come down to you name

me, 1 am assured, as the author of a work with
B 3

6 THE APOLOGY OF HIPPOLYTUS.

that title; and one of them even gives you a pretty
good account of it. Those learned men, therefore,
knowing, of course, all this, ought in fairness, as it
appears to me, to have called upon the ingenious
Celt to prove to them why they should believe an
unknown, and probably ignorant copyist, rather than
all the records of antiquity, and their own impartial
judgment. But they did nothing of the sort. For, to
judge from the preface which the editor has prefixed
to this book in the language of the Romans, either
they did not ask him to satisfy their minds on this
point, or he satisfied them with reasons known to
himself, but unknown to the rest of the world, and
to me certainly quite impenetrable. Now I do not
quarrel with them for this exceeding courtesy to the
Gallic editor. But I do not find the same facility
given to me. On the contrary, whenever I come
forward and give in my claim as Hippolytus, pres-
byter of the Church of Rome, and bishop of Portus,
they say, I am not one person, but two or three, and
nobody knows who and what I am.

Still I was not discouraged at first. I said, these
men will judge such a case as men of the law, accord- _
ing to law. I have in my favour two clear principles
of that Roman civil law, which, I understand, almost
all nations have followed, and acknowledge at least as
ratio scripta, that is, common sense put in writing.
Now, I said, they will, I am sure, think it fair to
judge the case of a Roman Father by the principles of

STATES HIS GRIEVANCE. 7

the Roman law. Consequently they will acknow-
ledge the jus postliminii, according to which a Roman
is allowed to return to his home without any further
proof of his right: why, then, should not 1 in this
manner claim my former existence? Besides, as a
Roman, I further say, Ubi invenio vindico, Where I
find my property I seize it; leaving the man in
whose possession I find it to recover damages, if he
ean, from him who made it over to him.

Seeing, however, that they would not accept the
principles of Roman jurisprudence, I addressed them
as scholars and divines. Accordingly, I am ready,
I said, to give you a full account of the book, and to
show you that I have referred in it to other acknow-
ledged works of mine: and, if you listen to me, you
will soon understand that I must have written it (as
I was universally said to have done), and that nobody
at that time could have thought of writing it, except
myself. Now what answer did they give me to this?
They said, they would rather, as English custom
allowed them to do, move the previous question, and
first satisfy their minds that there was a man of that
name, bishop of Portus and presbyter of Rome, nay,
whether at that time there was any Hippolytus in
the Western Church, or, if so, whether there were not
more than one. You maintain unequivocally (they
added) that you were bishop of Portus near Rome,
and lived at Rome: you therefore leave us no power

of saying on your behalf that you might possibly be
B 4

8 THE APOLOGY OF HIPPOLYTUS.

Hippolytus, and even the author of this work, but
that you lived in Arabia. You are determined to be
a Roman, and a bishop and a presbyter at the same
time: and we must demur to this for more than one
reason.

Hereupon, I said to myself, if this had happened
at Rome, I should have called it not dealing quite
fairly with a Father, who surely ought to have some
presumption of his existence in his favour: at all
events there is in it nothing of that facility and cour-
tesy which have been shown to the Gallic editor.

Still 1 feel I should have overcome these diffi-
culties, if the cause had not been prejudged more
than a hundred years ago. It is not the mistake
of this Frenchman that has prejudiced the minds of
those learned men of yours against me. There are
many among them, who are fully convinced that
Origen neither wrote the book nor could have
written it. But why is this conviction of no avail to
me? Alas! there is an old calumny against me,
originating in the hasty word of a learned Protes-
tant writer, which unfortunately was taken up by
some celebrated French priests of that time. And,
again, that hasty word (which at the beginning I could
not understand) is the consequence of more than
a thousand years of lies. For, soon after I died,
people began to make of my simple but true story
a poetical but lying legend, upon which in the
barbarous ages every one improved as he pleased.

STATES HIS GRIEVANCE. 9

Learned rogues wrote silly or deceitful books under
my name, and learned fools believed them to be ge-
nuine. Thus it came to pass, that the learned men of
those countries where I once lived, being disabled
for dealing honestly with historical truth, and for call-
ing a fable a fable and a lie a lie, tried to reconcile
all the nursery-tales and fictions which had been
brought forward and credited during those dark ages.
This, as you see, was simply betraying truth; for
you cannot believe fables, without disbelieving the
truth to which they are opposed. Thus, by laying
down that there must have been two or three Hip-
polytuses, they lost the only real Hippolytus: and
I am he.

Who can tell which was which? said one per-
son But another said, he had a guess. There
might be truth in the old report, that the Hip-
polytus who lived in the time of Alexander Se-
verus was bishop of Portus: for so almost all the
authors said, who mentioned him. But why should
not this be Aden in Arabia, which was called the
Port of the Romans, or the Roman Port? This
man of course did not advert to the circumstance,
that my home was never so called, but unequivo-
cally the Port of Rome, or Portus near Rome: still
less did he mind all the absurdities he involved him-
self in by compounding between truth and fable,
or the doubt which he threw upon history.

So those Gallic priests said, about 150 years ago.
Β ὃ

10 THE APOLOGY OF HIPPOLYTUS.

No long time afterwards came an English divine, and
made the matter worse. He positively asserted, as
if it were a settled case, that I was a native of Arabia,
anda bishop of that remote Eastern country, and that
this was all any one could know of my person. Now
he was certainly a very learned man, and a dean be-
sides: and he enjoys in this country so great an au-
thority, that it is to his book, I understand, that
those recur now in your country, who want to know
what people once thought on these subjects of an-
cient Christian criticism. However that may be, it
is clear, that what has prejudged my case is not
what the Gallic editor has said, but that old uncon-
scionable judgment, based upon a conjecture; and
that this conjecture again was based upon fables and
lies, which sprang from a neglect of true historical
criticism, and from a want of faith in truth, not to
say a contempt of truth.

Now I ask you, whether, with all my feeling of
my innocence, and with all my confidence in your
natural fairness, I can be very hopeful of success.
I have chosen this day as being my anniversary,
and as having been celebrated thus ! by many a Chris-
tian soul, for more than sixteen centuries: and I
should like you to listen to me through a good part
of it with attention. But you have no time. At the
utmost, you can only give me two hours,—two short
hours, to undo the work of centuries, to remove un-
favourable opinions so deeply rooted in the minds of

STATES HIS APPREHENSIONS. 11

your learned men, to counteract the effect of a
verdict invested in their eyes with the sanction of
ages, and to overcome, what is my most formidable
enemy, your indifference! Instead of being taken
on my word for what I am recorded to be, I am
expected to prove my own existence, as being the
real and only Hippolytus, the bishop of Portus and
the presbyter of Rome and the author of this book,
for which in particular I am come to claim your pro-
tection. But, to speak the truth with Christian sin-
cerity, you do not care whether I exist or not, nor
what I said or said not. Yor the truth of this frank
assertion, and the justice of my complaint of hard-
ship, let me appeal to yourselves. I know, you are
enlightened, and generally well informed men; and
many of you deeply read in ecclesiastical antiquity.
But, first, have you not come to this place with
a vague notion that I am an apocryphal person?
Now you must have a misgiving about trusting an
apocryphal man with a disputed authorship. You
might endanger the authority of a book declared
authentic and important, and your own likewise.
Besides, I fear, many of you are come to this place
with a feeling that it is of no great consequence wha
the truth of the matter may be at last.

Such being my case, I hope, during the two short
hours allowed for my defence, you will listen to me
attentively, as to a deeply injured man, and, hearing

me for the first time on this day, will not be satisfied
B 6

12 THE APOLOGY OF HIPPOLYTUS.

till you have sifted my case thoroughly. Above all,
you will not forget that we are searching for truth,
for historical and religious truth; and I can prove
to you that the case you have to investigate is
connected with the most important subjects on
which it is given to man to meditate, and last, not
least, with your highest practical interests. I claim
no copyright; I appeal to no point of law; I call
upon you to investigate truth, and truth very im-
portant for your present and future wellbeing.

I have not concealed from you the weighty causes
of my diffidence, which sometimes grows into de-
spondency. But I should be more sorry still, if 1 had
to fear you would imagine that this despondency is
founded upon any doubt as to your competency for
finding out the truth, or as to your justice towards
strangers. I know that you possess all the means
requisite for investigating a historical fact, and for
distinguishing between good and bad evidence. I
know, besides, that you are the fairest of men, kind
to foreigners, and generous to all who in distress
appeal to you. My misgiving is only this, that,
having for a long time deputed ali these questions
and inquiries to some learned bodies, one of which is
apparently inclined the other way, and having, in
the midst of so many more practical avocations, no
time and little inclination to trouble yourselves about
what the old Fathers said or did or were, you may
decline to judge my case, as one which ought to

ADDRESSES HIMSELF TO ENGLISH FAIRNESS. 13

be judged by those whose office it is to read the
old Fathers.

Hear, then, my reasons, why it is by you, my
Christian Friends, that I wish to be judged in pre-
ference to all others. My case is a very simple
one, if you divest it of theological terms and sub-
tleties. To be well understood, all that it demands
is, that spirit of fairness, and that common sense, for
which all nations give you credit, and for which I
see you are indeed entitled to be praised. I perceive
that whatever you really care for, and take in hand as
a nation, you soon master, however difficult the task
may be; and then handle it with great wisdom and
superior judgment, and carry out your decision with
unrivalled energy and perseverance. I have tra-
versed Romanized Gaul, and seen learned but dis-
tracted Germany. In both countries I have met
with much to admire and praise: but in that which
must depend upon practical wisdom and judgment,
1 have found nothing worthy to be compared to your
national doings. I have seen your shores, and your ~
magnificent river with the forest of masts upon it,
leaving far behind it all I ever beheld in sailing up
the Tiber from Portus to imperial Rome; I have
admired the great palaces and domes along its banks ;
I have wandered through this metropolis, larger and

14 THE APOLOGY OF HIPPOLYTUS.

more populous than Rome ever was; and, finally, I
have beheld the Crystal Palace, which is not unequal
to the vast buildings raised from time to time on the
Campus Martius, and that display of peaceful art and
industry, which exhibits so striking a contrast to
our shows of military trophies and our bloody games
in the amphitheatre. Yet I confess to you with
perfect sincerity, that, though I do justice to such
works, to your cities and your churches, your iron
roads and your steaming ships, there is something
which I admire much more than all this; because
I have always thought the cause more worthy of
admiration than the effect, and held the moving
principle higher than any special manifestation and
application of it. What I admire most among you,
is what I consider to be your great and lasting mo-
nument in the history of the world. You have
created a commonwealth, where two things are
united which that great pagan, Tacitus, thought
irreconcilable, liberty and government. And if I
search into the nature, origin, and growth of this
your commonwealth, I find it to be the fruit of true
Christian principles, of Christian self-government and
mercy. All that striking order and energy which
reign in this country, all the wisdom and zeal of
your senators and areopagitic judges, the general
respect for the law among the people, as well as all
those great and mighty external works which people
admire so much, seem to me to originate in your

WHAT THE GALLIC PRIESTS SAID OF ENGLAND. 15d

truly public, and, let me say, Christian spirit. For
Christianity is intended to establish law and self-
government, first in every individual, next in do-
mestic life, and in public society. Christianity is to
convince people of the eternal love of God, and to
make them love their fellow-creatures as brethren, in
order to enable them, through such love, to erect a
godlike, rational, and just, and consequently a free
commonwealth. Wherever, therefore, I find the forms
of public liberty, I inquire first, whether the people
have the law in themselves; whether there be in
them, individually, liberty, which is self-government,
and charity, which is mutual faith: and where I find
that to be the case, I know from history and my
own experience that it is the work of Christianity.
Now with you this is so, evidently.

And this reminds me of the strange words which
I had to hear from the present successor of the
blessed Irenzeus ? when I told him, after a short visit,
that I intended to go to England and to live some
time among you. ‘I beg your pardon,” he said, “for
speaking thus freely to one, who asserts himself to be,
and who (I am most willing to believe) is, not only a
colleague of mine, a cardinal, but also as such is so
infinitely my senior, and stands before me indispu-
tably as the Dean of the Sacred College? But I
must confess to you, that, after all that has come to pass
in that island during these last three hundred years,
and all that they have done lately to a colleague of

16 THE APOLOGY OF HIPPOLYTUS.

ours, it appears strange to me that you should wish
to go to England. You say you are anxious to
know what these Protestants really are; and 1 un-
derstand you were always very inquisitive: but you
have only to look at what they did in the ages when
their priests were united with us, and to compare it
with what they have achieved since their separa-
tion, during these last three hundred years, in order
to know what to think of their Christianity. The
ages in which our Churches were united produced
among them saints like yourself, and covered the
face of their country with magnificent temples; but
since they separated from us, what have they given to
the world save money-making men of business, and
egotistical statesmen, and what have they reared ex-
cept factories and cotton-mills?”* Then he went
on exalting all that the great Roman Catholic nations
had done, and lamenting how deep you were sunk;
and finally he tried to frighten me by saying, he
knew through his infallible reporters and their friends
in high places, that the Exhibition would be the sig-
nal for revolution and murder.

But, doubting much of what he said, I persisted in
my resolution, and came over to your country. And
here I see that you have indeed erected most wonder-
ful factories and cotton-mills; but you do not make
the poor people, men and women and children, work
in them on Sundays, as the Gauls do in their country.
You have, like them, labourers and mechanics, aspir-

WHAT HE ADMIRES MOST IN ENGLAND. 17

ing to better their condition; but yours prefer work-
ing, and quietly associating together, to the making of
revolutions, and plunging others and themselves into
misery. You have ragged children: but you clothe
and educate them for useful work, instead of enlisting
them as soldiers to kill their fellow-citizens; and
they like learning to read and to work, rather than
making an attempt to convulse society by their votes,
and to subvert order by arms. Your metropolis is
not a monumental town, like a part of theirs: but
your monument is your commonwealth, I must ap-
ply to you as a nation, what you say in your great
basilica on the tomb of the great architect who raised
it: “ δὲ monumentum requiris circumspice.” You
have raised, in those three hundred years, that well-
balanced commonwealth to which I have already al-
luded, and you have established and maintained such
a sanctuary of liberty as even our fathers did not pos-
sess in the great and glorious times of the Republic.
You have known how to unite freedom with order,
popular rights with a national aristocracy and here-
ditary monarchy, which union, our great heathen pro-
phet Cicero said, would, if ever it could be brought
to pass, form the most perfect of governments.®
This great monument, which you have erected, I
admire more than all those outer works of civilization
of which other people think you are so proud, not
only as men of your race, but as Christians, and, I am
bound to add, as Protestants. You haye just shown to

18 THE APOLOGY OF HIPPOLYTUS.

the world the practical effect of the principle on which
your social arrangements are based. People on the
Continent believed (or tried to make others believe)
that the gathering of so many hundreds of thousands
of your working and labouring men round the spec-
tacle of the Great Exhibition would be the signal, if
not of famine and pestilence, certainly of revolution
and bloodshed. But I have seen them surround their
queen with respectful affection: and, far from any
disturbance taking place, good-will and good-humour
and plenty never have reigned more paramount any
where than during these months among you. Now
when I ask myself, since what time you have pos-
sessed this liberty and enjoyed this peace and tran-
quillity, 1 cannot help remarking that you owe it all
to that godly reform you began to make of Chiis-
tianity about three hundred years ago. Nor is this
an isolated instance: for I find that more or less it is
so everywhere; and I know only too well what I have
seen in France, and what I have credibly heard here
of the state of my native country. In framing your
Constitution, you have only applied with consistency
and success to politics the great principle of Pro-
testantism, namely, self-responsibility. For liberty
is self-government, and self-government is impossible
without the principle of moral self-responsibility
being the active popular principle of faith. The
great work of your Reformation is the State herself,
and the progress of society by reform, and not

FEARS ONLY ENGLISH INDIFFERENCE. 19

by revolution, and this I find prevalent only in Pro-
testant countries.

This, then, being the impression your nation and
country have made upon me, you cannot doubt of my
entire confidence in your competency as well as in
your justice. Every thing seems only to depend
upon this, whether I succeed in overcoming your
disheartening indifference, and interesting you for the
truth involyed in my case. And I have a hope I
shall succeed, as soon as you convince yourselves that
it is not so much my personal case, as that of truth,
and therefore your own; as soon as you perceive
how intimately it is connected with the earliest de-
velopment of that pure evangelical faith, to which
you cling with such instinctive earnestness and
ardour.

My only difficulty, then, at last, is that you have
no time for such matters. I confess that there are
many circumstances which inspire me with hope also
on this point. For you have evidently become more
aware in these last times than you were before,
that it is necessary you should take the religious
question, the question of your faith, into your own
hands; and I know that, as soon as you do this, you
will take up all those studies and inquiries with which
ITand my book are connected, and about which I must
speak to you in my defence.

But still, as matters stand at present, those whose
good opinions I am desirous of deserving, and whom I

20 THE APOLOGY OF HIPPOLYTUS.

wish to stir up to some common inquiry respecting
the past, present, and future, think very little of us,
the old Fathers, and least of all of me, whom their
learned men in authority have given up, and struck,
as it were, out of their memory. This indifference
of your truly learned men frightens me much more
than all attacks and criticisms of theirs, past and
future. I can say with perfect sincerity that I shall
consider it a great honour, if those learned men of
yours criticize me at all; and I shall be grateful to .
them if they show me the defects and faults of my
writings and of my age. For this is the right of the
younger and the duty of the wiser. Only do not
kill my cause by indifference. I require nothing of
your learned men but that they sift my case, and
above all read my book. I am sure my works,
and I myself personally, might have something to
tell even to your most learned people. When I
meet them privately, I say to myself, It would be
preposterous to suppose I could equal such men in
knowledge, wherever they will employ their leisure
and the means they have to inform themselves. But
still, in my time we knew something, and I was
thought a great luminary, and certainly laboured
much to make my fellow Christians equal the hea-
then in learning and thought, as they surpassed them
in virtue and piety. following up this idea, and
thinking how kind they are to foreigners, I perceived
a ray of hope in the midst of my despondency. And

TAKES COURAGE TO STATE HIS CASE. 21

being thus a little comforted, I felt the blood of a
martyr rush back to my heart, and I said to myself,
I will take courage. Jam put on my defence; and
however little I may have known, and much as I
may fall short of their divines and philosophers in
learning, I know who I am, and that I have written
my own book; I also trust I know something of
Christ and of the Scriptures, of Christian thought
and of Christian life. And after all, am I not among
a people known over the whole world as models of
fairness? If they have shown, as everybody allows,
the strictest impartiality in the difficult task they
had undertaken, of being at the same time, like the
Eleans of old, among the competitors and among the
judges in the Olympic contests, how should they not
do so in my case? Above all, since they are Chris-
tian brethren, loving Christ, his disciples and fol-
lowers, how should they not care for me and judge
me fairly ?

These considerations, as they gave me great comfort
at the time, so they now inspire me with cheerful
thoughts, with confidence and hope. I feel, at
this moment, sure that you will give me a patient
hearing; and I promise you to be as short as pos-
sible. I will simply tell you what has passed in our
academical disputations. Appreciating the manifold
disadvantages under which I labour, you will, I am
certain, forgive the imperfections of my style, and
put the most favourable construction upon my words.

22 THE APOLOGY OF HIPPOLYTUS.

You cannot expect me, a foreigner, to be perfect in
English idioms, or to know your English forms. I
have taken as my model Plato’s Apology of Socrates,
because I always tried, although very imperfectly, to
imitate his style, and to employ the Socratic method
as well as 1 could. Now all this must appear very
quaint and strange to you; but be persuaded that it
is done without affectation. I do so simply because I
do not know better. But above all, you must needs
believe that I am not come to accuse your learned
divines, but that I stand before you on my defence,
and that I do not mean to teach those who are so
much wiser than I am, but to instruct myself. If,
therefore, you find that in the course of my apology,
in answering their doubts, and in endeavouring to
remove their difficulties, I have taken the liberty of
asking them a question or two in my turn, I hope you
will not consider this too great a liberty, but believe
that this method proceeds merely from an earnest
desire to improve my stock of knowledge during the
time that I have the happiness of living amongst
you. Moreover, if in these answers or questions
of mine I may appear to have intended to place
some puzzles and riddles before them, pray do
not think that I delight in paradoxes; but rather
believe that I give you only the substance of our
conversations, because it is my wish not to be too
tedious at the first hearing you grant me, and that I
desire to establish a connection with you, which may

TELLS SOMETHING OF HIS OWN LIFE. 23

lead at some future time to more explicit friendly
communing between us.

Having thus taken courage to speak frankly to
you, and feeling persuaded that you will listen to me
with patient attention, I will enter at once upon my
defence.

Here you will perhaps fear that I intend to lay
before you black-letter records and intricate argu-
ments, in order to prove that I, Hippolytus, was
bishop of Portus, and member of the governing
presbytery at Rome, and that, as such, I wrote the
“ς Refutation of all the Heresies.”

Now I do not intend troubling you with any such
proofs. It appears to me absurd that I should be
called upon to prove that I am myself; and it makes
my head quite giddy to think that it is doubtful
whether I am that author. Not understanding
anything of the strange stories they so early in-
vented about me, but knowing that they are false, I
can with difficulty imagine how men, so wise and
enlightened, should ever have arrived at such wild
notions and such almost incredible scepticism. A
German friend undertook the other day to explain
all this to me, and tried to make me comprehend
all the strong arguments which he can bring for-
ward from my book itself, and the good evidence

24 THE APOLOGY OF HIPPOLYTUS.

which he has collected from the ancient records
about me. I confess that I could not help pitying
him for haying been obliged to go through so
much inquiry, and you for wanting such a circum-
stantial demonstration in order to believe a fact
which ought never to have been doubted. Be
sure therefore of this: I will not say a word on this
subject; but I will tell you some particulars about
Portus and my domestic life in that place, which
must prove to you that I lived there, and which will
show you how [ lived.

I know nothing of that Roman port which they
say existed in Arabia, and whither they want to send
me into exile. But I know Portus, the harbour, as
it were the Pireus, of Rome. You are all ac-
quainted with Ostia, the ancient mouth of the
Tiber; and many among you, I dare say, have
visited the Holy Island, with its shore of little more
than two miles in length from one outlet of
the muddy river to the other. Indeed it is from
you I have learned how that same island, in my
time covered with roses and called a paradise, and
crowded by the almost adjoining buildings of Ostia
and of Portus, is now a barren spot, haunted by wild
buffaloes, and used as a place of transportation, like
Sardinia of old. As to Portus itself, they tell me the
place bears the old name, but is now no more a har-
bour; there is yet a pond, I hear, with a few huts
round it, constructed, as well as the house of the

HIS LIFE AT PORTUS. 25

bishop, which they style a palace, from the ruins of
temples and theatres, quays and piers, which place
they call Porto, meaning Portus. But I know old
Portus. I recollect that on the natural outlet at Ostia
having become shallow and impracticable for shipping,
one of our early emperors, I forget whether Claudius
or Trajan, cut a canal some miles above, which took
in a part of the water of the river, and conducted
it to a deep and costly basin, surrounded by ware-
houses, and open to the sea. A flourishing borough
had in consequence risen around this new port; and
the place, called Portus, became very populous.
All ships came there; and all the nations who traded
with Rome had their warehouses and their club-
houses and their sanctuaries at Portus. Being by
origin a Greek, speaking Greek as my native tongue,
and having studied under Ireneus, who taught in
Greek, I was considered by the presbytery at Rome
and the congregation at Portus to be a proper person
to go thither, in spite of the neighbourhood of the
city of Ostia. For Greek was the medium, not only
of common conversation at the Harbour, but also of
religious controversy and of worship. I became in-
strumental there in doing good. The foreigners liked
me; and I was called the Bishop of the Nations.
Indeed, I preferred living and conversing with any
of them to disputing and living with the Jews. I
was a bishop, with the same right as the bishop of
Ostia, my neighbour and brother, whose title was
VOL. IV. Cc

26 THE APOLOGY OF HIPPOLYTUS.

older, and who took precedence of me in the pres-
bytery at Rome, but who had little to inspect and
to govern, whereas I was really the bishop of the
foreigners coming to Rome. By becoming the rec-
tor, and therefore the bishop of the Harbour, I did
not cease to be a presbyter at Rome, our metropolis,
with which we were all connected. Why should 1
not be both at the same time?

As to my domestic life, it was certainly very
unlike what I have seen the successor of Irenzus
lead at Lugdunum. I had no court around me; but
I had a wife and children, the very mention of which
startled that priest, and those about him, whom he
called canons. But you, feeling so blessed in your
homes, and leading, as far as I can see, very gene-
rally, clergy as well as laity, a happy family life,
will sympathise with me in what I am going to tell
you on this subject. ©

It was at Portus that I married; and there I
lost my ever beloved and only wife, Chloe, the
faithful and zealous assistant in what I may call, not
only my parochial, but my missionary labours in that
noisy port. Her memory is for ever connected with
that place. Probably my biographers have not told
you, that she was the sister of that rich and influ-
ential man, Heron, for a long time my opponent and
my rival, as sacristan and fanatical patron of the
gaudy and deceitful temple of Serapis at Portus,
near the Egyptian warehouse.” Let me at all events

HIS WIFE CHLOE AND THEIR SON. Zi

tell you with humble thankfulness, my labours were
at length crowned with success, so that I became in-
strumental in converting him to the saving faith of
Christ. These were the happiest days of my life.
But alas! in the next summer I lost Chloe, in conse-
quence of a fatal fever. My own health having suf-
fered much, I was prevailed upon to reside at Rome.
There my bitter controversies began; and my do-
mestic bereavement became complete. In the month
of August in the following year I had to weep over
the corpse of my beloved son Anteros. He also be-
came a victim of the fever, having caught it in
bishop Callistus’ house in the Jews’ quarter, on the
other side of the Tiber, near the old bridge, whither
I had sent him with a message connected with our
angry discussions and disputes.®

Thus much about myself. You know me now
personally. If you wish to know more of me, read
my books, and more particularly the one which they
have stolen from me.

I therefore think I act fairly towards my own per-
son, as well as towards you, if I consider myself in
possession of my historical existence, as bishop of
Portus and presbyter at Rome, no less than of my
authorship as regards the book in question. Read
my book, and then ask me any questions you like,
and see whether I can answer them, and whether my
answers are not such as Hippolytus, who is known

to the literary world, might have been expected to
c 2

28 THE APOLOGY OF HIPPOLYTUS.

give. Let Origen and his friends enjoy the full copy-
right (for they tell me that this in your country is
a very serious matter): I claim only the authorship,
and the right to demand that the title of the pub-
lication be changed.

Having said thus much upon my person, I proceed
immediately to the principal point, which is my re-
putation as a scholar, a philosopher, a divine, and a
Christian. I must treat all these questions separately,
one after the other. As you have a right to know
what has passed between my learned friends in this
country and myself, I think, as I said before, the
shortest as well as fairest method will be, that I limit
myself to relating the substance of our discussions, so
far as to enable you to study the case yourselves,
and then give your verdict.

Here I must, first of all, give you an account of a
discussion on a rather ticklish preliminary point to
settle, which is absolutely necessary for my defence,
and for the vindication of my character as a scholar
and as a divine.

In the very outset of my theological discussions in
this country on the interpretation of the Scriptures,
I found it very difficult to come toa right under-
standing on the question respecting the text of the
sacred volume.

I soon agreed with my Christian friends, when

MAINTAINS THE AUTHORITY OF SCRIPTURE. 29

speaking of matters of faith, to take the Holy Scrip-
tures as our common basis. For, as I have said
in my treatise against Noetus, without them we
should know absolutely nothing®; and I can fairly
say, that in teaching I have ever declared the
Scriptures unequivocally to be the only source of
our revealed knowledge of things divine, and of the
thought and will of God towards man. This principle
I have maintained through life; and on this basis I
combated the Gnostic subtleties. You may imagine,
therefore, how entirely I agree with your nation,
and with the Protestant part of your clergy, on this
fundamental point. I have indeed maintained meta-
physical points, and opposed philosophical opinions en
speculative grounds; but only because the first were,
to my mind, necessary or reasonable ‘corollaries from
explicit passages of Scripture, and because, on the
other hand, those philosophical opinions were in
direct opposition to the same. Now, as I thought
the Scriptures the basis of our faith, I exhorted the
people to read, and tried to help them to under-
stand, what the Bible contains of the word of God.
Much, therefore, do I approve and admire your zeal
in rendering the Scriptures accessible to all na-
tions; because I am sure this zeal for printing
and distributing Bibles is equalled by your more
intellectual and effective zeal in instructing the
young and the ignorant to understand them, and in
preaching the joyful message to all nations by the
ο 3

90 THE APOLOGY OF HIPPOLYTUS.

mouth of evangelists. Having touched upon this
point, let me tell you how much I admire the Eng-
lish version of the Scriptures, which seems to me,
on the whole, most intelligible and most faithful,
living too in the affections of your nation, and its
very words interwoven with your thoughts and
speech.

But it seemed to me that something more was re-
quired for historical discussion. Here we meet on
neutral ground. We must recur to the very words
of the original sacred text; and there it is that I feel
embarrassed even now.

As to the text of the Old Testament, I, like my
brethren, used the Alexandrian version of the Jews;
and I feel I am liable to be censured for not going
back to the Hebrew original. Let me, therefore, at
once confess to you that I never was a Hebrew
scholar, although I knew more about the Hebrew
than those around me. But I dare say the learned
men who criticize and judge me are very great
scholars in that language. As they are so particular in
points of infinitely minor importance, and so profound
in the criticism of the heathen writers, both Greeks
and Latins, I feel certain they must be much more so
in whatever belongs to the critical and philological
understanding of the sacred text. now, then, that
I feel my weakness on this point, and that it is my
firm purpose as soon as I shall have vindicated my
character and authorship, and have paid a farewell

THINKS HE READ A BETTER GREEK TEXT. 31

visit to Rome and to Portus, to come to you and sit
down in the shade of your Academies, and ask you
many questions about the perplexities which I could
not solve in my time, nor Ireneus in his. I feel
only too deeply that we were all much in the dark
about this point, but most particularly about the
prophecies, which I understand your people handle
with such admirable readiness, and apply with cer-
tainty even to these times. Of the Hebrew text,
therefore, I say nothing but this: — happy you who
are able to read and to interpret it as good critical
and Hebrew scholars; for we all of us knew very
little about it.

But I come now to my difficulty respecting the ori-
ginal text of the New Testament. How is it that
you do not read the same text which we had in our
time? Ours was one delivered to us from the elders,
and, as we thought, from the blessed Apostles and
from the Apostolic writers; and I never heard of any
considerable difference among the Churches of the
East and West on this point. But, as I was going
the other day through my doctrinal works with one of
your countrymen, he, being a learned and, still more,
a sincere man, took me to task for some of my quota-
tions. He said that they were not correct, and that,
with reference to the text of the first verses of St.
John’s Gospel, I did not understand the commonest
rules of punctuation.!° This very naturally made a
deep impression on my mind. “ You are a wise man

c 4

32 THE APOLOGY OF HIPPOLYTUS.

indeed,” I said to him; “and you will help me out
of a great difficulty, if you will tell me whence you
got your text, of which you speak with so much
confidence. I have told you what our sources and
authorities were; and it is dificult for me to under-
stand how later changes can have improved an old
text, or of what great importance it can be to know
the different ways in which subsequent copyists dis-
figured and interpolated the texts read by the Fa-
thers, when the old texts agree so well among them-
selves. Sol thought: but how was I humbled (and,
I confess, puzzled too) when my learned friend told
me, that two booksellers, the one a Gaul, and the
other a Batavian, had manufactured that text for you
from ayowedly late and discordant manuscripts; and
that, this text having been received by the people who
bought those copies, and made them and their re-
prints general school-books, it was thought neither
reverent nor profitable to discuss that question in this
country. Be this as it may, he concluded by saying,
«« What is printed is printed; and you, as a foreigner,
must accept the text as we offer it to you.”

Now my first thought was something like this:
** What perplexing people these islanders are! They
have undoubtedly an esoteric and reserved doctrine,
as well as an exoteric and popular one, although they
do not avow it. For they themselves possess a most
beautiful manuscript of high antiquity, and while
reading it the other day, I found exactly all my

DID NOT KNOW SECOND EPISTLE OF ST. PETER. 33

texts, as I knew them from Irenzus, and from the
library belonging to our presbytery in the Jews’
quarter, near the place where St. Peter suffered
martyrdom. ‘There can be no doubt those learned
men know full well that this text, which is the same
as the ancient Church read, is the right text. But
such is their self-denial, and their respect for what
they have received from the two foreign booksellers,
that they conceal from the less knowing that they
know better. Whatever be their reason for this mys-
terious reserve, I cannot but admire the self-denial of
which such reserve must be a proof and an example.”
So I then said to myself, and so I say now to you.
Only let it be fully understood, that, when you in
future reason with me upon Greek scriptural texts,
I appeal to your fairness (as I know I must not
appeal to my superior knowledge), and beg of you
to allow me to keep to that text which we old Chris-
tians knew in our time, and to that Scripture which
we acknowledged to be canonical, that is to say,
Apostolical."!

As to this latter point, I promise not to intrude
upon you as canonical a book called the “ Apo-
calypse of St. Peter,” which our Roman Apostle and
martyr had introduced to be read in our Church, on
account of certain striking and graphic passages re-
specting the past things and future life, which cer-
tainly would do no harm. I never quoted it. You

will, on your side, kindly abstain from quoting what
c 5

34 THE APOLOGY OF HIPPOLYTUS.

you call the Second Epistle of St. Peter. I might
have been induced to do so, in order to prove my
theory about the coming of Antichrist and the end of
the world after 6000 years. But I could not in good
conscience. The ancient Churches did not know such
a letter. I confess, having read it, I like the be-
ginning well; but the rest seems to me an imitation
of the Epistle of Jude, which we considered at Rome
as canonical as you do.

This topic brings me to the first point on which
I have to defend myself before you. I will summon
courage to say something in defence of my allego-
rical interpretations, which my learned friends in this
country generally find so extremely absurd. ‘* How
could the old man ever run into such fancies? I
am sure he never would, if he had known the full
evangelical truth!” said a very respectable clergyman
the other day to a friend, in my hearing. I could
not sleep the first night after this; and I begged
my interpreter to read me some commentaries of his
or of his friends on Daniel and the Apocalypse. For
on these two books I know I have written with great
ignorance: only let it not be forgotten, I have done
so, as my work on Antichrist shows, with great
diffidence, and never argued against others upon
those conjectures and guesses, as I will prove to you

DISLIKES CERTAIN APOCALYPTIC DREAMS. 35

shortly. My companion chose, indeed, as he assured
me, the best and most pious and learned books ever
written on the subject ; and he went so far as to say
they were the books of the age. Certainly I found
the authors themselves had no diffidence whatever in
their method of interpretation; and this assuredly is
something much to be admired. For they were
obliged to confess to me, that all similar attempts had
proved to be delusions: and I was able to show
that, if there had been any truth in them, the world
would have perished half a dozen times over in the
last hundred years. Mark,” I said, “at all events
this, the predictions based upon that method have
hitherto turned out to be quite as unfounded as
my much derided and exploded conjectures on the
time of the coming of Antichrist. But I confess to
you, with great frankness, yours are likely to have the
same fate in the next twenty or thirty years, when,
I understand, this world must come to an end, ac-
cording to those enlightened interpreters. Which,
then, is more likely to perish within that period, —the
world, or your system? 1 incline to believe the world
will go on, and your interpreters, if any there be, will
find no readers in this country. As regards Rome,
having heard very little from that quarter since I left
this world, I do not know exactly what Callistus’ suc-
cessors may have done there. He was a great tyrant ;
and his successors may have been no better than he

was: but I certainly think you must be mistaken in
c 6

36 THE APOLOGY OF HIPPOLYTUS.

believing that St. John’s vision of the fall of Rome
did not apply to imperial and heathen Rome, but to
Christian and Callistian Rome. I can assure you,
that they who had seen the Apostle, or learnt from
those who had seen him (among whom my master
was one), never dreamt of doubting that such was the
meaning of his words. And I must confess, reading
the book now rationally, I find the text does not
allow us to apply to your own time predictions con-
nected with events which relate to imperial Rome.
You may be quite right in saying, that, if the Apostle
condemned Nero and his satellites, who tortured and
burned the Christians, he must also have condemned
popish Rome, as you call it, if it corrupted and op-
pressed Christianity. But then you must also con-
sider, that the Apostle would not have so inveighed
against it, because Christian Rome is built upon the
site of the heathen city of the seven hills, but because
that condemnation is written in the eternal decrees
of God against whatever is unholy and corrupt, and
stands in the way of the progress of His kingdom,
wherever it be. ‘That is an inference, but not an
interpretation ; and we were now speaking of inter-
pretation, that is to say, of finding out what the
Apostle meant to say about the times and their
epochs, I myself inferred, in my commentary upon
the Apocalypse, that it was quite fair to see in the
condemnation of the Jezebel of the Thyatirans an
equal condemnation of those conceited and lying

PROVES HE WAS MORE INTELLECTUAL. 37

Montanist women, who persecuted the saints of the
Lord in the same church of Thyatira. But I did
not deny that St. John, by that Jezebel, designated
a blasphemous woman of his days, and that the de-
tails of his book respecting Thyatira applied to the
Thyatira of his own time. I only thought, like him-
self, that one Jezebel is as bad as another. But,
let me remind you, I also thought that one Daniel
was as good as another. ‘ Whoever,’ I said in my
Antichrist, ‘resolves not to eat of the food of the
intellectual Nebuchadnezzar, and whoever afflicts his
soul with fasting in this Babylon here, through the
knowledge of the truth, he is Daniel; and what is
told about the Daniel of old will be applicable to him.
For both are of one and the same principle, and one
and the same habit, so they may both be called
Daniel.” Now, do you not think I had more com-
fort in this contemplation than I ever could have had,
if the period at which the world would come to an
end had been really made known to me? Does the
end of the world not come to every one of us at the
hour of our death, the time of which is restricted
within very narrow limits? Do you know what
cured me, even in my lifetime, of my Apocalyptic
dreams? I found out that some of the Montanist
women had foretoid repeatedly the epochs of external
events which came to pass in their time.!?” Now, am
I to think for that, I said: to myself, that these
women have the Holy Spirit in them? What has

38 THE APOLOGY OF HIPPOLYTUS.

the Holy Spirit to do with counting years and months
and days? In His kingdom, the only true and the
only divine one, time and space are of a very sub-
ordinate importance; and I should suppose that,
wherever He has moved holy men in the Church
to say something respecting times, it will be found
that the subject of the prophecy is not to be wholly
external and idealess, but connected with the great
thoughts of God, and, finally, that it leaves to the
mind a certain latitude, and to the individual will and
national action all their energy. But even such pre-
dictions can only be of a very secondary nature, and,
I suppose, subordinate to the nation’s or individual’s
concerned doing or not doing certain good or wicked
things. On the contrary, what an inexhaustible trea-
sure of thought and of holy inspiration is there in the
idea, that whoever testifies to the truth, and against
the tyrant, and despises all the comforts of the body,
and offers his life for the defence of truth, is as much
Daniel as the historical one! This contemplation
comforted me and many other Christians at that
time; and I will not conceal from you, it also pre-
vented me from being startled the other day, when a
German tried to prove to me that our book of Daniel
was not written by that pious and wise patriarch
of the Jews, whom Hezekiel names between Noah
and Job, but by an equally pious and wise, and
therefore patriotic and courageous man, who, in the
midst of the tyranny of Antiochus Epiphanes, and of

DOES NOT MIND WHEN DANIEL WAS WRITTEN. 39

the horrors of idolatry, when every word was watched
by the spies, every patriotic writing persecuted as a
crime, chose this form in order to instil holy courage
and undying faith into the hearts of his suffering and
almost despairing countrymen. “ Well,” I said,
“41 cannot enter now into this discussion: I must
first learn Hebrew, and Hebrew criticism, and the
later vernacular idiom of Palestine, which they call
Chaldee; and all that I intend to do at one of
your or the English universities as soon as I have
leisure. But I do not mind at all, if you prove
to me that the thing is so. For truth has after
all in itself a paramount value; and if you do not
deny that the book is the same as that which our
Saviour read, and if you admit also that this in-
tellectual Daniel was a pious and truthful man,
speaking out the truth which was in him by the same
spirit which spoke through the holy men before him,
that he acted out of self-sacrificing love to God and
his brethren, and if you acknowledge as _ prophetic
‘what he says of the final victory of justice and holi-
ness, I do not see why we should be losers, and not
infinitely gainers in every respect.”

I find that 1 am interrupted in my defence by
some voices of indignation or of surprise. As far as
the tumult allows me to understand what is meant,
I believe I can reduce it to questions like these:

40 THE APOLOGY OF HIPPOLYTUS.

* Will you invent and then justify pious fraud?
Should we not give up altogether the character of
the Bible as a sacred and inspired book, if we ad-
mitted such a hypothesis ?”

Now, my friends, do not forget that I have de-
clared my readiness to submit my case to your
judginent also in this point, as soon as we both shall
have studied the matter together. But, at present,
let me only ask: Would it be fair to exclude entirely
the free discussion of whether the late origin of
Daniel is a hypothesis or a fact? Certainly it would
not. But still ask your own conscience whether you
do not in fact exclude a fair discussion, if you set
down beforehand as a starting point, that it cannot
be a fact, because you suppose that it would pre-
judge the sacred character of the book and dishonour
the Bible. I cannot see the difference between such
a proceeding and that of the Roman inquisitors
against Galileo, which you always quote against
Rome. They maintained that the honour of
Scripture depended upon assuming as certain that’
the philosopher's system must be false: for, they
asserted, as the Scripture evidently supposes the
sun to move and the earth to stand still, it would
be impiety to admit that such a hypothesis could be
a fact. You ought at least to go as far as the
Jesuits did in the seventeenth century, when they
edited your Newton’s “ Principia” as a model of in-
genuity for rendering plausible a hypothesis which a

DEFENDS THAT STARTLING PROPOSITION. 41

good Christian, of course, knew beforehand to be
wrong. Now it is easy to see that whoever starts
from the assumption, that to admit such a hypothesis
is impiety, will never find the truth. For there is
no historical truth and no philological fact, against
which theological obstinacy cannot raise many ob-
jections. Many of your people think themselves
justified in asserting against an alleged historical
fact its improbability : without considering that no-
thing is true or untrue in the eyes of history,
because it is probable or improbable, but simply
because, assuming its general logical possibility, it
can be proved to be or not to be a fact. This
is a sad subterfuge of Jesuitism or of igno-
rance. As long as there shall be critical and honest
inquiry of truth-seeking minds, and courage to
believe in truth, historical facts seem to me 88.
much capable of demonstration as mathematical
truths. Of course, in both cases, such a demonstra-
tion supposes a certain knowledge and a certain cri-
tical faculty. But as we cannot enter now into such
a demonstration, let me for a moment beseech you
to ask yourselves the question: What reason have
you to suppose that, if the book is found to have
been written under Antiochus, it was ever meant by
the author as an imposition, and not as a poetical
form, imperiously prescribed by the dreadful circum-
stances of the time, and rightly understood by the
faithful for whom it was written out of the purest

42 THE APOLOGY OF HIPPOLYTUS.

motives. You must be aware, that your supposition
is quite a gratuitous one. On the contrary, if you
look to the state of things, and if you consider the
place which the book of Daniel occupies in the
Hebrew canon, at the very end of which it is placed,
separated from all the old prophetic works, you
cannot be surprised that I declare myself not at all
to be startled by that hypothesis, which appears to me
even now all but proved in spite of my feeble know-
ledge of the Hebrew and of the Chaldee. On the
contrary, I feel now much more strongly the truly
sacred and prophetic character of the book, when I
take all the account of the histories of the Ptolemies
and the Seleucides before Antiochus Epiphanes to be
a historical introduction under the form of a vision,
as the character assumed demanded it. I then am
struck more than ever by the strength of faith in the
pious mind of the author, to behold the light of sal-
vation, when the clouds were blacker than ever, and
when nothing but extermination or apostasy seemed
to remain to God’s chosen people. As I find this
belief in the political salvation of his people the more
sublime and holy, because it is in his mind identified
with his faith in God’s eternal kingdom of truth and
justice on earth, this fact gives me strength to be-
lieve that the prophecy respecting the end of human
destinies will at last prove substantially true. So
much now of Daniel.

HOW HE CAME TO HIS IDEA ON ANTICHRIST. 43

Considering all this, I confess I feel only the
more strongly the imperfection and the presumption
of what I wrote in my book about Antichrist. But
allow me to repeat to you, my Christian friends, what
I said to the English divines, when justifying my-
self before them. In judging me respecting this
point, you ought not to forget the times in which
I lived. I did not write for my amusement.
When I composed my book about Antichrist, con-
taining comments on Daniel and the Apocalypse,
in the reign of the emperor Severus, the people had
not yet recovered from the panic, caused some years
before by the ridiculous calculations of Judas, the un-
enlightened Christian writer, who had endeavoured to
prove, that, according to St. John, Antichrist must
come, and the world must perish, in the tenth year of
that emperor, by which, I suppose, he meant to desig-
nate the end of the second century after the birth of
Christ. I was opposed to that interpretation, although
I felt all the weight of those terrible times, as my words
sufficiently prove. You may read them in that book,
where, explaining the seventh chapter of Daniel, and
speaking of the fourth monarchy (which I took to be
that of the Romans, and the last), I say : “ Already
the iron reigns: already it tames and crushes every-
thing: already it subdues all who are unwilling:
already we see these things.” That same feeling of a
great catastrophe about to happen in the known world
was so much in the hearts of all our people, that I

44 THE APOLOGY OF HIPPOLYTUS.

could not avoid expressing an opinion about it. But
see what I said when entering upon this subject:
“We are obliged to say that which we ought not to
say, because we are forced todo so.” And then I hesi-
tatingly bring forward a guess, which is based upon
a conjecture adopted and taught by my venerable
master, Irenzus, that the world’s having been created
in six days seems to imply that it would last six
thousand years, “ one day being with the Lord as a
thousand years, anda thousand years as one day.”
Now, as I had in my “Chronicle” adopted the scheme
which seemed to me the most probable, that our
Lord was born in the 5500th year of the world, I
ventured to say that it would not improbably come
to an end after five hundred years more, therefore
about three hundred years beyond the time in which
I wrote.

It certainly seemed impossible to us that the Roman
empire, and therefore the world, should last much
longer. Broken and shaken as it was, that empire
became more and more divided between rival com-
manders of legions. There was no nation or na-
tional life left within, and none without, as far as we
short-sighted mortals could see. But, moreover, in the
eyes of a Christian, there was such a depravity and
rottenness in the state, so demoralizing a system of go-
vernment, such contempt for laws human and divine,
so unblushing a purpose to govern by force and terror
only, under the simulacrum of republican forms. It

IMPERIAL DESPOTISM THE END OF THE WORLD. 45

was a military government, with a double army; an
army of police to watch and denounce, and one of pre-
torians to crush every aspiration after lawful liberty,
and to punish even the appearance of resistance or dis:
satisfaction. ‘The spies, called delatores, under cover
of the law entered into all the private relations of life
and preyed upon the people. The Christians, who
were almost incessantly vexed and persecuted and
tortured and slaughtered for defending the only liberty
of mankind not yet extinguished, that of not wor-
shipping idols, could least of all believe that God
would tolerate such a state of things much longer,
and not perform an act of divine justice, which to the
elect would be one of mercy. Do you think, that
because they made no revolution they did not ex-
ecrate tyranny, and did not pray for the speedy end
of it? We never ceased to be Romans and Greeks,
and we never praised arbitrary rule as a divine insti-
tution. If we had done so, we should have been un-
worthy to be the disciples of Christ. Our belief in
the approaching end of the world was an error: so it —
was with the blessed Apostles themselves, at least

during a great part of their lives. But, in looking
back, I think there was some truth in that forebod-
ing, the result both of despair and of faith, both of
moral indignation and of divine love. A world was
indeed at that time crumbling to pieces, and Chris-
tianity was, in the hands of Providence, a powerful
element of its dissolution, - For let nobody overlook

46 THE APOLOGY OF HIPPOLYTUS.

this truth, the elements of life become elements of
death to those who reject them. We were right
in our forebodings of the imminent fall of the world
which we saw. We were heard when, in the hours
of persecution and of prayer, we exclaimed, * O Lord,
how long!” The world which we knew did terminate :
what we were ignorant of was, that a new world
was already beginning, while we thought all lost on
this earth.

When, therefore, I now hear of such forebodings,
I do not at all scorn and deride them. There must
be some feeling of decay, some looking for a neces-
sary change, which makes people listen, not only to
wild dreams, and to old and new prophecies, but even
to such dull books as those which they have made me
read. But that they, as Christians, should believe that
the world is to come to an end, because, perchance,
they are at an end with their theological systems and
wisdom, that seems very strange to me. It cer-
tainly is much more absurd than that we should
have come to a similar conclusion, when we were
at the end, not only of our wisdom, but also of
our hopes. What am I to think of their Christian
faith? Do they not believe (and even preach) that
Christianity must cover the face of the earth, even
as the waters cover the great deep? And do they not
see that very gradually, but still unmistakably, it has
begun to penetrate the civil and social relations of
life, after having for many centuries merely varnished
over the surface of a barbarous society ? And do

THINKS THE END OF THE WORLD DISTANT. 47

they not see by the side of the elements of destruction
(more effects than causes in themselves) many ele-
ments of life? Are there not nations? is there not
national life? Is there not a general yearning for
Christ’s religion, for the simple truth of the Gospel ἢ
At all events, if on this point Irenzeus and I were
so hasty and such fools as many of you may think,
your people seem scarcely to show the great wisdom
I expected to find in you.

Now when I did not conceal this my opinion from
my kind interpreter, a colleague of his, a man of
plain speech, and very undoubting and authoritative,
observed, I had not fallen upon the right books:
he gave me others, and “Look here,” he exclaimed,
“and then say whether you can see the progress we
have made, if you compare with these good and sober
books all those queer and useless things you have
written about the Creation, in explaining, or rather
obscuring, the first chapters of Genesis, which are so
clear to us, and in short, if you look back to all your
useless speculations which are prying irreverently
into the secrets of God’s nature. For, my Christian
friend,” he added, in a most solemn tone, “do not take
it ill, but I have very serious doubts whether you
are after all correct in your doctrine, and really
orthodox.”

You see, we thus came from the exegetical question
to the chapter of theological orthodoxy. I soon found

48 THE APOLOGY OF HIPPOLYTUS.

that my new friend tested this orthodoxy principally
by certain metaphysical formularies. He did not
accuse me flatly of heterodoxy, but he condemned
me for having raised philosophical questions on re-
vealed things, which, he said, were to be believed
without being inquired into, whenever they were
unintelligible. “ Look,” my new friend said, “ how
shortly we treat all these mysteries, how reverently
we abstain from prying curiously into them! Enough
has been said of them in the creeds and in the for-
mularies of the later councils, who have so well settled
all these matters for us and for the whole Christian
world, that we do not think about them any more.
Alas for you, that it was done after your time!
This is an excuse as far as it goes, although I am
startled to hear that you were on this score so much
more ignorant, and so much less clear and precise,
than I supposed you to have been. At all events, I
am sure you will now accept these formularies thank-
fully, subscribe to them unconditionally, and in fu-
ture keep your peace; or if you must go on putting
questions, express yourself more correctly and guar-
dedly, and be satisfied with our short and reserved
answers. ”

«“My good friend,” I answered him, “ does it not
strike you that such language must be, if not
humbling, at least startling to me, who am called one
of the Fathers, and who was thought the first author
of my time in the Roman, if not in the whole of the

OPINION RESPECTING THE LATER CREEDS. 49

Western, Church. I must begin to learn; and I
will carefully read those books of yours, to which
you refer, both of interpretation and of doctrine:
they must be quite wonderful, to have inspired you
with such a confidence in the wisdom of your party.”

When I had read them, my old idea returned.
These learned people, I said, have certainly, how-
ever they deny it, a private and esoteric, as well as a
popular and exoteric, doctrine and system of interpre-
tation. For those formularies are full of what appear
to me fragments and remains of the speculations of
our time. I perceive very plainly that there can
have been no more Gnosticism and Gnostic acuteness
to combat when they were framed, but rather ques-
tions which the divines of the Church themselves raised
upon conceits of their own, and decided all their
own way. Still, however that be, what connection
is there between these metaphysical formularies and
your own books? There is no harm in those books :
we used to tell something like their contents to our
children before they were of full age; but as to
explaining those formularies, or leading to an in-
sight into the great questions which arise in the
mind intent upon divine things, and the relation of
the immortal soul to God and to the universe, they
do not even attempt it. So that here is a great
puzzle for me. If indeed there is not this secret
learning and interpretation which they conceal from
me, I am driven to a startling dilemma. Either

WO. EVis. . D

50 THE APOLOGY OF HIPPOLYTUS.

they believe in those formularies, and in the passages
of the Bible to which they refer ; and then the think-
ing men do not believe in that (to speak plainly) ma-
terialistic and sensual view of those homely books, in
which the Creation is treated as a process of manu-
facture, and the Father, Son, and Holy Spirit, as
three historical personages. Oy these people really
express what they understand of Christianity in those
dry, empty, and shallow doctrinal works; and then they
do not really believe in the formularies of the ancient
Church, but maintain them only out of superstition,
and from a political respect for what is established.
But what becomes then of their evangelical faith in
the Scriptures? St. John’s prologue, and Christ
himself in the most important speeches reported
of him in that Gospel, speak a metaphysical lan-
guage; so do St. Paul’s Epistles: and, besides, the
whole Christian faith stands upon this, that there
is a moral and holy government of the world. What
is there of either in these books, if you compare them
even with what the heathens, whether poets or phi-
losophers, have said of things divine and human? Now,
I said to myself, this is a most serious dilemma, and
I must satisfy my mind at least to a certain point
on this all-important subject. As for myself, since
they are becoming aggressive, I shall never be able
to defend myself successfully, unless I occasionally
take the offensive. And as for them, they will
never derive any advantage from these disputations,

IS PUZZLED BY THESE CREEDS. 51

unless some thought be stirred up in their minds,
which will be done more easily when they perceive
how they would appear to us if we were to have
judged them at Rome or Alexandria.

With these ideas in my mind, I agreed to haye a
conference with my new friends, and having met them
accordingly, I said: “ You have conferred a double
benefit upon me; for, having promised me one set of
books, as expressing your religious system, you have
given me, most distinctly, two. What embarrasses
me is this, that these two appear to me to be very
loosely, if at all, connected with each other: I mean
the ancient creeds, and your own meditations on Chris-
tianity. You must therefore extend your kindness
still farther, and help your guest, that he may know
in what way youunite the two in your minds; for I am
sure you must feel the want of bringing into harmony
elements which appear so very heterogeneous. Other-
wise, I am afraid, this entire want of connection be-
tween two things, both of which you receive as expo-
sitions of your faith, must end either in distracting
you, or in making you give up the one or the other,
if not Christianity altogether. Now, as to your
creeds, the one on which I understand the bishops
agreed at Nica, about a hundred years after I
left this world, comes in many points very near
my own mind, only that it seems to say either too
much or too little on philosophical points. Above
all, it appears to me strange that the Word should

Dr 2

52 THE APOLOGY OF HIPPOLYTUS.

have so merged in the Son, that it has entirely
disappeared. This I must consider rather a depar-
ture from Scripture; and I cannot help thinking
that it has led to an unphilosophical identification,
not in substance but in form, of the divinity and
humanity of Christ, or the Logos and the historical
Christ. The speculative Christian mind will always
have a great reluctance to identify one with the
other so entirely without distinction, as to merge the
eternal idea entirely in its temporal manifestation.
We found that in our disputes with the Gnos-
tics. But as to the formulary named after Atha-
nasius, he who made it, and those who adopted
it as an expression of the consciousness of the
Church, must have entirely lost sight of the principal
object and the very starting point and origin of our
speculations. It treats one subordinate question
alone, and this not only more peremptorily than
Scripture authorizes us to do, but also less philoso-
phically. Above all, what state must the human
mind have been in, either to demand or to yield im-
plicit adhesion to such formal subtleties under pain
of damnation! I do not wonder now that the false
prophet and his followers destroyed Christianity in
half the world; and I am comforted about that in-
credible saying of a learned bishop of New Rome,
styling himself a patriarch, who, as my German
friend has told me, having read a theological book
of mine which the copyists had attributed to Jo-

STILL MORE PUZZLED BY ENGLISH DIVINITY. 53

sephus, wondered how the Jew could speak about
Christ ‘almost as if he were a Christian.’ There
must be, I think, something very wrong in those
formularies, if the primitive consciousness of the
Church respecting God, the Word, and the Son,
became so entirely obscured to those who had only
just completed a system of divinity out of those
formularies.

“ ΑἹ! this, my friends,” I continued, “I say in
self-defence; it is the impression which those old
formularies make upon me when I am summoned
to correct what I have said of Christ, and what
the whole Church said in my time. I feel there is
something in those creeds which connects itself
with my own thoughts, but also something which
I cannot connect well with what we had been
taught, and what we ourselves taught, sixteen or
seventeen hundred years ago. Such, then, is my
difficulty with the old formularies. But as to your
modern books, what is there in them of the Infinite
or the Absolute, of the first principal Cause of the
Universe, with the confession of which all those for-
mularies begin? Not one syllable. What is there
in them of the Self-consciousness of God, the eternal
Word, being God Himself, by whom all things
were created, in whom all created things have their
life, and mankind their light, that is to say, the un-
derstanding of things divine? Absolutely nothing.

And as to the modern philosophers to whom you
D3

54 THE APOLOGY OF HIPPOLYTUS.

refer, those who pretend to preach what pure reason
teaches, they seem ‘to me to be downright ma-
terlalists.”

Here they stopped me, and said: “ Stop, stranger,
you Germanize. Where is any thing of this modern
philosophical mysticism either in Scripture or in the
formularies you speak of? Let us reason and spe-
culate upon purely scriptural and catholic ground,
on the words of the Bible and of the creeds.”

“ Well,” I said, “ you agree, then, to enter into a
philosophical discussion upon this basis?” ‘ We do,”
they exclaimed.—* And you will allow me now, in
my turn, to ask you questions, starting from some
point which we both think self-evident, and therefore
asafe beginning?” “ We will,” they replied. — “I
rejoice in this, and have only to ask one single preli-
minary question, which may appear very strange to
some of you. Are you convinced that you exist,
and that you know you exist?” “What do you
mean?” they exclaimed.— Do you believe that you
yourselves are a reality?” “If not,” one replied,
“what should we believe in at all?”—*I am ex-
ceedingly obliged to you,” I said, “ for granting me
so much. Well, then, you will have no difficulty in
believing that you are thinking and reasoning beings,
not by accident, but necessarily, because it is only by
believing reason to be a reality, that you are conscious
of existing yourselves.” ‘We do not doubt such a
reality,” they exclaimed.— Well, I rejoice at that ex-

EXAMINES HIS FRIENDS UPON IST ARTICLE. 55

ceedingly,” I replied, “for if you really do so, you will
feel yourselves obliged to follow whither our common
reasoning will lead us of necessity, unless we disbe-
lieve ourselves. And, besides, I think that, know.
ing reason cannot be in contradiction with itself,
you will do so willingly, and thus relieve me of
much pain and trouble. I then start from this your
faith in reasoning ; for, as to the creeds, I know al-
ready that you believe in them.

*‘ You, therefore, in the first place, confess the
Father to be the Creator of all things, visible and
invisible?” “ We do.”— “ What is visible is the
material world?” ‘So it is.”-——** The invisible things,
therefore, do they not mean the immaterial?” “How
should they not?” — ““ Now what is immaterial may
be infinite or may be finite, as you say our soul is, as
having been created.” “It may.”— “ But God can-
not be finite, and must therefore be infinite.” ‘* Who
doubts that ? ” — ““ Is not that which is infinite called
so because it has no limits in its being?” “It is.”
— “Which of the two, then, is the positive, and
which the negative? I mean, which of the two as-
serts something affirmative, — that which is without
bounds, or that which has certain bounds and
limits?” ‘ We do not know.” —“ Well,” I replied,
* J] think you do, my Christian friends. I see
your difficulty. If you look to the formation of
the word, the Infinite seems to be the negation of

the Finite. So is the being immortal the negation
D 4

56 THE APOLOGY OF HIPPOLYTUS.

of being mortal. But would you be affirming some-
thing, if you were satisfied with asserting that to
be immortal is nothing but the negation of being
subject to death? Must there not be some positive
substance of reality, which exempts God’s existence
from being limited as to time?” “ It is so, undoubt-
edly.” —“ Well, but then you can scarcely mean to
deny that Indivisible and Infinite are expressions
implying something in the highest degree positive.
Now, if we take away all limitations of Sub-
stance and Being, may that which remains not be
called the Absolute?” “It may.”— “Now, if
God is the Absolute, and the spirit of man is the
Relative or Limited, of two things one must be
true. Hither the Absolute and the Relative are
different from each other in kind, and then, of
course, there can be no inward and substantial, but
only an outward and accidental, connection between
them. Or they are different only in degree, by the
accident of existence by which the Finite is affected ;
or, in other terms, only as far as the one is without
limitation, and therefore not bound to time or space,
and does not exist in them nor according to the laws
of either, as you allow that our spirit and reasoning
do?” ‘Certainly, one or the other,” they an-
swered; “* but we do not see what could decide us to
affirm the one or the other.”

“Indeed!” was my reply; “but you do believe the
second article of the Nicene Creed?” “ We should not

QUESTIONS THEM RESPECTING 2ND ARTICLE. 57

think ourselves Christians if we did not.” — “ Well,
then, let us look at the first words of that article.
Much as I regret that the language of St. John’s
prologue is rather obscured or slighted in the ex-
pressions of the Nicene Creed, and entirely neglected
in what is called the Athanasian, this much is
certain, the Son is here declared to be equal to the
Father, because he is taken to be the embodiment
of the eternal Word. At all events, you will allow
me to use this term instead. Now, is the Word
a manifestation of God or not?” Of course it is.”
- But the Word is itself originally God?” “So the
text clearly says.” — “ What originally exists in the
Absolute must substantially, and therefore eternally,
be the same. Must it not?” ‘Wedo not see how we
can gainsay this.” — “ Now, if the Wo. is both the
manifestation of God’s own substance and the ade-
quate expression of his Reason, and, at the same time,
is called the Life of created things and the Light
of mankind, both created nature and created mind
must have a divine substance and life in them, only
with this difference, that the mind alone is conscious
of it, and therefore has the knowledge of it. Indeed,
this saying of the Evangelist seems to me to be borne
out by the fact that Gravity and Light, and other
phenomena of matter, are manifestations of the life
which is in matter, and the laws of these phenomena
can be found out by the strength of Reason which is

in the mind. These are the very laws which your
Dd

58 THE APOLOGY OF HIPPOLYTUS.

old and new natural philosophers have so maryel-
lously investigated and explained by mathematical
calculation, which is the lowest degree of philo-
sophy, but a very important one. ‘This proves
that Nature and Mind partake of the same divine
substance, Reason being consciousness of existence,
and the Word being God’s own consciousness of
Himself, manifesting itself in the mind as Light,
which is Reason. At all events, the expression of
St. John clearly indicates that the same Word is,
in created things, both Existence and Consciousness,
and we may therefore, as Christians, safely adopt the
saying, that Mind is conscious nature, and Nature
unconscious mind. Indeed, I do not see how we
can interpret the prologue otherwise. Now, if the
mind partakes of the divine substance, how can you
deny that the understanding of things divine is in
us, and that this is the real knowledge of ourselves ?
It appears to me, that we cannot help agreeing ;
only we must take care not to lose sight of the dif-
ference between the Finite and the Infinite.”

To this they replied, they did not see how to deny
this consequence; but the terms I used did not
convey to them a clear philosophical idea; and they
therefore asked me whether I would not use another
term for marking this difference between God and
man. Let us see,” 1 replied; “ perhaps Plato will
help us in this, together with St. Jolin’s genuine, that
is to say, well divided text. Should you understand

REASONS ON THE IDEA OF THE INFINITE. 59

me better, if we turn the phrase thus? Every thing
that exists really and absolutely, not being subject
to any limits, cannot be subject either to time or
to space, or to any division or change of existence.”
“ Doubtless.” — “Is not time divided into past, pre-
sent, and future?” Every body knows that.” —
* Now it 15 generally allowed that there is a change
implied in this, so that what is past is not, but
has been; what is future is not, but will be; and
what is present is such that it neither has been
exactly as it is now, nor will be so in future; other-
wise there would be no division. But at all events
there is a division in time; and the Infinite cannot
be affected by a division: therefore God is rightly
called He who is above time, or timeless. And you
will certainly also allow that there is change in the
things which have a finite existence, and that change
cannot exist in the absolute Being?” ‘ How should
it?” — “ Now, if there cannot be change, there
cannot be development either, which is the change
of one and the same thing from one state of exist-
ence into another; of which, change in time and in
space is the form. Is it so?” “ We affirm it.”—** And
at the same time you see that here lies the difficulty.
For the Infinite cannot be subject to change, and
still we acknowledge it to be the cause of that
changeable existence which we know to be a reality.
Here then seems to be a contradiction, and it seems

the most natural method to start from the difference
D6

60 THE APOLOGY OF HIPPOLYTUS.

between what exists unchangeably, and what is in a
continual transition from one state to another. Shall
we then call this transition of existence from one
state into another, that which is evolving, the
Evolving? endeavouring thus to express the Genesis
of the Greek, the Fert of the Latins, or the Werden
of the Germans, in opposition to the Esse or the Sein.
Very well; shall we then say that the Infinite is the
Being, and the Finite the Evolving?” “We cannot
think of a better term, so let us adopt that English
word.” —** Well,” I continued, “if we allow this, our
former argument seems to oblige us also to say,
that as the Infinite is different from the Finite only
in that the one has limitations, the other not, the
Evolving (or the limited existence of mind in time)
does not differ from God’s Being but in this, that the
one is an ideal, the other a real, existence. We must
now see what we understand by an ideal and a real
existence. I presume, then, that we take real in the
sense that it means what exists in time and space,
and ideal in the sense that it signifies the creative
thought of the same, that which in all these changes
constitutes the unity of the evolving existence. This
thought is an existence, yea, the only true existence
in the highest sense, because it not only does not
change, but we have declared it to be the cause of
all changeable existence. We may therefore say
that the Thought, identified with Will, and animated
by Love, is that which must be called the Being,

IS NOT AFRAID OF CONSEQUENCES. 61

that which zs, in the eminent sense, and that this
Being is eternal, and not subject to time, therefore
not subject to the change from past into present, and
from present into future.”

“1 see,” said one of them, an elderly man, “ what
you are driving at: but what becomes of the difference
between Jesus and the believer, between Christ and the
Christian ?” — ““ Why, if I answer that the difference
is that between the Infinite, not deteriorated in sub-
stance by the connection with the Finite, but substan-
tially expressed by it within the limits of the evolving
existence and therefore also of time and space, on the
one hand, and of the Infinite inadequately expressed
(as all believers find in themselves it is) on the other,
I think I follow closely the argument which has led us
safely to our former conclusions. And, in doing so, I
find also we arrive exactly at a view of the matter,
without which you, 1 will not say cannot accept, but
cannot even understand, one word of our creeds, any
more than of our prologue.”

“‘ Well,” exclaimed my elderly friend, “do you
not see that there is great danger in such a juxta-
position ?”

“Instead of answering you directly,” I replied,
let me ask in my turn: Do you think there can be
any real danger in truth, as truth?” <“* No, certainly
not,” he answered; “I cannot allow that.”

“ Well, indeed, I do not think you can, without
denying our second and our first articles, Christ and

62 THE APOLOGY OF HIPPOLYTUS.

God himself. For you know that you are flying in
the face of the most positive and solemn expressions
and assurances of Christ himself. I do not see
how, if you are not really children of God, you can
believe him to be the child of God.

“Tf the danger then is in the abuse of some-
thing good, as of truth and godliness, and if the
measure of that danger is in the measure of the im-
portance of the object abused, will there not be
found the greatest danger in the greatest good, and,
therefore, in the greatest truth?” “ So it would appear.”
— “But that danger is not in truth itself, but in the
misunderstanding of it?” ‘It must be in the misun-
derstanding.” — “ Might we not therefore say, there is
no greater danger than in the misunderstanding of
the truths taught by Scripture and Reason respect-
ing the highest, that is to say, the divine things?”
« We might.” —* But is not the final consequence we
have to draw herefrom this, that we ought to take
the greatest care to understand well the truth Ὁ"
« Assuredly.” “And who, think you, will understand
it best, he who does not think about it, or he
who makes it the object of his earnest thought?
It appears to me impossible it should not be the
latter; as ignorance of a thing which is allowed to
be good, is worse than all misunderstandings of the
same.

They kept silence. But I felt moved in the spirit,
and said: “Having then come so far, let us go

FEARS THEY DO NOT BELIEVE IN THE SPIRIT. 63

straight to the third article; for I am afraid it is
your ignoring that article which makes you still
doubtful about the rest. Do you really believe in
what the formularies say in it ?”

“We think we do,” they answered, “ because we
are sure it is scriptural.”— “ Well, then, you believe in
what St. Paul says of the Spirit, that it ‘ searcheth
all things, yea, the deep things of God’?” “How
should we not? But is that not the Spirit which
we confess to be God ?” — “* Undoubtedly the Holy
Spirit must be in the Being, if itis in the Evolution ;
but then we may also turn it and say: How should
it not be, finitely and relatively, in the Evolution, if
it is, infinitely and absolutely, in the Being?” “ But
may we indeed turn it so without irreverence ?”
asked my elderly friend. — “ Look to it yourself,” I
replied. “Can you otherwise explain those words
of the Apostle? Can the Spirit, as far as he is the
Infinite Being Himself, search the deep things, that
is, the hidden nature or substance of God?” “It
would appear not.” — “ Well, then, the Apostle must
have understood it as referring to that divine Spirit
which is in the. mind of believers.” “But then
I ask,” he replied, “ where is the standard of truth,
considering the great divergence of opinions and as-
sertions respecting truth ?”

And here I could not help smiling, and I said:
* Well, do you not see now that I was not quite
wrong when I expressed my doubts respecting

64 THE APOLOGY OF HIPPOLYTUS.

your belief in the third article? For that which
follows, that you believe in the Universal Church,
seems to me to give the answer required.” ‘ How
does it?” asked my friend, with somewhat of as-
tonishment.

« T have spoken of the Holy Spirit as being in the
believers, not in the believer. Now let us inquire of
that argument which has brought us so far; perhaps
it will yield us the answer we seek. The Spirit and
the Church are put together, here and in all evan-
gelical and Apostolic writings. The Spirit is in the
Church, and the Church is all the believers. If you
have a doubt upon this point, I am ready to discuss it
with you thoroughly, even if you will force me to
descend to discussions like that of Apostolic succes-
sion. For we are here arrived at the very cause of
much confusion and of much trouble, present and to
come.” “ΝΟ, exclaimed a younger friend, “that would
be what you would have called in your language
an ‘ aprosdionyson, ᾿ or something uncongenial with
thoughts of things divine and intellectual. I cer-
tainly should like you to tell us afterwards something
about the sacraments and baptismal regeneration.
But at present let us keep to the main argument, and
I may assert that we who are here present agree to the
proposition.” —“ Generalizing, then, this proposition,”
I continued, “ will not the relation of the Spirit to the
Church, as to the believing universality of mankind,
be analogous to the relation which the Word, and its

REASONS ON SPIRIT AND MANKIND. 65

embodiment in Jesus, bears to the believing indi-
vidual ?—so that there would be, respecting man,
two co-eternal manifestations of the Infinite, the in-
dividual and the collective. Certainly, as we have
taken ourselves to be a reality, God cannot have
thought man except in a double capacity, as an indi-
vidual and asawhole. For the realization of the In-
finite by the finite human mind, moving in time, is
necessarily a double one ; that by the individual mind,
and that by the whole human race. It is self-evident
that one cannot think of mankind without thinking
of man: but see whether we can think of man
without thinking of him also as an integral part
of many? God did not create man, but men, man
and woman.

“ς In order to understand the proposition now
under discussion, you may begin with what is the
most self-evident necessity of the human existence,
the domestic relations, and proceeding thence, you
necessarily will arrive at the great society of man-
kind, divided into families, tribes, and nations, and
exhibiting itself in the succession of generations,
through ages and ages. The Evolution here, is it not
the same as in the individual, only on a larger scale ?
Is it not a continued change, and undoubtedly the
most complete development of the idea of humanity?”

Tt is.”

*‘ Such an evolution may last hundreds and thou-
sands of years; it always will remain finite, as that

66 “THE APOLOGY OF HIPPOLYTUS.

which is evolving within the limits of time and space,
and never will become that which really and truly is,
the Being, because the Being allows of nothing divided,
and, therefore, not of time and change. Eternity is
not accumulation, but extinction, of time. Therefore,
nobody can say that our argument makes mankind
God, any more than that it makes man God. Still
less can any one say that it gives God no ante-mun-
dane or extra-mundane existence. On the contrary,
our argument shows the logical absurdity of letting
the Being grow out of the Evolution; which last
is a division of existence, and, therefore, presup-
poses the totality of existence, or the absolute Being
(uniting absolute Will with absolute Reason and
the complete consciousness of their Unity), fully as
much as the effect presupposes the cause, or the ma-
terial object expressive of thought and reason pre-
supposes that immaterial thought and reason.”

“ But,” asked my inquisitive young friend, “if we
agree to this, must we then not consider the Spirit a
Person, as much as the Son? And you seem to have
had a great reluctance in allowing this.”

“This is a difficult question,” I replied; ‘but I
thank you for adverting to this point. I think I can
satisfy you by two positions. First, I called the Word
as much a Person as the Father. The Son is conscious
Reason united with Will, as the Father is conscious
Will united with Reason. For a Person not affected
by Finiteness can mean nothing but a conscious Being,

ON THE PERSONALITY OF THE SPIRIT. 67

uniting both Will and Reason. The Subject in the
infinite Being implies no more limitation than its
adequate Object: both are infinite. In the second
place, I agree with you, of course, that whatever is
in the Evolution must be in the Being, except the
Finiteness, and what belongs to Finiteness; for that
is the Creation, flowing out of divine Love. I
therefore think, the line of argument which we
have hitherto followed would oblige us to say
something like the following. The element of the
Spirit, as the general feeling by which different indi-
viduals are united in thought and in action, manifests
itself practically more or less in every society, as dis-
tinct from the sum of positive and negative elements
of individuals which compose it, when referred to the
common object which unites them. And still, which-
ever of those component members is moved by the
general Spirit to identify himself with the object of
the association, and with whatever of reasonable and
good is manifested by its other members, finds this
general Spirit of the association overpowering, but not
destroying, his own individuality, on the contrary pu-
rifying and strengthening it. Now this could not be
the case so generally, unless there were in the nature
of the mind, and therefore also of the infinite Mind,
an element of the eternal substance which manifests
itself exclusively in the collective humanity, and not
in the individual as individual. He who should
gainsay this, would be obliged to maintain that the

68 THE APOLOGY OF HIPPOLYTUS.

difference implied is identical with the difference be-
tween Finite and Infinite, which is absurd, for both
belong to the Finite. The unity of language, of
society, of church, of mankind, is therefore a reality,
as well as the individual person is one, and inherent in
the idea of man. ‘This too must be the reason why
people united in one way or another can feel, and
speak, and act together as they do; and this will be
the real explanation of the fact which we are daily wit-
nessing, that people are seized by the Spirit, as by an
invisible current of a higher, all-pervading element. I
think you will also agree with me, if I add that this is
the only explanation worthy of thinking men, of the
very origin both of speech and of religion among man-
kind. What therefore is called, with more or less truth,
the common or public spirit, has its origin in God’s
eternal substance, and not in that which unthinking
theologians have called the divine economy of the
world, as having its root only in the Finite or in the
Evolution. But, on the other hand, you will allow
that there is a difference. The existence of this
unity is and remains an ideal one in the Evolution,
for it never appears embodied in the individual. It
was not even so in the Apostles. The Spirit was
in them, but never in one alone; and it was fully
poured out upon a congregation of one hundred and
twenty individuals, who were seized by it, the
Apostles being an element only, although the most
prominent part, of that society. We might per-

FINAL EXPLANATION ON THE SPIRIT. 69

haps say that the Spirit is both the ideality of the
real existence of the human mind, and the highest
finite reality of God’s own thought of mankind, that
is to say, of the totality of the human development.
Or, so it be clearer to you, we may express the
same idea thus. As the Word, having become the
Son in the Evolution, is the adequate expression of
God’s consciousness of Himself as of the One Being,
and of man as individual; so the Spirit, become finite,
is God’s complete consciousness of Himself, both as
Will and as Reason, both as Infinite (in Himself)
and as Finite (in the Evolution), and finally as cause
both of individual and of collective mind. I have no
objection, if you will call this link between the One
and the Many, in the Infinite as well as in the
Finite, Love; for how could manifoldness be One, but
by Love?”

« T think this is clearer to me,” replied my young
friend, who seemed to me much relieved by what had
been said.

« Well,” I continued, “it appears you are inclined
to absolve me now from any heresy against the Spirit:
But 1 am afraid I must now in my turn express a
great anxiety for yourselves.”

And here a great excitement became visible among
my learned friends. For no sooner had I pronounced
a few words than almost all of them began to ery out
against my temerity. And indeed, even now, some

70 THE APOLOGY OF HIPPOLYTUS.

kind friends near me make me signs to pass over that
part of our conversation, giving me clearly enough
to understand that they are afraid you will not hear
me patiently, or at all events will not become or remain
impressed in my favour, if I relate to you all I said.
But as the Spirit moved me to speak then, so does it
now; and knowing that I have your interest at
heart, not my own, except as far as truth is con-
cerned, I will withhold nothing from you, firmly
relying upon your fairness and the Christian spirit
within you.

What I said was something like the following : —

“ My dear and learned Christian friends, I cannot
quite get over my apprehension that you are heretical
in your ideas respecting Inspiration. We thought,
in our time, the holy men were inspired; you seem
to think the sacred books are inspired. This is a
heresy, and one which I had often to combat when
arguing with the Jews. Stillin them I could under-
stand it: for they having no word for Person, and
consequently none for personal existence, could never,
in their metaphysical speculations, rise above the
abstract notion. But what pains me infinitely more
is, to find such antichristian tendencies among you.”

* Surely, you do not mean to say seriously,” ex-
claimed my friend, smiling, “that there is so enor-
mous a difference between the two formulas? Will
an inspired man not write an inspired book ?”

ἐς No, my friend,” I felt obliged to reply, “ unless

ENGLISH VIEWS OF INSPIRATION LOW. ΥΩ

you have the lowest of all ideas of what we
used to call Inspiration at Lugdunum and at Rome,
as well as in Alexandria. Inspiration works on
the Spirit, therefore on Reason ; for Spirit is Truth,
and Truth is Reason. Certainly, a mind so inspired,
that is to say, divested of Self, and driven to speak
out what is Reality in him, of which Self is the
negation, will speak and write as an inspired rea-
sonable being, not as an unconscious organ, like a
clairvoyant. Otherwise he would not be elevated
to the divine region of thought, but lowered to the
region of unconscious matter or nature. Not that I
believe that the prophetical writings, from the most
ancient parts of the Old Testament to the Apocalypse,
can be reasonably explained without admitting the
reality of vision and divination, as entirely distinct
from reflective consideration and argumentation. [
designate by those words an intuitive insight into the
world of the spirit: and I believe that we see a sha-
dow of that intuition upon the domain of uncon-
scious nature in the state of such possessed persons
as the Montanist women were. As this is intuition of
things and events external, so the other is an imme-
diate insight into things and eyents internal, con-
nected with the development of the Divine Spirit in
humanity. It therefore necessarily centres in that
sreat incorporation of mankind, by which all faithful
and pious men are members of a community of
Truth, Justice, and Virtue, of which God is the

72 THE APOLOGY OF HIPPOLYTUS.

eternal cause and realizer. The existence of such
a power of spiritual vision is as much a fact as
that of the other, if we interpret faithfully and
rationally the prophetical books. But then the
prophetic vision requires as much a medium of com-
munication with the outer world as does Demonism,
or whatever you will call the state of natural vision.
Words are wanted, and words are expressions of the
reflecting mind. Now, this mixed state between
vision and reflection, which we might call the hypo-
phetic (in contradistinction to the prophetic), is subject
to the natural finiteness and limitation of the indivi-
dual, as of a rational and self-responsible being. Man
in that state will speak in intelligible words, not in
those convulsive sounds breaking forth from the
lips of a man who is overpowered by the sudden
pressure of the Infinite; a phenomenon this latter as
old as mankind, but by which 1 find people among you
(and some very shrewd ones) are strangely deluded
in these days. Man in that state, I say, will speak
in his own language, and, as to all things not di-
rectly expressing the vision, within the sphere of know-
ledge and information in which he as an individual, and
his nation and age, are moving. That state must
therefore necessarily be affected with all the limita-
tions and imperfections of finiteness, and this in the
same measure as the communication enters more or
less into the real world. The divine nature of the
vision does not consist in a magical disappearance

BOTH VISION AND REFLECTION PROPHETIC. 73

of these divinely constituted unchangeable limits of
humanity, but simply in this: that the essence of
divine truth is not injured by those imperfections ;
that what is said by such inspired persons respecting
their visions is true in the Spirit, in which alone there
is truth. All interpretations of the prophets of the
Old Testament and of the Apocalypse, which do not
take this factor, that of vision, into account, must be
imperfect and even philologically untenable, however
elevated and sublime they may be. For these pro-
phecies are not reducible to reflected wisdom, and
even the most sublime ethical view, applied to them,
will be found insufficient.

«But on the other hand the finite element, the ele-
ment of pious and enlightened consideration of the
things and events of this world by the reflective
faculty of the mind in its normal state of finite con-
sciousness of cause and effect, must be also fully ac-
knowledged and done justice to in those prophetical
writings. This part is not less inspired than the
other, but differently inspired, and that it constitutes
the immensely prevailing element of those writings
is not derogatory to their prophetic character, but
their most sublime and divine privilege. Here the
substratum is the historical world in its whole reality.
Persons, nations, and events of the real world, gene-
rally of the very age and time of the writer, are
brought forward and judged, but as members and in-
struments, or as adversaries and impediments, of the

VOL. IV. E

74 THE APOLOGY OF HIPPOLYTUS.

creat kingdom of God upon earth, and therefore in
what I have called their intellectual or ideal capacity.
As to all such parts, the more the prophetical writings
can be explained historically, as originally and di-
rectly applying to historical persons and facts of the
writer’s past or present, the greater will be the pro-
gress in understanding, not only the prophetic writ-
ings, but also the very nature of inspiration: for
the real world, the ordinary history of the Jewish
people, will be the more elevated to the expression
of those eternal ideas, to realize which is the highest
destiny and everlasting value of all history.

“You will now not misunderstand me, if I say
that the inspired man will speak or write according
to his human capacities, and not according to those
of another individual; in his own language, and not
in a tongue he has never learned; on a subject
he lives in, not on things unintelligible and foreign
to him. You will not take it ill, if I say that the
contrary view is a degrading one, and that, in truth,
unbelief lurks at the bottom of it. For, as soon as
you allow any such degradation of the working of
the Spirit, you deny that Spirit is Reason, and con-
sequently that Inspiration is Truth. Now, as to
real inspiration, it cannot be considered separately
from its subject. As, therefore, the measure of the
inspiration must not only be in proportion to the
truth in the man, but also commensurate with the
greatness of the object, we call inspired writers

INSPIRED PERSONS NOT MACHINES. 75

properly those who have delivered to us the mys-
teries of God. There are necessarily also among
them differences of degree, and the highest degree
will have to be reserved to what is delivered to us
of Christ’s words and life, and, above all, of what
he said of himself, and of his relation to the Father
and to mankind. The first place of all, conse-
quently, will belong to what we read on this central
subject of Christian faith in St. John’s Gospel. Most
of the rest in the Apostolical writings is occasional,
in part even relating to transitory and external cir-
cumstances. Still in all there is one and the same
Spirit, and that forms the unity of the canonical
works. And this Spirit is eminently that of Truth.
But there could not have been truth in them, if
they had been machines, automata; if, on subjects
foreign to their inner life (as-astronomy, or any part
of science, or historical learning), they had talked or
written anything but what they knew and believed,
as good honest Jews or Christians, and as children
of their parents and their country. And this is the
real mischief which lies at the bottom of that view:
it is as demoralizing to the mind as degrading to the
intellect. I advise you, on the contrary, to look to
your own experience and observation, in order to
perceive the analogy which other phenomena of
human nature show with prophetic vision and writ-
ing, and to understand the relation of the ecstatic

state to the ordinary state of the mind. First of
a0

76 THE APOLOGY OF HIPPOLYTUS.

all look to the difference between the man who has
formerly acted upon the selfish principle, and now
acts upon-the principle of moral responsibility, of
duty and love to God and his brethren; in short,
to the difference between what Scripture calls the
natural, and the new or regenerate, man. Here
the individual knows that he is the same man, but
he feels a new principle of life in him, which can
be so little explained by what he thought and did
before, that it forms, on the contrary, the most
striking contrast with it. But even in ordinary social
life, have you not often seen a man say and do
things far beyond his ordinary way of thinking and
acting, and, as it were, out of his whole habitual exist-
ence? Why, the man has truth and reality in him:
the inmost of his being, the mystery of his existence,
is touched, a struggle for life and death ensues in
him; and that which is in him of the divine nature,
the infinite factor of his mental and intellectual life,
overpowers all the dictates, warnings, misgivings of
habit and ordinary prudence, and he will speak out and
act as, we may well call it, an inspired man. Such
analogies will not degrade your view of scriptural
inspiration, but, on the contrary, elevate it from
empty phrases, lable to be given up one day as vain
superstition, into a feeling of reality and truth, which
you did not know before.

“ Nor will it be necessary now for me to add to my
defence a word about the hackneyed phrase, that such

IRRATIONAL INTERPRETATION MATERIALISTIC. 77

a view spiritualizes away the idea of revelation and
inspiration; that it is safer to keep to the letter.
Now, abstracting from the great Apostolic word,
that the letter killeth, would to God those men, and
they who preceded them, had only respected the
letter of the prophetic writings! If they had, first
of all they would have made greater efforts to un-
derstand it; and, secondly, they would have been
ashamed to torture and distort the poor letter into
their formularies, which are not only lymg them-
selves, but which make the Bible lie. I say, on the
contrary, my Christian friends, respect and study
the letter, exactly as every letter in an author you
respect, and more than any other. For, indeed, ‘ the
place whereon thou standest is holy ground.’ That
letter forms part of the spiritual centre of the history
of mankind, of God’s own history, showing the
development and future destinies of his kingdom of
truth, justice, and love upon this earth.

“57 rejoice to see,” I concluded, ‘that you signify
your assent to that: but are you aware of the neces-
sary consequences and corollaries ἢ ἢ

“1 do not understand what you mean,” replied
my friend.

“1 mean this,” I said in explanation: “If Spirit is
Reason, rational interpretation is the spiritual, and
irrational is the materialistic; the one ministers to

the Spirit, the other to the spirit-killing idolatry of
E 3

78 THE APOLOGY OF HIPPOLYTUS.

the letter. If you have any thing to say against
this, 1 am ready to reply to it.”

Here our conversation on the three articles of faith
seemed for the present exhausted. I asked indeed
my young friend, whether he still wanted to know
my opinion respecting the recent controversy on
baptismal regeneration. But he replied:

“1 see, you there would raise the previous ques-
tion against them as they did against you; and 1
myself think, after what we have discussed, you would
have a perfect right to do so. You might also say,
you do not belong to our branch of the catholic
Church: and,” he added smilingly, “according to the
philosophy of some of us, truth is of a local nature,
subordinate to authority; therefore, what is truth
here, may not be truth elsewhere, — at least, if Law
makes truth. So we shall be satisfied with whatever
you may feel disposed to say on the subject.”

I cannot express how thankful I was for this
liberal concession of my Christian friend’s, and how
much I felt relieved; for, of all things, that con-
troversy has given me more trouble to understand
than any other. So I said: “ You are very kind
indeed, and I shall simply state how the whole
controversy would have appeared to us, in our
days. We, in our days, never defended the baptism
of children, which in my time had only begun to be

KNOWS NOTHING OF BAPTISM OF INFANTS. 79

practised in some regions, unless it were as an
exception and an innovation. Baptism of infants
we did not know. Much less did we ever ima-
gine that such an act could have any of those
words of our Saviour applied to it which I see some
attach to the external act of a simulacrum of the sym-
bolical immersion, accompanied by the promissory act
of third persons, which together they call Baptism.
We, the old Fathers, should have considered such
an opinion heretical, and any pretension to make it
an article of faith an unwarrantable tyranny. But
understand me well: I do not blame that arrange-
ment of infant baptism in itself, unless it be in this
point, that it seems to me to have given rise to
superstitious notions of magic influence, such as
I have combated in refuting certain heretical sects
which believed in sorcery and practised witch-
craft. But if that so-called immersion is to be
justified, it ought to be followed by what I, a
bishop and a teacher of the Church, have consi-
dered, and do consider now, the principal part of that
rite according to Christ’s institution and to the Apos-
tolic practice: I mean the solemn Christian pledge,
not of other persons, but of the responsible Catechu-
men: a pledge, preceded, first by instruction, then by
solemn examination in the faith, and finally by the
public confession of the same before the whole Church,
that is to say, his own congregation. I am not indis-

posed even to go further, and to praise such a change :
Β 4

80 THE APOLOGY OF HIPPOLYTUS.

there is nothing of such an act in the Bible, but I see
in it an act of that Christian liberty, which the Spirit
sanctifies and even encourages. Why should not the
original order of those acts, the totality of which consti-
tutes that baptism which the Apostles and their dis-
ciples taught us, be inverted wherever there are Chris-
tian families and Christian schools for the young? But,
beyond that, every thing appears to me perfectly un-
intelligible, and I am sure would have been so to
all Fathers in the East and West in our time, and
still more to those before us. Knowing thus my view
on this subject, I hope you will not urge me to enter
into such an unpleasant and untoward discussion,
which certainly would oblige me to move previous
questions on both sides. For I should of all things
dislike to be uncivil; and still, how can I say that
sprinkling with water, followed perhaps by impo-
sition of hands, without Christian examination and
solemn pledge before the Christian congregation, is
Baptism?”

Here my young friend, who had followed my words
with beaming eyes and an intelligent smile, took my
hand and said : “* No, my good bishop and Father, I do
not want you at all to enter into our controversies or
squabbles, or whatever you may callthem. But, to be
sure, you cannot, after what you have said, expect us
to go away without having been released from the
last difficulty which we feel respecting the Aposto-
licity of your doctrine ; pray, what did you mean by

BELIEVES IN THE SACRIFICE IN WORSHIP. 81

those words in the book on the Antichrist respect-
ing the Eucharist and the Sacrifice ? ”

** Well,” I replied, “1 see I shall not escape here.
You touch a point of great intricacy and sacredness.
But I do not know how to resist any challenge coming
from you. Only tell me exactly what is the passage
you refer to.”

“Here it is. Explaining the second verse of the
ninth chapter of the Proverbs, and in particular the
words, ‘ And she (Wisdom) prepared her own table,’
you add, as mystical explanation: ‘ That is to say, the
knowledge of the Holy Trinity which was promised,
and His precious and pure Body and Blood which
are daily celebrated on the mystical and divine table,
and offered as sacrifice in memory of that ever me-
morable and first table of the mystic Divine meal.’ 15

«Well, and what is there in this passage to shock
your feelings or your orthodoxy ?”

“ You a sacrificer, my revered Father!” exclaimed
my young friend; ‘‘you an abettor of transubstan-
tiation! ”

“ Be a little more patient, my young friend,” I re-
plied; “and above all do not employ, in speaking to
me, terms which I never heard, and which I have so
much difficulty in understanding. But as to sacri-
ficing, do you not sacrifice whenever you meet ? Iam
sure you do; for, in the Book of your Church, I was
struck by one very beautiful prayer in the celebra-
tion of the Holy Eucharist, where a pious father of

E 5

82 THE APOLOGY OF HIPPOLYTUS.

yours says: * Accept this our sacrifice of praise and
thanksgiving.’ And then he goes on tosay: ‘ And
here we offer and present unto Thee, O Lord, our-
selves, our souls and bodies, to be a reasonable, holy,
and lively sacrifice unto Thee.’ I am afraid you
have never meditated much upon what. sacrifice
means, and that is a great pity. For how can you
comprehend what we, the old Christians, understood
by sacrifice, and how can you really know what prayer
and worship in spirit and truth is, unless you search
diligently yourselves? and how can you _ search
profitably without philosophy ? Is not sacrifice an
act of him who sacrifices ? ”

«Of courses’

“‘ Well, all the better, if you are clear so far. But
to sacrifice, is it not to offer the life of a living
being to God ?”

“So it appears.”

« To a Christian, can such an act be anything but
a symbolical act ?”

“It certainly cannot mean suicide or human sa-
crifice.”

* But you do not think the symbol grew out of
nothing ? A symbol is the expression of a reality.”

* Undoubtedly it is.”

« Well, then, can the reality, in the present case,
be anything else but the act of the mind, by
which a man gives up Self-will? Is Self-will, as
such, anything but the power of disobeying God’s

HUMAN SACRIFICES THE ONLY REAL. 83

will towards us and within us? and does not the
conscious exercise of this Self-will constitute in our
conscience an antagonism to, and a separation from,
God, the native centre of our existence? Finally,
must not the giving up of that Self-will be the spon-
taneous act of a self-responsible believing man ; and,
if it be expressed in the common worship, will it not
be eminently his act, as that of a member of Christ’s
Church ?”

“1 do not see how it can mean anything else, for
it must have an objective reality.”

‘Look, now,” I continued, “ what a rich mine we
seem to have opened. If it be certain, that in the
real act of sacrifice subject and object are the same,
the formula of real sacrifice will be this: It is
man sacrificing man, that is to say, himself; the
priest and the victim being the same, to speak sym-
bolically. Such indeed is the case, and the crime of
human self-sacrifice, the greatest aberration of the
misguided human mind, viewed in this light, turns
out to be the most natural act of all false, that is
to say, of perverted, religion. The abomination of
parents sacrificing their children to Moloch, is only
explicable by the depth of the idea thus perverted.
Human sacrifices are nothing but the unmitigated
natural reflection of the instinct of worship, in a
mind driven to madness by despair or by vice, or by
disordered fanaticism about divine things. Jor, dis-
carding images and symbolical language, as philo-

E 6

84 THE APOLOGY OF HIPPOLYTUS.

sophers ought to do, must we not say that sacrifice
is adoration, and that the Christian sacrifice is the
Christian worship? I understand by adoration that
distinctive act, which is the direct expression of the
feeling or consciousness of the eternal relation of the
soul to the all-pervading immortal Cause of the Uni-
verse. ‘This act is man’s direct language to God, his
speech to the living author of his existence; an act, not
of habit or of tradition, or ever invented by wise men
for the rest of mankind, but the very primitive native
impulse and manifestation of the mind, directing itself,
by inward irresistible power, to the magnetic centre
of all Spirits; the pulsation of the eternal life of
man during his pilgrimage through the valley of
time, the divine witness of his connection with,
and dependence upon, his Maker. There is be-
sides in worship the demand of something: there
is thanking for something, there is also the build-
ing up of the many into one in the spirit by
doctrine and exhortation. All these ingredients are
congenial to adoration, and necessary for rational and
complete common worship, but they are not essential
to worship. In one word, as there is no religion
without worship, so also is there none without sacri-
fice, and therefore without priesthood and priests.
Is it not so?” ©

“80 it would appear.”

« Now, having cleared up this point, the course
of the argument will faithfully lead us to a full

NO SACRIFICE IN COMMUNION AS SUCH. 85

understanding of the matter, as far as our present
conversation is intended to go. What, then, is un-
philosophically called sacrifice of thanksgiving, would
better be termed among divines, the thankful offering
which the believer makes of his Self-will to God,
resigning it to His holy will, and aspiring to be thus
reunited to God.”

«“ What else should it be,” exclaimed my young
friend, “if we discard symbolical language, and try
to understand the real meaning of Scripture, of lan-
guage, and of ourselves!”

‘© The Christian sacrifice, therefore,” I continued,
“could never have been anything but this; and
indeed never was, as in particular my blessed
teacher Irenzus endeavoured always to impress
upon us.”

* But,” asked my friend, “would the true Chris-
tian sacrifice be an act independent of the Commu-
nion ?”

** This question,” [ replied, “ must be answered ac-
cording to the sense you attach to it. Evidently,
it is so in itself. For the sacrifice is an act, and the
receiving of the Communion is the contrary. They
are connected only as the two opposite poles, the one
of the highest activity, and the other of the highest
receptivity. But that, certainly, well considered,
says much. Tell me, could we offer ourselves up to
God as thankful children of his, if Christ had not
lived and died for us?”

86 THE APOLOGY OF HIPPOLYTUS.

* Certainly not as children, and therefore not will-
ingly, nor intellectually.”

“ς Now, consider this,” I said; “all the nations
before Christ offered sacrifices, the Gentiles as well
as the Jews, did they not?”

«So we read.”

«And were not their sacrifices either those of
atonement, intended to propitiate the offended Deity,
or those of thanksgiving, destined to express thank-
fulness for benefits received from the propitious
Divinity?”

“ ‘They were.”

* But do you think this intention could ever be per-
fectly realized? Must not the dread of punishment,
inherent in the feeling of sin and of wrong, have
been a hindrance to perfect thankfulness? And again,
could they really find relief in acts of propitiation,
however often repeated, as long as that feeling of
thankfulness was not perfect?”

** Undoubtedly not.”

*¢ So far, then,” I continued, “ Jews and Gentiles
stood upon the same ground of an unsatisfactory and
unsatisfied religious feeling. But Christ did offer him-
self up to the Father, in perfect love of God and of
the brethren? ”

“That is the foundation of our faith, as we have
seen.”

«This, then, was the first perfect sacrifice, or the
first satisfactory act of self-devotion.”

SACRIF. AND COMMUN. HOW CONNECTED. 87

“Such it was, as being the great fact of the
world’s mental history.”

“ Well, if that be conceded, I must ask a further
question. Is it not most natural that the vow of self-
sacrifice should be made when we remember that
Christ died for us, which we do in the Com-
munion ?”

“Tt certainly is; for otherwise we should show our-
selves unmindful of the cause of our religious peace,
and of our consciousness of being children of God.”

‘This is precisely what we thought in our time;
and as we were very anxious to express this most
solemnly, we used always to connect this eucharistic
act, or act of thanksgiving, with the celebration of the
Lord’s Supper, which consequently was itself called
the Eucharist or the Thanksgiving. But if the act
of the self-sacrifice of the Church (of the united
worshippers) cannot be undertaken and consummated
without a thankful remembrance of Christ’s sacrifice
for her, it does not at all follow, that this act can-
not be performed in the service except when the
Communion is celebrated, that is to say, when there
is a congregation of communicants. I confess that
seeing what an incredible confusion has flowed from
this inseparable connection, and, to use a pathological
phrase, what a metastasis of the centre of religious con-
sciousness has been the final consequence, I cannot
help thinking it would have been better to express and
to celebrate that act of thanksgiving not only in the

88 THE APOLOGY OF HIPPOLYTUS.

Communion, but also separate from the same, quite by
itself, as the real act of worship, the action in the
eminent sense, the acme or culminating point of our
common devotion. But certainly, in spite of our
haying given some colour and pretext for such a per-
version by the arrangement we came to, you will
soon find out the truth, if you only study the most
ancient records of our holy worship with a little
more philosophy than that excellent antiquarian
work contains which you are used to consult on
the subject. For the act of thanksgiving begins
clearly with that old solemn exhortation, ‘ Lift up
your hearts,’ and the words which follow have abso-
lutely nothing to do with the Communion as such.
Moreover, the ancient liturgies are full of evidence
to show that this act was quite distinét from the
commemoration of Christ’s death of atonement, which
is the Communion. But what I am certain of is,
that the fathers of your doctrine, however well they
asserted the truth negatively against Callistus’ suc-
cessors, remained, without being aware of it, in the
bondage, and, as it were, within the magic circle, of
later Rome, in consequence of the method they them-
selves employed in proving the true doctrine of the
Eucharist from Scripture and from the Fathers.”

«This is a hard saying,” replied my friends, “against
such men as Luther and Calvin and our own Pro-
testant divines, and how do you justify it ?”

* You shall soon see, and, I hope, say the same,” I

HEEDS NOT WHAT BECOMES OF ELEMENTS. 89

replied. ‘ Did not the whole controversy of your fa-
thers with the Roman Church turn upon the question,
what the consecrated elements (as you call them) be-
come, or do not become, by certain words being
spoken over them? I must be strangely mistaken,
if that was not, and is not, the controversial point :
for everybody, at Lugdunum as well as here, asks
me that question, and I for my life cannot give any
answer to it.”

“How! you say that you cannot answer it?” ex-
claimed the elder friend, horrified.

ἐς Indeed, how should 1? Nobody in our time ever
put that question to himself or to his neighbour.
We offered up, at the celebration of the memory of
the Lord’s Supper (as the Jews of old did at their
daily meals), the fruits of the earth and the produce
of the vine as symbols of the sacrifice of ourselves ;
but then we considered two of them, bread and wine,
according to Christ’s command, as the representatives
of the body and blood of Christ, that is to say, of the
willing sacrifice of Him who died for us, to make us
children of God. This second view became more and
more the predominant and then the exclusive one, the
material meal being gradually dropped in the service.
The destruction of Jerusalem showed the Christians
that the temple-worship was over, that the world was
to last longer, and that the sacrifice was destined
to become, and was becoming already, a reality in
mankind, as it had become one in Christ, that it was

90 THE APOLOGY OF HIPPOLYTUS.

growing in the thanksgiving, as it was consummated
in the atonement. What had always been under-
stood was now therefore expressed. The Church,
that is to say, the congregation of worshipping be-
lievers, offered up herself; but she did so in thank-
fully remembering Christ’s death, as the foundation
of her prayer to the Father.

* Keep to this, and I have no doubt you will at
once understand all that the Fathers have said. For,
however they may have expressed themselves, they
must have spoken from this consciousness of the
self-sacrifice of the Church as a sacrifice of thank-
fulness. But this sacrifice was offered up to God
through Christ as the High Priest, in the very act
of the commemoration of His willing death of love,
which is the sacrifice of atonement. We are there-
fore also entitled to say that the body and blood of
Christ, that is to say, the Church, was offered up:
but by whom? by Christ as the head of his Church:
and as what? as thanksgiving. ‘Thus, later Fathers
may have said that there was the real presence of
Christ in the celebration of the Sacrament; but how
else than in the minds of the faithful united into one
by the Holy Spirit, and offering their prayer and
vow of thankful self-sacrifice? In all this we and
our followers never dreamt of speaking of the perish-
able elements, which have no more objective reality
than subjective. For in excluding this consideration,
we were not one-sidedly taking a subjective view;

THE TWO REAL SACRIFICES. 91

nor could we guess that later dark ages would so
entirely lose sight of the centre of Christian con-
sciousness as to mistake matter, subject to corrup-
tion, destined for food, for the only objective reality
which exists in religion, the incorruptible God.

* The most sober way of stating our view histori-
cally would be something lke this. There are in
truth only two real sacrifices in the world’s history :
the Sacrifice of the historical Christ, offered through
a life of holiest action and a death of purest love;
and the Sacrifice of the Church, that is to say, of
faithful humanity in the succession of generations,
offering up itself in childlike thankfulness through
life and death, and expressing this as the Christian
vow in the act of common adoration. Now, as the
one sacrifice, the sacrifice of atonement, which the
nations before Christ, disturbed in their consciences
by sin, and by their consequent estrangement from
God, and not initiated in the mystery of eternal love,
had vainly and madly endeavoured to achieve, was
accomplished by Christ; so the other, which neither
could they accomplish, not having in them the feeling
of children of the all-loving Father, is in the way of
accomplishment, as the great sacrifice of thanksgiving,
or of thankful self-devotion, during the course of ages.
It is the sign of the growth of the mystical (that is
to say, spiritual) body of Christ, of the advance-
ment of the kingdom of God upon earth, of the ever-
continuing incorporation of mankind in God. The

92 THE APOLOGY OF HIPPOLYTUS.

Church in the spiritual and intellectual sense of the
word, more or less imperfectly represented by the
congregations of the faithful, is both the sacrificing
priest and the victim offered up. For she is the ideal
sacrificer, the acting person, acting by the Spirit of
Christ in her; and by her reality, by all the individuals
worshipping together and making the common vow
with individual responsibility, she is equally the
object offered up.

“But, if all this be certain (and it is certain),
however differently expressed, we the Fathers, hay-
ing enacted and tried this sacrifice, and knowing
by experience that it was, and must ever be, the
centre of Christian religion, in life and in wor-
ship, might well be tempted to use the most sym-
bolical phrases in speaking on this mystery of
Humanity uniting itself to Divinity. For who,
contemplating these mysteries of divine love, this
intercommunion between God and men, this con-
tinued and uninterrupted pulsation of divine life
upon earth through worship in spirit and truth, would
not feel elevated, and, as it were, carried away by
so divine a sight? Or who, perceiving, as it were,
in his mind this intellectual harmony of the spheres,
and joining in the perpetual hymn of mankind which
they are offering up as their generations pass through
the dark valley of time, enlightened from above,
who, I say, would not feel tempted to use high and
mysterious language ?

EUCHARIST NEVER SACRIF. OF PROPITIATION. 93

“ Only one thing is as impossible as that the Spirit
of God should not be the Spirit of Truth; the or-
gans of the life of the ancient Church could never
think of the Church offering up Christ, who suffered
death upon the cross. This would in her eyes have
been an absurdity, a contradiction, and a blasphemy.
She in Christ, through his Spirit, offered up herself:
this was and is, and (mark that well) this ever will
be the reality, the great reality, of all life, all
history, and all religion. This is the worship in
the Spirit, and in truth. This is the reasonable ser-
vice recommended by the Apostle.* As this act
was accomplished in the midst of the celebration
of the Lord’s Supper, in commemoration of Christ’s
death, very strong expressions indeed might be
used, in the commemorative service, respecting the
bodily food prepared for our maintenance, in what
may be called the Grace, or the dinner prayer, of the
Church. Bread and wine were offered to God ob-
jectively, as gifts from His gifts, and subjectively, as
symbols of the worshipping faithful, offering up their
heart and will. At the same time, too, Christ’s
sacred words of institution were remembered in the
Communion service: ‘ This is my body,’ and, ‘ This
is my blood.’ Now, with respect to these words
(of which the latter is parallel with ‘This is the
new covenant in my blood’), the offered gifts were
also called ‘The body and blood of Christ.’ Still
in this there is no sacrifice, because sacrifice is

94 THE APOLOGY OF HIPPOLYTUS.

action, while here is historical commemoration first,
bodily receiving afterwards. Pray observe that
this difference is an essential one, decisive for the
whole character, not of the service only, but of
religious thought and action also. If the Church
had ever thought that in her act of sacrifice Christ
was the victim offered up, she would have lost the
sacrifice intrusted to her —her life, and the mani-
festation of her life—thankful self-devotion. To sup-
pose that by such an act she performed a repetition
of the sacrifice of Christ, once and for ever consum-
mated, is to misunderstand her completely. Nothing
was ever farther from her thoughts. She would have
felt as if she denied Him, the efficacy and perfection of
whose atonement she would thus have assumed to re-
enact, as it were, by a dramatic representation. Indeed
you cannot substitute the receiving for the acting,
passiveness for activeness, without losing activeness
and the act.

“Certainly, of all the pains and difficulties I encoun-
tered at Lugdunum, none were equal to the bewilder-
ment which seized me when I heard them say that the
doctrine of the Church had always been, that the
Eucharist was a sacrifice of propitiation: whereas I
knew, first, it was no sacrifice whatever, but that its
celebration was connected with the self-sacrifice of
the Church; and then, that the propitiation having
been made (the feeling of the love of God having
been established once and for ever by the propitiatory

ANCIENT CHURCH CONSECRATED THE PEOPLE. 95

act of Christ’s sacrifice of Himself), the impulse of the
Church was, to the end of days, the uninterrupted
offering of self out of thankful love to God and the
brethren. Strange discussions followed. At first we
did not understand each other at all. Afterwards I
found that the prayers of consecration, or the prayers
preceding the Communion, had in the wane of the
life of the Church, gradually become the principal
part of the celebration of the service; the service
being more and more celebrated, though without a
communicating congregation, exactly as if there
were a real Communion of the congregated faithful.
Thus at last I could understand how, in the course
of centuries, that preparatory act of the commemo-
rative celebration of the Lord’s Supper appeared to
the reflecting mind, taking this to be a divinely es-
tablished ordinance, as the central thought of the
Church, and as the culminating point of her worship.
Thus that complete metastasis, or change of the
centre of consciousness, can be historically explained.

«The Apostolic Church consecrated by prayer the
communicants, who devoted body and soul to the
Lord: the later Church consecrated the elements,
bread and wine. And it was evidently out of
this misplaced centre of consciousness that their
bishops, assembled in the last great council of the
Latin Church, made that awful declaration, which
sounds to me like a sentence of death for poor
Christianity, or rather like the bell tolling for the

96 THE APOLOGY OF HIPPOLYTUS.

dead, as far as the effect of speculative doctrines and
liturgical ordinances can go to pervert the inde-
structible element of truth which is in that solemnity
and in the religious feeling of the Christian mind.

** Now, do you not see that the whole question of
transubstantiation or no transubstantiation, of real
presence or no real presence, is an ‘ aprosdionyson,’
something uncongenial to the sacred subject? It
does not touch the centre of the controversy at all.
Looking then on these terms from that consciousness
which I had in me, when praying at the altar and
receiving or administering the Communion, and
which I feel too at this moment as strongly as ever,
I say: ‘O yes, there is the real presence, the
only reality in the spiritual world, Christ is there
with and by his Spirit; and there is a change of
substance, of natural will and life into the divine will
and life, a change of Self into God. But it is in the
faithful worshipper of God in Christ, whether the
Sacrament be celebrated or not.’ Nor is this a senti-
mental phrase descriptive of individual feeling, or
a materialized symbolism forgetful of the reality,
but the great act of God in the life and conscious-
ness of the generations of mankind. As to the ele-
ments, elements they are and remain, as the water
prayed over remains water in the baptismal bath.
Can you imagine that we, the Fathers of the Apos-
tolic Church, who had heard the divine Apostle call-
ing upon us to cast off the beggarly elements of the

NOT A PROTESTANT DIVINE. 97

world in the full consciousness of the liberty of the
children of God, that we, I say, ever thought of such
vain speculations, or of combating any such late ima-
ginations? or will you continue, yourselves, in that low
view, merely because your fathers were not quite clear
on the philosophy and history of the doctrine of the
Sacrament, at the epoch when they returned, divinely
inspired, to the evangelic ordinances? What have
you to do with scholastic speculations respecting
conventional ordinances, generated out of misplaced
consciousness, and resting altogether upon misunder-
standings ? |

“‘ But, I repeat, I never will enter into your con-
troversies. You are, or you ought to be, the pro-
phets and teachers of your time, —not I. I may be
your mirror; I speak as, what I lived and died, a
witness of the life of the Church, in the centre of
the ancient Western world, one hundred years after
the last Apostle died. Let me then sum up what I
have said in defence of what appeared to you start-
ling. You must not expect me to defend the positive
part of your eucharistic and of your sacramental doc-
trine altogether, for I cannot help considering that
as merely accidental: nor is the Lutheran view
in particular so much that of Luther himself as
of his dogmatizing and scholasticizing followers, he
himself having in his earlier writings, on the con-
trary, expressed better than any one else the real
nature of the Christian sacrifice. But if the con-

VOL. IV. τ᾿

98 THE APOLOGY OF HIPPOLYTUS.

troversy about the elements was three hundred years
ago an imperfection; it is now in every respect an
anachronism. Your fathers, in combating the Latin
Church, placed themselves in that very false centre
of consciousness out of which the error had sprung.
You cannot mean to do any such thing. Know
that if you do, you will be driven into the nets of
Rome. But throw away all dispute about the ele-
ments, and seize the ever-living, the Christian, and
Apostolic idea of the everlasting sacrifice of the
Church, the real expression of the great mystery of
life, and the key to the understanding of Scripture
and of the world’s history.”

A solemn pause followed. We felt we were bre-
thren, but we also felt that our conversation had
reached the point where it ought to stop. Medi-
tation and inquiry were necessary before we could
proceed.

After a while, the younger one of my friends,
who had an inquisitive mind, and seemed more ad-
vanced in his meditations than appeared at first, asked
me a question of which I do not quite understand the
drift, but which I could not decline answering.

«We will consider,” he said, “ maturely what you
have spo! en to us so solemnly on this sublime subject.
But I an: sure you will not think I ask questions out
of idle ¢ riosity, if I request you to conclude this our

CHRIST SAVED US BY WHAT HE DID. 99

conversation by one word respecting a certainly very
startling, and perhaps most important expression of
yours, which relates to what we passed over when
touching upon the second article. In some writings,
and also in particular in the book the authorship of
which you are come to vindicate, you say that the
resurrection is, as it were, one of the sufferings, or at
least one of the passive states, if I may say so, of
Christ. Do you attach any importance to that op-
position between the death and the resurrection ?”

* One word,” I replied, “ may indeed suffice to an-
swer that question. I am not aware that I did attach
any importance to that distinction. Still, on reflect-
ing upon the subject, I do not think it was merely
a rhetorical figure. I was right, I am sure, in dis-
tinguishing between what are Christ’s actions, his
own deeds, the manifestation of his free-acting will
and mind, and whatever happened to him or about
him, and wherein consequently he was passive. This
last may be a confirmation of our faith, or a sym-
bolical expression of some ideal truth, but it ought
not, I think, to be identified with his life-working,
ever life-creating, and regenerating spontaneous ac-
tions. They alone have, under the immediate work-
ing of God, effected our salvation, as far as it is the
act of Jesus: their power continues by the sanctify-
ing agency of the Spirit, through saving faith, We
are saved by what Christ did, not by what was done

to Him: but what He did, the Father did in Him.
F 2

100 THE APOLOGY OF HIPPOLYTUS.

What saves us is his free resolution to work our
salvation, his actual life of holiness, and, above all,
his death of self-sacrifice; and here again his holy
resolution to die, more than all the pains he endured.”

My enlightened Judges, I make a pause here, for
I see the time allowed to me is past. I therefore
ask whether you will grant me permission to go
on for a few minutes longer, and whether you will
hear me on my defence respecting my Christian tem-
per and my exclusiveness? And besides, whether you
have yourselves some questions to put to me before
you give your verdict ?

I perceive that you will be kind enough to allow
me some minutes more to complete my defence, and I
have just heard a remark, which will give me a good
opportunity of passing on to what I have still to say
before I conclude my Apology.

Somebody near me observes, that there is a
general impression among you, that I have introduced
into the discussion, if not German philosophy, at least
German terminology, and that I am considered as
one who has himself been bewitched by the siren
song of one of those philosophers and philosophical
theologians. I know that this suspicion will create

a strong prejudice against me in this country, but

DOES NOT GERMANIZE. 101

this must not prevent me from speaking to you with
the utmost frankness on this subject also. Let me
say first, that they who have hitherto written against
those men in your country have evidently either not
studied them at all (and that indeed I believe to be
the case with the greater number), or not understood
the subject-matter of all such speculations: at least if
we, the Fathers and the Apostles, ever had any phi-
losophy in us. On the whole, your judgment of these
people seems to me strange. You allow that those
extraordinary men have reasoned well on many other
subjects, and have discovered undoubted truths, both
in history and philosophy. But whenever they treat
of the highest speculative questions, such as the laws
of the human mind, you say you do not understand
them; which, I find, is a polite English expression
implying that you will not listen to them, because
you think them mad, or, at least, because you do not
care to know anything about the subject itself. And
when they begin to reason on divinity, you call them,
if very polite, Enthusiasts, if plain-spoken, Pantheists,
which with you means Atheists. Now has it never
struck you, that what makes the speculation on things
divine so unpalatable to you may be your own mate-
rialism ? This indeed is what other people very gene-
rally think. As to myself, I believe I can say witha
good conscience that I have essentially told you no
more than what I find in myself, and of which I can

render you account by my own writings. But as you
F 3

102 THE APOLOGY OF HIPPOLYTUS.

mention the subject, I will not conceal from you, that
I have seen on my way to you some good and pious
learned men in Germany, who excited my deep-
est interest by asking me questions which no one
else asked me either before or afterwards. I con-
fess to you also, that those men appeared to me
to be men caring most anxiously for Christ and for
divine things, since they sacrificed evidently all
worldly considerations for their studies; and their
zeal, and their profound knowledge of the ancient
schools of philosophy in the second and third centuries
after Christ, struck me the more, when I considered
that the successor of my venerable master Irenzus, at
Lugdunum, and all his clergy, did really know very
little of the Greek Fathers, and understood nothing
of the language in which the glorious martyr of their
town had taught and written.

But, on the other hand, I am free to confess those
German Christians puzzled me much in another way.
Many of them would never give me a clear and dis-
tinct answer, when I put a positive question to them,
as to what final consequences they drew from their
premises, and as to the connection in their mind be-
tween theoretical speculation and the organization of
their Church, and in general the wants and demands of
their own people. At first I thought they were not
in earnest with their convictions. But then I found
they considered that scientific thought alone belonged
to them, and the consideration of applying these results

IS PUZZLED BY MUCH IN GERMANY. 103

practically belonged to others, or to other times. Yea,
in spite of the evident confusion of their ecclesiastical
as well as political affairs, those very persons seemed
to think least of all this who devoted their lives to at-
tempting the solution of the most important inquiries
into the past. No doubt, there were others, whom I
found intent upon carrying out practical and useful
Christian ideas; but then they were generally men of
rather narrow minds, and little spirit. Those who
pleased me best would sometimes puzzle me incredibly,
by endeavouring to make me believe that, as a dog-
matic philosopher, J ought myself necessarily to have
arrived at, or at least ought to adopt now, those con-
clusions and that terminology which, they showed me,
the councils had made out about that very time when,
as I had interpreted the prophecies of our blessed
Apostle, Antichrist would build up the Jewish
temple. After all, was I quite so wrong in this
guess? But however that be, I told them they
would not, after all, when they came to the end,
know what to do with those formularies of the later
councils. It was all very well when they had
found out and demonstrated that there was a
thread in all the disputes and formularies following
upon the council of Nicea; and, having raised
certain questions on the relation of the divine and
human natures in Christ, they were very naturally
driven to decide on their logical consequences, as

long as any attempt was made to break through the
F 4

104 THE APOLOGY OF HIPPOLYTUS.

barrier thus interposed between the consciousness of
the earlier Church and that of the later age. There was
in the history of those controversies a logical con-
nection, which did not however prove that the final
result was any thing but what, in our old chemistry,
we used to call caput mortuum, or that the for-
mularies were not tombstones of once living ideas.
At last I said this: “ My Christian friends, I have
quarrelled so much in my former existence, that I
have no mind to quarrel even with the successors of
Callistus, much less with you, who love Christ so
truly, and who show such deep Christian feeling
and philosophy, and so much sympathy for the
thoughts of the ancient Church about the revela-
tion of things divine in and through Christ. But
this I will say: till I see more clearly than I
can at present, that the terminology of the councils
does not obscure to my mind what the prologue of
John’s Gospel and the glorious passages in Paul’s
Epistles teach me respecting Christ and the Spirit,
I shall abstain from adopting it in preference to my
own expressions, and to those of my blessed master
Trenzus.”

One lesson I received from them, for which I
hope I am thankful. I felt deeply humbled before
them. There was no one, either catholic or heretic,
about whom they knew and cared so little as about
myself. Some of them had restored most faithfully
and successfully the old genuine text of the New

WHAT HE THINKS OF THE SOUTHERN SCHOOL. 105

Testament which we once read, I as well as Origen:
but while they give all the quotations occurring in
Origen, they give none of mine. As to my person,
they believed I was a man of the West, it might be
of Portus: but about my further doings, and in par-
ticular, my doctrinal writings, they with few excep-
tions cared very little, saying they must wait till it
was more authentically known what I really did say
and do. One had made out that I did not write
the treatise against Noetus; another that I was an
Alexandrian! Indeed I think they might have
found something better.

Still these men of sober research and Christian
thought were by far the best among the Germans I
met on my way. For there were others in the South,
who seemed to me to be seized with some peculiar
mania of overturning Christianity without openly
and frankly saying they had given it up, or at least
its records. According to them, John’s Gospel had
been written shortly before Irenzus wrote; whereas I
know so well from Hegesippus and Ireneus, that it
was edited by the bishop and elders of Ephesus, who
were present at the writing of it, themselves read it
through, and then published it with some remarks
of their own. Have I not read and discussed the ob-
servations of Basilides and Valentinus upon it, written
almost a hundred years before my time? But still I
soon found that the leaders of that school were not

only very serious philosophers and deeply learned,
F 5

106 THE APOLOGY OF HIPPOLYTUS.

but also conscientious men, anxious to find the truth,
and that I was quite mistaken when I first thought
they would make a fool of me, or were frivolous and
irreligious people. Certainly I pitied them for
plaguing themselves and their readers with sus-
picions and guesses about deep party schemes and in-
trigues in the old time, which never existed among
the simple, good, old Fathers. But they (and still
more their followers) had made a sort of novel or
romance of all that, and whoever did not believe in
it was a fool or a Jesuit. Altogether they were
difficult to deal with. For, being both learned men
and philosophers by profession, they would not hear
of anything which was against their theory, whether
of argument or fact. When I humbly ventured to
observe to them, that they certainly must be wrong
in their chronology of the second century, for those
were things which I ought to know better, and
upon which, besides, I had studied and written ex-
pressly, they said, with a smile which seemed to
me less Christian than it was forbidding, and in
phrases which certainly were neither Apostolic
nor Attic: “ You had better be quiet, for there is a
great doubt whether you ever existed; and if you
have, whether you are not a confirmed papist, and
travel now as a disguised Jesuit, which indeed your
coming from Lugdunum is almost sufficient to prove.”
So I left them with the impression that they were not
very civil, but exceedingly confident : as philosophers,

DEFENDS HIS TONE IN CONTROVERSY. 107

they appeared to me men proceeding upon the prin-
ciple of placing, for the sake of experiment, every
thing on its head, in order to set it right. The fact
is, they were anxious to get rid of an old system,
and thought they could not succeed without entering
upon their inadmissible hypotheses, and thus they fell
into uncritical hypercriticism. That Christianity is
not a system for speculation, but a message for life,
and that knowledge is to be tested by life, and re-
ligion by an humble feeling of our own imperfection
and deficiency, and of the sinful nature of Self, of
all this they seemed to have entirely lost sight,
some even of the reality of sin.

Thus you see, whatever may be the merit of my
speculations, they are not borrowed from the Germans,
but aremyown. If I have, with your own approval,
here and there adopted their terminology, I have done
so because it appeared reasonable : and, at all events,
nobody among you knew how to propose a better,
which we might have adopted in preference.

I think I have succeeded in apologizing in some
manner for what you were disposed to deride as my
fanciful interpretations, and in justifying what you
suspect was not correct in my doctrine and termi-
nology. But now I understand you doubt of my
being a good Christian for another reason, and that

is one which goes very near my heart. I have
EG

108 THE APOLOGY OF HIPPOLYTUS.

heard some of you say that, if indeed I have written
that book, I must have been an ill-tempered man, I
having made use of very strong and angry words
against my own bishop. Others say that in my con-
troversies J am much too exclusive: an objection
which is indeed already implied in the former one.
Allow me to defend myself against such charges.
And I would say, in the first place, that I spoke
not against Callistus, as the bishop of Rome (I myself
being, by the by, a bishop as well as himself), but
because he was a tyrant and an oppressor of our pres-
bytery ; and that I judged him so severely, not simply
because he was a heretic, but because he was dis-
honest. As to the others, let us consider a little
what we mean by heretic. The successors of Callistus
(as I understand) take every man to be a heretic who
will not acknowledge as true, in point of fact and in
philosophy, every thing that they have made into
doctrine ; even though such a man should accept, or
be ready to accept, what in those old councils the
majority of bishops have laid down as true, and
as necessary to be believed under pain of eternal
damnation. As for those who will not acknowledge
the supreme authority of the bishop of Rome
over all Churches (of which even Callistus did
not dream), they are called by the bishop of Rome,
as 1 hear, schismatics, and are looked upon as equally
separated from the body of the Church. Now I
certainly never went so far, although I am aware

WHAT THE OLD HERETICS WERE. 109

I extended the ancient notions of heresy in my
own controversies. But the ancient heretics were men
of a very different sort. They placed in jeopardy
not speculations, but the very existence of Chris-
tianity ; for either they did not acknowledge
at all the authority of the evangelic and apostolic
writings, introducing instead false books of their
own making, or else they mutilated the Scriptures,
interspersing them with extracts from other books
in support of some speculative scheme of their
own. Their sole intention was to substitute for the
whole community of believing people (which we at
that time used to call the Church, and which you
now call a Christian nation), a philosophical sect,
privileged on account of their superior knowledge.
Instead of our simple worship, our short prayers,
our plain and popular homilies on evangelic and
Apostolic texts; instead of our symbolic baptism,
preceded by solid Christian instruction and by
the evidence of a Christian life, conferred after a
solemn and public confession of faith; instead of
our brotherly feasts of love, and our humble sacrifice
of thanksgiving and of self, that ever-continuing sa-
crifice of redeemed mankind, offered up and to be
offered up in remembrance of Christ’s atoning death ;
—instead of all this, those men introduced unintel-
ligible formularies, full of superstitious words; they
invented fanciful baptisms, and used orgies borrowed
from heathen mysteries, which soon degenerated into

110 THE APOLOGY OF HIPPOLYTUS,

the most impure and the most abominable prac-
tices. Thus we and our fathers had not to fight
either for our own speculations, or against mere
systems of pantheism and mythological fancies; nor
did we defend our power and jurisdiction only ;
we fought simply for the existence of the Christian
Church. I confess at the same time that my more
recent adversaries, the Noetians, and still more the
Montanists and the poor unmanageable Quartodeci-
mans, certainly stood with us on evangelic ground.
So that all I have to take blame for to myself is, that I
have treated as heretics some men and parties of my
time or the age immediately preceding me, who were
indeed not separated from us by any truly essential
point. I plead guilty at once. I own I was wrong:
I ought not to have done so.

But, my dear brethren, let there be truth between
us. Will you pardon me, if I remind you of what the
Saviour said respecting the beam and the mote in the
eye? Are yousure that you are not doing the very
same thing, and perhaps worse? Do your laws not
exclude all your foreign Protestant brethren from the
use of your churches? and do you not (so far as you
identify yourselves with the majority of your clergy)
exclude, or at least assume the right of excluding,
from the universal Church (which is the communion
with Christ), all the Protestant Churches on the Con-
tinent, even those from which your fathers gloried that
they received their principles, and whose tenets they

QUESTION RESPECTING INTOLERANCE. 111

adopted when at last they took courage to declare
openly their religious opinions under the tyranny of a
wicked prince? And why? Because those nations
have not adopted that episcopal form of government
which is yours, a form disliked by the others exactly
because you make an idol of it, and because it ren-
ders you so superstitious and exclusive. Are you
not, in doing so, or in allowing your clergy to do so,
more tyrannical than even Callistus was, or his suc-
cessors are? Jor they are consistent, you contradict
your own principles; they are exclusive from neces-
sity, you by choice; they never accepted the para-
mount authority of Scripture, you do.

I correct myself: you laymen do not think and feel
so. I never found one in a hundred of the laity
who really did: most of them, on the contrary, la-
mented, as much as I do, that one half of your clergy
are come to so narrow a view of Christianity, and
that your laws themselves are so imperfect and in-
sular. Therefore against their intolerance alone have
I spoken these words: and even against them only in
my defence.

And now I leave my case in your hands. What-
ever you may think of me and of my equals and bet-
ters, know that we were frail and imperfect beings, such
as you are. But do not forget one thing. Whatever
we knew or knew not, and whatever were or were not

112 THE APOLOGY OF HIPPOLYTUS.

our faults and our sins of commission or omission, we
did not talk Christ and Christianity, but we lived
them.!® And when the liberties of the world were
gone, when Stoic despair was all that seemed left
of belief in self-responsibility and of faith in the
moral government of human affairs, we the Chris-
tians resolved not to do what we thought against
our conscience. We sought no subterfuge when
the men of power said we must sacrifice to the
idols, in obedience to the laws of the state: we said
those laws are unjust, because they are against the
light of the Spirit and the law of God, which is in
Scripture and in us. We said so, knowing such
conduct was death, even in the eyes of a Pliny and
a Trajan: and we died. So I too lived and died for
the saving faith; and, in doing so, I then felt, and I
have known since, that I was blessed.!®

I died for our common faith in Christ, I died to
satisfy my conscience, and in the hour of death I
looked up to my heavenly Father, and to his eternal
kingdom of truth and of liberty. But I now see,
as you might know, that, by my confession and mar-
tyrdom, I have contributed my share towards laying
the foundation of that civil and religious liberty
which you in this land are enjoying, and for which,
I hope and trust, you are, and ever will be, sincerely
thankful.

For remember, and such shall be my parting pro-
phetic word to you, remember that you would not

HIS PARTING PROPHETIC WORD. 113

possess this liberty, if the Christian martyrs had
not rendered to humanity that self-respect which is
founded on respect for the truth in God, and for the
divine dignity of his image on earth; nor unless
they had given the example of that courage, which
springs from love for mankind as our brethren. By
that faith and by that courage we educated you and
the whole Germanic race, when you entered, youthful
but ignorant, upon the stage of the world, the face of
which you were destined to renew. Remember also,
that you would not have been able to secure to your-
selves, and to the world, the liberties you now enjoy,
unless your fathers had risked their lives and shed
their blood for the maintenance of these same prin-
ciples, three hundred years ago.

And now, be worthy of your fathers and true
to yourselves, and fear not the issue of the great
religious and social struggle which is drawing
near. The enemies of liberty of conscience, who
wish to use the civil liberties you have so dearly
gained, for introducing again sacerdotal encroach-
ment and tyranny, are impotent, if you combat
them with the weapons of the Spirit and of Light.
Their days are numbered. The history of the
world runs against them like a mighty spring-flood
of heaven. Their failure and their judgment are
written with letters of blood in the history of
the world down to this your day. They have no
living root in the past and present, and none therefore

114 THE APOLOGY OF HIPPOLYTUS.

in the future. The present state of that world which
they have ‘taught and swayed cries up to heaven
against them with blood and tears and sighs; and
the confusion around them becomes every day more
and more confounded. They sowed the counter-
reformation three hundred years ago, and they have
reaped revolutions wherever that seed took root:
they lighted up civil war and kept it up for one hun-
dred and fifty years; and now, wherever they reign,
there is rebellion, anarchy, or tyranny: they are at this
moment sowing a bloody counter-revolution, and they
will reap destruction. They suppressed or spoiled the
first Reformation, which was compelled to fight them
with only the scanty light that they had provided,
and with the crippled resources that they had left to
the human mind. Thus, the first Reformation itself
remained crippled and maimed, with you and every-
where. Since that great event, the European nations
have been occupied in forming a free polity out of
the traditions of Byzantine and modern despotism,
into which they had been gradually sinking: for
with the present world, as with the ancient, despo-
tism is new, and liberty old.

But the times are changed. The apostles of dark-
ness cannot stand the second Reformation, which
draws near in the armour of Divine Light, and with
the weapons of eternal conscious reason; which is
fortified by science, philosophy, and authentic history ;
the approach of which is anticipated and hailed by

HIS PARTING PROPHETIC WORD. Lis

the universal longing of nations, yearning after Christ
and evangelical truth and liberty. The second Re-
formation advances, not by revolutionary infidelity
as they pretend, but in spite of that universal scep-
ticism and unbelief which their unholy impositions,
forgeries, and frauds have prepared and fostered in
the finest countries of the world. The second Refor-
mation will conquer, not by exciting wars or foment-
ing revolutions, but peaceably, and in spite of the
bloody disturbances grown out of the infidelity sown
by its enemies; not by flattering the popular mind,
but in spite of the reaction called forth by late re-
volutionary movements in many noble, but timid
minds, ready to catch at anything which promises
them the support of religious authority.

Fear not any of these obstacles. The history of
the world advances under laws as eternal, positive,
and unchangeable, as those by which the heavenly
bodies move, but more sublime and divine; because
they are the direct and conscious expression of that
mind which is eternal reason and love. Neither
fear ye the apostles of irreligion and antichristian-
ism, who go about preaching to the nations the eman-
cipation of animal life as the liberty and happiness of
man and of woman, and mad pantheism as the reli-
gion of the future. They are already sinking under
the weight of their own wickedness and folly, and
beneath the indignation and contempt of all nations.
Show yourselves faithful, by believing that there is

116 THE APOLOGY OF HIPPOLYTUS.

no wisdom but in Christ, and that no one has the
Spirit of God and its power, except him who call-
ing Jesus Lord and Master is an humble follower
of His holy life. Those who deify sinful huma-
nity are the worst of idolaters, because they not
only blaspheme the name of God, but profane be-
sides the image of the most Holy on earth: they
will have the fate of all idolaters; doomed by their
own consciences, they will perish in madness or
idiotcy.

But ye, the children of light, go fearlessly onward.
To imagine a return of mankind to that infantine
state, in which tradition and revelation are received
as things external to man, is like seeking in the wil-
derness for Christ, who is near you and in you. Such
a return is neither desirable nor possible. You have
not to choose between faith and reason, nor between
superstition and irreligion. But you have to make
your choice between light and darkness. On that
side are indifference, scepticism, servitude, and all the
other attending nightmares of humanity; on this
side, self-responsibility, faithful inquiry, liberty, all
the attending genii of light.

The first natural day of reformed theology and
Protestant Church government is gone. Children of
light! sit not in darkness and sleep not the sleep of
death. Light your torches at that intellectual sun-
beam in Scripture and within yourselves, which both
nature and universal history majestically reflect ; and

HIS FAREWELL EXHORTATION. aly

awaken the dawn of the young day of the earth by
intellectual hymns of praise, responded to by a life
of self-sacrificing love for the growth and advyance-
ment of truth and justice among mankind, the only,
but the indestructible, foundation of social union, of
political freedom, and of all earthly happiness.

And with these words, I bid you farewell.

NOTES OF THE EDITOR

TO

ΤΗΝ APOLOGY OF HIPPOLYTUS.

Nore ΤῸ ΤΊΤΙ,Ε.

THE IDES OF AUGUST, THE DATE OF THE DEPOSITION OF
THE REMAINS OF ST. HIPPOLYTUS.

Tue Ides of August are the day on which, in Rome,
from very ancient times, the memory of Hippolytus, the
bishop of Portus and presbyter of Rome, was celebrated.
We must only in this case, as in many others, not urge
the expression “dies natalis,” which originally means the
day of martyrdom or confession. For very often, and
particularly in the primitive times of the Church of
Rome, the day celebrated was the “ dies depositionis,” or
the day when the bones of the martyr and confessor were
. deposited in one of the Christian cemeteries of the city,
and therefore principally in those “ ad Catacumbas,” after-
wards called Coemeterium Callisti, on the Appian road,
near the present church of St. Sebastian. I have shown,
in the “ Description of Rome” (vol. ii. Description of the
old basilica of St. Peter), that as to the two princes of
the Apostles, St. Peter and St. Paul, this results from the
explicit evidence of bishop Damasus himself, and the
VOL. IV. oe V2.

120 NOTES TO THE APOLOGY.

collateral reports. The proof, in our present case, is con-
tained in the very words of the old Roman Martyrologium
(Fabric. i. p. xx.): “Idibus Augusti (13. Aug.) Rome,
natalis Sanctorum Hippolyti Martyris, Pontiani Episcopt,
Cornelii,” ἕο. The old Calendars published by Muratori
in his Liturgia Romana all give the same date.

We know from the most ancient authentic record of the
Church of Rome, the “ Catalogus Liberianus” of the year
354 (in the passage of which I have given the text, Vol. I.
Ρ. 2138.), that Pontianus died an exile in Sardinia, on the
28th September, of the first year of Maximinus, which
corresponds to the year 235 of our era. Now, the very
circumstance that one and the same day is mentioned as
“dies natalis” for a number of saints, shows that this
expression is incorrect; but not at all that it is in every
case mythical and a fiction. Possibly there may have
been an earlier deposition in the Catacumbe, for an
ancient Martyrologium has the following:

“8. Id. Aug. (6. Aug.) Rome ccemeterii Callisti via
Appia, natalis Sixti Episcopi, et Felicissimi Agapeti,
Donatiani, Fausti, Pretextati, Laurentii, Hippolyti.”

Still, the authority quoted is not sufficiently weighty to
remove all doubt of its authenticity ; whereas the deposi-
tion in the cemetery in the Ager Veranus, on the Tibur-
tine road, where the basilica of St. Laurentius stands, is
attested already fifty years before Prudentius, as we have
seen, by the Calendarium of the year 354.

The date now fixed for the festival of St. Hippolytus ἡ
by the Roman Catholic Church, the 21st of August (xi.
Kal. Sept.), is consequently quite arbitrary. Indeed, it
is of very late date, and perhaps only supported by the
authority of Baronius. The prayers relating to St. Hippo-
lytus, not only in the Gregorian Sacramentary, but also
in those of Gelasius and Leo (or Felix III.), are all for the
Ides of August. It is, therefore, quite accurate, that the

NOTES TO THE APOLOGY. 1923.

day of commemoration ought to be the 13th of August.
And, indeed, this date has been adopted in the official
Christian calendar of Prussia, which, for the first time,
has realized the idea of Luther as to the names and
lives of the saints in the calendar. There the Christian
reader will find Nicolaus Count Zinzendorf by the side
of Hippolytus, and the days of the demise of William Wil-
berforce and of Elizabeth Fry by the side of those of St.
Benedict and Sta. Scholastica. Dr. Piper has added to
these names of Christian heroes and heroines popular but
critically sifted accounts respecting their lives, substituting
for the charm of fable the holier one of true history. So
much for German infidelity on this score!

Nore 1. p. 10.

THE THREE HIPPOLYTUSES WHOM THE CHURCH OF ROME
HAS MADE OUT OF THE ONE.

Tis curious fact is proved by the comparison of the
account of Prudentius with the official documents of the
Church of Rome. The “Martyrologium Romanum ἢ
(edited by command of pope Gregory XIII., and revised
by order of Urban VIII.) has the following three articles,
in which we distinguish by italics the circumstances
occurring in the account of Prudentius:

“1. Tertio Kal. Febr. (80. Jan.) Antiochiz passio beati
Hippolyti Presbyteri, qui Novati schismaie aliquantulum
deceptus, sed operante gratia Christi correctus, ad unita-
tem Hceclesiz rediit, pro qua et in qua postea illustre mar-
tyrium consummavit. Hic rogatus a suis, quenam secta
verior esset, execratus dogma Novati, eam fidem dicens
esse servandam, quam Petri cathedra custodiret, jugu-
lum preebuit

VOL. IV. G

122 NOTES TO THE APOLOGY.

“9, Tdib. Augusti (13. August). Rome beati Hip-
polyti martyris qui pro confessionis gloria, sub Valeriano
Imperatore, post alia tormenta, ligatis pedibus ad colla
indomitorum equorum per carduetum et tribulos erudeliter
tractus, toto corpore laceratus emisit spiritum.

“3. Undecimo Kal. Sept. (22. Aug.) In Porta Ro-
mana S. Hippolyti Episcopi eruditione clarissimi, qui sub
Alexandro Imperatore ob preclaram fidei confessionem
manibus pedibusque ligatis in altam foveam aquis plenam
precipitatus, martyrii palmam accepit: cujus corpus a
Christianis apud eundem locum sepultum fuit.”

The account of the mode of martyrdom is taken from
the Greek legend published in the “ Acta Martyrum sub
Claudio Gothico,” which I have had so often to quote
in the First Volume. There may have been no harm in-
tended by all this: such confusions happen continually,
not by fraud, but by the insufficiency of knowledge, and
the injury of time. But there certainly is harm in the
tyranny, first of canonizing legends into truth; and se-
condly, of declaring infallible the canonizing authority ;
for, if legends are made truth, truth will, sooner or later,
be thought a legend, and historical belief superstition.
And that is the case in Southern Europe.

Norte 2. p. 15.
THE PRESENT SUCCESSOR OF ST. IRENAUS.

Hirpotytus evidently alludes to the present Cardinal de
Bonald, bishop of Lyons, son of the celebrated De Bonald,
who was a peer of the Restoration, and author of many
theocratic and hierarchical writings. The cardinal-
bishop is known by his Pastoral Letter or Mandement,
of 1842, about the Immaculate Conception of the Virgin

NOTES TO THE APOLOGY. 123

ol

Mary, and her worship ; and by another of 1848, recom-
mending the willing acceptance of the Republic. It is
at Lyons, since the Restoration, that the central com-
mittee ofthe Roman Catholic Missions in France resides,
which, according to some published accounts, disposes
yearly of some millions of francs.

ΝΟΤΕ 8. Ρ. 1.

THE DEAN OF THE SACRED COLLEGE.

Tuis evidently must have been meant in the sense of
“Doyen d’age:” for the “Decano del Sagro Collegio”
is always the cardinal-bishop of Ostia. Different pas-
sages of the Liber Pontificalis prove that the bishop of
Portus was one of the three suburban bishops who
assisted the bishop of Ostia in consecrating the elect
bishop of Rome.

Nore 4. p. 16.

THE WORKS AND MONUMENTS OF PROTESTANTISM.

Tue reproach here made against Protestantism is very
hackneyed in the whole school of the French hierar-
chical authors, as De Maistre, in his book “ Du Pape,”
and the elder De Bonald. The same song has been sung,
ad nauseam, by the English converts to Romanism.
Their leader is Mr. Pugin, an ingenious architect, who
nas humorously ridiculed the pigtail style, only forgetting
that the decay of good taste in the churches and mo-
numents, during the last 250 years, had its origin in Italy,
through the influence of the Jesuits ; and who, upon honest
inquiry, would have discovered that the spirit of restora-
tion has, in architecture as in music, come everywhere
G 2

124 NOTES TO THE APOLOGY.

from Protestant Germany, and likewise that movement
which, fifty years ago, led to the revival of historical
painting.

Norte. 5. p. 17.

CICERO’S PROPHECY OF THE ENGLISH CONSTITUTION AND
OF ITS HISTORY.

Cicero (De Re publica, lib. 1.), after having established
‘hat there are three kinds (genera) of governments, the
regal (regium), the aristocratic (optimatium), and the
popular (populare), and that each is apt to degenerate and
to bring on great convulsions, has the following words,
which nobody in our days will read without serious re-
flections.

(Cap. xxix.) “ Miri sunt orbes et quasi circuitus in rebus
publicis commutationum et vicissitudinum: quos cum Co-
enosse sapientis est, tum vero prospicere impendentes in
gubernanda re publica, moderantem cursum atque in sua
potestate retinentem, magni cujusdam civis et divini pene
est viri. Itaque quartum quoddam genus rei publice
maxime probandum esse sentio, quod est ex his, que prima
dixi, moderatum et permixtum tribus. . . . . .
(Cap. xxxv.) “Tum Leelius, quid tu, inquit, Scipio ὃ Ex
tribus istis quid maxime probas ? — S. Recte queris quid
maxime e tribus; quoniam eorum nullum ipsum per se
separatum probo; anteponoque singulis illud, quod confla-
tum fuerit ex omnibus. Sed si unum ac simplex probandum
sit, regium probem atque in primis laudem. In primo au-
tem genere quod hoc loco appellatur, occurrit nomen quasi
patrium regis, ut ex se natis ita consulentis suis civibus,
et eos conservantis studiosius quam redigentis in servi-
tutem: ut sane utilius sit facultatibus et mente exiguos

NOTES TO THE APOLOGY. 190

sustentari unius optimi et summi viri diligentia. Adsunt
optimates, qui se melius hoc idem facere profiteantur ;
plusque fore dicant in pluribus consilii quam in uno, et
eandem tamen equitatem et fidem. Ecce autem maxima
voce clamat populus, neque se uni neque paucis velle
parere ; libertate ne feris quidem quidquam esse dulcius ;
hac omnes carere sive regi sive optimatibus serviant. Ita
caritate nos capiunt reges, consilio optimates, libertate
populi: ut in comparando difficile ad eligendum sit quid
Gna Melanie ἡ as: has) as hye) oh lth RS
(Cap. xlv.) “ Quod ita cum sit, ex tribus primis generibus
longe prestat mea sententia regium; regio autem ipsi
prestabit id quod erit equatum et temperatum ex tribus
optimis rerum publicarum modis. Placet enim esse quid-
dam in re publica prestans et regale; esse aliud auctoritati
principum patrum adtributum; esse quasdam res servatas
judicio voluntatique multitudinis. Hee constitutio primum
habet zequabilitatem quandam magnam, qua carere diutius
vix possunt liberi; deinde firmitudinem, quod et illa prima
facile in contraria vitia convertuntur, ut exsistat ex rege
dominus, ex optimatibus factio, ex populo turba et con-
fusio; quodque genera ipsa generibus sepe commutantur
novis. Hoc in hac juncta moderateque permixta confor-
matione rei public non ferme sine magnis principum
vitiis evenit. Non est enim causa conversionis, ubi in
suo quisque est gradu firmiter collocatus, et non subest,
quo precipitet ac decidat.” (Text after Osann, without
the archaic orthography.) The “ quiddam prestans et
regale” is evidently the Latin for “ the royal prerogative.”
For the last of these passages Mai quotes Polyb. vi. 3.:
but the father of the whole idea is Aristotle, in his “ Po-
litics ”; see, in particular, iv. 6. 7. (al. 8. 9.)

126 NOTES TO THE APOLOGY.

Norte 6. p. 26.
THE WIFE AND CHILDREN OF ST. HIPPOLYTUS.

THe particulars here’ given are, of course, part of the
fiction; but that Hippolytus might have had, and pro-
bably had, a wife and children, for which he might now
be as well ridiculed by ignorant and malicious men as
bishop Alexander was in our time, both in France and
England, is an indisputable fact of ecclesiastical history ;
as we have shown in our First Volume, p. 312. I take
this opportunity of expressing my conviction that the
tradition respecting St. Paul’s having been a widower
is true.

NOTE 7. p. 26.

THE INSCRIPTION OF HERON BELONGING TO THE TEMPLE

OF SERAPIS AT PORTUS, OF THE TIME OF HIPPOLYTUS.
(See Vol. I. p. 217.)

Unver Severus, there lived at Portus a certain Heron,
who, in the inscription on a marble pedestal found at
Portus, is mentioned as vewxdpoc or edituus of the temple
of Serapis in that place. This inscription is published in
Sponii Miscellanea erudite Antiquitatis (Fabr. in Hipp.
τ. .7.}5

Μάρκου Αὐρηλίου Σεουήρου ᾿Αλεξάνδρου εὐτυχοῦς εὐσεξοῦς
8 > , , Ny ~ \ δ ,ὔ “ Ά
καὶ ᾿Ιουλίας Μαμαίας Σεξαστῆς μητρὸς Διὶ Ἡλίῳ μεγάλῳ

‘> ~ ~ ee ef
Σαραπίδι καὶ τοῖς συννάοις ϑεοῖς Μ. Αὐρήλιος Hpwy Νεωκόρος
τοῦ ἐν Πόρτῳ Σαραπίδος ἐπὶ Λαργινίῳ Βειταλίωνι ἀρχιυπε-
ρέτῃ καὶ καμαινεύτῃ καὶ Αὐρηλίῳ Φήξῳ καὶ Σαλωνίῳ Θειδότῳ
ἱεροφώνοις καὶ καμεινεύταις Χαριτὴ ἱεροδουλεία ἀνέθηκεν ἐπὶ
ἀγαθῷ.

NOTES TO THE APOLOGY. 127

Du Cange has endeavoured to identify this Heron with
a Heron “confessor et philosophus,” who is mentioned
with Hippolytus as chronographer. This is whimsical
for a historian.

Nore 8. p. 27.

CALLISTUS RESIDENCE IN TRASTEVERE.

Tue church of 5. Calisto at Rome, near to 5. Maria in
Trastevere, with the Convento di δ. Calisto by its side, is
given as the place where that bishop, as the legend says,
took refuge in the time of persecution, and where he was
thrown out of the window. (Beschreibung der Stadt
Rom, iii. C. p. 672—677.)

NOPE, 9. p;25.

HIPPOLYTUS ON THE PARAMOUNT AUTHORITY OF
SCRIPTURE.

SrE First Volume, p. 252.; and Second Volume, p. 144.

WOTE, 10, p. 31.

THE PUNCTUATION OF THE FIRST VERSES OF THE
PROLOGUE OF ST. JOHN’S GOSPEL.

ALL ancient authorities prove that the third and fourth
verses were written thus:

“ All things were made by Him, and without Him was
not any thing made. What was made is life in Him,
and the life was the light of men.”

G4

128 NOTES TO THE APOLOGY.

The present punctuation was made in order to com-
bat the heresy of the Macedonians, towards the end of the
fourth century. Thus it has all tradition and ancient
authorities against it. A deeper insight into the meaning
of those sublime and, to a Christian philosopher, perfectly
intelligible words, will show to the Christian reader that
the internal evidence is as great as the external. The
first words (“In the beginning was the Word,” &c.) speak
of the immanent eternal existence of the Word as God (as
God’s Thought of himself). Then comes the demiurgic
or world-creating function of the Word, in the beginning
of the third verse. It remains, therefore, to speak of the
agency of the Word in the created universe. Here the
Apostle says, first, that it is the principle of life in the
outer world (the infinite factor in nature) ; and equally
was (originally) the intellectual principle in man (the
infinite factor in the mind), enabling man to understand
(when born anew) things divine and his own origin.

Nore Ἐ1 2.85,

THE CANON OF THE NEW TESTAMENT IN THE ROMAN
CHURCH IN THE AGE OF HIPPOLYTUS.

SEE the proofs in the second chapter of the Second
Volume, p. 133.

Nore 12, p. 37.

THE BELIEF OF HIPPOLYTUS IN THE FACTS OF CLAIRVOY-
ANCE, AND HIS WISE JUDGMENT UPON THIS SUBJECT.

Or the Montanist prophetesses Hippolytus speaks in his
great work. As to his belief in the facts connected with

NOTES TO THE APOLOGY. 129

what is now called magnetism, I have shown it to be more
than probable (Vol. II. p. 242.), in my chapter on the
Treatise on the Charismata, or Gifts of the Holy Spirit,
that the Essay with which both texts of the eighth book
of the “ Apostolic Constitutions” open, represents sub-
stantially the introductory part of a book of Hippolytus
on the Apostolic tradition respecting the Charismata.
In this extract, his opinion on such points is distinctly

stated (p. 246.).

Note 13. p. 81.

THE PASSAGE OF HIPPOLYTUS AS TO THE SACRIFICE IN
THE EUCHARIST.

om : F ;

THE original text runs thus (Hipp. Opp. i. 282.): Ἤτοι-
ε - , ~ ,

μάσατοτὴν ἑαυτῆς τράπεζαν" τὴν ἐπίγνωσιν τῆς ἁγίας

Τριάδος κατεπαγγελλομένην, καὶ τὸ τίμιον καὶ ἄχραντον
? ~ ~ be N - ef ? ~ ween , 1s

αὐτοῦ σῶμα καὶ aipa, ἅπερ ἐν TH μυστικῇ Kal ϑείᾳ τραπέζῃ

καθ᾽ ἑκάστην ἐπιτελοῦνται ϑυόμενα εἰς ἀνάμνησιν τῆς ἀει-

μνήστου καὶ πρώτης ἐκείνης τραπέζης τοῦ μυστικοῦ ϑείου

δείπνου.

Nore 14. p. 93.

THE CHRISTIANS ONLY SACRIFICE THE SPIRITUAL.

I HAVE given in the Second Volume the striking pas-
sages in the Fathers, from Justin Martyr and Ireneus
down to St. Augustin. I cannot refrain from transcribing
here the beautiful words of the “Octavius” of M. Minucius
Felix, a younger cotemporary of Hippolytus (ch. 32.):

“Putatis autem nos occultare quod colimus, si delubra
et aras non habemus? Quod enim simulacrum Deo fingam,
G5

130 NOTES TO THE APOLOGY.

cum, si recte existimes, sit Dei homo ipse simulacrum ?
Templum quod ei exstruam, cum totus hic mundus ejus
opere fabricatus eum capere non possit? et cum homo
latius maneam, intra unam ediculam vim tante majesta-
tis includam? Nonne melius in nostra dedicandus est
mente? in nostro immo consecrandus est pectore ? Hostias
et victimas Domino offeram, quas in usum mei protulit, ut
rejiciam ei suum munus? ingratum est; cum sit litabilis
hostia bonus animus et pura mens et sincera sententia.
Igitur qui innocentiam colit, Deo supplicat ; qui justitiam,
Deo libat: qui fraudibus abstinet, propitiat Deum: qui
hominem periculo subripit, optimam victimam cedit.
Hee nostra sacrificia, hee Dei sacra sunt: sic apud nos
religiosior est ille qui justior.”

Nore 15. p. 112.

THE ANCIENT CHRISTIANS DID NOT TALK CHRIST AND
CHRISTIANITY, BUT LIVED THEM.

In reading the “ Octavius” over again, I find that this
phrase expresses, almost verbatim, the concluding words
of his peroration. He says (ch. 39.): “ Nos non habitu
sapientiam sed mente preferimus, non eloguimur magna
sed vivimus, gloriamur nos consecutos quod illi (Greeco-
rum philosophi) summa intentione quesiverunt nec inve-
nire potuerunt. Quid ingrati sumus? quid nobis invide-
mus, si veritas divinitatis nostri temporis state maturuit ?
Fruamur bono nostro, et recti sententiam temperemus,
cohibeatur superstitio, impietas expietur, vera religio re-
servetur.”

NOTES TO THE APOLOGY. 131

Norte 16. p. 112.

THE MARTYRS DIED FOR THE LIBERTY OF MANKIND.

Tuts is what Minucius Felix preaches in his “ Apology ”
(ch. 36, 37.): “Sit Fortis Fortune (eventus): mens tamen
libera est, et ideo actus hominis, non dignitas judicatur. .
Ceterum quod plerique pauperes dicimur, non est infamia
nostra, sed gloria; animus enim ut luxu solvitur, ita fruga-
litate firmatur. Kt tamen quis potest pauper esse qui non
eget, qui non inhiat alieno, qui Deo dives est? Magis
pauper 1116 est, qui cum multa habeat, plura desiderat. . .
Igitur ut qui viam terit, eo felicior quo levior incedit, ita
beatior in hoc itinere vivendi qui paupertati se sublevat,
non sub divitiarum onere suspirat. . . . Ut aurum igni-
bus, sic nos discriminibus arguimur. Quam pulchrum spe-
ctaculum Deo, cum Christianus cum dolore congreditur !
cum adversum minas et supplicia et tormenta componitur!
cum strepitum mortis et horrorem carnificis arripiens in-
culcat! cum libertatem suam adversus reges et principes
erigit, soli Deo, cujus est, cedit! cum triumphator et victor
ipsi, qui adversus se sententiam dixit, insultat ! Vicit enim
qui quod contendit obtinuit. . . Rex es ? et tam times quam
timeris, et quamlibet sis multo comitatu stipatus, ad peri-
culum tamen solus es. Dives es? sed fortune male cre-
ditur, et magno viatico breve vite iter non instruitur, sed
oneratur. . . Nos igitur quimoribus et pudore censemur,
merito malis voluptatibus et pompis vestris et spectaculis
abstinemus, quorum et de sacris originem novimus et noxia
blandimenta damnamus.”

Pel. Ti.

ΤῊΝ GENUINE LITURGIES

OF THE

ANCIENT CHURCH.

GENERAL INTRODUCTION

LITURGIES OF THE ANCIENT CHURCH.

Ir is impossible to enter into the sanctuary of
Christian devotion, and undertake a historical re-
view of the sublime thought of worship through
eighteen centuries, without feeling overawed by the
magnitude and holiness of the subject. I approach
this sacred task not without a long preparation, nor
without a deep feeling of responsibility ; but without
fear. For I am conscious of entering into the pre-
cincts of that sanctuary with unfeigned reverence,
and with no other object than that of pointing out
the world-historical importance of that idea of Chris-
tian worship, the picture of which I have attempted
to draw in the preceding volume. I do so, more-
over, with sincere charity towards all Christian
creeds. From that point of view, all party animo-
sities appear as senseless as they are culpable. It is as
untrue and unmeaning, as it is unworthy and odious,
to attempt to explain by outward circumstances,

136 GENERAL INTRODUCTION TO THE

or to attribute to base personal motives, great spi-
ritual movements and liturgical forms, which have
exercised, and are exercising, a supreme power over
millions and millions of civilized people, and which
are objects of respect and awe to nations, and spi-
ritual guides to noble and holy minds. Finally, I
believe that the true Christian philosopher cannot but
discern, through all the deviations and all the aberra-
tions in that history of the religious mind which he
has to observe and to record during fifteen centuries,
and through all the bitter contention and conflicting
anathemas of priests and theologians which assail him
on his way of peace, the fundamental Christian idea
of the reunion of the mind of mortal man with God,
by thankful sacrifice of self, in life, and, therefore,
also in worship. The critically sifted and re-
stored documents which I subjoin speak that
language with touching simplicity and _ irresistible
energy. In presenting them and these outlines of
their history, I trust that the views here expressed
are fully borne out by the facts; and I am sure that
whatever defects may be discovered in the following
sheets, they are not the offspring of party spirit,
but owing to general human imperfection, and to
my own personal inability of doing full justice to so
srand a subject, never yet treated with philosophical
criticism, as a part of history.

LITURGIES OF THE ANCIENT CHURCH. 137

INTRODUCTORY REMARKS.

THE collection of documents contained in the “ Re-
liquie Sacre” exhibits all the ancient sacramental
texts of the East, and the few relics respecting the
Eucharistic Service of the Churches of Africa, Gaul,
and Spain (with which those of Alemannia, of Great
Britain, and of Ireland were identical), of the second,
third, and fourth centuries, and of the early part of the
fifth. As to the Church of Rome, they naturally go
down to the end of the sixth century, or the time of
Gregory the Great. The general principles of histo-
rical criticism, according to which this collection has
been framed, will be sufficiently explained in the fol-
lowing pages. Having made them the basis of an
extensive “ Codex Liturgicus Kcclesiz universe,” as
long as thirty-five years ago, I have found them
constantly confirmed by my subsequent studies;
and I feel sure that I cannot be wrong in the prin-
cipal points, because philological facts, historical
criticism, and philosophical research have all led me
to the same result. Whoever follows the method ἴ
have adopted will be able to find his way through
the sixty or more Liturgies of the Kast. He
will be able to explain the genuine and ancient
texts, without corrupting or mutilating them: to
understand the passages of the Fathers, without per-

138 GENERAL INTRODUCTION TO THE

verting them: and, finally, Scripture itself, without
misinterpreting or nullifying its sacred words. By
this critical process, the origin and development of
the sacred forms of our worship are cleared up. We
see what caused them to be misunderstood in the dark
ages, to be corrupted by ritualists, and perverted by
scholastics ; and finally, why the writers of neither
of the two great parties, during the last three cen-
turies, have been able to make them agree with their
systems. Whatever defects there may be in this first
attempt to apply the acknowledged principles of
general historical criticism to the ancient Liturgies,
they cannot be corrected but by following the course
which I have pointed out, and by the adoption of the
method of the critical historical school, which I have
employed in order to discover the truth. That me-
thod will itself correct the errors committed by those
who adopt it.

The genuine Liturgies of the ancient Church
which have come down to us exhibit the order and
mode in which that mystery of the Christian faith,
the Eucharist, was celebrated. They are not specu-
lative inventions, but the sacred voices of the Chris-
tian people spread over the globe, who are using
them still, although in a corrupted state, in their
worship. The most ancient and the most numerous
of them belong to the Churches of Syria and of
Egypt, and are the organs of the majority of all
Christians throughout the world. They are the sacred

LITURGIES OF THE ANCIENT CHURCH. 139

books of noble tribes and nations whose biblical know-
ledge and Christian wisdom are mostly concentrated
in what those rites inculcate, whose only remaining
sanctuary is the Lord’s table, and whose only fellow-
ship left on earth, beyond their domestic ties, is the
communion which unites them round that altar. These
Liturgies, for upwards of seventeen hundred years,
have proclaimed, in the most solemn manner, an unin-
terrupted faith in the holiest truths of mankind, from
the once blessed shores of the Mediterranean to the
coasts of India, and from the hills of Palestine and the
plains of Syria to the mountains of Assyria and of
Abyssinia. They are the heirloom of the sixty millions
of that Slavonic race to whom the future of the world
must sooner or later come in Asia and Europe, when-
ever the Germanic nations shall cease to hold there the
balance. Their origin is a deep mystery to the peo-
ple who use them, and even to their priesthood ; for,
in spite of numberless additions and considerable
changes, none of their theological systems exactly
correspond with those sacred words and rites. They
are held sacred as the inspiration of holy men, who
received them from the lips of Christ’s disciples them-
selves, and who developed them under the guidance
of the Spirit of God, which is given to the Church.

The various national Liturgies of the Hast were
gradually suppressed by the Byzantine Church, and
those of the West almost destroyed by the Latin
Church of Rome, from a love both of uniformity and

140 GENERAL INTRODUCTION TO THE

of power. The Reformation found the Latin Li-
turgy almost as much involved in fables as were the
Eastern. Scholasticism had besides constructed out
of the ritual books, as it had out of Scripture, a sys-
tem incompatible with the text, and irreconcilable
with history. The reformers approached this system
with evangelical faith, and with the torch of biblical
criticism and ecclesiastical history. This great move-
ment of the sixteenth century led, therefore, to
controversies, which were at the beginning met by a
remorseless repetition of old fables, and by an indis-
criminate defence of all the interpolations and forge-
ries. ‘The Romanist divines, in the seventeenth and
the earlier part of the eighteenth century, feeling
that this ground was no longer tenable, set up a new
system of defence, and instituted some really learned,
and to a certain degree critical, researches. An
immense but crude mass of documents, and a much
sreater one of commentaries, were brought forward,
in order to show that the ancient Churches were right,
on the whole, against the Protestants. These texts,
united in one work, would occupy at least six quarto
volumes, and the commentaries about sixty. The
historian who looks with a critical eye at the state of
those texts and their boundless varieties; at the mys-
terious obscurity of the comments, and the absolute
eroundlessness of their assumptions; will at first sight
see no hope of ever unravelling that confusion, and
of being able to throw light upon that utter dark-

LITURGIES OF THE ANCIENT CHURCH. 14]

ness, which most of those writers seem to have in-
tended rather to increase than to dispel. In the
first place, almost all the names which these Liturgies
bear are entirely fabulous, from those of the Apostles
down to those of Basil and Chrysostom, if it be
meant to represent them as the authors of the texts
as they now stand. The confusion, indeed, is so
oreat, that even Liturgies bearing the name of the
same author differ entirely from each other. The
consequence is, that one school of the last century
has declared them unworthy of any historical au-
thority whatever, even for the fourth and fifth
centuries; while the other professes to be able to
trace them back to the second, and even to the time
of the Apostles. In our days, gross ignorance
having come over the Gallican clergy, once the
most learned and enlightened, and general indif-
ference to this subject having pervaded the Pro-
testant divines and critics, a medieval reaction has
sprung up (and that not among Romanists alone),
the representatives of which, half credulous, half
hypocritical, and always uncritical, ask very naively :
« Why should these Liturgies not have been written
by the Apostles?”

When the continuator of Arnauld’s remarkable
work on the Perpetuity of the Faith of the Church
in the Eucharist, Renaudot, the most learned and
critical among the Romanist writers on the Ori-

ental Liturgies, but a very prejudiced and_ bitter

142 GENERAL INTRODUCTION TO THE

controversialist, abandoned the hopeless task of
maintaining ancient prejudices, he took his stand
upon the middle of the fifth century, and established
a principle which, as far as it is founded on facts,
is an undeniable critical truth. He says, that, as
the Oriental communities who did not accept the
decrees of the Councils of Ephesus (441) and of
Chalcedon (450) use essentially the same Liturgies
as the orthodox Churches of those countries, it is
natural to conclude that these Liturgies must be
anterior to the respective epochs of their separation.
This is so true in the abstract, that it is almost a
truism. But the historical critic must move the
previous question: How far do the rituals of both
parties really agree? And here we find, first of all,
that we must discard the whole of the first half of the
Liturgies, as they now stand. For in that part of
the rituals which precedes the “ Sursum corda,” or
the Preface of the Eucharistic Prayer of Thanks-
giving, the Liturgies in question do not agree at
all. The claim upon us to admit the identity, and
consequently the antiquity, of those Liturgies is,
therefore, confessedly reduced to the second part, the
Missa Fidelium, beginning with that solemn and
primitive mutual exhortation, or form of Apostolic
blessing. Renaudot has left us in the dark upon
this point. He asserts the substantial identity, but
takes care not to put his assertion to the test by
showing their identity in detail, which can only be

LITURGIES OF THE ANCIENT CHURCH. 143

done by comparing the corresponding texts placed in
parallel columns.

Whether therefore, that principle be a truism or
a fallacy, the general view from which Renaudot
starts, as to the age of those as wonderfully analo-
gous as strikingly different Liturgies, is that of a
startling scepticism, which, if honestly followed up,
resolves itself into a demand upon us to believe in a
miracle of which Renaudot’s assumption creates the
necessity. He assumes that the Prayer of Conse-
cration, the nucleus of the whole Liturgy, was not
committed to writing at the time of Basilius, about
370. If such were really the case, it would be impos-
sible to explain this wonderful analogy, and in part
really literal agreement, amongst the Liturgies; and
the boast of the ancient Fathers, as to the Apostolicity
of the Liturgies of their Churches, would become an
empty sound. No Protestant critical writer ever said
anything half so sceptical, and no uncritical Roman
writer ever drew more largely upon our credulity.
But on what does that startling assertion rest? On
a celebrated passage in the treatise of St. Basilius on
the Holy Spirit, a passage which 1 have given én 61-
tenso in the “ Reliquie Liturgice,” at the head of the
testimonies respecting the Liturgy of St. Basilius.
Any one who reads this passage with the context will
see at once that the words in question are nothing but
a part of one and the same argument. The argu-
ment is, that the universal Church holds many cus-

144 GENERAL INTRODUCTION TO THE

toms to be Apostolical, sacred, necessary, and binding,
although they are not recorded as being Divine pre-
cepts. ‘ Where,” he asks, “is it written that the
Catechumen is to be immersed thrice? And where
is the Invocation prescribed which we use at the
celebration of the Eucharist? Nobody can cite the
name of the person who wrote it down.” This ar-
sument, therefore, does not imply that an Apostolical
formula of Invocation was transmitted to the Church
universal (which would be an absurdity in itself,
inasmuch as no such identical formula exists), but
simply that the universal custom of using the Invo-
cation Prayer before the Communion was not based
upon any written precept of Christ or of the Apos-
tles: and still, says Basil, it is never omitted, but
considered as a necessary part of the Eucharistic
Service.

Thus Renaudot’s whole system rests upon two
fallacies, and his only merit consists in two points:
first, in his having brought together a great mass of
Oriental Liturgies from their native sources, ΤΠ’
from the “corrected” texts of the Propaganda;
and, secondly, in his having endeavoured to class
them according to the Patriarchates. But his col-
lection has not exhausted all the texts existing ἴῃς
manuscripts, nor does it even give faithfully aks vu |
is printed: for instance, it omits (on purpose) the
most ancient Ethiopic Liturgy, published by Ju-
dolf. Nor has his historical classification been very

LITURGIES OF THE ANCIENT CHURCH. 145

successful. It must, nevertheless, be admitted that
he contributed with Bona and Lebrun to put a stop
to the falsifying system of the Roman writers, and to
their ludicrously absurd assumptions.

His work appeared in 1716, five and twenty years
after the great Ludolf had opened the treasures of
Abyssinia (1691). About the same time, Bingham,
a Protestant divine, and a man of learning, judg-
ment, and Christian candour and moderation, under-
took, in his great work on the “Origines,” to establish
a sounder method for the historical criticism of the
earliest Liturgies. Bingham is the most distinguished
Christian antiquarian, and, on the whole, not only
the most learned, but also the fairest of all apologe-
tical writers; but he certainly is neither a philosopher
nor a historian. He was struck by Renaudot’s bold
idea of the Liturgies not having been committed to
writing before the end of the fourthcentury, and speaks

ΤΟΙ at ag a “not improbable” assumption, because he
~finds it a useful weapon both against Nonconformists
andvacainst Romanists (xv. 5. 3.). But in his own
“work. he takes care not to follow the French priest
on his dark and adventurous road, and confines him-
self. to single positive researches. By this method
he certainly, has established for ever the antiquity
of us. ,“incipal parts of the ancient Liturgies, and
_ proved that the important elements of the Hucha-
ristic. Service were already, at a very early period,
considered to be of Apostolic origin. Unfortunately,
VOL. IY. H

146 GENERAL INTRODUCTION TO THE

he took for the basis of his learned commentary an
imaginary Liturgy, the interpolated text contained in
the eighth book of the Apostolical Constitutions. In
doing this, he deviated from the strictly critical me-
thod which he generally applies with so much success.
Still his researches on the single parts of the Christian
worship, and his faithful although undigested col-
lection of the passages relative to the Liturgy which
are found in the works of St. Chrysostom, are to
this day the best groundwork for historical criticism.

This historical method has been for the first time
adopted, though timidly and imperfectly, by the
German Bingham, Augusti, the learned Protestant
antiquarian, in the twelve volumes of his honest and
highly instructive “ Denkwiirdigkeiten” (1817—
1831); and followed, although with great prejudices,
by the Romanist Binterim, in his “ Denkwiirdigkei-
ten” (14 volumes, 1825—1833).

As to the texts of the Liturgies, Joseph Aloysius
Assemani (the nephew) published in the years
1749 to 1755 his huge collection, which made con-
fusion worse confounded. During the remainder
of the eighteenth century, no Romanist or Protes-
tant writer carried on any critical research worth
mentioning into the Eastern and African Liturgies,
the texts of which have thus been left incomplete
and crude, and their criticism at the same point as
at that early stage.

It is only within the last twenty years that two

LITURGIES OF THE ANCIENT CHURCH. 147

English writers have taken up the subject with
great earnestness: the Rev. William Palmer, in the
first volume of his “‘Origines Liturgice ” (1832) ;
and the Rev. John Mason Neale, in the first two
volumes of his “History of the Holy Greek
Church” (1850). The former of these works, in
particular, is full of learned and ingenious remarks
on the connexion and families of the ancient Litur-
gies. The author proves that many of them con-
tain the same liturgical elements, and sometimes
in the same order or almost so. But when from
these coincidences he draws the conclusion, that the
text of the Liturgy of a given Church represents
on the whole a very early period, because it contains
materials and elements of an early date, and that
two Liturgies in which certain analogies occur are
essentially the same, this appears rather a hasty
proceeding, and is not a step in advance in historical
criticism. Renaudot was satisfied with making an
assertion ; Mr. Palmer draws conclusions from it, as if
it were proved. His merit is the better establish-
ment of liturgical families according to the leading
Churches of Christendom. Beyond this point he is
not able to prove anything but what was acknow-
ledged before; namely, that there were liturgical
formularies at a very early period, and that there
was much analogy between them.

The only admissible method seems to be, to en-

deavour, first of all, to rise from the indefiniteness of
H 2

148 GENERAL INTRODUCTION TO THE

Renaudot’s fundamental thesis to a precise historical
statement, from the vague region of probabilities to
that of facts. The theory of probabilities is per-
fectly inapplicable to historical subjects, as long as
there are facts to be established upon the merit of
evidence. <A right step in this direction, therefore, is
to place in parallel columns the Liturgies which are
assumed to be the same. ‘This has been done, as
to some Oriental rituals, by the second writer al-
luded to above. But such a parallelism implies much
previous critical labour, from which he has altogether
abstained. We must, in particular, first establish the
general epochs of Christian worship, and ascertain
the means we possess of restoring and exhibiting a
genuine text for a given epoch. An antiquarian
research, if it is to lead to any result, must be based
upon the knowledge of two points: first, of what the
documents now in existence can teach us, and what
they cannot teach us; and, secondly, of what is possi-
ble, and what is impossible, in a given period of the
ancient Church. I shall, therefore, with reference to
what has been said in the Second and Third Volumes,
first give a sketch of the epochs of the celebration of
the Eucharist, as forming the general framework for
the epochs of the liturgical formularies themselves;
and then go through the genuine Liturgies of the
different Churches of ancient Christendom.

LITURGIES OF THE ANCIENT CHURCH. 149

THE FIRST PERIOD.

The Age of the Apostles, or the First and Second
Christian Generations (88----Θ0)..

In the jirst Christian generation, or the age of St.
Peter and St. Paul (33—65), as the records of the
New Testament prove, the Eucharist was celebrated
as part of the Christian supper of the Christian com-
munity, a meal to which whoever had the means
contributed his portion.

The second, or the age of St. John (66—99),
and that of the Apostolic missionaries (like St. Luke
and St. Mark) who had outlived the Neronian per-
secution, saw the separation between meal and
worship effected. That specific formula of Con-
secration or Sanctification made out of the second
petition of the Lord’s Prayer, “Thy Spirit come
down upon us and purify our hearts,” which we
have illustrated above, may belong to the first age,
but cannot be later than the second. Probably, also,
the use of some of the symbolical verses and phrases
which our Text-Book exhibits belong to this period.

150 GENERAL INTRODUCTION TO THE

THE SECOND PERIOD.
Lhe Ignatian and Polycarpian Age (100—170).

THIs important, and hitherto very obscure, period
has its best exponent in the account of the celebra-
tion of the Eucharist given by Justin Martyr, in
his Greater Apology (139). When describing the
reception of the Catechumens in the worship of the
congregation (ch. 65.), he says:

“Prayers being over, we salute each other with a kiss.
After this, bread and a cup of water and mixed wine
are brought to him of the Brethren who presides. He
takes it and offers praise and glory to the Father of all
through the name of his Son and of the Holy Spirit ; and
at considerable length returns thanks to God for having
vouchsafed to us to partake of these things. When the
Bishop has finished the prayers and the thanksgiving,
all those present conclude with an audible voice, saying,
Amen. Now, Amen in the Hebrew tongue signifies, So
be it. The eucharistical office being thus performed by
the Bishop, and concluded with the acclamations of all
the people, those whom we call Deacons distribute this
eucharistical bread and wine and water to every one pre-
sent to partake of them, and then they carry it to the
absent.”

And when describing the ordinary service on
Sundays, he says (ch. 67.):

LITURGIES OF THE ANCIENT CHURCH. 151

** At the conclusion of the sermon we all rise up to-
gether and pray; and prayers being over, as I have just
said, there are bread and wine and water offered, and
the Bishop, as before, offers prayers and thanksgiving
in the best way he can; and the people conclude all
with the joyful acclamation of Amen. ‘Then the conse-
crated elements are distributed to, and partaken of by, all
present, and are sent to the absent by the hands of the
Deacons.”

That the Lord’s Prayer was the concluding part
of a Prayer of Thanksgiving which preceded the
Communion, might be divined from the place as-.
signed to the solemn Amen of the congregation :
but that it was considered as the Prayer of Con-
secration or Blessing is stated expressly in the cele-
brated, and so often misinterpreted, passage which
is found (ch. 66.) between the two descriptions just
quoted, and the meaning of which has already been
discussed in the Second Volume (p. 177.):

“For we take these not as common bread and wine,
but in the same manner as by the Word of God Jesus
Christ our Saviour was incarnate, and took blood and
flesh for our salvation, thus we are also taught that the
food which, by being changed (into our substance), nou-
rishes our blood and body, is the flesh and blood of that
incarnate Jesus, after the Thanksgiving has been said by
the Word of prayer which comes from Him.”

We have here before us the description of a litur-
gical order made in the fourth decade of the second
century, and written probably at Rome, by that pious

H 4

152 GENERAL INTRODUCTION TO THE

Christian philosopher. We can easily place this
order into the frame which our Text-Book exhibits.
The people bring bread and wine, but as a sacred
offering. This oblation, as we have seen, is a sign
of Thanksgiving, and the symbol of the internal act
of sacrifice of the believers, and of their vow and
pledge to dedicate themselves to God. They invoke
His blessing for their sanctification, and in this sense
His Spirit is called down upon the elements offered
for the commemoration of Christ’s death. As to the
prayer (and Justin represents the act of prayer be-
fore the Communion as one prayer), the greater part
was spoken freely by the elder or bishop, “in the

᾽

best manner he could:” it was longer or shorter,
more or less spirited. But the sanctifying conclusion
of the whole service before the Communion was the
Lord’s Prayer, originally the very prayer of conse-
eration. ‘There is no Precatory Prayer mentioned, I
mean none like that for the whole state of the Church
and all Conditions of Men, which we find in the later
Liturgies. If, therefore, such a rite should any-
where be preserved as it was celebrated about the
middle or in the latter half of the second century, it
would probably begin with the Thanksgiving, and
possibly with the same Preface which we find men-
tioned in the third. It might then give a sketch of
a Thanksgiving, not as a fixed formulary, but as a
short indication of what was usually said. It pro-
bably would not give the Lord’s Prayer, for every

LITURGIES OF THE ANCIENT CHURCH. 153

body knew that by heart, and the form of saying
it between clergy and people was traditional in dif-
ferent Churches. But such an order might already
exhibit a Prayer of Invocation of the Spirit separate
from the Lord’s Prayer, and one in which the Spirit
would be called down, not only upon the people,
but also upon the gifts. Only the blessing would
be directed preeminently towards the people, as a
Benediction. ‘They were the spiritual real victim,
which was to be blessed and sealed.

Now, I think I can actually exhibit a genuine
specimen of a Liturgy of that period. The Alex-
andrian ritual, preserved in the Abyssinian Consti-
tutions of the Apostles, must belong to the middle
of the second century, as we shall show in the history
of the Liturgy of that Church. Upon reading it,
it will be found at once to contain exactly what has
has been thus briefly delineated.

THE THIRD PERIOD.
The Age of Ireneus and Origen (175—254).

Tue first part of this period, or the jifth Chris-
tian generation, which may also be called the age of
Clemens of Alexandria, has left us no express docu-

ment respecting the sacramental rite. But the spirit
Η ὃ

154 GENERAL INTRODUCTION TO THE

of the age tends towards increased solemnity in the
rites of oblation and of prayer; and possibly the
general Precatory Prayer may have been more in-
timately entwined with the Eucharistic Prayer. The
epoch necessarily implies the formation of the special
Prayer of Invocation, in which the reference to the
elements was more and more brought forward; the
clearest proof of which is furnished in the celebrated
fragment of Ireneus, which I have exhibited and
discussed in the Second Volume (p. 268.).

The second part of this period constitutes the age
of Hippolytus and of Origen, or the first half of the
third century. For this period the ritual of the
same Alexandrian Church can be restored by the
following critical process.

We possess a Greek Liturgy called after St.
Mark, undoubtedly the Greek original of the pyriac
text known by the name of the Liturgy “of St.
Cyril, and used by the Jacobite Christians. In the
Prayer for Christ’s Church and for all Men, which
this Liturgy contains, we meet, as Palmer has
acutely observed, with a phrase which is quoted by
Origen as used in the eucharistic prayers, a phrase
relating to the Church-militant here on earth. We
find indeed that the whole prayer in which that phrase
occurs is original and primitive, with allusion, not only
to the peculiar occurrences and wants of Egypt, as
the Nile and the Inundation, but also to the times of
persecution, so that no proof can be more complete.

LITURGIES OF THE ANCIENT CHURCH. 155

The emperor and empire are prayed for, but evi-
dently as heathen.

At the same time, that Greek text, in that very
same prayer in particular, contains so many repe-
titions and palpable interpolations, as for instance,
the prayer for the “ orthodox emperor,” that the
only question which arises is, whether it be possible to
separate the more ancient elements of the Origenian
age from the later, from those of the Athanasian or a
subsequent period.

Now this critical operation would scarcely be pos-
sible, did we not possess in the Abyssinian collec-
tion the original form of the same Liturgy as it
stood in the second century. By this link we are
enabled, first, to extract from our present text all that
corresponds to the primitive groundwork. This
being done, the Precatory Prayer, and the prayer
and chanting of the ““ ‘Trisagion,” or the “ Holy, holy,
holy,” are found to be the only entirely new parts;
all the rest is rather an amplification of a more simple
form, than something entirely new. We shall after-
wards find, that the “ Trisagion” came into general
use from and through Antioch, where it was primi-
tive. 7

In this manner we are enabled, with great safety,
to enucleate the Origenian text of the third century,
out of that of the sixth or seventh, which has come
down to us in one Greek manuscript, and is preserved
in the Liturgies of the Jacobites.

H 6

156 GENERAL INTRODUCTION TO THE

THE FOURTH PERIOD.

The Age of Athanasius, Cyril, Basil, Chrysostom, and
Ambrose, or the Fourth Century.

THE changes in the Liturgy from the time of
Origen’s death to the Council of Nicea are not
known. It was an age of transition, a time in
which a new period of the Church was preparing.
Constantine and the decrees of Nicwa began to
establish the Church as dominant, and its Liturgy
became the worship of the empire of the world.
As to the Liturgies of the fourth century, we
have nothing documentary, except the allusions to
the rites and the very formularies of the age in the
writings of the Fathers. But these are so numerous
and so explicit, particularly in Chrysostom and Cyril
of Jerusalem, that it requires no great ingenuity
to discover which are the earlier elements in our
traditional texts of the seventh and eighth centuries.
We find in this age the “ Sursum corda” as the be-
ginning of the Anaphora or Oblation of the Liturgy
in the proper sense. Combining this fact with the
circumstance already alluded to, that the preserved
liturgical texts, used by sects which separated about
the middle of the fifth century, never agree in the
parts which precede the Preface, we are evidently

LITURGIES OF THE ANCIENT CHURCH. 157

entitled to expunge from the Liturgies of the Atha-
nasian age all the ante-Prefational parts.

We can safely do the same as to any mention
whatever of the Virgin Mary, except that of a
prayer of supplication on behalf of her soul. As
to the impossibility of a prayer having been ad-
dressed to her in the Eucharistic Service, it is suf-
ficient to remind the reader of the early African
Canon, which we find scrupulously attended to in all
the genuine texts, that all prayers during the cele-
bration of the Eucharist were to be addressed to the
Father, to the exclusion even of the Son, who was
considered in that solemnity as the High Priest,
offering up the prayers of his people to the Father.

Indeed, all single passages which appear to run
counter to this canon, and still more all which
approach to an invocation of the Virgin Mary,
show themselves at once to be later insertions:
first, by the awkwardness of the place they oc-
cupy, which manifestly betrays the interpolation ;
and then by the infallible documentary proof to
which I have alluded before. No such passages
ever occur in the parallel texts of the Imperial
Greeks, of the Copts, and of the Abyssinians, but
only in the one or the other. This completes the
proof.

The same arguments hold good on a larger scale.
The rituals which can be reduced to one of the
two leading Churches of Antioch and Alexandria

158 GENERAL INTRODUCTION TO THE

have on the whole all the ancient elements in com-
mon, although in somewhat different words, and
exhibit them, as to the principal parts, in the same
sequence: but no two of them ever agree in the
later additions.

As to the testimonies respecting the-state of
ritualism in the Athanasian period (the latest which
we have to consider for our purpose as far as the
Greek texts are concerned), the most important
document is a celebrated canon (can. xix.) of the
Council of Laodicea of the year 361, of which
Bingham (xy. 1.) has given the text and an ex-
cellent explanation. The words are these:

«When the Bishop has finished the sermon, first
the Prayer of the Catechumens is to be separately
prayed : after the Catechumens have left, the Prayer
of the Penitents is to be said: after these have re-
ceived the blessing and have withdrawn, the Prayers
of the Believers are to be read, three in number.
One, the jirst, is a low prayer: the second and third
are to be made by addressing the people aloud.”

Bingham has proved that this includes two points.
First, a Litany, the deacon pronouncing the objects
for which the people are to pray, namely, for the
Church, the bishop, the clergy, the sick, poor, and
afflicted, and so on; to which the people answer:
‘© Have mercy on us, O God.” Secondly, that the
presbyter or bishop pronounces a concluding or collect-
ing prayer, called therefore the Collecta super populo.

LITURGIES OF THE ANCIENT CHURCH. 159

« This being done, the peace is to be given (the
Osculum pacis). After the presbyters have given
the peace to the bishop, then also the laymen give
the peace: and thus the holy Oblation is gone
through, and the clergy alone enter into the precincts
of the altar and communicate (there).”

This ordinance gives us also the best opportunity
of calling the attention of those who read, and are
anxious to understand, ancient liturgical texts, to a
circumstance not generally attended to. Our formu-
laries contain, already at a very early period, acts of
devotion destined to run parallel with each other.
The officiating clergyman has often proposed to
himself the form of a private prayer, during the low
prayer of the people directed by the exhortations
of the deacon, or during the chanting of the people
or choir. Then, of course, these parallel services
may appear in the copies of the Liturgies as suc-
cessive services: and it must often have occurred,
when troubles came upon a Church, or foreign ele-
ments exercised a great influence upon its service,
that the meaning of that arrangement was misun-
derstood. Another source of confusion and of in-
tolerable accumulation of formularies was the fact
of prayers, written down for special purposes (for
instance, for the commemoration of a departed
brother), having crept into the general office. Still,
the circumstance by which the liturgical texts, as
we now find them, have been mainly corrupted is

160 GENERAL INTRODUCTION TO THE

this: that the service was changed from a congrega-
tional act in which the people took an integral part,
into a clerical one with low prayers and “ mum-
blings.”

Before entering upon the special examination of
the genuine liturgical texts, we must protest against
the abuse which has been made, by the two English
writers above alluded to, of a supposed authority
of the Patriarchal cities in the earlier ages. In
the second century, and even in the third, every
town of any consideration had certainly its own
service, as much as its own constitution; and used,
therefore, its liturgical liberty, as we have amply
demonstrated and explained in the two preceding
volumes. There was an early influence, but no
authority beyond the natural limits. Alexandria
had a position of its own: Antioch was the mother-
Church of Asia (for Jerusalem disappears as a leading
Church after the destruction), but even the great
Syrian towns around her enjoyed their independence.

LITURGIES OF THE ANCIENT CHURCH. 16]

FIRST CHAPTER.

A.

The Communion Service of the Church of Alexandria,
or the Liturgy of St. Mark.

A documentary Specimen of the Eucharistic Service according
to the Alexandrian Church, in the Age of Polycarp, about the
Middle of the Second Century.

Ir the amplification of the ancient Liturgy preserved
to us by the Abyssinians was already a received
ecclesiastical formulary in the time of Origen, or about
the year 230, it is clear that it cannot have been
established later than about the year 200. It follows
from this, that the origin of the groundwork itself
can scarcely have been later than about 150. But
the Apostolic beauty and simplicity of the ancient
primitive form speaks best for itself. We give it
therefore here in an English translation, referring
our learned readers to the original text.

“μων

Tue Evucuarist, oR THANKSGIVING.

Tue Lord be with you all:

And with thy spirit.
Lift up your hearts:

We have lifted them up unto the Lord.
Let us give thanks to the Lord:

It is right and meet.

162 GENERAL INTRODUCTION TO THE

We give Thee thanks, O Lord, through Thy beloved Son
Jesus Christ, whom in the last days Thou hast sent to us,
a Saviour and Redeemer, the angel of Thy counsel, the
Word which is of Thee, through which Thou hast made
all things by Thy will. And Thou hast sent Him from
heaven into the womb of the Virgin. He was made
flesh and was borne in her womb. And He was mani-
fested Thy Son by the Holy Ghost that He might fulfil
Thy will: and that He might gather Thee a people by ex-
panding His hands: He suffered that He might liberate the
sufferers who confide in Thee. He was by His will given
over to suffer death, that He might dissolve death and
break the bonds of Satan, and that He might tread hell
under His feet, and bring out the saints and make ordi-
nances, and bring to light resurrection.

He, therefore, took the bread, and gave thanks and said :
Take, eat, this is my body, which is broken for you. And
likewise the cup, and said: This is my blood, which is
shed for you ; do this, as oft as ye shall do it, in remem-
brance of me.

( Oblation and Consecration of People and Elements.)

Recollecting, therefore, His death and His resurrection,
we offer to Thee this bread and this cup, giving thanks to
Thee that Thou hast made us worthy to stand before
Thee, and perform the office of priests to Thee: and we
supplicate and pray Thee, that Thou mayest send Thy
Holy Spirit upon the offerings of this Church, and likewise
that Thou mayest give holiness to all those who partake of
them ; that they may be filled with the Holy Ghost, that
their faith may be confirmed in truth, that they may praise
and magnify Thee in Thy Son Jesus Christ, in whom be
to Thee praise and power in the Holy Church, now and
ever, and in ages of ages. Amen.

LITURGIES OF THE ANCIENT CHURCH. 163

The People: As it was, is, and shall be, in generations
of generations, and in ages of ages.
Amen.

The Deacon: You who stand, bow down your heads.

(Special Consecration of the kneeling People.)

Kternal Lord, who knowest what is hidden: Thy
people have bowed down to Thee their heads, and have
laid down before Thee the hardness of heart and flesh.
Look down upon them from Thy established habitation,
and bless these men and these women. Strengthen them
by the virtue of Thy right hand, and protect them from
all evil suffering. Be Thou their guardian, as well of
their bodies as of their souls. Increase to them and to us
faith and fear through Thy only Son, in whom be to Thee
with Him and with the Holy Spirit, praise and power, for
ever, and in ages of ages. Amen.

The Deacon: Let us look up.

The Bishop: The Holy to those who are holy.

The People: One alone is Holy, the Father :
One alone is Holy, the Son:
One alone is Holy, the Spirit.

The Bishop: The Lord be with you all.

The People: And with thy Spirit.

Hymn (of Thanksgiving).

[The People draw near and partake of the Communion. |

(Prayer after the Communion of the People.)

Lord, Ruler of all, Father of our Lord and Saviour
Jesus Christ: we render Thee thanks, that Thou hast
vouchsafed to us to partake of Thy holy mystery: may
it not be to us to judgment nor to condemnation, but

164 GENERAL INTRODUCTION TO THE

to the renewing of the soul, of the body, and of the mind:
through Thy only Son, in whom, &c.

The People: Amen.

The Presbyter: The Lord be with you all.

[The Imposition of Hands after the Communion. ]

(Final Consecration, or Sealing of the People.)

Eternal Lord, who governest all things: Father of our
Lord and Saviour Jesus Christ: Bless these Thy servants
and these Thy handmaidens. Protect and help and save
them by the power of Thy angels. Keep and strengthen
them in Thy fear through Thy Majesty ; enlighten them
that they may think of what is of Thee: and grant to
them that they may believe what is of Thee. Give to
them concord without sin and wrath: through Thy only
Son, in whom, &c.

The People: Amen.

The Bishop: The Lord be with you all.
The People: And with Thy spirit.

The Deacon: Go home in peace.

[This is the end of the Thanksgiving. }

B:

THE PRECATORY PRAYER, AS USED IN THE TIME OF
ORIGEN.

Tue Prayer for all Conditions of Men, in the Alex-
andrian Liturgy, was inserted into the preceding
Liturgy after the first Prayer of Thanksgiving. It

LITURGIES OF THE ANCIENT CHURCH. 165

is alluded to by Origen in the first half of the third
century, and therefore cannot have been composed
later than the beginning of it. The text of it is as
follows :

We most earnestly beseech Thee, O thou lover of
mankind, to be mindful of the one holy Catholic and
Apostolic Church, which is spread over the face of the
whole earth: be mindful, O Lord, of all Thy people, the
flocks of Thy fold.

Send down from heaven into our hearts that peace;
which the world cannot give, and that of this world also.

Guide in peace the king, the armies, the commanders,
the senate, the councils, the people, the neighbourhood,
our coming in, and our going out.

O King of Peace, give us Thy peace; keep us in love
and charity ; be our God, for we know none besides Thee ;
we call upon Thy name: grant unto our souls the life of
righteousness, that the death of sin may not prevail
against us, or any of Thy people.

Visit, O Lord, and heal those who are sick, according
to Thy pity and compassion ; turn from them and from us
all sickness and diseases; restore them to, and confirm
them in, their strength. Raise up those who have lin-
gered under long and tedious indispositions; succour
those who are vexed with unclean spirits. Relieve those
who are in prisons or in the mines, under accusations
or condemnations, in exile or in slavery, or loaded with
grievous tribute; deliver them all, for Thou art our God
who loosest those who are in bonds, and raisest up those
who are oppressed; the hope of the hopeless, the helper
of the helpless, the lifter up of those who are fallen, the
haven of those who are shipwrecked, the avenger of those
who are injured. Give Thy pity, pardon, and refresh-
ment to every Christian soul, whether in affliction or in

166 GENERAL INTRODUCTION TO THE

error. And, O Lord, Thou physician of soul and body,
heal all our infirmities both of soul and body: O Thou,
who art the overseer of all flesh, watch over us and heal
us by Thy saving health. Be a guide at all times, and in
all places, to our brethren who are travelling or about to
travel, whether by land or by water; whatever way they
pursue their journey, bring them all to a quiet and safe
port: be with them in their voyages and on their road,
restore them to their friends, and let them receive each
other in joy and health. Preserve us also, O Lord, in our
pilgrimage through this life from hurt and danger. Send
rain out of Thy treasures upon those places which stand
in need of it; renew and make glad the face of the earth
by its descent, that bringing forth, it may rejoice in the
drops thereof. Raise the waters of the river to their just
height ; renew and make glad the face of the earth by the
ascent of them, water its furrows, and increase its pro-
duce. Bless, O Lord, the fruits of the earth, and preserve
them incorrupt for our use, that we may sow and reap
from them. Bless also, O Lord, and crown the year with
the riches of Thy goodness, for the sake of the poor, the
widow, the fatherless, and the stranger: for the sake of
all us, who put our trust in Thee, and call upon Thy holy
name: for the eyes of all wait upon Thee, O Lord, and
Thou givest them their meat in due season. O Thou that
givest food to all flesh, fill our hearts with joy and glad-
ness; give us always what is sufficient for the relief of our
necessities, that we may abound in every good work in
Jesus Christ our Lord.

Give rest, O Lord our God, to the souls of our fathers
and brethren, who are departed in the faith of Christ: be
mindful of our forefathers from the beginning of the
world, of the patriarchs, prophets, apostles, martyrs, con-
fessors, bishops, saints, just men, and the soul of every
one who is gone before us in the faith of Christ.

LITURGIES OF THE ANCIENT CHURCH. 167

Give rest to the souls of all these, O Lord our God, in
the tabernacles of Thy saints; dispense unto them in Thy
kingdom those good things which Thou hast promised,
which eye hath not seen, nor ear heard, neither have en-
tered into the heart of man, which Thou hast prepared, O
God, for those who love Thy holy name. Give rest to
their souls, and vouchsafe them the kingdom of heaven:
but grant unto us that we may finish our lives as Chris-
tians, well pleasing to Thee, and free from sin, and that
we may have our portion and lot with all Thy saints. Re-
ceive, O God, unto Thy holy heaven and to Thy intellectual
altar in the heaven of heavens, by the ministry of arch-
angels, the eucharistical praises of those that offer sacrifices
and oblations to Thee; of those, who would offer much or
little, privately or openly, but have it not to offer; of
those who have this day brought their offerings. Receive
them as Thou didst the gifts of Thy righteous Abel, the
sacrifice of our father Abraham, the incense of Zacharias,
the alms of Cornelius, and the widow’s mite. Receive
their offerings of praise and thanksgiving, and for their
earthly things give them heavenly, for their temporal,
eternal.

This, then, is the origin and progress of the Liturgy
of the Church of Alexandria, in the second and third
periods of the liturgical development, in its essential
parts. It spread, not only over Egypt, Libya, and
the Pentapolis, but was, in the fourth century, also in-
troduced into Abyssinia. At that time it had already
received the form of the fourth period. We possess
the Abyssinian form as it is preserved in use by that

168 GENERAL INTRODUCTION TO THE

Church. We have, besides, the Greek text, called
the Liturgy of St. Mark, used by those among
the Christians of Egypt who are united with the
see of Constantinople or Rome. Finally, we have
a Coptic text (of which the Arabic translation has
not yet been found) used by the so-called Jacobites,
that is to say, by the independent Christians of the
Church of Egypt, anathematized as Monophysites by
an equally one-sided and fanatical majority, which
was supported by the strong arm of the emperors of
Byzantium. They use the Liturgy called that of
St. Cyril, from the fanatical Alexandrian patriarch
(about 415), to whose doctrine respecting the unity
of Christ’s nature the Egyptian priests clung, in
violent reaction against the more Antiochene spe-
culations of the Council of Chalcedon.

I have placed these three texts in three parallel
columns, leaving out what is found only in one of
them. What remains gives us the text of the middle

of the fourth century.

LITURGIES OF THE ANCIENT CHURCH. 169

SECOND CHAPTER.

Communion Service of the Church of Antioch, or the
Laturgy of St. James.

Tue Liturgy called after St. James, both in the
Greek and Syriac, and in all cognate forms, is fully
as much corrupted as that of St. Mark, and unfor-
tunately we have not here the same safe basis for
reconstructive criticism which the Abyssinian ordi-
nances have preserved to us of the Church of Alex-
andria. We cannot, therefore, think of restoring
the primitive text of the second century ; but we may
attempt to reconstitute, in its essential parts, the ge-
nuine text of the fourth century, and perhaps that of
the Origenian age. And, indeed, we are not without
critical resources for restoring the ancient text, by
consulting, first, the text itself, and then the testi-
monies of ancient ecclesiastical writers. Now, if,
in the first place, we apply the principle above esta-
blished, that nothing can be primitive which is not com-
mon both to the Byzantines and the national Church,
the result is remarkable enough. For what remains,
as the common heirloom which they had inherited
from their fathers, is entirely connected in all its
parts, and presents an organic whole, totally distinct
from the senseless agglomerations of forms in the
VOL. IV. I

170 GENERAL INTRODUCTION TO THE

text which we are condemned to read, and so many
dispersed congregations in the East to see celebrated.
This restored text may therefore be considered as
the genuine voice and tradition of the illustrious
Church of Antioch ; and, if we compare it with the
two ante-Nicene forms of the Alexandrian Church,
we find that it exhibits a worthy parallel to the
Origenian form, or to the Alexandrian Liturgy of the
third century, with enough originality to prove itself
an independent offshoot of the Apostolic age. The
tradition points to Ignatius, the bishop and martyr
of Antioch, as having by divine inspiration ordained
the Liturgy of that Church, and in particular its
psalmody. Psalmody, indeed, is the striking original
feature of the Antiochene ritual, from beginning to
end. The Trisagion, or the “Holy, holy, holy, Lord
God of Sabaoth; Heaven and Earth are full of thy
glory,” which at Alexandria is evidently a later
insertion, appears here in its original place, and must
therefore have spread from Antioch to Alexandria,
and probably also to Asia Minor and to Byzantium.

The result we gain by this first critical operation
is fully confirmed by that of the second, namely, the
examination of the passages in the writers of this
age which illustrate our service.

Of these, Theodoretus, bishop of Cyrus in Syria in
the beginning of the fifth century, when that district
belonged to the patriarchate of Antioch, mentions as
the beginning of the Communion Service, the Apos-

LITURGIES OF THE ANCIENT CHURCH. 17]

tolical benediction taken from the conclusion of
the Second Epistle to the Corinthians: “ The grace
of our Lord Jesus Christ, and the love of God, and
the fellowship of the Holy Ghost be with you all.”
The Constantinopolitan Communion Service begins
with the same Apostolic blessing, which points to a
derivation from Antioch.

As to the singing of the 33rd Psalm during the
communion, the custom is mentioned by Cyril, bi-
shop of Jerusalem about 340, as that of Jerusalem,
and by St. Jerome as that of Palestine.

Cyril has given us, in the eloquent delineation
of this holy rite in his fifth Mystagogic Catechesis
(printed in vol. iv. B. of Assemani, and translated
in Augustis Denkwiirdigkeiten), a complete cate-
chetical commentary on the Liturgy of Jerusalem,
which, according to tradition and history, is iden-
tical with that of Antioch. We give, therefore, the
substance of his commentary, as a liturgical record
of what in his time was the established Liturgy,
the voice of the Church, and as securing, at all events,
the framework of the Liturgy in the early part of the
fourth century :

1. The Preface. Ὁ Sursum corda . . . Dignum
et justum est.”

2. The Thanksgiving. As to this, Cyril says:

“We then make mention of heaven and earth

and sea, sun and moon, stars, and every creature,
1:2

172 GENERAL INTRODUCTION TO THE

rational and irrational, visible and invisible: angels,
archangels, virtues, dominions, principalities, powers,
thrones, many-faced cherubim, as if we were say-
ing those words of David, ‘ Praise ye the Lord
with me’ (Ps. xxxiv. 3.). We also make mention
of the seraphim whom Isaiah saw standing around
the throne of God, and covering with two wings
their faces, and with two their feet, and with two
flying, and saying: ‘ Holy, holy, holy, Lord God of
Sabaoth.’ We recite this doctrine of things divine
which has been delivered unto us by the seraphim,
that we may join in praise with the celestial hosts.

«« After having sanctified ourselves with spiritual
praises, we supplicate our gracious God, that He may
send his Holy Spirit on the offerings, so as to make
the bread the body, the wine the blood, of Christ.
For whatever the Holy Spirit touches becomes
sanctified and changed.

«When the spiritual sacrifice, the unbloody wor-
ship is achieved, we supplicate God over that victim
of propitiation for the general peace of the Churches,
for the right ordering of the world, for the emperors,
for the soldiers, and. . . for those who are sick and
afflicted, and generally we all pray and offer this
victim for all who require help.

*« Afterwards we also remember those who have
fallen asleep: first the patriarchs, prophets, apostles,
martyrs, that God may accept our petition through
their prayers and recommendations. After which

LITURGIES OF THE ANCIENT CHURCH. 173

we also pray for the defunct holy fathers and bishops,
and in general for all our departed brethren; be-
lieving the greatest help for those souls to be the
prayer made at the time when the holy and most
awful victim lies there.” [An absurd defence of this
practice follows, against which many, as he himself
avows, remonstrated. |

«‘ This being done, we recite that prayer which our
Saviour Himself delivered unto the disciples, calling
God, with a pure conscience, our Father, and saying,
‘Our Father, which art in Heaven.’” [Then follows
an explanation of the single petitions. |

«* When that prayer is finished, thou sayest : Amen,
which means: ‘ May it be done,’ thus sealing all
which is contained in this prayer, delivered to us by
God. 3

« After this has been performed, the priest says:
‘The Holy to those who are holy.’ Uoly are the offer-
ings lying there; holy are ye too, having been
thought worthy to receive the gifts of the Holy Spirit.
The holy things, therefore, belong to those who
are holy. You then answer: ‘ One is holy, One is the
Lord Jesus Christ’ |the conclusion of the primitive
Christian hymn]. For One, indeed, is holy by nature;
but we are holy also, yet not by nature, but by par-
ticipation and by the practice of works and by vows.

“‘ Thou then hearest the voice of the Precentor, who
with a divine melody invites you to the communion

of the holy mysteries, and says: “ O taste and see that
13

174 GENERAL INTRODUCTION TO THE

the Lord is good’ (Ps. xxxiv.). Do not let this be
judged and appreciated by the palate, but by a faith
which knoweth no doubt. For those who taste are
bidden to taste, not bread and wine, but the symbols
(antitypes) of the body and blood of Christ.

““ Therefore, drawing near, do not stretch out the
palm or separate the fingers, but place thy right like
a throne, as it were, under thy left, and receive the
body of Christ with the concave hand, answering,
Amen. And having cautiously sanctified thy eyes
by coming in contact with the holy body, partake of
it, taking care that nothing of it be lost. For con-
sider what thou lettest fall as a diminution of thy
own members. For say, if any one had given to thee
gold dust, wouldst thou not employ the greatest
caution and diligence, that nothing of it might
perish and suffer any damage? Wilt thou then not
take care, with more caution and vigilance, that not
a crumb fall to the ground, of what is so much more
precious than gold and gems ?

“ After having partaken of the body of Christ,
draw near to the cup, not stretching out thy hand, but
bending down the neck as worshipping and venerat-
ing, and say, Amen, and thou also wilt be sanctified
with partaking of the blood of Christ. And when
the moisture is still on thy lips, touch them with thy
hands and sanctify thy eyes and forehead, and the
other senses.

“Lastly, wait for the prayer [the Thanksgiving

LITURGIES OF THE ANCIENT CHURCH. 1735

after the Communion ], and offer thanks to God, who
has vouchafed to thee the participation in such mys-
teries.

“ Keep these traditions inviolate, and yourselves
without offence. Do not cut yourselves off from
the Communion, and do not defraud yourselves
of these holy and spiritual mysteries, on account
of the pollution of your sins. And the very God
of peace sanctify you wholly, and your whole spirit
and soul and body be preserved blameless unto the
coming of our Lord Jesus Christ (1 Thess. v. 23.).
To Him, with the Father, and the Holy Ghost, be
glory, honour, and dominion, now and ever, and for
ages of ages. Amen.”

We have given the whole of this passage, because
it shows us what the text and interpretation of the
Liturgy were at Jerusalem and Antioch.

Upon comparing this Liturgy with the text which
results from the collation of the existing Liturgies
of the Byzantines and the Nationals (called Nesto-
rians), we find that they perfectly agree, both in order
and tenour.

The allusions to the Communion Service in the
works of Ephrem Syrus, deacon of Edessa about
the year 350, confirm all this without adding any
new feature. He defines the Prayer of Invocation
thus: a prayer that the Holy Spirit may descend
and sanctify the offerings laid out on earth.

The eloquent and spiritual passages in St. John
14

176 GENERAL INTRODUCTION TO THE

Chrysostom, who was some time presbyter of Antioch,
respecting the Communion Service, have been so care-
fully extracted by Bingham, that little more can be
gleaned from his writings. We reserve such of these
passages as bear directly upon the text, for the histo-
rical commentary on the Liturgy which bears the name
of that great man, and is now the leading form of
worship in the East. But, as to the Church of An-
tioch, we have a learned commentary, written about
the middle of the seventh century by James, bishop
of Edessa, one of the most learned Syrian writers,
who himself composed a Liturgy.* This work,
printed in the “ Bibliotheca orientalis” of the elder
Assemani, is the only rational liturgical commentary
on the Eastern Liturgies which exists: it is short,
historical, and philosophical. The author points
out very clearly the differences between the rituals

* Bibl. Orient. 1. 479. Jacobi Episcopi Edesseni Epistola
ad Thomam Presbyterum de Ritu Misses Syrorum. The text
is given from the Expositio Missz of Dionysius Barsalibzeus, a
late Syrian writer of the 12th century Cf. p. 520 and tom. ii.
176. The long and mystical exposition of Barsalibi, in which it
is found incorporated, is falsely ascribed to John Maro, the sup-
posed father of the Maronites (about 700), and has been edited
in a Latin translation by the (most uncritical and not very
honest) younger Assemani (Liturg. Orient. lib. rv. tom. ii.
227—397.), in fifty chapters, of which chap. iv. and chap. v. to
the words towards the end, “liturgiz pars censeantur,” are the
old treatise. That mentioned in Bibl. Orient. ii. 176. is in
twenty chapters. The Liturgy composed by James of Edessa
begins with “Deus universorum pater et Dominus domi-
nantium.” (Bibl. Orient. 1. 476.)

LITURGIES OF THE ANCIENT CHURCH. 177

of Antioch and of Alexandria. I have given in the
edition of the Liturgy of St. James, all the impor-
tant passages bearing upon the text. I have, be-
sides, shown in the Notes, that this Liturgy betrays
signs of having gone through the process of incor-
poration into the Antiochene Constitutions of the
Apostles, just as we find has been the case with
the most ancient Liturgy of the Church of Alex-
andria.

The Liturgy inserted into the eighth book of
the Greek Constitutions is itself most evidently an
attempt to embody into the ancient traditional
Liturgy of the Church of Antioch one of the two
theological systems respecting the person of Christ,
which, in those eventful seventy years between Origen
and the Council of Nice, strove for the mastery in
the Church. It is neither Arian nor Athanasian,
but, on the whole, nearer to the first. For this reason
I have given the corrected text of this Liturgy
as an appendix to the second chapter of the Reliquiz
Liturgice.

The Church of Antioch must, of course, have had
its complete form of traditional Liturgy at the time
of Justin Martyr and of Polycarp, as well as the
Church of Alexandria. But unfortunately this form
is lost, if we look to the texts preserved to us. The
style of the most ancient part of the Liturgy of St.
James, such as we have restored it from the con-

cordant parts of the Greek and Syriac texts, bears
15

178 GENERAL INTRODUCTION TO THE

upon it the mark of the beginning of the third cen-
tury, or of the earlier part of the age of Hippolytus.
It is written with art, but yet not rhetorically. Still
we can only by a critical process separate that part
from the rest. The Liturgy called after St. James is
a genuine Liturgy ; that is to say, it is the one used in
the Church of Antioch in the seventh century: it is
an ancient Liturgy enlarged, but not rewritten. But,
as our text stands, its ancient portions must, on the
whole, be considered as the expression of the fourth
century.

The traditional Liturgy, however, of the Church of
Antioch must have been committed to writing in the
form of an Apostolic composition; and I believe we
have a corruption of it still extant in that Liturgy of
the corrupted text of the eighth book of the Consti-
tutions of the Apostles. It bears, in its present shape,
the unequivocal signs of a rhetorical rewriting of that
lost traditional form which must have been the
groundwork of our Liturgy of St. James. It is the
production of a learned ritualist of the same school
which gave us the second interpolation of Ignatius.
It presents in a liturgical form a theological system
of that Subordinatianism which afterwards verged
into Arianism, foisted upon a simple traditional text
in order to claim the authority of Apostolic tradition.
It is intolerably diffuse and prolix: but its component
parts are very few. It has not the Lord’s Prayer
with the introductory (and often also subsequent)

LITURGIES OF THE ANCIENT CHURCH. 179

Liturgical Prayer, which the Liturgies of the third
century all exhibit. Not (as Bingham, xv. 3. 28.,
conjectures) as if the Lord’s Prayer at any time in
the first four centuries could have been omitted in
the celebration of the Eucharist. But the ancient
ritualistic documents suppose its place to be known:
it was omitted in them, exactly as the words of free
prayer in the Thanksgiving were not consigned to
writing. The whole scheme of that Liturgy of the
eighth book is as follows:

Prefatio: Sursum corda.

Gratiarum actio: Vere dignum est justum est. (Be-
ginning with creation, ending with Christ’s doings and
sufferings. )

Words of Institution [Memores igitur]: In nocte
qua, &c.

Invocation: Mitte Spiritum S. ut faciat hune panem,

ἄς.
Commemoration of the Church triumphant and militant,

concluding with Doxology.
(Here the Lord’s Prayer came in.)
Communion: Sancta sanctis! Unus Sanctus, &c. Ps.

> O.S Shp
Thanksgiving for Communion.

Blessing.

The Commemoration is the only element which
the traditional Liturgy of the Apostolic age of the
Church of Alexandria has not in common with this
remodelled Apostolic text. But the Liturgy to

which Origen and Hippolytus listened had already
16

180 GENERAL INTRODUCTION TO THE

this Commemoration as an integral part. That
our text is not derived from the Alexandrian
ritual is proved by the very fact of the Commemo-
ration haying been inserted, not before the Thanks-
giving as in the Alexandrian rite, but after it as in
the Antiochene and Greek Liturgies; a difference
already pointed out by James of Edessa, in the
seventh century. Indeed I believe that all the
Liturgies of the East belong to one of the two
primitive families hitherto considered, the Alexan-
drian and the Antiochene.

We may therefore say, that as the Liturgy of
St. Mark represents for Alexandria the legitimate
development of the lost traditional Liturgy of the
second century, so that of the eighth book exhi-
bits its illegitimate and later rifacimento for An-
tioch. The one is the voice of the Church in the
beginning of the age of Hippolytus; the other is
the work of a learned falsifier of old texts, who lived
in the latter part of the century, shortly after Mal-
chion had formulized at Antioch the orthodox doc-
trine against Paul of Samosata, the bishop in the
years 260—274. (See his fragments in Routh,
Reliq. vol. 111.)

In short, I believe the author of this Liturgy was a
rhetorical divine like Malchion, some ten or twenty
years later. He has Malchion’s phraseology almost
literally, and intends to represent it as Apostolical.
The Liturgy has none of the shibboleths of the Arian

LITURGIES OF THE ANCIENT CHURCH. 181

school. It is based upon the Johannean doctrine of
the Logos, developed as Monarchianism through-
out. Its evident intention is to identify this de-
velopment with the Apostolical doctrine. Cyprian’s
time engendered both the baptism of new-born in-
fants and the communion of children in the arms of
their mothers. Our text alone, of all extant Litur-
gies, supposes such children to be regular communi-
cants.* The abuse remained, and was of course
justified by theologians: but the genuine liturgical
texts kept clear of it.t

We may add that, whether the author was an
Antiochene or not, his work was based upon the
traditional Liturgy of that primitive and influential
Church.

I have marked in this diffuse text the passages
which correspond verbally, or almost verbally, with

* In the Exord.:-Ta παιδιὰ προσλαμβάνεσθε ai μητέρες. Before
the Communion τὰ παιδιὰ are mentioned in the rubric after
the women.

¢ St. Augustin, in order to justify the rite and its un-
qualified approbation, yea recommendation, by Cyprian, at-
tempts with African sophistry to prove that children cannot be
saved without it, because Christ says in the Gospel of St. John
(vi. 53.): “Except ye eat the flesh of the Son of Man, and
drink his blood, ye have no life in you”; his cotemporary, pope
Innocent I., says the same. The Council of Trent abolished
this unhallowed abuse, but condemned those who maintain that
the Fathers said it was necessary for salvation; which is ex-
actly what they do say, as Bingham most patiently has proved
(xv.4.7.). That condemnation is undoubtedly, if not an Apos-
tolic, certainly a very emphatic mode of silencing people, but
it cannot alter the facts. H pur si muove!

182 GENERAL INTRODUCTION TO THE

the Liturgy of St. James, not as being a derivation
from it, but as proofs that both rested upon the
same traditional and ritualistic basis. The corre-
sponding passages occur in the same sequence in
both, and belong to the original stock of the An-
tiochene Liturgy of the fourth century, such as I
have restored it.

But I believe there exists still a very curious posi-
tive proof that our text not only represents the
Antiochene Liturgy, but preserves even some parts
which disappeared when, in the course of the third
century, the simple rude form of tradition was
fashioned into the language of artistic composition.
Chrysostom, in his Homily on Eustathius, the bi-
shop of Antioch about 330, says that great and
pious man thought the very Liturgy of the Church
clearly taught him that it was his duty to include
the whole Church in his solicitude. For (Chry-
sostom’s words) he says thus: “if we must pray for
the Universal Church which extends itself from one
end of the inhabited globe to the other ; it is much more
our duty to show that we care for the whole of it.”
The words marked have all the appearance of being
the words of the Liturgy, and therefore of that
used by the bishop of Antioch, who is introduced
speaking. They do not express simply the idea, but
a sacred form, and part of the formulary. Now they
do not occur in the Liturgy of St. James: but they
are the very first words of the Commemoration Prayer

LITURGIES OF THE ANCIENT CHURCH. 183

for the Universal Church in the Liturgy of the
eighth book of the Constitutions.

Now I wish to state expressly, that I do not mean
to say there was only one fixed form in the Church of
Antioch during the earlier part of the second century,
and that this was literally the text which our impostor
had before him. The free element predominated so
much at that time in the whole Church, that what
was written down as the ancient tradition, could ex-
press only one of many collateral rites used within
the same province or district.

Thus there are in the Liturgy of the eighth book
certain formulas which we meet with in the Liturgy
called after St. Basil; that is to say, in the more an-
cient form of the Liturgy adopted in Byzantium.

When in the course of the fourth century a con-
solidation of the sacramental Liturgies took place, by
or through the leading men of the Eastern Churches,
the peculiar type of the particular Church, as of that
of Alexandria or of Antioch, was preserved: but
within that framework ancient formulas were also re-
ceived from other parts of Christendom, where they
had been preserved as traditional, or, as it was then
called, Apostolical.

The Liturgy of Byzantium owes its peculiar form
to this eclecticism. It is derived from the Antiochene
rite, as to the general framework and most of the
primitive materials: but it has been enriched by
that hierarchically judicious process of eclecticism,

184 GENERAL INTRODUCTION TO THE

which rendered the Liturgies of Constantinople and
of Rome in some respects superior to the provincial,
but more traditional, Liturgies of the other Churches.

The Antiochene form is certainly the principal
groundwork of the Constantinopolitan Liturgies,
which have exercised so decided an influence upon
Eastern Christendom, and perhaps, through Asia
Minor, upon the Western Churches.

But there is no doubt that it possessed besides
a considerable influence, and subsequently a decided
authority, over a considerable portion of Asia, and
in particular over a part of Asia Minor. The
existence of an original Liturgy of Asia Minor,
distinct from the Antiochene, is a mere conjecture ;
we have no quotations or other evidence to sup-
port it. Historical criticism, therefore, can take
no notice of any such conjectures. What we know
is, that a learned Syrian bishop, only fifty years
later than Gregory the Great, expressly states that
there were but two great classes of ancient Li-
turgies, and that the “ provinces inhabited by the
Greeks” agreed in the distinctive part with Antioch.

The hope of finding a pure text in Assyria, among
the Syrian Christians, called Nestorians by the By-
zantines and their followers, has been sadly disap-
pointed by the work of the Rey. G. P. Badger on
those unfortunate victims of Kurdish cruelty, Turk-
ish double-dealing, Roman intrigues, and Romanizing
blindness. (See Note at the end of this Introduction. )

LITURGIES OF THE ANCIENT CHURCH. 185

THIRD CHAPTER.

The Sacramental Liturgy of the Church of
Constantinople.

As the Imperial Court took so much care of the
Church and the Liturgy, from the days of Theodosius
down to those of Justinian and Justin, we must not
expect to find here a ritual of very high antiquity.
The Byzantine ritual marks a new period in Litur-
gical composition, an eclectic refinement upon tradi-
tional and provincial forms; in short, what the
Roman Liturgy is in the Western Churches.
Although a certain school in this country seems to
despise historical criticism, to such a degree as to
disdain even the timid criticism of the Romanist
writers of the seventeenth century, and to adopt
the exploded errors of Baronius and Bellarmine,
I think it unnecessary and unworthy to go back to
such elementary discussions, and to prove what re-
quires no proof in the eyes of any scholar; namely,
that the two remarkable and world-governing Li-
turgies of St. Basil and St. Chrysostom are not the
work of these Fathers, nor two essentially different
forms, but that the one is a slight modification, and
on the whole an abridgment, of the other. Un-
fortunately we have as yet no palimpsest manuscript
of an early date (fifth or sixth century), which would

186 GENERAL INTRODUCTION TO THE

give us a genuine text, and consequently begin
with the Anaphora or the Osculum Pacis. All I
have been able to find is an ancient diptych of the
end of the eighth century, and therefore nearly
cotemporary with the Barberini MS.* Thus the

* It is impossible to say what treasures of general literature,
and of ancient Liturgies, may be hidden in the palimpsest
manuscripts of such libraries as obstinately refuse permission
to examine them by the (now perfectly safe) application of
chemical reagents: and I am sorry to be obliged to say that
some of the great European Libraries are still among this
number, although in the Vatican Library no such prohibi-
tion exists. The most precious relic of liturgical antiquity
which I have been able to discover is a consular diptych
(consuls of the year 526) once in the collection of M. de Fejer-
vari, now in the possession of M. de Pulzski, who has kindly
allowed me to examine it. This diptych has been used for
engraving upon it (most incorrectly) the beginning of the Greek
Liturgy:

Στομεν καλος

Στομεν ευλαΐξος

Στομεν pera φοξου

Προσχομεν τι αγια avagor (Latin r.)
Ἐν wun tw Yew προσφεριεν
EXewe ειρινὴ

Θυσια αινεσεως

ῃ ἀγαπιτου ϑεου και πατρος

και ἡ χαρῆὴς TOU κυριου και ϑεου
Kat σωτηρος ἡμῶν Ἰησοῦ Χριστου
ep ἡμας

Then follows the indication of the eleventh year (ἸᾺ ETT)
AAPIANOT ΠΑΤΡΙΑΡΧ ΠΟΛ (Hadrian I. pope, 772-793).

MynaOnre κυριε τοῦ δουλου cov Iwavvou

ἐλαχίστου πρεσξυτερου μονης τῆς αἀγιας Ayabnc. Αμην.

LITURGIES OF THE ANCIENT CHURCH. 187

only documentary form which we can make the
basis of our criticism is the text exhibited by the
ancient Barberini manuscript. This text is here
given for the first time. In order to enable every
one to judge of the relation of these two Liturgies
to each other, their texts have been placed in
parallel columns.

I have added the text of the Liturgy of the Pre-
sanctified (of the preconsecrated elements), ascribed
to Basil, and intended to be used (as it is used
throughout the East) in the season of Lent. This
form is peculiar to the Eastern Church from an early
period, and rests upon the custom of not making
offerings in Lent, except on Saturdays and Sundays.
The Alexandrian Constitutions seem to prove that
the custom, at this period at all events, did not extend
to that Church and its dependencies.

The idea of the spiritual self-sacrifice of the con-
gregation, and its act of consecration, by the Invo-
cation and the Lord’s Prayer, in the sense explained
above, is still strongly and clearly expressed in these
texts.

I shall be best able to make this clear to the

The church or parish of St. Agatha belongs, probably, to Cala-
bria or to Sicily: both were under the patriarchate of Rome,
and used, predominantly at least, the Greek service. The
orthography agrees perfectly with the time of Hadrian I.
(Hadrian II. reigned only five years, from 867 to 872), whose
name is mentioned at the bottom again, as “ Ποιμένος ἡμῶν."

188 GENERAL INTRODUCTION TO THE

general reader by exhibiting a view of the whole
tenour of this important Liturgy :

In the first prayer of the Believers (introductory
prayer of the person offering) it is said:

“Lord... . . make us strong by the power
of the Holy Spirit for Thy service, in order
that we, standing uncondemned before Thy

Holy Majesty, may offer Thee the sacrifice of
praise.”

And in the second prayer of the Believers, which is
its continuation, destined to be said in silence during
the arrangement of the offertory and the singing of
the choir:

“God ..... give us strength, through the
power of Thy Holy Spirit, for this service, and
give us speech when we open our mouth to call
down the grace of Thy Holy Spirit on the gifts
which are now to be offered.”

And in the third prayer of the Believers, to be said
after the gifts are set in order, and the Hallelujah
sung :

“Give us the grace, O Lord, to be the servants
of Thy new covenant, dispensers of thy Holy
Mysteries, in order that we may be able to
become worthy to offer this reasonable and blood-

less sacrifice . . . which Thou wilt accept, and

LITURGIES OF THE ANCIENT CHURCH. 189

send down on us, therefore, the grace of the Holy
Spirit.”
And in the fourth prayer, to be said after the Pre-
face, during the singing of the Trisagion :

“Tt is truly worthy, O God our Lord, .
to thank Thee, to praise Thee, the only truly
existing God, and to offer Thee, with downcast
hearts and humble spirit, this our reasonable
service.”

As the quaternio (fasciculus of sixteen pages) which
contained the proper prayers of consecration imme-
diately before and after the words of Institution has
been torn out, I have devised a method of supply-
ing the part that is missing from a comparison of the
official text (which has been dilated into a consider-
ably larger mass) with the genuine text of the so-
called Liturgy of St. Chrysostom, as given in the
same MS. This Liturgy, which is the foundation
of the service usually adopted in all the Greek
Churches, is in most parts shorter and more concise,
in others however more detailed and ornamented.
It exhibits throughout not only the same type, but,
on the whole, employs the same expressions. For
instance, it says, before the prayer which corresponds
with the above second prayer:

‘* Look. upon our prayer, and cleanse our souls

and bodies from all impurities of the flesh and
spirit.”

190 GENERAL INTRODUCTION TO THE

And in the succeeding one (after the oblation) :

* Lord, make us jit to offer to Thee gifts and
spiritual sacrifice... and let Thy Holy Spirit
come upon us and upon the gifts which le before
us, and upon Thy whole people.”

The prayer after the “ Holy” is much shorter and
more original than the one the end of which is
wanting in the Basilian Liturgy of our MS. It
runs in its complete form thus:

** With these Heavenly Hosts, we also cry, O
merciful Lord, and say: Holy art Thou and
All-Holy, Thou and Thine only-begotten Son,
and Thy Holy Spirit: Holy art Thou and All-
Holy, and glorious is Thy Name, Thou who so
lovedst Thy World, that Thou gavest Thy only-
begotten Son, that every one who believeth on
Him might not perish, but have eternal life :

Who, after He came, and had fulfilled for us
all the ordinance of salvation, in the night in
which He was betrayed, took bread in His
holy, and unspotted, and guiltless hands, and
gave thanks, and blessed and brake it, and
gave it to His holy Disciples and Apostles,
and said: (here follow the words of Institution.)

Answer of the people: Amen.

“In remembrance now of this Thy redeeming
command, and of all that has been done for us,
the Cross, the Grave, the Resurrection on the

LITURGIES OF THE ANCIENT CHURCH. 19]

third day, the Ascension into Heaven, the Sitting
at the right hand of God, and his second and
glorious Coming, we offer Thee Thine of Thine,
and in all and through all we sing to Thee (we
praise Thee, we thank Thee, and worship Thee,
our God).

“ We offer Thee this reasonable and bloodless
service, and call on Thee, and supplicate, and
entreat: send down Thy Holy Ghost upon us,
and on these gifts which are spread before us,
and (breaking the bread) make this bread into
the precious Body of Thy Christ, changing it
through Thy Holy Spirit: Amen! And
what is in the cup into the precious Blood of
Thy Christ, changing it through Thy Holy
Spirit: Amen! And that they may become to
those who partake of them a cleansing of the
soul, a forgiveness of sins, a communion of the
Holy Spirit, a fulfilment of Thy Kingdom, a
joyful confidence towards Thee, a judgment not
a condemnation.

“* We offer Thee this reasonable service for the
Fathers who have fallen asleep in Faith, the
Patriarchs, the Prophets, Apostles, Heralds,
Evangelists, Martyrs, Confessors, Abstainers,
and every just one who has finished his course
in Faith: especially for the Holy, unspotted,
all-glorious, blessed, Our Lady, the Mother of
God and perpetual Virgin, Mary.”

192. GENERAL INTRODUCTION TO THE

(Followed by the prayer for the Universal Church
of Christ and all conditions of men.)

After these preparatory petitions and thanks-
givings comes the real Consecration Prayer, the
Prayer for the Consecration of the worshipping
People, or the Prayer of Sacrifice: 5

“To Thee, O gracious Lord, we devote our whole
lives and our hopes, and call on Thee, and
supplicate, and entreat: make us worthy to
partake of the Heavenly and awful Mysteries
of this Thy Holy and Spiritual Table, with
a clean conscience, for the remission of sins,
for the forgiveness of our omissions, for the
communion of the Holy Spirit, for the inhe-
ritance of the Kingdom of Heaven, for joyful
confidence towards Thee, for judgment not for
condemnation; and vouchsafe to us, O Lord,
with joy to make bold to call upon Thee, the
God and Father in Heaven, and to say:

(THE CONGREGATION. )

Our Father, which art in Heaven:

Hallowed be Thy Name:

Thy Kingdom come:

Thy Will be done, as it is in Heaven so upon
the Earth:

Give us this day our daily Bread:

Forgive us our Debts, as we forgive our

Debtors:

LITURGIES OF THE ANCIENT CHURCH. 193

And lead us not into Temptation :
But deliver us from Evil:

(THE CLERGYMAN.)
For Thine is the Kingdom and the Power
and the Glory for ever and ever.

(THE CONGREGATION.)
Amen.”

Then the Communion takes place, preceded by
the Salutation of Peace and the Blessing.

It is evident that the culminating point, the acme,
is the prayer which immediately precedes the Com-
munion, and that this concerns the real sacrifice,
and is consequently to be considered as the true Con-
secration Prayer. We therefore subjoin here the
corresponding form of this prayer, according to the
ancient text of the Liturgy of St. Basil :

“QO our God, Thou God of Salvation, teach us
to offer Thee worthy thanks for Thy goodness
which Thou hast showed us. Thou art our
God, and acceptest these gifts. Purify us from
all blemishes of the flesh and spirit, and teach
us to practise holiness in Thy fear, that we may
receive in pure testimony of our conscience the
portion of Thy blessings, and may be made
clean by the holy Body and Blood of Thy
Christ, and worthily receiving them in us, may
have Christ dwelling in our hearts, and become ἃ

VOL, IV. K

194

GENERAL INTRODUCTION TO THE

temple of the Holy Ghost. Yea, our God, let
no one become guilty by these Thy awful and
Heavenly Mysteries, nor weak in soul and
body through the unworthy partaking thereof:
but grant to us to be worthy, so long as we
live, to receive the hope of Thy blessings as the
food on the way to Eternal Life, and as an
acceptable justification before the fearful judg-
ment-seat of Christ, that we, with all Saints
who have been acceptable to Thee from the
beginning, may be partakers of the eternal good
things which Thou hast prepared for them that
love Thee; and make us worthy, O Lord, sin-
cerely and uncondemned, to be bold to call
upon Thee, the Heavenly God and Father, and
to say :”

(The Lord’s Prayer as above, salutation of Peace
and Blessing.)

The general type of the worship, as based upon .
the custom of the third century, and fixed by stand-

Ing

formularies, with amplified ceremonies, in the

course of the fourth, is consequently the following:

Preparatory acts:
The symbolical Oblation, ending with the words of

Institution.

The general Petition and Thanksgiving: based

upon the Invocation of the Holy Spirit, as
above explained.

LITURGIES OF THE ANCIENT CHURCH. 195

The real Sacrificial act :

The Prayer by which the congregation consecrate
themselves (by a vow of thankfulness) to God
through Christ: concluding with the Lord’s
Prayer.

The Communion, in commemoration of Christ’s
propitiatory death.

The Liturgy called after Basil is, therefore, very
likely the bridge of the Antiochene rite to that of
Byzantium.

As to any further conjecture, historical criticism
must move the previous question: On what document
does it rest? For instance, it certainly is a very
ingenious remark of Palmer’s (i. 192. and following),
that the Armenian Liturgy might be essentially that
used in the Church of Caesarea in Cappadocia at
the time of Basil the Great, and connected with the
name of Theodorus or of Gregory the Illuminator.
But if we test this conjecture by the critical method
discussed above, and assume as the original text of
the fourth century what is common to the Greek
Liturgy of St. Basil according to the Barberini MS.,
and the genuine Armenian text, we find nothing but
a general analogy between them. Nor can we ven-
ture to throw out the conjecture, that, because the
Armenian text has come down to us only through
the suspected channel of the Roman Propaganda,
that connexion has therefore been obscured. Thanks

to the Russian researches of the Rev. J. M. Neale
K 2

196 GENERAL INTRODUCTION TO THE

(i, 318. seq. and vol. ii.) we have since obtained a
a faithful English translation, made by the Rev.
R. W. Blackmore from the Russian version of the
Armenian archbishop Dolgorucky, published at St.
Petersburg in 1799. Having compared this text
with my Greek one of St. Basil, I find that they
agree only in a very few inconclusive passages ;
whereas, whenever the groundwork is identical, the
ancient elements strictly and constantly harmonize.
The most important point is, that the Byzantine
Liturgy was preferred to the Western, when, in or
about 987, the Grand-Duke Vladimir, Olga’s grand-
son, sent an embassy to Constantinople, in the reign
of Basilius Porphyrogenitus, in order to become ac-
quainted with the worship in the imperial church
of Sancta Sophia. The accounts, both of Nestor and
of a Greek chronicler published by Banduri, men-
tion on this occasion*, that the Russian ambassadors

* La Chronique de Nestor, traduite par Louis Paris; Paris,
1834 ; chap. viii. (1. p. 129.):

(987, Vladimir.) “ Nous allémes de 1a (des Bolgares) chez
les Allemands: nous vimes leurs églises. et leur maniére de
prier; mais il n’y a 1a non plus ni ornemens ni beauté. Enfin
nous arrivames chez les Grecs: on nous conduisit dans les lieux
ou se célébre le service divin: nous ne savons pas trop si nous
n’étions pas dans le ciel; car, en vérité, sur la terre il est impos-
sible de trouver tant de richesse et de magnificence. Nous ne
pourrions vous raconter ce que nous avons vu: tout ce que
nous pouvons croire, c'est que vraisemblablement on se trouve la
en présence de Dieu, et que le service divin des autres pays y est
totalement éclipsé. Nous n’oublierons jamais tant de grandeur.

LITURGIES OF THE ANCIENT CHURCH. 197

were particularly struck by the sight of people fall-
ing upon their knees when the deacons and subdeacons

Quiconque a gouté d’un si doux spectacle, ne trouvera plus
nulle part rien qui lui plaise; aussi ne voulons-nous plus de-
meurer ici.”

The account of the Byzantine writer in Banduri (Imperium
Orientale, tom. ii. Animadversiones in Constantin. Porphyrog.
p- 122.) is thus faithfully extracted by Karamsin (Histoire de
la Russie, t. i. note 214. (to page 258—264.): “1,6 sage
Prince expédia ἃ Constantinople quatre ambassadeurs: ils ex-
poserent ἃ l’Empereur Basile, le Macédonien (mistake for
Porphyrogenite, compare Neander’s History of the Church, iv.
117.), qui regnait alors sur la Grece, la cause de leur voyage.
Ce prince se fit un plaisir de les confier ἃ quelques gens
instruits, qui leur montrérent les curiosités de la ville, et
répondirent ἢ leurs questions. Les Russes arrivérent enfin
dans la célébre église de Sainte Sophie au moment ou l'on y
célébrait un service solennel; j’ignore si ce fit le jour de Saint-
Jean-Chrysostéme, ou celui de l’Assomption de la Sainte~
Vierge. Les ambassadeurs considérérent avec curiosité le
temple et les cérémonies religieuses. La multitude des lu-
miéres et le chant des hymnes saintes les saisirent d’étonnement.
Ayant entendu, apres vépres et matines, la liturgie, les Russes
voulurent savoir ce que signifiait la petite et la grande entrée
(ἡἱ μικρὰ καὶ xf μεγάλη εἰσόδος), pourquoi les diacres et soudiacres
sortent du sanctuaire avec des flambeaux, et pourquoi le peuple
tombait 4 “genoux en s’écriant: ‘Kyrie eleison.’ Les payens
regardaient tout cela avec indifférence, quoique avec attention.
Mais le Dieu de miséricorde leur désilla les yeux, afin qu’ils
vissent un grand miracle, et qu’ils connussent la vérité. . . . .
. . . étonnés de ce phénoméne extraordinaire, ils prirent leurs
guides par la main, et leur dirent: ‘Tout était ici effrayant
et majestueux, mais ce que nous venons d’apercevoir est
surnaturel. Nous avons vu de jeunes hommes ailés, vétus de
robes éclatantes, qui, sans toucher ἃ terre, chantaient dans
les airs, “ Agios! agios! agios!” et c’est ce qui nous a le plus

K 3

198 GENERAL INTRODUCTION TO THE

rushed out with torches, or as they said, young men
with wings, clad in brilliant robes, scarcely touching
the ground, and singing, Holy! Holy! Holy! The sly
Byzantine grandees, or the interpreters who served
as guides, said that mystery was easily explained: for,
when their priests celebrated the divine service, the
angels themselves descended from heaven.” Now, this
account seems to me to receive a striking illustration
from a passage in the Homily on the Prodigal Son,
printed in the works of St. Chrysostom, but the
author of which was probably Severianus, bishop
of Gabala in Syria, a cotemporary of Chrysostom.
This passage, which, as far as I know, has never
been adverted to in connexion with the account
of that important embassy, most clearly states that
the choristers of the Holy, Holy, Holy, had on
their shoulders flying wings of linen, in imitation of
the angels*; which proves that the expression in

surpris. ‘Comme vous ignorez tous les mystéres du chris-
tianisme,’ leur répondirent les guides, ‘vous ne savez pas que
les anges eux-mémes descendent du ciel, et se mélent ἃ nos
prétres pour célébrer le service divin.’ ‘Vous dites vrai,’
repliquerent les Russes; ‘nous n’avons pas besoin d'autres
preuves, car nous avons tout vu de nos propres yeux. Ren-
voyez-nous dans notre patrie, afin que nous rapportions tout
ceci ἃ notre prince.’ ”

* Homil. de Filio prodigo, Bingham, xu. 6. 6.: ’Exioracé τὴν
πνευματικὴν εὐφροσύνην, οἱ ταύτης γευσάμενοι Kai μεμνημένοι τῶν
φρικτῶν μυστηρίων, τῶν λειτουργῶν τῆς ϑείας ἱερουργίας, τῶν
μιμουμένων τὰς τῶν ἀγγέλων πτέρυγας ταῖς λεπταῖς ὀθύναις ταῖς
ἐπὶ τῶν ἀριστερῶν ὥμων κειμέναις, καὶ ἐν τῇ ἐκκλησίᾳ περιτρεχόντων

LITURGIES OF THE ANCIENT CHURCH. 199

the Liturgy of St. Chrysostom, respecting those
choristers, “they who mystically imitate the che-
rubim,” is to be understood literally.

The philosophers of the eighteenth century would
undoubtedly have been delighted with this anecdote,
as being one of those facts which go to prove that
sreat events are often decided by very small circum-
stances, and not unfrequently by fancies, and pious or
impious fictions. I believe in the substantial truth
of the Byzantine account, because the principal part
of it is borne out by Nestor, who must have known
men of the age of Vladimir, and because that peculiar
trait of Slavonic enthusiasm and cool Byzantine
imposition bears upon it the stamp of truth. But
the whole is a proof that Olga had anticipated
the instinct of her nation. The Slavonic tribes
embraced the Byzantine worship (thus prophetically
attaching their faith to Byzantium and the Sancta
Sophia), because it suited their Oriental native
character better than the Occidental rite. Besides,
καὶ βοώντων" μὴ τις τῶν κατηχουμένων ! μή τις τῶν μὴ ἐσθιόντων 1
μή τις τῶν κατασκόπων! μή τις τῶν μὴ δυναμένων ϑεάσασθαι τὸ
οὐράνιον αἷμα, τὸ ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν ! μή τις ἀνάξιος
τῆς ζώσης ϑυσίας ! μή τις ἀμύητος ! μή τις μὴ δυνάμενος ἀκαθάρτοις
χείλεσι προσψαύσασθαι τῶν φρικτῶν μυστηρίων! εἶτα καὶ τῶν
ἀγγέλων οὐρανόθεν εὐφημούντων καὶ λεγόντων" ἅγιος ὁ πατὴρ ὁ
ϑελήσας τυθῆναι τὸν μόσχον τὸν σιτευτὸν; τὸν μὴ γνόντα ἁμαρτίαν,
καθώς φησιν ὁ προφήτης ᾿Ησαΐας, ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ
εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ" ἅγιος ὁ υἱὸς, ἅμα καὶ μόσχος, ὁ
ἀεὶ ϑυόμενος ἑκὼν καὶ ἀεὶ ζῶν" ἅγιος ὁ παράκλητος, τὸ πνεῦμα τὸ
ἅγιον, τὸ τὴν ϑυσίαν τελεπουργῆσαν.

K 4

200 GENERAL INTRODUCTION TO THE

Byzantium was, from the time of the Exarchate till
the tenth and eleventh centuries, the real centre of
art, of taste, and of fashion, particularly in whatever
regarded solemnity and magnificence of ceremonies
and of dress.

Some Sicilian bishops maintained in the time of
Gregory the Great, that in his reform of the Liturgy
he had followed throughout the rite of Byzantium.
Gregory denies that scornfully. I think he was right
as to the letter, although I believe he followed it
here and there in the spirit; at least he found the
Liturgy established at Byzantium when he revised
that of Rome.

As to a connexion between the Liturgies of By-
zantium and Rome in the fourth century, we know
nothing. But the primitive Roman Liturgy of the
first part of the second century was either Greek
or connected with Greek sources: it bears a strong
resemblance to the Liturgy of Antioch, but it has
the Precatory Prayer in the same place as that of
Alexandria ; which seems to me to prove that it was
coeval and substantially identical with that form
which is preserved in the Abyssinian Church. The
Precatory Prayer was at that period still left a free
one, and therefore the Roman bishop might after-
wards insert the formulary for this prayer in the
same place where the Church of Alexandria has it in
the second century, although the groundwork ¢f the
Liturgy had come to Rome from the elder Church
fo Antioch.

LITURGIES OF THE ANCIENT CHURCH. 20]

FOURTH CHAPTER.

The Sacramental Liturgies of the African Church,
and the Ambrosian, the Gallican, and Mozarabic
Liturgies.

THE really critical and luminous book on this sub-

ject is ‘ Mabillon de Liturgia Gallicana” (Par.

1729); with which, however, Muratori’s “ Liturgia

vetus,” the learned work of the good Prince-Abbot

of St. Blasius, “ Gerbert de Liturgia Alemannica

(S. Blas. 1776),” and Lorenzana’s edition of the

Mozarabic Liturgy (Rom. 1804), must be compared.

Of the African Liturgy we only know that it was
thoroughly Latin and original, presenting in its
principal features the general type of the other
liturgies. I believe I have restored the complete
order of the Service, as it was celebrated in the age
of St. Augustin, and substantially in that of Cyprian.

As to the Liturgy of the Church of Milan, com-
monly called the Ambrosian rite, which was pre-
valent in a great part of Lombardy up to the time
of Charlemagne, its canon is generally supposed to
be lost; the Gregorian Canon, in taking its place,
having swept away all the corresponding parts of
the original liturgy of that ancient and illustrious

Chu sh. This, however, is an error. Not only can

the whole order of the Consecration Service of the
VOL. IV. 5 *¥ ES

202 GENERAL INTRODUCTION TO THE

Ambrosian rite be restored, but the very words of the
Consecration Prayer, as used in the seventh and eighth
centuries, are preserved in our texts, of which that
of Pamelius (1571) is the most genuine.

When the Roman Canon was introduced at
Milan, about the time of Charlemagne, the sacerdotal
Offertory and the words of Institution (already, in
the dim mind of the Western Church, inseparably
connected with the real act of the Church, the
sacrificial centre of worship) had thrown the an-
cient Prayer of Consecration into the background.
The decisive difference between the two rituals was,
that the Ambrosian Prayer of Consecration was
ever changing according to the occasion, and had
continued since the fourth century to be the subject
of liturgical composition, whereas the Roman Prayer
of Consecration, Unde et memores, was immutable, and
had on the whole retained the ancient Greek type.
When the Gregorian Canon was introduced at
Milan, the Ambrosian form was preserved, as an
innocent remnant of antiquity, for the peculiar ser-
vices on festival days; and thus those forms of the
Prayer “ Post oblata,” which correspond with the
Gallican * Post secreta,” have come down to us.

As to the relative antiquity of these Ambrosian
formularies, we can, I believe, ascertain it only by a
comparison with the corresponding prayers of the
Gallican and Spanish Sacramentaria, and their pro-
totype, the ancient Consecration Prayer of the East.

LITURGIES OF THE ANCIENT CHURCH. |. 203

The Gallican and Spanish Liturgies we possess
make no pretensions to have any higher origin than
the time when the Goths ruled over Spain and the
South of France. They are called Gothic Missals,
and the Spanish Liturgy is expressly ascribed to Isi-
dor, bishop of Hispalis, and his elder brother Lean-
der, both the cctemporaries of Gregory the Great.
This period (ce. 550—650) was the most fertile one
for compositions of Sacramentaries of a rhetorical
character. They preserved the general type of the
Church, but gave a new, and generally more concise,
form to parts which had originally been extempo-
rized, but since the end of the fourth century had
been extremely lengthened and overloaded. Now
the Prayer of Consecration was originally that of the
Invocation of the Spirit, for the blessing of the
people and thei gifts. The next stage of develop-
ment presents to us a more vague and general prayer
for the divine blessing according to Christ’s promise
and behest. In the last stage we find it dwindled
into a form which proves that it appeared to the
people almost as a supererogatory prayer, after the
sacerdotal Offertory and the words of Institution then
already identified with the act of consecration. It de-
rives its tenour merely from the peculiar occasion of the
service, a part of Christ’s life, or a Saint’s day, and
founds upon that the general demand of divine bless-
ing. It is not surprising then, that in this stage
the prayer should sometimes be addressed to Christ,

Ἔχε Ὁ

204 GENERAL INTRODUCTION TO THE

although this is against the constant practice and the
express law of the Church of the third and fourth
centuries.

Now the so-called Ambrosian Liturgy exhibits,
with very few exceptions, only this very last stage ;
whereas the Gallican and Spanish rituals, published
by Thomasius, Mabillon, and Muratori, still pre-
serve many formularies of the second epoch. If,
therefore, we cannot ascribe to the compilation of
these Sacramentaries, a higher age than the seventh
century, we shall be obliged to put that Ambrosian,
which is before us, to the end of the seventh century
or the earlier part of the eighth, in short, in the very
last days of the Milanese Liturgy.

So far the texts lead us which were known
hitherto. Two palimpsest discoveries, however, con-
stitute anew era for the history of the Communion
Service in Western Europe: Niebuhr’s St. Gall
fragments of 350, and the Carlsruhe palimpsest of the
early part of the sixth century, published by Mone
in 1850. The Consecration Prayer of St. Gall runs
thus :

“Q God, Thou Author and Vouchsafer, Furtherer,
Giver, and Granter of future immortality... . we
pray Thee that the spirit of Thy servant (Thy
handmaid) may not be committed to the gloomy
darknesses of the abyss, or the fiery ovens of Ge-
henna, or the eternal cold of Tartarus, and may not
enter into the place of punishment ; but that it may
rest in Abraham’s bosom, and in the lap of Thy Pa-
triarchs, and there await the time of Resurrection

LITURGIES OF THE ANCIENT CHURCH. 205

and the Day of Judgment, with the bliss of the im-
mortality which shall follow it: for the sake of our
Lord, who, in the night in which he was betrayed,”
&c. [here follow the words of Institution.]

“Let now, we entreat Thee, most Merciful Father,
through the invocation of Thy name, and through
the outpouring of Thy Holy Ghost on all Creatures,
this Creature (of Bread and Wine)... . .”

The expressions about Hades will remind the
reader of a fragment of Hippolytus in his description
of the same (supra, Vol. I. p. 267.).

IT have not included in the testimonies respecting
the Gallican Liturgy the Exposition of the Mass
ascribed to St. Germanus, bishop of Paris about 555,
which has been published by Martene (Anecd.
t. v. p. 90.), and is inscribed: ““ Germanus Episcopus
Parisius scripsit de Missa.”

The barbarous style, and the omission of the Con-
secration Prayers, or the canon*, prove the author
to have been a writer of the eighth century, at the
end of the Gallican Liturgy.

* All he says about this part is the following :

“‘ Sursum corda sacerdos habere admonet. Confractio et
commixtio corporis Domini tantis mysteriis declarata antiqui-
tus Sanctis Patribus fuit. In hac confractione Sacerdos vult
augere, ibidem debet addere, quia tunc celestia terrenis mi-
scentur. Sacerdote autem frangente, supplex clerus psaltet
Antiphona (sic). Oratio vero dominica pro hoc ibidem ponitur,
ut omnis oratio nostra in Dominica oratione claudatur. Sa-
cerdotibus mandavit Dominus benedicere populum. ......
Ante communionem benedictio traditur (Pax, fides, et charitas,

eter”
*

206 GENERAL INTRODUCTION TO THE

FIFTH CHAPTER.
The Sacramental Liturgy of the Church of Rome.

As Mabillon’s book is the classical work for the
Gallican Liturgy, so is Muratori’s “ Liturgia Ro-
mana vetus” (Venet. 1748, fol.) for the antiquities
of the Roman. Le Brun’s “ Commentary ” (1770)
is a very sensible although not historically critical
work; Cardinal Bona’s book (1678), at once sen-
sible and critical, had opened the right way. The
first volume of Daniel’s “ Codex Liturgicus ” (3 vols.
1847--1851) contains a useful introduction to this
difficult subject.

Before we exhibit the striking peculiarity of the
Roman ritual, in its predominantly precatory charac-
ter, and its tendency to a propitiatory service, we must
premise a few words respecting its history. Towards
the middle of the fifth century, Leo the Great is
said to have inserted some words into the Canon.
Towards its close, Gelasius is reported to have com-
posed some proper Prefaces for the Sacramental
Service (Vere dignum et justum est, &c.). Pope Vi-
gilius encloses in a letter of the year 538 the text of
the Canon “ Canonice precis,” as that which he had
received from Apostolic authority. But that enclosure

LITURGIES OF THE ANCIENT CHURCH. 207

has not been preserved. Finally, about the year 598,
Gregory the Great established the whole Consecra-
tion Service, as we are supposed to possess it now.
As to the period from Leo to Gregory, it is generally
supposed that we possess the Service, as arranged by
Leo the Great, in a Sacramentarium published by
Blanchini from a MS. at Verona (which, however,
mentions the Imperium Francorum, and therefore
cannot be older than the ninth century). Muratori
thinks its most ancient elements belong to Felix IIL,
about 488: but, at all events, as it does not contain
the Canon, it is entirely useless for our purpose.
The learned cardinal Thomasius had published before
that a Sacramentarium Gelasianum, from a Vatican
MS. of the library of Queen Christina, probably of
the tenth century. This certainly contains a Canon,
but one so like that of Gregory, that none but con-
troversialists can doubt of their identity.

Nothing can be more contrary to the general his-
tory of the Liturgies of the ancient Church, than to
doubt that Leo the Great (about 440) found the
Canon of the Roman Church already fixed in its
essential parts. But it is impossible to trace this
text back to the second century, without assuming
that some remarkable change had been made in the
meantime. A tradition, preserved in a very ignorant
manner by the Liber Pontificalis, says that Alexander,
who was bishop of Rome from 100 to 106, had

joined the “ Passion of our Lord to the Eucharistic
*

208 GENERAL INTRODUCTION TO THE

prayers.” These words (which we give, with all
the other testimonies, in the Reliquie Sacre) have
hitherto appeared inexplicable or entirely mythical.
I believe they are neither the one nor the other.
They but record a truly historical fact in a very
ignorant and rude manner. They mark the epoch
of transition from the celebration of the Communion
in the Pauline age as a real Supper (Agape), to
its celebration in the morning as a service; a transi-
tion which in Asia certainly must have taken place
already in the Johannean age, or, at the latest, in the
first years of the second century. The celebrated
description of the younger Pliny (110) implies that
the custom was already established in his province,
Pontus and Bithynia. The circumstance of Ignatius
of Antioch (who died in 107) being brought into
connexion with the same phasis, not as the founder,
but as one who added to the solemnity of that service
by psalmody, entirely agrees with these facts. The
tradition of the Roman Church, which fixes for this
epoch the very first years of the second century, or
about seventeen years after the death of Clemens,
the disciple of St. Paul, is therefore, in itself, per-
fectly credible. But this tradition is moreover the
commencement of a series of well connected accounts.
The more decided line of demarcation between
clergy and laity, which, as the different texts of the
Apostolical Constitutions show, must have taken
place in the earliest part of the second century, and

LITURGIES OF THE ANCIENT CHURCH. 209

of course must have affected also that service, is as-
cribed to Xystus,* the successor of Alexander (107
—116). To the same bishop is ascribed the intro-
duction of the Sanctus, to be said before the words
of Institution. We have seen that the liturgical use
of the Trisagion originated in the Church of An-
tioch, probably as part of the liturgical arrangements of
Ignatius, and that it was not a part of the Alexandrian
Liturgy in the first half of the second century. This
account of the * Liber Pontificalis” therefore, when
rightly understood, is also borne out by historical facts
and authentic records. Now the successor of Xystus
was Telesphorus (117—127). To him is attributed a
new feature in the development of the earliest Roman
Liturgy: he is said, in the “ Liber Pontificalis,” to
have introduced into the nocturnal celebration of
the Eucharist at Christmas the ancient morning
and sacramental hymn of the Eastern Church, the
‘Gloria in excelsis,” or the so-called Doxologia
major, which we afterwards find in the general Eu-
charistic Service of the Church of Rome, and the
Latin text of which is ascribed to Hilarius of Poic-
tiers, in the middle of the fourth century. With
Telesphorus the most obscure period of the Roman

* It is curious that in the Syrian Liturgy called after
St. Xystus, the “ Sanctus” and the “ Gloria in excelsis,” in all
its parts, is predominant throughout. See Renaudot, tome ii.
p- 134. His text contains the words of the Institution of the

Eucharist, although he confesses in a note that it is wanting
‘fin almost all the copies.”

210 GENERAL INTRODUCTION TO THE

Church terminates: his successor, Hyginus, was the
cotemporary of Hadrian, Valentinus, and Marcion ;
and Pius, who succeeded him, that of Justin Martyr,
whose description of the Eucharistic Service har-
monizes with the picture which those records of the
Roman annalists enable us to form of the earliest
state of the Liturgy of that Church. Under the next
pontificate, that of Anicetus (150—163), Polycarp
came to Rome. Clemens of Alexandria, the head of
the Alexandrian University, was cotemporary of
Soter, the successor of Anicetus (164—172). Under
Eleutherus (173—187), Ireneus was made bishop
of Lyons, and Origen was born at Alexandria. Ire-
nus is expressly stated to have officiated during his
visit to Rome, at the request and in the presence of
Victor, the successor of Eleutherus (188—199). Ze-
phyrinus, who succeeded Victor (200—218), is now
well known to us by the work of Hippolytus. It
was he, who, according to the “ Liber Pontificalis,”
trenched upon the Oblation of the People: for it was
ordained by him (says the chronicler) that the deacons
alone were to carry the oblations to the altar, and
that the people were to receive the consecrated bread
(corona) through them. In other words, the laity
were kept out of the chancel.

From this time to that of Leo the Great, almost
two centuries and a half later, we hear absolutely
nothing of the state of the Roman Liturgy. What
we find established under Leo, as fixed in all its es-

LITURGIES OF THE ANCIENT CHURCH. 211

sential parts, is a series of Prayers of Consecration, de-
cidedly different from the rite of the Church of Milan,
and from those of the Gauls and of Spain. And
this difference is one of epoch. The Roman Canon
represents altogether a later period, which we may
call the abbreviated and eclectic, whereas the Litur-
gies of the Churches just named exhibit, from the end
of the third to that of the fourth century, an an-
terior period, the last phasis of which is the adorned
and rhetorical character. The regular Byzantine
Liturgy bears in point of style the same character as
the Roman, particularly that which is called after St.
Chrysostom, and is evidently an abbreviation of a
Liturgy which had become too prolix by rhetorical
amplification. The compositions in the Sacramenta-
ries which bear the names of Leo and Gelasius exhibit
sufficient specimens of that style. This change can
scarcely have been later than the time of Damasus
(366—384), and not earlier than that of Sylvester
(314—335), or of his successors, Marcus (336) and
Julius (836—352).

I think it highly probable that this alteration was
connected with the change of the liturgical language
from Greek into Latin. It is certainly a fact that
Greek is the official language of all Roman bishops
from Clement to Cornelius (251), and that we hear
nothing of a decided liturgical difference between
Rome and the other Churches before the age of
Augustin, or the beginning of the fifth century. But

212 GENERAL INTRODUCTION TO THE

the circumstance connected with the account given
by Gregory himself of his Canon, seems to confirm
at all events the supposition of a decided change
made, not by Gregory, but by one of his predecessors
in the fourth century.

Proceeding to the critical history of this Canon of
Gregory the Great, we must first observe, that the
present official text, as established after the Council of
Trent, differs in some essential points from that exhi-
bited by the ancient MSS. But, if we apply strict
historical criticism to the genuine Gregorian text, it
is impossible not to see (what some ancient commen-
tators, especially Walafrid, the learned abbot of
Reichenau near Basle, indeed surmised) that it
is a patchwork of materials which various circum-
stances had assisted to throw into great confusion.
It is here only necessary to point to the gradual ces-
sation of the regular Oblation of the People before
each celebration of the Lord’s Supper, and to the in-
troduction of symbolical prayers, intended, not to
accompany the real Oblation, but to supply its place,
or to the introduction of the earliest form of the
Offertory, in the sense of the Medieval Church.

We believe that from our point of view we are
able to solve this enigma more satisfactorily than it
has been hitherto done.

The first startling fact is, that Gregory himself de-
clares, in his letter to the bishop of Syracuse, of the
year 598 (the text is given in the Reliquiz), that when

LITURGIES OF THE ANCIENT CHURCH. 213

he revised and definitively settled the Consecration
Prayer, or the Canon, he ordered the Lord’s Prayer to
be said immediately after the Ecclesiastical Prayer of
Consecration. ‘I did so,” he says, “ because it was
the custom of the Apostles to consecrate the Sacrifice
(hostiam) of Oblation only by that prayer. It ap-
peared to me very strange that we should repeat
over the Oblation the prayer which a learned man
(scholasticus) had composed, and not repeat over
His body and blood the very words delivered to us
as composed by our Saviour Himself.”

Strange as it is, thus he found it. Wherever the
Lord’s Prayer was said in the Communion Service of
the Church of Rome, it did not form, in the written
ritual of that Church, a part of the Consecration
Prayers, of which it is, nevertheless, one of the two
original germs. These prayers begin immediately
after the ancient Offertory, that is to say, after the
solemn act of the offerings of the people for the
sacred meal, and end immediately before the Com-
munion. Now, if Gregory did not find it, Leo the
Great and his immediate successors could not have
found it either, nor have committed it to writing,
when they were engaged upon the Eucharistic
Liturgy.

We have seen that Gregory’s assertion respecting
the Consecration Prayer having originated in the re-
cital of the Lord’s Prayer is true, and, when rightly
understood, strictly accurate. The Church enlarged

214 GENERAL INTRODUCTION TO THE

the Scriptural prayer into her Communion Prayer at
so early a period, that her amplifications crept even
into the sacred text. By the side of it a free Prayer of
Thanksgiving was uttered on that occasion, whenever
the spirit moved the minister to pronounce words in
that sense. but, in the course of the fourth century,
the free Prayer of Consecration had been ex-
changed for enlarged fixed formularies, varying in
expression according to the usage of every leading
Church. When this change took place, the Lord’s
Prayer might, however, as well be left out in the
written formulary, it being understood at that time
that it was the concluding part of the free prayer
before the Communion. ‘The whole ceremony, how-
ever, soon became so involved by the additional
prayers, and free prayer grew so obsolete, in the
Communion Service in particular, that whatever was
not written down might gradually be considered as
uncanonical, and disappear as unauthorized in conse-
quence. Such an omission would happen the more
easily if the original Liturgy were in Greek.

As the substitution of a set Oblation Prayer for the
act of real substantial Oblation must have diminished
the transparency of the original service, so another
circumstance contributed most particularly to swell
the Consecration Prayers, and to throw the Sacra-
mentaries, or Missals of the Church, into confusion.
- These were the peculiar prayers inserted from the
diptychs, or sacred registers of the names of the bene-

LITURGIES OF THE ANCIENT CHURCH. 215

factors, confessors, and martyrs of the Church. They
might be read wherever a peculiar commemoration
was appointed of persons, whether living, present,
absent, or deceased. Such a commemoration might
be inserted immediately after the Oblation and the
Preface at the beginning of the Sacrificial Service,
or as part of that Consecration Prayer which imme-
diately preceded the Communion, after the words of
Institution. What we know positively is, that the
commemoration of the living was read by the deacon,
out of the diptychs. It was, therefore, originally
separate from the prayers offered by the priests; and
it was naturally a changeable prayer, and was only to
be said when occasion required. How easily might
this be mistaken for a part of the fixed prayers of the
priest! Such a commemoration of the living was, or
might be, according to the vague idea of the Com-
munion of Saints, accompanied with a mention of the
triumphant Church of the Apostles, and the Virgin
Mary, and other holy men and women in the earlier
ages of the Church in general, or of the particular
Church in question. In the Roman Canon such a
commemoration occurs immediately before the Lord’s
Prayer: “‘ Memento etiam Domine,” &c. This fur-
nishes primitive proof of its being an undue insertion
in the ordinary Communion Service, and of its having
been introduced into it (by a mere misunderstanding,
I suppose) from the Missa pro Defunctis. It is not
found in the Gelasian Sacramentary: and a very an-

216 GENERAL INTRODUCTION TO THE

cient Gregorian Sacramentary, quoted very conclu-
sively for that purpose by Daniel, states expressly that
it was destined for the Missa pro Defunctis. Now if
this prayer be extraneous to the original ordinary
services, that which follows, “ Nobis quoque preca-
toribus,” must necessarily also be eliminated, because
it is in fact nothing but its second part.

But the mention of the Apostles and martyrs and
other saints in the former part of the service, or in
the Oblation Prayer beginning with the word “ Com-
municantes,” appears to belong originally to the gene-
ral text. Its place is the same as that in the Alexan-
drian Liturgy which was used in the time of Origen.
For in that beautiful Liturgy the heroes of faith are
also mentioned as part of the Thanksgiving before
the Invocation. Nor does the order in which the
names of the Saints occur in the Roman Canon at
all militate against the antiquity of this prayer.
The Apostles are, on the whole, named as they occur
in the first two Gospels, with the insertion of St.
Paul, and a reasonable liberty as to the place of St.
Thomas and St. James, who here precede St. Philip
and St. Bartholomew. The martyrs are classed, as
Le Brun has already observed, according to their
station: first, the martyr bishops of Rome; then
bishop Cyprian; then St. Laurentius, the arch-
deacon of the Roman Church: lastly, lay martyrs.
The catalogue goes down to the times of Julian the
Apostate (Johannis et Pauli); another proof that

LITURGIES OF THE ANCIENT CHURCH. 217

the set prayers were not written down till after the
middle of the fourth century, at the earliest.

Now as to the first word of this celebrated prayer,
** Communicantes,” nobody has ever been able to con-
strue it. Absolutely, as it stands, it can mean
nothing but the “ Communicants:” which gives no
sense. Neither sense nor grammar admits of its being
construed with the following genitives. But if we
consider that the preceding prayer, “ Memento, Do-
mine, famularum,” in its original text, is the deacon’s
prayer, which became obsolete when the real Offering
of the People ceased, except in some few instances
(and this was the case already in the sixth century at
the latest), the prayer “5 Communicantes” manifestly
follows the last words of the first prayer of the
Canon, “ Te, igitur, clementissime Pater,” which makes
the construction and sense correct and satisfactory.

This first prayer is followed by two short prayers,
of which the one begins, “‘ Hane igitur oblationem,”
the other, “ Quam oblationem.” The beginning of
the first is evidently the conclusion of the Oblation
Prayer, supplicating God to accept this oblation of
His servants and children: the second ends with in-
troducing the words of Institution, “ Qu? pridie.”
Now we know that St. Gregory amplified the first.
John the Deacon, his biographer, says he added the
words, “diesque nostras in tud pace disponas ;” which
cardinal Bona understands (naturally) as implying
that the remaining words of this prayer,

VOL. IV. L

218 GENERAL INTRODUCTION TO THE

« Atque ab externa damnatione nos eripi et in
electorum tuorum numero jubeas nos nume-
rari,”

were also added by Gregory.

But, if we adopt this view, it is clear that the

preceding words of the prayer which Gregory found,

‘* Hane igitur oblationem servitutis nostre sed
et cuncte familie tuze quesumus Domine ut
placatus accipias,”

did not constitute a prayer by themselves, but were
only the beginning of a prayer. And, indeed, the
next prayer opens rather awkwardly at present, by
referring to the first words of the preceding one:
“ Quam oblationem tu Deus in omnibus quesumus.”
The original form, therefore, must have been this:

“ς Hane igitur oblationem servitutis nostre sed
et cuncte familie tue quesumus ut placatus
accipias; atque in omnibus benedictam ad-
scriptam ratam rationabilem acceptabilemque
facere digneris, ut nobis Corpus et Sanguis
fiat dilectissimi ΠῚ tui Domini nostri Jesu
Christi. Qui pridie,” &c.

The prayer ‘* Unde memores,”

which follows the
words of Institution, represents, in its beginning
(Μεμνημένοι οὖν) and its whole tenour, the universal
type of the Eastern Liturgies. It is followed by the
Prayer of Invocation. In this prayer the Greeks,
as we have seen, prayed that God might send down

LITURGIES OF THE ANCIENT CHURCH. 219

His Holy Spirit upon the people and upon their
gifts, or that the Holy Spirit might descend upon
both, in order to sanctify the congregation and the
elements. Here God is supplicated to order his
angel to bring the Sacrifice (the prayers and vows of
the people) to the heavenly altar. This obscure ex-
pression is referred by Le Brun to Christ the High
Priest, as the Angel of God in the eminent sense, in
allusion to two passages in the Epistle to the He-
brews (ix. 24, and xii. 10.); by Bona to the “angel

,

of prayer,” in allusion to Apoc. vill. 8., which is the
more natural interpretation, and conformable to the
Alexandrian ritual.

At all events, this prayer is neither so spiritual
nor so primitive as the Greek one. The benediction
of the people consecrating themselves, originally the
principal part of the Consecration Service, has dwin-
died into a rhetorical collect. The whole prayer
ἐς Supplices te rogamus ” appears as an appendix, in-
serted before the concluding doxology (probably by
Leo the Great), in order to strengthen the prayer
“ Unde memores.” The superior wisdom of Rome
showed itself in making these Consecration Prayers
standing formularies when the free prayer ceased ;
whereas, in the Ambrosian, Gallican, and Spanish
rites of that age, they were considered changeable
according to the occasion. Vigilius points to this
circumstance, with just pride, in his letter to the
Spanish bishop.

VOL, IV. *L 2

220 GENERAL INTRODUCTION TO THE

According to the general usage of the rest of Chris-
tendom, Gregory made the Lord’s Prayer a part of
the written liturgy, with a short introduction before ;
and added an explanatory collect upon the last
petition, “ Sed libera nos a malo,” as a standing con-
cluding prayer.

In order to render the whole perfectly clear, we
give in the fifth chapter of the Reliquia, first, the
present official text, with a notice of the reading of
the ancient MSS., and other explanatory remarks :
secondly, the restored genuine text of Gregory the
Great, as it was understood by him: finally, the Ro-
man Liturgy, as according to documents and state-
ments it must have been before Leo the Great, and,
substantially, about the middle of the fourth century.
In Hippolytus’ time, however, this must have been
somewhat different. The Qblation of the People
was still in vigour, the Preface was followed by
a free Prayer of Thanksgiving: after which the
words of Institution introduced a Consecration Prayer,
scarcely fixed, and the Lord’s Prayer with the dox-
ology, concluded the service before the Communion.

I give in the Appendix to the fifth chapter of
the Reliquiew, out of a palimpsest of Monte Casino
coeyal with Gregory the Great, the text of the
Prefatio and other fragments, which prove this Sa-
cramentarium to be that of Gregory.

LITURGIES OF THE ANCIENT CHURCH. 221

FINAL RESULT.

WE commenced our liturgical researches by pointing
out the general characteristics of the form of sacra-
mental worship in the great epochs of the ecclesiasti-
cal history of the first four centuries, and by establish-
ing the principles according to which the historical
affinities of ancient Liturgies might be safely and
successfully discovered. We then went through the
records and the liturgical texts of those centuries
according to the leading Churches of ancient Chris-
tianity, as far as they are capable of reconstruction
upon the faith of genuine documents.

On looking back to the course we have pursued
in the preceding pages, we have, I believe, obtained
the following results.

Liturgical formularies, beyond the framework re-
presented in the Text-Book, began to be used, with
great local and individual liberty, about the middle of
the second century ; not as originating a new form of
Service, nor as recording literally a fixed liturgical
custom. The purport of the most ancient records is to
exhibit what within a certain sphere had been the
general custom of the earliest age, that is to say, of

the end of the first and the beginning of the second
1, 8

229 GENERAL INTRODUCTION TO THE

century, or in the Johannean and Ignatian age.
What else, indeed, could the authors of the so-called
Apostolical Liturgies do, when a very considerable
part of the Service was still at their time essen-
tially free and variable, and when it had originally
been still more so? We must abandon both the
later idea, still cherished by Bingham, of a Liturgy
as a fixed formulary, and that negative assumption
which he combated, of there having been no fixed
form whatever. To express plainly what I think, we
may assert that the first attempt to write down a
Liturgy was that of presenting a general, not descrip-
tive but suggestive, view of the extemporization
within a certain framework. That this was possible,
is explained by the biblical character of the liturgical
formularies, and by the common spirit pervading
Apostolical Christianity. The phenomenon is won-
derful, but not miraculous; sublime, but perfectly
intelligible. The miraculous and the mystical are in
the heads of those who have misunderstood and mis-
interpreted antiquity ; or in the theological systems
of such as have endeavoured to confound and obscure
that which, if faithfully explained and clearly under-
stood, would contradict what later ages have made
out of primitive Christianity. It isthe Spirit which
has created the Form, and this Spirit rests upon the
words and injunctions of Christ, piously followed up
and applied according to the exigencies of the time,
under the guidance of that general Christian con-

LITURGIES OF THE ANCIENT CHURCH. 223

sciousness in which the Christians of all ages find
realized the promises of the Spirit left to the Apostles,
and to those who through them believe in Christ.

~ The Eucharist was at first a holy Supper of thankful
remembrance and. of sincere brotherly love, coupled
with the Prayers, which grew into a complete form
of rational worship.

If, then, such were the origin and most ancient
development of the Eucharistic Service, the first re-
cord of it was, in its details, necessarily rather a repre-
sentation of the substance of what used generally to
be said in the free prayers, than a literal copy of
any fixed form. It further follows, that we should
do as much wrong to those records by considering
them to be historical, as by regarding them as im-
positions, or, at least, as ideal schemes. They turn
out to have been faithfully based upon what in the
ancient Service was held to be essential, and cus-
tomary from the beginning, as far as the memory
of the Church went. As this substance was tra-
ditional, and could not be referred to any regulation
of Councils or Synods, or to any composition of some
eminent Father, it was very natural to attribute
the records of this gradual formation of the Spirit
during the first three ages of Christianity (St. Paul,
St. John, and Ignatius), either to the Apostles all
together, as being those who had laid down the lead-
ing principles, and planted the earliest germs of the

Church; or to some one among them (as St. James, or
L4

224 GENERAL INTRODUCTION TO THE

St. Peter); or to some Evangelist who was personally
connected, or supposed to be connected, with the par-
ticular Church, as St. Mark or Clemens.

Such a proceeding is neither more nor less mythical
than any other form of hypostatizing the Spirit: but
it isan uncritical proceeding to overlook what is really
historical in such a process of formation; and almost
madness to consider such a process even possible,
without that very impulse which the genuine records
of the Gospel reveal to us in the person of Jesus of
Nazareth.

The beautiful specimen of the first liturgical epoch
preserved in the Abyssinian Constitutions presents
a character of great simplicity, and thoroughly bibli-
eal. There is a beginning of doctrinal expression
and of rhetorical diction, but both are in their first
infancy, and used very charily; a character doubly
precious, if we consider the formulary as essentially
suggestive. I propose to call this epoch the tra-
ditional, and this style the suggestive. What is
here given corresponds in its contents and simpli-
city, with what we know from the early apologetic
writers of the time of Hadrian and the Antonines,
and, in particular, with Justin Martyr, and the of-
ficial account of the Christian worship he gives
in his Greater Apology. The groundwork is Evan-
gelical; the form, as to its framework, Apostolic;
the liturgical language Biblical, and replete with
allusions to the Prophets and the Psalms; the style,

LITURGIES OF THE ANCIENT CHURCH. 225

finally, is one of the greatest simplicity, with a nas-
cent attempt at giving the sentences a Hellenic turn.

The second period of liturgical composition, in
the beginning of the second century, exhibits a great
progress in this respect, but also the dangers of in-
cipient rhetoricism and ritualism. The Liturgy is
no longer traditional, but a work of composition. It
is no longer suggestive of a text which may be
enlarged upon by the meditation of the individual
and by the inspiration of the moment, but it is as
extended as any free prayer can be. It reduces to
writing what such a meditation and such an inspira-
tion would produce if severely digested and concen-
trated. But it does so rather as a model than as a
literally fixed formulary. The third century did not
feel itself bound by the letter of the traditional form
of the first epoch, neither did it impose on the
Church the restraint of a literally fixed formulary.
The next age indeed, as we have seen, still used
that model with great Christian liberty. Liturgi-
cal liberty is, at this period, much more restricted
than it was in the preceding age: but it is not extinct.
There is still place for free prayer and for silent
prayer. In point of style, as well as in the depth of
Christian thought embodied in the liturgical formu-
laries, we perceive the great advance of Hellenism, and
in particular the influence of the Alexandrian univer-
sity. The best recorded and most splendid specimen

of liturgical composition of this epoch is the en-
L 5

226 GENERAL INTRODUCTION TO THE

larged Liturgy of this same Church, based upon that
early tradition, of which an unadulterated text has
been providentially preserved in the interior of Afri-
ea. The most striking part of this composition is
the General Prayer for Christ’s Church. We find
such prayer in the traditional Liturgy of the second
century. It grew out of the Hebraizing form of
the Oriental Litany (or General Prayer, the Ca-
tholica), of which the English Bidding Prayer be-
fore the sermon is a wreck. Its germ was a silent
prayer of the people directed by short and striking
hortatory formulas, which were pronounced by the
deacon, with solemn pauses between; commencing
with the words, “ Let us pray” (or “ Let us in-

᾽

tensely pray,” or “ Let us pray more intensely”) for
the poor, for the sick, for the persecuted brethren,
for the departed, and so on.

The style of that beautiful Precatory Prayer of
the second Alexandrian Liturgy may be considered
as the perfection to which liturgical composition at-
tained in the ancient Church. It is decidedly artistic,
and of the best patristic Greek. The diction is
slightly imbued here and there with the rhetorical
character of the age, In short, it represents the
culminating point of ancient liturgical composition
and intellectual devotion. It may be considered, on
the whole, as perfect, if we assume, as I believe we
must, that it was originally intended rather as a model
than a literal formulary; and that not only silent

LITURGIES OF THE ANCIENT CHURCH. 227

prayer continued to form part of the usual service
of the time, but that free prayer also was not
excluded.

I propose therefore to call this style the model
Church style. We shall appreciate the merits of those
compositions better, by comparing them with the
theoretical Liturgy of that age of theological confusion
which separates Origen and the Nicene period, I mean
the Liturgy of the eighth book of the Apostolical
Constitutions, This hybrid composition assumes the
antiquity of the Apostolic form, in order to insinuate
nascent doctrinal formularies. It presents, instead of
the Apostolic and traditional simplicity, a rhetorical
development which degenerates into turgid and te-
dious verbosity. Even at the best, it is a sermon
addressed to God, going through the whole spiritual
history of the world. The idea is not only good but
grand: though adapted rather to a sermon, or to a
chapter of the spiritual history of the world. What
may be inspiring as a sermon, and endurable as an ex-
temporized prayer, becomes insupportable as a fixed
formulary; a truth of which Baxter’s proposed Li-
turgy is the most remarkable and the most dignified
specimen.

The third period of real Church Liturgies exhi-
bits the rhetorical style; the style of Basilian and
Chrysostomean sermons, and of Ambrosian treatises,
adapted to liturgical composition.

What really belongs to this age, or is still more
L6

228 GENERAL INTRODUCTION.

ancient, is common to the liturgical texts of the By-
zantines and Dissidents of the fifth century, in the
Liturgies both of Alexandria and of Antioch.

The rhetorical style increased in the course of the
fourth, and still more in the fifth century, to such a
degree, that the leading men of that time felt the
necessity of condensing the Liturgies by a more
concise and formulistic style. This process was
carried on principally in the Churches of the two
metropolises of the empire, Byzantium and Rome.
The Liturgy called after St. Basil, and still more
that which bears the name of St. Chrysostom, are the
products of this tendency. The Church of Rome put
her seal of prosaic Roman solemnity and literality
upon the same, very early in the fifth century, or
more probably in the latter part of the fourth. We
call this style by a general name, the eclectic. The
Byzantine and Roman Liturgies are especially eclec-
tic; they corrected the turgid provincialism, but
touched up slightly the best formularies they could
find in the old compositions. Thus these two latter
periods, of which we give both the Byzantine and
Roman texts, form the frame of the liturgical pic-
ture we have endeavoured to draw. They represent
at the same time the groundwork of that which, with
its medieval extension and corruption, claimed at the
time of the reformation Apostolical authority. They
thus connect our criticism of the Liturgies of the
ancient Church with that of the modern rituals.

229

NOTE

THE GENERAL INTRODUCTION.

ON THE LITURGIES OF THE SYRIAN CHRISTIANS IN AS-
SYRIA, CALLED NESTORIANS; AND ON THE TRADITIONS
PRESERVED AMONG THEM, AND AMONG THE ARME-
NIANS AND OTHERS, RESPECTING HIPPOLYTUS AND HIS
WRITINGS. (p. 184.)

THE title of Mr. Badger’s book is: ‘‘ The Nestorians and
their Rituals. By the Rev. G. P. Badger.” (Lond. 1852,
2 vols. 8vo.) Of the different liturgical texts, the learned
author has given us that which bears the name of Nes-
torius, and is evidently of the least antiquity.

But the extracts (ii. 864.) from a work of Mar Abel
Yeshua, metropolitan of Nisibis and Armenia in the
year 1298, called ‘“ Index of Biblical and Ecclesiastical
Writings,” contains the following interesting article,
headed “ Writings of the Western Church” :

After mention has been made of the Clementines and
the Apostolical Constitutions, Julius Africanus, the cotem-
porary of Hippolytus, is named; and then Hippolytus
himself, in the following words: “ Hippolytus, bishop
and martyr, wrote a book on the Life and Actions of
Christ ; an Exposition of Daniel the Less and Susanna ;
also, Sentences against Gaius; an Introduction on the

230 NESTORIAN LITURGIES AND

Advent of Christ; and an Exposition on the Gospel of
St. John.”

The books mentioned in this catalogue, bearing on
our critical research in the First Volume, are the fol-
lowing : ᾿

The Book on the Life and Actions of Christ is the
Commentary on the Gospels, or at least on the Gospel of
St. Matthew, which is expressly quoted (Vol. I. p. 286.).
The Exposition of Daniel the Less and Susanna is either
an appendix to the well known commentary on the canon-
ical Book of Daniel, or a separate work on the apocryphal
chapters (ibid.). The strange title, Sentences against
Gajus, is evidently the same as that mentioned in Hebed
Jesu’s catalogue of Chaldee books (Vol. I. p. 271.), under
the title: Treatise of Hippolytus against Caius. The
Introduction on the Advent of Christ means probably
the Book on Antichrist (Vol. I. pp. 272—275). The Ex-
position on the Gospel of St. John is the book mentioned
on the Cathedra (Vol. I. pp. 281—286.).

As regards the writings of Hippolytus known to the
Armenian Christians, I but the other day (1st May) re-
ceived from the learned Mechitarist, Dr. Alishan, now in
London, some information which may best find its place
here. Moses of Korene says, in the 10th chapter of the se-
cond book of his History : “ I shall now begin my narrative
from the fifth book of the chronographer Africanus, whose
account is confirmed by Josephus, by Hippolytus, and by
various Greek authors.” This is an evident allusion to
the chronicle of Hippolytus, of which we have only a bar-
barous Latin extract. Dr. Alishan’s paper adds: “ The
following works of Hippolytus named ‘of Bostra’ were
translated into Armenian in the fifth century:

1. Homily on the Nativity and the Baptism of Jesus

Christ.

TRADITIONS ABOUT HIPPOLYTWS. 231

2. Homily on the Resuscitation of Lazarus.
3. Homily on the Resurrection of Jesus Christ.
4. On the Antichrist.”

The name “ Hippolytus of Bostra” is merely a con-
fusion originating in Eusebius mentioning (vi. 20.; see
Vol. I. p. 202.), as the eminent men in the time of Ze-
- phyrinus, “ Beryllus of Bostra in Arabia, and Hippolytus
who also was the chief of some other Church.”

As to the Homilies, the first and third are evidently
identical with the two quoted in Cureton’s Syrian texts
(vol. i. p. 287. N.) as: “Sermon on the Epiphany ;”
“Sermon on the Resurrection.” The first of these two
Homilies is extant in Greek (Vol. I. p. 276.). The
Homily on the Resurrection may or may not be the treatise
mentioned on the Cathedra: Περὶ Θεοῦ καὶ σαρκὸς ἀναστά-
σεως (Vol. I. p. 289.); at all events it is lost, and ought
to be published from the Armenian text in the new edition
of the works of Hippolytus. The Homily on the Resus-
citation of Lazarus is likewise lost. It may have formed
part of the work on the Gospel of St. John (Vol. I.
pp. 281. 286—288.).

Finally, I learn by a recent communication from the
learned historian of Jewish literature, Dr. Steinschneider,
that a mention of the Canons of Hippolytus is concealed
in the senseless reading of an Arabic MS. at Upsala
(Tornberg’s Catalogue, Lund, 1849, p. 311. cod. 488. fol.
146—158.): Canones Pape Romani Aflimes. My learned
informant conjectures that the change from T into M
may have arisen from a Karshaw text, written in Syrian
characters, in which these letters, so dissimilar in Arabic,
have a certain similarity. A/dites is Hippolytus.

I take this opportunity of stating that the Rev. Dr.
Lommatzsch, the learned editor of Origen, has, signified
to me in a letter received this day (May 22. 1852), that,

232 TRADITIONS ABOUT HIPPOLYTUS.

after examining the work published as Origen’s Philo-
sophumena, he is convinced it cannot have been written
by him; but that he is inclined to believe it may be the
work of Hippolytus. A letter from Dr. Heinrich Thiersch
(the learned and eloquent author of the History of
Christian Antiquity, vol. i. 1852), of the 14th of April,
informs me that he has arrived at the same conclusion.

RELIQUIZ LITURGICA:

LITURGIA EUCHARISTIC VETERIS ECCLESIA,
TAM ORIENTIS QUAM OCCIDENTIS,
QUOTQUOT AD GENUINUM TEXTUM REVOCARI POTUERUNT,

SECUNDUM ECCLESIAS AC TEMPORA
DISPOSITZE,

Me ACG, NO

Ne Ee. Pee US be ee ie

NO DE ENE

SACRUM.

QUOD
ANNO MDCCCXVII. IUVENIS TE AUSPICE
ROMA SUSCEPI
ANNO MDCCCLII. LONDINI
DEO ADIUVANTE
TUL MEMOR

VOTUM PERSOLVI

NATAL. ROM.

AA
NE ὦ
ies

τ
Fe *

ἌΝ

237

CAPUT PRIMUM.

ECCLESLZ ALEXANDRINZ MONUMENTA.

A.

SECUNDI ET TERTDO SECULI LITURGLH INTER SE
COMPARAT 4.

I. Lirurera ApPosToiica in ZEthiopum Constitu-
tionibus Apostolicis adservata.
II. Eadem Liturgia, Divi Marct nomine insignita,
qua forma temporibus Origenis in usu fuit.

POD

Prioris Liturgie textum exhibet Ludolfus in Com-
mentario ad Historiam /Ethiopicam, pp. 324-327.
Inserta est in collectionem Statutorum Apostolicorum
Alexandrinam eo loco ubi textus Copticus (Tattam,
p- 32.) Prefationem tantum exhibet, sive principium
celebrationis Eucharistic: qua de re vide nos disse-
rentes in Secundo Volumine, p. 309.

Alterum textum prebet Liturgia Divi Marci ex
codice quodam antiquo, Romam e monasterio Basilia-
norum in Calabria adlato a Joanne a S. Andrea
(Paris. 1583). Renaudotius eam primus edidit ; cujus

238 ECCLESIZ ALEXANDRINZ MONUMENTA.

editionem Fabricius solita fide, neglectis tamen lacu-
narum notis, Assemanus junior ea qua erat Greca-
rum litterarum ignorantia repetiverunt. Quem tex-
tum hic exhibemus, omissis quantum fieri potuit lis
que post Constantini «tatem superaddita fuerunt.
Textum integrum Renaudotii, qui codicem se Rome
inspexisse et quedam correxisse dicit, sequenti capite
dabimus, non tamen collata editione principe, quippe
que in Musei Britannici bibliotheca non exstet.

Formule Liturgice Prefationem precedentes, que ad
Oblationem Populi et ad Osculum Pacis spectant,
secundum Liturgiam Seculi Tertii.

Desunt in Liturgia Secundi Seculi.

Qu, dimissis catechumenis, inter oblationem fide-
lium verbis conceptis a diacono vel a sacerdote dice-
bantur hee inveniuntur.

Diac. ᾿Ασπάσασθε ἀλλήλους. (Osculum pacis.)
Sac. Προσφέρειν κατὰ τρόπους στάθητε. ἢ

Diac. ᾿Επὶ προσευχὴν στάθητε.

Sac. Εἰρήνη πᾶσιν.

Diac. ΤΙροσεύξασθε ὑπὲρ τῶν προσφερόντων.

* Ad hee verba οὖ que proxime sequuntur respicit Cyrill.
Alex. in libro de Ador. in Spiritu et Veritate, Opp. tom. i. p.
454.: οὐκ αὐτοὶ (οἱ διακόνοι) προστάττουσι διακεκραγότες ἐν ἐκκλησί-
ais, ποτὲ μὲν ὑμνολογεῖν ὅτι προσήκει λαοῖς, καὶ ἐν κόσμῳ μὲν ἑστᾶ-

΄“ \ / a > f
ναι κατηρεμεῖν δὲ, πολλάκις Kal διανιστᾶσιν εἰς προσευχάς;

ECCLESILZ ALEXANDRINZ MONUMENTA. 239

*[Oratio introitus.

7
“Angie, ὕψιστε, φοβερὲ, ὁ ἐν ἁγίοις ἀναπαυόμενος,
,ὔ SHEN e a < / \ 3 / an A
κύριε, αὐτὸς ἡμᾶς ἁγίασον καὶ ἀξίωσον τῆς φοβερᾶς
e 7 lal “Ὁ
σου ἱεροσύνης " καὶ προσάγαγε ἡμᾶς τῷ τιμίῳ σου
\ aA
ϑυσιαστηρίῳ μετὰ πάσης συνειδήσεως ἀγαθῆς" καὶ κα-
a \ A an
θάρισον ἡμῶν Tas καρδίας ἀπὸ παντὸς μολυσμοῦ" πᾶσαν
\ ᾽ - la)
αἴσθησιν πονηρὰν ἐκδίωξον ἀφ᾽ ἡμῶν. ᾿Αγίασον τὸν νοῦν
\ \ \ \ \ Cuan \ cin) ς if /
καὶ τὴν ψυχὴν Kat Sos ἡμῖν τὴν τῶν ἁγίων πατέρων
a A \
ἡμῶν ἐπιτελεῖν λατρείαν μετὰ φόβου σου, ἐξιλασκόμενοι
\ , / \ 7 \ \ Fx Ie: 5 A Vv. €
TO πρόσωπόν σου διὰ παντός. Σὺ γὰρ εἶ ὁ εὐλογῶν Kal ὁ
e / \ 7 \ \ X / \ \ >
ἁγιάζων τὰ σύμπαντα, Kal σοὶ THY δόξαν καὶ τὴν εὐχα-
ριδτίαν ἀναπέμπομεν " χάριτι καὶ οἰκτιρμοῖς καὶ φιλαν-
A A ec aw - τ 5 ne
θρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ, δι’ οὗ καὶ μεθ᾽ οὗ σοὶ
Ὁ / \ \ uA > x 3A A Paar
ἡ δόξα Kal TO κράτος (εἰς τοὺς αἰῶνας TOV αἰώνων.

Ἀμήν.)

* Dedimus, uncis inclusam, formulam orationis a sacerdote
dum intrat in Sanctuarium in silentio dicende, ut lectoribus
originem hujusmodi interpolationum ante oculos poneremus ;
que et in textu hujus Liturgie Syriaco deest, neque ejus etatis
indolem preebet cujus hic imaginem exhibere nobis proposui-
mus. Attamen tertii exeuntis vel quarti ineuntis eam esse inde
apparet, quod doxologiz que hic significatur verba nunc, pau-
cis paginis interjectis, in calce orationis ad Christum directz
leguntur, id quod nimis est absurdum. At scilicet interposita
deinceps fuerunt illa omnia inter hance nostram orationem
ejusque doxologiam, quam ideo huic loco restituimus. Inte-
grum textum quarti quintive seculi leges in nostra Litur-
gie Alexandrine editione, qua Grecorum Catholicorum et
Coptorum vel Abyssiniorum Jacobitarum ritum inter se
comparamus.

940 ECCLESLZ ALEXANDRINZ MONUMENTA.

LITURGIA ALEXANDRINA KECCLESIA

APOSTOLICA,
EX HTHIOPICIS A LUDOLFO LATINE EDITA.

EUCHARISTIA, SIVE LAUDES.

(Prefatio.)
DoMINUS vobiscum omnibus:
Totus cum spiritu tuo sit.
Sursum corda elevate :
Sunt apud Dominum Deum nostrum.
Gratias agamus Domino:
* Rectum et justum est. +

Deinde dicunt orationem eucharisticam, Episcopum
preeuntem sequendo.

* Male Ludolfus : Rectus et justus est.
{ In Copticis ita. Can. 31. (Tatt. p. 32.) verbis Grecis,
leviter corruptis :
Εὐχαριστία.
O Κύριος μετὰ πάντων ἡμῶν (1. ὑμῶν)"
(Λαός) Μετὰ τοῦ πνευματός σου.
Ανω ὑμῶν τὰς καρδίας"
Ἔχομεν πρὸς τὸν Κύριον.
Εὐχαριστήσωμεν τὸν Κύριον"
ἤλξιον καὶ δίκαιον.
(Que sequuntur desunt in Copticis.)

ECCLESIZ ALEXANDRINZ MONUMENTA, 241

LITURGIA, QUA DICITUR DIVI MARCI,

UT

ORIGENIS TEMPORIBUS LEGEBATUR.

eee

(Preefatio. )

¢€ A \ /
O κύριος μετὰ πάντων"

Καὶ μετὰ τοῦ πνεύματός σου.
"Av@ ὑμῶν τὰς καρδίας"

v δ \ ΞΖ

Ἰύχομεν πρὸς τὸν κύριον.

b) A A ΘῈ:

Εὐχαριστῶμεν τῷ κυρίῳ

"Αἕξιον καὶ δίκαιον.

A \
᾿Αληθῶς yap ἄξιόν ἐστιν καὶ δίκαιον, ὅσιόν τε Kat
Ν a e / A ΕῚ Ν e XN
πρεπον, Kal Tals ἡμετέραις ψυχαῖς ἐπωφελὲς, ὁ ὧν,
ῇ a
δέσποτα, κύριε Jee, πάτερ TAVTOKPATOP, σὲ αἰνεῖν, σὲ
ὑμνεῖν, σοὶ εὐχαριστεῖν, σοὶ ἀνθομολογεῖσθαι νύ-
/
κτωρ τε Kal καθ᾽ ἡμέραν ἀκαταπαύστῳ στόματι Kal
/ A
ἀσυγήτοις χείλεσι καὶ ἀσιωπήτῳ καρδίᾳ, σοὶ τῷ ποι-
A We A A \
ἤσαντι TOV οὐρανὸν Kal τὰ ἐν τῷ οὐρανῷ, γὴν καὶ τὰ
. A A / \ \ / \
εν Τῇ YN, ϑάλασσαν, THYAaS, ποταμοῦυς, λίμνας καὶ
A \ A \
πάντα TA ἐν αὐτοῖς" σοὶ τῷ ποιήσαντι τὸν ἄνθρωπον
VOL. IV. M

242 ECCLESI® ALEXANDRINZ MONUMENTA.

Liturgia Alexandrine Ecclesie Apostolica.

Gratias agimus tibi, Domine, per dilectum filum
tuum Jesum Christum, quem in ultimis diebus mi-
sisti nobis Salvatorem et Redemptorem, nuncium
consilii tui. * Iste Verbum quod ex te est, per quod
omnia fecisti voluntate tua. Et misisti eum de ccelo
in uterum virginis. Caro factus est, et gestatus fuit
in ventre ejus: et filius tuus manifestatus fuit a
Spiritu Sancto, ut impleret voluntatem tuam, et
populum tibi efficeret expandendo manus suas: pas-
sus est ut patientes liberaret qui confidunt in te.
Qui traditus est voluntate sua ad passionem: ut
mortem dissolveret, vincula Satane rumperet, et
conculearet infirmum, et sanctos educeret, et resur-
rectionem patefaceret.

*

1. 6. ἄγγελον βουλῆς, Christum Verbum. Antiqua Alex-
andrine imprimis theologiz formula: ut apud Clementem,
Stromat. vi. p. 769. Pott. Οὗτός ἐστιν ὁ τῶν γενητῶν πάντων διδά-
σκαλος, ὃ σύμθουλος τοῦ δϑεοῦ τοῦ τὰ πάντα προεγνωκότος. Et vii.
p- 832. (Adyou) τοῦ πρὸ καταβυλῆς κόσμου συμβούλον γενομένου τοῦ

πατρός.

ECCLESLE ALEXANDRINAZ MONUMENTA. 243

Liturgia, que dicitur Divi Marci.

9 INTs 4. \ Cs PA 2 VS Ἁ
κατ᾽ ἰδίαν εἰκόνα καὶ Kal’ ὁμοίωσιν, ᾧ καὶ ἔχαρισω τὴν
δ Ὁ τς / ,ὕ ΤΣῊ N S28N ἢ ε
ἐν παραδείσῳ τρυφήν " παραβάντα δὲ αὐτὸν οὐχ ὑπερ-

σι \
εἴδες, οὐδὲ ἐγκατέλιπες, ἀγαθὲ, ἀλλὰ πάλιν ἀνεκαλέσω
΄ A A 3 ͵7ὔ
διὰ νόμου, ἐπαιδαγώγησας διὰ προφητῶν, ἀνέπλασας,
A A ἊΣ A \ 3
καὶ ἀνεκαίνισας διὰ τοῦ φρικτοῦ καὶ ζωοποιοῦ καὶ οὐρα-
\ aA A
νίου μυστηρίου τούτου πάντα δὲ ἐποίησας διὰ THs σῆς
/ A x A 3 A A A κι
σοφίας, τοῦ φωτὸς τοῦ ἀληθινοῦ, τοῦ μονογενοῦς σοῦ
lal A A A Lal a fe
υἱοῦ, τοῦ κυρίου Kal ϑεοῦ Kal σωτῆρος ἡμῶν Ἰησοῦ
Χριστοῦ" δι’ οὗ σοὶ σὺν αὐτῷ καὶ ἁγίῳ πνεύματι
a / \
εὐχαριστοῦντες προσφέρομεν τὴν λογικὴν καὶ ἀναίμα-
κτον λατρείαν ταύτην, ἣν προσφέρει σοὶ, κύριε, πάντα

Ni 9} 3 A Θὲ A τ / A fs A 3 Ni oe,
Ta ἔθνη. ἀπὸ ἀνατολῶν ἡλίου Kal μέχρι δυσμῶν, ἀπὸ ἄρ-
κτου καὶ μεσημβρίας " ὅτι μέγα τὸ ὄνομά σου ἐν πᾶσι

a 4 Le Ν “ / 7)
τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ ϑυμίαμα προσφέρεται

ao Ff Cie \ / \ “κε
τῷ ὀνόματι ἁγίῳ σου, καὶ ϑυσία καὶ προσφορά.

[Καὶ δεόμεθα καὶ παρακαλοῦμέν σε φιλάνθρωπε ἀγαθέ"

Μνήσθητι κυριε τῆς ἁγίας καὶ μόνης καθολικῆς καὶ ἀπο-
στολικῆς ἐκκλησίας, τῆς ἀπὸ γῆς περάτων μέχρι τῶν περά-
των αὐτῆς, πάντων τῶν λαῶν, καὶ πάντων τῶν ποιμνίων
σου.

Τὴν ἐξ οὐρανοῦ εἰρήνην βράξευσον ταῖς ἁπάντων ἡμῶν
καρδίαις " ἀλλὰ καὶ τοῦ βίου τούτου τὴν εἰρήνην ἡμῖν δώ-
pnoa. Τὸν βασιλέα, τὰ στρατιωτικὰ, τοὺς ἄρχοντας; βου-
Ade, δήμους, γειτονίας, εἰσόδους καὶ ἐξόδους ἡμῶν ἐν πάσῃ
εἰρήνῃ κατακόσμησον. Βασιλεῦ τῆς εἰρήνης, τὴν σὴν εἰ-
ρήνην δὸς ἡμῖν" ἐν ὁμονοίᾳ καὶ ἀγάπῃ κτῆσαι ἡμᾶς ὁ Sede,

* Celeberrimus Malachie prophete locus, quem Irenzus
aliique secundi tertiique seculi patres ad sacrificium laudis
apud Christianos retulerunt. Vide Vol. II.

7 Edd. interpunctionem quam post ἡμῖν negligunt, post

M 2

4 τι εν ᾿ ἱ ᾿ ᾿ ae ‘ee » ae
(244 ECCLESIA ALEXANDRINE MONUMENTA.

‘Liturgia Alexandrine Ecclesie Apostclica,

"» . - «- ἡ " 2
᾿ - ν 4 ᾿

Desunt.

.

ECCLESIZ ALEXANDRINE MONUMENTA. 245

Liturgia, que dicitur Divi Marci.
3 , of 3 o> \ of 7 2 ly
ἐκτός σου ἄλλον οὐκ οἴδαμεν, TO ὄνομά σον ὀνομάζομεν *
ζωοποίησον τὰς ἁπάντων ἡμῶν ψυχὰς, καὶ μὴ κατισχύσει
ϑάνατος ἁμαρτίας καθ᾽ ἡμῶν, μηδὲ κατὰ παντὸς τοῦ λαοῦ
σου.
Ν - , - - > 7 9 » hex
Tove νοσοῦντας κύριε τοῦ λαοῦ σου ἐπισκεψάμενος εν ENEEL
καὶ οἰκτιρμοῖς ἴασαι.
Dy, , yw) 4:5 αν ec 9 > e = ad ͵ κ
Απόστησον ἀπ᾽ αὐτῶν καὶ ἀφ᾽ ἡμῶν πᾶσαν νόσον καὶ
δι \ ~ ~ > , Figo > 3 bd ~
μαλακίαν, τὸ πνεῦμα τῆς ἀσθενείας ἐξάλευσον ἀπ αὐτῶν.
Ἂς -

Τοὺς ἐν μακροῖς ἀῤῥωστήμασι προκατακειμένους ἐξανάστησον.
‘ e ‘ , ? , 2 ΄, yA Χ
Tove ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμένους Ἰασαι. Tove
ἐν φυλακαῖς, ἢ ἐν μετάλλοις, ἢ δίκαις ἢ καταδίκαις, ἢ ἐν
ἐξορίαις ἢ πικρᾷ δουλείᾳ ἢ φόροις κατεχομένους πάντας

I\ 7 7 ? , ef e \ Cre e ,
ἐλέησον, πάντας ἐλευθέρωσον " ὅτι συ ὁ ϑεὸς ἡμῶν, ὁ λύων
ΕΝ = 4 =
πεπεδημένους, ὁ ἀνορθῶν τοὺς κατεῤῥαγμένους, ἡ ἐλπὶς τῶν
ἀπελπισμένων, ἣ βοήθεια τῶν ἀξοηθήτων, ἡ ἀνάστασις τῶν
πεπτωκότων, ὁ λιμὴν τῶν χειμαζομένων, ὁ ἔκδικος τῶν
/ ἂ / , ~= ~ / \ ss
καταπονουμένων " πάσῃ ψυχῇ χριστιανῇ σλιξομένῃ καὶ περι
7 9. 3 Χ A
ερχομένῃ δὸς ἔλεος, δὸς ἄνεσιν, δὸς ἀνάψυξιν. ᾿Αλλὰ καὶ
ἡμῶν κύριε τὰς κατὰ ψυχὴν νόσους ἴασαι, τὰς σωματικὰς
ἀσθενείας ϑεράπευσον, ἰατρὲ ψυχῶν καὶ σωμάτων" ἐπίσκοπε
πάσης σαρκὸς; ἐπίσκεψαι καὶ ἴασαι ἡμᾶς διὰ τοῦ σωτηρίου σου.
r \ - \ ΄ὕ >
Tove ἀποδημήσαντας ἡμῶν ἀδελφοὺς ἢ μέλλοντας ἀποῦδη-
μεῖν ἐν παντὶ τόπῳ, κατευόδωσον, εἴτε διὰ γῆς ἢ ποταμῶν, ἣ
- end ~ 4 /
λιμνῶν ἢ ὁδοιποριῶν, ἢ οἱῳδήποτε τρύπῳ THY πορείαν ποι-
οὔντας, πάντας πανταχοῦ ἀποκατάστησον εἰς λιμένα εὔδιον,
εἰς λιμένα σωτήριον: σύμπλους καὶ συνοδοίπορος αὐτῶν
, > ~ 7, -
γενέσθαι καταξίωσον " ἀπόδος τοῖς οἰκείοις αὐτῶν χαίρουσιν,
ὑγιαίνοντας ὑγιαίνουσιν.
3 x Pant ~ ol x ΄ \ > aay
Αλλὰ καὶ ἡμῶν, κύριε, THY παρεπιδημίαν τὴν ἐν τῳ βίῳ
/ ~ , /
τούτῳ ἀξλαξῆ καὶ ἀχείμαστον μέχρι τέλους διαφύλαξον.
ἊΝ ε \ > \ ,ὔ ΄ > \ \ qs
Τοὺς ὑετοὺς ἀγαθους πλουσίως καταπέμψον ἐπὶ τους χρήζον-

+ > Ν Ν ͵ ! ᾽ὔ
τας καὶ ἐπὶ τοὺς δεομένους τόπους. εὔφρανον καὶ ἀνακαίνισον

ἀγάπῃ male posuerunt. Κτῆσαι pro usitatiore σῶσον, ut Luc.
xxl. 19.: ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν,
M 3

¥ ; " Ms
> 7 ΒΝ | iti : ᾿ tag
= 7 VAs «

246 ECCLESIM ALEXANDRIN MONUMENTA,

Liturgia Alexandrine Ecclesie Apostolica. {

ECCLESIZ ALEXANDRINZ MONUMENTA. 247

Liturgia, que dicitur Divi Marci.
τῇ καταξάσει αὐτῶν τὸ πρόσωπον τῆς γῆς; ἵνα ἐν ταῖς στα-

/ > ~ 9 ,ὔ > ͵ ᾽ὔ dD
yoo αὐτῆς εὐφρανθήσηται ἀνατέλλουσα. Ποτάμια ὕδατα
ἀνάγαγε ἐπὶ τὸ ἴδιον μέτρον αὐτῶν, εὔφρανον καὶ ἀνακαίνι-

“Ὁ ~ ~ ~~ \ 9.
σον τῇ ἀναξάσει αὐτῶν τὸ πρόσωπον τῆς γῆς. Τοὺς αὔλακας
αὐτῆς μέθυσον, πλήθυνον τὰ γεννήματα αὐτῆς. Τοὺς καρ-
ποὺς τῆς γῆς κύριε εὐλόγησον, σώους καὶ ἀκεραίους ἡμῖν δια-
~ \ s
τήρησον" παράστησον ἡμῖν αὐτοὺς εἰς σπέρμα καὶ εἰς ϑερισμόν.
Εὐλόγησον καὶ νῦν κύριε τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρη-
στότητός σου, διὰ τοὺς πτωχοὺς τοῦ λαοῦ σου" διὰ τὴν χήραν

\ \ Ν 4 \ \ 7 RATS ~ /
καὶ διὰ τὸν ὄρφανον, διὰ τὸν προσήλυτον, Ov ἡμᾶς πάντας
τοὺς ἐλπίζοντας ἐπί σε, καὶ ἐπικαλουμένους τὸ ὄνομά σου τὸ
ἅγιον. Ot γὰρ ὀφθαλμοὶ πάντων εἴς σε ἐλπίζουσιν, καὶ σὺ

΄ὔ \ \ 3 - > 3.51 , e SN \ 7
δίδως τὴν τροφὴν αὐτῶν ἐν πος Ο διδοὺς τροφὴν πάσῃ
- \ > . , -

σαρκὶ, πλήρωσον χαρᾶς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν,

- 3, ~
iva πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες, περισσεύωμεν εἰς πᾶν
of > \ ᾽ ~ 9 ~ ~ , eter
ἔργον ἀγαθὸν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.

(Pro pie defunctis :)

Tov ἐν πίστει Xpiorov προκεκοιμημένων πατρῶν τε Kal
>> ~ \ Ν > , 7 e A e ~ ‘
ἀδελφῶν τὰς ψυχὰς ἀνάπαυσον, κύριε ὁ ϑεὸς ἡμῶν, μνησθεὶς
τῶν ἀπ᾽ αἰῶνος προπατέρων, πατέρων, πατριαρχῶν, προφητῶν,
ἀποστόλων, μαρτύρων, ὁμολογητῶν, ἐπισκόπων, ὁσίων, δικαί-
ων; παντὸς πνεύματος ἐν πίστει Χριστοῦ τετελειωμένου ἢ" καὶ
© > = 4 ε , \ ε f ,ὔ > ~
ὧν ἐν τῇ σήμερον ἡμέρᾳ THY ὑπόμνησιν ποιούμεθα. | Αὐτῶν
μὲν τὰς ψυχὰς ἀγάπαυσον, καὶ βασιλείας οὐρανῶν καταξί-
ὡσον" ἡμῖν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ εὐάρεστα καὶ
ἀναμάρτητα δώρησαι" καὶ δὸς ἡμῖν μερίδα καὶ κλῆρον ἔχειν

κ - ε “ὦ . ,
μετὰ πάντων τῶν ἁγίων cov.t Τῶν προσφερόντων τὰς ϑυσίας
= Kidd: τετελειομένων.

{ Hic nomina ex diptychis lecta esse apparet.

{ Respicit manifesto ad hxc verba et ad ea que proxime pre-
cedunt Origenes in Homil. xvi. in Jerem. c. 14. (Opp. iii. 217.) :
Πολλάκις ἐν ταῖς εὐχαῖς λέγομεν᾽' Θεὲ παντοκράτορ, τὴν μερίδα
ἡμῶν (ἡμῖν) μετὰ τῶν προφητῶν δός" τὴν μερίδα ἡμῶν

(ἱμῖν) μετὰ τῶν ἀποστόλων τοῦ Χριστοῦ σου δός, ἵνα εὑρεθῶμεν
M 4

2) ΝΕ i
. ᾿ ᾿ = Ἕ μ > i

248 ECCLESLE ALEXANDRINE MONUMENTA, —

Liturgia Alexandrine Ecclesie A postolica.

Desunt,

ECCLESIZ ALEXANDRINZ MONUMENTA. 249

Liturgia, que dicitur Divi Marci.
Poe AN \ ᾽ \ \ ’ =e τ ὃ e al x ’ x
καὶ τὰς προσφορὰς τὰ εὐχαριστήρια πρόσδεξαι ὁ ϑεὸς εἰς τὸ
2 ΄ /
ἅγιον καὶ ἐπουράνιον καὶ νοερόν σου ϑυσιαστήριον, εἰς τὰ
μεγέθη τῶν οὐρανῶν, διὰ τῆς ἀρχαγγελικῆς σον λειτουργίας,
- \ Ἂν \ τ᾿ s sox \ Φ. f /
τῶν τὸ πολὺ Kal ὀλίγον, κρυφᾷ καὶ παῤῥησίᾳ, βουλομένων
2 ἃς 9 4 > / Fa \ ~ 3 ὅν Hf id /, = x $ \
Kal οὐκ ἐχόντων. Kat τῶν ἐν τῇ σήμερον ἡμέρᾳ Tac προσφορὰς
Q 7 \ ~ ~ ,
προσενεγκάντων, we προσεδέξω τὰ δῶρα τοῦ δικαίου cov
- - 5 ν᾿
"AEX, τὴν ϑυσίαν τοῦ πατρὸς ἡμῶν Abpaap, Ζαχαρίου τὸ
΄ ΄,ὕ \ ~ / ‘
Supiapa, Κορνελίου τὰς ἐλεημοσύνας, καὶ τῆς χήρας τὰ δύο
, . - 3 >
λέπτα, προσδέξαι καὶ αὐτῶν τὰ εὐχαριστήρια, Kat ἀντιδὸς αὖ-
τοῖς ἀντὶ τῶν ἐπιγείων τὰ οὐράνια, ἀντὶ τῶν προσκαίρων Ta
αἰώνια.
Diaconus. Εἰς ἀνατολήν.
\ ‘ Ἔν ee lf 7 > ~ EL ΄
Sacerdos. Σὺ yap εἰ ὁ ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας
--- \ τ ͵ ΄
καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομέ-
᾿ ᾿ ’ ~ τ, y 3 Spies! Nees ae πιὰ
VOU, οὗ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Σοὶ
, e ΄ ΄
παραστήκουσι χίλιαι χιλιάδες καὶ μύριαι μυριάδες ἁγίων ἀγγέ-
λων καὶ ἀρχαγγέλων στρατιαί. Σοὶ παραστήκουσι τὰ δύο τι-
μιώτατά σου ζῶα, τὰ πολυόμματα χερουξὶμ; καὶ τὰ ἑξαπτέρυγα
σεραφὶμ, ἃ δυσὶ μὲν πτέρυξι τὰ πρόσωπα καλύπτοντα, καὶ δυσὶ
τι -- -- , δ \ \
τοὺς πόδας, Kal δυσὶν ἱπτάμενα, καὶ κέκραγεν ἕτερον πρὸς TO
a ͵ ΄
ἕτερον ἀκαταπαύστοις στόμασι, καὶ ἀσιγήτοις ϑεολογίαις,
x , ͵ 3: τὰ κε - +
τὸν ἐπινίκιον καὶ τρισάγιον ὕμνον δοντα, βοῶντα, δοξολο--
γοῦντα, κεκραγότα καὶ λέγοντα τῇ μεγαλοπρεπεῖ σου δόξη "
i - e r Ξ 7
ἽΑγιος, ἅγιος, ἅγιος Κύριος Σαξαώθ
i e 3 \ Ἀν γΑταἵρ = aL ene; Qre
Πλήρης 0 οὐρανὸς Kat ἣ γῆ τῆς aylag σου δόξης.
e 5, 9 \
Πάντοτε μὲν πάντα σε ἁγιάζει ἢ, ἀλλὰ καὶ μετὰ πάντων

καὶ μετ᾽ αὐτοῦ τοῦ Χριστοῦ . . . . Τὸ γὰρ λέγειν" Δός μοι μερίδα
μετὰ τῶν προφητῶν. . . -. Τὸ λέγειν" δός μοι μερίδα μετὰ
τῶν ἀποστόλων, κιτιλ. Que verba jam a Centuriatoribus Mag-
deburgensibus laudantur tamquam luculenta formularum litur-
gicarum in antiquitate Christiana testimonia: quod judicium
confirmavit Binghamus xut. 5, 6. Palmerus vero primus,
nisi fallor, ea ad Alexandrinam liturgiam retulit.
* Edd. male ayidgn.
M δ

250 ECCLESILZ ALEXANDRINZ MONUMENTA.

Liturgia Alexandrine Ecclesie Apostolica.

(Verba Institutionis.)

Accipiens ergo panem gratias egit et dixit:
Accipite, comedite, hoe est corpus meum, quod pro
vobis frangitur. Et similiter calicem quoque et
dixit: Hic est sanguis meus, qui pro vobis effun-
ditur, cum facitis hoc, in commemorationem mei id
facietis.

ECCLESI® ALEXANDRINAZ MONUMENTA. 251

Liturgia, que dicitur Divi Marci.
~ e 7 ὡς Ὁ Ὁ ᾽ὔ 7ὔ A \ « ΄
τῶν σε ἁγιαζόντων δέξαι δέσποτα κύριε καὶ τὸν ἡμέτερον
ἁγιασμὸν, σὺν αὐτοῖς ὑμνούντων καὶ λεγόντων "

Populus. “Aycoc, ἅγιος, ἅγιος κύριος.

Sacerdos. Πλήρης γάρ ἐστιν ὡς ἀληθῶς ὁ οὐραγὸς καὶ ἡ
γῆ τῆς ἁγίας σου δόξης διὰ τῆς ἐπιφανείας τοῦ Κυρίου καὶ
Θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ " πλήρωσον 6 ϑεὸς καὶ
ταύτην τὴν ϑυσίαν τῆς παρά σου εὐλογίας, διὰ τῆς ἐπι-
φοιτήσεως τοῦ παναγίου σου πνεύματος.

7

“Ore αὐτὸς ὁ κύριος, καὶ ὁ ϑεὸς καὶ παμβασιλεὺς
ς ἴω Ἵ A e \ A Vee he) ε \
ἡμῶν ᾿Ιησοῦς ὁ Χριστὸς TH νυκτὶ ἣ παρεδίδου ἑαυτὸν
e Ν a e A ς a \ x e Ν / e /
ὑπερ τῶν αμαρτιῶν μων. καὺ TOV υττὲρ TTAVT@YV υὑψίστα-

X \ * \ \ an e f
Tov ϑανατὸν σαρκὶ ἢ, συνανακλιθεὶς μετὰ τῶν ἁγίων
A \ A > \ A e / \ > /
μαθητῶν λαβὼν ἄρτον ἐπὶ τῶν ayiwvt καὶ aypav-
\ » ’ > a A 3 } > \ v
των καὶ ALOLWY αὐτοῦ χειρῶν, ἀναβλέψας εἰς τὸν ἴδιον
} ns Ἂς ς lal \ N A ef > /
πατέρα; ϑεὸν δὲ ἡμῶν καὶ Jeov τῶν ὅλων, εὐχαριστή-
» / e / ’ Pp. -“ e /
gas, εὐλογήσας, ἁγιάσας, κλάσας διέδωκε τοῖς ἁγίοις
καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών"
᾽ὔ
Λάβετε, φάγετε,
. 7)
Diaconus. ᾿Εἰκτείνατε. t

* Locus corruptus. Ὑψίστατον et barbare et absque sensu di-
ctum foret. Lacunam ante ϑάνατον indicat Renaudotius. Verbis
Syri, “ante mortem quam propria sua voluntate suscepit pro
nobis omnibus, accepit panem,” comprobatur, sententiam in
antiquis exemplaribus expressam hance fere fuisse: εἰς τὸν ὑπὲρ
πάντων ἡμῶν Sdvarov. Que deinde varie fuerunt amplificata.
Auctor hujus liturgiee fortasse scripsit: (ἡμῶν) εἰς τὸν ὑπὲρ πάντων
ὑψιτέλεστον ϑάνατον σαρκί (vel σαρκός), in mortem propitia-
toriam scil.

{ Verba inter utrumque ἁγίων exciderunt in codice, si edi-
tionibus fides habenda est.

t Le. ἐκτενῶς εὔξασθε.

M 6

952 ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia Alexandrine Ecclesia Apostolica.

(Invocatio cum Dowologia.)

Recordantes igitur mortis ejus et resurrectionis
ejus offerimus tibi hunc panem et calicem, gratias
agentes tibi, quod nos reddidisti dignos, ut ste-
mus coram te, et sacerdotio tibi fungamur. Suppli-
cesque oramus te ut mittas spiritum tuum
sanctum super oblationes hujus ecclesia:
pariterque largiaris omnibus qui sumunt de iis
sanctitatem, ut repleantur Spiritu Sancto, et ad
confirmationem fidei in veritate, ut te celebrent et

ECCLESLA ALEXANDRINZ MONUMENTA. 253

Liturgia, que dicitur Divi Marci.
A / ἊΝ A , A
Sacerdos. Τοῦτο yap ἐστι TO σῶμά μου TO
A f
ὑπὲρ ὑμῶν κλώμενον Kal διαδιδόμενον εἰς ἄφεσιν
ἁμαρτιῶν.
3 /
Populus. ᾿Αμήν.
e , δ \ / \ \
Sacerdos. Ὡσαύτως καὶ τὸ ποτήριον μετὰ TO
A \
δειπνῆσαι λαβὼν, καὶ κεράσας ἐξ οἴνου καὶ ὕδατος,
εὐχαριστήσας, εὐλογήσας, πλήσας πνεύματος ἁγίου,
μετέδωκε τοῖς ὧγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ
’ / ’ δ 7 9 9 Lal /
ἀποστόλοις, εἰπὼν" πίετε ἐξ αὐτοῦ πάντες.
Diaconus. "Ete ἐκτείνατε.
A J 9 \ - / SS A
Sacerdos. Τοῦτο ydp ἐστι τὸ αἷμά μου τὸ τῆς
- / \ e Ν ς “ N A 3 /
καινῆς διαθήκης, τὸ UTEP ὑμῶν Kal πολλῶν ἐκχυνό-
\ / ’ yy e an
μενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν.
3 ,
Populus. “Apap.
“ A 3 Ἁ 9 \ 3; ’
Sacerdos. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνά-
id / \ XN > / \ 7 a
μνησιν. ᾿Οσάκις yap av ἐσθίητε τὸν ἄρτον τοῦτον,
/ a
πίνητε δὲ καὶ ποτήριον τοῦτο, τὸν ἐμὸν ϑάνατον καταγ-
\
γέλλετε, καὶ THY ἐμὴν ἀνάστασιν Kal ἀνάληψιν ὁμολο-
A x Rm KN δι
γεῖτε, ἄχρις οὗ ἂν ἔλθω.
Τὸν θάνατον, δέσποτα κύριε παντόκρατορ ἐπουράνιε
βασιλεῦ, τοῦ μονογενοῦς σου υἱοῦ, κυρίου τε καὶ ϑεοῦ
\ A e lal 3 a la) ,
Kal σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ καταγγέλλοντες
\ δ 7 A A
καὶ τὴν τριήμερον καὶ μακαρίαν αὐτοῦ ἐκ νεκρῶν
ἀνάστασιν ὁμολογοῦντες ἵ [Kal τὴν εἰς οὐρανοὺς ἀνά-
ληψιν ὁμολογοῦμεν καὶ τὴν ἐις δεξιῶν σου τοῦ Izod καὶ
* Edd. inepte: ἡμῶν.
7 Glossam margini adscriptam in textum irrepsisse credide-

rim: a textu Origeniano certe tam barbara dicendi ratio aliena
est.

254 ECCLESIZ ALEXANDRINZE MONUMENTA.

Liturgia Alexandrine Ecclesie Apostolica.

laudent in filio tuo Jesu Christo, in quo tibi laus et
potentia in sancta ecclesia, et nunc et semper et in

secula seculorum. Amen.

ECCLESLA ALEXANDRINA) MONUMENTA., 255

Liturgia, que dicitur Divi Marci.
\ \ / \
πατρὸς καθέδραν] καὶ τὴν δεύτεραν καὶ φρικτὴν καὶ
an / > Re
φοβερὰν αὐτοῦ παρουσίαν ἀπεκδεχόμενοι, ἐν ἣ μέλλει
Υ a a \%* \ 5 / \
ἔρχεσθαι κρῖναι ζῶντας Kal™ νεκροὺς ἐν δικαιοσύνῃ καὶ
> a € / \ Wh > fo Ys ’ \ "
ἀποδοῦναι (ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ εἴτε ἀγαθὸν εἴτε
, \ fe e ον id A A an A
κακόν). Σοὶ κύριε ὁ ϑεὸς ἡμῶν τὰ σὰ ἐκ τῶν σῶν
, ΄ Se. , \ ,
δώρων προεθήκαμεν ἐνώπιόν cov. Kal δεόμεθα καὶ
παρακαλοῦμέν σε, φιλάνθρωπε ἀγαθὲ, ἐξαπόστει-
δ A /
λον ἐξ ὕψους τοῦ ἁγίου σου, ἐξ ἑτοίμου κατοικητηρίου
‘ A Ε ΄ , eles Nie tac aeN
σου, ἐκ τῶν ἀπερυγράπτων κόλπων ἐφ᾽ ἡμᾶς Kal ἐπὶ
/ \ \ Ν a
TOUS ἄρτους TOVTOUS καὶ ἐπὶ τὰ ποτήρια ταῦτα,
a “
TO πνεῦμά σου TO ἅγιον, Wa αὐτὰ ἁγιάση καὶ τε-
, e Ζ Le \ / \ Si
λειώσῃ, ὡς παντοδύναμος ϑεός" καὶ ποιήσῃ τὸν μὲν
ἄρτον σῶμα"
3
Populus. ᾿Αμήν.
\ , ζυ A A
Sacerdos. To δὲ ποτήριον αἷμα τῆς καινῆς διαθήκης
- A \ A \ A
αὐτοῦ τοῦ κυρίου καὶ ϑεοῦ Kal σωτῆρος καὶ παμβασι-
λέως ἡμῶν ᾿Ιησοῦ Χριστοῦ"
. ii
Diaconus. Κατέλθετε οἱ διάκονοι.
“ , lal CsA A 3 >
Sacerdos. “Iva γένωνται πᾶσιν ἡμῖν τοῖς ἐξ αὖ-
lal / > / 3 A 3
τῶν μεταλαμβάνουσιν, Els πίστιν, εἰς νῆψιν, εἰς
” » ἊΨ > ς \ ede ES) ,
ἴασιν, ELS σωφροσύνην, Els AYLAT LOY, Els ἐπανανέωσιν ψυ-
fel / 5
XS, σώματος καὶ πνεύματος, εἰς κοινωνίαν μακαριότητος
A > / \ 5 ᾽ / A
ζωῆς αἰωνίου καὶ ἀφθαρσίας, εἰς δοξολογίαν τοῦ πανα-
! : 2 7 ς A “ δι 8
γίου σου ὀνόματος, εἰς ἄφεσιν ἁμαρτιῶν, vat καὶ ἐν

* Lacunam hic inepte indicat Renaudotius, cum sit post
ἀποδοῦναι ponenda.

7 Lacunam quam indicant edd. supplevi post ἀποδοῦναι ex

verbis Matt. xvi. 27., collatis cum Eccles. xii. 14. Servavit
textum Syrus.

t Delevi cov ante καί,

256 ECCLESLE ALEXANDRINZ MONUMENTA.

Liturgia Alexandrine Ecclesiw Apostolica.

Populus. Sicut erat, est, et erit in generationes
generationum, et in secula seculorum. Amen.*

Episcopus.t

Iterum supplicamus παντοκράτορι Domino omnipo-
tenti, Patri Domini et Salvatoris nostri Jesu Christi, ut
concedat nobis in benedictionem accipere hoe sanctum sa-
cramentum, utque neminem ex nobis reum faciat, omnes
dignos reddat, qui sumunt et accipiunt sanctum sacra-
mentum corporis et sanguinis Christi παντοκράτορος Do-
mini Dei nostri.

Diaconus. Orate.

* Adduntur hee: “ De oblatione Olei” (pro chrismate confi-
ciendo aliosve ad usus), ““ Qui oleum offert tempore Eucharistiz,
ut et panem et vinum, gratias agit eodem modo.”

(Notandum hic, offerentes ex populo gratias ipsos egisse in
offerendo.)

‘“‘Quamvis autem iisdem verbis non fuerit usus, pro facultate
sua propria etiam aliis verbis gratias agat dicens :

(Se. post illa: Oramus te ut mittas Sp. tuum Sanctum)

“ Sanctificans oleum hoc tribue (se. Spiritum) illis qui acci-
piunt: sicut unxisti sacerdotes et prophetas, similiter et illos, et
unumquemque qui gustat corrobora: et sanctifica illos qui acci-
ptunt illud.”

Ubi male L. post {1118 qui accipiunt supplet [panem et vinum].

Τ Brevis exhortatio ad populum, qua consecrandi populi
benedictio preeparatur: si revera antiqua est, jam ante Origenis
tempore omissam esse opinor censenda, quippe cujus vestigium
in Greco Syrove, aut ipso Abyssiniorum textu nullum in-
veniatur. At equidem serius additam crediderim.

ECCLESLE ALEXANDRINZA MONUMENTA. 257

Liturgia, que dicitur Divi Marci.

) Gas καὶ ἐν παντὶ δοξάσθῃ Kat ὑμνήθῃ Kai ayi-
τούτῳ καθὼς καὶ ἐ n μνήθῃ γι
΄ \ / ee / \ /
ἄσθη τὸ πανάγιον καὶ ἔντιμον καὶ δεδοξασμένον

BA \ 9 A A Cae / 77
σου ὄνομα σὺν ᾿Ιησοῦ Χριστῷ καὶ ἁγίῳ πνεύματι.
Ὕ 5 eye had ety >
Populus. “Ὥσπερ ἦν καὶ ἔστι καὶ ἔσται εἰς

γενεὰς γενεῶν καί εἰς αἰῶνας τῶν αἰώνων"

3 , a

Sacerdos. Εἰρήνη πᾶσιν.

Diaconus. Προσεύξασθε.

Sacerdos. Θεὲ φωτὸς, γέννητορ ζωῆς, ἀρχηγὲ χά-
plTos, ποιητὰ αἰώνων, ϑεμελιωτὰ γνώσεως, δωρητὰ *
σοφίας, ϑησαυρὲ ἁγιοσύνης, διδάσκαλε εὐχῶν καθαρῶν,

lal > 7 e A ’ 74 ” aA
ψυχῆς εὐεργέτα, ὁ τοῖς ὀλιγοψύχοις εἴς σε πεπειθῶσι
\ ἃ 3 a 9 fal Ce
διδοὺς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακῦψιαι" ὃ ἀναγα-
ΝΝ ie A 9 3 a > A e \ € “ Ω /
γὼν ἡμᾶς ἐξ ἀβύσσου εἰς φῶς, ὁ δοὺς ἡμῖν ἐκ ϑανάτου

\ ΄ / (shila 9 / ΕῚ / e
ζωὴν, ὁ χαρισάμενος ἡμῖν ἐκ δουλείας ἐλευθερίαν, ὁ
τὸ ἐν ἡμῖν σκότος τῆς ἁμαρτίας διὰ τῆς παρουσίας τοῦ
μονογενοῦς σου υἱοῦ λύσας" αὐτὸς καὶ νῦν δέσποτα,
κύριε, διὰ τῆς ἐπιφουτήσεως τοῦ παναγίου σου πνεύ-

4 \ ’ \ “ / © a
ματος, KaTavyacov τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν.
εἰς τὸ μεταλαβεῖν ἀκατακρίτως τοῦ ἀθανάτου καὶ ἐπου-

/ 7 A \ ς / ς an e “
paviou ταύτης τροφῆς" καὶ ἁγίασον ἡμᾶς ὁλοτελῶς
ψυχῆ, σώματι καὶ πνεύματι, ἵνα μετὰ τῶν ἁγίων σου

* Vox δωρητής, donator, apud Lexicographos ἀμαρτύρως.

258 ECCLESI® ALEXANDRINZ MONUMENTA.

Liturgia Alexandrine Ecclesiz Apostolica.

( Consecratio Communicantium, preeunte Sacerdote.)

Domine omnipotens, dum accipimus hoc sanctum
mysterium, robur nobis tribue, neque quemquam ex
nobis reum age, sed omnibus benedic in Christo,
in quo tibi cum illo et cum Spiritu Sancto laus et
potentia, nunc et semper et in secula seculorum.
Amen.

(Obsignatio vel Benedictio Populi prostrati et sese
devoventis. )
Diaconus. Vos qui statis demittite capita vestra.
Domine eterne, gnarus occultorum: declinave-

ECCLESLE ALEXANDRINZ MONUMENTA. 259

Liturgia, que dicitur Divi Marci.
A \
μαθητῶν καὶ ἀποστόλων εἴπωμέν σον THY προσευχὴν
ταύτην, τό"
A A \ A
Ilatep ἡμῶν ὁ ἐν οὐρανοῖς, καὶ τὰ ἑξῆς.

Καὶ καταξίωσον ἡμᾶς δέσποτα φιλάνθρωπε κύριε
μετὰ παῤῥησίας, ἀκατακρίτως, ἐν καθαρᾷ καρδίᾳ,
A tf , €
ψυχῆ πεφωτισμένῃ, ἐν ἀπαισχύντῳ προσώπῳ, ἡγια-
σμένοις YELNETLV, τολμᾶν ἐπικαλεῖσθαί σε, τὸν ἐν τοῖς

3 no \ 7 ᾿ς 2 ᾧ
οὐρανοῖς ἅγιον ϑεὸν πατέρα καὶ λέγειν
Populus. Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς. *
\ ΄ ΄ \ 2 ,ὕ cao 3
Sacerdos. Ναὶ κύριε, κύριε, μὴ εἰσενέγκῃς Huds εἰς
\ 3 \ CA id mn 3; \ aA a 8,
πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Oidev
γὰρ ἡ πολλή σου εὐσπλαγχνία, ὅτι οὐ δυνάμεθα ὑπε-
A \ la]
νεγκεῖν διὰ τὴν πολλὴν ἡμῶν ἀσθένειαν" ἀλλὰ ποίησον
A A f a ἴω
σὺν τῷ πειρασμῷ καὶ ἔκβασιν τοῦ δύνασθαι ἡμᾶς ὑπε-
3 A \ \ 7 €. »-“ 9 te na 3 jy
νεγκεῖν. Σὺ yap ἔδωκας ἡμῖν ἐξουσίαν πατεῖν ἐπάνω
ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ
aA ΄ ; :
ἐχθροῦ. “Ore σού ἐστιν ἡ βασιλεία καὶ ἡ δύναμις. ἢ
3 /
Populus. ᾿Αμήν.
> J la)
Sacerdos. Eipjvn πᾶσιν.
= \ \ δ, A ApS A / i.
Diaconus. Tas κεφαλὰς ὑμῶν | τῷ ᾿Ιησοῦ] κλίνατε
Populus. Soi κύριε.
7 ΄ e , ε 7
Sacerdos. Δέσποτα κύριε ὁ Θεός, ὁ παντοκράτωρ;

καθήμενος ἐπὶ τῶν χερουβίμ, καὶ δοξαζόμενος ὑπὸ

On

* Sc. usque ad verba: Et ne nos inducas in temptationem.

7 Et que sequuntur in formula doxologiz omnibus note.

t Uncis inclusimts verba manifesto spuria: nam que preecedit
oratio directa est ad Patrem, itidemque ea que proxime
sequitur. Interpolatio facta quando oratio que huic succedit,
“Aye, ὕψιστε, etc. Inserta fuit: de qua vide suo loco.

960 ECCLESIZ ALEXANDRINAZA MONUMENTA.

Liturgia Alexandrine Ecclesie Apostolica.

runt tibi capita sua populus tuus, et tibi
subjecerunt duritiem cordis et carnis. Re-
spice de parata habitatione tua, et benedic illos et
illas. Inclina illis aures tuas et exaudi preces eo-
rum. Corrobora eos virtute dextre tux et protege
eos a passione mala. Custos eorum esto tam corporis
quam anime. Auge et illis et nobis fidem et timorem.
Per unicum filium tuum, in quo tibi cum illo et cum
Spiritu Sancto, sit laus et potentia in perpetuum, et
in secula seculorum. Amen.

ECCLESIZ ALEXANDRINZ MONUMENTA. 261

Liturgia, que dicitur Divi Marci.
lal / ( 3 ς ’ 2 \ 4 \ rf
τῶν σεραφίμ᾽ ὁ ἐξ ὑδάτων οὐρανὸν σκευάσας, Kai τοῖς
a a CS e /
TOV ἀστέρων χοροῖς KaTAKOGMNCAS, ὁ ἐν ὑψίστοις ἀσω-
\
μάτους ἀγγέλων συστησάμενος στρατιὰς πρὸς ἀεννάους
7) \ ° / \ > 7 la) lol
δοξολογίας" σοὶ ἐκλίναμεν TOV αὐχένα τῶν ψυχῶν
lal lal an U
καὶ TOV σωμάτων ἡμῶν, TO τῆς δουλείας πρόσχημα
/ / Α “ A
σημαίνοντες, καὶ δεόμεθά σου, Tas σκοτοειδεῖς τῆς
ig ff 5 / 3 a e nm / ᾽ ,ὔ λ
ἁμαρτίας ἐφόδους ἐκ τῆς ἡμῶν διανοίας ἀπέλασον, καὶ
ταῖς τοῦ ἁγίου σου ϑεοείδεσιν αὐγαῖς τὸν ἡμέτερον νοῦν
/ e ol , ,
καταφαίδρυνον, ὅπως TH γνώσει σου πληθυνόμενοι,
ἀξίως μετάσχοιμεν τῶν προκειμένων ἡμῖν ἀγαθῶν, τοῦ
a 7 A
ἀχράντου σώματος, καὶ τοῦ τιμίου αἵματος TOD μονογε-
νοῦς σου υἱοῦ, τοῦ κυρίου καὶ ϑεοῦ καὶ σωτῆρος ἡμῶν,
᾿Ιησοῦ Χριστοῦ, συγχωρῶν ἡμῖν πᾶν εἶδος ἁμαρτιῶν,
\ \ \ \ 5 ih J 3 [i
διὰ τὴν πολλὴν Kal ἀνεξιχνίαστόν cov ἀγαθότητα"
A / A
χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογε-
an ς rn 3 - Ν > e \ ς /
νοῦς σου υἱοῦ, ds οὗ Kai μεθ᾽ οὗ σοὶ ἡ δόξα
\ Ὡς ΄ \ a / SV) ged θ A \
καὶ TO κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ Gwo-
ποιῷ πνεύματι.
{
Εἰρήνη πᾶσιν.
Diaconus. Μετὰ φόβου Θεοῦ (sc. δεηθῶμεν, vel
simile quid).
7
*{Sacerdos. “Arye, ὕψιστε, φοβερὲ, 6 ἐν ἁγίοις
2 , ΄ ς / « A an 4 an a
ἀναπαυόμενος, κύριε, ἁγίασον ἡμᾶς τῷ λόγῳ τῆς σῆς
* Dedimus hance secretam sacerdotis precem uncis inclu-
sam, ut quod inter tempus Origenianum et quartum quin-
tum sextumve seculum intercedit discrimen lectoribus ante
oculos poneremus, originemque monstraremus _interpola-

tionis. Diaconus populo orationem secretam indicat que
precedit preces communes, sive Litaniam, tamquam piam ad

262 ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia Alexandrine Ecclesie Apostolica.

Diaconus. Respiciamus ! *

Episcopus. Sancta sanctis. +

Populus. Unus pater sanctus:
Unus filius sanctus :
Unus est spiritus sanctus.

(Communio.)

Dominus vobiscum omnibus.
Et cum spiritu tuo.
« Deinde attollunt hymnum laudis.}
«Et intrat populus, remedium anime sue quo
peccatum remittitur accipiens.” ὃ ἢ

* i.e. ad orientem, ut alias. Vel interpretandum, Suspi-
ciamus. τ

+ Ludolf male, sanctuarium. Est solennis illa formula:
ἅγια ἁγίοις. Ludolf post “ Sanctis” lacunam indicat, at nil desi-
deratur, quod ad sententiam attinet.

f Velhymnus: Δόξα ἐν ὑψίστοις, Σὲ aivoduev, vel Psalmus laudis
(ut 34. 42. 150.) hic innuitur.

ECCLESLZ ALEXANDRINZ MONUMENTA. 263

Liturgia, que dicitur Divi Marci.

χάριτος καὶ TH ἐπιφοιτήσει τοῦ παναγίου σου πνεύ-
ματος. Σὺ γὰρ εἶπας, δέσποτα, ἅγιοι ἔσεσθε, ὅτι ἐγὼ
ἅγιός εἶμι, κύριος ὁ Θεὸς ἡμῶν, ἀκατάληπτε ϑεοῦ Λόγε,
τῷ πάτρι καὶ τῷ ἁγίῳ πνεύματι ὁμοούσιε, συναΐἴδιε,
καὶ σύναρχε, πρόσδεξο τὸν ἀκήρατον ὕμνον, σὺν τοῖς
χερουβὶμ καὶ σεραφὶμ καὶ παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ
καὶ ἀναξίου δούλου σου, ἐξ ἀναξίων μου χειλέων βοῶντα
καὶ Néyovta "]

Populus. Κύριε ἔλέησον. Κύριε ἐλέησον. Κύριε

ἐλέησον.

Sacerdos. Ta ἅγια τοῖς ἁγίοις.

Populus. Εἷς πατὴρ ἅγιος, εἷς υἱὸς ἅγιος, ἕν

πνεῦμα ἅγιον, εἰς ἑνότητα πνεύματος ἁγίου. Ἀμήν.

Diaconus. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεων (sc.

δεηθῶμεν). (Populus in silentio precatur.)

* Sacerdos. Ὁ κύριος μετὰ πάντων.

(Populus.) Αἰνεῖτε τὸν ϑεὸν ἐν τοῖς (ὑψίστοις).

(Ps. exlviii.)

(Sacerdos.) Ὃ κύριος εὐλογήσει καὶ συνδιακονήσει
διὰ τῆς μεγάλης (supple αὐτοῦ φι-
λανθρωπίας; vel similem clausulam
solemnem).

sacratissimum Communionis hymnum preparationem. Dum
populus in silentio orat, sacerdos precem ad “ Dei Verbum ”
dirigit, cujus extrema verba ad Litaniam dicendam invitant.
Hujusmodi formule semper ut post-Origeniana eliminanda
sunt: teste etiam ipso sermone Greco.

* Qui jam sequitur mysticus sacerdotis populique dialogus
pulcherrimum est liturgice actionis communis exemplum.

264 ECCLESILZ ALEXANDRINZ MONUMENTA.

Liturgia Alexandrine Ecclesiz Apostolica.

(Postcommunio.)

Domine παντοκράτωρ, Pater domini et salvato-
ris nostri J. C., gratias agimus tibi quod conces-
sisti nobis ut acciperemus de sancto tuo mysterio
ne sit nobis in reatum neque in damna-
tionem, sed ad renovationem anime, corporis, et
animi, Per unicum filium tuum, in quo, ete.

ECCLESIZ ALEXANDRINZ MONUMENTA. 265

Liturgia, que dicitur Divi Marci.

Sacerdos. Κελεύετε.
Clerus. To πνεῦμα τὸ ἅγιον κελεύει καὶ ἁγιάζει.
Sacerdos. ᾿Ιδοὺ ἡγιάσται καὶ τετελείωται.
Clerus. Εἷς πατὴρ ἅγιος (ter dicendum).
Sacerdos. Ὃ κύριος μετὰ πάντων.
Clerus. Καὶ μετὰ τοῦ πνεύματός σου.
Sacerdos. Αὐτὸς εὐλόγησον αὐτόν.
Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τῆς
πηγῆς. (Ps. ΧΙ.)

Dum cantatur Ps. xiii. ineipit Communio.

(Sacerdos porrigens panem et vinum dicit:)
Σῶμα ἅγιον.
Αἷμα τίμιον τοῦ κυρίου καὶ ϑεοῦ καὶ
σωτῆρος ἡμῶν.
Diaconus. “Ext προσευχὴν στάθητε.
Sacerdos. Εἰρήνη πᾶσιν.
Diaconus. Προσεύξασθε.
Sacerdos. Εὐχαριστοῦμέν σοι, δέσποτα κύριε ὁ ϑεὸς
e a > \ igs / la) c / > / > /
ἡμῶν, ἐπὶ TH μεταλήψει τῶν ἁγίων, ἀχράντων, ἀθανά-
των καὶ ἐπουρανίων σου μυστηρίων, ὧν ἔδωκας ἡμῖν ἐπὶ
εὐεργεσίᾳ καὶ ἁγιασμῷ καὶ σωτηρίᾳ τῶν ψυχῶν καὶ τῶν
by ς A \ , \ la) /
σωμάτων ἡμῶν " Kal δεόμεθα καὶ παρακαλοῦμέν σε φιλ-
ne -
ἄνθρωπε, ἀγαθὲ, κύριε, χάρισαι ἡμῖν τὴν κοινωνίαν
VOL. Ἐν: Ν

266 ECCLESIZH ALEXANDRINZ MONUMENTA.

Liturgia Alexandrine Ecclesie Apostotica.

(Benedictio, “ Impositio Manuum postquam acceperunt.”)

Dominus sit vobiscum omnibus.

Domine eterne qui omnia regis: Pater domini et
salvatoris nostri J. C.: benedic servis tuis et
ancillistuis. Protege, et adjuva, et sospita eos
virtute angelorum suorum. Custodiet corrobora eos
in timore tuo per majestatem tuam. Exorna eos, ut
que tua sunt cogitent: et largire eis ut que tua sunt
credant, et ut que tua sunt velint: concordiam sine
peccato et ira gratificare illis: per unicum filium
tuum, in quo, etc.

Dominus vobiscum omnibus.

Et cum spiritu tuo.

Albite in pace.

“Kt post hec absoluta est Eucharistia.”

ECCLESLE ALEXANDRINZA MONUMENTA, 267

-

Liturgia, que dicitur Divi Marci.

A a / “ le)
TOU ἁγίου σώματος Kal τοῦ τιμίου αἵματος TOD μονογε-

a A 7 Vy ᾽
νοῦς σου υἱοῦ, εἰς πίστιν ἀκαταίσχυντον, εἰς ἀγάπην
3 ΄ > \ / » » \
ἀνυπόκριτον, εἰς πλησμονὴν ϑεοσεβείας, εἰς ἀποτροπὴν

5 A a 5

ἐναντίου, εἰς περιποίησιν τῶν ἐντολῶν σου, εἰς ἐφόδιον

aA > / 5 2 7 » , \ 5 ἣ la)
ζωῆς αἰωνίου, εἰς ἀπολογίαν εὐπρόσδεκτον τὴν ἐπὶ TOU
φοβέρου βήματος τοῦ Χριστοῦ σου" δι᾽ οὗ καὶ μεθ᾽ οὗ

\ e / \ \ ,ὔ \ A / \ > A
σοὶ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ
καὶ ζωοποιῷ σου πνεύματι. *

Ὡ ΄ 9 Six,
Diaconus. Πορεύεσθε ἐν εἰρήνῃ.

ΤΡορυϊαβ. Ἔν ὀνομάτι κυρίου.
e 9 ,ὕ - - \ \ € ’, ~
Sacerdos. Ἢ ἀγάπη τοῦ Seov καὶ πατρὸς, ἣ χάρις τοῦ
- \ ~ ~ ~ , .
υἱοῦ, κυρίου δὲ ἡμῶν, ᾿Ιησοῦ Χριστοῦ, 7) κοινωνία καὶ ἡ δωρεὰ
~ " ‘ e ~ ~
τοῦ Tavaylov πνεύματος εἴη μετὰ πάντων ἡμῶν νῦν Kal ἀεὶ

\ ~ ~
Kal εἰς τοὺς αἰῶνας τῶν αἰώνων.

* Opportunus hic locus esse videtur quo afferamus lucu-
lentum Dionysi Episcopi Alexandrini testimonium de doxolo-
giz formula eucharistica, qua suo tempore (i. 6. circa an. 265)
ecclesiam Alexandrinam, tamquam a “ presbyteris” accepta,
uti dicit (Routh, Relig. Sacre, vol. 111. ; Bingham, xiii. 5, 6.)

“ Tovtos, φασὶ, πᾶσιν ἀκολούθως καὶ ἡμεῖς, καὶ δὴ παρὰ τῶν mpd
ἡμῶν πρεσδυτέρων τύπον καὶ κανόνα παρειληφότες, ὁμοφώνως αὐτοῖς
προσευχαριστοῦντες, καὶ δὴ καὶ νῦν ὑμῖν ἐπιστέλλοντες, καταπαύσομεν᾽"
τῷ δὲ ϑεῷ καὶ πατρὶ καὶ υἱῷ τῷ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ σὺν τῷ ἁγίῳ
πνεύματι δόξα καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν."

7 Que sequuntur, si revera ad antiquiorem hanc liturgie
formam medii seculi tertii pertinent, nil nisi alia forma benedi-
ctionis et dimissionis populi fuisse videntur. Nullo modo certe
huc pertinet illa, quee dimissionis verba “ Πορεύεσθε ἐν εἰρήνῃ "
in textu Greco proxime excipit, oratio sacerdotis ad Christum
directa: “Ava μέγιστε καὶ τῷ πατρὶ συνάναρχε, etc. Que neque
in textibus parallelis invenitur, et discipline illa ztate in cele-
brando altaris sacramento vigenti contraria est.

N 2

268 ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia, que dicitur Divi Marci.
Populus. ᾿Αμήν. Εἴη τὸ ὄνομα τοῦ κυρίου εὐλογημένον.
7 ob ts Re wo , \ ε \ > -
Sacerdos, ᾿Εδωκας μιν δέσποτα τὸν ἀγιασμον ἐν Τῇ
μετουσίᾳ τοῦ παναγίου σώματος καὶ τοῦ τιμίου αἵματος τοῦ
μονογενοῦς σου υἱοῦ" Coc ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ
, e ~ ~ ,
ravayiov πνεύματος, καὶ φύλαξον ἡμᾶς ἀμώμους ἐν τῷ βίῳ
καὶ ὁδήγησον εἰς τὴν τελείαν ἀπολύτρωσιν καὶ υἱοθεσίαν,
\ “ ‘ 7 " ΄, > , Χ x Zz 2
καὶ εἰς τὰς μελλούσας αἰωνίους ἀπολαύσεις. Lv γὰρ εἰ ὁ
e e ~ ~
ἁγιασμὸς ἡμῶν, Kal σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ πατρὶ
‘ ~ ~ ~ ~ >"
καὶ τῷ υἱῷ Kal TO ἁγίῳ πνεύματι νῦν Kal ἀεὶ καὶ εἰς τοὺς
αἰῶνας τῶν αἰώνων.
9
Populus. ᾿Αμήν.
Sacerdos. Εἰρήνη πᾶσιν.
Populus. Καὶ τῷ πνεύματί σου.
’ , e \ ε ᾿ - \ e 7 \ , \
Εὐλογείτω ὃ ϑεὸς ὁ εὐλογῶν καὶ αγιάζων καὶ σκέπων καὶ
> ~ ~ QQ 6 ~ I¢ ~ ~
διατηρῶν πάντας ἡμᾶς διὰ τῆς μεθέξεως τῶν ἁγίων αὐτοῦ
, *\ Ν \ ~ ~ »
μυστηρίων, ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας τῶν αἰώνων.
> ,
Αμην.

ECCLESIZ ALEXANDRINZ MONUMENTA. 269

B.

LITURGIA SECULI QUARTI EX TEXTU -RECEPTO QUANTUM
FIERI POTUIT RESTITUTA.

Exhibetur Ecclesie Alexandrine Liturgia, que
Divi Marci appellatur, integra, uti exstat in Codice
Calabro. Que post Athanasii et Cyrilli tempora
quinto sextove seculo videntur addita esse, ea literis
minusculis a genuina quarti seculi Liturgia distin-
guuntur. Textus Grecus, inde a Prefatione, cum
S. Cyrilli Liturgia, qua Copti utuntur, et cum Ca-
none universali Abyssiniorum comparatur. Utri-
usque Liturgie interpretationem lLatinam dedit
Renaudotius (tom. 1. p. 38. et p. 499.), quem secuti
sumus.

270 ECCLESLE ALEXANDRINZ MONUMENTA.

Η ΘΕΙ͂Α AEITOTPITIA

τοῦ ἁγίου ᾿Αποστὄλου καὶ Ἐϊαγγελίστου Μάρκου.

μαθητοῦ τοῦ ἁγίου Ilétpov.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματί σου.

Diaconus. Προσεύξασθε.

Populus. Κύριε ἐλέησον Κύριε ἐλέησον " Κύριε ἐλέησον.

Sacerdos sic orat :

Εὐχαριστοῦμέν σοι καὶ ὑπερευχαριστοῦμεν κύριε 6 eds ἡμῶν, ὃ πατὴρ
τοῦ κυρίου καὶ δεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, κατὰ πάντα, καὶ διὰ
πάντων, καὶ ἐν πᾶσιν, ὅτι ἐσκέπασας, ἐβοήθησας, ἀντελάβου καὶ παρήγα-
γες ἡμᾶς τὸν παρελθόντα χρόνον τῆς ζωῆς ἡμῶν, καὶ ἤγαγες ἡμᾶς ἕως τῆς
ὥρας ταύτης, ἀξιώσας πάλιν παραστῆναι ἐνώπιόν σου ἐν τόπῳ ἁγίῳ σου,
ἄφεσιν αἰτοῦντες τῶν ἁμαρτιῶν ἡμῶν καὶ ἱλασμὸν παντὶ τῷ λαῷ σοῦ.
Καὶ δεόμεθα, καὶ παρακαλοῦμέν σε φιλάνθρωπε, ἀγαθὲ, δὸς ἡμῖν τὴν ἁγίαν
ἡμέραν ταύτην, καὶ ἅπαντα τὸν χρόνον τῆς ζωῆς ἡμῶν ἐπιτελέσαι ἀναιιαρ-
τήτως, μετὰ πάσης χαρᾶς, ὑγιείας, σωτηρίας, καὶ παντὸς ἁγιασμοῦ, καὶ
τοῦ σοῦ φόδου. Πάντα δὲ φθόνον, πάντα φόβον, πάντα πειρασμὸν, πᾶσαν
σατανικὴν ἐνέργειαν, πᾶσαν πυνηρῶν ἀνθρώπων ἐπιθβουλίαν ἐκδίωξον ἀφ᾽
ἡμῶν 6 debs, καὶ ἀπὸ τῆς ἁγίας σοῦ καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας.
Τὰ καλὰ καὶ τὰ συμφέροντα ἡμῖν ἐπιχορήγησον" εἴ τί σοι ἡμάρτομεν ἐν
λόγῳ, ἢ ἔργῳ, ἢ κατὰ διάνοιαν, σὺ ὡς ἀγαθὸς καὶ φιλάνθρωπος παριδεῖν
καταξίωσον, καὶ μὴ ἔγκαταλίπῃς ἡμᾶς ὃ Seds ἐλπίζοντας ἐπὶ σοὶ, μηδὲ
εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, καὶ ἐκ
τῶν ἔργων αὐτοῦ, χάριτι καὶ οἰκτιρμῷ καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς
σου υἱοῦ, (elata voce) δι’ οὗ καὶ μεθ᾽ οὗ σοὶ ἣ δόξα καὶ τὸ κράτος σὺν τῷ
παναγίῳ, καὶ ἀγαθῷ, καὶ ζωοποιῷ σου πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς
αἰῶνας τῶν αἰώνων. ἶ

Populus. ᾿Αμήν.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματί σου.

Diaconus. Προσεύξασθε ὑπὲρ τοῦ βασιλέως.

Populus. Κύριε ἐλέησον" Κύριε ἐλέησον " Κύῤιε ἐλέησον.

ECCLESIZ ALEXANDRINZ MONUMENTA. 271

=

Liturgia D. Marci, ut in Cod. Calabro.
Sacerdos autem orat:

Δέσποτα κύριε 6 Seds, 6 πατὴρ Tov κυρίου, καὶ Seov, kal σωτῆρος
ἡμῶν Ἰησοῦ Χριστοῦ, δεόμεθα καὶ παρακαλοῦμέν σε, τὸν βασιλέα ἡμῶν ἐν
εἰρήνῃ καὶ ἀνδρίᾳ καὶ δικαιοσύνῃ διαφύλαξον. Καθυπόταξον αὐτῷ ὁ ϑεὸς
πάντα ἐχθρὸν καὶ πολέμιον " ἐπιλαβοῦ ὅπλου καὶ ϑυρεοῦ, καὶ ἀνάστηθι εἰς
τὴν βοήθειαν αὐτοῦ. Δὸς αὐτῷ 6 Sebs νίκας, εἰρηνικὰ φρονεῖν ἡμᾶς, καὶ
πρὸς τὸ ὄνομά σου τὸ ἅγιον" ἵνα καὶ ἡμεῖς ἐν τῇ γαληνότητι τῶν ἡμερῶν
αὐτοῦ ἤρεμον καὶ ἡσύχιον βίον διάγοιμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνό-
τητι" χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ, (elata
voce) δι᾽ οὗ καὶ μεθ᾽ οὗ σοὶ ἣ δόξα καὶ τὸ κράτος, σὺν τῷ παναγίῳ, καὶ
ἀγαθῷ, καὶ ζωοποιῷ σου πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν
αἰώνων.

Populus. ᾿Αμήν.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Kal τῷ πνεύματί σου.

Diaconus. Προσεύξασθε ὑπὲρ τοῦ Πάπα καὶ ἐπισκόπου.

Populus. Κύριε ἐλέησον " Κύριε ἐλέησον * Κύριε ἐλέησον.

Sacerdos.

Δέσποτα κύριε ὁ Seds, ὃ παντοκράτωρ, ὃ πατὴρ τοῦ κυρίου καὶ Seov
καὶ σωτῆρος ἡμῶν ᾿Ἰησοῦ Χριστοῦ, δεόμεθα καὶ παρακαλοῦμέν σε φιλάν-
θρωπε, ἀγαθὲ, τὸν ἁγιώτατον καὶ μακαριώτατον ἀρχιερέα ἡμῶν Πάπα Δ΄,
καὶ τὸν ὁσιώτατον ἐπίσκοπον συντηρῶν συντήρησον ἡμῖν αὐτοῖς ἔτεσι
πολλοῖς εἰρηνικῶς ἐκτελοῦντας τὴν ὑπό σου ἐμπεπιστευμένου ἁγίαν ἀρχιε-
ρωσύνην κατὰ τὸ ἅγιον καὶ μάκαριόν σου ϑέλημα, ὀρθοτομοῦντας τὸν λόγον
τῆς ἀληθείας, σὺν πᾶσιν ὀρθοδόξοις ἐπισκόποις, πρεσθυτέροις, διακόνοις,
ὑποδιακόνοις, ἀναγνωσταῖς, ψάλταις τε καὶ λαϊκοῖς, σὺν πάντι τῷ πληρώ-
ματι τῆς ἁγίας καὶ μόνης καθολικῆς ἐκκλησίας, εἰρήνην καὶ ὑγιείαν καὶ
σωτηρίαν αὐτοῖς χαριζόμενος. Τὰς δὲ εὐχὰς αὐτῶν, ἃς ποιοῦσιν ὑπὲρ
ἡμῶν, καὶ ἡμεῖς ὑπὲρ αὐτῶν, πρόσδεξαι, κύριε, εἰς τὸ ἅγιον καὶ ἐπουράνιον
καὶ λογικόν σου ϑυσιαστήριον. Πάντα δὲ ἐχθρὸν τῆς ἁγίας σοῦ ἐκκλησίας
καθυπόταξον ὑπὸ τοὺς πόδας αὐτῶν ἐν τάχει, χάριτι καὶ οἰκτιρμοῖς καὶ
φιλανθρωπίᾳ τοῦ μονογενοῦς cov υἱοῦ, (elata voce) δι᾽ οὗ καὶ μεθ᾽ οὗ σοὶ
7 δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ, καὶ ἄγαθῳ καὶ ζωοποιῷ πν εὐματι,
νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων,

Populus. ᾿Αμήν.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματί σου.

Diaconus. “Em προσευχὴν σταθῆτε.

Populus. Κύριε ἐλέησον (ter).

Ν 4

272 ECCLESIZ ALEXANDRINEZ MONUMENTA.

Liturgia D. Marci, ut in Cod. Calabro.
Sacerdos subjungit orationes introitus et ad incensum :

Δέσποτα κύριε ὃ δεὺς ἡμῶν 6 τὸν δωδεκάφωτον λαμπάδα τῶν δώδεκα
ἀποστόλων ἐκλεξάμενος καὶ ἐξαποστείλας αὐτοὺς, ἐν ὅλῳ τῷ κόσμῳ κηρύ-
Ear καὶ διδάξαι τὸ εὐαγγέλιον τῆς βασιλείας σου, καὶ ϑεραπεύειν νόσον
καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ, καὶ ἐμφυσήσας εἰς τὰ πρόσωπα αὐτῶν, καὶ
εἰπὼν αὐτοῖς, Λάβετε πνεῦμα ἅγιον τὸ παράκλητον" ἄν τινων ἀφίετε τὰς
ἁμαρτίας, ἀφίενται αὐτοῖς, ἄν τινων κρατεῖτε, κεκράτηνται' οὕτως καὶ ἐφ᾽
ἡμᾶς τοὺς περιεστηκότας δούλους σου, ἐν τῇ εἰσόδῳ τῆς ἱερουργίας, τὰς, *
τοῖς ἐπισκόποις, πρεσθδυτέροις, διακόνοις, ἀναγνωσταῖς, ψάλταις τε καὶ
λαϊκοῖς σὺν παντὶ τῷ πληρώματι τῆς ἁγιᾶς καθολικῆς καὶ ἀποστολικῆς
ἐκκλησίας. ῥῦσαι ἡμᾶς κύριε ἀπὸ ἀρᾶς καὶ καθάρας καὶ ἀπὸ ἀναθημάτων καὶ
δεσμοῦ καὶ ἀφορισμοῦ καὶ ἐκ τῆς μερίδος τοῦ ἀντικειμένου, καὶ καθάρισον
ἡμῶν τὰ χείλη καὶ τὴν καρδίαν ἀπὸ παντὸς μολυσμοῦ. καὶ ἀπὸ πάσης ῥα-
διουργίαΞς" ἵνα ἐν καθαρᾷ καρδίᾳ καὶ καθαρῷ συνειδότι προσφέρωμέν σοι τὸ
ϑυμίαμα τοῦτο εἰς ὀσμὴν εὐωδίας, καὶ εἰς ἄφεσιν ἁμαρτιῶν ἡμῶν καὶ παντὸς
τοῦ λαοῦ σου, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς υἱοῦ,
(elata voce) 5: οὗ καὶ μεθ᾽ οὗ σοὶ ἣ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ
καὶ ἀγαθῷ καὶ ζωοποιῷ πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν
αἰώνων.

Populus. ᾿Αμήν.

Diaconus. ὈὌὈρθοί.

Et psallunt : Μονογενὴς υἱὸς καὶ λόγος. Fitque introitus Evangelii
et dicit Diaconus, Ἐπὶ προσευχήν.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματι σου.

Diaconus. Ἐπὶ προσευχήν.

Populus. Κύριε ἐλέησον (ter).

Sacerdos dicit orationem Trisagii:

Δέσποτα κύριε Ἰησοῦ Χριστὲ, ὃ συναΐδιος λόγος τοῦ ἀνάρχου πατρὸς, ὃ
καθ᾽ ἡμᾶς γενόμενος κατὰ πάντα χωρὶς ἁμαρτίας ἐπὶ σωτηρίας τοῦ γένους
jy μῶν, 6 ἐξαποστείλας τοὺς ἁγίους σοῦ μαθητὰς καὶ ἀποστόλους κηρύξαι
καὶ διδάξαι τὸ εὐαγγέλιον τῆς βασιλείας σου, καὶ ϑεραπεύειν πᾶσαν νόσον
καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ σου, αὐτὸς καὶ νῦν δέσποτα ἐξαπόστειλον
τὸ φῶς σου καὶ τὴν ἀλήθειάν σου, καὶ καταύγασον τοὺς ὀφθαλμοὺς τῆς δια-
volas εἰς κατανόησιν τῶν ϑείων σου λογίων " καὶ ἱκάνωσον ἡμᾶς ἀκροάτας
αὐτῶν γενέσθαι" καὶ μὴ μόνον ἀκροάτας, ἀλλὰ καὶ ποιητὰς λόγου, γενόμενοι

* Nota lacunam: desideratur finis orationis introitus, et
principium alterius.

ECCLESIA® ALEXANDRINE MONUMENTA. 213

Liturgia D. Marci, ut in Cod. Calabro.

εἰς τὸ καρποφορῆσαι, καὶ ποιῆσαι καρποὺς ἀγαθοὺς, ἕν τριάκοντα Kal ἕν
ἑκατὸν *, ὅπως καταξιωθῶμεν τῆς βασιλείας τῶν οὐρανῶν. (elata voce) Kal
ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου κύριε. (elata voce) Σὺ γὰρ
εἶ εὐαγγελισμὸς, σωτὴρ καὶ φύλαξ τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν,
κύριε 6 δεὸς, καὶ σοὶ τὴν δόξαν καὶ τὴν εὐχαριστίαν, καὶ τὸν τρισάγιον
ὕμνον ἀναπέμπομεν τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι, νῦν καὶ
ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.

Populus. ᾿Αμήν.

Αγιος ὁ ϑεὸς, ἅγιος ἰσχυρὸς, ἅγιος ἀθάνατος.

Trisagio completo populum cruce signat sacerdos, dicens; Εἰρήνη
πᾶσιν,

Populus. Καὶ τῷ πνεύματί σου.

Sequitur Πρόσχωμεν, h. 6, Attenti simus. Apostolus: Prologus
hymni Alleluja, Diaconi ex prescripto dicunt: Κύριε εὐλόγησον.

Sacerdos. Ὁ κύριος εὐλογήσῃ καὶ συνδιακονήσῃ ὑμῖν τῇ αὐτοῦ χάριτι,
νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ξ

Sacerdos, prius quam Evangelium recitetur, incensum offert,
dicens:

Θυμίαμα προσφέρομεν ἐνώπιον τῆς ἁγίας δόξης cov, 6 eds, προσ-
δεξάμενος εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σου ϑυσιαστήριον.
᾿Αντικατάπεμψον ἡμῖν τὴν χάριν τοῦ ἁγίου σου πνεύματος, ὅτι εὐλογη-
μένος ὑπάρχεις, καὶ σὺ τὴν δόξαν σου ἀνάπεμψον.

Diaconus Evangelium recitaturus dicit : Κύριε εὐλόγησον.

Sacerdos, ‘O κύριος εὐλογήσῃ καὶ ἐνισχύσῃ καὶ ἀκροάτας ἡμᾶς ποιήσῃ
τοῦ ἁγίου αὐτοῦ εὐαγγελίου, 6 ὧν εὐλογητὸς ϑεὸς, νῦν καὶ ἀεὶ καὶ εἰς τοὺς
αἰῶνας τῶν αἰώνων. ᾿Αμήν.

Diaconus. Στάθητε, ἀκούσωμεν τοῦ ἁγίου εὐαγγελίου.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματί σου.

Deinde recitat Evangelium Diaconus. Mox Συνάπτης seu Collect
orationem subjungit sacerdos his verbis: Τοὺς νοσοῦντας κύριε τοῦ λαοῦ
σου ἐπισκεψάμενος ἐν ἐλέει καὶ οἰκτιρμοῖς ἴασαι. Τοὺς ἀποδημήσαντας
ἡμῶν ἀδελφοὺς, ἢ μέλλοντας ἀποδημεῖν, ἐν τῷ τόπῳ κατευόδωσον ἕκαστον εἰς
τὸν καιρόν. Τοὺς ἀγαθοὺς ὑετοὺς κατάπεμψον ἐπὶ τοὺς χρήζοντας καὶ ἐτπι-
δεομένους τόπους, Τὰ ποτάμια ὕδατα ἀνάγαγε ἐπὶ τὸ μετρὸν αὐτῶν κατὰ
τὴν σὴν χάριν. Τοὺς καρποὺς τῆς γῆς αὔξησον εἰς σπέρμα καὶ εἰς δερισιειο;.
Τὴν βασιλείαν τοῦ δούλου σου, ὃν ἐδικαίωσας βασιλεύειν ἐπὶ τῆς γῆς. ἐν
εἰρήνῃ, καὶ ἀνδρίᾳ, καὶ δικαιοσύνῃ, καὶ γαληνότητι διαφύλαξον, Τὴν τα-

* Libri male: ἀνὰ τριάκ. καὶ ἐν éx. Desumta ex Marco, iv. 8.
NO

274 ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia D. Marci, ut in Cod. Calabro.

πεινὴν Kal ἐλεεινὴν καὶ φιλόχριστον πόλιν ταύτην, ῥῦσαι αὐτὴν, ὁ ϑεὸς,
ἀφ᾽ ἡμερῶν πονηρῶν, ἀπὸ λιμοῦ, λοιμοῦ, καὶ ἐπιστάσεως ἐθνῶν, ὡς καὶ
Νινευὶ τῆς πόλεως ἐφείσω" ὅτι ἐλεήμων καὶ οἰκτίρμων εἶ, καὶ ἀμνησίκακος
ἐπὶ κακίας ἀνθρώπων. Xb διὰ τοῦ προφήτου cov Ἡσαίου εἶπας, Ὑπερασπιῶ
ὑπὲρ τῆς πόλεως ταύτης, τοῦ σῶσαι αὐτὴν δι᾽ ἐμὲ, καὶ διὰ Δαυὶδ τὸν παῖδά
μου. Av ὃ δεόμεθα καὶ παρακαλοῦμέν σε φιλάνθρωπε, ἀγαθὲ, ὑπεράσπισαι
τῆς πόλεως ταύτης, διὰ τὸν μάρτυρα καὶ εὐαγγελίστην Μάρκον, τὸν ὑποδεί-
ἔαντα ἡμῖν ὁδὸν τῆς σωτηρίας, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ
μονογενοῦς σου υἱοῦ, (elata voce) δι’ οὗ καὶ μεθ᾽ οὗ σοὶ ἣ δόξα καὶ τὸ
κράτος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι.

Diaconus. ὔάδρξαι.

Deinde dicunt versum. Diaconus dicit : Τὰς τρεῖς ! *

Sacerdos hane subjungit orationem (Collectam) :

Δέσποτα κύριε, ὃ δεὸς, ὃ παντοκράτωρ, ὃ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ
Χριστοῦ, δεόμεθα καὶ παρακαλοῦμέν σε" τὴν ἐξ οὐρανοῦ εἰρήνην βράξευσον
ταῖς ἅπάντων ἡμῶν καρδίαις + ἀλλὰ καὶ τοῦ βίου τούτου τὴν εἰρήνην ἡμῖν
δώρησαι. Τὸν ἁγιώτατον καὶ μακαριώτατον ἡμῶν Πάπαν τὸν A’, καὶ
τὸν ὁσιώτατον ἡμῶν ἐπίσκοπον συντηρῶν, συντήρησον ἡμῖν αὐτοὺς ἔτεσι
πολλοῖς, εἰρηνικῶς ἐκτελοῦντας τὴν ὕπό σου ἐμπεπιστευμένην ἁγίαν ἀρχι-
ερωσύνην, κατὰ τὸ ἅγιον καὶ μακάριόν σον δέλημα, ὀρθοτομοῦντας τὸν
λόγον τῆς ἀληθείας σὺν πᾶσιν ὀρθοδόξοις ἐπισκόποις, πρεσθυτέροις,
διακόνοις, ὑποδιακόνοις, ἀναγνωσταῖς, ψάλταις, σὺν παντὶ τῷ πληρώματι
τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας. Τὰς ἐπισυναγωγὰς
ἡμῶν κύριε εὐλόγησον" δὺς αὐτὰς ἀκωλύτως καὶ ἀνεμποδίστως γενέσθαι
κατὰ τὸ ἅγιόν σου ϑέλημα. Οἴκους εὐχῶν, οἴκους εὐλογιῶν ἡμῖν καὶ τοῖς
μεθ᾽ ἡμᾶς δούλοις σου εἰς τὸν αἰῶνα δώρησαι.

᾿Ἐξεργέθητι, κύριε, καὶ διασκορπισθήτωσαν οἱ ἐχθροί σου" φυγέτωσαν
πάντες οἱ μισοῦντες τὸ ὄνομά σου τὸ ἅγιον. Τὸν δὲ λαόν σου τὺν πιστὸν
καὶ ὀρθόδοξον εὐλόγησον " ποίησον αὐτὸν εἰς χιλιάδας καὶ μυριάδας " καὶ
μὴ κατισχύσῃ IdvaTos ἁμαρτίας καθ᾽ ἡμῶν, μηδὲ κατὰ παντὸς τοῦ λαοῦ

* Renaudotius (in adnotatione ad ἢ. 1. i. 356.) intelligendas esse
credit tres orationes precatorias hic dicendas (id quod posteriori
tate fieri solebat) atque aliunde petendas, scilicet orationem veli, pro
pace, et pro Patriarcha universaque ecclesia. At he a diacono neque
dicebantur nee populo indicebantur. Grecorum litania hie signifi-
catur, cujus tres sant partes: precatio in silentio peracta, communis
oratio, sacerdotis Collecta: que ex ordine a Diacono indicebantur.
Sacerdotalis Collectee verba exhibet textus.

ECCLESIZ ALEXANDRINZ MONUMENTA. 275

Liturgia D. Marci, ut in Cod. Calabro.

gov, χάριτι καὶ οἰκτιρμοῖς Kal φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ,
(elata voce) δι᾽ οὗ καὶ μεθ᾽ οὗ σοὶ 7 δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ
ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι.

Populus. ᾿Αμήν.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματι σον.

Diaconus. Βλέπετε wh τις τῶν κατηχουμένων.

Psallunt Cherubim mystice. Sacerdos incensum offert ad Είσοδον
μεγάλην Seu Majorem introitum et sic orat :

Κύριε ὃ Seds ἡμῶν ὃ πάντων ἀπροσδεὴς, δέξαι τὸ ϑυμίαμα τοῦτο, ἐξ
ἀναξίου χειρὸς προσφερόμενον, καὶ τῆς παρά σου εὐλογίας πάντας ἡμᾶς
ἀξίωσον. Σὺ γὰρ εἶ ὃ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν.

276 ECCLESLE ALEXANDRINZ MONUMENTA.

LITURGIA DIVI MARCI BYZANTINORUM.

Lees

MISSA FIDELIUM.

( Oratio Introitus.)
(Εἰσέρχονται τὰ ἅγια εἰς τὸ ϑυσιαστήριον.)

γι “ Ν eet e / > / J

Aye ὕψιστε, φοβερὲ, ὁ ἐν ἁγίοις ἀναπαυόμενος κύριε;

Ἄ τς e la) ig / ae / fol “ A ce
αὐτὸς ἡμᾶς ἁγίασον καὶ ἀξίωσον τῆς φοβερᾶς σοῦ lepw-

\ a lel / “
σύνης" καὶ προσάγαγε ἡμᾶς τῷ τιμίῳ σοῦ ϑυσιαστηρίῳ
\ Z. A lal
μετὰ πάσης συνειδήσεως ἀγαθῆς" καὶ καθάρισον ἡμῶν
\ / > \ \ a a) »
“τὰς καρδίας ἀπὸ παντὸς μολυσμοῦ" πᾶσαν αἴσθησιν
\ ΡῚ / » >] e A «ς 7] x al \
πονηρὰν ἐκδίωξον ἀφ᾽ ἡμῶν. “Ayiacov τὸν νοῦν καὶ
\ \ \ \ lal la “
τὴν ψυχὴν, καὶ δὸς ἡμῖν τὴν τῶν πατέρων ἡμῶν ἐπιτε-

a / “
λεῖν λατρείαν μετὰ φοβοῦ σου, ἐξιλασκόμενοι τὸ πρόσω-

“ \ / £ \ \ Φ 2 > a 5) Oe /
Tov σου διὰ παντός" ov γὰρ εἶ ὁ εὐλογῶν Kal ὁ ἁγιάζων

\ / \ \ \ \ \ > /
Ta σύμπαντα, καὶ σοὶ τὴν δόξαν Kal τὴν εὐχαριστίαν
ἀναπέμπομεν. ἢ

9 5

Diac. ᾿Ασπάσασθε ἀλλήλου-.

[Δέσποτα κύριε παντόκρατορ, οὐράνοθεν ἐπίξλεψον ἐπὶ τὴν
ἐκκλησίαν gov καὶ ἐπὶ πάντα τὸν λαόν σου, καὶ πᾶν τὸ
ποίμνιόν σου, καὶ σῶσον πάντας ἡμᾶς τοὺς ἀναξίους δούλους
σου, τὰ ϑρέμματα τῆς σῆς ἀγέλης, καὶ δώρησαι ἡμῖν τὴν
σὴν εἰρήνην καὶ τὴν σὴν ἀγάπην καὶ τὴν σὴν βοήθειαν, καὶ

* 7 οχοϊοσία quam hic desideras nunc adnexa legitur ad ora-
tionem abhine secundam ad D. N. J. C. directam.

ECCLESIZ, ALEXANDRINAS| MONUMENTA.

LITURGIA S.CYRILLI
COPTORUM.

ΑΔ. Ἂν Δ. Δ᾽ ἃ. Δ. Δ. Δ

Deest. Ejus vice prebet
Orationem Sacerdotis secre-
tam:

Creator rerum omnium
visibilium et invisibilium
nae Geprecor ἰδ... - 8660 im-
bellis, virtute carens et inu-
tilis pre omnibus ministris
tuis..dum accedo ad sancta
sanctorum tua... da mihi,
Domine, spiritum tuum san-
ctum, ete.

Duas proponit, 84 seli-
gendum, formulas Orationis
pacis:

(a.) Auctor vitee et rex coe-
lestis .. . fac nos dignos pace
coelesti ... ut demus eam in-
vicem in caritate perfecta et
osculemur nos mutuo in

277

ATHIOPUM CANON
UNIVERSALIS.

eee

Deest.

(Symbolum Nicenum et
deinde Collectam exhibet.)
Oratio pro Pace perfecta.
Qui communicatis ample-
ctimini invicem in plenitu-
dine cordis vestri: qui com-
municaturus est custodiat se
a malo.

Prebet orationem osculi

278 ECCLESL©E ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.

κατάπεμψον ἡμῖν τὴν δωρεὰν τοῦ παναγίου σου πνεύματος,
ὅπως ἐν καθαρᾷ καρδίᾳ καὶ συνειδήσει ἀγαθῇ ἀσπασώμεθα
ἰλλήλ ἐν φιλήματι ayi ὴ ἐν ὑποκρίσε ἡ τὴν τοῦ
αλλήλους φιληματ γίῳ, μὴ ε TOKPLOEL, μὴ τὴν 2
᾿ , - eee ΄, ΄ 3 . ῳΦΨ ἌΝ ΚΟΥ
ἀλλοτρίου ἢ κεκτημένοι προαίρεσιν, «x ἀλλὰ ἄμωμον καὶ ἄσπι-
λον ἐν ἑνὶ πνεύματι, ἐν τῷ συνδέσμῳ τῆς εἰρήνης καὶ τῆς
ἀγάπης, ἕν σῶμα καὶ ἕν πνεῦμα, ἐν μιᾷ πίστει, καθὼς καὶ
> , ’ ΕΣ , ~ 7, ε ~ “ ,
ἐκλήθημεν ἐν μιᾷ ἐλπίδι τῆς κλήσεως ἡμῶν, ὅπως καταντήσω-
μὲν οἱ πάντες εἰς τὴν ϑείαν καὶ ἀπέραντον στοργὴν, ἐν Χριστῷ
᾽ - ~ ΄ ς - > ie: 3 \ >

Ιησοῦ τῷ κυρίῳ ἡμῶν, μεθ᾽ ov ευλογητὸς εἰ.

( Oratio Incensus.)

( Oblatio Populi.)

Diaconus. Προσφέρειν κατὰ τρόπους στάθητε.
[Symbolum Nicenum a Sacerdote dum signat discos et calices. | 7

(Oratio Oblationis. 1)

Diaconus. "Ext προσευχὴν στάθητε.
Sacerdos. Εἰρήνη πᾶσιν.
Diaconus. Προσεύξασθε ὑπὲρ τῶν προσφερόντων.

* i.e. sceleris, secundum usum τῶν ο. Asterisci post προαιρ.
lacunam indicant. Sententia ex textu Copto colligitur.

ΤΥ Symbolum tanquam pars oflicii divini a sacerdote pro se
ipso peragendi insertum, populo tamen adstipulante : Niceenum
scilicet.

t Antiquus offerendi mos; populus dona ad altare offert,
orante sacerdote. Diaconus offerentes exhortatur ut decenter
et reverenter accedant ad altare.

ECCLESIZ ALEXANDRINEZ MONUMENTA. 279

Liturgia §. Cyrilli Coptorum.

osculo sancto, neque per
cogitationes abomina-
biles despectui habeamus
timorem tuum, aut mente
dolosa et malitia proditoris.

(6.) Deus caritatis, largi-
tor concordiz tribue
nobis ....animum imme-
morem malitie prioris,
conscientiam puram et
cogitationes sinceras .....
ut demus osculum spiri-
tasers. :

Utraque oratio auctorem
diversum serloremque sapit
atatem.

Deest.

ZEthiopum Canon universalis.

sancti, eamque valde consi-
milem duabus illis Copto-
rum junctis.

Deus magne et zeterne...
Domine per benignitatem
tuam imple corda nostra
pace tua et munda nos ab
omni macula et immunditia,
ab omni vindictz stu-
dio, ab invidia et inju-
riarum recordatione le-
tifera. Domine fac nos
omnes dignos, ut amplecta-
mur invicem in osculo san-
cto, ut percipiamus absque
condemnatione donum tuum
celeste et immortale sicut
decet gratiam tuam, qui cum
Spiritu S.

[ Populus. Christe Deus
noster fac nos dignos salu-
tandi te osculo sancto
et ccelesti, ut laudemus te cum
Cherubim. (Sanctus, etc.*)

(Deest. Incipiunt preces
precatoriz pro ecclesia in
terra et in ccelo: verbis suis,
non translatis, at seriorem
etatem redolentibus: v. p.

seq.) |

* Interpolatio mystica Zthiopum.

280 ECCLESIZ ALEXANDRINZ MONUMENTA.
Liturgia Divi Marci Byzantinorum.

Oratio Protheseos (Propositionis*).

Δέσποτα ᾿Ιησοῦ Χριστὲ, ὁ σύναρχος Λόγος τοῦ Θεοῦ πατρὸς
- ΄, XN > ~
καὶ τοῦ ἁγίου πνεύματος, ὁ μέγας ἀρχιερεὺς, ὁ ἄρτος ὁ EK τοῦ
9 - \ \ 3 \ 2 ~ \ \ ς oe
οὐρανοῦ καταξὰς καὶ ἀναγαγὼν ἐκ φθορᾶς τὴν ζωὴν ἡμῶν,
ὁ δοὺς ἑαυτὸν ἁμνὸν ἄμωμον ὑπὲρ τῆς τοῦ κόσμου ζωῆς"
͵ Ἁ - ’ / > /
δεόμεθα καὶ παρακαλοῦμέν σε, κύριε φιλάνθρωπς, ἐπίφανον
τὸ πρόσωπόν σου ἐπὶ τὸν ἄρτον τοῦτον καὶ ἐπὶ τὰ ποτήρια
- “a e¢ s / ε δέ δι ᾽ A = Xr
ταῦτα, ἃ i) παναγία τράπεζα ὑποδέχεται δι᾿ ἀγγελικῆς λειτουρ-
γίας καὶ ἀρχαγγελικῆς χοροστασίας καὶ ἱερατικῆς ἱερουργίας,
εἰς σὴν δόξαν καὶ ἀνακαινισμὸν τῶν ἡμετερῶν ψυχῶν. [Χά-
ριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ,
δ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ δόξα καὶ τὸ κράτος (εἰς τοὺς αἰῶνας

τῶν αἰώνων. ᾿Αμήν }}

Prefatio.
e 7 \ /
Ο κύριος μετὰ πάντων"
Καὶ μετὰ τοῦ πνεύματος σοῦ.
” ς “ \ /
Avo ὑμῶν tas καρδίας"
ΕΝ \ \ ΄
ἔχομεν πρὺς τὸν κύριον.
> A an /
Εὐχαριστῶμεν τῷ Κυρίῳ
Ἄξιον καὶ δίκαιον.

t ᾿Αληθῶς γὰρ, ἄξιόν ἐστιν καὶ δίκαιον, ὅσιόν τε καὶ

* Ad Christum Summum Sacerdotem. Ultima verba prorsus
absurda sunt: oratio ad ipsum Christum est directa: at illa
clausula Deum adloquitur per 1). N. I. C.

Omnino totam hance orationem crediderim multo post in-
sertam esse, quum jamdudum oblatio populi fieri desivisset.

j~ Laudes et gratiarum actio pro creatione et redemtione,
forma antiqua sed ornatiore. Alludit ad hymni matutini princi-
pium, et affinis est illis que in Constitt. App. lecuntur formulis.

ECCLESI® ALEXANDRINZ MONUMENTA. 281

Liturgia S. Cyrilli Coptorum, Ethiopum Canon universalis.

Dominus vobiscum.
Sanctus in sanctis (ter).

« Anaphora S. Cyrilli.” *
Prefatio, iisdem verbis.

Gratias agimus tibi
Domine per dilectum fi-
liumtuum, quem misisti
Laudes et Gratiarum actio:|,... qui est verbum ate
forma amplificata ex Greca.|prodiens, in quo omnia
fecisti per voluntatem

tuam. T

* Titulus ipse hoc verum liturgiz Alexandrine esse exor-
dium arguit.

Τ᾽ Ad verbum expressa ex liturgia Apostolica. Que in illa
antiquissima /Ethiopum liturgia hane sequuntur sententiam

(p. 242.), ea nunc partem precum constituunt, que Verba
Institutionis proxime preecedunt, ut p. 299. videbimus.

282 ECCLESIH ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
\ -“ “ ᾿᾽
πρέπον, καὶ ταῖς ἡμετέραις ψυχαῖς ἐπωφελὲς, ὁ ὧν, δέσ-
, > lal lal
ποτα; κύριε ϑεὲ, πάτερ TAVTOKPATOP, σὲ αἰνεῖν, σὲ ὑμνεῖν,
\ > lal >, Lal / \ >
σοὶ εὐχαριστεῖν, σοὶ ἀνθομολογεῖσθαι νύκτωρ TE καὶ καθ
/
ἡμέραν ἀκαταπαύστῳ στόματι καὶ ἀσυγήτοις χείλεσι καὶ
A \ N
ἀσιωπήτῳ καρδίᾳ" col TO ποιήσαντι τὸν οὐρανὸν Kat
n A a nm n /
Ta ἐν τῷ οὐρανῷ, γῆν Kal τὰ ἐν TH YN, ϑάλασσαν, πη-
/ A \ A
yas, ποταμοὺς, λίμνας Kal πάντα τὰ ἐν αὐτοῖς" σοὶ TO
ῇ \ Μ ’ » / » , \ >
ποιήσαντι Tov ἄνθρωπον Kat ἰδίαν εἰκόνα Kat καθ
e / Lg 9 / \ b] / a
ὁμοίωσιν, ᾧ Kal ἐχαρίσω τὴν ἐν παραδείσῳ τρυφήν
/ Ν > \ > e “ »>Q*s > /
παραβάντα δὲ αὐτὸν οὐχ ὑπερεῖδες, οὐδὲ ἐγκατέλυπες
/
ἀγαθὲ, ἀλλὰ πάλιν ἀνακαλέσω διὰ νόμου, ἐπαιδαγώγη-
\ A > / Ny ΣΖΣ / \ A
σας διὰ προφητῶν, ἀνέπλασας, Kal ἀνεκαίνισας διὰ τοῦ
A la) / ἐκ
φρικτοῦ καὶ ζωοποιοῦ καὶ οὐρανίου μυστηρίου τούτου.
/ x ΤᾺ / \ an a / ἴω \ a
πάντα δὲ ἐποίησας διὰ τῆς σῆς σοφίας, τοῦ φωτὸς τοῦ
“Ὁ a A C_a a A
ἀληθινοῦ, Tod μονογενοῦς σου υἱοῦ, τοῦ κυρίου Kal ϑεοῦ
\ » ς lal ἘΠ A wn - * ὃ 3 - pe \
Kal σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ tb οὗ σοὶ σὺν
᾽ lel \ e / / > nw /
αὐτῷ Kal ἁγίῳ πνεύματι εὐχαριστοῦντες TPOThE-
\ /
ρομεν τὴν λογικὴν καὶ ἀναίμακτον λατρείαν
/ / i Ss
ταύτην, ἣν προσφέρει σοὶ κύριε πάντα τὰ ἔθνη,
> \ > lal ς΄ 7 \ / ἴω ἃ > \ »᾿
απὸ ἀνατολῶν ἡλίου καὶ μέχρι δυσμῶν" ἀπὸ ἄρκτου
/ / “ A
καὶ μεσημβρίας" ὅτι μέγα TO ὄνομά σου ἐν πᾶσι τοῖς
ἔθνεσι, καὶ ἐν. παντὶ τόπῳ ϑυμίαμα προσφέρεται τῷ
2 ᾿ t Mb μ ρ ρ ad
ὅ“γι ἢ ιν \ / \ A
ὀνόματι ἁγίῳ σου, καὶ ϑυσία καὶ mpoaopa. t
* Hee omnia finem evi ante-Niceni redolent : sunt theolo-
gica, secundum Christologiam e doctrina Verbi evolutam, termi-
nologia biblica potius quam ecclesiastica.
7 Notandum est, deesse ἢ. 1, Hymnum Trisagion qui infra

legitur insertus. Suscipiunt gratiarum actionem preces pro
ecclesia, seculo secundo exeunte vel tertio ineunte inserte.

ECCLESLE ALEXANDRINZ MONUMENTA. 283

S. Cyrilli Coptorum. #Ethiopum Canon universalis.

Quz leguntur inde a ver-
bis: mapabavra δὲ αὐτὸν
οὐχ ὑπερεῖδες, usque ad μυ-
στηρίου τούτου (pag. seq.)
desunt.

Desunt.

284 ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
(Preces pro Ecclesia, vel Oratio: Memento Domine.)
Καὶ δεόμεθα καὶ παρακαλοῦμέν σε φιλάνθρωπε
> /
ἀγαθέ:
(Pro Ecclesia in orbe terrarum diffusa.)

lol \ , na
Μνήσθητι κύριε τῆς ἁγίας Kal μόνης καθολικῆς Kat
ἀποστολικῆς ἐκκλησίας, τῶν ἀπὸ γῆς περάτων μέχρι
τῶν περάτων αὐτῆς, πάντων τῶν λαῶν, καὶ πάντων τῶν

ποιμνίων σου.

(Pro Pace Anime et Mundi.)

Τὴν ἐξ οὐρανοῦ εἰρήνην βράβευσον tats ἁπάντων

e A / » \ a lal / 7 \ 5 /
ἡμῶν καρδίαις" ἀλλὰ καὶ τοῦ βίου τούτου τὴν εἰρήηνὴν
e -“ / \ / \ \ \
ἡμῖν δώρησαι. Tov βασιλέα, Ta στρατιωτικὰ, τοὺς
» \ 4 / > / \ 5"
ἄρχοντας, βουλὰς, δήμους, γειτονίας, εἰσόδους καὶ ἐξό-
A / A
Sous ἡμῶν, ἐν πάσῃ εἰρήνῃ KaTaKocunooVv.§ Βασιλεῦ
τῆς εἰρήνης, τὴν σὴν εἰρήνην δὸς ἡμῖν ἐν ὁμονοίᾳ καὶ
> / ἴω ς “Ὁ « \ 3 / 7 > »
ἀγώπῃ" κτῆσαι ἡμᾶς ὁ ϑεὸς, ἐκτός σου ἄλλον οὐκ οἵ-
δαμεν" τὸ ὄνομά σου ὀνομάζομεν " ζωοποίησον τὰς ἁπάν-

- “ \ \ \ / / e

TOV ἡμῶν ψυχὰς, Kal μὴ κατισχύσῃ tT ϑάνατος ἁμαρ-

! 9 .e “ XN \ \ fal ἴω
τίας καθ᾽ ἡμῶν, μηδὲ κατὰ παντὸς τοῦ λαοῦ σου.

(Pro Aigrotantibus et Afflictis.)

Τοὺς νοσοῦντας κύριε τοῦ λαοῦ σου ἐπισκεψάμενος
5 » \ 2 -“ »
ἐν ἐλέει καὶ οἰκτιρμοῖς ἴασαι.

, / » ᾽ > lal ae | . PS 4 A na / \

Απόστησον ἀπ᾽ αὐτῶν καὶ ἀφ᾽ ἡμῶν πᾶσαν νόσον καὶ

, ‘ a “ » / > / > » » lal

μαλακίαν, τὸ πνεῦμα τῆς ἀσθενείας ἐξάλευσον AT αὐτῶν.
Τοὺς ἐν μακροῖς ἀῤῥωστήμασι προκατακειμένους ἐξανά-

* Heec omnia spectant ad tempora imperii ante Constantinum.
7 Edd.: κατισχύσει.

ECCLESIH® ALEXANDRINZ MONUMENTA.

Liturgia S. Cyrilli Coptorum.

Preces pro Ecclesia: e@-
dem.

Pro Pace desunt.

Desunt.
At additur : (ecclesia) “que
est a finibus ad fines terre ;
ut in missa Basilii.”

“TInfirma populi tui sana.”

Desunt.

285

ZEthiopum Canon universalis.

Pro 5. Patriarcha nostro
et Per Stephanum Proto-
martyrem, etc.

Memento etiam Eccl.
Cath. et Apl. in pace, pre-
tioso sanguine Christi tui
edificatam.

Desunt.

286 ECCLESLE ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
\ e \ / 3 £ 3 /
στησον. Τοὺς ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμέ-
ral xX b)
vous ἴασαι. Τοὺς ἐν φυλακαῖς, ἢ ἐν μετάλλοις, ἢ δίκαις,
/ x A
ἢ καταδίκαις, ἢ ἐν ἐξορίαις, ἢ πικρᾷ δουλείᾳ, ἢ φόροις
/ / 9 4 / > / [τ
κατεχομένους πάντας ἐλέησον, πάντας ἐλευθέρωσον" ὅτι
\ e \ e A e 7 / Dirgd A \
σὺ ὁ ϑεὸς ἡμῶν, ὁ λύων πεπεδημένους" ὁ ἀνορθῶν τοὺς
» ἣν ὁ 7 £8 \ an > ,ὔ = /
κατεῤῥαγμένους, ἡ ἕλπὶς TOV ἀπελπισμένων, ἡ βοήθεια
- 9 ͵ e > / A / e \
TOV ἀβοηθήτων, ἡ ἀνάστασις τῶν πεπτωκότων, ὁ λιμὴν
A e A
τῶν χειμαζομένων, ὁ ἔκδικος τῶν καταπονουμένων " πάσῃ
- A Ψ \
ψυχῇ χριστιανῇ ϑλιβομένῃ καὶ περιερχομένῃ δὸς ἔλεος,
δὸς ἄνεσιν, δὸς ἀνάψυξιν. ᾿Αλλὰ καὶ ἡμῶν κύριε Tas
κατὰ ψυχὴν νόσους ἴασαι, τὰς σωματικὰς ἀσθενείας
ϑεράπευσον, ἰατρὲ ψυχῶν καὶ σωμάτων" ἐπίσκοπε πά-
\ : A A
ons σαρκὸς, ἐπίσκεψαι καὶ ἴασαι ἡμᾶς διὰ τοῦ σωτη-

ρίου σου.

(Pro Peregrinantibus et Navigantibus.)

Τοὺς ἀποδημήσαντας ἡμῶν ἀδελφοὺς ἢ μέλλοντας
ἀποδημεῖν ἐν παντὶ τόπῳ κατευόδωσον, εἴτε διὰ γῆς
xX ral “Δ » xX e A XK e , ,

ἢ ποταμῶν ἢ λιμνῶν ἢ ὁδοιποριῶν ἢ οἷἱῳδήποτε τρόπῳ

τὴν πορείαν ποιοῦντας, πάντας πανταχοῦ ἀποκατάστη-
>] / ” > / / - ΄ὔ

σον εἰς λιμένα εὔδιον, εἰς λιμένα σωτήριον" σύμπλους

καὶ συνοδοίπορος αὐτῶν γενέσθαι καταξίωσον" ἀπόδος

-“»Ἢ A /
τοῖς οἰκείοις αὐτῶν χαίρουσιν, ὑγιαίνοντας ὑγιαίνουσιν. Ἷ

* Tempora persecutionis seculi tertii hic respiciuntur. Φόροι
alludere videntur ad tributa Christianis tamquam peene causa
(ut nunc Judeis Rome commorantibus) imposita.

+ Hee ultima vere Alexandrina sunt atque e vita incolarum
portus omnium apud veteres frequentatissimi desumta: item

quz mox sequuntur preces pro Nili incremento et pro inunda-
tione abundante.

ECCLESIZ ALEXANDRINZ MONUMENTA,. 287

Liturgia S. Cyrilli Coptorum. ZEthiopum Canon universalis.

Desunt. Desunt.

Patres fratresque nostros
peregre profectos. ... Orate
et pro illis qui designaverunt
ad quemcunque locum pro-
ficisci, et cetera.

288 ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.

(Pro Benedictione Terre.)
\ A /
᾿Αλλὰ καὶ ἡμῶν, κύριε, τὴν παρεπιδημίαν τὴν
: 9 βίῳ τούτῳ ἀβλαβῆ ὶ ἀχεί, :
ἐν τῷ Bia ω a ) καὶ ἀχείμαστον μέχρι
/
τέλους διαφύλαξον. “Τοὺς ὑετοὺς ἀγαθοὺς πλουσίως
/ 9." /X \ / ue eee \
κατάπεμψον ἐπὶ τοὺς χρήζοντας καὶ ἐπὶ τοὺς δεο-
Ι͂ ͵ A
μένους τόπους. εὔφρανον καὶ ἀνακαίνισον TH καταβάσει
> A x 4 A na 7 A
αὐτῶν TO πρόσωπον τῆς γῆς. Wa ἐν ταῖς σταγόσιν
αὐτῆς εὐφρανθήσηται ἀνατέλλουσα. Ποτάμια ὕδατα
> / 9 \ \ »᾽ / > “ ” bs
ἀνάγαγε ἐπὶ τὸ ἴδιον μέτρον αὐτῶν, εὔφρανον καὶ
lal A / fol “
ἀνακαίνισον τῇ ἀναβάσει αὐτῶν τὸ πρόσωπον τῆς γῆς.
\ A > An / 7 x id
Τοὺς αὔλακας αὐτῆς μέθυσον, πλήθυνον τὰ γεννήματα
fol \ \ an “- / / ,
αὐτῆς. Tous καρποὺς τῆς γῆς κύριε εὐλόγησον, Twous
/ δ΄. / a
Kal ἀκεραίους ἡμῖν διατήρησον" παράστησον ἡμῖν av-
\ > , \ > “4 > / \ a
τοὺς εἰς σπέρμα καὶ εἰς ϑερισμόν. Evdoynoov καὶ νῦν
/ a fal A / ig
κύριε TOV στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου,
διὰ τοὺς πτωχοὺς τοῦ λαοῦ σοῦ, διὰ τὴν χήραν καὶ διὰ
\ 7 \ \ / ς “ 7
τὸν ὄρφανον, διὰ τὸν προσήλυτον, δι ἡμᾶς πάντας
\ 5 / > / \ “ / \ A 7
τοὺς ἐλπίζοντας ἐπί σε καὶ ἐπικαλουμένους τὸ ονομά
σου τὸ ὥγιον. Οἱ γὰρ ὀφθαλμοὶ πάντων εἴς σε ἐλπί-
\ \ / \ \ > A 3 > / ς
ζουσιν, καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ. Ὃ
\ / / \ 4 aA \ >
διδοὺς τρόφην πάσῃ σαρκὶ, πλήρωσον χαρᾶς καὶ εὐ-
φροσύνης τὰς καρδίας ἡμῶν, ἵνα πάντοτε πᾶσαν αὐτάρ-
Ul > “ ᾽ > \
κειαν ἔχοντες, περισσεύωμεν εἰς πᾶν ἔργον ἀγαθὸν, ἐν
a 9 lal lal / id A
Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
((Preces pro Imperatore Christiano*), Βασιλεῦ τῶν
βασιλευόντων καὶ κύριε τῶν κυριευόντων, τὴν βασιλείαν τοῦ
δούλου σου τοῦ ὀρθοδόξου καὶ φιλοχρίστου ἡμῶν βασιλέως, ὃν

* Inserte post Constantinum ; veteres preces pro imperatore
supra jam legimus.

ECCLESLE ALEXANDRINZ MONUMENTA. 289
Liturgia 5, Cyrilli Coptorum, #Ethiopum Canon universalis.

Desunt.

Similia, at non eadem:
Add. ut in Missa Basilii.

(Post precem pro defun-

ctis :)
Domine, miserere Regis| Memento Domine regis
terre famuli tui. nostri, Libna Dinghil.

Alia, sed similia.

WOL. EV; O

290 ECCLESI® ALEXANDRINZEZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
»> , / 9 \ ~ ~ 3 "5 "4 A > , A
ἐδικαίωσας βασιλεύειν ἐπὶ τῆς γῆς ἐν εἰρήνῃ καὶ avdpia καὶ
δικαιοσύνῃ. Ὁ ϑεὸς πάντα ἐχθρὸν καὶ πολέμιον ἐμφυλιόν
τε καὶ ἀλλόφυλον. ἐπιλαξοῦ ὅπλου καὶ ϑυραιοῦ, καὶ ἀνά-
9 \ / ’ ~ Ἀν, ε 7, \ /

στηθι εἰς τὴν βοήθειαν αὐτοῦ, Kat ἔκχεον ῥομφαίαν καὶ ovy-
κλεισον ἐξεναντίας τῶν καταδιωκόντων αὑτόν. ᾿Ἐπισκίασον
> \ ᾿ \ > fd eae ΄ ΄ὔ > =
ἐπὶ THY κεφαλὴν αὐτοῦ ἐν ἡμέρᾳ πολέμου " κάθισον ἐκ τῆς
" 7 ΕῚ - > ‘ « \ we e , - \
ὀσφύος αὐτοῦ ἀγαθὰ ὑπὲρ τῆς ἁγίας cov καθολικῆς καὶ
> ~ b / \ \ ~ / ~
ἀποστολικῆς ἐκκλησίας Kat παντὸς τοῦ φιλοχρίστου λαοῦ,
" = MAN Le ~ ᾽ - , ’ ~ of aes ἈΠΕ i 5
iva καὶ ἡμεῖς ἐν TH γαληνότητι αὐτοῦ ἤρεμον καὶ ἡσύχιοι
yr a 7 >

Piov διάγωμεν, ἐν πάσῃ εὐσεξείᾳ Kal σεμνότητι.

Pro pie defunctis.

lal / fr
Tov ἐν πίστει Χρίστου προκεκοιμημένων πατρῶν

Lal \ \
TE καὶ ἀδελφῶν Tas ψυχὰς ἀνάπαυσον, κύριε ὁ Feds

lal Ἂς lal lal /
ἡμῶν, μνησθεὶς τῶν ἀπ’ αἰῶνος προπατέρων, πατέ-
tal A /

ρων. πατριαρχῶν, προφητῶν, ἀποστόλων, pap-

7 lal \
TUPWV, ὁμολογητῶν, ἐπισκόπων, ὁσίων, δικαίων, TAVTOS

7 5 ! 7 “ / 2 oe Ν
πνεύματος EV πίστει Χριστοῦ τετελειωμένων ὃ καὶ ὧν ἐν

fal \ , 4

τῇ σήμερον ἡμέρᾳ τὴν ὑπόμνησιν ποιούμεθα!
[καὶ τοῦ ἁγίου πατρὸς ἡμῶν Μάρκου τοῦ ἀποστόλου καὶ
εὐαγγελιστοῦ, τοῦ ὑποδείξαντος ἡμῖν ὁδὸν σωτηρίας"
[Καῖρε κεχαριτωμένη, ὃ κύριος μετά σου, εὐλογημένη σὺ ἐν γυναιξὶν, καὶ
εὐλογήμενος ὁ καρπὸς THs κοιλίας σου, OTL ἔτεκες σωτῆρα τῶν ψυχῶν ἡμῶν.
Ἐκφ.] ᾿Εξαιρέτως τῆς παναγίας, ἀχράντου, εὐλογημένης δὲ-

σποίνης ἡμῶν, Θεοτόκου καὶ ἀειπαρθένου Mapiac . . . (Dia-

Deest verbum repellendi, ἀμύνω, e.g.
Desunt queedam.

++ τὶν

Laudantur ab Origene: v. supra.

ᾧ Lege τετελειωμένου : v. supra.

|| Ex diptychis. In iis qua sequuntur evidens est interpo-
latio. Omnia confusa et inconcinna. Verba χαῖρε κεχαριτωμένη
. «+ + ψυχῶν ἡμῶν inserta sunt in interpolationem quarti seculi.

ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia 5. Cyrilli Coptorum.

Domine miserere patribus
fratribusque nostris qui ob-
dormierunt, et quorum ani-
mas suscepisti quietem pree-
sta. Memento etiam omni-
um sanctorum (ut in Grecis).

Et omnium spirituum jus-
torum qui in fide perfecti
fuerunt. (Deest ἢ. 1. mentio
diptychorum, et Marci.*

Deest yatpe..... ψυχῶν
ἡμῶν.

“Precipue autem S. Ge-
nitricis,” ete.

Addit: Et nos non digni
sumus, qui pro beatis illis
supplicemus ... ipsi inter-

291

ZEthiopum Canon universalis.

Desunt,

Miserere, Domine, anima-
rum servorum tuorum et
ancillarum tuarum, qui...
quietem acceperunt in fide
tua... (Et sic. omnia
sensu eodem, verbis propriis:
at tantum non preetermisso,
si patriarcham et regem ex-
ceperis, Christianorum
terra degentium populo.

in

(Alits verbis.)

* Marci mentionem in Liturgia a Marco, ut pie credit
Andreas editor, conscripta, lectoribus absurdam videri posse
ille quidem vidit: at non magis mirificum esse dicit quam Moy-
sen suum ipsius decessun narrasse!

O 2

292 ECCLESIL® ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
conus legit diptycha defunctorum.) Kat τούτων πάντων τὰς
ψυχὰς ἀνάπαυσον, δέσποτα κύριε ὁ ϑεὸς ἡμῶν, ἐν ταῖς TOY
ἁγίων σου σκηναῖς, ἐν τῇ βασιλείᾳ cov χαριζόμενος αὐτοῖς
5 ~ ? ~ > 5 a 9 \ bd “Ὁ \
τὰ τῶν ἐπαγγελιῷν σου ἀγαθὰ, ἃ ὀφθαλμὸς οὐκ εἶδεν, Kat
οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπων οὐκ ἀνέξη, ἃ
ἠτοίμασας ὁ ϑεὸς τοῖς ἀγαπῶσι τὸ ὄνομά σου τὸ ἅγιον. Ἐ
lal \

Αὐτῶν μὲν Tas ψυχὰς ἀνάπαυσον, καὶ βασι-
/ a / a re
λείας οὐρανῶν καταξίωσον" ἡμῖν δὲ Ta τέλη τῆς

A \ \ " \
Cons χριστιανὰ Kal εὐάρεστα καὶ ἀναμάρτητα δώρησαι"
x \ ς A / \ a bi \
καὶ δὸς ἡμῖν μερίδα Kal κλῆρον ἔχειν μετὰ

, - /
πάντων TOV ἁγίων σου. 7

Pro iis qui vel offerunt vel offerre aliquid desiderant.
Τῶν προσφερόντων τὰς ϑυσίας καὶ Tas προσ-
\ \ > / f e \ >’ \
φορὰς Ta εὐχαριστήρια πρόσδεξαι ὁ ϑεὸς εἰς τὸ
ἅγιον καὶ ἐπουράνιον καὶ νοερόν σου ϑυσιαστήριον,
εἰς τὰ μεγέθη τῶν οὐρανῶν, διὰ τῆς ἀρχαγγελικῆς
/ A A \ \ 2 / A
σου λειτουργίας, τῶν TO πολὺ καὶ ολίγον, κρυφᾶ
καὶ παῤῥησίᾳ, βουλομένων καὶ οὐκ ἐχόντων, καὶ τῶν
ἐν τῇ σήμερον ἡμέρᾳ τὰς προσφορὰς προσενεγκάντων,
ὡς προσεδέξω τὰ δῶρα τοῦ δικαίου σου Ἀβὲλ, [hic
thurificat Sacerdos] τὴν ϑυσίαν τοῦ πατρὸς ἡμῶν
᾿Αβραὰμ, Ζαχαρίου τὸ ϑυμίαμα, ἹΚορνελίου τὰς ἐλεη-
͵ ~ 7, \ / \ , \
μοσύνας, Kal τῆς χήρας Ta δύο λεπτὰ, πρόσδεξαι Kal

al \ \ ᾽ Ν a lal
αὐτῶν τὰ εὐχαριστήρια, Kal ἀντιδὸς αὐτοῖς ἀντὶ TOV

* Usque hue interpolatio post Constantinum facta; qua re-
mota, concinna omnino evadit sententia. Αὐτῶν μὲν refert ad illa
verba: καὶ ὧν ἐν τῇ σήμερον ἡμέρᾳ τὴν ὑπόμνησιν ποιούμεθα, Que
diptycha ibilegenda indicant.

+ Laudantur ab Origene: v. supra.

ECCLESLE ALEXANDRINZ MONUMENTA.

Liturgia 5. Cyrilli Coptorum.
cedunt loco nostro (post Au-
gustini tempora inserta).

Addit: Memento archi-
episcoporum nostrorum de-
fun ctorm, ete.

Pergit, post diptycha :
Et illorum omniumque quo-

rum nomina recitamus et
quorum non recitamus .

. . qui dormierunt in fide,
etc. Dignare ut requiescant
in sinu Abraha, ete.

Sacrificium oblationesque
in gratiarum actionem eo-
rum qui offerunt laudem et
gloriam nomini tuo. Suscipe
ea super altare tuum spiri-
tuale, etc. Utin Grecis.

ο 3

ZEthiopum Canon universalis.

293

294 ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
-“ / a! >
ἐπιγείων τὰ οὐράνια, ἀντὶ τῶν προσκαίρων τὰ al-
ὠνια.

[Τὸν ἁγιώτατον καὶ μακαριώτατον Πάπαν Δ΄, ὃν προέγνως
καὶ (ἠξιώσας 1) προχειρίσασθαι τὴν ἁγίαν σου καθολικὴν καὶ
ἀποστολικὴν ἐκκλησίαν, καὶ τὸν ὁσιώτατον ἐπίσκοπον A’ τὸν
ἡμέτερον συντηρῶν, συντήρησον αὐτοὺς ἔτεσι πολλοῖς, χρόνοις
εἰρηνικοῖς, ἐκτελοῦντας αὐτοὺς τὴν ὑπὸ σοῦ ἐμπεπιστευμένην
ἁγίαν σου ἀρχιερωσύνην, κατὰ τὸ ἅγιον καὶ μακάριόν σου ϑέ-
λημα, ὀρθοτομοῦντας τὸν λόγον τῆς ἀληθείας. Μνήσθητι δὲ
καὶ τῶν ἁπανταχοῦ ὀρθοδόξων ἐπισκόπων, πρεσξυτέρων, δι-
ακόνων, ὑποδιακόνων, ἀναγνωστῶν, ψαλτῶν, μοναζόντων,.
ἀειπαρθένων, χηρῶν, λαϊκῶν. Μέγήσθητι κύριε τῆς ἁγίας
Χριστοῦ τοῦ ϑεοῦ ἡμῶν πόλεως, καὶ τῆς βασιλενούσης §, καὶ
τῆς πόλεως ἡμῶν ταύτης, πάσης πόλεως καὶ χώραςο, καὶ τῶν
ἐν ὀρθοδόξῳ πίστει Χριστοῦ οἰκούντων ἐν αὐταῖς, εἰρήνης καὶ
ἀσφαλείας αὐτῶν. Μνήσθητι κύριε πάσης ψυχῆς χριστιανῆς
ϑλιξομένης καὶ καταπονουμένης, ἐλέους ϑεοῦ καὶ βοηθείας
ἐπιδεομένης, καὶ ἐπιστροφῆς τῶν πεπλανημένων. Μνήσθητι
κύριε τῶν ἐν αἰχμαλωσίᾳ, τῶν ἀδελφῶν ἡμῶν, δὸς αὐτοῖς
ἐν ἐλέει καὶ οἰκτιρμοῖς εἶναι, ἐναντίον πάντων τῶν αἰχμαλω-
τευσάντων αὐτούοε.

(Pro cetero Populo et pro Sacerdote Preces offerente.)

Μνήσθητι κύριε καὶ ἡμῶν τῶν ἁμαρτωλῶν καὶ ἀναξίων

* Continuatur liturgia vetus p. 296. verbis Diaconi, Eis
ἀνατολήν.

Τ Incipit interpolatio seculi quarti vel quinti: Papa, civitas
Imperialis, cetera jam supra memorata.

{ Ita suppleo lacunam codicis.

§ Rome (Veteris vel Nove), 1. 6. Rome vel Constantinopolis.

ECCLESILZ ALEXANDRINZ MONUMENTA.

Liturgia S. Cyrilli Coptorum.

Addit post “Aterna
pro temporalibus (ἀντὶ
τῶν προσκαίρων τὰ αἰώνια :
domos eorum et cellas panu-
arias reple bonis omnibus.
Circumda eos, Domine, po-
testate angelorum et arch-
angelorum tuorum sancto-
rum: et sicut memores fue-
runt nominis tui super ter-
ram, memento illorum in
regno tuo, et inhoc seculo
ne derelinquas eos.

Preces pro Patriarcha,
prolixiores, verbis aliquan-
tum diversis.

Eadem fere.

Eadem, at multo prolixi-
ord.

ZEthiopum Canon universalis.

Desunet.

Desunt.

Desunt.

9

oa

95

296 ECCLESI® ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
δούλων gov, Kal τὰς ἁμαρτίας ἡμῶν ἐξάλειψον, ὡς ἀγαθὸς
καὶ φιλάνθρωπος ϑεός. Μνήσθητι κύριε καὶ ἐμοῦ τοῦ ταπει-
vov καὶ ἁμαρτωλοῦ καὶ ἀναξίου δούλου σου, καὶ τὰς ἁμαρτίας
μου ἐξάλειψον ὡς φιλανθρωπὸς ϑεός. Συμπάρεσο δὲ ἡμῖν
- “- , 9 , ‘ 9

λειτουργοῦσι τῷ παναγίῳ σου ὀνόματι. Τὰς ἐπισυναγω-
γὰς ἢ ἡμῶν κύριε εὐλόγησον. Τὴν εἰδωλολατρείαν τέλεον
ἐκρίζωσον ἀπὸ τοῦ κόσμους Τὸν σατανᾶν καὶ πᾶσαν αὐτοῦ
τὴν ἐνέργειαν καὶ πονηρίαν σύντριψον ὑπὸ τοὺς πόδας ἡμῶν.

\ \ »ᾧ; -
Τοὺς ἐχθροὺς τῆς ἐκκλησίας σου κύριε ὡς πάντοτε καὶ νῦν
ταπείνωσον. Τύμνωσον αὐτῶν τὴν ὑπερηφανίαν" δείξον αὖ-
τοῖς ἐν τάχει τὴν ἀσθενείαν αὐτῶν" τὰς ἐπιξουλὰς αὐτῶν καὶ
τὰς πανουργίας, ἃς ποιοῦσιν καθ᾽ ἡμῶν ἀπρώκτους ποίησον.
2 / 7 \ ων ΓΑ e > , \
Ἐξεγέρθητι κύριε καὶ διασκορπισθήτωσαν ot ἐχθροί cov, καὶ
φυγέτωσαν εἰς τὰ ὀπίσω πάντες οἱ μισοῦντες τὸ ὄνομά σον
τὸ ἅγιον. Τὸν δὲ λαόν σου τὸν πιστὸν καὶ ὀρθόδοξον, ἐπ᾽
3 ΄ / yA \ / χὰ
εὐλογίας χιλίας χιλιάδας καὶ μυρίας μυριάδας,
ποιοῦντας τὸ ϑέλημά σου τὸ ἅγιον.

Diaconus. Οἱ καθήμενοι ἀνάστητε. ἡ

“ -. / 2¢/ : Χ 3 3 ,

Sacerdos. Λύτρωσαι δεσμίους, ἐξέλου Tove ἐν ἀνάγκαις,
πεινῶντας χόρτασον, ὀλιγοψυχοῦντας παρακάλεσον, πεπλα-
νημένους ἐπίστρεψον, ἐσκοτισμένους φωταγώγησον, πεπτωκό-
τας ἔγειρον, σαλευομένους στήριξον, νενοσηκότας ἴασαι, παν-
τὰς, ἀγαθὲ, εἰς τὴν ὁδὸν τῆς σωτηρίας σύναψον, καὶ αὐτοὺς
~ @ 7, ~ , πὸ ς - ἊΝ ξ.- ᾽ \ ~ , ‘ ~ ~
τῇ ἁγίᾳ σοῦ ποίμνῃ" ἡμᾶς δὲ ῥῦσαι ἀπὸ τῶν ἀνομιῶν ἡμῶν,
φρουρὸς ἡμῶν καὶ ἀντιλήπτωρ κατὰ πάντα γενόμενος. ὃ

9 » 5 /
Diaconus. Εἰς ἀνατολήν.
\ ‘ 8 ε ec / "s 5 a) \
Sacerdos. Σὺ yap εἶ ὁ ὑπεράνω πάσης ἀρχῆς Kat

> / \ / \ / \ \ 5" /
ἐξουσίας Kab δυνάμεως καὶ KUPLOTHTOS Καὺ TTAVTOS OVO-

* Vox Alexandrina solennis, que jam in Ep. ad Hebr. oc-
currit pro συναγωγὴ.

+ Lacuna codicis.

{ Hee et que precedunt verba de myriadibus angelorum,
laudantur ab Origene: v. supra.

§ Desinit interpolatio que inceperat p. 294.

ECCLESLE ALEXANDRINA) MONUMENTA. 297

Liturgia S. Cyrilli Coptorum. ZEthiopum Canon universalis.
Eadem, prolixiora. Qui sedetis surgite.
Ad orientem aspicite.
“Qui sedetis surgite.” Coram te stant mille mil-
Utin Grecis. lies angeli, archangeli, san-
cti.
Desunt.

Utin Grecis.

Oo 5

298 ECCLESLE ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
> / > / 5 a da 7 ᾽ \
ματος. ὀνομαζομένου οὐ μόνον EV τῷ αἰῶνι τούτῳ, ἀλλὰ
A f
Kal ἐν τῷ μέλλοντι. Lol παραστήκουσι χίλιαι χιλι-
7 \ 4 / id / b / ‘ >’ d
GOES Kal μύριαι μυριάδες ἁγίων ἀγγέλων, Ka ἀρχαγγέ-
7
λων στρατιαί. Lol παραστήκουσι Ta δύο τιμιώτατά
tal \ / \ \ A le /
σου ζῶα, τὰ πολυόμματα χερουβὶμ, Kal Ta ἑξαπτέρυγα
\ ἃ \ Ν / \ / 7
σεραφὶμ, ἃ δυσὶ μὲν πτέρυξι TA πρόσωπα καλύπτοντα,
καὶ δυσὶ τοὺς πόδας, καὶ δυσὶν ἱπτάμενα, καὶ κέκραγεν
ἕτερον πρὸς τὸ ἕτερον ἀκαταπαύστοις στόμασι, καὶ
Ε] / / \ 5» / \ / c
ἀσυγήτοις ϑεολογίαις, τὸν ἐπινίκιον καὶ τρισάγιον ὕμνον
” a a / \ 7
ἄδοντα, βοῶντα, δοξολογοῦντα, κεκρωγότα καὶ λέγοντα
a al / “ ω «
τῇ μεγαλοπρεπεῖ σου δόξη: Ἅγιος, ἅγιος, ἅγιος
΄ ς fo)
κύριος Σαβαώθ' ἸΙλχήρης ὁ οὐρανὸς καὶ ἡ γῆ
lal id / /
Ths ἁγίας σου δόξης.
Πάντοτε μὲν πάντα σε ἁγιάζει ἧ, ἀλλὰ καὶ μετὰ
7 A id , / } 4 \
πάντων τῶν σε ἁγιαζόντων δέξαι δέσποτα κύριε Kat
τὸν ἡμέτερον ἁγιασμὸν, σὺν αὐτοῖς ὑμνούντων καὶ
λεγόντων "
“ ῳ “ Ἂ
Populus. Ἅγιος, ἅγιος, ἅγιος κύριος.
Sanctus, Sanctus, a populo cantatur.
[Sacerdos mysteria sancta signaculo crucis signat. |
A / e na “ rn
ΠΠλήρης yap ἐστιν ὡς ἀληθῶς ὁ οὐρανὸς καὶ ἡ γῆ τῆς
΄ / δό ὃ \ lal ΟῚ / lal / \ 3 lal
ἁγίας σου δόξης διὰ THs ἐπιφανείας τοῦ κυρίου Kal ϑεοῦ
\ lal la ἴω an
Kal σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ: πλήρωσον ὁ
\ \ /
ϑεὸς καὶ ταύτην τὴν ϑυσίαν τὴν παρά σου εὖὐ-
/ ὃ \ a 5 7 n /
λογία, Ola τῆς ETLPOLTHOEWS τοῦ παναγίου
/
σου πνεύματος.

Edd. male: πάντας ἁγιάζῃς. Vide textum Coptorum.

ECCLESLE ALEXANDRINZ MONUMENTA. 299

Liturgia S. Cyrilli Coptorum. ZEthiopum Canon universalis.

om
Veneranda animalia, etc.
Alas habentes.
Ut in Grecis. Ut in Greeis.
Sanctus sanctus.
Unusquisque eorum sem- Desunt.

per te sanctificat, sed et cum
omnibus, etc.

(Vid. supra mox post

; ᾿ preefationem. )
τοῦ τ Vere pleni sunt cceli et
terra sanctitate gloriz tue,

Post: “ Spiritus tui San-| per D. N. J.C. qui venit et
cti” addit: *natus est ex Virgine,

* Continuatur hic antiquissime Liturgie apostolice, que
apud Abyssinios conservatur, gratiarum actio sive eucharistia
(p. 242.). Priorem partem serior Abyssiniorum Liturgia pre-
bet (p. 281.). Notandum est, prima nostri textus verba sim-
pliciorem et haud dubie antiquiorem formam Liturgiz aposto-

lice exhibere.
oO 6

900 ECCLESI®Z ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.

( Verba Institutionis.)

> +s ΄ ΄ \ € \ \ \
Ori αὐτὸς ὁ κύριος, καὶ ὁ ϑεὸς Kat παμβασιλεὺς
΄ - 5 rn ΄ r \ al s§ e 4 ε Ἁ
ἡμῶν ᾿Ιησοῦς ὁ Χριστὸς τῇ νυκτὶ ἣ παρεδίδου ἑαυτὸν
ec Ἂς r r lal \
UTED τῶν ἁμαρτιῶν ἡμῶν, καὶ TOV ὑπὲρ πάντων ὑψί-
3: , \ \ \ a Cis
otatov™ ϑάνατον. σαρκὶ συνανακλιθεὶς μετὰ TOV ἁγίων
\ 3 / 4 Ψ / » lal A > /
Kal ἀχράντων καὶ ἀμώμων αὐτοῦ χειρῶν, ἀναβλέψας
> \ » / \ tbe, 3 n \ \ “- c
els Tov ἴδιον πατέρα, ϑεὸν OF ἡμῶν καὶ ϑεὸν τῶν ὅλων,
> , bf / e / / /
εὐχαριστήσας. εὐλογήσας, ἁγιάσας, κλάσας διέδωκε
τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀπο-
/
στόλοις, εἰπών: (Exd.) Λάβετε, φάγετε.
Diaconus. ᾿Εἰκτείνατε.
Sacerdos. Τοῦτο γάρ ἐστι τὸ σῶμά μου τὸ
e \ e n / 4 f > A
ὑπὲρ ἡμῶν κλώμενον Kal διαδιδόμενον εἰς ἄφεσιν
ἁμαρτιῶν.

Populus. Ἀμήν.

ς ’ ι \ /

Sacerdos orans. Ὡσαύτως καὶ τὸ ποτήριον
\ Ν lal \ \ / 5 » \
μετὰ τὸ δειπνῆσαι λαβὼν, καὶ κεράσας ἐξ οἴνου καὶ
ὕδατος. [ἀναξλέψας εἰς τὸν οὐρανὸν πρός τε τὸν ἴδιον πα-
τέρα, ϑεὸν ζὲ ἡμῶν καὶ ϑεὸν τῶν ὅλων, εὐχαριστήσας, εὐλο-

΄ / 4 e / > r
ynoas, πλήσας πνεύματος ἁγίου, μετέδωκε τοῖς ἁγίοις
* De solecismo ὑψίστατον vide que supra ad p. 251. diximus.

Lacunam sic fere suppleo: εἰς ϑανατὸν σαρκὶ, συνανακλιθεὶς μετὰ

a η ~ ~ c /
τῶν ἁγίων μαθητῶν λαβὼν ἄρτον ἐπὶ τῶν ἁγίων Kal axp. κ.τ.λ.

ECCLESLZE ALEXANDRINZ MONUMENTA.

Liturgia S. Cyrilli Coptorum.

ry Amen: et benedicti-
one benedic.

»ζξ Amen: et benedicti-
one purifica hec dona tua
veneranda proposita coram
te, hunc panem et hunc ca-
licem.

Quippe filius tuus “ea
nocte qua tradidit se ipsum
ut pateretur pro peccatis
nostris, ante mortem quam
propria sua voluntate sus-
cepit pro nobis omnibus,
accepit panem in manus

suas sanctas, immaculatas,|constitueret,

301

Zthiopum Canaan universalis,
ut voluntatem tuam
perficeret, populum-
que sanctum tibi consti-
tueret. Extendit ma-
nus suas ad passionem,
passus est ut passiones
solveret eorum qui spe-
rantinte: qui tradidit
se ipsum voluntate pro-
pria ad patiendum, ut
mortem destrueret et
vincula Satane dissol-
veret, infirmum calca-
ret, testamentum tuum
et resur-

puras, beatas et vivifican-|rectionem suam mani-

tes, et suspexit in celum ad|festaret. Ea ipsa noctein

Te, Deum Patrem suum, εὐ qua traditus est, cepit pa-

omnium Dominum, et gra-| nem in manus suas saneétas

tias egit, etc. etc.” et immaculatas, aspexit in

celum ad te patrem suum,

gratias egit, benedixit,

sanctificavit et dedit disci-

pulis suis, dicens: acci-

pite, manducate ex eo

vos omnes. Hic panis est

Verba in Grecis inserta:|corpus meum quod pro

ἀναξλέψας .... Sedov rév|vobis frangitur in remis-

ὅλων, desunt. sionem peccatorum. Amen.
ete. ete.

302 ECCLESL® ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.

/ > a“ - \ 5 lA » /
καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ aTrogTONOLs, ELT OV"
(Ex¢.) Πέετε ἐξ αὐτοῦ πάντες.

Diaconus. ”Ere ἐκτείνατε.

Sacerdos. Τούτο γάρ ἐστι TO αἷμά μου τὸ

"- -“" / \ ¢ Ν ς lal \ . ΕἸ
τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκ-
/ \ / » » ΄ al

χυνόμενον Kal διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν.

Populus. ᾿Δμήν.

A -“ » \ 5 \ » /

Sacerdos. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ava-

ec / A xX 5 7 \ 5 A
μνησιν. ὍὉσάκις yap av ἐσθίητε τὸν ἄρτον τοῦτον,
πίνητε δὲ καὶ ποτήριον τοῦτο, τὸν ἐμὸν ϑάνατον καταγ-

\
γέλλετε, Kal τὴν ἐμὴν ἀνάστασιν Kal ἀνάληψιν ὁμολο-

γεῖτε, ἄχρις οὗ ἂν ἔλθω.

(Memores igitur.)

Γ

Τὸν ϑάνατον δέσποτα κύριε παντόκρατορ ἐπουρά-
we βασιλεῦ, τοῦ μονογενοῦς σου υἱοῦ, κυρίου τε καὶ ϑεοῦ

\ ~ ΄ lal 9 lal a »" vA
καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ καταγγέλλοντες,
καὶ τὴν τριήμερον καὶ μακαρίαν αὐτοῦ ἐκ νε-

lal > / \ \ > 3 \ 3 /
κρῶν ἀνάστασιν καὶ τὴν ELS οὐρανοὺς avadn LV
΄ lal ae \ \ > A la A \
ὁμολογοῦντες *, καὶ τὴν ἐκ δεξιῶν cov τοῦ ϑεοῦ καὶ

\ 7 \ \ / \ \ \

πατρὸς καθέδραν, καὶ τὴν δευτέραν καὶ φρικτὴν Kal φο-
βερὰν αὐτοῦ παρουσίαν ἀπεκδεχόμενοι, ἐν ἧ μέλλει
ἔρχεσθαι κρῖναι ζῶντας καὶ νεκροὺς ἐν δικαιοσύνῃ, καὶ

ἀποδοῦναι 7, σοὶ κύριε ὁ ϑεὸς ἡμῶν τὰ σὰ ἐκ

* Libri Greci: ἀνάστασιν ὁμολογοῦντες καὶ τὴν ---- ἀνάληψιν ὁμολο-
γοῦμεν. (V. supra.)

+ Evidentem lacunam ita suppleo ex Syro : (ἀποδοῦναι) ἑκάστῳ
κατὰ τὰ ἔργα αὐτοῦ εἴτε ἀγαθὺν εἴτε κακόν. Conflata hee verba ex

ECCLESILZ ALEXANDRINZ MONUMENTA.

Liturgia S. Cyrilli Coptorum.

Pop. Mortem tuam an-
nunciamus Domine.

Sacerd. Nunc, Deus pater
omnipotens,

..dJ.C. et confitemur resur-

rectionem ejus sanctam, et

adscensionem ejus sursum
in ceelos, etc.
Ut in Grecis.

“et dabit unicuique secun-_

dum opera sua, sive bonum
sive malum.”

annunciamus |
mortem unigeniti filii tui. .|

303

Zthiopum Canon universalis.

Et quotiescunque id fece-
|ritis, memoriam mei facietis.

|
|
|
|

᾿
Ι
i
Ι
'

Nunc etiam, Domine, me-
|

moriam agentes mortis
et resurrectionis tuz
offerimus tibi hunc pa-
nem et hune calicem:
‘gratias agentes tibi
quod per ea dignos fe-
|cisti nos standi coram
te tibique sacerdotale
‘Ininisterium exhibendi.

|
!

304 ECCLESIZ ALEXANDRINEZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
A wn / Vf 5 , “
τῶν σῶν δώρων προεθήκαμεν ἐνώπιόν σου.
, »
Καὶ δεόμεθα καὶ παρακαλοῦμέν σε φιλάν-
/ lal
θρωπε ἀγαθὲ, ἐξαπόστειλον ἐξ ὕψους τοῦ
/
ἁγίου σου, ἐξ ἑτοίμου κατοικητηρίου cov,
4 » > / / x ’ \ aN
ἐκ τῶν ἀπεριγράπτων κόλπων, [αὐτὸν τὸν
παράκλητον, τὸ πνεῦμα τῆς ἀληθείας τὸν ἅγιον, τὸν κύ-
ριον, τὸ ζωοποιὸν, τὸ ἐν νόμῳ καὶ προφήταις καὶ
ἀποστόλοις λαλῆσαν, τὸ πανταχοῦ παρὸν καὶ τὰ πάντα
πληροῦν, ἐνεργοῦν τε, αὐτεξουσίως οὗ διακονικῶς, ἐφ᾽ οὺς
/ \ c \ , , ~ ~ \ ε ~ 7
βούλεται τὸν ἁγιασμὸν εὐδοκίᾳ τῇ σῇ, τὸ ἁπλοῦν τὴν φύσιν,
τὸ πολυμερὲς Ἷ τὴν ἐνέργειαν, τὴν τῶν ϑείων χαρισμάτων πη-
γήν" τό σοι ὁμοούσιον" τὸ EK σου ἐκπορευόμενον, τὸ σύν-
θρονον τῆς βασιλείας σου καὶ τοῦ μονογενοῦς σου υἱοῦ, τοῦ
l4 X “Ὁ \ ~ ξ ~ > ~ ~ 7 \
κυρίου καὶ ϑεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ. ” Ere δὲ]
Ce eA a a \ \ ” / ἈΠΕ) \
ἐφ ἡμαϑ Καὺ ETL TOUS αρτους TOUTOUS KQAL εν
“ \ a /
τὰ ποτήρια ταῦτα TO πνεῦμά σου TO ἅγιον, iva
αὐτὰ ἁγιάσῃ καὶ τελειώσῃ; WS παντοδύναμος
/ Ν lal
ϑεός. Ἔκφ. Kai ποιήσῃ τὸν μὲν ἄρτον copa’
/
Populus. ᾿Αμήν.
\ Ν / Φ an lol
Sacerdos. To δὲ ποτήριον αἷμα τῆς καινῆς
fal a“ / \ lal A
διαθήκη. αὐτοῦ τοῦ κυρίου Kal ϑεοῦ Kal σωτῆρος,
/ la) “-“ r a
Kal παμβασιλέως ἡμῶν Ἰησοῦ Χριστοῦ.
. r δ
Diaconus. ΚΚατέλθετε οἱ διάκονοι.
¢/ / al ς a 7 5
Sacerdos. “Iva γένωνται πᾶσιν ἡμῖν τοῖς ἐξ
αὐτῶν μεταλαμβάνουσιν, εἰς πίστιν, εἰς νῆ-

> /
ψιν, εἰς ἴασιν, εἰς σωφροσύνην, εἰς ἁγιασμὸν,

iis que leguntur in fine Ecclesiaste, et in Evangelio Matthei
xvi. 27.

* Athanasio posteriora hee sunt, non antiqua,

+ Ren, πλημμερὲς, que non est vox Greca.

ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia S. Cyrilli Coptorum.

Tu es coram cujus gloria
hee sancta dona proponimus,
ex illis que tua sunt, Pater
sancte.

(Adduntur diverse preces).

Et mitte deorsum ex ex-
celso tuo sancto, etc.

Ut in Grecis.

Utin Grecis.
uti. puciticentur: et

transferantur: et hune
panem quidem, etc.”

Ut in Grecis.

305

ZEthiopum Canon universalis.

Rogamus te, Domine,
et deprecamur te ut
mittas

sanctum Spiritum,
et virtutem super hune
panem et super hune
calicem, faciatque utrum-
que corpus et sanguinem
Domini et salvatoris nostri
J. C. in secula seculorum.
Amen.

Da ut omnibus il-
la sumentibus fiant
ad sanctificationem et
plenitudinem Spiritus
Sancti, et ad roborati-
onem fides ἘΣ ie

306 ECCLESIA ALEXANDRINEZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.

> : A

εἰς ἐπανανέωσιν Ψυχῆς, σώματος Kal πνεύ-
/ a
ματος, ELS κοινωνίαν μακαριότητος Cans al-
/ r
wviov καὶ ἀφθαρσίας, εἰς δοξολογίαν τοῦ
παναγίου σου ὀνόματος, εἰς ἄφεσιν ἁμαρτιῶν,
“ \ 5 ὁ \ ΩΝ > \
ίνα σου Kal ἐν τούτῳ καθὼς Kal ἐν παντὶ 60-
a \ ς a \ ε a \ /

ξασθῇ καὶ ὑμνηθῇ καὶ ἁγιασθῇ τὸ παναγίον

Va \ / ” \
καὶ ἔντιμον καὶ δεδοξασμένον σου ὄνομα σὺν
» a A NP ae Υ͂ 4

Ἰησοῦ Χριστῷ καὶ ἁγίῳ πνεύματι.

Populus. Ὧσπερ ἣν καὶ ἔστιν, (καὶ ἔσται εἰς γέ-
VEas γενεῶν καὶ εἰς αἰῶνα τῶν αἰώνων).

5 7 “
Sacerdos. Εἰρήνη πᾶσιν.
Diaconus. Προσεύξασθε.

(Consecratio Populi precedens Orationi dominice.)

Sacerdos secreto orat. Θεὲ φωτὸς, γέννητορ ζωῆς,
ἀρχηγὲ χάριτος, ποιητὰ αἰώνων, θεμελιωτὰ γνώσεως,
\ ‘ ᾿ς e , / ’ A
δωρατὰ σοφίας, ϑησαυρὲ ἁγιωσύνης, διδάσκαλε εὐχῶν
ral a 5.7 ΄ n ’ / yy
καθαρῶν, ψυχῆς εὐέργετα, ὁ τοῖς ὀλιγοψύχοις εἴς σε
“ ἃ lal ‘al Ld
πεπειθῶσι διδοὺς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακῦψαι" ὁ
» \ ΄ a 5 > / 5 ἴω ΄ \ ce Qn 5
ἀναγαγὼν ἡμᾶς ἐξ ἀβύσσου εἰς φῶς, ὁ δοὺς ἡμῖν ἐκ θα-
a /
νάτου ζωὴν, ὁ χαρισάμενος ἡμῖν ἐκ δουλείας ἐλευθερίαν,
ὁ τὸ ἐν ἡμῖν σκότος τῆς ἁμαρτίας διὰ τῆς παρουσίας
fa la) a a /
τοῦ μονογενοῦς σου υἱοῦ λύσας" αὐτὸς Kal νῦν δέσποτα,
κύριε, διὰ τῆς ἐπιφοιτήσεως τοῦ παναγίου σου πνεύμα-
/ \ ’ \ Qn 7 ς lal >
τος, καταύγασον τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν Els
\ na ’ / a b / \' 3
TO μεταλαβεῖν ἀκατακρίτως Tov ἀθανάτου Kal ἐπουρα-

νίου ταύτης τροφῆς" καὶ ἁγίασον ἡμᾶς ὁλοτελῶς ψυχῇ;

ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia 5, Cyrilli Coptorum.

“Pax omnibus. Et cum

307

ZEthiopum Canon universalis.

ut te sanctificent: per
DEN: ὦ:

Diac. Toto corde depre-

Sp. tuo. Iterum gratias aga-|cemur Dominum Deum nos-

mus Deo omnipotenti, ete.

trum ut benigne nobis con-

“ Cetera petenda sunt ex|cedat unionem bonam Sp.

Liturgia Basilit.”

Oratio Consecrationis simi-
lis, at diversa.

Deus qui preelegisti nos
ad dignitatem filiorum...
gratias agimus tibi quod nos
feceris dignos, nos peccato-
res, standi coram te in hoe
loco sancto, et perficiendi
hoc mysterium sanctum et
coeleste, ut quemadmodum
fecisti nos dignos ista perfi-
ciendi, ita etiam digni perfi-
clamur communione et per-
ceptione illorum. Tu qui
aperuisti oculos ccelorum,
aperi oculos cordum nos-
trorum.©.<:-<-.- Atque: uti

Sancti.

308 ECCLESLE ALEXANDRINEZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
΄ \ A /
σώματι καὶ πνεύματι, ἵνα μετὰ TOV ἁγίων σου μαθη-
lal \ \ "
τῶν καὶ ἀποστόλων εἴπωμέν σοι τὴν προσευχὴν ταύτην,

4 / e rf ς 95 A ᾽ lol \ \ ἐφ᾿
τό" Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, καὶ Ta ἑξῆς].

"Exd. Καὶ καταξίωσον ἡμᾶς δέσποτα φιλάνθρωπε
κύριε μετὰ παῤῥησίας, ἀκατακρίτως, ἐν καθαρᾷ καρδίᾳ,
ψυχῇ πεφωτισμένῃ, ἐν ἀπαισχύντῳ προσώπῳ, ἡγια-

/ γ. A 3 a / \ 5) a
TMEVOLS χείλεσιν, τολμᾶν ἐπικαλεῖσθαί σε, τὸν ἐν τοῖς

> val e/ \ 7) \ 7
οὐρανοῖς ἅγιον θεὸν πατέρα καὶ λέγειν "
(Oratio dominica absque doxologia.)

Populus. Idtep ἡμῶν ὁ ἐν τοῖς οὐρανοῖς.

(Libera nos.)
1 \ [4 / \ 5 7] ς a

Sacerdos, Ναὶ κύριε, κύριε, μὴ εἰσενέγκῃς ἡμᾶς

᾽ / b] \ tn ς na » \ “
ELS πειρασμὸν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πο-
νηροῦ. Oidev γὰρ ἡ πολλή σου εὐσπλαγχνία, ὅτι οὐ
δυνάμεθα ὑπενεγκεῖν διὰ τὴν πολλὴν ἡμῶν ἀσθένειαν"
ἀλλὰ ποίησον σὺν τῷ πειρασμῷ καὶ ἔκβασιν τοῦ δύνα-
c ἴω id lal \ \ ” id “ 5 /
σθαι ἡμᾶς ὑπενεγκεῖν. LV yap ἔδωκας ἡμῖν ἐξουσίαν
πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν

δύναμιν τοῦ ἐχθροῦ.

ECCLESIZ ALEXANDRINZ MONUMENTA.

Liturgia S. Cyrilli Coptorum.

mundasti labia servi tui
Isaiz prophete, quando se-
Pees 71 χω. 1 tes
dignare sanctificare animas
nostras, corpora nostra, labia
et corda nostra: et da no-
bis carbonem illum verum,
qui est corpus sanctum et
sanguis pretiosus Christi tui,
non ad condemnatio-
nem aut ita ut incida-
mus in judicium*, ne-
que ad confusionem aut ad
fletum.

7Verum largire nobis spi-
ritum sanctum tuum, ut cor-
dibus puris et conscientiis
nitidis facieque inconfusa,
fide non ficta, caritate per-
fecta et spe firma audeamus
cum fiducia orare, dicendo
orationem sanctam :

Pater noster qui es, etc.

( Oratio similis, at diversa.)

Rogamus te, Deus Pater
omnipotens, ne nos inducas
in tentationem sed libera nos
a malo: actiones diabolicas
a nobis remove : insidias per

309

Sacerd. Da nobis ut uni-
amur in Spiritu tuo Sancto,
ut in te vivamus per omnia
secula seculorum. Amen.

Deest Oratio dominica et
que eam sequitur oratio.

Libera nos.

* Solennis Grecarum liturgiarum formula: οὐκ εἰς κατάκριμα

ἢ εἰς κρῖμα.

Τ Nulla hoe loco fit Orationis dominice mentio: id quod in-
terpolatum esse textum quem nunc legimus Greecum probat.

310 ECCLESIZ ALEXANDRINZ MONUMENTA:

Liturgia Divi Marci Byzantinorum.

(Doxologia Orationis dominice.)

Ἐπ . "Ort σοῦ ἐστ tv ἡ ασιλεία καὶ ἡ δύναμις.
Populus. ᾿Αμήν.

(Pax vobiscum. )
Sacerdos. ὐἰρήνη πᾶσιν.
Diaconus, Tas κεφαλὰς ὑμῶν τῷ ᾿Ιησοῦ κλί-
VOTE.

Populus. Σοὶ κύριε.

(Oratio Consecrationis Populi prostrati.)

-ῷ «
Sacerdos. Δέσποτα κύριε ὁ Θεὸς, ὁ παντοκράτωρ, ὁ
a lal \ \ / \ “
καθήμενος ἐπὶ τῶν Χερουβὶμ, καὶ δοξαζόμενος ὑπὸ τῶν
Ss / ὰ δι ς 7 » \ / \ a rn
Σεραφίμ: ὁ ἐξ ὑδάτων οὐρανὸν oKsvacas, Kal τοῖς TOV
- 7
ἀστέρων χοροῖς κατακοσμήσας, ὁ ἐν ὑψίστοις ἀσωμά-
\
Tous ἀγγέλων συστησάμενος στρατιὰς πρὸς ἀεννάους
δοξολογίας" σοὶ ἐκλίναμεν τὸν αὐχένα τῶν ψυ-
΄ fal / ἴω lal
χῶν καὶ TOV σωμάτων ἡμῶν, TO τῆς δουλείας

, / \ U \
πρόσχημα σημαίνοντες, καὶ δεόμεθά σου, Tas

* Ren. σὺ κ. et τὰς κεφαλὰς ἡμῶν.

ECCLESIA ALEXANDRINAZ MONUMENTA.

Liturgia S. Cyrilli Coptorum.

consilia improborum homi-
num omnes inutiles effice.
Protege nos semper dextera
tua vivificante, tu qui es
adjutor noster et auxiliator
noster, per C. D. N. cui, etc.

Sequuntur formule tres
orationis post P. N. super
populum prostratum. (Fi-
nis Liturgie Cyrilli Copt.)

(Desunt omnia hee usque
ad finem. )

Desunt.

911

fEthiopum Canon universalis.

Panis fractio, penitentia,
oratio que incipit Libera,
et communio.
Benedictum

Domini,

510 nomen
et benedictus sit
qui venit in nomine Domini:
et benedicatur nomen ejus.
Fiat, fiat, fiat. Mitte gra-
tiam Spiritus Sancti super
nos.

Diac. Surgite ad orati-
onem.

Oratio Fractionis (Sacer-
dotis).

Gratias humiliter ago tibi
Domine Deus qui sedes
super thronum Cherubim ,
benedic servis et
ancillis tuis eorumque
filiis, et retribue unicuique
qui veniet partem acceptu-
rus ex admirabili mensa tua

cum conscientia pura, remis-

312 ECCLESLE ALEXANDRINZ MONUMENTA.
Liturga Divi Marci Byzantinorum.

σκοτοειδεῖς τῆς ἁμαρτίας ἐφόδους ἐκ τῆς
ἡμῶν διανοίας ἀπέλασον, καὶ ταῖς τοῦ ἁγίου
σου ϑεοείδεσιν αὐγαῖς τὸν ἡμέτερον νοῦν
καταφαίδρηνον, ὅπως τῇ γνώσει σου πληθυνόμενοι,
ἀξίως μετάσχοιμεν τῶν προκειμένων ἡμῖν ἀγαθῶν, τοῦ
ἀχράντου σώματος, καὶ τοῦ τιμίου αἵματος τοῦ μονο-
γενοῦς σου υἱοῦ, τοῦ κυρίου καὶ ϑεοῦ καὶ σωτῆρος ἡμῶν,
Ἰησοῦ Χριστοῦ, συγχωρῶν ἡμῖν πᾶν εἶδος ἁμαρτιῶν,
διὰ τὴν πολλὴν καὶ ἀνεξιχνίαστόν σου ἀγαθότητα,
χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονο-
γενοῦς σου υἱοῦ" Exod. Δι οὗ, καὶ μεθ᾽ οὗ, σοὶ
ἡ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ
ἀγαθῷ καὶ ζωοποιῷ πνεύματι (ἀεὶ καὶ εἰς αἰῶνα τῶν
αἰώνων.)

Εἰρήνη πᾶσιν.

(Oratio Consecrationis Populi secreta.* )

Diaconus. Meta φόβου ϑεοῦ.
ied A ΄

Sacerdos. “Aye, ὕψιστε, φοβερὲ, ὁ ἐν ἁγίοις ἀναπαυ-
ὄμενος, κύριε, ἁγίασον ἡμᾶς τῷ λόγῳ THs σῆς
χάριτος, καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου
σου πνεύματος. Σὺ γὰρ εἶπας δέσποτα, ἅγιοι
» ~ s- or ΄ > ΄ ΄ Ἂ ΄ =
ἔσεσθε, ὅτι ἐγὼ ἅγιός εἰμι, ἱ κύριος ὁ eos ἡμῶν,
ἀκατάληπτε ϑεοῦ λόγε, τῷ πάτρι καὶ τῷ ἁγίῳ πνεύματι

* Secunda orationis pars ad Filium, tanquam Dei Verbum,
directa. Tota oratio iisdem verbis in Greco Antiochene Litur-
giz textu legitur, ubi v. notam. Quominus vero totam inter-
polatam esse credam impedit quod in priori parte exhibentur
vetustissime illius quam supra dedimus Liturgie Alexandrine
verba-

ECCLESILZ ALEXANDRINZ MONUMENTA. 313

Liturgia S. Csrilli Coptorum. Zthiopum Canon universalis.
sionem peccatorum quz cum
Sp. Sancto conjuncta est - .
per gratiam unigeniti filii
tui, qui, etc.
Oratio Penitentie.
Desunt. | Domine .. Deus noster,
tu es qui tollis peccata
jmundi; suscipe pceniten-
‘tiam servorum tuorum. - .
| Memento omnium qui ob-
_dormiverunt in fide Christi.
|... Libera etiam nos ab
‘omni peccato . . . da nobis
‘ut volutatem tuam faci-
amus omni tempore... - -
‘tibi est gloria in secula
seculorum. Amen.

VOL. IV. P

314 ECCLESIH ALEXANDRINEZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
ὁμοούσιε, συναΐδιε, Kal ovvapye, πρόσδεξο τὸν ἀκήρα-
τον ὕμνον, σὺν τοῖς χερουβὶμ καὶ σεραφὶμ, καὶ παρ᾽
ἐμοῦ τοῦ ἁμαρτωλοῦ καὶ ἀναξίου δούλου σου, ἐξ
ἀναξίων μου χειλέων βοῶντα καὶ λέγοντα" ἢ

Populus. Κύριε ἐλέησον. Κύριε ἐλέησον. Κύριε
ἐλέησον.

(Incipit Communio.)

Sacerdos. Ta ἅγια τοῖς aylots.

Populus. Eis πατὴρ ἅγιος, εἷς υἱὸς ἅγιος, ἕν
πνεῦμα ἅγιον, εἰς ἑνότητα πνεύματος ἁγίου.
᾿Αμήν.

Diaconus. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεων.

Sacerdos (cruce signans populum) :

‘O κύριος μετὰ πάντων.

(Frangit panem:) Αἰνεῖτε τὸν ϑεὸν ἐν τοῖς
(Psalmus cxviii.).

(Panem dividit:) Ὃ κύριος εὐλογήσει καὶ συνδια-
κονήσει διὰ τῆς μεγάλης. -

Sacerdos. Κελεύετε.

Clerus. To πνεῦμα τὸ ἅγιον κελεύει Kal
ἁγιάζει.

Sacerdos. Ἰδοὺ ἡγέασται καὶ τετελείωται.

Clerus. Εἷς πατὴρ ἅγιος (ter).

* Scilicet hymnum Unus pater sanctus, populo prostrato et
exclamante “ Domine miserere,’ Sacerdote vero indicente
hymnum communionisque principium solemnibus illis verbis :
“ Sancta sanctis.” Quo finito psalmi canuntur, dum sacramen-
tum conficitur. Ceterum vide supra pag. 263. 265.

ECCLESIZ ALEXANDRINZ MONUMENTA. 315
Liturgia S. Cyrilli Coptorum. Ethiopum Canon universalis.

Desunt.

Diae, Aspiciamus.

Sacerd. Sancta San-
Chis:

Unus pater Sanctus,
unus filius Sanctus,
unus Spiritus Sanctus.

Dominus’ vobiscum.
Kt c. sp. tuo.

Domine J. C. miserere
nostri. (ete. )

Pr 2

316 ECCLESI® ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
Sacerdos. ‘O κύριος μετὰ πάντων"
-Clerus. Καὶ μετὰ τοῦ πνεύματός σου.

Sacerdos. Αὐτὸς εὐλόγησον αὐτόν.
“Ov τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τῆς πηγῆς.

(Ps.
xlii. )
(Communio Populi :)

Σῶμα ἅγιον.
ἣν / “ 7 \ fal \ - ξ “
Αἷμα τίμιον τοῦ κυρίου καὶ ϑεοῦ καὶ σωτῆρος ἡμῶν.

ECCLESI® ALEXANDRINA? MONUMENTA. 317

Liturgia S. Cyrilli Coptorum.

Desunt.

Ethiopum Canon universalis.

Dominus vobiscum.

(Communio Sacerdotis. )

Corpus sanctum, preti-
osum, vivum et verum D.
N. et salvatoris J. C. quod
datur ad remissionem pec-
catorum et vitam eternam
suscipientibusillud cum fide.
Amen.

Sanguis sanctus pretiosus,
vivificans et verus Domini
et Salvatoris nostri J. C.
qui datur ad remissionem
peccatorum et vitam eter-
nam suscipientibus illum
cum fide. Amen. ;

(Sequuntur alia theologice
magis quam liturgice dicta.)

Communio Populi.

Hic est panis vite, qui de
ceelo descendit, vere preti-
osum corpus Emanuel Dei
nostri. Amen.

Hie est calix vite, qui
descendit de ccelo, qui est
pretiosus sanguis Christi.
Amen.

p 3

318 ECCLESIZ ALEXANDRIN® MONUMENTA.

Liturgis Divi Marci Byzantinorum.
Diaconus. Ἐπὶ προσευχὴν στάθητε.
Sacerdos. Εῤρήνη πᾶσιν.
Diaconus. Προσεύξασθε.

(Postcommunio. )

Sacerdos. Εὐχαριστοῦμεν coi δέσποτα κύ-
pte ὁ ϑεὸς ἡμῶν, ἐπὶ τῇ μεταλήψει τῶν ἁγίων,
ἀχράντων. ἀθανάτων καὶ ἐπουρανίων σου μυστηρίων,
ὧν ἔδωκας ἡμῖν ἐπὶ εὐεργεσίᾳ καὶ ἁγιασμῷ καὶ σωτη-
ρίᾳ τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, καὶ δεόμεθα
καὶ παρακαλοῦμεν σὲ φιλάνθρωπε, ἀγαθὲ, κύριε,
χάρισαι ἡμῖν τὴν κοινωνίαν τοῦ ἁγίου σώματος καὶ τοῦ
τιμίου αἵματος τοῦ μονογενοῦς σου υἱοῦ. εἰς πίστιν
ἀκαταίσχυντον, εἰς ἀγάπην ἀνυπόκριτον, εἰς πλησμονὴν
ϑεοσεβείας, εἰς ἀποτροπὴν ἐναντίου, εἰς περιποίησιν
τῶν ἐντολῶν cov, εἰς ἐφόδιον ζωῆς αἰωνίου, εἰς ἀπολο-
γίαν εὐπρόσδεκτον τὴν ἐπὶ τοῦ φοβεροῦ βήματος τοῦ

‘ e

Χριστοῦ cov: Ἔκφ. Ad οὗ καὶ μεθ᾽ οὗ coi ἡ

»

δόξα καὶ τὸ κράτος, σὺν τῷ παναγίῳ καὶ

ἀγαθῶ καὶ ξωσποιῷ σου πνεύματι.

(( Oratio ad Christum directa.) |

[(Sacerdos.) “Ava μέγιστε, καὶ τῷ πατρὶ σύναρχε, ὃ
τῷ σῷ κράτει τὸν ἄξην σκολεύσας, καὶ τὸν ϑάνατον πατήσας,
καὶ τὸν ἴσχυρον ξεσμεύσας, καὶ τὸν ᾿Αξὰμ ἐκ τάφου ἀναστήσας
τῇ Ξϑεουργικῇ σον ξυνάμει καὶ φωτιστικῇ αἴγλη τῆς σῆς ἀῤ-
ῥήτου ϑεότητος, αὑτὸς ξέσποτα, tia τῆς μεταλήψεως τοῦ

ἀχράντον σου σώματος καὶ τοῦ τιμίου σου αἵματος ἐξαπό-

ECCLESLE ALEXANDRIN® MONUMENTA. 319

Litargia 5. Cyril Coptorum. Zthiopam Canoa universelis.
Postcommunio.
Quos yocasti, Domine,
εἰ sanctificasti, da illis
jpartem in vyocatione
Desunt. ‘tua: comforta eos in amore
πο, et custodi ees in
|sanctitate tua, per Xt. unig.
tuum: per quem tibi ef
cum‘eo, etc. Amen.
Domine qui zternum lu-
‘men vite et fortitudinem
‘servis tuis tradidisti .. - -
benedic illis etiam hac die
et postea per Ὁ. N. J. Ὁ.
per quem, ete. Amen.
Diae. Gratias agimus
Domino ecujus sancta sus-
cepimus....-
Sacerd. Exaltabo te rex
meus et Deus meus. Et
benedicam nomini tuo im

secula, ete. (Ps. exlv.)

Oratio dominica.*
Pater noster qui es im
jecelis, ne nos inducas in
itentationem, cum parti-
| cipes facti fuerimus corporis
|sancti et sanguinis pretiosi:

gTatiasque agimus quod nos

= Morem heece sliquarum ecclesiarum indicant orationem
dominicam, peracta communione, dicendi vel repetendi. Antiquo
mori in ecclesia Alexandrina testimonium prebent et vetus
Liturgia (vid. p. 259.) et testus noster Grecus (p. 308.)-
ee

'
Ια eA i eA Ae

320 ECCLESIZ ALEXANDRINE MONUMENTA.

Liturgia Divi Marci Byzantinorum.
\ > 7 rd ὃ ξ ‘ \ 7 9 ~ Ἂ A
στειλον τὴν ἀόρατόν cov δεξιὰν, τὴν πλήρη εὐυλογιῶν, Kat
, ε - > ‘ 5.1 , , ~ Q =
πάντας ἡμᾶς εὐλόγησον, οἰκτείρησον, σθένωσον τῇ “εἰκῇ
ὃ LA ae." , 3 + δὲ ~ x ᾿ 2 Ξὰς Βυαδι e 10
σου δυνάμει καὶ περίελε ἀφ᾽ ἡμῶν τὴν κακοηθῆ καὶ ἁμαρτάδα
~ , , Ἁ ‘
σαρκικῆς ἐπιθυμίας ἐργασίαν. καταύγασον τοὺς νοητοὺς
ε - Ε] Χ ~ , ve ~ > , 4
ἡμῶν ὀφθαλμοὺς τῆς περικειμένης ζοφερᾶς ἀνομίας, σύναψον
- - ᾿ - , f
ἡμᾶς τῷ παμμακαρίστῳ, τῷ εὐαρεστήσαντί σοι συλλόγῳ, ὅτι
Sv ~ \ - - , ~
διὰ σοῦ καὶ σὺν σοὶ τῷ πατρὶ καὶ τῷ παναγίῳ πνεύματι πᾶς
el la 7 ᾽ὔ ᾿ ,ὔ
ὕμνος πρέπει, τιμὴ, κράτος, προσκύνησίς τε καὶ εὐχαριστία,
~ \ ala es =
νῦν καὶ ἀεὶ καὶ εἰς τοὺς Giwvac τῶν αἰώνων. ἢ

* Septimi seculi esse auctorem, cum serioris omnino barbara
eetatis dictione, tum barbaro illo ὁ Σύλλογος de Spiritu Sancto
(qui scilicet Verbum etiam sit), comprobatur.

ECCLESIZ ALEXANDRINZ MONUMENTA. 321

Liturgia S, Cyrilli Coptorum.

Desunt.

ZEthiopum Canon universalis.

dignos feceris communi-
canti mysterio gloriz et
sanctitatis, quod omnem in-
telligentiam superat: bene-
dicam tibi et laudabo no-
men tuum in seculum et
in seculum seculi.

Pop. Pater noster.

Sac. Laudem Domini lo-
quitur os meum.

Et omnis caro benedicet
nomen sanctum ejus in
seculum seculi.

Pop. Pater noster.

Sac. Rector animorum .
. . da nobis oculos intelli-
gentiz. Cor mundum crea
in nobis, Domine, ut perpe-
tuo intelligamus bonitatem
et amorem erga homines Dei
nostri: benignus esto ani-
mez nostre, mentemque pu-
ram et rectam nobis largire
qui corpus tuum et sangul-
nem percepimus, quia tu-
um est regnum, Domine,
laus et benedictio, Pa-
ter, Fili, et Spiritus
Sancte, nunc et semper
et insecula seculorum.
Amen.

P 5

322 ECCLESLE ALEXANDRINZ MONUMENTA.

Liturgia Divi Marci Byzantinorum.
(Dimissio Populi.)

Diaconus. Πορεύεσθε ἐν εἰρήνῃ.

Populus. ᾽ν ὀνόματι κυρίου.

Sacerdos elata voce. Ἧ ἀγαπὴ τοῦ θεοῦ καὶ πα-
τρὸς, ἡ χάρις τοῦ υἱοῦ, κυρίου δὲ ἡμῶν, ᾿Ιησοῦ Χριστοῦ,
ἡ κοινωνία καὶ ἡ δωρεὰ τοῦ παναγίου πνεύματος, εἴη
μετὰ πάντων ἡμῶν νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν
αἰώνων.

Populus. ᾿Αμήν.

Εἴη τὸ ὄνομα κυρίου εὐλογημένον.

(Oratio privata Sacerdotis in Sacello.)

ΕἾ > e -" / \ e Ἁ ἣν A ,

Εδωκας ἡμῖν, δέσποτα τὸν ἁγιασμὸν ἐν τῇ μετουσίᾳ

a a A “
τοῦ Tavayiov σώματος Kal τοῦ τιμίου αἵματος τοῦ

- e a Ἁ ε ~ \ / \ \ ba Ἁ

μονογενοῦς σου υἱοῦ, δὸς ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν

- ; , 7 ΄ ε A > ’ 3
τοῦ παναγίου πνεύματος, καὶ φύλαξον ἡμᾶς ἀμώμους ἐν
τῷ Bi ὶ ὁδή ἰς τῇ λείαν ἀπολύτρωσιν καὶ
τῷ βίῳ καὶ ὁδήγησον εἰς τὴν τελείαν ἀπολύτρωσιν κα
υἱοθεσίαν. καὶ εἰς τὰς μελλούσας αἰωνίους ἀπολαύσει.
Σὺ γὰρ εἶ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀνα-
πέμπωμεν, τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι
νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.

3

Populus. Ἀμήν.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματί σου.

Et dimittit dicens: Εὐλογείτω 6 ϑεὸς ὁ εὐλογῶν
καὶ ἁγιάζων καὶ σκέπων καὶ διατηρῶν πάντας ἡμᾶς
διὰ τῆς μεθέξεως τῶν ἁγίων αὐτοῦ μυστηρίων, 6 ὧν

5 4 7” aA /
εὐλογητὸς εἰς TOUS αἰῶνας τῶν αἰώνων. Ἀμήν.

ECCLESLE ALEXANDRINZ MONUMENTA. 323

Liturgia S. Cyrilli Coptorum.

Desunt.

{ Zthiopum Canon universalis.
Oratio Benedictionis (super
populum prostratum).

Domine Deus noster, lu-
men inextinguibile, respice
servos tuos et ancillas tuas,
sereque in cordibus eorum
timorem nominis tui et nu-
mera illos ut fructificent in
|benedictione quibus datum

est corpus tuum et sanguis
tuus: utque habitet super
ae qui inclinant capita
sua coram te, populum
| tuum, viros, mulieres, et in-
fantes, et nos etiam illis
adjunge, protege, dirige
et salva, per virtutem
archangelorum tuorum.
Ab omni opere malo remove
nos: ad omne opus bonum
adjungenos: per Xum unig.
j tuum, per quem, etc. etc.

( Subseriptio. )

“‘ Hic finem habet Liturgia
Patrum nostrorum Aposto-
‘lorum, orationes eorum et
‘benedictiones eorum nobis-
cum sunt: Amen.”

te atts |
be Hee »
" ; a ae oe
ἜΝ ἜΑ
ἣν — ᾽

Pv Pay

ὙΝΟ ΤῸ a “inte be
τη ἘΣ ΩΝ
4Ἑ ὡ i
ve

325

APPENDIX,

TABULZ COMPARATA LITURGLZ ALEXAN-
DRINZ.

1.

ORDO LITURGIARUM ECCLESLZ ALEXANDRINZ QUARTI
QUINTIVE SECULI INTER SE COMPARATARUM.

Oblatio.
Liturgia Divi Marci. Liturgia S. Cyrilli Liturgia Apostolica
Coptorum. Ethiopum.

Oratio introitus.
Oratio osculi pacis. Oratio osculi pacis. | Oratio osculi pacis.
Oblatio munerum a
populo facta.
Oratio protheseos.

Prima Eucharistie Pars.

Prefatio Eucharistizx. | Preefatio, ut in Gr. Prezefatio brevior.
Laudis et gratiarum | Preefatio amplif.
actio (Vere dig-
num).
Preces pro ecclesia} Preces pro ecclesia} Preces pro ecclesia.
(cum diptychismor-| (cum diptychis mor-
tuorum),. tuorum).
Sanctus, sanctus, san- | Sanctus, sanctus, san-| Sanctus, sanctus, san-
ctus (Vere pleni ctus (Vere pleni} ctus (Vere pleni
sunt ceeli, ete.) sunt ceeli, etc.) sunt ceeli, etc.)

326

TABULZ COMPARATZ

Secunda Eucharistie Pars.

Liturgia Divi Marci.

Verba institutionis.

Mortem D. annunci-
antes.

Invocatio Sp. Sanct.
super populum et
munera.

Ut fiant omnibus ea
sumentibus,

Consecratio
ante P.N.

Pater Noster.
Benedictio

ἘΠῚ

post

populi :

Liturgia S. Cyrilli
Coptorum.

Verba institutionis, ut
in Gr. at diverso
procemio,

Mortem D. annunci-
antes, ete. ut in Gr.

Invocatio Sp. Sanct. ut
in Gr.

Ut in Gr.

Consecratio populi.

Benedictio.

8

Liturgia Apostolica
Ethiopum.

Verba institutionis, ut
in Gr. at diverso
procemio.

Memoriam
agentis, ete.

Inyocatio Sp. Sanct.
super panem et vi-
num.

Ut in Gr.

mortis

ORDO ORIGENIANUS COMPARATUS CUM EO QUI INDE A
CONSTANTINI TEMPORIBUS INVALUIT.

Tempus Origenis.

Oblatio populi,
Preefatio.
Gratiarum actio.
Preces precatoriz:

pro ecclesia.

Additamenta quarti in-
euntisque guinti seculi.

Oratio introitus.

Additamenta quinti, sexti,
septimique seculi.
Introitus, Lectio, Li-

tania, Offertorium.
Orationes sacerdotis
secrete.

pro pace celesti | pro imperatore Chri- | Orationes pacis, incen-

et imperii.

pro egrotantibus
et afilictis,

pro peregrinanti-
bus et navigan-
tibus.

pro benedictione
terre.

pro pie defunctis

stiano.

pro Marco Evangelista

sus, protheseos.

| Invocatio B. Marie V.

LITURGLE ALEXANDRINZ. ound

Tempus Origenis. Additamenta quarti in- Additamenta quinti, sexti,
euntisque quinti seculi. septimique seculi.
Introductio ad _ hy- | pro offerentibus. pro episcopo (patri-
mnum seraphicum, archa), civitate, et
Sanctus, sanctus, san- populo.
ctus.

Vere pleni sunt ceeli.
Verba institutionis.
“ Memoresigitur,’cum
invocatione Spiri- Amplificationes.
tus.
Consecratio populi.
Oratio dominica.
Oratio Libera nos.

Communio,

Postcommunio.

Dimissio cum benedi- Oratio ad Christum
ctione. directa.

ἘΠ.

ORDO ANTIQUISSIMUS COMPARATUS CUM TRIBUS POSTE-
RIORIBUS LITURGIS.

Osculum Pacis.

Ordo antiquissimus apud #thiopes Greca Marci, Coptica Cyrilli, et
servatus. JEthiopum secunda.

Oblatio populi, cum precibus offe- | Oblatio liturgica (introitus, oblatio,
rentium pro more et facultate. prothesis).

Eucharistia (Laudes).

Prefatio (laudes). Preefatio.
Gratiarum actio : Gratiarum actio (Eth, 2. excepta).
“ Gratias agimus tibi D.” “Vere dignum et justum.”

(preparatoria ad passionem et | Preces : Sanctus, sanctus, sanctus,
institutionem coenz), “ Vere pleni sunt celi,” etc.

328 TAB.

COMPARATZ LIT.

ALEXANDR.

Celebratio Mysterii.

A. Conseeratio.

Ordo antiquissimus apud thiopes
servatus.

Verba institutionis (Evangelii
verba).

Invocatio Spiritus Sancti, cum
doxologia: “ Recordantes igitur
mortis, super oblationes hujus
600]. et pro sanctificatione eorum
qui de iis sumunt.”

Consecratio et obsignatio populi
devoventis sese (preemissa ex-
hortatione) : “‘ Omnibus bene-
dic in Christo.”

Greca Marci, Coptica Cyrilli, et
JEthiopum secunda.

Verba institutionis (cum intro-
ductione et amplificatione).
Invocatio super [populum et]
munera: “ Ut fiant omnibus,”

ete.

Consecratio et obsignatio populi,
sacerdote benedicente, interpo-
sita oratione dominica (exe.
ZEth, 2.)

B. Communio.

Hymunus laudis.
Communio populi.

Communio.

Gratiarum actio pro percepto | Consecratio populi,

mysterio.

Impositio manuum.

Oratio dominica ἢ.
Gratiarum actio ΐ in 50}, 2.

(Benedictio populi dimissoria.) | Benedictio dimissoria.

Dimissio populi.

329

CAPUT SECUNDUM.

LITURGIA ECCLESLZ ANTIOCHENZ.

DE LITURGIA ANTIOCHENA TESTIMONIA GENERALIA.

1, DE Jgnatio (sub Trajano) Psalmodie antipho-
nice in ecclesia Antiochena ex visione institutore,
Socrates, H. E. vi. 8. (Bingh. xiii. 5. 5.): Λερτέον
δὲ καὶ ὅθεν τὴν ἀρχὴν ἔλαβεν ἡ κατὰ τοὺς ἀντιφώ-
vous ὕμνους ἐν τῇ ἐκκλησίᾳ συνήθεια. . . . .
3 7, 9 ͵ A 7 7 3 \ Cte
Ἰγνάτιος ᾿Αντιοχείας τῆς Συρίας τρίτος ἀπὸ τοῦ ἀπο-

A / aatie f, a \ a 5
στόλου Ilétpov ἐπίσκοπος, ὃς καὶ τοῖς ἀποστόλοις
αὐτοῖς συνδιέτριψεν, ὀπτασίαν εἶδεν ἀγγέλων, διὰ τῶν
» , e/ \ e / 4 e 4 \
ἀντιφώνων ὕμνων τὴν ἁγίαν Τριάδα ὑμνούντων, Kat
τὸν τρόπον τοῦ ὁράματος τῇ ἐν ᾿Αντιοχείᾳ ἐκκλησίᾳ
παρέδωκεν. Que verba cur ad hymnum matutinum
et ad illa verba in communione cantata, Unus San-
ctus, tamquam Antiphonam versus solemnis, Sancta
sanctis, spectare videantur, dictum jam est, ubi de
hoc Liturgie loco disputavimus; vy. etiam Prolego-
mena.

2. De Psalmodia, usque ad Leontii xtatem, qui
Antiochie circiter annum 350 episcopus erat, non a

330 LITURGIA ECCLESILZ ANTIOCHENZ.

duobus choris vicissim canentibus (igitur a preecentore
et uno respondentium choro) persoluta, v. Theodore-
tum (circa ann. 440), H. E. lib. 11. ὁ. 24.: Οὗτοι
(Flavianus et Diodorus, qui rejecta Leontii commu-
nione quippe qui Ariani heresi faveret, fideles in
martyrum basilicis congregaverant) πρῶτοι διχῆ
διελόντες τοὺς τῶν ψαλλόντων χορούς ἐκ διαδοχῆς
ἄδειν τὴν Δαυϊτικὴν ἐδίδαξαν μελῳδίαν" καὶ τοῦτο ἐν
᾿Αντιοχείᾳ πρῶτον ἀρξάμενον πάντοσε διέδραμε καὶ
κατέλαβε τῆς οἰκουμένης τὰ τέρματα.

3. Cyril Merosolymitani (6. ann. 350) explicatio-
nem Liturgiz Antiochene in Prolegomenis dedimus
integram: que ad singula illustranda necessaria esse
videbantur, suo loco Grece attulimus.

4, Jacobus Edessenus(c. ann. 650). Expositionem
Liturgie Jacobi (ex Assemani Bibl. Orient. i. 479.
ef. Assemani jun. Cod. Lit. IV. B. Missale Hierosol.
Ρ. 240-245.) hic repetimus, omissis lis partibus, que
deinceps commentarii loco ad singulos quos illustrant
Liturgi locos afferentur.

« De oblationis sacrificii ordine ac ritu doctrinam
quam a patribus nostris accepimus edisserendam
agoredimur. De mystica igitur hac rationalis et
incruenti sacrificii administratione, hoc est obla-
tione, vel Liturgia, hee nobis patres nostri tradide-
runt. Post lectionem sacrorum librorum veteris ac
novi testamenti tres oportet fieri orationes. . . .
Post communionem autem preceperunt fieri confes-
sionem et gratiarum actionem, eo quod digni facti

TESTIMONIA GENERALIA. 351]

sunt participatione corporis et sanguinis. Item man-
darunt fieri orationem impositionis manus; atque
ita a ministro populum dimitti, ut abeant in pace.

“ς Necesse est autem, ut in hoc loco de varietatibus,
que in Liturgia contingunt, disseram. Duo itaque
ordines in hac oblationis Liturgia occurrunt: alter
ad oblationem et confectionem ipsorum (mysteriorum )
pertinet; alter ad commemorationes. Et quidem,
qui in urbe regia, aut in Grecorum provinciis com-
morantur, sicut nos offerimus, sic et ipsi com-
memorationes peragunt: primum scilicet offerunt,
deinde commemorationes statim perficiunt ; licet he
apud nonnullos plures sint, apud alios pauciores, et
magis particulares. Atque idcirco sacerdos ait: ‘ Me-
mento, Domine, eorum quorum meminimus et quorum
non meminimus.’ Initium autem ordinis comme-
morationum ibi est, cum dicimus: ‘Item offerimus
tibi hoc idem tremendum et incruentum sacrificilum
pro Sion matre omnium ecclesiarum,’ etc. Patres
vero Alexandrini aliter offerunt : nam prius ordinem
commemorationum implent, deinde subjungunt ordi-
nem sacre oblationis. Est etiam diversitas in com-
memorationibus cum dicitur: ‘Sicut erat, et est, et
permanet in generationem generationum, et in omnia
seecula seculorum, Amen.’ Quam quidem orationem
in urbe Alexandria ipse sacerdos terminat, inquiens:
‘Sicut erat,’ etc. Et postea populus dicit ‘ Amen’
dumtaxat. Aliaquoque intercedit in compluribus
ecclesiis, nam pro ‘ Unus pater sanctus’, οἷο.

332 LITURGIA ECCLESLE ANTIOCHENZ.

nonnulli dicunt ‘Unus dominus, unus filius Jesus
Christus in gloria Dei patris, Amen.’

“Tribus vicibus autem tradiderunt nobis Patres,
ut cruces super mysteria exprimeremus. . . . .
εν Item noveris, quod si undique circumassistant
ministri, oportet super omnes a sacerdote crucem
fieri. Sin autem, ad eam dumtaxat partem crux fiat
ubi adstant. Similiter et canones, quos ministri re-
citant, 115 absentibus non est necesse a sacerdote
recitari. tesponsiones autem, quas populus dicit, ut
‘Habemus ad dominum; Dignum et justum est;
Unus pater,’ etc., et aliz hujusmodi, quibus populus
sacerdoti respondet, etiamsi nemo preter presby-
terum adsit, ee tamen a presbytero preetermittende
non sunt, eo quod omnes necessarie sint, et Liturgiz
pars censeantur.”

LITURGIA, QUA δ. JACOBI DICITUR,
ECCLESLE ANTIOCHENZ ET HIEROSOLYMITANZ,

AD QUARTI SECULI ORDINEM QUANTUM FIERI
POTUIT RESTITUTA. *

Sacerdos. ἢ
Ἢ χάρις τοῦ κύριου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἡ

* Omittuntur que Byzantinorum Greco, et Syriaco Mono-
physitarum textui non sunt communia. Que non ad textum
quarti seculi pertinent, sed quinti esse seculi videntur, per mi-
nusculas distinguuntur. Textus Syriaci interpretationem ea
tantum de causa non apposuimus ubicunque cum Greco ad
verbum congruit, ne nimis excresceret libri volumen.

+ Populum cruce signans, secundum Jacobum Edessenum.
Precedit vero secundum Epiphanium Osculum pacis: intranti
sacerdoti Diaconus aquam offert ad manus lavandas.

De iis que Anaphoram seculo septimo precedebant ora-
tionibus Jacobus Edessenus, illius seculi auctor eruditissimus
et prudentissimus, ita loquitur :

“ Post lectionem §. Scripture: tres orationes dicendz: Pro
Audientibus, pro Energumenis, pro Peenitentibus. Cessaverunt
orationes cum disciplina, diaconi vero ad illas orationes quasi
revera fierent respicientes exclamant: Abite Audientes! Abite
Energumeni! Audite Penitentes !

“Tune Diaconus exclamat : Claudantur janue !

“Post concilium 318 patrum (Nicenum) symbolum fidei

334 LITURGIA ECCLESIZ ANTIOCHENZA,

“ a UA
ἀγάπη ϑεοῦ πατρὸς Kal ἡ κοινωνία τοῦ ἁγίου πνεύμα-

τος μετὰ πάντων ὑμῶν "ἢ

insertum (quod idem Antiochize a Petro fullone factum esse
constat), quo recitato tres Orationes fidelium dicuntur : pro pace,
quando imponuntur manus, quando sacra mensa detegitur.

“ Quibus peractis Diaconus exclamat: Attenti! (sc. Στῶμεν
καλῶ").

“Quo facto Sacerdos populo pacem adprecatur, cruce eum
signans, quod antiquitus factum fuit verbis: ‘ Pax vobiscum
omnibus,’ deinde vero hisce:

“Caritas Dei Patris, gratia unigeniti Filii, et communio
Spiritus Sancti, sit cum vobiscum omnibus.
*‘Populo vero responsio heec semper :
“ Et cum spiritu tuo.
** Alexandrini Patres habent pro eo:
“ Dominus vobiscum. Sursum corda, ete.”

Seculo quarto ineunte preces que in celebratione eucha-
ristia ad altare dicebantur non omnes fuisse prescriptas, sed
quasdam etiam, ut cum Tertulliano loquar, de pectore dici
solitas, probatur loco classico a Binghamo mire vexato (xiii.
5. 7.), epistole Epiphanii ad Joannem episcopum Hierosolymi-
tanum, qu Latine tantum exstat, hisce verbis :

“Tilud quoque audiens admiratus sum, quod quidam qui
solent ultro citroque portare rumusculos, et his que audierunt
semper addere, ut tristitias et rixas inter fratres concitent, te
quoque turbaverunt et dixerunt, quod in oratione, quando
offerimus sacrificia Deo, soleamus pro te dicere : Domine, presta
Joanni, ut recte credat. Noli nos in tantum putare rusticos ut
hoc tam aperte dicere potuerimus. Quamquam enim hoc in
corde meo semper orem, tamen, ut simpliciter fatear, nunquam
in alienas aures protuli, ne te viderer parvi pendere, dilectissime.
Quando autem complemus orationem secundum ritum mysterio-
rum et pro omnibus, et pro te quoque dicimus, Custodi illum,
qui predicat veritatem: vel certe ita: Tu presta, domine, et
custodi, ut ille verbum predicet veritatis: sicut occasio ser-
monis se tulerit et habuerit oratio consequentiam.”

* Hance lectionem, apostolica S. Pauli verba in calce secunde

QU 8. JACOBI DICITUR. 300

Populus. Καὶ μετὰ τοῦ πνεύματός cov.

Sacerdos. "Avw [σχῶμεν τὸν νοῦν καὶ] τὰς καρδίας.
Populus. "Ἔχομεν πρὸς τὸν κύριον.

Sacerdos. ὐχαριστήσωμεν τῷ κυρίῳ.

Populus. "Αξιον καὶ δίκαιον. *

ad Corinthios epistole apprime sequentem, preebet Theodoretaus
Ep. ad Jo. Hconomum, Opp. iii. p.182. Serm. hisce verbis: ‘H
χάρις τοῦ κυρίου ἡμῶν K.T.A... . τοῦτο δὲ ἐν πάσαις ταῖς ἐκκλησίαις τῆς
μυστικῆς ἐστι λειτουργίας προοίμιον.

Textus Grecus Demetrii Duce (Par. 1526) quem vide ap.
Fabric. Cod. Apocr.t. 11. : ἡ ἀγάπη τοῦ κυρίου Kal πατρὸς, ἡ χάρις τοῦ
κυρίου καὶ δεοῦ, καὶ ἡ κοινωνία καὶ η δωρεὰ τοῦ ἁγίου πνεύματος εἴη μετὰ
πάντων ὑμῶν.

Similiter textus Renaudotii Syriacus: Caritas Patris, gratia
Filii, et communicatio Spiritus sancti, sint cum vobis omnibus.

Propius accedit ad antiquam veritatem textus Nestorianorum
qui SS. Apostolorum dicitur, apud Renaud. 11. 589.: Gratia
Domini nostri Jesu Christi, et caritas Dei Patris, et communi-
catio Spiritus Sancti, sit cum omnibus nobis nunc, etc.

* Textum in MS. interpolatum et mancum (omissa enim
sunt que inter *Avw τὰς καρδίας et ἴΑξιον καὶ δίκαιον dicenda erant)
supplet locus Cyrilli Hierosolymitani, qui in quinta illa cate-
chesi mystagogica, i.e. in Homilia ad Catechumenos modo ini-
tiatos directa, hee profert: Ἄνω τὰς καρδίας . . . . «- εἶτα
ἀποκρίνεσθε. Ἔχομεν πρὸς τὸν κύριον ..... εἶτα ὃ ἱερεὺς
λέγει Εὐχαριστήσωμεν τῷ κυρίῳ. .. εἶτα λέγετε" "Αξιον
καὶ δίκαιον.

Ab ea que jam sequitur oratione ᾽Ως ἀληθῶς ἄξιον usque ad
Invocationem, secundum Jacobum Edessenum prior pars Ob-
lationis pertinet : Commemoratio est Liturgie pars altera.
Priorem accurate sic describit auctor ille doctissimus :

“Tneipit: Dignum et justum est nos te laudare. Persequi-
tur totum salutis ordinem, scilicet creationem hominis, redem-
tionem, et Christi passionem. Pro Spiritus Sancti quoque
communicatione precatur:” quibus ultimis verbis Invocationem

336 LITURGIA ECCLESIZ ANTIOCHENA,

Sacerdos.

‘Os ἀληθῶς ἄξιόν ἐστι Kai δίκαιον, πρέπον τε Kal
> , Ν > a Ν e a Ἂς > a Ν
ὀφειλόμενον, σὲ αἰνεῖν, σὲ ὑμνεῖν, TE εὐλογεῖν, σὲ
“ Lal 5 lal A /
προσκυνεῖν, σὲ δοξολογεῖν, σοὶ εὐχαριστεῖν τῷ πάσης
κτίσεως ὁρατῆς τε καὶ ἀορατοῦ δημιουργῷ " ὃν ὑμνοῦσιν
οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ πᾶσα ἡ δύναμις αὐτῶν "
, Ζ \ lal ~ fol
HALOS TE καὶ σελήνη, καὶ TAS ὁ τῶν ἄστρων χορὸς, γῆ.
/ \ / \ 3 > lal ιν \ ς
ϑάλασσα καὶ πάντα τὰ ἐν αὐτοῖς " '᾿Ιἱερουσαλὴμ ἡ
5 7 > “x 2 / ΄ 3
ἐπουράνιος [πανήγυρις ἢ ἐκκλησία πρωτοτόκων ἀπο-
a lal ͵
γεγραμμένων ἐν τοῖς οὐρανοῖς " ἄγγελοι, ἀρχάγγελοι,
ἢ ῃ ͵ \ / \
Spovor, κυριότητες, ἀρχαί τε καὶ ἐξουσίαι καὶ δυνάμεις
\ S \
φοβεραὶ, καὶ τὰ χερουβὶμ πολυόμματα καὶ τὰ ἐξαπτέ-
\ ἃ A Ν \ / ΄
ρυγα σεραφὶμ, ἃ ταῖς μὲν δυσὶ πτέρυξι κατακαλύπτει
Ν lal a \ U a
Ta πρόσωπα ἑαυτῶν, ταῖς δὲ δυσὶ Tas πόδας, καὶ ταῖς
x u
δυσὶν ἱπτάμενα, κέκραγεν ἕτερον πρὸς ἕτερον aKaTa~
, if > / / \ 3 /
παύστοις στόμασιν, ἀσιγήτοις δοξολογίαις, τὸν ἐπινί-

κιον ὕμνον τῆς μεγαλοπρεποῦς σου δόξης, λαμπρᾷ τῇ

Spiritus Sancti significat. Eodem modo jam Cyrillus in illa
Catechesi, que post illustratam Preefationem ita pergit :

Μετὰ ταῦτα μνημονεύομεν οὐρανοῦ καὶ γῆς" καὶ ϑαλάσση 5, ἡλίου
καὶ σελήνης, ἄστρων καὶ πάσης τῆς κτίσεως λογικῆς τε καὶ ἀλόγου,
ὁρατῆς τε, καὶ αὐράτου᾽ ἀγγέλων, ἀρχαγγέλων, δυνάμεων,
κυριοτήτων, ἀρχῶν, ἐξουσιῶν, Spdvwv, τῶν χερουβὶμ τῶν
πολυπροσώπων " δυνάμει λέγοντες τοῦ Δαβίδ' Μεγαλύνατε τὸν κύριον
σὺν ἐμοί. Μνημονεύομεν καὶ τῶν σεραφὶμ; ἃ ἐν πνεύματι ἁγίῳ ἐθε-
άσατο ᾿Ησαΐας παρεστηκότα κύκλῳ τοῦ ὥρόνου τοῦ δεοῦ" καὶ ταῖς
μὲν δυσὶ πτέρυξι κατακαλύπτοντα τὸ πρόσωπον, ταῖς δὲ
δυσὶ τοὺς πόδας, καὶ ταῖς δυσὶ πετόμενα, καὶ λέγοντα "
“Ἄγιος ἅγιος ἅγιος κύριος Σαβαώθ..... Sequuntur de
prece Invocationis que suo loco dabimus.

* Vox πανήγυρις non redditur in textu Syrorum.

QUA 8. JACOBI DICITUR. Sal

A A A / \
φωνῇ ἄδοντα, βοῶντα, δοξολογοῦντα, κεκραγότα καὶ
λεγοντα"

Populus.

¢ ,
Ἅγιος, ἅγιος, ἅγιος, κύριε Σαβαώθ'

Πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου.

[[Ὡσαννὰ ὁ ἢ ἐν τοῖς ὑψίστοις"
Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.

‘Qoavva, ὁ ἐν τοῖς ὑψίστοις.

(Sacerdos, signans dona :)

¢ 53 fal A +7 \ 7] e 7
Αγιος εἶ βασιλεῦ τῶν αἰώνων καὶ πάσης ἀγιωσύυνης
(¢ ΄
κύριος καὶ δωτήρ᾽" ἅγιος καὶ ὁ μονογενής σου υἱὸς, ὁ
΄ Ce jay 5 \ / e ἊΝ \ \ af
κύριος ἡμῶν ᾿Ιησοὺς Χριστός " ἅγιον δὲ καὶ TO πνεῦμά

N ef ἌΡ" A \ / \ \ /
σου TO ἅγιον, TO ἐρευνῶν τὰ πάντα, καὶ τὰ βάθη σου
ἴον A df 3 / ΄

τοῦ ϑεοῦ. “Arytos εἶ παντοκράτορ, πανταδύναμε,

3 7 > \ \ A ἘΝ \ ie
ἀγαθέ! Αὐτὸν τὸν μονογενῆ σου υἱὸν τὸν κύριον

ἘΞῸ noli delendum credere quia in locis biblicis (Matt. ix.
Marc. xi.) non occurrat. Qui Syrorum linguam loquebantur
hujus Liturgiz auctores probe noverant sensum vocis Osanna esse
“ Salvos fac nos, queesumus,” et ideo vocativi notam in sequen-
tibus esse sensui vel maxime consentaneam. De Hosanna et
Benedictus vide que ad Canonem Gregorianum dicimus. Sunt
scilicet additamentum a choro concinendum, posteriorum tem-
porum usui adaptatum, cum sacerdotis qua sequuntur preces
secrete agerentur, populo in silentio precante.

+ Inserit hic textus Greecus: Φοβερὲ, εὔσπλαγχνε, ὃ συμπαθὴ
μάλιστα περὶ τὸ πλάσμα τὸ σόν" ὁ ποιήσας ἀπὸ γῆς ἄνθρωπον Kar’

εἰκόνα σὴν καὶ ὁμοίωσιν " 6 χαρισάμενος αὑτῷ τὴν τοῦ παραδείσου ἀπό-
λαυσιν, παραβάντα δὲ τὴν ἐντολήν σου, καὶ ἐκπεσόντα, τοῦτον οὐ
παρεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθὲ, GAA’ ἐπαίδευσας αὑτὸν ὡς εὔσπλαγχνος
πατὴρ, ἐκάλεσας αὐτὸν διὰ νόμου, ἐπαιδαγώγησας αὐτὸν διὰ τῶν προ-
φητῶν " Ὕστερον δὲ... . Que ideo hic afferimus quod hujusmodi pre-

VOL. IV. Q

338 LITURGIA ECCLESLE ANTIOCHENS,

¢ lal 5 lal ° \ 3 / 5 \ 4
ἡμῶν Ἰησοῦν Χριστὸν ἐξαπέστειλας εἰς τὸν κόσμον.
(7 ’ \ \ \ > , \ ᾽ / > / ἃ
ἵνα ἐλθὼν τὴν σὴν ἀνανεώσῃ καὶ ἀνεγείρῃ εἰκόνα " ὃς
\ Ε A > A \ \ > /
κατελθὼν ἐκ τῶν οὐρανῶν καὶ σαρκωθεὶς ἐκ πνεύματος
e / \ / A κ ,
aytov καὶ Μαρίας τῆς παρθένου [ καὶ ϑεοτόκου * |* συνα-
/ “Ὁ » / f > / \
ναστραφείς τε τοῖς ἀνθρώποις, πάντα ὠκονόμησε πρὸς
/ A ,ὔ ς A / \ Ν ε 4 \
σωτηρίαν TOU γένους ἡμῶν. μέλλων OF TOV ἑκούσιον καὶ
μὲ \ lal / e > / e Ν
ζωοποιὸν διὰ σταυροῦ ϑάνατον ὁ ἀναμάρτητος + ὑπὲρ
c la fal ς A a Ἵν
ἡμῶν τῶν ἁμαρτωλῶν καταδέχεσθαι, ἐν τῇ νυκτὶ 7
A A la
παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδου, ὑπὲρ THs Tod
κόσμου ζωῆς καὶ σωτηρίας "
\ \ ” 9) 2X a e / \ 3 us \
Λαβὼν τὸν ἄρτον ἐπὶ τῶν ἁγίων καὶ ἀχράντων Kal
» 4 \ > / b] la) A > / 3
ἀμώμων καὶ ἀθανάτων αὐτοῦ χειρῶν, ἀναβλέψας εἰς
λ Χ \ , A ~ ~ τ ᾽
τον οὐρανὸν [ καὶ ἀναδείξας σοὶ τῷ Sew καὶ πατρὶ tl, ευχα-
- , 0 Ξ ~
ριστήσας, Ya ἁγιάσας, (>) κλάσας- ὃ, 4 ἔδωκεν | ἡμῖν τοῖς
, ~ = , , / - 7
αὐτοῦ μαθηταῖς καὶ ἀποστόλοις I] εἰπὼν " Λάβετε, φάγετε.
Τοῦτό μου ἐστὶ τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον καὶ
διδόμενον εἰς ἄφεσιν ἁμαρτιῶν.
J /
Populus. ᾿Αμήν.
ces, at libere, ut spiritus ferebat, hoc loco esse dictas a sacerdote
vel ab episcopo sacra faciente, Chrysostomus, qui et Antiochiz
presbyteri, et Byzantii episcopi munere functus est, diserte
docet in loco classico quem ad liturgiam ejus nomine insignitam
exhibemus.
* Insertum post concilium Ephesianum anni 431.
+ V. infra ad verba 6 μόνος ἀναμάρτητος.

{ Desunt in omnibus antiquis consecrationis formulis.

§ Primum crucis signum super elementa secundum Jacob.
Edess.

|| Heee inficete at antiquitus addita, cum vetustissima liturgia
ecclesia Antiochenz illis que ferebantur Aposiolicis Con-
stitutionibus insereretur, tanquam Apostolorum, imprimisque
Jacobi, opus.

QUA S, JACOBI DICITUR. 339

Sacerdos.
‘OQ Ha \ \ ὃ “ x Υ \ ,
σαύτως μετὰ TO δειπνῆσαι, λαβὼν TO ποτήριον,
καὶ κεράσας ἐξ οἴνου καὶ ὕδωτος, καὶ ἀναβλέψας
9 \ > \ \ > Q 41 \ ~ ~ \ \
εἰς τὸν οὐρανὸν [καὶ ἀναδείξας σοὶ τῷ ϑεῷ καὶ πατρὶ ‘ts
td
εὐχαριστήσας, ἁγιάσας, εὐλογήσας, πλήσας πνεύματος
} -- τ 5 ~ Be ’ ,
ἁγίου ἔδωκεν [ἡμῖν τοῖς αὐτοῦ μαθηταῖς] εἰπών, Lier
lal ἴω ff - A A
ἐξ αὐτοῦ πάντες, τοῦτό μου ἐστὶ TO αἷμα TO τῆς καινῆς
7 Ν ς Ν ς “ Ν ἴω 3 , \
διαθήκης TO ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχεόμενον καὶ
διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν.
Populus. ᾿Αμήν.

Sacerdos.
la) A 2 \ SN b) / e / \

Τοῦτο ποιεῖτε εἰς THY ἐμὴν ἀνάμνησιν. “Ocdkss yap
ἂν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο
πίνητε, τὸν ϑάνατον τοῦ υἱοῦ τοῦ ἀνθρώπου καταγγέλ--
NETE, καὶ τὴν ἀνάστασιν αὐτοῦ ὁμολογεῖτε, ἄχρις οὗ
ἔλθη.

Populus. Τὸν ϑάνατόν σου, κύριε, καταγγέλλομεν +

\ \ / A
Kal τὴν ἀνάστασίν σου ὁμολογοῦμεν.

Sacerdos.

Μεμνημένοιν οὖν καὶ ἡμεῖς οἱ ἁμαρτωλοὶ τῶν Cwo-
ποιῶν αὐτοῦ μαθημάτων, τοῦ σωτηρίου σταυροῦ καὶ
τοῦ ϑανάτου καὶ τῆς ταφῆς καὶ τῆς τριημέρου ἐκ
νεκρῶν ἀναστάσεως καὶ τῆς εἰς οὐρανοὺς ἀνόδου καὶ τῆς
ς a “ A \ εὖ 7] \ lal
ἐκ δεξιῶν σου τοῦ ϑεοῦ καὶ πατρὸς καθέδρας καὶ Ths

ft > 60 \ (ed 3 a / “
δευτέρας ἐνδόξου καὶ φοβερᾶς αὐτοῦ παρουσίας, ὅταν

* V. supra. |

ἡ Interpolata ab auctore Constitutionum: quod notandum.
{ Legitur καταγγέλομεν.
Q2

340 LITURGIA ECCLESLE ANTIOCHENZ,

ΝΜ A A \ \
ἔλθῃ μετὰ δόξης κρῖναι ζῶντας Kal νεκροὺς, ὅταν μέλ-
λῃ ἀποδιδόναι ἑκαστῷ κατὰ τὰ ἔργα αὐτοῦ, προσφέρο-
n l ι PY 9 ap ρ
/ / \ \ 7 \ > /
μέν σοι δέσποτα THY φοβερὰν ταύτην Kal ἀναίμακτον
2 / * ὃ / “ \ \ \ e / ε A
υσίαν *, δεόμενοι Wa μὴ κατὰ Tas ἁμαρτίας ἡμῶν
2 et A “
ποιήσῃς μεθ᾽ ἡμῶν, μηδὲ κατὰ τὰς ἀνομίας ἡμῶν ἀντα-
/ ¢ fa \ \ Ἂ
ποδώσῃς ἡμῖν, ἀλλὰ κατὰ τὴν σὴν ἐπιείκειαν καὶ ἄφα-
lf 4
τὸν cov φιλανθρωπίαν, ὑπερβὰς καὶ ἐξαλείψρας τὸν
θ᾽ ¢ A , A cal e A € \ ,
Kal’ ἡμῶν χειρόγραφον τῶν σῶν ἱκετῶν. “O γὰρ λαός
is
σου καὶ ἡ ἐκκλησία σου ἱκετεύουσί σε.
3 Ce \ ς \
Populus. ᾿Ελέησον ἡμᾶς, κύριε ὁ ϑεὸς, 6 πατὴρ ὁ
παντοκράτωρ " ἐλέησον ἡμᾶ.
Sacerdos. ᾿Ελέησον ἡμᾶς ὁ ϑεὸς κατὰ τὸ μέγα
, / A
ἔλεος σου, καὶ ἐξαπόστειλον ἐφ᾽ ἡμᾶς Kal ἐπὶ τὰ
προκείμενα δῶρα ταῦτα τὸ πνεῦμά σου τὸ πανάγιον "
[(Deinde inclinata cervice dicit t:) Τὸ κύριον καὶ ζωο-
ποιὸν, TO σύνθρονόν σοι τῷ ϑεῷ Kal πατρὶ, Kal τῷ μονογενεῖ
σου υἱῷ, τὸ συμξασιλεῦον, τὸ ὁμούσιόν τε καὶ συναΐδιον" τὸ
λαλῆσαν ἐν νόμῳ καὶ προφήταις, καὶ τῇ καινῇ σου διαθήκῃ "
τὸ καταξὰν ἐν εἴδει περιστερᾶς ἐπὶ τὸν κύριον ἡμῶν Ἰησοῦν
Χριστὸν ἐν τῷ ᾿Ιορδάνῃ ποταμῷ καὶ μεῖναν ἐπ᾽ αὐτόν" τὸ
καταξὰν ἐπὶ τοὺς ἀποστόλους σου ἐν εἴδει πυρίνων γλωσσῶν
ἐν τῷ ὑπερῴω τῆς ἁγίας καὶ ἐνδόξου Σιὼν, ἐν τῇ ἡμέρᾳ τῆς

- - - A / ,
πεντηκοστῆς * αὐτὸ TO πνεῦμά Gov TO πανάγιον κατάπεμψον

* Que jam sequuntur ad litanie modum expressa dubie
videri possunt antiquitatis, quippe que a Cyrillo ne verbo
quidem sint memorata. Neque tamen auserim illa ex textu
seculi quarti expungere.

7 Que uncis inclusimus Cyrillo posteriora esse, ipsius verba
arguunt que infra dabimus. At jam quinto seculo ineunte
esse inserta nil dubito:quippe que in M elchitarum et Jacobi-
tarum liturgiis iisdem verbis expressa inveniantur. J

QUZ 8. JACOBI DICITUR. 341
δέσποτα ἐφ᾽ ἡμᾶς, καὶ ἐπὶ τὰ προκείμενα ἅγια δῶρα ταῦτα"
Et erigens se exclamat : |

A A a / ἴω
Ἵνα ἐπιφοιτῆσαν τῇ ἁγίᾳ καὶ ἀγαθῇ καὶ ἐνδόξῳ αὑτοῦ
/ e / x \ ΄ \ Ν 7 A
παρουσίᾳ ἁγιάσῃ ( » 4) καὺ ποιήσῃ TOV μὲν ἄρτον TOUTOV
σῶμα ἅγιον τοῦ Χριστοῦ σου"
Populus. ᾿Αμήν.
Καὶ τὸ ποτήριον τοῦτο αἷμα τίμιον τοῦ Χριστοῦ
σου Ἴ
Populus. ᾿Α μήν.
ΜΠ} vA A lal 9 >’ lal 4
va γένηται πᾶσι τοῖς ἐξ αὐτῶν μεταλαμβάνουσιν
5 7 e A >) \ +7 >? id \
εἰς ἄφεσιν ἁμαρτιῶν Kal eis ζωὴν αἰώνιον, εἰς ἁγιασμὸν
ψυχῶν καὶ σωμάτων, εἰς καρποφορίαν ἔργων ἀ͵ αθῶν,
> \ A CIS a > “ ἃ
εἰς στηρυγμὸν τῆς ἁγίας σου καθολικῆς ἐκκλησίας, ἣν
5 / ea \ / an / “ /
ἐθεμελίωσας ἐπὶ τὴν πέτραν THs πίστεως, ἵνα πύλαι
doov μὴ κατισχύθωσιν αὐτῆς, ῥυόμενος αὐτὴν ἀπὸ

7 εὐ \ , \ 3 7) \
πάσης αἱρέσεως καὶ σκανδάλων καὶ ἐργαζομένων τὴν

* Secundum crucis signum super elementa secundum Jaco-
bum Edess. quando sacerdos dicit: Ut faciat hunc panem, etc. :
ubi observat quosdam codices preebere: ut illabens ostendat
hunc panem, etc.

+ Solemnia hee invocationis verba tamquam hymnum illum
Seraphicum et ccelestem excipientia ita refert Cyrillus, 1. 1.: aca
τοῦτο yap τὴν παραδοθεῖσαν ἡμῖν ἐκ τῶν Σεραφὶμ δϑεολογίαν ταύτην
λέγομεν, ὕπως κοινωνοὶ τῆς ὕμνωδίας ταῖς ὑπερκοσμίοις γενωμέθα στρα-
τιαῖς. Εἶτα ἁγιάσαντες ἑαυτοὺς διὰ τῶν πνευματικῶν τούτων ὕμνων
παρακαλοῦμεν τὸν φιλάνθρωπον ϑεὸν, τὸ ἅγιον πνεῦμα ἐξαπο-
στεῖλαι ἐπὶ τὰ προκείμενα, ἵνα ποιήσῃ τὸν μὲν ἄρτον
σῶμα Χριστοῦ" τὸν δὲ οἶνον αἷμα Χριστοῦ. Πάντως yap, οὗ
ἂν ἐφάψαιτο τὸ ἅγιον πνεῦμα τοῦτο ἡγίασται καὶ μεταβέβληται. En
transsubstantionem, si que sit, elementorum per verba invoca-
tionis perfectam !

Q 3

342 LITURGIA ECCLESIZ ANTIOCHENS,

ἀνομίαν, διαφυλάττων αὐτὴν μέχρι τῆς συντελείας TOD
αἰῶνος.
(Inclinatus. )
* Προσφέρομέν σοι δέσποτα Kai ὑπὲρ τῶν ἁγίων cov
τόπων, ods ἐδόξασας τῇ ϑεοφανείᾳ τοῦ Χριστοῦ cov,
καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου σου πνεύματος "

προηγουμένως ὑπὲρ τῆς ἐνδόξου Σιὼν, τῆς μητρὸς πα-

* Altera pars oblationis secundum Jacobum Edessenum.
Postquam de Invocatione egit (v. supra ad primam orationem)
Jacobus hee addit: “ Sequuntur exhortationes (i. 6. Comme-
morationes) quo tempore oblationes fiunt.” Qua de re hee
observat (apud Assem. C. L. ii. p. 243. v. supra): “ Qui in urbe
regia habitant (Constantinopoli) et in provinciis Greecis ita ut nos
primum oblationem faciant, deinde ad Commemorationem pro-
cedunt cujus initium est, ‘ Offerimus tibi etiam hoc tremendum
et incruentum sacrificium pro Sione matre ecclesiarum.’ Patres
vero Alexandrini primum Commemorationem faciunt, deinde
Oblationem.” Que accurata et memorabilis est optimi illius
theologi observatio.

Illustrissimum est desingulis Cyrilli testimonium, qui post-
quam de Invocationis oratione egit, quippe qua sacrificium
spirituale et ineruentum absolvatur, ita pergit :

Εἶτα μετὰ τὸ ἀπαρτισθῆναι Thy πνευματικὴν ϑυσίαν, Thy ἀναίμακτον
λατρείαν, ἐπὶ τῆς ϑυσίας ἐκείνης τοῦ ἱλασμοῦ παρακαλοῦμεν τὸν Θεὸν,
ὑπὲρ κοινῆς τῶν ἐκκλησίων εἰρήνης " ὑπὲρ τῆς τοῦ κόσμου συσταθείας "
ὑπὲρ βασιλέων " ὑπὲρ τῶν στρατιωτῶν καὶ συμμάχων" ὑπὲρ τῶν ἐν
ἀσθενείαις " ὑπὲρ τῶν καταπονουμένων ᾿" καὶ ἁπαξαπλῶς, ὑπὲρ πάντων
βοηθείας δεομένων δεόμεθα πάντες ἡμεῖς, ταύτην προσφέροντες τὴν ϑυσίαν.

Εἶτα μνημονεύομεν καὶ τῶν προκεκοιμημένων, πρῶτον πατριαρχῶν,
προφητῶν, ἀποστόλων, μαρτύρων " ὕπως 6 Θεὸς ταῖς ψυχαῖς αὑτῶν καὶ
πρεσβείαις προσδέξηται ἡμῶν τὴν δέησιν. Εἶτα καὶ ὑπὲρ τῶν προκεκοι-
μημένων ἁγίων πατέρων καὶ ἐπισκόπων, καὶ πάντων ἁπλῶς τῶν ἐν ἡμῖν
προκεκοιμημένων " μεγίστην ὄνησιν πιστεύοντες ἔσεσθαι ταῖς ψυχαῖς,
ὑπὲρ ὧν ἡ δέησις ἀναφέρεται, τῆς ἁγίας καὶ φρικωδεστάτης προκειμένης
ϑυσίας.

UZ 85. JACOBI DICITUR. 343

σῶν TOV ἐκκλησίων" καὶ ὑπὲρ τῆς κατὰ πᾶσαν τὴν
> , Cael A No mL τ
οἰκουμένην ἁγίας cov καθολικῆς καὶ ἀποστολικῆς ἐκ-
“ \ la!
κλησίας " πλουσίας Kal νῦν Tas δωρεὰς τοῦ Travaryiou
σου πνεύματος ἐπιχορήγησον αὐτῇ δέσποτα.
Μνήσθητι κύριε καὶ τῶν ἐν αὐτῇ ἁγίων πατέρων, καὶ
» A e lal \ 9 , lal 4 7] A >
ἀδελφῶν ἡμῶν, καὶ ἐπισκόπων τῶν ἐν πάσῃ TH οἰκου-
7 5 / 3 7 X 7 “ an
μένῃ ὀρθοδόξως ὀρθοτομούντων τὸν λόγον Ths ais
ἀληθείας. .
id
Μνήσθητι κύριε πλεόντων, ὁδουπορούντων, ἕενι-
τευόντων χριστιανῶν, τῶν ἐν δεσμοῖς, τῶν ἐν φυλακαῖς,
A ΕἼ > / \ 3 / A 3 7
τῶν ἐν αὐχμαλωσίαις καὶ ἐξορίαις, τῶν ἐν μετάλλοις
\ / \ A / yy / \
Kal βασάνοις καὶ πικραῖς δουλείαις ὄντων πατέρων Kal
A ¢ na
ἀδελφῶν ἡμῶν.
72 A
Μνήσθητι κύριε τῶν νοσούντων Kal καμνόντων Kal
A \ , / A
TOV ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμένων, τῆς
παρὰ σοῦ τοῦ ϑεοῦ ταχείας ἰάσεως αὐτῶν καὶ σω-
/
τηρίας.
Μνήσθητι κύριε εὐκρασίας ἀέρων, ὄμβρων εἰρηνικῶν,
A n U A
δρόσων ἀγαθῶν, καρπῶν evpopias, καὶ τοῦ στεφάνου
A 9 A an / , e \ > \
τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου" οἱ yap ὀφθαλμοὶ
/ > Ἂς , Υ \ / \ \
πάντων εἰς σὲ ἐλπίζουσι, Kal σὺ δίδως τὴν τροφὴν
> A 3 > / 5 2 / Ἃ \ “Ὁ 4 τ᾿
αὐτῶν ἐν εὐκαιρίᾳ " ἀνοίγεις σὺ τὴν χεῖρά σου, καὶ ἐμ-
A a “ > /
πιπλᾷς πᾶν ζῶον εὐδοκίας.
Μνήσθητι καὶ πάντων τῶν ἐντειλαμένων ἡμῖν τοῦ
μνημονεύειν αὐτῶν ἐν ταῖς προσευχαῖς.
Μ A / \ aA \ \
Ere μνησθῆναι καταξίωσον καὶ τῶν Tas προσφορὰς
UA ΄ 9 A / ΞΕ ‘ > \ \
ταύτας προσενεγκάντων ἐν TH σήμερον ἡμέρᾳ ἐπὶ TO
ἅγιόν σου ϑυσιαστήριον, καὶ ὑπὲρ ὧν ἕκαστος προσή-
3 \ A
νεγκεν, ἢ κατὰ διάνοιαν ἔχει, καὶ τῶν ἀρτίως ToL ἀνε-
ῳ 4

344 LITURGIA ECCLESI® ANTIOCHENA,

γνωσμένων.Σ Μνήσθητι, κύριε ὁ eds, τῶν πνευ-
- \ πρὶ
μάτων καὶ πάσης σαρκὸς, ὧν ἐμνήσθημεν καὶ ὧν
A /
οὐκ ἐμνήσθημεν ὀρθοδόξων, ἀπὸ "Αβελ τοῦ δικαίου
΄7ὕ fal , ε 7 » ΡΣ ΕῚ Lal 9 \ > /
μέχρι τῆς σήμερον ἡμέρας. Αὐτὸς ἐκεῖ αὐτοὺς ava-
ΕἸ , , 5) A / 3
παυσον, ἐν χώρᾳ ζώντων, ἐν τῇ βασιλείᾳ σου, ἐν
A“ a a a » \
τῇ τρυφῇ Tov παραδείσου, ἐν τοῖς κόλποις ASpaap,
\ ᾽ \ \ ’ Ἂν “ ς / ͵7ὔ ς ~ 5
καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ, τῶν ἁγίων πατέρων ἡμῶν
eo ς ΄ U
ὅθεν ἀπέδρα ὀδύνη, λύπη καὶ στεναγμός" ἔνθα
A A A /
ἐπισκοπεῖ TO φῶς τοῦ προσώπου σου, Kal καταλάμπει
διὰ παντός.
la) »“"Ἔ fo! >
Ἡμῶν δὲ τὰ τέλη τῆς ζωῆς, χριστιανὰ Kal εὐά-
ρέστα καὶ ἀναμάρτητα, ἐν εἰρήνῃ κατεύθυνον κύριε,
κύριε, ἐπισυνάγων ἡμᾶς ὑπο τοὺς πόδας τῶν ἐκλεκτῶν
“ / X id } / \ 3 7
σου, ὅτε ϑέλεις καὶ ws ϑέλεις, μόνον χωρὶς αἰσχύνης
lol A CASA
καὶ παραπτωμάτων, διὰ τοῦ μονογενοῦς σου υἱοῦ, KU-
/ \ 3 a \ / ε A b A Ἂς fel
plov τε καὶ ϑεοῦ καὶ σωτήρος ἡμῶν ᾿Ιησοῦ Χριστοῦ.
Αὐτὸς γάρ ἐστιν ὁ μόνος ἀναμάρτητος t φανεὶς ἐπὶ τῆς
γῆς.
Populus. "Aves, ἄφες, συγχώρησον ὁ ϑεὸς τὰ παρα-
͵ Clan Nua ΄ \ "5 ΄ ᾿ τ ὃν \
πτώματα ἡμῶν, τὰ ἑκούσια, TA ἀκούσια" TA ἐν ἔργῳ Kal
/ ,
λόγῳ" τὰ ἐν γνώσει καὶ ἀγνοίᾳ" τὰ ἐν νυκτὶ καὶ ἐν
€ / r eC ifn
ἡμέρᾳ: Ta κατὰ νοῦν καὶ διάνοιαν, Ta πάντα ἡμῖν
/ id > \ \ /
συχχώρησον, ὡς ἀγαθὸς καὶ φιλάνθρωπος"
Sacerdos. Χάριτε καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ

τοῦ μονογενοῦς σου υἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδο-

* Nomina igitur ex diptychis hic a Diacono legebantur.

+ Vide illustre Hieronymi testimonium (Contra Pelag. ii.) :
“ Sacerdotum quotidie ora concelebrant ὁ μόνος ἀναμάρτητος,
quod in lingua nostra dicitur: qui solus est sine peccato.”

Οὐδὲ S. JACOBI DICITUR. 345

ξασμένος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου
πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. *
Populus. ᾿Αμήν.

Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματί σου.

Sacerdos.
3° \ \ \ A / x Le) \ A
O ϑεὸς καὶ πατὴρ τοῦ κυρίου καὶ ϑεοῦ Kal σωτῆρος
7) Pp
e A 3 A a e / SN aA \
ἡμῶν ᾿Ιησοῦ Χριστοῦ, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ
καὶ δοξαζόμενος ὑπὸ τῶν σεραφὶμ, ᾧ παρεστήκασι
Us / \ 7 / © / > 7
χίλιαι χιλιάδες καὶ μύριαι μυριάδες aylov ayyedov
Kal ἀρχαγγέλων στρατιαὶ, τὰ μὲν προσενεχθέντα σοι
δῶρα, δόματα, καρπώματα, εἰς ὀσμὴν εὐωδίας πνευ-
ματικῆς προσεδέξω, καὶ ἁγιάσαι καὶ τελειῶσαι
κατηξίωσας ἀγαθὲ, τῇ χάριτι τοῦ Χριστοῦ σου καὶ

τῇ ἐπιφοιτήσει τοῦ παναγίου σου πνεύματος " ἁγίασον

* De doxologia hee Jacobus Edessenus (I. 1.): “ἴῃ com-
memorationibus cum dicitur ‘Sicut erat et est et permanet
in generationem generationum et in omnia secula seculorum,
Amen;’ in urbe Alexandria ipse sacerdos terminat dicens
Sicut erat, etc. populo respondente tantum, Amen.” In ec-
clesia Antiochena igitur populus omnia hee verba respondebat :
Sicut erat, etc. At ipsa hee verba ab antiquissime doxologiz
formula fuisse aliena Binghamus optime probavit (xiv. 2. 1.),
quippe que uno tenore ita efferebatur :

& ἡ δόξα [καὶ τὸ κράτος] εἰς τοὺς αἰῶνας τῶν αἰώνων.

7 Cyrillus 1. 1. ita pergit: Εἶτα μετὰ ταῦτα τὴν εὐχὴν λέγομεν
ἐκείνην, ἣν 6 Σωτὴρ παρέδωκε τοῖς οἰκείοις αὐτοῦ μαθηταῖς, μετὰ καθαρᾶς
συνειδήσεως πατέρα ἐπιγραφόμενοι τὸν ϑεὸν καὶ λέγοντες ᾿ Πάτερ ἡμῶν
6 ἐν οὐρανοῖς, etc. que deinde sigillatim usque ad illa verba:
Libera nos a malo, persequitur et spiritualiter explicat.

Q5

346 LITURGIA ECCLESLE ANTIOCHEN#,

δέσποτα Kal Tas ἡμετέρας ψυχὰς Kal σώματα Kal
\ / Ν 7 «ς lal / /
Ta πνεύματα" Kal καταξίωσον ἡμᾶς δέσποτα φιλάν-
θρωπε μετὰ παῤῥησίας axataxpitws, ἐν καθαρᾷ καρ-
δίᾳ, ψυχῇ συντετριμμένῃ, ἀνεπαισχύντῳ προσώπῳ
[4] 3 A / \ >] > a “ Ν
τολμᾷν ἐπικαλεῖσθαί σε τὸν ἐν οὐρανοῖς ἅγιον ϑεὸν
, Nin 7 Α
πατέρα, καὶ λέγειν
/ εξ rf e . ral ΕῚ lal ες
Populus. Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγια-
σθήτω τὸ ὄνομά σου" κ. τ. r.™

Sacerdos inclinatus dicit :
\ \ > / c rf » \ / 4

Καὶ μὴ εἰσενέγκης ἡμᾶς εἰς πειρασμὸν, κύριε κύριε
τῶν δυνάμεων, ὁ εἰδὼς τὴν ἀσθένειαν ἡμῶν : ἀλλὰ
ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
“Ὅτι σου ἐστὶν ἡ βασι- (Syrus.)

/ er ae .| Per Iesum Christum Do-
λεία καὶ ἡ δύναμις Kal

ς

4 minum nostrum, per quem
ἡ δόξα, τοῦ πατρὸς καὶ Fase

lal lal Lal tibi etc.
τοῦ υἱοῦ Kal τοῦ ἁγίου

πνεύματος, νῦν καὶ, ἀεί.
Populus. ᾿Αμήν.
Sacerdos. Εἰρήνη πᾶσιν.

Populus. Καὶ τῷ πνεύματί σου.

[ Diaconus.f Τὰς κεφαλὰς ἡμῶν τῷ κυρίῳ κλίνωμεν.

* Scilicet quinque priora petita, usque ad verba: Dimitte
nobis peccata, ete.

{ Que hic leguntur inter Pacem et Sancta Sanctis textum
incertum exhibent, in Grecis Syriacisque diversum: quee maxi-
mam partem post annum 431 stabilita esse credo. Syrorum
liturgia psalmodiam ex hymno cherubico et psalmorum versibus
notissimis conflatam exhibet. Graci textus oratio, “Aye 6 ἐν
ἁγίοις, iisdem fere verbis legitur in textu Alexandrino interpolato :

QUZ 8S. JACOBI DICITUR. 347

Sacerdos. Σοὶ ἐκλίναμεν οἱ δοῦλοί σου κύριε τοὺς ἡμετέ-
ρους αὐχένας, ἀπεκδεχόμενοι τὰ παρὰ σοῦ πλούσια ἐλέη.
Πλουσίαν τὴν χάριν σου καὶ τὴν εὐλογίαν σου ἐξαπόστειλον
ἡμῖν δέσποτα, καὶ ἁγίασον τὰς ψυχὰς ἡμῶν, καὶ τὰ σώματα
καὶ τὰ πνεύματα, ἵνα ἄξιοι γενώμεθα κοινωνοὶ καὶ μέτοχοι
γενέσθαι τῶν ἁγίων σου μυστηρίων"

(Syrus.)
per gratiam et misericor-
diam Jesu Christi Domini

9 », e ~ \ 9.
εἰς ἄφεσιν ἀμαρτιῶν Kal εἰς

ζωὴν αἰώνιον. Σὺ γὰρ προσ-

Ξ Ν ΝΣ εν ὃ re ,
κυνητος καὶ δεθοξασμένος

ὑπάρχεις ὁ ϑεὸς ἡμῶν, καὶ
ὁ μονογενής σου υἱὸς καὶ τὸ
πνεῦμά σου τὸ πανάγιον; νῦν
καὶ ἀεί.
Populus. ᾿Αμήν.
Sacerdos. Εἰρήνη πᾶσιν.

nostri, cum quo laudatus et
benedictus es, in ccelis et in
terra cum spiritu tuo, etc.

Populus. Kat pera τοῦ πνεύματός σου.
Diaconus. Mera φόβου ϑεοῦ πρόσχωμεν.

(Sacerdos. )

e 27 2 e , > /
Αγιε 0 ἐν ἁγίοις ἀναπαυὸ-
μενος κύριε, ἁγίασον ἡμᾶς
~ , ~ ~ 1 &
τῷ λόγῳ τῆς σῆς χάριτος,
καὶ τῇ ἐπιφοιτήσει τοῦ πανα-
7, Ν \
yiov cov πνεύματος" σὺ yap
Ξ᾽ la e/ »
εἶπας δέσποτα, Αγιοι ἔσεσθε,

(Syrus. )

Sanctus, Sanctus, San-
ctus Dominus Deus potens
Sabaoth ; pleni sunt cceli et
terra laudibus tuis. . Ex-
altare super ccelos Deus, et
super omnem terram gloria

v. supra p. 261. Etiam Cyrillus post illa quee jam adduximus
verba de Oratione dominica statim ita pergit : Μετὰ ταῦτα λέγει ὁ
ἱερεύς" Τὰ Gyta Tots ἁγίοις" ἅγια τὰ προκείμενα, ἐπιφοίτησιν δεξά-
μενα ἁγίου πνεύματος " ἅγιοι, καὶ ὑμεῖς πνεύματος ἁγίου καταξιωθέντες.
Εἶτα ὑμεῖς λέγετε᾽ Εἷς ἅγιος, εἷς κύριος Ἰησοῦς Χριστός"
ἀληθῶς γὰρ εἷς ἅγιος, φύσει ἅγιος " ἡμεῖς δὲ καὶ ἅγιοι, ἀλλ᾽ οὐ φύσει.
ἀλλὰ μετοχῇ καὶ ἀσκήσει καὶ εὐχῇ. Jacobi Edesseni testimonium
infra afferemus, ubi illa verba leguntur.

Q 6

348 LITURGIA ECCLESIZ ANTIOCHENA,

(Syrus.)
ὅτι ἐγὼ ἅγιός εἰμι. Κύριε ὁ ἐπα. Ad te Jevavi oculos qui
ϑεὸς ἡμῶν ἀκατάληπτε ϑεοῦ habitas in ccelis.
λόγε τῷ πατρὶ καὶ τῷ ἁγίῳ
πνεύματι ὁμοούσιε, συναΐδιε
καὶ ἀχώριστε, προσδέξαι τὸν
ἀκήρατον ὕμνον ἐν ταῖς ayi-
ag καὶ ἀναιμάκτοις cov ϑυ-
σίαις, σὺν τοῖς χερουξὶμ καὶ
σεραφὶμ καὶ παρ᾽ ἐμοῦ τοῦ Et post pauca Eucha-
ἁμαρτωλοῦ βοῶντος καὶ hé-|ristiam accipiens in manus
yovroc’ | dicit : |

Ta ἅγια Tots ἁγίοις.
Sancta Sanctis.

* Hee verba explicans Jacobus Edessenus addit: “ Que
verba alta voce cum proclamat, sacramentum elevat et populo
monstrat: quo facto populus exclamat: Unus Pater, unus
Sanctus,” etc.

Solemnia hee verba, que apud Grecos ubique sacratissimum
communionis initium indicant, ab Antiochene ecclesiz consue-
tudine antiquissima originem ducere multa sunt que persua-
dent. Inter que primo loco nomino que de Ignatii psalmodiz
instituto a Socrate narrantur, quem locum in fronte hujus
capituli dedi. Hymnum habes antiphonicum, hoc modo :

Ta ἅγια τοῖς ἁγίοις *
Εἷς ἅγιος, εἷς κύριος Ιησοῦς Χριστὺς εἰς δόξαν ϑεοῦ πατρός᾽
ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων.
Vel secundum Syrum :
Unus Pater Sanctus:
Unus Filius Sanctus:
Unus Spiritus Sanctus.
Que forma ut est magis propria (illa enim Greea nil nisi
extrema hymni matutini verba cum doxologia exhibet) ita et
antiquior mihi videtur. Accedit quod Ignatius laudem san-
ctissime trinitatis in visione audisse dicitur, quod idem est

QUZ 8. JACOBI DICITUR. 349

Populus.

(Syrus.)
Eis ἅγιος, εἷς κύριος Ἰῆ, Unus Pater sanctus,

σοῦς Χριστὸς, εἰς do£av\unus Filius sanctus, unus
aA \ τ ς / 3’ ee x
ϑεοῦ πατρὸς, ᾧ ἡ δόξα εἰς Spiritus sanctus.

τοὺς αἰῶνας τῶν αἰώνων.

(Tum Sacerdos panem frangit, et partem in calicem
immergens, dicit :)

“Evwots τοῦ tavayiov| Inspergitur sanguis Do-

σώματος καὶ τοῦ τιμίου mini nostri corpori ejus

ac si dictum esset laudem Patris et ΕἾΠ et Spiritus Sancti.
Respiciunt vero omnia hec ad angelorum cantum quem audivit
Jesaias propheta.

Frustra testimonium secundi vel etiam quarti seculi querunt
ad hune usque diem viri quidam docti in decantatis illis Phi-
lopatridis verbis: τὴν εὐχὴν ἀπὸ πατρὸς ἀρξάμενος καὶ τὴν πολυώ-
νυμον ὠδὴν εἰς τέλος ἐπιθείς.

Respiciunt heec verba ad eam liturgie partem, que ab ora-
tione dominica incipiens cantilena illa liturgica communionem
proxime precedente terminatur. At inficetus Philopatridis
auctor, qui Luciani nomen mentitur, subacta jamdudum a
Saracenis gypto, atque imperante, ut primum vidit divinum
Niebuhrii acumen, Nicephoro Phoca, circa annum 968 yixit,
prope regni ejus finem. V. Niebuhr. Preefatio ad Leonis
Diaconi Histor. p. ix. Clarissimus Byzantine historie auctor
Hasius, Niebuhrio teste, idem sensit: Lehmannus, Luciani editor,
Niebuhrii rationes se non intellexisse dicit, quod eo magis
mirum, quia sententiam ipsam probabilem esse opinatur. Confer
Neander, ii. 188. N.

* His verbis testimonium prebet Jacobus Edessenus (LE):
“Diversa in diversis ecclesiis obtinet consuetudo: nam pro
Unus Pater Sanctus nonnulli dicunt: Unus Dominus, unus Filius
Jesus Christus, in gloria Dei Patris. Amen.”

350 LITURGIA ECCLESIZ ANTIOCHENA,

αἵματος τοῦ κυρίου καὶ ἴῃ nomine Patris et Filii
ϑεοῦ καὶ σωτῆρος ἡμῶν et Spiritus sancti.

᾿Ιησοῦ Χριστοῦ.

Fractio panis et signatio calicis.*
Communio cleri et populi.
Psalmodia: Ps. 23. 33. et 4111.

Post communionem populi:

Ὁ ϑεὸς ὁ διὰ πολλὴν καὶ ἄφατον φιλανθρωπίαν
συγκαταβὰς τῇ ἀσθενείᾳ τῶν δούλων σου, καὶ καταξιώ-
t Ἔ 2

“ a a /
σας ἡμᾶς μετασχεῖν ταύτης τῆς ἐπουρανίου τραπέζης,
μὴ κατακρίνης ἡμᾶς τοὺς ἁμαρτωλοὺς ἐπὶ τῇ μεταλή-
A Ἀ ’

Wee τῶν ἀχράντων σου μυστηρίων, ἀλλὰ φύλαξον
an A ἴω , γα
ἡμᾶς ἀγαθὲ ἐν ἁγιασμῷ τοῦ ἁγίου σου πνεύματος, ἵνα

Ἂ \
ἅγιοι γενόμενοι εὕρωμεν μέρος καὶ κληρονομίαν μετὰ
πάντων τῶν ἁγίων τῶν ἀπ᾽ αἰῶνός σοι εὐαρεστησάντων,

* Hoc loco secundum Jacobum Ed. tertium fit crucis signum
super elementa. Cyrilli verba hee sunt: Μετὰ ταῦτα ἀκούετε τοῦ
ψάλλοντος, μετὰ μέλους ϑείου προτρεπομένου ὑμᾶς eis THY κοινωνίαν τῶν
ἁγίων μυστηρίων καὶ λέγοντος " Γεύσασθε καὶ ἴδετε ὅτι Χρηστὸς- ὃ
Κύριος .. - - γευόμενοι γὰρ, οὐκ ἄρτου καὶ οἴνου κελεύονται γεύσασθαι,
ἀλλὰ ἀντιτύπον σώματος καὶ αἵματος τοῦ Χριστοῦ, (Ad quae Touttée
affert verba Origenis in Matth. p. 254. de pane eucharistico lo-
quentis: τυπικὸν καὶ συμθολικὸν σῶμα.) Kal προσιὼν οὖν... δέχον τὸ
σῶμα τοῦ Χριστοῦ ἐπιλέγων τὸ ᾿Αμήν. ... Elta μετὰ τοῦ κοινωνησαί
σε τοῦ σώματος Χριστοῦ προσέρχου καὶ τοῦ ποτηρίου τοῦ αἵματος μὴ
ἀνατείνων τὰς χεῖρας ἀλλὰ κύπτων καὶ τρόπῳ προσκυνήσεως καὶ σεθά-
σματος λέγων τὸ ᾿Αμήν, ἁγιάζου, καὶ ἐκ τοῦ αἵματος μεταλαμθάνων
Χριστοῦ. (ἢ. 6. corpore leviter inclinato, stantes enim Greci
communicant.)

+ Formula tradendi corpus et sanguinem nulla exstat, neque
in Greco textu neque in Syro.

QU 8. JACOBI DICITUR. 351

A A \ lal ? A A
ἐν τῷ φωτὶ Tod προσώπου σου, διὰ τῶν οἰκτιρμῶν TOU
A A εἶ A \ A
μονογενοῦς σου υἱοῦ, κυρίου τε καὶ ϑεοῦ Kal σωτῆρος
A an A \ 3 \ a
ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἰ σὺν τῷ
led A 4 ,
παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι.
Populus. ᾿Αμήν.
IR aA
Sacerdos. Εἰρήνη πᾶσιν.
\ A / /
Populus. Kat τῷ πνεύματι σου.

Diaconus. Τὰς κεφαλάς ἡμῶν τῷ κυρίῳ κλίνωμεν.

Sacerdos.
Ὁ ϑεὸς 6 μέγας καὶ ϑαυμαστὸς ἔπιδε ἐπὶ τοὺς dov-
[χὰ \ \ > 7 3 / 7
hous σου, ὅτι σοὶ Tas αὐχένας ἐκλίναμεν. ᾿Ἑκτεινον
τὴν χεῖρά σου τὴν κραταιὰν καὶ πλήρη εὐλογιῶν καὶ
εὐλόγησον τὸν λαόν σου " διαφύλαξον τὴν κληρονομίαν
wf SN \ ὃ \ \ ὃ ie 7 \ ͵
σου, ἵνα ἀεὶ καὶ διὰ παντὸς δοξάζωμέν σε τὸν μόνον
lal \ > \ x ς A \ e VA Ν Ue fy
ζῶντα καὶ ἀληθινὸν ϑεὸν ἡμῶν " τὴν ἁγίαν Kal ὁμοού-
σιον τριάδα, πατέρα καὶ υἱὸν καὶ τὸ ἅγιον πνεῦμα, νῦν
καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.
Populus. ᾿Αμήν. *

* Formulam dimittendi populum neuter prebet: Syrus ex-
hibet hee tantum: “* Benedic omnibus, conserva omnes, etc., vel
etiam benedictionem pro ecclesiarum consuetudine et festorum
varietate diversam: qua recitata Diaconus incipit cantare
psalmum: Benedicam Dominum in omni tempore. (Ps. 33.)
Quo dicto abeunt et finitur Liturgia.” Que ideo hie exscribo,
quod diserte probant, nullam revera fuisse in Liturgic antique
libris formulam preescriptam dimittendi populum.

APP Dae X,,

ECCLESIZ ANTIOCHENA LITURGIA, QU
DICITUR APOSTOLICA,

UT
IN OCTAVO CONSTITUTIONUM APOSTOLICARUM LIBRO
NUNC LEGITUR,

A DOCTO EXEUNTIS SECULI TERTII VIRO EX VETERI EXEMPLARI
AD MENTEM ILLIUS TEMPORIS EFFICTA.

Textus ex codice Vindobonensi a Clerico collato
accurate expressus.

Eptscopo rite ordinato et in cathedra collocato, atque a
ceteris episcopis per osculum pacis salutato, incipit ordo
divini officii Lectione Legis et Prophetarum, Epistolarum
deinde et Actuum Apostolorum, denique Evangeliorum.
Quibus omnibus peractis Episcopus ecclesiam salutat his
verbis:

Ἢ χάρις τοῦ κυρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἡ ἀγάπη τοῦ
Θεοῦ καὶ πατρὸς, καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ
πάντων ὑμῶν"

Καὶ πάντες ἀποκρινέσθωσαν"

Καὶ μετὰ τοῦ πνεύματός σου.

LITURGIA QUZ DICITUR APOSTOLICA. Soa

Kai μετὰ τὴν πρόσρησιν, προσλαλησάτω τῷ λαῷ λόγους
παρακλήσεως, καὶ πληρώσαντος αὐτοῦ τὸν τῆς διδασκαλίας
λόγον" φημὶ ἐγὼ ᾿Ανδρέας ὁ ἀδελφὸς Πέτρου" ' ἀναστάντων
ἁπάντων, ὁ διάκονος, ἐφ᾽ ὑψηλοῦ τινὸς ἀνελθὼν, κηρυττέτω"

Μή τις τῶν ἀπίστων.

Καὶ ἡσυχίας γενομένης λεγέτω"
προσφώνησις ὑπὲρ τῶν κατηχουμένων.
(Adclamatio sive exhortatio pro catechumenis.)
- e ve
Εὔξασθε οἱ κατηχούμενοι.
Καὶ πάντες οἱ πιστοὶ κατὰ διάνοιαν ὑπὲρ αὐτῶν προσλεχέσθω-
σαν, λέγοντες "
,
Κύριε ἐλέησον.
, A ~ 3
Διακονείτω δὲ ἱἱπὲρ αὐτῶν, λέγων"
ὯΝ Ν ~ , yf 3 ~ 3 A \
πὲρ τῶν κατηχουμένων πάντες ἐκτενῶς τὸν Θεὸν
παρακαλέσωμεν, ἵνα ὁ ἀγαθὸς, φιλάνθρωπος εὐμενῶς εἰσ-
7 ~ ~ ~
akovon τῶν δεήσεων αὐτῶν καὶ τῶν παρακλήσεων, καὶ προσ-
ὃ rae > τ κὉ \ e 7, ᾿ Ε ae ΕΝ δώ
εξάμενος αὐτῶν τὴν ἱκεσίαν ἀντιλάξηται αὐτῶν, καὶ δῴ
- κ ~s ~ ~ \
αὐτοῖς τὰ αἰτήματα τῶν καρδιῶν αὐτῶν πρὸς TO συμφέρον,
> ,ὔ 9 ~ ἈΝ 9 ys ~ ~ 9 ~ /
ἀποκαλύψῃ αὐτοῖς τὸ εὐαγγέλιον τοῦ Χριστοῦ αὐτοῦ, φωτίσῃ
> \ \ , ΄ 3 ‘ \ ! ,
αὐτοὺς καὶ συνετίσῃ, παιδεύσῃ αὐτοὺς τὴν ϑεογνωσίαν, διδάξῃ
Ν ᾿ - Ν > bd
αὐτοὺς τὰ προστάγματα αὐτοῦ καὶ τὰ δικαιώματα, ἐγκατα-
/ ’ > ~ A e Ν bd ~ \ » /
φυτευσῃ εν αὑτοῖς TOY ἀγνοὸν αὑτοῦυ καὶ σωτήριον φόξον, Ou
‘ KY ~ ~ ~ Ν a ~ ~
ανοίξῃ Ta ὦτα τῶν καρδιῶν αὐτῶν πρὸς τὸ ἐν TO νόμῳ αὐτοῦ
καταγίνεσθαι ἡμέρας καὶ νυκτὸς, βεξαιώσῃ δὲ αὐτοὺς ἐν τῇ
Y ἡμέρας ς; ῃ ς ῇ
3 , « 7 , 3 iA ? X ~ e 1 9 ~
εὐσεξείᾳ, ἑνώσῃ καί ἐγκαταριθμήσῃ αὐτοὺς τῷ ἁγίῳ αὐτοῦ
΄ ΧΝ - - ~ ,
ποιμνίῳ, καταξιώσας αὐτοὺς τοῦ λουτροῦ τῆς παλιγγενεσίας,
- - - wv ~
τοῦ ἐνδύματος τῆς ἀφθαρσίας, τῆς ὄντος ζωῆς, ῥύσηται δὲ
> ἣν > \ 7 ᾽ , \ x low , te /
αὐτοὺς ἀπὸ πάσης ἀσεξείας, καὶ μὴ δῷ τόπον τῷ ἀλλοτρίῳ

1 Hoc est in suggestum inferius, Lectoribus destinatum. Inde accla-
matio illa interpretanda est, que in nonnullis liturgiis in Eucharistia
celebranda ante Communionem ad Diaconos dirigitur : Κατέλθετε,
descendite a suggesto vestro.

2 V.‘H Sela λειτουργία ἐν ἢ προσφ. ete.

3 Om. vulg.

354 ECCLESIZ ANTIOCHENA LITURGIA,

Αἱ ᾽ 9 «ne “ , 1823 > \ 3 \ \ a
kar αὐτῶν" καθαρίσῃ δὲ αὐτοὺς ἀπὸ παντὸς μολυσμοῦ σαρ-
\ ~
KOC καὶ πνεύματος, ἐνοικήσῃ 2 τε ἐν αὐτοῖς καὶ ἐμπεριπατήσῃ
διὰ τοῦ Χριστοῦ αὐτοῦ" εὐλογήσῃ 3 τὰς εἰσόδους αὐτῶν καὶ τὰς
᾽ εν - ‘ ΄ a ,
ἐξόδους, καὶ κατευθύνῃ αὐτοῖς τὰ προκείμενα εἰς τὸ συμφέρον.
" - “ ΄,ὔ
Ετι ἐντενῶς ὑπὲρ αὐτῶν ἱκετεύσωμεν, ἵνα ἀφέσεως τυχόν-
τες τῶν πλημμελημάτων διὰ τῆς μυήσεως, ἀξιωθῶσι τῶν
e , ΄, ~ κ =~ e , ~
αγίων μυστηρίων, Kal τῆς μετὰ τῶν ἁγίων διαμονῆς.
3 , e ͵ \ Die a no Nae =
Ἐγείρεσθε οἱ κατηχούμενοι" τὴν εἰρήνην τοῦ Θεοῦ διὰ τοῦ
Χριστοῦ αὐτοῦ αἰτήσασθε, τῆν ὁ εἰρηνικὴν ἡμέραν καὶ ἀνα-
] 3 7) ἢ ἡ ἢ
μάρτητον [καὶ] πάντα τὸν χρόνον τῆς ζωῆς ὑμῶν, χριστι-
Ἀ ε - ‘ ‘ e/ \ ’ ~ ‘ Ἀ sf
ava ὑμῶν τὰ τέλη, ἵλεων καὶ εὐμενῆ τὸν Θεὸν, ἄφεσιν πλημ-
«ς \ ~ ~ \ ~ ~
μελημάτων, ἑαυτοὺς τῷ μόνῳ ἀγεννήτῳ Θεῷ διὰ τοῦ Χριστοῦ
αὐτοῦ παράθεσθε. Κλίνατε καὶ εὐλογεῖσθε.
? 7 ve , A , rv eR uz. ~ . ,
Ἐφ᾽ ἑκάστῳ δὲ τούτων wy ὁ διάκονος προσφωνεῖ, ὡς προείπομεν,
λεγέτω 6 λαός"
Κύριε ἐλέησον.

Καὶ πρὸ πάντων τὰ παιδία. Κλινόντων δὲ αὐτῶν τὰς κε-
φαλὰς, εὐλογείτω αὐτοὺς ὁ χειροτονηθεὶς ἐπίσκοπος εὐλογίαν
τοιάνδε"

‘O Θεὸς ὁ pa ὁ aye αὶ ἀπρόσιτος, ὁ

0¢ ὁ παντοκράτωρ, ὁ ἀγέννητος καὶ ἀπρό Cy
\ Ν - -

μόνος ἀληθινὸς Θεὸς, ὁ Θεὸς καὶ πατὴρ τοῦ Χριστοῦ σου;

- ~ ~ ~ Ν > A
τοῦ μονογενοῦς υἱοῦ σου, ὁ τοῦ παρακλήτου mpoborevc® καὶ
- " / ‘ ~ > 4 ‘\
τῶν ὅλων κύριος" ὁ διὰ Χριστοῦ διδασκάλους τοὺς μαθη-
‘ Ἁ μὰ " . \ \ -
τὰς ἐπιστήσας πρὸς μάθησιν τῆς εὐσεξείας " αὐτὸς καὶ νῦν
"Μ) ων > \ \ -. / \ , A 4
ἐπιὸε ETL τοὺς δούλους σου, τοὺς κατηχουμένους τὸ εὐαγγελιον

- r - \ Ἀ ᾿ - 7 / \ ~
τοῦ Χριστοῦ σου" Kal δὸς αὐτοῖς Kapolay καινὴν" καὶ πνεῦμα

1 2 Cor. vii. 1. 4 2 Cor. vi. 16.

1 Ps, GERI. 18; 4 Om. vulg.

> Ita omnes codd., at inepte.

8 V. ὁ δεὸς τοῦ παρακλήτου, καί. Infra cap. 37., ubi in vulgatis Deus
et Pater dicitur 6 τοῦ πνεύματος κύριος, alter cod. Vindob. praebet
6 τοῦ my, προδολεύς. In libro vi. c. 11. ubi legitur ἕνα ϑεὸν, ἑνὸς
υἱοῦ πατέρα οὐ πλειόνων, ἑνὸς παρακλήτου διὰ Χριστοῦ, idem codex legit
ἑνὸς παρακλήτου προθολέα.

QUZ DICITUR APOSTOLICA. 355

3 \ ᾽ , > ~ ? / 9 - 1 \ \ 997
εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις αὐτῶν, πρὸς τὸ εἰδέναι
ΓΌΟΝ - \ , , 3 Qs 7 Ἂ Ν ἘΠ (οἱ ͵
καὶ ποιεῖν τὸ ϑέλημά σου, ἐν καρδίᾳ πλήρει καὶ ψυχῇ “ελούσῃ.
\ =~, e Ul % Ν
Καταξίωσον αὐτοὺς τῆς ἁγίας μυήσεως, καὶ ἕνωσον αὐτοὺς
- e , / , ~ /
τῇ ἁγίᾳ σου ἐκκλησίᾳ, Kat μετόχους ποίησον τῶν σείων μυ-
se ~ ~ , ~ ~ \ 4 -
στηρίων, διὰ Χριστοῦ, τῆς ἐλπίδος ἡμῶν, τοῦ ὑπὲρ αὐτῶν
᾽ Bio in ors : coy, ,
ἀποθανόντος" δι᾿ οὗ σοι δόξα καὶ τὸ σέξας ἐν ἁγίῳ πνεύματι,
9 Χ ~
εἰς τοὺς αἰῶνας. ᾿Αμήν.
Καί μετὰ τοῦτο ὁ διάκονος λεγέτω"

Προέλθετε" οἱ κατηχούμενοι ἐν εἰρήνῃ.

Καὶ μετὰ τὸ ἐξελθεῖν αὐτοὺς λεγέτω"
3 Προσφώνησις ὑπὲρ τῶν ἐνεργουμένων.
(Adclamatio vel exhortatio pro energumenis.)
f e 8 9
Εὐύξασθε οἱ ἐνεργούμενοι ὑπὸ πνευμάτων ἀκαθάρτων. Ἔκ-
~ 7, \ ~ ~ ο΄
τενῶς πάντες ὑπὲρ αὐτῶν δεηθῶμεν, ὅπως ὁ φιλάνθρωπος
\ ‘ ~ > x - > ; ’ὔ \ ~
Θεὸς, διὰ Χριστοῦ ἐπιτιμήσῃ τοῖς ἀκαθάρτοις καὶ πονηροῖς
tA 7 x ~ Φ ~ ~
πνεύμασι, Kal ῥύσηται τοὺς αὐτοῦ ἱκέτας ἀπὸ τῆς τοῦ ἀλ-
λοτρίου καταδυναστείας" ὃ ἐπιτιμήσας τῷ λεγεῶνι τῶν δαιμό-
αἱ τῷ ἀρχεκάκῳ διαξόλῳ, ἐπιτιμή ὑτὸς καὶ νῦν τοῖ
νων, καὶ τῷ ἀρχεκάκῳ διαξόλῳ, ἐπιτιμήσῃ αὐτὸς καὶ νῦν τοῖς
- ‘ ε -
ἀποστάταις τῆς εὐσεξείας, καὶ ῥύσηται τὰ ἑαυτοῦ πλάσματα
ἀπὸ τῆς ἐνεργείας αὐτοῦ, καὶ καθαρίσῃ αὐτὰ, ἃ μετὰ πολλῆς
, > , 5 3) > ~ e \ > ~ Q ~ ἜΤ
σοφίας ἐποίησεν. “Eri ἐκτενῶς ὑπερ αὐτῶν δεηθῶμεν. Σῶσον
\ > , ᾿ \ e \ > ~ 72 ΄ ,
καὶ ἀνάστησον αὐτοὺς ὁ Θεὸς, ἐν TH δυνάμει σον. ἈΚλίνατε
οἱ ἐνεργούμενοι καὶ εὐλογεῖσθε.

'. Sunt verba Ps. li. 10.

* Usu solemni pro ἐξέλθετε, ut docent que sequuntur: καὶ μετὰ
τὸ ἐξελθεῖν αὐτούς.

3 Deest rubr. in vulg.

4. Cod. B. οἰκέτας.
Produnt hee interpolatoris etatem. Verba ὁ ἐπιτίμησας τῷ λε-
γεῶνι τῶν δαιμόνων respiciunt Christi verba apud Mare. iii. 9, 10.
(ef Zachar. ili. 2.). Cetera simillima sunt, ut observarunt editores,
loco apud secundum Ignatiane ad Smyrneos epistole interpolatorem
ce. 7.; qui de hereticis sui temporis ita loquentem inducit Ignatium :
ἔγγονοϊΐ εἰσι τοῦ ἀρχεκάκου πνεύματος. .. τοῦ Kal νῦν ἐνερ-

οι

356 ECCLESLE ANTIOCHENZ LITURGIA,

Kai ὁ ἐπίσκοπος ἐπευχέσθω λέγων"
Χειροθεσία ἐπὶ τῶν ἐνεργουμένων.
(Manuum impositio super energumenos.)
᾿ \ / ‘ Ys ~
O τὸν ἰσχυρὸν δήσας", καὶ πάντα τὰ σκεύη αὐτοῦ διαρ-
, e ‘ ε - bd ΄ 3 , 3, ΚΣ ,ὔ
πάσας" ὁ δοὺς ἡμῖν ἐξουσίαν ἐπάνω ὄφεων καὶ σκορπίων
/ ~ ~
πατεῖν, καὶ ἐπὶ πάσην τὴν δύναμιν τοῦ ἐχθροῦ" ὁ τὴν ἀν-
» / \ ~ ,
θρωποκτόνον ὄφιν δεσμώτην παραδοὺς ἡμῖν, ὡς στρουθίον
, . -
παιδίοις" ὃν πάντα φρίττει καὶ τρέμει ἀπὸ προσώπου δυνά-
, 5e ee ’ x e ’ \ ? 93 - “ -- 6
μεώς gov?" ὁ ῥήξας αὐτὸν we ἀστραπὴν ἐξ οὐρανοῦ εἰς γῆνϑ,
- κ ~ , > ok
οὐ τοπικῷ ῥήγματι, ἀλλὰ ἀπὸ τιμῆς εἰς ἀτιμίαν, δ ἑκούσιον
᾽ - , ΤΙ τὰ \ λέ , 160 ae NoRe.
αὐτοῦ κακόνοιαν" οὗ τὸ βλέμμα Enpaiver ἀξύσσους, καὶ F
» \ , 3 8 SARIN πὰς ἀλῇθ / ’ \ sé Ae τὰ
ἀπειλὴ τήκει Opyn®, Kat ἡ ἀλήθεια μένει εἰς TOY aiwva’ ὃν
Mie s , \ ’ ~ \ , a e ~ \
aiver τὰ νήπια, καὶ εὐλογεῖ τὰ θηλάζοντα, ὃν ὑμνοῦσι καὶ
- > ~ ~
προσκυνοῦσιν ἄγγελοι" ὁ ἐπιξλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν
αὐτὴν τρέμειν᾽ ὁ ἁπτόμενος τῶν ὀρέων καὶ καπνίζονταιϑ.
ee ~ 3 , \ / 3 \ Ὁ ΣᾺ f \
ὁ ἀπειλῶν ϑαλάσσην καὶ ξηραίνων αὐτὴν 10 καὶ πάντας τοὺς
ποταμοὺς ἐξηρεμῶν᾽" οὗ νεφέλαι κονιορτὸς τῶν ποδῶν" ὁ περι-
a > 4 , ε 2 3. 39.) 3 \ ’ ,
πατῶν ἐπὶ ϑαλάσσης we ἐπ ἐδάφους μονογενες Oce, μεγάλον
- - 4 N tlw ‘
πατρὸς υἱὲ, ἐπιτίμησον τοῖς πονηροῖς πνεύμασι, καὶ ῥῦσαι τὰ
ἔργα τῶν χειρῶν σου ἐκ τῆς τοῦ ἀλλοτρίου πνεύματος ἐνερ-
γείας" ὅτι σοὶ δόξα τιμὴ καὶ σέξας καὶ διὰ σοῦ τῷ σῷ πατρὶ
, Χ -
ἐν ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας. ᾿Αμῆήν.

γοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας " ὧν ῥύσεται ἡ μᾶς ὃ κύριος, i. x.
Credo Ignatianum interpolatorem nostra ante oculos habuisse, et
utpote apostolicam auctoritatem ante se ferentia imitatum esse: non
nostra ex Ignatianis fluxisse.

' Ita codex Vindob. uterque. In vulgatis: Ὑπὲρ τῶν ἐνεργουμένων"

2 Codd. et edd. barbare δείσας. V. Matth. xii. 29., et Mare. loco
parallelo.

* Luc. x. 19.

* Inconcinne hec in editis conjunguntur cum iis que precedunt.

5 Job. xl. 24. 8. Lue. x18:

7 BC ἑκούσιον κακόνοιαν sunt verba falsarii Ignatiani in ep. ad
Philipp. ὁ. iv.

Pe ans 1, τς 2 Ps, CY, B2; Ps. CV, 9:

QUZ DICITUR APOSTOLICA. 357

Kai ὁ διάκονος λεγέτω"

Προέλθετε οἱ ἐνεργούμενοι.

Καὶ μετ᾽ αὐτοὺς προσφωνείτω "

Προσφώνησις τῶν φωτιζομένων .}
(Adclamatio vel exhortatio ad competentes.)
P Se e «
Εὐξασθε οἱ φωτιζόμενοι.
9 - e fe. ‘ ~ , e
Ἐκτενῶς οἱ πιστοὶ πάντες UTEP αὐτῶν παρακαλέσωμεν, ὅπως
ε , , \ \ ~ ~
ὁ κύριος καταξιώσῃ αὐτοὺς μνηθέντας εἰς τὸν τοῦ Χριστοῦ
, ~ ~ , ~
ϑάνατον συναναστῆναι αὐτῷ, καὶ μετόχους γενέσθαι τῆς Ba-
- Χ ~ ~ \
σιλείας αὐτοῦ, καὶ κοινωνοὺς τῶν μυστηρίων αὐτοῦ, ἑνώσῃ καὶ
Η ,ὕ > ἣν κ - , 9 - e , es ~
συγκαταλέξῃ αὐτοὺς μετὰ τῶν σωζομένων ἐν TH ἁγίᾳ αὐτοῦ
3 εἶ a 3) > z ~ e \ > ~ ~ 7) ~ \
ἐκκλησίᾳ. Ἔτι ἐκτενῶς ὑπὲρ αὐτῷν δεηθῶμεν. Σῶσον καὶ
ἀντ 9 \ 9 ~ ~ , ΣῪΝ ΟΣ , ~
ἀνάστησον αὐτοὺς ἐν τῇ σῇ χάριτι" κατασφραγισάμενοι τῷ
~ ‘ ~ ~ 3 - ,ὔ 5 ‘
Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ, κλίναντες εὐλογείσθωσαν παρὰ
--» ω >
TOU ἐπισκόπου τήνδε THY εὐλογίαν.

Χειροθεσία ἐπὶ τῶν βαπτιζομένων.3
(Impositio manuum super baptizandis.)

Ὁ προειπὼν διὰ τῶν ἁγίων cov προφητῶν τοῖς μυουμένοις,
λούσασθε, καθαροὶ γίνεσθε 4 καὶ διὰ τοῦ Χριστοῦ σου νομοθε-
τήσας τὴν πνευματικὴν ἀναγένγησιν, αὐτὸς καὶ viv ἔπιδε
ἐπὶ τοὺς βαπτιζομένους; καὶ εὐλόγησον αὐτοὺς, καὶ ἁγίασον,
καὶ παρασκεύασον ἀξίους γενέσθαι τῆς πνευματικῆς σου δω-
ρεᾶς, καὶ τῆς ἀληθινῆς υἱοθεσίας, τῶν πνευματικῶν σου μυ-
στηρίων, τῆς μετὰ τῶν σωζομένων ἐπισυναγωγῆς᾽ διὰ Χριστοῦ
τοῦ σωτῆρος ἡμῶν, dv οὗ σοὶ δόξα, τιμὴ καὶ σέξας ἐν ἁγίῳ

a 3 ἊΣ ,“- 93 ,
Tvevpare εἰς τους αἰῶνας. Αμῆν.
Καὶ λεγέτω ὁ διάκονος "

Προέλθετε οἱ φωτιζόμενοι.

1 Abest in vulg. 2 Abest in vulg.
3 V. Ὑπὲρ τῶν β. 4 1656, 16.

358 ECCLESLE ANTIOCHENZ LITURGIA,

Kai μετὰ τοῦτο κηρυττέτω"
Πρυσφώνησις, ὑπὲρ τῶν εν μετανοία."
(Adclamatio vel exhortatio super pcenitentes.)
3 od e > ~~ = ,ὔ
Εὐξασθε οἱ ἐν τῇ μετανοίᾳ.
ἡ τὴ δ ~ , ε \ ~ 3 7ὔ 7D) ~ ε ~ Ὁ
κτεγῶς πάντες ὑπερ τῶν ἐν μετανοίᾳ ἀδελφῶν ἡμῶν" πα-
’ - εἴ . ἢ / \ e QQ 7 5 ~
ρακαλέσωμεν " ὅπως ὁ φιλοικτίρμων Θεὸς ὑποδείξῃ αὐτοῖς
edi , οἵ " - ,
ὁδὸν μετανοίας, προσδέξηται αὐτῶν τὴν παλινῳδίαν καὶ τὴν
ΧΑ , JEAN , \ ~ ς \ \ 0
ἐξομολόγησιν Kal συντρίψῃ Tov Σατανᾶν ὑπο rove πόδας

Bice , > \ ess = Ὦ
Kat λυτρώσηται αὐυτους απὸ τῆς παγίοος

αὐτῶν ἐν τάχει"
~ 8d ~ ~ ,
τοῦ ᾿ἰδιαξόλου καὶ τῆς ἐπηρείας τῶν δαιμόνων, καὶ ἐξέληται
9 Χ ΄ ΄
αὐτοὺς ἀπὸ παντὸς ἀθεμίτου λόγου, καὶ πάσης ἀτόπου πρά-
- \ >] ~ ‘
ξεως καὶ πονηρᾶς ἐννοίας. Συγχωρήσῃ δὲ αὐτοῖς πάντα τὰ
- ς ‘ 3
παραπτώματα αὐτῶν, Ta τε ἑκούσια καὶ τὰ ἀκούσια, καὶ ἐξα-
λείψη τὸ κατ᾽ αὐτῶν ) oa ΤΕ a αὐτοὺ
ily τὸ κατ᾽ αὐτῶν χειρόγραφον“, καὶ ἐγγράψηται αὐτοὺς
> , 3 ~ - ~ \ ~ \ ~
ἐν βίξλῳ ζωῆς. Καθαρῇ δὲ αὐτοὺς ἀπὸ παντὸς μολυσμοῦ
\ 5 « Ν
σαρκὸς καὶ πνεύματος", καὶ ἑνώσῃ αὐτοὺς ἀποκαταστήσας εἰς
τὴν ἁγίαν αὐτοῦ ποίμνην, ὅτι αὐτὸς γινώσκεις τὸ πλάσμα
- el ΄ 3, ΄,
ἡμῶν, ὅτι τίς καυχήσεται ἁγνὴν ἔχειν καρδίαν ; ἢ τίς παῤῥη-
σιάσεται καθαρὸς εἶναι ἀπὸ ἁμαρτίαςϑ ; πάντες γάρ ἐσμεν
ἐν ἐπιτιμίαις.
eld e \ , - > , ~ e/ ‘ ,
Ert ὑπὲρ αὐτῶν ἐκτενέστερον δεηθῶμεν " ὅτι χαρὰ γίνεται
> 5 ~ > \ € ~ ~ /
Ev οὐρανῷ ἐπὶ ἑνὶ ἁμαρτωλῷ peTavoovrTe’, ὅπως ἀποστρα-
, Ὁ >Q7 5 ~ , ΙΑ Β
φέντες πᾶν ἔργον ἀθέμιτον, προσοικειωθῶσι πάσῃ πράξει ἀγα-
ee ; e / \ = ΕΞ , 8 . =~ a ,
On* ἵνα ὁ φιλάνθρωπος Θεὸς ἡ τάχος εὐμενῶς προσδεξάμενος
» Pe, ‘ . Y N\ ΄
αὐτῶν τὰς λιτὰς, ἀποκαταστήσῃ αὐτοὺς εἰς τὴν προτέραν

+

, \ ᾽ / “ ~ ,ὔ - ΄ ‘
ἀξίαν καὶ ἀποδώσῃ αὐτοῖς τὴν ἀγαλλίασιν τοῦ σωτηρίου, καὶ

πνεύματι ἡγεμονικῷ στηρίξῃ αὐτοὺς, ἵνα μηκέτι σαλευθῶσι τὰ
διαξήματᾳ αὐτῶν, ἀλλὰ καταξιώθωσιν κοινωνοὶϑ γενέσθαι

1 Deest in vulg. 2 Om. ἡμῶν vulg. 3 Rom. xvi. 20.

* Col. ii. 18, 14. 5 2 Cor. vil. 1. © Prov. xx. 9. 7 Luc. xv. 7.

* Pro ὅτι τάχιστα, secundum usum hellenistarum, ut apud Jose-
phum, v. Stephani Lex. s. v.

" Restituimus hee ex optimis codd. Vindob. Bis omisso integro
commate, hucusque ita legebantur: ἀποκαταστήση αὐτοῖς ἀγαλλίασιν
τοῦ σωτηρίου, Kal πνεύματι ἡγεμονικῷ στηρίξῃ αὐτοὺς, ἵνα μηκέτι oa-
λευθῶσι κοινωνοὶ γενέσθαι : que sensu omnino carent.

QUZ DICITUR APOSTOLICA. 359

τῶν ἁγίων αὐτοῦ ἱερῶν, Kal μέτοχοι TOY ϑείων μυστηρίων"
ἵνα ἄξιοι ἀποφανθέντες τῆς υἱοθεσίας, τύχωσι τῆς αἰωνίου
ζωῆς.
τι ἐκτενῶς πάντες ὑπὲρ αὐτῶν εἴπωμεν"

Κύριε ἐλέησον. Σῶσον αὐτοὺς ὁ Θεὸς, καὶ ἀναστήσον τῷ
ἐλέει σου.

᾿Αναστάντες τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ κλίνατε καὶ
εὐλογεῖσθε.

? , be od @ 9 , Loss Pe
Ἐπευχέσθω οὖν ὁ ἐπίσκοπος τοιάδε
’ > Ὁ ΕΥ̓ΘῪ see “ > δ
Χειροθεσία καὶ εὐχὴ ὑπὲρ τῶν ἐν μετανοίᾳ.

(Impositio manuum et oratio pro peenitentibus. )

Παντοκράτορ Θεὲ αἰώνιε, δέσποτα τῶν ὅλων, κτίστα καὶ
πρύτανι τῶν πάντων" ὁ τὸν ἄνθρωπον κόσμου κόσμον ἀνα-
δείξας Cra Χριστοῦ, καὶ νόμον δοὺς αὐτῷ ἔμφυτον καὶ γρα-
πτὸν πρὸς τὸ ζῆν αὐτὸν ἐνθέσμως ὡς λογικὸν, καὶ ἁμαρτόντι
ὑποθήκην δοὺς πρὸς μετάνοιαν τὴν σαυτοῦ ἀγαθότητα" ἔπιδε
ἐπὶ τους κεκλικότας σοι αὐχένα ψυχῆς καὶ σώματος" ὅτι οὐ
βούλει τὸν ϑάνατον τοῦ ἁμαρτωλοῦ, ἀλλὰ τὴν μετάνοιαν,
ὥστε ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς καὶ
ζῆν. ‘O Νινευϊτῶν προσδεξάμενος τὴν μετάνοιαν" ὁ θέλων
πάντας ἀνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλ-
θεῖν "2 6 τὸν υἱὸν προσδεξάμενος, τὸν καταφαγόντα τὸν βίον
αὐτοῦ ἀσώτως, πατρικοῖς σπλάγχνοις, διὰ τὴν μετάνοιαν" av-
τὸς καὶ νῦν πρόσδεξαι τῶν ἱκετῶν σον τὴν μετάγνωσιν, ὅτι
οὐκ ἐστὶν ὃς οὐχ ἁμαρτήσεται σοί. ᾿Εὰν γὰρ ἀνομίας παρα-
τηρήσῃ κύριε, κύριε, τίς ὑποστήσεται :8 ὅτι παρὰ σοὶ ὁ ἱλα-
σμὸς ἐστί" καὶ ἀποκατάστησον αὐτοὺς τῇ ἁγίᾳ σου ἐκκλησίᾳ;
ἐν τῇ προτέρᾳ ἀξίᾳ καὶ τιμῇ, διὰ τοῦ Χριστοῦ τοῦ Θεοῦ καὶ
σωτῆρος ἡμῶν" dv οὗ σοὶ δόξα καὶ προσκύνησις ἐν τῷ ἁγίῳ
πνεύματι, εἰς τοὺς αἰῶνας. ᾿Αμήν.

᾿

Καὶ ὁ διάκονος λεγέτω"

᾿Απολύεσθε οἱ ἐν μετανοίᾳ.

1 Ezech. xviii. 98. 2.1 Dina 11. 4. 53. ΤΕ, ὍΣ χπ a4.

360 ECCLESILZ ANTIOCHENZ LITURGIA,

Kai προστιθέτω"
~ εἰ
Μήτις τῶν μὴ δυναμένων προσελθέτω.ϊἱΪ “Ooor πίιστοι
, ~ ~ ~ κ᾿ ~ ~ 3 no
κλίνωμεν γόνυ" δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ
ν - - 9 - ,
πάντες συντόνως τὸν Θεὸν διὰ τοῦ Χριστοῦ αὐτοῦ παρακαλέ-
σωμεν.
Προσφώνησις ὑπὲρ τῶν πιστῶν.
(Adclamatio vel exhortatio pro fidelibus.)
Ὑπὲρ τῆς εἰρήνης καὶ τῆς εὐσταθείας τοῦ κόσμου καὶ τῶν
ἁγίων ἐκκλησίων δεηθῶμεν" ὅπως ὁ τῶν ὅλων Θεὸς ἀΐδιον καὶ
ς - - ω
ἀνυφαίρετον τὴν ἑαυτοῦ εἰρήνην ἡμῖν παράσχοιτο, ἵνα ἐν πλη-
ροφορίᾳ τῆς κατ᾽ εὐσέξειαν ἀρετῆς διατελοῦντας ἡμᾶς συντη-
/
pion.
Ὑπὲρ τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας τῆς
ἀπὸ περάτων ἕως περάτων δεηθῶμεν" ὅπως ὁ κύριος ἄσειστον
τὴν καὶ ἀκλυδώνιστον διαφύλαξῃ καὶ διατηρή 2 7
αὐτὴν Kal ἀκλυ φύλαξῃ ιατηρήσῃ μέχρι τῆς
συντελείας τοῦ αἰῶνος, τεθεμελιωμένην ἐπὶ τὴν πέτραν.
Καὶ ὑπὲρ τῆς ἐνθάδε ἁγίας παροικίας δεηθῶμεν" ὅπως
καταξιώσῃ ἡμᾶς ὃ τῶν ὅλων κύριος ἀνενδότως τὴν ἐπουράνιον
. -.,» , / ‘\ ’ ΄ bd - ~ /
αὐτοῦ ἐλπίδα μεταδιώκειν, καὶ ἀδιάλειπτον αὐτῷ τῆς δεήσεως
9 > , \ 9 ’ὔ
ἀποζιδόναι τὴν ὀφειλήν.
e \ / 3 - - « Ν \ ° ἈΝ ~ bs]
Ὑπὲρ πάσης ἐπισκοπῆς τῆς ὑπὸ τὸν οὐρανὸν, τῶν ὀρθοτο-
μούντων τὸν λόγον τῆς σῆς ἀληθείας δεηθῶμεν.
Καὶ ὑπὲρ τοῦ ἐπισκόπου ἡμῶν ᾿Ιακώξου, καὶ τῶν παροικιῶν
αὐτοῦ δεηθῶμεν.
a \ ~ > Ἂ , « ~ r / \ - -
πὲρ τοῦ ἐπισκόπου ἡμῶν Κλήμεντος καὶ τῶν παροικιῶν
- ~ \ ~ ~ , ~
αὐτοῦ δεηθῶμεν" ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Evodiov, καὶ τῶν

δ᾽ ας ’ ~ ὃ θῶ De ¢ \ “ΣΦ , ς - τὸ
TAPOLKLWY αντου ENUW MEV υπὲρ TOV ETLOKOTOU μων Αν-

1 Codd. inepte; προελθέτω. Interpres Bovius: nullus ex prohibitis
accedat.

2 In codice Vindobon. omittuntur hee: ὑπὲρ τοῦ ἐπισκόπου ἡμῶν
᾿Ενωδίου καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν, Atqui Evodius primus
fuisse fertur post Petrum Ecclesiz Antiochene presul, ut Annianus
primus post Marcum Alexandrine. Utriusque nomen hie scri-
ptum fuisse (quo majorem apostolici statuti speciem pre se ferret
interpolatoris figmentum) probant que proxime sequuntur. Omissio
illa igitur ex ὁμοιοτελεύτῳ orta.

QUZ DICITUR APOSTOLICA. 361

viavov καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν"! ὅπως 6 οἰκτίρ-
μὼν Θεὸς χαρίσηται αὐτοὺς ταῖς ἁγίαις αὐτοῦ ἐκκλησίαις σώ-
3 ~ ~
UC, ἐντίμους, μακροημερεύοντας" καὶ τίμιον αὐτοῖς TO γῆρας
παράσχηται ἐν εὐσεξείᾳ καὶ δικαιοσύνῃ.
\ e€ \ ~ , ~ ~ e
Καὶ ὑπερ τῶν πρεσξυτέρων ἡμῶν δεηθῶμεν" ὅπως ὃ κύριος
evs \ \ , ~
pvonrat αὐτοὺς ἀπὸ παντὸς ἀτόπου Kal πονηροῦ πράγματος,
\ τς .9) -
καὶ ζῶον καὶ ἔντιμον τὸ πρεσξυτήριον αὐτοῖς παράσχοι.
ε \ 7 ~ > ~ 7 \ e /
Υπερ πάσης τῆς Ev Χριστῷ διακονίας καὶ ὑπηρεσίας δεη-
~ / “. -
θῶμεν" ὅπως O κύριος ἄμεμπτον τὴν διακονίαν αὐτοῖς παρά-
σχῆται.

e \ ΠῚ ~ ~ , ~ - >

Υπερ ἀναγνωστῶν, Ψαλτῶν, παρθένων ὧν τε καὶ ὀρφα-
᾽ » παρ ’
νῶν δεηθῶμεν.

τ, \ ~ > 4 , \ , κοινὰ ΑΝ
Υπερ τῶν ἐν συζυγίαις καὶ τεκνογονίαις δεηθῶμεν ὅπως
la Ἃ δι

ὁ κύριος τοὺς πάντας αὐτοὺς ἐλεήσῃ.

ε ’ὔ ΄, --

Ὑπὲρ εὐνούχων ὁσίως πορευομένων δεηθῶμεν.

ε \ ~ > > ΄ \ 9 7 ~
Υπερ τῶν ἐν ἐγκρατείᾳ καὶ εὐλαξείᾳ δεηθῶμεν.

e \ ~ Η͂ 7, > ~ e , 2 , ἐξ A fe
Υπερ τῶν καρποφορούντων ἐν TH ἁγίᾳ ἐκκλησίᾳ καὶ ποιούν-

των τοῖς πένησι τὰς ἐλεημοσύνας δεηθῶμεν.

Καὶ ὑπὲρ τῶν τὰς ϑυσίας καὶ τὰς ἀπαρχὰς προσφερόντων
, - ~e a ~~ 3 e/ e £ X 3 ’

κυρίῳ τῷ Θεῷ ἡμῶν δεηθῶμεν ὅπως ὃ πανάγαθος Θεὸς ἀμεί-

XN ~ ~ ~ ~ ~
ψηται αὐτοὺς τοῖς ἐπουρανίοις αὐτοῦ δωρεαῖς, καὶ δῷ αὐτοῖς
> ~ , e 7 \ > ~ , XV
ἐν τῷ παρόντι ἑκατονταπλασίονα, καὶ ἐν τῷ μέλλοντι ζωὴν
αἰώνιον, καὶ χαρίσηται αὐτοῖς ἀντὶ τῶν ἐπιγείων τὰ ἐπουρά-
για.

Ὑπὲρ τῶν νεοφωτίστων ἀδελφῶν ἡμῶν δεηθῶμεν" ὅπως

Lae lan ? ἐν ΤῸΝ /
ὁ κύριος στηρίξῃ αὐτοὺς καὶ βεξαιώσῃ.

e \ = ? », γε , ; , ᾽ pe Gah πὰ
Ὑπὲρ τῶν ἐν ἀῤῥωστίᾳ ἐξεταζομένων ἀδελφῶν ἡμῶν δεη-

~ x
θῶμεν" ὅπως ὁ κύριος ῥύσηται αὐτοὺς πάσης νόσου Kal πάσης
μαλακίας, καὶ σώους ἀποκαταστήσῃ τῇ ἁγίᾳ αὐτοῦ ἐκκλησίᾳ.

e \ , Ni 6 7 ~
Yrep πλεόντων Kal ὁδοιπορούντων δεηθῶμεν.

\ ~ ~

Ὑπὲρ τῶν ἐν μετάλλοις, καὶ ἐξορίαις, καὶ φυλακαῖς, καὶ

- \ ~ ~
δεσμοῖς ὄντων dia TO ὄνομα TOU κυρίου δεηθῶμεν.

[2 \ ~ > ~ ᾽ ’΄ -

Yrep τῶν ἐν πικρᾷ δουλείᾳ καταπονουμένων δεηθῶμεν.

Sensu antiquissimo : pro civitate sive dicecesi.
VOL. EV; R

382 ECCLESLE CONSTANTINOPOLITANZE

Addemus hic, coronidis loco, indicem eorum que
continentur in Codice Barberinorum, ex quo Basilii
et Chrysostomi Liturgie hic primum expresse sunt.

Codex Barberinus, No. LXXVII., inscribitur :

Orationes Misse et totum Officium secundum Basilium,
conventus S. Marci de Florentia, ordinis Fratrum
predicatorum de hereditate Nicholai de Nicholis.

1. Liturgia §. Basilii, pag. 1—49. (Goar, Eucho-
log. p. 1835 —149.)

. Liturgia 5. Chrysostomi sine titulo, p. 45—73,
(Goar, Euchol. p. 85. sqq.)

3. Liturgia Presanctificatorum, p. 74—86. (Goar,
Euchol. p. 175.)

. Orationes vespertine, p. 87—112. (Goar, λυ-
χνικά.)

. Orationes in media nocte dicendex, p. 113—118.

Orationes matutine, p. 118 —134.

Ad Laudes, p. 134—156.

. Ad Laudes in Jejuniis, p. 156—170. (Laudes,
aivot, dicuntur Ps. exlviiii—cl. propter fre-

iw)

AN

CO NE ὦ Cr

quentem in lis vocem aiveite. Goar.)

9. Liturgia Baptismi, p. 171—215.

10. Διακονικὰ εἰς τὸν ἁγιασμὸν τῶν ἁγίων Seopavar,
p. 215—241.

11. Εὐχὴ ἑσπερινὴ . . . τὰ παννύχια, p. 242—251.

12, Chrismatis confectio et preces ea in re faciunde
feria V. septimane sancte, p. 251—260.

13. ᾿Απόταξις καὶ σύνταξις γινομένη ὑπὸ τοῦ ’Ap-

27.
28.
29,
30.

3l.

LITURGLE ANTIQUISSIM A. 383

χιεπισκόπου TH ayia παρασκευῇ τοῦ πάσχα
συναγομένων πάντων τῶν κατηχουμένων ἐν τῇ
ἁγιωτάτῃ ἐκκλησίᾳ Eipnvyn τῇ ἀρχαίᾳ, p. 260
—293.

. ᾿Επὶ θεμελίου τιθεμένου ἐν ἐκκλησίᾳ, p.293—295.
. Καθιέρωσις τοῦ ναοῦ, 295—317.

. Ἐγκαίνια, p. 317—322.

. Χειροτονία ἐπισκόπου, p. 322—329.

. ἐπὶ χειροτονίᾳ πρεσβυτέρου, p. 329— 335.

διακόνου, p. 336—342.
διακονίσσης, p. 342—347.
ὑποδιακόνου, Pp. 348—350.

Dy AS U > J \ 7,
. ETL τροχειρησεως ἀναγνώστου Kat ψάλτου, p-

350—351.

. εὐχὴ ἐπὶ προχειρήσεως ἡγουμένου ἐν τῷ εὐαγεῖ

πατριαρχείῳ, p. 351—363.

3 Aire STN / } ¢ 4 3 f \
. εὐχὴ ἐπὶ βασιλέως γινομένη, ὁσάκις εἰσέλθῃ πρὸς

αὐτὸν ὁ πατριάρχης, p. 363—365.; altera, p.
365—370.

. εὐχὴ ἐπὶ Tpocaywyhs ἀρχόντων, p. 370—372.
. εὐχὴ λεγομένη ὑπὸ τοῦ πατριάρχου ἐν τῷ δρόμωνι,

Ρ. 972---81ὅ. (in navigatione).

εὐχὴ ἐπὶ μνηστείας, p. 376—377.
εἰς γάμους, p. 377—381.; altera, p. 381—386.
εὐχὴ ἐν TO μέλλειν ἀριστᾶν, p. 386.

μετὰ τὸ ἀναστῆναι ἐκ τοῦ ἀρίστου, p. 387.
εὐχὴ ἐπὶ ἀποδημούντων, p. 388.

ἐπὶ πλοίου μέλλοντος πλεῖν, P. 388—390.
εὐχὴ ἐπὶ avouPpias, p. 390.; altera, p. 392.

364

ECCLESIZ ANTIOCHENZ LITURGIA,

νυστάξῃ" οἱ δὲ διάκονοι ἱστάσθωσαν εἰς τὰς τῶν ἀνδρῶν
ϑύρας, καὶ οἱ ὑποδιάκονοι εἰς τὰς τῶν γυναικῶν" ὕπως μήτις
ἐξέλθοι, μήτε ἀνοιχθῇ ἡ ϑύρα, κἂν πιστός τις ἢ, κατὰ τὸν
καιρὸν τῆς ἀναφορᾶς. Εἷς δὲ ὑποδιάκονος διδότω ἀπόνιψιν
χειρῶν τοῖς ἱερεῦσι, σύμξολον καθαρότητος ψυχῶν Θεῷ ἀνα-
κειμένων.
Διάταξις Ἰακώβου τοῦ ἀδελφοῦ ᾿Ιωάννου τοῦ Ζεβεδαίου.
(Statutum Jacobi, fratris Johannis filii Zebedzi.)

Φημὶ δὴ Kaye ᾿Ἰάκωξος, ὃ ἀδελφὸς Ἰωάννου τοῦ Zebedaiov, ἵν᾽

εὐθὺς 6 διάκονος λέγῃ "

My τις τῶν κατηχουμένων" pH τις τῶν ἀκροωμένων" μή τις

- ᾽ , ~ / ~ « , e \ ΄ 9 \
των ἀπιστων" μὴ TLE των ἑτεροδόξων. Ou τὴν πρωτὴν εὐχὴν

εὐχόμενοι προέλθετε" τὰ παιδία προσλαμξάνεσθε αἱ μητέρες.

M 7 yo tf δ / > ε , 2 A \ /
ἥ τις κατά τινος" μῆ TLC ἐν ὑποκρίσει. Ορθοὶ πρὸς κύριον

μετὰ φόξου καὶ τρόμου ἑστῶτες ὦμεν προσφέρειν."

τ - , , ~ ~
Ων γενομένων ot διάκονοι προσαγέτωσαν τὰ δῶρᾳ τῷ ἐπισκόπῳ

πρὸς τὸ ϑυσιαστήριον" καὶ of πρεσξύτεροι ἐκ δεξίων αὐτοῦ
καὶ ἐξ εὐωνύμων στηκέτωσαν, ὡς ἂν μαθηταὶ παρεστῶτες
διδασκάλῳ" δύο δὲ διάκονοι ἐξ ἑκατέρων τῶν μερῶν τοῦ ϑυ-
σιαστηρίου κατεχέτωσαν ἐξ ἱἱμένων λεπτῶν ῥιπίδια, ἢ πτερῶν
ταῶνος, ἢ ὀθόνης" καὶ ἥρεμα ἀποσοξείτωσαν τὰ μικρὰ τῶν
ἱπταμένων ζώων, ὕπως ἂν μὴ ἐγχρίμπτωνται εἰς τὰ κύπελλα.
Εὐξάμενος οὖν καθ᾽ ἑαυτὸν 6 ἀρχιερεὺς ἅμα τοῖς ἱερεῦσι, καὶ
λαμπρὰν ἐσθῆτα μετενδὺς, καὶ στὰς πρὸς τῷ ϑυσιαστηρίῳ τὸ
τρόπαιον τοῦ σταυροῦ κατὰ τοῦ μετώπου TH χειρὶ ποιησά-
μενος {εἰς πάντας, εἰπάτω"

1h. e. eamus (vel procedamus) ad oblationem.
2 Om. codex B. Vindob. εἰς πάντας. Verba hee, haud dubie ab
interpolatore inserta, cum iis que proxime antecedunt conjungenda

sunt.

‘QUE DICITUR APOSTOLICA. 365

ξ ~ ~ Ἁ e 9 A ~ 7 ,
Η χάρις τοῦ παντοκράτορος Θεοῦ, καὶ ἡ ἀγαπὴ τοῦ κυρίον
- ~ ~ ~ e 7
ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος,
ἔστω μετὰ πάντων Bua.
Καὶ πάντες συμφωνῶς λεγέτωσαν" Ore
\ ‘ ~ , /
Kai pera τοῦ πνεύματός σου.
Καὶ ὃ ἀρχιερεύς"
ἼΑνω τὸν νοῦν-
Καὶ πάντες"
9 Ν Ν ,
Ἐχομεν πρὸς τὸν κυρίον.
Καὶ 6 ἀρχιερεύς"
Ἐ 3 Υ͂ σεῦ Be 7
ὑχαριστήσωμεν τῷ κυρίῳ.
Καὶ πάντες"
Ww 7,
Αξιον καὶ δίκαιον.
Καὶ ὁ ἀρχιερεὺς εἰπάτω"
~ 7 9 ~
Αξιον we ἀληθῶς καὶ δίκαιον, πρὸ πάντων ἀνυμνεῖν σε
- - / 9 i.
τὸν ὄντως ὄντα Θεὸν, τὸν πρὸ τῶν γεννητῶν ὄντα, ἐξ οὗ
πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται"" τὸν μόνον
9 3 3
ἀγέννητον καὶ ἄναρχον καὶ ἀξασίλευτον, καὶ ἀδέσποτον,
- Ἁ Ν > ~ > ~ 7 9 ΄
τὸν ἀνενδεῆ" τὸν παντὸς ἀγαθοῦ χορηγὸν, τῆς πάσης αἰτίας
καὶ γενέσεως κρείττονα" τὸν πάντοτε κατὰ τὰ αὐτὰ καὶ ὡσαύ-
ἘΣ 1 Υ sf ,ὔ 5
τως ἔχοντα" ἐξ οὗ τὰ πάντα, καθάπερ ἔκ τινὸς ἀφετηρίας εἰς
is ~ Ν x 7 > ~ δ
τὸ εἶναι παρῆλθεν. Σὺ γὰρ εἰ ἣ ἄναρχος γνῶσις, ἡ αἴδιος
ow e > νὴ > X e > / , © ~ ~
ὅρασις, ἣ ἀγέννητος ἀκοὴ, ἣ ἀδίδακτος σοφία" 6 πρῶτος TH
φύσει καὶ μόνος ὃ τῷ εἶναι, καὶ κρείττων παντὸς ἀριθμοῦ" τὰ
- 5} \ εὐ ‘ ~
πάντα EK TOU μὴ ὄντος εἰς TO εἶναι παραγαγὼν διὰ τοῦ μονο-
~ ~ Ν \ Ἁ
γενοῦς σου υἱοῦ" αὐτὸν δὲ πρὸ πάντων αἰώνων γεννήσας
΄ Ἢ fv x 3 / » is ex
βουλήσει καὶ δυνάμει καὶ ἀγαθότητι ἀμεσιτεύτως, υἱὸν μονο-
‘ Juvat hance salutationis et benedictionis formulam conferre
cum ea que initio hujus officii legitur, ad seriora tempora accom-
modata.
2 Eph. ii. 15. solemnis hoe loco formula.
* V. νόμος, Elva: intelligendum ex τὸ ὄντως εἶναι, e Platonis sen-

tentia.
Β 3

366 ECCLESL® ANTIOCHENZ LITURGIA,

me λό Θ A , ~ , z ,
γενῆ; λόγον Θεὸν; σοφίαν ζῶσαν, πρωτότοκον πάσης κτίσεως,
“1 ~ 7, ~ A
ἄγγελον τῆς μεγάλης βουλῆς σου, ἀρχιερέα σὸν, βασιλέα δὲ

ῇ [4 - -
καὶ κύριον πάσης νοητῆς καὶ αἰσθητῆς φύσεως" τὸν πρὸ πάν-
»» ὃ 3 - x ’ > \ ‘ \ πον 9 ᾽ - ν ΄
των, OL οὗ τὰ πάντα. Lu γὰρ Θεὲ αἰώνιε δι᾿ αὐτοῦ τὰ πάντα
a 9. ~ ~~ ‘
πεποίηκας, Kal δι αὐτοῦ τῆς προσηκούσης προνοίας Ta ὅλα
> re oe - χ ey ? ΄ δι ᾽ - 4 \ ΞΟ.
ἀξιοῖς " Ov οὗ γὰρ τὸ εἶναι ἐχαρίσω, δι᾿ αὐτοῦ καὶ τὸ εὖ εἶναι
29 ΄ e \ Χ Xv ~ ~ c w~ ε >
ἐδωρήσω. “O Θεὸς Kat πατὴρ τοῦ μονογενοῦς υἱοῦ σου" ὁ δι
- Ἀ Ψ , κ oY

αὐτοῦ πρὸ πάντων ποιήσαςἷ τὰ Χερουξὶμ καὶ ra Lepagip,

- \ ‘ ,
αἰῶνάς τε καὶ στρατιὰς, δυνάμεις τε Kal ἐξουσίας, ἀρχάς τε καὶ

/ x ~
Spdvove, ἀρχαγγέλους τε καὶ ἀγγέλους" Kal μετὰ ταῦτα πάντα
9 - Ν -

ποιήσας dc αὐτοῦ τὸν φαινόμενον τοῦτον κόσμον, καὶ πάντα

ΟὟ εκ \ X 5 aS > \ ε ΄ A 2
τὰ ἐν αὔτῳ. Lu yap εἰ ὁ τὸν οὐρανὸν ὡς καμάραν στήσας,
a ε 79ς εις 7, 8 \ \ ~ ee) 4 Ὁ \ e f
Kal we δέῤῥιν ἐκτείνας, καὶ τὴν γῆν ἐπ᾽ οὐδενὸς ἱδρύσας

7 , we ΄ , ΩΝ A BN gee mat i Η
γνώμῃ μόνῃ" ὁ πήξας στερέωμα, καὶ νύκτα καὶ ἡμέραν κατα
σκευάσας" 6 ἐξαγαγὼν φῶς ἐκ ϑησαυρῶν, καὶ τῇ τούτου συ-
στολῇ Σ ἐπαγαγὼν τὸ σκότος, εἰς ἀνάπαυλαν τῶν ἐν τῷ κόσμῳ

ἈΝ . % A ~
κινουμένων ζώων" ὁ τὸν ἥλιον τάξας εἰς ἀρχὰς τῆς ἡμέρας
3 9 ~ Le \ 7 9 9 \ ~ ae Lak \
ἐν οὐρανῷ, καὶ τὴν σελήνην εἰς ἀρχὰς τῆς vuKTOC, καὶ TOY
χύρον τῶν ἀστέρων ἐν οὐρανῷ καταγράψας εἰς αἶνον τῆς σῆς

7
εγαλοπρεπείας" ὃ ποίησας ὕδωρ πρὸς πόσιν καὶ κάθαρσιν.
>
eg 5 ae \ 9 x Nino \ 5 Ore \ > /
ἀέρα ζωτικὸν πρὸς εἰσπνοὴν καὶ ἀναπνοὴν ὅ, Kal φωνὴς ἀπό-
ἕοσιν» διὰ γλώττης πληττούσης τὸν ἀέρα, καὶ ἀκοὴν συνεργου-
μένην ὑπ᾽ αὐτοῦ, ὡς ἐπαΐειν εἰσδεχομένην τὴν προσπίπτου-
σαν αὐτῇ λαλιάν" ὁ ποιήσας πῦρ πρὸς σκότους παραμυθίαν,
Χ yA τ > ,ὔ ee \ 3 , € ~ x
πρὸς ἐνδείας ἀναπλήρωσιν, Kat TO Φερμαίνεσθαι ἡμᾶς καὶ

, € ? " ζῶν ε \ δ' 3 , ,
σωτίζεσθαι ὑπ᾽ αὐτοῦ" ὃ τὴν μεγάλην ϑάλασσαν χωρίσας

- - aa ἈΝ \ > ὃ , δὴ x \ δὲ A /
τῆς γῆς, καὶ τὴν μὲν ἀναδείξας πλωτὴν, THY δὲ ποσὶ βάσιμον

/ \ \ \ "4 is ~ Bae). “nr r θύ
ποιήσας, καὶ τὴν μὲν ζώοις μικροῖς καὶ μεγάλοις πληθύνας,

~ ~ a
τὴν δὲ ἡμέροις Kal ἀτιθάσσοις πληρώσας φυτοῖς TE διαφόροις

, /
στέψας καὶ βοτάναις στεφανώσας καὶ ἄνθεσι καλλύνας Kat

σπέρμασι πλουτίσας " 6 συστησάμενος ἄξυσσον, καὶ μέγα κῦ-

1 Cod. Vind. hie scholium habet adseriptum quod antiquitatem
quandam sapit: ὅτι αἱ vontat δυνάμεις mpd τοῦ αἰσθητοῦ κόσμου
γεγόνασὶ

Φ Jes. Xt 22, 5. Ps, cil. 2 4 VY. στολῇ.

5 V. omitt. καὶ ἀναπνοήν.

QUZ DICITUR APOSTOLICA. 3567

roc! αὐτῇ περιθεὶς, ἁλμυρῶν ὑδάτων σεσωρευμένα πελά
‘ ρ ᾽ μ ρ μ Ys
/ Ἂς 3 \ , of Λ) ae a I ,
περιφράξας δὲ αὐτὴν πύλαις ἄμμου λεπτοτάτης" ὁ πνεύμασί
~ \
ποτε μὲν αὐτὴν κορυφῶν εἰς ὀρέων μέγεθος, ToTE δὲ στρων-
νύων αὐτὴν ὡς" πεδίον, καί ποτε μὲν ἐκμαίνων χειμῶνι;
ποτὲ δὲ Tpavywy γαλήνῃ ὡς ναυσιπόροις πλωτήρσιν εὔκολον
εἶναι πρὸς πορείαν" ὁ ποταμοῖς διαζώσας τὸν ὑπὸ σοῦ διὰ
Χριστοῦ γενόμενον κόσμον, καὶ χειμάῤῥοις ἐπικλύσας; καὶ
πηγαῖς ἀεννάοις μεθύσας, ὄρεσι δὲ περισφίγξας εἰς ἕζραν
5) ~ ~ > ze = 9 7 7 A ,
ἀτρεμῆ γῆς acgadeotarnv' ᾿Ἑπλήρωσας yap σου τὸν κύσ-
μον, καὶ διακόσμησας αὐτὸν βοτάναις εὐόσμοις καὶ ἰασίμοις:
- in ΄
ζώοις πολλοῖς καὶ διαφόροις, ἀλκίμοις καὶ ἀσθενεστέροις, ἐδωδί-
ΝΆ - e , Nid: 7 e ~ . ~
we Kal ἐνεργοῖς, ἡμέροις Kal ἀτιθάσ π συριγμοῖς
μοις ργοῖς, ἡμέροις θάσσοις, Fp ετῶν συριγμοῖς͵
πτηνῶν ποικίλων κλαγγαῖς, ἐνιαυτῶν κύκλοις, μηνῶν καὶ
ἡμερῶν ἀριθμοῖς, τροπῶν τάξεσι, νεφῶν ὀμξροτόκων διαδρο-
μαῖς, εἰς καρπῶν γονὰς, καὶ ζώων σύστασιν" σταθμὸν ἀνέμων
Ξ ef ~ ~ ἘΞ -- -
διαπνεόντων ὅτε προσταχθῶσι παρὰ σοῦ, τῶν φυτῶν καὶ τῶν
βοτανῶν τὸ πλῆθος. Καὶ οὐ μόνον τὸν κόσμον ἐδημιούργη-
‘ x ,ὔ ΕΣ a
σας, ἀλλὰ Kal TOY κοσμοπολίτην ἄνθρωπον ἐν αὐτῷ ἐποίησας.
τς ΕΣ 32 , 7 . ~ ~ er ΤΕ,
κόσμον κόσμον ἀναδείξας. Eimac γὰρ τῇ σῃ σοφίᾳ Tlow
9 > , ΕἸ
σωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν, καὶ καθ᾽ ὁμοίωσιν" καὶ
, ooh = rae = =
ἀρχέτωσαν τῶν ἰχθύων τῆς Saddoone, καὶ τῶν πετεινῶν τοῦ
9 ~ ᾿ς \ la 9 \ > ~ ᾽ / Ἁ
οὐρανοῦ. Διὸ καὶ πεποίηκας αὐτὸν ἐκ ψυχῆς ἀθανάτου καὶ
σώματος σκεδαστοῦ, τῆς μὲν ἐκ τοῦ μὴ ὄντος, τοῦ δὲ ἐκ τῶν
τεσσάρων στοιχείων" καὶ δέδωκας αὐτῷ κατὰ μὲν τὴν ψυχὴν;
\ \ f > U VY» , lA y
THY λογικὴν διάγνωσιν, εὐσεξείας Kal ἀσεξείας διάκρισιν, δι-
καίου καὶ ἀδίκου παρατήρησιν" κατὰ δὲ τὸ σῶμα τὴν πένταθλον
9 , 4] \ S \ , \ x \
ἐχαρίσω αἰθησιν, καὶ τὴν μεταβατικὴν κίνησιν. Lu γὰρ, Θεὲ
7 \ ~ 7 > 3 \ xr 9
παντοκράτορ, διὰ Χριστοῦ παράδεισον ἐν ᾿Ἐδὲμ κατὰ ἀνατο-
λὰς ἐφύτευσας, παντοίων φυτῶν ἐδωδίμων κόσμῳ, καὶ ἐν

δὰ, 6, altitudo, profunditas. Ps. 1χ, 7.: συντάρασσον τὸ κῦτος τῆς
ϑαλάσσης. Ὗ.. κῆτος, quod monstrum est et nature et lectionis.
ἘΝ: εἰς,
2 Υ. αὐτὸν ante ἀναδείξας“.
* Ita libri omnes scripti et impressi. In Coteleriana editione
Clerici omittitur φυτῶν.
R 4

368 ECCLESLE ANTIOCHENZ LITURGIA,

Duster Σ ὧν a > ε , ~ ee 44, a \ 4
auT@ ὡς ἂν ἐν ἑστίᾳ πολυτελεῖ εἰσήγαγες αὐτόν" κἂν τὸ ποι:
~ ͵ ΄, ~ ¢ ’ ? ε
εἴν νόμον δέδωκας αὐτῷ ἔμφυτον, ὅπως οἴκοθεν Kal παρ᾽ ἑαυ-
Ὁ Ὁ 5 ἐν \
τοῦ ἔχοι τὰ σπέρματα τῆς ϑεογνωσίας. Eicayaywy δὲ εἰς
\ a eS ~ , x 53: κὦ
τὸν τῆς τρυφῆς παράδεισον, πάντων μὲν ἀνῆκας αὐτῷ τὴν
3 , Ἁ / -- - -
ἐξουσίαν πρὸς μετάληψιν, ἑνὸς δὲ μόνου τὴν γεῦσιν ἀπεῖπας,
2) 9 ’ / ‘ ‘
ἐπ᾿ ἐλπίδι κρειττόνων, iva ἐὰν φυλάξῃ τὴν ἐντολὴν, μισθὸν
4 , , ~
ταύτης THY ἀθανασίαν κομίσηται" ἀμελήσαντα δὲ τῆς ἐντο-
= aR , ᾽ f as ey ee mein.
λῆς Kat γευσάμεμον ΤΠ ΠΕ λευίδο καρποῦ, ἀπάτῃ ὄφεως καὶ
, ~ , ᾽ 9
συμξουλίᾳ γυναικὸς, τοῦ μὲν παραδείσου δικαίως ἔξωσας av-
\ ν᾿ ᾽ θ , δὲ 5 Ἀ λὲ ᾽ λλύ 9 ε τὸ Ἢ
τὸν, ἀγαθότητι δὲ εἰς τὸ παντελὲς ἀπολλύμενον οὐχ ὑπερεῖδες
σὸν γὰρ ἦν δημιούργημα" ἀλλὰ καθυποτάξας αὐτῷ τὴν κτίσιν,
nd 9. ὦ , ~ ~
δέδωκας αὐτῷ οἰκείοις ἱδρῶσι καὶ πόνοις πορίζειν ἑαυτῷ τὴν
- sf
τροφὴν, σοῦ πάντα φύοντος καὶ αὔξαντος καὶ πεπαίνοντος"
\ \ cd
χρόνῳ δὲ πρὸς ὀλίγον αὐτὸν κοιμίσας, ὅρκῳ εἰς παλιγγενε-
, > ‘d ef 7 / Ν Ee a) , 9
σίαν ἐκάλεσας" ὅρον ϑανάτον λύσας, ζωὴν ἐξ ἀναστάσεως ἐπ-
΄ \ 9 ~ / 3 \ \ ἣν Ψ 3 - 9
ηγγείλω. Καὶ οὗ τοῦτο μόνον, adda καὶ τοὺς ἐξ αὐτοῦ εἰς
- , ΄, Ν
πλῆϑος ἀναρίθμητον χέας" Tove ἐμμείναντάς σοι ἐδόξασας,
r ~ \ >’ \
τοὺς δὲ ἀποστάντας σου ἐκόλασας. Καὶ τοῦ μὲν “Abed we
ὑσίου προσδεξάμενος τὴν ϑυσίαν, τοῦ δὲ ἀδελφοκτόνου Καὶν
> \ \ ~ ε bd ee \ BN ΄ \ \
ἀποστραφεὶς TO δῶρον, ὡς ἐναγοῦς " Kal πρὸς τούτοις τὸν LED,
XN
καὶ τὸν ᾿Ενὼς προσελάξου, καὶ τὸν ᾿Ενὼχ μετατέθεικας. Σὺυ
- - ~ ~ ~~ \
γὰρ εἶ ὁ δημιουργὸς τῶν ἀνθρώπων, καὶ τῆς ζωῆς χορηγὸς;
~ ~ «-. -
καὶ τῆς ἐνδείας πληρωτὴς; καὶ τῶν νόμων δοτὴρ, καὶ τῶν φυ-
λαττόντων αὐτοὺς μισθαποδοτῆς καὶ τῶν παραξαινόντων αὖ-
τοὺς ἔκδικος" ὁ τὸν μέγαν κατακλυσμὸν ἐπαγαγὼν τῷ κόσμῳ
--ι Ν - - ᾽ / τ ϑδὰ Χ ol ~ ε ΄
διὰ τὸ πλῆθος τῶν ἀσεβησάντων, καὶ τὸν δίκαιον Νῶε ῥυσά-
~ ~ \ ~ ~ ,
μενος ἐκ τοῦ κατακλυσμοῦ ἐν λάρνακι σὺν ὀκτῶ ψυχαῖς, τέλος
\ oe, \ ~
μὲν τῶν παρῳχηκότων,; ἀρχὴν δὲ τῶν μελλόντων ἐπιγίνεσθαι.
Ν - A ~ ~ > ἤ
Ὁ τὸ φοξερὸν rtp κατὰ τῆς Σοδομηνῆς πενταπόλεως ἐξάψας,
~ \ ~
καὶ γῆν καρποφόρον εἰς ἁλμὴν σέμενος ἀπὸ κακίας τῶν κατοι-
ἘΞ οἰ "Ὁ +
κούντων ἐν αὐτῇ, καὶ τὸν ὕσιον Λὼτ ἐξαρπάσας τοῦ ἐμπρη-
~ τιλ ὁ Ν 3 AC ‘ € f = ’ [3 ,
σμοῦ. Lv εἶ ὁ τὸν ᾿Αξραὰμ ῥυσάμενος προγονικῆς ἀσεξείας,

\ ! EE i / = AD / ou ons
και κληρονόμον του κόσμου ΚατΤαστΊήσας. και ἐμφανίσας αυτῷ

1 Ὗ ἀνάριθμον,

QUZ DICITUR APOSTOLICA. 369

τὸν Χριστόν cov, ὁ τὸν Μελχισεδὲκ ἀρχιερέα τῆς λατρείας
7 e ἣν ye: ig > Ni
προχειρισάμενος" ὁ τὸν πολύτλαν ϑεραποντά cov ᾿Ιὼξ γικη-
\ pal, ‘9: [4 9 > , e \ ° \ > ,
τὴν τοῦ ἀρχεκάκου ὄφεως ἀναδείξας" ὁ τὸν Ἰσαὰκ ἐπαγγελίας
εν / & \
υἱὸν ποιησάμενος" 6 τὸν Ιακὼξ πατέρα δώδεκα παίδων, καὶ
N ? bd ~ 3 - fi ν 9 \ " ""
τοὺς ἐξ αὐτοῦ εἰς πλῆθος χέας, καὶ εἰσαγαγὼν εἰς Αἴγυπτον
᾿ e ~
ἐν ἑξδομήκοντα πέντε ψυχαῖς. Lv κύριε τὸν! Ἰωσὴφ οὐχ
ὑπερεῖδες " ἀλλὰ μισθὸν τῆς διά σε σωφροσύνης ἔδωκας αὑτῷ
τὸ τῶν Αἰγυπτίων ἄρχειν. Lv κύριε “E€paiovc ὑπὸ Αἰγυπτί-
ων καταπονουμέγους οὐ περιεῖδες διὰ τὰς πρὸς τοὺς πατέρας
> ~ 3 , > τὺ US Mes Te 9 ,
αὐτῶν ἐπαγγελίας, ἀλλ᾽ ἐῤῥύσω κολάσας Αἰγυπτίους" παρα-
φθειράντων δὲ τῶν ἀνθρώπων τὸν φυσικὸν νόμον καὶ τὴν κτί-
σιν, ποτὲ μὲν αὐτόματον νομισάντων, ποτὲ δὲ πλεῖον ἢ δεῖ
τιμησάντων, καὶ σοὶ τῷ Θεῷ τῶν πάντων συνταττόντων, οὐκ
εἴασας πλανᾶσθαι" ἀλλὰ ἀναδείξας τὸν ἅγιόν σου ϑεράποντα
Μωῦσῆν, δι᾿ αὐτοῦ πρὸς βοήθειαν τοῦ φυσικοῦ τὸν γραπτὸν
νόμον δέδωκας; καὶ τὴν κτίσιν ἔδειξας σὸν ἔργον εἶναι" τὴν
- \ - ~
δὲ πολύθεον πλάνην ἐξώρισας᾽" τὸν ᾿Ααρὼν καὶ τοὺς ἐξ αὐτοῦ
ἱερατικῇ τιμῇ ἐδόξασα ‘E6paiove ἁμαρτόντας ἐκόλασας
ρατικῇ τιμῇῃ ς: ρ ο ἀμαρ
2 ΄ ΟΣ σε Ὁ \ " ΄ ὃ τὴ 2 3 / .
ἐπιστρέφοντας ἐδέξω" τοὺς Αἰγυπτίους δεκαπλήγῳ ἐτιμωρήσω
ϑάλασσαν διελὼν ᾿Ισραηλίτας διεξίξασας, Αἰγυπτίους ἐπιδιώ-
ἕαντας ὑποξρυχίους ἀπώλεσας "2 ξύλῳ πικρὸν ὕδωρ ἐγλύκα-
’ ’ - - \
νας" EK πέτρας ἀκροτόμου ὕδωρ ἀνέχεας" ἐξ οὐρανοῦ τὸ μάννα
, 7
ὕσας, τροφὴν ἐξ ἀέρος ὀρτυγομήτραν" στύλον πυρὸς τὴν νύκτα
΄, ΝΜ \
πρὸς φωτισμὸν, Kat στύλον νεφέλης ἡμέραν πρὸς σκιασμὸν
\ ~ , ες A of
ϑάλπους. Τὸν Ἰησοῦν στρατηγὸν ἀναδείξας ἑπτὰ ἔθνη Xa-
ναναίων Ov αὐτοῦ καθεῖλες, Ἰορδανὴν διέῤῥηξας " τοὺς ποτα-
\ 3 Ν 3 ͵ Δ Lae As: 3 “1 /
μοὺς ᾿Ηθὰμ ἐξήρανας, τείχη κατέῤῥηξας ὅ ἄνευ μηχανημάτων
κ Ν 9 , e \ ε ’, \ (a re δέ
καὶ χειρὸς ἀνθρωπίνης. Ὑπὲρ ἁπάντων σοὶ ἡ δόξα, δέσποτα
παντοκράτορ. Σὲ προσκυνοῦσιν ἀνάριθμοι στρατιαὶ ἀγγέ-
λων, ἀρχαγγέλων, ϑρόνων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν,
~ , ‘ ‘\ e /
δυνάμεων, στρατιῶν αἰωνίων" τὰ Χερουξὶμ καὶ τὰ ἑξαπτέρυ-
1 τὸν om. Vv.
2 In Cod. Vind. Librarii incuria hic legitur éxéAacas; quod
proxime precessit, et hic minus idoneum.
2 Υ, κατέῤῥιψας.
R 5

370 ECCLESI® ANTIOCHENZ LITURGIA,

ya Σεραφὶμ, ταῖς μὲν δυσὶ κατακαλύπτοντα τοὺς πόδας, ταῖς
δὲ δυσὶ τὰς κεφαλὰς, ταῖς δὲ δυσὶ πετόμενα, καὶ λέγοντα ἅμα
χιλίαις χιλιάσιν ἀρχαγγέλων, καὶ μυρίαις μυριάσιν ἀγγέ-
λων ἀκαταπαύστως καὶ ἀσιγήτως βοώσαις"

Καὶ πᾶς ὁ λαὸς ἵμα εἰπάτω"
ἽΑγιος, ἅγιος, ἔγιος κύριος Σαξαώθ-
Πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης αὐτοῦ "
Εὐλογητὸς εἰς τοὺς αἰῶνας. ᾿Αμήν.

Καὶ 6 ἀρχιερεὺς ἑξῆς λεγέτω"
ἽΑγιος γὰρ εἶ we ἀληθῶς, καὶ πανάγιος, ὕψιστος καὶ ὕπ-
᾿ -
ερυψούμενος εἰς τοὺς αἰῶνας" ἅγιος δὲ καὶ ὁ μονογενής σου
eX ε 7 CAGES \ Nec ΓΑ ~ e \ a 5 ,
νἱὸς, ὃ κύριος ἡμῶν Kai Θεὸς Ἰησοῦς ὁ Χριστὸς, ὃς εἰς πάντα
- ἊΝ Ε] - ΕΣ

ὑπηρετησάμενός σοι τῷ Θεῶ αὐτοῦ καὶ πατρὶ, εἴς τε δημιουρ-

͵ ΝΑ, \ , > ΄ 3 75 x ,
γίαν διάφορον καὶ πρόνοιαν κατάλληλον, οὐ περιεῖδε τὸ γένος
τῶν ἀνθρῴπων ἀπολλύμενον, ἀλλὰ μετὰ φυσικὸν νόμον, μετὰ

ν \ ‘ ~
νγομικὴν παραίνεσιν, μετὰ προφητικοὺς ἐλέγχους Kal τὰς τῶν
\ ~ “- A
ἀγγέλων ἐπιστασίας, παραφθειρόντων σὺν τῷ ϑετῷ καὶ TOV
\ , \ ~ ΄, ᾽ ’ λ \

φυσικὸν νόμον καὶ τῆς μνήμης ἐκξαλλόντων τὸν κατακλυσμὸν,

\ > / ‘ 9 " ΄ Ν ‘ \
τὴν ἐκπύρωσιν, τὰς κατ᾽ Αἰγυπτίων πληγὰς, Tac κατὰ Ἰαλαι-
στινῶν σφαγὰς, καὶ μελλόντων ὅσον οὐδέπω ἀπόλλυσθαι
πάντων, εὐδόκησεν αὐτὸς γνώμῃ σῇ ὁ δημιουργὸς ἀνθρώπου
ἄνθρωπος γενέσθαι, ὁ νομοθέτης ὑπὸ νόμους, ὁ ἀρχιερεὺς
ἱερεῖον, ὁ ποιμὴν πρόξᾶτον, καὶ ἐξευμενίσατό σε τὸν ἑαυτοῦ

. trans us ‘\ ir a ‘A ” ‘ a4 - - a

Θεὸν καὶ πατέρα, καὶ τῷ κοσμῷ κατήλλαξε, καὶ τῆς ἐπικειμένης
9 ~ \ ‘ , 9
ὀργῆς τοὺς πάντας ἠλευθέρωσε, γενόμενος ἐκ παρθένου, γενό-
μενος ἐν σαρκὶ, 6 Θεὸς λόγος, ὁ ἀγαπητὸς υἱὸς, ὁ πρωτότοκος
πάσης κτίσεως, κατὰ τὰς περὶ αὐτοῦ ὑπ᾽ αὐτοῦ προῤῥηθείσας
προφητείας ἐκ σπέρματος Δαυὶδ καὶ ᾿Αξραὰμ, φυλῆς Ἰούδα"
καὶ γέγονεν ἐν μήτρᾳ παρθένον ὁ διαπλάσσων πάντας
τοὺς γεννωμένους, καὶ ἐνσαρκώθη ὁ ἄσαρκος, ὁ ἀχρόνως
γεννηθεὶς ἐν χρόνῳ γεγέννηται" πολιτευσάμενος ὁσίως καὶ

a 7] ᾽ / ~ / \ ~ /
παιὸδευσας ἐνθέσμως. Πᾶσαν γόσον καὶ πᾶσαν μαλακίαν

1 Verba e Daniele vii. 7, desumta.

QUZ DICITUR APOSTOLICA. 91]

oe 9 , > ἢ Ἶ ~ ws 3 ~ no
ἐξ ἀνθρώπων ἀπελάσας" σημεῖά τε καὶ τέρατα ἐν τῷ λαῷ
~ ~ 1 ‘
ποιήσας" τροφῆς Kal ποτοῦ καὶ ὕπνου μεταλαξὼν ὁ τρέφων
πάντας τοὺς χρήζοντας τροφῆς; καὶ ἐμπιπλῶν πᾶν ζῶον εὐ-
δοκίας. ᾿Εφανέρωσέ σου τὸ ὄνομα τοῖς ἀγνοοῦσιν αὐτό" τὴν
of 2 7d \ 9 ΄, ᾽ ΄ \ , f
ἄγνοιαν ἐφυγάδευσε, τὴν εὐσέξειαν ἀνεζωπύρωσε, τὸ ϑέλημά
3 ᾽ \ wv a 9/ 9 ~ .Φ / \ ~
σου ἐπλήρωσε, τὸ ἔργον ὃ ἔδωκες αὐτῷ ἐτελείωσε. Καὶ ταῦτα
πάντα κατορθώσας χερσὶν ἀνόμων κατασχεθεὶς ἱερέων καὶ
ἀρχιερέων ψευδωνύμων καὶ λαοῦ παρανόμου, προδοσίᾳ τοῦ
τὴν κακίαν νοσήσαντος; καὶ πολλὰ παθῶν ὑπ᾽ αὐτῶν καὶ πά-
σην ἀτιμίαν ὑποστὰς σῇ συγχωρήσει. παραδοθεὶς Πιλάτῳ
ἤ μ ἢ a i RSL f
τῷ ἡγεμόνι, καὶ κριθεὶς ὃ κριτὴς, καὶ κατακριθεὶς ὁ σωτὴρ,
“-- He - > \ ‘ > / e ~~ y > /
σταυρῷ προσηλώθη 6 ἀπαθὴς, καὶ ἀπέθανεν ὁ τῇ φύσει ἀθά-
4. a 2 e y \ e/ 7 ΞΖ \ ͵
νατος, καὶ ἐτάφη ὁ ζωοποιὸς, ἵνα πάθους λύσῃ καὶ ϑανάτου
> 7 7 1 ὃ 3 Lay 7 xe \ 2 Ν ὃ Ἁ -
ἐξέληται τούτους δι’ ove παρεγένετο, καὶ ῥέξῃ τὰ δεσμὰ τοῦ
, WV Kt \ > 7 > ~ 3 , > ~
διαξόλου, καὶ ῥύσηται τοὺς ἀνθρώπους ἐκ τῆς ἀπάτης αὐτοῦ.
Ἀγ. ἃ > COE as ~ , e ΄ eee fA oe € ΄
Καὶ ἀνέστη ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, καὶ τεσσαράκοντα ἡμέ-
Ι 2 ~ θ - > λή θ τ ἊΝ , \
pac συνδιατρίψας 3 τοῖς μαθηταῖς ἀνελήφθη εἰς τοὺς οὐρανοὺς,
ἈΚ XN > U4 3 ὃ ia ~ ~ ~ aN Ν - -
καὶ ἐκαθέσθη ἐκ δεξιῶν σου τοῦ Θεοῦ καὶ πατρὸς αὐτοῦ.
Μεμνημένοι οὖν ὧν Ov ἡμᾶς ὑπέμεινεν, εὐχαριστοῦμέν σοι;
᾽
Θεὲ παντοκράτορ, οὐχ ὅσον ὀφείλομεν, ἀλλ᾽ ὅσον δυνάμεθα,
\ \ 7 c 5) ~ ~ 3 x x aN a7
καὶ τὴν διάταξιν αὐτοῦ πληροῦμεν. “Ev ἡ γὰρ νυκτὶ παρεδί-
3 ~ 9 -
doro λαξὼν ἄρτον ταῖς ἁγίαις καὶ ἀμώμοις αὐτοῦ χερδὶ, καὶ
ἀναξλέψας πρὸς σὲ τὸν ϑεὸν αὐτοῦ καὶ πατέρα, καὶ κλάσας
ἔδωκε τοῖς μαθηταῖς εἰπών" τοῦτο τὸ μυστήριον τῆς καινῆς
la ᾿ > 9 ~ [4 Φ - 3 \ \ ~ , \
διαθήκης" λάξετε ἐξ αὐτοῦ, φάγετε" τοῦτο ἐστὶ TO σῶμά μου, TO
A ~ / b) of e ~ € 7
περὶ πολλῶν ϑρυπτόμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὡσαύτως
καὶ τὸ ποτήριον κεράσας ἐξ οἴνου καὶ ὕδατος καὶ ἁγιάσας
ἐπέδωκεν αὐτοῖς λέγων πίετε ἐξ αὐτοῦ πάντες" τοῦτό ἐστι τὸ
αἷμά μου, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν"
τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Οσάκις γὰρ ἐὰν ἐσθίητε
- Ν ~
τὸν ἄρτον τοῦτον Kal πίνητε TO ποτήριον τοῦτο, TOY ϑάνατον
Ω 3 3,
τὸν ἐμὸν καταγγέλλετε, ἄχρις ἂν ἔλθω.

1 'V. τούτους" τούς. 2 Υ, ἐνδιατρίψας.

372 ECCLESIL® ANTIOCHEN& LITURGIA,

~ ~ ~ ZL A
Μεμνημένοι τοίνυν τοῦ πάθους αὐτοῦ καὶ τοῦ Savarov, καὶ
~ ~ ~ 9 Ἃ, 3 ,
τῆς ἐκ νεκρῶν ἀναστάσεως, καὶ τῆς εἰς οὐρανοὺς ἐπανόδου,
geek, ~ , " ~ 7 , 3 < of
καὶ τῆς μελλούσης αὐτοῦ δευτέρας παρουσίας, ἐν ἡ ἔρχεται
Ἢ 1. y ~ = \ anes
μετὰ δόξης καὶ δυνάμεως κρῖναι ζῶντας Kal νεκρους, καὶ ἀπο-
- ς / 4 ‘ ” ’ ~ s / ~
δοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, προσφέρομέν σοι τῷ βασι
- \ ~ ‘ ~ - Ν > ~ ἘΞ Ἃ,
λεῖ καὶ Θεῷ, κατὰ τὴν αὐτοῦ διάταξιν, τὸν ἄρτον τοῦτον καὶ
Ν - ΕἸ - ΄, 93 ’ - dS) ce 2
TO ποτήριον τοῦτο, εὐχαριστοῦντές σοι OL αὐτοῦ, ἐφ᾽ οἷς κατη-
7 ~ , ᾿ A
ξίωσας ἡμᾶς ἑστάναι ἐνώπιόν σου καὶ ἱερατεύειν σοι; Kal

- -

¢ ΄ ef 2 -- ᾽ Ἐλέ Dh x Ἔν Ὰ δῶ
ἀξιοῦμεν σε, ὁπως εὐμενῶς ETL έψῃς ἐπὶ τὰ προκείμενα CWPAa

ν

- ΘΙ ΄ ὮΝ ae > \ \ \ 9 U = |
ταῦτα ἐνώπιόν σου, σὺ ὁ ἀνενδεὴς Θεὸς, καὶ εὐδοκήσῃς ἐπ
αὐτοῖς εἰς τιμὴν τοῦ Χριστοῦ σου, καὶ καταπέμψῃς τὸ ἅγιόν
σον πνεῦμα ἐπὶ τῆν ϑυσίαν ταύτην, τὸν μαρτύρα τῶν παθη-

= ’ = A =
μάτων τοῦ κυρίου ᾿Ιησοῦ, ὅπως ἀποφήνῃ τὸν ἄρτον τοῦτον

- - ~ N aS - oS
σῶμα τοῦ Χριστοῦ σου, Kal τὸ ποτήριον τοῦτο αἷμα τοῦ Χρι-

- e/ e , Ω - ~ \ Sia,
στοῦ σου, iva ot μεταλαξόντες αὐτοῦ βεξαιωθῶσι πρὸς εὑὐσέ-
ἔειαν, ἀφέσεως ἁμαρτημάτων τύχωσι, τοῦ διαξόλου καὶ τῆς

- ~ ~ U
πλάνης αὐτοῦ ῥυσθῶσι, πνεύματος ἁγίου πληρωθῶσιν, ἄξιοι
τοῦ Χριστοῦ σου γένωνται, ζωῆς αἰωνίου τύχωσι, σοῦ καταλ-
΄ὔ 3 -
λαγέντος αὐτοῖς, δέσποτα παντοκράτορ.
"Ere δεόμεθά τ αἱ ὑπὲρ τῆς ἁγί ἐκκλησία
μεθὰ σου; κύριε, καὶ ὑπὲρ τῆς ἁγίας σου ἐκκλησίας
- \ δι - ef
τῆς ἀπὸ περάτων ἕως περάτων, ἣν περιεποιήσω τῷ τιμίῳ ai-
- r ~ ef 5. τς 7. »᾽ ‘\
ματι τοῦ Χριστοῦ σου, ὅπως αὐτὴν διαφυλάξῃς ἄσειστον καὶ
> ᾿᾽ - , ~ ~ ‘ \
ἀκλυδώνιστον, ἄχρι τῆς συντελείας τοῦ αἰῶνος" Kal ὑπὲρ πά-
σης ἐπισκοπῆς τῆς ὀρθοτομούσης τὸν λόγον τῆς ἀληθείας.

"Ere παρακαλοῦμέν σε ὑπὲρ τῆς ἐμῆς τοῦ προσφέροντός σοι
οὐδενίας, καὶ ὑπὲρ παντὸς τοῦ πρεσξυτερίουν, ὑπὲρ τῶν διακό-
νων καὶ παντὸς τοῦ κλήρου, ἵνα πάντας σοφίσας πνεύματος
ἁγίου πληρώσης.

"Ere παρακαλοῦμέν σε, κύριε, ὑπὲρ τοῦ βασιλέως καὶ τῶν
ἐν ὑπεροχῇ καὶ παντὸς τοῦ στρατοπέδου, iva εἰρηνεύωνται τὰ

\ ~ e/ /
πρὸς ἡμᾶς, ὅπως ἐν ἡσυχίᾳ καὶ ὁμονοίᾳ διάγοντες τὸν πάντα

~ ~ ~ / -ς ~ ~ ‘ip
χρόνον τῆς ζωῆς ἡμῶν δοξάζωμέν σε διὰ ᾿Ιησοῦ Χριστοῦ τῆς
> / gee
ἐλπίδος ἡμῶν.
ῈῸΎΝ / Lf « \ / ~ ’ 9 “.“" 9
Ere προσφέρομέν σοι ὑπὲρ πάντων τῶν ἀπ᾽ αἰῶνος εὐαρε-

στησάντων σοι ἁγίων, πατριαρχῶν, προφητῶν, δικαίων, ἀπο-

QU DICITUR APOSTOLICA. 970

στόλων, μαρτύρων, ὁμολογητῶν, ἐπισκόπων, πρεσξυτέρων,
διακόνων, ὑποδιακόνων, ἀναγνωστῶν, ψαλτῶν, παρθένων,
~ °° = \ \ ,
χηρῶν, λαϊκῶν, καὶ πάντων ὧν αὐτὸς ἐπίστασαι τὰ ὀνόματα.
" ΄, , e \ ~ - 7 e/ > ,
Ere προσφέρομέν σοι ὑπὲρ τοῦ λαοῦ τούτου, ἵνα ἀναδείξῃς
. 3] - - , 3,
αὐτὸν εἰς ἔπαινον τοῦ Χριστοῦ σου βασίλειον ἱεράτευμα, ἔθνος
ei ΒΝ ͵ A \ ~ ~
ἅγιον" ὑπὲρ τῶν ἐν παρθενίᾳ, καὶ ἁγνείᾳ, ὑπὲρ τῶν χηρῶν
~ nN ~ “«
τῆς ἐκκλησίας, ὑπὲρ τῶν ἐν σεμνοῖς γάμοις καὶ τεκνογογίαις,
‘ ~ ͵7ὔ - ~ * ~ ,
ὑπὲρ τῶν νηπίων τοῦ λαοῦ σου, ὅπως μηδένα ἡμῶν ἀπόξλη-
τον ποιήσῃς.
᾽ 3 - , ἄρον ἐδ \ ~ , u \ ~ 3
Ετι ἀξιοῦμέν σε καὶ ὑπὲρ τῆς πόλεως ταύτης καὶ τῶν ἐνοι-
x - “ ~
KOUYTWY* UTEP τῶν EV ἀῤῥωστίαις, ὑπὲρ τῶν ἐν πικρᾷ δουλείᾳ,
ὑπὲρ τῶν ἐν ἐξορίαις, ὑπὲρ τῶν ἐν δημξύσει, ὑπὲρ τῶν πλεόν-
των καὶ ὁδοιπορούντων, ὅπως πάντων ἰ ἐπίκουρος γένῃ, πάν-
N \ 3 f 3) ~ 7 NE 3S \
των βοηθὸς καὶ ἀντιλήπτωρ. Ere παρακαλοῦμέν σε καὶ ὑπερ
τῶν μισούντων» ἡμᾶς καὶ διωκόντων ἡμᾶς διὰ τὸ ὄνομά σου,
- 37 ,
ὑπὲρ τῶν ἔξω ὄντων καὶ πεπλανημένων, ὅπως ἐπιστρέψῃς
Ἂν - aA
αὐτοὺς εἰς ἀγαθὸν, καὶ τὸν ϑυμὸν αὐτῶν πραὕὔνῃς.
" - - , ~
"Ere παρακαλοῦμέν σε καὶ ὑπὲρ τῶν κατηχουμέγων τῆς ἐκ-
7 \ ~ \ ~ ,
κλησίας, Kal ὑπερ τῶν χειμαζομένων ὑπὸ τοῦ ἀλλοτρίου, καὶ
ε \ ~ 2 , 29 ~ ε - 4 \ \ 7
ὑπερ τῶν ἐν μετανοίᾳ ἀδελφῶν ἡμῶν" ὅπως τοὺς μὲν τελειώ-
> ~ , XN \ Ξ γ᾽ 3 δὲ ~ > ? -
σῃς ἐν τῇ πίστει, τοὺς δὲ καθαρίσῃς ἐκ τῆς ἐνεργείας τοῦ
- - \ \ 7 Ξ 6c eens , . δι
πονηροῦ, τῶν δὲ τὴν μετάνοιαν προσδέξῃ, καὶ συγχωρήσῃς καὶ
αὐτοῖς καὶ ἡμῖν τὰ παραπτώματα ἡμῶν.
Ε \ ~ ~ ,
Ere προσφέρομέν σοι καὶ ὑπὲρ τῆς εὐκρασίας τοῦ ἀέρος
A ~ 9 / ~ ~ [7 > ~ wd
καὶ τῆς εὐφορίας τῶν καρπῶν" ὅπως ἀνελλειπῶς μεταλαμξά-
γοντες τῶν παρὰ σοῦ ἀγαθῶν, αἰνῶμέν σε ἀπαύστως, τὸν δι-
/ Ἂς J Ve
δόντα τροφὴν πάσῃ σαρκί.
af ~ \ ~ ! ,
Ere παρακαλοῦμέν σε καὶ ὑπὲρ τῶν Ov εὔλογον αἰτίαν
7 δ ~ ~
ἀπόντων" ὅπως ἅπαντας ἡμᾶς διατηρήσας ἐν τῇ εὐσεξείᾳ,
- >’ ~ , ~ ar ~ ~
ἐπισυναγαγῇς ἐν TH βασιλείᾳ τοῦ Χριστοῦ σου, τοῦ Θεοῦ πά-
> ~ 5 \ ~ / ~ ὩΣ e ~ >’ /
σης αἰσθητῆς Kat νοητῆς φύσεως, τοῦ βασιλέως ἡμῶν, ἀτρέ-
πτους, ἀμέμπτους, ἀνεγκλή Ὅ i πᾶσα δόξ 15
ς; ἀμέμπτους, ἀνεγκλήτους. τι σοὶ πᾶσα δόξα, σέξας

1 πάντων omittit y.

374 ECCLESIZ ANTIOCHENZ LITURGIA,

7 ~ A ~ e
καὶ εὐχαριστίᾳ, τίμη καὶ προσκύνησις, TO πατρὶ καὶ τῷ υἱῳ
- κι \ 3
καὶ τῷ ἁγίῳ πνεύματι, Kal νῦν Kal del Kal εἰς τοὺς ἀνελλει-
πεῖς καὶ ἀτελευτήτους αἰῶνας τῶν αἰώνων.
Καὶ πᾶς ὁ λαὸς λεγέτω"
᾿Αμήν.
Καὶ ὃ ἐπίσκοπος εἰπάτω"
ς sey ~ ~ ov \ ) « -
Η εἰρήνη τοῦ Θεοῦ εἴη μετὰ πάντων ὑμῶν.
Καὶ πᾶς 6 λαὸς λεγέτω"
Καὶ μετὰ τοῦ πνεύματός σου.

Καὶ 6 διάκονος κηρυσσέτω πάλιν “}

Προσφώνησις ἐπὶ τῶν πιστῶν μετὰ τὴν ϑείαν ἀναφοράν.
(Adclamatio vel exhortatio δὰ fideles post divinam oblationem.)
9 - “ “ὦ ‘ “ - ~ ςε 4
Ἔτι καὶ ἔτι δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ ὑπὲρ
- 7 ~ 6 ἐξ ΟΝ. é ͵ - ~ e 2.7 es
τοῦ δώρου τοῦ προσκομισθέντος κυρίῳ τῷ Θεῷ, ὅπως ὃ ἀγα
θὸς Θεὸς προσδέξηται αὐτὸ διὰ τῆς μεσιτείας τοῦ Χριστοῦ
~ A ~ 3
αὐτοῦ εἰς τὸ ἐπουράνιον αὐτοῦ ϑυσιαστήριον εἰς ὀσμὴν εὐω-
΄ \ ~ , ~ ~ ~
diag’ ὑπὲρ τῆς ἐκκλησίας ταύτης Kal τοῦ λαοῦ δεηθῶμεν."
\ ~ , ~ ᾿
ὑπὲρ πάσης ἐπισκοπῆς, παντὸς πρεσξυτερίον, πάσης τῆς ἐν
Χριστῷ διακονίας 2, παντὸς τοῦ πληρώματος τῆς ἐκκλησίας
> ~ of e If lA ΄ XN ἘΣ
δεηθῶμεν" ὅπως ὁ κύριος πάντας διατηρήσῃ καὶ διαφυλάξῃ
et \ , \ ~ > « ΄ - ef » /
Υπὲρ βασιλέων καὶ τῶν ἐν ὑπερόχῃ δεηθῶμεν, ἵνα εἰρηνεύωνται
8 ~ e > 4] /
τὰ πρὸς ἡμᾶς, ὅπως ἤρεμον Kat ἡσύχιον βίον ἔχοντες διάγω-
͵ , ~
μεν ev πάσῃ εὐσεξείᾳ καὶ σεμνότητι. Tor ἁγίων μαρτύρων
μνημονεύσωμεν" ὅπως κοινωνοὶ γενέσθαι τῆς ἀθλήσεως αὐὖ-
- ~ ~ nN
τῶν καταξιωθῶμεν" ὑπὲρ τῶν ἐν πίστει ἀναπαυσαμένων δεη-
θῶμεν. Ὑπὲρ τῆς εὐκρασίας τῶν ἀέρων καὶ τελεσφορίας τῶν
- - e \ ~ / ~~ e/
καρπῶν δεηθῶμεν. Ὑπὲρ τῶν νεοφωτίστων δεηθῶμεν, ὅπως
- ᾽ - , / ς \ > ΄ 4
βεξαιωθῶσιν ἐν τῇ πίστει" πάντες ὑπερ ἀλλήλων παρακαλέ-

3 3 , ¢ - e 4 ’ ~ Vi , eu
σωμεν"“. Avaornoov μᾶς ὁ Θεὸς ἐν ™ χάριτί σου" ava-

1 He preces dum silentio peraguntur populus humi prostratus ja-
cet. Vide que mox diaconus in exhortatione dicit.

2 V. addit: καὶ ὑπηρεσίας.

3. ὑπ᾽ ἄλλων παρακαλέσθωσαν. Interpunxi post πίστει,

QUZ DICITUR APOSTOLICA. 375

e δι - - ‘ ~ ~ ~
στάντες ἑαυτοὺς τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ παραθώμεθα.

Καὶ 6 ἐπίσκοπος λεγέτω"
e A 2 , πος 7 e , - κ
O Θεὸς ὁ μέγας καὶ μεγαλώνυμος, ὁ μέγας τε βουλῇ καὶ
\ ~ 3) υ A ~

κραταιὸς τοῖς ἔργοις 3, ὁ Θεὸς καὶ πατὴρ τοῦ ἁγίου παιδός σου
9 ~ ~ yo e ~ ieee? 95798 ~ Ae 2 aS Ν
Ιησοῦ τοῦ σωτῆρος ἡμῶν, ἐπίδλεψον ep’ ἡμᾶς καὶ ἐπὶ τὸ

΄ ΄ - e\ ὃ >’ > ~ ? / ’ δόξ eae ,
ποίμνιόν σου τοῦτο, ὃ δι᾿ αὐτοῦ ἐξελέξω εἰς δόξαν τοῦ ὀνόμα-
TOC σου, καὶ ἁγιάσας ἡμῶν τὰ σώματα καὶ τὴν ψυχὴν, κατα-

\ ~ NA ων -
ξίωσον καθαροὺς γενομένους ἀπὸ παντὸς μολυσμοῦ σαρκὸς
καὶ πνεύματος, τυχεῖν τῶν προκειμένων ἀγαθῶν, καὶ μηδένα
ς ἐς > l¢ ὃ» i ’ ‘ \ e ~ ~ > /
ἡμῶν ἀνάξιον κρινῃς, ἀλλὰ βοηθὸς ἡμῶν γενοῦ, ἀντιλήπτωρ,
ε x ~ ~ ©
ὑπερασπιστὴς, διὰ τοῦ Χριστοῦ σου" μεθ᾽ ov cot δόξα, τιμὴ;
cH ! > ! \ ene ἢ Τὰ ᾿ \
αἶνος, δοξολογία, εὐχαριστία, καὶ τῷ ἁγίῳ πνεύματι, εἰς τοὺς
τὴ:
αἰῶνας. ᾿Αμήν.
‘Kai μετὰ τὸ πάντας εἰπεῖν, ᾿Αμήν᾽ ὁ διάκονος λεγέτω"
Πρόσχωμεν.
Καὶ 0 ἐπίσκοπος προσφωνησάτω τῷ λαῷ οὕτω᾽
Τὰ ἅγια τοῖς ἁγίοις.
Καὶ ὁ λαὸς ὑπακουέτω"

>

= = ~ A ~
Eie ἅγιος, εἷς κύριος, εἷς ᾿Ιησοῦς Χριστός, εἰς δόξαν Θεοῦ
πατρὸς εὐλογητὸς εἰς τοὺς αἰῶνας. ᾿Αμήν.
Δ 74 3 e wi 9 Lond " A 3 A ~ b) 7 é > 0 7 ποις
oga ἐν ὑψίστοις Θεῷ, καὶ Ewe γῆς εἰρήνη, ἐν ἀνθρώποις
εὐδοκία.
ε \ ~ en~ ΤᾺ > , e > , 3 5 as
ὥσαννα τῷ υἱῷ Δαυίδ εὐλογημένος ὃ ἐρχόμενος ἔν OVE
ματι κυρίου.
Θεὸς κύριος καὶ ἐπεφάνη ἡμῖν.
e VD ~ ε ,ὔἷ
Qoavva ἐν τοῖς ὑψίστοις.

Καὶ μετὰ τοῦτο μεταλαμξανέτω ὁ ἐπίσκοπος, ἔπειτα οἱ πρεσξύ-
τεροι; καὶ οἱ διάκονοι; καὶ ὑποδιάκονοι, καὶ οἱ ἀναγνώσται,
καὶ οἱ ψάλται, καὶ οἱ ἀσκηταὶ, καὶ ἐν ταῖς γυναιξὶν αἱ δια-
κόνισσαι, καὶ ai παρθένοι καὶ αἱ χῆραι, εἶτα τὰ παιδία, καὶ

1 Surgit igitur populus. 2 Jer, xxxii. 19,
8 VY. τὸ σώμα. 42 Cor, Vitel.

376 ECCLESLE ANTIOCHEN®/ LITURGIA,

, ~ ‘ A Lh ~ \ 7S ~ \ PN Ῥ Ω »
τότε πᾶς 6 λαὸς κατὰ TAELY μετα αἰθοὺς και εὐλαξειας ἄνεὺ
1

᾽ ,

Sopibov. Kai ὁ μὲν ἐπίσκοπος διδότω τὴν προσφορὰν
λέγων "
Σώμα Χριστοῦ.
Καὶ ὁ δεχόμενος λεγέτω"
᾿Αμῆν.

’ ,

Ὁ δὲ διάκονος κατεχέτω TO ποτήριον, Kai ἐπιδιδοὺς λεγέτω"
Αἷμα Χριστοῦ, ποτήριον ζωῆς.
Καὶ ὁ πίνων λεγέτω"
?
Apny.

Ψαλμὸς δὲ λεγέσθω τριακοστὸς τρίτος ἐν τῷ μεταλαμξάνειν
πάντας τοὺς λοιπούς. Kai bray πάντες μεταλάξωσι καὶ
πᾶσαι, χλαξόντες οἱ διάκονοι τὰ περισσεύσαντα, εἰσφερέτωσαν
εἰς τὰ παστοφόρια. Καὶ ὁ διάκονος λεγέτω παυσαμένου τοῦ
ψάλλοντος "

Προσφώνησις μετὰ τὴν μετάληψιν."
(Adclamatio vel exhortatio post communionem.)
. € , ~ , / 4 ~ , e/
Μεταλαδόντες τοῦ τιμίου σώματος καὶ TOU τιμίου αἵματος
τοῦ Χριστοῦ, εὐχαριστήσωμεν τῷ καταξιώσαντι ἡμᾶς μεταλα-
ξεῖν τῶν ἁγίων αὐτοῦ μυστηρίων, καὶ παρακαλέσωμεν μὴ εἰς
, > / ~ ΄ ᾿ ΄ -
κρίμα ᾿ ἀλλ᾽ εἰς σωτηρίαν ἡμῖν γενέσθαι, εἰς ὠφέλειαν ψυχῆς
καὶ σώματος; εἰς φυλακὴν εὐσεξείας, εἰς ἄφεσιν ἁμαρτιῶν,
ἃ - , > ~ ’ ᾽
εἰς ζωὴν τοῦ μέλλοντος αἰῶνος. ᾿Εγειρώμεθα. ---- ἂν χάριτι
a \ ~ ~ A ~ r ~ ~
Χριστοῦ ἑαυτοὺς τῷ Θεῷ καὶ τῷ Χριστῷ αὐτοῦ παραθώμεθα.

Καὶ ὁ ἐπίσκοπος εὐχαριστείτω "

Ἐπίκλησις μετὰ τὴν μετάληψιν.
(Invocatio post communionem.)

Δέσποτα ὁ Θεος ὁ παντοκράτορ, ὁ πατὴρ τοῦ Χριστοῦ σου

1 προσφορὰν, oblatam, panem sanctificatum.
2 Populus genua flectit, oratque silentio, indicentem diaconum

mente prosequens,
* 2 Cor. xi. 29. ΕΝ, τῷ Θεῷ, TE μόνῳ ἀγεννήτῳ Θεῷ.

QUZ DICITUR APOSTOLICA. 377

τοῦ εὐλογήτου παιδὸς, ὁ τῶν μέτ᾽ εὐθύτητος ἐπικαλουμένων
σε ἐπήκοος, ὁ καὶ τῶν σιωπώντων ἐπιστάμεγος τὰς ἐντεύξεις.
εὐχαριστοῦμέν σοι, ὅτι κατηξίωσας ἡμᾶς μεταλαβεῖν τῶν
ἁγίων σου μυστηρίων, ἃ παρέσχου ἡμῖν, πληροφορίαν τῶν
καλῶς ἐγνωσμένων, εἰς φυλακὴν τῆς εὐσεξείας, εἰς ἄφεσιν
πλημμελημάτων" ὅτι τὸ ὄνομα τοῦ Χριστοῦ σου ἐπικέκλη-
ται ἐφ᾽ ἡμᾶς, καὶ σοὶ προσῳκειώμεθα. Ὁ χωρίσας ἡμᾶς τῆς
τῶν aceboy κοινωνίας, ἕνωσον ἡμᾶς μετὰ τῶν καθωσιωμένων
σοι; στήριξον ἡμᾶς ἐν τῇ ἀληθείᾳ τῇ τοῦ ἁγίου πνεύματος
ἐπιφοιτήσει, τὰ ἀγνοούμενα ἀποκάλυψον, τὰ λειπόμενα ' προσ-
αναπλήρωσον, τὰ ἐγνωσμένα Kparuvoy. Τοὺς ἱερεῖς ἀμώ-
μους διαφύλαξον ἐν τῇ λατρείᾳ σου" τοὺς βασιλεῖς διατήρη-
σον ἐν εἰρήνῃ, τοὺς ἄρχοντας ἐν δικαιοσύνῃ, τοὺς ἀέρας ἐν
εὐκρασίᾳ, τοὺς καρποὺς ἐν εὐφορίᾳ, τὸν κόσμον ἐν παναρκεῖ 5
προνοίᾳ" τὰ ἔθνη τὰ πολεμικὰ πράνον" τὰ πεπλανημένα
ἐπίστρεψον" τὸν λαόν σου ἁγίασον" τοὺς ἐν παρθενίᾳ διατήῆ-
ρησον" τοὺς ἐν γάμῳ διαφύλαξον ἐν πίστει" τοὺς ἐν ἁγνείᾳ
ἐνδυνάμωσον" τὰ νήπια ἅδρυνον" τοὺς νεοτελεὶς βεξαίωσον᾽
τοὺς ἐν κατηχήσει παίδευσον, καὶ τῆς μυήσεως ἀξίους ἀνάδει-
ξον" καὶ πάντας ἡμᾶς ἐπισυνάγαγε εἰς τὴν τῶν οὐρανῶν
βασιλείαν, ἐν Χριστῷ ᾿Ιησοῦ τῷ κυρίῳ ἡμῶν" μεθ᾽ οὗ σοὶ δόξα,
τιμὴ καὶ σέξας, καὶ τῷ ἁγίῳ πνεύματι, εἰς τοὺς αἰῶναςο-

"A μήν.

Καὶ ὁ διάκονος λεγέτω"

Τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ κλίνατε, καὶ εὐλογεῖσθε. ὅ

Καὶ ὁ ἐπίσκοπος ἐπευχέσθω, λέγων"

᾿Επίκλησις κεφαλοκλισίας πιστῶν ἀπολυτική.3
(Invocatio dimissoria populi cervices inclinantis.)

e \ e 7 e > \ \ > 7 e
O Θεὸς ὁ παντοκράτωρ, ὁ ἀληθινὸς καὶ ἀσύγκριτος" ὁ παν-
- \ ~ ~
ταχοῦ ὧν καὶ τοῖς πᾶσι παρὼν καὶ ἐν οὐδενὶ ὡς ἐνόντι ὑπάρ-

1 V. λείποντα. 2 Υ. παναλκεῖ.
* Populus genua flectit.
* Deest rubrica in yulg. Sensus: Benedictio ante dimissionem.

378 ECCLESILZ ANTIOCHENZ LITURGIA.

χων, ὁ τόποις μὴ περιγραφόμενος, ὁ χρόνοις μὴ παλαιούμε-
ε 9 ον ’ ε / A ͵ e
γος, ὁ αἰῶσι μὴ περατούμενος, ὁ λόγοις μὴ παραγόμενος, ὁ
/ ‘ « / e ~ xX /, e ~
γενέσει μὴ ὑποκείμενος, ὁ φυλακῆς μὴ δεόμενος, 0 φθορᾶς
3 / e ~ > , e 7 > , e ~
ἀνώτερος, ὁ τροπῆς ἀνεπίδεκτος, ὁ φύσει ἀναλλοίωτος, ὁ φῶς
" ως ᾽ ’ e ~ 7 ΜΝ « 4 , ~
οἰκῶν ἀπρόσιτον", ὁ τῇ φύσει ἀόρατος, ὁ γνωστὸς πάσαις ταῖς
᾽ 9 ,ὔ > Ἷ tA ~ J e = = [ὅς
μετ᾽ εὐνοίας ἐκζητούσαις σε λογικαῖς φύσεσιν " ὃ καταλαμξα-
, e Ν ~ bd 9 ’ ’ / e Ν 9 Ἁ
νόμενος ὑπὸ τῶν ἐν εὐνοίᾳ ἐπιζητούντων σε" ὁ Θεὸς ᾿Ισραὴλ,
τοῦ ἀληθινῶς ὁρῶντος, τοῦ εἰς Χριστὸν πιστεύσαντος λαοῦ
σου" εὐμενὴς γενόμενος ἐπάκουσόν μου διὰ τὸ ὄνομά σου, καὶ
εὐλόγησον τοὖς σοι κεκλικότας τοὺς ἑαυτῶν αὐχένας, καὶ δὸς
αὐτοῖς τὰ αἰτήματα τῶν καρδιῶν αὐτῶν τὰ ἐπὶ συμφέροντι, καὶ
μηδένα αὐτῶν ἀπόξλητον ποιήσῃς ἐκ τῆς βασιλείας σου " ἀλλὰ
ἁγίασον αὐτοὺς, φρούρησον, σκέπασον, ἀντιλαξοῦ, ῥῦσαι τοῦ
> , \ > ~ \ 41 >, ~ 7 κ
ἀλλοτρίου, παντὸς ἐχθροῦ, τοὺς οἴκους αὐτῶν φύλαξον, τὰς
“ 0 (Mf aed Ἀ A 3 I> “ e/ Χ δόξ
εἰσόδους αὐτῶν καὶ τὰς ἐξόδους φρούρησον. “Ὅτι σοὶ δόξα,
> ~ ~ i
αἶνος, μεγαλοπρέπεια, σέξας, προσκύνησις, καὶ τῷ σῷ παιδὶ
Ἰησοῦ τῷ Χριστῷ σου, τῷ κυρίῳ ἡμῶν καὶ Θεῷ καὶ βασιλεῖ,
καὶ τῷ ἁγίῳ πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν
αἰώνων. ᾿Αμήν.
Καὶ 6 διάκονος ἐρεῖ"

᾿Απολύεσθε ἐν εἰρήνῃ.

Ταῦτα περὶ τῆς μυστικῆς λατρείας διατασσόμεθα ἡμεῖς οἱ ἀπό-
στολοι ὑμῖν τοῖς ἐπισκόποις καὶ τοῖς πρεσξυτέροις καὶ τοῖς
διακόνοις.

1h. 6, qui a nemine contineris. ? 1 Tim. vi. 16.

379

CAPUT. TER TIUM:

ECCLESIZ CONSTANTINOPOLITANZE LITURGIE
ANTIQUISSIMZ,
SIVE
S. BASILII ET S. JOANNIS CHRYSOSTOMI LITURGL®

COLLATZ SECUNDUM TEXTUM CODICIS BARBERINI, SECULI OCTAVI,
CUJUS LACUNA SUPPLETUR, NUNC PRIMUM EDIT.

DE LITURGIA CONSTANTINOPOLITANA TESTIMONIA
GENERALIA.
Basitir de Prece Invocationis eucharistica literis
non tradita locus classicus (De Spiritu Sancto,
Cxxvii. in editione Parisina, ὃ 66, 67.).
66. Τῶν ἐν τῇ ’Exkdyola πεφυλαγμένων δογμάτων
\ 7 \ ἊΝ 5) igi 5 / /
καὶ κηρυγμάτων, TA μὲν ἐκ τῆς ἐγγράφου διδασκαλίας
5 \ NS “ la) 3 / /
ἔχομεν, τὼ δὲ ἐκ τῆς TOV ἀποστόλων παραδόσεως διαδο-
θέντα ἡμῖν ἐν μυστηρίῳ παραδεξάμεθα, ἅπερ ἀμφότερα
\ 53 \ > \ "7 \ \ > , \ VA
THY αὐτὴν ἰσχὺν ἔχει πρὸς τὴν εὐσέβειαν. Kal τούτοις
οὐδεὶς ἀντερεῖ, οὐκοῦν ὅστις γε κατὰ μικρὸν γοῦν ϑεσμῶν
ἐκκλησιαστικῶν πεπείραται. Ki γὰρ ἐπιχειρήσαιμεν
be ld A ᾿ A e \ / ” \ 7
Ta ἄγραφα τῶν ἐθῶν ws μὴ μεγάλην ἔχοντα τὴν δύναμιν
παραιτεῖσθαι, λάθοιμεν εἰς αὐτὰ τὰ καίρια ζημιοῦντες

τὸ εὐαγγέλιον" μᾶλλον δὲ εἰς ὄνομα ψιλὸν περιιστῶν-

380 ECCLESLE CONSTANTINOPOLITANZE

\ “4 Φ “, an , \ ,ὔ
τες τὸ κήρυγμα. Οἷον (ἵνα τοῦ πρώτου καὶ κοινοτάτου
πρῶτον μνησθῶ) τῷ τύπῳ τοῦ σταυροῦ τοὺς εἰς τὸ ὄνομα

nw / ς “ 5 ἴον 2 A » /
τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ἠἡλπικότας καταση-
μαίνεσθαι, τίς ὁ διὰ γράμματος διδάξας ; To πρὸς ἀνα-
‘ “ /
τολὰς τετράφθαι κατὰ THY προσευχὴν, ποῖον ἐδίδαξεν
a ΄ » an 3
ἡμᾶς γράμμα ; Ta τῆς ἐπικλήσεως ῥήματα ἐπὶ TH ava-
a / a A a
δείξει τοῦ ἄρτου τῆς Evyapiotias καὶ τοῦ ποτηρίου τῆς
5 / / a“ e / 53 7 ΡΣ,
εὐλογίας. TIS τῶν ἁγίων ἐγγράφως ἡμῖν καταλέλοιπεν :
Ἂ π᾿
Οὐ γὰρ δὴ τούτοις ἀρκούμεθα, ὧν ὁ ἀπόστολος ἢ τὸ
εὐαγγέλιον ἐπεμνήσθη, ἀλλὰ καὶ προλέγομεν καὶ ἐπι-
7 e e / δ" Ἁ Ν /
λέγομεν ἕτερα, WS μεγάλην ἔχοντα πρὸς TO μυστήριον
A /
τὴν ἰσχὺν, ἐκ τῆς ἀγράφου διδασκαλίας παραλαβόντες.
“ a \
Evroyodusvy δὲ τό τε ὕδωρ τοῦ βαπτίσματος, Kat TO
v lal a7 \ / > een ἊΝ aA
ἔλαιον τῆς χρίσεως, καὶ προσέτι αὐτὸν τὸν βαπτιζόμε-
~) \ / “ , > » \ A /
νον. ᾿Απὸ ποίων ἐγγράφων ; Οὐκ ἀπὸ τῆς σιωπωμένης
\ “A ΄ / ’ὔ ᾿] \ A SS / \
καὶ μυστικῆς παραδόσεως: Ti δέ; αὐτὴν τοῦ ἐλαίου τὴν
χρίσιν τίς λόγος γεγραμμένος ἐδίδαξε: To δὲ τρὶς βα-
πτίζεσθαι τὸν ἄνθρωπον, πόθεν ; Λλλα δὲ ὅσα περὶ τὸ
a a wN a I
βάπτισμα, ἀποτάσσεσθαι τῷ σατανᾷ καὶ τοῖς ἀγγέλοις
> a > / 5 \ a ᾽ b] a > /
αὐτοῦ, ἐκ ποίας ἐστὶ γραφῆς; Οὐκ ἐκ τῆς ἀδημοσιεύ-
/ \ 2 nb (oe / A 5 >
Tov ταύτης Kal ἀποῤῥήτου διδασκαλίας, ἣν ἐν ἀπολυ-
Cal « ,ὔ lal
πραγμονήτῳ καὶ ἀπεριεργάστῳ σιγῇ Ol πατέρες ἡμῶν
ἐφύλαξαν, καλῶς ἐκεῖνο δεδιδαγμένοι, τῶν μυστηρίων
\ \ a / a \ 2 NA τον ,
τὸ σεμνὸν σιωπῇ διασώζεσθαι ; “A γὰρ οὐδὲ ἐποπτεύειν
ἔξεστι τοῖς ἀμυήτοις, τούτων πῶς ἂν ἣν εἰκὸς τὴν δι-
/ 5 / > U
δασκαλίαν ἐκθριαμβεύειν ἐν γράμμασιν. .....
67. Ἐπιλείψει με ἡ ἡμέρα τὰ ἄγραφα τῆς ᾿Εκκλη-
σίας μυστήρια διηγούμενον. ᾿Ω τἄλλα" αὐτὴν δὲ τὴν

e / a / > ; 7 Ν e\ pS 4
ὁμολογίαν τῆς πίστεως εἰς Llatépa καὶ Tiov καὶ ἅγιον

LITURGL& ANTIQUISSIMA 381

Πνεῦμα, ἐκ ποίων γραμμάτων ἔχομεν ; Ke μὲν γὰρ ἐκ
τῆς τοῦ βαπτίσματος παραδόσεως, κατὰ τὸ τῆς εὐσε-
βείας ἀκόλουθον, ws βαπτιζόμεθα οὕτω καὶ πιστεύειν
ὀφείλοντες, οὐσίαν τῷ βαπτίσματι τὴν ὁμολογίαν κα-
τατιθέμεθα, συγχωρησάτωσαν καὶ ἡμῖν ἐκ τῆς αὐτῆς
ἀκολουθίας ὁμοίαν τῇ πίστει τὴν δόξαν ἀποδιδόναι. ἘΝ
δὲ τὸν τρόπον τῆς δοξολογίας ὡς ἄγραφον παραιτοῦνται:;
δότωσαν ἡμῖν τῆς τε κατὰ τὴν πίστιν ὁμολογίας, καὶ
τῶν λοιπῶν, ὧν ἀπηριθμησάμεθα, ἐγγράφους τὰς ἀπο-
δείξεις.

Basilius, Epist. cexli. (p. 243.; Bingh. xiii. 5, 6.):
Μέμνησαι yap πάντως τὼν κηρυγμάτων τῶν ἐκκλη-
σιαστικῶν, πιστὸς ὧν τῇ τοῦ Θεοῦ χάριτι" ὅτι καὶ
ὑπὲρ τῶν ἐν ἀποδημίαις ἀδελφῶν δεόμεθα, καὶ ὑπὲρ
τῶν ἐν ταῖς στρατίαις ἐξεταζομένων, καὶ ὑπὲρ τῶν
παῤῥησιαζομένων διὰ τὸ ὄνομα κυρίου, καὶ ὑπὲρ τῶν
τοὺς πνευματικοὺς καρποὺς ἐπιδεικνυμένων, ἐν τῇ ἁγίᾳ
ἐκκλησίᾳ τὰς εὐχὰς ποιούμεθα.

Epist. Ixviii. (p. 104.; ο. Bingh. ].1.)}: Ἔν εἰρήνῃ
μένειν τοὺς λειπομένας ἡμῶν ἡμέρας εὐχόμεθα" ἐν
εἰρήνῃ δὲ γενέσθαι τὴν κοΐμησιν ἡμῶν αἰτοῦμεν.

Petrus Diaconus de Incarnatione, inter Fulgentii
Opera, ¢. vill. p.633.: ‘ Basilius Cesariensis in oratione
sacri altaris, quam pene universus frequentat oriens,
inter cetera, ‘ Dona’, inquit, ‘ Domine, virtutem ac
tutamentum; malos, quesumus, bonos facito; bonos
in bonitate conserva; omnia enim potes, et non est
qui contradicat tibi, quem enim volueris salyas, et
nullus resistit voluntati tuz.’”

382 ECCLESLE CONSTANTINOPOLITANZE

Addemus hie, coronidis loco, indicem eorum que
continentur in Codice Barberinorum, ex quo Basilii
et Chrysostomi Liturgie hic primum expresse sunt.

Codex Barberinus, No. LXXVII., inscribitur :

Orationes Misse et totum Officium secundum Basilium,
conventus S. Marci de Florentia, ordinis Fratrum
predicatorum de hereditate Nicholai de Nicholis.

1. Liturgia 8. Basilii, pag. 1—49. (Goar, Eucho-
log. p. 135 —149.)
2. Liturgia 5. Chrysostomi sine titulo, p. 45—73,
(Goar, Euchol. p. 85. sqq.)
3. Liturgia Presanctificatorum, p. 74—86. (Goar,
Euchol. p. 175.)
4, Orationes vespertine, p. 87—112. (Goar, Av-
χνικά.)
. Orationes in media nocte dicendex, p. 113—118.
. Orationes matutine, p. 118 —134.
. Ad Laudes, p. 134—156.
. Ad Laudes in Jejuniis, p. 156—170. (Laudes,
aivot, dicuntur Ps. exlviiii—cl. propter fre-

GO ST Co Or

quentem in lis vocem αἰνεῖτε. Goar.)
9. Liturgia Baptismi, p. 171—215.
10, Διακονικὰ εἰς Tov ἁγιασμὸν τῶν ἁγίων ϑεοφανῶν,
Ρ. 215—241.
11. Εὐχὴ ἑσπερινὴ . . . τὰ παννύχια, p. 242—251.
12, Chrismatis confectio et preces ea in re faciunde
feria V. septimane sanctex, p. 251—260.

13. ᾿Απόταξις καὶ σύνταξις γινομένη ὑπὸ τοῦ ’Ap-

21.
28.
29.
30.

31.

LITURGIA ANTIQUISSIM ZA. 383

χιεπισκόπου τῇ ἁγίᾳ παρασκευῇ τοῦ πάσχα
συναγομένων πάντων τῶν κατηχουμένων ἐν τῇ
ἁγιωτάτῃ ἐκκλησίᾳ Ἑϊρήνῃ τῇ ἀρχαίᾳ, p. 260
—293.

, Ἐπὶ θεμελίου τιθεμένου ἐν ἐκκλησίᾳ, p. 293—295.
. Καθιέρωσις τοῦ ναοῦ, 995-—3 | 7.

. ἘἜγκαννια, p. 317—322.

, Χειροτονία ἐπισκόπου, p. 322—329.

. ἐπὶ χειροτονίᾳ πρεσβυτέρου; Ῥ. 929--- 335.

διακόνου, p. 336—342.
διακονίσσης; p. 342—347.
ὑποδιακόνου, p. 348—350.

ἌΝ , > / \ /
. ἐπὶ προχειρήσεως ἀναγνώστου Kab ψάλτου, Pp.

800---951.

,. εὐχὴ ἐπὶ προχειρήσεως ἡγουμένου ἐν τῷ εὐαγεῖ

πατριαρχείῳ, p. 351—363.

3 ἈΠ δ EN , } ¢ /, 3 f \
» εὐχὴ ETL βασιλέως γινομένη. OTAKLS εἰσέλθη πρὸς

e

αὐτὸν ὁ πατριάρχης, Ῥ- 363—365.; altera, p.
365—370.

. εὐχὴ ἐπὶ προσαγωγῆς ἀρχόντων, Ῥ. 370—372.
. εὐχὴ λεγομένη ὑπὸ τοῦ πατριάρχου ἐν τῷ δρόμωνι,

p- 372—375. Gn nayigatione).

εὐχὴ ἐπὶ μνηστείας; Pp. τ 0 170.
εἰς γάμους, p. 311---381.; altera, p. 381—386.
εὐχὴ ἐν TO μέλλειν ἀριστᾶν, p. 386.

μετὰ τὸ ἀναστῆναι ἐκ τοῦ ἀρίστου, Ῥ. 387.
εὐχὴ ἐπὶ ἀποδημούντων; P- 388.

ἐπὶ πλοίου μέλλοντος πλεῖν, p. 388—390.
εὐχὴ ἐπὶ ἀνομβρίας, p. 590.: altera, p. 392.

384 ECCLESIL® CONSTANTINOPOLITANZE

32. εὐχὴ ἐπὶ ἀῤῥώστου, p. 394.; εἰς νοσοῦντας ἄλλη;
Ρ. 395.
33. ἐπὶ ἐλαίου ἀῤῥώστων, p. 398. sqq.
34. εὐχὴ ἐπὶ ἐξομολογουμένων, p. 402.
ἐπὶ προπετῶς ὀμνύοντα, p. 402.
ἐπὶ τῶν ἐν βρώμασιν σκανδαλισθέντων,
Ρ. 403.
ἐπὶ μιαροφαγήσαντος. }). 405.
ὑπὲρ χειμαζομένων ὑπὸ πνευμάτων ἀκαθάρ-
Tov, p. 406.
ἐπὶ πασχόντων ὑπὸ δαιμόνων, p. 408.
35. εὐχὴ εἰς τὸ κουρεῦσαι παιδίον, p. 409.
εἰς πωγωνοκουρίαν, p. 411.
εἰς ἀδελφοποίησιν, p. 413.
εἰς τὸ κουρεῦσαι παιδίον, p. 415.
36. εὐχὴ ἐπὶ ποίμνης, p. 417.
εἰς ψυχὴν κρινομένην, p. 418.
ἐπὶ τρυγώντων, p. 419.
εἰς ἀρχὴν σπορίμων, p. 420.
ὑπὲρ εὐκρασίας ἀέρων, p. 422.
ὑπὲρ τῶν καρποφορούντων, Pp. 423.
ἐπὶ ϑέρους, p. 424.
37. εἰς τὸ δοῦναι τὰ Baia τοῖς βαϊοφόροις, p. 425.
altera
eis Ta Baia, p. 427.
38. διακονικὰ τοῦ νυπτῆρος, p. 428—431.
εἰς TO ἁγιάσαι TO ὕδωρ τοῦ νυπτῆρος,
p. 431—434.
39. εὐχὴ τῆς γονυκλισίας τῆς ἁγίας ΝΑ (πεντη-

LITURGLZ ANTIQUISSIMA. 385

κοστῆς ἢ cf. Goar), p. 434—440.; altera,
p- 440—447.
40. εὐχὴ eis κούκια ayiwv,* p. 448.
ἐπὶ ϑυσίας βοῶν, p. 449.
ἐπὶ διακονίᾳ λεγομένη ἐν τῷ ἐμβάτῃϊ ....
Ῥ. 452.
ἐπὶ οἰκοδομούντων οἶκον, p. 452.
ἐπὶ σεισμόν, p. 454.
εἰς τὸν εἰσερχόμενον εἰς διακονίαν, p. 455.
ἐπὶ προσφερόντων κάρπον νέον, ἱ p. 457.
τῶν κολλύβων ἤγουν τῶν κοκοδίων, δ p. 457.
ὅτε ἐνυπνιάζεται ἀδελφός, p. 459.

ἐπὶ τοῖς προσφέρουσιν ἀμνόν, p. 462.

* i.e. εἰς κόκκια, quod corrupte scribi a Greecis infime etatis
κούκια affirmat Goar, Euchol. p. 524. ed. Venet. V. infra.
κούκια ἁγίων sunt favee in festis Sanctorum ecclesie proposite,
et opponuntur eis que pro pauperibus preparabantur in com-
memorationibus defunctorum fidelium.

ft Codex preebet éevBarr... Goar (p. 363.) dat ἐν τῷ ἐμβάτῃ
ἐκφωνητικώς. Habetur oratio in benedicendo ad communem
usum fonte vel cisterna (quam significationem lexica attri-
buunt feminino 4 eu@drn). Notanda verba: Κύριε... 6 πάντα
ποιῶν καὶ μετασκευάζων" μεταποίησον Kal μετασκεύασον Kal ἁγίασον
τὸ ὕδωρ τοῦτο, καὶ ἐνίσχυσον αὐτὸ κατὰ πάσης ἐπικειμένης ἐνεργείας.

1 Cod.: €0O€ pro νέον. V. Goar. p. 522.

§ εὐχὴ τῶν κολύβων ἤγουν τῶν κουκουδίων, 1. e. favarum pro pau-
peribus in mortuorum commemorationibus coctarum (v. Goar.
1.1.), qui antiquorum Romanorum mos erat in festo manibus
placandis celebrato, Ovidio teste in Fastis: unde ad hunc usque
diem Rome in festo mortuorum (2. Nov.) fave, aut potius liba
mellita in favarum speciem confecta, publice venditantur.
Pythagoreorum de favis non edendis preeceptum ad eundem
morem Italicum spectat.

VOL. ΤΥ. 5

386 LITURGILZ CONSTANTINOPOLITANE.

δὺς: “ὸ ποιῆσαι ἐκ λαϊκοῦ κληρικόν, P. 462.
εἰς οἶκον, p. 461.; altera, p. 465.
ἐπὶ ἐνεργουμένων ὑπὸ πνευμάτων ἀκαθάρτων,
Ρ. 465.
41, ᾿Ακολουθία ἢ ἤγουν διακονικὰ καὶ εὐχαὶ τοῦ ἀγγελι-
κοῦ σχήματος, p. 460 --- 488.
42, εὐχὴ ἐπὶ οἰκίας περιεργασμένης ἢ ἄλλως πῶς
ὀχλουμένης ὑπὸ πνευμάτων πονηρῶν, p. 488—
492.
43. εὐχὴ ἐπὶ μελλούσης λαμβάνειν σχῆμα povactpias,
p. 492. .602.
44, εὐχαὶ ἐπὶ τελευτήσαντος, p. δ02---ὅ09.; εἰς ἀσθε-
vouvtas, p. ὅ09.
45, εἰς τὸ ἀναδήσασθαι γυναῖκα, p. 510—512. F
46. εὐχαὶ ὀπισθάμβωνος, p. 512—527.
47. διακονία τῶν προηγιασμένων, p. 527 —530.
Vacua folia, p. 531—535.
48. Fragmentum ex Constitutionibus Apostolorum
de ordinationibus, p. 536—562.
* Cod. ; ἀκολουθεία.
7 Cod.: ἀναδύσασθαι. V. Goar.p. 309. Est oratio ad velan-

dum et exornandum mulieris caput, secundum preceptum
Apostoli.

S. BASILIL ET S. JOANNIS CHRYSOSTOMI
LITURGLA,

COLLATE SECUNDUM TEXTUM CODICIS BARBERINI
SECULI OCTAVI,

CUJUS LACUNA SUPPLETUR.

DDL LLLL LILO

(Oratio Preparationis a Sacerdote facta in sacello.)

Liturgia S. Basilii.

Ei \ τὰ ma re oe e ‘ ᾽ ~
ὑχὴ ἣν ποιεῖ ὁ ἱερεὺς ἐν τῷ
σκευοφυλακίῳ ἀποτιθεμένου
τοῦ ἄρτου ἐν τῷ δίσκῳ.

I. Ὁ Θεὸς ὁ Θεὸς ἡμῶν, ὁ
τὸν οὐράνιον ἄρτον τὴν τρο-
φὴν τοῦ παντὸς κόσμου τὸν

/ ς - ἈΝ Ἐν 3 -
κύριον ἡμῶν καὶ Yeov Inoovy
x \ ᾿ 3:15 ὌΝ -

ριστὸν ἐξαποστείλας σωτῆρα
καὶ λυτρωτὴν καὶ εὐεργέτην,
εὐλογοῦντα καὶ ἁγιαζοντα
ἡμᾶς" αὐτὸς εὐλόγησον τὴν

, r Pe a ἐς τα
πρόθεσιν ταύτην καὶ πρόσϑδεξαι
αὐτὴν εἰς τὸ ὑπερουράνιόν σου

, ε
ϑυσιαστήριον" μνημόνευσον ὡς
ἀγαθὸς καὶ φιλάνθρωπος τῶν

᾽ Ν
προσενεγκάντων καὶ δι’ οὺς
προσήγαγον; καὶ ἡμᾶς ἀκατα-
- - ε
κρίτους διαφύλαξον ἐν τῇ ἱε-
ρουργίᾳ τῶν ϑείων σου μυστη-

, meee ς , DEIN ὃ δό

ρίων" ὅτι ἡγίασται καὶ δεδόξα-

Liturgia 5. Chrysostomi,

I. (ce Codicis.)

Κύριε ὁ Θεὸς ἡμῶν, 6 προ-
θεὶς ἑαυτὸν ἀμνὸν ἄμωμον
ὑπὲρ τῆς τοῦ κόσμου ζωῆς"
ἔφιδε ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὸν ἄρ-
τον τοῦτον καὶ ἐπὶ τὸ ποτήριον
τοῦτο" καὶ ποίησον αὐτὸ ἄχραν-
τόν σον σῶμα καὶ τίμιόν σον
αἷμα, εἰς μετάληψιν ψυχῶν

καὶ σωμάτων "

ef! ς 7 as ea
OTL /YLAOTAL καὶ OEO00Ga=

#2

388 SS, BASILII EF CHRYSOSTOMI

=

Liturgia S. Basilii. Liturgia S. Chrysostomi.
Ν τ
σται τὸ πάντιμον καὶ peyado-| σται τὸ πάντιμον καὶ μεγαλο-
9 \ / ΄ ,
πρεπὲς ὕνομά σου πατρός. πρεπὲς ὄνομά GOV πατρός.
(I. Introitus Sacerdotis.)
9 eed / 7,
Evy?) ἀντιφώνου πρώτου.
(Collecta pro misericordia super
preesentes.)
τ. Κύριε ὁ Θεὸς ἡμῶν, ov
τὸ κράτος ἀνείκαστον καὶ ἣ
, ᾽ , = XK 49H;
δόξα ἀκατάληπτος, ov TO ἔλεος
ἀμέτρητον καὶ ἣ φιλανθρωπία
4 - > \ Q7 ‘
ἀφατος " αὑτὸς δέσποτα κατα
τὴν εὐσπλαγχνίαν σου ἐπίξλε-
eT iinet 2 ~ we gd x \ ef
Woy ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὸν ἅγιον
Ἔ - ͵
οἶκον τοῦτον, καὶ ποίησον μεθ᾽
ἡμῶν καὶ τῶν συνοιχομένων
ς - 4 ‘ > ΄ \
ἡμῖν πλούσια τὰ ἐλέη σου καὶ
\
τοὺς οἰκτιρμούς σου. ᾿Ἐκφών.
ὅτι πρέπει σοι πᾶσα δόξα, τιμὴ
καὶ προσκύνησις τοῦ πατρός,
K.TA.
Evy?) ἀντιφώνου δευτέρου.
(Collecta pro salvatione populi Dei
et glorificatione ecclesiz.)
ΤΠ ον ὁ Θεὸς dade
σῶσον τὸν Nady σου Kal Ev-
negaeey τὴν κληρονομίαν σου;
τὸ πλή ikea THC ἐκκλησίας σου,

ἐν εἰρήν ἢ διαφύλαξον, ἁγίασον:
τοὺς ἀγαπῶντας τὴν slo
~ sf
πειᾶαν TOV οἰκου σου. Σὺ αὐ-
\ ’ S7 ~ Se
TOC ἀντιδόξασον Τἢ δεϊκῇ σου
δυνάμει καὶ μὴ ἐγκαταλίπῃς

ἡμᾶς ὁ Θεὸς τοὺς ἐλπέζοντας.

LITURGIZ COLLAT. 989

Liturgia 5. Basilii. Liturgia 5. Chrysostomi.
, εἰ \
ἐπὶ colt Ἐκφών. ὅτι σὸν τὸ
lA \ ~ ? ς Al
κράτος καὶ σοῦ ἐστιν ἡ [9ασι-

λεία καὶ ἡ δύναμις, κιτιλ.

Εὐχὴ ἀντιφώνου τρίτου.
(Collecta finalis, ut exaudiat Deus

orationes, et pro cognitione veri-

tatis vitaque seterna.) *

Iv. Ὁ rae κοινὰς ταύτας Kat
συμφώνας ἡμῖν χαρισάμε-
νος προσευχὰς, ὁ καὶ δύο καὶ
τρισὶ συμφωνοῦσιν ἐπὶ τῷ ὀνό-
ματί σου τὰς αἰτήσεις παρέχειν
ἐπαγγειλάμενος" αὐτὸς καὶ
νῦν τῶν δούλων σου τὰ αἰτή-
ματα πρὸς τὸ συμφέρον πλήρω-
σον, χορηγῶν ἡμῖν ἐν τῷ
παρόντι αἰῶνι τὴν ἐπίγνωσιν
τῆς ἀληθείας, καὶ ἐν τῷ μέλ-
λοντι ζωὴν αἰώνιον χαριζό-
μένος" ᾿Ἐκφών, ὅτι ἀγαθὸς
καὶ φιλάνθρωπος ϑεὸς ὑπάρ-

χεις καὶ σοὶ τὴν δόξαν. F

* Nobilissima oratio que vulgo Chrysostomo tribuitur.

+ Hic lectiones e sacra scriptura solemniter et eo quidem
ordine fiebant, ut primum Lectio prophetica proferretur (teste
Chrysostomo pluribus in locis quos vide apud Bingh.), demde
Fpistola, tunc Evangelium, quo annunciato populus exsurgens
exclamabat: δόξα σοι κύριε (Homil. lii.). Vide inter alia
locum ex Homil. xix. in Acta App. : κοινὸς διάκονος ἕστηκεν; μέγα
βοῶν καὶ λέγων" Πρόσχωμεν᾽" καὶ τοῦτο πολλάκις . . - μετ᾽ ἐκεῖ-
νον ἄρχεται ὃ ἀναγνώστης τῆς προφητείας Ἤσαίου . .. εἴτα εἰς ἐπήκοον
ἐκφωνεῖ λέγων" Τάδε λέγει Κύριος. (Opp. t. ix. p. 159, 160.
ed. Benedict. Paris.)

s 3

390

Liturgia S. Basilii.

(II. Introitus Evangelii.)
Εὐχὴ τῆς εἰσόδου.
(Collecta introitus evangelii, ut
adstent angeli orationi et laudi.)

vy. Δέσποτα κύριε ὁ Θεὸς
ἡμῶν, ὁ καταστήσας ἐν ovpa-
νοῖς τάγματα καὶ στρατειὰς
ἀγγέλων καὶ ἀρχαγγέλων πρὸς
λειτουργίαν τῆς σῆς δόξης"
ποίησον σὺν τῇ εἰσόδῳ ἡμῶν
εἴσοδον ἁγίων ἀγγέλων γενέ-
σθαι, συλλειτουργούντων ἡμῖν
καὶ

- A
συνδοξολογούντων τὴν

σὴν ἀγαθότητα. Ἐκφών. ὅτι
πρέπει σοι πᾶσα δόξα, τιμὴ

\ , τ
καὶ προσκύνησις τῷ πατρί, κ.

Εὐχὴ τοῦ τρισαγίου.

vi. Ὁ Θεὸς ὁ ἅγιος ὁ ἐν
ἁγίοις ἀναπαυόμενος, ὃ τρισα-
γίᾳ φωνῇ ὑπὸ τῶν Σεραφὶμ
ἀνυμνούμενος καὶ ὑπὸ τῶν
Χερουξὶμ δοξολογούμενος, καὶ
ὑπὸ πάσης ἐπουρανίου δυνά-
μεως προσκυνούμενος, ὁ ἐκ τοῦ

/ , \ εὖ
μὴ ὄντος εἰς τὸ εἶναι παραγα-

SS. BASILII ET CHRYSOSTOMI

Liturgia S. Chrysostomi.

II. (Codicis τς.)
Evepyéra καὶ τῆς κτίσεως
πάσης δημιουργὲ, πρόσδεξαι
προσιοῦσαν τὴν ἐκκλησίαν καὶ
«ς 4 x. ’ > 7
ἑκάστου TO σύμφορον ἐκπλήρω-
σον, καὶ ἄγαγε πάντας εἰς
, \ > , ς ~
τελειότητα Kat ἀξίους ἡμᾶς
ἀπέργασαι τῆς βασιλείας σου.
Χάριτι καὶ οἰκτιρμοῖς καὶ φι-
λανθρωπίᾳ τοῦ μονογενοῦς σον
δ᾽ = ’ - > \ z
υἱοῦ, μεθ᾽ ov εὐλογητὸς εἰ.

9 - ,
Εὐχὴ τοῦ τρισαγίου.
HY. (Cod. 42.)
(Oratio hymni ter sancti, pro re-
missione peccatorum, et ut be-
nigne accipiat sacrificium nos-
trun.)
Qe ee
* “Ayte ἁγίων, ὁ Θεὸς ἧἡ-
μῶν, ὃ μόνος ἅγιος καὶ ἐν ἁγί-
ole ἀναπαυόμενος, ἅγιος ὑπάρ-
χεις ὁ τὴν ἀνυπέρξλητον δόξαν
> 9 τ / e ef e
ἐν αὐτῷ κεκτημένος " ἅγιος ὃ
\ e / ‘ [4
Θεὸς ὁ λόγῳ τὰ πάντα συστη-
, ef e \ “ ‘
σάμενος" ἅγιος ὁ Θεὸς, ὃν τὰ

, ζῶ δὲ ,
τετρίμορφα Wa ακαταπαυστῳ

* Deest in vulg. ubi hic oratio Lit. Basil. repetitur.

LITURGLE

Liturgia S. Basilii.
yov τὰ σύμπαντα, ὁ κτίσας
\ ey 3 /
τὸν ἄνθρωπον κατ᾽ εἰκόνα σὴν
καὶ ὁμοίωσιν, καὶ παντί σου
χαρίσματι κατακοσμήσας, καὶ *
‘ ~

διδοὺς αἰτοῦντι σοφίαν καὶ
σύνεσιν, καὶ μὴ παρορῶν ἁμαρ-
Lé Ν
τάνοντα, ἀλλὰ ϑέμενος ἐπὶ
σωτηρίᾳ μετάνοιαν" ὁ καταξιώ-

~ X\ XN
σας ἡμᾶς τοὺς ταπεινοὺς Kal
᾽ ral ὃ “4 3 ~
ἀναξίους dovdove σου ἐν τὴ

7 ~
ὥρᾳ ταύτῃ στῆναι κατενώπιον
“- δόξ ~ e@ , ἃ
τῆς δόξης τοῦ ἁγίου σου ϑυσι-

/ δὴ Ἂν 5 /
αστηρίου, καὶ τὴν ὀφειλομένην

1

σοι προσκύνησιν καὶ δοξολο-
Αὐτὸς δέ-

he Ay. ΄
σποτα πρόσδεξαιϊ καὶεκ στόμα-

γίαν προσάγειν.

τος ἡμῶν τῶν ἁμαρτωλῶν τὸν
τρισάγιον ὕμνον, καὶ ἐπίσκεψαι
ε ~ 2 ἐπ / , -
ἡμᾶς ἐν τῇ χρηστότητί σου
συγχώρησον ἡμῖν πᾶν πλημ-
μέλημα ἑκούσιόν τε καὶ ἀκού-

ΘΟΕ ΑΓΕ 391

Liturgia S. Chrysostomi.
φωνῇ δοξάζουσι" ἅγιος ὁ Θεὸς
e ε \ 7 e , 3
ὁ ὑπὸ πλήθους αγίων ἀγ-

΄, ‘ > , sf
γέλων καὶ ἀρχαγγέλων ἄφρα-
στα τρεμόντων προσκυνούμε-
νος καὶ δοξολογούμενος" ἅγιος
e Ἁ e ~ ,
ὁ Θεὸς ὁ τοῖς πολυόμμασι
\ lo! > Δ)
Χερουξὶμ τῇ ἀσιγήτῳ φω-
~ ~ > , 4) >
νῇ τῷ ἀκοιμήτῳ ὄμματι ἐπι-
Ἐλέπων καὶ ἐπικλίνων τὸ ove
ef e \ e ~ ee
σου. ἅγιος 0 Θεὸς ὁ τοῖς Esa-
UL \ 9. 7
πτερύγοις Σεραφὶμ ἐποχού-
μενος, καὶ κροτούντων τὰς ἑαυ-
τῶν πτέρυγας καὶ τὸν ἐπινί-
κιον ὕμνον ὑμνούντων τὸ ἅγιος
ἅγιος ἅγιος κύριος Σαξαὼθ ὁ
προσδεχόμενος. ἅγιος γὰρ εἶ
e \ ς - ee ᾽ \ \
ὁ Θεὸς ἡμῶν, ὃν ἀρχαὶ Kat
ἐξουσίαι καὶ κυριότητες ὃ ἐν οὐ-
pav@ προσκυνοῦσι καὶ ἐπὶ γῆς
ἄνθρωποι ἀνυμνοῦσι καὶ σέ-

ἔουσιν. Αὐτὸς, φιλάνθρωπε,

ἘΣ κεν εἰς ᾿ ΄ ὃ c eas None: ' ς
σιον | αγίασον μων TaC ψυ- προσ ECaL KAL EK στόομᾶτος U

* Vule. 6.

Θ᾽

Ff Cod.:A@PACIA, vox lexicis ignota.

pone es 3
“ ceacitas” significat. “~Agpaora.

᾿Αορασία idem quod
sunt ineffabilia.

{ Addidi ex vulgato verbum πρόσδεξαι.
§ Cod.: ἐξουσίαι κυριότητος : cf. Eph. i. 21.; Col. 1. 16.

|| Cod.: ἀνυμνοῦσιν.

| Hee fere verba: Συγχώρησον ἡμῖν πᾶν πλημμέλημα

ἑκούσιόν τε καὶ ἀκούσιον, a Chrysostomo tamquam liturgic

communis verba laudantur loco memorabili Homiliz xvii. in

Ep. ad Hebr. (apud Bingh.): ἐπὶ τῆς προσφορᾶς ἧς avapépoper,

προφέρομεν Kal ἁμαρτήματα λέγοντες εἴτε ἕκοντες εἴτε ἄκοντες

ἡμάρτομεν συγχώρησον" τοὐτ᾽ ἔστι, μεμνήμεθα αὐτῶν πρῶτον καὶ
s 4

392

Liturgia S. Basilii.

SS. BASILII ET CHRYSOSTOMI

Liturgia S. Chrysostomi.

ac καὶ Ta σώματα. Kal Od Ov τῶν ἁμαρτωλῶν τὸν τρισ-
x B ἢ ς

εν ᾽ e , ,
ἡμῖν ἐν ὑσιότητι λατρεύειν
σοι πάσας τὰς ἡμέρας τῆς ζωῆς
e ~ e , ~ iq ΄
ἡμῶν" Πρεσξείαις τῆς ἁγίας
πάντων τῶν

Q ὡ- ΠΥ
~EOTOKOV και

άγιον ὕμνον * προσφερόμενον
παρ᾽ ἡμῶν καὶ παρὰ παντὸς
τοῦ λαοῦ σον" καὶ κατάπεμψον

eins , Ne af / \ Ν
ἡμιν πλούσια τὰ ἐλέη καὶ τους

Δ ΡΝ A ; τὰ νῷ

ἁγίων τῶν ἀπ᾽ αἰῶνός σοι εὐ-
᾽᾿Ἔκφών.
el a \ ε - \ ‘
ἅγιος εἰ; ὁ Θεος ἡμῶν, καὶ σοὶ

οἰκτιρμούς σου" Πρεσξείαις τῆς

\ VA
αρεστησάντων * ὅτι ἁγίας θεοτόκου καὶ πάντων
~ ~ 3 ~
TOV ἁγίων τῶν ἀπ᾽ αἰῶνός σοι
\ S72 > ΄, 9 — Ld . ᾿ t of
THY δόξαν ἀναπέμπομε». εὐειρεστησάντων " ᾿Ἐκφών. ὅτι
ef ιν τα 4 € ~ A, 2
ἅγιος εἰ ὁ Θεὸς ἡμῶν Kat ἐν
3 if \
ἁγίοις ἐπαναπαύῃ καὶ σοὶ τὴν

δόξαν ἀναπέμπομεν.

Q

Εὐχὴ τῆς ἄνω καθέδρας. Εὐχὴ τῆς καθέδρας τοῦ ϑυσι-

(Oratio, accessus ad cathedram.) ασπήρεους

(Cod. 1. 2.)f

vu. Δέσποτα κύριε, Oedg|(Eadem ut apud Sanctum Basi-
lium; unde igitur deprompta
sunt nec propria. Deest in

Vulgata Sancti Chrysostomi.)

~ / ~ \ ,

τῶν δυνάμεων, σῶσον τὸν λαόν

\ ~

σου καὶ εἰρήνευσον αὐτὸν τῇ
, ~

δυνάμει τοῦ ἁγίου σου πνεύ-

ματος, διὰ τοῦ τύπου τοῦ τι-

τότε τὴν συγχώρησιν αἰτοῦμεν. Que igitur verba solemnia a
Chrysostomo tamquam vox ejus ecclesie in qua sacerdotio vel
episcopatu fungebatur memorantur, non inveniuntur in ea
liturgia que summi illius viri nomen pre se fert. Nam in
vulgato, admisso et proprio ecclesiarum Orientis, textu re-
periuntur quidem, sed desumta e Basilii liturgia; in ea
vero oratione quam hoe loco optimus codex tamquam Chryso-
stomi propriam exhibet verba illa non occurrunt. At quis cre-
diderit Chrysostomum, si revera ordinem officii composuisset,
mutasse eum quem invenerat, quem adornare firmiusque con-
stituere, minime vero abolere potuit, nee si potuisset voluerit ?

* Hee verbo tenus cum Basilii oratione concordant.

Τ Episcopus ad cathedram (ϑρόνον) accedens Pacem dabat

LITURGILZ COLLATZ. 393

Liturgia S. Basilii. Liturgia S. Chrysostomi.
μίου σταυροῦ τοῦ μονογενοῦς
e ~ 3 " 9 \ 1
σου υἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ
\ ~ ~
εἰς τοὺς αἰῶνας τῶν αἰώνων.
᾿Αμήν.

9 \ ~ > ~ ~ [4 . . te
Εὐχὴ τῆς ἐκτενῆς τοῦ Κύριε Εὐχὴ τῆς ἐκτενῆς (Litanie *)
9 , —

ἐλέησον. (Cod. 18)
F \ ~ “7.
VIII. Κύριε ὁ Θεὸς ἡμῶν, Eadem ut apud Sanctum Basilium
Ι .

τὴν ἐκτενὴν ταύτην ἱκεσίαν) (ut eaque precedit deprompta,
πρόσδεξαι Tapa τῶν σῶν δού- Non propria).
λων Kal ἐλέησον ἡμᾶς κατὰ τὸ
πλῆθος τοῦ ἐλέους σου, καὶ

Ἂν
τοὺς οἰκτιρμούς σον κατάπεμ-

> ,9 ς - A > \ ig

ov ἐφ᾽ ἡμᾶς καὶ ἐπὶ πάντα

Ν , Ni ᾽ ,
τὸν λαόν σου τὸν ἀπεκδεχόμε-

A \ ~

γον TO Tapa σοῦ πλούσιον
ἔλεος" ᾿Εκφών, ὅτι ἐλεήμων
καὶ φιλάνθρωπος Θεὸς ὑπάρ-
χεις, καὶ σοὶ τὴν δόξαν ἀνα-
πέμπομεν.

verbis illis solemnibus Εἰρήνη πᾶσιν, populo respondente: καὶ
τῷ πνεύματί cov, ut docet ipse Chrysostomus ap. Bingh. Homil.
ἘΣ ΝΙΝ:

* Litania ἃ fidelibus et a catechumenis solemniter peracta,
tres ille fiebant quas hoc loco memorat ipse Chrysostomus
(Homil. Ixxiii. ap. Bingh.) orationes: prima pro energu-
menis, secunda pro peenitentibus, tertia pro fidelibus, quam
ultimam pueri puelleeque ecclesie proferebant una precantes
et Dei misericordiam pro peccatis invocantes. Verba hee
sunt: Ἢ πρώτη δέησις ἐλέους γέμει, ὅταν ὑπὲρ τῶν ἐνεργουμένων
παρακαλοῦμεν " καὶ ἡ δευτέρα πάλιν ὑπὲρ ἑτέρων, τῶν ἐν μετανοίᾳ,
πολὺ τὸ ἔλεος ἐπιζητοῦσα" καὶ ἡ τρίτη δὲ πάλιν ὑπὲρ ἡμῶν αὐτών "
καὶ αὕτη τὰ παιδία τοῦ δήμου προβάλλεται τὸν Θεὸν ἐπὶ ἔλεον
παρακαλοῦντα " ἐπειδὴ γὰρ αὐτοὶ κατεγνώκαμεν ἑαυτῶν ἁμαρτήματα
ὑπὲρ μὲν τῶν πολλὰ ἡμαρτηκότων καὶ ἐγκληθῆναι ὀφειλόντων αὐτοὶ

5. ὃ

394 SS. BASILII ET CHRYSOSTOMI

Oratio Catechumenorum.
Liturgia S. Basilii. Liturgia S. Chrysostomi.
Εὐχὴ κατηχουμένων. Εὐχὴ κατηχουμένων πρὸ τῆς
ἁγίας ἀναφορᾶς τοῦ Χρυ-
σοστόμου. IV. (Cod. x.)
(Oratio catechumenorum.) (Or. catechum. oblationi S. Chry-
sostomi preemissa. )
IX. Κύριε 6 Θεὸς ἡμῶν, 6| Κύριε 6 Θεὸς ἡμῶν, ὁ ἐν
ἐν οὐρανοῖς κατοικῶν καὶ ἐπι-. ὑψηλοῖς κατοικῶν καὶ τὰ τα-

βοῶμεν " ὑπὲρ δὲ ἡμῶν αὐτῶν of παῖδες, ὧν τῆς ἁπλότητος τοὺς
ζηλωτὰς ἡ βασιλεία τῶν οὐρανῶν μένει.

Conjunctas fuisse cum precibus pro catechumenis litanias
(τὰ εἰρηνικὰ, ita indicente Diacono: “ τὸν ἄγγελον τῆς εἰρήνης ai-
τήσατε, Chrys. ap. Bingh. Homil. lv. xxxviii.) probat illustris
ipsius Chrysostomi locus ap. Bingh. Homil. xxvii. : Διὰ τοῦτο
. . νον Kal ἐπὶ τῶν ἀμνήτων Kowal ποιούμεθα τὰς εὐχὰς, λιτανεύ-
ovtes ὑπὲρ νοσούντων, καὶ τῶν κάρπων τῆς οἰκουμένης, καὶ γῆς καὶ
ϑαλάττης.

Eandem seriem orationum alio loco ita describit Chrysosto-
mus: Oratio pro energumenis, deinde Litania cum catechumenis,
tum, remotis eatechumenis, Oratio fidelium et Osculum pacis.
Verba sunt hee (Homil. xviii. apud Bingh.): Kal ἐν ταῖς
εὐχαῖς δὲ πολὺ τὸν λαὸν ἴδοι Tis ἂν συνεισφέροντα᾽ Kai γὰρ, ὑπὲρ
τῶν ἐνεργουμένων, ὑπὲρ τῶν ἐν μετανοίᾳ κοιναὶ καὶ παρὰ τοῦ ἱερέως
καὶ map αὐτῶν γίνονται αἱ εὐχαὶ, καὶ πάντες μίαν λέγουσιν εὐχὴν,
εὐχὴν τοῦ ἐλέους γέμουσαν " ἐπειδὰν εἴρξωμεν τῶν ἱερῶν περιθόλων
τοὺς οὐ δυναμένους τῆς ἱερᾶς μετασχεῖν τραπέζης, ἑτέραν δὲ γενέσθαι
εὐχὴν, καὶ πάντες ὁμοίως ἐπ᾽ ἐδάφους κείμεθα, καὶ πάντες ὁμοίως
ἀνιστάμεθα᾽ Stay εἰρήνη ς πάλιν μεταλαμβάνειν καὶ μεταδιδόναι δέῃ,
πάντες ὁμοίως ἀσπαζόμεθα" ἐπ’ αὐτῶν πάλιν τῶν φρικωδεστάτων
μυστηρίων ἐπεύχεται ὃ ἱερεὺς τῷ λαῷ, ἐπεύχεται καὶ ὁ Adds τῷ ἱερεῖ "
τὸ γὰρ Μετὰ τοῦ πνεύματός σου οὐδὲν ἄλλο ἐστὶν ἢ τοῦτο. ---- De
energumenis et precibus ab universo populo pro iis factis
loci classici sunt in Homil. xxviii. et xxix. ap. Bingh. In hac
legitur: τοὺς δαιμονιῶντας καὶ μανίᾳ πονηρᾷ κατεχομένους εἰσάγεσθαι

κελεύει τότε ὃ διάκονος καὶ κλίνειν τὰς κεφαλὰς... Wu... κοιναὶ

LITURGLZ

Liturgia S. Basilii.
Li > \ lA ie SE
ἔλέπων ἐπὶ πάντα τὰ ἔργα σου"
, \
ἐπίξλεψον ἐπὶ rove δούλους
XN Ν
σου τοὺς κατηχουμένους, τοὺς
\ «ς - ΄
κεκλικότας τοὺς ἑαυτῶν αὐχέ-
> if 7 \ \ >
νας ἐνώπιόν σου, Kal δὸς av-
- \ \
τοῖς Tov ἐλαφρὸν ζυγόν" ποίη-
A ~
σον αὐτοὺς μέλη τίμια τῆς
ἁγίας σου ἐκκλησίας καὶ κατα-
, τ - Δ -
ξίωσον αὐτοὺς τοῦ λούτρου τῆς
͵ ~ ,
παλιγγενεσίας, τῆς ἀφέσεως
τῶν ἁμαρτιῶν, καὶ τοῦ ἐνδύ-
ἘΞ » , » Ly:
ματος τῆς ἀφθαρσίας" εἰς ἐπί-
γνωσίν σου τοῦ ἀληθινοῦ Θεοῦ
ἡμῶν: ᾿ἙἘκφών. ἵνα καὶ αὐὖ-
Ἂς Χ Ce New. ΄ \ y
τοὶ σὺν ἡμῖν δοξάζωσι τὸ πάν-

τιμον, κ-Τ.Ὰὰ,

COLLATZ. 395

Liturgia 5. Chrysostomi.
πεινὰ ἐφορῶν, O τῆν σωτηρίαν
- , ~ 7
τῷ γένει τῶν ἀνθρώπων ἐξα-
Ν -
ποστείλας τὸν μονογενῆ σου
εχ \ \ τ , tbe
υἱὸν Kal Θεὸν, τὸν κύριον ἡμῶν,
9 - χ >
Ιησοῦν Χριστόν" ἐπίξλεψον
2, “τὰ \ “ \
ἐπὶ Tove δούλους σου τοὺς κα-
\
τηχουμένους τοὺς ὑποκεκλικό-
ε ~ ΄,
τας σοι τὸν ἑαυτῶν αὐχένα"
΄ὔ \ 3
καὶ καταξίωσον αὐτοὺς EV και-
~ ͵ - - fe
pw εὐθέτῳ τῆς τοῦ λούτρου πα-
λιγγενεσίας, τῆς ἀφέσεως τῶν
- - S
ἁμαρτιῶν Kat τοῦ ἐνδύματος
~ ef ‘
τῆς ἀφθαρσίας. ἕνωσον αὐτοὺς
-“- e U ca \
τῇ ἁγίᾳ cov καθολικῇ Kai
᾽ ζω τ [ \
ἀποστολικῇ ἐκκλησίᾳ καὶ ovy-
, 9 Χ ΟΡ ΟΦ ae
καταρίθμησον αὐτοὺς τῇ ék
ἘΞ" Τ᾽) 4 2 5
λεκτῇ σοῦ ποιμνῇῃ Ἑκφων,
ef ey 3 \ Χ ξ ~ ὃ Ce
iva καὶ αὐτοὶ σὺν ἡμῶν δοξά-
Ἀ
ζωσιν τὸ πάντιμον καὶ μεγα-

λοπρεπές.

περὶ οὐτῶν ἱκετηρίαι γένωνται πάντων ὁμοθυμαδὸν τὸν πάντων δε-
σπότην ὑπὲρ αὐτῶν ἐξαιτουμένων καὶ ἐλεῆσαι παρακαλούντων μετὰ
σφοδρᾶς τῆς βοῆς. De his ne verbum quidem in nostris liturgiis.
Formulam dimittendi pcenitentes exhibet locus in Homil.
iii. (Diaconus) : ὅσοι ἐν μετανοίᾳ ἀπέλθετε πάντες. Ibidem legas
formulam qua diaconus ad communes preces faciendas popu-
lum exhortabatur : δεηθῶμεν πάντες κοινῇ.

* Chrysostomus in Hom. Secunda in 2 Corinth., Constan-
tinopoli habita, hee de oratione pro catechumenis a diacono
indicta:

Diaconus.
flectunt.)

, ~
Ἵνα 6 πανελεήμων καὶ οἰκτίρμων Θεὸς ἐπακούσῃ τῶν δεήσεων αὐ-

Στῶμεν καλῶς" δεηθῶμεν. (Catechumeni genua

τῶν" ἵνα διανοίξῃ τὰ ὦτα τῶν καρδιῶν αὐτῶν" ὥστε ἀκοῦσαι & do-
- > ’ -ς
θαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ
5.6

396 SS, BASILII ET CHRYSOSTOMI

(Misse Fidelium Preces preparatorie.)

Liturgia 5. Basilii. Liturgia S. Chrysostomi.
‘ ~ ‘ \ ~ 7, ‘ a
Evy) πιστῶν πρώτη μετὰ τὸ Εὐχὴ πιστῶν πρώτη μετὰ τὸ
- \ /
ἁπλωθῆναι τὸ εἰλητόν. ἁπλωθῆναι τὸ εἰλητόν. V-
(Cod. κα.)
(Fidelium or. prima, post corpo- (Fidelium or. prima.)

rale expansum.)
~ / e
xX. Σὺ κύριε κατέδειξας Εὐχαριστοῦμέν σοι, κύριε, ὁ
~ ~ ~ ~ a ~
ἡμῖν τὸ μέγα τοῦτο τῆς σω- Θεὸς τῶν δυνάμεων τῷ KaTa-

/ ὔ 5 / - ¢ 7 rile Lf ς - - x \
τηρίας μυστήριον" ov καταξιώ- ξιώσαντι ἡμᾶς παραστῆναι καὶ

ἀνέθη" καὶ κατηχήσῃ αὐτοὺς τὸν λόγον τῆς ἀληθείας " ἵνα κατα-
σπείρῃ τὸν φόβον αὐτοῦ ἐν αὑτοῖς, καὶ βεδαιώσῃ τὴν πίστιν αὐ-
τοῦ ἐν ταῖς διανοίαις αὐτῶν" ἵνα ἀποκαλύψῃ αὐτοῖς τὸ εὐαγγέλιον
τῆς δικαιοσύνης ᾿ ἵνα αὐτὸς δοίῃ νοῦν ἔνθεον, σώφρονον λογισμὸν, καὶ
ἐνάρετον πολιτείαν, διὰ παντὸς τὰ αὐτοῦ νοεῖν, τὰ αὐτοῦ φρονεῖν, τὰ
αὐτοῦ μελετᾷν, ἡμέρας καὶ νυκτὸς ἐν τῷ νόμῳ αὐτοῦ καταγίνεσθαι "
ἔτι ἐκτενέστερον ὑπὲρ αὐτῶν παρακαλέσωμεν, ἵνα ἐξέληται αὐτοὺς
ἀπὸ παντὸς πονηροῦ καὶ ἀτόπου πράγματος, ἀπὸ παντὸς ἁμαρτήματος
διαθολικοῦ, καὶ πάσης περιστάσεως τοῦ ἀντικειμένου" ἵνα καταξιώσῃ
αὐτοὺς ἐν καιρῷ εὐθέτῳ τῆς τοῦ λουτροῦ παλιγγενεσίας, τῆς ἀφέσεως
τῶν ἁμαρτιῶν, τοῦ ἐνδύματος τῆς ἀφθαρσίας" ἵνα εὐλογήσῃ τὰς
εἰσόδους αὐτῶν καὶ τὰς ἐξοδοὺς, πάντα τὸν βίον αὐτῶν, τοὺς οἴκους
αὐτῶν καὶ τὰς σϊκετίας " τὰ τέκνα αὐτῶν ἵνα αὐξήσας εὐλογήσῃ, καὶ
εἰς μέτρον ἡλικίας ἀγαγὼν σοφίσῃ " ἵνα κατευθύνῃ αὐτοῖς πάντα τὰ
προκείμενα, ἀλλὰ πρὸς τὸ συμφέρον.

Catechumeni surgunt, diacono jubente, ut pro semetipsis
precentur ; ipse ita prait :

Toy ἄγγελον τῆς εἰρήνης αἰτήσατε of κατηχούμενοι " εἰρηνικὰ ὑμῖν
πάντα τὰ προκείμενα" εἰρηνικὴν τὴν παροῦσαν ἡμέραν καὶ πάσας
τὰς ἡμέρας τῆς ζωῆς ὑμῶν αἰτήσασθε" χριστιανὰ ὑμῶν τὰ τέλη" ἑαυτοὺς
ζῶντι Θεῷ καὶ τῷ Χριστῷ αὐτοῦ παραθέσθαι.

Prece in silentio secundum hance exhortationem facta, capita
inclinant ad accipiendam benedictionem sacerdotis, populo
adclamante Amen.

Ceterum de Angelo Pacis, vide Binghamum docte et sa-
pienter, ut solet, disserentem, lib, xiv. 5. 4.

LITURGIZ

Liturgia S. Basilii.
~ SY N
σας ἡμᾶς, τοὺς ταπεινοὺς καὶ
> , , ΄,
ἀναξίους δούλους σου, γενέ-
Ν ~ e /
σθαι λειτουργοὺς τοῦ αγίου
σου ϑυσιαστηρίου, σὺ ἱκάνωσον
- - ~ τς “Δ
ἡμᾶς τῇ δυνάμει τοῦ ἁγίου
/ 4 Ν ͵
πνεύματος εἰς τὴν διακονίαν
fe
ταύτην, ἵνα ἀκατακρίτως στάν-
> ~ e ’ Q7
τες ἐνώπιον τῆς ἁγίας δόξης
σου προσάγωμέν σοι ϑυσίαν
5 XN ‘ ck ~
αἰνέσεως. σὺ γὰρ εἰ ὁ ἐνεργῶν
τὰ πάντα ἐν πᾶσι" δὸς κύριε
δ ~ e
καὶ ὑπερ TOY ἡμετέρων apap-
τημάτων καὶ τῶν τοῦ λαοῦ ἀ-
γγνοημάτων δεκτὴν γενέσθαι
τὴν ϑυσίαν ἡμῶν καὶ εὐπρόσ-
ὃ 3 4 / e 4 ,
EKTOV ἐνωπιὸν σου Exgov.
el ΄ \ ~ 00 \
Ore πρέπει σοὶ πᾶσα δόξα τιμὴ
\ Uy ~ /
καὶ προσκύνησις, τῷ πατρί,
Kate Ne

Evy) πιστῶν δευτέρα.

= \
KI. O Θεὸς ὁ ἐπισκεψά-
᾽ > /, \ Ε] -
μενος ἐν ἐλέει καὶ οἰκτιρμοῖς
τὴν ταπείνωσιν ἡμῶν, ὁ στήσαις
~ NX \
ἡμᾶς τους ταπεινοὺς Kal ἁμαρ-
\ ,
rwrove Kat ἀναζξίονς δούλους
~ e
σου κατενώπιον τῆς ἁγίας δό-
- ~ ~ e ,
Ene σου λειτουργεῖν τῷ αγίῳ
Q , NS Κ
σου “υσιαστηρίῳ. Lu ἐνίσχυ-
ς - = , ~ e ,
σον ἡμᾶς τῇ δυνάμει τοῦ ἁγίου
J
σου πνεύματος εἰς τὴν δια-
ΝΠ: ever.

COLLATZ. 397

Liturgia S. Chrysostomi.
~ ~ e , ,
viv τῷ ἁγίῳ σου ϑυσιαστηρίῳ
καὶ προσπεσεῖν τοῖς οἰκτιρμοῖς
σου ὑπερ τῶν ἡμετέρων ἁμαρ-
τημάτων» καὶ τῶν τοῦ λαοῦ ἀ-
γνοημάτων. Πρόσδεξαι ὁ Θεὸς
τὴν δέησιν ἡμῶν, ποίησον ἡμᾶς
ἀξίους γενέσθαι τοῦ προσφέ-
ρειν σοι δεήσεις καὶ ἱκεσίας
\ 7 > , 4 \
καὶ ϑυσίας ἀναιμάκτους ὑπὲρ
παντὸς τοῦ λαοῦ σου, καὶ ἱκά-
e ~ al 7 5" \
vwoov ἡμᾶς, ove ἔθου εἰς τὴν
διακονίαν σου ταύτην, ἐν τῇ
δυνάμει τοῦ πνεύματός σου τοῦ
ἁγίου ἀκαταγνώστως καὶ ἀπρο-
, > ~~ I
σκόπως ἐν καθαρῷ TH μαρτυρίῳ
τῆς συνειδήσεως ἡμῶν ἐπικα-
λεῖσθαί σε ἐν παντὶ καιρῷ καὶ
/ e ς , e ~ e/
τόπῳ, ἵνα εἰσακούων ἡμᾶς LE=
we ἡμῶν ἔσῃ ἐν τῷ πλήθει
a — 2 , . 3 /
τῆς σῆς ἀγαθότητος" ᾿Ἐκφών.
ὅτι πρέπει σοι πᾶσα δόξα τιμὴ
καὶ προσκύνησις.
Εὐχὴ πιστῶν δευτέρα.
VEE 01: κ3.)
Πάλιν καὶ πολλάκις σοὶ
προσπίπτομεν καὶ σοῦ δεόμεθα
Ξ \ \ , e/
ayabe καὶ φιλάνθρωπε, ὅπως
, Ν Qd
ἐπιξλέψας ext τὴν δέησιν
ἡμῶν καθαρίσης ἡμῶν τὰς
ψυχὰς Kae τὰ σώματα ἀπὸ
παντὸς μολυσμοῦ σαρκὸς καὶ
J ~ ~
πνεύματος, καὶ δῷς T ἡμῖν
ἀνένοχον καὶ ἀκατάκριτον τὴν
παράστασιν τοῦ ἁγίου σου

7 Cod.: δῴης.

μὰ

398

Liturgia S. Basilii.

~ ͵7
κονίαν ταύτην, καὶ δὸς ἡμῖν ϑυσιαστηρίου.

λόγον ἐν ἀνοίξει τοῦ στόματος
e ~ 9 ΒΦ - 4
ἡμῶν εἰς τὸ ἐπικαλεῖσθαι τὴν
χάριν τοῦ ἁγίου σου πνεύμα-
3 \ ~ / /
Toc ἐπὶ τῶν μελλόντων προτί-
θεσθαι δώρων" ᾿Ἐκφών. ὅπως
ὑπὸ τοῦ κράτους σου πάντοτε
φυλαττόμεγοι σοὶ δόξαν, K.7.A.

Εὐχὴ, ἣν λέγει ὁ ἱερεὺς ὑπὲρ
ἑαυτοῦ τῶν Χερουξικῶν λε-
γομένων.
xu. Οὐδεὶς

συνδεδεμένων ταῖς σαρκικαῖς

sl & a
ἄξιος τῶν
> / \ ς -
ἐπιθυμίαις καὶ ἡδοναῖς, προσ-
΄ “Ν 4 \
ἔρχεσθαι ἢ προσεγγίζειν ἢ
λειτουργεῖν σοι, βασιλεῦ τῆς
δόξης" τὸ γὰρ διακονεῖν σοι
μέγα καὶ φοξερὸν καὶ ταῖς
ἐπουρανίοις δυνάμεσιν ἀπρό-
/ ‘
σιτον. Ὅμως διὰ τὴν ἄφατον
/ > l4 x
φιλανθρωπίαν ἀτρέπτως καὶ
ἀναλλοιότως γέγονας ἄνθρω-
πος, καὶ ἀρχιερεὺς ἡμῶν ἐχρη-
μάτισας, καὶ τῆς λειτουργικῆς
ταύτης καὶ ἀναιμάκτου ϑυσίας
τὴν ἱερουργίαν παρέδωκας ὡς
Σὺ

‘ > 4 - > ,
γὰρ δεσπόζεις τῶν ἐπουρανίων

- .
δεσπότης τῶν ἁπάντων.

\

\ ᾽ / e ,
Kal ἐπιγείων, O ETL

Spdvov

χερουξικοῦ ἐποχούμενος, ὁ τῶν

Ss. BASILII ET CHRYSOSTOMI

Liturgia S. Chrysostomi.
vA \
Χάρισαι δὲ ὁ
\ ~
Θεὸς καὶ τοῖς συνοιχομένοις
ἡμῖν προκοπὴν βίου καὶ πί-
στεως καὶ συνέσεως πνευματι-
ΕΣ “ ΄ \
κῆς. δὸς αὐτοῖς πάντοτε μετὰ
‘ \ > ~ ,
φόξου καὶ ἀγαπῆς Narpevor-
τάς σοι ἀνενόχως καὶ ἀκατα-
κρίτως μετέχειν τῶν ἁγίων σου
μυστηρίων καὶ τῆς ἐπουρανίου
σου βασιλείας ἀξιωθῆναι: Ἔκ-
[ \ ~
φών. ὅπως ὑπὸ τοῦ κράτους
σου πάντοτε φυλαττόμενγοί σοι
ϑ 3 /
δόξαν ἀναπέμπομεν, κιτ.λ.

LITURGIAZA COLLATA.

Liturgia 5. Basilii.
Σεραφὶμ κύριος καὶ βασιλεὺς
τοῦ Ἰσραὴλ, ὁ μόνος ἅγιος
καὶ ἐν ἁγίοις ἀναπαυόμενος.
sO ~ \ la > Ν
Σὲ δυσωπῶ τὸν μόνον ἀγαθὸν

Ai 3
καὶ εὐήκοον, ἐπίξλεψον ἐπ
3 \ \ e ἊΣ \ 93 ~
ἐμὲ TOV ἁμαρτωλὸν καὶ ἀχρῖον
δοῦλόν cov καὶ ἱκάνωσόν με

~ 7 ~ e y
τῇ δυνάμει τοῦ ἁγίου σου
’ὔ
πνεύματος, ἐνδεδυμένον τὴν
τῆς ἱερατείας χάριν παραστῆ-
- e ΄ ’ ,
ναι τῇ ἁγίᾳ cov ταύτῃ τραπέ-
ζῃ καὶ ἱερουργῆσαι τὸ ἅγιον
καὶ ἄχραντόν σου σῶμα καὶ
τὸ τίμιον αἷμα. σοὶ γὰρ κλίνω
τὸν ἐμαυτοῦ αὐχένα καὶ δέομαι
σου, μὴ ἀποστρέψης τὸ πρόσ-
ωὠπόν σου ἀπ᾽ ἐμοῦ μηδὲ ἀπο-
x [4 ee 4d
δοκιμάσῃς με ἐκ παίδων σου.
> . - I
ἀλλ᾽ ἀξίωσον προσενεχθῆναί
σοι τὰ δῶρα ταῦτα καὶ ὑπ᾽
ἐμοῦ τοῦ ταπεινοῦ καὶ ἁμαρ-
τωλοῦ καὶ ἀναξίου δούλου σου.
Σὺ γὰρ εἶ ὁ προσφέρων καὶ ὁ
προσφερόμενος, καὶ ἁγιάζων
\ e φρο δ Ya \ e
καὶ ἁγιαζόμενος,» Χριστε ὃ
Δ ΓΈΜΟΝ oer ἀν δ eee Ree ας τ τοῦς
Θεὸς ἡμῶν" καὶ σοὶ τὴν δόξαν
ἀναπέμπομεν τῷ πατρὶ καὶ τῷ
νιῷ, κιτ.λ.
Oratio oblationis.*
Ἂν \ ~ QQ ~ ~
Evy?) τῆς προσκομιδῆς τοῦ
, , A x
ἁγίου Baowsiov μετὰ τὸ

399

Liturgia 5. Chrysostomi.

Εὐχὴ τῆς προσκομιδῆς τοῦ
ἁγίου Ἰωάννου τοῦ Χρυσο-

* Heec oratio proxime precedit Eucharistiam vel Liturgiam

propriam: quod in uno textu

Basilii, in altero Chrysostomi

esse dicitur cetera non iisdem tribuendum esse probat.

400

Liturgia S. Basilii.
~ ~ " ,
πληρῶσαι τῶν ἀδόντων μυ-

A /
OTLKOV ὕμγον.

ὁ Θεὸς ἡμῶν
en \

tayayw

XU.

ὁ κτίσας ἡμᾶς Ka

Κύριε
y εἰς
Eac

~ ern \
ἡμῖν ὁδοὺς εἰς σωτηρίαν, ὁ

- Ney.
τὴν ζωὴν ταύτην, ὃ ὑποδεί
, ~
αρισάμενος ἡμῖν οὐρανίων
x ἐ
ἢ ᾽ ΄ A: ie
μυστηρίων ἀποκάλυψιν, ov εἶ
e QZ ς - Ὁ ἢ ὃ "-
ὁ ϑέμενος ἡμᾶς εἰς τὴν διακο-

} A 3 πὰ σαν -
νίαν TAUTNY ἐν τῇ δυνάμει τοῦ

/ , ~ ς Ψ >
mveupatoe σου τοῦ ἁγίου. Εὐ-
Q7 Ὁ / ~
δόκησον δὴ κύριε τοῦ γενέσθαι

~ / ~ ~~
ἡμᾶς διακόνους τῆς καινῆς σου

\ ~
διαθήκης; λειτουργοὺς τῶν
ἁγίων σου μυστηρίων" πρόσ-
> a ¢ ~ , x aes
δεξαι ἡμᾶς προσεγγίζοντας τῷ
ἁγίῳ σου ϑυσιαστηρίῳ κατὰ τὸ

- - > / e

πλῆθος τοῦ ἐλέους σου" ἵνα

x: 0 Ie ~ ,
γενωμεῦα ἄξιοι TOV προσφερειν

΄
σοι τὴν λογικὴν ταύτην καὶ
, \ ~
ϑυσίαν ὑπὲρ τῶν
/ € It
ἡμετέρων ἁμαρτημάτων
- - - /
τῶν τοῦ λαοῦ ἀγνοημάτων -
e\ , Ε] Ἂς ef
ἣν προσδεξάμενος εἰς TO ἅγιον

" , ‘
καὶ ὑπερουράνιον Kat γοερόν

ἀναίμακτον
καὶ

σου ϑυσιαστήριον εἰς ὀσμὴν
J Ἂὔ > if ς ~
evwoiac ἀντικατάπεμψον ἡμῖν
τὴν χάριν τοῦ ἁγίου σου πνεύ-
ματος. ᾿Ἐπίξλεψον ἐφ᾽ ἡμᾶς
: Ἀ 4 3 - > 4 \

ὁ Θεὸς καὶ Erde ἐπὶ THY λα-
τρείαν ἡμῶν ταύτην καὶ πρόσ-

δεξαι αὐτὴν, ὡς προσεδέξω͵

SS. BASILII ET CHRYSOSTOMI

Liturgia S. Chrysostomi.
στόύόμου μετὰ τὸ ἀποτεθῆναι
τὰ ἅγια δῶρα ἐν τῇ ἁγίᾳ
τραπέζῃ καὶ πληρῶσαι τὸν
λαὸν τὸν μυστικὸν ὕμνον.

VEE Cod: ἐν.)

Κύριε ὁ Θεὸς ὁ παντοκρά-
τωρ, ὁ μόνος ἅγιος, ὁ δε-
χόμενος
παρὰ τῶν ἐπικαλουμένων σε
ὅλῃ ἕαι
ἡμῶν

τὴν δέησιν καὶ προσάγαγε τῷ

Q ! s ΄
“υσιαν αινέεσεων

᾽ δ΄ tS
εν Kapold, πρυσοε

καὶ τῶν ἁμαρτωλῶν
SA , a es , Ree:
ἁγίῳ σου ϑυσιαστηρίῳ, Kat
e ~ ~
ἱκάνωσον ἡμᾶς προσενεγκεῖν
σοι δῶρα καὶ ϑυσίας πνευμα-
Ω \ ~
τικὰς ὑπὲρ τῶν ἡμετέρων ἁμαρ-
τημάτων καὶ τῶν τοῦ λαοῦ

ἕ

ξίωσον

f \
ἀγνοημάτων, καὶ Kara

- ~ ἂν ᾽ ,
ἡ μᾶς εὑρεῖν χάριν ἐνώπιόν σου
- ΄ ων
τοῦ γενέσθαι εὐπρόσδεκτον
τὴν ϑυσίαν ἡμῶν καὶ ἐπισκη-

- Ν , ~ ,
νῶσαι TO πνεῦμα τῆς χάριτός
A > \ 2 io) | ye ~ 4
σου τὸ ἀγαθὸν ἐφ ἡμᾶς καὶ

, \ ͵ Q w ~

ἐπὶ TA προκείμενα δῶρα ταῦτα
\ ’ A , Ν / e
καὶ ἐπὶ πάντα τὸν λαόν σου
΄ ‘ ~ ~ ~
᾿Εκφών. διὰ τῶν οἰκτιρμῶν τοῦ
~ ~ e ~ 5 Φ
μονογενοῦς σοῦ υἱοῦ, μεθ᾽ ov

εὐλογητός, κιτ.λ.

LITURGIZ COLLATA.

Liturgia S. Basilii.
: \ x ~ ~ \
᾿Αξὲλ ra δῶρα, Νῶε τὰς ϑυ-
σίας, ᾿ΑἘραὰμ τὰς ὁλοκαρπώ-
σεις, Μωσέως καὶ ᾿Ααρὼν τὰς
e , Q\ Ν 9
ἱερωσύνας, Σαμουὴλ τὰς εἰρη-
γικάς" ὡς προσεδέξω ἐκ των
ἀποστόλων

ἁγίων σου τὴν

3
ἀληθινὴν ταύτην λατρείαν,

ε - ~ ay
οὕτως καὶ EK τῶν χειρῶν ἡμῶν

~ e ~ fi Aa ¢ \
τῶν ἁμαρτωλῶν πρόσδεξαι Ta
-» ~ > ~ , ,ὕ
δῶρα ταῦτα ἐν τῇ χρηστότητί
σου κύριε, ἵνα καταξιωθέντες
λειτουργεῖν ἀμέμπτως τῷ ἁγίῳ

. ε,

σου ϑυσιαστηρίῳ εὕρωμεν τὸν
μισθὸν τῶν πιστῶν καὶ φρονί-
μων οἰκονόμων ἐν τῇ ἡμέρᾳ
τῆς ἀνταποδόσεώς σου τῆς δι-
᾿Εκφών. διὰ

κτιρμῶν τοῦ μονογενοῦς σου

καίας" τῶν οἰ-
e 25 ᾽ fe > \ 5 \

υἱοῦ, μεθ᾽ ov εὐλογητὸς εἰ σὺν
- ! Ἁ > ~ Ν

τῷ παναγίῳ καὶ ἀγαθῷ καὶ

ζωοποιῷ σου πνεύματι.

401

Liturgia 5. Chrysostomi,

(Osculum Pacis.)

Καὶ μετὰ τὸ ᾿Αμὴν ὃ ἱερεύς"
Εἰρήνη πᾶσιν.

ὁ λαός" Καὶ τῷ πνεύματί
σου.

ὁ διάκ. ᾿Αγαπήσωμεν ἀλ-
λήλους.

Καὶ μετὰ τὸ δοθῆναι τὴν ἀγάπην,
λέγει"

Τὰς ϑύρας" τὰς ϑύρας" πρό-
σχωμεν.

ὃ Aads τὸ Πιστεύω.

Καὶ μετὰ τὸ Πιστεύω λέγει ὁ
διάκονος" ᾿

On

λαός" Αμήν.

On

e / s VA αι

ἱερευς" Εἰρήνη πᾶσιν.
= ~ 4 ΄

λαός" Καὶ τῷ πνευματί

ΘΟ»:

σου.

Καὶ μετὰ τὸ δοθῆναι τὴν ἀγάπην
λέγει ὃ διάκονος"

Τὰς ϑύρας" τὰς Supac. Πρό-
σχωμεν.

ὃ λαὸς τὸ πιστεύω λέγει.

6 διάκονος"

402 SS, BASILII ET CHRYSOSTOMI

ANAPHORA 55. BASILIT ET CHRYSOSTOMI.

PLY

Anaphora S. Basilii. Anaphora S. Chrysostomi.
[2 7 ¢ /
ὁ διάκονος" ὁ διάκονος"
Στῶμεν καλῶς." Ξτῶμεν καλως-.
ὁ λαός"

"Ἔλεος" εἰρήνη.
ὁ ἱερεύς" ὁ ἱερεὺς λέγει"

Ἡ χάρις τοῦ κυρίου ἧ- Ἢ χάρις τοῦ κυρίου ἡ-
μῶν Ἰησοῦ Χριστοῦ καὶ ἡ μῶν Ἰησοῦ Χριστοῦ καὶ ἡ
ἀγάπη τοῦ Θεοῦ καὶ πατρὸς ἀγάπη τοῦ Θεοῦ καὶ πατρὸς
καὶ ἡ κοινωνία τοῦ ἁγίου καὶ ἡ κοινωνία τοῦ ἁγίου
πνεύματος“ εἴη μετὰ πάντων πνεύματος εἴη μετὰ πάντων
ἡμῶν. ὑμῶν"

ὁ λαός" ὁ λαός"

| Vege" \ fal / ’ K \ \ “ ’ ὴ
Nat μετὰ τοῦ πνεύμωτος λαὶ μετὰ τοῦ πνεύματος

σου. T σου.

* Στῶμεν καλῶς initium Liturgie 5. Anaphore indicant no-
bilissima musei Fejervariani diptycha, seculi octavi, de qui-
bus in Nota ad Prolegomena diximus. Ceterum solemnis
quam laudat ipse Chrysostomus ecclesize formula (ex Homil.
xxix. ap. Bingh.) est: ’Op@0) στῶμεν καλῶς. Verba hee
sunt: Kal yap αὐτὸ τοῦτο παρακελεύεσθαι Toy διάκονον ἅπασι καὶ
λέγειν " ᾽᾿Ορθοὶ στῶμεν καλῶς, οὐχ ἁπλῶς οὐδὲ εἰκῇ νενομοθέτηται.

7 Chrysostomus apud Bingh., in Homil. xxxviii. (xli.):
Τί ποιεῖς ἄνθρωπε; οὐχ ὑπέσχου τῷ ἱερεῖ εἰπόντι: ᾿Ανασχῶμεν
ἡμῶν τὸν νοῦν καὶ τὰς καρδίαϑ' καὶ εἶπας" ἜἜχομεν πρὸς

/
τὸν κύριον.

LITURGIAZ COLLATZ. 403

Prefatio.

Anaphora S. Basilii.
e e ye
Ol ερ ευϑ

"Ava σχῶμεν τὰς Kap-

7
δίας.
ὁ λαός"

"EK XN \ 7
KOMEV 7 pos TOV Kuplov.

e e ΄
O ἱερεῦ5"

> / A
Εὐχαριστήσωμεν τῷ κυ-

7
ρίῳ.
7
ὁ λαός"

"Ἄξιον καὶ δίκαιον.

ΙΝ, ε e Χ > Ud
Kat o ἱερεὺς ἀπάρχεται
p PX

τῆς ἁγίας ἀναφορᾶς.

Anaphora 5. Chrysostomi.
ὁ ἱερεύς.
» A \ 8
Avo σχῶμεν τὰς Kap-
δίας.
ὁ λαός.
" \ Χ 4
ἔχομεν πρὸς τὸν κύριον.
κι. Ὁ 4
ὁ ἱερεύς"
᾽ / A
Εὐχαριστήσωμεν τῷ κυ-
/
ρίῳ.
ὁ λαός"

"Αξιον καὶ δίκαιον.

Ὁ ἱερεὺς ἀπάρχεται τῆς
ἁγίας ἀναφορᾶς.

Eucharistia 5. Gratiarum Actio.

ε XN 7ὔ ΄
I. Ὅ ὧν, δέσποτα κύ-
᾿ς te [4
ρίε, Θεὲ πάτερ, παντόκρα-
TOP, προσκυνητὲ, ἄξιον ὡς
ἀληξῶς καὶ δίκαιον καὶ
/ A 7
πρέπον τῇ μεγαλοπρεπείᾳ
τῆς ἁγιωσύνης σου, σὲ αἰ-
a) Ae a X 5} A
VEL, σὲ UMVELW, σὲ εὐλογεῖν,
σὲ προσκυνεῖν, σοῖ εὐχα-
ριστεῖν, σὲ δοξάξειν τὸν
Ii BA ” , \
μόνον ὄντως ὄντα Θεόν" καὶ

σοὶ προσφέρειν ἐν καρδίᾳ

I, Αξιον καὶ δίκαιον σὲ
ὑμνεῖν, σὲ εὐλογεῖν, σὲ αἰ-
νεῖν, σοὶ εὐχαριστεῖν, σὲ
προσκυνεῖν ἐν παντὶ τόπῳ
τῆς δεσποτείας σου" σὺ γὰρ
εἶ Θεὸς ἀνέκφραστος, ἀπε-
ρινόητος, ἀόρατος, ἀκατά-
ANTTOS, ἀεὶ ὧν, ὡσαύτως
ὧν, σὺ καὶ 6 μονογενής σου
υἱὸς καὶ τὸ πνεῦμά σου τὸ

ω δα δι A ΑΝ
ἅγιον. Σὺ ἐκ τοῦ μὴ ὄντος

404 SS. BASIDI2ET

Anaphora S. Basilii.
συντετριμμένῃ καὶ πνεύ-
ματι ταπεινώσεως τὴν λογι-
κὴν ταύτην λατρείαν ἡμῶν,
ὅτι σὺ εἶ ὁ χαρισάμενος ἡ-
μῖν τὴν ἐπίγνωσιν τῆς σῆς
ἀληθείας " καὶ τίς ἱκανὸς
λαλῆσαι

> \ a
σου, ἀκουστὰς ποιῆσαι πά-

Ἃ

7]
διηγήσασθαι πάντα τὰ ϑαυ-

»
σας τὰς αἰνέσεις σου,

7 7 \ is
μάσιά TOV ἐν παντὶ καιρῷ;

i n ͵
Δέσποτα τῶν ἁπάντων.
[4 fal A
κύριε οὐρανοῦ Kal γῆς Kal
fe
πάσης κτίσεως ὁρωμένης TE

\ > e / e /
καὶ οὐχ ὁρωμένης, ὁ καθήμε-

\ /
Tas δυναστείας.

vos ἐπὶ ϑρόνου δόξης καὶ

/
ἐπιβλέπων ἀβύσσους, ἄν-

/
ἄρχε, ἀόρατε, AKATAANTTE,

» / > /
ἀπερύγραπτε, AVANNOLOTE,
ὁ πατὴρ τοῦ κυρίου ἡμῶν
A | “ x la) fa) F

ησοῦ Χριστοῦ τοῦ μεγά-
λου Θεοῦ καὶ σωτῆρος, τῆς
lal δ ’

ἐλπίδος ἡμῶν, Os ἐστιν εἰ-

\ an ~ » ,
κὼν τῆς σῆς ἀγαθότητος,

\ , / , ta -»
σφραγὶς LOOTUTTOS, EV EAUTM

\ Ν Ν 7
δεικνὺς σὲ τὸν πατέρα, λό-

γος ζῶν, Θεὸς ἀληθινὸς πρὸ

(Sanctus,

CHRYSOSTOMI

Anaphora S. Chrysostomi.
εἰς TO εἶναι ἡμᾶς παρήγαγες
καὶ παραπεσόντας ἀνέστη-
σας πάλιν καὶ οὐκ ἀπέστης
πάντα ποιῶν ἕως ἡμᾶς εἰς
τὸν οὔρανον ἀνήγαγες καὶ
τὴν βασιλείαν ἐχαρίσω τὴν
μέλλουσαν. Ὑπὲρ τούτων

Ὁ Us la) /
ἁπάντων εὐχαριστοῦμέν σοι

\ A ta
“καὶ μονογενεῖ TOV υἱῷ καὶ

fal A /
TO πνεύματί σου τῷ ἁγίῳ"
[ c ε
ὑπὲρ πάντων, ὧν ἴσμεν καὶ
ὧν οὐκ ἴσμεν, τῶν φανερῶν
\ a fal
καὶ ἀφανῶν εὐεργεσιῶν σου
lal 3 “ /
TOV ELS ἡμᾶς γεγενημένων.
εὐχαριστοῦμέν TOL καὶ ὑπὲρ
τῆς λειτουργίας ταύτης, ἣν
“ an na \3 “ /
ἐκ TOV χειρῶν ἡμῶν δέξα-
/ /
σθαι καταξίωσον, καίτοι
σοι παρεστήκεισαν χιλιά-
/
des ἀρχαγγέλων καὶ μυρι-
άδες ἀγγέλων, τὰ Χερουβὶμ
Ἁ
καὶ τὰ Ξεραφὶμ, ἑξαπτέρυ-
/ /
γα, TONVOMMATA, [LETAPTLA,

πτερωτά"

Sanctus, San-
etus. )

LITURGIZ COLLATE.

Anaphora S. Basilii.
Df / \ ε
αἰώνων, σοφία, ζωὴ. ἁγια-
Χ 7 \ lal \
amos, δύναμις, TO φῶς TO
3 ͵ gay τα \ a
ἀληθινόν" παρ᾽ οὗ TO πνεῦ-
Nee, 5 / \ a
μα τὸ ἅγιον ἐξεφάνη, τὸ τῆς
’ / A \ an
ἀληθείας πνεῦμα, TO τῆς
e 7 7 ε »γ:ςε
υἱοθεσίας χάρισμα, ὁ ἀῤῥα-
\ iol
Bev τῆς μελλούσης KAnpo-
νομίας, ἡ ἀπαρχὴ TOV αἰω-
/ 5 An ς \
νίων ἀγαθῶν, ἡ ζωοποιὸς
/ ¢ \ n
δύναμις, ἡ πηγὴ TOU ἁγια-
lal 5 a A
σμοῦ, παρ᾽ οὗ πᾶσα κτίσις
/ \ \
λογική TE καὶ νοερὰ δυνα-
7 \ Vs \
μουμένη σοὶ λατρεύει καὶ
\ \ tA 2 /
σοὶ τὴν ἀΐδιον ἀναπέμπει
/ Ὁ \ Ve
δοξολογίαν, OTL τὰ σύμ-
Tavta δοῦλα σά. DE γὰρ
3 “ 5) > ,
awovolw ἄγγελοι, apxay-
, /
γέλοι, ϑρόνοι, κυριότητες,
> \ 5 / /
ἀρχαὶ, ἐξουσίαι, δυνάμεις,
x \ / ae
Kal τὰ πολυόμματα Χερου-
Bip? σοὶ παρίστανται κύ-
Wig N ἃ 7ὕ
κλῳ τὰ Ξεραφὶμ, ἕξ πτέρυ-
Ave V&A /
yes τῷ ἑνὶ Kal ἕξ πτέρυγες
Ae CX \ r \ \
τῷ ἑνὶ, Kat ταῖς μὲν δυσὶ
7
κατακαλύπτουσιν τὰ πρό-
ε A A ἧς XN
COTA ἑαυτῶν, Tals δὲ δυσὶ

\ \ \ lal \
TOUS ποδὰς, καὶ ταῖς δυσὶ

Anaphora 5. Chrysostomi.

405

406 SS. BASILII ET CHRYSOSTOMI

Anaphora 5. Basilii. Anaphora S. Chrysostomi.
/
πετόμενα, κέκραγεν ἕτερον
\ ey vs
σπροϑ ETEPOV ἀκαταπαύστοις

“ 5 /
στόμασι, ἀσυγήτοις ϑεολο-

/
yas,
([Ἐκφώνως.)
“" 3 / “ ” \ 9
ον επινικίον ὕμνον a- Exg. τὸν ἔπι-

ὃ βοῶντ. ἡτα νίκιον ὕμνον ἄδοντα."
ovta βοῶντα κεκραγότα μνον ἄδοντα.

Ν 7
καὶ λέγοντα.

* Hymnum triumphalem (τὸν ἐπινίκιον ὕμνον) a populo in
eucharistic celebratione esse cantatum, multi Chrysostomi
loci probant. Nos hic illum ex homilia in Ep. ad Ephesios
a Binghamo inter alios adlatum exhibemus: ᾿Ἐννόησον μετὰ
τίνων ἕστηκας κατὰ τὸν καιρὸν τῶν μυστηρίων, μετὰ τῶν Χερουβὶμ
μετὰ τῶν Σεραφίμ. .. πῶς οὖν δυνήσῃ μετ᾽ ἐκείνων λέγειν " “Atos,
ἅγιος, ἅγιος; εἰς ὕθριν τῷ στόματι κεχρημένος ;

Utar hac occasione ad pauca de nominibus antiquissimorum
ecclesie hymnorum sacramentalium dicenda, quoniam ne a vete-
ribus quidem scriptoribus accurate distincta esse videntur.

1. Hymnus angelicus, qui idem Dowxologia major dicitur,
est omnium antiquissimus Christianorum hymnus matu-
tinus, verbis illis auspicatis incipiens que in Luce Evangelio
angelis de nativitate Domini exultantibus tribuuntur: Δόξα
ἐν ὑψίστοις Θεῷ" de quo in volumine tertio pluribus egimus ;
ubi etiam diximus de Doxologia minore, Gloria Patri, ete.

2. Hymnus seraphicus (minus accurate dictus etiam che-
rubicus) est sacer ille seraphici chori cantus quem Jesaia
propheta audivit :

Sanctus, sanctus, sanctus, Dominus Sabaoth :
Pleni sunt ceeli et terra gloria tua.

Proclus, episcopus Constantinopolitanus et Theodosius junior,
anno 446, προ addidisse dicuntur :

“Αγιος 6 Θεὸς, ἅγιος ἰσχυρὺς, ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς *
quz verba agnoscit Concilium Chalcedonense in condemnatione

LITURGIA

Anaphora S. Basilii,
‘O λαός"
͵΄ \
“Ayios κύριος Σαβαὼθ,
(A > \ \S « fol
TANONS ὁ οὐρανὸς καὶ ἡ γῆ
τῆς δόξης σου"
“Ὡσανγὰ ἐν τοῖς ὑψίστοι-.
e Uf
Kvroynmévos ὁ ἐρχόμε-
͵ /
vos ἐν ὀνόματι κυρίου.
Ὁ Ι
‘Ocavva ὁ ἐν τοῖς ὑψί-
OTOLS.
¢ ς 7 ~ ,
O LEPEVS μυστικῶς λέγει"
Il. Μετὰ τούτων τῶν
/ ὃ / δέ
μακαρίων δυνάμεων, δέ-
\
σποτὰ φιλάνθρωπε, καὶ
(τ lal Cae, \ A
ἡμεῖς Ol ἁμαρτωλοὶ βοῶμεν
καὶ λέγομεν " ἽΑγιος εἶ ὡς
>) a \ / \
ἀληθῶς Kat πανάγιος, Kal
οὐκ ἔστι μέτρον τῆς μεγα-
an 4
λοπρεπείας τῆς ἁγιωσύνης
σου, καὶ ὕσιος ἐν πᾶσιν
τοῖς ἔργοις σου, ὅτι ἐν δι-
4 ἣν ὔ 3
καιοσύνῃ καὶ κρίσει ἀληθι-
fal / (si Sata!
νῇ πάντα ἐπήγαγες ἡμῖν.

IIhacas γὰρ τὸν ἄνθρωπον

COLLATZA. 407

Anaphora S. Chrysostomi.

ὁ ἱερεύς μυστικῶς"

Il. Μετὰ τούτων καὶ ἧ-
μεῖς τῶν δυνάμεων, δέσποτα
φιλάνθρωπε, βοῶμεν καὶ
λέγομεν" ἅγιος εἶ καὶ πανά-
ylos καὶ ὁ μονογενής σου
υἱὸς καὶ τὸ πνεῦμά σου τὸ
ἅγιον. ὥγιος εἶ καὶ πανάγιος
καὶ μεγαλοπρεπὴς ἡ δόξα
σου" ὃς τὸν κόσμον Gov οὕ-
τως ἠγάπησας, ὥστε τόν
σου υἱὸν τὸν μονογενῆ δοῦ-
val, ἵνα πῶς ὁ πιστεύων εἰς

αὐτὸν μὴ ἀπόληται, ἀλλ᾽

Dioscori. Postquam ante lectionem epistole hee verba sola
cani consueverunt, a multis Zrisagion nomine appellata sunt.

3. Hymnum cherubicum Greci scriptores Alleluia appellant,
quod et mysticum dicitur (Apoc. xix.).

a ee EE ee eee

408 SS. BASILII ET CHRYSOSTOMI

Anaphora 5. Basilii. Ι Anaphora S. Chrysostomi.

A \ 5 \ A A f x
χοῦν λαβὼν ἀπὸ τῆς γῆς καὶ ἔχη ζωὴν αἰώνιον."

A ᾿Ξ d A A e ἊΝ
Τῇ εἰκόνι τῇ σῇ ὁ Θεὸς τι-

" 2 ΕΞ Ἢ “0 > ΣΕΙ͂Σ."
μῆσας αὐτὸν τέθεικας αὐτὸν
5 A / n
ἐν τῷ παραδείσῳ τῆς Tpv-

A “J A
φῆς, ἀθανασίαν Cons καὶ
> id ’ / Ὁ A
ἀπόλαυσιν αἰωνίων ἀγαθῶν

an / ἴω lal

ἐν TH τηρήσει τῶν ἐντολῶν
σου ἐπαγγειλάμενος αὐτῷ"
’ \ , /
ἄλλα TapakovoavTa σου

"" 5 la) lal ἴω
τοῦ ἀληθινοῦ Θεοῦτοῦ κτί-
σαντος αὐτὸν καὶ τῇ ἀπάτη

τοῦ ὄφεως ὑπαχθέντα, νε-᾿

* Desunt igitur in liturgia que Chrysostomo tribuitur
solemnia illa verba, que et in Antiochena leguntur et in ea
que Basilii dicitur. At ipse Chrysostomus in Homilia xxiv.
in primam ad Cor. Ep. eundem morem tamquam ecclesiis
illis communem memorat. Verba hee sunt (ap. Bingh.):
καὶ ἡμεῖς ἐπιλέγοντες ποτηρίῳ τὰς ἀἄφάτους εὐεργεσίας τοῦ Θεοῦ
καὶ ὅσων ἀπολελαύκαμεν οὕτως αὑτὸ προάγομεν καὶ κοινωνοῦ-
μεν, εὐχαριστοῦντες ὅτι τῆς πλάνης ἀπήλλαξε τὸ τῶν ἀνθρώπων
γένος᾽ ὅτι μακρὰν ὄντας ἐγγὺς ἐποίησεν" ὅτι ἐλπίδα
μὴ ἔχοντας καὶ ἀθέους ἐν τῷ κόσμῳ ἀδελφοῦς ἑαυτοῦ
κατεσκεύασε καὶ συγκληρονόμους᾽ ὑπὲρ τούτων καὶ τῶν
τοιούτων ἁπάντων εὐχαριστοῦντες οὕτω πρόσιμεν. Kadem quidem
verba in liturgiis que nobis servate sunt non occurrunt,
at similia quedam. Que, ut multa alia, ecclesiam probant
Chrysostomi tempore multa liturgica (quod ad verba attinet)
sacerdoti vel episcopo libere precanti demandasse, ita tamen ut
ordo et tenor generalis orationis traditioni et mori ecclesiz
consentaneus esset. Confer cum his verba Basilii fronti hujus
capituli inscripta de iis, que tantummodo traditione ad nos

pervenerunt.

LITURGIAZ COLLATA.

Anaphora §. Basilii.

κρωθεντα τε αὐτὸν τοῖς οι-
4 A
κείοις αὐτοῦ παραπτώμασιν
2¢ / 3 \ ΕῚ A
ἐξώρισας αὐτὸν ἐν TH δικαιο-
/ e \ 3 nr
κρισίᾳ σου ὁ Θεὸς ἐκ τοῦ
/
παραδείσου εἰς τὸν κόσμον
an We 7 2
τοῦτον καὶ ἀπέστρεψας εἰς
\ n 9S 7
τὴν γῆν, ἐξ ἧς ἐλήφθη, οἱ-
a a \
KOVOM@V αὐτῷ τὴν ἐκ πα-
λιγγενεσίας σωτηρίαν τὴν
3 > A wn a ἴω
ἐν αὐτῷ τῷ Χριστῷ σου.
> \ 3 / \
Ov yap ἀπεστράφης τὸ
/ > 4 A
πλασμα gov εἰς τέλος, Ὁ
> / 3 ἈΝ IQaL\ 9
ἐποίησας, ἀγαθὲ, οὐδὲ étre-
λάθου ἔργων χειρῶν σου,
’ ,
ἀλλ᾽ ἐπεσκέψω πολυτρό-
πως διὰ σπλάγχνα ἐλέους
παρα ΤΣ 7,
σου, προφήτας ἐξαπέστει-
, \
λας, ἐποίησας δυνάμεις διὰ
A lal 5
τῶν ἁγίων σου τῶν καθ
\ \
ἑκάστην γενεὰν καὶ γενεὰν
᾽ / A 2
εὐαρεστησάντων σοι" ἔλά-
a /
λησας ἡμῖν διὰ στόματος
ἴω 7 an
τῶν δούλων σου τῶν προ-
fal /
φητῶν, προκαταγγέλλων
ἡμῖν τὴν μέλλουσαν ἔσε-
/ LA 7
σθαι σωτηρίαν" νόμον ἔδω -
7
Kas εἰς βοήθειαν, ἀγγέλους

VOL. IY. ἯΣ

Anaphorya Κ. Chrysostomi.

409

a ee ee eee

ee a ee

410 SS. BASILII ET CHRYSOSTOMI

Anaphora S. Basilii.
᾿ 7, 7
ἐπέστησας φύλακας. “Ore
δὲ ἦλθεν τὸ πλήρωμα τῶν
lal / ΡΤ, Οἱ Ψ
καιρῶν, ἐλάλησας ἡμῖν ἐν
b] A a ta 9 e \
αὐτῷ τῷ υἱῷ σου, OV οὗ Kal
IA ἃ
τοὺς αἰῶνας ἐποίησας, ὃς
ba > 4 A 7
ὧν ἀπαύγασμα τῆς δόξης
καὶ χαρακτὴρ τῆς ὑποστά-
’
σεώς σου, φέρων τε τὰ
/ -“ HEA lol tA
πάντα τῷ ῥήματι τῆς δυνά-
» A \
[EWS αὐτοῦ, οὐχ ἁρπαγμὸν
€ , Ν ΞΡ» δι \
ἡγήσατο TO εἶναι ἶσα σοὶ
a a Ν “
τῷ Θεῷ καὶ πατρί: ἀλλὰ
Ἃ A
Θεὸς ὧν προαιώνιος ἐπὶ τῆς
a “ -“
γῆς ὠφθη καὶ τοῖς ἀνθρώ-
\
ποις συνανεστράφη: καὶ ἐκ
/ e / \
παρθένου ἁγίας σαρκωθεὶς
νι’ ε \ \
EKEVWOEV ἑαυτὸν μορφὴν
\ 7
δούλου λαβὼν, σύμμορφος
γενόμενος τῷ σώματι τῆς
- “ Ω
ταπεινώσεως ἡμῶν, ἵνα καὶ
e n /
ἡμᾶς συμμόρφους ποιήσῃ
ἴω 3 / na / ς
τῆς εἰκόνος τῆς δόξης av-
fal 3 ‘ ’
τοῦ. ᾿Επειδὴ yap δι’ ἀν-
͵ ξ ξ > a
θρώπου ἡ ἁμαρτια εἰσῆλ-
᾽ Ν ῇ Ν \
θεν εἰς τὸν κόσμον Kal διὰ
rn id / € /
τῆς ἁμαρτίας ὁ ϑάνατος,

7
εὐδόκησεν ὁ μονογενής σου

Anaphora S. Chrysostomi.

LITURGIZ COLLATZA,

Anaphora S. Basilii.
ey τος ἂν 9 A x
VLOS, ὁ ὧν EV τοῖς KOATTOLS
A A \ \
σου τοῦ Θεοῦ καὶ πατρὸς,
i fo!
γενόμενος ἐκ γυναικὸς, τῆς
e “ 7 Ae
ἁγίας ϑεοτόκου Kai ἀειπαρ-
"A / 7
θένου Μαρίας, γενόμενος
e if a
ὑπὸ νόμον, κατακρῖναι τὴν
/ A
ἁμαρτίαν ἐν τῇ σαρκὶ av-
lal (/ e a
τοῦ, Wa ot ἐν τῷ ᾿Αδὰμ
5 A
ἀποθνήσκοντες ζωοποιηθῶ-
σιν ἐν αὐτῷ τῷ Χριστῷ σου"
\ > / A
καὶ εμπολιτευσάμενος τῷ
/
κόσμῳ τούτῳ, δοὺς προσ-
΄ /
τώγματα σωτηρίας, ἀπο-
στήσας ἡμᾶς τῆς πλάνης
A IN 7 ΄ :
τῶν εἰδώλων, προσήγαγεν
ἡμᾶς τῇ ἐπιγνώσει σου τοῦ
n an \
ἀληθινοῦ Θεοῦ Kat πατρὸς,
κτησάμενος ἡμᾶς ἑαυτῷ
λαὸν περιούσιον, βασίλειον
e / Υ͂ v4 . \
ἱεράτευμα, ἔθνος ἅγιον" Kal
/ e aA 3 ce
καθαρίσας ἡμᾶς ἐν ὕδατι
A 7
καὶ ἁγιάσας τῷ πνεύματι
nr e / ”7 e δὰ >
τῷ ἁγίῳ, ἔδωκεν ἑαυτὸν ἀν-
τάλλαγμα τῷ ϑανάτῳ, ἐν
- /
ᾧ κατειχόμεθα πεπραμένοι
, \
ὑπὸ τὴν ἁμαρτίαν" Kal Ka-

τελθὼν διὰ τοῦ σταυροῦ εἰς

ἘΠ

Anaphora 5. Chrysostomi.

411

412 Ss. BASILII ET CHRYSOSTOMI

Anaphora S. Basilii. Anaphora S. Chrysostomi.
“, 7 f
τὸν Aidnv, ἵνα πληρωσῃ
ε a \ ’ = \
ἑαυτῷ τὰ TAVTA, ξλυσε TAS
΄ A /, \
oduvas τοῦ ϑανάτου" Kal
AVATTAS TH TPLTN ἡμέρᾳ καὶ
οδοιποιήσας πάσῃ σαρκὶ
τὴν ἐκ νεκρῶν ἀνάστασιν,
/ ᾽ 5 \
καθότι οὐκ ἣν δυνατὸν Kpa-
Lal \ fol Cal οὗ
τεῖσθαι ὑπὸ τῆς φθορᾶς τὸν
5 \ a “ 3 /
ἀρχηγὸν τῆς ζωῆς, ἐγένετο
9 \ al
ἀπαρχὴ TOV κεκοιμημένων:
/ -“ “
πρωτότοκος ἐκ τῶν νεκρῶν"
“ Ss > Ee \ / 5
ἵνα ἢ αὐτὸς τὰ πάντα ἐν
ἴω ΄ Ae
πᾶσι πρωτεύων" καὶ ἀνεὰ-
\ > Ἂς > \ 3 /
Pav εἰς τοὺς οὐρανοὺς ἐκά-
: ἘΞ |
θισεν ἐν δεξιᾷ THs pla
“-“ A
σύνης ἐν ὑψηλοῖς" ὃς καὶ
A > lal ς /
ἥξει ἀποδοῦναι ἑκάστῳ Ka |
\ 12s, > x K 5.0}
τὰ τὰ ἔργα αὐτοῦ. até-|
ἊΝ ς» ες rd
λίπεν δὲ ἡμῖν ὑπομνήματα
la) 7 lal
τοῦ σωτηρίου αὑτοῦ πάθους
κα δ θεί *
ταῦτα ἃ προτεθείκαμεν

\ \ ’ Fm ee | /
KATA τὰς αὐτοῦ ἐντολάς.

* Hee est ultima vox folii xvi. Deest quaternio ter-
tius foliorum viii, que si secundum literarum numerum,
qui primo et secundo quaternione continetur, computantur,
circiter ix. milia literarum comprehenderunt. Que in vulgato
textu sequuntur usque ad prima quarti nostri quaternionis
verba, omissis solitis interpolationibus, ad amussim hunce litera-

LITURGIZ

COLLATA. 413

(Verba institutionis.\

Anaphora S. Basilii.
, /
Μέλλων γὰρ ἐξιέναι ἐπὶ
\ ε 4 aN > /
τὸν ἑκούσιον καὶ ἀοίδιμον
καὶ ζωοποιὸν αὐτοῦ ϑάνα-
a An πν /
TOV, τῇ νυκτὶ ἣ παρεδίδου
XN an A “
ἑαυτὸν ὑπὲρ τῆς TOU KOT {LOU
A la lal
Cons, λαβὼν ἄρτον ἐπὶ τῶν
e / A
ἁγίων αὐτοῦ καὶ ἀχράντων
a > / \ A
χειρῶν, ἀναδείξας σοὶ TO
a Ἀ
Θεῷ καὶ πατρὶ, εὐχαριστή-
ὮΝ / e /
σας, εὐλογήσας, wylacas,
CEkgwr.)

a / A
τοῖς ἁγίοις αὐτοῦ μαθη-

κλάσας; ἔδωκε
aA wre) , » ,

ταῖς καὶ ἁποστολοι5 ELTTOV"

A Us

Λάβετε, φάγετε, τοῦτο μου
3 \ \ A x e Ν

ἐστὶ τὸ σῶμα, τὸ ὑπὲρ
ς “ , > yA

ὑμῶν κλώμενον Eis ἀφε-
4 n « /

σιν ἁμαρτιῶν. Ὁμοίως

/ A

καὶ TO ποτήριον ἐκ τοῦ

, aA

γεννήματος τῆς ἀμπέλου

λαβὼν κεράσας, εὐχαρι-

£ > / e /

στήσας, Eevrdoynoas, ayla-
v - ε /

cas, ἔδωκε τοῖς ἁγίοις

αὐτοῦ μαθηταῖς καὶ ἀπο-

/ /
στόλοις, εἰπών" lieve ἐξ

Anaphora S. Chrysostomi.
a 3 \ \ A A
Os ἐλθὼν καὶ πᾶσαν THY
e Ν ς “ > /
ὑπὲρ ἡμῶν οἰκονομίαν πλη-
, A Ka
ρώσας τῇ νυκτὶ, ἣ παρεδί-
« \ \ A
δου ἑαυτὸν, λαβὼν ἄρτον
ἐν ταῖς ἁγίαις αὑτοῦ καὶ
\
ἀχράντοις καὶ ἀμωμήτοις
X
χερσὶν, εὐχαριστήσας καὶ
μὰ
εὐλογήσας ἔκλασεν καὶ ἔδω-
a e e
κεν τοῖς ἁγίοις αὑτοῦ μαθη-

lal Ns / 5 ,
TALS καὶ ATTODTOXNOLS, ELTTOV"

3 /
Εκφών. Λάβετε, φάγετε"
τοῦτ᾽ ἐστὶν τὸ σῶμά μου τὸ
e XS ς lal
ὑπὲρ ὑμῶν
€ / \ \
Ομοίως Kat TO
/ \ \ fal
ποτήριον μετὰ TO δειπνῆ-

σαι, λέγων"

Πέτε ἐξ av-

rum numerum prebent. Textus deperditus nostri codicis hae
ratione quodammedo videtur restitutus esse.

¥ mp

3

414 SS.

Anaphora S. Basilii.

BASILII ET CHRYSOSTOMI

Anaphora S. Chrysostomi.

> nm , ἴον -“ lal
αὐτοῦ πᾶντες, τοῦτο ἐστὶ τοῦ πάντες" TOUT ἔστι TO

\ a / \ nr fal an “
τὸ αἷμα μου τὸ τῆς καινῆς αἷμά μου τὸ τῆς καινῆς δια-

ὃ θ / Wel - ἃς ig al \ θ / \ “Ὁ Ἂς ig a“ \
LAUIKNS, TO UTEP ὑμῶν καὶ θήκης, TO ὑπὲρ ὑμῶν Kal

fal / > Y fal
πολλῶν ἐκχυνόμενον εἰς ἄ- πολλῶν ἐκχυνόμενον εἰς ἄ-

φεσιν ἁμαρτιῶν.
an » \ > A > peme d

ποιεῖτε εἰς τὴν ἐμὴν ava-
e f \ ᾿

μνησιν. ὁσάκις γὰρ av
ἐσθίητε τὸν ἄρτον τοῦτον,

καὶ τὸ ποτήριον τοῦτο πί-

\ ΕῚ Ἁ ,

νῆτε, τὸν ἐμὸν ϑάνατον
/ \ 5. τ

κατωγγέλλετε, τὴν EnV

ἀνάστασιν ὁμολογεῖτε.

Τοῦτο φεσιν ἁμαρτιῶν.

ὁ λαός"
᾿Αμήν.

( Oratio Memores igitur. )

O ἱερεὺς μυστικῶς "

Μεμνημένοι οὗν, δέσποτα.
καὶ ἡμεῖς τῶν σωτηρίων σου
παθημάτων, τοῦ ζωοποιοῦ
σταυροῦ, τῆς τριημέρου τα-
is, τῆς ἐκ νεκρῶν ἀναστά-
σεως, τῆς εἰς οὐρανοὺς ἀνό-
δου, τῆς ἐκ δεξιῶν σου τοῦ
Θεοῦ καὶ Ἰ] ατρὸς καθέδρας,
καὶ τῆς ἐνδόξου καὶ φοβε-

a As /
pas σαυτοῦ παρουσίιαϑ.

ιν e \ =
Ο ἱερεὺς μυστικῶς"

Μεμνημένοι τοίνυν τῆς
σωτηρίου ταύτης ἐντολῆς
καὶ πάντων τῶν ὑπὲρ ἡμῶν
γεγενημένων, τοῦ σταυροῦ,
τοῦ τάφου, τῆς τριημέρου
ἀναστάσεως, τῆς εἰς οὐρά-

᾽ / n 5
νους ἀναβάσεως, τῆς ἐκ δε-
ξιῶν καθέδρας, τῆς δευτέρας
καὶ ἐνδόξου παλινπαρου-

σίας"

* Cod. inepte : αὐτοῦ.

LITURGIZ, COLLATZ.

Anaphora S. Basilii.

Ἐκφων. Τὰ σὰ ἐκ Tov

416

Anaphora 9. Chrysostomi.
Ἔκφων.

σῶν σοὶ προσφέροντες, κα- τὰ σὰ ἐκ τῶν σῶν προσφέ-

\ / \ \ ͵
τὰ πάντα καὶ διὰ πάντα.

ροντες κατὰ πάντα καὶ διὰ

Ὁ χορὸς ψάλλει τὸ Σὲ πάντα"

ὑμνοῦμεν, σὲ εὐλογοῦμεν,

σοὶ εὐχαριστοῦμεν, κύριε.

ὁ λαός"

Σὲ ὑμνοῦμεν.

(Invocatio Spiritus Sancti.)

€ e \ 63
O LEPEVS μυστικως "ἡ
Διὰ τοῦτο. δέσποτα πανά-
Ἂς ἀξ A 4 586 \
Yle, καὶ ἡμεῖς Ol ἁμαρτωλοῦ
καὶ ἀνάξιοι δοῦλοί σου, οἱ
καταξιωθέντες λειτουργεῖν
a Ὁ / /
τῷ ἁγίῳ cov ϑυσιαστηρίῳ,
» \ \ UA e
ov διὰ τὰς δικαιοσύνας 1-
μῶν, οὐ γὰρ ἐποιήσαμέν τι
> \ Ἂς a an
ἀγαθὸν ἐπὶ τῆς γῆς; ἀλλὰ
\ \ 5 7 \ \
διὰ Ta ἐλέη σου καὶ τοὺς
> UA ἉἋ 5 “4
οἰκτιρμούς σου οὃς ἐξέχεας
πλουσίως ἐφ᾽ ἡμᾶς, προσεγ-
! ἂν / fal
γίζομεν TO ἁγίῳ σοῦ ϑυσι-
,
αστηρίῳ᾽ Kal προσθέντες τὰ
“ ὅν" ME
ἀντίτυπα τοῦ ἁγίου σώμα-
\ “ A
τος καὶ αἵματος τοῦ Χρι-
στοῦ σου, σοῦ δεόμεθα καὶ
Ἂς “Ὁ [γέ e
σὲ παρακαλοῦμεν, ἅγιε ὧ-

/ > / a aA ᾽
γίων, εὐδοκίᾳ τῆς σῆς ἀγα-

ε Ἁ pas ͵
Ὃ ἱερεὺς μυστικῶς λέγει"
f
"Ere προσφέρομέν σοι
\ \ iy \
τὴν λογικὴν ταύτην καὶ
ἀναίμακτον λατρείαν, καὶ
nr iA
παρακαλοῦμεν Kai δεόμεθα
WS 7 f
καὶ ἱκετεύομεν" κατάπεμψον
\ a / Soe 5.4.9
τὸ πνεῦμά σου τὸ ἅγιον ἐφ
[4 rn /
ἡμᾶς καὶ ἐπὶ τὰ προκεί-

μενα δῶρα ταῦτα"

T 4

416

Anaphora 5. Basilii.
4 “» A \ A /
θότητος. ἐλθεῖν τὸ πνεῦμά
A oe a ee aA \
σου TO ἅγιον eh ἡμᾶς, καὶ
ae. 4 \ / “
ἐπὶ τὰ προκείμενα δῶρα
an a \
ταῦτα, Kal εὐλογῆσαι αὐτὰ
καὶ aylacal, καὶ ἀναδεῖξαι
\ Ἂς ” A
TOV μὲν ἄρτον τοῦτον | ποίη-
> See *K \ / lal
σον αὐτὸ ἢ τὸ τίμιον σῶμα
a / \ a \
τοῦ κυρίου, Kat ϑεοῦ Kal
lal ¢ lal 3 lal 7
σωτῆρος ἡμῶν ᾿Ιησοῦ Χρι-
la) \ fal
στοῦ" TO δὲ ποτήριον τοῦτο.
\ - A
αὐτὸ TO τίμιον αἷμα τοῦ
/ \ A A A
κυρίου καὶ ϑεοῦ καὶ σωτῆ-
id A 3 lal lal
pos ἡμῶν Ἰησοῦ Χριστοῦ
Ν 5 Ν e \ na na
TO ἐκχυθὲν ὑπὲρ τῆς τοῦ
4 “Ὁ
κόσμου Cons, μεταβαλὼν
τῷ πνεύματί σου τῷ ἁγίῳ.
7 7 & &
ες al
Ἡμᾶς δὲ πάντας, τοὺς ἐκ
τοῦ ἑνὸς ἄρτου καὶ τοῦ πο-
/
τηρίου μετέχοντας, ἑνώσαις
> \
ἀλλήλοις εἰς ἑνὸς πνεύμα-

Tos aylov κοινωνίαν, καὶ

Ἂ

Ἢ
κατάκριμα ποιήσαις

μηδένα ἡμῶν εἰς κρίμα
εἰς

a la} 6
μετασχεῖν τοῦ ἁγίου σώμα-

* Verba uncis

SS. BASILII ET CHRYSOSTOMI

Anaphora S. Chrysostomi.

(kat ἀνιστάμενος σφραγίζει
λέγων μυστικῶς)
\ / Ν a BA
καὶ ποίησον TOV μὲν ἄρτον
lal / Qn Lal
τοῦτον τίμιον σῶμα TOU
Χριστοῦ σου,
\ a 4 f
μεταβαλὼν τῷ πνεύματί
(aE 12 / A /
σου τῶ ἁγίῳ. Any.
\ Ἂς 9 A / /
TO δὲ ἐν TO ποτηρίῳ τούτῳ
/ - A / A
τίμιον αἷμα τοῦ Χριστοῦ

σου.

\ fe / ’
μεταβαλὼν τῷ πνεύματί

lal ς /
σου TO) “YLO.

‘O ἱερεὺς μυστικῶς *
ὥστε γενέσθαι τοῖς μετα-
λαμβάνουσιν εἰς νῆψιν ψυ-
χῆΞς. εἰς ἄφεσιν ἁμαρτιῶν,
εἰς κοινωνίαν τοῦ ἁγίου σου

“Δ » /
πνεύματος. εἰς βασιλείας

inclusa contra sententiarum ordinem huc

transposita sunt ex formula que Chrysostomi nomine insi-

gnitur,

LITURGLZ

Anaphora 5. Basilii.
\ “ ἴοι
τος καὶ αἵματος τοῦ Χρι-
στοῦ σου" ἀλλ᾽ ἵνα εὕρωμεν
“7 Χ / \ /
ἔλεος καὶ χάριν μετὰ πᾶν-
A Vf A
TOV TOV ἁγίων, TOV ἀπ᾽
IA IZ /
αἰῶνός TOL εὐαρεστησάντων
,ὔ A
προπατέρων, πατριαρχῶν,
A 3) /
προφητῶν, ἀποστόλων, KN-
7 » A
ρύκων, ευὐαγγελίστων, μαρ-
7 ΄ aA
TUP@V, ὁμολογητῶν, διδα-
7 x Ἂν J
σκάλων, καὶ TAVTOS πνεύ-
74
ματος δικαίου, ἐν πίστει
7)
TETENELD μένου).
2 ᾿ς n
Ἐκφωών. Εξαιρέτως τῆς
/
παναγίας ἀχράντου ὑὕπερευ-
λογημένης ἐνδόξου δεσποί-
ς a / Ne:
νης ἡμῶν ϑεοτόκου Kal GéL-
παρθένου Μαρίας" τοῦ a-
/ 5 7 /
γίου Iwavvov προφήτου
J \ An
προδρόμου καὶ βαπτιστοῦ,
lal “
τῶν ἁγίων καὶ πανευφήμων
/ a
ἀποστόλων, καὶ πάντων TOV
- ΡΣ ,
ἁγίων σου, ὧν ταῖς ἱκεσίαις
ἴω e /
ἐπίσκεψαι ἡμᾶς ὁ Θεὸς"

{Καὶ μνήσθητι παντων

COLLAT A. 417

Anaphora 5. Chrysostomi.
/ > Je Ue
πλήρωμα, εἰς παῤῥησίαν
\ \ \
τὴν πρὸς σὲ, μὴ Els κρίμα
“Ὁ >)
ἢ εἰς κατάκριμα.
7 7 LA \
ἔτι προσφέρομέν σοι τὴν
\ 7 / id
λογικὴν ταύτην λατρείαν υ-
la} /
πὲρ TOV ἐν πίστει ἀναπαυ-
σαμένων πατερῶν, πατριαρ-
A “ > J
YOU, POPNTOV,ATOTTONOV,
κηρύκων, εὐαγγελιστῶν,
ti e lal
μαρτύρων, ὁμολογητῶν, ἐγ-
κρατικῶν καὶ παντὸς δικαί-
/ dj
OU ἐν πίστει τετελειωμένου.
3 > A
Εκφών. ᾿᾿ξαιρέτως τῆς
/
TAVAYLAS ἀχράντου ὑὕπερεν-
Ie Ρ] id e& /
δόξου εὐλογημένης δεσποί-
lal / Nu ὙΞ
νης ἡμῶν ϑεοτόκου καὶ ἄει-
hi lal
παρθένου Μαρίας" τοῦ a-
/ 2! / “ ΔΝ ΄
γίου Iwavvov τοῦ Ἰ]ροδρό-
\ a A
μου καὶ Βαπτιστοῦ, καὶ τῶν
/ 5)
ἁγίων Kal πανευφήμων “A-
7 \ “ id /
ποστόλων, | KaL τοῦ ἁγίου
a - \ \ 7
τοῦδε, οὗ καὶ τὴν μνήμην
> an x \ /
ἐπιτελοῦμεν, |* καὶ πάντων

A / ® An e
τῶν ἁγίων σου, ὧν ταῖς ἱκε-

* Verba posteriori etate*ex festo sancti cujusdam in liturgiam

generalem illata.

7 De his Commemorationibus, quas Jacobus Edessenus appellat

VOL. ΤΥ. * T

5

ee ee SS ΨΌΨώ,

TT LI ππΦπΦἌρ}2ΟΑῖ

478 SS. BASILII ET CHRYSOSTOMI

Anaphora S. Basilii. Anaphora S. Chrysostomi.
τῶν προκεκοιμημένων ἐπ᾽ σίαις ἐπίσκεψαι ἡμᾶς ὁ
ἐλπίδι ἀναστάσεως ζωῆς Θεὸς, καὶ μνήσθητι πάντων
αἰωνίου, καὶ ἀνάπαυσον τῶν κεκοιμημένων ἐν ἐλπίδι
αὐτοὺς, ὅπου ἐπισκοπεῖ τὸ ἀναστάσεως ζωῆς αἰωνίου,
φῶς τοῦ προσώπου cou. | καὶ ἀνάπαυσον αὐτοὺς, ὅπου
ἐπισκοπεῖ τὸ φῶς τοῦ προσ-
ὥώπου σου.
“Ere σοῦ δεόμεθα, μνή-
σθητι, κύριε, τῆς ἁγίας σοῦ
καθολικῆς καὶ ἀποστολικῆς
ἐκκλησίας, τῆς ἀπὸ περά-
των ἕως περάτων τῆ» οἰκου-
μένης, καὶ εἰρήνευσον αὐτὴν,
ἣν περιεποιήσω τῷ τιμίῳ
αἵματι τοῦ Χριστοῦ σου,
καὶ τὸν ἅγιον οἶκον τοῦτον
στερέωσον μέχρι THY συντε-

/ »“ἕ fal
λείας τοῦ αἰῶνος.

Admonitiones, illustria exstant Chrysostomi testimonia, ques
Binghamus collegit: v. imprimis Homil. xli. in priorem Ep.
ad Corinthios: οὐδὲ μάτην ὃ παρεστῶς τῷ ϑυσιαστηρίῳ τῶν φρικτῶν
μυστηρίων τελουμένων βοᾷ, ὑπὲρ πάντων τῶν ἐν Χριστῷ κεκοι-
μημένων καὶ τῶν τὰς μνείας ὑπὲρ αὐτῶν ἐπιτελούντων.

. . διὰ τοῦτο ϑαῤῥοῦντες ὑπὲρ τῆς οἰκουμένης δεόμεθα τότε, καὶ
μετὰ μαρτύρων αὐτοῦς καλοῦμεν, μετὰ ὁμολογητῶν μετὰ
ἱέρων" καὶ γὰρ ἕν σῶμα ἐσμὲν ἅπαντες κἂν λαμπρότερα μέλη
μέλων. Et in Homilia ii. in alteram Ep. ad Cor. hee Chryso-
stomus dicit: καὶ yap ἐπὶ τῶν πιστῶν, ὑπὲρ ἐπισκόπων, ὑπὲρ
βασιλέων, ὑπὲρ τῶν κρατούντων, ὑπὲρ τῆς καὶ ϑαλάσ-
ans, ὑπὲρ ἀέρων, ὑπὲρ γῆς οἰκουμένης ἁπάσης καλεού-
μεθα προσιέναι τῷ φιλανθρώπῳ Θεῷ.

LITURGIZ COLLAT.

Anaphora S. Basilii.

Μνήσθητι, κύριε, TOV τὰ
δῶρά σοι ταῦτα προσκομι-
σάντων, καὶ ὑπὲρ ὧν, καὶ OL
ὧν, καὶ ἐφ᾽ οἷς αὐτὰ προσε-
κόμισαν.

Μνήσθητι, κύριε, τῶν
καρποφορούντων καὶ καλ-
λιεργούντων ἐν ταῖς ἁγίαις
σου ἐκκλησίαις, καὶ μεμνη-
μένων τῶν πενήτων" ἄμει-
ψαι αὐτοὺς τοῖς πλουσίοις
σου καὶ ἐπουρανίοις χαρί-
σμασιν. Χάρισαι αὐτοῖς
ἀντὶ τῶν ἐπιγείων τὰ ἐπου-
ράνια " ἀντὶ τῶν προσκαΐί-
ρων τὰ αἰώνια" ἀντὶ τῶν
φθαρτῶν τὰ ἄφθαρτα.

Μνήσθητι, κύριε, τῶν
ἐν ἐρημίαις καὶ ὄρεσι καὶ
σπηλαίοις καὶ ταῖς ὀπαῖς
THS γῆς.

Μνήσθητι, κύριε, τῶν ἐν
παρθενίᾳ καὶ εὐλαβείᾳ καὶ
ἀσκήσει καὶ σεμνῇ πολιτείᾳ
διωγόντων.

Μνήσθητι, κύριε, τῶν εὐ-
σεβεστάτων, καὶ πιστοτά-

T 6

Anaphora 5. Chrysostomi

419

ES ee τα τι rN τ τ

420 SS. BASILII ET CHRYSOSTOMI

Anaphora 5. Basilii.
e a / ἃ 5
των ἡμῶν βασιλέων, OVS ἐ-
/ \
δικαίωσας βασιλεύειν ἐπὶ
lal A Ὁ
τῆς γῆς, ὅπλῳ ἀληθείας, ὅ-
πλῳ εὐδοκίας στεφάνωσον
αὐτοὺς, ἐπισκίασον ἐπὶ τὴν
κεφωλὴν αὐτῶν ἐν ἡμέρᾳ
7) ἡμερᾷ
πολέμου, ἐνίσχυσον αὐτῶν
\ , A \
τὸν βραχίονα, ὕψωσον τὴν
a \
δεξιὰν, κράτυνον αὐτῶν τὴν
ς / > n
βασιλείαν, ὑπόταξον αὐτοῖς
πάντα τὰ βάρβαρα ἔθνη
Ἁ
τὰ τοὺς πολέμους ϑέλοντα.
Xapicat αὐτοῖς βαθεῖαν
\ > / Make 2
Kal ἀναφαίρετον εἰρήνην,
λάλησον εἰς τὴν καρδίαν
> a) » \ ς Ν an 5
αὐτῶν ἀγαθὰ ὑπὲρ τῆς ἐκ-
κλησίας σου, καὶ παντὸς
lal ral 4 ΕῚ lal
τοῦ λαοὺυ σου" Wa ἐν TH
7 Ε] la) A \
γαλήνῃ αὑτῶν ἤρεμον καὶ
e i / / >
ἡσύχιον βίον διάγωμεν, ἐν
- / » βεί \ /
aon εὐσεβείᾳ Kal σεμνό-
TNT.
/
Μνήσθητι, κύριε, πά-
> n \ 3 /
ons ἀρχῆς καὶ ἐξουσίας,
καὶ τῶν ἐν παλατίῳ ἀδελ-
lal ς lal Ἁ »“"
φῶν ἡμῶν καὶ παντὸς τοῦ

/ \ > \
στρατοπέδου" τοὺς ἀγαθοὺς

Anaphora 5. Chrysostomi.

LITURGIZ COLLATH.

Anaphora S. Basilii.
ΟῚ oy 3 / / ,
ἐν TH ἀγαθότητί σου διατή-
ρησον" τοὺς πονηροὺς ἀγα-
θοὺς ποίησον ἐν τῇ χρηστό-
Z *
TNTL σου.

Μνήσθητι, κύριε, τοῦ
προεστῶτος λαοῦ καὶ τῶν
5» 3 Ἂ ’ / >
δι εὐλόγους αἰτίας ἀπο-
λειφθέντων, καὶ ἐλέησον
\ is A
αὐτοὺς καὶ ἡμᾶς κατὰ TO
πλῆθος τοῦ ἐλέους σοῦ. ‘Ta
ταμεῖα αὐτῶν ἔμπλησον

Ἂν > A \

παντὸς ἀγαθοῦ, τὰς συζυ-
/ > A 3 » / \
ylas αὐτῶν ἐν εἰρήνῃ καὶ
ε / 7 \ 4
ὁμονοίᾳ διατήρησον, τὰ νή-

Υ Ni ,
mia ἔκθρεψον, τὴν νεότητα

, \ A

παιδαγώγησον, TO γῆρας

\ 3
περικράτησον, τοὺς OALYO-
ψύχους παραμύθησον, τοὺς
ἐσκορπισμένους ἐπισυνά-

γαγε, τοὺς πεπλανημένους

* Verba laudata a Petro Diacono (Renaud. i. p. xxxviii.) ad

Anaphora 5. Chrysostomi.

Fulgentium (in Opp. Fulgent.) c. ann. 520.

Hine etiam beatus Basilius episcopus Casariensis in ora-
tione sacri altaris, qua pene universus utitur oriens, inter

ceetera :

“Dona, Domine, virtutem et tutamentum, malos quesumus
bonos facito, bonos in bonitate conserva: omnia enim potes nec
est qui contradicat {101 : (quem) enim volueris salvas, et nullus

resistit voluntati tue.”

+

1

—

ET EEE ee Se Ν ν.

422 SS. BASILII ET CHRYSOSTOMI

Anaphora S. Basilii.
5 / \ / fal
ETAVAYAYE, καὶ σύναψον TH
ἁγίᾳ σου καθολικῇ ἐκκλησίᾳ:
ra t é
\ nd / ς Ἂς
τοὺς ὀχλουμένους ὑπὸ πνευ-
μάτων ἀκαθάρτων ἐλευθέ-
ρῶσον, τοῖς πλέουσι σύμ-
al e a
TAEVTOV, τοῖς ὁδοιποροῦσι
lal /
TVVOOEVT OV, χηρῶν προστη-
θι, ὀρφανῶν ὑπεράσπισον,
αἰχμαλώτους ῥῦσαι, νο-
lal la) /
σοῦντας ἴασαι. Tov ἐν βή-
Ἀ τῶν / A Sgn
ματι καὶ ἐξορίαις καὶ πάσῃ
ϑλίψει καὶ ἀνάγκῃ καὶ πε-
ριστάσει ὄντων, μνημόνευ-
e \ \ / “
σον ὁ Θεὸς, καὶ πάντων τῶν
δεομένων τῆς μεγάλης σου
εὐσπλαγχνίας, καὶ τῶν ἀγα-
πώντων ἡμᾶς, καὶ τῶν μι-
Ν n
σούντων, καὶ TOV ἐντειίλα-
, ¢. A al > /
μένων ἡμῖν τοῖς ἀναξίοις
BA Β Ν » a
εὔχεσθαι ὑπὲρ αὐτῶν.
Καὶ παντὸς τοῦ λαοῦ
/ / ς Ν
σου μνήσθητι, κύριε, ὁ Θεὸς
Φ ἤν ας A Aa, / ”
ἡμῶν" καὶ ἐπὶ πάντας ἔκ-
\ v4 / of.
χεον TO πλούσιον TOU EXEDS,
a / \ Ν
πᾶσι παρέχων τὰ πρὸς σω-
\ A,
Tnplav αἰτήματα, καὶ ὧν

ἡμεῖς οὐκ ἐμνημονεύσαμεν

Anaphora 5. Chrysostomi.

LITURGIZ COLLATE. 423

Anaphora S. Basilii.
δι’ ἄγνοιαν ἢ λήθην ἢ πλῆ-
θος ὀνομάτων αὐτὸς μνη-
μόνευσον ὁ Θεὸς, ὁ εἰδὼς
e 4 \ ς / \
ἑκάστου τὴν ἡλικίαν καὶ
\ , ε 20%
τὴν προσηγορίαν, ὁ εἰδὼς
ev ΡῚ / Χ
EKXACTOV EK KOLALAS μητρὸς
> la! \ \ 3 2
αὐτοῦ. Σὺ γὰρ εἶ, κύριε,

e

ἡ βοήθεεα τῶν ἀβοηθήτων,
ἡ ἐλπὶς τῶν ἀπελπισμένων,
ὁ τῶν χειμαζωμένων σωτὴρ,
A ,
ὁ TOV πλεόντων λιμὴν, ὁ
τῶν νοσούντων ἰατρός. αὐ-
τὸς τοῖς πᾶσι τὰ πάντα γε-
δι. ἃ ὼν e \ \
νοῦ, ὁ εἰδὼς ἕκαστον, καὶ τὰ
αἰτήματα αὐτοῦ, οἶκον, καὶ
τὴν χρείαν αὐτοῦ. ῥῦσαι,
7 \ / 4 \
κύριε, τὴν πόλιν ταύτην, καὶ
ee, / \ VA 3 \
πᾶσαν πολιν καὶ χώραν ATO
λιμοῦ, λοιμοῦ, σεισμοῦ, κα-
ταποντισμοῦ, πυρὸς, μαχαΐί-
pas, ἐπιδρομῆς ἀλλοφύλων,
καὶ ἐμφυλίου πτολέμου.

¢ e \ ~
O LEPEVUS μυστικως *

Anaphora S. Chrysostomi.

"Ett παρακαλοῦμέν

/ 7 / 7 ’ , 4
Μνήσθητι, κύριε, πάσης μνήσθητε, κύριε, πάσης ἐπι-

ἐπισκοπῆς ὀρθοδόξων, τῶν σκοπῆς ὀρθοδόξων τῶν ὀρ-

ΕΞ 5 θ ΄ \ , θ Us \ 4 A
opUoTOoMovYTwY τὸν NoyoV | θοτομούντων τον λόγον THES

* Incipit novus codicis Barberini quaternio post ὀρθοτο syl-

labis μούντων.
*

424 SS. BASILII ET CHRYSOSTOMI

Anaphora 5, Basilii. Anaphora S. Chrysostomi.

4 a fal / \ »“»"
τῆς σῆς ἀληθείας. ons ἀληθείας, παντὸς τοῦ

Μνήσθητι, κύριε, κατὰ τὸ

ἴω lal , “
πλῆθος τῶν οἰκτιρμῶν σου

πρεσβυτερίου, τῆς ἐν Χρι-

“ /
στῷ διακονίας καὶ παντὸς

fal a , e rn /
καὶ τῆς ἐμῆς ἀναξιότητος, ἱερατικοῦ τάγματος. “Ere

χώρησόν μοι πᾶν πλημμέ-

“ \ ’ /
Ana ἑκούσιόν TE καὶ AKOU-

᾿προσφέρομέν σοι THY λογι-

| \ ΄ / - Ν
κὴν ταύτην λατρείαν ὑπὲρ

\ \ \ | a 2 / A
σιον, καὶ μὴ διὰ τὰς ἐμὰς τῆς οἰκουμένης, ὑπὲρ τῆς

ς 7 7 \ iD ς / vast \
ἁμαρτίας κωλύση5 τὴν χά- ayias σου καθολικῆς καὶ

pw τοῦ ἁγίου σου πνεύ-
al /
ματος ἀπὸ TOV προκειμένων
δώρων.
Μνήσθητι, κύριε, τοῦ
/ rn r
πρεσβυτερίου, THs ἐν Χρι-
a \ \
στῷ διακονίας Kal παντὸς
΄ lal / \
ἱερατικοῦ τάγματος, καὶ
la 7
μηδένα ἡμῶν καταισχύνῃ
lal / \ Ὁ ,
τῶν κυκλούντων TO ayLloV
/
cov ϑυσιαστήριον" ἔπίσκε-
΄ an lal / /
Wat ἡμᾶς ἐν τῇ χρηστότητι
7 5 / ete
cov, κύριε, ἐπιφάνηθι ἡμῖν
τοῖς πλουσίοις σου οἰκτιρ-
Qn > / » a
μοῖς" εὐκράτους καὶ ἔπωφε-
λεῖς τοὺς ἀέρας ἡμῖν χάρι-
> \ , \ n
σαι, ὀμβροὺς εἰρηνικοὺς TH
lal \ 7 ’
γῇ πρὸς καρποφορίαν δώ-
ρησαι" εὐλόγησον τὸν στέ-

φανον τοῦ ἐνιαυτοῦ τῆς

>? lal 5) / ς
ὠποστολικῆς ἐκκλησίας, υ-
πὲρ τῶν ἐν ἁγνείᾳ καὶ σεμνῇ
/ / τ ς
πολιτείᾳ διωγόντων" ὑπὲρ
a >) "7 \ /
τῶν EV OPETW καὶ σπηλαίοις
\ fal >] nr an ar
καὶ ταῖς ὀπαῖς τῆς yhs*
΄ Ν lal rg
ὑπὲρ τῶν πιστοτάτων βα-
σιλέων, τῆς φιλοχρίστου
τοῦ

7 \
βασιλίσσης, παντὸς

|
|

παλατίου Kal τοῦ στρατο-
al > al \ > a
πεδοῦ αὐτῶν" δὸς αὐτοῖς,
J, 5» SS \ /
κύριε, εἰρηνικὸν TO βασί-
[,4 \ A an
'λείον, wa καὶ ἡμεῖς ἐν TH
΄ 5 “ ” \
᾿γαληνῃ αὑτῶν ἤρεμον καὶ
c / / / ΕῚ
ἡσύχιον βίον διάγωμεν ἐν

΄, > εβ ΄ \ r
TAGN εὺσξ Ela κα σεμνο-

τητι.
/ / “
Μνήσθητι, κύριε, τῆς
πόλεως, ἐν ἣ παροικοῦμεν,

\ / , \ ,
καὶ πάσης πολεως καὶ χω-

LITURGI

* Anaphora §S, Basilii.
iL
χρηστότητός Gov, κύριε"
παῦσον τὰ σχίσματα τῶν
aA /
ἐκκλησιῶν, σβέσον τὰ φρυ-
A A \ A
ἄγματα τῶν ἐθνῶν" Tas τῶν
« 4 ΄
αἱρέσεων ἐπαναστάσεις κα-
΄ 3 A 7 a
τάλυσον ἐν TH δυνάμει τοῦ
ἁγίου σου πνεύματος" πάν-
e A be 3 \
Tas ἡμᾶς πρόσδεξαι εἰς τὴν
/ \ \ CoN
βασιλείαν φωτὸς, καὶ viovs
ς 7 > ὃ / e ce ἣν
ἡμέρας ἀναδείξας ἡμῖν τὴν
\ ἊΝ
σὴν εἰρήνην καὶ τὴν σὴν
\ e
ἀγαπὴν χάρισαι, κύριε ὁ
cal \ 7
Θεὸς ἡμῶν" πάντα γὰρ ἀπέ-
ς A
δωκας ἡμῖν"
\ \ CoN
Ἐκφών. καὶ δὸς ἡμῖν
\ / a
ἐν ἑνὶ στόματι καὶ μιᾷ Kap-
/ / \ > rn
dia δοξάζειν καὶ ἀνυμνεῖν
τὸ πάντιμον καὶ μεγαλο-
πρεπὲς ὄνομα σου τοῦ πα-
Ν lal CLA \ lal
Tpos Kal τοῦ υἱοῦ καὶ τοῦ
ἁγίου πνεύματος νῦν καὶ
\ A Qn
ἀεὶ καὶ εἰς TOUS αἰῶνας τῶν
αἰώνων.

λαός" ᾿Αμὴν.

On

e e 7 a AP SE. \
ὁ ἱερεύς" καὶ ἔσται τὰ
ἐλέη τοῦ μεγάλου Θεοῦ καὶ

σωτήρος ἡμῶν Incov Χρι-

COLLATE. 428

Anaphora S. Chrysostomi.
pas Kal τῶν ἐν πίστει κατ-
ie 4 3 A 3
OLKOUYT@Y εν auTOls. ᾿Ἐκ-
’ ΄ /
φών. ἐν πρώτοις μνήσθητι,
A »
κύριε, τοῦ ἀρχιεπισκόπου
ἡμῶν τοῦδε.
/ 7
Μνήσθητι, κύριε, πλέον-
των, ὁδουπορούντων, νοσούν-
, ,
TOV, καμνόντων, αἰχμαλώ-
των, καὶ τῆς σωτηρίας av-
τῶν.
͵ aA
Μνήσθητι, κύριε, τῶν
7 \
καρποφορούντων καὶ καλ-
4 A /
λιεργουντων ἐν ταῖς ἁγίαις
σου ἐκκλησίαις, καὶ μεμνη-
, lal
μένων TOV πενήτων, Kal
4 \ i e “Ὁ Ἁ > 7
eT’ πάντας nuas Ta ENEN
Καὶ δὸς

A 5) \ ,
ἡμῖν ἐν ἑνὶ στόματι καὶ

>) /
σου ATOOTELNOV.

μιᾷ καρδίᾳ δοξάξειν καὶ
(cetera supplenda ex Ba-
silio usque ad εἰς τοὺς

na A 5
αἰῶνας τῶν αἰώνων).

"Exouy.
ND Sk \ > / A
καὶ ἔσται TA ENEN TOV με-
γάλου Θεοῦ καὶ σωτῆρος

ἡμῶν ᾿Ιησοῦ Χριστοῦ.

426

Anaphora S. Basilii.
a \ lal
στοῦ μετὰ πάντων ὑμῶν.

ς / \ \ A
0 λαὸς" καὶ μετὰ TOU

πνεύματός σου"

4 ~ ~
καὶ τοῦ διακόνου ποιοῦντος
, . " 7
THY μέσην ἢ εὐχὴν ἐπεύχεται

΄

ὁ ἱερεύς "

SS. BASILII ET CHRYSOSTOMI

Anaphora S. Chrysostom).

ὁ διάκον. Πάντων
τῶν ἁγίων (μνημονεύοντες"
quod supplendum est ex
vulgata. Est initium lita-

nie a diacono indicende. )

Oratio consecrationis populi cum oratione dominica et
obsignatione (benedictione) populi prostrati.

‘O Θεὸς ἡμῶν, ὁ Θεὸς τοῦ
σώζειν, σὺ ἡμᾶς δίδαξον εὐ-
χαριστεῖν σοι ἀξίως τῶν
εὐεργεσιῶν σου, ὧν ἐποίη-
σας καὶ ποιεῖς μεθ᾽ ἡμῶν"

τ

\ \ ς ω ς
σὺ εἰ ὁ Θεὸς ἡμῶν ὁ προσ-
Mh \ a an
δεξάμενος τὰ δῶρα ταῦτα"
ς “Ὁ
καθάρισον ἡμᾶς ἀπὸ παν-
\ La)
τὸς μολυσμοῦ σαρκὸς Kal
7 \ / «ς
πνεύματος, καὶ δίδαξον ἡ-
n 5 6 Φ / 5»
μας ἐπιτελεῖν ὡγιωσύνην ἐν

φόβῳ σου, ἵνα ἐν καθαρῷ

\ /
Σοὶ παρακατατεθήμεθα
\ \ ς A e a
τὴν Conv ἡμῶν ἁπᾶσαν
καὶ τὴν ἐλπίδα, δέσποτα
/ \
φιλάνθρωπε, καὶ παρακα-
λοῦμέν σε καὶ δεόμεθα καὶ
ἱκετεύομεν" καταξίωσον ἡ-
μᾶς μεταλαβεῖν τῶν ἐπου-
ρανίων σου καὶ φρικτῶν
μυστηρίων ταύτης τῆς ἱερᾶς
καὶ πνευματικῆς τραπέζης
μετὰ καθαροῦ συνειδότος

> 7” e a >
eis ἄφεσιν ἁμαρτιῶν, εἰς

τῷ μαρτυρίῳ τῆς συνειδή- συγχώρησιν πλημμελημά-

* Cod. MECI. μέση εὐχὴ solemnis est litaniz hoe loco inserte
appellatio apud Byzantinos, secundum Goarum.

LITURGIA COLLATE. 427

Anaphora S. Basilii. Anaphora S. Chrysestomi.

σεως ἡμῶν ὑποδεχόμενοι) των, ELS πνεύματος ἁγίου

“
τὴν μηρίδα τῶν ἁγιασμά- κοινωνίαν;

e nr A id /
τῶν σου ἑνωθῶμεν TO ἁγίῳ

t
ig la)
σώματι καὶ αἵματι τοῦ
Χριστοῦ σου, καὶ ὑποδεξά-
μενοι αὐτὰ ἀξίως σχῶμεν
τι r ‘ a >
τὸν Χριστὸν κατοικοῦντα EV
A e a
ταῖς καρδίαις ἡμῶν καὶ γε-
\ lal
νώμεθα ναὸς τοῦ ἁγίου σου
πνεύματος. Ναὶ ὁ Θεὸς ἡ-
a \ / ¢e a ”
μῶν, καὶ μηδένα ἡμῶν ἔνο-
χον ποιήσῃς τῶν φρικτῶν
σου τούτων καὶ ἐπουρα-
νίων μυστηρίων, μηδὲ ἀ-
σθενῆ ψυχὴ και σώματι
9 Lae ed / > A
ἐξ Tov ἀναξίως αὐτῶν μετα-
λαμβάνειν ἀλλὰ δὸς ἡμῖν
/ aA n
μέχρι τῆς ἐσχάτης ἡμῶν
3 a 3 tA e /
ἀναπνοῆς ἀξίως ὑποδέχε-
\ aA
σθαι τὴν ἐλπίδα TOV ἁγια-
> . Ι͂ >
σματων cou εἰς ἐφόδιον ζω- εἰς βασιλειας
n 73 / > > / 3 / / 5
ἢς αἰωνίου, εἰς ὡπολογίαν οὐρᾶάνων κληρονομίαν. ELS
» “ \ 3 \ Le)
EUTPOTOEKTOV τὴν ἐπὶ TOV
A / an
φοβεροῦ βήματος τοῦ Xpi-

“Ὁ 7 3 an
στοῦ cou, ὅπως ἂν καὶ ἡμεῖς

5 f \ /
παῤῥησίων THY πρός σε; μὴ
> 7 Ν 3 /
εἰς κρίμα μηδὲ εἰς κατώ-

κριμα.
\ A A
μετὰ πάντων τῶν ἁγίων TOV

αν 9 3.
aT αἰώνων σοὶ εὐαοεστη-

428 SS. BASILII ET CHRYSOSTOMI

_Anaphora S. Basilii. Anaphora S. Chrysostomi.
σάντων γενώμεθα μέτοχοι
τῶν αἰωνίων σου ἀγαθῶν
ὧν ἡτοίμασας τοῖς ἀγαπῶ-
\

σίν σε, κύριε, Kal κατα- Καὶ κατα-

/ ς a / \ / e a
ξίωσον ἡμᾶς δέσποτα μετὰ ξίωσον ἡμᾶς (cetera supple
παῤῥησίας akataxpitws|ex Basilio).
τολμᾶν ἐπικαλεῖσθαί σε TOV
ΕἸ / \ /
ἐπουράνιον Θεὸν πατέρα

καὶ λέγειν" *

ε ͵ ζ = « / Ξ /, «ς “Ὁ

ὁ λαός" τὸ Ilatep ἡμῶν. 9 λαὸς9᾽ Ἰ]άτερ ἡμῶν.
a ened ae γᾷ ὁ ἱερεύς. “Ore σοῦ
O ἱερεύϑ᾽ OTL σοῦ ἐστιν Pepe US αἱ

ε 2 : f

καὶ ἡ δόξα τοῦ πατρός. + ὁ λαός" ᾿Αμήν.
Καὶ μετὰ τὸ ᾿Αμὴν λέγει
ὁ ἱερεύς"
Εἰρήνη πᾶσιν. ὁ ἱερεύς" Εἰρήνη πᾶ-
σιν.

* De oratione dominica in hoe loco eucharistie celebrande
adhibita innumera sunt, ut aliorum, ita Chrysostomi testimonia.
En unum pro omnibus ex Homilia xxvii. in Genesin: ἂν τοῦτο
κατορθώσωμεν, δυνησόμεθα μετὰ καθαροῦ συνειδότος καὶ τῇ ἱερῇ ταύτῃ
καὶ φρικτῇ τραπέζῃ προσέλθειν καὶ τὰ ῥήματα ἐκεῖνα τὰ τῇ
εὐχῇ συνεζευγμένα μετὰ παῤῥησίας φθέγξασθαι " ἴσασι οἱ
μεμνημένοι τὸ λεγόμενον.

7 Omissa h. 1. verba, omnibus nimirum nota: εἰς αἰῶνας
τῶν αἰώνων, cujus formule tamquam solemnis in eucharistize
celebratione mentionem jam faciunt scriptores Valentiniani
quos adfert Irenzeus (i. 1.): λέγουσι... ἡμᾶς ἐπὶ τῆς εὐχαριστίας
λέγοντας" Eis τοὺς αἰῶνας τῶν αἰώνων. (V. Bingham. vi. 2. 1.)
Illi quidem ideo hane formulam inyocabant, ut doctrinam de
wonibus defenderent et inculcarent.

LITURGIA

Anaphora 5. Basilii.

7 uA e \
Δέσποτα κύριε, ὁ πατὴρ
A >’ A ‘ NX
TOV οἰκτιρμῶν Kal Θεὸς
e /
Taons παρακλήσεως, τοὺς
ε / \ \ c
UTTOKEKNLKOTAS σοί TAS ἔ-
aA \
auT@v κεφαλὰς εὐλόγησον,
4 / ff. 2 7
ἁγίασον, φρούρησον, oxv-
x
ρωσον, ἐνδυνάμωσον, ἀπὸ
x Ul ἴω ͵
παντὸς ἔργου πονηροῦ ἀπό-
\ t ΟῚ
στησον, παντὶ δὲ ἔργῳ ἀγα-
θῷ σύναψον, καὶ καταξίω-
΄ 3
σον ἀκατακρίτως μετασχεῖν
A \
TOV ἀχράντων τούτων Kal
Qn / 2
ζωοποιῶν μυστηρίων, εἰς
BA ς “ 3 7
ἄφεσιν ἁμαρτιῶν, εἰς πνεύ-

/
ματος ὡγίου κοινωνίαν.

IIpooyes, κύριε ᾿Ἰησοῦ
Χριστὲ ὁ Θεὸς ἡμῶν, ἐξ ἁ-

7 /
rytou KATOLKYHTHPLOU σου. καὶ

COLLATZ. 429

Anaphora 5. Chrysostomi.
ὁ διάκ. Tas κεφαλὰς
ἡμῶν.
,
Εὐχαριστουμέν cot, Ba-
Loli ete died e τι»; ,
σιλεῦ AOPATE, O τῇ ἀμετρή-
7 =
τῷ σου δυνάμει δημιουρ-
“ \ na
γήσας Ta πάντα καὶ TO
πλήθει τοῦ ἐλέους σου ἐκ
A 2 " > \ 3
τῶν οὐκ ὄντων εἰς τὸ εἶναι
\ \
Tapayayov Ta σύμπαντα.
J ἣν
Αὐτὸς δέσποτα οὐρανοθὲν
U \
ἔφιδε ἐπὶ τοὺς κεκλικότας
\ \ ec A [4
σοὶ τὰς ἑαυτῶν κεφαλάς"
> \ BA \ \
οὐ yap ἔκλιναν σαρκὶ Kal
7 \ an
αἵματι, ἀλλὰ σοὶ TO φο-
a A \ 5S /
βερῷ Θεῷ: σὺ οὖν δέσποτα
\ / a A
τὰ προκείμενα πᾶσιν ἡμῖν
5 +
εἰς ἀγαθὸν ἐξομάλισον κατὰ
\ c / 0. 7 7
τὴν ἑκάστου ἰδίαν χρείαν
Τοῖς πλέουσιν σύμπλευσον,
τοῖς ὁδουποροῦσιν συνόδευ-
σον, τοὺς νοσοῦντας tacat,
δ Ά \ A A \
Oo ἰατρὸς τῶν ψυχῶν Kat
lal / “
τῶν σωμάτων ἡμῶν.
6 5 7 ,
O ἱερεύς: Lpooyes,
I an
κύριε ᾿Ἰησοῦ Χριστὲ ὁ

\ e A 5 e /
Θεὸς ἡμῶν, ἐξ ἁγίου κατοι-

Ν » Ν an
ἐλθὲ εἰς τὸ ἁγιάσαι ἡμᾶς, κητηρίου σου, καὶ ἐλθὲ εἰς

430

Anaphora S. Basilii.
© γ88 a \

ὁ ἄνω τῷ πατρὶ συγκαθε-
, \ ® re AL YS ,
ζόμενος, Kal ὧδε ἡμῖν aopa-
τως παρὼν, καὶ καταξίωσον

n A \
τῇ κραταιᾷ σου χειρὶ μετα-

“ ¢ lal \ >) ¢ “ |
δοῦναι ἡμῖν καὶ δι’ ἡμῶν.

παντὶ τῷ λαῷ σου.

SS. BASILII ET CHRYSOSTOMI

Anaphora §S, Chrysostomi.

Ν ς / e la) e BA A
TO ἁγιάσαι ἡμᾶς ὁ ἄνω TO
πατρὶ συγκαθεζόμενος καὶ
Φ al \
ὧδε ἡμῖν ἀόρατος συνὼν,

, an “
καταξίωσον τῇ κραταιᾷ σου
la «ε a \
χειρὶ μεταδοῦναι ἡμῖν καὶ

3 Qn ~ an
δι ἡμῶν παντὶ τῷ λαῷ σου.

Communio.

r x 5 a Ἂν /
Καὶ μετὰ τὸ εἰπεῖν - Tov δί-

ὁ διάκ. ἸΠρόσχωμεν.

f ©. ae \ Saath! der Neeser A
TKOV TpPOTYOpmEV*, ὁ ene ὁ ἱερεύς" Ta ἅγια Tots
"3 e 9 \ , /
ὑψοῖ τὸν ἅγιον ἄρτον καὶ λέ- ἁγίοις.

a Ι
yer Τὰ ἅγια τοῖς ἁγίοις. ἡ ὁ λαός" Εἷς ἅγιος.

K \ ‘ A , ~ A \ \ ‘ 4 5 ~ \ Xr \
at μέτα TO ELMELY TOV Aaov Kat μέτα TO ELTELY TOV AAOV

2 τὰ , @
τὸ Εἷς ἅγιος" λαμξάνει τὸ Eis ἅγιος εἷς κύριος

* Πρόσχωμεν notissima est Diaconi formula, Chrysostomus
ante communionem aliam Diaconi exhortationem laudat:
Ἐπιγινώσκετε ἀλλήλους (in Homilia adv. Judxos prima).

+ De usu formule Ta ἅγια ἁγίοις clarissimi sunt Chryso-
stomi loci apud Binghamum. In Homil. vii. tomi septimi:

eet ee / 5 2s A. Ae > , Chen , a
τὰ ἅγια τοῖς ἁγίοις δίδωσι" οὐδὲ yap ὕδωρ ἀπὸ ταύτης ἡμῖν παρέχει τῆς
In Homil. xvii. in Ep. ad Hebr.: διὰ

τοῦτο Kal ὃ ἱερεὺς ἐπιφωνεῖ τότε τοὺς ἁγίους καλῶν, καὶ Sia τῆς

πηγῆς, ἀλλ᾽ αἷμα ζῶν.

φωνῆς ταύτης μωμοσκοπῶν ἅπαντας, ὥστε μὴ προσελθεῖν τινα ἀπαρά-
σκευον. In Homil. ΟΧ ΧΙ]. a Savilio edita optime hune actum ita
describit : Ὑψηλὺς ἐστὼς 6 ἱερεὺς μεγάλῃ TH φωνῇ, φρικτῇ τῇ Bon,
καθάπερ τις κήρυξ, τὴν χεῖρα ἔχων εἰς ὕψος, πᾶσι κατάδηλος γεγονὼς,
καὶ μέγα ἐπ᾽ ἐκείνῃ τῇ φρικτῇ ἡσυχίᾳ ἀνακράζων: Τὰ ἅγια τοῖς
ἁγίοις, τοὺς μὲν καλεῖ, τοὺς δὲ ἀπείργει.

t Εἷς ἅγιος" formulam plenam supra, cum de hymno se-
raphico agebamus, exhibui et explicui. De varia hujus hymni
(qui ex hymni matutini clausula originem ducit) forma v.

que ad Liturgiam ecclesiz Antiochen adnotayimus. |

LITURGIZ

Anaphora S. Basilii.
ἐκ TOU ἁγίου σώματος μερίδας
καὶ βάλλει εἰς τὰ ἅγια ποτή-
ρια καὶ λέγει"
3 I 7
Kis πλήρωμα πνεύμα-

TOs’

Kal μετὰ τὸ πάντας μεταλαβεῖν
7, - / \ ti
λέγοντος Tov διακόνου τὴν εὐχὴν

ε lio
ἐπεύχεται ὃ ἱερεύς

COLLAT. 431

Anaphora S. Chrysostomi.
Ἰησοῦς Χριστὸς eis δόξαν
Θεοῦ πατρὸς λαμξάνει ἐκ
τοῦ ἁγίου σώματος μερίδας καὶ
βάλλει εἰς τὰ ἅγια ποτήρια
καὶ λέγει"

Kis πλήρωμα πνεύματος
ἁγίου. *
Καὶ μετὰ τὸ πάντας μεταλαβεῖν

/ mn /
λέγοντος τοῦ διακόνου τὴν εὐχὴν

3 ,ὔ ee \ 7
ETTEUKETAL ὁ tepeus μυστικωξ5

᾿(Ροβέοοηι)μμρῖο.)

Εὐχαριστοῦμέν σοι κύριε ὁ
\ Clee Fon iN ~ Es Y
Θεὸς ἡμῶν ἐπὶ τῇ μεταλήψει
~ 7
τῶν ἁγίων ἀχράντων ἀθανά-
>
των καὶ ἐπουρανίων σου μυ-
< ἢ a
στηρίων, ὧν ἔδωκας ἡμῖν ἐπὶ
, ~
εὐεργεσίᾳ καὶ ἁγιασμῷ καὶ
pA ~ a ~
ἰάσει τῶν ψυχῶν ἡμῶν Kal
~ 7 9. \ ,
τῶν σωμάτων. Αὐτὸς δέσποτα
- ε by ὯΝ , e
τῶν ἁπάντων δὸς γενέσθαι ἡ-
piv τὴν κοινωνίαν τοῦ ἁγίου
᾽ὔ ~
σώματος καὶ αἵματος τοῦ Χρι-
στοῦ σου εἰς πίστιν ἀκαταί-
σχυντον, εἰς ἀγάπην ἀνυπό-
“ \ /
κριτον, εἰς πλησμονὴν σοφίας,
ΕῚ ld ~
εἰς ἴασιν ψυχῆς καὶ σώματος,
᾿]
εἰς ἀποτροπὴν παντὸς ἐνιαν-
τίου, εἰς περιποίησιν τῶν ἐντο-
λῶν σου, εἰς ἀπολογίαν εὐπρόσ-

δεκτον τὴν ἐπὶ τοῦ φοξεροῦ βή-

* Que sequuntur usque ad

~ Q7
Εὐχαριστοῦμέν σοι, δέσποτα
φιλάνθρωπε, εὐεργέτα τῶν ψυ-
-Ὁ ae ~ /
χῶν ἡμῶν, ὁ καὶ τῇ παρούσῃ
ἡμέρᾳ καταξιώσας ἡμᾶς τῶν
͵
ἐπουρανίων σου καὶ ἀθανάτων
7 ᾿ I e
μυστηρίων. ᾿ὈΟρθοτόμησον ἣ-
μῶν τὸν ὁδὸν, σῶσον ἡμᾶς ἐν τῷ
iG Ἂς , J ἊΣ
~obw σου τους πάντας, φρουρὴη
σον ἡμῶν τὴν ζωὴν, ἀσφαλί-
σαι ἡμῶν τὰ διαξήματα εὐχαῖς
\ e , ~ e ͵ > £54
Kal ἱκεσίαις τῆς ἁγίας ἐνδόξου
δεσποίνης ἡμῶν Θεοτόκου καὶ ἀ-
΄ ΄ Ὗ Ῥ
ειπαρθένου Μαρίας καὶ πάντων
τῶν ἁγίων τῶν ἀπ᾽ αἰώνων σοὶ
3, 7 > , e/
εὐαρεστησάντων. ἘἘκφών. Ore
ΝΝ cy ~
σὺ εἶ ὁ ἁγιασμὸς ἡμῶν καὶ σοὶ
XV IY 5» ,ὔ -
τὴν δόξαν ἀναπέμπομεν τῷ
πατρὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύ-

me \ \
ματι, νῦν καὶ Gel, καὶ εἰς τους

finem posterioris esse statis,

et ipsa verba et ceterarum liturgiarum consensus demonstrat.

432 SS. BASILII ET CHRYSOSTOMI

Anaphora S. Basilii.

Anaphora 5. Chrysostomi.

by δῷ 9“ - s7 3
uarog Tou Κριστοῦ σου. Ἑκῴών.} τα TWY ΟΣ Ὧν, Apa.
s ΄ > ~ ,

ὁ λαός" Ev ὀνομᾶτι κυρίου.

1 Ns \ ~ ‘
OTL σὺ εἰ ὁ ἁγιασμὸς ἡμῶν, καὶ
Ν \ / , ~
σοὶ τὴν δόξαν ἀναπέμπομεν TO
πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ
4 c c 4
/ --
πνεύματι νῦν καὶ ἀεί.
e 93

ὁ διάκονος" “Ev εἰρήνῃ

προέλθωμεν.Ὦ

(Preces Sacerdotis private
post dimissionem populi.)
Εὐχὴ ὀπισθάμβωνος.
if e \ ~ ~
Κύριε ὁ Θεὸς ἡμῶν, σῶσον
\ / \ 9 /
τὸν λαόν σου Kat εὐλόγησον
\ ΄ Ἄ “
τὴν κληρονομίαν σου" τὸ πλή-
ρωμα τῆς ἐκκλησίας σου ἐν
εἰρήνη διαφύλαξον" ἁγίασον
\ ~
τοὺς ἀγαπῶντας τὴν εὐπρέ-
- “, Ν
πειαν τοῦ οἴκου σου. Σὺυ αὖ-
\ , ee ΣΝ Ld ~ 5 “πὸ - ὃ
τους ἀντιθοξασον τῇ “εικὴ OU-
Id \ \ > ΄
γάμει, καὶ “Ὁ ἐγκαταλίπῃς
- e Ν > »
ἡμᾶς ὁ Θεὸς τοὺς ἐλπίζοντας
> » . iy ~ mee
ἐπί σου. Eipyvny τῷ κοσμῳ
σου δώρησαι, ταῖς ἐκκλησίαις
σου, τοῖς ἱερεῦσι, τοῖς βασιλεῦ-
σιν ἡμῶν καὶ παντὶ τῷ λαῷ
σου" ὅτι ἅγιος ὁ ναός σου,
ϑαυμαστὸς ἐν δικαιοσύνῃ" καὶ
σοὶ τὴν δόξαν ἀναπέμπομεν

- Α ~ t~ ~
τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ
«ε ἐ c c

e ὃ /
O taKkovoc’

προέλθωμεν.

?
ev

‘ ,
εἰρὴ ἢ

* De solemni formula dimissionis, Πορεύεσθε ἐν εἰρήνῃ, agit
Chrysostomus ap. Bingh. in Homil. lv. vol. quinti, his verbis :

a a a ὃς ,
τῆς συνόδου ταύτης ἐπιλύων ὑμᾶς (ὁ διάκονος) τοῦτο ὑμῖν ἐπεύχεται

λέγων" Πορεύεσθε ἐν εἰρήνῃ.

LITURGLE COLLATZ. 433

Anaphora S. Chrysostomi.
Deest.

Anaphora δ. Basilii.
e ,ὔ , ~ ΑΝ death |
ἁγίῳ πνεύματι νῦν καὶ αεὶ
Ν ~ ~ ,
Kal εἰς τοὺς αἰῶνας τῶν αἰώ-
γων.
Εὐχὴ τοῦ σκευοφυλακίου.
“Ὁ
"Hyvorat καὶ τετέλεσται, ὃ-
, 7
σον εἰς THY ἡμετέραν δύναμιν,
e ” ~ x ~
πάντα ἅπερ ἔθον ἡμῖν τὰ τῆς
el
ἀφθαρσίας μυστήρια" ηὕραμεν.
- lA
τοῦ ϑανάτον σου τὴν μνήμην,
ν ~ 9
εἰδαμενῈ τῆς ἀναστάσεώς σου
x f > / ~
τὸν τύπον, ἐνεπλήσθημεν τῆς
9 ~
ἀκενώτου σον τρυφῆς, ἀπη-
~ "
λαύσαμεν τῆς ἀτελευτήτου σου;
ζωῆς, ἧς καὶ ἐν τῷ μέλλοντι,
πάντας ἡμᾶς τυχεῖν καταξίω-!
We oc \ e ~ = 2! |
σον; Χριστε ὁ Θεὸς ἡμῶν" ὅτι

πρέπει σοι πᾶσα εὐχαριστία"

* Formas barbaras ηὕραμεν et εἴδαμεν quas codex prebet
removendas non putavi : textus vulgatus ἔχομεν et εἴδομεν exhibet.
Additamenta hec infime etati liturgice debentur, septimo
scilicet vel octavo seculo. Huic tempori optime conveniunt et
ille forme grammatice et tenor omnino harum precum. Oratio
ad Christum dirigitur, quod et mori et ipsis ecclesiz legibus in
eucharistia celebranda repugnat. Propositum fuit nobis ut
codicum omnium Grecorum qui exstent longe antiquissimum
lectoribus proponeremus, ita tamen ut que in duabus liturgiis
inter se comparatis evidenter quinto seculo essent posteriora
ab illa quarti quintive seculi liturgia distinguerentur, quo fa-
cilius sit intelligendum, quid antiquiori ecclesiz quid serioribus
temporibus sit tribuendum. Qui vero textum ita constitutum
accuratius examinaverit, facile intelliget illas liturgias nihil nisi
duo ejusdem typi exemplaria, et neutram a Basilio vel Chry-
sostomo esse compositam.

VOL. IV. U

434 BASILII ET CHRYSOSTOMI LITT. COLL.

Anaphora S. Basilii.

\ ~ μα , NN
σὺν τῷ ἀνάρχῳ σου πατρι καὶ
- , \ " ~ \
τῷ ἁγίῳ καὶ ἀγαθῷ Kal ζωο-

, ~ ἌΝ ΤᾺ
TOLW σου πνευματι νυν καὶ αει

1

-

δον ‘ 5 ~ ~ 37
και εἰς τους AlLWYAC Τῶν ALW-

νων. ᾿Αμήν.

Anaphora 5. Chrysostomi.

Deest.

CAPUT QUARTUM.

LITURGLE ECCLESLZ AFRICANZ, MEDIOLA-
NENSIS, GALLICANZ, ET HISPANICZ.

I. LITURGIA AFRICANA.

DIO

A. PATRUM DE LITURGIA TESTIMONIA.

I. TERTULLIANUS.

1. In libro de Spectaculis (quem scripsit tempore
Septimii Severi, 193-211, antequam ad Montanista~
rum partes transisset, v. Neander. Tertull. p. 23.), c.
25, que vel ad Romanam vel ad Africanam
ecclesiam spectant:

“ Quale est . . . ex ore quo Amen in Sanctum
protuleris, gladiatori testimonium reddere, εἰς αἰῶνας
‘am αἰῶνος alii omnino dicere nisi Deo et Christo?”
( male vulg. Deo Christo).

2. In Apologetico, c. 30. :

“ΠΙᾺ (in ceelum), suspicientes Christiani manibus
expansis quia innoxiis, capite nudo quia non erube-
scimus, denique sine monitore quia de pectore ora-

mus. Precantes sumus semper omnes pro omnibus
u 2

436 LITURGIA AFRICANA.

imperatoribus, vitam illis prolixam, impe-
rium securum, domum tutam, exercitus
fortes, senatum fidelem, populum pro-
bum, orbem quietum et quecunque hominis
et Cesaris vota sunt.”

Ibid. ὁ; 39}:

‘«¢Coimus in ceetum et congregationem, ut ad Deum,
quasi manu facta, precationibus ambiamus. Hee vis
Deo grata est. Oramus etiam pro imperatoribus,
pro ministeriis eorum ac potestatibus, pro
statu seculi, pro rerum quiete, pro mora
finis.

3. In libro de Corona Militis (quem Montanista
scripsit: v. Neand. Tert. p. 88.), c. 3.:

ςς Eucharistiae Sacramentum, et in tempore victus
et omnibus mandatum a Domino, etiam antelucanis
ceetibus, nec de aliorum manu quam presidentium
sumimus. QOblationes pro defunctis, pro natalitiis,
annua die facimus, die dominico jejunium nefas
ducimus vel de geniculis adorare. Eadem immu-
nitate a die pasche in pentecosten usque gaudemus.
Calicis aut panis etiam nostri aliquid decuti in ter-

ram anxie patimur.”

Il. PERPETUA, MARTYR (C. ANNUM 220).

Passio Perpetue:
«Tntroivimus et audivimus (in visione) yo-
cem unitam: Agios, Agios, Agios, sine cessa-

tione.”

PATRUM TESTIMONIA. 437

IH. CYPRIANUS.

De Orat. Domin. (vy. Bingh. xiii. 5.) :

«Sacerdos ante orationem, prefatione pramissa,
parat fratrum mentes, dicendo: Sursum corda; ut
dum respondet plebs: Habemus ad dominum, ad-

moneatur, nihil aliud se quam dominum cogitare
debere.”

IV. FIRMILIANUS, EPIST. AD CYPRIANUM, Cc. 10.

De Muliere ecstatica temporibus post Alexandrum
Imperatorem :

Tila mulier, que prius per prestigias et fallacias
dzmonis, multa ad deceptionem fidelium moliebatur,
inter cetera quibus plurimos deceperat, etiam hoc
frequenter ausa est, ut invocatione non con-
tem tibili sanctificare se panem et eucharistiam facere
simularet, et sacrificium domino non sine sacra-
mento solite predicationis offert.”

_ V. AUGUSTINUS.

1. Locus classicus de ordine officitt est in Homil.
ΤΥ ΧΙΠΟ:

*Tenetis sacramentum ordine suo. Primo post
orationem (i.e. Litaniam vel preces communes
pro universo statu ecclesie) admonemini Sur-
sum habere cor .... Ideo cum dicitur: Sur-
sum cor, respondetis Habemus ad Dominum
. » » Sequitur episcopus vel presbyter, qui offert, et

dicit: Gratias agamus domino Deo nostro, et
u 3

ΝΠ dee

438 LITURGIA AFRICANA.

vos attestamini: Dignum et justum est di-
centes. Deinde post sanctificationem sacrificii
dicimus orationem dominicam. Post istam dici-
tur: Dominus vobiscum, et osculantur se Chri-
stiani osculo sancto.

2. De oratione dominica et precum orationumque
natura. Ibid.

“ Post sanctificationem sacrificii dicimus oratio-
nem dominicam.”

Et in £p. lix. ad Paulin. officii ordinem secundum
1 Tim. 11. 7. explicans quadripartitum :

“ Precationes facimus in celebratione sacramen-
torum antequam illud quod est in domini mensa inci-
piat benedici: orationes quum benedicitur et san-
ctificatur et ad distribuendum comminuitur, quam
totam petitionem fere omnis ecclesia dominica
oratione concludit .... Interpellationes autem
sive, ut vestri codices (bibliorum sc.) habent, postu-
lationes fiunt, quum populus benedicitur. Tune
enim antistites, velut advocati, susceptos suos per
manus impositionem misericordissime offerunt pote-
stati. Quibus peractis et participato tanto sacra-
mento gratiarum actio cuncta concludit, quam
in his etiam verbis ultimam commendavit apostolus.”

VI. FULGENTIUS (C. ANN. 530).

1. Ad 1 Cor, xi. 23. In Excerptis apud Sirmondum
(p. 36. Palmer, i. 140.), De precibus in commemora-
tione pro defunctis :

* Cum tempore sacrificii commemorationem mortis

PATRUM TESTIMONIA. 439

ejus faciamus, charitatem nobis tribui per adventum
S. Spiritus postulamus: hoc suppliciter exorantes ut
per ipsam charitatem qua pro nobis Christus
crucifigi dignatus est, nos quoque, gratia 5. Spiritus
accepta, mundum crucifixum habere et mundo cruci-
figi possimus: imitantesque Domini nostri mortem,
sicut Christus quod mortuus est peccato mortuus est
semel, quod autem vivit, vivit Deo, etiam nos in
novitate vitz ambulemus, et munere charitatis ac-
cepto, moriamur peccato et vivamus Deo.” . . .

2. Ib. p. 39. “ Hoc autem quod petimus, id est ut
in patre et filio unum simus, per unitatem gra-
{188 spiritualiter accipimus.

3. De orationibus pro infidelibus et pro fidelibus :

De bono perseverantiz, c. 7. :

** Prorsus in hac re non operosas disputationes ex-
pectet ecclesia, sed attendat quotidianas orationes
suas. Orat ut increduli credant..., Orat ut
Mee NILES: PETSOVErelite! sixtcecaeiees teres

Ib. c. 23: “ Utinam tardi corde et infirmi, qui non
possunt, vel nondum possunt scripturas vel earum
expositiones intelligere, sic audirent, vel non audi-
rent in hac questione disputationes nostras, ut magis
intuerentur orationes suas, quas semper habuit et ha-
bebit ecclesia ab exordiis suis, donec finiatur hoc
seculum.— Quando enim non oratum est in ecclesia
pro infidelibus inimicis, ut crederent? — Aut
quis sacerdotem super fideles dominum invocantem,
si quando dicit: Da illis, domine, in te perse-

v4

440 LITURGLEH AFRICAN

verare usque in finem, non solum voce ausus
est, sed saltem cogitatione reprehendere, ac non
potius super ejus talem benedictionem, et corde ere-
dente et ore confitente respondit, Amen: quum
aliud in ipsa oratione dominica non orant fi-
deles, dicentes maxime illud: Ne nos inferas in
tentationem: nisi ut in sancta obedientia perse-
verent?”

4. De “communi oratione,” a Diaeono indicta (Li-
tania), et de aliis orationibus in fine misse@ catechume-
ΠΟ ΤΗΣ

Ep. evii. ad Vitalem :

*‘Eixerce contra orationes ecclesiz disputationes
tuas, et quando audis sacerdotem Dei ad altare ex-
hortantem populum Dei, orare pro incredulis, ut
eos Deus convertat ad fidem; et pro catechumenis,
ut eis desiderium regenerationis inspiret, et pro fideli-
bus, ut in eo, quod esse ceeperunt, ejus munere perse-
verent; subsanna pias voces, et dic, te non facere,
quod hortatur . .. . . . Numquid ubi audieris
sacerdotem Dei ad ejus altare populum hortan-
tem.ad Deum orandum, vel ipsum elara voce
orantem, ut incredulas gentes ad fidem
suam venire compellat, non respondebis Amen?”

Vii. CANONES AFRICANI DE LITURGIA.

t. Concil. Carthagin. i. (anni 397). Canon xxiv. :
“Ut nemo in preeibus vel patrem pro filio, vel
fillum pro patre nominet. Et quum altari adsistitur,
semper ad patrem dirigatur oratio. Et quicumque

QUA SUPERSUNT. 441

sibi preces aliunde describit, non eis utatur, nisi prius
eas cum instructioribus fratribus contulerit.”

2. Canon 111. in Codice Africano:

“"A pecs καὶ τοῦτο, ὥστε τὰς κεκυρωμένας ἐν TH συν-
όδῳ ἱκεσίας, εἴτε προοίμια, εἴτε παραθέσεις, εἴτε τὰς τῆς
χειρὸς ἐπιθέσεις, ἀπὸ πάντων ἐπιτελεῖσθαι, καὶ παντε-
λῶς ἄλλας κατὰ τῆς πίστεως μηδέποτε προενεχθῆναι"
ἀλλ᾽ αἵ τινες δήποτε ἀπὸ τῶν συνετωτέρων συνήχθησαν;
λεχθήσονται."

3. Canon xii. Concil. Milevitani 1, (anno 402) :

** Placuit etiam illud, ut preces vel orationes seu
miss, que probate fuerint in concilio, sive prefa-
tiones, sive commendationes, seu manus impositiones,
ab omnibus celebrentur. Nec aliz omnino dicantur
in ecclesia, nisi que a prudentioribus tractate, vel
comprobate in synodo fuerint, ne forte aliquid contra
fidem, vel per ignorantiam, vel per minus studium

sit compositum.”

ἊΝ

B. LITURGIZ AFRICANZ QUZ SUPERSUNT.
(Mabillon. p. 14.)

S. AucusTINus, Sermo cxxvii. De Sacramentis (ad
Catechumenos):

““ Primo post orationem (oblationis fidelium, sci-
licet) admonemini sursum habere cor. Ideo cum
dicitur Sursum cor, respondetis Habemus ad Dominum.
Sequitur Episcopus vel Presbyter qui offert, et dicit
Gratias agamus Domino Deo nostro: et vos attesta-

mini Dignum et justum est. Deinde post sanctifica-
υ ὅ

442 LITURGIZ AFRICANZ QUA SUPERSUNT.

tionem sacrifictt (h. e. post orationem consecrationis)
dicimus Orationem dominicam. Tum dicitur Paz
vobiscum, et osculantur se Christiani in osculo
sancto.”

MARIUS VICTORINUS AFER (C. ANN. 350).
« Sicut in oblatione dicitur; Munda tibi populum
circumvitalem, emulatorem bonorum operum, circa
tuam substantiam venientem.”

Quz cum sola ex liturgia Africana supersint, nec
sperandum sit fore ut rescripti codices Africani ali-
quando inveniantur, vereor ne nobilissime illius ec-
clesiz orationes prorsus interierint. Ordinem autem
tertio, quarto, quintoque seculo hunc fere fuisse ap-
paret, quem Alexandrinum redolere originem lectores
non fugiet.

Oblatio populi.

Oratio oblationis: Munda tibi, ete., cum prece
precatoria.

Preefatio: Sursum corda, etc.

Laudes (Vere dignum et justum est: cum hymno
| Agios| Sanctus).

Sanctificatio sacrificii per invocationem (praemissis
verbis institutionis).

Osculum pacis.

Benedictio populi (Interpellatio), sacerdote po-
pulum Deo offerente.

Communio,

Gratiarum actio post communionem.

LITURGIA MEDIOLANENSIS AMBROSIANA. 443

II. LITURGIA. MEDIOLANENSIS QUE
AMBROSIANA DICITUR.

(v. Daniel. Cod. Lit. i. p. 54. sqq.)

PLL

ORDO MISSZ ANTIQUUS, QUOAD RESTITUI POTEST.

Missa Catechumenorum.

INGRESSA, i. e. versus e Psalterio vel Prophetis
delecti, qui Romanis Introitus.

(Sine Psalmo, Repetitione, et Gloria Patri.)
Dominus vobiscum. R. Et cum spiritu tuo.

Gloria in Excelsis.

{Kyrie eleison) quod, ut sepe in hoc officio, serius in-
trusum credo.

Lectio prephetica.

Sequitur Psalmulus s. Psalmellus, qui in Galli-
cano Cursu dicitur Psalmus Responsorius, ἢ. 6.
versus selecti e Psalmo quodam (Romanis Gradale
vel Graduale).

Lectio Epistole.

Sequitur: Alleluia et Versus.

Lectio Evangelti. KR. Gloria tibi Domine.

Sequitur: Antiphona, singulis officiis propria
(Romanis Offertorium).

U6

444 LITURGIA MEDIOLANENSIS AMBROSIANA.

Misse Fidelium Exordium.

Osculum pacis. Pacem habete. R. Ad te Domine.
Oratio super sindonem (super corporale): oratio se-
creta quinti seculi.
Oblatio.

Oblationem panis et vini a populo faciendam adum-
brat nostri temporis usus in cathedrali Mediolanensi.
Aluntur decem senes totidemque anus, ex quibus per
vices, cum ad oblationem progreditur, duo senes,
dueque femine aniles antiqua simplicitate indute,
ad gradus altaris accedunt (secundum Beroaldum in
chorum intrant), obiatas (panes) vinique urceolos
(quos amulas appellant) portantes et sacerdotibus of-
ferentes. V. Muratori, Antiq. Ital. iv. p. 854. In
fine orationis secrete ad munus oblatum dicitur:

Benedictio Oblate. ‘ Benedictio Dei omnipotentis
Patris et Filii et Spiritus Sancti copiosa de ccelo
descendat super hance nostram oblationem, et
accepta tibi sit hace oblatio, Domine sancte,
Pater omnipotens, eterne Deus, misericordissime
rerum conditor. Amen.”

| Offerenda, serioris wtatis antiphona, presertim ex
Apoe. cap. v. conflata, et a choro canenda : ] Ecce apertum est
templum tabernaculi testimonii, et Hierusalem nova descendit de
ceelo, in qua est sedes Dei et agni, et servi ejus offerunt ei munera
dicentes : Sanctus, sanctus, Dominus Deus omnipotens, qui erat et qui
est et qui venturus est. V. Et ecce sedet in medio ejus super thronum
majestatis suze agnus, et vox sonat ante eum dicens: Vicit Leo de
tribu Juda, radix David ; et quatuor animalia requiem non habent
dicentes sedenti super thronum ; Sanctus.

[ Credo.| Symbolum Nicznum serius hic insertum,

ORDO MISSH ANTIQUUS. 445

Anaphora vel Laudes.
Prefatio cum Sanctus, Sanctus, Sanctus (diebus
festis propria).
[| Canonis orationes, ex Sacramentario Gregoriano, que in-
cipiunt ab illis verbis: Te igitur clementissime Pater. ]

Hoe loco statuenda est oratio quam Post Sanctus
Gallicani appellant, qua introducitur ad Verba Insti-
tutionis, secundum textum Pamelii unice genuinum:

** Hoc est enim corpus meum, guod pro vobis con-
fringetur.

Simili modo . . . . accipite et bibite ex eo
omnes.

fhe est enim sanguis meus.

Hee quotiescunque feceritis,” etc.

Sequitur in ritu Ambrosiano consecrationis for-
mula:

Oratio super oblata, diversa pro singulis diebus festis.
Oratio dominica.

Communio.

[Agnus Dei non dicitur nisi in missis pro defunctis. |

Sacerdos porrigens oblatam: Corpus Christi. R.
Amen.
Antiphona, dicta Transitorium.

Postcommunio et Benedictio.

Dominus vobiscum. R. Et cum sp. tuo.
Kyrie Eleison (ter).

τ,

446 LITURGIA MEDIOLANENSIS AMBROSIANA,

Benedicat et exaudiat nos Deus. KR. Amen,

Procedamus in pace. R. In nomine Christi.

Benedicamus Domino. R. Deo gratias.

Benedicat vos divyina majestas: Pater > et Filius
KK et Spiritus Sanctus. R. Amen.

Que omnia apud Mabillonium et apud ipsum Da-
nielem videbis mire esse confusa. Scilicet in or-
dinario misse Mediolanensis post verba institutionis
canon Gregorianus introducitur verbis: “‘ Unde et
memores.” Fugit tamen eos, qui has res nuperrime
tractaverunt, exstare in Sacramentario ecclesix Me-
diolanensis ipsam precem consecrationis, quam Gal-
licani “ Post Secreta,” Hispani ‘Post Pridie”
appellant. Oratio scilicet “ Super oblata” est
mutabilis in ritu Ambrosiano, et cum in Missa
Dominicali per canonem Gregorianum sit ejecta,
pro singulis diebus festis in illo Sacramentario
servate sunt formule proprie. Quarum maxima pars
cum nihil fere contineat nisi generalem quandam
precem ad diem festum respicientem, in nonnullis
tamen sanctificationem populi ejusque oblationis eyi-
denter a Deo poscunt, et genuinam quamvis serioris
eetatis formulam consecrationis nobis exhibent. Bre-
vissime quidem sunt hujuscemodi orationes tamquam
evanescentes primeve ecclesie voces, que, si cum
antiquis Greece ecclesiz formulis comparantur, se-
ptimi seculi indolem produnt. Uberiores in palim-

ORDO MISSA ANTIQUUS. 4.47

psestis codicibus quarti vel ineuntis quinti seculi nos
aliquando inventuros spero. Hic quasdam hujus-
cemodi Pameliani codicis formulas apposuisse sat erit.

In Festo Epiphanie.

Pietatis tux, Domine, sacramentum recolentes
sacrificium tibi laudis offerimus.

In Dom. sec. post Epiphaniam.
Oblata, Domine, munera sanctifica, nosque per
hee a peccatorum nostrorum maculis emunda.

In Festo Resurrectionis.

Suscipe, quesumus, Domine, plebis tue et tuorum
hostias renatorum, ut et confessione tul nominis et
baptismate renovati sempiternam beatitudinem con-
sequantur.

In Festo Pentecostes.

Presta, Domine, quesumus, ut secundum promissi-
onem fili tui 1). N. J. C. Spiritus Sanctus hujus
nobis sacrificii copiosius revelet arcanum, et omnem
propitius reserat veritatem.

el: ee ee

448 ORDO LITURGIARUM GALLORUM

Ill. ORDO LITURGIARUM GALLICA-
NARUM ET GOTHORUM IN HISPANIA.

ΠΥ ΑΔ Δ Δ ἦν ἃν ἢν ἢν ἢν Ὧν ἢν Ὧν ἢ, ἃ

A, De ordine Liturgie Gothorum in Hispania sic
Isidorus episcopus Hispalensis (c. a. 633) qui
eam ultimo loco constituisse traditur (Isid.
Opp. ed. Arevalus. vi. p. 380.) :

Prima oratio ejusdem Missee admonitio erga po-
pulum est, ut omnes excitentur ad exorandum Deum.

Secunda invocatio ad Deum est, ut clementer
suscipiat preces fidelium oblationesque eorum.

Tertia autem effunditur pro offerentibus, sive pro
defunctis fidelibus, ut per ipsum sacrifictum veniam
consequantur.

Quarta post hee infertur pro osculo pacts ut ca-
ritate reconciliati omnes invicem digne sacramento
corporis et sanguinis Christi consocientur, quia non
recipit dissensionem cujusquam Christi indivisibile
verbum.

Quinta deinde infertur Jnlatio in sanctificatione
oblationis: in qua etiam ad Dei laudem terrestrium
creaturarum virtutumque cclestium universitas pro-
vocatur, et Hosanna in excelsis cantatur.

Porro sexta exhine succedit Conformatio Sacra-

ET GOTHORUM IN HISPANIA. 449

menti, ut oblatio que Deo offertur, sanctificata per
Spiritum Sanctum, Christi corpori et sanguini confor-
metur.*

Ultima vero Dominica oratio est.

B. De Liturgia Gallicana hee exstant veterum te-
stimonia :

De Hilario episcopo Pictaviensi (inde ab anno 350)
hee profert Hieronymus de Scriptt. c. 100.: «Librum
hymnorum et alium mysteriorum composuit:” quibus
ultimis verbis compositiones eucharistice intelligendx
sunt.

Seculo vero quinto liturgias composuit in Gallia
Sidonius Apollinaris, Avernorum (Clermont) episco-
pus circa annum 480, et clarus illa etate rhetor ac
poeta; cujus libro “De missis ab eo compositis”
Gregorius Turonensis prefationem addidit (Hist. 11.
22.). Paullo ante eum Museus, presbyter Massilien-
sis, qui circa medium quintum seculum e vivis exces-
sit, librum sacramentorum composuerat, de quo hec
Gennadius in libro De Vir. ill. ὁ. 72. (Mabillon.
D-, 8):

“ Ad personam δ. Eustasii episcopi .. . composuit

Sacramentorum egregium et non parvum volumen, per
membra quidem pro opportunitate officiorum et tempo-

* Quod apud Mabillonium, De Lit. Gall. p. 10., legimus,
confirmatio et confirmetur, ab Hittorpio et Romanensibus con~
Ποία sunt; Libri antiqui lectionem tuentur, quam ips leges
grammatice postulant.

Se ees ee ee ee,

——_

450 ORDO LITURGIARUM GALLORUM

rum, pro lectionum textu psalmorumque serie et decan-
tatione discretum: sed supplicandi Deo et contestandi
beneficiorum ejus soliditate sui consentaneum.”

Sexti denique seculi testimonium prebet locus
illustris Cesarii Episcopi Arelatensis, qui anno 542
vita defunctus est, in Homilia x11. (Bibl. PP. Max.
vol. vill.) :

“ Multi sunt qui lectis divinis lectionibus statim de
ecclesia foris exeunt.— Si diligenter attenderitis, cc-
gnoscetis quod non tune fiunt misse, quando divine
lectiones in ecclesia recitantur, sed quando munera offe-
runtur vel corpus et sanguis domini consecrantur ; nam
lectiones sive propheticas sive apostolicas sive evangelicas
etiam in domibus vestris aut ipsi legere aut alios le-
gentes audire potestis, consecrationem vero corporis et
sanguinis Christi non alibi nisi in domo Dei audire vel
videre poteritis. Ideo qui vult missas ad integrum cele-
brare, usquequo oratio dominica dicatur et benedictio
populo detur, se debet in ecclesia continere. Cum enim
maxima pars populi, immo quod pejus est, pane omnes
recitatis lectionibus exeunt de ecclesia, cui dicturus est
sacerdos, Sursum corda; numquid respondere possunt
quando discedunt? Vel qualiter cum tremore simul et
gaudio clamabunt: Sanctus, sanctus, sanctus, benedictus
qui venit in nomine Domini; aut quando oratio domi-
nica dicitur, quis est, qui humiliter et veraciter clamet :
Dimitte nobis debita nostra, sicut et nos dimittimus debi-
toribus nostris? Cum enim etiam illi, qui se in ecclesia
continent, si non dimiserint debita debitoribus, ad judi-
cium magis quam ad remedium orationem dominicam
proferunt ex ore, quam implere non probantur in opere ;
et sine causa dicunt, Libera nos a malo, quando ipsi non
desinunt reddere malum pro malo. Unde iterum rogo, ut

ET GOTHORUM IN HISPANIA. 451

donec divina mysteria compleantur, nullus de ecclesia
abscedat.”

Ad monumenta quod attinet, nulla exstant liturgie
Hispanice que ultra Isidori Hispalensis etatem, ἢ. e.
ultra septimum seculum certa fide nos referant. Sed
noli credere Isidorianas formulas nobis puras asser-
vyatas esse in Sacramentario, quod Ximenes Cardi-
nalis anno 1500 Toleti imprimi jussit. Qui ordo voce
barbara Mozarabicus cum nominetur, ztatem indi-
cat, qua Arabes cum Christianis permixte vivebant,
unde Mozarabes dicebantur. Viguit ordo 1116 usque
ad finem undecimi seculi. Insunt tamen in Sacramen-
tario isto, quod secundum Isidori regulam factum esse
titulus preedicat, preces Isidoro antiquiores, nec mihi
dubium est, quin ordo Gothicus quinti seculi ex eo
restitui possit. Vetustiora detegent codices rescripti.

Faustius omnino Liturgize Gothice in Gallia Nar-
bonnensi usitate res evasit. Vetus enim Missale
Gothicum, jam a Morino memoratum, Bona Cardi-
nalis in codice Petaviano (qui in bibliotheca reginz
Christine Vaticana adservatur) invenit, Thomasius
Cardinalis publici juris fecit. Quem codicem ineunte
seculo octavo scriptum esse putat Mabillonius (p.
176.); missam saltem continet in memoriam 5. Leo-
degarii qui anno 678 necatus est. Habemus certe hic
liturgiam vere Gallicanam, at posterioris etatis, quod
cum multis 8118 ex rebus satis appareat, tum maxime
probatur formulis illius Consecrationis que post verba
Institutionis oratur, et quam Oratio dominica cum

452 ORDO LITURGIARUM GALLORUM

solita introductione excipit. Cujus origo in Liturgia
Greca secundi, tertii, quartive seculi cum sit querenda,
exstant in illo missali formule quedam satis accurate
ad Grecum exemplar conformate: at facile est in-
tellectu, paullatim, ut in Prolegomenis significavimus,
evanuisse in Gallicana ecclesia sensum Invocationis,
et e formulis illis tantummodo precem quandam
evasisse, vel ut Deus eucharistie perceptionem jam
secuturam omnibus faciat ratam et salutarem, vel
ut panem et vinum corpus et sanguinem Domini
nostri efficiat.

Formule ille liturgice secundum anni ecclesiastici
circulum disposite ea tantum continent que sunt
singulis festis propria, additis omissisve paucis. Ordo
plenus hie est:

Collectio post prophetiam (post primam lectionem).

Collectio post epistolam vel quod epistole loco lege-
batur: que rarissime occurrit (exemplum vide
apud Mabillonium, p. 190.).

Prefatio Miss, adlocutio ad populum, quam
sequitur

Collectio (qui locus est precis precatoriz, more Alex-
andrino).

Post nomina (e diptychis lecta) oratio.

Ad pacem (osculum pacis) oratio.

Contestatio Misse vel Immolatio Miss: Vere di-
enum et justum est.
Post Sanctus: que oratio semper verbis institutionis

«Qui pridie” terminatur,

ET GOTHORUM IN HISPANIA. 453

Post Secreta, ἢ. 6. post illa institutionis verba.
Orationes ante et post orationem dominicam.
Benedictio populi.

Post Communionem, Exhortatio et Collectio.

Non majoris certe xtatis auctoritatisve esse credo
Missale Gallicanum vetus, quod idem Thomasius et
post eum Mabillonius ediderunt ex codice Palatino
bibliothece Vatican (N. 493.) “ characteribus un-
cialibus sed negligentiori sepe manu conscripto,” ut
ipsi memorant. Exhibet quidem illud missale Litur-
giam Gallicanam, neque Canonem Romanum agnoscit:
at verba quedam inde mutuatum est, ut in oratione
post nomina in Missa de Adventu (Mab. p. 333.).
Formulas liturgicas paucas exhibet, et tantummodo
in festo 8. Germani et in Adventu Domini formulam
consecrationis, hanc scilicet :

“ Descendat, precamur, omnipotens Deus, super hec,
que tibi offerimus, Verbum tuum sanctum; descendat
inestimabilis glorize tuz Spiritus; descendat antique
indulgentiz tue donum: ut fiat oblatio hee hostia spiri-
talis in odorem suavitatis accepta; etiam nos famulos
tuos per sanguinem Christi tua manus invicta custodiat.”

Sacramentarium Bobiense quod Mabillonius edidit
Gallicanum est, vel proprie Burgundicum (martyr
in eo memoratur Sigismundus rex, qui occisus est
anno 524): sed jam ut Missale Francorum, Romano
canone invasum est: unicum antiquitatis vestigium
in nonnullis orationibus ‘ Post nomina” remanet,
cum Gallicana consecrationis formula ad calcem Of-
fertorii fuerit detrusa, titulo orationis que ad nomina
ex diptychis lecta referretur.

ee Ν Ν ὁ

en

454 ORDO LITURGIARUM GALLORUM

Ex his igitur monumentis et illis Gregori Turo-
nensis (cujus locos huc spectantes primus omnium
collegit Ruinartius) optimus Mabillonius ordinem
officii Gallicani restituit, quem secutus Daniel, vir
doctissimus, libro suo harmoniam Hispanici et Gal-
licani ordinis constituere conatus est. Quem or-
dinem breviter jam perlustrabimus et delectum
quendam illarum consecrationis formularum inse-

remus.

ORDO OFFICII SECUNDUM GREGORIUM TURONENSEM
ET MISSALE GOTHICUM OCTAVI SECULI.

Ante Missam Fidelium multa habet Ordo Mozara-
bicus, que evidenter ad posteriorem e«tatem perti-
nent. Gallicanus hee tantum :

Pro Introitu: Antiphona (Mab. p. 36.).

Kyrie eletson.

Gloria in excelsis Deo.

Prefatio, h. 6. Populi commonitio, que Isidoro est
prima Misse oratio.

Lectio prophetica.

Psalmus responsorius.

Lectio Epistole.

Lectio Evangelii.

Inlationis (i.e. oblationis) antique jfidelium exordium.

Oblatio populi ad altare cum pane et vino

accedentis.

Oratio oblationis (formula Consecrationis oblatorum
cum Inyocatione) : Isidoro oratio secunda. Cu-

ET GOTHORUM IN HISPANIA. 455

jus exemplar seryavit Micrologus (6. an. 1200.)
qui 6. xi. hee habet :

“ Composita oblatione in altari dicit sacerdos hanc
orationem juxta Gallicanum ordinem: Veni san-
ctificator omnipotens zterne Deus, et benedic hoc
sacrificium nomini tuo preparatum: per Christum
Dominum nostrum.”

(Preces precatorie, more Alexandrino, ad hane
pertinent orationem. )

Oratio post nomina (lectis diptychis): Isidoro ¢ertia.
Hac inscriptione in Sacramentario Bobiensi an-
tique et oblationis et consecrationis formulz
Gallicane nobis servate sunt:

In Missa Dom. (Mab. p. 375.) Offerentes Deo, fr. car.
spiritalia munera divinam clementiam deprecemur,
ut has oblationes, quas in commemoratione sancto-
rum et pro salute omnium credentium offerimus,
plena pietatis sue dignatione suscipiat, nostrum
omnium preces exaudiat.

In Missa Jejunii. (p. 807.) Preesta nobis misericors
Deus, ut munera nostra pro jejunii sanctificatione
oblata Sp. 5. adsumat; et ad te toto corde clamantes
propitiationis tuz indulgentiam consequamur.

In Missa Quinquagesime. (p. 338.) Virtute Sancti
Spiritus, Domine, nostra munera continge: ut quod
solemnitate quinquaginsimz suo nomini dedicavit,
et intelligibile nobis faciat et «eternum.

Oratio ad pacem (Osculum pacis): Isidoro oratio
quarta.

Illatio et Contestatio (que Romanis est Prefatio) ad
festos dies singulos accommodata cum hymno
Sanctus, Sanctus, Sanctus. | |

Quam excipiunt Verba institutionis: “ Qui pridie ;” |

tin

456

ORDO LITURGIARUM GALLORUM

hee vero sequitur solemnis illa consecrationis
oratio qua Spiritus Sanctus invocatur ut dona
illa faciat corpus et sanguinem Jesu Christi:
quam orationem Isidorus (sexta ei est) Confor-
mationem Sacramenti appellat.

Ad Verba Institutionis quod attinet, genuina Galli-

cane ecclesiw formula hee fuisse videtur :
‘‘Dominus noster Jesus Christus in qua no-
ete tradebatur . . . Hoc est corpus meum quod
pro vobis tradetur .. . Hic est calix novi te-
stamenti in meo sanguine quod pro vobis et pro
multo effundetur in remissionem peccatorum .
. . «+ Quotiescumque manducaveritis panem
hunc et calicem istum biberitis, mortem Domini
annunciabitis, donec veniet in claritate de ccelis.”*

Consecrationis oratio, que dicitur “ Post mysterium ”

(antiquioribus “ Post Secreta,” Mozarabibus
“ς Post Pridie”), pro singulis festis diebus diversa
est, at formule nobis servate serioris et labentis
sunt ecclesix, non antique, ut Gallicanis rescri-
ptis nunc probari potest. In liturgia Mozarabica
solemnem quandam habent clausulam qua ter-
minantur, his fere verbis conceptam:

“Te prestante, sancte Domine, quia tu hee
omnia nobis indignis servis tuis valde bona creas,
sanctificas, vivificas, benedicis ac prestas nobis,
ut sit benedicta a te, Deo nostro, in secula sx-
culorum. Amen.”

* Ultima verba in Mozarabum tantum liturgia servata

sunt.

(Mab. p. 47.)

- ET GOTHORUM IN HISPANIA. 457

In liturgia Gallicana similiter consecrationis oratio
in missa quaque invenitur; nonnulle ad Grecorum
consecrationis verba cum invocatione Spiritus solemni
propius accedunt: inter alias etiam hee que in festo
circumcisionis legitur (Mab. p. 20.) :

“‘ Hee nos, Domine, instituta et pracepta retinentes
suppliciter oramus, uti hoc sacrificium suscipere et bene-
dicere et sanctificare digneris: ut fiat nobis eucharistia
legitima in tuo filiique tui nomine et spiritus sancti, in
transformationem corporis ac sanguinis domini dei nostri
Jesu Christi unigeniti tui. Per quem omnia creas, creata
benedicis, beneédicta sanctificas, et sanctificata largiris,
deus qui in trinitate perfecta vivis et regnas in secula
seeculorum.”

Quibuscum juvat conferre que in Adsumptione

B. M. V. leguntur (p. 214.) :

* Descendat, Domine, in his sacrificiis tus benedictio-
nis cozternus et cooperator paracletus Spiritus : ut ob-
lationem, quam tibi de tua terra fructificante porreximus,
ccelesti permuneratione, te sanctificante sumamus: ut
translata fruge in corpore, calice in cruore, proficiat me-
ritis quod obtulimus pro delictis. Presta omnipotens
deus, qui vivis et regnas in secula.”

Et in Missa in Cathedra 5. Petri (p. 227.) :

“Hee igitur precepta servantes sacrosancta munera
nostre salutis offerimus, obsecrantes ut immittere digneris
spiritum tuum sanctum super hec solemnia; ut fiat nobis
eucharistia in tuo filiique tui nomine et spiritus sancti,
in transformatione (1. transformationem) corporis ac san-
guinis domini nostri Jesu Christi, unigeniti tui, edenti-
bus nobis vitam zternam, regnumque perpetuum conla-
tura bibituris. Per ipsum dominum,” etc.

VOL. IV. x

458 ORDO LITURGIARUM GALLORUM

Et in Missa in Dominica Palmarum (symbolum

dum traditur: v. p. 236.) :

« Aspice in ccelo vultu tuo, pie miserator, hec munera,
qui semper es propensus ad dona; et ipsa contemplatione
oblata sanctifices naturali majestate, qui perpetue sanctus
es et sancta largiris. Quod ipse presta,” etc.

Plereque autem consecrationis formule, que in
Missali Gothico inveniuntur, generalem quandam
invocationem Dei precemque continent. In Missa
in Ccena domini, feria quarta hebdomadis sacre,
agnus Dei invocatur (p. 238.) :

“ Aonus Dei, qui tollis peccata mundi, respice in nos
et miserere nobis, factus nobis ipse hostia qui sacerdos,
ipse premium qui redemptor; a malis omnibus quos
redemisti custodi, Salvator.”

In prima Missa Dominicali (p. 292.) hee legun-
tur:

*““Ostende omnipotens Deus gratiam, agnosce doctri-
nam. ‘Tu es mysterium pro salute, tu pretium; doce
perseverantiam cum docueris disciplinam; ut in hac
oblatione nos liberes, qui pro occidentibus et moreris.
Per Ὁ. Ἢ: ete,

In ea que hanc proxime sequitur (p. 293.):

‘«‘Per hunc te, Deus pater omnipotens, deprecamur,
ut sicut sacri mysteril obedientiam retinemus, ita ad tu-
telam nostram ccelestis virtus operetur. Per d.n.” ete.

At in alia Missa Dominicali (p. 298.) oratio ab ipsis
solemnibus Greecz ecclesie verbis incipit:

“ Memores gloriosissime domini passionis et ab inferis
resurrectionis, offerimus tibi domine hance immaculatam

ET GOTHORUM IN HISPANIA. 459

hostiam, hune panem sanctum et calicem salutarem, ob-
secrantes ut infundere digneris spiritum tuum sanctum
edentibus nobis, vitam zternam regnumque perpetuum
conlatura potantibus. Per ἃ. n.” ete.

Similiter exstant in Missali Gothico, vel potius
Mozarabo, preter generales illas preces, serioribus
seculis oriundas, interdum etiam contra antique
ecclesiz et morem et legem non ad Patrem sed ad
Dominum nostrum Jesum Christum factas, complures
formule antiqua consecrationis ecclesiz orientis in-
dole penitus imbute, quas eo magis hic afferam,
quo Daniel aliique auctores hee omnia silentio pre-
terierint :

“In Domin. sexta post Epiph.

“ Credentes Domine universa mirabilia Domini nostri J.
C. filii tui, atque incarnationis ejus et divinitatis po-
tentiam confitentes, in tuis laudibus exultamus, tibique
sacrificium laudis offerimus. Rogamus clementiam tuam,
summa Trinitas Deus et infinita majestas, ut hee ob-
latio quam in sancto altario tuo deferimus pro nostrorum
expiatione facinorum, sit oculis tuis placita, sit semper
accepta, simulque efficiatur illo sancto superveniente
septiformi spiritu benedicta: quo ubique Deus veraciter
manifestetur in ea. Ut te hance hostiam benedicente, si
qui ex ea libaverint, te largiente, et in hoe seculo perci-
piant medicinam, et in futuro consequantur vite eternz
coronam. Amen.

“In Domin. quinta Quadragesime.
“Recitatis Domine unigeniti tui sacramentorum pre-
ceptis, simulque preclare passionis et resurrectionis et
in celum ascensionis memoriam facientes, majestatem
a2

"νυ

Tr, Se ὙὙΎΝ

460 ORDO LITURGIARUM GALLORUM

tuam supplices rogamus ac petimus, ut in his sacrificiis
benedictionum tuarum plenitudo descendat, et infundas in
eis imbrem Spiritus tui sancti de ceelis. Ut fiat hoc sacri-
ficium secundum ordinem Melchisedech : fiat hoe sacri-
ficium secundum ordinem Patriarcharum et Prophetarum
tuorum. Ut quod ab illis typice facientibus, unigeniti
filii tui significantibus adventum, tua majestas acceptare
dignata est, sic hoc sacrificium respicere et sanctificare
digneris : quod est verum corpus et sanguis domini nostri
J. C. filii tui ; qui pro nobis omnibus factus est sacerdos
et hostia. Hance itaque hostiam tu, piissime pater, de tua
claritatis respectu sanctifica : ut sumentibus eam et hic
delictorum veniam et zternam in celis conferas vitam.

“ In Die Resurrectionis.

“ Precamur nunc, Domine sancte, Pater eterne, omnipo-
tens Deus, ut quemadmodum D. N. J. Christus filius
tuus illa ineffabilium gratiarum actione semetipsum tibi
pro nobis offerens, mortem nostram suscepturus auditus
est, ita nunc et nos, qui ipsum et vitam ejus querimus
exequendo ministerialiter qua instituit, audiamur. Ut hic
tibi panis cum hoe calice oblatus in filii tui corpus et
sanguinem te benedicente ditescat. Ae largo oris tui
perfusus spiritu, indulgentiam nobis omnium peccatorum
largiatur, et gratiam, et collatz a se salutis dono, donee in
semetipso perficiat, custodiam adhibeat indefessam.

“ Kald. Novbr.

“ Complentes igitur atque servantes pracepta unigeniti
filii tui precamur, omnipotens pater, ut his creaturis su-
perpositis altario tuo sanctificationis munusinfundas. Ut
per transfusionem ccelestis atque invisibilis sacramenti
panis hic transmutatus in carnem, et calix transformatus

in sanguinem sit offerentibus gratia et sumentibus me-
dicina.

ET GOTHORUM IN HISPANIA. 461

Oratio dominica, Isidoro ultima. Precedunt in codi-
cibus liturgicis verba solita introductionis, pro
diebus festis varia.

“Pater noster qui es in celis .. . . Et ne nos in-
ducas in tentationem.”

(Responsum Populi:)
Sed libera nos a malo.

«“ς Libera nos,” vel ““ Liberati a malo,” vel similiter
incipit oratio pro diebus festis. Exemplum ex-
hibet nobilis oratio in festo nativitatis Domint.
(Daniel, p.97.) Libera nos omnipotens Deus
ab omni malo, et custodi nos in omni opere
bono, perfecta veritas et vera libertas, Deus, qui
reenas in secula seculorum.”

Benedictio populi, ab Isidoro non nominata. V. Mab!
1,4, 14,

Communio sacerdotis, cleri et populli.

Adlocutio post Communionem, sive post Eucharistiam,
quam sequitur Collectio sive oratio, Isidoro in-
cognita.

Que tantum cum ex liturgiis octavi vel extremi se-
ptimi seculi potuerint elici, nova lux affulsit nostris
diebus e codicibus palimpsestis. In primo loco hic po-
nendum nobile liturgie quarti seculi fragmentum quod
summi Niebuhrii debetur acumini, et quod cum opti-
mus magister mihi pro codice liturgico, quem redigere
constitueram, eo quo erat erga me amore misisset, per

triginta fere annos in schedis adservavi, frustra sperans
x 3

462 ORDO LITURGIARUM GALLORUM

fore ut unus certe ex lis quos juvenes ad liturgiz
nostre principia investiganda exhortatus fueram, hunc
laborem susciperet. Sed cum aliquos ex iis mors pre-
ripuerit, ceteros alia fata ab ecclesiz antiquitatisque
christiane studiis avulserint, hee de Hippolyto dis-
quisitio causa mihi fuit, ut novo ardore in hance arenam
denuo descenderem, votumque diu susceptum quo-
modocunque ipse persolverem. Arduam hanc operam
jam eram aggressus, quo tempore uberior fons sese
aperuit studiis viri de antiquitatibus Allemannie
optime meriti. Nam cum ille Niebuhrii codex inter
alia minora fragmenta nobis illud nobile fragmentum
misse pro mortuis exhibeat, scilicet orationem so-
lemnem que hymnum insequitur “ Ter sanctus” et
proxime precedit institutionis verba, consecrationis
vero ipsius prima tantum verba prebeat, in illo Al-
lemannico sexti, ut videbimus, seculi codice integram
missam Gallicanam reperi, qualis seculo quinto sex-
tove, Chlodovici igitur temporibus, ante Gregorium
Turonensem celebrabatur. Que res cum et nova
sit et summi momenti, uberius mihi de hoe codice
palimpsesto ejusque editore erit disserendum.
Libellus ille a Francisco Josepho Monio editus
inscribitur: Lateinische und griechische Messen aus
dem zweiten bis sechsten Jahrhundert (Francof.
1850, 4to). In quo vir ille primus post Mabillonium
monumenta protulit liturgiz Gallicane ex rescripto
codice pergameno qui quondam Abbatiz Augiensis
(Reichenau) erat, in dicecesi Constantiensi site, nunc

ET GOTHORUM IN HISPANIA. 463

vero in bibliotheca Carlsruhensi asservatur (N. 253.).
Conscriptus est exeunte seculo octavo; Joannis enim
episcopi Constantiensis mentionem facit, qui inde
ab anno 760 usque ad annum 768 illi dicecesi pre-
fuit. Attamen vir iste in paleographia doctissimus
priorem partem jam ineunte septimo seculo scriptam
putat, solius scripture argumento innixus. Sed sub
illa alia latet scriptura, erasa quidem, at editoris
sollertia revocata. Quadraginta quinque folia re-
scripta in priorem ordinem reducta undecim missa-
rum Gallicanarum fragmenta exhibent, de quarum
eetate, cum adeo mira iste fabulatus sit, certiora in-
dicia cum in codicis scriptura tum in ipsa liturgia
queremus.

Inter illas est Missa pro Sancto Germano, epi-
scopo Antissiodorensi, qui anno 448 supremum diem
obit. Est quidem missarum ultima; posterioris
autem eam esse extatis quam que precedunt, Monti
est conjectura. Etenim cum relique omnino ad
liturgiam celebrandam referantur, hee vero sola
uni cuidam Sancto dedicetur, facile evenire potuit
ut in ultimo loco collocaretur, licet eadem, qua ce~
tere, etate orta fuerit. δ. Remigii circa a. 533
defuncti memoria non celebratur. Frustra autem
V. D. in orationis cujusdam fragmento, codici ad-
dito, et literis Merovingicis sexti seculi scripto,
Gothorum vel Burgundionum mentionem odoratur,
qui seculi quarti initio illam provinciam invase-

runt. Nam oratio antiquissimam illam generis
x 4

=

464 ORDO LITURGIARUM GALLORUM

humani post lapsum Adami servitutem describit,
non quam barbarorum gentes invexerunt. En ipsa
mutila illa verba (p. 39.): . ... . δ’ peccavimus -
eoram te cum patribus nostris*: injuste egimus, 1η1-
quitatem fecimus, omnia hereditatis tue dona per-
didimus, confusif nostrorum labe peccaminum. Do-
mum nostram alienigenus hostis invasit $; subjecti
facti sumus servi dominantibus nobis, addicti vin-
culo devictorum. Converte nos Domine ad servien-
dum tibi: renova ὃ tui operatione mandati; per
Dominum nostrum,” etc.

Jam si his conjecturis omissis in ipsam codicis
scripturam inquiris, habes editoris testimonium,
scripturam qua in Missa §. Germani inyenitur ad
amussim respondere scripture codicis Darmstadiensis,
qui Canones exhibet Apostolicos (v. p. 143. sq.: οὗ
Ρ. 151.) et anno 535 scriptus est. Quodsi illam, que
per zeneam laminam expressa libroque adjecta est, cum
priorum missarum scriptura comparaveris, facile vide-
bis eam aut ejusdem aut proxime esse etatis. Dubito
igitur num lectoribus persuasurus sit acutissimus pa-
leographus codicem, illa missa excepta, scriptum fuisse
priore quinti seculi parte: quem certe sexti seculi pri-
ore parte posteriorem non esse credo. Liturgia qui-

* Cod.: peccamina se imparibus nostras.

7 Cod.: confusio.

{ Eodem modo in miss contestatione quam infra repetimus
dicitur : alienas in leges transit anima (sc. corporis et peccati).

§ Cod.: renovas. Pro operatione, M. perperam legi vult
operationem.

ET GOTHORUM IN HISPANIA, 465

dem ipsa ad extremum seculum quartum vel ad quinti
initium pertinet. Non quod linguz cujusdam docte
at rustice, de qua Monius nugatur, vestigia in in-
numeris librariorum lapsibus agnosci volo; sed quia
rhetorica illa atque ampullosa oratio a quinti seculi
scriptoribus aliena est. Schole rhetorum quinto
seculo in Gallia institute verbosum et antitheti-
cum dicendi genus introduxerunt, quod “ Gallica
facundia” mire excoluit, veterum auctorum et ipso-
rum illius etatis monumentorum testimonio. Genus
vero rhetoricum in liturgias componendas per totum
orbem Christianum quarto seculo ingruere ccepit ;
cujus rei luculentum testimonium exhibet illud Hi-
larii Pictaviensis liturgie fragmentum quod Nie-
buhrio debemus. Neque magnum est inter hoc et
illud dicendi genus discrimen.

Dolendum est virum alioquin optime de re diplo-
matica meritum in ipsa horum fragmentorum inter-
pretatione indulsisse miris somniis, que minime ad
patriam luminum illorum Allemannie, Hugi, Wessen-
bergi, Hirscheri, neque omnino ad nomen Germanum
adaptata sint, sed potius ad ultramontanorum doctrinas
et superstitiones refocillandas inclinare videntur. Talia
omni qua par est severitate judicare honesti viri est, ne
a barbarie, simul cum superstitione jamjam irruenti,
monstra nugeque nobis impune inferantur, et que
nunc tener τοῖα! in seminariis episcoporum, ubi ars
eritica abhorretur, tamquam vera et credenda com-
mendantur, ea Gallis Italisque paullo post tamquam

x5

466 ORDO LITURGIARUM GALLORUM

vox docte Germaniz proponantur et a viris quibusdam
doctis Anglize predicentur. Scilicet Monius eo pro-
cessit insanie ut liturgias in illo codice exhibitas seculi
secundi, hoc est Irenzi et martyrum Lugdunensium
qualia credat, quippe que de illo tempore tamquam
presenti loquantur. Quid? quod unam illarum
missarum ad lutum Rhodani alludere ait, in quod ipso
tempore quo nostre preces conscriberentur, sanctorum
illorum martyrum cineres conjecti fuerint. Que si
legeris, refutaveris. Prodemus igitur e codice textum
Contestationis illius tam mira retecture mysteria,
eum Monii interpretatione, addito textu restituto qui
de luto Rhodani vel martyribus Lugdunensibus ne
verbum quidem profert.

Quamvis hac in re vir acutissimus viderit que non
sunt, non que sunt vidit; scilicet, fragmenta illa
integram eucharistie celebrande liturgiam repre-
sentare Gallicanam, cujus exemplar septimo seculo
antiquius, Mabillonius omnesque Gallicane liturgie
investigatores tantopere desiderarunt.

Codex ille, sive Galliz Francorum septentrio-
nalis fuerit (quod probabilius cum auctor illius
Abbatiz Augiensis, Priminius, ex Austrasia sive
Lotharingia provenerit), sive, ut Monius sui luti
vestigia premens credit, Lugdunensis sit provinciz,
non missas pro singulis anni ecclesiastici partibus
profert, sed diversas tantum eucharistiw celebrande
formulas, ex quibus suam quisque ex animi sententia
seligere posset. In “ Prefatione” sive Commonitione

ET GOTHORUM IN HISPANIA. 467

sacerdos populum “Fratres karissimi” adloquitur ;
et “ pia eorum cura pro populo” in alia liturgie parte
laudatur: que mihi indicio sunt, hunc libellum ab-
batiz cujusdam fuisse, ccetusve clericalis.

Verba Institutionis, hymni Ter Sancti, “ Sursum
corda,” Oratio dominica, et quecunque omnes nove-
rant, omittuntur; attamen illa suo quodque loco
esse dicta exdem testantur formule. Consecrationis
vero oratio uno saltem loco nobis est servata, verbis
expressis.

Quze cum ita se habeant, diversas partes liturgie
que in illis formulis nobis sunt servate, invicem
conjungi posse ut unam efficiant integram missam,
perspicuum est. Jam ita accidit, ut prima misse
formula (que codicis est tertia) ultimam tantum
liturgie partem exhibeat (p. 13. sq.), heec scilicet :

Exhortatio ante orationem dominicam.
(Oratio dominica. )
Oratio “Libera nos”: post orationem dominicam.
Post communionem: exhortatio.
Collectio (Oratio).
Benedictio (Oratio).

Missa vero quinta (que in codice sexta numeratur)
priorem partem liturgiz, inde ab Introitu (qui Gallis
est Commonitio populi) usque ad “ Collectionem”
post “Qui pridie,” h.e. post verba institutionis con-
tinet. Que quidem Collectio ipsa est solemnis con-

secrationis formula, cum Invocatione Spiritus Sancti.
x 6

468 ORDO LITURGIARUM GALLORUM

Cui proxime successisse Orationem dominicam, in-
terposita Exhortatione, satis constat.

Dabimus igitur prima vice integram liturgiam
eucharisticam quinti sextive seculi Gallicanam.

Preterea Consecrationis oratio, que post reci-
tata verba institutionis dicenda erat, quinque for-
mulis inter se diversis exstat, quarum una (Misse
V.) expresse ad Christi mandatum illud respiciens,
probat (quod cum nostra etate novis argumentis de-
monstrare supervacaneum esset, Monius tamen ne-
gavit) verbis “ Qui pridie,” que in codice semper ante
consecrationis preces ponuntur, nil aliud indicari nisi
illa Institutionis verba.

Alia illarum formularum (Missa VI.) demonstrat,
precationem ad Deum ut benedicat donis et populo
necessariam quidem habitam fuisse, at invocationem
Spiritus Sancti solemnem quam a Grecis acceperat
Galliarum ecclesia, paulatim decidisse in generalem
quandam benedictionis divine precem, que degene-
rata forma si Romano canoni cessit, minime miran-
dum.

Neque libere preces effundendi facultatem sacer-
doti Gallicano quarti seculi inter missarum solemnia
fuisse memorabili oratione secreta probatur que in
una missarum (X.) preces eucharisticas proxime pre-

cedit. Verba ipsa hic appono (Mon. p. 37.):*

* Inscribitur FETIA, quod Monius supplet: “ Post pro-
phetiam.” Sed de prophetica lectione hoe loco non agitur.
Crediderim nos hic legere precem secretam sacerdotis, in

ET GOTHORUM IN HISPANIA. 469

“Deus sancte ecclesiz constitutor, qui stans in me-
dio discipulorum tuorum venerationis huius sacramenta
docuisti, presta ori meo divinitatis gratiam ut que ac-
ceptabilia sunt in laude tua verba labia mea inveniant ;
inlumina faciem tuam super servum tuum, ut de meis
oneribus absolutus, recte etiam tibi pro populo tuo ro-
gaturus adsistam, per dominum ἢ. 1. Chr.” ἢ

Que omnia si mente comprehendis, seculum quar-
tum extremum vel quinti initium indicatur, quo he
liturgice formule composite fuerint, omnium que in
Occidente exstant, preter nobile illud Niebuhrii fra-
ementum antiquissime.

Auctorem in tanta obscuritate querere temerarii
esse videtur. Cum Sidonii Apollinaris ingenio ta-
men et extate, et cetera omnia et Missa (VIII.)
versibus hexametris composita, inde a “ Prefatione”
usque ad Orationem post “ Sanctus,” optime con-
veniunt. Niebuhrii fragmenta Sangallensia secun-
dum omnia indicia medii quarti seculi et Hilarium
auctorem esse credo.

aliis missis non expressam, at dicendam “Post prefatio-
nem,” hoc est post commonitionem illam populi que preces
diptychorum proxime precedebat, laudisque oflicium sive
eucharistiam proprie sic dictam inaugurabatur. Certe que
sequitur oratio loco illi “ante nomina” unice apta est.

* Cod.: labiorum meorum inveniat.

470 ORDO LITURGIARUM GALLORUM.

A.
LITURGIA CODICIS SANGALLENSIS.

I, PRECES IN MISSA PRO DEFUNCTIS, AUCTORE,
UT VIDETUR, SANCTO HILARIO, EPISCOPO PI-
CTAVIENSI (C. AN. 350).

(Ex codice Palimpsesto Bibliothecze Sangallensis, secundum Nie-
buhrii apographum. )
**«(RESUR)RECTIONIS future conditor et indultor:
Deus, immortalitatis promotor, dispensator adque (1.
atque) largitor; qui posuisti presentis vite terminum
ut eternitatis reserares introitum, et per finem presen-
tium principia panderes futurorum; ac per depositio-
nem corruptibilem incorruptionis limen aperires: Deus,
qui dissolutionem recedentium a corporibus animarum
non interitum voluisti esse, sed somnum, ut dissolu-
tionem dormiendi roborares fiducia resurgendi, dum
in te credentium vivendi usus non adimitur sed trans-
fertur; et electorum tuorum mutatur vita non tolli-
tur: Deus, cujus restitutioni nulla diversitas mortis,
nullum ingenium varie perditionis inludet; sed in
tantum opera digitorum tuorum perire non pateris, ut
quidquid in homine, per mortis varietate (1. varietatem)
tempus labefecerit, aura dissolverit, ignis adsumserit
(1. absumserit), ales rapuerit, fera carpserit, terra sor-
buerit, gurges immerserit, piscis exhauserit,id totum in
veterem mariam (1. materiam) redactum, et reviventi
reddivivum terra restituat, induatque incorruptionem

LIT. COD. SANGALLENSIS. more |

corruptione deposita: precamur ergo ac petimus ne
spiritus servi tui illius, vel ancille ... . . tristibus
abyssi tenebris, aut ignitis Gehenne caminis, aut per-
petuis Tartari frigoribus deputatus, pcenalis locum
habitationis introeat; sed in sinu Abrahe, et in
geremio patriarche tul requiescens, tempus resur-
rectionis, diemque judicii cum gaudio secuture im-
mortalitatis expectet.

«Per Dominum nostrum qui pridie quam patere-
tur. Fiat nunc quesumus, indulgentissime pater, per
invocationem nominis tui atque infusionem spiritus
tui sancti creaturis omnibus hee creatura... .”*

PADRE S

II, CETERA FRAGMENTA A NIEBUHRIO LECTA, EX
VIRI SUMMI APOGRAPHO.

(in)tercessione gaudebimus. Per Dominum nostrum.
Collectio. Deus uiuorum, et noster, et mortuorum, cui
omnia non mortuis uiuunt, et cui nihil perit nisi quod sibi
deperit : indicaturus ipse de omnibus, et pcenze meritum
ignoranti moderaturus errori: dona famulo tuo illi uel
illi, quem in pace adsumere dignatus es, requiem, remis-
sione concessa; quia tibi est gloria aput eternum patrem.

* Ad hanc igitur orationem, non ad ipsa verba institutionis,
referenda sunt que leguntur apud Cesarium (circa 420) in
Homilia septima: “quando benedicendz verbis ceelestibus crea-
ture sacris altaribus imponuntur, antequam invocatione sancti
nominis consecrentur, substantia illic est panis et vini, post
verba autem Christi corpus et sanguis Christi.” Quibus Monius
probari affirmat, transubstantiationemquam dicunt ipsis verbis
Christi recitatis effici, cum luce sit clarius, orationem qua Deus
rogatur ut elementa faciat corpus et sanguinem Christi, sequi
illa institutionis verba, quibus innititur at non suppletur.

472 ORDO LITURGIARUM GALLORUM.

Item exhortatio... ili S. Recitatio. Co.....
SMSO we MORES τ cols s,s OL, o:208. POOFGIS, oe eee
Cees ss BEUCUS. 2 se 5, Ἔσο. τὸν er BORA eee
e hee que inpendimus, ποία pro defunctis, uota pro nobis,
uota pro singulis, propitius et propitiandus exaudiat, ac
pietate consueta qua in se sperantium sine intermisssione
miseretur, que ad nostram suscipit petitionem defunctis
ad beatitudinem.

nox corporum abscedat et mentium, quia benedictus est
de die in diem, ipse diem przbeat in corde, qui rediret in
tempore. Per Dominum nostrum.

Collectio. Reple, Domine, os nostrum laude tua ut per
uocis officium cordis nostri in te dirigamus arcanum, ac
misericordiam Tuam utroque inclinemus officio, et confi-
tendo pariter et credendo.

Consummatio. Deus qui post blandis (sic!) operis in-
dutias adque otium quiescendi, seducto ac reddito die
tempus renouas operandi, adque ita pondus uit presentis
adtenuas ut uias temporum salutifera ordinatione dis-
tribuas: respice nos initia diei istius tuis laudibus conse-
crantes, ac praeterite noctis octio hoc redeunti die laboris
suple commercium ut cuius ortum sancte meditationis
ingredimur, eius tempora semeli legum tuorum obserua-
tione curramus. Per Dominum nostrum. Item exhor-
tatio matutina.

ut et mens nostra habeat et te inluminante quod cupiat
atque ipsi lux in te fonte luminis facti, sicut dies ....
matutina inlati . . . cidimus ita puro . . . r conscientiz
rutibare uideamus. Per Dominum nostrum.

Exhortatio matutina. Ad officium supplicationis officio
temporis revocati, et ad enarationem luminis zterni serie
rediture lucis adfusi, Domino nostro, F. K.*, a quo uigi-

* Fratres Karissimi.

LIT. COD. SANGALLENSIS. 473

landi munus accipimus uigiliarum nostrarum ministerium
deferamus, oratione humili, non flebili, confessione lau-
dabili, spiritu contribulato, corpore prostrato, corde con-
trito, desiderio incaplebili, honore precipuo, pudore uere-
unda: ut tanquam filiilucis, dum per suffragia honestatis
exhibemus debitum seruitutis, premium consequi mere-
amur perpetuz libertatis. Per Dominum nostrum.

Collectio. Przeuenit Te, Deus, mane oratio nostra, non
quasi incisum ...

rationis pro diuersitatu temporum diuersitas e«tatum.
Per Dominum nostrum.

Item exhortatio matutina. Deum eternum, qui splen-
dor uerus luminum et dies perpetuus est dierum, matu-
tini tempus circulo redeunte, Ἐς K. deprecemur, ut
nostras quoque mentes, uitiorum nocte discussa, nobis
aduentus sui fulgor inradiet : fiatque in nobis iubar spiri-
tus sancti similitudo (sic) rotulantis diei : ac sicut accipet
tempus exordium luminis, ita cor nostrum accipiat
sanctitatis: uti nos, qui in matutinis interficiamus
omnes peccatores terre nostra, et dies terminum sub
pari expectatione misericordiz par quoque mereatur san-
etificatio discipline. Per Dominum nostrum.

Collectio. Exsurge, Domine, et dispargantur inimici
Tui: neque purum fidei sacrificium, in uoce confessionis
oblatum, praua uiolent suggestione uitiorum: sed Tu qui
introspicis corda, et de.....

ut qui mundasti Tibi populum ... acceptabilem, secta-
torem bonorum operum, suscipias fidei eius acceptabilem
fructum, in Tua, et Fili, et Spiritus Sancti confessione,
adque operum consummatione perfecta. Per Dominum
nostrum.

Item exhortatio matutina. Deum eternum, et sine
tempore, F. D.,* omni laudemus in tempore, qui ad resur-

* Fratres dilecti.

474 ORDO LITURGIARUM GALLORUM.

rectionis imaginem cotidiani operis discutit molem, ut
dum, post sepultas somno curas, uite officiis repara-
mur, ac uelut a mortis similitudine, transacto noctis tem-
pore, discutimus, resurgendi spem cotidianis uite defecti-
bus ac recursibus teneamus, et mutatione presentium
capiamus gaudia futurorum; precantes, ut eodem ipso
inluminante mentes nostre divino officio uigeant, quo
custodiente nocturno otio siluerunt: adque ad cultum de-
uotionis fideliter exhibendum protegat a iaculo uolun-
tatem...

tua confirmet in munere. Per Dominum nostrum.

Item exhortatio matutina, Euoluto noctis silentio quod
. +... US Cuiusque lacrimas ...... mporis commodauit
...e....tasac confessione di.... uenientem diem F. D.,
societatis precibus incoemus; quo eius misericordiam
communis exhortatio facilius inpetret, quam singulorum
gemitus iam pulsauit: proniusque ad auditum eius publi-
ca deprecatione penetret, quo secreta oratio iam accessit:
petentes ut, siue in conscientia nostra gemimus, siue
in eius laudibus exultamus, utrumque animi deseruientes
affectu, ipsea.... - ipse moderetur: adque ita inof-
fensum in omnibus et cor nostrum seruet et cursum, ut ei
uita nostra et operis sanctificatione, et cordis placeat pu-
ritate. Per Dominum nostrum Ihm. Xem.

Collectio. Deuse .. . e teque uigilat spiritus noster
ad te. . quia lux precepta tua super terram : inlumina
nos itaque inlustratione ........

“LIT. COD. ABBATIA AUGIENSIS. 475

B.

LITURGIA CODICIS ABBATLIZ&
AUGIENSIS.

΄-“--

.-

I. EUCHARISTIZ CELEBRANDZ FORMULA LITUR-
GICA ECCLESIZ GALLICANZ EX MONII CODICE
RESCRIPTO RESTITUTA.

(Fragmentum Missee codicis sexte.)
Prefatio.*

Unum deum patrem et filium ac Spiritum sanctum
divisis personarum nominibus, indivisa divinitate
confessi, fratres karissimi, totis mentibus deprece-
mur, ut in omni loco vel tempore cuncti fidem
rectam, vitam habeant innocentem, auctorem con-
ditionis suze ac redemptionis agnoscant, resurrectu-
ros se ac secundum sua opera judicandos intelli-
gant; et quia ex vitiate nature contactu nostre
voluntatis habetf fragilitas ut ledatur, sue benigni-
tatis prestet pietas, ut. placetur: per dominum nos-
trum I. C. ete.

Ante Nomina.

Deus, cuius tam immensa est bonitas quam po-
testas, presta quod iustis polliceris accipere: quod
reis minaris evadere, veraciter te credere, ratio-
nabiliter confiteri, salubriter conversari, 511 quies
adridat te colere, si temptatio ingruat non negare,

* i.e. Exhortatio preefatoria; proxime precessit symbolum
Nicznum.

t Cod. : habit. { Cod.: sit.

476 ORDO LITURGIARUM GALLORUM.

temporariz vite necessariis abundare, eternis gau-
diis non carere; per dominum nostrum I. Chr. etc.

Post Nomina.

Sanctificata* omnipotens deus, ea que a te ordi-
nata sunt placabiliter dignatus}, libens suscipe quod
offerimus, et clemens indulgeas quod precamur}.
Sanctorum tuorum nos gloriosa merita ne in pe-
nam veniamus excusent, defunctorum fidelium anime
que beatitudine gaudent nobis opitulentur. Qui
consolatione indigent ecclesie precibus absolvantur,
eorumque§ oblatio, quorum ante altare tuum nomina
recitantur, ita sit in tuis oculis placita, ut illis sit
beneficiis copiosa; per dominum nostrum I. Chr.

ete.
Osculum Pacis.

Dona nobis domine deus noster in custodienda
pace tuum donum tuumque depositum custodire, et
sic in omnibus sequi quam ipse jubes et tribuis
caritatem, ut in aliis culpas noverimus odisse non
animas, finem optare crimini non saluti. Sic cunctis
concordia sit amori, ut discordiam nec inferre ulli
liceat nec referre; per dominum nostrum I. Chr.

etc.
Contestatio.

Dignum et iustum est, omnipotens pater, tibi
semper gratias agere, te super omnia diligere, pro
omnibus te laudare, cuius munere cunctis hominibus
imaginis tue dignitas conceditur: in natura eterni-

* Cod.: Sanctifica tua. + Cod.: plagabilitate dignatur.
{ Cod.: letamur. § Cod.: quorumque.

LIT. COD. ABBATIA AUGIENSIS. 477

tatis facultas dignatur: in anima libertas arbitrii
prestatur: in vita felicitas baptismi offertur: in
gratia hereditas cli promittitur: in innocentia uti-
litas remedii servatur: in pcenitentia bonitatis ve-
nia, iniquitatis poena proponitur; ut abundantius in
omnes homines dei pietas nec in malitia(m) velit de-
generare* quos condidit, nec in ignorantia perire
quos docuit, nec in supplicio permanere quos diligit,
nec a regno discedere quos redemit. Ante cuius
conspectum omnes angeli non cessant clamare di-
centes: Sanctus, sanctus, sanctus.

Item Contestatio.

Dignum et iustum est nos tibi semper gratias
agere, trinitas deus; cuius nos potestas verbo creavit,
per meritum nostrumf offensa damnavit, per filium
pietas liberavit, per baptismum et pcenitentiam ad
ceelos yocavit; cul merito omnes: Sanctus, sanctus.

Post Sanctus dices :

Deus, —qui nos celestium nunc quidem t hymnum
tibi vis offerre sed mentem etiam sacram§ et ange-
lorum tam loca tenere quam carmina, dona ut, qui
supernarum virtutum concentum in tua predicatione
sumimus, etiam superioris vite affectum ex correcti-
one sumamus: illa domini nostri Jesu Christi que
in memoriam passionis sue tradidit verba dicturi
per dominum n. J. Chr. ete.

* Cod. : vellit degenere.
ft Cod. : per mereto nostro. t Cod. : numquid.
§ Cod.: offerri sed meretum et sacrum,

478 ORDO LITURGIARUM GALLORUM.

( Verba institutionis.)

Qui pridie, etc.

Collectio.

Deus Abraham, deus Isaac, deus Jacob, deus et
pater domini nostri Jesu Christi, tu de celis tuis
propitius affavens hoc sacrificium nostrum indulgen-
tissima pietate prosequere. Descendat domine ple-
nitudo maiestatis, divinitatis, pietatis, virtutis, bene-
dictionis et glorie tue super hune panem et super
hune calicem, et fiat nobis legitima eucharistia in
transformationem* corporis et sanguinis domini, ut
quicumque ex hoc pane et ex hoc calice libaverimus
sumamus nobis monumentum fidei, symbolum dile-
ctionist, tranquillam{t spem_ resurrectionis atque
immortalitatis eterne in tuo filique tui ac § (spiritus
sancti consortio).|

(Excipiunt hee que in fragmento Misse prime
(Codici tertiz) leguntur :)

Ante orationem dominicam.

. . . (invo)cato sancto nomine suo iubeat libera-
ri, et iam eos nostris precibus adiuvemus, qui igno-
rantes adhuc iter verum a diabolo in erroribus seculi
detinentur, ut omnes agnitione sux maiestatis in-

* Cod. : transformatione.

ft Cod. sincerem dilectiones.

1 Cod. : tranquilla.

§ Cod. habet tantum : filique tui hac.

|| Confer supra formulam Missalis Gothici ad festum οἷν"
cumcisionis,

LIT. COD. ABBATIZ AUGIENSIS. 479

luminet: per Iesum Christum dominum nostrum,
cuius mandata retinentes oramus et dicimus :

( Oratio dominica :
Pater noster, qui es, in ccelis etc.)

Post orationem dominicam.

Libera domine, libera nos ab omni malo, et con-
stitue nos in omni opere bono, qui vivis et regnas
cum patre et spiritu sancto in secula seculorum.
Amen.

Post communionem.

Spiritali esca haustuque recreati omnipotentem
deum patrem debita gratiarum actione veneremur
per dominum nostrum Iesum Christum filium suum
viventem manentemque secum cum spiritu sancto in
eterna secula seculorum. Amen.

Collectio.
Exaudi nos deus pater omnipotens et presta que
petimus per dominum lIesum Christum filium tuum,
qui vivit et reenat deus in secula seculorum.

Benedictio.

Sit domine miseratione tua digna et misericordia *
vox petentum ; cunctos respiciens singulos non repel-
lens+ hoc votivum nobis facias, quod necessarium
esse cognoscis, ne aliud nostra intemperantia studeat
petere, quam tua presciat potentia convenire: per
dominum nostrum I. Chr. ete.

* Cod.: Sit domine meseratio tua digna misericordia.

{+ Cod.: cunctus respiciens jn singulus non repelles, h. v. ἢ.
faciens.

480 ORDO LITURGIARUM GALLORUM:

II EX MISSA V.
Conte

Textus Codicis.
... Tes gratie debitores, jugi continuatione, uenere-
mur, seu cum publica prece sacra adolemus altaria, sive
cum secretis mentium penetralibus ineffabilia dicta que
feceris, estimantes tacito fovemus adfectu*. juste enim
vox tue rex gentium . quis non timebit . et magnificabit
nomen tuum, nullz quidem nobis adhuc cythare perso-
nant}. sancti tui. qui bestiam seculi huius, concordia
virtutum perseverante uicerint { nullum de nobis Moysi
canticum, qui inter fluctus adhuc istius seeculi uolutamur§ .
nulla uox angelorum nisi forte laudare nos possunt, qui
adesse nobis . possent, cum fili tui dilectissimi corpus sa-
cramus et sanguinem, sed pia cura pro populo et sancta
pro salute plebis oratio . et mens cultui intenta divino si
non potest maiestatem tanti operis explecare, nititur tamen
usum concessi muneris frequentare|, quis enim | possit

* M. continuationem intelligit de sacrificio Christi in missa
continuato: secretis et tacito nil dubitat quin referantur ad
canonem miss; ineffabilia dicta ad verba institutionis et tran-
substantiationis.

{ Ad Ps. 136. et captivitatem Babylonicam spectat.

t Qui redundare, aut verbum finitum deesse, totum vero colon
ad martyres spectare Monio exploratum est. Bestiam seculi hu-
jus iste ad supplicium martyrum refert qui bestiis objiciebantur.

§ Moysis canticum, captivitatis scilicet Agyptiace symbolum,
similem ecclesiz statum indicare alucinatur.

|| Misere hee omnia a Monio vexata, qui voce possunt in pos-
sumus mutata hance efficit sententiam: Nos interdum quidem
laudare te possumus, sed sacrificium misse cum angelorum
hymno, i. e. libere et elata voce, offerre nobis non licet, ob per-
secutionem scilicet. Ad liberum hunc Dei cultum, tune qui-
dem impeditum, verba jam sequentia trahit : mens, si non
potest majestatem tanti operis explicare nititur tamen usum

CONTESTATIO EX MISSA V. 481

(cop, νὴ)

statio.
Textus Restitutus.

(Dignum et iustum est nos tibi. . gratias agere.....)
.... Tes gratiz debitores jugi continuatione venere-
mur, seu cum publica prece sacra adolemus altaria, sive
cum secretis mentium penetralibus ineffabilia dictu quee
feceris eestimantes tacito fovemus adfectu.* Juste enim
vie tue, rex gentium. Quis non timebit et magnificabit
nomen tuum? WNullz quidem nobis adhuc citharz perso-
nant}, wé sanctis tuis qui bestiam seculi huius concordia
virtutum perseverante uicerint: nullum nobis Moysi
canticum, qui inter fluctus adhuc istius seculi volutamur :
nulla vox angelorum, nisi forte laudare nobiscwm possunt
qui adesse nobis possent, cum filii tui dilectissimi corpus
sacramus et sanguinem. Sed pia cura pro populo et
sancta pro salute plebis oratio et mens cultui intenta
divino, si non potest maiestatem tanti operis explicare,
nititur tamen usum concessi muneris frequentare.{ Quis

* h.e. sive publice coram populo sive soli preces facimus.

7 Hee et que sequuntur ad illustrem Apocalypseos locum
xiv. et xv. referuntur. Ibi (xiv. 2, 3.) de sanctis agnum co-
mitantibus dicitur: ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν
ταῖς κιθάραις αὐτῶν " καὶ ἄδουσιν ὡς ὠδὴν καινὴν ἐνώπιον τοῦ ϑρόνου, etc.
Quee vero in missa preecedunt ad verbum expressa sunt ex iis
que paullo post (xv. 1—4.) ibi leguntur, de 115. qui bestiam
vicerint: τοὺς νικῶντας ἐκ τοῦ Inplov.. . ἔχοντας κιθάρας τοῦ Seod.
Καὶ ᾷδουσιν τὴν φδὴν Mwicéws... λέγοντες ᾿ Μεγάλα καὶ ϑαυ-
μαστὰ τὰ ἔργα σου, κύριε ὃ ϑεὸς ὃ παντοκράτωρ. δίκαιαι, καὶ
ἀληθιναὶ ai δδοί σου, ὃ βασιλεὺς τῶν ἐθνῶν" τίς οὐ
μὴ φοθηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομά cov; Angelorum
canticum denique, ad quod respicitur in lis que in liturgia se-
quuntur, capite xvi. continetur.

{ Hec omnia rhetorico modo simplicia illa antiquissimi Chri-

VOL. IV. 5 Ὁ

482 ORDO LITURGIARUM GALLORUM.

Textus Codicis.
perfuncturio sensu, divina tua preterire munera, tu cor-
ruptibili . limo lutoque solubili spiritu vite insufflare di-
gnatus es, hominem fecisti esse quod limos est . materi-
amque mortalem, ad imaginem similitudinemque tuam
spiritali uiuificasti uigore nature, ut pigram humum hebe-
temque limum igneus uigor. intus animaret . agilisque
motu vene tepentis . caro nostra uiuesceret, quid sumus .
et quantum eruemus* | huie limo leges. huie limo pro-
fetarum oracula angelorum ministeria militarunt, huic
limo ipse dominus Ihesus labores miseratus humanos .
eruce sui corporis triumphavit, quid loquar ad tuorum
cineres martyrum torqueri incorporeas potestates, urit hic
limos quos flamma non tangit, torquet fauilla quos un-
gule poena non inuenit . auditur gemitus quorum tormenta
non cernimusy, et hee quum magna parul laboris pre-
mia, infilex uoluptas quod eicit misera caro. quid sibi
inuidet . de ccelo se revocat, et luto reddit . nee hoc mi-

eoncessi muneris frequentare: 1. 6.7. si nostrum mystagogum
sequeris : quia missam non possumus recitare alta voce et cantu
comitante, dicimus saltem, quantum persecutio nos sinit, missam
secretam.

* Conjecit M. erimus vel eruimus: illud tamen prefert in
dissertatione de codicis orthographia.

+ Hoc in loco explicando in tantam abit insaniam mystago-
gus, ut verbis suis paululum contractis quantum fieri potest
utendum mihi videatur. Scito ergo lector hac omnia ad perse-
eutionem Christianorum tum sevientem spectare, quo et pul-
ehram illam clausulam trahit orationis “ante nomina” quam
supra dedimus; in qua omissis que proxime praeedunt, “ si
quies adridat (ἢ. e rebus seeundis) te colere,” verba: “si tem-
ptatio ingruat (h. e. rebus adversis) non negare,” de temptatione
persecutionis dicta esse affirmat. Hoc autem nostro loco, si
Monio credas, martyrium Sanctorum Lugduni anno 177 pera-
ctum, et ipsa celeberrima illa ac sanctissima Lugdunensium Epi-

CONTESTATIO EX MISSA VY. 483

Textus Restitutus.

enim possit perfunctorio sensu divina tua preterire mu-
nera? Tu corruptibili limo lutoque solubili spiritum vite
insuffiare dignatus es, hominem fecisti esse quod limus est,
materiamque mortalem ad imaginem similitudinemque
tuam spiritali vivificasti vigore nature, ut pigram humum
hebetemque limum igneus vigor intus animaret, agilisque
motu ven tepentis caro nostra vivesceret. Quid sumus,
et quantum meruimus!* Huic limo leges, huic limo
prophetarum oracula, angelorum ministeria militarunt,
huic limo ipse dominus Jesus, labores miseratus humanos,
cruce sui corporis triumphavit.

Quid loquar ad tuorum cineres martyrum torqueri in-
corporeas potestates? Urit hic limus quos flamma non
tangit, torquet favilla quos ungule pcena non invenit,
auditur gemitus quorum tormenta non cernimus.t Et
hee quam magna parvi laboris premia! Infelix vo-
luptas! quo dejicit se misera caro! quid 5101 invidet! de
ceelo se revocat et luto reddit. Nec hoc mirum sit, terra

stianorum cultus verba exprimunt: Gratias agimus tibi et te
elorificamur, non ut debemus, sed ut possumus.

* Meruimus, h. 6. quantam divina gratia consecuturi sumus
felicitatem: ut paulo post: Et hec quam magna parvi laboris
premia.

+ Notum est, demoniacos sive energumenos ad sanctum
aliquid et venerandum adductos fremere, tremere, angi: dz-
monesque in iis latentes inseevire. Incorporee potestates sunt
dzemones eorum qui a spiritibus impuris possidentur : hie limus
(i. e. humani corporis reliquie, cineres martyrum) writ deemones
quos flamma rogi non tangit, torquet favilla, ex crematis mar-
tyrum corporibus residua, guos ungule pena (tormenti notum
genus) non invenit, auditur gemitus demonum, quorum tormenta

non cernimus.

ho

¥

484 ORDO LITURGIARUM GALLORUM.

Textus Codicis.

rum sit erra* preponderat . sed quia tu domine deus pater
omnipotens . in tui unigeniti levatus corpore celum nos se-
pararef iussisti . ne queso . patiar ui perire, nobis miseri-
cordiam tuam satis sit quod inclusa corpore anima in leges
misera. transit alienas generisque pcena communi pro
errore unius est persoluta | amiserimus certe preerogatiuam
nature non amittamus redemptionis tuz gratiam, mercem
igitur domine tuam tibi serua, quam fili tui dilectissimi
tibi corpore conparasti, nihil huic carni debemus et san-
guini jussumque dominice redemptionis. ut quaemadmodum
scriptum est, simus eius qui a mortuis resurrexit, merito
tibi.
stola ab Eusebio laudata evidenter significatur. Pro incorporee
potestates si legis ‘“‘corporez potestates,” habes magistratus
gentiles, πολιτικὰς ἐξουσίας. Limus vero nil est nisi limus Rho-
dani in quem, epistola illa testi, cineres martyrum conjecti sunt.

* Monius: h.e. @ra.

+ Mendum hic suspicatur Monius.

CONTESTATIO EX MISSA V. 485

Textus Restitutus.
preponderat. Sed quia tu domine, pater omnipotens, in
tui unigeniti levatos corpore ccelum nos sperare jussisti,
ne queso patiare perire nobis misericordiam tuam. Satis
sit quod inclusa corpore anima in leges misera transit
alienas, generisque pcoena communis pro errore unius est
persoluta. Amiserimus certe prerogativam nature, non
amittamus redemptionis tue gratiam. Mercem igitur
domine tuam tibi serva, quam filii tui dilectissimi tibi
corpore comparasti. Nihil huic carni debemus, sed san-
guini jussuique dominic redemptionis, ut quemadmo-
dum scriptum est simus ejus qui a mortuis resurrexit.
Merito tibi (omnes angeli atque archangeli, Cherubim
quoque et Seraphim sine intermissione proclamant di-
centes :
Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth :
Pleni sunt cceli et terra gloria tua.)

486 ORDO LITURGIARUM GALLORUM

III. RELIQUH CONSECRATIONIS ORATIONES* POST
INSTITUTIONIS VERBA DICENDXH QUOTQUOT IN
ILLIS FRAGMENTIS ADSERVANTUR.

1. In Missa If. (Codici IV.)

Domini ac dei nostri sempiterni gloriam deprecemur
orantes, uti hoe sacrificium tua benedictione benedicas et
sancti spiritus tui rore perfundas; ut accipientibus uni-
versis legitima sit eucharistia per Iesum Christum filium
tuum deum ac dominum conservatoremque nostrum :
cui est apud te domine cum spiritu sancto regnum sempi-
ternum, perpetua divinitas in secula seculorum. Amen.

2. In Missa IIT. (Cod. V.)

Recolentes igitur et servantes praecepta unigeniti, de-
precamur pater omnipotens, ut his creaturis altario tuo
superpositis spiritumt}t sanctificationis infundas; ut per
transfusionem celestis atque invisibilis sacramenti panis
hic mutatus{ in carnem et calix translatus in sanguinem
sit nobis gratia, sit sumentibus medicina. p. d. ete.

3. In Missa V. (Cod. VII.)

Addit etiam istud edictum||, ut quotiescunque corpus

* In codice inseribitur (semel secundum Monium, p. 26.),
“ Post Secreta” uti apud Mabillonium semper fere ; in missa
illa quam dedimus integram Collectio dicitur.

+ Cod.: Spiritus.

t Cod.: mutatur.

§ Cod.: totius.

|| Hine probari potest, verba institutionis que in perficiendo
sacramento recitabantur, extremam hance evangelice relationis
partem non necessario continuisse.

ET GOTHORUM IN HISPANIA. 487

ipsius sumeretur et sanguis, commemoratio fieret do-
minice passionis : quod nos facientes Iesu Christi fili tui
domini ac dei nostri, semper gloriam predicamus, ro-
gantes* uti hoc sacrificium tua benedictione benedicas
et sancti spiritus rore perfundas; ut accipientibus uni-
versis Sit eucharistia vera, pura, legitima: per I. Chi-
filium tuum dominum ac deum nostrum, qui vivit et
regnat tecum cum spiritu sancto in zterna secula seculo-
rum. Amen.

4, In Missa VI. (Cod. VIII.)

Respice igitur clementissime pater fili instituta, ec-
clesiz mysteria, credentium + munera, a supplicantibus
oblata et eroganda supplicantibus: p. d. n.

5. In Missa VIII. (Cod. X.)

Miserere domine supplicibus tuis, et petitiones humiliate
tibi plebis placatus indulge.t Moveat te ad misericordiam
imminens nobis te deserente discrimen. Aspice, quasu-
mus, lacrimas nostras ubertate fletuum vix cadentes.
Audi singultibus interpellata suspiria, et preesta in judi-
cio liberos quos vides in confessione compunctos, et, quos
aspicis humiles per reatum, erectos munerare digneris
premio, mitigans . ... .

* Cod. : rogamus. Ἷ Cod.: credentibus.
Σ Cod.: peticionis humiliate ... . intellege.

vy 4

488

CAPUT .QUINTUM.

LITURGIA ECCLESLE ROMANE.

DE ANTIQUISSIMIS ECCLESLE ROMANZ LITURGIIS
TESTIMONIA.

Lis. Pontif. in Vita S. Alexandri (ab anno 100 ad
106): Hic passionem Domini miscuit in precatione
Sacerdotum, quando Misse celebrantur. (Vignolius,
Lib. Pontif. i. p. 21.)

Id. in Vita S. Xysti (107—116): Hic constituit ut
intra actionem, sacerdote incipiente, populus hy-
mnum decantaret: Sanctus, Sanctus, Sanctus, Domi-
nus Deus Sabaoth, et cetera. (Lib. Pontif. i. p. 23.)

Id. in Vita Telesphori (117—127): Hic constituit
ut in ingressu sacrificii hymnus diceretur Angelicus,
hoe est, Gloria in excelsis Deo, et cetera, tantum
nocte Natalis Domini.

In Vita S. Felicis (sub Aureliano): Hic constituit
supra memorias martyrum missas celebrari (h. e. com-
munionem celebrari ad sepulchra martyrum anniver-
sario martyril die).

DE LIT. ECCL. ROM. TESTIMONIA. 489

Id. in Vita 8. Melchéadis (in principio Constantini):
Ab eodem die (Dominico) fuit, ut oblationes sacratee
per ecclesias ex consecratu episcopi dirigerentur quod
declaratur fermentum (fermentum pro conficiendo
Pane Eucharistico intra hebdomadem) similiter cui
Siricio tribuitur.

In Vita S. Sylvestris (sub Constantino): Hic consti-
tuit chrisma ab episcopo confici (h. e. ut confirmationis
ritus ad episcopum solum pertineret). Hic privilegium
episcopis dedit ut baptizatum consignarent, propter
hereticas suasiones. Hic constituit ut baptizatum
liniret presbyter chrismate, levatum de aqua, propter
occasionem transitus mortis.

In Vita S. Anastasit (398): Hic constituit ut quo-
tiescunque Evangelia sancta recitantur, sacerdotes
non sederent.

In Vita S. Innocentii (402): Hic constituit Sabbato
jejunium celebrari, quia Sabbato Dominus in sepulcro
jacuit, et discipuli ejus jejunaverunt.

In Vita S. Celestini (422): Hic constituit ut psalmi
David cl. ante sacrificium psallerentur, quod ante
non fiebat, nisi tantum Epistola B. Pauli Apostoli
recitabatur, et S. Evangelium, et sic misse fiebant.:
Et constituit Gradale post officium ad missas cantar,
id est, responsorium in gradibus.

In Vita S. Leonis (440—462): Hic constituit
ut intra actionem sacrificii diceretur Sanctum sacri-
Jicium, et cetera. (Lib. Pontif. 1. p. 152.)

In Vita Gelasii (c. 495.) in Catalogo Rom. Pontif.

¥ 5

490 DE LITURGIIS ECCLESLE

apud Blanchin: Fecit et hymnos in modum beati
Ambrosi. θοῦ et Sacramentorum prefationes:
canto sermone.

Epistola Vigilii Pape ad Profuturum (a. 538):
Ordinem precum in celebritate missarum nullo nos
tempore, nulla festivitate significamus habere diver-
sam, sed semper eodem tenore oblata Deo munera
consecrare ... . Quapropter nos ipsius canonice
precis textum dirigimus subter adjectum, quem Deo
propitio ex Apostolica Traditione suscepimus.

Gregorius magnus ad Johannem Episcopum Syra-
cusanum (598), Epp. ix. 12.: Veniens quidam de
‘Sicilia mihi dixit, quod aliqui amici ejus, vel Greeci
vel Latini nescio, quasi sub zelo sancte Romane
Kicclesize de meis dispositionibus murmurarent, di-
centes ... . . quia Orationem Dominicam mox post
canonem dici statuistis. Cui ego respondi, quia in
nullo eorum aliam ecclesiam secuti sumus....
Orationem vero Dominicam idcirco mox post precem
dicimus: quia mos Apostolorum fuit ut ad ipsam
solummodo orationem oblationis hostiam consecra-
rent. Et valde mihi inconyeniens visum est ut
precem quam scholasticus composuerat, super obla-
tionem diceremus, et ipsam traditionem quam Re-
demptor noster composuit, super ejus corpus et san-
guinem non diceremus. Sed et Dominica oratio apud
Grecos ab omni populo dicitur, apud nos vero a solo
Sacerdote.

Confer Johannis Diaconi Vitam Greg. M. i. 20.:

ROMANZ TESTIMONIA. 49]

Super corpora beatorum Petri et Pauli Apostolo-
rum Missarum solemnia celebrari decrevit, acquisitis
numerosissimis olivetis, quorum summam in tabulis
marmoreis pre foribus ejusdem basiltce annotavit.
Luminaria superaddidit, officia sedula deputavit. De
sepultura juxta Ecclesiam commodam sperare pro-
hibuit. Septem ex defensoribus honore regionario
decorandos indixit. Adleluja extra Pentecostes tem-
pora dici ad missas fecit. Subdiaconos exspoliatos
procedere statuit. Kyrie eleison cantari precepit :
et orationem Dominicam mox post Canonem super
hostiam censuit recitarl.

492 LITURGIA ECCLESILA ROMANA.

if

CANON GREGORIANUS

UT NUNC LEGITUR,

SECUNDUM DECRETUM CONCILIT TRIDENTINI,

PREMISSA PRAEFATIONE.

(Prefatio Misse Fidelium.)

DomiNnvs vobiscum
Et cum spiritu tuo.

Sursum corda:
Habemus ad dominum.

Gratias agamus Domino Deo nostro:
Dignum et justum est.

Vere dignum et justum est, equum et salutare,
nos tibi semper et ubique gratias agere, Domine
sancte, Pater omnipotens, wterne Deus, per Chris-
tum Dominum nostrum, per quem Majestatem tuam
laudant Angeli, adorant Dominationes, tremunt Po-
testates, Coeli coclorumque Virtutes ac beata Sera-
phim socia exultatione concelebrant. Cum quibus et
nostras voces ut admitti jubeas deprecamur, supplici

confessione dicentes :

CANON GREGORIANUS UT NUNC LEG. 493

Sanctus, sanctus, sanctus Dominus Deus Sabaoth:
Pleni sunt Ceeli et Terra gloria tua.
Osanna in excelsis.
Benedictus qui venit in nomine Domini;
Osanna in excelsis.*

(Canon Misse.)

Te igitur, clementissime Pater per Jesum Christum
Filium tuum Dominum nostrum, supplices rogamus
et petimus uti accepta habeas et benedicas hec dona,
hee munera, hee sancta sacrificia inlibata. In primis
que tibi offerimus pro Ecclesia tua sancta Catholica,
quam pacificare, custodire, adunare et regere digneris
toto orbe terrarumt una cum famulo tuo Papa-nostro
(illo) et antistite nostro (illo) δέ omnibus orthodoxis
atque Catholice et Apostolice Fidei cultoribus.t

Memento Domine famulorum famularumque tua-
rum et omnium circumadstantium, quorum tibi fides
cognita est et nota devotio pro quibus ἐϊδὲ offerimus

* Osanna et Benedictus posterioris statis additamenta esse
creduntur. Dixerim potius, ea librariorum culpa irrepsisse qui
non meminissent hee verba hoc loco scripta esse utpote a
Choro post preces peractas cantanda, cum ad Communionem
invitetur. Quo cum instituto convenit mos Rome nunc in
Sacello Pontificio observatus, secundum quem inter Sanctum
et Benedictum sistitur cantus dum perficitur Sacramentum.

+ Hee verba Optatus Milevit. (circa 370) respicere creditur,
cum Donatistas ita adloquitur: ‘“ Offerre vos dicitis pro ecclesia
toto orbe terrarum diffusa.”

+ Ultima hee verba in multis lisque antiquissimis MSS.
non inveniuntur: desunt etiam in Canone Sacramentarii Ge-
lasiani, qui est ipse textus Canonis Gregoril. (Bona, ii. 11. § 4)

494 LITURGIA ECCLESIZ ROMANZ.

vel* qui tibi offerunt hoc sacrificium laudis pro se
suisque omnibus, pro redemptione animarum suarum,
pro spe salutis et incolumitatis sue, tibique reddunt
vota sua xterno Deo vivo et vero.t Communicantes

* Desunt in omnibus fere antiquissimis MSS. Radulphus
vidit additamentum ideo factum esse, quia cessaverat populi
oblatio.

| Tota hee oratio, Memento Domine (qued respondet Greecis
Μνήσθητι Κύριε), est quae solenni voce Oratio Diaconi dicitur,
vel Oratio Nominum, vel “ Super diptycha.” Legebat eam
Diaconus ex diptychis, ut commendaret precibus populi eos qui
oblationes fecissent. _(Bona, ii. 8. § 5.) 85. Hieronymus (in
Ezech.) his verbis eam consuetudinem respicit, “ Ut publice
Diaconus in ecclesia recitet offerentium nomina.” Innocentius
I., in Epistola ad Decentium, Episcopum Eugubinum, que
scripta est anno 416, ad eundem usum respicit, et haud du-
bie ad eadem verba que hic leguntur: “De nominibus vero
recitandis antequam precem sacerdos faciat atque eorum ob-
lationes quorum nomina recitanda sunt, sua oratione com-
mendet, quam superfluum sit, et ipse pro tua prudentia reco-
gnoscis, ut cujus hostiam necdum Deo offeras ejus ante nomen
insinues, quamvis illi incognitum sit nihil.” Cavendum igitur
Diacono esse ait, ne nomina ante recitet, quam a Presbytero
absolute sint preces qua oblationes commendet. Legenda igitur
erant nomina postquam Sacerdos mentionem fecerat Pape, vel
Pape et Episcopi, ἢ. 6. antequam ad verbum “ Communicantes”
perveniret. At post hoc verbum, cum diebus festis Christi inde a
Nativitate usque ad Ascensionem omnibus festi ipsius mentio
interponeretur, hoc fere modo:

Communicantes et diem sacratissimum celebrantes ....-
sed et memoriam venerantes,

vox Communicantes quo facilius inveniretur, majori initiali di-
stincta est atque a librariis in initio versus posita. Que vox
paullatim a sacerdotibus tamquam novee periodi initium cum
lis que sequebantur conjuncta est. At tali sententiam con-
struendi modo adversatur grammatica vel sequioris evi: neque

CANON GREGORIANUS UT NUNC LEG. 495

et memoriam yenerantes in primis gloriose semper
Virginis Marie, Genitricis Dei et Domini nostri Jesu
Christi sed et beatorum Apostolorum ac Martyrum
tuorum Petri, Pauli, Andree, Jacobi, Johannis,
Thome, Jacobi, Philippi, Bartholomei, Matthzi,
Simonis et Thaddxi, Lini, Cleti, Clementis, Xysti,
Cornelii, Cypriani, Laurenti, Chrysogoni, Johannis
et Pauli, Cosmz et Damiani, et omnium Sanctorum
tuorum quorum meritis precibusque concedas, ut in
omnibus protectionis tue muniamur auxilio. Per
Christum Dominum nostrum.

Hane igitur oblationem servitutis nostre sed et,
cuncte familie tue quesumus Domine ut placatus
accipias diesque nostros in tua pace disponas atque ab
eterna damnatione nos eripi et in electorum tuorum
jubeas grege numerari. Per Christum Dominum
nostrum.

Quam oblationem tu Deus in omnibus quesumus
benedictam adscriptam ratam rationabilem accepta-
bilemque facere digneris ut nobis Corpus et Sanguis:
fiat dilectissimi filii tui Domini nostri Jesu Christi:
Qui pridie quam pateretur accepit Panem in sanctas
ac venerabiles manus suas, δὲ elevatis oculis in ccelum
ad te Deum patrem suum omnipotentem tibi gratias

multo minor est difficultas construendi verba, una cum famulo,
etc., vel cum ecclesia vel cum offerimus. Textus igitur ita est
restituendus :

In primis que tibi offerimus pro ecclesia . . . . toto orbe
terrarum, [una] cum famulo tuo Papa nostro . . et An-
tistite nostro . . communicantes, et (sed et) memoriam
venerantes. ..

496 LITURGIA ECCLESLH ROMAN.

agens benedixit, fregit deditgue* discipulis suis di-
cens: Accipite et manducate ex hoc omnes. Hoc est
corpus meum. Simili modo posteaquam ccenatum
est; accipiens et hunc preclarum Calicem in sanctas
ac venerabiles manus suas, item tibi gratias agens
benedixit deditqgwe discipulis suis dicens: Accipite et
bibite ex eo omnes. Hic est enim Calix Sanguinis
mei, novi et eterni Testamenti, mysterium fidel: qui
pro vobis et pro multis effundetur in remissionem
peceatorum. Hee quotiescunque feceritis in mei
memoriam facietis.

Unde et memores, Domine, nos tui servi sed et
plebs tua sancta Christi filii tui Domini De? f nostri
tam beate Passionis nec non et ab inferis Resur-
rectionis sed et in ccelos gloriose Ascensionis: offeri-
mus preclare majestati tue de tuis donis ac datis
hostiam puram, hostiam sanctam, hostiam immacu-
latam, Panem sanctum vite eterne et Calicem salutis
perpetue. Supra que propitio ac sereno vultu respi-
cere digneris et accepta habere sicuti accepta habere
dignatus es munera pueri tui justi Abel et sacrificium
patriarche nostri Abrahe et quod tibi obtulit sum-
mus sacerdos tuus Melchisedech sanctum sacrifictum
immaculatam hostiam. t

* Vetustiores libri MSS. elevatis omissa particula et: iidem
dedit pro deditque.

+ Dei add. omnes preter Gelas. Gerberti: sed facilius addi
quam omitti poterat.

{ Verba, Sanctum sacrificium, immaculatam hostiam, “ et

CANON GREGORIANUS UT NUNC LEG 497

Supplices te rogamus omnipotens Deus, jube hee
perferri per manus angeli tui in sublime altare tuum,
in conspectum divine majestatis tue: ut quotquot
ex hac altaris participatione sacrosanctum fill tui
Corpus et Sanguinem sumserimus, omni benedictione
ceelesti et gratia repleamur. Per Christum Dominum
nostrum.

*Memento etiam Domine famulorum famularum-
que tuarum [illorum et illarum] qui nos precesse-
runt cum signo fidei et dormiunt in somno pacis.
Tpsis et omnibus in Christo quiescentibus locum re-
frigerii lucis et pacis ut indulgeas deprecamur. Per
Christum Dominum nostrum.

Nobis quoque peccatoribus famulis tuis, de multi-
tudine miserationum tuarum sperantibus partem ali-
quam et societatem donare digneris cum tuis sanctis
Apostolis et Martyribus, cum Johanne, Stephano,

cetera,” addita esse a Leone Magno Liber Pontificalis testatur :
similia tradit Walafridus. Alii hec ita interpretantur, quasi Leo
totam hanc orationem, Unde et memores, addidisset: alii omnia
que inde ab illis verbis in Canone leguntur Leonis esse opi-
nantur. Prior sententia est absurda: altera non multum a vero
abest, ut infra demonstrabimus.

* Est quidem antiquissima oratio illa, Memento etiam Domine,
at solummodo in Missis pro defunctis. Veterrimus igitur
codex Vaticanus et Sacramentarium Gelasianum eam omittunt
in Canone generali. Daniel vy. cl. qui idem sentit, optime hee
vetustissimi libri Sangallensis verba affert: “Si fuerit ut no-
mina defunctorum recitentur, dicit Sacerdos: Memento,” ete.
Idem igitur statuendum de iis que sequuntur: Nobis quoque
peccatoribus, etc., quippe que precem illam continuent.

498 LITURGIA ECCLESILZ ROMANZA.

Matthia, Barnaba, Ignatio, Alexandro, Marcellino,
Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete,
Cecilia, Anastasia, et cum omnibus Sanctis tuis.
Intra quorum nos consortium non estimator meriti,
sed venie quesumus largitor admitte. Per Christum
Dominum nostrum. Per quem hee omnia, Domine,
semper bona creas, sanctificas, vivificas, benedicis, et
prestas nobis. Per ipsum et cum ipso et in ipso est
tibi Deo Patri omnipotenti in unitate Spiritus Sancti
omnis honor et gloria per omnia secula seculorum.
Amen.
Oremus :

Preeceptis salutaribus moniti et divina institutione
formati audemus dicere: Pater noster qui es in ccelis,
Sanctificetur nomen tuum, Adveniat reenum tuum,
Fiat voluntas tua sicut in ccelo et in terra. Panem
nostrum quotidianum da nobis hodie. Et dimitte
nobis debita nostra, sicut et nos dimittimus debitori-
bus nostris. Et ne nos inducas in tentationem, Sed
libera nos a malo. Amen.

* Libera nos quesumus Domine ab omnibus malis

* Quum S. Gregorius ipse dixerit, se hoc loco inseruisse
Orationem Dominicam, apparet, collectam Libera nos, qua ad

ultima hujus orationis verba respicitur, Gregorio antiquiorem
non esse.

Vetusti libri ante verba, et omnibus sanctis (que in Codice
Vaticano desunt), nomina sanctorum propriorum inserunt, unde
Embolismus dicta est hee oratio, Sacramentarium Gelasianum
addit, et beatis Confessoribus. Ad doxologiam quod attinet,
vetustissimi libri habent, ‘“ Deus in unitate Spiritus Sancti,”
pro, “in unitate Spiritus sancti Deus.”

CANON GREGORIANUS UT NUNC LEG. 499

preteritis presentibus et futuris, intercedente beata
et gloriosa semper virgine, Dei genitrice Maria, cum
beatis Apostolis tuis Petro et Paulo atque An-
drea ..... et omnibus Sanctis: da propitius pa-
cem in diebus nostris, ut ope misericordiz tus adjuti
et a peccato simus semper liberi et ab omni pertur-
batione securi. Per eundem Dominum nostrum
Jesum Christum, Filium tuum, qui tecum vivit et
regnat in unitate Spiritus Sancti Deus per omnia
seecula seculorum. Amen.

* Pax domini sit semper vobiscum :
Et cum spiritu tuo.

* Indicium hoc est, jam incipere Communionem. ἡ

500 LITURGIA ECCLESIZ ROMANA.

IL.

CANON S. GREGORII

SECUNDUM VETUSTISSIMOS LIBROS RESTITUTUS.

Orationes Sacerdotis.

TE igitur clementissime pater, per Jesum Christum
Filium tuum Dominum nostrum supplices rogamus
et petimus, uti accepta habeas et benedicas hee dona,
hee munera, hee sancta sacrificia inlibata: in primis
que {101 offerimus pro ecclesia tua sancta Catholica,
quam pacificare, custodire, adunare et regere digne-
ris toto orbe terrarum: [una] cum famulo tuo Papa
nostro (illo)

CANON S. GREGORII RESTITUTUS. 501

Preces Diacowi.

Post nomen Pape a Sacerdote pronunciatum Diaconus
offerentium nomina recitat corumque nomine hane
dicit orationem ;

Memento Domine famulorum famularumque tu-
arum et omnium circumadstantium, quorum tibi fides
cognita est et nota devotio, qui tibi offerunt hoc
sacrificium laudis pro se suisque omnibus, pro re-
demptione animarum suarum, pro spe salutis et in-
columitatis sus, tibique reddunt vota sua eterno Deo
vivo et vero.

502 LITURGIA ECCLESLZ ROMANZ.

Orationes Sacerdotis.

communicantes, et memoriam venerantes in pri-
mis gloriose semper Virginis Marie, Genitricis Dei
et Domini nostri Jesu Christi sed et beatorum
Apostolorum ac Martyrum tuorum Petri, Pauli, An-
dree, Jacobi, Johannis, Thome, Jacobi, Philippi,
Bartholomei, Matthzi, Simonis et Thaddei, Lini,
Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii,
Chrysogoni, Johannis et Pauli, Cosme et Damiani,
et omnium Sanctorum tuorum quorum meritis
precibusque concedas, ut. in omnibus protectionis
tue muniamur auxilio. Per Christum Dominum
nostrum.

Hanc igitur oblationem servitutis nostre sed et
cuncte familie tus quesumus Domine ut placatus
accipias diesque nostros in tua pace disponas atque ab
eterna damnatione nos eripi et in electorum tuorum
jubeas grege numerari. Per Christum Dominum
nostrum.

Quam oblationem tu Deus in omnibus quesumus
benedictam adscriptam ratam rationabilem accepta-
bilemque facere digneris ut nobis Corpus et Sanguis

CANON S. GREGORII RESTITUTUS. 505

Preces Diaconi.

In Sacramentario Gelasiano in memoriam eorum qui
pium Ecclesiz reliquerant legatum, post verba “ incolu-
mitates suze” hee inserebantur, secundum Codicem Ger-
berti:

Memento etiam Domine et animarum famulorum
famularumque tuarum fidelium Catholicorum in
Christo quiescentium, qui nos precesserunt, Ulorum

et illarum, qui per eleemosynam et confessionem tibi
reddunt vota sua xterno Deo vivo et vero.

504 LITURGIA ECCLESIZ ROMAN.

Orationes Sacerdotis.

fiat dilectissimi filii tui Domini* nostri Jesu Christi:
Qui pridie quam pateretur accepit Panem in sanctas
ac venerabiles manus suas, elevatis oculis in coelum
ad te Deum Patrem suum omnipotentem tibi gratias
agens benedixit, fregit, dedit discipulis suis dicens:
Accipite et manducate ex hoc omnes. Hoc est cor-
pus meum. Simili modo posteaquam ccenatum est,
accipiens et hune preclarum Calicem in sanctas ac
venerabiles manus suas item tibi gratias agens be-
nedixit, dedit discipulis suis dicens: Accipite et
bibite ex eo omnes. Hic est enim Calix Sanguinis
mei, novi et zeterni:Testamenti, mysterium fidei: qui
pro vobis et pro multis effundetur in remissionem
peccatorum. Hee quotiescunque feceritis in mel
memoriam facietis.

Unde et memorest, Domine, nos tui servi sed et
plebs tua sancta Christi filii tui Dominif{ nostri
tam beate Passionis nec non et ab inferis Resurrec-
tionis sed et in ceelos gloriose Ascensionis: offerimus
preclare majestati tue de tuis donis ac datis hostiam
puram, hostiam sanctam, hostiam immaculatam, Pa-
nem sanctum vite eterne et Calicem salutis perpetuz.
Supra que propitio ac sereno vultu respicere digneris
et accepta habere sicuti accepta habere dignatus es
munera pueri tui justi Abel et sacrificium patriarche
nostri Abrahe et quod tibi obtulit summus sacerdos

* Tta Othobon. c. vulg. Alter Vatic. et Gelas. addunt Dei.

+ Vulgatam tuetur Gelas. Gerberti.
{ Addunt cum vulg. Dez, omnes preter Gelas. Gerberti.

.Preces Diaconi.” _

506 LITURGIA ECCLESIZ ROMAN.

Orationes Sacerdotis,
tuus Melchisedech sanctum sacrificium immacula-
tam hostiam.

Supplices te rogamus omnipotens Deus, jube hee
perferri per manus angeli tui in sublime altare tuum,
in conspectum divine majestatis tue: ut quotquot
ex hac altaris participatione sacrosanctum filii tui
Corpus et Sanguinem sumserimus, omni benedictione
ceelesti et gratia repleamur. Per Christum Dominum
nostrum.

CANON S. GREGORII RESTITUTUS. 507

Preces Diaconis.

(In Offictis pro Defunctis.)

Memento etiam Domine famulorum famularumque
tuarum [illorum et illarum] qui nos precesserunt
cum signo fidei et dormiunt in somno pacis. [0518 et
omnibus in Christo quiescentibus locum refrigerii
lucis et pacis ut indulgeas deprecamur. | Per Chri-
stum Dominum nostrum.

Nobis quoque peccatoribus famulis tuis, de mul-
titudine miserationum tuarum sperantibus, partem
aliquam et sociectatem donare digneris cum tuis san-
ctis Apostolis et Martyribus, cum Johanne, Stephano,
Matthia, Barnaba, Ignatio, Alexandro, Marcellino,
Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete,
Cecilia, Anastasia et cum omnibus Sanctis tuis.
Intra quorum nos consortium non estimator meriti,
sed veniz quesumus largitor admitte. Per Christum
Dominum nostrum. Per quem hec omnia, Domine,
semper bona creas, sanctificas, vivificas, benedicis, et
prestas nobis. Per ipsum et cum ipso et in ipso est
tibi Deo Patri omnipotenti in unitate Spiritus Sancti
omnis honor et gloria per omnia secula seculorum.

Amen.
z2

508 LITURGIA ECCLESLZ ROMAN.

Orationes Sacerdotis.
Oremus :

Preceptis salutaribus moniti et divina institutione
formati audemus dicere: Pater noster qui es in ceelis,
Sanctificetur nomen tuum, Adveniat regnum tuum,
Fiat voluntas tua sicut in celo et in terra. Panem
nostrum quotidianum da nobis hodie. Et dimitte
nobis debita nostra, sicut et nos dimittimus debito-
ribus nostris. Et ne nos inducas in tentationem, Sed
libera nos a malo. Amen.

Libera nos quesumus Domine ab omnibus malis
preteritis presentibus et futuris, intercedente beata
et gloriosa semper virgine, Dei genitrice Maria, et
beatis Apostolis tuis Petro et Paulo atque Andrea
..... da propitius pacem in diebus nostris, ut
ope misericordiz ἔπι adjuti et a peccato simus sem-
per liberi et ab omni perturbatione securi. Per
Dominum nostrum Jesum Christum, Filium tuum,
qui tecum vivit et regnat in unitate Spiritus Sancti,
Deus per omnia secula seculorum. Amen.

Pax Domini sit semper vobiscum:
Respondetur :
Et cum spiritu tuo.
(Communio incipit clert et populi ; dum cantatur :)
Agnus Dei qui tollis peccata mundi;
Miserere nobis.

LITURGIA QUARTI SECULI. 509

11].

PRECES EUCHARISTICA ECCLESILA
ROMAN ©

QUARTI SECULI.

~~

Prefatio:
ORSUM Corda 2 695 066s
Dignum est justum est.
Vere dignum est justum est .....

{ Que sequuntur variant secundum arbitrium episcopi vel
secundum Librum Sacramentorum; terminatur vere
semper oratio verbis Hymni :)

Sanctus sanctus sanctus Dominus Deus Sabaoth :
Pleni sunt cceli et terra gloria tua.

Te igitur, clementissime Pater, per Jesum Chri-
stum Filium tuum Dominum nostrum supplices ro-
gamus et petimus, uti accepta habeas et benedicas hee
dona, hee munera, hec sancta sacrificil inlibata. In
primis que tibi offerimus pro Ecclesia tua sancta Ca-
tholica, quam pacificare, custodire, adunare et regere
digneris: cum famulo tuo Episcopo[ Papa] nostro (illo)
communicantes, ... . et memoriam venerantes in

Z3

510 LITURGIA ECCLESIZ ROMANE.

primis gloriose semper Virginis Marie [Genitricis Dei
et Domini nostri Jesu Christi], sed et beatorum
Apostolorum ac Martyrum tuorum Petri, Pauli, An-
drex, Jacobi, Johannis, Thome, Jacobi, Philippi, Bar-
tholomei, Matthzi, Simonis et Thaddei, Lini, Cleti,
Clementis, Xysti, Cornelii, Cypriani, Laurentii,
Chrysogoni, Johannis et Pauli, Cosme et Damiani,
et omnium Sanctorum tuorum quorum meritis pre-
cibusque concedas, ut in omnibus protectionis tue
muniamur auxilio. Per Christum Dominum nos-
trum.

Hane igitur oblationem servitutis nostre sed et
“cuncte familie tue quesumus Domine ut placatus
acciplas, atque in omnibus benedictam, adscriptam,
ratam, rationabilem acceptabilemque facere digneris
ut nobis Corpus et Sanguis fiat dilectissimi filii tui
Domini nostri Jesu Christi:

Qui pridie quam pateretur accepit Panem in san-
ctas ac venerabiles manus suas, elevatis oculis in
coclum ad te Deum patrem suum omnipotentem tibi
gratias agens benedixit, fregit, dedit discipulis suis
dicens: Accipite et manducate ex hoc omnes. Hoc
est corpus meum. Simili modo posteaquam ccenatum
est, accipiens et hunc preclarum Calicem in sanctas
ac venerabiles manus suas, item tibi gratias agens
benedixit, dedit discipulis suis dicens: Accipite et
bibite ex eo omnes. Hic est enim Calix Sanguinis
mei, novi et eterni Testamenti, mysterium fidei: qui
pro vobis et pro multis effundetur in remissionem

LITURGIA QUARTI SECULI. | oll

peccatorum. Hee quotiescunque feceritis in mei
memoriam facietis.

Unde et memores, Domine, nos tui servi, sed et
plebs tua sancta, Christi filii tui Domini nostri tam
beatz Passionis nec non et ab inferis Resurrecti-
onis, sed et in ccelos gloriose Ascensionis: offerimus
preclare majestati tuz de tuis donis ac datis hostiam
puram, hostiam sanctam, hostiam immaculatam, Pa-
nem sanctum vite eterne et Calicem salutis per-
petue. Supra que propitio ac sereno yultu respicere
digneris et accepta habere, sicuti accepta habere di-
gnatus es munera puerl justi tui Abel et sacrificium
patriarche nostri Abrahe et quod tibi obtulit sum-
mus sacerdos tuus Melchisedech :

[Supplices te rogamus omnipotens Deus, jube hec
perferri per manus angeli tui in sublime altare tuum in
conspectum divine majestatis tue: ut quotquot ex hac
altaris participatione sacrosanctum filii tui Corpus et
Sanguinem sumserimus omni benedictione ccelesti et
gratia repleamur. |
Per Christum Dominum nostrum Filium tuum, qui
tecum vivit et regnat Deus in unitate Spiritus Sancti
per omnia secula seculorum. Amen.

Oratio Dominica:

Pater noster . . . . in temptationem:
Sed libera nos a malo.

Osculum pacis.

512 LITURGIA ECCLESLE ROMANZ.

Incipit communio cleri et populi, choro canente:

Osanna in excelsis :
Benedictus qui venit in nomine Domini.

Inter communionem cantatur a choro et populo:
Agnus Dei qui tollis peccata mundi:
Miserere nobis.

Benedictio.
Pax Domini sit semper vobiscum:
Et cum spiritu tuo.

FRAGM. COD.

PALIMPSESTI CASINENSIS. 513

APPENDIX.

FRAGMENTA CODICIS PALIMPSESTI CASINENSIS

N. 345,

AD SACRAMENTARIUM GREGORII MAGNI

SPECTANTIA,

QUANTUM LEGI POTUERUNT.

Foll. xxIx. Xxx. continent Praefationem duabus Columnis scriptam.

I.
Legi non potuit.

Il.

Vere dignum et justum est eque
et. salutare

nos tibi semper et

ubique gratias agere dne

sancte pater omps

eterne ds per Xpm

dnm nostrum.

Per quem majestatem

tuam Jaudunt an-

geli adorant domi-

nationes tremunt

potestates

Celi celorumque virtu-

tes ac beata sera-

phim socia exultatio-

ne concelebrant.

Cum quibus et nostras

voces ut admitti

jubeas deprecamur

supplici confessione

dicentes Scus Seus

Seus Dns

514 LITURGIA ECCLESLE ROMAN.

Fol. xxxu. continet Hymnum Ter Sanctus.

Ι. Il.

Legi non potuit. Deus Sabbaoth : Pleni
sunt celi et terra
gloria tua

Osanna in excelsis
Benedictus qui venit
in nomine Dni
Osanna in excelsis

Folia XXXII. XXXIV. XXXV. XXXVI. XXXVI, XXXVIII. penitus
evanuerunt, si quid revera continuerint.

I. Il.
(invi)tatur ad nuptias
ἢ : ‘ Et cum venerit et pulsaverit con-
festim
° « |(a)periant ei, Beati
- . 3 - Servi... τς QUOB CH. τὸς

expectantibus dnm

Fol. x1.

i “IT.

; Legi non potuit.t
. «.. me nobis salu-
taris oblatio et

* Scriptum duabus columnis ut misse fragmenta que precedunt et sequuntur: at
missalis partem vix crediderim que hic leguntur: est fortasse lectionis pars ex
homilia quadam desumta.

+t Habemus in fol. χι,. Preefationis finem et orationem ad complendum, que in
Sacramentario Gregoriano tertiam et quartam (eamque ultimam) orationem consti-
tuunt. Verba:

nobis salutaris oblatio et . . . . (ab omnibus)
indesinenter expi(et nos peccatis)
et ab omnibus tueatur adversis ——
et illa:
Dne sancte da nobis
ter... . (si)militer
Pie as) aha «ὦ Utguins oe ὁ
facile locum indicabunt querenti in Menardo vel Muratorio.

FRAGM. COD. PALIMPSESTI CASINENSIS. 9515

Ve
bus
indesinenter expi

et ab omnibus

tueatur adversis p
simus,

* (Rubrica.)

Dne sancte da nobis
ter... . milites
det... . 65 ut
qui... . commo
Da seca er. NOS: fa
Bets ane: ΘΟ"

(ef )ficiant
pies oe SICAR.

(Rubrica.*)
Collecta.

Deus qui eonspicis
quia ex nulla
nostra virtute sub-
sistimus : conce-
de propitius ut
intercessione bea-
ti Martini Confes-
soris tuit, contra

omnia adversa muniamur

Per Dnm nrm.

Il.

(Rubrica.t)

Hee hostia dne pla-

cationis et laudis

queesumus ut interveniente

beata Cecilia martyre,
etc. etc. etc.

Quos preterea in Vaticano codices invenies ad rem liturgicam
attinentes, qui perscrutentur non indignos, hi fere sunt. Cod. Reg.
12. Alex. 12, Vatic. 82. 83. — Archiv. secret. 144. 145.

* Debebat inseribi III. Id. Nov. Natale S. Martini. Cf. Menard. p. 142.

+ Debebat inscribi X. Kal. Dec. Natale S. Cecilie. Deesse videtur Coldlectu,
Que sequitur oratio apud Menardum inscribitur Super Oblata.

$ Ed. Men. addit: atque pontificis, que codex palimps. non habere videtur.

SUPPLEMENTARY NOTE

TO

ἘΠῚ APOLOGY Ol. BIPPOLYTUS,

ON THE FOREBODINGS AMONG THE CHRISTIANS OF THE
SECOND AND THIRD CENTURIES RESPECTING THE AP-
PROACHING END OF THE WORLD AND A RENEWAL OF
MANKIND AND HUMAN SOCIETY.

Tue highly interesting work of Commodianus, which has
recently come to light in the “ Spicilegium Solesmense,”
from the hidden treasures of Sir Thomas Phillips at
Middle-Hill*, furnishes a most striking example of what
I have said in the above-mentioned passage about the
connection of the apocalyptic views respecting the end
of the world with great and appalling events of the age,
reflected in the light of Christian faith and hope.

It is easy to prove that this poem must have been
written between 250, the Decian persecution, and 253,
the victory of Aimilianus over the Goths; and that Com-
modianus, the author of the “ Instructiones,” an African
writer of the latter half of the third century, certainly com-
posed it. According to Father Pitra the manuscript does
not give the name. But this is a mistake. Sir Thomas

* This manuscript is quite distinct from the Codex Meer-
manianus in the same library, which contains the “ Instructio-
nes” of Commodianus, and the existence of which was known te
Oehler, the last editor of Commodianus.

VOL. IV. AA

518 SUPPLEMENTARY NOTE TO

Phillips says that it is still legible.* Its style corre-
sponds exactly with what Gennadius (about the year 500)
says of this original and deep African writer of provincial
Latin: “ Scripsit mediocri sermone, quasi versu, librum
adversus paganos,” and it is probably a remodeling of

* The title of the poem is lost in the manuscript; at the
end however we find the words “ Explicit tractatus Sancti
Episcopi” given by the Editor. Then follow two lines, the first
illegible (the name of the diocese), the second showing the letters
com.op.... The “Instructiones” contain nothing which leads
us to believe that Commodianus was a bishop when he wrote
them: nor can 1 find any allusion to it in the remarkable ex-
ordium of the new text, which evidently is the remodeling of
the first nine verses of the “ Instructiones,” and a great im-
provement on that rude Prefatio :

“ Quis poterit unum proprie Deum nosse celorum,
Nisi ipse! quem is tulerit ab errore nefando ?
Errabam ignarus, spatians, spe captus inani,

Dum furor etatis prime me portabat in auras,
Plus eram quam palea levior ; quasi centum adessent
In humeris capita, sic preeceps quocumque ferebar.
Non satis; his rebus criminose denique mersus
Veneficus fui factus®, herbas incantando malignas.
Sed gratias Deo (mec sufficit vox mea tantum
Reddere), qui misere vacillanti tandem adluxit!
Agegressusque fui tradita que? in codice legis,
Quid ibi rescirem. Statim mihi lampada fulsit ;
Tune vere cognovi Deum summum in altis,

Et ideo tales hortor ab errore recedant.

Quis melior medicus, nisi passus vulneris auctor ὃ ”

I would not say that these lines absolutely exclude the epis-

* Addidi ipse, metri causa. P. tulerit procul.
* Cod.: Pene fui factus.

* Cod. : traditor, quod ῬᾺ vult significare doctorem, eum qui
tradit doctrinam,

THE APOLOGY OF HIPPOLYTUS. 519

the first book of the “Instructiones.” In this work, then,
Commodianus gives a general outline of his views as to
the destruction of pagan Rome. Nero is to conquer it,
coming from the great river Euphrates, according to the
popular belief of the time, known to us by the sibylline
verses of the latter part of the first century. The be-
ginning of woe he proclaims to be the seventh per-
secution (the sixth was that of Maximinus, in 239;

copal dignity, but the following verses (beginning of ch. iv.)
certainly seem to do ite:

“ Quid Deus in primis vel qualiter singula fecit
Jam Moses edocuit: nos autem de Christo decemus.
Non sum ego vates, nec doctor jussus ut essem,
Sed pando preedicta vatum oberrantibus austris.”

All this, of course, does not exclude that the writer became
a bishop afterwards, as the subscription of the MS. asserts.

At all events, I have no hesitation to assert that our work
is the improvement of the first, which is that alluded to by
Gennadius. The whole is entirely remodeled, and with un-
doubted success as to poetical value. Nor is it fettered by
the unreasonable rule of continued acrostics. ‘There are verses
in it which prove that the author had studied Lucretius: others
are Dantesque as to thought and style, in spite of all rhyth-
mical barbarism. I have already observed that the beginning
of both is the same: our manuscript concluded, as even Ὁ.
Pitra’s text shows (I have before me a much more complete
deciphering of the last thirty-three verses by Sir Thomas),
with the picture of the resurrection and the last judgment, which
corresponds with what is called the first book of the “ Instruc-
tiones,” and with the first three chapters of the so called second
book. What follows (iv.—xxxviil.) is a moral exhortation to
all classes of Christians. If there was a division in two books,
these last twenty-five chapters constitute the second. One
verse is literally the same in the two recensions, that about the
Jews (Instr. xxxviii. v. 582. compared with the new text v. 228.),
as the learned editor has well observed.

AA2

520 SUPPLEMENTARY NOTE TO

the eighth that of Valerian, in 259; the tenth that of
Aurelian, in 279); and he then prophesies that gentile
Rome is to be attacked and conquered first by the Goths,
who are to burst forth from beyond the “ river.” The
infernal king Apolion (the Apollyon, Hebrew Abaddon,
of the Apocalypse, ix. 11.) will be with them, and they
will conquer Rome. ‘This evidently is a peculiar turn he
gives to the popular belief, and it may or may not be his
own version. But the most interesting feature in his
poem, which decidedly bears the stamp of originality, is
his idea that the Germanic tribes are’to be the friends and
protectors of the Christians, whom they will treat as
brothers, while they show no mercy to idolatrous Rome
and her pagan senate. Here at all events we have the
man, not the theologian ; the philosophical observer of his
age, not the systematical interpreter of the apocalypse, or.
of popular tradition among the Christians of old. The
Goths were on the horizon of the Roman empire since
their appearance in Thracia in 237. When Commodianus
wrote Decius had probably only just fallen fighting against
them in Meesia, A.D. 251. It was politically a right feel-
ing of the times, that Commodianus believed them to be
in the ascendant; it was his Christian faith which made
him discover in them the nation of the future. For his
faith told him that moral decrepitude is an incurable
evil in a nation, that as a demoralized people cannot do
God’s work on earth, he finds fresh tribes to do it. The
pagan writers of the time see in the Goths only the
scourge of the world; enemies, which, like all others, are
finally to be subjugated by the power of Rome, for the
Roman empire is eternal, according to their national
pride and state religion. Commodianus believed in a
blessed future state of the world for regenerated man-
kind; he believed also that this period was to be pre-

THE APOLOGY OF HIPPOLYTUS. 52

ceded by dreadful struggles and pangs. He saw bloody
persecutions (one of which was approaching or only just
past), and in the midst of these wars and attempts to
exterminate Christianity, Commodianus beheld one of the
Germanic tribes, of a nation possessing, as Tacitus had
remarked almost 150 years before him, a germ of original
life, based upon inner truth and mutual trust. Now in the
Goths the African philosopher saw the life of the future,
not simply the scourge of humanity. This was neither a
political conjecture nor one based upon their being
converts to Christianity, of which we find no trace
among them in the time of Commodianus, nor up to the
beginning of the fourth century. Unless we suppose
this to have been an accidental good hit, we must allow
that Commodianus had an intuitive perception of what
can or cannot produce new life to the development of
the kingdom of God. This is not attributing to him a
miraculous prophetical gift; there is no reason why any
true Christian philosopher should not discover in the
conflicting elements of disturbed and convulsed times
what is to last and what is to perish. Commodianus
believed that the Roman and Greek nations were doomed
to perish, because they were deeply demoralized; and
that the age predicted by Christ, and beheld in vision by
one of his disciples, was to come after all those struggles,
and be brought on by a barbarous but honest race.
Apollyon is the king of perdition of the Apocalypse ; he
is not called the king of the Goths, but he accompanies
them as the avenger, when they pass the Danube in arms,
Now it is certainly a historical fact that 150 years later a
Gothic king conquered Rome, and that the Goths became
with other tribes the chosen instrument of world-renew-
ing Christianity. And, moreover, the old world has pe-
rished indeed ; the new one is come in reality, on this

522 SUPPLEMENTARY NOTE TO

very globe, in this very age of the world in which we
live.

We now give the text of this interesting chapter with
a few corrections, which seem necessary and warranted.
The versification is barbarous, though not without rhyth-
mical laws. The preceding chapter predicts the kingdom
of God in the year of the world 6000, therefore, like
Hippolytus, about 500 A. D. Mankind then will be
blessed in God:

“’'Tunc homo resurget solis in agone reductus,
Et gaudet in Deo, reminiscens quid fuit ante...
Nec erit anxietas ulla, nisi gaudia semper ;
Quisque tribus credit et sentit unum adesse,
Hic erit perpetuus in eterna seecla renatus.”

These are the concluding words of chapter xxxvi.: what
follows constitutes chapter Xxxvii.:

“Sed quidam, hee, aiunt, quando hec ventura putamus ?
Accipite paucis, quibus actis illa sequentur.
Multa quidem signa fient teterrime pestis,*
Sed erit initium septima persecutio nostra.
Ecce januamf pulsat et jam cognoscitur ense,ft
Qui cito trajiciet§$, Gothis inrumpentibus, amnem.
Rex Apolion erit cum ipsis nomine dirus,
Qui persecutionem dissipet sanctorum in armis.
Pergit ad Romam cum multa millia gentis ||

* Cod.: fieri tanta termini pesti. Pitra corrigit : tantum fient.

7 Janua pulsat. P. pulsatur.

t Et cogitur esse. P. (cum Diibnero ut apparet): cogitatur
adesse.

§ Que cito trajeci. Et.—Pitra hee ita in addendis corrigenda
proponit (p. 542.): “ Nescio an cuiquam placuerit: En januam
pulsat et cogitatur adesse. Nemini vero non probabitur neces-
saria correctio: Que cito trajiciet,” ete.

|| Gentes. Preepositio cum a Commodiano etiam alio loco
cum accusativo casu construitur.

THE APOLOGY OF HIPPOLYTUS. §23

Decretoque Dei captivat ex parte subactos.
Multi senatorum tunc enim captivi deflebunt,
Et Deum celorum blasphemant ἃ barbaro victi.
Hi tamen gentiles pascunt Christianos ubique,
Quos magis ut fratres requirunt gaudio pleni.
Nam luxuriosos et idola vana* colentes
Persequuntur enim et senatum sub jugo mittunt.
Hee mala percipiunt qui sunt persecuti dilectos,
Mensibus in quinque trucidantur istif sub hoste.
Exsurgit interea sub ipso tempore Cyrus,

Qui terreat hostes et liberat inde senatum.

Ex infero redit, qui fuerat regno prereptust

Et diu servatus cum pristino corpore noius.
Discimus§ hune autem Neronem esse vetustum,
Qui Petrum et Paulum prius punivit in urbe ;
Ipse redit iterum sub ipso seeculi fine

Ex locis apocryphis, qui fuit reservatus in ista,
Hunce ipsis notum || invisum esse mirantur,

Qui cum apparuerit, quasi deum esse putabunt.

* Varia. Esta. { Preceptus.
§ Dicimus. | Ipse natus.
| 4p

APPENDIX.

CAROLO BUNSENIO §&. P. Ὁ. JACOBUS
BERNAYSIUS.

Hospitatia tecta Tua relicturus circumspicere ceepi,
quonam modo et Tibi gratum animum meum probarem et
consuetudinis nostre quasi monumentum aliquod, quan-
tumvis exiguum et caducum, erigerem. Opportune statim
sese obtulit menti mez liber ille Philosophumenon secun-
dum codicem e Grecia Parisios allatum nuperrime Oxonii
editus. Isto in codice cum incognita quedam Heracliti
Ephesii fragmenta contineri ante aliquot annos Parisiis
versatus comperirem: per varias, quas Tibi coram nar-
ravi, causas reliquias illas philosophi inter eos, qui ante
Platonis xtatem floruerunt, facile principis in meum
usum convertere non licuit. Oxoniensis igitur editio-
nis rumor simul atque in Germaniam allatus est, omni,
quo potui, modo efficere studui, ut libri istius exemplum
cito nanciscerer. Neque vero tarda bibliopolarum vehi-
cula ardenti desiderio meo respondebant, jamque ardo-
rem philosophico aliquo ἐπιφωνήματι restinguere ccepe-
ram: cum ecce Tu, qua es erga me benignitate atque
benevolentia, et Greecum librum mihi transmittis, et opus
Tuum addis de illo libro conscriptum. Id cum, aliis in
quibus versarer studiis relictis omnibus, diligenter per-
legerem: primum funditus a Te falsam istam opinionem
everti videbam, ex qua Origenem Philosophumenon scri-
ptorem esse Francogallus editor et in indice et in prefa-

tione libri asseverare haud dubitavit. Deinde ab Hippo-
a2

1V EPISTOLA CRITICA.

lyto Portus Romani szculo II. episcopo conditos esse
Philosophumenon libros tam simplicibus validisque argu-
mentis evincis, ut omnes Tibi adstipulaturos esse confiden-
dum sit, quicumque veritatis et capaces sint et tenaces,
illamque, ubi semel eam cognoverint, candide atque ani-
mose sine meticulosa dubitandi significatione profiteri
didicerint. Denique nubem questionum difficultatumque,
que ex libro Hippolyteo tanquam ex Pandore pyxide pro-
volant, lumine eruditionis atque sagacitatis Tuz collustras,
plurimaque, que prorsus nova atque inaudita nune primum
in hominum notitiam perveniunt, cum vetustis diuque co-
gnitis ita conjungis, ut alternis nova vetustis et novis
vetusta lucem afferant. Neque in enucleandis digerendis-
que rebus opera tua constitit ; verum etiam ad verba scri-
ptoris singula multifariam corrupta haud raro accessisti,
eaque vel feliciter divinando correxisti vel ex arte tra-
ctando viam, qua futurus corrector insisteret, monstrasti
atque complanasti. Hoe igitur preclaro exemplo Tuo
excitatus Tuisque laboribus adjutus equidem aliqua
eorum, que ad emendanda verba Hippolytea pertinere
videntur, in has pagellas conjeci. Quo in negotio ita ver-
satus sum, ut memor precepti Salomoniani: μὴ μεταθῆς
ὕρια αἰώνια intra critice philologizw fines me continerem
neque in theologiz vel heresiologie campum evagarer,
nisi ubi id propter naturam verborum, de quibus agendum
esset, non possem non facere.

Ac primum quidem ut de conditione vel mala vel
bona unici illius codicis Parisini, quem Oxoniensis editio
expressit, certa quadam via judicium fieri posset, opti-
mum visum est, eo uti adjumento, quod auspicatissime
ipsa Hippolytei operis conformatio suppeditat, quamquam
Millerus cum magno editionis suze detrimento fere nihil
inde profecit. Cernitur autem illud in ea ratione, qua
decimus liber cum novem reliquis continetur. Etenim
in ultimo illo libro id agit scriptor ut, antequam suam

EPISTOLA CRITICA. Vv

ipsius doctrinam lectoribus proponat, breviter in eorum
memoriam et philosophorum et hereticorum placita revo-
cet, que per novem priores libros uberius exposita sint.
Quod consilium suum ipse initio libri decimi his verbis
profitetur p. 812, 24. : Συμπεριλαξόντες τοίνυν τὰ πάντων
τῶν παρ᾽ Ἕλλησι σοφῶν δόγματα ἐν τέσσαρσι βιξλίοις, τὰ δὲ
τοῖς αἱρεσιάρχαις | δεδοκημένα |* ἐν πέντε, νῦν τὸν περὶ ἀλη-
θείας λόγον ἐν ἑνὶ ἐπιδείξομεν, ἀνακεφαλαιούμενοι

* Recte supplevit Millerus.

7 ἐν ἑνί] cod. ἕνα, quod non cum Millero in ἑνὶ mutandum sed
disjunctim sic scribendum est: ἐν a’, vel plenis litteris: ἐν ἑνί,
Etiam alibi ex numerorum siglis menda orta sunt velut, quod
perspexit Millerus, p. 318. 24. : καθάπερ ot πολλοὶ ἁπλᾶ λέγοντες
εἶναι τὰ δὲ τέσσαρα στοιχεῖα καὶ τὸ πῦρ ἁπλοῦν εἶναι νενομίκασιν,
ubi importunum istud dé irrepsit ex siglo quaterni numeri ©, a
quo ne in heroico quidem versu abstinuit codicis nostri librarius,
p. 313. 71.: 0 τῶν πάντων ῥιζώματα πρῶτον ἄκουε. Alio vero in
loco non minus ineptum δὲ non ex siglo numeri quaterni sed ex
vocabulo denarii numeri mutilato, δέ κα, originem duxit. Exstat
is quidem locus in libro decimo capite de Monoimo Arabe,
p- 826. 30.: Ὅταν οὖν, φησὶ, pabdov λέγῃ Mwiiatje στρεφομένην sic
Αἴγυπτον, τὰ πάθη καταλέγει τὸν κόσμον τοῦ ἰῶτα ἀλληγορουμένως,
οὐδὲ πλειόνων δὲ παθῶν ἐσχημάτισεν. Ibiid quidem recte egit Mil-
lerus, quod huic enuntiato emendando locum παράλληλον e libro
octavo adhibuit hunc, p. 271. 83.: Ὅταν οὖν, φησὶ, ῥάξδον λέγῃ
Μωσῆς στρεφομένην ποικίλως εἰς τὰ πάθη τὰ κατὰ τὴν Αἴγυπτον,
ἅτινα, φησὶν, ἐστὶ τῆς κτίσεως ἀλληγόρου σύμξολα, οὐκ εἰς πλείονα
πάθη τῶν δώδεκα σχηματίζει τὴν ῥάδδον κτλ. Unde id sane
apparet, in loco libri decimi pro τὸν κόσμον scribendum esse
cum Millero rod κόσμου atque πλειόν ὦ» Mutandum in πλείον ἃ
τῶν. Idem vero Millerus cum etiam pro δὲ παθῶν ex libro
octavo substituit δώδεκα παθῶν, poenarum quibus Aeyptii
afflicti sunt aut nullum aut falsum calculum sese iniisse prodit.
Neque enim Tu, qui habitas in Bibliis, ignoras decem peenas
/Egyptiorum in Exodo enumerari, non duodecim, idque optime
convenit cum Monoimi doctrina, que fere tota denario numero
nititur. Quapropter in libro decimo pro δὲ παθῶν scribendum

a3

a

ἯΙ _EPISTOLA CRITICA.

πρῶτον Ta πᾶσι δεδοκημένα. Omnino autem diversa
excerpendi ratione in prioribus quattuor et quinque poste-

est δέκα παθῶν, octavi vero libri δώ δεκα corrigendum in δέκα,
Atque hee quidem breviter dicta sunto de mendis, que ex
numerorum siglis manarunt. Non minus breviter simile cor-
ruptelarum genus attingam, quod posteriorem capitis de Justino
partem, p. 154—168., obscuram reddidit. Ibi enim quater

ovvoc, quod est compendium scripture vocabuli οὐρανός usita-

tissimum, cum avoc, non magis raro vocabuli ἄνθρωπος com-
pendio, permutatur: p. 154. 78. τὸ πνεῦμα γάρ pou ἐνδέδεται εἰς
τοὺς οὐρανούς, scribendum ἀνθρώπους; p. 155. 21. ἀρχὴν
κακῶν ἐποίησε τῷ πνεύματι τοῦ πατρὸς τοῦ ἐν τοῖς οὐρανοῖο,
scribendum τῷ ἐν τοῖς ἀνθρώποις; Ρ. 155. 82. ἵνα διὰ τῶν
προφητῶν ἀκούσῃ τὸ πνεῦμα τὸ ἐν τοῖς οὐρανοῖς, scribendum
ἀνθρώποις; p. 158.1. οὐκ ἂν ἐκόλαζε τὸ πνεῦμα τὸ ἐν τοῖς
οὐρανοῖς, scribendum ἀνθρώποις. Etenim in quattuor illis
Jocis agitur de spiritu, quem homini inspiravit Elohim secundum
Justini sententiam. Quod cum ex universa ejus doctrina colli-
gitur, tum in primis per eum locum demonstratur, quem infra
scripsi: p. 152. 20. τὸν ἄνθρωπον οὖν ἐποίησαν [cod. ἐποίησε]
σύμξολον τῆς ἑνότητος αὐτῶν καὶ εὐνοίας Kai κατατίθενται τεὶς
ἑαυτῶν δυνάμεις εἰς αὐτὸν [cod. ἑαυτὸν, correxit Millerus], Ἐδὲμ
μὲν τὴν ψυχὴν, Ἑλωεὶμ δὲ τὸ πνεῦμα. Hujus rei aliquid
in eo solo loco, quem secundum posui, p. 155. 21., intellexit
editor. Consulto autem dixi, aliquid tantum eum intellexisse.
Nam ibi, admisso ἀνθρώποις, necessario τοῦ mutandum esse in
τῷ, id quidem preetervidit. Aliorsum vero detorquetur idem
vocabuli οὐρανός compendium in particula capitis de Docetis
libri quinti, quam loco libri decimi παραλλήλῳ usus persanabo :

V. p. 264. 1. X. p. 394. 92.

Ὁ δὲ αἰὼν οὗτος ὁ τρίτος τοὺἡ Ὁ γὰρ [ser. δὲ] τρίτος αἰὼν, ὁ
χαρακτῆρας βλέπων πάντας ἀ- ἑαυτὸν τριπλασιάσας, ὁρῶν τοὺς
θρόως τοὺς ἑαυτοῦ εἰς τὸ ὑποκείμε- Ὶ χαρακτῆρας αὐτοῦ πάντας κατα-

[ ς pé-| χαρακτῆρ

γον κάτω σκότος κατειλημμένους, σπωμένους εἰς τὸ κάτω σκότος, οὐκ

τὴν τε δύναμιν τοῦ σκότους οὐκ ἀγνοῶν τὴν τε τοῦ σκότους δεινό- 5

ἀγνοῶν καὶ τὸ ἀσφαλὲς τοῦ τητα καὶ τὴν τοῦ φωτὸς ἀφελό-

φωτὸς ὁμοῦ καὶ ἄφθονον, οὐκ εἴασεν ᾿ ry Ta, ἐποίησεν οὐρανὸν καὶ

gg ee ὰἝἙὨ

ee σον.

10

EPISTOLA CRITICA. Vil

rioribus libris utitur Hippolytus. Nam quod ad quattuor
istos priores* attinet, quorum ad nos nil pervenit nisi
primus liber, qui Origenianorum operum corpori per er-
rorem insertus erat, et particula quarti, a qua noster codex
incipit: horum in libro decimo nulla exstat, que quidem
jure sic appellari possit, ἀνακεφαλαίωσις. Neque enim tali
nomine digna est jejuna ista philosophorum, quorum placita
in libro primo copiose exposita erant, enumeratio, praeser-
tim cum neque ipsius Hippolyti neque eorum scriptorum
verbis comprehensa sit, a quibus singula primi libri capita
repetita videntur, sed pzne tota ex aliquo Sexti Empirici
loco descripta. Itaque si quis verbis initio libri decimi
positis, quee modo ascripsi, inductus speraverit, posse per
ἀνακεφαλαίωσιν, que ibi promittatur, argumenta certe
deperditorum secundi et tertii librorum recuperari: is
pagellis 811—314. vel semel perlustratis vanam spem
suam fuisse perspiciet. Nullus igitur fructus, qui ad
quattuor priores libros pertineat, cum ex decimo percipia-
tur: tam varium et multiplicem usum habet decimus ille

ἐπὶ πολὺ τοὺς φωτεινοὺς χαρακτῆ- [μέσον πήξας διεχώρισεν ἀναμέσον
ρας ἄνωθεν ὑπὸ τοῦ σκότους κάτω [τοῦ σκότους καὶ ἀναμέσον τοῦ
κατασπασθῆναι" ἀλλὰ γὰρ ὑπέταξε φωτός.
τοῖς αἰῶσι. Στερεώσας οὖν

[4 «ς ‘ ΄ ᾽ ‘
κάτωθεν “ καὶ διεχώρισεν ava
μέσον τοῦ σκότους καὶ ἀνὰ μέσον

~ Do 4.0
του φωτος.

Que si inter se contuleris, vel me non monente, videbis, in
libro v. 6. sic scribendum esse: τήν te δύναμιν τοῦ σκότους οὐκ
ἀγνοῶν καὶ τὸ ἀφελὲς (simplicitatem) τοῦ φωτός, versu autem
10. sic: ἀλλὰ γὰρ ὑπέταξε τοῖς αἰῶσι στερέωμα οὐραν οὔ κάτωθεν,
* sed eonibus inferne substruxit firmamentum celi,’

* Quos ipse Hippolytus Philosophumendn nomine designare
et a reliquis quinque secernere videtur, lib. ix. p. 280.52: ἀλλ᾽
εἰ Kai πρότερον ἔκκειται ὑφ᾽ ἡμῶν ἐν τοῖς Φιλοσοφουμένοις ἡ δόξα
Ἡρακλείτου, quod respicit ad lib. i. p. 10.

a4

10

Vill EPISTOLA CRITICA.

liber cum ad emendandos tum ad supplendos quinque po-
steriores, in quibus ἔλεγχος τῶν αἱρέσεων continetur, libros,
ut minime verear pronuntiare, illum, si diligenter atque
ex arte pertractetur, vice alterius codicis, ejusque et ple-
nioris et castigatioris, haud uno in loco fungi posse. Id
vero ne cupidius dixisse videar, age aliqua libri decimi
capita cum capitibus quinque posteriorum librorum com-
ponamus et per singula eundo utraque persequamur. Unde
id spero effectum iri, ut cum mendosa eodicis nostri natura
luculentis ipsius Hippolyti testimoniis patefiat, tum vero
etiam ubi Hippolyti auxilium nos destituat libertas que-
dam sapienter audendi benigne ab omnibus concedatur,
quicunque et harum rerum periti sint neque aciem men-
tis suze obtuserint ignavia judicandi.

Initium autem facimus a capitibus de Ophitis sive Naas-
senis qui utrobique, et in quinto et in decimo libro, agmen
hereticorum ducunt. Ea capita primum siglis A et B
notata ascribam sicut edita sunt a Millero, singulis eorum
verbis sic e regione positis ut que ex quinto in decimum
librum abierint in oculos incurrat. Quod ut etiam aper-
tius reddatur ea verba, que utrique capiti communia sunt,
in libro quinto distinctis litteris exprimenda curabo.
Deinde que utroque in loco mutanda sint brevissime in
marginibus significabo, atque harum denique mutationum
causas e re nata vel uberius vel brevius exponam.

A. B.
(Lib. V. p. 95, 42.) (Lib. X. p. 314. 99.)
Οὗτοι τῶν ἄλλων ἃἁ- Ναασσηνοὶ ἄνθρωπον κα-

πάντων Ἱπαρὰ τὸν αὐτῶν λοῦσι τὴν πρώτην τῶν ὅλων
λόγον τιμῶσιν ἄνθρω- ἰ ἀρχὴν τὸν αὐτὸν καὶ υἱὸν ἀν-
πον καὶ νἱὸν ἀνθρώπου. θρώπου" τοῦτον δὲ

5 "Ἔστι δὲ ἄνθρωπος οὗτος ἀρ-

σενόθηλυς, καλεῖται δὲ A-

| παρὰ τὸν αὐτῶν λόγον] πατέρα τῷ αὐτῷ λόγῳ.

10

15

20

25

30

35

NAASSENI.

δάμας παρ᾽ αὐτοῖς" ὕμνοι
δὲ εἰς αὐτὸν γεγόνασι πολ-
λοὶ καὶ ποικίλοι.

Ρ. 95. 50.: Διαιροῦσι δὲ
αὐτὸν, ὡς Γηρυόνην, τριχῆ"
sso) 9) \ 7 \

στι yap TouTov, φασὶ,

\ \ \ \ ut
TO μὲν νοερὸν, TO δὲ ψυ-
χικὸν, τὸ δὲ χοϊκόν" καὶ

, 6 \
γομίζονυσιν εἶναι τὴν
γγῶσιν αὐτοῦ ἀρχὴν τοῦ
δύνασθαι γνῶναι τὸν
Θεόν. Ταῦτα δὲ πάντα,
φησὶ, τὰ νοερὰ καὶ ψυχικὰ
καὶ χοϊκὰ, lkareywpnoe
καὶ κατ[ῆλθεν εἰς} ἕνα ἄν-
θρωπον ὁμοῦ Ἰησοῦν τὸν ἐκ
τῆς Μαρίας γεγενημένον" καὶ
ἐλάλουν, φησὶν, ὁμοῦ κατὰ
τὸ αὐτὸ οἱ τρεῖς οὗτοι ἄν-
θρωποι ἀπὸ τῶν ἰδίων οὐσι-
Ἔστι

᾿ - [ ΄ /
yap τῶν ὅλων τρία γένη
κατ᾽ αὐτοὺς, ἀγγελικὸν,
ψυχικὸν;

tpetc ἐκκλησίαι,

ones ~ ef
ὦ τοῖς ἰδίοις ἕκαστος.

\

καὶ
ἀγγε:
λικὴ, ψυχικὴ, χοϊκή" ὃν ὁ-
αὐταῖς, ἐκλε-

χοϊκόν"

\
ματα δὲ
KTH, κλητικὴ, αἰχμάλω-

- > \ > \
TOC (LaUTa ἐστὶν ἀπὸ
πολλῶν πάνυ λόγων Ta κε-

φάλαια, ἅ φησι παραδε-

1 κατεχώρησε] Cod. καὶ ἐχώρησε.
3. εἰς αὐτόν) Sententia postulat αὐτοῦ.
Τούτον φάσκουσι τρία γένη.

2 KAnrun] κλητή.
4 παντός.

τριχῆ διαιροῦσιν. "Eore μὲν
γοε-
χοὶ-

Καλοῦσι δὲ αὐτὸν ᾿Αδά.--

γὰρ αὐτοῦ, φασὶ, τὸ μὲν
\ 5 pa δὲ Α \ Me MASSA
pov, τὸ δὲ ψυχικὸν, τὸ δὲ
κόν.
\
fav, καὶ νομίζουσι τὴν 3 εἰς
"5 \ TT ~
αὐτὸν εἶναι yy@ow ἀρχὴν
- 7 ~
τοῦ δύνασθαι γνῶναι Θεόν.
Καὶ ταῦτα πάντα τὰ νοερὰ
καὶ τὰ ψυχικὰ καὶ τὰ χοϊκὰ
/ \ ~
κεχωρηκέναι εἰς τὸν Ἰησοῦν
“Φ 9 ry
καὶ ὁμοῦ Ov αὐτοῦ λελαληκέναι
‘ ~ 5 ~
τὰς τρεῖς οὐσίας τοῖς τρισὶ
, ~ 4 \ ef 7
γένεσι TOV “παντος; οὕτω Ga-
τριγενῆ,
\ oe ~ is
ψυχικὸν, χοϊκόν" καὶ τρεῖς εἷ-

᾽ \
σκουσι ἀγγελικὸν;
ναι ἐκκλησίας, ἀγγελικὴν, ψυ-
χικὴν, χοϊκήν" ὀνόματα δὲ αὐ-

~ > \ \ . ,

ταῖς ἐκλεκτὴ, κλητὴ, αἰχμάλω-
τος. Ταῦτα ἐστὶ τὰ κατ᾽ av-

NS ΄
τοὺς κεφάλαια ὡς ἐν ὀλίγῳ
ἐστὶ καταλαξεῖν. Ταῦτά φασι

- , \ 3 ’

παραδεδωκέναι τὸν ᾿Ιάκωξον
- \ = = =
τὸν ἀδελφὸν τοῦ Κυρίου τῇ

J , »
Μαριάμνῃ καταψευδόμενοι ἀμ-

φοτέρων.

Serib. : κεχώρηκε.

a5

1Q

—
Or

bo
ῷ

bhS
Or

40

x EPISTOLA CRITICA.

ex , , \
cwkevae Μαριάμμῃ ror!
3 , ~ σ , \
Ilaxcw€ov τοῦ Κυρίου τον
ἀδελφόν. Ἵν᾽ οὖν μῆτε
Μαριάμμης ἔτι καταψεύ-

> e ’ ~ 7 3
δωνται οἱ ἀσεξεῖς μήτε 1α-
κώξου κ.τ.λ.

Jam primum videamus quid in A corrigi potuerit adhi-
bito B. Statim ab initio A 1—4. sicut scripta sunt in
codice: Οὗτοι τῶν ἄλλων ἁπάντων Tapa TOY αὐτῶν λόγον
τιμῶσι ἄνθρωπον καὶ υἱὸν ἀνθρώπου sententiam efficiunt
nullam. Millerus autem cum hec annotaret: ‘Lege vel
οὗτοι πρὸ τῶν ἄλλων vel infra προτιμῶσιν,᾽ decimum librum,
qui est mos ipsius, neglexit. Nos vero collato B 1. ἄν-
θρωπον καλοῦσι τῆν πρώτην τῶν ὅλων ἀρχὴν τὸν αὐτὸν Kal
υἱὸν ἀνθρώπου id agi videmus, ut Ophitz nullum discrimen
inter Hominem et Filium hominis fecisse dicantur. Quod
e codicis scriptura nescio an non commodius eruatur quam
sic: Οὗτοι τῶν ἄλλων ἁπάντων πατέρα TO αὐτῷ λόγῳ
τιμῶσι ἄνθρωπον καὶ υἱὸν ἀνθρώπου. “ Hi tanquam reliqua-
rum omnium rerum patrem eodem in loco honoris habent
Hominem et Filium hominis. Si cui vero locutio τῷ
αὐτῷ λόγῳ τιμᾶν elegantior videbitur quam que in Hippo-
lyteum genus dicendi quadret: is adeat p. 281. 94.: Ot-
τως Ἡράκλειτος ἐν ἴσῃ μοίρᾳ τίθεται καὶ τιμᾷ τὰ ἐμφανῆ
τοῖς apavéoww.—Levioris momenti ea est mutatio que ut
in A 20. fiat suasimus. Nam cum B 14. exstet κεχωρη-
κέναι, in A 20. scriptum fuisse κεχώχηκε idque in codicis
scripturam καὶ ἐχώρησε (ἡ ἐχώρησεν abiisse, veri est simi-
lius, quam quod posuit Millerus κατεχώρησε. Denique
κλητική quod A 84. legitur cum activam significationem
habeat, ineptum esse apparet. Verum est κλητή, quod
GB 22. integrum reperitur. Neque est quod ad confir-
mandam hane mutationem Te ego recordari jubeam ver-
borum Matth. xx. 16.: πολλοὶ γάρ εἰσι κλητοὶ ὀλίγοι δὲ

»
ἐκλεκτοί.

NAASSENI. X1

Hee igitur sunt in quibus A per B emendatur, non
contemnenda quidem sed tamen pauciora, quam qu in
reliquis capitibus inventuri sumus. Pergimus ad B per
A emendandum. Quod eo confidentius persequi licet,
quo certius ex comparatione duorum capitum cum uni-
versorum tum imprimis clausularum (A 35—43., B
23—29.) Tibi mecum jam constare existimo, non aliunde
quam ex ipso A excerptum esse B. Atque hoc ex-
cerpendi negotio satis festinanter defunctus esse Hippo-
lytus videtur. Neque enim excogitare possum, quanam
alia via absurdum istud εἰς αὐτόν in Β 9. καὶ νομίζουσι
τὴν εἰς αὐτὸν εἶναι γνῶσιν ἀρχὴν τοῦ δύνασθαι γνῶναι
Θεόν, loco ejus quod et sententia flagitat et exstat A 15.
εἶναι τὴν γνῶσιν αὐτοῦ irrepserit, nisi per παρόραμα quod-
dam ipsius Hippolyti, cujus oculi in A 8. ὕμνοι δὲ εἰς
αὐτὸν γεγόνασι aberraverint. In hance autem regionem
ideo delatus est, quod verba hee: καλοῦσι δὲ αὐτὸν ᾿Αδάμαν
(B 8.) post tripertitam Hominis divisionem (B 5.) posuit,
cum in A alium eumque simpliciorem ordinem sequutus
esset, a nomine (A 6.) ad divisionem (A 10.) transeundo.
Alter vero error, qui B 17. inconcinna hee: οὕτω φάσκουσι
τριγενῆ peperit, non ipsi Hippolyto sed librario impu-
tandus est. Ea enim ex A 27. "ἔστι yap τῶν ὅλων τρία
γένη apparet leniter mutando sic esse corrigenda:
Τούτου φάσκουσι τρία yévn.... καὶ τρεῖς εἶναι ἐκκλησίας.
‘ Hujus (i. 6. τοῦ παντός) tria dicunt esse genera.’

Jam absolutis que de Ophitis agunt capitibus, eodem
modo pertractemus capita, quz et in quinto et in decimo
libro continuo sequuntur. Sunt autem de Peratis.

A. Β.
Ciibs Vp: 195.) (Lib. X. p. 315.)
"Bore γοῦν καὶ ἑτέρα τις He-| Οἱ δὲ Περᾶται, ᾿Αδέμης
ρατικὴ, ‘wry πολλοῖς ἔτεσιν | Kapvoruc καὶ Τὐὐφράτης

Or

Or

| Inter Περατικὴ et ὧν aliqua interciderunt.
a6

On

10

b>
οι

ΧΙ

EPISTOLA CRITICA.

ἔλαθεν ἡ κατὰ Χριστὸν dvodn- | Περατικὸς, λέγουσιν Eva εἶναι

μία: ὧν νῦν

>! £0 c ‘ , ,

ἄγειν ἔδοξε τὰ ἀπόρρητα μυ-
7 - if

στήρια. Οὑτοι φάσκουσι
4 sz e/

TOV κόσμον εἶναι ἕνα

τριχῆ διῃρημένον. Eore
δὲ τῆς τριχῆ διαιρέσεως
παρ᾽ αὐτοῖς τὸ μὲν ἕν μέ-
ἀρχὴ
μεγάλη

᾿] ᾽ if “-: /
εἰς ἀπείρους τῷ λόγῳ

poc olov μία, τὸὺς
καθάπερ πηγὴ

τμηθῆναι τομὰς δυναμέ-

e
yn. H δε, πρῶ πη Trop?
καὶ προσεχεστέρα κατ᾽
5" Ν > \ « \
avtovce éort Tprac kai

καλεῖται ἀγαθὸν τέλει-

ov, "μέγεθος “πατρικόν"
τὸ δὲ δεύτερον τῆς Τριά-
ὃος αὐτῶν μέρος οἱονεὶ
δυνάμεων ἄπειρόν τι
πλῆθος ἐξ 1 αὐτῶν γεγενημέ-
vov' τὸ τρίτον ἰδικόν. Καὶ
ἔστι τὸ μὲν πρῶτον ἀ-
γέννητον; ὅπερ ἐστὶν ἀ-
γαθόν" τὸ δὲ δεύτερον

Η 5 , A
ayaQov αὐτογενές" τὸ

τρίτον γεννητόν" ὅθεν
διαρρήδην λέγουσι τρεῖς
Θεοὺς,

τρεῖς λόγους,

τρεῖς νοῦς, τρεῖς ἀνθρώ-

' αὐτῶν γεγενημένων.

2 δὲ τῆς τριχῆ Millerus.

\ ‘ ef ~
εἰς φανερὸν κόσμον τινὰ, οὕτως καλοῦντες

τοῦτον, τριχῆ διῃρημένον.
Ἔστι δὲ ὥ2Ξτριχῆς διαιρέσεως
παρ᾽ αὐτοῖς τὸ μὲν ἕν μέρος,
οἷον ἣ μία ἀρχὴ καθάπερ πη-
γὴ μεγάλη εἰς ἀπείρους τομὰς
τῷ λόγῳ τμηθῆναι δυναμένη.
Ἢ δὲ πρώτη τομὴ καὶ προσε-
χεστέρα κατ᾽ αὐτούς ἐστὶν ἣ

καλεῖται ἀγαθὸν
μέγεθος
Τὸ δὲ δεύτερον μέρος τῆς

τριὰς καὶ
τέλειον, πατρικόν.
τὴ ε \ ὃ , ae
τριάδος οἱονεὶ δυνάμεων %a-
7, - / 3
πείρων τι πλῆθος" τρίτον ἰδι-
3, \ ~
κόν" καὶ ἔστι TO μὲν πρῶτον
1 ἀγέννητον, ὅθεν διαρρήδην
λέγουσι τρεῖς Θεοῦς, τρεῖς λό-
γους, τρεῖς νοῦς, τρεῖς ἀν-
‘ ε
θρώπους καὶ τὰ λοιπά. “Exa-
στῷ γὰρ μέρει τοῦ κόσμου, τῆς
διαιρέσεως διακεκριμένης, δι-
δόασι καὶ Θεοὺς καὶ λόγους
\ > /, \ ‘ ,
καὶ ἀνθρώπους Kat τὰ λοιπά.
ἤΑνωθεν δὲ ἀπὸ τῆς ἀγεννη-
σίας καὶ τῆς τοῦ κόσμου πρώ-
- ’ A ld
TNC τομῆς, ἐπὶ συντελείᾳ λοι-
πὸν τοῦ κόσμου καθεστηκότος,
~ e
κατεληλυθέναι ἐπὶ τοῖς Hpw-

δου χρόνοις τριφυῆ τινα ἄν-

3. ἄπειρον.

+ ἀγέννητον) adde: ὅπερ ἐστι ἀγαθόν" τὸ δὲ δεύτερον ἀγαθὸν

αὐτογενές" τὸ τρίτον γεννητόν.

10

15

20

25

30

40

45

60

PERAT&.

“Era ‘ ,
TOUC. κάστῳ γὰρ μέ-
ρει τοῦ κόσμου, τῆς δι-
αιρέσεως διακεκριμένης,

, \ Ἂν \
διδόασι Kat Θεοὺς καὶ
λόγους, καὶ νοῦς, καὶ ἀν-

θρώπους, καὶ τὰ λοιπά.

w \ \ ~
Ανωθεν δὲ ἀπὸ τῆς a-

γεννησίας kat! apo τῆς
τοῦ κοσμοῦ τομῆς, Ka-
θεστηκότος λοιπὸν τοῦ
κόσμον ἐπὶ συντελείᾳ,
κατεληλυθέναι Oe αἰτίας
ac ὕστερον ἐροῦμεν ἐν τοῖς
‘Hpwoov χρόνοις τριφυῆ
τενα καὶ τρίσωμον καὶ
τριδύναμον ἄνθρωπον,
καλούμενον Χριστὸν, ἀπὸ
τῶν τριῶν ἔχοντα τοῦ
κόσμου μερῶν ἐν ἑαυτῷ
παντὶ τὰ συγκρίματα
kat τὰς δυνάμεις." Καὶ
τοῦτο εἶναι, φησὶ, τὸ λε-
γόμενον. “Πᾶν τὸ πλήρω-
μα

αὐτῷ σωματικῶς, καὶ πᾶσά

εὐδόκησε κατοικῆσαι ἐν
’ bd 2 πον 3 , ” ~
ἐστιν ἐν αὐτῷ ἡ ϑεότης," τῆς
διῃρημένης :
Κατενηνέχθϑαι *yap φη-

οὕτω Τριάδος.
σιν ἀπὸ τῶν ὑπερκειμέ-
νων κόσμων δύο, τοῦ τε
ἀγεννήτου καὶ τοῦ αὐτο-
γενοῦς, εἰς τοῦτον τὸν

1 πρὸ τῆς] πρώτης.
3 τοῦ κόσμου delenda.
5 παντοίων.

6. ἀφιεῖ εἰκῆ καὶ] ὀφιοειδῆ.

Ril

θρωπον καὶ τρισώματον Kat
τριδύναμον, καλούμενον Χρι-
στὸν, ἀπὸ τῶν τριῶν ἔχοντα

τοῦ κόσμου μερῶν ἐν αὐτῷ

/ \ ~
πάντα τὰ 37ov κόσμου συγ-

5 >
κρίματα καὶ τὰς δυνάμεις.
- κε , a
Kat τοῦτο εἶναι ϑέλουσι τὸ
2 ᾿ ain 6 Gee
εἰρημένον Ey ᾧ

- \ / ~ (νος
παν TO πλήρωμα τῆς YEOTHTOC

κατοικεῖ

Ἄν ”
OWUATL.

Κατενεχῆθναι δὲ
ἀπὸ τῶν ὑπερκειμένων κόσ-
μων δύο, τοῦ τε ἀγεννήτου καὶ
τοῦ αὐτογεννήτου, εἰς τοῦτον

Ν ΞΡ > fe ..9 \ t ~
TOV κόσμον, EV ᾧ ἐσμὲν ἡμεῖς,
5 παντοῖα

δυνάμεων. σπέρ-

AN

OE
\ ἈΝ “2, 3 \ 2
tov Χριστὸν ἄνωθεν ἀπὸ a-

ματα. Κατεληλυθῆναι
7 e/ x ~
yevyynolac, iva διὰ τῆς Karas
Edcewe αὐτοῦ πάντα σωθῇ τὰ
- δν ,
τριχῆ διῃρημένα.
\ \ / 3}
γὰρ, φησὶν, ἔστιν ἄνωθεν κα-
τενηνεγμένα, ἀνελεύσεται Ov

TA μὲν

αὐτοῦ, τὰ δὲ ἐπιξουλεύσαντα
τοῖς κατενηνεγμένοις 6 ἀφιεῖ
νὰ - \ / > /
εἰκῆ καὶ κολασθέντα ἀποπέμ-
/ \ 53 , .
πεται. Avo δὲ εἶναι μέρη Ta
σωζόμενα λέγει, τὰ ὑπερκεί-
μενα, ἀπαλλαγέντα τῆς φθο-
pac’ τὸ δὲ τρίτον ἀπόλλυσθαι,
ὃν κόσμον ἴδιον καλεῖ. Ταῦ-
\ e ~
τα καὶ ot Ileparac.

2 yap | δὲ,
+ σωματικῶρ.

1 ἰδικόν.

40

45

50

55

60

65

70

89

90

XIV EPISTOLA CRITICA.

, 3 τ > \ ε
κόσμον, ἐν ᾧ ἐσμὲν ἡ-
μεῖς, παντοίων δυνάμε-
ων σπέρματα. Τίς δέ ἐ-
στιν ὁ τρόπος τῆς καταξάσεως
αὐτῶν ὕστερον ἐροῦμεν. Κα-
τεληλυθέναι οὖν φησὶ

\ LS ” ’ \
τὸν Χριστὸν ἄνωθεν aro
τῆς ἀγεννησίας, ἵνα διὰ
τῆς καταξάσεως αὐτοῦ

[4 ~ \ ~ ..
πάντα σωθῇ τὰ τριχῆ Ol-

, iN \ Ν ‘
ηῃρημενα. La μὲν yap, on-
᾽
civ, ἄνωθεν κατενηνε-
͵
γμένα κάτω ἀνελεύσεται

9 , - ‘ \ >
δ᾽ αὐτοῦ, τὰ δὲ ἐπιξου-
λεύσαντα τοῖς KaTEVY-

΄, 3) 12 ,
νεγμένοις ἀνωθεν ἰἀφίει,
καὶ κολασθέντα ἀπολέ-
γεται. Τοῦτο ἔστι, φησὶ,
τὸ εἰρημένον “Οὐ γὰρ ἠλ-
θεν ὁ υἱὸς τοῦ ἀνθρώπου εἰς
τὸν κόσμον, ἀπολέσαι τὸν
κόσμον, ἀλλ᾽ ἵνα σωθῇ ὁ
κόσμος δι’ αὐτοῦ." Κόσμον,
φησὶ, καλεῖ τὰς δύο μοίρας
τὰς ὑπερκειμένας, τήν τε
ἀγέννητον καὶ τὴν αὐτογέν-
νητον. Ὅταν δὲ λέγῃ, φησὶν,
“iva μὴ σὺν τῷ κόσμῳ κατα-
κριθῶμεν " Lpadn, τὴν τρί-
τὴν μοῖραν λέγει “τοῦ κόσμου

- " ~ \ \ \
τοῦ iduov. Τὴν μὲν yap
τρίτην δεῖ φθαρῆναι, ἣν

ae Whee ς -»" ,
καλεῖ κόσμον, τὰς OE δύο
τῆς φθορᾶς ἀπαλλαγῆς

ναι τὰς ὑπερκειμένας.

1 ἀφίει καὶ] ὀφιοειδῆ.

ζ 4 , ‘ ° ,
2 τὸν κόσμον τὸν ἰδικόν,

PERATA. XV

Lacunosa esse verba A 1. ἜἜστι γοῦν καὶ ἑτέρα τις Πε-
ρατικὴ ὦν neminem fugere potest, cum pronomen wy quo
referatur nihil habeat. Neque id non intellexit Mil-
lerus, qui hee annotavit : ‘Post Περατική fortasse desunt
quedam.’ Nos vero decimo libro nixi non solum aliqua
ibi intercidisse sine dubitandi modestia pronuntiavimus,
sed etiam qualia ea fuerint intelligimus. Nimirum ipsi illi
antesignani Peraticorum, quorum mentio fit B 1. ᾿Αδέμης
(sive, ut p. 84. 18. appellatur, ᾿Ακεμξὴς *) ὁ Καρύστιος καὶ
Εὐφράτης ὁ ἹΠερατικός etiam A 1. post Περατική fortasse
talibus verbis commemorati erant: ἧς ἀρχηγοὶ γεγόνασι
᾿Αδέμης k.7.A. 3 certe hi sunt ad quos pronomen ὧν respicit.

Quod ad reliquas mutationes attinet, quas in A facien-
das esse in margine significavimus, tres proxime tam sim-
plices et manifesta sunt, vix ut defensione egeant. Nam
A 22. scribendum esse δυνάμεων ἄπειρόν τι πλῆθος ἐξ
αὑτῶν γεγενημένων, ‘infinita multitudo potentiarum ex se
ipsis genitarum,’ probatur per A 28., ubi secunda Trinitatis
pars appellatur ἀγαθὸν αὐτογενές. Porro A 39. ἀπὸ τῆς
ἀγεννησίας καὶ πρὸ τῆς τοῦ κόσμου τομῆς Corruptum esse
e πρώτης ostenditur per B 27. ἀπὸ τῆς ἀγεννησίας καὶ
τῆς TOU κύσμουπρώτης τομῆς. Denique A 60. κατενηνέχθαι
yap asententiarum connexu respuitur. Nulla enim ex-
ponitur causa eorum, que ante dicta erant, sed afferuntur
nova. Corrigendum esse γάρ in δέ qui per se non perspe-
xerit, per B 42. docebitur, ubi exstat κατενεχθῆναι ὃ έ.

Proximam vero ab his mutationem, que quidem ad A
80. et B 57. pertinet, eo uberiore disputatione probandam
esse arbitror, quo magis codicis scriptura primo aspectu
ab omni offensione vacua videri potest. Etenim que in
codice leguntur, queque nil mutans neque monens ex-

* Ex p. 127.11]. Εὐφράτης ὁ Περατικὸς καὶ Κέλξης 6 Καρύ-
στιος nova hujus nominis forma prodire non videtur. Nam cum
in minuscula scriptura ἃ et μ᾽ vix dignoscantur, Κέλξης et
᾿Ακεμξήῆς eodem spectant.

XV1 EPISTOLA CRITICA.

hibuit Millerus A 75. ra μὲν γὰρ, φησὶν, ἄνωθεν κα-
τενηνεγμένα κάτω ἀνελεύσεται Ov αὐτοῦ, τὰ δὲ ἐπιξουλέυσαν-
τα τοῖς κατενηνεγμένοις ἄνωθεν ἀφίει, καὶ κολασθέντα
ἀπολέγεται, heec igitur verba et singula Greeca sunt et ita
inter se connectuntur, ut lectorem vel editorem, qui aliud
agat, specie quadam periodi decipere possint. Qui vero
hoc egerit, ut probabilem aliquam sententiam in eis depre-
hendat, is, opinor, primum id mirabitur, quo tandem pacto
Christus ‘ dimittere (agiec)’ dici possit eadem ra ἐπιξου-
λεύσαντα, que statim post ‘ penis affecta ablegantur (κο-
λασθέντα ἀπολέγεται ; deinde haud patienter feret, ra
ἐπιξουλεύσαντα Cum ἀφίει conjuncta loco accusativi fungi,
nominativi autem vicem prestare, ubi ad ἀπολέγεται
referantur; denique que tandem sint τὰ ἐπιξουλεύσαντα
illa, de quibus neque post quicquam profertur neque
antea, jure suo mirabundus queret. Jam si exitum ex
his difficultatibus querentes ad B 52. confugimus, vel in
majores incidere videmur, cum hee ibi reperiantur : “A μὲν
γὰρ, φησὶν, ἔστιν ἄνωθεν κατενηνεγμένα ἀνελεύσεται Ov
αὐτοῦ, τὰ δὲ ἐπιξουλεύσαντα τοῖς κατενηνεγμένοις ἀφ ὑεῖ ELKA
καὶ κολασθέντα ἀποπέμπεται. Ubi nil discrepat ab A, nisi
quod pro elegantiori vocabulo ἀπολέγεται usitatius ponitur
ἀποπέμπεται, et post ἀφίει additur εἰκῆ, quo additamento
efficitur ut Christus non solum ‘dimittere’ dicatur ra
κολασθέντα sed adeo ‘ femere dimittere. Verum enim
vero in ipso illo εἰκῆ, quod dici nequit quam sit absonum,
satis aperta latent vestigia veri. Nam si continua scri-
ptura exaraveris A®IEIEIKH, facile videbis quomodo in
istas litteras abire potuerit id quod ab Hippolyto et in
guinto et in decimo libro scriptum esse mihi persuasi:
OPIOEIAH ὀφιοειδῆ. Hoc restituto, καί quod B 57. post
εἰκῆ exstat delebitur, quippe quod ex κῇ ortum sit.
Totum vero enuntiatum sicut A 75. conformatur rd μὲν
γὰρ... ἄνωθεν κατενηνεγμένα κάτω ἀνελεύσεται Ov αὐτοῦ, τὰ
δὲ ἐπιξουλεύσαντα τοῖς κατενηνεγμένοις ἄνωθεν ὀφιοειδῆ

PERATZ. XVil

κολασθέντα ἀπολέγεται jam est vertendum sic: ‘ Ea enim
que superne delata sunt ascendent per illum ( Christum),
serpentina autem, que superne delatis insidiata sunt,
pens affecta ablegantur. Neque profecto in obscuro
positum est, quem locum et 6 ὄφις et τὰ ὀφιοειδῆ in Pe-
raticorum obtineant doctrina, que artissime cum Ophi-
tarum heresi conjungitur. Etenim ὁ ὄφις secundum
Peratas est, quod discimus ex Hippolyto p. 1838. 80.
ὁ ἀληθινὸς ὄφις ὁ τέλειος Sive, ut p. 1383. 93. dicitur, ὁ Ka-
θολικὸς ὄφις, 6 σοφὸς τῆς Εὔας λόγος, atque adeo (p. 135.
G1.) ὁ υἱὸς, ὁ λόγος, 6 ὄφις. Hujus genuini ὄφεως sunt
ἀντίμιμοι πολλοὶ, ὅσοι ὥφθησαν ἐν τῇ ἐρήμῳ τοῖς υἱοῖς
᾿Ισραὴλ δάκνοντες (p. 184. 11.), atque lize falsze serpentes,
que genuinam illam smulantur, cum recte appellari
possint τὰ ὀφιοειδῆ tum cur ‘ superne delatis insidiarv’
dicantur, inde explicatur, quod ipsz sunt deol τῆς γενέσεως
(p. 133. 87.) sive ϑεοὶ τὴς ἀπωλείας (p. 183. 91.). Verum
hee de hac re satis dicta sunto.

Quod preterea in A emendetur, nil restat nisi v. 93.
THY τρίτην μοῖραν λέγει τοῦ κόσμου τοῦ idckov. Hee enim
scriptura si recte sese habet, ipse κόσμος ἰδικός tribus par-
tibus constare dicitur. At vero cum ex tota Peraticorum
ratione apparet, tum supra A 24. data opera exponitur,
tertiam partem universi κόσμου tripertiti esse κόσμον
ἰδικόν, Sive (p. 180. 17.) τὸν καθ᾽ ἡμᾶς κόσμον. Quicum ut
locus, de quo agimus, consentiat, scribendus est sic: τὴν
τρίτην μοῖραν λέγει, TOV κόσμον τὸν ἰδικόν.

Jam exhausto A deducimur ad B. Ibi primum recte
egisse Millerum B 6. ἔστι δὲ τριχῆς διαιρέσεως in ἔστι δὲ
τῆς τριχῆ διαιρέσεως Mutando, ostenditur per AY. Minus
bene idem Millerus rem gessisse in eo videtur, quod B 8.
pro οἷον ἡ μία ἀρχή proposuit οἷον εὶ pia apy. Quo quid
lucremur, excogitare nequeo. Immo per articulum },
quem consulto hic posuisse videtur Hippolytus, sicut non
magis temere exstat A 11. οἷον pia τις ἀρχή, commone-

XVill EPISTOLA CRITICA.

fecit lectorem, μίαν ἀρχήν pro eo accipiendum esse, quod
vulgo dicitur ‘ terminus technicus.” Etenim pia ἀρχή
in hoc scriptorum genere, ad quod Hippolytus pertinet,
sic frequentatur ut non wnwm principium sed wnicum
omnium rerum principium (μόνην ἀρχὴν τῶν ὅλων) signi-
ficet. Quod recte dictum esse Te non fugit, qui illa vo-
cabula sic usurpata cum passim alibi legeris, tum in
fragmentis Rhodonianis, que ex Eusebio exscripsit
Routhius, Relliqq. Sacrr. i. p. 499, 40. ed. sec. Totus
igitur Hippolyti locus sic distinguendus est atque ver-
tendus: Ἔστι δὲ τῆς τριχῆ διαιρέσεως τὸ μὲν ἕν μέρος οἷον
ἡ μία ἀρχὴ, καθάπερ πηγὴ μεγάλη εἰς ἀπείρους τομὰς τῷ
λόγῳ τμηθῆναι δυναμένη. “ Unitas tripertite divisionis
est quast unicum principium, quod tanquam fons magnus
in innumerabilia segmenta cogitando secari potest.” Ubi
consulto Unitas posui pro eo quod Grace est ro ἕν
μέρος. Ka enim que statim sequuntur (B 11. = A 15.) si
accurate pensitaveris, non de una parte hic agi videbis
sed de Toto. Atque adeo suspicor, Totum illud ab ipsis
Peratis nequaquam appellatum esse τὸ ἕν μέρος, sed τὸ
"Ev, cui vel Hippolytus, vel is, ex quo ipse pendet,
scriptor, perperam de suo addiderit μέρος. Paullo post
B 16. δυνάμεων ἀπείρων τι πλῆθος Nemo non mutaverit
in id, quod A 22. legitur, ἄπειρόν τι πλῆθος. Neque
minus apertum est post B 18. καὶ ἔστι τὸ μὲν πρῶτον
ἀγέννητον haud pauca excidisse. Nusquam enim quicquam
reperitur quo vel μέν vel πρῶτον possit referri. Lacune
supplementum hoc: καὶ ἔστι τὸ μὲν πρῶτον ἀγέννητον
ὅπερ ἐστι ἀγαθόν" τὸ δὲ δεύτερον ἀγαθὸν αὐτογενές" τὸ
τρίτον γεννητόν" ὅθεν διαρρήδην κι τὰ, prebet A 24---80,,
simulque aperit hance quoque lacunam sicut tot alias,
quibus cum quivis scriptus liber tum vero imprimis hic
Hippolytei operis codex Parisinus* affligitur, ex uber-
rimo homeeoteleutén fonte manasse.

* Aliud exemplum non minus luculentum in capitibus de

PERATA. ΧΙΧ

Reliqua que in B mutanda esse significavi, talia
sunt, ut coram Te de eis verba facere supervacaneum,
pene dixerim, ineptum videatur. Quapropter his omissis
aliud quiddam breviter perstringam, quo quasi manu
ducit comparatio decimum inter et reliquos libros in-
stituta. Etenim versum Coloss. ii. 9. quo Perate suam
doctrinam stabilire conantur, allatum vides A 55, sic:
πᾶν τὸ πλήρωμα εὐδόκησε κατοικῆσαι ἐν αὐτῷ σωματικῶς Kal
πᾶσά ἐστι ἐν αὐτῷ ἡ ϑεότης. Quod discrepat quidem a
vulgata scriptura quee hee est: ὅτι ἐν αὐτῷ κατοικεῖ πᾶν
τὸ πλήρωμα τῆς ϑεότητος σωματικῶς, proxime vero accedit
ad eam hujus versiculi lectionem, quam ex Origene ascripsit
Lachmannus in editione majore: εἰς ὃν εὐδόκησε ἅπαν τὸ
πλήρωμα τῆς ϑεότητος κατοικῆσαι σωματικῶς. Exsultabunt
hoc patefacto, quicunque Origenem Philosophumenon

Sethianis inveniemus. Preterea hic duo ascribere liceat, quo-
rum unum exstat in capitibus de Basilide :

Lib. VIL. p. 233. 80. Lib. X. p. 320. 85.
ταύτης τῆς υἱότητος τῆς τριχῆ] ταύτης THE υἱότητος τριχῆ διῃ-
διῃρημένης τὸ μέν τι ἦν λεπτομε- ᾿ρημένης τὸ μέν τι ἦν λεπτομερὲς,
ρὲς, τὸ δὲ ἀποκαθάρσεως δεόμε- ἰτὸ δὲ παχυμερὲς, τὸ δὲ ἀποκα-
νον. θάρσεως δεόμενον.

Ibi verba τὸ δὲ παχυμερές, que in octavo libro propter λεπτο-
μερὲς interciderunt, integra prestat decimus liber. Contra-
rium accidit in capitibus de Simone:

ibs ΝΕ ps, 165: δύ. Lib. X. p. 319. 37.

εἶναι δὲ ἐν ταῖς ἐξ ῥίζαις ταὐύ-)Ἶ εἶναι δὲ ἐν ταῖς ἐξ ῥίζαις ὁμοῦ
ταις πᾶσαν ὁμοῦ τὴν ἀπέραντον] τὴν ἀπέραντον δύναμιν" εἶναι φησὶ
δύναμιν δυνάμει οὐκ ἐνερ-] τὸν ἑστῶτα, στάντα, στησόμενον.
γείᾳ. Ἥντινα ἀπέραντον
δύναμιν φησὶ τὸν ἑστῶτα, [adde
στάντα, στησόμενον.

Ubi restituit sextus liber que simile homeoteleut on deci-
mo eripuit : δυνάμει οὐκ ἐνεργείᾳ" ἥντινα ἀπέραντον δύναμιν ante
εἶναι φησί inserenda.

xX EPISTOLA CRITICA.

scriptorem esse vel dixerunt vel, ut fert humana natura
semel dictorum tenax, etiam in posterum dicturi sunt, et
fortasse si a nobis moniti totum opus, ratione biblicorum
Jocorum habita, denuo pervolutaverint in caput de Monoimo
Arabe p. 270. 55. devenient, ibique eundem locum iterum de-
prehendent Origenianz lectioni quam vulgatz propiorem :
πᾶν τὸ πλήρωμα εὐδόκησε κατοικῆσαι ἐπὶ τὸν υἱὸν τοῦ ἀν-
θρώπου σωματικῶς. Verum caveant, ne prepostere ex-
sultent. Nam ab altera parte stat decimus liber, in quo
versus, de quo agimus, prorsus ita scriptus exstat sicut
vulgo circumfertur: Β. 42. ἐν ᾧ κατοικεῖ πᾶν τὸ πλήρωμα
τῆς Θεότητος σώματι, ubi corrigendum esse σωματικῶς
vidit Millerus neque ullus non viderit. Jam quid de
hae discrepantia statuendum esse dicamus? Equidem
ita censeo: Cum in libro quinto et octavo capita de
Peratis et de Monoimo conscriberet Hippolytus, horum
ipsorum libris vel aliquo, qui inde hauserat, scriptore
ita usus est, ut eorum vestigia persequeretur. Itaque
biblicos locos eo ascripsit modo quo eos allatos invenit,
i.e. sicut legebantur in ecclesiis Orientis, ubi Perate et
Monoimus floruerunt et vero etiam Origenes. Quo fa-
etum est, ut in illa operis Hippolytei parte εὐδόκησε, quod
vulgo Coloss. i. 19. legitur, etiam Coloss. ii. 9. adsit.
Contra cum decimum librum festinanter e reliquis libris
excerperet Hippolytus: talem varietatem nil referre ratus,
eam ascripsit lectionem, quam et ipse a puero edidicerat
et sue regionis homines usurpabant, i. 6. qualis legebatur
in ecclesiis Occidentis. Que si recte disputata sunt,
tantum abest, ut opinioni de Origene Philosophumenon
scriptore opitulentur, ut eam redarguant via quadam in-
opinata. Simul autem eo valent, ut multiplex Lach-
manniane opera utilitas, quam utinam theologi tandem
aliquando ut par est agnoscant, novo argumento illustre-
tur, Ka enim editione recte adhibita, de quovis libro
controverso facillime dijudieari potest, utrum ad Orientem

10

15

SETHIANI. ΧΧῚ

an ad Occidentem pertineat, modo insit aliquis ex eis
Bibliorum locis, quorum orientalis lectio differt ab occi-
dentali. Velut, cum Hippolytum in libro decimo oc-
cidentali lectione usum esse videamus, inde cumulus
accedit argumentationi Tuz, qua eum episcopum Arabie
non fuisse demonstrasti.

Absolutis igitur his, que erant de Peratis, capitibus,
pergimus ad proxima, que sunt de Sethianis. Ea quum
inter corruptissimas totius operis partes numeranda sint,
sane feliciter accidit, quod liber decimus in hoc capite
ἐπιτομήν exhibet solito copiosiorem.

A. B.
(Lib. V. p. 138. 34.) (Lib. X. p. 316. 49.)
Ἴδωμεν οὖν τί λέγουσιν οἱ Τοῖς δὲ Σιθιανοῖς δοκεῖ, ὅτι

Σιθιανοί.: Τούτοις δοκεῖ [τῶν ὅλων εἰσὶ τρεῖς ἀρχαὶ
(2
τῶν ὅλων εἶναι τρεῖς περιωρισμέναι. ἝἙκάστη δὲ
ἀρχὰς περιωρισμένας. τῶν ἀρχῶν πέφυκε 4 δύνασθαι
ἑκάστην δὲ τῶν ἀρχῶν ἀπεί-) γενέσθαι, ὡς ἐν ἀνθρωπίνῃ
"" 5 ΄ 2 ΄ ΞΞ ~ ef Σ ὃ -
ρους ἔχειν δυνάμεις. 2 Δυνά- ψυχῇ πᾶσα ἥτις οὖν διδασκο-
μεις δι’ αὐτῶν λεγόντων λογι- μένη τέχνη ὅ οἱονεὶ γένοιτο
΄, od Χ -
ζέσθω ὁ ἀκούων τοῦτο αὐτοὺς παιδίον αὐλητῇ γενέσθαι ai-
λέγειν" “Πᾶν 6 τι νοήσει ἐπι- λεῖν, ἢ γεωμέτρῃ γεωμετρεῖν,
~ s\ Ν [4 \ “Ν \ / e a e
γοεῖς ἢ Kal re μὴ ἢ τινὶ τέχνῃ ὁμοίως. Αἱ
Ni ~ Ἢ -
νοηθὲν, τοῦτο ἑκάστῃ τῶν
ἀρχῶν πέφυκε γενέσθαι
« 3 > ΄, i ~
ὡς ἐν ἀνθρωπίνῃ ψυχῇ
πᾶσα ἡτισοῦν διδασκο-
, e \
μένη TEXVN’ OLOVEL, φη-
ot, γενήσεται τοῦτο

_

Σηθιανοί scribendum ubique.
Δύναται δὲ αὐτῶν λεγόντων λογίζεσθαι.

(ha)

3 γενήσεται] Cod. γένηται. Ser. γένοιτο.
4 δύνασθαι delendum. :
5. οἷον εἰ ἐγγὺς γένοιτο παιδίον αὐλητῇ δύνασθαι αὐλεῖν.

10

30

“ “-

v0

40

45

ΧΧΙΪ EPISTOLA CRITICA.

4 av 9 A ,
ro παιδίον αὐλητὴς εἐγ-

᾿ ᾽ - " 7
χρονίσαν αὐλητῇ: ἢ γεώ-
μετρος γεωμέτρῃ; γραμμα-

- \ / /
τικῷ γραμματικὸς, τέκτων TE-
‘ ~ ”

Krovi, καὶ ταῖς ἀλλαις a-

, > \
πάσαις τέχναις ἐγγὺς γι-

γόμενον ὁμοίως συμξήσεται.
Αἱ δὲ τῶν ἀρχῶν, φησὶν,
οὐσίαι εἰσὶ φῶς καὶ oKO-
τος" τούτων δέ ἐστιν ἐν
μέσῳ πνεῦμα ἀκέραιον"
τὸ δὲ πνεῦμα τὸ τετα-
γμένον ἐν μέσῳ τοῦ σκό-
τους, ὅπερ ἐστὶ κάτω, καὶ
τοῦ φωτὸς, ὅπερ ἐστὶν

oa " ” ~
ἄνω, οὐκ ἔστι πνεῦμα
ε ν᾽ «Ν «ε \ “Δ

ὡς ἄνεμος ἢ ῥιπὴ ἢ λε-
πτή τις αὖρα νοηθῆναι

ἀλλ᾽

μύρου τις ὀσμὴ ἢ ϑυμιά-

a , et ‘
δυναμένη; OLOVEL
, /
ματος ek συνθέσεως κα-
, \
τεσκενασμένονυν; λεπτὴ
2 > 7 7 5
CLOCEVOVOE ὄυναμις ἀνε-
, .
πινοῆτῳ τινι καὶ κρείτ-
* , ” 2¢ ~
Tove ἢ λόγῳ ἔστιν ἐξειπεῖν
᾽ -. J δ SA τὰνἱ > \
evwoig. Ἐπεὶ δὴ ἄνω ἐστὶ
, ~ ‘ / \ ,
TO φῶς Kal KaTw [ro] oKO-
‘ , s/
TOC KALTOUTWY ὡς ἔφην τοι-
οὔτον τρόπον ὃν μέσον τὸ
- Ἁ ~ ,
πνεῦμα, 'ro φῶς πέφυκε,
Φ 2 ef
20H ἥλιος

καθάπερ TLC

am
‘

~ λεπτὴ διοζεύουσα.

+ φῶς ὡς ἀκτίς.

δὲ - ᾽ - \
ε τῶν ἀρχῶν, φασιν,
9 / 9 \ ~ 4 ’
οὐσίαι εἰσὶ φὼς καὶ σκότος.
r ’ / ~
Τούτων δέ ἐστιν ἐν μέσῳ πνεῦ-
μα ἀκέραιον" τὸ δὲ πνεῦμα
\ ~
τὸ τεταγμένον ἐν μέσῳ τοῦ
σκότους, ὅπερ ἐστὶ κάτω, καὶ
- \ οι ς᾽
τοῦ φωτὸς, ὅπερ ἐστιν ἄνω,
7 ~ 9
οὐκ ἔστι πνεῦμα ὡς ἄνεμος ἢ
¢ ae get Uj Ξ
βιπὴ ἢ λεπτή τις αὖρα νοη-
θῆναι δυναμένη, ἀλλ᾽ οἷονεί
τις ὀσμὴ μύρου ἢ ϑυμιάματος
κατασκευειζο-

> ’ὔ
ἐκ συνθέσεως

΄ - QQ 7
μένου 3λεπτῆς, διοδεύσασα
δύναμις ἀνεπινοήτῳ τινὶ καὶ

φορᾷ εὐω-

΄ 9 A , 3 of
δίας. ᾿Επεὶ τοίνυν ἐστιν ἄνω

κρείττονι λόγου
Ν ~ 4 7 \ ,
TO φῶς καὶ KATW TO OKO-

/ ΄
τος καὶ τούτων μέσον τὸ
- Ν δὲ - 4 ϑ νος ΨΩ
πνευμα, TO CE φὼς “ἄἀκτις
ἡλίον ἄνωθεν ὃ ἐκλάμπουσα
εἰς τὸ ὑποκείμενον σκότος, ἣ
S A ~ ΄ > δί ,
O€ του πνευματος EVWOLE pepe-
/ 7” /
Tat μέσην ἔχουσα τάξιν Kat
ἃ

ἐξικνεῖται ὥσπερ ἡ τῶν “υ-

| τὸ φῶς) Cod. τὸ δὲ φῶς recte.
én τις ἥλιος] Cod. δή τις ἡλίου. Ser. ἀκτὶς ἡλίου.

5. ἐλλάμπουσα.

15

20

25

30

50

55

60

65

79

SETHIANI.

ἄνωθεν ἰ᾿ἰἐλλάμπει εἰς
τὸ ὑποκείμενον σκότος"
- ’ὔ
ἀνάπαλιν δὲ ἡ τοῦ πνεύ-
ματος εὐωδία 2διαμέση
ἔχουσαν τάξιν ἐκτείν ε-
ταικαὶ φέρεται πανταχῆ;
ε 9 \ ~ 3 \ 3 ,
ὡς ἐπὶ τῶν ἐνπυρὶ ϑυμί-
αμάτων τὴν εὐωδίαν παν-
ταχῆ φερομένην ἐπεγνώ-
\ 93,
καμεν. “Τοιταύτης δὲ. οὖ-
σης τῆς δυνάμεως τῶν
4 εἰρημένων τριχῶς, τοῦ
πνεύματος καὶτοῦ φωτὸς
ε - e δ ]ἷἌ ΄ > >
ὁμοῦ ἡ δυναμίς ἐστιν EV
τῷ σκότει τῷ κάτωθεν
αὐτῶντετα Evo. Todos
i YR fe
, /
σκότος ὕδωρ ἐστι φοξε-
Ν Ν ’
ρον, εἷς ὃ κατέσπασται
καὶ μετενήνεκταιεὶϊς τὴν
τοιαύτην φύσιν μετὰ τοῦ
7 \ ~ \
mvevpatrog TO φῶς. To
\ >
δὲ σκότος ἀσύνετον οὐκ ἔστιν
ἀλλὰ φρόνιμον παντελῶς"
\ 4. ef x ᾽ -
καὶ οἶδεν ὅτιὰν ἀπαρθῇ
~ \ ~ J
τὸ φῶς ἀπὸ τοῦ σκότους,
ὃ /
μένει TO σκότος: EpHpoy,
ἀφανὲς, ἀλαμπὲς, adv-
γαμον, ἄπρακτον, ἀσθε-
’ὔ \ 4 ὔ
νές. Διοπάσῃ φρονήσει

\ , a 7
Kat ouvecer Pragerav

Xxlil

7 > ~
μιαμάτων ὀσμὴ ἐπὶ τῷ πυρὶ
, ͵ ~
φέρεται, τοιαύτης δὲ οὔσης τῆς
7 ~ ΄
δυνάμεως τῶν διῃρημένων
- - 7, ~
τριχῶς, τοῦ πνεύματος καὶ τοῦ
Ν -
φωτὸς ὁμοῦ ἐστι κάτω ἡ δύνα-
μις ἐν τῷ σκότει τῷ ὑποτετα-
, x \ / εἰ Ὁ 3
γμένῳ, τὸ δὲ σκότος ὕδωρ εἶ-
ναι φασὶ φοξερὸν, εἰς ὃ κατέ-
σπασται [καὶ] μετενήνεκται
εἰς τοιαύτην φύσιν μετὰ τοῦ
Ἀ ~
πνεύματος TO φῶς.

Φρόνιμον

cy Ν ΄ \
ovv TO σκοτος OV
\ ae ef “ ᾽ ~
καὶ γινώσκον ὅτι ἂν ἀπαρθῆ
ἐ
> 3 9 - x ~ ὔ \
ἀπ auTov τὸ φως, μένει TO
, 7 > \ ᾽
σκότος ἔρημον, ἀφανες, ἀλαμ-
\ 9)
πὲς, ἀδύναμον, ἄπρακτον, ἀ-
\ 5 / fe ,
σθενὲς, ὅτόδε πάσῃ συνέσει
/ /
καὶ φρονήσει βιάζεται κατέχειν
’ ς \ ~ Se \
εἰς ἑαυτὸ τῆν λαμπηδόνα Kat

Χ - ~ \ .
τὸν σπινθῆρα τοῦ φωτὸς μετὰ

35

40

45

50

τῆς τοῦ πνεύματος εὐωδίας. 55

Εἰκόνα

1 ἐλλάμπει] Cod. ἐλλάμπειν recte.

ow ἢ ὦ

διαμέση] μέσην ἔχουσα Millerus
Distingue : ἐπεγνώκαμεν᾽" τοιαύτης.
εἰρημένων] διῃρημένων.

τόδε] Cod, τῷ δὲ.

Scribo: οὕτω δή.

80

90

100

XXIV

, € \
κατέχειν ELC ἑαυτὸ τὴν
καὶ ἴσπιν-

φωτὸς

λαμπηδόνα

θῆρα τοῦ μετὰ
ἢ πνεύματος εὐω-
, 9

τούτων ἔστιν ἰδεῖν

τῆς φύσεως εἰκόνα κατὰ
᾿

πρόσωπον ἀνθρώπου, κύρην
. ~ >

ὀφθαλμοῦ, σκοτεινὴν EK
αἱ egQZ

τῶν v0 a-
if be

των, πεφωτισμενηνπνευ-

“Qc οὖν ἀντιποι-

ὑποκειμένων

ματι.
~ ‘ , -
εἴται τὸ σκότος τῆς λαμ-
.; »" 7 A ~
ne , ὕ ,
TNOOVOL, ἵνα ἔχῃ τὸν OTL θῆρα
- 7 .
Covrevovra καὶ βλέπῃ, οὕτως
᾽ - \ ~ \ \
ἀντιποιεῖται TO φὼς καὶ TO
- as > UA ~
πνεῦμα τῆς δυνάμεως τῆς
ε “« 79d LF
ἑαυτῶν" Kal σπεύδουσιν apat
4 ΄ ‘ ς
καὶ ἀνακομίσασθαι πρὸς 2 ἕαυ-

ἃς τὰς μεμιγμένας αὐτῶν
ς μεμιγ

Τ
ζυνάμεις εἰς τὸ ὑποκείμενον
ὕζωρ σκοτεινὸν καὶ φοξερόν.
Πᾶσαι δὲ αἱ δυνάμεις τῶν
τριῶν ἀρχῶν οὖσαι κατ᾽ ἀρι-
θμὸν ἀπειράκις ἄπειροί
εἰσιν ἑκάστη κατὰ τὴν οὐσίαν
τῆς ἑαυτῆς φρόνιμοι, νοεραὶ,
ἀναρίθμητοι τὸ πλῆθος. Φρόνι-
μοι ζὲ οὖσαι καὶ νοεραὶ, ἐπειδὰν
μένωσι κατ᾽ αὑτὰς, ἡσυχάζουσι
πᾶσαι" ἐὰν δὲ πλησιάσῃ δύνα-
μις ζυνάμει, ἡ ἀνομοιότης τῆς

παραθέσεως ἐργάζεται κίνησίν

| καὶ τὸν σπινθῆρα.

ὅ ὀφθαλμοῦ ὑπὸ ὑποκειμένων.

EPISTOLA CRITICA.

τούτου ταύτην Ta-
ρεισάγουσι λέγοντες, ὥσπερ ἢ
κόρη τοῦ ὃ ὀφθαλμοῦ ὑὕποκει-
μένων ὑδάτων σκοτεινὴ φαί-
νεται, φωτίζεται δὲ ὑπὸ τοῦ 60
πνεύματος, οὕτως ἀντιποιεῖται
τὸ σκότος τοῦ πνεύματος.
ἔχει δὲ παρ᾽ ἑαυτῷ πάσας τὰς
δυνάμεις βουλομένας ἀφίστα-
ἀνιέναι. Eiot δὲ 65

σθαι καὶ

αὑται

3 / of bd Ke «
ἀπειράκις ἄπειροι ἐξ ὧν τὰ

ye
δίκην

᾿ 4 κυκλοῦ eae
TAVTA κυκλουται kal
> ΄
VETAL ἐπιμιγνυμένων

σφραγίδων. “Ὥσπερ 70

ε

2 ἑαυτά.
4 κυκλοῦται] τυποῦται.

110

116

120

130

135

SETHIANI.

τινα καὶ ἐνέργειαν ἀπὸ τῆς
κινήσεως μεμορφωμένην κατὰ
τὴν συνδρομὴν τῆς παραθέσεως
τῶν συνελθουσῶν δυνάμεων.
Γίνεται γὰρ τῶν δυνάμεων ἣ
συνδρομὴ, ' οἱονεί τις τύπος
σφραγῖδος
2 ἀπὸ πληγῆς παραπλησίως

κατὰ συνδρομὴν
πρὸς τὸν ἐκτυποῦντα τὰς ἀνα-
φερομένας οὐσίας. ᾿Επεὶ οὖν
ἄπειροι μὲν κατ᾽ ἀριθμὸν τῶν
τριῶν ἀρχῶν αἱ δυνάμεις, ἐκ

δὲ

> ΄
ἄπειροι συνδρομαὶ, ἀναγκαίως

τῶν ἀπείρων δυνάμεων

γεγόνασιν ἀπείρων σφραγίδων
ΒΡ = “3 “γον e
εἰκόνες. AvTat οὖν εἰσὶν at
bd / e ~ ὃ , ͵
εἰκόνες αἱ τῶν διαφόρων ζῳων
5 , ’ cy > Ξ
ἰδέα. Τέγονεν οὖν ἐκ
πρώτηςοτῶντριῶνἀρχῶν
συνδρομῆς μεγάλης με-
γάλη τις ἰδέα, σφραγὶς
οὐρανοῦ καὶ γῆς. Σχῆμα
δὲ ἔχουσιν ὁ οὐρανὸς καὶ
ἡ γῆ μήτρᾳπαραπλήσιον
\ 3 λ \ > rd σ Px
τον opgaov exovon μὲ
\ " ΄ς « \ ΕΣ
σον, καὶ εἰ, φησὶν, ὑπὸ ὄψιν
- \ ~
ἀγαγεῖν ϑέλει τις TO σχῆμα
τοῦτο, ἔγκυον μήτραν ὁποίου
7, / ~ >
βούλεται ζῴου τεχνικῶς ἐρευ-
\ /
νησάτω, καὶ εὑρήσει τὸ EKTU-
πωμα τοῦ οὐρανοῦ καὶ τῆς γῆς

ι οἵονεί] οἷον εἰ.

XXV

yap σφραγὶς ἐπικοινωνήσασα
κηρῷ τὸν τύπον ἐποίησεν αὖ-
τὴ παρ᾽ ἑαυτῇ ἥτις οὖν μένου-
σα; οὕτως καὶ αἱ δυνάμεις ἐπι-
κοινωνήσασαι τὰ πάντα ἀπερ-
γάζονται γένη ζῴων ἄπειρα.
Γεγονέναι

οὖν ἀπὸ τῆς πρώ-
της συνδρομῆς τῶν τριῶν ἀρ-
χῶν μεγάλης σφραγῖδος ἰ-
δέαν, οὐρανὸν καὶ γῆν εἶδος
ἔχουσαν παραπλήσιον μήτρᾳ
ΕῚ Ν 3 / / ef
ὀμφαλὸν ἐχούσῃ μέσον. Οὕτως

2 ἀπὸ πληγῆς] ἀποπλάσῃ.ἢ

3 συνδρομῆς, μεγάλης μεγάλη τις ἰδέα σφραγῖδος.

4 οὐρανοῦ καὶ γῆς.

VOL. IV.

b

80

140

145

150

155

160

XXVl

‘ ~ ;
καὶ τῶν ἐν μέσῳ πάντων ἀπα-
, RR si 3 ‘ e /,
ραλλάκτως ὑποκείμενον" γε-
= κ᾿ μὰ ᾿
γονε δὲ οὐρανοῦ καὶ γῆς τὸ
a 3 : \ ,
σχῆμα τοιοῦτον, οἱονεὶ μήτρᾳ
r ‘ \ of
ἱπαραπλήσιον. Kara τὴν Tpw-
> , ee , ~
THY συνζρομὴν ἐν AUTO μέσῳ τῷ
᾽ - Ν τς me ΄
᾿ od J
οὐρανῷ Kai τῇ γῇ γεγόνασιν
» > ΄
ἄπειροι δυνάμεων συνδρομαί.
Καὶ ἑκάστη συνδρομὴ οὐκ
ad / A >
ἄλλο τι εἰργάσατο καὶ ἐξε-
, “Ν - ὃ >
τυπωσεν ἢ OOpayloa Ov-
ρανοῦ καὶ γῆς παραπλή-
΄ 3 \ /
giovpnrpa Ei¢ δὲ ταύτην
- \ 4 4
πᾶσαν *}) ὑπὸ τὸν οὐρανὸν ἐν
ΞΡ ene C θ
τοῖς διαφόροις ζῳοις 3ἀπει-
ρία κατέσπαρται καὶ κατα-
, ‘ ~ a
μεμέρισται μετὰ τοῦ ῴφωτος
- / ΕΣ
i) τοῦ πνεύματος ἄνωθεν εὐ-
wota, Τέγονεν οὖν ἐκ τοῦ
ad ,
ὕῤατος πρωτόγονος ἀρχὴ; ἄνε-
> A / \
μος oocpoc και λάξρος καὶ
/ , “
πάσης γενέσεως αἴτιος. Βρα-
ν / ’ ~ ~
Tov yap τινα ἐμποιῶν τοῖς
Vous, ἀπὸ τῶν ὑδάτων διεγεί-
ρει κύματα" ἡ Ce τῶν κυμάτων
γένεσις, olovel τις οὖσα 4 ὁρμὴ

᾿ , / 9.
ἐγκύμονα γεγονέναι τὸν ἄν-

' Distinguendum et scribendum sic: παραπλήσιον κατὰ τὴν

EPISTOLA CRITICA,

\ 4 ‘ ‘ ΕῚ

δὲ καὶ τὰς λοιπὰς ἐκτυπώσεις
~= > ~

τῶν πάντων ἐκτετυπῶσθαι ὥσ-

περ οὐρανὸν καὶ γῆν μήτρᾳ 8

Ἔκ

παραπληπσίους.

δὲ τοῦ ὕδατος γεγονέ-
ναι φασὶ πρωτόγονον ἀρχὴν
ὃ ἀνεμοφθόρον καὶ λάέξρον Kat
πάσης γενέσεως 5 ἀγγεῖον,
βρασμόν τινα καὶ κίνησιν ἐρ-
γαζόμενον τῷ κόσμῳ ἐκ τῆς
τῶν ὕδατων κινήσεως. ἸΤοῦ-
τον δὲ ἐπιτελεῖν εἶδος συρΐ-
ypare ὄφεως παραπλήσιον,

TOWT NY συνζρομήν. Ἔν δ᾽ αὖ τῷ μέσῳ τοῦ οὐρανοῦ καὶ τῆς γῆς κιτιὰ,

2 ἡ] τήν.

8. ἀπειρίαν.

8 ᾿ ul ᾽ ’ , ~ , ~ ~ c ,
* ὁρμὴ μήτρας ἐγκύμων γέγονεν τοῦ ἀνθρώπου ἢ TOU νοῦ, ὁπόταν

KT eA.

Ὁ ἄνεμον σφοδρόν, Millerus.

6 ἀγγεῖον αἴτιον.

' Τοῦτον ζὲ ἐπὶ τέλειον εἶδος σύρματι ὄφεως παραπλὴσιον μορφω-

“ " 0 ee
θῆναις 0 αῴόρωὼν ὁ κοσμος Κύτιλι

90.

95

170

175

180

190

SETHIANI.

4 ~
θρωπον ἢ τὸν βοῦν, ὁπόταν ὑπὸ
τῆς τοῦ πνεύματος ὁρμῆς | ὁρ-
μήσασα ἐπείγητα. Ἐπὰν
- ἣ -
δὲ τοῦτο τὸ ὑπὸ τοῦ ἀνέμου
- > ~ ἂν > \
κῦμα ἐκ τοῦ ὕδατος ἐγερθὲν
καὶ ἐγκύμονα ἐργασάμενον τὴν
’ὔ / ,
φύσιν γεννημα ϑηλείας
2 iX A > ε i ἐς. 3, \
εἰληφὸς ἐν ἑαυτῷ καὶ ἔχον TO
κατεσπαρμένον φῶς ἄνωθεν με-
eee - >
τὰ τῆς τοῦ πνεύματος εὐωδίας,
τουτέστι νοῦν μεμορφωμένον
᾽ - / “1 Ὁ εἴ..9
ἐν τοῖς διαφύροις εἴδεσιν, ὅ ἐστι
τέλειος Θεὸς ἐξ ἀγεννήτου
φωτὸς ἄνωθεν καὶ πνεύματος
κατεγηνεγμένος εἰς ἀγνθρωτί-
νὴν φύσιν ὥσπερ εἰς ναὸν φορᾷ
φύσεως καὶ ἀνέμου κινήματι,
γεννηθεὶς ἐξ ὕδατος, ὃ συγκε-
κρυμμένος καὶ καταμεμιγμένος
- i e \ 4 > J
τοῖς σώμασιν οἱονεὶ *aXadwY
γενομένων ὅδ ὑπάρχον καὶ φῶς
τοῦ σκότους, ἀπὸ τῶν σωμά-
των ϑσπεῦδον λυθῆναι
\ \ εν / X
καὶ μὴ ουνάμενος τὴν
λύσιν εὑρεῖν καὶ τὴν διέξο-
δον ἑαυτοῦ" καταμέμικται γὰρ
, 2 / >
σπινθήρ τις ἐλαχίστος aT...
a/ of >
coceeeeeee ᾷσμα ἄνωθεν ἀ..

“ ᾽ Ν
δι πὸ 206. δέϊξην» EV TO is.

1 ὀργήσασα.
3 συγκεκριμένος.

6 σπεύδων.
4

4 ἀλάλων] ἅλας τῶν.

XXVil

φέρων ὅθεν ἦν ὁ φορῶν ὁ κόσ-
μος πρὸς γένεσιν ὁρμᾷ ὀργή:-
σας ὡς μήτρα καὶ ἔνγτευθεν
ϑέλουσι συνίστασθαι τὴν τῶν
ὅλων γένεσιν. Τοῦτον δὲ εἷ-

ναι πνεῦμα ἄνεμον λέγουσι,

τέλειον Θεὸν ἐκ τῆς τῶν ὑδά-
των καὶ τῆς τοῦ πνεύματος
εὐωδίας καὶ φωτὸς λαμπηδόνος
γεγονέναι, καὶ εἶναι γέννημα
ϑηλείας νοῦν τὸν ἄνωθεν
σπινθῆρα κάτω ἀναμεμιγμέ-

Ἀ ~ 4 ,
γον, σὺν τοῖς περὶ συγκρί-

49>
τοις σώματος σπεύδειν Kal
7 > ΄
φεύγειν, ἐκφυγόντα πορεύε-
\ \ ΄ 4 ς ΄
σθαι καὶ τὴν λύσιν οὐκ εὑρί-
SX ιν > ~ I>
OKELY OL τὴν ἐν τοῖς ὕδασι

Διὸ

δέσιν.

5 εἰλήφῃ ἐν ἑαυτῷ, κατέχει τό KT.

5 ὑπάρχων.

7 σὺν τοῖς περισυγκρίτοις σώματος σπεύδειν ἐκφεύγειν καὶ ἐκφυ-

γόντα κιτ.λ.

to

100

105

110

200

205

210

XXVlil EPISTOLA CRITICA.

~ 4
wees Ἰλυσυγκρίτοις πολλῶν. [τῶν μίξεως κατὰ τὸν ψαλμῳ-
‘ ‘ ᾽ - - , : ‘ e Ay ε΄. ΚΕ ἐν τ
Qe, φησὶν, ἐν τῷ ψαλμῷ λέγει δὸν ὡς λέγουσι “Πᾶσα οὖν
- 393)
«ἸΓᾶσα οὖν φροντὶς καὶ ἣ φροντὶς τοῦ ἄνω φωτός
2 \ ͵ \ ΄
ἐπιμέλεια τοῦ φωτὸς ἐστιν, ὅπως ῥύσηται τὸν κάτω
of of ” ~ \ ~ > Ν - ἶ
ἄνωθεν ἔστι. Πῶς καὶ σπινθῆρα ἀπὸ τοῦ κάτω πα-
- ΟΥ̓
τίνα τρόπον; ἀπὸ τοῦ τρὸς᾽ ἀνέμον ἐπεγείροντος
~ ~ Ν 4 /
Saydrov τοῦ πονηροῦ βρασμὸν καὶ τάραχον Kat
- ε - -

καὶ σκοτεινθῦ σὠματος ἑαυτῷ νοῦν ποιήσαντος οὐκ
᾽ 4 ε - 3 Δ 7 5 > ~ ΄ ἰδό
ἀπολυθεὶς ὁ νοῦς ἀπο] νταϑ αὐτοῦ φάσκουσιν ἰδόντα

- - ᾽ὔ
τοῦ πατρὸς τοῦ κάτωθεν,
ow? e mW 9 β ΄
ὕ ἐστιν ὁ ἄνεμος ἐν βρόμῳ
καὶ ταράχῳ ἐπεγείρας
κύματα καὶ γεννήσας νοῦν
τέλειον υἱὸν ἑαυτοῦ οὐκ ὄντα
ἴδιον ἑαυτοῦ κατ᾽ οὐσίαν.
Ἄνωθεν γὰρ ἦν ἀκτὶς ἀπὸ

- , \ > , >
τοῦ τελείου φωτὸς ἐκείνου ἐν
τῷ Ὡσκολιῷ καὶ φοξερῷ καὶ

~ ~ a
πικρῷ Kal μιαρῷ ὕδατι κεκρα-
τημένον ὅπερ ἐστὶ πνεῦμα
φωτεινὸν ἐπιφερόμενον ἐπάνω
τοῦ ϑφωτός"" ἐπεὶ οὖν. .....
/
... ἡμάτων KUPATA ....00.
. /

++ OLADOPOLE Yee see eee es ECL

/ id
μῆτρα TLC *e®eeseane κατε-
σπαρμέν..«.««..«ὡς ἐπὶ πάν-

' Distinguendum et scribendum sic: [πε]ρισυγκρίτοις ....
νον [ὑδάτων] πολλῶν" ὡς, φησὶν, ἐν τῷ ψαλμῷ λέγει. Πᾶσα οὖν
φροντὶς καὶ ἐπιμέλεια τοῦ φωτὸς ἄνωθέν ἐστι, πῶς καὶ τίνα τρόπον
ἀπὸ τοῦ ϑανάτου τοῦ πονηροῦ καὶ σκοτεινοῦ σώματος ἀπολυθείη ὁ
νοῦς, ἀπὸ κιτιλ.

2 σκολιῷ] σκοτίῳ. 8. φωτὸς] ὕδατος

* Distinguendum sic: λέγουσι. Πᾶσα οὖν κιτ.λ.γ Citandi signis
ante πᾶσα et post πατρός deletis.

© αὐτοῦ, ὃ, φάσκουσιν, ἰδόντα KT.

120

230

235

240

245

250

SETHIANI.

των τῶν ζῴων | Sewpeirar
Ο δὲ ἄνεμος λάξρος ὁμοῦ
καὶ φοξερὸς φερόμενός ἐστι
τῷ σύρματι ὄφει παρα-
πλήσιος Ξ2πτερωτός: ἀπὸ
τοῦ ἀνέμου,
τοῦ ὄφεως ἣ ἀρχὴ τῆς γεννή-
σεως τὸν εἰρημένον τρόπον

᾽ A
τουτέστιν απὸ

γέγονεν, πάντων ὁμοῦ τὴν
3 \ ~ iA τ ,
ἀρχὴν τῆς γεννήσεως εἰληφό-
των. “Emel οὖν κατείληπται
~ Ν -
τὸ φῶς καὶ τὸ πνεῦμα εἰς τὴν
ἱκάθ \ ΩΝ x i
ἀκάθαρτον, φησὶ, καὶ πολυπή-
μονα μήτραν ἄτακτον εἰς ἣν ὁ
ὄφις εἰσερχόμενος, ὁ ἄνεμος
σκότους, ὃ πρωτόγονος
- - f
τῶν ὑδάτων, γεννᾷ τὸν ἄν-
wate fe
θρωπον, καὶ ἄλλο οὐδὲν εἶδος

τοῦ

οὔτε ἀγαπᾷ οὔτε γνωρίζει ἡ
3 if ,ὔ @ Ἁ
ἀκάθαρτος μήτρα ὁμοιωθεὶς
3 Cer ~ \
οὖν ὁ ἄνωθεν τοῦ φωτος
7 ’ ~ ,
τέλειος λόγος τῷ ϑηρίῳ
δεϊσελθὼν
ἈΝ 3 [4 ie
THY ἀκάθαρτον μήτραν,
> lA 9 ΝΥ - »
ἐξαπατήσας αὐτὴν τοῦ θηρίου

π
εἰς

- ε ὔ e/ Xx 7 \
τῷ ὁμοιώματι, ἵνα λύσῃ τὰ
δεσμὰ τὰ περικείμενα
γεννω-

Ve
μήτρας
ef
ὕδατος,

- / Ae =
τῷ τελείῳ νοΐ τῷ
᾽ὔ > ἊΝ ΄
μένῳ ἐν ἀκαθαρσίᾳ

\ ~
ὑπὸ τοῦ ᾿πρωτοτόκου

ΧΧΙΧ

- Ui

τὸν τέλειον λόγον τοῦ ἄνωθεν
φωτὸς αὐτὸν ἀπομορφώσαντα
10 5} Ave 5 >
ELOEL ὀφεως κεχωρήκεναι “ἐν
μήτρᾳ, ἵνα τὸν νοῦν ἐκεῖνον

- A ~
τὸν ἐκ τοῦ φωτὸς σπινθῆρα
ἀναλαξεῖν δυνηθῇ. Kat τοῦ-

ΤΟ

43] 3 = ,
ὄφεως, ἀνέμου, Snpiov. Αὕτη; εἶναι TO εἰρημένον" ““ἽὍς Ev

| Distingue: ϑεωρεῖται, ὁ δὲ κιτιλ.

2 πτερωτῷ, Millerus.

3 εἰσελθῶν εἰσῆλθεν.

4 πρωτοτόκου ὕδατος] πρωτοτόκου τοῦ ὕδατος.

5 ἐς μήτραν.

ὁ 8

,»-"ἰ
bo
Or

130

ΧΧΧ

‘ ’ ‘ a | Se NY ae.
φησὶν; ἐστὶν ἡ τοῦ dov-
\ ‘ e ε 3

λον μορφὴ; Kat αὕτη ἢ) a-
- - \ /

νάγκη τοῦ κατελθεῖν τὸν λό-

γον τοῦ Θεοῦ ἐς μήτραν παρ-

EPISTOLA CRITICA.

μορφῇ Θεοῦ ὑπάρχων οὐχ ἁρ-
παγμὸν ἡγήσατο τὸ εἶναι ἴσα
ἀλλ᾽ ἐκένωσε
μερφὴν δούλου haber.” Καὶ

- « \
Θεῷ, ἑαυτὸν

θένου. ταύτην εἶναι τὴν μορφὴν οἱ
κακοδαίμονες ϑέλουσι καὶ πο-
λυπήμονες Σιθιανοί. Ταῦτα

μὲν οὖν καὶ οὗτοι λέγουσιν.

Vides quam largum certarum emendationum proventum
hee capita attulerint. Quas si omnes, singularum ratio-
nes proferendo, persequi vellemus, tam ampli scribendi
essent commentarii, ut hujus epistole cancelli eos non
caperent. Quare satius videtur, de eis solis locis dis-
putare, in quibus plus quam in reliquis auxilii 6 B
redundavit in A. Incipiam autem ab A 42—63. Eum
locum si relegeris, sicut editus est a Millero, nullum,
opinor, invenies, qui vel ab indulgentissimo lectore ferri
queat, sententiarum connexum. [Id vero accidit minore
librarii culpa quam Milleri, qui quidem primum que sana
exstant in codice tanquam vitiosa mutavit, deinde que
vitiosa sunt pro sanis accepit, denique perperam distin-
guendo* effecit, ut distrahantur continuanda, continuentur

autem qua sunt disjungenda.

| “roi δούλου popdy.” Philipp. 11. 7.

* Eodem modo que alibi in hoc de Sethianis capite peccavit,
notavimus in margine A 145. 196. B 118. His unum preterea
exemplum addam, ubirecta distinguendi ratione inventa locus ob=
scurissimus et vitiosus fit planissimus. Exstat is quidem in capite
de Valentino p. 186. 51. : ᾿Επεὶ δὲ γεννητὸς ἦν ὁ νοῦς καὶ ἡ ἀλήθεια
καὶ οὐκ εἶχε τὸν [τὸ recte conj. Millerus] πατρικὸν τέλειον, τὴν
ἀγεννησίαν, οὐκέτι τελείῳ ἀριθμῷ ὁ λόγος καὶ ἡ ζωὴ δοξάζουσι τὸν
ἑαυτῶν πατέρα τὸν νοῦν. ᾿Αλλὰ γὰρ ἀνατελεῖ, δώδεκα γὰρ
αἰώνων προφέρουσιν ὁ λόγος καὶ ἡ ζωὴ τῷ voi καὶ τῇ ἀληθείᾳ. Que
mecum sic restituas: οὐκέτι τελείῳ ἀριθμῷ ὁ λόγος καὶ ἢ ζωὴ δοξά-

ζουσι τὸν ἑαυτῶν πατέρα, τὸν νοῦν, ἀλλὰ γὰρ ἀτελεῖ, Δώδεκα γὰρ

135

SETHIANI, XXXI

Etenim, quod ad primum attinet, cum A 46. codex
habeat ro δὲ φῶς, delevit Millerus particulam, que et B
28.* exstat et omnino necessaria est ad veram periodi con-
formationem. Eodem pertinet quod A 48. ἐλλάμτειν,
qu est codicis scriptura, pendere ἃ πέφυκε A 46. preeter-
vidit, in ejusque locum de suo suffecit ἐλλάμπει. Quos in
errores propterea incidit, quia non detexit verum vitii lati-
bulum, quod est A 47. Ibi cum codex prebeat δή τις
ἡλίου : iterum Millerus ἡλίου, quod sanum est, mutavit
in ἥλιος, intactum autem reliquit δή τις (AHTIZ), quod
corruptum esse ex ἀκτίς (AKTI2) cstendit B 29. τὸ δὲ φῶς
ἀκτὶς ἡλίου. Plane eodem modo egit cum A 58. τῶν εἰ ρη-
μένων τριχῶς. Retinuit enim εἰρημένων, quod secundum
B 37. corrigendum est in διῃρημένων, pro τριχῶς vero,
quod non erat sollicitandum, fortasse legendum esse dixit
τριῶν ἀρχῶν. Porro qui decimum librum consuluisset, non
dubitasset utrum in A 51. ἡ τοῦ πνεύματος εὐωδία δια-
μέση ἔχουσαν τάξιν per errorem iterate essent litterze dca 6
fine vocabuli εὐωδία an scribendum esset διὰ μέσης, sed prius

αἰῶνας προσ φέρουσιν ὁ λόγος κιτιλ. ‘Non amplius perfecto numero
pairem suum, Mentem, Verbum et Vita glorificant sed imperfecto.
Nam duodecim mundos offerunt, etc” Quibuscum conferas,
p. 186. 37.: καὶ προσφέρουσιν αὐτῷ τέλειον ἀριθμὸν, αἰῶνας δέκα.

* Ubi pro τὸ δὲ φῶς ἀκτὶς ἡλίου scribendum est τὸ δὲ φῶς ὡς
ἀκτὶς ἡλίου. Similis error p. 178. 6. peperit absurda hee: πα-
ρεκθήσομαι νῦν τίνα ἐστὶν ἃ ἸΤυθαγόρας ὁ Σάμιος μετὰ τῆς ὑμνουμέ-
νης παρὰ τοῖς Ἕλλησι γῆς φιλοσοφεῖ. Ibi finis vocabuli Ἕλλησι
absorpsit initium ejus vocabuli quod sequi oportet, i.e. σιγῆς.
Quo respicit Hippolytus ad notissimum illud Pythagoreorum
silentium, éyepvPiay.—Idem vocabulum σιγή, cujus haud parvee
partes sunt in Valentinianorum doctrina, bis oblitteratum est in
eo libri sexti capite, quod illam doctrinam explicat: p. 188. 13.
τίνες δὲ συνυπάρχειν τῷ πατρὶ εἰς γῆν; et p. 197. 72. τούτοις περι-
τυχὼν Οὐαλεντῖνος ὑπεστήσατο τὸν πάντων βασιλέα, ὃν ἔφη ΤἸΤλάτων,
οὗτος πατέρα καὶ βυθὸν καὶ πᾶσι γῆν τῶν doy αἰώνων; utroque
enim loco et pro εἰς γῆν et pro πᾶσι γῆν ecribendum est σιγήν.

b4

XXXill EPISTOLA CRITICA.

re vera factum esse ex B 82. ἡ δὲ τοῦ πνεύματος εὐωδία
φέρεται μέσην ἔχουσα τάξιν intellexisset. Denique, com-
parato B, nequaquam eum fugere poterat, totum locum
finibus circumscribi periodi unius, cujus protasis usque
ad A ὅθ. ἐπεγνώκαμεν extenderetur, apodosis autem inci-
peret a τοιαύτης. His igitur, que vel librarius commisit
vel Millerus, amotis omnibus, planam habemus periodum
hance: ἐπεὶ δὴ ἄνω ἐστὶ τὸ φῶς Kal κάτω τὸ σκότος καὶ TOU-
των, ὡς ἔφην τοιοῦτον τρόπον ὃν, μέσον τὸ πνεῦμα, τὸ δὲ
φῶς πέφυκε, καθάπερ ἀκτὶς ἡλίου, ἐλλάμπειν εἰς τὸ
ὑποκείμενον σκότος, ἀνάπαλιν δὲ ἡ τοῦ πνεύματος εὐωδία
μέσην ἔχουσα τάξιν ἐκτείνεται καὶ φέρεται πανταχῆ, ὡς ἐπὶ
τῶν ἐν πυρὶ ϑυμιαμάτων τὴν εὐωδίαν πανταχῆ φερομένην
ἐπεγνώκαμεν" τοιαύτης δὲ οὔσης τῆς δυνάμεως τῶν διῃρη-
μένων τριχῶς, τοῦ πνεύματος καὶ τοῦ φωτὸς ὁμοῦ ἡ δύναμίς
ἐστιν ἐν τῷ σκότει τῷ κάτωθεν αὐτῶν τεταγμένῳ. SJam
cum supra sit lumen et infra tenebre, medius autem inter
hee talis spiritus, qualem dixi, lumen autem ita natura
sua comparatum sit ut, tanquam radius solis, illucescat in
subjacentes tenebras, rursus vero spiritus fragrantia me-
dium locum obtinens pertineat et feratur in omnes re-
giones, sicut suffimentorun igni crematorum fragrantiam
in omnes regiones ferri cognovimus : talis igitur cum sit
indoles trium partium, vires spiritus luminisque una sunt
in tenebris, que ipsis supposite sunt?

Decimi igitur libri beneficio contigit, ut componerentur
hujus quidem loci turbe omnes. Sane non tanta neque
tamen multo sunt minora, que idem liber preestat in altero
loco, qui nulli corruptelarum generi non est obnoxius.
Pertinet autem ab A 165. usque ad A 233. Ibi primum
enuntiatum sic editum vides: A 165. ἡ δὲ τῶν κυμάτων γένε-
σις, οἱονεί τις οὖσα ὁρμὴ, ἐγκύμον α γεγονέναι τὸν ἄνθρωπον
ἢ τὸν βοῦν, ὁπόταν ὑπὸ τῆς τοῦ πνεύματος ὁρμῆς ὁρμήσασα
ἐπείγηται. In quo redintegrando certa distinguens ab in-
certis, primum dico certissimum esse, sub stupido isto βοῦν

SETHIANI. XXXIll

latere divinum νοῦν, de quo agitur A 178. Neque magis
dubium esse videtur quin ὁρ μήσασα corrigendum sit in
ὀργήσασα, quo utitur B 96. ὁ κόσμος πρὸς γένεσιν ὁρμᾷ
ὀργήσας ὡς μήτρα. Hoc autem reposito, sequitur neces-
sarilo, μήτραν alicubi inter ea que antecedant collocatum
per lacunam excidisse. Tria hec certa esse mihi quidem
videntur; que preterea requiruntur, ex multis, que
possunt afferri non inepta, eligenda sunt maxime proba-
bilia. Que Tu judicabis utrum assequutus sim scribendo
Sic: ἡ δὲ τῶν κυμάτων γένεσις, οἱονεί τις οὖσα ὁρμὴ μήτρας,
ἐγκύμων γέγονεν τοῦ ἀνθρώπου ἢ τοῦ νοῦ ὑπόταν ὑπὸ τῆς
πνεύματος ὁρμῆς ὀργήσασα ἐπείγηται. “ Undarum autem or-
tus, quasi impetus quidam uteri, gravidus factus est Homine
vel Mente, quando spiritus impetu tumens id appetebat.
Sequitur A 170—198. longus verborum cursus partici-
plis in infinitum propulsus neque usquam consistens.
Pausam igitur aliquam ut nancisceremur, εἰληφός A 175.,

?

ὀ
quod in codice sic exstat: εἰληφώς, Mutavi in εἰλήφῃ, ibique
finem protaseos statui ; deinde ut apodosis quoque haberet
quo niteretur, ex καὶ ἔχον A 175. effeci κατέχει. Qua via
ad talem pervenimus, que intelligi certe potest, periodi
formam, A 170—179.: ᾿Επὰν δὲ τοῦτο τὸ ὑπὸ τοῦ ἀνέμου
κῦμα ἐκ τοῦ ὕδατος ἐγερθὲν καὶ ἐγκύμονα ἐργασάμενον τὴν
φύσιν γέννημα ϑηλείας εἰλήφῃ, ἐν ἑαυτῷ κατέχει τὸ κατε-
σπαρμέμον φῶς ἄνωθεν μετὰ τῆς τοῦ πνεύματος εὐωδίας, τού-
τεστι νοῦν κιτιλ. ‘Cum vero hec unda a vento ex aquis
excitata, que naturam suam gravidam reddidit, fretum
femine concipiat: retinet in se lumen superne simul cum
spiritus fragrantia disseminatum, hoc est, Mentem, ete.’
Jam in reliqua periodi parte Νοῦς ille describitur accura-
tius diciturque A 185. συγκεκρυ μμένος καὶ καταμεμιγμένος
τοῖς σώμασιν oiovel ἀλάλων γενομένων ὑπάρχον καὶ φῶς
τοῦ σκότους. Ibi συγκεκρὺυ μμένος eodem modo corruptum
est eX συγκεκριμένος quo supra p. 124, 80, διακεκρυμ-

ὦ ὃ

XXXIV EPISTOLA CRITICA.

μένης factum ex διακεκριμένης. Deinde ‘sub ἀλάλων γενο-
μένων quid lateat nescit’ Millerus. Ego, quod preefiscine
dixerim, scire mihi videor. Latet enim ἅλας τῶν yevo-
μένων ‘sal omnium que sunt*, qua similitudine Mens
illa superne delata omnia sustentare significatur. Prorsus
eodem modo Valentiniani, secundum Irenzum adv. Her.
i. 6. 1. dixerunt τὸ πνευματικὸν εἶναι τὸ ἅλας Kal τὸ φῶς
τοῦ κόσμου. Neque ulli non in mentem venerit Matth. v.
13. ὑμεῖς ἔστε τὸ ἅλας τῆς γῆς et que ἴῃ Novo Testamento
reperiuntur similia. Hac igitur conjectura aliisque qui-
busdam mutationibus necessariis in verborum ordinem
receptis, ultima totius periodi pars evadit talis: A 180.
τέλειος Θεὸς . . «.«-- συγκεκριμένος Kal καταμεμιγμένος
τοῖς σώμασιν, οἱονεὶ ἅλας τῶν γενομένων ὑπάρχων καὶ φῶς
τοῦ σκότους, ἀπὸ τῶν σωμάτων σπεύδων λυθῆναι καὶ μὴ
δυνάμενος τὴν λύσιν εὑρεῖν καὶ τὴν διέξοδον ἑαυτοῦ. “ Pere
fectus Deus... .. ~ confusus et commixtus cum corpo-
ribus, quasi sal omnium rerum existens et lux tenebrarum,
ex corporibus exsolvi studens, neque solutionem et exitum
reperire valens,’

Hee pro virili parte perfecimus auxilio libri decimi
adjuti fere nullo. Id prasens demum et salutiferum adest
inde a posteriori parte ejus enuntiati, quod jam codicis
nostri librarius in exemplari suo vel difficile lectu invenit
vel dilaceratum lacunis. Neque vero, quod in quibusdam
recte fecit, omnes lacunas signavit interstitiis vacuis.
Unde factum est ut continua legantur hec: A 197....
λυσυγκρίτοις πολλῶν. ‘Qe, φησὶν, ἐν τῷ ψαλμῷ λέγει"
Πᾶσα οὖν φροντὶς καὶ ἐπιμέλεια τοῦ φωτὸς ἄνωθεν ἐστί."
Πῶς καὶ τίνα τρόπον; ἀπὸ τοῦ ϑανάτου τοῦ πονηροῦ και

σκοτεινοῦ σώματος ἀπολυθεὶς ὁ νοῦς κιτ. λ. In quibus pene

* Quod ad γενομένων attinet, conferas p. 185. 5.: καὶ πάντων

τῆς γενέσεως αἰτία τῶν γενομένων ; Ρ. 183. 69.: δημιουργὸν δὲ εἶναι
τῶν λεγομένων πάντων, scrib, γενομένων.

SETHIANI. XXXV

tot ineptiz insunt, quot vocabula. Nam primum quidem
verba illa: πᾶσα οὖν φροντὶς καὶ ἐπιμέλεια τοῦ φωτὸς ἄνωθέν
ἐστι, que ex psalmo scilicet afferuntur, nullam continent
sententiam in se absolutam, cum non addatur id, quo
tendat ‘cura et sollicitudo luminis.’ Deinde neque in
Davidicis Psalmis exstant, neque ex Sethianorum psalmo
aliquo deprompta esse possunt. Id enim si verum esset,
non we, φησὶν, ἐν τῷ ψαλμῷ λέγει scripsisset Hippolytus,
sed vel addidisset nomen ejus, qui psalmum condiderit,
vel plurali numero, λέγουσι, usus esset, sicut fecit supra,
ubi Naassenorum affert psalmum: p. 122. 76. ψαλμὸς
αὐτοῖς ἐσχηδίασται οὕτως. Postremo quid interrogetur
per verba πῶς καὶ τίνα τρόπον nequaquam apparet, neque
magis intelligitur, quo tandem pacto tali questioni re-
spondeatur per verba proxima. Tot igitur tantasque
adesse in hoc loco difficultates, quivis, opinor, perspiciet,
qui divino rationis munere recte uti didicerit. Promptam
vero et probabilem earum solutionem vereor ut vel saga-
cissimus inventurus sit, nisi nitatur adminiculo, quod
fauste subministrat B 114.: διὸ ἐξόα ἐκ τῆς τῶν ὑδάτων
μίξεως κατὰ τὸν ψαλμῳδὸν ὡς λέγουσι. Πᾶσα οὖν ἡ φροντὶς
τοῦ ἄνω φωτός ἐστιν, ὅπως ῥύσηται τὸν κάτω σπινθῆρα ἀπὸ
τοῦ κάτω πατρὸς k.T.A. Inde jam certiores reddimur ex-
cidisse A 198. ante ὡς, φησὶν, ἐν τῷ ψαλμῷ λέγει locum
aliquem Davidicorum Psalmorum, in quo de clamore ex
aquis sublato ageretur. Talis autem locus reperitur
Psalm. 29. 3.: φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων, ὁ Θεὸς τῆς
δόξης ἐξρόντησε, Κύριος ἐπὶ ὑδάτων πολλῶν, ejusque re-
liquie servate sunt in πολλῶν quod legitur A 197.
Atque illum Psalmorum versum, quippe in quo ipse
Κύριος clamorem tolleret, a Sethianis acceptum esse
de ipsorum Θεῷ τελείῳ (A 180.), veri videtur esse simi-
lius, quam alios quosdam in quibus, velut Psalm. 93. 4.,
clamor quidem tollitur, verum non a Deo. Hac igitur

via eo perveni ut in margine sic hee legenda et distin-
b6

XXXVl EPISTOLA CRITICA.

euenda esse annotaverim: A 196. ..... *[7«|peovyxpi-
roe...» “[ὑδάτων] πολλῶν ᾽ ὡς, φησὶν, ἐν τῷ ψαλμῷ λέγει.
Quo facto, nulla amplius adest causa cur citandi signis
includantur proxima. Que quidem in unius gyrum pe-
riodi sic compellenda sunt, ut ex A 205. ἀπολυθ εἰς recu-
peretur id quod yocabulo ῥύσηται B 118. respondeat.
Hoe jam fit facillime sic: πᾶσα οὖν φροντὶς καὶ ἐπιμέλεια
τοῦ φωτὸς ἄνωθέν ἐστι, πῶς καὶ τίνα τρόπον ἀπὸ τοῦ ϑανάτον
τοῦ πονηροῦ καὶ σκοτεινοῦ σώματος ἀπολυθείη ὁ νοῦς.
‘ Omnis igitur cura et sollicitudo superni luminis est, qua
via et ratione ab improbi et obscuri corporis morte sol-
vatur Mens,

Paullo post, A 217. ὅπερ ἐστὶ πνεῦμα φωτεινὸν ἐπιφερό-
μενον ἐπάνω τοῦ φωτός Vitiosum esse, in oculos incurrit.
Nequaquam enim cum lumine commisceri lumen dictum
erat sed cum σκοτίῳ 7 καὶ φοξερῷ καὶ πικρῷ καὶ μιαρῷ
toate A214, Neque dubitari potest, quin pro ἐπάνω
τοῦ φωτός sufficiendum sit ἐπάνω τοῦ ὕδατος, cum ap-
pareat Sethianos respicere ad Genes. i. 2.: καὶ πνεῦμα
ϑεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος. Que statim se-
quuntur miserum in modum lacunosa, conjungi videntur
vinculo periodi unius, cujus apodesis incipit ab A 227.
ἀπὸ τοῦ ἀνέμου. Quare nihil mutavi nisi A 227. πτερωτός
in πτερωτῷ, quamquam Millerus, qui talem periodi formam
vel non intellexit vel non probavit, post trepwro fulcrum
orationis inseruit ὡς,

Hujusmodi rationibus ductus istas, que copiosio-
rem disputationem postulare videbantur, institui mu-
tationes in A. Non pauciora quidem neque minora
movenda erant in B. Ea vero tam manifesta sunt fere
omnia, ut et Tui et mei otii prodigus videar, si sin-

* Sic scribendum esse pro... . λυσυγκρίτοις, quod exstat
apud Millerum, colligo ex B 108,: σὺν τοῖς περισυγκρίτοις.

Τ᾽ Codex: σκολιῷ, quod cum aqua conjungi non potest.
Seripsi σκοτίῳ secundum A 98.: ὕδωρ σκοτεινὸν καὶ φοξερόν.

SETHIANI. XXXyli

sularum caussas prolixe explicare velim. Quare de solo
B 3. breviter dicam, quippe ubi et vitii origo magis quam
in reliquis delitescat, et variz pateant emendandi via.
Ex quibus eam que videbatur simplicissima esse ingressus
primum quidem perspexi, vel ipsum Hippolytum excer-
pendi festinatione abreptum, vel librarium negligentem,
utrumque autem homeoteleuto deceptum ab A 5. ἑκάστην
δὲ τῶν ἀρχῶν transiluisse ad A 11. ἑκάστη τῶν ἀρχῶν
mepuxe. Quo factum est ut omitterentur media interque
ea periret subjectum πᾶν ὅ,τι κι τολ. A 9., quod pertineret
ad πέφυκε. Deinde δύνασθαι ab initio ascriptum emen-
dandi caussa ad alterum γενέσθαι, quod exstat B 8., per
errorem insertum est ante prius γενέσθαι B 5. Qua-
propter B 4. δύνασθαι delendum esse, contra B 8. ye-
νέσϑαι mutandum in δύνασθαι, quod pendeat a πέφυκε B 4.,
significavi in margine. Preterea ut tenor aliquis ora~
tioni constet, οἱονεί B 7. disjunxi ita ut fieret οἷον εἰ et
ἐγγύς ante γένοιτο B77. ascivi ex A 22. ἐγγὺς γινόμενον."

Jam postquam tria capitum paria, que quidem erant
de Naassenis, Peratis, Sethianis, pertractavimus: satis,
opinor, patefactum est, quod initio hujus epistole dixi,
a libro decimo afferri multis reliquorum librorum locis
mutilatis et vitiosis auxilium fere idem quod a codice
integriore exspectari possit. ZLTam prosperum adjumentum
ut futurus aliquis editor ad capitum paria, que restant,
et velit adhibere et possit, Tu, scio, mecum vehementer
optabis. Tali igitur viro hoc negotium, quod nos in-
choavimus, omni ex parte perficiendum committentes,
coronidis loco his pagellis pauca quedam addamus de
quibusdam Heracliti Ephesii fragmentis, que in Hippo-
lyteo libro reperiuntur.

Ordinem Hippolytei operis si sequimur, primo loco
Heraclitea verba talia reperimus, qu fieri potuit ut

* Milleri annotationem ad 316.52. (=B 6.) non intelligo, cum
taceat de οἱονεὶ γέγοιτο.

XXXVI EPISTOLA CRITICA.

esse Heraclitea ignoraverit ipse Hippolytus. Inveniun-
tur autem in excerptis ex aliquo Naassenorum libro, quem
qui scripsit Eleusinicrum mysteriorum ceremonias se-
cundum Naassenorum placita explicare conatus est: p.
115. 4. Τοῦτο, φησὶν, ἐστὶν ὃ λέγουσι οἱ κατωργιασμένοι
τῶν ᾿Ελευσινίων τὰ μυστήρια " ““Θεμιτὸν * δέ ἐστι τὰ μικρὰ
μεμυημένους αὖθις τὰ μεγάλα μυεῖσθαι. Μόροι γὰρ μεί-
ζονες μείζονας μοίρας λαγχάνουσι.; Μικρὰ, φη-
giv, ἐστὶ τὰ μυστήρια τὰ τῆς Περσεφύνης κάτω. . . - - --
Ταῦτ᾽ ἐστὶ, φησὶ, τὰ μικρὰ μυστήρια τὰ τῆς σαρκικῆς γενέσεως,
ἃ μυηθέντες οἱ ἄνθρωποι μικρὰ παύσασθαι ὀφείλουσι καὶ
μυεῖσθαι τὰ μεγάλα τὰ ἐπουράνια. Οἱ γὰρ τοὺς ἐκεῖ, φησὶ,
λαχόντες μόρους [μείζονας ἔνθα 7 μείζονας μοίρας λαμξά-
νουσιν. Cujus loci ratio, quam quoad potui significavi
distinguendo, hee est, ut scriptor Naassenus commentetur
in alicujus de Eleusiniis mysteriis scriptoris verba ea, que
citandi signis inclusi. Itaque vocabulum ϑεμιτόν (v. 2.)
reddit per ὀφείλουσι (v. 7.) et quid rd μικρὰ καὶ τὰ μεγάλα
secundum Naassenos significent aperire studet circumscri-
bendo et addendo. In ultimis autem istius de mysteriis
scriptoris verbis, qua haec sunt: μόροι yap μείζονες μείζο-
vac μοίρας λαγχάνουσι, Ephesii philosophi orationem
adesse, fortasse ne Naassenus quidem scriptor magis per-
spexit quam Hippolytus. Nos vero totidem litteris ea tan-
quam ΠΟ ΡΟ θα allata videmus a Theodoreto et Clemente
Alexandrino, unde in Schleiermacherianam Heracliteorum
fragmentorum collectionem abiere, fr. 54. (vol. 11. p. 124.
Opp. Philoss.) Frequentabatur autem hoe dictum in ser-
monibus hominum, sicut multa alia Heraclitea acuta qua-
dam brevitate insignia, atque sic paullatim, quod fieri
solet in proverbiis, in significationem conversum est ali-
quantum discrepantem avera ipsius auctoris mente. Quam
cum Schleiermachero Theodoreti loco nixus eam fuisse
* Sic Millerus pro eo quod in codice est: Θέμιον.
+ Hee vel similia per homeeoteleuton excidisse apparet.

HERACLITEA. XXX1X

arbitror, ut hominibus in bello occisis honores et pramia
eo majora tribui quo majores labores et pericula subiissent,
apto quodam magni sui operis loco diceret Heraclitus.

Proximum ab hoe fragmentum, jam nomine Heracliti
ascripto, in Hippolyteum opus ex Peratico aliquo scri-
ptore translatum est, qui in aqua principium mortis con-
tineri, que quidem est Peraticorum opinio, etiam ex Gre-
cis poetis et philosophis demonstrare susceperat: p. 182. 60.
Ov μόνον δὲ τοῦτο, φησὶν, οἱ ποιηταὶ λέγουσιν, ἀλλ᾽ ἤδη καὶ
οἱ σοφώτατοι τῶν Ελλήνων, ὧν ἐστὶ καὶ Πράκλειτος, “εἷς ἢ
λέγων ““Ψυχῆς εἰ γὰρ ϑάνατος ὕδωρ γενέσθαι. Sic qui-
dem hee distribuit Millerus, praeterea ‘pro εἰ yap legen-
dum esse εἴη ἄν᾽ in annotatione pronuntians. Cui nemo,
puto, obtemperabit, qui Schleiermacheri librum inspexerit.
Ibi enim cum fragmentum 49. p. 117. sic perscribatur :
ψυχῇσι ϑάνατος ὕδωρ γενέσθαι, ὕδατι δὲ ϑάνατος
γῆν γενέσθαι" ἐκ γῆς δὲ ὕδωρ γίνεται, ἐξ ὕδατος δὲ ψυχή,
statim quivis intelliget totum Hippolyti locum distin-
guendo et corrigendo administrandum esse ita: Οὐ μόνον
δὲ τοῦτο, φησὶν, οἱ ποιηταὶ λέγουσιν ἀλλ᾽ ἤδη καὶ οἱ σοφώτα-
τοι τῶν "Ελλήνων, ὧν ἐστὶ καὶ “Πράκλειτος εἷς, λέγων" “ψυ-
χῆσι γὰρ ϑάνατος ὕδωρ γενέσθαι.

Hee igitur fragmenta per occasiones oblatas interse-
runtur operi Hippolyteo. Verum etiam dedita opera
locos Heracliteos larga manu effudit Hippolytus in libro
nono, ubi Noeti doctrinam ex Heraclitea philosophia prod-
lisse probaturus est. In quo demonstrando ita versatur, ut
disputationi suz quasi tabulam quandam premittat earum
notionum theologicarum, quarum maximum est in Noeti
heresi momentum, easque ipsas jam in Heracliti opere
inveniri ostendat singulos hujus locos afferendo. Ergo
in eligendis Heracliteis certo quodam consilio ducebatur
Hippolytus. Id si semper ante oculos nostros posueri-
mus: cum per labyrinthum variorum errorum, quos in
interpretandis vel potius detorquendis Heracliteis com-

xl EPISTOLA CRITICA.

misit Hippolytus, licebit penetrare, tum nonnulla certe
scribendi menda tollere poterimus, quibus Ephesii di-
cta jam per se obscura etiam crassioribus tenebris in-
volvit librarii negligentia. Verba autem Hippolyti,
quibus tabula illa, quam diximus, continetur, sese habent
sic: p. 280. 51. Ἡράκλειτος μὲν οὖν φησὶν εἶναι τὸ πᾶν (1.)
διαιρετὸν ἀδιαίρετον, (2.) γενητὸν ἀγένητον, (8.)
ϑνητὸν ἀθάνατον; (4.) λόγον, (5.) αἰῶνα, (6.) πα-
τέρα υἱὸν, (7.) ϑεὸν δίκαιον. Continuo locos quosdam
Heracliti p. 280. 60--- 6ὅ. ascribit, in quibus cum doctrina
de discorde concordia tradatur, ita eos accipit Hippolytus
quasi Omne (ro πᾶν) et posse dividi dicant et non posse.
Unde confirmare vult illud contrariarum notionum par,
quod in tabula posuit primo loco, διαιρετὸν ἀδιαέρετον.
Deinde λόγον esse τὸ πᾶν secundum Heraclitum, quod
quarto loco exstat in tabula, expiscatur ex nobili illo totius
Heraclitei operis exordio, quod habes apud Schleierma-
cherum fr. 47. p. 111.: λόγου τοῦδε ἐόντος ἀεὶ ἀξύνετοι
γίνονται ἄνθρωποι κιτιλ, Hucusque negotium, quod 510]
peragendum proposuerat, facile successit Hippolyto. Ve-
rum sexto tabulz loco etiam υἱόν dictum esse ab Hera-
clito τὸ πᾶν affirmaverat. Cujusmodi quid quia totum
Ephesii librum perscrutatus indagare nequivit: cum
astuta quadam simplicitate ad vocabulum aliquod confu-
git, quod vocabulo vide cognatum esset, nimirum ad παῖς,
Hac via deprehendit verba commodissima, ex quibus eadem
opera παῖδα sive υἱόν appellatum esse τὸ πᾶν probaret
tum vero etiam αἰῶνα, quod quidem dixerat quinto tabule
loco. Itaque p. 281. 72. scripsit hee: Ὅτι δέ ἐστι παῖς
τὸ πᾶν καὶ δι αἰῶνος αἰώνιος βασιλεὺς τῶν ὅλων ov-
τως λέγει" “Αἰὼν παῖς ἐστὶ παίζων, πεττεύων᾽ παιδὸς ἡ
9ασιληΐη." Horum Heracliteorum verborum qualis vera
esset sententia, olim copiosius aperui in Musei Rhenani
volumine septimo, p. 108. seqq. Pertinent enim ad doc-
trinaim de mundis continuo et creatis et deletis, quam

HERACLITEA. — xii

tradidit Heraclitus similitudine repetita a pueris, qui que
modo ex arena edificarunt edificia statim diruunt.
Proxima edita vides a Millero sie: p. 281. 74. Ὅτι dé
ἐστιν ὁ [πόλεμος] πατὴρ πάντων τῶν γεγονότων γενήτ OV,
ἀγένητος κτίσις δημιουργὸς, ἐκείνου λέγοντος ἀκούωμεν "
“ἐ Πόλεμος πάντων μὲν πατὴρ, πάντων δὲ βασιλεύς." Ubi
inter ὁ et πατήρ inseruit Millerus πόλεμος, quia quod esset
Hippolyti in afferendo hee fragmento consilium haud in-
tellexit. Neque enim quidquam curabat Hippolytus quo
loco in Heraclitea doctrina esset ὁ πόλεμος ; verum hoc
agebat, ut id quod υἱόν dictum esse modo sese probasse
opinaretur simul πατέρα nominari ab Heraclito monstraret,
atque sic Noeti placitum, τὸν αὐτὸν υἱὸν εἶναι καὶ πατέρα
(p. 284. 57 ), Heracliteum, non Christianum, esse argue-
ret. Idem autem Noetus* cum πατέρα et υἱὸν γεννητόν
simul et ἀγέννητον esse dixisset, etiam hoc ex eisdem Hera-
cliteis verbis extundere aggressus est, ut promisso staret
quod secundo tabule loco dedisset. Unde totum locum jam
perspicimus conformandum esse sic : Ὅτι δέ ἐστιν ὁ πατὴρ
πάντων τῶν γεγονότων γεννητὸς ἀγέννητος, κτίσις δημιουρ-
γὸς, ἐκείνου Χέγοντος ἀκούωμεν: “Πόλεμος πάντων μὲν
πατήρ ἐστι, πάντων δὲ βασιλεύς. “ μὲ vero pater sit
omnium rerum, et creatum esse et non creatum, creaturam
simul esse et creatorem, ex ipso audiamus dicente sic :
Bellum omnium pater est, omnium rex” Nimirum cum
Heraclitus id velit, ut omnia e bello, hoe est, e contrariis
nasci dicantur, sic hoe detorquet Hippolytus, ut contraria
quevis Patri ab Heraclito tribui inde probet ; eodem igi-
tur jure creatum dici posse Patrem quo non creatum,

* P, 284. 54. sic scriptum exstat in codice: Οὕτως κατὰ τὸν
αὐτὸν λόγον ἀκράτητος ἀκράτητος, ἀγένητος, ἀθάνατος Kai ϑνητός.
Tbi Millerus alterum ἀκράτητος delevit, quamquam in promptu
est totum locum et corrigendum et supplendum esse sic:
οὕτως κατὰ τὸν αὐτὸν λόγον ἀκράτητος καὶ κρατητὸς, ἀγέννη-

τος [καὶ γεννητὸς], ἀθάνατος καὶ ϑνητός scil. ἦν ὁ Θεός,

xl EPISTOLA CRITICA.

creaturam quo creatorem. Hee si recte disputata sunt,
etiam κτίσις δημιουργός, quod in κτίσεως δημιουργός
mutari voluit Millerus, non sollicitandum esse videmus.
Continent enim hee verba alterum contrariorum juxta
positorum par, quod priori γεννητὸς ἀγέννητος respondet.

Minores admovende erant machine ut ϑνητόν et ἀθά-
varov idem esse secundum Heraclitum appareret, quod
tertio tabule loco positum erat. Id enim facile dedu-
citur ex fragmento Schleiermacheriano 51. p. 123.: ϑεοὶ
ϑνητοὶ ἄνθρωποι ἀθάνατοι ζῶντες τὸν ἐκείνων ϑάνατον ϑνή-
σκοντες τὴν ἐκείνων ζωήν, quod paucis mutatis ascribit Hip-
polytus p. 282. 22.: Λέγει δὲ ὁμολογουμένως τὸ ἀθάνατον
εἶναι ϑνητὸν καὶ τὸ ϑνητὸν ἀθάνατον διὰ τῶν τοιούτων λόγων "
ἀθάνατοι ϑνητοὶ, ϑνητοὶ ἀθάνατοι, ζῶντες τὴν ἐκείνων ϑάνα-
τον, τὸν δὲ ἐκείνων βίον τεθνεῶτες.

Restabat quod ultimo loco tabule positum erat, agnosci
ab Heraclito ϑεὸν δίκαιον ‘Deum justum,’ h.e. qui ultimum
de universa rerum natura judicium agat. In quo com-
probando ordinem eschatologie Christiane tenuit Hippo-
lytus, atque primum quidem mortuorum resurrectionem
ab Heraclito tradi dicit p. 283. 25.: Λέγει δὲ καὶ σαρκὸς
ἀνάστασιν ταύτης φανερᾶς ἐν ἧ γεγενήμεθα, καὶ τὸν Θεὸν
οἷδε ταύτης τῆς ἀναστάσεως αἴτιον, οὕτως λέγων" “Ἔνθα
δ᾽ ἐόντι ἐπανίστασθαι καὶ φύλακας γίνεσθαι ἐγερτιζόν-
των καὶ νεκρῶν. ΤῸΪ ἐγερτιζόντων vocabulum est
nullum, Cujus loco quid scripserint et Heraclitus et Hip-
polytus obscurum esse amplius non potest, ubi semel in
priori vocabuli parte agnoveris antiquum illud adverbium
ἐγερτί, cujus duo tantum preter hoc mihi quidem inno-
tuere exempla, Quorum unum exstat Sophocl. Antig. 400.
in oratione vigilis de se suisque sociis, qui invicem sese ad
diligentiam adhortabantur, narrantis hee :

καθήμεθ᾽ ἄκρων te πάγων ὑπήνεμοι,

sa ‘ P ᾽ 5 , ~ ‘ , ,
ὁσμὴν ἀπ᾿ αὐτοῦ μὴ βάλοι πεφευγότες,

HERACLITEA. xh

? A ~ » 2 ? ‘ , ,

ἐγερτὶ κινῶν ἄνδρ᾽ ἀνὴρ ἐπιρρόθοις
~ » -“" ἌΣ) > - ie

κακοῖσιν, εἴ τις τοῦδ᾽ ἀφειδήσοι πόνου.

Alterum invenitur Rhesi v. 525., in Hectoris oratione:

ὑμᾶς δὲ βάντας χρὴ προταινὶ τάξεων
φρουρεῖν éyepri.

Ubi ἐγερτί quod ab ἐγείρω ductum significat “ vigilanter”
prorsus eodem modo conjungi vides cum φρουρεῖν, quo ap-
ponitur ad φύλακας γίνεσθαι in Heracliteo fragmento.
Jam hoe adverbio ex priori parte enucleato, per lenissi-
mam mutationem ex altera parte ἐγερτιζόντων efficitur
ζώντων “vivorum” qui respondeant “ mortuis” juxta po-
Sitis in καὶ νεκρῶν. Denique vitiosa supersunt prima
fragmenti verba ἔνθα δ᾽ ἐόντι. In quibus emendandis
ducem Hippolytum ipsum sequimur, quicum Heracliteum
locum eo consilio afferat, ut Deum resurrectionis auctorem
ab Ephesio philosopho agnosci inde ostendat, aliquid de
Deo 101 legerit necesse est. Itaque totum fragmentum sic
scribendum esse existimamus: ἔνθα διὰ Θεόν τε ἐπανί-
στασθαι καὶ φύλακας γίνεσθαι ἐγερτὶ ζώντων καὶ νεκρῶν.
‘Ibi Det ope adstare et vigilanter custodes fiert vivorum
et mortuorum. THujus frustuli quenam vera sit ex
Heracliti voluntate sententia vix poterit certo dici, donec
integra, unde abscissum est, oratio in lucem prodierit ali-
cunde. Interim non absimile videtur esse veri, respexisse
Heraclitum ad vetustam opinionem de aurez etatis homi-
nibus post mortem bonorum dzemonum loco habitis, cujus
opinionis vestigia exstant in Hesiodiis”Epyore v. 107. :

? A 5» A ~ , , ‘ ~ ,
αὐτὰρ ἐπειδὴ τοῦτο γένος [χρύσεον] κατὰ γαῖα κάλυψεν
ε ‘ , ε sees , Δ
οἱ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλεόνται
ἐσθλοὶ, ἀλεξίκακοι, φύλακες ϑνητῶν ἀνθρώπων;

SF, κι ‘ ~ , 7.» »
πλουτοδόται᾽ καὶ τοῦτο γέρας βασιλήϊον ἔσχον.

Hippolytum vero, ubi vocabulum ἐπανίστασθαι in

xliv EPISTOLA CRITICA.

Heracliteo libro offenderit, statim de Christiana 4vaora-
σει νεκρῶν cogitasse, non est quod magnopere miremur,
presertim cum vel majore violentia utatur in ultimi ju-
dicii doctrina ex Heraclito eruenda sic quidem: p. 283.
29. Λέγει δὲ καὶ τοῦ κόσμον κρίσιν Kal πάντων τῶν ἐν αὑτῷ
διὰ πυρὸς γένεσθαι, λέγων οὕτως’ “Ta δὲ πάντα οἰακίζει
κεραυνός ἢ τουτέστι κατευθύνει" κεραυνὸν τὸ πῦρ λέγων τὸ
αἰώνιον. Quod si per se spectaveris, sane non poterit dici
errasse, qui οἰακέζειν voluerit interpretari per κατευθύνειν.
Etenim κατευθύνειν potest quidem non minus quam oiaki-
few significare ‘dirigere’ atque reapse hoc vult Heracli-
tus, fulmen igneum, quod est πῦρ ἀείζωον, omnium rerum
principium, gubernare atque dirigere omnia. Verum
hee significatio nequaquam eo ducebat quo pergebat Hip-
polytus. Quapropter ascivit alteram, ex qua κατευθύνειν
idem valet quod ‘ pravum rectum facere, corrigere, atque
sic eo pervenit ut ex verbis Heracliteis hance exsculpserit
sententiam: ‘ Fulmen omnia corrigit’ i. 6. judicat, punit,

Jam pertractatis notionibus, quibus tabula illa constat,
omnibus, preestitisse videmur quod nobis propositum fuit.
Satis enim apparuit, qua ratione Heraclitea tractaverit
Hippolytus. Id autem non alienum visum est, quod hoc
loco exponeretur, cum aliquantulum conferat ad recte
cognoscendum Hippolyti ingenium, cujus imaginem arti-
fici manu in libro Tuo delineasti. Reliqua vero, que de
his ceterisque fragmentis Heracliteis et plura dici possunt
et graviora, cum magis ad Heraclitum pertineant quam
ad Hippolytum: aptiorem locum propediem invenient
alibi. Interim ut hee, qualiacunque sunt, benevole ac-
cipias mihique et meis studiis favere pergas etiam atque
etiam rogo. Wale. Scripsi Londini ἃ. xxvi. Sept.
MDCCCLI.

xly

EMENDANTUR
τὰς Pag.

Hipporyt. lib. V. p. 95. 42—67 - - - vili—xi

115. 4. - - - XXXvVili

123. 15—125. 60. - Xi—xx

132. 60. - - ΧΧΧΙΝΣ

188. 34—143. 64. xxi—xxxvii

1δ4. 78.

150. 21. ;

156632) (eo hea Ye

58:0}:

VI. p. 165. 50. - - - xix
7S δ: = > - ΧΧΧΙ
183.69. - - - XXXIV
186251." - - - ἘΧΣ
188.13. - - - XXXi
ΤΟ, ΤΟΣ = - - XXxXi

ὙΠ p..233. 80: = - - xix
WEEE pr 971.. 58..." - - Vv

Px p.28t. 74. - - - xli
283.25. - - - xlii
284. 54. = - - xli

Rope 912. 24. <= - - Vv
314.99—15. - - vVili—xi

315. 16 —316. 48.* - xi—xx

* Video nunc quidem totum hoc libri decimi de Peratis
caput transcriptum esse a Theodoreto Herett. Fabb. comp. i.
17, omissis vel immutatis paucissimis. Neque vero quicquam

xlvi

Hirporyt. lib. X. p. 316. 49 — 318. 20. eee
319. 87. - - - xix
324.92. - : - vi
326. 80. - - - Vv

invenio in Theodoreto, quod ad Hippolyteorum verborum emen-
dationem faciat. Nam partim vel immutavit Theodoretus vel
omisit ea ipsa, que vitiosa sunt in Parisino Hippolyti codice ;
velut mendosa verba hee (de quibus dictum est supra p. xv—
XVil.): ἃ μὲν yap, φησὶν, ἔστιν ἄνωθεν κατενηνεγμένα ἀνελεύσεται
δι αὐτοῦ, τὰ δὲ ἐπιβουλεύσαντα τοῖς κατενηνεγμένοις ἀφιεῖ εἰκῆ
καὶ κολασθέντα ἀποπέμπεται, reddidit Theodoretus sic: τὰ μὲν
ἄνωθεν κατενηνεγμένα ἐπανελθεῖν ἄνω παρασκευάσει, τὰ δὲ τούτοις
ἐπιβουλεύσαντα παραδώσει κολάσει. — Contra alii quidam loci
manifesto corrupti prorsus ita leguntur apud Theodoretum
sicut exstant in Parisino codice. Ad quod genus pertinent
lacunosa illa verba, de quibus dixi p. xviil. extr.

THE END.

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