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PRINTED AT THE CLARENDON EEESs 


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DOMINIS REVERENDISSIMIS 


EPIPHANIO 


ARCHIEPISCOPO S. FLVMINIS IORDANIS 


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EPISCOPO LINCOLNIENSI 


AMBROSIO AMELLIO 


ARCHICOENOBI! S. BENEDICT! CASSINENSIS PRIORI 


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TOYC al@Nac AmepracHtal. S, EPIPH. Haer. lv. 4. 


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PRE PACE 


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

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

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


vill Preface 


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

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


Preface 1X 


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

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


x Preface 


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

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

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


Preface x1 


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

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


xii Preface 


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

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


1 In the transliterations of syriac the Jacobite zekofo is throughout repre- 
sented by 0, the Nestorian by a; and in Nestorian rubrics the present Nestorian 
pronunciation has been aimed at generally. 


Preface X11 


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

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


XIV Preface 


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


FE, <b. 


Feast OF 5S. THomas 1895. 









te 


Pg Ty a oa > Ai n : v 
oie Poe 
ae) hi ie: foi < , 
4 Pe 
“ae i) e 
Chae ‘: 
C ; 
CONTENTS 
; 
mraaeuerion.. §/.)> >: : 


Tue Syrian RITE . 


Il. Tue Ecyptian Rite 


* 


— ALL Pax Persian RITE : 


+) eee 
+ eg Tue BYZANTINE RITE . : 


ee - Appenpicrs ae ; 
~~ 


* 


_Iypex OF eae QUOTATIONS 


REFERENCES. oe ee d : 


~ Giossary or TECHNICAL TERMS . 


Sos 
568 


INTRODUCiAsee 


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


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


III. THE PERSIAN RITE, p. Ixxvii. 


IV. THE BYZANTINE RITE, p. Ixxxi. 


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


resent DUCTION 


tee SYRIAN RITE 


A. THe AposToLic CONSTITUTIONS 


Tue Apostolic Constitutions are a manual of ecclesiastical life, 
a body of law and ethics and in some degree of doctrine s 
applied, enforced and illustrated by instruction, exhortation and 
example, purporting to come from the mouths of the apostles, 
speaking now collectively and now individually, and to be given 
to the world through S. Clement (Ap. Const. vi. 18: Ap. Can. 85). 
In the course of them there occur a number of liturgical forms, 10 
and in particular the so-called Clementine Liturgy and the 
outline in the second book, both of which are given below. 
These forms come to us therefore not as the /belli of a living 
rite, but as chapters in an apocryphal literary work: and it 
follows, first that they have not been subject to the processes 15 
of development which affect all living rites, and therefore that 
they still preserve unchanged the form in which they were 
originally incorporated in the Constitutions: and secondly that 
any inquiry into their sources, date and significance must 
start from the question of the origin and composition of the 20 
work of which they form a part. They therefore require 
a treatment at this point different from that of the rest of the 
documents contained in this volume. 


b 


XVIll L[utroduction 


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

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


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


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


i. The Structure and Sources. 


15 1. Bks. i-vi are derived, by means of considerable inter- 
polation and some omission and modification, from the 
Didaskalia Apostolorum, a work of the early third century and 
of the same general character as the 4. C., except that the 
dogmatic element in the latter is proportionately larger. 


20.~=30- Lhe Didaskalia is known only through a syriac version published by Lagarde, 
Didascalia apostolorum syriace Lips. 1854, simultaneously with his recon- 
struction of the greek in Bunsen Analecta antenicaena ii. Lond. 1854. The 
original was produced in Syria in the first half of the third century, and perhaps 
retouched after the middle of the century: Funk pp. 28 sqq., Harnack Gesch. 
3 d. altchristl, Litteratur i, Leipz. 1893, pp. 515 sqq. On Lagarde’s reconstruction 
see Funk p. 41, and on other sources to which the compiler is indebted for 
details, pp. 107-112. 


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


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

35 contents, pp. 209 sq. 


2. Bk. vil. 1-32 is similarly derived from the Teaching of the 
twelve Apostics, which belongs at least to the second century. 


The Syrian Rite X1X 


The rest of the seventh book consists chiefly of liturgical matter, 


of which no source is known. 


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


3. Bk. viii falls into four parts: 


a, CC. I, 2 wept xapeoparar, which perhaps includes an other- 
wise lost Hepi yapicparov of S. Hippolytus: in any case, much 
of it is the work of the compiler. 

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

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


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

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


(t) In Greek, besides a number of mss. containing fragments 
of various lengths of the matter of bk. vill, which are of 


tS 


‘e) 


no importance for the present purpose, there is an important 3° 


group containing substantially c. 1 sq., 4 Sq. 16-28, 30-34, 
42-46, i.e. the mepi xapiopdror, the mepi xepororav omitting the 
liturgy (and with shorter forms of the prayers for the bishop 
and the presbyter and a different regulation as to the reader), 


and the epi xavivov omitting all the liturgical elements: the 35 


ascriptions to particular apostles are omitted throughout. 


b 2 


15 


20 


25 


Ww 
Ut 


40 


xX I[utroduction 


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


For the mss. see Pitra Juns eccl. graec. hist, et mon. i, Romae 1864, pp. 46 sq. 
(but the list seems incomplete and the description of the contents not always 
accurate), Achelis Can. Hippol. pp. 240 sqq., Funk pp. 142-144. The text is 
printed from three mss. in Lagarde Reliquiae juris eccl. antiquiss. graece Vindob. 
1856, pp. 1-18, under the titles AvdacKaAla Tay ay. dmooT. mepi xapiopatov (=A. C. 
viii. I sq.) and Avardfes Tay aitav ay. admoor. Tept xEporomay bia “Immodvrou 
(=4-46), and the latter also in his Hippolyti romani quae feruntur omnia graece 
Lips. 1858, pp. 73-89. The ascription to Hippolytus is sometimes omitted, 
sometimes given to the whole of this latter, sometimes only to the section 
corresponding to A. C. viii. 4-31: see Funk p. 143. 

As to the relation of this document to A. C. viii: Lagarde (opp. citt. viii and 
89 respectively) and Funk (pp. 147 sqq.) regard it as an excerpt from the latter, 
Achelis (p. 243) aS a proximate source, and Harnack (p. 643) as an excerpt 
from an older form of A.C. viii. On the one hand it refers to previous 
regulations, which find no place in the document itself, while they occur in 
the earlier books of 4.C. (Lagarde Hiippol. p. 74, ¢.1=A. C. viii. 4, ep. li. 1 sqq.: 
p: 82;-c. 20 = A. Crvill. 32°§ 12; ‘ep. iv. t2\9 py osc, 2h — 2 a erp, 
vii. 23 § 2); the signs of the compiler’s hand are marked (see below); and in 
view of the festal cycle in c. 21( =A. C. villi. 33) it cannot be dated earlier than the 
middle of the fourth century (see below). On the other hand, the prayers for 
the consecration of the bishop, c. 2, and for the ordination of the presbyter, c. 4, 
are in a shorter form than in 4..C. viii. 5, 16, and the passages they omit are 
those in which the compiler’s hand is most clearly marked; so that the omissions 
can scarcely be the result of excerption. The simplest solution therefore seems 
to be that given above. Against the Hippolytean origin of anything except the 
Tlepi xapeoparwy see Funk pp. 145-147. 


(2) The Sahidic Ecclesiastical Canons, cc. 63-79, are a document 
substantially coincident with A. C. villi, omitting the prayers 
throughout and both the rubrics and the prayers of cc. 35-40. 
It may be assumed to be an excerpt from either the present 


; or the earlier form of A.C. viii. The passage corresponding to 


cc. 5-15 of the latter, which alone concerns the present purpose, 
is given below in Appendix A 1, pp. 461-3: by the omission of 
the prayers the text is reduced to little more than a rubrical 
scheme : otherwise it is only slightly modified. 


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


The Syrian Rite XX1 


translation in Tattam The Afostolical Constitutions or Canons of the Apostles in 
coptic Lond. 1848: the ms. (Berlin Or. 519) from which Tattam’s text is 
taken contains also an arabic version, and there are several other known 


arabic mss. (Funk p. 245). The boheiric is divided into seven books, of 


which cc. 63-79 occupy iii-vi: Tattam’s text omits Lagarde’s cc. 74, 75 4, 
corresponding to A. C. viii. 32 § 1-10. On the whole see Funk pp. 243-245. 
Cc. 63-79 are generally regarded as an excerpt from 4. C. viii: Funk p. 256. 
But Kleinert, in an article Bemerkungen zur Komposition d. Clemensliturgte in 
Theol. Studien u. Kritiken, 1883, pp. 41 sq., treats them as derived from a source 
of A.C. viii and not from the latter itself, but on no sufficient grounds: the 
divergences from A. C. viii in the liturgical section prove nothing as to its 
priority, and in the only important cases they can be explained as assimilations 
to egyptian forms due to the sahidic translator; while the use of dpyepevs, 
p. 462. 23 (cp. 14. 8 sqq.), is almost decisive in favour of the whole being an 
excerpt. In any case the festal cycle inc. 75 fixes its date as not earlier than 
the middle of the fourth century. 


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


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


(4) The Sahidic Lcclesiastical Canons, cc. 31-62, form the 
so-called Egyptian Church Ordinances. This document includes 
a large amount of matter contained also in A. C. viii. 4-34, but 
with considerable differences in detail and disposed in a some- 


what different order. Much of the contents other than what it ; 


shares with A. C. suggests an early date, and it is impossible to 
put it later than the latter or to regard it as derived from it, 
unless it is to be regarded as an elaborate and successful piece 
of antiquarianism. Its origin will be referred to lower down. 


Or 


—_ 
iS | 


is) 
or 


3° 


XXI1 Introduction 


Meanwhile it is enough to notice that it must be a source of 
A.C, viii, or rather, closely related to a source. Of the matter 
corresponding to A. C. viii. 5-15, with which we are concerned, 
Cc. 3I contains the rubrics for the consecration of a bishop, 
5 followed by the offertory and the beginning of an anaphora 
(given below Append. A 2, p. 463) corresponding to pp. 13. 33 
and 14. 1:-24 below: and c. 43 corresponds to pp. 3. 10, 5. 29 
and 13. 13sq. C. 46 contains the baptismal rite, of which the 
outline of the offertory and anaphora, given below App. A 3, 
1o pp. 463 sq., forms a part. 

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

15 ecclesiae aegyptiacae in Bunsen Analecta antenicaena ii. p. 451: but this 
document is to be distinguished from Harnack’s dgyptische sog. apostolische 
Kirchenordnung, u.s. pp. 451 sqq., which is the Sententiae apostolorum of Pitra 
hist. et mon. i. p. 75, and the apostolische Kirchenordnung or Canones ecclesiastici 


ss. apostolorum of Funk p. 249). Funk’s argument, pp. 254 sqq., for the 
29 priority of 4. C. villi is unconvincing. 

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

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

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

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


The Syrian Rite XXIll 


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


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


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


The Canons of Hippolytus are extant only in arabic, a version of a version, 
A latin translation put in parallel with the Church ordinances and the correspond- 
ing passages of A. C. viii is given in Achelis die Canones Hippolyti, pp. 39-137. 
This work is a discussion of the origin of the canons, in the main satisfactory. 


on 


30 


Duchesne, in Bulletin critique, February 1891, pp. 41-46, while accepting 35 


Achelis’ argument as to the date, disputes the Hippolytean authorship, and 
attributes them to some contemporary pope. Funk, pp. 269 sqq., follows 
Duchesne as against the Hippolytean authorship, but his attempt to go further, 
and reversing the process of growth to derive the canons through the Church 


XXIV Introduction 


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


6. c. 47, the Apostolic Canons, being a collection of eighty-five 

5 canons, followed by an epilogue to the whole work. The 

principal sources of the canons are the canons of the synod of 
Antioch (A. D. 341) and the Constitutions themselves. 


Lagarde does not print the canons in his edition of 4. C., having already 
given them in Rel. jur. eccl. ant. graec. pp. 20-35. On the canons see Funk 
10 pp. 180-206. Twenty are derived from the Antiochene (Bruns Canones 
apostolorum et conciliorum Berlin 1839, i. pp. 80-87), eighteen from 4. C., six 
from the Nicene canons (#b. 14-20), and three perhaps from the Laodicene 
(7b. 73-80): Funk pp. 183 sq., 188-190, 202, 185. 


il, The Compiler, 


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


Among these characteristics the following may be mentioned: (1) A number 
of words and phrases noticeable either in themselves or for their frequency 
of occurrence or for their persistence in certain contexts: e.g. the following 

20 With their cognates d@erety aipeowwrns aitios dgia and d€iwpa (office or position) 
dnépacis (judicial sentence) ywpn (will) decpov Snpwovpyds Siatdooopat Sidpopos 
Svowvupos éneccantds Emxopyyelv evdorely Oeoprdys Kowwveiv perayiwworey (repent) 
vopobereiy oikeios mapavopos mepikonrely mAnppéeAnUa ToATEVedOa (especially of 
our Lord) mpoobéxecOa mpootaccey mpoxepifecOar mpdvoia avyxapely aUupwvos 

25, duvabpoiCay avaTacts Tipwpia (esp. od« aTiuwpyTds) puots, XproToKTéves and the like, 
Yevdwvupos and compounds in yYevdo-: doeBys SucceBhs etoeBns: evvora Kakdvora 
and the like: privatives in d-: and perhaps adjj. in -.xés: gvoe: Tuyxavew with 
genit.: dxovery with quotations in the sense of ‘to have addressed to one’ 
(ii. 27 § 2, 39 § 1, Vi. 30 § 5: cp. ii. 31, 53 § 5, 62 § 2). At the same time the 

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

marked by the use of short sentences strung together: the construction is 
always simple, but drawn out by accumulation whether of single words or 
phrases or of co-ordinate clauses, esp. antithetical (esp. with ov«... dAAd, ov 
povov... GAG Kal, ... GAA’ ov, ws... oUTws) or parenthetical (esp. with yap), 
or by the addition of an explanation (esp. with 67¢ or yap, or by a participial 
clause whether simply qualifying a word in the main sentence with or without 
és or in a gen. absol. construction). The style is very generally the result of 

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

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

401.6 § 3, vi. 22 § 1,4: 1.6 § 4, vi. 22 § 4: 1.6§ 8 44 § 2: Gi. 7, i128 § 1, 


LSS) 
or 


The Syrian Rite XXV 


v.16 § 4: iii. 17, v. 7 § 18, vi. 15 § 2: v. 5 § 2, vi. 26 § T: v. 19 § 6, vi. 30§ 5: 
vi. 6 § 2, 18 § 2: vi. 11 § 2, 27§ 5: vi.14 § 3, 28 § 1. (4) A very copious 
use of Scripture whether in long quotations or in strings of passages or in 
series of scriptural examples: in the last case the names are characteristically 
qualified by an epithet or a descriptive title. Notice the readings of Deut. i. 17 
in ii. 5 § 1, 13 § 3, 41 § 7: of Lev. xix. 17 in ii. 53 § 4: of Is. Ixii. 11 (@) in ii. 14 
§ 8: and of Matt. v. 45 in ii. 14 § 4. (5) As to the theological statements it is 
enough to notice the insistence, in phrases which may be orthodox in them- 
selves but are suspicious in their combination and iteration, on the preeminence 
of the Father and the correlative subordination of the Son and the Holy Ghost 
(of the Father 6 «is wat pévos ddnOwos beds ii. 6 § 9, 56 § I, Vv. 6 § 7, 16 § 3: 
6 Oeds Tav SAwv ii. 14 § 9, V. 7 § 18, Vi. 7 § 1, 27 § 4: 6 ént mdavTav Oeds i. 8 § 1, 
iii. 17, vi. 26 § 1: of the Son 6eds povoyerns iii. 17, v. 20 § 5: Oeds Adyos ii. 24 § 2, 
v. 16 § I, vi. 11 § 3: while the use of @eds absolutely of the Son is avoided [it 
is retained from the Didaskalia in ii. 24 § 5]: the subordination of the Son in 
ii, 26 § 2, 30 § 2, v. 7 § 12, 20 § 6, and mpwrdroKos maons KTicews emphasized in 
ii. 61 § 4, vi. 11 § 1: of the Holy Ghost ii. 26 § 3), and on the highpriesthood 
of the Son (ii. 25 § 5, v. 6 § 7, vi. 11 § 3): the characteristic use of 6 mapdxAntos 
of the Holy Ghost (esp. iii. 17, vi. 11 § I, 15 § 1, 27 § 2) and the emphasis on 
his ‘ witness’ (iii. 17, v. 7 § 18, vi. 15 § 2): the denial of a human soul to our 
Lord (vi. 26 § 1): a polemic against second and third century heresies, 
gnostic (vi. 10 sq., 26), psilanthropic (vi. 10 sq., 26 § 1), and sabellian (vi. 26 
§ 1): the constant association of creation and providence (ii. 36 § I, vi. 4, 11 § 1, 
14 § 3, 16 § 2, 23 § 1), the insistence on baptism imto the death of our Lord 
(iii. 17, v. 7 § 18, vi. 15 § 1, 23 § 2), and on the sabbath in relation to creation 


(ii. 36 § 1, vi. 23 § I: cp. v. 15 § 1). 


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


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


5 


~ 


XXXVI Introduction 


enumerated above as a test to bks. vii and viii (excluding for the present the 

prayers and the rubrics bearing immediately upon them) we find (1) that three- 

quarters of the characteristic words reappear similarly used, and besides this 

the rest of the vocabulary can to a considerable extent be paralleled in the earlier 

5 books: so evvaa &c. and evoeBns &c., and for the rest see gdaei vii. 22 § 2, 23 § 2, 

vill. 46 § 8: dxovw similarly used in vii. 24 § 2: Tuyyavew c. gen. can. 8. For 

vil. 2§ 1 Kal 6 vdpos diaryopevee see iv. 10 § I: vii. 2 § 3 mupds TapavddAwpa see 

Vi. I § 2, cp. iv. 10 § 1: viii. 1 § 1, 2 KaOws aiTds mov pyow see V. 7 § 13: Vili. I § 7, 2 

§ 3 Kay... xav see iii. 4 § 3, v. 7 § 1, &c.: vill. 2 § 3 70 madaudy see ii. 34 § 2, 

10 v. 7 § 4, vii 1 § 2. (2) The constructions are of the same type. (3) Passages 

are more or less verbally repeated from i-vi: e.g. vii. 2 § I dyamay... pdvov 

Vi. 20 § 3: ov puojoes ... ISoupaioy ii. 53 § 4: od Tas pices KTA CP. iv. IO § I: 

§ 2 ov pavaAns KTA Vi. 23 § 1: § 3 Siaupets yap KTA Vi. 14 § 3, 28 § L: KEXwpiopevan 

5€ KTA Vi. 27 § 5: mapa pvow yap KTA Vi. 28 § 1: § 4’Axdp...TueCel ii. 10 § 2: 

15 lovdas kAémtav KTA Vv. 14 § 2: 9,15 ws yevécews aitioy ii. 36 § 2: 16 H XeEl- 

potovia v. 20 § 5, cp. ii. 46 § 1, iv. 13: 20 pera Stkavogvrys ii. 15 § 1, 25 § 2, 3, 

47 § I, 3, Vi. 27 § 5: 22 § I Tov dmooreidarTos KTA iil. 17, V. 7 § 18, Vi. 15 § 2: 

TO pey xplopa KTA ili. 17: 23 § 2 ev 5 pdvoy KTA V. 15 § 1: 25 § I brep TOU 

Tipiov aipatos KTA Vi, 23 § 2: 26 § I vopoyv KatapuTetaas KTA Vi. 20 § 3: 31 § I 

20 Tov Adyov THs evoeBelas V. g, Vi. II § I, 13: Tiare ToUTOUS KTAIi. (20 § 1 Didask.) 

33 §1: 32 § 1 6 Tov Yevdous mpoorarns cp. ii. 49 § 2 TpooTHVar Tov Wevdous, ill. 19 

§ 3 7s evoeBeias mpootara: Vill. I § 4 moAvOéou aoeBeElas cp. ill. 5 § 2, Vi. 20 § 3 

moAvO. TAGaYNS, V. 15 § 3 TOAVO. pavia: § 4 6 mpd aiwvwy KTA Vi. II § I, v. 19 § 6, 

7 § 18: § 6 Tov Geopidn AaBid ii. 21 § 7, Vv. 7 § 14: § 6 GAAA ydp ovTE AamiHA KTA 

25 V.7§ 8: 4 § 2 Kad@s weovdunta ii. 25 § 1: 23 dpodoynoas TO bvowa Vv. 6 § 1: 

24 ov ént diaBodAn KTA iv. 14 § 2: 27 Cp. iil. 20: 31 év TOIS pvOTiKoOls ill. 5 § 3: 

32 § I mpoondABov 7H Kvpiak@ Aoyy ii. 39 § I: 32 § 5 sq. cp. iv. 6 § 1,2: § ro cp. 

(ii. 1 § 2 Didask.) : 33 cp. v. 13 sqq.: § I TH SdacKadiay THs evoeBelas cp. ii. 26 § I, 

vi. 9 § 2 ibdoxadros THs edvoeBeias: § 2 dvadeeiv KTA V. 13: 34 § L cp. Vv. 14 §7: 

30 46 § 2 of Kopetra krA ii. 27 § 2, 3, ill. 10, vi. 2 § 3: § 4cp. ii. 27 § 1: THs apxLepwovrns 

karapavels ii, 27 § 2 T@Y avToU Katapavels iepéwy : § 5 Ta be Ep’ Hua KTA ii. 14 § 6: 

§ 9 av eis iv Srépavos KTA vi. 30 § 5: besides what is common to the Canons 

with the earlier books. (4) The same use of Scripture. Three of the marked 

readings mentioned above recur: Deut. i. 17 in vii. 5, 10: Is. lxil, 11 in Vill. 43: 

35 Matt. v. 45 in vii. 2 § 2. And compare the combinations in vii. 6 with ii. 62 § 2, 

in vii. 12 § I with ili. 4 § 3, and in vii. 20 with iv. 5 § 2. On the quotations in 

vii see Funk pp. 124 sqq. (5) The theological passages, so far as they go, are 

of the same character: 6 eis kal pdvos adnbwos Oeds viii. I § I, Cp. Vil. 2 § I, 

6 povos Oeds Vii. 21, 6 Oeds TOV SAwY Vii. 26 § I, Oeds SnuLoupyos THY OAwY Vil. 27 § I, 

49 6 ént navTwv Oeds viii. 47 epil.: Geds povoyerns Vili. 35 § I, eds Adyos Vil. 25 § I: 

our Lord as dpyrepeds viii. 46 § 2, 8: 6 mapaKAnTos Vii. 22 § I, Vill. 33 § 2, can. 49, 

and his ‘ witness’ vii. 22 § 1, viii. 46 § 2: creation and providence vil. 25 § 1: 

baptism els Tov @dvatoy vii. 22 § 2,25 § 2, can. 50, cp. 47: the sabbath and 

creation vii. 23 § 2, viii. 33 § 1 (in both cases contrasted with sunday as the 
45 memorial of the resurrection), cp. ca. 66. 


The Syrian Rite XXVI1 


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


The identification of the pseudo-Ignatius with the compiler of 4. C. was first 
made by Ussher (Polye. et Ign. ep. Oxon. 1644, p. ]xiii sq.), but was not commonly 
accepted until Lagarde (Rel. jur. eccl. ant. graec. p. vii), Harnack (die Lehre d. 
2wélf Apostel Leipz. 1886, pp. 241 sqq.) and Funk (pp. 316 sqq., where the 
whole question is well discussed). Bp. Lightfoot (The Apostolic Fathers II. i. 
ed. 2, pp. 262 sqq.) did not consider the question, but confined himself to 
pointing out a number of correspondences between the long recension and 4. C. 
and showing the priority of the latter (cp. Funk p.342). But the characteristics 
of the long recension which he enumerates, pp. 246 sqq., and still more the tests 
by which he establishes the authorship of Philippians, pp. 254 sqq., are largely 
applicable to the question of the authorship of 4. C. and available to identify 
it with that of the long recension: while his argument for the priority of 4. C. 
is fully satisfied if these be a prior work of the same author. In fact there 
is some development observable in the two works: with a growth in the 
amount of interpolation as A. C. proceeds there is some change of characteristics, 
partly in the form of an intensification of those which are found throughout, 
partly in the introduction of new ones, and this culminates in the epistles, and 
the relation of bks. vii and viii to the epistles is perhaps closer than their 
relation to i-vi: in some respects the greatest interval is between vi and vii, 
and it would perhaps be easier to question the identity of the compiler of i-vi 
with the compiler of vii and viii than to question the identity of the latter with 
pseudo-Ignatius. For the proof of identity see Harnack die Lehre d. zwélf 
A postel, pp. 246 sqq., Funk pp. 322 sqq. For the present purpose it is enough 
to apply the test of the characteristics given above. (1) Of the single words 
all but seven recur: so compounds with yevdo-: docBns SvcceBhs OeoaeBns : 
kakévo.a peTavo.a dpdovo.a évyvowa mapavo.a: adjj. in -txds: pioe Magn. 4, Philip. 5, &c. : 
dxovw in the same use Mar.-lgn. 3, Magn. 3, Tars.6. (2) There are the same 
characteristics of style, however modified by the necessities of the Ignatian 
parody: esp. ott... ddAd, od pévov... GdAd nai, and yap. (3) The same 
repetition of topics : see Funk’s parallels, pp. 322 sqq. (4) A use of Scripture 
the same in every respect. The reading of Matt. v. 45 (4. C.ii. 14 § 4; vii. 2 § 2) 
is found in Philad. 3: and notice the combinations in Pdhilad, 3 and vi. 18 § 2,3: 
Ant. 2 and v. 20 § 3: Ant. 3 and v.16 § 2: Trall. 1o and v. 19 § 3,6. (5) The 
theological commonplaces are repeated: 6 eis nal pdvos ddnOwods Oeds Magn. 11, 
Ant. 2,4: 6 tev bro Oe6s Philip. 1: 6 ém mavrov Oeds Tars. 2, Philip. 7: 0605 
povoyerns Philad. 6; 00s Aéyos Magn. 6, Tars. 4, 6, Philip. 2, &c.: the subordi- 
nation of the Son and of the Holy Ghost emphasized Philip, 12, Eph. 9; 
mpwrétoKxos maons Kricews Tars. 4, Smyrn. 1, Eph. 20: the Son as highpriest 


30 


40 


er 


Io 


Tp 


20 


35 


40 


XXVILi I[ntroduction 


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


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


(1) On the theology see Funk pp. 98-107, 120-123, 165-168, 284-311: Lightfoot 
pp. 266-273. The data are more strongly marked in the Epzstles than in 4. C., 
whether because the former allowed more scope or because the writer’s ten- 
dencies were intensified with time. The fixed points are that he was not an 
Arian, and that he denied our Lord’s human soul. From the latter Funk still 
argues that he was an Apollinarian: but Lightfoot’s objections still hold, and 
his conclusion must be acquiesced in, that ‘it seems impossible to decide with 
certainty the position of the Ignatian writer,’ p. 272. (2) On his home see 
Funk pp. 96 sq., 118, 164 sq., 3143; Lightfoot p. 274. Syria generally is in- 
dicated by the use of the syro-macedonian kalendar in v. 14 § 1, 17 § 2, 20§1 
(see Funk p. 96); by the slip in Philip. 8 where he refers to the return of the 
holy family from Egypt as émt ra. 7H5€ émavodos (see Lightfoot ad Joc.): Palestine 
is excluded by the references (v. 13, vill. 33 § 2) to Christmas, which was not 
observed in Palestine till after 425 (Duchesne Origines du culte chretien, p. 248) : 
while Antioch is suggested by the precedence given to it in vil. 46 § 1, viii. 
to § 2, and perhaps by the interest shown by the pseudo-Ignatius in 
the towns ecclesiastically dependent upon it (Mar-Ign. 1, Hero 9). What is 
more important is that in .4.C.v. 13 and Philip. 13 the holy week is not included 
in the forty days of Lent but forms a seventh week: this was the usage from 
Constantinople to Phoenicia (Soz. H. E. vii. 19: for Antioch see S. Chrys. iu Gen. 
Xxx. I [iv. 294 A]) as distinguished from that of Palestine, Egypt and the west, 
where the holy week was included in Lent. And again the principal source 
of the Apostolic canons is the council of Antioch of 341. (3) The dates assigned 
to the writer range over sixty years. Harnack (die Lehre d. zwolf Apostel, 
pp. 241-268) puts A. C. between 340 and 360, with a preference for 340-343: 
Funk (pp. 78-96, 116-118, 161-164, 311-314) at the beginning of the fifth 
century: Lightfoot (p. 273) assigns the pseudo-Ignatius merely to the latter 
half of the fourth century. The positive indications seem to converge on 


The Syrian Rite HXIX 


370-80. A.C. vi. 24 sq. implies a date well after the conversion and legislation 
of Constantine, while the reference to the position of the Jews under the 
empire suggests an allusion to the measures of Constantius in 353 and the 
re-enactment of Hadrian’s edict (Gibbon D. and F. xxiii vol. ili. p. 155, ed. 
Smith: Gratz Geschichte d. Juden Leipz. 1866, iv. p. 342): a reference to Julian’s 
failure to rebuild the temple would have been apposite if the writer had lived 
after 363; but on the other hand he might regard an overt reference to so 
recent an event as precluded by the apostolic fiction. The ecclesiastical 
organization is identical with that of the canons of Laodicea, about 363, where 
singers are first mentioned (notice also that subdeacons are called imnpéra as in 
A.C. i-vi). The cycle of great feasts in v. 13, viii. 33 is identical with that of 
S. Chrys. hom. in s. Philog. 3 (i. 497 C) in 386, and it includes Christmas which 
was unknown to S. Epiphanius in 375 (aer. li. 16, 27), and was first observed in 
Antioch c. 378 (S. Chrys. Natal. 1 {il. 355 A]), and was well established in 
Asia in 387 (C. H. Turner in Studia biblica ii. p. 132). The feast of S. Stephen 
(viii. 33 § 3) is otherwise first mentioned in a martyrology of the end of the 
fourth century (Duchesne Ovigines, p. 254) and by S. Greg. Nyss. in 379 (o”. 
im s. Bas. init. [Migne P. G. xlvi. 790 A]) and feasts of apostles also in S. Greg. 
Nyss. ibid. The practical co-ordination of the sabbath with sunday is implied 
in some sort in c. 363 in Can. Laod. 16, 49, 51 (but see 29), in S. Bas. ep. xciii 
(iii. 186 D) before 373, and is noticed as sporadic by S. Epiph. de Fide 24 in 376 or 
377, and implied in S. Chrys. zw Jo. xi. I (vili.62 B), xxv. I (143 B), 7 1 Tim. v.3 
(xi. 577 £) after 398. The observance of Christmas would be decisive for c. 380 
were it not that it is possible that 4. C. was intended to develop the festal 
cycle, and in fact did so. Funk’s grounds for a date after 400 are insufficient, 
and in fact amount to very little ; while the dogmatic position, which is Harnack’s 
main ground for so early a date as 343, is too indeterminate to be secure, even 
if it could be granted that 4. C. was necessarily written at the moment of the 
greatest influence of the party which it represented. On the other hand the 
seantiness of allusion to monks (only in the liturgy) and a certain hesitation as 
to virgins (iv. 14, viii. 24), so far as they go, favour an early date. On the whole 
Lightfoot’s general conclusion must be acquiesced in, and the work assigned 
merely to the second half of the fourth century ; in the positive indications there 
is some balance in favour of 370-380, while the negative indications may 
suggest 350-360. 


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

ill. The Liturgical forms. 


1. The Clementine Liturgy. 


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


40 


XXX I[ntroduction 


consecration of a bishop, are represented by the following 
table: 


Italics indicate that the passage consists only of rubrics : square brackets that 
the correspondence is only liturgical, not literary. Italics are not used in the 
second column in reference to passages where diakonika and one or two other 


short formulae are given. 











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

Pp. 461. 6-9 


Mass of Catech.} Mass of Catech. 
pp. 3. 2-9. 21 p. 461. 10-21 
The Prayers The Prayers 
pp. 9. 24-13.3 | p. 461. 228q. 














Kiss of Peace | Kiss of Peace Kiss of Peace 
p. 13. 5-14 Pp. 461. 24-27 e.43* 
Offertory Offertory Offertory Offertory Offertory 
p. 13. 16-34 |pp.461.28-462.17, =p. 463. 16 p. 463. 16 p. 189. 2 
Rubric . kuone 
p. 14. 2-6 Pp. 462. 18-22 
Salutation, &c. Salutation, &c. | Salutation, &c. | Salutation, &c. 
p. 14. 8-24 ¢ | =p. 463. 17-29 | p. 463. 17-29 p. 189. 4-16 
Thanksgiving Prayer, &c. Prayer, &c. | [Thanksgiving] 
pp. 14.25-20. 26 ; =p. 463. 30sq. | p. 463. 308q. |pp.189.17-190.12 
Invocation Invocation Invocation 
pp. 20. 26-21.13] p. 462. 23 sq. Pp. 190. 14-35 
Intercession &c. Prayers [Prayers ] 
pp. 21. 15-24.15 Pp. 462. 25 pp. 190.36- 191.26 
Elevation Elevation 
Pp. 24. 17-30 p- T9I. 28-35 
Communion Communion [Communion ] 
p. 25. 2-14 p. 462, 25-38 p. 192. t-7 
Thanksgiving | Thanksgiving | Thanksgiving | 
pp. 25. 15-26. 18} p. 462. 39-463. 2 p. 192. 9-18 
Dismissal, &c. Dismissal [ Dismissal ] 
pp.26. 20-27.17 Pp. 463. 3-6 Pp. 192. 20-193.8 





® c, 43: when the teacher has finished instructing let the catechumens pray 
for themselves apart from the faithful, and let the women stand praying in 
a place in-the church by themselves alone, whether they be faithful or catechu- 
mens. And when they have prayed let them (sc. the catechumens) not give 


The Syrian Rite XXX 


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


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


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

p. 3. 8, cp. v. 19 § 2 mpooAaAnoarTes TH Aaw® TA TPds GwTnpiay, Vi. I1 § I Adyous 
didackarias mpochadAjoa TH AaB: 3. 10, cp. vi. 7 § 1 TO Adyw THs SidacKkadrjias: 20 
12. 9 apxiepevs (so 14. 8, 16, 20, 24: 19. 4) cp. ii. 57 § 12 8q., Vili. 46 § 2, 4, 8: 
13. 23, cp. ili. 3 ds (660) dvaxerpévwy (0€G belongs to Didask.): 14. 14 ovppmvws 
(not in sahid. and eth.) cp. ii. 55 sq., where it is several times used in the like con- 
nexion, and Eph. 5. On the other hand subdeacons are called trodidxova 13. 20, 

22 and 25. 3, whereas in iii. 11 § 1 and vi. 17 § 2 they are called imnpéra by the 25 
compiler, and 13. 19 sq. they discharge the function which belongs to the 
compiler’s mvAwpot ii. 57 § 7, ili. 11 § I, vi. 17 § 2. 


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


w 
or 


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


Io 


15 


20 


40 


XXXII 7 Introduction 


For S. Chrysostom’s quotation in hom, it. in 2 Cor. 5 sqq. see below p. 471: 
a comparison of the texts shows how the compiler has dealt with his material, 
and some of the changes and additions are characteristic. Notice the words 
evpev@s mpoodefapevos mpooraypata evoéBera moipyiov ddAdTpLos TAnMMEANPA (SEE 
below p. xxxiv sqq.): 4.56 dyaOos kal grddvOpwmos cp. ii. 15 § 1: 4. 12 Oeoyvwotay 
ii. 26 § 4 (13 § 2 Didask.): 4. 14 éyxatapurevon, vii. 26 § I KatapuTedoas: 4. 29 
(apécews) TuXdvTes ii. 18 § 3: 5.7 TO povw ayevvntw Oe@ see below on 5. 15. 
There are similar signs in the rest of the diakonika; besides the common 
characteristic words,—6. 5 xataduvaoreias, iv. 6 § 2 xataduvacrevorvtes: 6.6 TO 
dpxexakw S:aBdrAw see below on 17. 32: 6.7 Tos dmooraras THs evaEBElas, Vi. 9 § 2, 
cp. Philip. 11, 12, Philad. 6, iii. 19 § 3: 6.9 pionrat Ths évepy. adtav Eph. 9: 
7.6 punOévras vi. 15 § 2, vii. 22 § 2: ibid. eis Tov... Odvarov see above: 7. 7 
ovvavacrhvat iii. 17: tbid. perdxous yevécOar TA (vi. 30 § 4 Didask.): 8. 13-15 
notice constructions with 67 and ydp, and for quotations see v. 7 § 14, ii. 18 § 3: 
8. 16 sq., cp. li. 13 § 3, Ap. can. 51: 8. 21 dmoxar.. .. eis THY TpoTépay agiay and 
following quotation ii. 41 § 4, cp. 9. 16: LI. 13 sq. veopwrictev .. . BeBaiwon v. 6§ 3, 
cp. 26.13: II. 16 see on 19. 26: 23. 16 did THs peoiteias KTA Vili. 47 epil.: 23. 26 
KoLWovol THs ADANTEwWS AVTMY V.I § 5: 23.31 veo. BeBawwhHow see on II. 13 above: 
25. 26 TH povw ayer. Oe@ see below on 5.15. In the Intercession, pp. 21-23, 
vrod.akdvev 22. 1 is against the compiler’s use (see above: the use of tmnpecia in 
the diakonika 10. 28 and 23. 21 [where some mss. have «al imnpecias after 
diaxovias] is not inconsistent with the derivation of the diakonika and this 
intercession from the same source, since tmypecia may well be used as the 
abstract of tmodideovos, and an abstract is needed with d:axovic). But there are 
a few suggestions of the compiler’s hand : épévoia dvadeigns GAACTpLos mpoodEeeN 
ovyXwpnoys : 21.27 6a “Incov Xporov THs €Aridos Hug@v see below on 5. 25: 22. 19 
Tov xepaCopuevar Vili. 35,37 § 3: 22. 25, 23.3 aveAdimns Vi. I9 § 1, Eph. 11: 22.30 
taons aid@ntns KTA see below on 15. 6: 22. 7 anéBAntoy momjons occurs in the 
prayer 27.6, and 31 drpémrous dpéumrous aveyxAnrous in the prayer 12. 18 and 


viii. 5 § 3, 47 epil. 

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

Notice that on p. 14 the ‘O Kupios peta ravtav tpav of Can. Hippol. and 
egypt. and eth. C. O. is replaced by the Syrian grace, on which see p. 479 n. 17 
(there is no reason to press Theodoret’s statement to cover Egypt and the west). 


With p. 479. 23-37 cp. pp. 16. 22-17. 8: I9. 9-25: and with p. 522. 14-40 cp. 
pp. 15. 14-20. 12. It is obvious that the form represented by the ethiopic 


The Syrian Rite XXXIil 


invocation, p. 190. 14-20, underlies that of the Clementine, pp. 20. 28-21. 11: 
the other parallels marked by Achelis Can. Hippol. pp. 52-60 are either too 
slight to be of any importance or. more than accidental (190. 1 was carried in 
the womb, 19. 23 yeyovey év untpa: 190. 6 burst the bonds of Satan, 20. 8 fnén 
7a Seopa Tov d:aBddov), or are fanciful, or are mere inevitable liturgical common- 
places. The coincidence in the invocation may be accidental so far as affects 
the present question: that is to say, the ethiopic translator may have incorporated 
an existing Abyssinian anaphora which happened independently to have derived 
its invocation from the same source as 4.C, On the other hand, if the common 
source of C. O. and A. C. contained an anaphora, it is obvious that either the 
ethiopic or 4. C. or both have departed very widely from the source. 


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


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

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


(2) Liturgical formulae are not regarded by the compiler 
as rigidly fixed: in the regulations for the catechumenate and 
initiation in the seventh book at some points he gives only the 
drift of the prayers without prescribing a formula. 


See vii. 39 § 2 the prayer for the catechumen, 42 the consecration of the oil, 
43 § 1 the consecration of the water, where in § 2 he passes into a formula: 
in 44 § 1 he gives the beginning of a formula of confirmation, and in § 2 continues 
TavTa Kal Ta ToUTOLS GkdAOVOa AEyéTW' ExaoTov yap 7 Sivapis THs XELpoOEcias éativ 
aitn édy yap pr els Exacrov TovTwv énixAnows yévntar Tapa Tod evoeBous lepiws 
TowvTn Tis €is dwp pdvov KataBaiver xTA, thus explicitly leaving the wording 
to the discretion of the bishop. In the liturgy itself the formulae seem some- 
times only suggested as types: 5. 14 ebAoyiay Toldvée, g. 1 Todde. 


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

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

Cc 


5 


to 


oO 


to 


5 


30 


10 


20 


5) 


30 


35 


40 


XXXiV I[ntroduction 


compiler’s hand: dayévyntov, [marépa] tov Xpiorov, Snuoupydv, eddoxia Tov marpds, 
Tokirevodpevoy daiws, Toy TapakAnTov, see above and (ii) below: with é« ris ayias 
rrapOévou cp. Magn. 11 : with kal oravpw0évTa .. . kal vexpous cp. v.19 § 6, vi. 30 § 5: 
with 76 évepyjoay év maou xrdA cp. Philip. 1 Td évepynoay é¢v Mwoh nat mpopyra:s 
kal amoordAas, Philad. 5: with torepov 5¢ dwoatadey cp. the frequent 6 dmooreiAas 
vi. Ir § 1, v. I9 § 6, viii. 1 § 4, Magn. 11, Smyrn. 3, &c., admoorodeds iii. 17: 
tb. mvedpa Gy.ov 6 mapakAntos TO bd Xprorov weumopevoy. (6b) The Gloria in excelsis 
is in vil, 47, in a form which differs from other known forms (see Church 
Quarterly Review, 41, Oct. 1885, pp. I sqq.) chiefly in the addition of da tov 
Heyadou apxiepews, ot Tov dvTa OEedv ayévynTrov eva ampdatrov pdvoy: cp. ii. 25 § 5 
did “Inood Tov peyadou apyiepews, cp. v. 6 § 7: v. 12 § 3 TOU dvTos Beov: Eph. 7 
6 povos aAnO&vos Beds 6 ayévvnros Kal dmpdottos. To these may be added (c) the 
prayer at the bishop’s consecration, viii. 5, where the additions to the form 
represented by the ethiopic or the earlier greek are very characteristic, (d ) the 
prayer at the ordination of a presbyter, vill. 16, as compared with the ethiopic 
and the earlier greek, (e) the prayer of firstfruits in viii. 40 as compared with 
the sahidic Z. C. 53, (/) the prayers from the Didache in vii. 25 sq. 


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


Applying the test of the characteristics enumerated above we find (1) of the 
characteristic words two-thirds occur in the prayers of the liturgy, viz. déia 
deapov Snpuoupyds Siatafts diapopos evdoxety Kowwveiv petay.vwoKew vomodeTety oiketos 
mapavopos TodiTEverOa TANUpEANUA TpoTdéxEcOar TpoxeErpiCecOar Tpdvoia TpooTAacaw 
ovyxepyats ovoTacs TipwpEeioOa TapaPbeipw gPiois Wevdwvupos: of the rest of the 
vocabulary the following occur more or less frequently elsewhere—daAAdrpios 
dpeuTros avadeixvupu anaTn amermely AnoaTpépedbar evayns evepyeiv eLweiv edperns 
KaTopOdw AoyiKOS TAapaTHpyols TAaYN TANpopopia TANnpdw Toipvioy TOAVOEOS mpodoaia 
mpocdapBavecba tmnpeteioOa, &c.: and the following at least occur elsewhere 
avéyxAntos doapKos SiatAdoow efevpevilecOar evOecpos Ocoyvwoia ieparevery KaTad- 
Andos pvecOa mpootatns dopi(w, besides of course the more common words : 
these lists might be extended, and some additions will appear lower down: 
aoeBns evocBrs, evvola Kakdvoia peTavoia reappear: a large number of privatives, 
see esp. p. 12. 11, 18, 21, 27 Sq.: 14. 27 Sq., 32 Sq.: 26. 23, 28 sq.: adjj. in -:#os 
(rom«xos mvevpaTiKos TaTpiKOs AoyiKOS pEeTaBaTiKds TpoyouiKds puo.Kds fepatiKds 
vopukos mpopyntikds ToAEpikds): pvoe pP. 20.6: 26, 28sq.: Tuyxavew with gen. 
p. 21.9,13: 24.12. (2) The characteristics of style are those of the compiler: 
accumulation (e.g. p. 6. 15-28: 15. 28-16. 17: 26. 23-27. 2), antithesis (esp. 
oux... GAAG p. 6. 20: 9. 7: 12. 19: 18.3, 5 104 I9.g: BO: I4sas. 12> 27.5: 
ov povoy ... GAAA kai p. 16. 18: 17. 13), explanation (67 p.9. 7,14: 12.24, 27: 
26.2: yap 9. 14: 12. 25: 17. 8; otherwise 19. 12 sqq.: 17.17). Some further 
illustration of details of construction will appear below. (3) A large number 
of passages and phrases can be paralleled elsewhere in 4. C. and in the pseudo- 
Ignatian epistles. (Round brackets indicate that the passage belongs to the 
groundwork; square brackets that the word is critically doubtful.) 


= 


The Syrian Rite 


P. 5. 15-27. 

15 6 Oeds 6 mavroxpatwp 6 ayévynTos Kai 
ampooiros 6 pdvos GAnOiwos Beds 6 
Geds kal TaTHp TOD XpLaTOU Gov TOU 
povoyevous viov cou 


17 6 TOU TapakAnTou TpoBorevs 

18 didacKkddouvs ... mpds pdadnow THs 
evoeBelas 

21 AOC AYTOIC KAPALAN ATA 

22 €N KApAIA TAHpEl KTA 

24 peToxous Toingov 

25 did “Incoy Xpictoy tHc eAmiAOCc 
HMQ@N TOD imép a’t@y dmobavévTos 


P. 6. 15-32. 
17 Tov dvOpwmroktévoy oquv 
19 6 pngas avTov KTA 
@C ACTPATIHN KTA 
2I Kakvvoway 


P. 7. 16-24. 
1] Ti mvevpatixny avayevvnow 
19 mapaskevacoy afious yevéoOa ... THs 
ddnOiv7js cov viobecias 


22 bid Xpiorov Tov awrhpos Hua 


P. g. 2-19. 


3 mpvTav 
4 vopov.. .€pvrov Kai yparroy 16. 31 


7 oy BoyAel TON BANATON TOY dpap- 
Twhod GAAG TH peTavo.ay 

10 6 BEAWN KTA 

11 5 TON YION mpoodegapevos KTA 

14 GAN yap ANOMIAC KTA 

16 dmoxaTacTHOOV .. . 


dgia 


év TH mpotépa 


17 Ba Xprorod wal (al. tov] Geo Kai 
OwTTpos hav 13. 2 
Cc 


XXXV 


Eph. 7 6 povos ddnOivos Beds 6 aryévyntos 
Kal amrpdoiTos 6 TOV SAav KUpLos TOU 
5é povoyevovs matnp. Cp.vi. 10 § 2; 
viii. 47 epil.: Ant. 14, Hero 6, 5 
Philip. 7 

vi. 11 § 1 [mpoBor€a] Evds mapaxAnTov 

ii. 20 § 1, vi. 9 § 2 Ki5aoxadros edvoeBeias 


Philad. 5 10 

Philad. 6. Cp. vii. 35 § 2 

i. $3 § 1 

vi. 18 § 4 da “Inood Xpiorod ris édmidos 
HUOV: 11.25 § II bia “Inoov Xpicrov 
Tov imép avt@y amobaydvtos. Cp. 15 
v.6§ 5: Mar. insc., Trall.10,Tars.1 


Philad. 3 6 avOpwmrorrovos Onp 

Cp. vi. 9 § 1 of Simon Magus 

Philip. to. 20 

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


iii. 16 70 mvevpatixoy Barriopa 

Vil. 24 § 2 mpomapackevdlorvTes EavTois 25 
agious THs viobecias 

Vi. 30 § 4 did "Inoov Xpiarod Tov owrjpos 


ae \ > , 
Smyrn. 9 eipnyvnv cat ebvopiav... 


Tpu- 
TavevovTos 30 

Eph. 17 €pputov.. . kpitnpiov. Cp. vi. 
20-23 

vii. 14: Philad. 11 

Philad. 3 35 


Cp. ii. 41 § 1 

ii, 16 § 2: Magn. to 

ii. 41 § 4 0} pdvoy mpoadéxerar 6 Oeds 
Tous peravoovuvtas GAAd Kail e€is TIHV 
mpotépav dfiavy dmoxaBiornaw:; 1b, 40 
22§ 14 

Tars. 1 Xpordy ,. . Tov gwrnpa pov Kai 

Ocdv 


2 


| fe) 


20 


9 


30 


XXXVI 


II 


18 
19 
22 


28 


25 
2] 


28 


33 


3 


P;¥2. 50-13, 3: 
KNpuypa yvwoews,,. eis Emlyvwow... 
eis KaTaAnYW 


Gtpénrous apéepmTous aveyxANTous 

MH €XONTEC KTA 

dv éfnydpacas T@ Tipiw Tov xptoToU 
gov uipate 

dmapaddoy.ore 


TIACHC NOCOY ATA 
P. 14. 25-33. 
QA 4 wv / 
TOV OVvTwS ovTa BEoV 
TOV povoy ayévynTov 


dvapyov ... Tov maons aitias Kal 
yevecews KpeiTTova 26, 27 


Tov avevien 21. 4 


povos TO eivat kal KpeitTwv TavTos 

ap.O nov 
Pos; 

avtov 5& mpd mavTwy aiwvwy yevynoas 
. ..uldy povoyevy Adyov Oedv aodpiav 
(@oav mpwrdtokovy maons KTicEws 
dyyehov Tihs peyadns BovAjs cou 
dpxvepéa gov Bacidéa 


Bovanoe ral Suvapec 


40 6 KUpiovy maons vonrns Kal aidOnrAs 


45 


q 


proews 


80 avrov Ta-mavTa Temoinkas Kal BV 
avTov THs mpoankovons Mpovoias Ta 
dAa af.ois, cp. 19. 8 


I[utroduction 


Cp. vi. 15 § I ov# Gyvworov 7) aGdexTov 
GAAA bid. vopou Kal TpopnTay Knpvd- 
odpevoy: Trall. 6 

Viil. 47 epil. 

ii. 61 § 4 also of individuals 

Vv. 17 § I Tovs T@ Tipiw aipatt Tov Xpio- 
ToU éényopac mevous 

Magn. 3 Tov pr Buvdpevoy mapa Tivos 
mapadoyta Ojvat 

See on 1g. 26 


Vv. I2 § 3 mepi TOU dvTOs BeoU 

Ant.14 6 dv péovos ayévyntos: Hero 6, 
Philip. 7: vi. 10 § 2 

vi. II § I ove avdraitiov Kal abroyévebdov 
... GAN aidioy kai avapxov: cp. 
vi.8§ 2 

vi. 20 § 1 dveviens tnapxav TH pvoe, 
Cp. Philip. 9 

vi. I § I ov Sevrepoy dvta Kal Tpirov 
7) ToAAOGTOV GAAG povoy aidiws 


v. 16 § 1 Tov mpd mavtov [aiwvwy] é 
avTov yevynbevta vidv povoyevR 
Adyov Gedy : Philad. 6 Ocdv povoyerR 
kat copiay kal Adyov Geov: Tars. 4 
TpwroT. 7. KT. Kat Beds Adyos Kal 
avros émoinoey Ta TavTa: Smyrn. 9g 
Gedy ai Xprorov “Inoovy Tov mpwrd- 
Tokov Kal pdvov TH pioet TOD TaT pos 
dpxvepéa: Vv. 20 § 5 KUpiov Baciréa 
KpiTny vopoberny ayyeAov TOU maT pos 
povoyevn Sedov, Cp. ii. 24 § 2, vi. 

tr § 3, &e. 

§ 10 6 duvdpe ... mapayaywr, § 11 

Bovdnoe povn ... mapyyayev... 

mavTas avaoTnoe. OeAnuati. Cp. vi. 

27 § 5 yroun... Bovdanoen 

Philip. 5 6 mada pev racav aidOnrhy Kai 


Vv. | 


vonTny pvow KaTaoKEvacas youn 
matpos ; 1b. 11, Philad.5, Smyrn. 8 

ee > @ \ ‘ , 5) , 
Vil. 25 § r St ov Kal Ta nayTa éeToinoas 
Kal Tav bwv mpovoets: Philad. 9 
5:’ ov 6 maThp Ta TavTa TEeTOINKEY Kal 


Cp. ii. 44 § 2 


TaV SAaV Tpovoel, 


The Syrian Rite 


c ‘ 4 A lel ~ ea 
TO 0 Geos Kat maTHp Tov povoryevous viov 
gov 
II Ta xepovBip Kat Ta cepadip, aidvas 
Te Kal oTpatias, Suvdpes TE Kal 
3 , > , \ f > 
efouvcias, apxas TE Kal Opovous, apx- 
aryyéAous Te kal ayyéAous 18. 25 » 


17 yropn povn... kKaTackevacas 


> > Ld > > , > 
I9 «is avamavAay... €is apxas... Els 
aivov KTA 


P. 26. 


I 6 ovoTnodpevos 


4-7 more pév .. . more 5€ 
20 <imas yap TH of copia Tlonicwmen 
KTX 


23 meroinkas avTov ék Wuxyns abavarov 
kal owpaTtos oxedacToU THs pev éx 
TOU pH OvTos TOU Se éx TaY TecodpwY 
otoaxeiowv Kat Sé5wkas atta xara 
pev Thy Puxny Thy AoyKH Sidyvwow, 
evoeBeias kal doeBelas Sidxpiow 


30 ws av 
31 vopov ébwkas abTa EupuTor g. 4 


P. 14. 


I mavrwv pev dvjKas a’to riy éfovoiav 
mpos peradnpiv 
2 Ti yevow arenas 


4 dyedAnoavta be rhs evroAns Kal yev- 


XXXVI 


vi. II § I Gedy Kal maTépa Tov povoyevous 
kal mpwrordKov Tdaons KTiTEWS 

Trall.5 (ras ayyedtkds) rages Kal TAs TOV 
dpxayyéAwr kal orpari@y éfadrayas, 
Suvdpewy TE Kal KupLoTHTwy Siapopas, 
6pévwy Te kal éfovo.@v mapaddrayas, 
aiwvwv TE peyadeornTas TaY TE 
xepouBeiu Kal cepapely Tas bTEpoxas 

Philip. 5 warackevacas yvwpn marpds. 
Cp. an 15. 3, 16. E 

Cp.v. 2 § 17a yap dorpa Kal of pwornpes 
eis pavow avOpwros . . €500ncav 


Eph, 18 6 mpd aiwvov yevynels nal ra 
TavTa Yvwpn TOU marpos ovaoTn- 
oapMeEVos 

Cp. on 18. 8, Magn. 5 

V. 7 § 13 7 Oela ypapy paprupel A€yovra 

Tov Oedv TH povoyevee Xpiote 

Tloiicwmen «TA 

§ 12 pa) dvta Tov avOpwmov Ex dia- 

popwy éroinae Sods avT@ THv Wuxi 

éx TOU pr ovTos: Vi. II § 2 Wuxi 
dowpatrov év Hpivy Kal adavarov 

Sporoyoupev GAN’ ob POapTiy ws Ta 

owpata add’ abavatov ws AoyKIV 

kal avrefovorov: Hero 4 Tov yap 

"Addu 70 o@pa ék TaY TEGodpwY 

otoxeiwy: Eph. 16 mas avOpwros 

6 70 Svaxpivery mapa Oeod €iAnpws 

ATA: Vv. 7 § Q Staxpivee 5e rods 


a 


evoeBers éx TaY aceBOv 

ii. 41 § 2,57 § 2, Magn. 3, &c. 

vi. 20 § 2 Tov vépov Tov bm” Enod TH Pricer 
KkataBAnoevra Tmaow avOpwrots : Vii. 
26 § 1 vépuov KatrapuTevoas Tais 


Wuxais hyav 


vii. 26 § 1 Td pds perdAnfiy edrpeTioas 
avOpwros 

vi. 7 § 2 (rov "Addy rH yevou Tod ~vAOU 
THs Kar’ énayyedav ddavacias é- 
arépnoev). dwemeiv iv. 6 § 3, vi. 28 
§ 5, vii. 6 

Trall, 10 Tov dpxeKdnov dpews Tov bia 


Io 


15 


20 


25 


30 


Ww 
on 


40 


45 


Io 


20 


30 


35 


40 


45 


XXXVI 


II 


I2 


on 


Io 


II 


13 


15 


oapevov annyopevpevou Kaprod andtn 
dpews Kat cupBovdia yuvarkds 


mpos GAl-yov 
Taduyyeveciav 
Carty é€ dvacracews émnyyeiAw 


"ABIX... . Katy... Sy0. «<TR 
TOU adeApoxtovov Kaiv 

ws €varyous 

TANp@THS 

ENApaTON TH KOCMWD 

Tov moAvTAay “IwB 


~~ 3 LA nA 
TOU apxEeKakou OPEws 


P. 18. 
eis TAHOOS 
trapapberpdyTwv IQ. 12 
Tov pvatkov vopov 
Ti KTioW TOTE pev avTdpaTOY Vom 
advTav mwoTé 5€ mAclov 7} Sel TYpy- 
cavTwv 


5 bg 
OvK €tacas 


mpos BOHOEIAN TOU puaikod TOV ypaz- 
TOY NOMON AEAWKAC 
THY TOAVOEOY TAGYNY 


tous Aiyumtious SexanAnyw éTipw- 
ppnow, Oddraccav SueAwy “Iopandiras 
dieBiBaoas, Aiyunrious émdiweavras 
imoBpvxious éxddacas, fvAw mxKpdv 
Vdwp éyAvuavas, éx meTpas AkpoTdpou 


ef ee > > A X , - 
viwp avéxeas, E€ oUpavod TO pavva 


voas, Tpopny 退 depos dpruyounTpar, 


Introduction 


THs yuvakds amatnoavtos ’Adap : 
Smyrn, 7 Tov apxek. TYEvpaTos TOU 
Tov “Add dia THs yuvoikds THs 
évToAns €EwoavTos. auedAnoavta cp. 
dpéeAea iv. It § 3, viii. 46 § 2: 
dmaryopevw i. 3 § 4, iv. 7 § 2, vi. 28 
§ 3: oupBovdia ii. 44 § 2: ewhéw 
li, 20. 4, SF § 1, 40, vi. 8 § 1, 
Philip. 11, Smyrn.7 

v.7§ 6,11. 22 § 2 

Cp. v.7§9 

Vii. 25 § I émnyyeiAw Helv Ti GvaoTaow 
TOV VEKpQV 

Cp. 11. 55: vi. 12 § 5 

Philip. 11 tov avOpwrorrdvoy Kaiv 

v.4 § 1 ws évayns: Philip. 3, 11 

Philip. 7 

vi. 30 § 5 70 Kéopw be TédOs étrayovTos 

Ant, 10 Tov TAntikov "IMB: v. 7 § 14 
6 Kaptepixos “IwB 

Seeon 17.4. Cp. vi. 7 § 2 70v Kaxovpyov 
du ; 


Vi. 27 § 2 mpds yeveow mAnPovs 

Cp. v. 12 § 3 iovdaixi mapapbopa 

1. 6 § 3, vi. 19:6 x, 225.4, 22 § 1 

v. 12 § 2 TH 5é KTiow 7H5n TreEtcy Bav- 
pacavtTes kal moTe pey pooxoton- 
cavTes ws év épnum more Se Tov 
BeeApeyap mpookvvovytes: Magn.s5: 
vi. 6 § r é¢ avroparou 5& dopas 
A€yorTes TA SvTA GuVETTaVAL 

(ii. 35 § 1), V. 7 § 5, vi. 24. Cp. (ii. 20 
§ 4), iv. 11 § 3, v1.27 § 2 

vi. 19 § I (AEAWKE NOMON GAodr) EIC 
BoHOelan Tov puotxod. Cp.on 18.8 

Vi. 20 § 3 THs woAvOéov mAdYNS: V. 15 §3 
THY TOAVO. paviav 

vi. 20 § 2 (rov Aiyuatious dexamAnyy 
tmatafavta, Tov épvOpay Oddaccav 
dieAdvTa eis) Suapeces Hdatwv, (Tov 
diayayovra avtovs éy péow vdarTos 
ws) imnov év mediw, (Tov TOUS €xOpods 
avTav Kal émBovAavs Bubicayta, 
Tov eis Méppay tiv mxpdv mnynv 


The Syrian Rite 


oTUAOY TUpos THY VUKTA Tpds PwTic- 
pov kal atidov vEepéAns HmEepas mpds 
cKiag pov OaArous 


21 Tov “Inaovv orpatnyov avabeigas 


¥. 19: 


7 6 KUpos Hua@v Kal Oeds Inaods 6 xpic- 
TOs Os eis mavTa UnnpeTnaapeEVvds cor 
T O€@ Kal marpi aiTod eis Te 
Snysovpyiav Siapopoy Kal mpdvorav 
KaTadAndrov 


10 vomKyy ... mpopntiKovs ... ayyéAov 


15 pedAdvraw baov ovbérw drddrAdAvd Oa 


ebddnnoev abros ywupn of 6 Snpuovp- 
os dvOpumov dvOpunos yevésOu, 


XXX1X 


yAuKdvayra, Tov éx TETPAs) Ak poTO pou 

(xatayayovTa viwp eis TANTpOYHY, 
TOV OTVAW VEPeANS Kal OTVAW TrUpOs 
ond (ovTa avTois) 5a OdATos apeTpov 
Kal pwrivovra (kal dd5nyouvra) Tovs 
otk €iddTas Sou mopevOwow, (Tov é€ 
ovpavod pavyvodoTnaavTa avTois Kai 
éx Oadacons KpeodoTyaavTa) dptvyo- 
pntpav: tb, 3 § 1 (rov [sc. Moses] 
Thy épvOpay Odracaav Sinpynedta Kai 
as Tetyos Ta vdaTa evOev Kal evOev 
d:aornoavta Kal ws 5. épnuov énpas 
Tov Aadv HynoxdTa Kal BvGicayTa) 
Papaw kai tovs Aiyunrious (al mav- 
Tas Tous) wap’ avrav (per abrar, 
TOV YyAvKavavTa mnyiV avTois) pEeTa 
évAov (Kai €x« métpas) dxpotdpou 
(mpoayayévTa avrots dwp) Supaa, 
(rov é£ ovpavod pavvo5oTncayta 
avrois Kal) é€ dépos (Kpeodornaarta, 
Tov oTvAOY TUpds év VUKTI Eis PwTiC- 
pov Kat ddnyiav mapexdpevoy adTois 
kal) atvdov (vEepéAns eis oxtacpov 
Hpuepas) Sia Tov &€ HAlov proypdv 


Hero 8 &s Mavo7js "Incov Te per avrov 
7 wD 


oTpaTnye 


Eph. 15 6 kupios hua@v Kai eds Inaovs 


6 xplords: v.20 § 6 Oedy Adyov 
imnperovpevov TH Oe@ avrov kal 
narpi eis THY THV Aov Snmoupyiar : 
Philad. 5 «ts 6 peairns Oe0v xal 
avOpwnwv eis Te Snpuoupylay vonrav 
Kal aicOnrav Kal mpdvo.av mpdapopov 
kat KkarddAndov:; vi, II § I &va 
Snpuovpyov siadpdpov xKricews bid 
Xpratov monty, Tov avrov mpo- 
vonThyv 


ii, 55 § 1 Tovs pera Tov vopor BV ayyéAwv 


Kal mpopnrav 


Trall. 8 pédAXovTas bcov obdéna ardAdv- 


o0a.: vi. 18 § 5 péAdovras bcov 
ovbérw OvioKkew 


vi. 11 § 1 Tov abrov ebdoxnoavTa Kai 


dvOpwmov yevécOa : ii. 24 § 2 €ddd- 


10 


15 


20 


~ 


25 


30 


35 


40 


45 


xl 


en 


18 


10 20 


21 


20 23 


24 


25 


40 


45 


Introduction 


6 vomobérns ims vopous, 6 dpxvepeds 
iepetov, 6 moipnv mpoBarov 


efevpevioaro 

\ € A A \ Z 
Tov €avToU Oedv Kal TaTEpa 
6 O€ds Adyos 6 dyamNTOs vids 


Kara Tas TEpt a’TOU bT’ avTOU TMpop- 
pnbeioas mpopnteias éx omépparos 
AaBid cat ’ABpaap, pvajs ‘Iovda 


yéeyovev év pntpa tapbevov 6 diarrAdo- 
wv mavTas TOUS yEevYwpEeVOUS 


écapkwOn 6 aoapkos 


6 axpdvas yevynbels Ev Xpovm yeyev- 
ynrat | 
moAlTEvoapeEvos Saiws Kal madevoas 
évOéopuws, macav vocov kal nacav 
padakiay é£ dvOpwrav amedAdoas, 
onueia TE Kal Tépata év T@ Aa@ 
Toinoas 


TTACAN NOCON ATA 12, 28 

CHMEIA TE KAl TEPATA KTA 

6 Tpépwv mdvtas Tovs yxpy ovras 
T pops 

> lal a 

EMTTITTAWN TIAN ATA 

TO O€Anpa ov EmAnpwoe 

Karop0woas 


P. 20. 


dpxvepewy Wevdwvipwv kal Aaod Tapa- 


vépou mpodocia 


Knoey éx yuvaikds avroy yevynOjvat 
Tov ToinThy avipds Kai yuvaKds : 
vi. 22 § 4 Kal éyévero 6 vopobérns 
avTos mAnpwya vopou: Philad. 9 
ovrds éoTt.. . TO éepetov (cp. ii. 48 
§ 2): li. 20 §5, Philad. 9 6 toipny. 
With ywpn on cp. on 15. 3 

ii. 12 § 3, vi. 22 § 2 

v. 6 § 6, 19 § 6, vi. 30 § 5 

ii. 24 § 2 Tov vidy TOY ayamnToOY TOY Bedy 
Aoyov:: iii, 17 6 povoyerts Oeds 
6 dyannros [vids]. Cp.v. 19 §3,6 

Mar.-Ign. 1 é& onépparos Aaveid kat 
*"ABpadp kata Tas mept aitov tr 
avTov mpoppynOeiaas pwvds mapa TOU 
Tav mpopyntav yxopov: Rom. 7 &K 
oméppatos Aaveld kai’ ABpadp: vi. 11 
§ 3 Inaots 6 xpiorés 6 €2 loyAa Ana- 
teihac (Heb. vii. 14) 

Trall, 11 ddnOGs yeyovey ev phtpa 
6 mavtas avOpwrovs év pHtpa dia- 
wAaTTwY. SiaTAdooe Vi. II § 2 

Eph, 7 6 Adyos capt éyévero, 6 dowparos 
év owpart, 6 (anabjs) év (madnT@) 
owpari, 6 dbavaros év OvnT@ owpari, 
% wr év pOopd. daoapkos vi. 26 § 2 

Polyc. 3 (Tov &xpovov) év xpovy 


Magn. tt modurevoapévy doiws kal macav 
vécov kal padrakiay Oepanevoayt év 
T@ da@ kal onpeia Kal Tépara 

i BS > / > v. 

TomnoavTe em evEepyeoia avOpwrwyr : 
vi. IT § I moAtTevodpevoy dvev 
€ , eee 
Gpaptias: vill. 1 § 4: Smyrn.i, 6: 
Trall. to 

viii. 1 § 3 Philip. 5, Magn. 11 

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


Philip. 9 tov rpépovta mavras Tovs Tpopys 


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


iv. 2§ 2, V..7§ 15, Vil. or oe 


v. 18 § 2 10 Pevdwytpuwr iovdaiwy : viii. 2 
§ 1 Kaidpas 6 Wevdmv, dpxepeds : 


The Syrian Rite 


2 TOU TH Kakiay voonoayTos 

3 tmogtas on avyxwphoer tapadodels 
InAdtw TO Hyepdve Kai xKpideis 

6 KpiTys Kal KataKpOels 6 owTip 

oTavp® mpoondAwbn 6 amabhs Kat 

anéBavey 6 TH Picea GOdvaros Kal 

éragn 6 (worords 


6 iva md0ous Avon Kal Oavarov ef €Anrat 
Tovtous & ovs mapeyéveto kai pnén 
7a decpa Tov SiaBddrov Kal pionra 
Tovs avOpwrovs éx THs aTaTNs advToU 

Q Kal avéotn éx vexp@v TH TpiTH Huepa 
kal Té€soapakovta jyepav ovvdia- 
Tpifas Tots padnrais avednpOn «is 
Tovs ovpavods Kal éxabéaOn ex Sefiav 
gov Tov Geov Kal maTpos avTov 


13 ov bi Huds iméepeverv 


19 Opumrépevov 


PF, at. 


I evxapiorowvrtes...ép’ ols katntiwoas 


4 ov 6 dvevbers Oeds Kai evdoxnans én 
abrois 


6 TON MAPTYPA T@N TABHMATON 


xli 


v.14 § 5 ovvédpiov mapavopor : Trail. 
Io tnd TeV Pevdoiovdaiwy: Magn. 3 
Wevdoiepets. mpodooia v.14 § 5,15 §1 
vi. 5 § I Kakdvotay vooovaw 27 § 3 
Magn. 11 76 na0os troctavt Kal mpods 
TOV iovdaiwy én 
Tlovtiov TAatov qyepovos kal “Hpw- 
Sov BaciAéws kal oravpov bTropetvayTe 


X pLOTOKTOVOV 


kal admoOavéyTt : ii. 24 § 2 ovvEexwpn- 
oe mabciy tov tH pion anab7: 
Trall. 10 76 . . . WAadrov Tov Hye- 
povos 6 KpiTns éxpidn . . . KaTeKxpiOn 
éoravpw0n aAnOas ... améOaver 
dAnba@s Kai érapn: Philip. 7 cravp@ 
mpoonrAwaba Tov dvapxov Tivos ovy- 
xwphoavros ovK éxw einelv. Cp. ii. 
59 § 2, v. 20 §5 
li, 24 § 2 Omws Tovs iToKELpEevous PavaTw 
ptonta Oavarov : ii.35 § I (€ppycaro 
ipas Kvpios) THs SovaAcias THY ETEL- 
Cp. vii. 30. 
Trall, 9 kai dvéorn bid Tpidv Hyepav... 


I lal 
caKkTwy deopov. 


kal TegoapakovTa Hpépas ovydiarpi- 
“a > / > f \ 
Was Tois admooToAas aveAnpOn mpos 
Tov Tlatépa Kai éxabioey éx defiav 
avrov: viii. 1 § 4 wal dvéorn bid 
lal nw \ LY > tA 
Tpiov hpepov Kal peta TV ava- 
OTacW TECoapakovTa Huepas Tapa- 
peivas Tots GmoaTéAots ... avednpon 
‘ A > , > \ \ 
mMpos Tov amooTeiAayvTa avTov Oeov 
\ , e225). tea oa 
kal TaTepa en oeow avTwy: Cp. 
v. 7§ 18, I9 § 6, vi. 11 § 1, 30§ 5: 
Magn. 11 
iii. 19 § 2 mAnyas Kal oravpdyv &’ Hydas 
inopeivayros, Cp. Magn.11, Eph 16 
Philad. 4 «is yap dpros.rots macw eOpvpOn 
(of the Eucharist) 


vii. 30 (evxapiorobvTes). . . Kal (€fopodo- 
youpevar) ep ols evepyérnoev 

vi. 20 § I (ov ydp Ovaiaw Séera Beds) 
dveviens tnapxov TH pioe adrAdAA... 
eVdoxav émi rais Ovoias abtdv 

v. 1 § 2 (rhs paprupias Tay TraOnpaTwv 
aitov): Rom. 2 r&v éavTov mabn- 
paTov paprupa 


Io 


15 


20 


5 


30 


40 


45 


xi 


15 4 


28 


25 39 


3 , , 

apEegvews . . . TUXWOL 

mvevpatos ayiov TAnpwOGow 

aftol TOU xpioTOU cou yevavTat, Cw7s 


aiaviov TUXwWoL 


dopiaas mvevpatos ayiov TAnpwons 


P. 22: 
BACIAEION IEPATEYMA KTA 
aveAhiTr@s 23.3 
4 > lan \ A , 
maons aidOnrhs Kal vonTns pucews 
aTpémrous duéuTrous aveyKAHTous 


P. 23. 1-6. 
aTeXEUTHTOUS 
P. 26. 

Kabwowpéevov 

TA Ayvoovpeva Gmoxddvpoy, Ta deEi- 
TOVTA TpocavaTAnpwoov, TA éyvwo- 
peva KpaTuvov ,. 11 TA meTAAYNpEVE 
émlaT pewov 

Tovs veoTedeis BeBaiwaov 

6 TOToLs pr TEpiypapdpevos — 


6 pice avaddAolwTos 


Aoyikats puoceow 


Introduction 


ii. 18 § 3 ddécews Tevedpevor 
Smyrn, 13 wWeTAnpwpévor rvevpaTos ayiou 
Philad. 3 agvot ’Inaov Xpiarod) yevopevor 
, 3 / f 
owTnpias aiwviov rUxwow : Smyrn.6 
(wis aiwviov ov TrevgeTrau 
Eph, 4 cogiabevres ind Tov TrvEevpatos 


(ii. 25 § 10), ili. 15 § 6: Philad. 4 
Vi, 19.$ 1: Eph 1k 

See on 15. 6 

See on 12. 18 


v. 7 § 4 


v. 14 § 6 Kadociwaw 

Cp. ii. 6 § 7 Tovs dyvoov:tas bSdcxere, 
Tovs émoTapévous ornpicere, rods 
TETAAVNMEVOUS EMLOTPEPETE 


v. 6 § 3 (Tovs veopwriarous) BeBaovpev 

Cp. vi. 27 § 2 ph &v rérw ov (of the Holy 
Ghost) 

Cp. Philip. 5 tov rh ptvoea arpenrov (of 
the Son) 

Cp. Trall. 9 tév dowpatwv picewr : ii. 


30 


35 


40 


56 § 1 af émovpdvia pvoets. 


(4) There is the same large use of Scripture, both in strings of quotations (see 
esp. 6. 15-30: 9g. 2-16: 12. 10-31: of course the usual formulae of quotation 
are not to be expected in prayers) and in series of examples (17. 15-18. 21), 
with the characteristic use of epithets and titles (17. 16, 23, 27, 31: 18. 11: 
20. 4: 27.1), as welj as a great deal of scriptural language worked into the 
text. The quotations which occur elsewhere are noticed in the parallels above : 
some of them are noticeable, p. 5. 22: 12. 19, 262 16. 12: 16.27: 21.6. (5) 
Most of the theological characteristics reappear: 6 pdvos dAnOiwds Oeds 5. 15: 
Tav bdwy KUpLOS 5. 17, 5€amoTa THY bAwY Q. 2 (not Beds THY GAwy: and as in the 
rest of vii and viii, except viii. 47 epil., 6 éml mavrwy Oeds is not used): Oeds povo- 
yevns 6. 28: Beds Adyos 15. 4: I9. 20: MpwTdTOKOS TAOS KTiTEwWS 15. 4: 19. 21: 
the ‘ service’ of the Son is put emphatically 19. 7sq. as in v. 20 § 5, cp. Ig. 16: 
and the operation of the Father ‘through’ the Son is strongly marked 5. 18: 
Jip ewes 15. B, J-11: 16. 28 (cp, iv. 12, V9) Ese owe Pieadccc. ) 
and 6 6e0s kat matip tov xpotov and the like are common, 5. I6: I5. Io: 
19. 8, 18: 25. 29: and mais is used of the Son 25. 30: 27. 10, cp. vill. 47 epil.: 
while the liturgy shares with the Epistles the common use of adyévyntos of the 
Father (5.15: 14.27, 32), and of Oeds absolutely of the Son (9.17: 13.2: 19. 7, 


ra, [Ds 


The Syrian Rite xliii 


18: 24.7). Our Lord’s highpriesthood 15. 5: 19.17. ‘O mapaxdnros of the 
Holy Ghost 5. 17 (the ‘ witness’ does not appear: and there is no commemora- 
tion of the Holy Ghost where it might be expected in the Thanksgiving, p. 15: 
indeed the mention of the Holy Ghost is for the most part incidental). The. 
denial of our Lord’s human soul is wanting, but it may be noticed that the soul 5 
is not mentioned in Ig. 15-25, where the odpé is twice alluded to (in vi. 26 
§ 1, where alone in i-vi the compiler’s heresy appears, the meaning of é# puyjjs 
kal owparos might escape notice were it not made quite explicit in pseudo- 
Ignatius). There is an implicit antignostic polemic in 12, 11-13: 14. 29-15. I: 
26. 29-27. 2: creation and providence are characteristically combined in 15. 7-9: 10 
19. 8 sq.: baptism mito the death of our Lord occurs only in the deacon’s 
suffrage 7. 6, where however it may be an addition of the compiler’s: and 
naturally the sabbath is not dwelt upon (but it is emphatically commemorated 
in the thanksgiving in vii. 36). 

If the thanksgiving in vii. 33 sqq. be compared in detail with the prayers of 15 
the liturgy the impression will be confirmed that both are by the same hand 
and this the hand of the compiler. It will have been noticed that there seem 
to be no important parallels between the commemoration of creation (15. 
15-16. 17, and vii. 33 sqq.) and the compiler’s work elsewhere. This is accounted 
for by the absence of occasion for such description elsewhere, while here no 20 
doubt it corresponds to and is occasioned by the practice of the church. 


We conclude therefore that the Clementine Liturgy is con- 
structed on the Antiochene scheme and includes the Antiochene 
diakontka, worked over and expanded by the compiler of the 
Apostolic Constitutions, who is also the pseudo-Ignatius, and 25 
filled in with prayers which, whatever sources they may 
include, are very largely the work of the same compiler. 


It will be seen that, according to this analysis, the compiler in filling in the 
traditional scheme with matter substantially of his own composition has only 
done what was presumably within the competence of any bishop in the 30 
exercise of his tus liturgicum, Other analyses of sources have been proposed, 
but mostly without regard to the literary affinities of the liturgy with 4 C. and 
pseudo-Ignatius on the one hand and with S. Chrysostom’s quotations on the 
other. They are based mainly on certain inconsistencies, real or apparent, in 
the text. Dr. Probst in Liturgie d. drei ersten christlichen Jahrhunderte Tiibing. 35 
1870, pp. 276sqq. notices (a) the inconsistency between 13. 26-30 referring to 
the kiss of peace, and the preceding paragraph 5-21 in which he finds signs of 
a later origin: (8) the rubric 23.13 and the following litany as to which he 
asserts that xnpvocirw cannot apply to the recitation of the litany, while a litany 
in this position is otherwise unattested in early writers. Accordingly he con- 40 
cludes that two documents have been combined, the line of division running 
between 23.13 and 14, and that 13. 5-21 is an insertion in the first document 
due to the editor. Brickner in Theol. Studien u. Kritiken 1883, pp. 1-32 notices 


Ke) 


Ws) 


20 


30 


3p 


40 


45 


xliv Lutroduction 


(a) the inconsistency between 13. 26sqq. and pp. 3-9, which it seems to repeat, 
(8) the repetition of the intercession, pp. 21-23. 9-12, (y) some inconsistencies 
of terminology. He concludes that the editor had before him two complete 
but divergent liturgies, which he selected and combined, 3. 3-13.23 and 23. 13-27. 
14 belonging to one document, 13. 16-23. 11 to the other. Kleinert in the same 
no. of Theol. Stud, u. Krit. pp. 33-52 contends for three documents, (a) a rubrical 
scheme reproduced by the Egyptian document Append. A 1, which is prior to 
A.C., (8) an énickoros-document, the source of all the prayers rubricated with 
énioxoros, (y) an apxtepeds-document from which are derived the: prayers rubri- 
cated with dpxvepevs : and he finds differences of character between the two 
latter. A writer in the Church Quarterly Review 27, April 1882, pp. 37 sqq. 
postulates three documents at least, one covering 3. 2-13. 22 and perhaps 23. 13 
to the end, the second 7. 3-26 inserted in the first, and the third the passages 
rubricated with dpxepevs ; grounding his view on the inconsistencies and on the 
theological character of the dpxtepeds-passages with their implied anti-valentinian 
polemic. These theories could not be adequately discussed apart from liturgical 
considerations, for which this is not the place. It is sufficient to say here (1) 
the most serious difficulty is that of the relation of 13. 25-32 to the preceding 
dismissals &c.; but it is possible that the difficulty existed in the compiler’s 
rubrical source, whether that source was a written document or the practice 
of his church: in other words, the simpler dismissals &c. may have been 
already in the latter half of the fourth century merely a survival, deprived of 
their significance by the development of the more elaborate forms. It must be 
remembered, and these critics seem to forget it, that on any supposition the 
editor was describing with whatever freedom what was continually before his 
own eyes and those of his readers, and the last place in which to look for 
gratuitous incoherencies in practical directions is in a work where the author 
has so free a hand, unless it be supposed that the inconsistencies would justify 
themselves as corresponding to something in current practice. And in fact 
there is some trace of such inconsistency in S. Chrysostom’s allusions to his 
own rite: see p. 473. 20-23 and note. (2) Inconsistencies of terminology can 
be explained : (a) the figurative evvodyo 11. 3 is as natural in a prayer as doxytat 
25.3 is in a rubric, (8) the same explanation is applicable to xespaépevor 22. 19 
as compared with évepyovpevo 5. 31, &c., and besides xetmaCou. is characteristic 
of the compiler (see above), whereas évepy. occurs only in diakontka, (y) imnpecia 
To. 28, as abstract and appropriate with d:axovia, as comp. with bmodidxovos 22. 1 
&c., has already been noticed, and again imnp. occurs only in diakontka, (8) 
apxvepevs 12. 9 and 14. 9-24 as comp. with énicxomos elsewhere may be only an 
accidental variation (cp. ii. 57, where évion., iepevs and dpxrep. are used indiscrimin- 
ately), while adpyiep. is characteristic of the compiler (see above), who is perhaps 
alone in using it in this sense at so early a date (and it is likely that the condi- 
tions of the fourth century would first give rise to its use), and it only occurs 
in immediate connexion with what we have seen reason to believe is mainly 
the compiler’s work, except in 14. 12-20, where he has almost certainly inserted 
it, for it does not occur in the corresponding passage of Can. Hippol. and the 


The Syrian Rite xlv 


sahidic (p. 463. 16 sqq.), while the ethiop. has éfiskdpds. (3) The internal 
difference in the character of the prayers is imaginary, except in so far as they 
are severally appropriate to their occasion: of course there is more scope for 
the expansion of theological ideas in the Thanksgiving than elsewhere ; while 
the antignostic polemic is a marked characteristic of the compiler of A.C. (4) 5 
Dr. Probst is wrong as to facts: xnpvocérw 23. 13 is the technical word in such 
a connexion (see below p. 524 n. 8), and in fact it is so used 7. 27; while there 
are traces of a litany like that of p. 23 in S. Chrys., see p. 475. 1-9 and note: 
cp. p. 533. 3, 57: 62. 8 sqq.: 97. 7 sqq.: 138, 19 sqq. Thus the grounds for 
discrimination of documents on these lines are insecure, while the inconsistencies 10 
in the text, such as they are, are accounted for in the distinction adopted above. 
It follows further that prima facie no significance whatever 
in point of date or of geographical range can be claimed for 
the Clementine Liturgy larger than that of the Syrian rite 
generally, as represented e.g. by S. Chrysostom’s Antiochene 
writings, and that its main value lies in its filling out in detail 
the outline derived from the Syrian writers of the fourth 
century; while as to origins it presents precisely the same 
problems as do the indications of those writers: as a pheno- 
menon to be accounted for it is simply co-ordinate with 
Appendix C. 


Lama 


5 


bdo 


fe) 


Its claim to a larger significance must be established, if at all, on other con- 
siderations than those hitherto dealt with: but such other considerations do 
not belong to this place. The most elaborate work on the subject is Probst 
op. cit., which is an attempt to show that it approximately represents the liturgy 25 
or at least the anaphora of the whole church throughout the antenicene period, 
See the summary in Bickell Messe u. Pascha Mainz 1872, pp. 29 sqq. The 
writer in the Church Quarterly Review, 27, pp. 41-47, contends for the early 
date of the dpxtepeds-document. At this point two remarks may be made on 
both of these essays : first, that both ignore the literary relation of the liturgy 30 
to A.C. generally and to the pseudo-Ignatian epistles, whereas this relation 
puts at least some of the marks of antiquity in a new light and shows that they 
are the antiquarianisms of the compiler: and secondly, that parallels quoted 
from earlier writers, while they may indicate the sources of the compiler’s 
several ideas, as they certainly illustrate them, prove nothing as to the antiquity 35 
of the prayers in which they are combined. Dr. Bickell of, cit, in his attempt 
to find the origin of the christian anaphora in the jewish paschal ritual, assumes 
Dr. Probst’s conclusions as established: but his argument is equally satisfactory 
—or unsatisfactory—apart from this assumption. 


§ The Clementine liturgy is mentioned, perhaps by Leontius of Byzantium 40 
(fl. 531) in c. Eutych. et Nestor. iii. 19 (Migne P. G. |xxxvi 1368 c) under the title 
i Tov dnoaridav dvapopa, and in [S. Proclus} de tradilione divinae missae (1b. \xv. 
849 B), of uncertain date. After Nicetas Pectoratus c, Latinos (1b, cxx. 1017 CD, 


xlvi L[untroduction 


IOIQC, Io20D) in about 1054, the Constitutions seem to have been neglected 
until their publication in 1563 (Ueltzen p. xi, Funk p. 2), but the liturgy is 
quoted in the eleventh or twelfth cent. by Nicolas of Methone in de corpore et 
sanguine Domini (Migne P. G. 1xxxv. 514 D) and in the fifteenth cent. probably 
from Nicolas by Mark of Ephesus de corp. et sang. Dom. (ib. clx. 10808) and 
Bessarion de sacramento Eucharistiae (tb. clxi. 500 D, 514 CD, 517 D). The frag- 
ment (=p. 20, 13-21. 8 below) in Bodl. Misc. graec. 134 f.251 b and Paris Suppl. 
Sraec. 343 f. 94 (both of the sixteenth cent., written by Constant. Palaeocappa) 
also seems to be derived from the tract of Nicolas of Methone, which is con 
10 tained in both these mss. 

The Clementine liturgy apart from A.C. was printed in ‘H @eia Aecroupyia 
Tov ayiouv . . Mapxou Paris 1583, pp. 71 sqq. (no doubt from ed. 1563); in Daniel 
Cod. lit. iv. pp. 48-791 and in Neale The Liturgy of S. Clement Lond. 1858 
(both from Cotelier’s text). Lebrun Explication iii. pp. 76-98 gives a French 
version: Neale The Liturgies of S. Mark &c. Lond. 1859 (Neale and Littledale, 
1868 &c.) an English, and Probst Lit. d. drei ersten christlichen Fahrhunderte 
pp. 258-275, a German version. On the liturgy, besides the authorities already 
alluded to, see Cotelier’s notes on 4.C. viii in SS. Patr. Apostol. Amstelod. 
1696 (Clericus-Coteler., Antw. 1698, pp. 392-406), Drey Neue Untersuch. tiber d. 
20 Konstit. wu. Kan, d. Apostel Tiibing. 1832, pp. 106-112, Daniel uw. s. pp. 42-48 and 

notes below the text pp. 48-79. 


wn 


_ 
Or 


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


Of the two chapters, 57 sq., given below, the greater part 
of 57 §§ 2-11 and of 58 belongs to the Didaskalia, and has only 
25 been worked over and slightly modified by the compiler ; while 
57 §§ 5 sq., 12-14, belongs entirely to the compiler. In other 
words, the body of rubrics, p. 28. 1-29. 22 below, belongs 
mainly to the Didaskalha ; while the whole of the order of the 
service, pp. 29. 25-30. 41, except a part of the rubrics p. 30. 
30 1-12, is the interpolator’s. 


In the rubrication 28. 1-29. 22 the principal modifications are in the following 
passages: 28, 1-12 derived from Didask. 12 and in your assemblies in the holy 
churches assemble with all becoming decencies and appoint places for the brethren 
carefully, And in reverence for the presbyters let there be a place set apart on 
the east side of the house: and let the throne of the bishop be set in the midst of 
them and let the presbyters sit with him. And again on the second east side of 
the house let the lay men sit, for so tt ts required that on the east side of the house 
should be seated the presbyters with the bishops; and behind, the lay men, and then 
the women. The changes here are mainly the insertion of (1) the figure of the 
40 ship and its crew, apparently from the Clementines, Ep. Clem. ad Iac. 14 (Cotel. 

i. 609), (2) of the sacristies and the deacons’ vestments, (3) of the doorkeepers, 
ep. ii. 25 § 12,28 §2, vi. 17 § 2. P. 28. 12-14 from and let the other [deacon] 


3 


on 


The Syrian Rite xlvil 


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

In the liturgical order (1) p. 30. 1-10 is derived from Didask. 12 that when ye 
stand up to pray the leaders may stand in front, and behind them the lay men 
and then again the women. For it ts required that ye pray towards the east, as ye 
know it ts written O sing praises unto God who rideth on the heaven of heavens in 
the east. But of the deacons let one of them stand continually by the offerings 
of the eucharist. (2) The rest is independent of Didask. except in so far as 
certain points are alluded to elsewhere: ii. 39 §§ 2 sq.=Didask. 10 (the 
bracketed words belong to Didask.) (as tovs €Ovixods émétav OéAwor peTavoeiy kal 
émotpepev ex THs wAayns cis ExxAnoiay mpocdexXdpcOa OTws TOD Adyou akovwoty, ov 
phy Kowwvodpey avrots dxpt THY oppayida AaBdvTes TeAELwOGoW* OTwS Kal TOLs TOLOU= 
ros [sc. penitents] péxpis ob peravotas Kapmov émdeigwow) émitpémoper (ciaépyecba 
Smws Tod Adyou aKkovovTes pH TEAciws Gpdnv amdAwvTaAL, WH KoWwvEiTwoay Be ev TH 
TpogEevyx7T GA’ eLepxécOwoav) peTa Thy avayvwow Tov vépou Kai THY mpopynTav Kal TOU 
evayyeArlou (Stws) bid Tod éfvévar EmiBEeATIWOHOL THY avacTpopHy Tov Biov onovbd- 
(ovres mepi Tas avvagers anavtav donuépar Kal (TH Senoe) cxodafav: 54 § I= 
Didask 11 (a todo @ émioxoror) [sc. in order that your offerings and your prayers 
may be accepted] pedAdAdvtwy (bya eis mpocevyny amavTav), peta THY avaywor 
Kai Tiv ~adrpwdiay Kal Thy éni Tais ypadais SidacKkaXiay (6 SiaKovos) EoTws mAnoIov 
bpav (wera indrATs povas AeyérTw M7 Tis Kata Tivds), pH Tis év Hmoxpice, (iva édv 
ei peO7 ev Tioly dytiAoyia) cuvednoe xpovabértes (SenO@or) TOV Oeod (Kal SiadrdAayeou 
Tots adedots). (3) There are marks of the compiler’s hand: the apostolic 
fiction 29. 30-36: characteristic words mapaxadety ovppavws adereiv dmoBddrAELV 
imnperetoOa dpx.epeds (= bishop) kupraxds dpdnros: passages parallel with his 
work elsewhere, 30. 6 THs dpxaias vopts ii. 41 § 2: 33. 7 a0eTHOas ... aweBANON 
see above on 17. 4: 30. I1 imnperovpeva pera poBov Tars.g: 30. 14, ii. 54 
§ 1 above: 30. 17 5odiws ws KTA Vv. 14 § 5 [Sods 7d] SdAcov Pidnua: 30. 38 
ws Bacihéws owpart Vi. 30 § I THv dyTiruTov TOU BaciAEiov GwuaTos . . EvXapioTiaY : 


the use of Scripture 29. 38: 30. 6, 17, 25 sqq. 


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

The corresponding arabic and ethiopic is in cap. 10 of the respective Didas- 


haliae: see ms. Bodl. Hungtingt. 31 ff. 88b sqq.: Platt The ethiopic didaskalia, 
pp. 93-98 (eth. and eng.). 


5 


Io 


20 


25 


30 


35 


40 


xl vill Iutroduction 


B. THe GrReeEK LITURGIES 


1. Lhe Liturgy of S. James 


1. The Printed Text. 
AEITOYTPIIAI TON ATION TIATEPON “IaxwBov tod dmoardd\ov Kali aded- 
5 obéov, Baowielov tod peyddov, "Iwdvvov tod xpvooorduou Parisiis ap. 
Guil. Morelium 1560. 
The origin of this text of S. James, which has become the fextus receptus, 
is unknown. It is reproduced in Fronto Ducaeus Biblioth. vet. patrum t. ii, 
Paris 1624: in H @EIA AEITOYPIIA TOY ATIOY IAKQBOY TOY AIIOZTOAOYT: 

10 éxréOntat mapa TH tepa Tav pirov ~vvwpiit. EN TH SAAAKATH Venetiis 1645: 
in J. A. Fabricius Cod. apocr. N. T, p. iii, Hamb. 1719: J. A. Assemani Cod. 
hturg. eccl. univ. t. v, Romae 1752; W. Trollope The greek liturgy of S. James 
&c. Edinb. 1848: J. M. Neale Tetralogia liturgica Lond. 1849, The liturgy of 
S. James Lond. 1858: H.A. Daniel Cod. Ut. eccl. univ. in epit. redactus t. iv, Lips. 

15 1853: Neale and Littledale The greek liturgies Lond. 1858. Also [Bp. Rattray] 
The ancient liturgy of the church of Jerusalem, being the liturgy of St. James freed 
Jrom all later additions ... with an english translation, notes 1744: Bunsen Analecta 
antenicaena ili, Lond. 1854 (the anaphora omitting all that is not common to the 
syriac with the greek). 

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

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

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


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


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


The Syrian Rite xlix 


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

On the mss. see below A,B, F,D. It is unfortunate that so important an 
addition to materials is marred for purposes of the criticism of the text by 


inexactness of collation, and for purposes of comparison by a in ia 
rearrangement of the paragraphs in the several columns. 


Dionysios Latas archbp. of Zante ‘H @cia Netrovpyia tod dylov 
evddfov dmoardXov "laxk@Bov tod adeAdobéouv Kal mpatov tepdpyou Trav ‘Iepo- 
codvpov exdobeioa peta Statd~ews Kai onpecooeov Zante 1886. 

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


rewritten the rubrics. In general character it corresponds with the fextus 
receptus. 


ii. Manuscripts. 


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


On the ms. see Assemani pp. xxxviii-xlix, Swainson p. xviii. It has become : 


further mutilated since Monaldini copied it for Assemani in 1749. Its text now 
corresponds to pp. 34. 21 b-39. 12 a, 45. 10 @ to the end of the text below. 
Its most substantial difference from the text below is a long series of com- 
memorations after 57.7. Its date is approximately fixed by the names of the 
patriarchs commemorated, which indicate 983 (Swainson p. 301: but Matrangas 
in the Messina catal. gives 1012). Its source ought to be fixed by the name of 
‘Eneas the apostolic and first of the bishops’ p. 294, and Lydda (Acts ix. 33) 
suggests itself: but Zenas one of the seventy is traditionally the first bishop of 
Lydda (Lequien Or. christ. iii. 581), and there seems to be no tradition as to 


5 


20 


i) 
on 


a5) 
1) 


Aeneas. It certainly does not belong to Jerusalem, and its special interest in 4o 


Sinai, p.296, perhaps indicates Pharan, the original see-town of Sinai, as its source. 


d 


uw 


] Introduction 


B. Rome, Biblioth. Vaticana. Vat. gr. 1970 olim Basilianus 
cryptoferratensis 1x. Parchment, thirteenth century, containing 
S. Chrysostom, Presanct., S. Peter, S. Mark and S. James. 
S. James is printed in Swainson pp. 214-330 (second col.) ; 
notes of variants in latin in Assemani pp. 400-408, and thence 
in Daniel iv, pp. 88-133. 

On the ms. see Batiffol L’abbaye de Rossano Paris 1891, pp. 51, 75, 84; 


~ Assemani p. 398 sq.; Renaudot i. p. 116 (ed. 1847); Swainson pp. xv sqq. 


20 


NS 
Jt 


Ww 
oye 


40 


Its text is of the same type as A. Among the living it commemorates ‘ our 
patriarch’ unnamed (p. 280), and among the dead the latest patriarch of 
Jerusalem commemorated (p. 294) is Orestes who sat 995-1010 c., the latest 
of Antioch (p. 296) Theodosius who sat c. 1075: the text therefore seems to 
be of the eleventh century. No bishop is commemorated: it therefore 


probably belongs to Jerusalem. 
C. Rome, Biblioth. Barberina. AZS.vi. 10, Paper, sixteenth 


or seventeenth century, fo. Unpublished. 

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


in genealogy. 
D. Paris, Biblioth. Nationale. Suppl. graec. 476. Paper, 
fifteenth century, containing S. James f. 1, S. Peter f. 35 v. 


S. James is printed in Swainson pp. 215-332 (fourth col.). 
On the ms. see Omont Jnventaire sommaire des mss. grecs de la Bibl. Nat. iii. 


5 Paris 1888, p. 267: Swainson p. xxv. Its text is of the same general type as 


the preceding, but has many peculiarities. It commemorates among the living 
‘our father the patriarch’ (p. 281) and ‘our bishop’ (p. 289) both unnamed, 
and among the dead ‘the archbishops’ of Jerusalem (p. 295), the last being 
Leontius who was sitting between 1187 and 1193, and it has a suffrage for 
pilgrims at the holy places (p. 285): hence its text seems to be of the late 
twelfth century, and belongs to Palestine. 


E.Carro, Library ofthe Orthodox Patriarchate. Description? 


Date? 
Of this ms. I have seen only a copy, which I owe to the kindness of 


5 the Metropolitan of the Pentapolis, and have no information as to its date 


and character. Its text is of the same type as the foregoing and is in some 
points akin to D in particular. It contains no indication of date or provenance. 

F, Paris, Biblioth. Nationale. Graec. 2509. Paper, fifteenth 
century, containing zzler ala S. James f. 194, S. Basil f. 210 v, 
S. Chrysostom f. 231 and Presanct. f. 237. S. James is printed 
in Swainson pp. 215-332 (third col.) and below. 


The Syrian Rite li 


On the ms. see Omont Jnventaire ii. p. 274, Swainson p. xxv. _ Its text differs 
from the foregoing chiefly in the shortening of the intercession by the omission 
of the particular commemorations and in containing fewer byzantine insertions. 
The ms. is not a ritual book, and its source therefore may well be much older 
than itself, and such data as it supplies suggest the beginning of the twelfth 
century. John the patriarch (34. 20, 36. 31) may be John 1X of Constantinople, 
II11-1134; Theodulos the archbishop (34. 22) Theodulos of Thessalonica who 
was archbishop under Alexios Komnenos and died before 1134; the BaoiAeis 
(55. 13) John II Komnenos and Irene 1118-43, and the Bagidiooa Irene widow 
of Alexios. If this be so, the text belongs to the province of Thessalonica. 


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


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


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


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

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


J. A ms. from ZanTeE in the possession of the editor. Paper, 
seventeenth century, probably written in Zante, and evidently 
used in the celebration of the liturgy: small additions and 
corrections in the margin by a second hand. 

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


its own, 


* This rubric is as follows: «fra dvaywwoxerar Kiefodinwrara 7a lepa Adya THs 
nahaas biadhnns Kal Trav mpopntay Kai dmodcixnvuTa 7% TOU viod Tov Ocod évavOpwanots 
Ta Te TAOn Kal t éx vexpay dvdcraais, h cis Tovs obpavods dvodos Kal madAwW w devrépa 
avrov peta Béfns mapovoia’ Kal Tovro yiverat Kad’ éExdorny &y Th iepa Kai Oeia 
iepoupyia. 

d 2 


i 


NS 
on 


li I[ntroduction 


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


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


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


10 ~=6©. This ms. has probably perished in the earthquake of 1894 which destroyed 
the Chalki School. A slight inspection led to the conclusion that it was 
probably a copy of the printed fextus receptus. 

§ There was a ms. of S. James in the Library of Strassburg, but presumably it 
perished in the siege of 1870. 


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

20 last has been chosen for the present volume as_ being 
intermediate in character. 

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

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

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


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


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

The text is that of J. 


The Syrian Rite litt 


iil. History, &c. 

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


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


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


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


ed 
(@) 


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


scattered. 


The earliest mention of the liturgy by name to which a date can be assigned 
is in Can. 32 of the Council in Trullo a. Dp. 692 (Bruns Canones i. p. 47). The 
Barberini MS. iii. 55 (8th cent. fin.) p.518 gives an edx7) Aeyopévn ev TO Kiaxovurg@ 
pera Ti Oeiav AecTovpyiay Tov dyiov "IaxwBov. The tract of S. Proclus de traditione 
divinae missae (Migne P. G. lxv. 849) and the tract in ms. Paris Graec. 2500 
f. 207 v (partly published in Pitra Spicileg. solesm. iv. p. 442) attributed to 
S. John the Faster (+595), both telling the same story of S. Basil’s abridge- 
ment of S. James, are unauthentic and of uncertain date; and the letter 


35 


of Charles the Bald ad clerum Ravennat. quoted by Bona FR. L. i. 12 cannot be 40 


verified. Evidence of the narrow range of the use of S. James at the end of 


liv Introduction 


the twelfth century is found in Theodore Balsamon iv can. 32 in Trullo p.193 
(Migne P. G. cxxxvii. 621 B) and responsa ad Marcum 1 (1b. cxxxvili. 953): 
but it was and continued to be known and quoted: see Isaac Armen. Juvectiva 
(twelfth cent.) in Maxima biblioth. pair. xx Lugdun, 1677, p. 1241 c, Bessarion 
de sacram. Eucharistiae (Migne P. G. clxi. 500 D, 504 A, 514. C, 515 A). Cp. Leo 
Allatius =vpixta Colon. Agrip. 1653, pp.176sqq. For its use in the jurisdiction 
of Rome in the eighth or ninth century see the diptych of Flavius Clementinus 
in the Liverpool collection of ivories (Pulszky Catal. of Fyeérvary tvories Liverpool 
1856, pp. 40-43: Maskell Jvories Lond. 1875, p. 38: the diptych commemorates 
10 P, Hadrian I or II). For other traces of it in the west see the prayers derived 
from it in French German and Italian ordines in Marténe de ant. eccl. ritibus |, 
Antw. 1736: viz. Domine deus noster qui suscepisti c. 525 (S. Denys, ninth cent.), 
532 (Troyes, tenth cent.), 538 (Moissac, tenth cent.) from ‘O Oeds 6 mpocdefapevos 
p. 32 below: Domine deus omnipotens c. 494 (Salzburg?), 519 (S. Denys), 530 
(Troyes) from ‘O eds 6 tavroxparwp p. 33: Ommn. semp. deus qui es in sanctis 
and Omn. semp. deus qui es repletus c. 525 (S. Denys) from Zoli TO twemAnpwpévw 
p. 36: Dominator et vivificator c. 523 (S. Denys) from Aéomota (womaé p. 40: 
Domine deus qui es omnium dominator c. 425 (Remiremont, twelfth cent.) and 
Qui es omnium deus c. 425 (Subiaco, A. D. 1075), 540 \Moissac), 551 (Reims, 
20 twelfth cent.) from ‘O mavrwy Oeds p. 43. 


on 


— 
Ou 


(4) No ancient commentary is known. Among modern 
writers see Brett A collection of the principal liturgies Lond. 1720, 
pp. 272-90: Lebrun Explication hitterale historique et dogmatique 

. de la messe, 2nd ed. Paris 1777, vol. iv. pp. 347-72: Palmer 

25 Origines hiturgicae, 4th ed., London 1845, pp. 15-44: Trollope 

The greek liturgy of S. James &c, Edinb. 1848 (notes and recon- 

structions): Daniel Cod. fit. iv. Lips. 1853, pp. 80-7: Bunsen 
Analecta antenicaena iii. Lond. 1854, pp. 27-37: 


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


LS) 
wu 


The Syrian Rite lv 


2. The Presanctified Liturgy of S. James. 


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


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


C. Tue Syriac LITurGIES 


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

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

These divisions generally cross more or less: e.g. the ordo communis is 
commonly attached to some anaphora, or contains a typical set of lections and 
some sedros. The collections of proper sedros are not of importance for the 
present purpose and may be neglected. 

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


Similar distinctions mutatis mutandis must be made in respect of the other 


living oriental liturgies. 


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


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


Minster 1871, pp. 65-70. 


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


uw 


el 


co} 


—_ 
“nm 


20 


tv 
ut 


Io 


15 


20 


25 


= 


35 


lvi Introduction 


a. Ordo communis. 


Fabricius Boderianus D. Severi alexandrini ... de ritibus 
baptism: et sacrae synaxis apud Syros christianos receptis Antw. 
1572 (syr. and lat.). 


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

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


B. Anaphora of S. JAMES. 


No Jacobite text seems to have been published. 


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

y. Liber mintsteri. 


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


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


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


y. Liber ministeriz. 


JNUbed Jeriabs o> ganawhroy ansed0o9 [sho (Zhe book 
of the clerks used in the ecclestastical ministries) Beirut 1888 
(syriac only). 


The Syrian Rite Ivil 


(3) Maronite. 
a. Ordo communis. 


Missale chaldaitcum iuxta ritum ecclesiae nationis Maronitarum 
Romae 1592 and 1716. hoauly Jlesy Jax gel lassacy loko 
Luce: (Zhe book of the oblation according to the rite of the 
Maronite church of Antioch) Kozhayya 1816 and 1838, Beirut 
1888. [uo Loagoly Jhese Jar yu/ lusiacy Imag (Zhe 
order of the oblation according to the rite of the Maronite church 
- of Antioch) Kozhayya 1855. 

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

Translations ; Latin in Renaudot ii. pp. 1-11 (from ms. sources, p. 47): French 
in Morel Messe des Chaldéens et des Maronites du mont Liban Paris [1678] (on 
which see Catal. des manuscrits syriaques de la bibliotheque nationale p. 56). 


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


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


y. Liber ministerit. 


Liber ministri missae tuxta ritum ecclesiae nationis Maronitarum 
Romae 1596 and 1715. Duaconale syriacum iuxta ritum ecclesiae 
nationis Maronitarum Romae 1736. Je y+/ Saxaly |odho 
worry lroaputy Jless (The book of the ministry according to 
the rite of the Maronite church of Antioch) Kozhayya (several 
edd.). Assemani Cod. lit. iv. pp. 180-226. 


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


2. Other Anaphoras 


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


5 


20 


LS) 


5 


30 


35 


LS) 


ro) 


lvili I[ntroduction 


a. The original text of the following has been printed, and 
translations of some of them. 


In the following list S = Missale syriacum; M=the Maronite missal, the 
numbers indicating the editions in the order of the list above; A=text of 
5 Assemani of. cit. iv, vil, 4 =the latin version in the same; FR = Renaudot’s 
latin uw. s., # = Fabricius’ latin uw. s.. H =Howard’s english w. s., J4J= Morel’s 
french 2..s. 


joe BAB SRA_ 11. S. Luxe or Twetve Apo- 

2. S. CELESTINE, Journ, sacr. STLES Mak ff 

10 Lit. 1867, p.332 12. S. Marx M*ARAF 
3. S.Cyvrit Arex. M“*"* AR A” 79) WaARUte. oer 2 AcRITe 

4. S. Dionysius AreEop. M? /e (+649) ' M'R 

5. Dionysius BAR SALisBI 14. MATTHEW THE SHEPHERD 
(hIrgi)ai MR df SMt?Rk 

15 6, S, EusTaTHIus 1 M'R -25.-S) Peres tt RP 7 
7. S.JoHn Curysostom M’F 16. S, PETER ili M' 

8. JoHN oF HarRAN (+1165) 17. RomMAN CHurRcH® M° 


or Jo.Curys. 1 S.M' RA 16, SsAgetvses se RK 
9g. S. Joun Evanc. M**RFM 19. YESHU BAR SHUSHAN 
20 10. JOHN Maro(t7o7) M** (+1073) Mi. 


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

5 Brit. Mus. Sy. 10042. 


8. The following have been published only in translations. 


20. S. CLEMENT OF RoME 30. JAMES oF EDEssa (+708) 

21. Dioscorus ALEX. 31. JAMES OF SERUGH (t+ 521) i 

22. Dioscorus oF Karopu (fl. 32. JoHN or Bostra? (+ 650) 
30 1285) | 33. JoHN BAR Ma‘DAnI (+ 1263) 

23. THe Doctors 34. JOHN THE SCRIBE (Cc. 1200) 

24. GREGORY BARHEBRAEUS 35. S. JULIUS OF ROME 

(+ 1286) 36. LazARUS BAR SABHETHA 

25. S. Grecory NAZIANZ. (Philoxenus) oF BaGu- 
5 26. S. Icnatius or ANTIOCH DADH (fl. 830) 

27. IGNAT. IBN WAHIB (1304) 37. MICHAEL THE ELDER 

28. S. JAMES Ii? | (+ 1199) 


29. JAMES BuRDE‘ANA (+578) 38. MosEs BAR KEPHA (1903) 


The Syrian Rite lix 


39. S. PETER ii 41. PHILOXENUS OF MaBocu ii 

40. PHILOXENUS OF MapoGH 42. SEVERUS or TIMOTHYALEX. 
(tc. 523) 1 or SIMEON i or JAMES OF SERUGH il 
THE Persian (fl. 510) or 43. THomaAs oF Harker (fl. 
PROCLUS 615). 


All of these are given in Latin translations in Renaudot, 
except 25 S. Grec. Naz. which is in Assemani Cod. Ut. vii. 
pp. 185 sqq. 21 Dioscorus is also in Assemani 70. pp. 199 sqq. 
28 S. JAMEs ii is given in English in Neale History: introd. 
pp. 704 sqq. and 42 Severus in Brett Collection of Ut. 
pp. 102 sqq., both from Renaudot’s Latin. 

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


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


3. Lectionaries 


The Lectionaries, of which there appear to be two or more 
arrangements, have been neither published nor studied com- 
pletely. Wright Catal. of syr. mss. in Brit. Mus. Lond. 1870, 
pp. 155-7, tabulates the lections from the Old Testament and 
the Pauline Epistles for sundays and festivals according to the 
arrangement of Athanasius of Antioch (987-1003), from Add. 
12139 (A.D. 1000): Forshall Catal. codd. mss. orient. Mus. Brit. syr. 
Lond. 1838, pp. 32-48, tabulates the Gospels for the year 
according to at least two arrangements from Rich. 7169, 7171 
(c. xii), 7170 (xill), 7172 (xiv), and Payne Smith Catal. codd. mss. 
bibl. Bodl. syr. Oxon. 1864, cc. 138-52, the Gospels for the year 
from Dawk. 50. The Missale syriacum gives the Apostles and 
Gospels in carshuni and syriac from Maundy Thursday to Low 
Sunday, and the Gospels in carshuni for the festivals of the 
year: the Missale chaldaic. Maronit., ed. 1888, gives the Gospels 
for the year in carshuni. Cp. E. Ranke in Herzog-Plitt Real- 
Encyclopddie xi, Leipz. 1883, pp. 473-6: Scrivener Plain introd. 
lo the textual criticism of the New Testament, ed. 4, Lond. 1894, 
i. p. 413 Sq. 


_ 


° 


5 


NS 
se 


35 


lx Introduction 


ii. Manuscripts. 


There are large numbers of manuscripts of these liturgies in 
European libraries. There are certainly differences among 
them, and an examination of them from a liturgical point of 

s view would probably reveal considerable variety of local usage, 
besides throwing light on the history of the rite: but apparently 
no such classification has been attempted. 


Jacobite (1) Ordo communis with or without anaphoras: cent. ix or x Brit. 
Mus. Add. 14494: c. x 2b. 14493, 14496: c. x or xi 2b. 14495, 14667 (1), 17128, 
10 Paris Anc. fonds 32: c. xii Brit. Mus. Add. 14498, 14690: c. xiii 7b. 14693 
(1): c. xiv 4b. 14938 (3), 77239: C; XV 2b. 14737 (5), 7200; Vat..o97. SEV; XXXin, 
Paris Suppl. 16, Anc. fonds 64: c. xvi Vat. Syr. xxxiv, Paris Anc. fonds 36: 
c. xvii Brit. Mus. Rich. 7180: c. xviii Paris Suppl. 4.7, Anc. fonds Jo: c. xix Bodl. 
Or. 626: of unassigned date Berlin Sachau 157. (2) Anaphoras : c. viii or ix Brit. 
15 Mus, Add. 14523 (fragm.): c. ix or x 2b, 14518: c. x tb. 14523 (3)-14525: c. X or 
xi 7b. 14499, 14667 (2): c. xi 7, 14500: c. xii or xiii Brit. Mus. ddd. 14737 (4): 
c. xill 2b, 14691, 14694, 14736, 14737 (1), 14738 (2), 17229, Bodl. Dawe. 58, Berlin 
Sachau 185, 196: c. xiv Brit. Mus. Add. 14692, 14693 (2), 14737 (2) and (3), 
14738 (1), Berlin Sachau 151: c. xv Vat. Syr. xxvi, Bodl. Hunt. 444: c. xvi Vat. 
20 Syr. xxxv, Paris Suppl. 25, 51, 61, Auc. fonds 65, 66, 68: c. xvii Bodl. Poe. 85, 
Paris Suppl. 32: c. xviii Paris Suppl. 47: of unassigned date Vat. Syr. 
xxxvi, Hunt, 133, Berlin Sachau 152. (3) Diakontka: c. xvii Vat. Syr. cccil. 
(4) Lecttonartes. A considerable list is given by Gregory in Tischendorf WVov. 
Test. graec. iii, ed. 8, Leipz. 1894, pp. 851-3, to which may be added Vat. Syr. 
25 cclxvi-Ixxii, cclxxiv, cclxxvi, cclxxvii: Brit. Mus. ddd. 14485-7 (c. ix) &c. (nos. 
ccxxili-xlii in Wright Catalogue) : Bodl. Canon. or. 130, Bodl. or. 119, 361, 666, 
FHlunt. 587, Poc. 1, Dawk. 50. Manuscripts of the New Testament are 
commonly in three volumes, corresponding to the lections, viz. Gospels, Acts 
and Cath. Epp., and S. Paul. (It will be noticed that on p. 78 below the second 
30 lection is called Praxis in the rubric, though taken from 1 John, since the Acts 
and the Cath. Epp. form a single volume.) In mss. of the complete N.T. the 
books are arranged in the above order, the Gospels being given the place of 
honour, the rest arranged as read. In the Jacobite Massorah (‘ Karkaphensian 
Syriac’) the books are arranged absolutely according to the order of the 
35 lections—Acts and Cath. Epp., S. Paul, Gospels. See Gwilliam in Studia 
biblica iii, Oxford 1891, pp. 53, 56 sqq. 

Maronite (1) Ordo &c.: c. xv Vat. Syr. xxviii, xxxli: c. xvi 7b, xxix, xxxi, 
Paris Suppl. 50, 54,55: c. xviii, Vat. Syr. cexciii: undated 76. cexcii, ccxcviii, 
ecexcix, Brit. Mus. Syv. 10042. (2) Anaphoras: c. xvi Vat. Syr. eexcv, Brit. Mus. 

40 Harl. 5512: c. xvii Vat. Syr. xxx, Paris Suppl. 40, 67: c. xviii Vat Syr. ccxevii : 
undated 7b. cexciv. (3) Diakonika: c. xvii Paris Anc. fonds 95: c. xviii Vat. 
Syr.ceci. (4) Lectionary: Vat. Syr. cclxxxi (Gospp.). 


The Syrian Rite Ix1 


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


44. S. AtHanastius, Vat. Syr. 50. Joun I oF THE SEDROS 


XXV. (+648), Berlin Sachau 
45. Cyriac Patr.(t 817), B.M. — 185. 5 
Add. 14690, &c. 51. LazARUS BAR SABHETHA 
46. Dionysius BAR SALIBI il, ii or S. EustTaTHIus ii, 
Vat. Syr. xxv. B. M. Add. 14690. 
47. DIONYSIUS BAR SALIBI ill. 52. S. LUKEIi. See Ren.il.175. 
See Assem. B.O. ii. 175. 53. PETER OF KALLINIKUS Io 
48. GREGORY BARHEBRAEUS Ii, Li.gothwsee 4 OWN; 77. 
B. M. Add. 14693. 54. THEODORE BAR WAHBON 
49. Icnatius Berunam, Vat. (+1193), Bodl. Hunt. 444. 
Syr. Xxxiii. 


See Assemani Biblioth. apostol. Vaticanae codd. manuscriptorum catalogus ii 15 
Romae 1758: Mai Scriptorum vet. nov. coll. v(2) Romae 1831: Forshall Catal. 
codd. mss. orient. Mus. Brit. Lond. 1838: Wright Catal. of syriac mss. in the Brit. 
Mus, Lond. 1870: Zotenberg Catal. des mss. syr.... de la bibl. nationale Paris 
1874: Sachau Kurzes Verzeichniss d. sachau’schen Sammlung syrisch. Handschr. 
Berlin 1885. 20 


iii. Commentaries, &c. 


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


Ixil I[utroduction 


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


Wahbon (+1193) Zvact. de eluctdat. missae (1b. ii. 216) and James bar Shakko 
10 (+1241) Exposition of offices and prayers (1b. 240) are lost. 


(2) The following additional Anaphoras are mentioned, but 


are otherwise unknown. 


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


1555. Bar Karnaya (c. 1360) 60. JoHN SaBua (fl. 680) B. O. 


BLO ASe. ll. 463. 
56. Davip BAR Paut (fl. c. 61. MicHAEL THE YOUNGER 
1200) Bickell p. 68. (fl. 1207) BuO. ii. 2 
57. S. GREGoRY NysseEn 70. 62. Moses BAR KeEpua ii. B.O. 
20 58. JOHN oF Dara (fl. 830) il. 130. 
BL O.i, 523. 63. SEVERUS OF KENNESHRE 
59. JoHN oF LECHPHED (+1173) (t640) B. O. ii. 463. 
Bickell p. 68. 64. TimotHy oF ALEXANDRIA 


li. Bickell p. 67. 


25 (3) Of modern writers on the Jacobites and their liturgy 
see Assemani Siblioth. orient. ii: Renaudot Lit. or. coll. ii, which 
has commentaries on all the liturgies contained in the work: 
Lebrun Lxplication ed. 1777, 1v pp. 580-625: Etheridge Syrian 
churches pp. 135-149: Neale History of the holy eastern church: 

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

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


The Egyptian Rite Ixiil 


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

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


MWY tHe EGYPIIAN’ RITE 
A. Tue GREEK LITURGIES 
1. The Liturgy of S. Mark 


i. Printed texts. 
H GEIA AEITOYPTIA TOY ATIOY AOordAov kai evayyedvatov Mdpxov 


pabnrod tov dyiov Iérpov... omnia nunc primum graece et latine 
in lucem edita Parisiis ap. Ambr. Drouard 1583. 


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

The Latin version accompanying the text in the editio princeps was reproduced 
by Renaudot, Fabricius, Assemani uw. s., and in Bibliotheca patr., Paris 1589 t. vi, 
1610 t. vi, 1624 t. ii, Colon. 1618 t. i, Lugdun. 1677 t. ii. English versions: 
T. Brett A collection of the principal liturgies Lond. 1720, pp. 29-41 (anaphora) : 
Neale History of the holy eastern church: introd. Lond. 1850, pp. 532-702 (anaphora), 
The liturgies of SS. Mark, James... transl. with introd. and appendices Lond. 1859 
‘Neale and Littledale, 1868 &c.): Antenicene christian library xxiv, Edinb. 1872. 
German in Probst Liturgie d. drei ersten christlichen Jahrhunderte Tiibingen 1870, 
pp. 318-334. 

C. A. Swainson The Greek Liturgies chiefly from original 
authorities Cambridge 1884, pp. 2-73, where S. Mark is printed 


from three mss., Rossanensts, Vaticanus and Messanensts, with 


collations of the fextus receplus and of the emendations of 


previous editors in the margin. 


On the mss. see below. 


al 


ie) 


to 
en 


39 


ey 


lxiv Introduction 


ii. Manuscripts. 


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


= Onthe ms. seeabove. Its text as now mutilated corresponds to pp. 113. 2-14, 
130. 28-140. 155 below. It is of the same type as the fextus receptus. _The 
intercessions are wanting, and there is nothing to indicate its source. 


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


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


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

On the ms. see Swainson pp. xix sq. Its text is marked by the effects of 
a double influence, that of S. James and of the Byzantine, to which latter it is 

20 largely assimilated, especially by the insertion of Siaxomna and éxpwvqoes. 

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

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

indicate its origin. 

D. Sina1, Library of the Monastery of S. Katharine. A 
parchment roll, twelfth or thirteenth cent.: arabic version in 
the margin. A fragment. Unpublished. 


dS 
or 


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

30 by Mrs. Lewis and Mrs. Gibson. 


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


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

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

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

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

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

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


The Egyptian Rite Ixv 


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


i. Printed texts. 


Renaudot Lzt. or. coll. i, pp. 57-85 [Actrovpyia rod dyiou 
Baowheiov |. 


Renaudot Lut. or. coll. i, pp. 85-115 ‘H ela Aetroupyia rot 
ev dyios matpos muav Tpnyopiov. 
Accompanied by a Latin translation. Text and translation reprinted in 
Assemani Cod. lit. vii, Romae 1754, pp. 45-133. S. Basil in English in Brett, 
pp. 71-80. 


ii. Manuscript. 


Paris, Biblioth. Nationale. Graec. 325. Paper, fourteenth 
cent.: arabic version in the margin. 

The printed text is derived from this ms. Two or three leaves are wanting 
at the beginning and one in the body of the book. On the ms. see Omont 
Inventaire i, p. 33: Renaudot i, p. xcii: Montfaucon Palaeographia graeca 
Paris 1708, p. 314. 


3. History $c. of the Greek rite 


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


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


(2) An outline of the liturgy from the Arabic Didaskala is 
given below in Appendix K. This Didaskala, of unknown 
date, is for the most part (chaps. 1-22, 24-34) derived from Af. 
Const. i-vi. Chaps. 23 and 35-39 are additional to the generai 
scheme, though in part derived from Ap. Const. ii and viii. The 
paragraph of ch. 38 which contains the liturgy, already in part 
described in ch. 23, attaches itself to no source: it is in fact 


a sketch of the Egyptian liturgy at a stage of development : 


implied in the present Coptic form. In the latter, while the 
prothesis has been carried further back (pp. 145 sq.), the prayer 
of prothesis (p. 148) is still in the position occupied by the whole 
prothesis in the Didaskalia. Since the arabic is apparently 


en 


Io 


= 


5 


No 
on 


derived from a greek text, it may be assumed that this outline 35 


e 


Ixvi [ntroduction 


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


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

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

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

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

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

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

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

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


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

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


greek with the coptic S. Basil (Ren. i, p. 21) and it is obviously related to the 
Byzantine “Hyvata: kal reréAeoTa (pp. 344, 411 below). 


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

20 1t does not seem to be referred to until the last days of its 

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

between Theodore Balsamon and Mark of Alexandria (Migne 

P. G. exxxvill. 953), and is alluded to by the former in his 
comment on the 32nd Trullan canon (2b. cxxxvii. 621). 


25 Some of the inscriptions in Revillout’s article Les priéres pour les morts dans 
leépigraphie égyptienne in Revue égyptologique vol. iv, 1885, are greek and illustrate 
liturgical language. The seventh century writer quoted by Palmer Ovigines i, 
ed. 4, p. 88 (from Spelman Conezlia i. 177) is referring to the divine office and 
not to the liturgy; and both his account and the allusion of Nicolas of Methone 

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

35 Ephesus nor Bessarion uses it. 


(5) Of modern writers see Renaudot’s dissertation and notes 
on S. Mark, S. Basil and S, Gregory, Lit. or. coll. i, pp. 1xxxiii 
sqq., 116 sqq., 313-42: Palmer Origines i, pp. 82-105: Daniel 
iv, pp. 134-36 and notes to pp. 137-170. 


The Egyptian Rite Ixvil 


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


B. Tue Coptic LirurGIEs 


The ritual books necessary for the Liturgy are (a) the Khalaji (ebxoAdyov) 
the priest’s book: (8) the Kutmdrus (Copt. katameéros i.e. kata pépos or Kabn- 
pépios) the Lectionary, containing the four lections and the psalm before the 
Gospel (p. 156): (y) the Synaxdr (cvvagapov) containing the legends of the 
saints, sometimes substituted for the lection from the Acts (cp. p. 155.9): (6) the 
manual of the deacon and the choir containing the diakonika, the responses, 
and the hymns fixed and variable. Service books whether printed or in ms. 
generally have a marginal arabic version of the text of the prayers &c.: the 
rubrics in mss. are generally short and in a mixture of greek and coptic, with 
marginal arabic and with occasional longer passages (e.g. p. 165. 24 sqq. below) 
in arabic only: on printed editions see below. 

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


i. Printed texts. 
a. Ordo communis. 


R. Tuki Missale coptice et arabice Romae 1736. 


The monophysite names are omitted and that of Chalcedon is inserted in the 
commemorations &c., and the Filioque is added in the creed. Additional rubrics 
are given, in arabic only. Reprinted, with rubrics in latin only, in J. A. 
Assemani Codex liturg. vii: mtssale alexandrinum, pars 2, Romae 1754, pp. I sqq. 


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


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


on 


—_ 


5 


20 


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


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


aly (Euchologion) Cairo, at the E/-Watan office, in the 
year of the martyrs 1603 (A.D. 1887), pp. I sqq. 


Sets, dos 5 Fw pe melt de Ut Lb OLS (Book 33 


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


in the service and the chantings) Cairo, at the E/-Watan office, 
same date. 


€ 2 


be 


i) 
om 


20 


3,0 


w 
on 


Ixvili I[utroduction 


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

Translations: Latin in Victor Scialach Liturgiae Basil magni, Gregorii 
theologt, Cyrilli alexandrini ex arabico conversae Aug. Vind. 1604 (reprinted in 
Magna biblioth. patr. Paris 1654, t. vi): Renaudot i, pp. 1 sqq. (from a Paris ms.): 


Assemani w.s. English in S. C. Malan Orig. documents of the Coptic church v: 


the divine evyxodoyov Lond. 1875, pp. 1 sqq. (‘from an old ms.’): Bute w.s.: Neale 
Fiistory: introd. pp. 381 sqq. (from Ren.’s latin): Rodwell The liturgies of 
S. Basil, S. Gregory and S. Cyril from a coptic manuscript of the thirteenth 
century (Occasional papers of the eastern church association, no. xii) Lond. 
1870, pp. 253qq. (from a ms. now in the library of Lord Crawford). 


8B. The Anaphoras. 


(1) S. Basit, S. Grecory and S. Cyrin or S. Marx are 
contained in R. Tuki Missale coptice et arabice Romae 1736. 

The Cairo manual contains the common diakonzka and hymns. 

Translations: Latin in Scialach and Magna biblioth. patr. u.s.: Renaudot 
i. pp. 9-51: English in Rodwell u.s., Malan Onginal documents i, v, vi, Lond. 
1872-5 (very inaccurate). 


(2) S. Basit is also contained in 
J. A. Assemani Cod. /it. vii, pars. 2, Romae 1754, pp. 47-90 


(from Tuki: rubrics in latin). 
John marquess of Bute The Coptic morning service for the 


; Lord’s day Lond. 1882, pp. 77-117 (from Tuki ?). 


cee ty> Cairo 1887, pp. 78-116. 
Translations: Latin in Assemani wu. s.: English in Neale History: introd. 
pp. 532-702 (from Renaudot’s latin), Bute ~. s. 
(3) S. Grecory is also contained in 
cets> Cairo 1887, pp. 167-76. 
Mittheilungen aus d. Samnilung d. Papyrus Erzherzog- 
Rainer, erst. Jahrg. 3-4, Wien 1887, p. 71. 


The latter is a fragment in sahidic. 

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


(4)S. Crain er S, Mark. 
No separate text is published. 


The Egyptian Rite Ixix 


Translations: Latin in Assemani, pp. 157-84 (from Tuki’s text). A latin 
version of a sahidic fragment corresponding to pp. 168. 34-173. 19 below is 
given in Hyvernat u.s. pp. 11-13, from the Borgian ms, above. 


(5) Other Anaphoras. 


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


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


Hyvernat Canon-Fragmente der altkoptischen Liturgie 
Rom 1888, pp. 8-10, 14 sq., 20-24. | 
This contains a latin version of five fragments from the same ms. (Zoega, 
nos. c, cx). The Inclination Gratias agimus tibi p. 23 is a form of the prayer 
in the Ethiopic liturgy Pilot of the soul p. 243 below: cp. Renaudot i. p. 494, 
Ludolfus ad suam hist. aeth. Comment. p. 345. 


(vy) The Lectionary. 


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


(1) Mai gives the table of Gospels for feasts and fasts and for saturdays, 
sundays, wednesdays and fridays of the year from Vat. Arab. xv, reprinted 
from Assemani Biblioth. apostol. Vatic. cod. mss. catalogus iii (2), pp. 16-41. 
(2) Malan gives the sunday Gospels and versicles for vespers, matins and 
liturgy for the year, from a coptic-arabic ms. (The ‘versicles’ of the liturgy 
are variables corresponding to p. 159. 30 sq. below and that sung at the kiss of 
peace p. 163. 35.) The table of Gospels is reprinted in Dict. christan antiq. 
pp. 959-61. (3) Lagarde tabulates all the lections and the psalms for the months 
athor to mechir and epepi to the little month (i. e. approximately novemb. to 
feb., and june to aug.), for Lent and the Ninevites’ fast, for the sundays of 
Eastertide and for the principal feasts, from the Gottingen mss. Or. 125. 7-9, 
12-15. (4) Maspéro gives a fragment of a table of lections in sahidic., 


5 


Io 


Ll 
on 


wR 


10) 


NS 
on 


30 


35 


tn 


10 


4 
or 


20 


bn 
Cyt 


30 


w 
ie 


40 


Ixx Introduction 


ii. Manuscripts. 


(1) Containing the anaphoras of S. Basit, S. GRecory and S. Cyrit: Vat. 
Copt. xvii (A.D. 1288), xxiv (14the.), xxv (1491), xxvi (1616): Brit. Mus. Supfl. 
arab. 18 (xii), Add. 17725 (1811): Bodl. Huntingt. 360 (xiii, the text translated 
below), Marsh 5 (xiv), Marshall 93 (xviii): Paris Copt. xxvi, xxviii, xxxi. (2) 
S. Bas. and S. Grec.: Paris Coft. xxix, xxxix. (3) S. Bas. and S. Cyr.: Bodl. 
Huntingt. 572 (xiii or xiv). (4) S. Basit: Vat. Copt. xviii (before 1318), xix 
(1715), Ixxvili (1722), Suppl. Copt. 1xxxi (1723), lxxxv (18th c.), Ixxxvi (1713): 
Paris Copf. xxiv, XXV, Xxvil, xxx. (5) S. Gree. and S. Cyr.: Vat. Cofi. 
xx (1315), li (undated): Bodl. Huntingt. 403 (xiii or xiv). (6) S. GREG.: 
Paris Copt. xl. (7) S. Cyrit: Vat. Coft. xxi (1333), xxii (before 1580): Paris 
Copt. xli. (8) Pontifical mass at the consecration of the chrism: Vat. Coft. xliv 
(13th c.). (9) Diaconale: Vat. Copt. xxvii (13th c.), xxviii (1307). (10) Lec- 
tionary: Vat. Arab. xv (1338) containing the Gospels for the whole year: Vat. 
Arab, lix (17th c.), Copt. xxix (1712), Xxxli (1723), Bodl. Hunting?t. 18 (1295), 
278 (1349 ?), 89, containing all the lections, and covering in whole or in part the 
months from thdouth to mechir, i.e. approximately september to february: 7b. 
26 (1265), Paris Copt. xix, xx, for Lent: Vat. Arad. lx (1673), Copt. xxxi(I7II), 
Xxxiv (c. 1700), Bodl. Huntingt. 5, for Holy Week: 7b. 3, for Eastertide: 
ib. 47, Paris Copt. xxi (?), for sundays in Eastertide and those of the months 
pachon to mesore and the little month, i.e. from may to august: Bodl. Huntingt. 
254, for the principal feasts: Vat. Copft. xxx (1714), Xxxiii (1719), for sundays from 
Lent to the end of the year: ib. dvab. xxxix (16th c.), for sundays and festivals. 
In coptic mss. of the New Testament the divisions and the order of the books 
correspond to the lection system. The Gospels are commonly in a separate 
volume: S. Paul is either in a separate volume or is combined with the rest of 
the books in the order Paul, Cath. Epp., Acts. The pericopae are sometimes 
noted in the text. See Gregory in Tischendorf Nov. Test. graece, ed. 8, 
iii, Leipz. 1894, pp. 853 sqq.: Scrivener Jutrod. to the criticism of the New 
Testament, 4th ed., Lond, 1894, ii, pp. 110 sqq. 

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

See Codd. copt. biblioth. Vatic. in Mai Script. vet. nov. coll. v (2), Romae 1831: 
Codd, arab. biblioth. Vatic. in Mai 7b. iv (2), Romae 1831 : Cureton Catal. cod. mss. 
or. Mus. Brit. arab. Lond. 1846: Rieu Suppl. to cat. of arab. mss. in Brit. Mus. 
Lond. 1894: Uri Bibl. Bodl. codd. mss. orient... . catal. i, Oxon. 1787. 


ili. History, &c. 
(1) The. outline in the Arabic Didaskaha given below in 


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


The Egyptian Rite xxi 


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


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


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

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

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


3. There are several arabic Commentaries from which 
Renaudot quotes largely, otherwise unpublished: especially 
Abu Saba 7ractatus de scientia ecclestastica, Abu’! Bircat A light 30 
in the darkness and an exposition of the offices (xivth cent.) and 
Gabriel V Rituale sacramentorum (1411). To these may be added 
the history of Abu Dakn published in a latin version Historia 
JSacobitarum seu Coptorum .. opera Josephi Abudacni Oxon. 1675, 
and in an english translation from the latin, E. S[adleir] Zhe 35 
History of the Cophts commonly called Jacobites Lond. 1693. 

Abu ’] Bircat’s work is contained in Vat. Arab. dcxxiii (A 19), Upsala Orient. 


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


Ixxil Introduction 


4. Of modern writers see Vansleb Aiistorre de I’ église 

ad’ Alexandrie Paris 1677 (esp. iii. 1): Renaudot L7#. or. coll. i, 

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

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

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

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


C. Tue ABYSSINIAN LITURGIES 


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


i. Printed texts. 
15 1. The Preanaphoral. 


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


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

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

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

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

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


25 2. Ordo communis with the Anaphora of the APosTLes. 


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

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

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

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


The Egyptian Rite Ixxiil 


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


3. Other Anaphoras. 


The following have been published: 


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

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

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


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


(3) S. Dioscorus (Before the world and for ever is God in 


his kingdom). Vansleb in Ludolfus Lexicon aethiopicum Lond. : 


1661, appendix (from Bodl. Poc. 6): hence in Bullar. pp. 260-2. 
Latin version by Vansleb wu. s., reprinted in Lebrun iv, pp. 564-79 and Budllar. 
pp. 261-3. English (part) in Rodwell u. s. p. 46 sq. from Brit. Mus. Add. 16202. 
(4) S. Joun Curysostom (Behold we declare the essence 

of the Father who was before the creation of the world), Dillmann 
Chrestomathia acthiopica Lips. 1866, pp. 51-6 (from Bodl. Poc. 6). 


il. Manuscripts. 


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


S) 
re) 


td 
u 


Ixxiv Introduction 


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


(5) S. JoHn THE Evancetist (To thee, o Lord, we have 
raised our eves, we have lifted up our hearts). 

(6) S. JamMEs THE Lorp’s BRoTHER (Jt ts meet and right and 
just to praise thee, to bless thee, to give thanks to thee). 

15 (7) S. GREGoRY THE ARMENIAN (We give thanks to thee, 

God, in thine only Son and the Holy Ghost, undivided). 

(8) THE cccxviI ORTHODOX (God, worshipped in the clouds 
and high above the heavens). 


(9) S. AtHanasius (J call the heavens to witness unto you, 
20 I call the earth to witness unto you, that ye stand in awe). 
(10) S. Basi, a translation of the Coptic S. Basil. 
(11) S. Grecory Nazianzen (We give thanks to our 
benefactor, the merciful God, the Father). 


(12) S. EprpHanius (Great is God in his greatness, holy in 
25 his holiness). 
(13) S. Cyr i (With thee, 0 Lord, God of gods and Lord 
of lords, God, hidden essence, infinite). 


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


30 (15) James or SeRuGH (Arise with reverence towards God 
that ye may hearken, open the windows of your ears). 


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


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

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


The Egyptian Rite Ixxv 


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

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


ill. History, &c. 


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


On the Church ordinances see p. xxii(5). (1) Can. Hippol. 3 (Achelis §§ 20-27, 
pp. 48-51) =sahid, Eccl. can. 31, p. 463 below; after which the canon proceeds 
(Achelis p. 56) guodsi adest oleum oret super illud hoc modo: sin autem solum- 
modo illas particulas. (2) On the relations of the Clementine and the 
Ethiopic invocations see pp. xxii, xxx, xxxii. (3) The successive paragraphs of 
pp. 189. 5-192. 18 will be found imbedded in the anaphora of the Apostles below 
pp. 228. 3-21: 231. 6 sq., 11 Sq.: 232. I-35: 233. 5-9, 26-29: 234. 15-235. 23: 
237. 14-25: 243. 11-17. Bunsen Anal. antenic. iii p. 21 regards the liturgy of 
C. O. as of the second century, but on merely subjective grounds. Such a view 
is very improbable, and the history of liturgical development in Abyssinia is 
too little known to justify even conjecture. 


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


Io 


— 
13 ] 


30 


35 


Ixxvi Introduction 


light on the Abyssinian rite, unless, as is possible, they have 
been assimilated to Abyssinian use. (2) The later mss. of the 
canonical collection Szwodés contain a collection of prayers, 
some of them liturgical in the narrower sense. (3) Part of the 
so-called Order of the Church is a priest’s ceremonial. (4) A tract 
on the duties of a priest. 


in 


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

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

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

20 Ibn al‘Assal. 


3. Of modern writers see Francisco Alvarez Verdadera infor- 
magam das terras do Preste Joam |Coimbra] em casa de Luis 
Rodriguez 1540 (engl. transl. by Lord Stanley of Alderley, 
Narrative of the Portuguese embassy to Abyssinia during the years 
1520-1527, Hakluyt Soc., Lond. 1881): Job Leutholf (Ludolfus) 
FTistoria ethiopica iii, Francof. ad M. 1681, Ad suam historiam 
ethiopicam antehac editam commentarius iii, Francof. ad M. 1691 : 
Renaudot Lit. or. coll. i, pp. 496-518: Lebrun Explication iv, 
pp. 519-579: Bruce TZravels v. 12, 2nd ed., Edinb. 1805: Neale 
The patriarchate of Alexandria Lond. 1847: Gobat Journal of 
a three years’ residence in Abyssinia, 2nd ed., Lond. 1847: Harris 
The highlands of Ethiopia vol. iii, 2nd ed., Lond. 1844: Bent The 
sacred city of the Ethiopians Lond. 1893: Evetts and Butler The 
churches and monasteries of Egypt Oxford 1895, pp. 284-291. 


to 
or 


oO 


5 


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


The Persian Rite Ixxvili 


Hil. THE PERSIAN RITE 


The Nestorian books are to be distinguished from those of the two Chaldaean 
Uniats: the western, which was formed in the middle of the seventeenth 
century and has its centre at Mosul; and the eastern, consisting of such of 
the Christians of S. Thomas in Malabar as still adhere to the Roman communion 
and the results of the synod of Diamper. 

The ritual books required for the celebration of the liturgy are (a) the Zachsa 
(ragis) containing the text of the liturgy (the deacon’s manual Shamashitha 
is sometimes found separately): (8) the Dawidha containing the Psalter and 
the litanies (pp. 262 sqq. below): (y) the Lectionary, in three volumes con- 
taining respectively the Lections (O. T. and Acts), the Apostles (S. Paul) and 
the Gospels: (5) the Hadhra containing the proper hymns. See Badger The 
Nestorians and their rituals ii, pp. 19-25: Maclean and Browne The Catholicos 
of the East and his people pp. 232 sq., 2408q. 


i. Printed texts. 


1. Nestorian. 


Liturgia sanctorum A postolorum Adaei et Maris: cut accedunt 
duae aliae in quibusdam festis et ferits dicendae: necnon ordo 
baptismt | Tachsa part i] Urmiae, typis missionis archiepiscopi 
Cantuariensis, mdcccxc: | Zachsa part ii] ibid. mdccexcil. 


rs aca rssle Rito (Lections, Apostles and 
Gospels) Urmi, the archbishop of Canterbury’s mission, 1889. 


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

Translations; Latin in Renaudot ii, pp. 578-632 (ordo communis and the 
three anaphoras, from mss. representing a local use in some respects different 


from that of the text above: see Ren. p. 561 and manuscripts below) from which : 


the ordo communis and the anaphora of the Apostles are reproduced in Lebrun 
vi, pp. 468-512 and Daniel iv, pp. 171-193 (the principal paragraphs of Theodore 
and Nestorius are added in the margin of the latter). English in G. P. Badger 
The syriac liturgies of the Apostles,... Theodorus...and... Nestorius (Occasional 


em 


— 
cm 


20 


30 


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


Ixxviii I[nutroduction 


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

5 pp. gi-1o1 (anaphora only) also from Renaudot’s latin, and in Badger The 
Nestorians and their rituals ii, pp. 215-43 from mss. in Turkey: of Theodore 
in Neale History of the eastern church: introd. pp. 533-703 (anaphora only) from 
Ren.’s latin compared with Brit. Mus. Rich. 7181. The table of lections is given 
in A. J. Maclean East Syrian daily offices Lond. 1894, pp. 264-283: the O. T. 

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


15 2, Chaldaean. 
(1) Western. 


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


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


(2) Eastern. 


Ordo chaldaicus missae beatorum Apostolorum tuxta ritum 
ecclesiae Malabaricae Romae 1774. Ordo chaldaicus rituum et 
23 lectionum wuxta morem ecclesiae Malabaricae Romae 1775. 


salsas mana réconl, ven. .. MLjoa rsanal, saa 


(The book of the orders and the lections .. according to the 
chaldaean order of Malabar) Rome 1844. 


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

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

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

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


The Persian Rite lxxix 


de Siriaco ou Sunano de verbo ad verbum em lingoa Latina) Coimbra 1606. 
Reproduced in La messe des anciens chrestiens dicts de S. Thomas Bruxelles 
1609 (also Antwerp in the same year): the Bibliotheca patrum, Paris 1654 t. vi, 
Colon. 1618 t. xv, Lugdun. 1677 t. xxvii: J. F. Raulin Astoria ecclestae Mala- 
baricae cum Diamperitana synodo. . accedunt cum liturgia Malabanica, tum &c. 
Romae 1745, pp. 293-333: Lebrun Expiication vi. 468-512. In English from 
the latin in Neale The liturgies of SS. Mark &c. Lond. 1859, 1869 &c. 


3. An ancient Anaphora. 


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


See below, p. 511 note. Dr. Wright in 4 short history of Syriac literature 
Lond. 1894, p. 28 calls this anaphora ‘ Diodore of Tarsus,’ on what ground does 
not appear: but cp. iii. 1 below. 


ii. Manuscripts. 


(1) Liturgies. Nestorian: Vatican Syr. xlii (A.D. 1603), ccciii (1608), Brit. 
Mus. Rich. 7181 (c. xvi), Paris Suppl. 31 (xvii), 39 (1697), 32 (written by 
Renaudot), 7o (xviii), 81 (1724). Chaldaean: Vat. Syr. xliv (1691), xliii (1701), 
cexe (1751), ecxci (1766), Bodl. Ouseley 267 (xviii: with lat. vers.\, Paris 
Anc. fonds 67 (xvii), Suppl. 12 (xvii), 18 (1698), 24 (written by Renaudot), 
68 (1699), 94 (1711), 49 (xviii). (2) Diptychs. The diptychs given below, 
pp. 275-281, have been compiled by Kasha Oshana of Urmi from two mss., 
of which the one (a) was written by the rabban Yonan, who died a few 
years ago, from two mss., one long, the other short, which he combined 
without distinguishing the elements contributed by each: this composite ms. 
is the basis of the list below: the other (8), which is now at the end of the 
Hidhra of the village of Guktapa near Urmi, was written about 200 years 
ago by mar Yuhanan of Mawana near the Perso-Turkish frontier. The addi- 
tions taken from 6 are distinguished below by square brackets. From the 
names of the metropolitans it is clear that a belongs to the province Mosul, 
which was formerly part of that of Arbela: the names up to Titus, p. 277.11, 
belong to Arbela, and the list is then continued in the line of Mosul. From the 
names and the mention of Cubha (i.e. Nisibis), p 278. 5, it appears that B 
belongs to the province of Nisibis. The notitiae of the Nestorian bishops are not 
complete enough to enable us to identify the cities to which the lists belong, 


5 


30 


but perhaps a is of Ardashir and 8 of Mardin. (3) Lectionaries: Brit. Mus. 4o 


Add, 14492 (c. ix), 14491 (ix or x), 14705, 17923 (xi), 14688 | xii or xiii), Egerton 
681 (xiii), Rich. 7168, 7173-6. 


~ Ixxx Introduction 


iii, History, &c. 
1. Three other anaphoras are mentioned, but are now 
unknown. 
(1) Bargauma (fl. 480): mentioned in the Catalogue of 


5 ‘Abhdishu (Assemani JB. O. iii [1] p. 66). 


(2) Narsal (fl. 490): mentioned also by ‘Abhdishu (20. p. 65). 
(3) DioporEe or Tarsus. An anaphora under this title is 
proscribed by de Menezes’ synod of Diamper along with those 
of Nestorius and Theodore (act. v decr. 2, ap. Raulin Astoria 


10 p. 153), and Abraham Ecchellensis (Catal. Hebedjesu Romae 1655, 


‘ 
15 


p. 135) mentions it. Renaudot (Lit. or. coll. ii, p. 569) questions 
its existence, supposing that the synod of Diamper confused 
the names of Theodore and Diodore: but the decree mentions 
both and the doubt seems gratuitous. 

Comp. i. 3 above. On the anaphora of Theodore see Leontius of Byzantium 
(c. A.D. 531) c. Eutych, et Nestorium iii. 19 (Migne P. G. lxxxvi. 1368 c). 

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


20 part in Vat. Syr. cl (5) (Assemani Vat. catal. or. iii p.280). George 


25 


of Arbela (fl. 960) Exposition of all the ecclesiastical offices is 
abstracted in B. O. iii (1) pp. 518-40 (tr. iv. is on the liturgy); his 
Questions on the ministry of the altar is extant in Vat. Syr. cl (1). 
Yabhallaha II (+ 1222) Questions on betrothals and marriages and 
on the sacred liturgy, ib. (3). ‘Abhdishu of Nisibis (1318) The 
Pearl is printed with a Latin translation in Mai Scripit. vet. nov. 
coll. x (2) Romae 1838, pp. 317 sqq., and is given in English in 
Badger The Nestorians and their rituals ii, Lond. 1852, pp. 380-422: 
iv. 5 sq. is on the Eucharist. Timothy II (fl. 1318) Ox the seven 


30 cwuses of the mysteries of the church is abstracted in B. O. iii (1) 


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


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


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


The Byzantine Rite Ixxxi 


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


3. Of modern writers Assemani Lzblioth. orient. iii (1) and (2) 5 
gives all sorts of information on Nestorians, Chaldaeans and 
Malabarese: Renaudot Lit. or. coll. ii pp. 561-642 has a 
dissertation and notes on the liturgies: Neale History of the 
holy eastern church : introd. pp. 319-323 discusses the originality 
of the Persian rite as against Palmer Origines liturgicae i, 
pp. 194-196 (4th ed.): Bickell Conspectus ret syrorum literartae 
pp. 61-5 discusses some points of the liturgy. On the Nes- 
torians see Etheridge Syrian churches pp. 54-134, Badger 
The Nestorians and their rituals Lond. 1852, Yule Cathay and 
the way thither, Hakluyt Soc. 36, 37, Lond. 1866, Legge The 
Nestorian monument of Hsi-an Fu Lond. 1888, Maclean and 
Browne The Catholicos of the East and his people Lond. 1892. 
On the Chaldaeans, Lebrun Explication vi, pp. 369-571, Badger 
u. s., Bickell der katholische Orient Minster 1874, 1-6 (no. 6 
has notes on the liturgy comparing the Uniat and the Nestorian 
forms in detail). On the Malabarese see Raulin Afzstoria 
ecclesiae Malabaricae Romae 1745, Binterim Denkwiirdigkeiten 
iv (2) Mainz 1827, pp. 240 sqq., Etheridge w. s. pp. 150-171, 
Howard The Christians of S. Thomas and their liturgies Oxford 
1864, Rae The Syrian church in India Edinb. 1892. 25 


Lol 


12) 


_ 


5 


bo 


fe) 


IV. THE BYZANTINE RITE 


A. THe OrtHopox LITURGIES 


The liturgies of S. Curysostom, of S. Basiz and of S. Grecory D1aLocos 
or the Presanctified exist and are in use in several languages. In many cases 
there is a Uniat rite alongside of the Orthodox. 30 

The languages are the following: (1) Greek, in use among the greek-speaking 
populations of the Levant, whether Orthodox or Uniat, and in the western 
Uniats, the Greek in Italy and the Albanian in Sicily: (2) Syriac, no longer 
in use but formerly the language of the Syrian Melkites or Orthodox: (3) Arabic, 
the language of the arabic-speaking Orthodox, at least in Palestine, and of the 35 
Uniat drawn from the Orthodox of Syria, now called ‘ Melkites’ or ‘ Greek 


f 


Io 


Le) 
yu 


LSS) 
Jt 


40 


45 


Ixxxil Introduction 


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

Of the liturgical books it is sufficient to mention (1) the Tum«éyv, containing 
the rules for determining the service to be said on a given day, and dealing 
with questions of occurrence and concurrence, &c., and indicating most of the 
variables; first published in Tums«dv wat 7a admdppntra Venice 1545, and again 
Tumnov odv @c@ ayiw repiéxov Tacav TH Sidtafiw THs exkAno.actiKHs akoAovéias 
Tov xpévov bAov Venice 1685, and much simplified in Tumdv kata Thy Tagw THs 
Tov Xpictot peyaddAns éxxAnoias Constantinople 1888. Selections from the 
Typtkon are given under the several months and days in the Mnvaia, the ’Av@o- 
Adyov and the books de tempore in (7) below. (2) The Eb’xoAdyorv contains, 
besides the offices for the rest of the sacraments and the ‘occasional’ and 
pontifical offices, the text and rubrics of the fixed elements of the liturgy, the 


5 diakonika being generally more or less abbreviated. (3) The Aatoupyxdv or 


Ai Oeta AecTovpyiat contains the text and rubrics of the liturgies, apart from the 
other matter contained in the Euchologion, with some of the less frequently 
varying of the variable formulae appended. (4) The ‘Iepod:axovixdy contains the 
diakonika: e.g. ‘Iepodiaxovixov véov Venice 1694, ‘Iepodiaxovixdy évy @ TepléxeTau 
dnaca % THs iepodiaxovinns Tagews mpagts Venice 1768, &c. (5) The fixed hymns 
and responses are contained in the SvAAeTroupyxdy: e. g.’Akodovbia Tov dvayvw- 
GToU Hyouv Ta ovAdAELTOUpyiKa Venice 1549, 1641, and veworl d:opPoGeica (sic) 1644. 
(6) The ’Avayvworiéy, the ’AnéoroXos or Mpagardorodos and the EiayyéAtov con- 
tain the lections, the EtayyeAtordpiov the table of N.T, lections. (7) The variable 


5 hymns are found, for Sundays in the ’Oxrwnyxos (Venice 1525 &c.), for Lent and 


the three preceding weeks in the Tpiwd:oy (Venice 1522 &c.), for Eastertide in 
the Hertnkootdpiov (Venice 1544 &c.), and for the immovable feasts in the 
Mnvaia (Venice 1548 &c.): the festal hymns are repeated in the ’Av@o0Ady.ov 
(Venice 1621 &c.), and again in part (the antiphons of the enarxis and the hymns 
of the Little Entrance, in the “‘ApoAdyor (Venice 1509 &c.). It will be unnecessary 
further to refer to any of these books except those contained in (2), (3) and (6). 
See Leo Allatius de libris ecclesiasticis Graecorum Paris 1645, reprinted in 
J. A. Fabricius Bibliotheca graeca v, Hamb. 1712: Cave Scriptorum eccles. hist. 
hit. ii, Lond. 1698, diss. 2, pp. 30-60: Neale History of the holy eastern church: 
introd. Lond. 1850, pp. 819 sqq.: Daniel Cod. lit. iv, Lips. 1853, pp. 314 sqq.: 


The Byzantine Rite Ixxxili 


Pitra Hymnograplie de léglise grecque Rome 1867, pp. 62-64: Legrande Biblio- 
graphie hellenique au quinziéme et seiziéme siecle Paris 1885, Bibliogr. hellen. au 
dix-septieme stécle Paris 1894-5. 

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


i. Greek printed texts. 

Ai Ociae Aevroupyiat Tod dyiov “Iwavyov Tov xpvoooTdpov, Bacidelov Tov peyd- 
hou kal 7) TOY mponyiacpevav’ Teppdvov apxiemiokdmov Kewvoraytwourddews 
iotopia exkAnovagtixy Kal pvotiKn Oewpia, “Ev ‘Pon xwore pkg” (1526) 
unvos oxtoBpiov' SeE@atnts Anuntpiov Aovka tov Kpntds. 

This is the editio princeps of these liturgies, published with the licence of 
Clement VII and, according to the colophon, edited with the co-operation of 
the archbishops of Cyprus and of Rhodes. Beyond this the source of its text 
is unknown. The text is reprinted in Swainson, pp. 1o1-87 (bottom). S. Chrys. 
was published separately in Aectoupyia Tov ayiov Iwavvov Tod xpvcoordépuou KaTa 
Thy TOU Anuntpiov Aovxas (sic) Tod pnTos Exdoo.v Venice 1644. 

‘H Ocia Aevrovpyia Tov ayiov "Iwavvov tod xpuvcootduov: Aivina missa 
sancti Joannis Chrysostomi Venetiis per Joan. Antonium et fratres 
de Sabio 1528, and apud Julianos 1687 (greek and latin). 


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

Aetroupyiat Tav aylov matépwv “laxwBov rod dmoarddov Kal adedpodeor, 
Baowheiou Tod peyddov, ledvvov tod xpvcoorduou Parisiis 1560. 

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


J. Goar EYXOAOTION sive rituale graecorum..cum selectis biblio- 
thecae Regiae, Barberinae, Cryptae Ferratae, Sancti Marci Floren- 
tint, Tillianae, Allatianae, Coresianae, et aliis probatis mm. ss. et 
editis exemplaribus collatum. Interpretatione latina ..illustratum... 
Lutetiae Parisiorum mdexlvii. Ed. secunda Venetiis mdccxxx. 


This is the most considerable collection of materials for the history of the 
text that has been made, and it has never been adequately used. Daniel Cod. 
iit. iv pp. 327 sqq. makes some use of it and embodies some of its collations for 
5S. Chrysostom. Its most important texts are the Barberini, on which see below 
and the following : 

2 


cre 


Le 


fe) 


30 


40 


5 


10 


15 


20 


25 


30 


35 


40 


Ixxxiv Introduction 


Ibid. pp. 153-156 (ed. 2) Exemplar aliud hturgiae Basilianae 
juxta M.S. [stdort Pyromali Smyrnaet monasteri S. Joannis in 
insula Patmo diacont. An undated text of S. Basil, of an ancient 
type intermediate between the Barberini and the mass of later 
texts. 


The ms., brought to Europe by Isidore Pyromalus, a friend of Goar’s, was 
recognized by the latter as closely related to the latin text given by De la 
Bigne (Morel is apparently meant, viz. in Liturgiae patrum Paris 1560: at least 
Morel’s text is evidently identical with that referred to), the origin of which 
he had been anxious to ascertain. This translation was, no doubt, in fact 
derived either from J. Cochlaeus Speculum antiquae devotionis circa missam 
et omnem alium cultum De... ap. S. Victorem extra muros Moguntiae 
1549 or from G. Witzel Exercitamenta syncerae pietatis multo saluberrima inter 
quae lector habes liturgiam seu missam S. Basilii mag. recognitam Mogunt. 
1555: and Cochlaeus and Witzel derived it independently from a vetustus codex 
latinae translationis belonging to the monastery of S. John in the Rheingau, 
i.e. Johannisberg on the Rhine below Mainz: see Speculum p. 117 and 
Exercitamenta epistola nuncup. and praefatio. Both the mss. are lost for the 
present: at least, Goar’s greek is not in the Bibliothéque Nationale, and 
the Johannisberg ms. has probably perished, the library having been burnt at 
the beginning of the present century. The texts are important as containing 
the diakonika and an order in some ways different from that of later texts. It 
may be noticed that the prayer of the Cherubic Hymn Odéels dfios is wanting, 
and the text of the prayer of Elevation IMpdoyes Kipie is intermediate between 
that of the Barberini ms. (p. 341 below: identical with the text in [Amphi- 
lochius] Vita S. Basilt 6 in SS. patrum Amphilocht. . . opera omnia ed. 
Combefis, Paris. 1644, p. 176 B) and that of S. Chrysostom in Grottaferrat.T B vii 
of the ninth or tenth century. 


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


This gives, pp. 76-98, the three liturgies from the Barberini ms. with variants 
in S. Chrysostom from Vat. Graec. 1970 (codex Rossanensis), and again pp. Io1- 
144, 151-187 from Burdett-Coutts iii. 42 (eleventh cent.) and from the editio 
princeps with variants from other edd. and some mss. The comparison of 
eleventh and sixteenth century texts is inconveniently arranged and misleading. 
The choice of materials is arbitrary and inadequate, and it is assumed that 
conclusions can be drawn from the mere length of a text without regard to its 
intended scope, whereas in fact a modern altar-book is not materially longer 
than the earliest known text. Hence the comparison of an eleventh century 
altar-book with a more or less complete sixteenth century text leads to no 
result, and the remarks on p. 148 are entirely illusive. The inadequacy of 
materials may be gathered from p. 174 where the editor remarks that he has met 
with no ms. of the Presanctified later than the Barberini and the Rossano codices, 


The Byzantine Rite Ixxxv 


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


The service-books of the Orthodox use, until the present 
century, seem to have been printed exclusively at Venice where 
the Euchologion was published in 1526, 1545, 1558 &c., and 
there has been a series of issues by various editors ever 
since. In the present century editions have been printed at 
Constantinople, e.g. Etyoddyoy ro péya 1803, and at Athens, e.g. 
Ai @cia Aecrovpyia 1835, the latter representing the use of the 
church of Greece which has characteristics of its own. Of the 
service-books of the Uniats, the Basilian use of Italy is repre- 
sented by Ai Geta Nevroupyia . . . ais . . . os iepoupyeiv rois iradoyparkois 
Tov dyiov BaowNeiov povaxois Kata THy Tagw Tod TUmKOD 7 xpRTat 7 oeBacpla 
pov) 1 Kpumtns eppdatns xadovpern Rome 1601 and Accroupyikoyv oiv Ge@ 
dyio Kata Thy Tagw Tov TUmKOD THs TavoémTOU porns THs Kpumrodéppys val 
pny kat €O0s tev iradoypatka@y povafovrwy Tov peyddou matpos nuaov Bavidelov 
Rome 1683, the latter arranged as a Roman missal; while 
the editions of EvxoAdyov 7rd péya, Rome 1754 and 1873, repre- 
sent the use of the Greek Uniat in general. 


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


— 


fe) 


— 


5 


to 
oO 


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


the service-books are derived several western literary editions: e.g. Daniel 
Codex lit. iv, pp. 327-450 (ed. not specified), Neale Tetralogia liturgica (S. Chrys. 
from edd. Venice 1840 and 1842), J. N. W. B. Robertson Ai @etar Aevroupyiat 
Lond. 1894 (chiefly from edd. Venice 1851, 1888, Constantinople 1858). 
Translations. (1) S. Curysosrom was translated into Latin for Rainaldus de 
Monte Catano by Leo Thuscus in about 1180 from a text of the end of the 
eleventh or the beginning of the twelfth century, as is indicated by the names 
of Nicolas patriarch of Constantinople (Nicolas III 1084-1111) and of Alexios 
the emperor (Komnenos to80-1118) commemorated in the great intercession 
(the other patriarchs cannot be identified), This version was published by 
Beatus Rhenanus in Missa d. Joannis Chrysostomt secundum veterem usum 
ecclesiae Constantinopolitanae Colmar 1540 (Horawitz and Hartfelder Briefwechsel 
d. B. Rhenanus Leipz. 1886, pp. 617, 466, 471, 474) and reprinted in Liturgiae 
sive missae ss. patrum Parisiis 1560, Antwerpiae 1560, 1562, and fragments of it 
in Swainson, pp. 145-7. Another latin version was made in about 1510 by 
Erasmus for Fisher of Rochester (Fisher de verit. corporis et sanguinis Christi in 


Ww 


35 


49 


on 


20 


eS) 
on 


45 


Ixxxvi Introduction 


euchar, Colon. 1527, f. 113) from two mss., one of them said to be of the twelfth 
cent. (Gasquet and Bishop Edward VI and the Book of common prayer Lond. 1890, 
p. 187 note) and published in Opera S. Chrys. t. v, ed. Chevallon, Paris 1536, and 
separately in D. Joannis Chrysostomi missa graecolatina D. Erasmo Roterodamo 
interprete Paris 1537, and at Colmar 1540; again in Opera S. Chrys. Basil. 1547 
and t. iv Paris 1624; and again in Tas Oelas AetToOupyias TOU ayiov “Iwdvvov Tov 
xpvoootdépouv Svo Keipeva Venice 1644 (being the text and version of 1528, and 
a text with Erasmus’ version, described in the preface as reprinted from 
an edition by Morel, 1570) and Ae:roupyias Tov ayiov Iwavvov Tov xpucooTdpov 
eTépa exdoo1s TeAEioOa eiwOvias ~év Tidt THY povactnpiwy Venice 1644 (being 
apparently a reprint of the second part of the former). Another version was 
published at Worms in 1541 from a Trier ms. by Ambr. Pelargus (who remarks 
in his preface on the great differences between the Trier text, that used by 
Erasmus, and a roll in the cathedral church of Worms: this last is also men- 
tioned in a letter of. Konrad Harzbach to B. Rhenanus, Horawitz p. 471), and 
another from the ed. of 1526 at Prague in 1544, and another from the same ed. 
by Gentianus Hervetus, Venice 1548, Antwerp 1562, and reprinted in the Bzblio- 
theca patrum Paris 1624 t. li, 1644 and 1654 t. xii. Montfaucon Opera S. Chrys. 
t. xl, Paris 1735, gives a version from the text of Savile Opera S. Chrys. t. vi, 
Etonae 1612 (described as derived from ‘ ed. Morellii Paris. 1570,’ i.e. apparently 
Act. tT. ay. watépwv Paris. 1560). See Cave Scriptt. eccles. i p. 305, Fabricius 
Biblioth. graeca vii p. 651 sq., xiii p.824, Burbidge Liturgies and offices of the church 
Lond. 1885, pp. 41 sq., Legrande Bibliographie hellenique au dix-septieme sieécle 
i p. 459 sqq.: Gasquet and Bishop wu. s. A German translation was published 
by G. Witzel in 1540 (Horawitz and Hartfelder wu. s. pp. 466, 469), and a modern 
version by Rajewsky in Euchologion d. orthodox-katholischen Kirche Wien 1861-2. 
English in Brett Collection pp. 42-56 (anaphora: from Goar): Covel Account of 
the present Greek church Cambr. 1722, pp. 15-28 (from EvxoAdyov Venice 1673) : 
King Fives and ceremonies of the Greek church in Russia Lond. 1772, pp. 137-84 
(from the Slavonic): Neale History : introd. pp. 341-726 (from edd. Venice 1839, 
1842): in The divine liturgy of our father among the saints John Chrysostom 
Lond. 1866: Robertson Af Ociar Aectoupyia: the divine liturgies Lond. 1894 (see 
above). (2) On the old Latin version of S. Basix see above p. lxxxiv. A version 
of his own was also published by G. Witzel in 1546 (according to Gasquet and 
Bishop uw. s.): another from the edition of 1526 by Gentianus Hervetus, Venice 
1548, reprinted in the Brbhoth. patrum Paris 1624 t. ii, 1644 and 1654 t. xii; 
and another from a ms, in Uffenbach’s library, consisting of leaves promis- 
cuously arranged, in J. H. Maius Bibliotheca Uffenbachiana Halae 1720, p. 498, 
reprinted in Migne P.G. cvi. 1291 sqq. (certainly not of the ninth century as 
there stated). Germanin Rajewsky w.s. English in Brett pp. 57-70 (anaphora 
only, from Goar), and Neale and Robertson as above. (3) The PRESANCTIFIFD 
was translated, from the edition of 1526 and an Euchologion, by Gilbert 
Genebrard, and published in the Biblioth. patr. Colon. 1622 t. xv, Paris 1624 
t. ii, 1644 and 1654 t. xii, Lugdun. 1677 t. xxvii. German and English in 
Rajewsky, Neale and Robertson as above. 


Lhe Byzantine Rite Ixxxvil 


The Lectionary. (r) The ’Avayroces or dvayveopata, the Old 
Testament lections of the divine office, were printed separately 
with the proper zpoxeipeva in BiBdiov Aeydpevov ’Avayvwartixdy mepréxov 


, A > > - cal ~ a 
TavTaTa avayy@opwaTa TA EV TOLS EOTFEPLVOLS TOV GAoU EMLaUTOU Ta TE EUPLTKOpEVA 


> ”~ ~ ’ a - fad 
ev Trois BiBXios Tov Oadeka unvOr kat Ta ev TH Tptwdig Kai ev TS TMEVTHKOTTApi® 5 


Venice 1595-6. This has not apparently been often reprinted, 
if at all. The lections do not belong to the liturgy except in 
Lent, when the two lections of the ferial éomepwds, from Genesis 
and Proverbs respectively, become on wednesdays and fridays 
the lections of the Presanctified. They are contained in the 
Tpiosiov, (2) The ’Aréorodkos or Lpagamdéortodos, containing the 
Apostles (S. Paul) and the lections from the Acts substituted for 
the Apostles in Eastertide, was printed at Venice in 1550 and 
frequently since. In some editions at least the proper mpokeipeva 
and alleluias are added. (3) The ©ciov kai iepov Evayyéduov, con- 
taining the Gospels for the year, was published at Venice in 
1539 and often since. (4) The Evayyeiordpiov or table of sunday 
Gospels for the year was published in Evayyedrordpiov reptéxov thy 
Tay evayyeAotav Siadoyny mdOev apxovtar Kal mov Katadjyovow Venice 
1614, 1624, and is appended to modern editions of the EvayyéAuov 
e.g. Venice 1872. The later editions include the Apostles in 
the table. 


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


ii. The other languages of the rite. 


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


>A 


iS) 


ce) 


25 


See Tischendorf-Gregory Nov. test. graece, ed. 8, Leipz. 1894, pp. 827 sq.: 35 


E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s.v. Perikopen, pp. 470 sq. 
The Gospels are tabulated from Bodl. Dawk. 5 in Payne-Smith Catal. codd. syr. 
bibl, Bodl, cc. 114-29. 


Ixxxviii I[utroduction 


The Arabic for the use of the Orthodox in Palestine is printed 
in Aé Ociae Decrovpylar aw Hk! yw dl dom OLS (The book of the 
service of the holy mysteries) Jerusalem, at the Patriarchal press, 
1860 (arabic only). The Uniat Melkite use is found in Ai 6cia 

5 Accroupyiar l= 924) less (The book of liturgies) (Rome 1839?), 
Vienna 1862 (parallel greek and arabic). 

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

In S/avonic the liturgies of S. Basil and S. Chrysostom 

10 were published for Servia, with the lections at Venice in 1519, 
1554, and in three editions about 1570, and without lections at 
Venice in 1527 (Dobrowsky Justitutiones linguae slavicae Vindob. 
1822, p. xl; P. J. Safatik Gesch. d. stidslawischen Literatur, 
ed. Jirecek, Prag 1865, t. ili pp. 284 sq.), and the liturgies for 

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

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

In German the liturgies are published for the use of the 

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

The liturgies have been printed in /apanese (and. ed. 1895) 

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

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

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


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


35 ill. Manuscripts. 


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


The Byzantine Rtte Ixxxix 


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


According to a note on the fly-leaf, the volume was bequeathed to the convent 
of S. Marco at Florence by one Nicolas de Nicholis, having been left in Florence, 
according to Goar’s prooemium, by a member of the Council of Florence in 1439. 
On palaeographical grounds it is assigned to the eighth or ninth century, and 
the date is probably more closely defined as between 788 and 797 by the com- 
memorations on p. 333 below, where the Bao:Aeis must be Constantine VI 
(779-97) and Mary (married in 788) or Theodota (married in 795), and the 
BaciAicoa the dowager empress Irene. The lacuna of eight leaves in S. Basil 
is supplied below, pp. 327-36, from Grottaferrata I B vii. 


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


Ninth or tenth century, Grottaferrat. [8 vii(1). Tenth century, Grottaferrat. 
lr 6x, xx (1). Eleventh century, Grottaferrat. T B ii, iv, xx (2): Paris Graec. 
328 (1): Burdett-Coutts iii 42 (given in Swainson, Chrys. Bas.). Twelfth 
century, Rome, Bibl. Angelica C. 4. 15: Grottaferrat. T 6 xxi: Milan F. 3 sup.: 
Paris Graec. 330, 391, 392, 409: Bodl. Laud. 28, Auct. E. 5.13: Burdett-Coutts 
i. Io (variants in Swainson, Chrys. Bas.). Thirteenth century, Grottaferrat. 
[8 xiv: Milan E. 20 sup.: Paris Graec. 112: Bodl. Cromw. 11. Fourteenth 
century, Vat. Ottobon. 288: Grottaferrat. T B vii (2), xviii: Venice Append. 
gracc. 447, 452: Paris Graec. 324, 328 (2), Suppl. graec. 469: Cairo Patriarch. 
69: Jerusalem Patriarch. 520, S. Saba 605, 607 (patriarchal dia7afis). Fifteenth 
century, Milan P. 112 sup.: Paris Graec. 326, 2509, (Goar’s ms., pp. 78-83), 
Bibl. Mazarin Graec. 727: Munich Graec. 540 : Patmos 641, 690, 703: Jerusalem 
S. Saba 56. Sixteenth century, Rome, Bibl. Corsiniana 41 F£ 29, 41 E 31: 


Grottaferrat. T B ix, xxiv: Venice Nanian. 192, ii 147: Paris Graec. 393: : 


Bodl. Barocc. 42, 107: Munich. Graec. 409: Jerusalem S. Saba 48, 53, 250, 392, 
401, 618, 621, 687, 692. Seventeenth century, Venice Nanian, 219, 221, ii. 159, 
ii. 160, xi. 28: Paris, Bibl. Mazarin Graec. 725: Jerusalem Patriarch. 74, 99, 334; 
474, 481 (1), S. Saba 327, 384, 540, 571, 584, 585, 586. Of unassigned date, 
Rome, Vat. Vat. gr. 1213, Ottobon. gracc. 344, 434, Bibl. Barberina iii. 12, 22, 35, 
48, 64, 89, 105, 108, 112, 129, iv. 1, 10, 13, 17, 25, 40 (Goar’s Barberin. secund.), 
41, 7o (these are described simply as Euchologia, and probably they do not 


qn 


—_ 


ie) 


= 


5 


N 


oO 


LSS) 
1e) 


40 


Io 


ne 


20 


35 


xc Introduction 


all contain the liturgies, while no doubt some of them belong to group (4) 
below): Milan F. 10 sup., E. 18 sup. 2: Jerusalem S. Saba 570. Goar’s 
Euchologion patriarchale (Grottaferrat. T B 1, twelfth cent.) does not contain 
the liturgies. Some other mss. are mentioned by Goar and by Swainson, but 
they are difficult to identify from their descriptions. 


(3) From the eleventh to the fifteenth century commonly, 
and for a century or two before and after this period occa- 
sionally, the liturgies were written on a roll, a strip of parch- 
ment several feet in length and from six to eight inches broad 
attached to a wooden roller with ornamental finials, written over 
on both sides, the text of the verso beginning from the roller 
in order that in use the parchment after being unrolled might 
be rolled up again. Such manuscripts are generally celebrant’s 
books containing little beyond the prayers and short rubrics: 
in some cases they have at least the cues of the diakonika, and 
deacon’s rolls containing only the diakonika are not unknown. 
Each roll commonly contains a single liturgy, occasionally two 
or even the three. 


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

This form of liturgical ms. is called xovrdxiov, xovidxiov, kovdae. Hence 
kovtTaxuv &c. are used for a copy of the liturgy, whatever its form (Theod. 
Balsamon 7x can. 32 in Trullo p. 193 | Migne P. G. cxxxvii. 621 B}, resp. ad Mare. 
5 [2). cxxxvili.957 B]: EvyoAdyoy iv ordin. presb , e.g. Venice 1869, p. 165), and 
similarly in arabic kindak (Bodl. Bodl. 402, f. 1: in syriac kiinddko is used 
generally of a roll, not apparently of a liturgical book in particular). 


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


40 May preserve usages which have vanished from the eastern 


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


The Byzantine Rite XCcl 


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

There are several such manuscripts in the library of Grottaferrata, the 
Basilian monastery in the Alban Hills: of the twelfth century, I B viii, xv: 
of the thirteenth, I 8 xiii: of the fourteenth, IT 8B iii (Goar’s cod. B. Falascae), 
xii: of the sixteenth, T @ xvii, xix, xxxiii: of the seventeenth, T 6 xxiii, 
XXxviii : of the eighteenth, 8 xxvi, xxviii; of the nineteenth TI 8 xxxii. (See 
Rocchi Codices cryptenses Romae 1884). Messina Graec. 107 (xvth c.), 144 (Xvi) 
are Basilian euchologia, and probably the liturgies 7b. 160 (xiv), 147 (Xvi), 56 
(xvii) are Basilian: and Vat. Basilan. graec. ix (=Vat. gr. 1970, Swainson’s C), 
Xvil, xvili, li, Milan C 7 sp. (xiith c.), Paris Graec. 323 (xvi) probably all belong 
to this group, as no doubt do many of the Barberini euchologia mentioned 
above: and Bodl. Auct. E. 5. 13 (xiith cent.) formerly belonged to the Basilian 
monastery of S. Salvator at Messina. Texts of S. Chrys. and S. Bas., with latin 
versions by Leo Thuscus and his contemporary Nicolas of Otranto, are contained 
in a Karlsruhe ms., formerly belonging to the abbey of Ettenheim-Miinster, 
described by F. J. Mone in Lateinische u. griechische Messen Frankfurt a. M. 1850, 
pp. 138 sqq. The texts appear to be Italian. 


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

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


first Paris ms. Cp. Le Nourry Apparat. ad biblioth. patrum i, c. 34: Pitra 
Hymnographie del’ église grecque Rome 1867, pp. 72 84. 


on 


29 


to 


5 


40 


Io 


aal 
er 


20 


iS) 
ot 


30 


iS) 
<u 


XCli I[utroduction 


(5) The Lectionary. The manuscripts of the ’Anécrodos and 
the Evayyéhkuv are tabulated in Tischendorf-Gregory Novum 
Testamentum graece iii, ed. 8, pp. 687-800 and in Scrivener 
Introduction i, ed. 4, pp. 328-76. Some of these manuscripts 
also contain Old Testament lections, but the documents of the 
’Avayvworixdy have not apparently been collected. 


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


(6) Syriac and Arabic manuscripts. 


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

Arabic. (1) Liturgies. Vat. Arab. xlvii (greek-arabic, a.p. 1582): xlviii 
(16th c., Uniat): Bodl. Bodl. 402 (S. Chrys.): Jerusalem S, Saba 327 (1640: 
greek-arabic). (2) Lectionaries. Vat. Arab. xvi (12th c.), dexii (15th c.): 
Bodl. Dawk. 36, 39. 


iv. History &c. 


(1) In Appendices M and N are given outlines of the 
liturgies of the dioceses of Asia and Pontus, which were 
absorbed into the patriarchate of Constantinople, gathered 
respectively from the canons of Laodicea and from the writers 
of the Pontic diocese. 


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


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

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

S. Basiz is first mentioned by name in Peter the Deacon (c. 513) de 
zncarn. et gratia 8 (Migne P. L. lxii. 90 c) and Leontius of Byzantium (c. 531) ¢. 
Eutych. et Nestor. iii, 19 (Migne P. G.1xxxvi. 1368 c) and the 32nd canon zz Trullo 


5 (Bruns Canones i, p. 47), and it is implied in [Amphilochius] Vita S. Basthi 6 (ed. 


Combefis, Paris 1644, p.176). S. Curysostom is not alluded to by name before 
the Barberini ms., where three prayers are attributed to him, pp. 315, 319, 343 
below. Swainson, p. xxxi, argues from the absence of a title, and the assign- 
ment of only these three prayers to S. Chrysostom, that the liturgy as a whole 


The Byzantine Rite XClil 


was not attributed to him at the date of this ms. But the abrupt opening of 
the liturgy without even a rubric suggests that the omission of the title is 
accidental, and that an illuminated title, like that of S. Basil, was meant to be 
inserted and afterwards forgotten; while it is not unusual to attach the name 
of the reputed author of a liturgy to individual prayers contained in it (see e.g. 5 
Swainson p. 156, and the rubric before the prayer of the catechumens of 
S. Chrysost. in Paris Graec. 328, 330, 392). Both S. Basil and S. Chrysostom 
are mentioned in the tracts, of unknown date, attributed to S. Proclus and 
S. John the Faster (p. liii above). The Presanctiriep is first mentioned in 
the Paschal Chronicle an. 645 (p. 348. 20-28 below); then in the 52nd canon 7m 10 
Trullo, a.D. 692 (Bruns Canones i p. 53) and in the tract of [John the Faster]. It is 
generally attributed in mss. and editions to S. Gregory Dialogos, i.e. S. Gregory 
the Great of Rome; but otherwise to S. Epiphanius (Vat. Graec. 1213, Bodl. 
Cromw. 11) or to S. Germanus of Constantinople (Corsiniana 41 E 29, 41 E 31, 
Bodl. Auct. E. 5. 13), and a passage common to Theodore of Andida Comment. 15 
liturg. 32 and Sophronius Comment. lturg. I states that some attribute it to 
S. James, others to S. Peter, and others to other authors: and in Sinai Graec. 
1040 it is apparently assigned to S. Basil. See Mai Nov. patrum biblioth. v (4) 
pp. 97-99. (The liturgy of Gregory Dialogos in the second edition of the 
Liturgy of S. Peter Paris 1595 [Swainson p. ix], is not the Presanctified as 20 
Swainson states [7b. note 1] but a greek version of the Roman mass). 


(3) In Appendix Q illustrations are given of the develop- 
ment of the Prothesis from the ninth to the sixteenth century. 
Such illustrations might be indefinitely multiplied, but those collected below 
are enough to indicate the line of development and to dispose of the view that 25 
the Prothesis in anything like its present complicated form is of so early a date as 
is suggested by Neale in History of the holy eastern church : introd. p. 346, note g. 
Cp. Pitra Hymnographie del église grecque p.64. (Where, to save space, references 
to the body of the book are given in this appendix, it is meant only that the 
texts correspond, not that the readings are absolutely identical.) 30 


(4) There are several Greek commentaries. (a) S. Maximus 
Mvoraywyia (Migne P. G. xci. 657-717), of which a latin version 
was published in Liturgiae patrum Paris 1560. See below p. 537. 
(8) S. Germanus I of Constantinople (+ c. 740) ‘Ioropia éxxdnovagrixy 
kai pvotixi) Oewpia (Migne P.G. xcviii. 384-453) published in Accroupyiat 35 
tav dyiov marépov Paris 1560, and in latin in Liturgiae patrum 
Paris 1560: and in ‘H @cia devrovpyia éppnvevpévn rapa rod év dyious 
marpos jpav Veppavod ,.. pera kal @Akov rwov . , . Venice 1639, 1690. 
The text has been interpolated, probably in the eleventh or 
twelfth century, and its original form is at present irrecoverable. 40 
See below. (y) S. Theodore the Studite (+ 826) ‘Eppnveia ris Ocias 


20 


2K 


30 


=) 


em 


or 


+) 


on 


XCI1V Introduction 


AecToupytas TOV Tponylac prevav (Migne PG, mem 1687-90) first 
published by Mai in Nova patrum bibhioth. v (4) Romae 1849. 
(6) Theodore of Andida Upoéewpia xeadaooews wept trav ev tH Ocia 
Netroupyla ywwopevav oup8drov kai uvotnpiov (Migne P. G. cxl. 417-68) 
first published by Mai in Nova patrum biblioth. vi (2) Romae 
1853, pp. 547 sqq. The date of Theodore is unknown; but since 
in c. 5 he refers to a commentary current under the name of 
S. Basil, alluding no doubt to that of S. Germanus which is often 
attributed to S. Basil, his date must be later than that of 
S. Germanus, perhaps later than the interpolation of the latter. 
(e¢) S. Sophronius Aédyos reptexav thy exkAnovagtixiy Gmacay ioropiay kat 
Lenropepy apnynow tavrov tov ev TH Oeia iepovpyia redoupevor, a fragment 
breaking off after the exposition of the great entrance (Migne 
P. G. |xxxvil. 3981-4001), first published by Mai in Sfrcileg. 
romanum iv, Romae 1840, pp. 31 sqq. It is attributed to 
S. Sophronius of Jerusalem (+ 637) but is certainly of much 
later date and apparently later than Theodore. The three 
commentaries, of S. Germanus, of Theodore of Andida, and of 
Sophronius, have a considerable amount of matter in common: 
cp. p. 540 below. (¢) Nicolas Cabasilas of Thessalonica 
(fl. 1350) ‘Eppnveia tis Oeias detrovpyias (Migne P. G. cl. 368-492) 
first published in a latin version by Gentianus Hervetus, Venice 
1548, reprinted in Liturgiae patrum Paris 1560 and in the 
Bibhothecae patrum Paris 1575 t. iv, 1654 t. xu, Lugdun. 1677 
t. xxvi: the text was first published in Szbhioth. pair. Paris 
1624, t. ii. (7) S. Simeon of Thessalonica (+1429) Hepi ris tepas 
Neroupyias (Migne P. G. clv. 253-304) and epi rod dyiov vaod 
(tb. 305-61), being sections of a work first published by John 
Molibdos of Heraclea under the title Supeav rod paxapiou dpyemioksrov 
Secoadovixns Kata aipécewv kth Jassy 1683, of which Migne is a reprint. 
A latin version of a shorter text had been published by Jac. 
Pontanus S. J., Ingolst. 1603, and reprinted in Bzbhoth. pair. i, 
Paris 1639, &c. A text of the same type as Pontanus’ with an 
emended latin translation is given in Goar Edyoddéyov pp. 179-94 
(ed. 2). (@) Nicolas Bulgaris Karnynots iepa frou rs Oeias Kai iepas 
heroupyias eEnynors Venice 1681 (2 edd.), Constantinople 1861 (in 
english by Daniel and Bromage, The holy catechism of Nicolas 
Bulgaris Lond. 1893). | 


The Byzantine Rite XCV 


S. Germanus’ work is attributed in the mss. to several different authors, very 
frequently to. S. Basil: see Fabricius Biblioth, graeca vii, p. 548: Pitra Jur. eccl. 
graecorum hist. et mon. ii, Romae 1868, p. 297. Pitra discovered an almost 
contemporary latin version by Anastasius Bibliothecarius of the uninterpolated 


text, and he published the first six chapters of it, w.s. pp. 298 sq.: he died 5 


before fulfilling his intention of publishing the whole, and the ms. is for the 
present lost. The discovery of this version disposes of the view mentioned by 
Fabricius (Biblioth. graeca u.s.) that the commentary is the work of Germanus II 
(+e. 1255). On Theodore of Andida see Mai Nov. patrum bibl. vi (2) pp. 545 sq. 
On the text of Simeon of Thessalonica see Fabricius Bibl. graec. ed. Harles, xi 
p. 328, reprinted in Migne P.G. clv. 18. John Nathanael ‘H @¢eia Aecroupyia 
peta eénynoewv diapdpwv didacKdrAwy Venice 1574 is a compilation from Germanus, 
Theodore of Andida, Nicolas and Simeon. 


(5) Regulations affecting the rite are to be found in the 
collections in Pitra Jur. eccl. graecorum hist. et monumenta ii, 
Romae 1868, and Gedeon Kavomai dvardéers . . . tev dytwtdtwy matpt- 
apxav Kavoravtwourddews Constantinople 1888 : and points of ritual, 
in particular of celebrations at which the emperor and the court 
assisted, are illustrated by Constantine VII Porphyrogennetos 
(912-58) "Ex@eous tis Baotdelov tuéews (de caerimonits aulae byzantinae 
in Migne P. G. cxii.) and Geo. Codinos Curopalates (c. 1450) 
Ilepi trav opdixtadiov tod madatiov KavotartivouTddews Kat TOY dpdikiwr Tis 


peyddns exxAnaias (1b, clvii. 25-121). 


(6). On the Greek Church see the notes in Goar Edyodsyor : 
Leo Allatius De ecclesiae occidentalis atque orientalis perpetua 
consensione Colon. 1648, cc. 1531-1600 ‘de missa praesantifica- 
torum): P. Arcudius De concordia ecclestae occidentalis et 
orientalis in septem sacramentorum administratione iii, Paris. 
1672: N. Blancardus Philippi cyprit chronicon ecclesiae graecace : 
.. Christophori Angeli de statu hodiernorum graecorum enchirt- 
dion Franeq 1679: Tho. Smith De graecae ecclesiae hodterno 
statu Oxon. 1676, Lond. 1678, Trajecti 1698: P. Ricaut The 
present state of the Greek and Armenian churches Lond. 1679: 
Covel Some account of the present Greek church Camb. 1722: 


Neale History of the holy eastern church: general introduction : 


Lond. 1850: Daniel Cod. Wit. iv, Lips. 1853, pp. 373-420 (notes on 
3. Chrysostom): Rompotes Xproriavixn OK) Kai ecrovpycky Athens 
1869: A. Riley Athos or the mountain of the monks Lond. 1887: 
H. Lucas in Dublin Review cxii (April 1893) pp. 268-92 (on the 


to 


Ww 


a S ] 
or 


5 


XCVI1 Introduction 


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

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

io Kirche Wien 1861-2: Maltzew Die gétthchen Liturgieen unserer 
heiligen Véter &c. Berlin 1890. 


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

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

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


B. THe ARMENIAN LITURGIES 


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

in Austria under the archbishop of Leopol. 


i. Printed texts. 
30 1. Gregorian. 


a, 5. Nerses of Lambron JuspS ppwdsar [dhcp fh fupgu 
Eh bokgeny hk YE fta-[bft feopSery say cas err ews press rg fr (Considera- 
tions on the orders of the church and Commentary on the mystery of 
the oblation) Venice 1847, pp. 193-226. 7 


The Byzantine Rite XCVI1l 


This is the text of the liturgy with the ordination of a presbyter, prefixed to 
the Commentary, derived from three mss. of 1306, 1332 and the end of the 
seventeenth century respectively. 


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


JuspSppeukinp upp uss say cas exis po eas ty fr (The mystery-manual 
of the sacred oblation) e.g. Constantinople 1706, 1748, 1785, 1823, 
1844, Smyrna 1761, Nor-Nakhidcheran 1794, Edchmiadzin 
1873, Jerusalem 1841, 1873, 1884. 

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

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

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


points and with some modifications where unauthorized changes have been 
made in current texts. 


8B. Qrudiughpp (Hoursbook) Julfa 1641, Amsterdam 1662, 
1667, 1686, 1688, 1705, Marseilles 1686, Constantinople 1701, 
1704, 1712 &c. 
The diakonika, which are not commonly contained in the altar-book, are 
sometimes appended to this, the book of the divine office. 


y W~20g¢hpp (Lectionary) Venice 1686, Constantinople 
1732; and according to the rearrangement of the catholicos 
Simon, Constantinople 1793, 1799, Edchmiadzin 1873, Jeru- 
salem 1873. 


The table of sunday lections is given in Fortescue Zhe Armenian church » 


pp. 42-49. Cp. E. Ranke in Herzog-Plitt Real-Eucyclopddie xi, s.v. Perikopen, 
pp. 382 sq. 


8, Suquiput (L1ymnbook) Constantinople 1850. 
Containing the variable hymns of the liturgy. 


& 


er 


Ll 


e) 


30 


— 
u 


Xevlil I[ntroduction 


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


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


F 2. Uniat. 

Ordo divinae missae Armenorum Romae 1642, 1670 (arm. and 
latin), Codex mysterit mussae Armenorum seu liturgia armena 
Romae 1677 (arm. and lat.), Leturgia armena Romae 1677 
(arm.): and editions Rome 1686, Venice 1690, 1741, 1808, 1874, 

10 Trieste 1808, Vienna 1858. 

Liturgia armeniaca cum imaginibus Venet. 1823 (two edd. 
4° and 8°, arm. and lIat.), Avedichian Liturgia armena traspor- 
tata in itahano Venezia 1826, 1832 (arm. and ital. with plates). 

Translations : Latin by Lubeczyk, Cracau 1544 (of which Cassander Liturgica 

15 has an abstract): Ordo divinae missae Armenorum Romae 1632: Pidou de S. Olon 
Lit. arm, cum ritu et cantu minister’ circ. 1680 (from mss, supplemented by ed. 
1677) reprinted in Lebrun Explication v: and the versions mentioned above. 
Italian, Avedichian as above and Liturgia armena tradotta in ttahano Venezia 
1873. French in Liturgie de la messe arménienne Venice 1851 (with plates). 

20 German, F. X. Steck die Liturgie d. katholischen Armemner Tiibingen 1845. 
English, Issaverdenz The Armenian liturgy Venice 1872. 


ii. Manuscripts. 
1. The most important group of manuscripts consists of 
Lyons, Bibl. Municip., Or. 15 (a.p. 1314, of which Paris Arm. 
25 suppl. 12 bis is a copy), Munich Arm. 6 (A.D. 1427, copied from 
an exemplar of 1288) and Venice, Bibl. S. Lazzaro, Arm. 1411 
({xilith cent.). These contain, besides the ordinary liturgy under 
the title S. ArHanastus, the following no longer in use: 
(1) S. Joun Curysostom (Lyons, Munich, Venice) from 
30 the Greek, with some adaptation in the preanaphoral. 
(2) S. Basix (Lyons, Munich, Venice) from the Greek. 
(3) THe PRESANCTIFIED (Lyons, Venice) from the Greek. 
(4) S. James (Lyons) abridged from the Syriac. 
(5) S. Ienatrus a from the Syriac (Renaudot Lizz. 
35 or. coll. ii. p. 214). 
(6) THe Roman (Lyons, Munich, Venice) from the Latin 
with some adaptations at the beginning. a 


The Byzantine Rite xCIX 


(7) S. GREGoRY THE ILLUMINATOR: Jt 7s meet and right 
and fitting to give thanks and to worship thy majesty (Lyons, 
Munich). 

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

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

(10) S. Isaac THE GREAT THE PARTHIAN (tf 439): J¢ zs 
very right and meet for us that have received these eternal benefits 
(Lyons). 

Of these (5) and (7)-(10) are anaphoras opening at the offertory prayer 
corresponding to the Prayer of Athanasius p. 432 below: the rest are complete 
liturgies. The liturgies of S. Basil and S. Chrysostom are referred to in one 
of the responsiones of the Armenians at the council of Sis in 1342 (Mansi Coucilia 
XXV. Cc. 1243). ‘Osauri’ in the same passage is probably a corruption of 
‘Oskeberan’ (goldenmouthed) and the liturgy of ‘John Osauri’ that of 
S. Chrysostom. (Most of the Armenian names in the document are corrupt). 
Versions of the Roman are contained also in Paris Arm, 22 (Franciscan), 
Arm. suppl. 3, ff. 109 sqq., and 7b. 71 (Dominican). 


2. The following are manuscripts of the ordinary liturgy. 


The mss. above mentioned all include the ordinary liturgy under the title of 
S. Aruanasius. The Munich ms. has a second copy of the year 1432 (forming 
part of the Hoursbook). Paris Anc. fonds 24 (1675): Vienna Arm. 9 (1635), 
19 (1653), 27 (1664: deacon and clerks’ book), 18 (c. 1700: Gallician Uniat) : 
Bodl. Marshall or. 106 (1675: Uniat: abridged for low mass), There are many 
mss. at Edchmiadzin and some twenty volumes at S. Lazzaro at Venice. 

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

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

In the proceedings of the council of Sis, mentioned above, a passage is quoted 
from the ordinary liturgy under the title of mssale S. Athanasti, and it bears 
the title of S. ArHanasius in the Lyons, Munich and Venice mss. as already 
mentioned. 5S. Nerses of Lambron in his Commentary calls it S. Curysostom. 
It is probable that only the anaphora is properly called S. ArHanasius, while 
the ordo communis might be attributed to S. Chrysostom on the ground of its 
close relation to the Greek. 


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


g 2 


en 


Lal 


oO 


If 


20 


40 


ert 


I 


O 


| 
ahi 


to 
Jt 


30 


Ww 
Jt 


c Introduction 


A commentary on the prayers of the oblation the text of which 
was published at S. Lazzaro, Venice, in 1869, and a latin 
version in Vetter Chosroae magni . . explicatio precum mussae 
Freiburg 1. B. 1880. Chosroes quotes a large proportion of the 
text, corresponding to pp. 428-455. 15 below. The Commentary 
on the mystery of the oblation of S. Nerses of Lambron (t 1198) 
contained in the Considerations gc., S. Lazzaro, Venice 1847, 
pp. 193-226, mentioned above, quotes the greater part of the 
liturgy, in an order in some respects closer to that of the Greek 
than the present order. 

The commentary in Paris 47m. 29 described as of S. Nerses IV (Schnorhali 


Claiyetzi, + 1172) is in fact a compilation from Chosroes and Nerses of Lambron 
by John of Arjesh (xiiith cent.). 


2. Among the canons of the Armenian pontiffs and synods 


5 there are many which relate to the rite. See those of S. Gregory 


the Illuminator, a.p. 325, and the responses of Macarius of 
Jerusalem, c. 340, both probably unauthentic ; the canons of the 
synod of Vagharshapat under S. Isaac the Great, c. 425; of John 
Mandakuni (+487); of the synod of Dvin under Nerses II, 
c. 524; of John of Manazkuert, c. 650; of Isaac III (+ 702); 
of the synod of Dvin under John IV Oznetzi, 719; of the 
synod of Partav under Sion I, 767; and of the synods of Sis 
in 1203 and c. 1243,, and the responsiones of that of 1342 
mentioned above. 


See Mai Scriptt. vet. nov. coll. x (2) Romae 1838, pp. 269-316: Issaverdenz 
Ecclesiastical jistory pp. 45, 73 Sqq., II14, 124 sqq., 176 sq., 180 sqq.: Mansi 
Concala xxv, Venet. 1782, cc. 1185 sqq. 

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


; armenian, with a historical introduction) and The divine hturgy 


of the Armenian church of S. Gregory the Illuminator Lond. 1870 
(with introd. and notes, including an extract from Mouravieff’s 
Travels) : Gregory of Chios [epi é@cews trav Appeviov pera tis 


The Byzantine Rite Cl 


dvatohikijs dpO0ddov exxAnoias Constantinople 1871: Issaverdenz 
Armenia and the Armenians 1; Ecclesiastical history Venice 
1875: Fortescue The Armenian church Lond. 1872: F. Néve 
L’ Armente chretienne et sa litterature Louvain 1886: A. Ter- 
Mikelian die armenische Kirche in thren Bezichungen zur 
byzantinischen Leipz. 1892. On the Uniat rite, see Lebrun zw. s. 
Issaverdenz Rites et ceremonies de léglise armenienne Venise 
1876 (also in English, 1872). On ecclesiology &c., besides some 
of the above, see the plates in the editions of Avedichian, Texier 
Description de ? Armenie, la Perse et la Mesopotamie i, Paris 
1842, and Neale History of the holy eastern church: introd. 


pp. 288-305. 


NOTE 


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


Small type indicates (1) prayers &c. which do not belong to the central public 
service, such as preliminaries and conclusions not performed in the 
sanctuary, private prayers of the ministers, &c.: (2) duplicates of existing 
features inserted from other liturgies. 


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


( ») enclose insertions in the text—(1) titles: (2) conjectural corrections: 
(3) any additions in cases where for any reason it is important to 
distinguish exactly what is contained in the original document and what 
is not. (In ordinary cases standing cues, such as those of doxologies of 
prayers which in mss, are seldom written at length, are expanded without 
note.) 


f } enclose matter varying with the day or season. 


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


ADDENDA AND CORRIGENDA 


P. 1xi, 1. 10, transfer no. 53 to the list on p. 1xii. 

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

P, 2,1. 8, for ‘xivth’ read ‘xvth.’ 

P. 13, 1. 28, for ‘ mpo[a]éAGere’ read ‘ mpoédOere.” 

Pp. 19, 1]. r: 51,1. 1, for ‘nMAHpHC’ read ‘TAMpHC.’ 

P, 23, 1. 12, for ‘ INCLINATION’ vead ‘ FRACTION 2?’ 


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

P. 49, 1. 33. [Yiov] is a conjectural correction of the western reading 
deov (FGHJK). The eastern and obviously original reading is @Qce0d xa 
Gwrhpos hua@v "Inoov Xprorov (A BC DE: Swainson has misread D and omitted 
kupiov Kal before Oeov). 

P. 51,1. 18, for ‘ anéaotesAas’ (ADJ) vead ‘ ééatrooreidas’ (cett.). 

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

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

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

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

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


Addenda and Corrigenda cill 


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

. 88, ll. 7-20. Put in col. parallel with 21-29. 

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

. 151, 1. 5 and passim, for ‘Nu M’ read ‘Nor M.’ 

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


yo OU Mia 


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


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

P. 188, 1. 20, after ‘ blessing’ add ‘ The Blessing {in the holy fast of the XL days 
Jesus Christ the KING oF THE AGEs who for our sake hath fasted forty days 
and forty nights, accept our fast and forgive us our iniquities, pardon our 
transgressions and grant that our end be christian, acceptable unto thee, and 
keep us IN HOLINESS AND RIGHTEOUSNESS ALL the Days of ouR life}, through 
the prayers and supplications which our lady, the lady of us all the holy 
theotokos S. Mary offereth for us at all times, and the iii great resplendent saints 
Michael and Gabriel and Raphael, and the iv bodiless creatures and the xxiv 
elders and the cherubim and the seraphim and all the heavenly orders, and 
S. John Baptist and our lords the fathers the apostles and S. Stephen and the 
contemplative evangelist Mark the holy apostle and martyr, and S. George 
and S. Theodore and fatherloving Mercury and the holy apa Ména and all 
the choir of the martyrs: and the blessing of our lord righteous father the 
great abba Antony and the righteous abba Paul and the iii holy abbas Macarius: 
and the blessing of all the choir of the crossbearers and the just and the 
righteous, and the angel of this blessed day: and the blessing of the holy 
theotokos S. Mary, first and last: {and the blessing of the ‘saving fast of 
forty days of our good Saviour;: their holy blessings be with us all for ever. 
Amen. O Christ our God the KING OF PEACE, GRANT US thy PEACE, appoint 
thy peace for us, forgive us our sins: for thine is the power and the glory and 
the blessing and the might for ever. Amen. Depart in peace. The Lord be 
with you. Amen: so be it. (And he distributes the Baracahy (1 Tim. i. 17, Lk. 
i. 75, Heb. vii. 2, Is. xxvi. 12). Euchologion Cairo 1887, pp. 408, 395, 410, 416. 

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

P. 199, |. 27. The MS. reading yeré’eyanit ‘seeth me’ is a mistake for yeré‘eyani 
‘feedeth me.’ Read therefore ‘Tue Lorp 1s My SHEPHERD’ (Ps, xxiii), 

P. 213, |. 10, for ‘Paul’ read ‘the Paul The blessing of the Father and the 


Civ Addenda and Corrigenda 


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


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


P. 240, 1. 27, for ‘ unto the end thereof’ read ‘O PRAISE GOD IN HIS HOLINESS 
and the rest of ps. cl. 


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

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

257, l. 36, for ‘ { Timothy’ read ‘ {Timothy }.” 
. 262, 1. 130, for ‘ma‘apra’ read ‘ ma‘ apra.’ 
263, 1. 32, add ‘ &c’ and so throughout. 

308, 1. 3, for ‘800’ read ‘ 795.’ 

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


ae a aa a 


. 455, 1. 24, for ‘GUARD... CHURCH’ vead ‘ guard .. . church’ 

P. 523, 1. 20. The words of administration in one kind are found in Mark 
the Hermit c. Nestorian. 24 dxovers yap Tov iepéws SGpa Ayov Inco’ Xpioto eis 
(wiv aiwviov (Kerameus-Papadopulos ’AvaAexta iepocoAupitixns oTaxvodoyias i, 
S. Petersburg 1891, p. 108). This treatise was written at Ancyra in about 430 
(Kunze Marcus Eremita Leipz. 1895, p. 192). 





I 





I. THE SYRIAN. bite 


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


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


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


. Pp. 69-109. THE Syriac LITURGY OF S. JAMES. Trans- 
lated from (1) D. Severi alexandrini .. de ritibus baptismé 
et sacrae synaxis apud Syros christianos receptis Antw. 
1572, pp. 103 sqq.: (2) a MS. belonging to the Rev. G. B. 
Howard (modern, from Malabar: defective): (3) Bodleran 
MS.Syr.e 5 (modern, from Malabar): (4) Brét. mus. MS. 
Add. 14690 (A.D. 1182) ff. 3a-—14a: (5) Missale syriacum 
juxta rit.eccl.antioch. Syrorum Romae 1843: (6) Assemani 
Cod. liturg. eccl. univ. Romae 1752, t. v pp. 180-226: 
(7) Renaudot Liturg. orient. coll. Francof. ad M. 1847, 
t. ii pp. 1-42: (8) Brit. mus. MS. Add. 14693 (xivth cent.) 
f. 179 sq.: (9) Bodl. MS. Pococ. 10 (xvth cent.) f. 157. 
Pp. 69-74. 28 are from (1) supplemented by (2) and 
(3): the rest of the ordo communis, pp. 74-83, 97-99, 
102-104, 106-110, from (2) supplemented by (3): the 
proper of the azaphora, pp. 83-106, from (4). The 
sources of additions are indicated by numbers prefixed 
referring to the list above. The lections (for the Epiphany) 
were supplied by the Jacabite bishop in Jerusalem. 


* THE GATURGY OF THE EIGHTH BOOK 
OF THE APOSTOLIC CONSTITUTIONS 


COMMONLY CALLED 


THE CLEMENTINE 


{MASS OF THE CATECHUMENS) 


{THE LECTIONS AND THE SERMON) 
Mera tiv dvayvwow tod Népovu kai tav Mpodytav trav te "EmoroAdv jpav 
kai tav Mpdtewv kai tav Evayyediov domacdobw 6 xerporovnfets [émickomrs | 


viv ekkAnolav Aéywv 
‘H yApic tof Kyploy muav “lncof Xpictof Kal F ArAtTIH TOY 5 
Oeof Kal AH KOINDNIA TOY Arioy TINeymaToc META TIANTON YM@N 
kal mavres atrokpiecPwoav 
Kai meta toy mNeYmatoc cof, 


Kal pera tiv mpdcpnow tpocAaAncdrw 7) Aad Adyous trapakAjcews. 


{THE DISMISSALS) 


Kai mAnpdoavros atrod tov tis Si5ackadtias Adyov, pypl éyd ’Avbpéas 6 10 
GSeAdds Mérpov, dvacravrwv amdvrwv & Bidkovos eh’ tpnAod tos dvedOav 
KnpuTTéro 


4 “~ , 4 4 “~ > 7 
My Tis TOY akpowpéevorv’ pn Tis TOY arrioTor, 


Kal jouxlas yevopéevns Acyérw 
Evgacbe of katnxovpevor 15 
B2 


4 The Syrian Rite 


kai mavres of murtol kata Stdvoiav brép adtav mpomevxécOwoav Aéyovtes 
Kidpie €dénoov 
Stakoveitw 5é tmép attav Aéywv 
¢c QA Aw 2 4 3 “~ A A 
Lrep TY KaTnXOVLEvaY TadvTeS ExTEeva@S Tov Ocdv Tapa- 
5 Karécopev 
"Iva 6 dyabds kai pirdvOpwrros edpevas eloaxovon Tav Senocwv 
avT@Y Kal Tov TAapAaKAnTEoV 
Kat mrpocdegdpevos avrav thy ixeciav avriAdBnrat avdraov 
‘| a > z= X x7 “A “A tn. \ A ’ 
Kai 66 adbrois ra airipata Tov Kapdi@v avTav POC TO CYMpEPON 
10’ Arroxadiwn avtois TO evayyéALov Tod xpioTod avTod 
tf ’ X ‘ , 
Pwrion avtovs Kal cvvetion 
ITadeton avrovs tiv Oeoyvaciav 
Aisdén adrovs Ta mpootdypata avrod Kal Tad OiKaldpara 
‘Eykxaragutevon év avtois Tov ayvov avtod Kal cwripiov PoBov 
15 Aiavoigén Ta ota TGV Kapdlay adTay mpds Td EN TH NOM AYTOY 
Katayiver Oat HMepac Kal NYKTOC 
BeBaidon dé avrovs ev TH edoeBeia 
e P. \ 3 7 J X “A e 2 S lo) Tf 
Evéon kal éyxarapiOujon airods TO dyiw adbrod Troipvio 
kaTa€idcas avTrovs Tov AoyTpof THS TMAAIPfENECiac, TOD 
3 - A > ? aA wy “~ 
20 evdvpatos THS apOapaias, TAc ONTWC zwAc 
‘Péonrat dé adrovs ams madons doeBelas Kal pi Ad TOON TO 
3 7 b) 9’ ~ 
addAoTpio KaT avToV 
! X > \ > i) 4 a ‘ ‘ ¢ 
KadapicH O€ avTovs ATO TANTOC MOAYCMOY CAPKOC KAl TINEYMATOC 
ENOIKHCH TE EN AYTOIC KAl EmTIEpITIATHCH Ola TOD xpLoToOU 
25 avTou 
Evdoyjon tas eiaddovs avrav Kal ras é€ddous 
Kai xarevOtvn avrois ta mpoxeipeva els 75 ovuppepov 
vy 2 ~ CLeN s Meee € UA 
Eve éxtevas trép avtay ikeredowper 
"Iva ddécews TvyévTes TGV TANppEANLaTOV Ola THS puycEws 
30 aiwbaGor Tay ayiwy pvotynpiov Kal THS peTa TOV ayiwv 
Siapovas 
2 ? € 7 
EvyeiperOe of karnxovpevor 


On 


The Apostolic Constitutions 


Thy eipqynv tod Ocod dia Tod ypioTod avrod airjoacbe 
by » as X ¢ 7 ae Y Xx 4 Q na 
Eipnvixiny tThv hpépav Kal avapdprntrov kal mévra Tov xpovov 
THS (wns vuov 
Xpioriava tyav Ta TEAH 
"TAem kai edpeva tov Ocdv 
“Ageow mAnpperAnpaTov 
‘Eavro’s 76 pove ayevvita OG Sid Tod ypioTod avrod 
7 
Trapdbec be 
Knivate kai eddoyeiobe 
(€g’ Exdot 8 troUTwv dv 6 Siakovos mpordpwvel, ds mpoettopev, Acyéerw 5 Aads 
Kipwe €dénoov 
Kal po TavTwv TA Tatdia) 


kAwévtov S¢ aitav tds Kepadds etAoyeltw atrovs 6 xetporovyfeis etrickotros 
evAoyiav Tordvde 


€ € Ul 

O Ocos 6 mavToKpdétwp, 6 ayévynros Kai amrpoctTos, 6 MONOC 
AAHBINOC BEOC, O GEOC Kal TATHP TOY yXpicTOY gov Tod povoyevois 
viod gov, 6 Tod Ilapaxdyjrov mpoBoreds Kal Tay GArAwv KUpLos, 
6 dia Xpicrod didackddrovs Tos pabnras emiotHoas mpos 
padOnow rhs evocBeias’ adtos Kal viv emide Emi Tovs dovdovs 
gov Tovs KaTnxoupévous 7d EevayyédLov TOD yxplaTOD aou Kal 
AOC AYTOIC KAPAIAN KAINHN Kai TINEYMA EYOEC EFKAINICON EN TOIC 
vs , x, A 4 A IQ7 ‘ ~ A 7 , > 
EFKATOIC aUT@V mpods TO Eidéval GE Kal TroLEiy TO OEANpa Gov EN 
KAPAIA TIAHpEl Kai G4 @e\oycH’ KaTtagiwooy avrovs THs ayia 

parg P ¥YX" sa ees 
punoews Kal Evwooy TH ayia cov ExkAnola Kal perdxous Toin- 

~ 7 7 a a n n > U c a 
cov Tav Ociwy pvaoTnpiov’ dia’ \Hcoy Xpictoy THC EATTIAOC HMOON 
Tob imtp avtav dmobavévros di ob co ddga Kai Td céBas ev 
. rs TI 4 , ‘ IA 2 7 
ayio IIvedpari eis Tovs aidvas, apny 
kal perd TtoiTo 6 SidKovos Acyérw 
II poédOere of karnxovpevor ev eiphyn. 


Kal perd rd éfeAOeiv adrovs Aeyérw 


Evgacde of évepyotpevor bd mrvevpdtav axabdprov 


~ 


5 


20 


39 


10 


15 


20 


30 


6 The Syrian Rite 


‘Exrevas mavres trrép avtav denbapev 
4 ~ ~ 
Oras 6 pirdvOpwros Ocds Sid Xpicrod emiriyujon Trois a- 
Kabdprois Kai movnpois mvetpact 
Kat ptonrat rods advrob ikéras amd THs Tod adAoTpiou 
kaTadvvacteias 
‘O emitipjoas TO AeyeOvi T@V Salpdvev Kal TO apyeKaKo 
#1) t Y a t PX ct 
daBorA@ Emitipnon avdros Kal viv Tois dmoordras Ths 
evoeBeias 
Kai pionrat ta éavtod mAdopata amd THs evepyelas avTav 
Kai xabapion avira & pera mroddAfs codias éroincev 
ye bd “A ¢€ \ 3) a é 60 
Evi extevas vrep avtav denfapev 
Yooov Kal dvdotnoov avtovs 6 Ocds ev TH dvvdper cov 
Knivate of évepyovpevot kai eddoyeiabe 
kai 6 émioKotros érevxéc Ow A€yov 
‘O ‘ > ‘ Dg \ ? 4 ’ > a ' 
TON icyypON AHcac Kal mdvTa TA CKEYH aYTOY AlapTtdcac, 
6 AOYC Huly EZOYCIAN TIATEIN ETTANW OMEWN Kal CKOPTIION Kal ETT 
n \ , n ? “ c XN b] , a 
TTACAN THN AYNAMIN TOY EYOPOY, 6 Tov avOpwrrokTévoy dd deo- 
7 ‘ Le etey ¢ , ' a ' ‘ 
HOTHnVY Tapadods uivy GC CTPOYOION TrAIAlOIc, ON pittel Kai 
TPEME! TIANTA ATTO TIPOCwWITOY AYNAMEw@C coy, 6 pygas adTov we 
» 4 ? ’ a ’ ~ b) LN LWA by] X BEES 
AcTpaTTHN €Z OYpaNoy Els yHv ov TOMLKO pHypaTt GAA aro 
~ 3 b] , >) é ? 3 ~ oe e i ’ 
Tins els atiptav dv éxovctov avtovd Kakévolav, OY TO BAéMMd 
UJ a \ ¢ > \ , wv \ e 2 vel ! 
ZHPAINE] ABYCCON Kal H ATTEIAH THKEI OPH KAI H AAHOEIA MENE! 
> A a A ’ “A X , \ d - \ ’ 
EiC TON AINA, OY AlvEL TH NHTTIA Kal EvVAOYEL TA BHAAZONTA, 
Ay ¢€ ~ ‘ ~ >} ¢ 2 ’ a ‘ a 
Ov Uuvodalt Kai mpocKuvovow AyyeAol, 6 ETIBAETION ETTi THN FAN 
KAi TTOION AYTHN TPEMEIN, O ATITOMENOC TON OPEMN Kal KATINIZON- 
> a 7 \ ' ae \ ’ ‘ 
Tal, ATTEIAWN OdAACCH KAI ZHDAINDIN AYTHN Kal TIANTAC TOYC 
TOTAMOYC EZEPHMAN, OV NEEAAI KONIOPTOC THY TIOAGN, 6 TIEDI- 
TIATON Etti BAddccHC ws em’ Edddovs* MoNOrENA Oeé, peydrou 
matpos Tié, ETITIMHCON TOIC TovNpois TINEYMACI Kal PITAL TA 
Epra TON YEID@N Coy EK THS TOU aAXOTpiov mvEedpaTos Evepyeias” 
ef ‘ r & a8 N 2 \ \ fo) “ Scere e 7 
dre col dd€a Tipt Kal céBas Kat dia cod 7G Ilarpi ev ayio 
ITvedpati els Tovs alovas, apy 


The Apostolic Constitutions 7 


Kat 6 Stdkovos Aeyérw 


II poédOere of Evepyovpevot. 


Kai per’ atrovs mpordwveitw 
Evgéacde of dori fopevor 
’ ~ e 4 , ¢€ 3." 2a sf 
Exvevos of miotoi mavres trép avTay Tapakadécwpev 
“Orrws 6 Kutpios Kxatagidon atrovs pundévtas cic TON TOO 
an ’ ~ ~ xX "4 
XpiaTov GANATON GuVvavacTivat adT@® Kal petoxous yevé- 
Oa: THs Baoireias adtod Kal Kowavods TOY puvaTnpiov 
avTov 
‘Evéon Kai ovykaradéén adrovds peta Ta cwfopévov ev TH 
c 7 > ~ 3 7 
ayia avTov exkAnola 
6 & 
wv > ~ ¢ QA > ~ ~ 
Er éxrevas trrép atray denbdpev 
Y@oov Kai avdarnoov avtovs Ev TH of Xapite 
Katacppayiodpevor TG Oecd Sid tod Xptorod aitod KAlvavres evrAoyeioOwoav 
Tapa Tov émokétrou THVoe TH evAoylav 
c A A ~ € ? A ~ , 

O mpoerav dia Tav ayiwy cov mpodynTraey Tols pvovpévois 
Aoycacée Kadapoi rinecde Kal dia Xpicrod vopmoberHoas tiv 
\ p) , P 2X ee ee ie \ 
TVEVLATLKhY avayévynolw avTos Kal vov Emde El Tods Bamrti- 
(opévous Kal evAdynoov avtovs Kal ayiacov Kal mapacKevacov 
délous yevérOar THs mvevpatikis cov dwpeds kal THs ddAnbwh 

s yevéoOat THS TVEvpPAaTLKh peas nS arAnOuis 
gov viobecias, TAY MvevpaTiKGv Gov pvaTnpiwv, THC peTa TAN 
2 a ~ ~ ~ ~ , 
CWZOMENON ETTICyNarw@rtic’ dia Xpictod Tod acwrypos huay ou 
ob cot ddfa Tin Kal céBas ev ayio IIvebpari eis Tods aldvas. 
anv 
kal Aeyérw 6 SidKovos 


IT poéd\ Gere of horigopevor, 


Kai perd todro knputtétro 
Evgéacde of ev peravoia 
‘Exrevas mwdvres trtp trav év petavoia adekpav hpav tapa- 
kKadécopev 
“Oras 6 pirotxtippwv Ocds brodci~n avrois dddv petavoias 


Io 


L5 


20 


3° 


8 The Syrian Rite 


2? > A X 2 \ 7 J [A 
IIpocdégnra: aitav tiv madwodiav kal tiv e~opordéynow 
Kai cyntpiyu TON catanan ¥11d Toye TOAac adT@y én TAyel 
Kat Aurpdéonrat adrovs amd tAc tTaridoc TOY AlaBOAOY Kal THS 

émnpeias Tov Oaipover 
5 Kai 退\ntat avrovs dé mavrés abepirov Adyou Kai mdéons 
arémou mpagews Kal mrovnpas évvoias 
Svyxopyion S& adrolis wdévra Ta Tapantdpata avtdv Ta TE 
Exovola Kal Ta akovo.a 
Kai éZadeiy TO kat’ avTa@y yeipdrpapon 
10 Kai érrpdyutai avrovs én BiBA@ z@fic 
-? \ b) ‘ > a \ A 4 A ’ 
Kabdpn d¢ adrovs 410 TaNtOc MOAYCMOY CapKOC Kai TINEYMATOC 
Ae CA 3 X > ‘Z J A‘ < 4 ¢ ~ - 
Kai évéon avrovs amoxatacrinaas eis thy aytav abtov Tmoipyny 
51 ayTOC fIN@CKEl TO TIAACMA HM@N* OTL Tic KAYYHCETal 
APNFIN EXEIN KAPAION; A TIC TTAPPHCIACETAI KABAPOC EINAI ATTO 
15 AMAPTIAC; TIANTEC Yap ECMEN EN ETTITIMIOIC 
“Ere vrép avta@v éxtevéotepoy denb@ f \ ylverat é 
p p nOauev, Sti yapa yiverat EN 
OYPAN® Etti ENI AMAPT@AG METANOOYNTI 
e 3 4 a eA b) ? A v4 
Orrws aroorpadgévres Trav Epyov a0EuiTov mpocolKElwbGot TaoN 
lA 3 lo 
mpage. ayabh 
= A 
20°lva 6 girdvOpwmros Ocds ny Taxos ehpevas mpocdeEdpevos 
avTav Tas AITaAS dmoKaTacTHaN avTovs els THY MpoTépay 
32? 
agiav 
Kai dnodmcu adrots THN 4raAAlacin TOY CWTHPIOY Kal TINEYMAT! 
HTEMONIKG CTHPICH @vTOdS TNA MHKETI CaAEyOadC! TA AlaBH- 
25 MATA avT@v GAAaG KaTak~iwb@ot Kowvwvol yevécbat Tay 
dylov adrod lep@v Kai péroxot TOV Ociwy pvoTnpiov 
"Iva a&§.o. atropavbértes THs viobecias THXwaL THS aiwviov (wis 
Eri éxrevas trép avrav mavres eiwpev Kipie €Xénoov 
A > ‘ e ~ baer d - a 3 va 
Yaoov avrovs 6 Oeds kat advdornoov T@ €déEet cou 
30 Avaordvres 7) Oem Sid tod xpiorod ad’rod kNivaTe kai 
evroyeia be 


The Apostolic Constitutions 9 


érrevxéoOw Sé & Erriokotros Tolade 
Ilavtoxpdrop Océ aimnie, Séorora THY dd, KTICTA Kal 
? ~ U e Q »/ v4 4 3 rs 
MpUTaVL T@V TANTON, 6 Tov avOpwmoyv Kécpov Kécpouv avadei~as 
\ ~ A 4 \ 2 A Vf A A A Q 
dia Xpiorod Kai vopov Sodvs ad7@ Eugutov kai ypamrov mpos 76 


(iv abrov évOécpws as Aoyikiv Kal apaprévTe bmoOnKny Sods 5 


>" , ‘ a ) ? E4 a. | \ z 
mpos peTadvo.av THY cavTod ayabérnra: emide emt Tos KEKALKO- 
Tas got adxyéva Yuyjs Kal c@partos’ drt od BovAEt TON OANATON 

n e ~ > A A - (cd > ? 3 ‘ > Q 
TOY apapTwAod aAAG THV METAVOLAY MOTE ATIOCTPEYAI AYTON @7T0 
Thc OAoY avrod TAc TONHpdc Kal ZAN. 6 Nuvevir@y mpocdceéd- 
Hevos TV peTadvo.ay, 6 BEAWN TIANTAC ANOPOTTOYC CHOANAI Kai EIC 
> U > ' > oe e ‘ e, - ‘ 
ETTIPN@CIN AAHOEIAC EAGEIN, 6 TON YION TpoadE~dpEVOS TON KaTA- 
aronTa TON BION avTOD AcwTwC TaTpLKOis OTAaYXVOLS Oa THY 
perdvoiay’ avros Kal viv mpdcdegat tov ikeT@v cov THY peTa- 
yveoty, drt oY EcTIN Oc OYy AMapTHceTal gor EAN Yap ANOMIAC 
TapatHpHicH Kypie Kypie tic YrroctHcetal; Sti TAapd col 6 iAacméc 
2 = 4s 3 4 > AY ~ € 4 > 7? > lo 
€ctit Kal amoxardotnoov attovs TH ayia cov EexkAnoia ev TH 
mpotépa agi. i Tuun dia X D kal Oeod Kai 7 

porépa agia Kal Tipp? Ova Xpiorod Kai Oot Kal ocwrnpos 
~ > 
npav ds ov ca ddga Kal mpocktynois &v ayio IIvedpati eis 
TOUS ai@vas, ayny 
kai 6 Stdkovos Aeyerw 


? 
AmrodvecOe of €v peravoia, 


«MASS OF THE FAITHFUL) 


(THE PRAYERS) 
Kai mpooribérw 
My tis Trav pr dvvapévov mpocedOéto 
e ‘ 7 4 
Ooo miotoi kNivepev yovu 
Aenbapev rod Ocod dia rob ypiorob adbrob 
IIdvres avvtéves tov Oedv dia Tod xpiorod ad’rod mapaxaxé- 


TwLeEV 


20 


‘Trép ris elpjvns kai rhs evotabelas Tod Kécpou Kal Tov dylwy 3° 


10 Lhe Syrian Rite 


exkrnolay denOGuev Sras 6 Tov GArA@v Oecds aidioy Kal 
dvapaiperov thy éavTod elpyyny huiv mapacyxolto, iva 
év wAnpoghopia THs Kat evoéBeay adpeths SiatedodvTas 
nas TUVTNPHON 
5° Yrtp rhs ayias KaboduKhs Kal dmoorodKhs exkAnoias Ths 


~ 


AIO Tepadtov Ewe TEpaATwN denOGpev Srras 6 Kdpuos doet- 
OTov avTiv Kal akAvdovicrov diadvddén Kai diatnphon 
re an U a a Les , > A 
PLEX pl THC CYNTEAEIAC TOY AI@NOC TEDEMEAIMMENHN ETT! THN 
TIETPAN 
\ ~ A 
10 Kat brép tis evOdde dyias waporkias denOGpev bras Katagi- 
7 ¢€ a“ c ~ ed ? > lA X\ b ? 
oon Nuas 6 Tav éddAwv KUpLos avevdbTws TiY Emoupdvioy 
by ~ 2 7 7 \ > ’ Se -) ro 
avtod édAmida peradidxe Kal ddldAEITITON adT@® TAS 
denoews amodiddvat Tijy dpernv 
€ ~ ~ ~ ’ 
Trep wdéons émioxomAjs THS bw odpavdy TOY GPBOTOMOYNTWN 
15 TON AOrON Thic dAHOEIac OenOOpev 
es A 3 ~ n~ ~ 
Kai brép rod émickérov yay IaxéBov kat Tov mapoiKi@y avTod 
é 66 . € XN roe ped Zz € ~ 2? ‘ ~ 
enda@pev’ wep Tov EmioKorou Hu@v KAnpevTos Kal TOV 
TapoKiav avTod denOauer’ brép Tod EmioKdrov Huav 
Evodiov kai Tév Tapoikiav attod Senbapev* trép Tod 
20 émiokorrou nuav ’ Avviavod Kat Tov Tapoiki@v avTod den- 
O@pev Srrws 6 olktippoy Oeds yxapionra: atrods Tails 
aylais avtod éxxAnoiats odous évTipovs pakponpepevovTas 
Kal Tipioy avtois TO yhpas mapdoxnra ev evoeBeia Kai 
OuKaLoovvn 
25 Kai brép trav mpecButépav jyuav denOduev Srrws 6 Kupios 
PYcHTal avTovs ATO TANTOC ATOTOY Kal TONHPOY THPArMaTOC 
kal o@ov Kal vtipov 76 mpecBurépiov avtols mapdoxot 
€ \ ? lon > a 4 St 4 
Trip méons ths €v Xpiot@ Siakovias kai bwnpecias den- 
Odpev bras 6 Kvpios dpeutrov avtrots tiv Staxoviav 
30 TAPATKNTAL 
‘Yrép avayvwotayv adrtav mapévav xnpa@v Te Kal dppavar 
den b@pev 


The Apostolic Constitutions TI 


~ ~ 7 
‘Trép Tav év ougvyias Kai Texvoyoviats Senbopev Oras 6 Kvpios 
Wira 7 ’ ‘ bd 7 
TOUS TaVTAS aUTOUS EhENoN 
‘Trip eivobxyav doiws Topevopévar SenOdpev 
ct X ~ > 2 7 \ > 7 fe 
Trép tav &v éykpatela kal evraPeia denbdpev 
Be x ~ # bd ot wee A bd 7 ‘ ? 
Tép TOY KapTopopotvTwv ev TH ayia exkAnola Kal TMoLobyT@Y 
~ , x ) / a 
Tols mévnot Tas EXenpmoovvas denOapev 
Kai trép tév tas Ovoias Kai Tas amapxas mpocdepovTav 
? A ~ ¢ A A e Q ? Q 
Kupiw 76 066 pay denOdpev bros 6 mavdyabos Océs 
dpeipnrat adtovs tais émovpaviats adTot dwpeats Kai 6@ 
petpnta abrods tais éroup p 
adrois EN TH TapévTt EKATONTATIAACIONA Kal EN TO [EA- 
AOVTL ZOHN AIMNION Kal yapionTat avTols dvTl TOY TIpOC- 
KAIDON TH AIDNIA, VTL TOY ETTITEION TA ETTOYPANIA 
c lan ~ ~ ~ 
rep tev veohwriotay adeApav huav denOopev Sas 6 Kipios 
7 > \ ‘ ? 
aTnplon avTovs Kai BeBaidon 
c \ ~ ’ ’ ?, ’ 7 ’ A e A A 
Trép Tav é€v adppwotia e€erafopévav adehpav judy denOapev 
ef € , oF > * ' , \ t 
dros 6 Kipws ptontar adtovs TACHC NOCOY Kal TACHC 
MAAAKIAC Kal Tous arroKaTacTHon TH ayia avrov ExkAnoia 
€ A ~ 
Trép tAcbvT@V Kal ddoitropotvTay denbOpev 
€ ~ ~ A 
Trep tev ev perddAols Kal e€opiais Kai duvdakais Kal decpots 
dvtov dia Td dvoua Tod Kupiov denbdpev 
c \ ~ b] lal rl ad “A 
Trep tev ev mikpa Sovrela Katatovoupévoy denOopev 
6 7 
c ~ ~ ~ 
Trép €xOpav Kai picotyTwy nuas denOdpev 
c ~ ~~ rt n~ 
Trép trav Stwxdvtav jpas dia Td dvopa Tod Kupiov denbopev 
éras 6 Kiépios mpaivas tov Ouvpov adrav diackeddon tiv 
kal’ ipav opyny 
c ~ ~ 
Trép trav €£@ dvTov Kai TetAavnpévar SenOdpev bras 6 Kvpios 
> ‘ 3 7 
avuTous EemioTpe wy 
Tav vyntiov tas ExkAnoias pynpovedowpev bros 6 Kipios 
Tehed@oas ata ev TH PbBo adrod cic méTpON HAIKiac 
aydyot 
c “~ ~ 
Trép adAfjrov SenOdpev bros 6 Kvpios Siarnphon tas Kal 
puddin tH avtod xdpitt cic TéAOc Kal PYcHTal FimMAc TOY 


20 


25 


12 The Syrian Rite 


TIONHPOY KGL TIANTON T@N CKANAAAWN TON EprazOMeNON 
THN ANOMIAN KAl CCH €iC THN BACIAEIAN AYTOY THN €TTOY- 
PANION 
‘Trip méaons Wwuxfs xpiotiavas denOdpev 
5 JHoov Kai dvdotnooy nuas 6 Oeds TO éeet gov 
"Eyeipépcba 
Aenbévres exrevas Eavtods kai a\AHAovS TE COvTt Oe@ bid Tod 
Xplarod avrod mapabapeba 
érreuxéoOw ovv & apxtepeds kai AeyeTw 
10 Kypie trantoKpdtop fyicte €N YPHAOIC KATOIK@N, drie éN 
Arioic ANaTIayOmeNe, avapye mOonapye, 6 Ore Xpiorod kypvypa 
Le ‘ 4 bd pda ier ~ ~ VA ‘ m S. _ 2 ? 
yvaoews dodvs Hpiv eis erliyvaoiv THS ons Odéns Kal TOD dvopuaTos 
gou ov éhavépwoer hiv eis KaTadAn Yi adres Kai viv mide Ov 
3 ~ 3 \) ~ 7 (2 ~ \ 2 b ee 4 3 
avTod emi TO Totuvidy cov TovTO Kal AUTPwGaL a’TO TaONS ay- 
15 volas Kal trovnpas mpdgews Kai AOC dBa MoBeicOai ce Kal 
> 4 > ~ \ ’ > \ Uy / 
ayann ayamrav oe Kal CTEAAEECOAl ATIO TIPOCWTTOY do€ns cov" 
evpevijs avrois yevod Kal thews kal émyjxoos ev Tals mpocevyais 
> ~ \ 4 3 ‘ 3 eo. b] ? bd ? 
avT@v Kal pvrAagov avtTovs aTpEeMTOUS apeuTTTOUS avEeyKANTOUS 
e Ba A a a S A 1m ‘ et ' 
INA OCIN drlol o@maTe Kal uy, MH EYONTEC CTTIAON H pyTida 
PY] a ’ > aes 3 ” Z \ ‘ 3 > ee 
20H TI T@N TOIOYTON, BAA’ fNA OcIN dpTioN Kal pndels Ev adTois 7 
kodoBos 7 aTeAns. apwye dvvaté ampocwmoAnnTE yevov ayTi- 
AnTTwp Tod Aaod gov TovTov ov e£edéEw Ex pupiddwv, dv e€n- 
yopacas T@ TImMio Tod ypicTOy wou aimati, mpooTadrns emikoupos 
Tapias PvAa€, Telxos épupvératoy, dpaypos adodpadeias, Ott Ex 
25 THC ays yelpdc oyAeic Aprrdcal AyNatai’ ovde yap ETL eds 
@omep avd Erepos Ore Ev col 7% Uropovyy Hua@v. Afiacon ayToYc 
> im) > ' e c ’ c \ ? ' * 2 > 
EN TH AAHOEIA TOU OTL O AOLOC O COC AAHOBEIA ECTIN, Ampoo- 
XapioTte amrapadéyiore pdoat adtods TACHC NOCOY Kai TACHC 
MAAQKIAC, TAavTOS TapamToparos, wdons éemnpeias Kal amdrns, 
30.4110 dBoy €xOpov, dm BéAoyc TMeTOMeNOY HMepac, ATO TIpdr- 
MATOC EN CKOTE! AlATIOPEYOMENOY, Kal KaTagiwoov avTovs THIS 


The Apostolic Constitutions 13 


, 4 a ~ > A ~~ A | Tn) a ~ 
aiwviov (ons THS EV TO xploT@ cov T® vl oov TH povoyevei, 
~ A AQ ~ e A 3 = , \ ? > e 7 
T@ Oe@ Kal cornpe jay, dv ob} cor ddga Kai oéBas ev ayio 

TIvetpart viv Kai det Kal els rods aidvas Tov aidvev. aur. 


{THE KISS OF PEACE) 
Kai pera totro Aeyérw & StdKovos 
II picywpev 
Kat dotralécOw & émickomos tiv éxkAyotav kal Aeyérw 

“H eipHnu TOY Oeoy meta TANTON YMON 

kat 6 Aads dtroxpwdcbw 

Kai meta tof tNeymatoc cof 
Kai 6 StdKovos eitratw Tac. 
*Acttacacde AAAHAOYC EN IAHMaTI Aria 
kal dorraléaQwoav of Tod KAfpou Tov érickomrov, of Aaikol dvSpes Tovs Aatkovs, 


ai yuvaikes tds yuvatkas, 


{THE OFFERTORY) 


Ta madia $2 orykétrwoav tpds TO Bhpate Kal Stdkovos avrots Erepos ~otw 
eheotas Strws py dtaxtGoww. Kai dAAor Sidkovor mepiratreitwoav kal oxoTelTwoav 
rovs dvSpas kai tds yuvaikas étws pr SdpuBos yevyrar kai pH tis vevon 7 
WiWuptog 4 vvordty. of 5€ Sidkovor iordcbwoav eis tds TSv dvSpav Oipas Kat ot 
trroBtaKovor eis Tas TOV ee | OTrWS wins eEeAPor pyre avorxO7 H Pipa, Kav 

MOTOS TS 1], KATA TOV KaLpov THs dvadopas. 


Els 5é irroStdKovos Sb6Tw améppuipv xetpGv Tots tepedor, ovpBodov kafapdtyTos 
uxdv Oecd dvakepévov. 


Spi 54 Kayd “ldkwBos 6 AdeAgos “lwdvvov rod ZeBeSalov tva evOds 6 Sidkovos 
heyy 
M7 Tis Tav KaTHXOUpLEVOY, [LH TIS TOV AKpowpévav, fh TLS TOV 
dmiorov, 4 Tis TaY ETEpoddgwv 
Oi rhv mpdrnv ebyiy edxbpevor mpof o |éAOere 
Ta radia mpochkapBdverbe ai unrépes 
M74 Tis katAé TINOC, pH Tis Ev UTroKpiceL 
“Op0ot mpis Kipiov metd ddBoy Kal tpdmoy €oT@res @peEv 
mT poopepey, 
"Qv yevopévw ol Sidnovor mpocayéitwoav Ta Sdpa TH emoKkdtrp mpds Td Ovciac- 
TTpLov. 


Io 


15 


20 


25 


3° 


14 The Syrian Rite 


(ANAPHORA) 


Kai ot mpeoBurepor ek Seftav adrod Kat €& edovipwv ornkéerwoav os dv padnrat 
tmapeot&tes Si8ackddo. Svo Se Srdxovor €& Exatépwv TOV pepdv ToD OuctawTyplou 
katexétwoav €£ tpévov AeTTav piTlbvov 7] Wrep@v Ta@vos 7H d0ovns Kal Apepa 

5 dtogoBeitwoay Ta pixpd Tav imTapévwv Cgwv Strws Gv pr) éyxpipmrwevrat eis 7a 
kuTeAAa. 
(THE THANKSGIVING) 

EvEdpevos otv Kad’ EavTov 6 dpxtepeds Ga tots tepetor kal Aapmpdv éo Oita 

petevdus kal ords mpos TH OvoctacTypiw TO TpdTraLov TOD oTavpotd Kata Tod 


10 PETOTTOU TH XElpt ToLnTdpevos ciTATH 


€ > U n 


“H ydpic tof mavtokpdéropos Oeod kai H drdmH TOY Kupiov 
npav “Inood Xpicrod Kai A KOINWNia Tof Arioy TINeymatoc 
€OT@ META TIANTON YM@N 

Kal TavTes TULovwS AeyéTWOaV STL 
15 Kai meta tof TNeYMatoc cof 
Kat 6 dpxtepevs 
“Ave Tov voov 
kal Tdavres 
"Exopev pos tov Képiov 


See ss 


cs 2) | _ kal 6 dpxvepeds 
>? , ~ U 
Eyyapicticwmen TO Kypi@ 
Kal tTavTes 
"AZION Kal OiKaLOY 


Nee 2 x 


Kat 6 dpxtepeds eitratw 
25 “Agwov ws adnOas Kal Sixatov mpd mavT@v avupvely oe TOY 
dvrws dvta Ocdv, Tév mpd TOV yevnT@y dvTa, éZ OY TACa TraTpIA 
€N OYpaNoic Kal émi PAC dnomAzeTal, Tov povoy ayévyynTOY Kal 
dvapxov kal aBacidevtov Kai addéomorov, tiv avevden, TON 
mavrTos a&yabod yopuHroén, Tov méons aitias Kal yevécews Kpeit- 
30 TOVa, Tov MAVTOTE KATA TA AUTA Kal MoaUT@S ExOVTA, EZ OY TA 
TANTA KaOdmep EK Tivos apeTnpias eis TO Elva TapHAGev. av 
yap «ef  dvapxos yvaaus, ) aidios dpacis,  ayévynTos axon, 
4 adidaxtos copia, 6 mpatos TH Pioe Kai povos TO eivat kal 


The Apostolic Constitutions 15 


2? Q b -~ ¢€ ‘ ’ > A SP > \ 
KpeitT@v tmavTos apiOuod, 6 TA TANTA EK TOD My OVTOS Eic TO 
Einal mapayayav dia Tod povoyevots cov viod' avrov dé mpd 
TAVTOV AIWNWN yevyncas BovAjnoe: Kal dvvdwe Kai ayabdrnre 
dueoitetTas, viovy povoyevn, Adyov Océv, cofiav (cay, Tpwrd- 
TOKON TIACHC KTICE@C, ATTEAON THS MEPdAHC BOYAHC Gov, apxLEepea 
abv, Bacidéa 8é Kal Kbpiov mdons vonThs Kai aicOnris picews, 
Tov TpPd TIANTON, Al OY TA TIANTA. yd ydp, Océ aianie, ar 

~ p] ~ an 
avTod Ta mévTa TeTIOIHKac Kal Ot avtod THS TpoanKotvans 
V4 <). Tet 3 i Fi Ae \ X om ) / Ov > A 
mpovoitas Ta GAa agiois’ Oi ov yap 7d Elvat éxapiow di adrod 
Kal TO ev civar Edwpyow’ 6 OEdc Kal TaTHp TOY povoyevods vob 
c ] > ~ QA 4 7 DY ‘ A ni 
cov, 6 Ot avtod mpd mdvTov Totnoas Ta yxEpouvBim Kal Ta 
7 IA 7 \ Ph - \ > 7 
cepadip, aia@vds te Kal otpatids, duvdpers TE Kal e£oucias, 
3 , \ 7 > 7 \ 3 7 \ 
dpxds ve kal Opédvous, dpxayyédous TE Kal ayyédovs, Kal 
~~ > ~ ~ 
peTa Tatra mdvTa Troijoas Ot avTod Tov datvdpevoy Tovrov 
, \ yA A 3 >. Ses ¥ \ - «c \ > A c 
Koopov kal TdvTa Ta Ev avT@, av yap El O TON OYPANON OC 
KAMAPAN CTHCAC Kal GC AEPPIN EKTEINAC Kal TiY THN ETT OYAENOC 
¢c , 7 7 c ra z * 4 \ € f 
idptcas yvopun povn 6 mHgas oTepéwpa Kal viKTa Kal Hpépav 
KaTackevdoas’ 6 €Zarar@n Ac EK OHCAYPAN Kal TH TovTOV 
gvaTOAR emayayav TO oKéTos eis avdtmavrAay TV EV TO KOT UO 
Yo / t \ a 4 > 2 ‘ a ¢ ' bd 
kivoupévay (@@v" 6 TON HAION T&Eas Eic Apydc THC HMepac ev 
ovpav@ Kai THN CEAHNHN €iC dpydc THC NYKTOC Kal TOY Yopdor 
fal ) , 5] 5] nw , > — ~ ~ 
TON ACTEPWN EV OUpav@ KaTaypdrpas Eis alvoy THs ons peya- 
Aompereias’ 6 troijoas Udwp mpos mba Kai KdOapow, dépa 
> \ > ‘ ‘ , ‘ ‘ ~ b / \ 
(@TiKov mpos elomvoiy Kal avamvony Kal dovis amidoow dia 
/ 4 x. +7 ‘ , \ lA aad 
yAatTns TAnTToOvaNnS Tov dépa Kal akoiy ovvEepyoupevny wT 
> re , +f. > , A & > mn 4 
avurou ws.emaiew elodexopévnv Tiv mpooninrovoay avTh Aad" 
. 4 ~ 4 4 \ > 4 > 4 
6 Totnoas Tip mpos oKbrovs TapapvOiav, mpos evdeias avaTrAN- 
pwow kal TO Oeppaiverbar Huds Kal powriferOa bm adrod" 6 
THN MEFAAHN OAAACCAN X@ploas THs yHs Kal Tiv pev avadei~as 
TroTiv, THY O€ Tog Bdoipov ToLhoas Kal TiYy fev ZDOIC MIKPOIC 

5 
Kat merddoic rAnObvas, Tiy Oe hpépois Kal driOdaols TANpwCas, 
yToic TE Ataddpoic arépas Kal Bordvais orepaveoas kai 


5 


20 


25 


30 


16 The Syrian Rite 


dvOeot Kadrdbvas Kal oméppact mrovticas’ 6 ovoTnodpevos 
aBvocov Kai péya KyYtoc avrTH mepibeis, adApvpav tddTov 
cTEecwpevpéva TeAdyn, Trepippdzac O& avdrijy MYAaic Aupov AemTo- 
- € UA XN X : ~ 3 a). £2 a 
TaTNS 6 TvEevpact more pev avTHy Kopupay eis dpéwv péyeOos, 
Q Q A | eS. ¢ Ug i XQ Q b 7 
5 mote O€ oTpwovvtwv avTiy as mediov Kal qmoTré pey éxpaivoy 
A of o~ 
XElwavi, TroTé O& mpavvev yadHvyn as vavoiTopols TA@TApOW 
af > Q 7? = ee ~ , \ (es § a 
eUKoAov elvat mpos Tropeiav’ 6 motapols Siagdéoas Tov bd ood 
\ A ? ia ‘ ? 3 lA a 
dia Xpiorod yevouevov Kdcpov Kal yxeludppois emikdboas Kal 
mnyais devdous peOvoas, dpect O€ mepiodiyEas eis Edpayv arpeun 
~ J - bd CA iA Q Ps \ 
10 Ys dophadeordrny, émAjpwocas ydp cov Tov Kdopoy kal dte- 
, eee: 8 iA +7 N Pd ? 4 A 
Koopnoas abrov Bordvais evdoopots Kal lacipots, (wos mroAXois 
kai Siadépois, arkipows Kal doeveorépors, Edwdipors Kal évep- 
yois, nuépois Kai ariOdcols* EpmeTav ouplypols, mrnva@y trol- 
kidov KAayyaiss ENIAYT@N KYKAOIC, LnVOV Kal hpepov apLOpois, 
A , A 9 Ta a 9 A 
Ig TPOTTON Ta~eot, vepov duBpoToKwy diadpopats, els KapTrav 
Q Q , ' \ > Ff 4 ig 
yovas Kal (@wv CYCTACIN, CTAOMON ANEM@N OlamvEedvT@Y dre 
w~ Q ~ a) ~ Q ~ ~ Q ww 
TpocTaXO@ot Tapa cod Tay huTav Kal Tov Boravay 76 TAHOos. 
Kai ov pévov tiv Kocpov édnuiovpynoas aAXd Kal Tov KocpO- 
TwoXirny a&vOpwmov év avT@ Eroinoas, Kocpou Kéopoy avadeita 
nv dvOp y ait® émoinoas, kdopov Kécpor dvadeigas, 
2 A A , > 0 
20€ITAc yap TH of codia TloiricwmeN ANOPWTION KAT EIKONA 
HMETEPAN Kal KAO GMOIWCIN Kal APYET@CAN TON IXOYON THC 
OAAACCHC KAl TON TIETEINDN TOY OYpaNoy, 61d Kal memoinkas 
| d ~ b] LS ss 4 ~ ~ 8 5] 
avrov ex \uxis a0avdrov Kal cdpatos oKedacTod, THS pEev EK 
~ ere / a Ss 2 ~ VA ? S ? 
Tov pi dvTos, TOU d& EK TOY TEDTdpwY oToLyElwy, Kal dédwKas 
25 QUT@ KaTa pev Tv Wuyi tiv AoyiKny Oidyvacw, edoeBeias 
kai doeBeias Sidxpioww, dixaiov Kai addixov mapatnpnow, KaTa 
XQ \ ~ X Ua bd hg vy ‘ ‘ 
dé 76 cGpa Thy TévTabAoy Exapicw aicOnow Kal Thy peTa- 
Barikny Kivnow, So yap, Gee mavrokparop, dic Xpiorod 
TIApAAEICON EN EAEM KATA ANATOAAC EdyTeycac mavroiwy PuTa@v 
30 €dwdiuwv Kiopm Kai ev att os dv év éotia moduTEdE Eioy- 
eed > a ~ - , Sy A ed 
yayes avtov, Kav T@ TroLely vopov Séd@xas aiTt@ euduTov draws 


54 ‘ 3 ¢e a » a ? lon ?, 
oikobev Kal Tap €aUTOU exo Ta OTMTEPHATA TS deoyvwcias. 


———--S—-—‘ 


The Apostolic Constitutions 17 


BI \ \ ’ \ a a ’ 4, as 
eicayayov dé eis TON THC Tpydfic TapddcitcoN mavT@Y pev 
aviikas avT@ tiv é€ovoiav mpos peTdédnyiy, evos O€ wovou Tiv 
yetow admetras én’ édmidt KpeitTéOvev Wa eav guddén Tiv 
> ‘ X PA Ss b] 7 ? b] 7 
evToAnv picbdv Tavtns THY a0avaciay KopionTal. amedjoavTa 
dé THS EvTOAHS Kal yevodpevoy amnyopevpévov Kaptod amdTy 5 
dpews Kal oupBovria yuvaikds Tod pev tmapadcioov dixaiws 
OS ) 4 > ta \ bd X\ X > ’ > 
eEdoas avtov, dayabdérnre dé els TO TavTedes ATIOAAYMENON oYYX 
ymepeidec’ adv yap jv Onplodpynua’ ad\Ad Kaburrordéas aiT@ 

% 7 7 » ET oS > 7 ¢ ~ ‘ 7 ? 
thv Kticw déd@xas adT@ oikeiois iSpaor Kai méovois mopifew 
EauT@ Tijyv Tpopyv, cod madvTa dvovTos kal av€ovros Kal memai- 10 

4 X\ A b if 3a 7 e et 
vovTos, xpov@ dé mpos ddlyov adrév Koipioas bpx@ eis Tadty- 
yeveciav éxddeoas, Spov Oavdrov rvoas (ony €E dvacTdcews 
emnyyeiA@, Kal ov TodTo povoy dAXa Kal Tods e€ adTod «Els 
TAGs avapiOunrov xéas Tovs éupeivaytds co edd€acas, Tovs 
6¢ dmoordvras cov éxédAacas, Kal Tob pév ABA ws doiov mpoc- 15 
deEdpevos tiv Ovoiav, Tod dé ddsEAMoKTONOY Kalv amoorpadels 
70 dG@pov ws évayods' Kal mpos Totras Tov 370 Kal Tov’ Evas 
mpoceAdBov kal Tov Enawy metéOukac, od yap ef 6 dnuioupyds 

“~ by 7 ‘ ~ ~ A \ ~ b a X\ 
Tov avOpaérev Kal THS (ans xopnyds Kal THs evdeias TANpeTi)s 
kal Tév vopwv doTnp kal TOV dudaTTévT@y adTods MICOATIOADTHC 20 

5 ~ , b] ' yS c \ 7 \ 
kal Tv TapaBaivrev adtovds ExdiKos, 6 TOY MEyay KATAKAY CMON 
EMArArON TH KOCMa dia WANOoS T@v ACEBHCANTWN Kal TON 
Aikaion N@e puodpevos éx Tod KaTakAvopod év Adpvakt ody 
OKT Yyyyaic TéAoS pev TaV TapwyxnKkitwv, apxrjv dé TOY 
pedrXAbvrov éemiyiverOat, 6 7d poBepoy nY¥p Kata TAS Yodopunvis 25 
TeENTaATIOAEwWC Ee€drypas Kal iin KapToddpon e€ic AAMHN O€MENOC 
ATO KAKIAC TON KATOIKOYNTON EN AYTH Kal Tov do.oy Aa@r é£ap- 
Tdcas ToD éumpnopod, av «ld Tov ABpady puodpevos mpoyovikns 
daeBeias kal KAHPONOMON TOD KOCMOY KaTaaTHoas Kai éupavioas 
avT@ Tov xpiotév cov, 6 Tov Medryicedix dpx.epéa otis AaTpEias 30 
mpoxetpiadpevos, 6 Tov ToAUTAaY BEpAaTIONTA gov “mB vKnTI)v 
ToD dpxexdkov bpews dvadei~as, 6 Tov “Icadx émarrediac vldv 


C 


18 The Syrian Rite 


moinoduevos, 6 Tov IaxwB marépa dddexa traidav Kal rovs é€ 
> ~ ’ lon 2 ‘ bd X 3 7 2 ¢€ t 
avrod els mANOos yéas Kal eloayaywv eis Al'yumrTov En EBAOMH- 
a > a 
KONTA TIENTE yyyaic, od Kdpie tiv Iwond oyy ymepeidec AAAG 
pucbov THs Sia ct cwmdppootyns edwKas avT@ 76 Tov AlyuTTiov 
sdpxev. ov Kipie’ EBpaious tb Alyurriov katamovoupévovs ov 
mepleioes Ole TAS Mpos TOS TaTépas avTa@Y émayyedias GAN 
épptow koAdoas Aiyumriovs. Tapapbepdvroy dé Trav avOpdrav 
Tov guotkdv vouov Kal THY KTiolv ToTE péev adTopaTov vopt- 
, a \ - By ~ lA XN \ A A A 
odvrwyv, more O€ mXelov 7 Set TiunodvT@Y Kal col TO OEG ToY 
1loTdvT@Y GUYTATTOVT@Y, OUK elacas TAaVacAaL GAAG avadei~as 
\ ’ a a = , a 
TON @ytév cov Bepdatronta Mayctin dt avrod mpos BoHOeian 70d 
los X XN ’ t ‘ a va yf \ 
gvotkod Tov ypamTév NOMON A€AWKaC Kal THY KTiow Edel~as ody 
Epyov eivat, THY S&€ moAvOEeoy mAdYHY eEdploas, Tov ‘Aapav Kal 
tovs e& avrod lepatixh tip eddéacas, ‘EBpaiovs dpaprévras 
15 €xdAacas, émiotpégpovras edé€w, Tos Aiyumriovs dexaTAHyo 
’ > ' 
ETLL@PHT®, OBAAACCAN AIEAMN LopandAiras AeBiBacac, Alyumrious 
b - € 7 > Ae iA \ ef b ? 
emidiogavtas bmoBpuxiovs exddacas, EVA® miKpov Ddwp EeyA- 
kavas, €K TETpac AKpoTOMOY YAWpP avéxeas, EE OYPAaNOy TO MANNA 
boas, TPOPHN €€ depos dptTyTOMHTpan, CTYAON TIYpOC THN NYKTA 
207 POS WTICMON Kal CTYAON NEeAHC Hmepac mpos oKLacpoy 
Oddmovs, tov “Incoby orpatnysv avadeitas Entra €Ovn Xava- 
vatov d’ avrod Kabeires, “Iopddvnv diéppHzac, Tods TroTamoyc 
>H AY > , 7 ob , » 7 ‘ X\ 
QAM EZHPANAC, TELKN KaTéppnéas AVEV UNXAVNUATOV KAL KELPOS 
b) Va c X A ¢ Pr 2 ? 
avOpwrivns, rtp rdévrav co % ddga déomora mavToKparop. 
25CE TIPOCKYNOfCIN @vapiOunror cTpatial drréAMN apyayyéA@v 
OPONWN KYPIOTHT@N APY@N EZOYCI@N AYNAMEMN OTPATLOV alwvior, 
\ \ \ 4 € "4 \ ™ A \ 
T& XepouBip Kal Ta e€amTépuvya cepadim Talc MEN AYCI KaTa- 
KAAYTITONTA TOYC TIdAaC, Talc Aé Ayci Tas Kehadds, Taic & Ayci 
TIETOMENA, K@L AEfTONTA GMa YIAlaIc YIAIACIN apyayyéA@y Kai 
30 MYPIAIC MYPIACIN GyYéA@V akatamavaoTas Kal dovyntos Bodcals 
kai mas 6 Aads dpa citrate 


“Arioc &rioc arioc Kypioc caBawe 


The Apostolic Constitutions 19 


TIAHPHC 6 ovpavds Kai Hi FA THC AdZHC ayTOF 
| EYAOPHTOC E1C TOYC alM@NaC 
AMHN 
Kal 6 dpxtepeds Effjs Aeyéerw 


Se 


“Arioc yap ef as ddnOds Kal mavdy.os, Yyictoc Kal YTrep- 
YYOYMENOC EIC TOYC aiM@nac. AyLos dé Kal 6 povoyevyns wou vids 
6 KUplos Hua@v Kai Beds Incots 6 Xpioros ds els wmdévta dmnpern- 
cdpevos cot T@ O€@ Kai matpi avTod eis Te Onplovpyiay Sidpopov 

H Pore p npLoupy pop 

\ 7 V Gi > = X 7 ~ > a 
Kal mpovotay KaTdAAnAoy ov Trepleide TO yévos TOY aVvOPaTeV 
amroAAbpevov GAA peTa huvolkov vopov, meTa VOMLKHVY TApaivEoLy, 

\ \ 2 ef \ A “~ “1 7 > VA 
peTa mpogpytikods EA€yxous Kal Tas TOY ayyéhov ETLaTAacias 
(wapapbepovtav ody TO OeT@ Kal Tov duotkdy vopov Kal TAS 

papbetp B Oeré ye A 

7 b FF. QA 7 ~ bd Ma \ 
pvnpns €xBaddAdvT@v Tov KaTakAvopoy, THY ExTUpwolv, Tas 

, nw 
kat Alyurriov mAnyds, Tas Kata IIadaiotwav chayds, Kai 
perAdAbvT@V bcov ovdérw aréd\dAVaOaL TdvT@v) evddKnoEV adTos 

7 =. = é Q > 7 + a) 7 6 ¢ 
yvepun of 6 Onpiovpyss avOpdémov avOpwimos yevécOat, 6 vopo- 
bérns bd vopous, 6 adpxlepeds lepetov, 6 moipiy mpoBarov, Kal 
efevpevicaté oe Tov éavTod Oedy Kai tmarépa Kal TO Kbopo 
kaTnrAage Kal THs emixepévns opyns Tovs mdvras HrAEvOEpace 

! : ? la ' bd 7? ¢ X la 
reNOmMeNOc EK mrapOévov, rendmenoc ev capKi, 6 Oeds Adyos, 
O AramMHTOc yidc 6 TPwTdTOKOC TIACHC KTICEWC, KATA TAS TEpL 

~ 2 ~ , \ 
avtod wm avTov mpoppynbcioas mpopnretas Ek crmépmatoc Aabia 

s AB ’ AG * ’ ‘ ‘ 4 , 4 bé € 
kat ABpadm, pyAfic “loyaa’ Kal yéyovey ev prtpa mapOévov 6 
diamrAdoowy mdévtTas Tovs yevvmpévous Kal EcapKdOn 6 doapkos, 

2 , 5 ? , , . , 

6 dxpivws yevynbeis Ev yxpbv@ yeyevynTat’ modtTevodpeEvos 

daiws kai madevoas évPécpws TACAN NOCON KAl TIACAN MAAAKIAN 

2 , r bs 4, ay ‘ / > n Sad 4 

e£ avOpémeav amedXdoas, CHMEIA TE KAI TEPATA EN TH AA TOLnoas, 
~ s ~ ‘cn ‘ © £ 4 \ 

Tpopys Kal moro’ Kai imvov petakaBov 6 Tpépwv mavTas Tovs 


/ r _. a A a > ' > 0 ' 
XpIovTas TpoPAsS KAI EMTITTADN TIAN ZOON EYAOKIAC, ECPANEPOCE 


s 2 4 , a a. 4 ’ 4 4 
coy TO ONOMA TOIc ayvootaly avbré, Tiv dyvoiay Eduyddevoe, Ti}V ; 


evo€Berav avefwmtpnoe, TO O€Anud cov emAHpwce, TO Epron O 
EAwWKAC adT@ ETeEAciwce’ Kal Tabra mdvTa KatopOwcas, yepciN 


Cc @ 


“a 


5 


—_ 


5 


20 The Syrian Rite 


ANOMON KaTacyebels fepéwy Kal adpxlepewy rpevdovipoy Kat 
Aaod mapavéuov mpodocia tod THyv Kaklavy voohoavTos Kal 
TOAAA TIAQON Yr avTOY Kal Tacay atipiav bTooTas OH aVy- 
XopHoer, Tapadobeic MAdAtT@ 1TH Hremoni Kal KpiOels 6 KpiTHS 


¢ 


\ AK XN “ - € > \ \ 
skal Katakpibels 6 carp oTravp@ mpornrdoOn 6 arabs Kat 
ATEOANEN 6 TH Gtoe AOdvaTos Kai ETADH 6 worlds iva 
mdOovs Avon Kal Oavdrov e€EAnTat TovTovs Oi’ ods TapEyéevETO 
Kal pnén Ta Seopa Tod diaBdrov Kal pvanrat Tos avOpdrrous 
Ex THS amdrns avTod, Kal dvéoTN EK VEKPOV TH TPITH HMEpA Kal 
1OTETTAPAKOVTA HuEpov cuVvdLaTpinyas Tois paOnrais ANEAHDOH 
> \ > ‘ A > ’ > n a a \ 
EIC TOYC OYPANOYC KdAi EKABECOH EK AEZIWN TOU TOY BEOY Kal 
TaTpos av7ov, 
> ec P lan aA 
Mepynpévar ody ov Ov typas brépervey evyapiorodpév cot Océ 
2 ’ cd b) és ’ Cet sf le \ XN 
TavToKparop ovx daov ddeihopev GAN doov SuvdpeOa Kal THY 
15 Oidtagiv avTod mAnpotdpev, EN H Yap NYKTI TApEAIAOTO AABN 
ApTON Tals dylats Kal dudpois avTod yepal Kal ANaBAEYyac pos 
XN QA X > lo) \ id ‘ ’ ” an Lin 
oé Tov Gedy avTod Kat maTépa Kal KAACAC EAWKE TOIC MAOHTAIC 
eimoN Todto Td pvothpiov ths Kawns diaOhnKns’ AdBete e€ 
adTov, pdrete’ TOYTO Ect! TO CHmA MOY TO TeEpl TOAA@Y OpyTITO- 
20 MENON €ls AECL ALAPTIOV, OCAYTWC KAl TO TOTHPION KEpdoas 
é€ olvov kal Udaros Kai dyidoas ETMEAWKEN ayTOIC Aéywr Tliete 
€Z ayTof MANTEC’ TOYTO EcTI TO aiMA MOY TO TIEpI TIOAA@N 
EKYYNOMENON EiC AECIN AMAPTIMN*’ TOYTO TrOIEITE E1C THN EMHN 
ANAMNHCIN’ OCAKIC Tap AN ECOIHTE TON ApTON TOYTON Kal TO 
25 TIOTHDION TOYTO TINHT€ TON OANATON TOY ELOY KATArPeAAETE 
wy wn eli 
AYPIC AN EAQO). 
{THE INVOCATION > 
Mepvnpévoe toivvy tod mdOovs attod Kal Tob Oavdtouv Kai 
nw b] 7 \ ~ J 3 a" 2 7 4 ~ a 
THS AVATTATEMS KAL TNS Els OVpavovs erravddov Kal THS [EAAOU- 
3°ons avTod devrépas mapovaias ev 7 EpyeTal KpINAl ZANTAC Kal 
\ A? nm ¢ , ~ ou a 
NEKPOYC K&L ATIOAOYNAI EKACT@ KATA TA Epra ayYTOY, Mpoagpépoper 


an ~ \ a“ a i 
go TH Baoiret kai Oc@ kata Thy adbrod didra~w Tov dprov 


The Apostolic Constitutions I 


A 5 X 7 A b) ~ 7 bd b] ~~ > 93 
TovTOv Kal TO ToTHpLov TOTO ebxaploTobYTEés aor Ot avTod ed 
ois Katngiwoas nuas éordvat évdémidy cov kal lepatevey cot, 
Kai a€.odpév ce drws ebpevas emiBrévryns emi Ta mpoKeiveva 

~ ~ pa v3 sage > Ss - \ > ! 
dapa Taira evamiody cov, ad 6 advevdets Ocds, Kal eYAOKHCHC 

i] 
ee > -” ’ \ ~ “A \ £ xd vA 
eM ayToic els Tiuiy TOD xploTOU cov Kal KaTaméurpns 76 °Aylév 
gov IIvebpa emt tiv Ovoiay radrny, TON MApTYpa TON TAOHMA- 
TWN TOY Kypioy lHcoY, dws aropyvn Tov prov TodTov cepa 
Tod xploTov cov Kai 7d ToTHpLoy TobTO aia TOD xpliaToOD cov, 
iva of weradraBortes adrod PeBatwbaor mpis evoéBerav, apécews 
£ rd A ~ la ‘ ~ 4 ] A 
apapTnudtav tvxwol, Tod diaBddov Kal Ths mAdvns adTod 
puobact, IIvediparos ayiov mAnpwbaciv, dE10t TOO xpiaTod cov 
yévevtal, (ans aiwviov tixwot, cod KaTaddayévtos avrois 


d€omoTa TavToKparop. 


{THE INTERCESSION > 
"Er. dcépebd cov Kipie kai brrép tic ayias cov éKKAHciac 
THS ATO TEPAT@Y EWC TIEPATWN HN TrEplETTOIHCW TH TIMI atMari 
Tob ypictoy gov draws atdthy diagvdAdéns aoetoTov Kal akdAvdd- 
viotov &xpt Thc cynTeAeiac TOY ai@noc, Kal bTEp méons eml- 


TKOTAS TAS GPOOTOMOYCHC TON AOTON THC AAHOEIAC 


Gi x ~ 7 a <¢ A ~ > ~ ~ FA , 
TL WAapakadovpEev GE Kal UTEP THS EHS TOU TMpoahEporTos | 


’ ld ‘ ¢€ \ \ ~ 7 € \ ~ 
go. ovdevias Kat brép mavTos Tod mpeaBuTeEpiov, UTEP THY 
/ ‘ ‘ ~ 7 a 4 7 “A 
diakévev Kal mavTos Tov KAHpou iva mavtas codicas IIvevtpatos 

ayiov TAnpoons 
"Eri mapaxadodpév oe Kipie Yrep Tod Bacik€we Kal TON EN 
¥mepoyh Kal mavrTos TOO oTparomédov iva eipnvedwvTar Ta Tpos 
~ a , 7 s 4 7 U \ 4 /, 
npas, Oras ev hovyia Kal dpovola Aidrontec Tov TadvTAa xpovoy 
Ths fans hpav dogdfwpéev oe did ‘IHcoY Xpictof tric éAriAoc 
FIMODN 


»” 7 4 s ¢ \ 4 ~ iS I” 
Ert mpocpépopev cot kal vmep TadvTwv Tov am alwvos 


evapeaTnocdvTwv col ayiwv TaTpiapxav mpopyTav diKalwy aTro- 3 


/ 4 . ~ ? / , , 
oTbAwy paptipwr dporoyntav émickémrev mpecButépwr Oiakbvev 


5 


_— 


fe) 


a9 The Syrian Rite 


. / tJ A ~ 7 A on 4 
dmodiakéveyv avayvwotav WwarTav Taplévev ynpov AalK@Y Kal 
TaVTOV ov éTioTacal avTOS Ta dvomaTa 
"Er. mpoopépopév oor trép Tov aod Tovrov iva avadelEns 
avTov €ic ETAINON TOD XploTOD Tou BaciAEION lepATeYMd, EONOC 
s4rion’ brép Tov ev TwapOevia Kal ayveia, bTéEp TOV XNpaY 77S 
exkAnoias, UTép TOV Ev oEuvols ydpols Kal TeKvoyovials, birép 
~ if lo ~ e (4 € “ 3 vA 
tav vytiov Tod aod cov, dmws pndéva Hhuov amoBAnTov 
TOLNoNS 
+ b] Pa ee \e \ ~ 2, ? Mi “A bd 
Ev a€votpev oe Kal vmep THS TOAEWS TavTNS Kal TOY EVoL- 
4 ¢ X “A bd 3 ag € X “~ b] lal 7 

10 KOUVT@Y, UTEP TOV Ev appwoTiats, UTéEp TaY Ev mIKpa dovdreia, 
CaN a 54 bd 7 CEN ae bd é 4 aN , ‘ 
bmép Tay €v e€opias, vrep Tov Ev Onpedoel, Urép TAEOYTOY Kal 
ddo:mopotyTov, Sires maévT@v Eemikoupos yévn, TavT@V BOHOOC Kail 
ANTIAHTIT@p 

wy ~ 7 ¢ i) Lol ’ q ~ A f 
Eri rapakadodpév o€ YEP TON MICOYNTON UGS Kal AIWKON- 
a ~ \ \ ey U € A A“ ” oS 4 

15 TWN MAS MA TO GNOMA GOV, UTEP TON EZ OvT@Y Kal TETAQaYN- 

pévor, Oras emiotpewns avrovs eis ayabov Kai Tov Ovpov avTav 
4 

Tpavvns 

”"E x ~ 2 \ € X “~ ? ~ 

TL Tapakadodpev oe Kal UTEP THY KATHXOVLEVOY TIS 

b] ? ‘ ¢ \ ~ 2 € x ~ 3 4 ‘ 

EKKAnGlas Kal UTEP TOV KXEL“aCoMevav UO TOU adAOTpiov Kat 

t N ~ bd 7 b ~ € ~ ee ‘ \ Z, 

20 UT Ep Tay ev peTavoia adeApOY Huay, Oras TOdS pev TEAELOONS 
év TH mioret, Tovs O€ Kabapions évepyeias Tod movnpod, Tay dé 
Thy perdvoiav mpoodéén Kal ovyyxophons Kal avrois kal hiv 
TH TWAPATTOLATA HULOV 

"E 7 7, &.¢ A ~ > , - De N 
TL Tpoapepomev col Kai UTEP THS EvKpacias TOU Gépos Kai 
~ ’ 7 ~ ~ a > ~ , 
25TNS evgopias Tov KapT@v OTwS avedANITa@S peTadapPdvorTEs 
~ X ~ “~ a eS 7 b] - \ U \ 
T@Y Tapa cod ayabay aivOpuév oe drravoTos TON AIAONTA TPOMHN 
TIACH CAPKI 
"Ett tapakadodpév oe Kal trép trav & etdoyov airiav 
d la 2g 4 € a } 2 > a ’ rd > 
amovT@y Omws amavTas imac OlaTnpyoas ev TH evoeBela ém- 
30CYNAPATHC EN TH BaclAeid TOY ypicTOY Gov Tod GEoy mé&ons 
’ ~ ‘ ~ ~ ~ 
aiaOnths Kat vonths gvocws, Tod Baciréws tuav, atpémrous 
dpéumrous aveykKAnTous 


The Apostolic Constitutions 23 


ae ‘ A 
Ort cot maca dd€a céBas Kai edyapiotia, Tym Kal TpocKd- 
vnois TO ITarpi cai 7 Tid Kai 7O dyin IIvedpati kal viv 
7 4 \ 3 \ IA A ce a 3 = ‘ > 
KGL GEL Kal ElS TOUS Al@vas TOY Al@VwY AVEKALTTELS KaL ATEAEV- 
THTOUS 
Kat mds 6 Aads AeyéTw B 


Apiy. 


<THE BLESSING) 


Kai 6 émickoros eitrdtw 
c > ’ a nm aS \ ’ e La) 
H eiptinn tof Oceof ein meta TANTWN YMON 
Kal mds 6 Aads Acyérw 10 


\ \ n 4 n 
Kai meta Tof mNEeYMaTOoc coy. 


(THE INCLINATION) 


Kai 6 Stdkovos kypuyccéetw maAtv 

"Eni kal ét1 denO@pev Tod Ocod did Tod ypiorov avrod 

c \ ~ 7 ~ la 7 an A ~ 

Treép Tot dépou tot mpockopicbévros Kupiy 76 Ocd denOapev ;- 
dws 6 adyabds Ocds mpocdéénrar avTd dia THS peotreias 
Tov xploTod avrod «is 76 errovpdviov advtov Ovo.acTHpiov 
€iC OCMHN EYWAIAC 

c 2 ~ ~ ~ ~ 

Trép THs ExkAnoias TatrTns Kal TOD Aaod denOopev 

‘Tntp mdons emioxomys, wavTos mpecBuTepiov, mdons THs €v 20 
Xpic7@ Stakovias, wavtos Tod wAnpdéparos THs ExkAnoias 
denbapev Gras 6 Kips révras diatnphon Kai diapvddén 

“Yep BaciA€WN KAI TON EN YTIEepoyH denOGper iva elpnvedwrvTat 

~ ” ‘ ef ' 
Ta Tpos Huds, Smws HpEMON KAI HCYYION BION €xovTeES 
AIAP@MEN EN TIACH EYCEBEIA KAI CEMNOTHTI 25 
~ 4 4 4 d ‘ rf 

Tav dylov paptipev pynpovedcapey Oras Kolvwvol yevérOat 
THs dOAncews ab’Ttoy KaTatimbapev 

c ~ , 7 , 7 ~ 

Trtp Tav év wiore: dvatravoapévoy denbapev 

‘Trép THs evKkpacias Tov dépwy Kal TeAEopopias THY KapTreV 
denbapev 30 

t can ~ nn , lal 7 

Trp rav veoporlarwy Senbapev bros BeBaw0dow ev TH Tigre 


24 | The Syrian Rite 


ITdvres trrép dd\AjA@Y Trapakadécopev 

d A a 

Avdotnoov huas 6 Obs ev TH ydpiti cov 

5 - e QA nn A A ~ lo! $3 ~ 

Avacrdvres éavtovs TO Oc@ did Tod yxpiorod adbrod mapa- 
Od peda 


5 Kal 6 émlokotros Aeyerw 


‘O Oedc 6 merac Kal Mefad@NnymMoc, 6 MEfAC TH BOYAH Kal 
Kpataios Toic Eproic, 6 G€dc Kal TATHP TOY Arioy TAIAdC coy 
> a A n c A a U > > e ~ x, 3 Q\ QA 2? 
lncof Toy CWTHPOC HMWN* ETTIBAEYON ED MAS Kal ETL TO TFOLL- 
vidv gov Toto 6 Ou’ avrod e£ehéEw Els AOZAN TOY GNOMATOC COY 

“| € iA ¢ ”~ \ ? ‘ of X - 

IOKaL ayldoas HUaV Ta TMpaTa Kal THY Wuyxiyv KaTakiwcov 
KABAPOYC YEVOMEVOUS ATIO TIANTOC MOAYCMOY CapKOC Kal TINEYMATOC 
TUXEly TOY TpoKElmevov ayabay, kal pndéva Hudy avdgé.ov 

ie b] 4X \ € A ~ > ’ e t 
kpivns GAAA BoHooc Huey yevod ANTIANTIT@p YtreEpactricttic’ 
6i& ToD xplaTod cou pel ov coi ddgéa Tiph aivos dofodroyla 


oy, 36 


b) 7? NS 7 2 3 ‘ IA 3 f: 
1sevxaploTia kal TO ayio IIvetpari eis Tovs ai@vas, apny, 


{THE ELEVATION) 


Kal pera 7d mévras eirretv -A LAV & Bidkovos Aeyérw 
| — Tpicyopev 
Kal 6 érloKxotos mporpwvycatw a Aa ottws 
20 Ta dyta Tos ayios 
kat 6 Aads traKxoverw 
Ets dytos, eic Kypioc *IHcoye Xpictée 
eic AdZaN Oeoy Tatpdc 
€YAOPHTOC EIC TOYC AIMNAC. AMHN 
25 AdzZa EN YYVICTOIC Dew 
KAl ET) FHC EIDHNH, EN ANOPA@TIOIC EYAOKIA 
@CANNA TH yiad Aapid 
EYAOPHMENOC 6 EpydmeNoc EN ONOMaTI Kypioy 
Oedc Kypioc kai ETTeaneNn “MIN 
30 Q@CANNA EN TOIC YYICTOIC, 


The Apostole Constitutions 25 


(THE COMMUNION) 


Kai peta trotro peraAapBavérw & émlokomos, emerta ot mpecBirepor Kal ot 
Sidkovor Kai of trodidkovor Kal of dvayv@orar Kai ot WaATar Kal ot doKkytai 
Kai év tats yuvatkiv at Sidkovor Kat at mapOéevor kal at xfipar, etra ta Tratdia 

Kat TéTE Tas 6 Aads Kata Tatw peta aidots Kal evAaPelas dvev PoptBov. 5 
kai 6 pév émickotros 556TH THv mpoadopdv Aéywv 


Yopya Xpiorod 
kat 6 Sexopevos AcyéTw 
"Api 
& St Sidkovos Katexérw TO TroTHpLov Kal émSiSovs AeyéTw 10 
Aipa Xpicrod moripiov <w7s 

Kal 6 trivwv eyerw 

“Apiy, 
Wadpos 5é AcyéoOw Ay’ ev 7H peradapPBavew mavras Tovs Aottrods. 


Kai Srav mavres peraAdBwor kat macat, AaBdvres of Stdkovor Ta TeptowevoavTa 15 
cioepétwoay eis TA TracTodpopta. 


(THANKSGIVING) 
Kai 6 StdKovos Aeyérw travoapévou Tod WadAovros 
MeraraBivres Tod tipiov cdparos Kal Tod Tipiov aiparos Tob 
a > 7 an 7 € ra 
Xpisrod evxapioTicopey 7H Karafi@oavTe pas peTa- 20 
AaBely Tov ayiwv adTod pvotnpiov Kal Tmapakadécopev 
sy > a b > > ’ t ~ v2 J b] 7 
MH €1C KpIMA GAA els cwTyplay Huady yever Oat, Els @PEAELAY 
Wuxi7s Kal odparos, eis pudaxiy edoeBelas, eis adeow 
c “~ ’ A ~ lA IA 
apapTiov, els (wiv ToU peAAovTOS al@vos 
"Eyeipopcba 25 
? ~ \ can , 9 , lan ‘ Tal 
Ev xépitt Xpictod éeavrovs 7H povw ayevviT@ O@ Kai 7O 
xXploT@ adbrod rapabapeba 
kai 6 émlokorros evxaptote(tw 
Aéorora 6 Ocds 6 mavtoKpdrwp 6 TaTip Tob yxpioTov cov 
Tod evAoynTod ma.dds, 6 Tov per EvOUTHTOS EmiKadoUpLEV@Y GE 30 
émnkoos, 6 Kal TaY cloTéYTMY emioTdpmevos Tas evTEd~eEts 
evxapioTobpev oot bri Katnglwmoas pas petadaBelv Tov aylwv 


4 4 ‘ ~ ’ a ~~ ~ 
gov pvotnpiov & mapécxov ply els mAnpopopiay Tav Kaas 


26 The Syrian Rite 


eyvoopévov, els gudrakiv THs evoeBias, eis Eheoww mANMpEAN- 
padtov, dtt TO GNOMA TOD xpioTod coy ETIKEKAHTAI E HMAC Kal 
gol mpoc@Kempeba, 6 xwpioas huads THS TOV doEBGY KoLvovias 
EVOTOY UAS MeTa TOV KADwWTLWpEVOY GOL, OTHPLOOY Huas ev TH 
5aAnbeia TH Tod ayiov IIvetparos éemigoitnce, TA ayvoovpeva. 
amokdéAvwov, T& EltmovTAa mpocavaTAy Xu € éva 
: p p@oov, Ta eyvaopey 

- \ e ae bp - id > ~ 7 
Kpatuvoy, Tovs lepeis auadpovs PirAafov év TH AarTpeia cov, 

Tovs Bacireis dratn EN €IDH ‘oye & EN A 
Hpnoov EN eipHNH, TOYC ApYONTAC EN AIKAIO- 
’ ‘\ IZ 3 > 7 ‘ » b] > 7 \ 
CYNH, TovS dépas ev evKpacia, Tods Kapmovs ev evpopia, Tov 
10 Kéapov Ev TavapKel mpovoia, Ta EOvn TX TroAEMLKa TpdvVOY, 
TA TTETTAANHMENA ETTICTpEYON, TOY Aady cou ayiacov, TOvS EV 
Taplevia diatipnoov, Tovs ev ydu@ dvadvdrAag~ov ev tiocreL, TOvS 
] € 4 b] ca X vA e/ \ cs 
év ayveia eévdvydpwoov, Ta vimia addpvvoy, Tovs veoredels 
BeBaiwoov, Tovs €v Katnyjoe maidevoov Kal THS puncews 
b] ZL b] 4 \ va ¢ a > ’ 3 \ oN 
15 a€(ovs avddeiEov Kal mavrTas HMAC EmicyNdpare Els THY TOV 

~ a?) A lal A > 
ovpavav Baoireiav’ ev Xpiot@ Inood 7H Kupio hyav pe ob 
N 7? \ ‘ , \ “ ¢ 7 t. > \ 
got ddfa Tin Kal oéBas Kal 7@ ayiw IIvedpare eis Tovs 
alavas, any, 


(THE DISMISSAL) 


20 Kai 6 StdKkovos Aeyérw 
TS Oc@ 1a Tod xpiorod avrob Kdivare Kal evrAoyeiade 
kai 6 émiokotros érevxéoOw A€yov 


‘O cos 6 mavtoxpatwp, 6 ddAnOivos Kai aovyKpiros, 6 Tav- 
Taxod ay Kal Tois maar mapoy Kai ev ovdevi ws evdv TL 

e 4 c , Si 4 id / X\ 4 
25 0mdpxav, 6 Torrols pr Teptypagdopevos, 6 xpovols py TadaLov- 
Hevos, 6 al@or pry TEepatovpevos, 6 Adyols pH Tapaydpevos, 
6 yevéoer pi) UroKeipevos, 6 duvdakns pn dedpevos, 6 POopas 
avétepos, 6 Tpomns averidexTos, 6 diaet avaddoiwros, 6 Pac 
OIKAN AmpdciTON, 6 TH Pioer abpatos, 6 yvwoTos Tdcals Tais 


> ~ 
30 weT Evvoias ex(nTovaas oe AoyiKkals dvoeow, 6 KaTadapBavo- 


The Apostolic Constitutions. ay 


A ’ a 
pevos bd Tay ev evvoia emi(nTrovvTay cE, 6 beds Iapanr tof 
AAHOIN@C Op@ntoc Tod eis Xpiotov miorevoavtos aod cov" 

’ X , d Va 7 \ XS ow 4 \ 35 7 
evpevns yevomevos emdkovaby pou dia 7d dvoud aov Kal evrAdyn- 
gov TOUS Gol KEKALKOTAS TOdS EavTaY avxXévas Kal dds adTois TA 

2 a a ll £55 , ~ AM GP 
aiThpata TOV Kapdia@v avTav Ta Emi oupdepovTe Kal pydéva 5 

et b 7 4 bd ~ 4, b] \ ¢ / 
avtav amoBAntov moijons ek THS Bacireias Tov GAAA ayiacoy 

> - 7 vA > ~ ta ~ 3 4 
avrovs, dpovpnaov okémacoy avTiAaBod picat Tob addXoTpiou, 

x > ~e \ BA Pi 2 aN, ' \ i Sel) » Ae lene 
mavTos €xOpod* Tovs oikovs adT@v YAdzZON, TAC EiCdAOYC avToY 
Kal TAC €Z0A0yc hpovpyoov’ Gri col dd€a aivos peyadompérera 
7 ? ‘ “~ “~ a 9 ~ “~ ~ la 
céBas mpockivynois Kal TO o@ Taidt Inootd 7@ xpltaT@ gov 7G 10 
‘4 € ~ \ ~ ‘ ~ 5 ~ © 7 7 ~ ‘N 
kupi@ npa@v Kal Oe kal Bacirel kal 76 dyio TIvetbpati viv Kai 
ael Kal eis TOvS al@vas TOY aidvey, auHy. 
Kat 6 Stdkovos épet 


“AtroAyecde €N €ipHNH. 


Tatra tepi ris puotikis Aatpetas Statacodpela Hyets ot dmdcroAor 15 
tpiv rots émakétrots kai Tois mpecBurTépots 
kai Tots Stakdvois 


2. THE. ORDER OF THEI 
IN THE SECOND Geo 
OF THE APOSTOLIC CONSti ions 


{THE ORDERING OF THE CHURCH) 


1’Orav cuvalpollys tiv Tod Oeot exxAnoiav as dv KuBepvyTys vyos peyaAns 

per emoTHULYS Taos KEAevE Troveto Mat Tas TUvdd5oUs TrapayyéAAwv Tots StaKdvots 

e Q , a , Ly , ~~ > ~ > | 

Qoavel vavTats Tovs TOTOUS ExTdcoew Tots adeAdots Kafdmep EmPdtais peTA 

5 TAOS ETULeAclas Kal TELVOTHTOS. 

Kat mpdrov pev 6 otkos orm éempqkyns Kata dvaTtoAds TeTpappevos, €& ExaTépwv 

TOV LEepSv Exwv TA TaaTodopeta mpds avaToAryv Satis Coke vyl. KeicOw SE péewos 

6 tod émokdtrou Opévos, tap’ Exdtepa 5 avtod KabelécOw 16 mpecBuTéprov, Kat ot 

Sidkovor taptotadcQwoav evotadets THs mAelovos éoOijTos’ Eoikact yap vavTats 

Io kat ToLxdpxois. mpovota &€ TovTwv eis TO Erepov pépos ot Aaikol KaleléecQwoav 

peTa raoys evtatias kai fouxtas kal at yuvatkes kexwptopévs Kal avai Kabelec- 

Qwoav ciwtmiv dyovga. *XotyKérwoav Sé of pev muAwpol eis Tas eioddous TSV 

avipav puAdoaovtes aitds, of S¢ Stdxovor cis TAs THV yuvaiKdv Si«yv vaveToAdyov, 

kai yap év Ti] oKyva TOD papruplou 6 avTos TapykoAOVe TUTrOs. ci SE TIs EtpEOA 

IB Tapa TOTov KabeLopevos émimAnToécOw Hird TOD Stakdvou ws TPwWPEwWs Kal Eis TOV 

KabqKovTa avTS TOTrov peTayeTOw. ov pdvov ydp vyi GAA kal pavbpy apolwrar Fj 

> lA e Aq e lA iva ~ > , + nw 4 4 s. 

exkAyola. &s ydp ot Tromeves CxacTov TaV dAdyov aiyav pnp kal tpoBdatwv kata 

ovyyévetav kat RAtklav tor&or Kal Ekacrov avTav TO SpoLov TO Gpolw wuvTpExet, 

ovTws Kal év TH éxkAnoia of pev vewtepor iSia KaleLéecOwoav édv q TOTS, €t dé 

20 PHYE OTHKETWCAV SpOol, of Se TH HAtKia HSy mpoBeByKdtes KalelEcOwoav ev Taker, 

Ta Sé mravdia Eordta tpocAapBavécOwoav aitav ot matépes kai at pyrépes, at Se 

veotepat dA idia édv 7 TéTos, ei S€ pHye OmLTPev TOV yuvaiKav toTacOwoay, at 

Se HSy yeyapykvtar Kal Ta Téexva E€xoveat idia toTrdcQwoay, at mapPévor Sé kal at 

~ QA e , A A e Ld XN , »+ 4A 

Xijpar kat at mpeoBiTiSes mpArar Tacav totdcQwoav 7 KabelécOwoav. EoTw Se 

25 TOV TOTwWVY TPOVOaV 6 SidKovos iva EkagTos TV civEepKopévwy Eis TOV (SLov TOTFOV 

dppa kal py Tapa TO TpoaHKov KabeLwvTar. Spolws 6 SidKkovos émiokoTetTw TOV 

LA iy4 tA lA a nv 3 , e ‘\ A > > , 

Aadv ows pH Ts Puploy 7 vuoTdey F yehdoy i vedon’ Xpy ydp ev exkAnolg 

émiaTypovws Kal vypadcws Kal éypnydpws Eordvar exTeTapevynv EXovTA TV Gkorv 
eis TOV TOD Kupiou Adyov. 

30 6 Et 8€ Tis Grd arapoikias adeAGds H ASeAhi ETEADH oVGTaCIW emucoprfdpevor 

6 Sidkovos émikpivéerw Ta kar’ atrovs avakpivev ei moot, et exkAnotactiKol, ei 

» din es r P , \ r > 7 By , \ 4 
p1] amo atpéveds eiot pewoAvopéevor, Kal madi et Umavdpos 7 XNpa, Kal ovTH 
yvovs Td KaT avToUS ws cioly GAnIas MmorTol Kal Suwoyvapoves év Tots KUpLa- 


The Apostolic Constitutions 29 


Kois atayérw éxaorov eis TOV TPCT HKOVTA a’TG TéTrov. et Sé Kai mpeoBUTEpos 
Gm tTapouKtas éreAPor mpocdexéoOw tmd Tv mpecBuTépwv Kowwvikds, ei 5é Sid- 
Kovos Ud Tav SiaKkdvev, ei 5¢ Kal EickoTos civ TH EmoKdTa KalelécQw Tijs 
avrijs atvotpevos tm’ atrod tips. Kal épwrycets adtov  émicxote tpocAaAfoar 
7G Aad Adyous SiBakTikovs. f yap TOV Eévwv TapdKAyars kal vovdecladpedtpworary 5 
opddpa Ovdeis yap rpoPyTys Hyot Sexros Ev TH idia waTpld.. emitpapes 

S¢ atta Kal tiv evxaptotiav dvoicat’ edv Sé Bu’ eWAGBerav ds codes Tiv TYLHV Gor 
THPAV py OeAy dveveyKat Kav TH eis TOV Aadv evAoylav adrov ToLyoacIar KaTavay- 
Kdces. et 5¢ év 7H cabelerOar Erepds Tis ErreADor evox pov Kal evdokos év TH Biw 

q Eevos 7 €yxa@ptos, od 6 ériokotros 6 mpoaAaddv Tov trepi Ocod Adyov 7 6 dkovwv IO 
Tod WadAovTos F TOD dvayiwaokovTos 1. TPOTwWTOAnTTaV kaTaXtmys TiVv Stakoviayv 
Tod Aéyou iva Stataén attG mpoeSpiav GAAG péve Hovxros pr} StakdémTwv cov Tov 
Adyov 7 TH akon, of S€ addeAdol Sia TSv Stakdvov TapadexécOwoav attév. ci Se 
TéT0S OvK Eat, 6 SidKkovos Tov paAAov vewTepov Eyetpas pera Adyou GAAd pr} 
peta dpyis éxeivov kaliodtw Sixarov Sé totTo kai ad’ EavTod Tov adeAdov as 


— 


5 


dAddeAdgov trovetoPar édv &é dvavevyn, éyeipas aitov dvaykacTds étricw TavTwv 
orTicov iva mawWev0Gor Kai of Aotmoi dvtimapaxwpetv Tots évtiporépors. ei Se 
mTwXxos iayevys 7H Eévos éréAPou mpeoBitys 7H véos Tiv TAtklav Kal Tétros OvX 

e , A , Ud > 4 A , > aA ¢ isd 
tmdpxot, kal TovToLs Témrov Trove: Ef SANS Tis Kapdias adTod 6 BidKovos tva py 
Tpos GvOpwrov avrod yévyntat i TpoTHTOANWLS GAAA pds Ocdv F Stakovia evdpe- 20 
tos, TO 8’ ato Trovettw Kal f SidKovos tais émepxopevais yuvartiv mrwxats HToL 

mAouctats. 


(MASS OF THE CATECHUMENS) 


i. 

*Méoos 5€ 6 dvayvaorys éh’ ipydod twos Eotds dvaywwoKérw TA Macéws 25 
kai ‘Incod rod Navy, Ta Tav Kpitav kal tav BaciAciwv, td TOV Mapadetopéevwv 
kai Ta THs “EravéSou, wpds tovTos td Tod “IdB Kal ta LoAopavtos kal Ta TOV 

SexaeE NMpodntav. 
"Ava 800 Aeyopévey dvayvwopdtev Erepds tis Tod Aa Bid PadAéTw tpvous kal 6 
hads Ta dkpoortixia tropahréTo. 30 

Meta totro ai [MMpdtas at hpérepar dvaywwokéobwoav Kai at “Emorodal 

NavAov tod cuvepyod jpav ds eméorede tals exxAynolas Kad’ dphyynow tod dylou 
[vevparos, 

Kai perd tatra Sidkovos 7 mpeoBitepos dvayiwwwokérw TA EvayyéAua & eye 
Mardaios kai "lwdvvyns tapedSdkapev tpiv kal of ovvepyot MatAou mapetAndéres 35 
katéAeupav tpiv Aoukas kal Mdpkos. Kal Stav dvayiwwokdpevov 7 TO evayyéArov 
mavres ol mpecBirepor Kal of Stdkovor kal mas 5 Aads ornkérwoav peta odds 
Houxtas’ yéypamrat ydp Lima Kal dkove ‘lopavA kal méddw Xd Se adrod 

o779. kal dkovoy. 
ii. 
"Effjs mapaxadelitrwoav of mpecBitepor tov Aadv 6 Kalets adtav GAA py 
Gmavres kal teAevtaios mavrwv & élakotros bs eouxe KUPepvyTy. 


40 


iii. 
("H tQv karnxoupévwv kal 4 TOv petavootvrwy e£o5os | 


30 The Syrian Rite 


«MASS OF THE FAITHFUL) 

i 
*Kai pera totTo cupdavws Graves eEavacrdvtTes Kai ém” advaroAds KaTavon- 
TAVTES PETA THY TOV KATHXOUPEVwV Kal TiVv TOV peTavootvTwv eLoSov mpomevtdc- 
5 Qwoav TO OG TH EmrcPeByKdte. Eri tov otpavov tod otpavod Kata 
advatToAds, troptpvyckdpevor Kal Tis dpxaias vopijs ToU kata dvatoAds 
Tapadeiacou dev 6 Tpdtos dvOpwrros abeTHoas THY EvroAHy Ohews TUpPBovAla 

mevoQeis ameBANOn. 

ii. 
10 Ot S€ Sidkovor pera Tiv mpocevyv ot pev TH MpoTpopa Tis evxaptortias 
cxodalérwoav tiappeTovpevor TO TOU XptotTod GHpatr peta dBov ot Sé Tovs 

dxAous StacKkoTettwoav Kai Aovxlav avrots énrrovei(Twoav. 
iii. 
Acyérw 5€ 6 tapertas TH tepet StdKovos TS Aad 
15 M7 Tis Katd TINGC, mH TiS Ev UTroKpices 

eita Kal domalécPwoav dAATAous ot dvipes kal aAAnAas at yuvaikes 7d ev Kupto 
piAnpa adda ph tis SoAtws ds 6 “lovSas Tov Kuptov dtAypate twapédaxev. 

iv. 

Kai peta totto mpocevxeo0w 6 Sidkovos 


c XN a“ b te , \ X a , \ San bd 
20 Lmrep THS EexkAnolas madons Kal TavTos TOU KécpoU Kal TOMY EV 
9 aA ~ \ 2 ? 
QAUT@ pep@v Kal Exhoplwy 
€ Q ~ € we, \ a“ > , 
T7rép T@V LEPE@V KAL TMV APXOVT@V 
€ ~ 4 ~ a 
Trép Tob dpxtepéws Kal Tod BaciAéws Kai THS KabdAOV EipHnyns 
Kai peta totro 6 dpxuepeds Errevxdpevos TO AaG eipyvyv evAoyettw TodTOV (as 
25 Kat Mwo-js éverelAarto tots tepedorv evAoyetv Tov Aadv TovToLs Tots Pypacw EvAo- 
yqjoa. ce Kiptos kai duAdtat ce éEmtpdvat Kipios TO tmpdcwmov 
atvrod éml o€ kat éXeqnoar oe Eemdpat Kuipios TO TpdcwTOV atTod 
émt oé kai Son cor eipyvyv) emevxécOw otv kal 6 éemickomos kai AeyéTw 
ZOCON TON AdON Coy Kvpte Kal EYAOTHCON THN KAHDONOMIAN 
a , were ' a a 
30 COY HIN EKT7}O@ Kal TIEPIETIOIHCW T@ TIMIW aiMaTI TOD ypICTOY aoU 


Nar: - ' ¢ t X39 ao 
Kal eKdAEoas BACIAEION IEPATEYMA KQL EONOC AION. 


<ANAPHORA) 
- 
Mera 8¢ tatra yiécOw F Ovola EotHtos mavTos Tod Aaod Kal mpocevxopévou 
35 HoVXas. 
ii. 

Kat dtav dvevexOn petadapBavérw éexdory td—is Kal’ EauTyv tod KuptaKkod 
capatos kai rod tTiyslov aiparos peta aidots kal evAaBelas as Paciréws 
TpoTEpXOpevor THpatt kai at yuvaikes katakekaAuppévat TrHVv KepaAry os dppdler 

4o Yuvakav tafer mpocepxeoOwoav. pudratrécPwoav S¢ ai Ovpar py tis dmoros 7 


Gpvytos eioéAPy. 


pode GELTURGY. OF SAINT. JAMES 


H OEIA AEITOYPFIA TOY ATIOY ATTOZTOAOY 
KA] AAEAPOY OEOY IAKQBOY 


€PROTHESIS) 


"Ev mAnOer duaptiav peporvopévoy pe py eEovdev@ons Séomora Kupte 6 beds 
jpav* dod yap mpoondOov tO Oeim rovT@ Kal emovpavio pvotnpio cov ovdx 
as a&tos tmapxev, ad’ eis thy ony apopdy ayabdrnra adinui cot tHy horny 
"O Oedc IAAcOHTI MOI TG AMAPTWAG HMAPTON EIC TON OYPANON Kai EN@TION 
COY Kai OYK €imi AzZ1I0C avropOadpnoa TH iepa cov Tavtn Kal mvevpatiKH TpaTe Cy 
ep 7] 6 povoyerns aov vids Kat KUptos Huey "Incotds Xpioris euol TH duapTor\@ 
kai maon Kndide KaTeoTiypev@ pvoTiKds mpdKerar eis Ovoiav. 516 TavTnyv oor 
thy ikeciay Kal evxapioTtiay mpocdyw Tov KatamepPOnvai por TO mvEvUa Gov 
TO mapdkAnTov evcxvov Kai Katapri{éy pe mpos Thy NetTovpyiay TavTny, Kal 
THY Tapa Gov po. TS ha@ errayyedOcioay haviy akatakpitws Tavtny aropbey- 
EacOa katagiagov’ ev Xptot@ “Invov TH kupio jay pel’ od eYAorHTOC Ef 
oiv TO Tavayio arab@ {worroi@ kat dpoovaiw Coy mvevpartt viv Kal del Kal eis 
Tous ai@vas Tay aiwvey. apn. 


{PARASTASIS ) 
Evx7y Tis twapacrdcews 


a ‘ ‘ a tn ‘ a , , a a ¢ ’ 
Adéa rp Uarpi kal ro Yid kal ro dyip Tvedpart, rH tpradic@ Kat éEnaiw 
dori ris Oedrnros rhs ev rpidde povadikds tmapxovons Kal Statpoupérns 
ddiatpéras* Tpias yap els Ocds mavroKpdtwp ov Thy AGZAN Oi OYPANO! AIHPOYNTAI, 
© 5) a . > a U , ¢ , > a U 4 - > ‘ 
7 8 yn tiv a’rod beororeiav Kal 7) Oddacaa 7d ai’tod Kpdros Kai Taca aicOnT) 
Kal vonti Kriow tiv avTov peyadeérnra KnpiTTeL mavrore’ Ott avT@ Mpéres 
maga AGZA Tit KPATOC MEFAAWCYNH TE Kal peyadompémera NYN Kal del Kal IC 
TOYC AIMNAC Tov alovwy., AMIN. 


5 


32 The Syrian Rite 


CENARXIS) 


Evx7 Tod Oupidpartos ris cioddou Tis évaptews 


A 


Aécnota Kypie "Incod Xpioré, @ Oeod Adye, 6 Exovoias EayTON Ouciay 
bl 328% “A An n \ \ , ©. A ” €, a 
AM@MON ert GTavpov TH Oe@ kat Ilatpt mpocayaywv, 6 Supuns ANOpazZ 6 TH 
5 \aBIAl TON TOD mpodnyrou YEIKEWN APAMENOC KAl TAC AMAPTIAC AUTOU AdEAOMENOC* 
dar tav voepav udv aicOjnoewv Kat KaOdpicoy juas and maons dpapty- 
pdtev Kndidos Kat TAPACTHCON Huas AfNOYC T@ ayi@ cov Ovatactnpi@ Tov 
’ > ? a a 
mpomweveykat Gor BYCIAN AINECEWC Kal mpdodeat Tap Nudv T@V AXPEIWN AOYAWN 
cov 76 mapov Ovpiaua cic OCMHN eYMAIAcC Kal ed’odiacovy Hnuav 7d Svcddes 
10 THs Wuyxns Kal TOD TepaTos Kal dylacov npas TH dyiacriKn Suvdper Tod Trav- 
ayiov gov mvevpaTos’ ov ‘yap el povos aytos 6 dyidfwv Kal dyiafopevos kai 
Tols MuoTois peTadiOdpevos, Kal mpérer aor 7 OdEa iv TH avapx® oov Tarp 
kat T@ mavayio Kal ayab@ Kal (woroi@ cou Tvevpate viv Kal dei Kal eis Tovs 
ai@vas TOV ai@vev. anv. 
> ~ 3 
15 evx7] THS EvapEews 
> , a an Ff QA aA , ¢ , , , 
Evepyéra Bacik€y TON AIMNWN Kal THs KTicews Gmdons Snprovpyé, mpdadeEat 
mpootovody aot dia Tov xpioTov Gov Ty ekkAngiay gov, EKdoT@ TO TUEpéepov 
exmAnpacoy, ayaye mavras els TeXeLoTNTa Kal aElous nuas amépyaca THs XaptiTos 
Tov dylagpov Gov EMICYNATWN HMAC ev TH ayia cov KaOodiKn Kal dmooToiKH 
2OEKKAHCI4, HN TEPIETOIHCM T@ TIMIM AIMATI TOD Movoyevods gov viov, KUpiou 
‘ \ a C"5R ? a A > = > A io \ , 
d€ Kal carnpos nuadv ‘Incov Xpictoy ped’ ov evdoynrds ef kat Sedoéacpevos 
avy T@ Tavayi@ Kat ayabd Kat (woroi cov mvevpate viv Kal del Kal els Tovs 
aidvas Tov alavev. apyny. 


(PREPARATION FOR THE ENTRANCE) 
25 ‘O Stdkovos 
"Ett tov Kupiou Senbdpev 
6 tepeds ed i]v TOD Oupidparos Tis eiodSou Tis cuvdtews 

‘O Gcds 6 mpoobeEdpevos ABE ra SGpa, Nae kat ABpadp thy Ovoiay, ’Aapov 
kat Zaxapiov 7rd Ovpuiapa’ mpdade~ar Kai ek yxerpds Nuayv Tov duapT@dy Td 
30 Oupiapa Tovro eis dopyy evwdias Kai dhbeow Tov dpapti@y judy Kal mavTos 
Tov aod cov" Gru evAoynuevos Umdpxets Kal mperer Got 7 SdEa TH Tarpi kat 
T® Yid kal TO Gyio Tlvevpare viv kai dei kal eis Tovs aidvas Tdv aiaver. apyny. 

© Sudkovos 

Kupte edvAdynoov 
35 6 lepevds ErrevxeTar atTd 

‘O Kvptos Kal beds Huey “Incods Xpioros 6 dt’ trepBodrnv ayabdrnros Kat 
dkaraoxeTov Epwra otavpwbeis Kai Adyxn Kal FAoLs TapHvat pr) amraynvdpevos, 
6 THY Kpupiay Kat éripoBov Tavtny TedeTHY EIC ANAMNHCIN al@viay huiy exrev7 
mapacxduevos, evdoynoa THY €v Xpiot@ dpxidiakoviay gov kal ev’Aoynoat 
40 THY Elcodoy nuav Kal evTehds Tedemoeey THY TapdoTacw THs evroupyias 


The Liturgy of St. Fames 


Jo 


ein , ia Sen pal rane ge ¥ ’ a ee Ves ‘ Qa a 
NU@VY TAUTNS TH aparo auTov €voTrAayxXVvia vuV Kat det Kal €lS TOUS Alwyas TwV 


7 > , 
al@veyv. apnv 


edx7] dtrokpiTiKy) Tapa Tod Stakdvou 


“O Kypioc eyAorHcal Kal déiaoae nuas cepadixds Swpodopncat Kai mpooaoat 


\ oh Or a > a ‘ , me = << , 
THY TOAVUpYATOV @ONnVY TOU EvOeagTLKOd Kal TpLoaylov TO avevdect Kal UMEpTANpEL 5 


Taons’ THs dytaotiKhs TedetdTNTOS viv Kal del Kal eis TOUS al@vas TOY aiavar. 


apn. 


«MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 


Eira dpyerat 6 dpxiSidkovos ev TH 
cio dS 

‘O povoyervas Lids kai Adyos 

~ ~ 3 7 Ag vA 
Tod Ocotd abdvaros trdpyxor, 
KaTadeEdpmevos OLaTiy MET Epa 
ceTnplay capkwOjvat eK THS 
c 7 , +2 vd 
aytas Oeorékov Kai deitrapbévou 
Mapias, arpémtas évavOpar7- 
cas oravpobeis Te Xpiore 6 
Ocis Oavdro bdvarov rarjoas, 
go a ~ 
eis oy THS aytas Tpiddos cvv- 
dofagopevos 7G Ilarpi kai To 


c 7 


ayio IIvetpati, c@oov jas, 


“O iepeds A€yer THv ed WV TAaVTHY ard 
TOV TUAGV Ews TOD OvcLacTHplov 

‘O Oedc 6 TANTOKPATWP 6 mMEerarw- 
Nymoc Kypioc 6 Oovs nui eicodon eis 
Ta dyla TON AfiWN Sua THs emOnpias 
TOU povoyevovs Gov viod, Kupiou Sé kat 
Geod Kat cwrTnpos Nuav Incod Xpiotov" 
ikerevouey Kal trapakadovpev THY onV 
> , > 4 or , 
ayaOdrnra emetdr EMOBO! Kai ENTPO- 
MOI €CMEN péAXorTeEs TapeoTavar TO 
ayia gov Ovaotactnpio, é¢Eamdoredov 
Sa 1P'@s 

> ? € ad i. A \ , A 
ep nas 0 Geds THY xapw Gov THY 
> ‘ \ c , ¢ ~ A A 
ayaOnv Kal ayiacov nuay tas wuxas 
kal Ta Gopata Kal Ta TvEvpaTa kai 
’ 7 ‘ / c a ‘ 
a\Xoi@oov ta Ppovnpara nuav mpos 
> , a > a , 
evoeBeray iva ev Kabap@ avveddre 
mpoopépapev wot APA AOMATA KapTra- 
para €iC ABETHCIN TOY NuETEp@Y mANE- 
peAnparev Kal eis ikaapoy tayrds TOU 
Aaovd gov’ xapiTt Kal oikrippois Kal 
piravOperia Tod povoyevods cov viod 

> t > \ 2 8 ‘ da 

ped ob evd\oynros ef eis rov’s aidvas 


cal ‘ > , 
TOY aidywy. any. 


Merd 76 eiceAOelv eis 1d Ouctacrnprov A€yet 6 lepets 


Eipnyn waocw 
6 Aadés 


5 A 
Kat 76 rvevparti cov 


5 lepetis 


! 4 ~ 
O Kupws evdrAoyjoat wdévras hyds Kal ayidoa én 


Io 


15 


20 


25 


30 


5 


10 


5 


20 


34 The Syrian Rite 


ceia60m Kal lepovpyia Trav Ociwy Kai aypadvTav pvoTnpiov Kai 
icdd@ Kal iepovpyig, tov al xp puornp 


\ 7 \ > 4 \ € ? | ae lon 
Tas pakapias uxyas dvamatev peta adyiov Kal dikaiwy TH 


€ “A 4 \ va ~ \ 
avTot ydpitt Kal diravOpwria viv Kal 


aiavas TOV aidvev, apny 
etta Aéyer 6 dpxLbidKovos cuvatT hy 
"Ev eiphyvn tod Kupiov den0a- 
piev 6 Aadés 
Kopie €dénoov 
€ x a By eA \ 
Trép THs a&vobev eiphyns Kal 
Ocot hiravOparias kal cw- 
Tnplas Tov wWuxav nuov 
700 Kupiov dendopev 
t S lan > 7 ~ is 
Trep THS Elpnyns TOU ovp- 
TAVTOS Kbapov Kal Evo@oews 
Tacav Tov ayiwv ToD Oecod 
ExkAnol@yv Tod Kupiov den- 
O@pev 
¢ X\ ? x > VA 
Trep coTnpias Kal avTlAn- 
eas TY dclwTdTeY TATE 
pov npuov 
aylwradtov TaTpidpxov Kal 


ve 7 ~ 

w@dvvov Tov 
OcodovrAov Tob KabodLKod 
apxlemloKomov, TavTOS TOD 
KAjpov Kal Tov diAoxpic- 
Tov aod Tod Kupiov den- 
O@pev 

t A > 4 ~ dq wn 

Trep apecews TOY ALApTLOV 

avyxepnoews mANp- 


HeAnMaToOY Huey Kal TOD 


\ 
Kal 


c co € a bp] ..¥ 4 
pucOjvat pas amd maons 


Oriipews opyjs Kivddvou 
kal avéykns kal émava- 


Le \ Pd ‘ 


ael Kat €lS TOUS 


3 ld 


kal 6 tepeds érevdxerat émucAvopevos 


OiktTipMoN Kal EAEHMON, 
MAKPOOYME Kal TIOAYEAEE Kal 
AAHOINE Kypie, ETIBAEYON €2 
ETOIMOY KATOIKHTHDPIOY COY Kat 
ETTAKOYCON 4M@Y TOY TOV LKET- 
av Kal pf¥cal HMAC ATO TavTos 
Teipacpod dlaBoALKov TE Kal 
> 7 ‘ > 4 
avOpwmivov Kal pi) arocThans 
3 aA 
ad huav tiv onv Bondeay 
AN Ko To ¢€ 7 
pnde Baputépas THs Hperépas 
duvdpews traidcias émaydyns 
Hui hes yap ovxy lkavol 
mpos TO vikKav Ta avTitiz- 
TovTa, ov Oe Ovvatos ef Kv- 


ple els TO obCey EK TaVTOV 


TOV évavTlopdTav' abcor 
~ > n~ nw 
nuas 6 O«ds ex Trav dvayepav 


Tob KOcpou TovTOV KaTa& THY 


la ? U4 bd 
XpNoTOTHTa Gov omws eElced- 
OovTes EN KaOapA cyNeIAHcel 


X x a v4 
mpos TO aylovy cov Ovctac- 


THploy TOY pakdptoy Kat 
Tplodylov otpvoy ovv Tais 
3 4 -. 2 

emoupaviais  Ouvvdpmecw § a- 


KaTakpit@s avaméuT@péev ool 
\ \ TS ES ‘x 
kal Thy evdpectovy ao Kal 


Ociav emitedécavtes eEiTOUp- 


The Liturgy of St. Sames a5 


oTdoews €xOpav Tod Kupiov yiav xaragimbopev THs alwviov 
den Oper (ons 

Ths mavayias axpdvrov birep- 
evddgov evrAoynuévns deo- 


4 ¢ “ 2? \ 
toivns npua@v Oeotdkov Kal 


er 


deimapbévov Mapias, Tob 
ayiov "Iwdvvov tot évddgou 

U4 ? ‘\ 
mpopntov mpodpopov Kal 
Bantictod, Trav Oeiwy Kai 

7 > / > 

Tavevonpeov atrocTodayv, Ev- 10 
dégav mpodpnTav Kai a&OXo- 
popov papTipev Kal mév- 

~ e 7 \ 7 
Tov Tov ayiwv Kal dikaioy 
pynpovedoaper bras evxais 
avTav Kal mpeoBelats of 15 

’ 4 3 n~ 
mavres EXenO@pev 
exhaovyots 


- 
l 


é7t &rioc ef Kvpie 6 Oeds ua@yv Kai én Arioic KaTOIKEIC 
Kal éttanattayH Kal ool Thy Odgav Kal Tov TpiodyLov Byvov 
: 7 piodyvov by 
dvamréumonev TO Ilarpt cal 7@ Tio Kai TO ayl@ Tvetpari 20 
Top f p 6 af p ayid Hp 
vov Kal aél Kal €is TovSs al@vas Tay aldver 
6 Aads 
2 
Aphyv 
kal of Wadrar TOV TpLOdyLOV 
” c ’ 7 > ’ a by] - 
Arioc 6 @€6c, arioc icyypéc, Srioc a0avatos 25 
EXE t wn 
€X€noov nas, 


(THE LECTIONS) 
‘O lepevs 
Eiphvn waocw 
é ads 30 


Kai 7@ mvebpart cod 
D2 


5 


36 


The Syrian Rite 


Oi dvayvaora, MPOKEIMENON. 


Kai ANOXTOAON. 


‘O Warns ro AAAHAOYIA. * 


“O tepeds edxrjv Tod Ouptdparos mpd Tod evayyeAtou 


[Sot 7m memAnpopéve mdons etodias Kal edppoovvns 


Kupie 6 beds yay é€ av dédwxas piv mpoopépopév cor 70 


Ovpiapa rtodro advadndOirw 6% dedueOa evemidv cov Ek 


TEVLXpOY Huav yeElpov els TO Aylov Kal brrepoupdvidv cov 


a) (a 3 b ‘ 3 fa 3 » a £ os 
volacTHploy «eis dopnv evwdias, els Aperivy TaV apapTiov 


10 Hua@y Kal els (Macpov TOU Aaod cov' ydpiTt Kal olKTIppotsS Kal 


15 


20 


25 


30 


id ~ ~ ea > Lod ’ X co 
dhiravOpwria tod povoyevots aou viot pe ov evdAoynTos Ef 


aviv To Travayim Kai ayab® Kal f(woroim cov mvevpati viv 
t e c c t 


. 94 Sans ‘ Tas A We 
K@l MEL KAL ELS TOUS AlWYAS TMV aidvey, | 


*O StaKovos 

Eitopev mdvres Kdpie €dén- 
oov 5 Aads 

Kipwe €Xénoor 

Kypié TANTOKPATOP O 8€0C TON 
TIATEPWN HMON OedmeOd cov 
ETTAKOYCON 

‘Yrép ths dvabev elpyyns Kat 
THS owTnpias TOY Wuyxer 
npev Tod Kupiov denOopev 

‘Trép THs elphyvns Tod cvp- 
WavTos Koopov Kal €ve- 
TEwOS TATOY THY ayiwv TOD 
Ocod ExxkrAnolov Tot Kupiov 
den O@pev 

‘Trép cornpias Kal avTiAy- 
ews TOU aylwrdrov uav 


3 
Iwdvvov matpidpxov, Tav- 


“O iepeds edx hv mpd TOD evayyeAtou 

“EAAAMYON EN TAIC KApAIAIC 
HMON irdvOpwre Kvpie 76 
THS ONS yvdoews akHpaTov 
gas Kal tToYc THC AlaANoiac 
Ahpav OidvorEov d@Oddmoyc Els 
Tiv TOV EVAaYYEALKOV TOU KN- 


54 
pvypdtev Karavénow* eves 


hpiv Kal Tav pakapiov cov 


évToh@v poBov iva tdc capki- 
KAC €MIOYMIAC KATATATHTAVTES 
TVEVLATLKHVY TOALTELAY [LETE- 
Odpev, madvTa mpos evapé- 


oTnolw Kat gpovodvtes Kat 


1 PaTTOVTES 


The Liturgy of St. ames 


Tos TOU KAHpov Kal Tod Pido- 
xptorov aod dedpeOd cov 


€7 AKOUCOV 


‘Trép rob pycefnal Huds ard 


TACHC GAIyewc OprHc KLy- 
divov Kal ANArKHC, aly- 
7 ~ 7 
parwoias, mikpod Oavdrov 
Kal TOV avouloy Huav ed- 


HeOd cov émdxovacov 


€ % ~ ~ ~ 
Treép Tod wepieata@ros aod 


%, 3 ee QA . 
Kal amreKdexXopévov TO Tapa 
~ ? ‘ , y+ 
gov TAOvVCGLOY Kal meya EXe- 
os ixerevouév oe omdayy- 


7 s 2 f 
vioOnri Kal €Aénoov 


avri to “EXénoov npuds 6 Ocds 


TOUTO 


Z@cON 6 Meds TON ABON COY Kal 


> U A U 
€YAOPHCON THN KAHPONOMIAN 
bd rf \ - 
coy, emicKe al TOY KoopoOV 
gov EN EAEEI KAI OIKTIPMOIC, 
YYWCON KEpac xploTLavav 
TH Ovvdper Tod Tipiov Kat 
(woTroLod aTavpov, TH mpEeo- 
7, ~ 4 , 
Beia THs mavdyvou ebdoyn- 
4 4 t ~ 
pévns Oeorroivns tuav Oeo- 
Tékov, Tov mpodpdmov Kal 
Tov amocTté\wv gov Kai 
wdvrev Tov ayiwv cov ike- 
Tevopev ae mrodvédce Kipie 
? t ~ la 
émdkovoov nuav dceopévov 


. £2 4 
gov Kal €AEnoov 


IO 


15 


20 


38 The Syrian Rite 


6 Aads 
Kiupie €hénoov 
€x TpLTOU 
ekpavycis 
500 yap e 6 edayyediopds Kal 6 dwticpds, cwTip Kal pPvdrAag 
Tov Wuxdy Kal TOY copdtov hud 6 Ocds Kai 6 povoyevyns cov 
vids Kal TO TvEedua Gov TO Travdy.ov viv Kai adel Kal els Tovs 
aiavas TaV aidver 
6 Aads 
10 "Apny 
6 apxLbtdkovos 
ITpocyopev TH ayia avayvdce 
6 tepevs 
, 


~ 


Eipjvn waow 


e 


15 6 Aaés 


~ 4 


Kai 76 rved}part cob 


t 


6 apxtbtdKovos 
*“Op0o adxotcwpey Tod ayiov evayyediov 
TO EYAITEAION 
20 kai pera 73 evayyéAtov 6 tepeds 
Eipjvn co . 
6 Aads 


Adga co. Kuvpue. 


«MASS OF THE FAITHFUL) 


25 (THE PRAYERS) 
*O StdKovos ‘O tepeds Erevxetat otTws 
SKoAdT@pev EKTEVaS ‘O evnxjoas huas Ocds ra 
e 2 Oe , ‘ ? 
5 dads Ocid cov Abyla Kal cwrnpia, 


Kidpie €Xénoov = paricoy tas Wuyads huey Tov 
30’ Ev elpjvn tod Kupiov denOG- dapaptodav els Tiv TaVY Tpo- 
pev avayvocbévTov KaTdAnwpw ws 


The Liturgy of St. Fames 


‘Trép tis advabev eiphyns Kat 
Ocod diravOparias Kal co- 
Tnplas TaV Wuxa@v nuov TOO 
Kupiov denbapev 

c X A ones A ? 

Tirep THS ELpHvns TOU ovpTTAav- 


5? 


1 , > 4 b] los 
MH MONON AkpoaTac ofOjvac 


A ~ > 
TOV TVEVLATLKO@VY = Ao LaTOV 


G\Aa Kal TMOIHTAC mpd£ewv 


adyabev miotiv peTepxopuéevous 


avitrovAov, Biov &mep“mrov, 7o- : 


4 i 52 24 7 | HORE 
TOS KOgpou Kal Evooews Ta- Aitelay avéyKAnTOV 
cév Tov ayiwy Tod Oecod 
exkAnoi@v tod Kupiou de- 
nOdpev 
c font A 3 
Trép cwrnpias Kai avTiAnpews Tod dyiwrdrov huav Iwdvvov 
iA > ~ 7 \ ~ CA ~ 
TaTpldpxov, TavTos Tov KAnpou Kal TOU giAoyxpicrou Aaod 
Tod Kupiov denbdpev 
‘Trép adécews apaptidy huay kal ovyxophioews mANUpEANL- 
4 \ ~ € ~ ¢ ~ 3 Q , ? > ~ 
drov Kat Tod puoOjvat Huas awd wadons Odrtpews opyts 
kwdbvov kal avdéyKns kal éemavactdcews éxOpav Tod 
Kupiov den@opev 
‘ ¢ 7 ~ 7 ¢ ? 3 \ \ b] t 
Tiv npépay macav Tereiav ayiay eipnyikny Kal dvapdptntov 
of mavres Tapa Tov Kupiou dedOely airnodpcda 
6 Aads 
ITapécyov Kipte 
“Ayyerov eipnyns, miaTov ddnyév, dvAaKa TaY YpuyXoV Kal TOY 
¢ “ b) ~ 7 ’ "a 6 
copdtov iuav Tapa Tot Kupiov airnodpcba 
7 ‘ ~ € ~ ‘ “~ 4 
Svyyvopnv kal ddeow Tay apapri@v Kal Tov TANLBEANPaToOY 
c ~ \ ~ 7 , Yo 
hpav twapa Tod Kupiov airnodpcba 
Ta xara kai ovpdépovta rais Wuyais jpav kal elpjvnv 7 
/, ‘ a 7 , 4 
Koopo rapa Tod Kupiov airnodpeba 
4 ¢ / / ~ ~ ~ J ’ 4 \ € - 
Tov wrodouTov xpovoy THs (wns nuav ev Eipyyvn Kal vyleia 
> 4 4 ~ 4 , 4 
exTeAéoat mapa Tob Kupiov airnodpeba 
Xpiotiava Ta TEAN THS CwHS Huav adveduva averraicxvvTa Kal 
Kadijv arodoyiav tiv eri rod poBepob kai ppixrod Bypatos 


Tob Xpiorovd airnodpeba 


Ft 


15 


20 


30 


40 The Syrian Rite 


Ths wavayias adypdvrov vrepevddgov decroivns judy Oeorékov 
kai aeirap0évov Mapias, rod dyiov "Iwdvvov rob évddgov 
UA , \ ~ ~ Cad | 
mpogpytou mpodpopou kat Bamricrob, Tay Ociwv Kal Tavev- 
gypov arocridar, evddgav mpodntav Kai d0rAopéopwv pap- 
5 TUpevy peTa TadvT@v Tov ayiwv Kal dikaiov pynpoved- 
cavTes é€avTovs Kal dAAHAovsS Kal Tacav Ti (wy perv 
aA “A A Pr 
XpioT@ TO OG mrapabdpeba 
6 Aads 
Yo Kvpre 
10 exdavyats 
5) a? A a , € As ? & ’ aN > x 
ev Xpiot@ Inootd 7@ kupio judv ped ov eddoynTis ei ody 
An 7? ‘ b can \ es - ~ ‘ 
7T® Tavayiw Kai aya0@ Kal (word cov mvevpart viv kai 


EN 


adel Kal €ls TOUS al@vas TOY aldvev 
> 
15 A phy 


Eipjvn waow 
6 Aads 
Kail 76 rvetpari ood 
20 & Stdkovos 
\ Ne aN “a # 7 
Tas kepadras npov TO Kupio kXivepev 
6 Aads 
Sol Kvpie 
6 tepeds érrevxerat Acywv 
is \ a ~ b “A X cd \ A 
25 Méomota woroe Kal Tay ayalav yxopnye 6 dovs ois 
avOp@rrots THN MAKAPIAN EATTIIAA THS AIMNIOY Z@HC TOY KUpLOY 
e ~ 3 an ta 7 € ~ > c ~ N, tA 
npav Incoty Xpisrov. karagiwooy Huds EN dPiIAcM® Kal TavTHV 
‘\ a > 7 7 > > va lan 
got tHv Oeiay émiTehéoat AetTovpyiav els amodAavow THs 
VA if 
feAAOVENS PakapLoTynToOS 
30 Exdovyots 
ed ¢€ XN ~ , 7 , ‘ bd lan 
Omws vm TOU KpaTovs cov mavTOTE HvdAaTTOMEVaL Kal Eis hws 


adnbeias sdnyotpevot coli tHhv ddgav Kal THY ebyaploTiay 
avanéumopev TO Ilarpi cai 7@ Tid Kal TO ayio IIvedpari 
V B t p t t é 7 ‘ la 


vov Kal Gel Kal €ls TODS aidvas TOY aidvev 


The Liturgy of St. Fames AI 


© Aaés 


"Apny. 


{THE GREAT ENTRANCE) 


*O dtdkovos 
My tis Tav KaTnXovpévov’ ph TIS TOY apvyTeV* pH TLS 
Tov py dvvapévev huly cvvdenOjvat 
‘AdAAous éeriyvare’ Tas Ovpas* dpOol mayvres, 


*O dpxiStdKovos 
“Eri 70d Kupiov denOapev 


ee J > 5! ~ , 
6 tepeds edx7]v TOD Oupidpatos 


c > \ ‘ 


Aéomora mavroxpdrop BaciAef tric AdZHC 6 Oedc 6 EiAwc TA 


TIANTA TIDIN TENECEWC AYTON, AUTOS TapEcor Huly Ev TH ayia Opa 


‘& & 
7 > a \ ? € a 3 Q\ by , 
TavTH €mlikadovpevols oe Kal AUTPWOAL UGS amo alcoxvdYns 
TapanTopdteav, Kd0apov npav Tov vodv Kal Ta hpovypara 
amd plap@v émiOvpi@y Kai Koopikhs amdtns Kal mdéons d.a- 
~ > 4 \ , > Q eoa “A € A 
Poditxns évepyeias kal mpdodegat EK XELpos NU@Y TOY ALapT@AGY 
70 Ovplapa TovTO ws mpocedé~w Tiv mporghopav “ABeA kai Nae 
% 7 \ \ ‘ \ 7 ~ ¢ 4 ¢ , 
kal Aapov kai SapovijA Kal mdévrwv Tav dylwy cov, pydmenoc 
NHLGS ATO TANTOC TIONHPOY TpaypLaTos Kal CWZWN EIC TO WaVTOTE 
, : A ‘ aA \ , \ , \ N 
evapeaTelv Kal mpockuvely Kal dogdfew oe Tov Ilatépa Kai Toy 
povoyevn cov vidv kai TO mveduad Gov TO Travdyloy viv Kal del 
kal eis Tovs ai@vas TOY aidvev, anv 
Kal &pxovrat of dvayvaora Tod “O iepeds eicdywv Ta Gyia Sapa Aéyer 
XEepoupiKod THY CEUX TV TAaVTHV 
“ ‘O Ocdc 6 Gedc AMON 6 Tov ov- 
Stynodtw n&cackp2 Bporeia gS, ph ie z 
: : ; é _  paviov aptrov thv tpodny tov mavTos 
KaL OTNT® META COBOY Kal Kéo pou Tov KUpLoy Nav ‘Inoovy Xprorov 
TpOMOY kal pndev yhivov €y €ZamocreiAac CwTHpA Kai AYTPWTHN 
a ‘ kal evepyeTny €YAOPOYNTA Kal dyiaovra 
éavtf AoyiférOw, 6 yap Baci- on PYETT SVAOTOYNTA Bm ey i 
¥ npas* avrdos evAdynoov tiv mpdbeow 
A€eYC TON BacikeYONTWON Xpio- ravtny kai mpdadeEar adrnv, eis 1d 
Tos 6 Oeds 7 MOV T poe px ETAL imepovpdvidy gov Ovovacrnptov, pynpd- 
vevoov ws ayabds kai dirdvOpwros ray 


cpayiacOjva Kai dobjva eis ae , 
mpooeveykavray kal Ou ods mpoanyayov 


Bpdow ois miotois, mpon- Kai nas axarakpirous SvadpvAakov ev rH : 


Io 


20 


25 


30 


A2 The Syrian Rite 


yoovrat O€ TovTOU of xopol TOY 

3 4 Q - b] ~ 

ayyeAwy peTa Taons apyns 
‘ d 2 A , 

kal efovoias, T& moAvoppara 

‘ \ a\ ¢ 4 

XepovBip Kai Ta é€amrépvya 

5 gepadip Tas owes KaAUTITOVTA 
A >] 

kat Boovta Tov buvov “AdXn- 


Aovia 


a , rt 
iepoupyia tav Oeiwy cov pvotnpiov 
a ¢€ , A / A , 
ore nyiaorat Kal SeddEacrat TO TayTipov 

X AC jf , a“ A 
kal peyadorperes dvoud cov Tov Iarpos 
A ~ ¢_“" A eh ee! 2 , 
Kat tou Yiov kat Tov aytov Ilvevparos 
a SA ~ 
vov Kat det Kal eis Tovs ai@vas Tay 


Se: 
aLWY@V 


6 tepevs 


Eipjyvn waéow 


10 6 Aaés 


Kat 7@ rvetpare oot 


6 StdKovos 


Kipie eddbynoov 


6 tepevs 


c 


15 EyAorHtoc 6 Oedc 6 EYAOTON Kal aylidgov mdvTas AMac eri 


Th wpol—éce Tav Ociwy Kal axpdvT@y pvoTnpiov Kal Tas 


pakapias Wuyds avaratoy pera ayiwv kal dikaioy viv Kal 


J1s88 ines ‘ at A wa 
QEL KAL ELS TOVS AlWVAS TMV AlwWVYOY, 


(THE CREED) 


20 


‘0 &ipxt8tdKovos 


’ V4 , 5 
Ev cogia rpocyopev 


ww ee , 
apXeTar o Lepeus 


ITicredvw eis Eva Oedv Ilatépa mavtokpdtopa tointiy ovpavot 


kal yns opatayv Te mdvtT@v Kal dopdtav, Kail els Eva KUplov 


? -~ 5 X aN ~ ~ s a“ x b) a 
25 Incoty Xpicrov Tov vidv Tod Oeod Tov povoyevH Tov EK TOU 


IIarpis yevynbévta mpd mdvrav Tov aldvev, gas EK hwTos, 


Oedv arnOivdv ex Oeod aArAnOwod, yerynbévta ov tronbévTa, 


€ , can re , e \ vA aie . X PimRS Sa 
dpootcatov 7@ ITarpi du ov Ta mdvTa éyévero’ Tov Ou Huas 


2 > 7 ') D} \ ¢€ - 7 rd 3 ~ 
Tovs avOpaérovus kal Oia THY HpweTepay cwTnpiay KaTEeAOOYTA EK TOY 


30 ovpavev Kal capkwbévta ex IIvetpatos ayiov Kai Mapias rijs 


TmapQévov Kal evavOpwrnoavTa, cTavpwobévra Te Uirép Huady emi 


ITovriov IIidrov Kat wabovra Kali tadpévta Kal avacrdvra TH 


The Liturgy of St. Fames 43 


Tpitn Huepa Kata Tas ypadas Kal dvedObvTa Els Tods odpavovs 
kat KadeCépuevov éx de€iav tod Ilatpés kal wdédw épyxdpevoy 
pera ObEns kpivat (@vTas Kal vexpovs* ot THS Bacirelas ovK EoTat 
Tédos. Kal eis TO IIvedpa 76 &ytov TS Kvpiov Td wordy Td 
ex Tod Ilarpés éxrropevipevov 76 odv Ilarpi kal Tid cvpmrpoc- 
kuvovpevoy Kal cuvdogafopevov TO AadAnoay dia TeV mpodnTar. 
eis piay ayiav Ka0oX.Khy Kal amroaToALKhy eKKAnoiav’ 6épo- 
oye ev Bdnricpa eis dheow apapTidv’ mpocdoK® avdoraciv 


veKp@v Kal (wv Tod méAXovTOs ai@vos. any, 


{THE KISS OF PEACE) 


Kai émevyerat kXivas Tov adxéva 
‘O mdnTwN Beds Kal AectOTHC agélous Huds amépyacal TIS 
dpas Tatrns Tovs dvakiovs PirdvOpare iva KkabapevorTes TANTOC 
AdAoY Kal dons YTOKpicewc Ev@OGpEv GAAHAOLS TH THic EiPHNHC 
kal thc 4rAttHc cyndécmm, BeBaovpevor TO THS oS Oeoyvwcias 
aylacpu@ da Tod povoyevods cov viod, Kupiov dé Kal cwrnpos 
npav Inood Xpiorod peP ob evroyntis ef odv TO Tavayio Kal 
ayabG Kai (worod cov mvevpati viv Kai dei Kal eis Tovds 
alavas TOV aidvey, apn 
6 dpxtBidkovos 
TOE Kaos 
"Ev eipnyvn tot Kupiov denbdpev 
6 tepevs 
“Ort G€0c EipHinHc éA€ous aydarns OIKTIPMON Kal PicavOpwrias 

timdpxes Kal 6 povoyeyns cov vids Kal Td mvedud ov TO 
Tavaylov viv Kal dei kal els Tovs al@vas TOY aidver 

& Aads 

A phy 

6 lepevs 

Eiphyvn raow 
é Aaés 
Kat 76 rvebpati cob 


5 


10 


15 


20 


25 


30 


44 


The Syrian Rite 


6 apx-BtaKovos 


Ayamjowpev AAAHAOYC EN IAHMATI ATIO. 


{INCLINATION > 


Kat wad 


\ \ € “~ “~ iA 7 
5 Tas kedadas jpov 7@ Kupio xrXivopev 


6 tepevs émucAwopevos Aéyer THv edX Av TaUTHY 


€ cal A 
O pévos Kipios kai éXenpov Ocos Tots Krivovet Tods éavT@v 


> 7 2 , ~ e oe 7 \ 2 ~ A 
avxévas éevémiov tot ayiov Ovotactnpiov Kai émi¢nrovtot Tas 


- X\ =) bd 2 ‘\ “4 s\ 
Tapa cov mvevpatikas dwpeds eLamroareirov THY Xap cov THY 


10 a@yaOny Kai eYAOPHCON ma&vTas HMAC EN TIACH EYAOPId TINEYMATIKH 


> ¢€ 


‘\ b] 7 ¢ Ce A \ \ \ > Le 
Kal avapalpeTo, O EN YPHAOIC KATOIKMN Kal TA TATTEINA EDOPWN 


éxpovycis 


e > A ‘ \ \ c , @ 7 \ 
OTL AINETON KQL WPOTKVVYATOV KAl YTIEPENAOZON uTapxXel TO 


v4 vw t lo Q A ~ Ca asi ~ € - 
Tavaylov ONomd cov Tov Ilarpos Kal rod Tiov kai Tov ayiov 


a y a Np 9 NS No 8 \ 2A A >? 
15 IIvedparos viv Kal del Kal €ic TOYC AIMNaC TOY alovewr, 


€OFFERTORY PRAYERS) 


*O Stdkovos trovet KaPoAUK HY GUVaTTHY 
‘Ev eiphyvn tod Kupiov den6o- 
pev 
20 6 Aads 
Kipue €Xénoov 
lan 5] ? 3 ? ‘\ 
S@oov €Xénoov oikTeipnoov Kal 
SiagvrAagov pads 6 Ocds TH 
of Xapiti 
c X ~ » A ec ‘ 
25 Trepp THs dvobev eiphyns Kal 
Ocod hiravOpwrias kal co- 
THplas TOV WuXav nuoY TOU 
Kvupiou denbopev 
€ XN lan » Nae “A 7 
Trép THS ELpyyvns ToD ovp- 


30 WavTosS KOgpoUV Kal EvOoews - 


Tacev Tov ayliwv Tod Ocod 


*O Srdkovos 
Kupte evAdynooy 
6 tepevs 


ld 
“O Kupuos evAoynoet kat cuvdtaxovn- 
Gel TacW piv TH avTov xapiTt Kal 
, 
piravOperia 
kat maAtv 
/ 
“O Kuptos evAoynoe Kal agiovs moin- 
~ “a ul 
OEl THS TWapagTdcews TOU dytov Ovovac- 
Tnplov mavrote viv kal del Kai els Tos 


ai@vas Tav alovev 


kai m&Auw 
EyAorutoc 6 Oedc 6 EYAOPON Kat 
dy.tawy mavras HMAC emt TH TapacTacet 
kal tepovpyia tay aypayTwy avrov 
pvotnpioy viv Kal det Kal eis Tovs 
ai@vas Tay ai@var, 


The Liturgy of St. Sames 


exkAnolay tod Kupiov ée- 
nO@pev 
‘Trép tis dyias Kaborrk7s Kal 
b ~ 3 ? ~ 
QmTooTOALKHs EKKAnoias THS 
bs QA ~ ie - 
ard yis [mepdrov] péxpe 
T@V TEepdTav avTns ToD Kv- 
piov denOepev 
€ 4 ~ ? rd ‘ 
Yrep tav esoeBeotdtav Kai 
Oeoorértav dpboddéov Apyav 
7 X ~ 
Baciréwv, TavrTos ToD Tada- 
7 ‘ “A 7 
Tiov Kal Tod oTpatorrédou 
71 4 ~ > z 
avTav, Kal THS ovpavdber 
BOH@elac cKémHC Kal vikns 
avtav Tod Kupiov denbopev 
‘Trép ths ayias Xpiotob Tob 
Oeod tpav modes Kal THIS 
- Md , 
Bacirevotons, wadons 76- 
Aews Kal xdpas Kal Tov 
6pboddéwy miare: olkotvTwv 
év avtais tod Kupiov de- 
nOapev 
t \ ~ , 4 
Lreép Trav KaprropopotyTwv Kal 
KadXlepyotvravy ev Tals 
aylais Tov Ocod ExxAnoiats, 
pe“ynpévoav TOV TEeVAToV 
~ Ss 2 ~ la 
Xnpav kai oppaver, févov 
Kal émideopévov, kal Tov 
np 
pynpovevety avTtav ev Tais 


, 7 a 
EVTELAAPEVOV MOTE 
mpocevyais Tod Kupiov de- 
nOdpev. 
‘Yrtp rav év yipa Kai ddvva- 
p 171p% y 


45 


Eira oppayifer ta SHpa & iepeds Kat 
toTdpevos Ayer kad” EavTov ovTwS 
Aoza én yyictoic Oe@ kai éni ric 

EIPHNH, EN ANOPwTIOIC EYAOKia (ék Tpt- 
tov) Kypie TA yelAH MOY ANOIZEIC Kai 
TO CTOMA MOY ANarreAel THN AINECIN 
coy (é& tptrov) TIAHpmetw TO cTOMa 
Moy ainecewc Kypie, OTC YMNHC@ THN 
AGZAN COY, OAHN THN HMEPAN THN ME- 
radommperelan (é« tptrov) tov Ilarpds. 
any. auny. 
dyiov IIvevparos. ayunv. voy Kal det 
kal eis rovs alavas TOY aiavey. ayuny 


kal émucAtvopevos evev kal evOev Aeyer 


A ~ fete.’ A ~ 
Kat Tov Ylov. Kal TOU 


Meradynate TON Kypion CYN EMO Kai 
YVY@CWMEN TO ONOMA AYTOY Ett] TO ayTO 
Kai atroKptvovrat 

a“ a > ’ > A ‘ ‘ 
TINeYMa AION ETTEAEYCETAI EMI CE Kal 
Aynamic ‘Yyictoy émickiacel col 
eita aGmapxetat TOV evXSv TIS TPOTKO- 
pLS7js Tod "laxkaBou 
‘O éemirkerdpevos nuas év éhéet Kat 
oikrippois Séomora Kupte kal yapiod- 
pevos Tappynolay npiv rots tarretvois 
\ ¢ al ‘ > , / 
Kal dpaptwdois kal avakiots Sovdors 
gov tapeotavat TO ayiw cov Ovotac~ 
, ‘ ’ \ A 
THPL@ Kal TIPOCHEPEIN aot THY PoBepay 
TavTny Kat avaiyaktov Ouciayv ynép Tov 
NueTep@v dpaptnuarov KAi TWN TOY 
AAOY AFNOHMATWN® e7riBAeWoy én’ eye 
TON AX¥PEION AOYAON ov Kal €Eddeuyov 
pov Ta Tapant@patra Oia THY ONY ev- 
omhayxviay Kai KABAPICON prov Ta XeiAn 
Kal tiv Kapdiay ANO TANTOC MOAYCMOY 
CAPKOC Kai TINEYMATOC Kal amdéoTnooy 
dm’ é€yov mavra oywopoy alaypdv re 
kai dovveroy Kal ikdvaody pe TH AYNA- 
Mel TOY Tavaylov wou TINEYMATOC els 
5 , , 4 , 
Tiv Netroupylavy ravtTnv Kat mpdadeEai 
pe Oia thy ayabdrnrd vou mpoceyyi- 
(ovra t@ dyiw gov Ovotacrnpio Kai 
‘ ‘ ‘ 


10 


— 
on 


30 


35 


40 


fe) 


15 


30 


46 


pia dvTov voootvTay Kap- 
VOVT@V Kal TON VITO TINEYMA- 
TON AKABAPTON ENOYAOYME- 
NON, THS Tapa Tov Oecod 
Taxelas idoews Kal cwrnpias 
atTav Tod Kupiov denba@pev 
¢ XN A 3 ? ‘ 

Trép Tav év mapbevia Kat 
€ ? ‘ > 7 Ai 
ayveia Kal doKyoEel Kal ev 

a ? V4 \ 
TEUVO yduw diayovT@v Kal 
TOY EN GPEC! KAI CTIHAAIOIC 
KAI TAIC OTTAIC THC [Hc @y@vl- 
(opévov dciwy Tarépwv Te 
kat adedpav rot Kupiov 
den bepev 

‘Yrép mAcbvT@v ddottopotyTov 
EeviTevovT@Y XploTLavav Kal 

~ 3 3 L XN 
Tov €v atypadwoias Kal 
éEopiais Kal €v gvdakais 

Q ~ 7 of 
Kal mikpais dovAciais dvT@v 
aderpov Hudy, elpynviKns 
J , 9: EN ~ 4 
émravodov avtay Tod Kupiouv 
den Oper 
e XN A , ‘ 

Lrép Tov TapoYT@Y Kai cUYEV- 
Xouévov Hyuiv ev tavTn TH 
ayia pa kal év TavTi Katp@ 
TaTépov TE Kal adehpaov 
UOY, OTroVvONnsS Kaparov Kal 

7 Dia oN ~ 7 
mpoOvupias adtav Tod Kvpiov 
den O@pev 

Kat trep méons Wuyns yxpic- 


Tiavns OrABopmévns Kal KaTa- 


- ok Va ‘ 
Tovoupevns, EA€ous Kal Bon- 


The Syrian Rite 


evddxnoov Kupre Sexta yevéoOar ra 
mpocaydpeva cot taita Sapa dia Tov 
NMETEp@V XELpav ouyKataBalvwy rais 
€uats aoOeveias Kal mi Amoppiyue me 
amd TOY Tpocwroy coy pyde BdeAvEn 
THY euny avakidtnta GAN EAEHCON ME 
KATA TO Mera EAEOC COY Kai KaTA TO 
TAHBOC TON OIKTIPM@N COY mapéveyKe 
TA ANOMHMATA MOY ia dKaraKpuTos 
TpooehOay KATENWTION THC AOZHC cov 
KaTa&lwO@ Ths Kerns TOU Movoyevois 
gov viov Kat ths éAAdpyews rod 
mavayiov IIvevparos Kal pr) @s AOYAOC 
AMAPTIAC ATTOAOKIMOC FENWMal GAA’ ds 
SovAos gos EYP yAPIN Kal EAEOC kat 
ageow duaptiav évemidy cov kal €N 
T@ NYN Kal EN TG@ MEAAONTI AIDNIT Nai 
d€omota TMANTOKPATOP mavroduvape 
Kypie €iCAKOYCON THC AEHCEw@c MOY’ oD 
yap et 6 TA MANTA éNEPP@N EN TAC! Kal 
THY Tapa gov mavres émiCnrodper emt 
maot BonOedy Te kal avridniuy Kai Tov 
Hovoyevovs aouv viod kal Tov dyabod 
kal (womovov Kal duoovaiou Ivevparos 
vov kal eis Tovs ai@vas TOY aiayey 


kal émouvadrret THy EvXyV TAUTHY 
‘O Ocds 6 Ald TOAAHN Kal 
dhatov diravOperiav éZaro- 
p 


-cTelAac TON MONOPENH ou YION 


> \ , 7 \ 
€iC TON KOCMON éva@ TO TIETIAANH- 
l4 
MENON €TTANACTPEYH TIPOBATON’ 
Ly drrooTpadhs uas Tovs apap- 
ToAOVS EYKXElpodVTdS Gov TH 
lal uA \ 3 4 
poPepa TavTn Kal avatpdkTo 
7 > \ > \ La) 
Ovoia oY rAp étl Taic AlKalo- 
CYNAIC HM@N TreTTIOIOOTEC Eopey 
AAN el TH EAEEI COY TO AYAOD 


du’ o8 76 yévos Huey Tepito’ 


The Liturgy 


~ x 
betas Ocod émideopérns, Kal 
emloTpopns Tay memAavn- 

? € 7 ~ by 6 
fhévav, vyieias Tov aade- 
votvT@v, avapptcews TOV 

be 6 b Yi 
alLXMAaAOT@Y,  avaTravoEews 

T@V TPOKEKOLLNMEVOV TATE- 

pov Te Kal adedpav Tob 

Kupiov denboperv 
‘Trép adécews dpapTiay Kal 

cvyxophoews TAnppEANLA- 

Tov nhyay Kal wbmrép Tod 

¢ vi € om > Q 7 
pucOjvar pas amd madons 

OAtpews dpy7js Kiwdtvov Kai 

avdykns Kal émavacTtdcews 
éxOpav tod Kupiov den@a- 
pev 

? 7 ¢ X\ > ri 

Exrevéorepov trép evxpacias 

+7 + > ~ 
aépov, ouPpev eipnviKor, 
dpdcwy adyabdy, Kapmav €v- 
ay S > , \ 
poplas, TeX€ias EeveTNpias Kal 
bmrep TOY cTEsANOY TOY ENIAy- 

Toy Tod Kupiov denbdpev 
t A co , vo A 
Trép Tod eicaxovabjnvar Kal 

, / 7 ‘ 
evmpoadektov yevécOar Tijv 
dénow hyav eévdmiov Tod 
Ocoi kal rot KarameppOjvas 
| Gee PA ») ae 2 ‘ 
nplv TwAovola Ta EXEN Kal 
TOUS OLKTLppovS avToD Tod 

Kupiov den bdpev 

~ 4 > 4 ¢ 
Ts mavayias axpdvrov vb7rep- 

evdb£ou evAoynpéevns Seatrol- 


~ 6 / 5 > 
vns npa@v Yeordkov Kai dei- 


of St. Fames 


47 


ixerevowev Kal Trapakadodpev 
‘\ ‘ 3 ? a ‘ 
THY ony ayabdtnra fNa mi 
yevyTat €ic KaTakpipa TO a@ 
gov TO olkovopnbev hiv Todo 
AQ 7 yA > 3 
Tpos GwTnpiav puoTHpiov AAA 
els €€ddenpiy apapTiov, «ls 
3 z ~ MY - 
avavewow wWuxav Kal copda- 
Tov, els evapéoTnol TOD Ocod 


Ilarpéis' ev édéeu Kal 


kal 
dpiravOperia rob povoyevots 
gov viod peO ob eddAoynTos Ef 
ody TO Tavayio Kal dyaO6 Kal 
(woT0l® cou mvetpaTl viv Kal 
ael els TOvS aldvas 

érépa evx 7] 

Kupie 6 Geds 6 Krigas nuas Kai 
dyayov eis thy Conv tavtny, 6 bm00«i- 
Eas nuiy Odoyc els owtnpiar, 6 xapiod- 
Hevos nuly ovpaviov pvotnpioy dzo- 
Kavu Kal BEMENOC Huds Eic THY Ala- 
KONIAN TavuTnv €N TH AYNAMEI TOY 
mavaylov gov TTNEYMATOC’ €YAOKHCON 
déamota yeverOar HMAC AlAKONOYC THs 
KAINHC wov AIABHKHC, AecToupyovs TaY 
axpavrwy cov pvotnpiar, kal mpda beat 
jas mpooeyyiCovtus TH ayia oov bu- 
giagTnpi® KATA TO TAHBOC TOY EAEOYC 
coy iva d£vor yevopeba rod mpocdeEpein 
got APA TE KAi ByCiac YEP Te EAYTMN 
KAl T@N TOY AAOY AFNOHMATWN Kal Ods 
nui Kupte pera mavtos pdBov kat 
auveOnoews Kabapas mpookopicar cor 
THY TINEYMATIKHN TauTHY Kal dvaipakrov 


ByCiAN hv mpowdeEdpevos eis rd Aytov 


¢ , 
kal Urepoupanoy kal voepov gov bvarac- : 


/ > bd ‘ > ’ 
THPLOV CIC OCMHN €YWAIAC avTiKaTameEp- 
yor jpw tiv xdpw Tov mavayiov ov 
, ‘ Uy ‘ > 
mvevpatos* vai 6 Oeds éniBdewov ep 


—_ 


(e) 


20 


25 


30 


Io 


The Syrian Rite 


“~ 7 
mapbévov Mapias, Trav ayiov 
‘ 7 ’ 7 ~ 
Kal pakapiov Iwdvvov tot 
evddgou mpopyrov mpodpopov 

‘ lo ~ 4 
kal Bantiotod, Tov Oeiwv 
kal mavevoypeov arocToAwr, 
if “~ la 
Yrepdvov Too mpwrodiako- 
vou kal mpwtoudptupos, Mw- 
céws ’Aapav ‘H)iov ’ Edu0- 
catov AaBid AavinrA TeV 
TpopnTav Kal mdvTov TOY 

Ms 4 \ 7 

ayiwy Kal dikaiov pynpo- 
a \ 
vevowpey Omws evxais Kal 
mpecBelais avTay of mavTeEs 


Een O@pev 


~ - 
15 Kat tbwep Tov mMmpoKEelpEevov 


29 


Tiuiov éemoupavioy appiTov 
axpdvrav evddgov poBepav 
an lA vA \ 
ppiktav Ociwv ddpwv kal co- 

lo “~ sY 
Tnplas Tov TapETT@TOS Kal 
2 b) A € - 
TpoopepovTos AvTa LEpEws 
Képiov riv Ocdv txeredoopev 
6 Aads 
Kdpte €X€noov 


€x Tpitou 


¢€ a .» D8 4 4 ' 
pas Kat Emde ert THN AOTIKHN AATPEIAN 
€ - i¢ ‘ , > a € 
Nav tavTny kal mpdadcEar aitny as 
mpooedeEw “ABEA TA APA, NGe Tas 
Ovaias, Macéwe kai Aapa@n tas iepa- 
ouvas, ZAMOYHA Tas EipHNIKAc, AaBid 
THY peTavorav, ZAyAploy TO BYMiaMa* @s 
mpooedeew €K xELpOS TOY ayiwy Gov 
b] , ‘ » | ‘ , 
amootéAoy thy adnOuny tavtTnv da- 
Tpelav ovtws mpdadeEat Kal ex yeipav 
POV TOY duapToA@v Ta mMpokeipeva 
Sépa tadra ey TH xpnotétnTi cov kat 
dds fenécOal THN tpocmopan yar 
EYTIPOCAEKTON HPIACMENHN €N TINeymaTi 
Ari@ eis €EiNacpa Tay NueTéepoy mANL- 
peAnuaT@y KAl TON TOY AAoyY APNOHMA- 
TWN Kal els avatravolw TeV mpokeKoLun- 
vévov Wuyav iva Kai nueis of tametvot 

\ «© ‘ Ne eg a ’ 
Kat duapt@dot kat avdé.ot Soddoi cov 
katagiwbévres adddws evroupyety TO 
ayia gov 6vctacrnpio AdBwpev Tov 
vie: Tae BK 
picOovy TON TICTON KAl dPONIM@N 
OIKONOMON Kal €EYPQ@MEN YAPIN Kal EAEOC 
év TH HMEpA TH oBepa THC ANTaTIOAO- 
cewe coy ths dixalas kal dyabis. 

érépa, evX 7] TOD KaTaTreTAaCpLATOS 

Eyyapictoymen co: Kypie 6 6¢0c 
Nuav OT! eO@Kas Hiv TAPPHCiaN EIC 
THN €ICOAON T@N ASIN TOU HN ENEKAI- 
NICAC HMIN OAON TIPOCHATON Kai Z@CAN 
Ald TOY KATATIETACMATOC THC CApPKOC 


“TOU xpioTroU gov’ Katakiwbevres ovv 


eioeAOety els TOTON CKHN@MATOC AOZHC 
coy €cw Te yever Oar TOY KATATIETACMA- 
TOC Kal TA APIA TON APIWN KaTomTEvoaL 
mpooninroper TH on ayaOdrnte’ déo- 

> A e cal > ye ‘ 
mora €hénoa nuas emerdn EMOBO! Kai 
ENTPOMO! ECMEN peAAOVTES maperTdvat 

mn ¢ , ad 4 ’ 
T@ Gyi@ cou Ovgtactnpio Kal Tpocdhe- 
, 

pein THY PoBepav ravtny Kal avaipakrov 
@voiavy yep Trav nyerépoy duaprnpd- 


_ T@VY KAl T@N TOY AAOY ATNOHMATO@ON® 


3 F4 ¢ A ‘ , A 
e€arroaTtet\ov 6 Geds THY XAapLy Gov THY 
ayabny Kai AfiACON NU@Y TAC PYYXAc Kal 


The Liturgy of St. Fames 49 


TA CWMATA KAl TA TINEYMATA Kal GAXOLo- 

cov nuav ra ppovnuata mpos evoeBecav 

iva ev kabape ouverddte mpoopéepapev 

wot €deor eipnuns, BYCIAN AINECEWC. 

expaovycis 5 
ehéet Kai diravOpwria trod povoyevods cov viod pel’ ob evdo- 
4 S _y a , Come) A \ = y 
yntos ef adv TO Tavayio Kai ayab@ Kal (woTrol@ cou TvEetpaTt 
viv kal del Kal els TOUS aidvas Tov aidvev 
6 Aads 


"Apr. 10 


CANAPHORA) 
“O tepevs 
Eipyvn maow 
6 Aads 
A ~ ~ 
Kat ro mvedpatt cob 15 
6 dpxidtdkovos 
Yraépev Karas, cTapev evrAaBos, sTapev peta PdBov Oecod 
‘ rd v4 iol e ‘4 b] A b] eae 4 
kal katavitews' mpbcxopev TH ayia dvagopée [év] eipyvy 
D Oc@ mrpordpéeper 
T® Ocw mpoapepey 
6 Aads 20 
“Exeov eipyyns, Ovoiav aivécews. 
Etra 6 tepeds emieper tiv edx av TavTHV 
Kal ra mepikeipeva tH iepa tavtn TedkeTH TvpBohiKOs apdidopata Tay ainy- 
parev davakadivas thn\avyas npiv avddeEov Kai Tas voepas nuadv oes Tov 
dmepiknmrov dwros mAnpwcov kal KAPApac THY mroxelay Nuoy ANd TANTOC 25 
MOAYCMOY CAPKOC Kai TINeYMATOC agiay dmrépyacat THs poBepas ravTns Kal pptxTis 
mapagracews’ OT. UmepevoTrAayxvos kal eAenuwv Oeds imdpyes Kal ool THv 
dé£av Kal tiv edxapioriay dvaréwropev tH Ilarpi kai ro Yid kai to dyio 
Uvevpari viv kal dei kal eis rods alévas ray alder. 


(THE THANKSGIVING) 3° 
“O lepeds Expwve? 
‘H 4rdnH to? Kupiov kai Ilarpés, 1 ydpic tof Kypioy Kal 
[ Tiod] KAI H KOINONIA Kal H Aw@ped TOY Arioy TINeymatoc ein meTd 
TIANTON 1) UL@V 


E 


io 


15 


20 


25 


50 The Syrian Rite 


6 Aads 
Kai meta tof tNeymatoc coy 


ee VA 
0 lepevs 


"ANO TX@MEv TOV vodY Kal TAS KAPAIAC 
[6 Aads 


“Exopev tipoc tov Képiov 
& tepeds 
> , “~ U 
Eyyapicticwmen 7@ Kypio] 
6 Aads 
"AZION Kal Ofkaloy 
cita émedxerar 6 tepeds ovTwS 

‘Qs ddrnOas d210N Ecti Kal Sikatov, TpETION TE Kal OMEIAGMENON 

\ > Le} A ¢€ his \ b) vid \ co x ~ 
OE AINGIN Cé YMNEIN GE EYAOPEIN GE TpoaKuvEly ae Sogodoyetv 
Goi €YYapICcTeIN TO TcHC KTICEWC OpaTHc TE Kal dopdtoy 
Onutoupy®, TO Onoavp@ Tav alovioy ayabev, TH THA THs 
zwric Kal THS aBavacias, TS TANTWN Oe@ Kal AecTIdTH, dv 
DUVOUTLY O1 OYPANO! KAI Ol OYPANO! THN OYPAN@N KAI ACA H AY- 
NAMIC AYTON, HAIOC TE KAl CEAHNH Kal TAC 6 TON ACTPHN Kops, 
rH @xAacca Kal TIANTA TA EN AayTOIC, lepoycadHM % ETIOYPANIOC 
TIANHTYPIC, EKKAHCIA TIPHTOTOKMN ATTOPEPPAMMENDN EN TOLS OY Pa- 
NOIC, TINEYMATA AIKAION KGL TIPODHTON, Yyyal pLapTipey kal 
amooTéAwy, drreAol apxadyyeAol OPONO! KYPIOTHTEC Apyai TE Kal 
EZoycial Kal AYNAMEIC PoBepal, xepouRiw Ta ToAvoppata Kal Ta 
€ 4 \ A = ‘ \ , ’ \ 
e€amrTépuya cepadim & talc MEN Ayci WTEpVEL KaATAKAAYTITE! TA 
TIpdcwta €avT@v, Talc A€ Aci TOYC TIdAAC KAI TAIC AYCIN imTd- 
MENA KEKDATEN ETEPOC TIPOC TON ETEPON AkaTamavaToLs oTOuacLY, 
datyntos dofoAoyials 

Exhovycts 


\ b 7 A ~ a ! lal 
Tov emlvikloy UVuvovy THC MeradoTIpeTIO¥C gov AOZHC AapmTpa 


3077 povyn adovTa BodvTa dofodroyobvTa KeKpardta Kal A€TONTA 


6 Aads 
“Arioc &rioc &rioc Kypie caBawe 


The Liturgy of St. Fames 51 


Lal A 


TIAHpHc 6 odpavds Kal A rH THc AdZHC GoU 
@CcANNA 6 év Tols HrpioroLs 
> Ld c > Ld > > ’ U 
eYAOrHMENOc 6 Epydmenoc EN GNOMaTI Kypioy 
Q@CANNA O EN TOIC YYICTOIC 
6 tepeds ohpayifev rd SGpa A€yer 
7 ia a A Dif. \ ? e ? 2 
Aytos él, Bacikef¥ TON AIMNON KAL TaONS aylwovyns KUpLoS 
kat OoTnp, a&yios Kal 6 povoyevys cov vids 6 Kiplos HuUaY 
‘Inoots Xpiorés Av oY TA TANTA Erroinoas, aytov S€ Kal 7 
mvedud cov TO Tavdylov TO EpeYNON TA TANTA Kal TA BAOH 
na Ae e > 7 bv > ap: 
gov toY Oeoy' aylos ef mavToKpdrop mavrodtvape ayabe 
oBepé evorrAayxve, 6 cvpmabis pddioTa mepi TO TWAdOMA TO 
cov, 6 Tonoas ATO Fic ANOPWTION KAT EIKONA ONY KAl OMOIOCIN, 
6 xapliodpevos avT@ THY TOU Tapadcicov amrodavol, Trapa- 
- A x - ? >. ee , fo >’ ~ 
Bdvra S€ tiv evToAnv cov Kai ExtecovTa TovToY ov Trapeides 
oyAé ErxatéAitiec @yabe GAN Erraidevoas adrov os evorrrAaAyXVoS 
7 2 tA : Ssh \ 7 3 zr } ee \ 
TaTnp, ekdNeoas avTov did vopov, éeraidaydéynoas advTov dia 
TaY TpopnTav’ YcTepON AE a@vTOY TON MONOTENH ou YION TOY 
4 t ~ ’ ~ A > ‘ > \ ’ a 
Kipiov npav “Inootvy Xpiorov €ZaTIEcTEIAAC ElC TON KOCMON INO 
3 4 ‘ | > 4 \ > 7 | eee aA \ b 
eAOav Thy civ dvavedon Kal dveyeipn eikdva Os KaTedOwy éx 
~ .. o ~ ‘ . ’ 4 € 7 | 4 va 
TaV ovpavav Kal capkwbeis Ex IIvedparos ayiov kai Mapias ris 
mapOévov Kal BeordKov CYNANACTPAEIC TE TOIC ANOPOTOIC TaVTA 
, , 4 4 ~ 7 ~ Va \ 4 e , 
wkovounoe pos cwTnpiay Tob yévous ud, wéAXwY JE Tov Exov- 
5 \ 4 - , e) , Bk or 
gLov Kai (worro.ov dia oTavpot Odvarov 6 avapdpTntos Urep nua 
TOV GpapTwrav KaTadéxer Oat, Ev TH NyYKTI H TlApEdiAOTO, MAAAOY 
\ © 5 Uy c n n U “ 
O€ EAYTON TlApeAiAoy, YTEp THc TOY KOcMOY z@Fic Kal cwrnpias 
elra 6 lepevs TH xetpl Tov dprov katacyxav Aێyer 
AABN TOV ApTON €ml T@Y aylwy Kal aypdvT@v Kal dudpov Kai 
> ~ ~ / > > ‘ 
aOavdérwv avrod yxeipdv, AnaBAEyac Eic TON OYPANON Kal dva- 
/ ‘ “~ lal ’ , 
dei~as ool T@ Oc@ kai Ilarpi, eyyapictticac ayidoas KAdcac 
EAwKE ToOIc dylolts avTOD MAOHTAIC Kal arrocTOAOLS EITTOON 
Aéyouow ol Sidkovor 
Eis dpecw dpapriay kai eis (wiv aidviov 


E2 


) 
30 


52 The Syrian Rite 


etta éxkdwvet 
AdBete ddrete’ TOYTO Moy écTl TC CHMA TO YTIED YMON KAO- 
MENON K@l AIAOMENON €ls Adeow apapTlav 
6 Aads 


"Apny 


on 


eira AapBaver Td ToTHpiov kai Aéyer Ka’ EavTov 

¢ ’ A ry a XN L , SN - bd 

@cayTWC META TO AeiTINFical AaBov TO TOTHPION Kal Kepdoas é& 

ya Ne Oe) t > A 3 ’ 3 Sf. ‘ 

oivov Kal UdaTos Kal ANABAEWAaC EiC TON OYPANON, avadei~as col 

T® Oc@ kai ITarpi, efyapicticac ayidcas evroynoas mAHTAS 
10 [Ivedpatos ayiov Edwke Tols ayiows Kai paKkaptos avTod pabn- 

Tals €lTT@V 

[etra éxdwvet] 

Tliete €2 aytof TANTEC’ TOYTO MOY EcTI TO aiMAa TO THC KaINtHc 

AMIABHKHC TO YTTED YMON K@l TIOAAQN EkYEOMENON Kal Oradiddpevorv 
15 €1C APECIN AMAPTION 


TOYTO ToleiTe €iC THN EMHN ANAMNHCIN® OCAKIC FAP AN ECBIHTE 
20 TON APTON TOYTON Kdl TO TIOTHPION TOYTO TIINHTE, TON OANATON 
Toy vlod Tod advOp@rov KatarréAAeTe Kal THY avdoTacW avTod 
dmodoyeire dypic oY EAOH 
Aéyouar ot Sidkovor 
ITiorevopev Kai épodoyodpev 
25 6 Aads 
TON @dNaTON cov Kdpie KatarréAAomen Kal THY avdotaciv 
gov opfodoyovper. 


{THE INVOCATION) 
*O tepeds émouvarrer edy qv 


30 «©Mepvnpévor ovv Kai Hyets of duaprwdol Tay <woTrolay adTod 
mabnudtav, ToU owTnpiov cTavpod Kal Tod Oavadtov Kal THs 
tagdns Kal THS Tplnuépou ex vexpov advactdcews Kal THs els 
ovpavovs avddov Kal THs Ex deEi@v cov Tod Oeod kai ILarpés 


The Liturgy of St. Fames 53 


xabédpas kal THs OevTépas EevdbEou kai hoBepas avrod mapovoias 
6ray €\OH META AOZHC KPINA! ZONTAC Kal NEKpOYc, dTav MéAAN 
' / 0 a a A 
ATTOAIAONAL EKACTM KATA TA EPra aYTOY* HeEical AU@V KY pie 6 beds 
uOV, HadAov de KaTa THY evoTAaYyXViav atvTod mporpéepopéer 
7 X\ \ ? \ > 7 4 

got déomota tiv poPepav tavTnv Kal dvaipaxtoy Ouvaiav 
dedmevor va MH KATA TAc AMPTIAC HM@N TIOIHCHC MEO HMON 

\ \ \ > U c a > , ¢c =~ > \ \ 
MHAE KATA TAC ANOMIAC HMWN ANTATTOAWCHC HMIN AdAAA KATA 
TIV CHN ETIEIKEIAN Kal ahatov cov diravOpwriav brepBas Kai 
EZAAEIYAC TO KAO HM@N YEIPOrpamon TaY Gav lKET@Y yxapion 
ees \ > i. S +7 7 7 ar. \ > 
nplv Ta Errouvpdvia Kal aldvid cov Owphuata & bpOAAMOC OYK 
7 ‘ 2 2 x \ > \ ' > Cg > > , 
€lA€ KAI OY OYK HKOYCE KAI ETT! KAPAIAN ANOPOTIOY OYK ANEBH, 
a e ' < \ ag > i, \ 7 Et Leah, x \ 
& HToimacac 0 Oedc Toic dram@ci oe, Kal py du’ Ewe Kal Ove 
Tas Euas auaprias aderHons Tov Aady PirdvOpwre Kipre 

6 tepevs Ex Tpitou 


\ e > 


‘O yap Aads cov Kai 4 ExKAnoia cov ikeTEvEL CE 


.4 is 


6 Aads 


c \ c 


"EAéHcon as Kypie 6 Qedc 6 maTNp O TANTOKPATwWP 
mad éyer 6 tepevs 

2 ~ bd ~ c 

Edénoov yas 6 Ocds 6 mavroKpadrwp, eAéEnoov Huas 6 Oedc 
c \ c a ee c a c ' t 
6 COTHP HM@N, EAEHCON HMAC O Oedc KATA TO MEra EAEOC COY Kal 
2 ’ >? ¢ ~ ‘ bd ‘ \ 7 ~ ~ ‘ 
éZamdcTelAon Eh Has Kal emi Ta mpoKeipeva dpa Taira TO 
TINEYMA COY TO TravadyLov 

etra KAivas Tov adxéva A€yer 

Td) Ktpiov Kai <worroidy, 76 atvOpoviy cor TH Oe@ cai ILarpi 
Kal 7T@ povoyevet cov vid, TO cupBacirebov, Td opoovatdy TE 

‘ sh 4 ~ > , ‘ a 4 a nw 
Kai cvvaidiov, To AaAjoavy €v vouw Kal MpopyTals Kal TH Kalvy 

4 s 2 wy ~ b \ \ 4 

gov diaOyKn, TO KaTaBav év cider mrepiotepas emi Tov KUpLoy 
hpav ’Inooty Xpiorov év 76 “Lopddvn mrotape Kai mMeINAN ETT 
AYTON, TO KaTaBav émi tovs aylovs gov amoaréXous ev Eider 

4 ~ > “~ ‘ 4 ~~ € 7 ‘ , / \ 
tupivav yAwooav ev TO brrepodm Ths aylas Kal evdbfou Siwy 


év Ti hepa THS dylas wWevTnKooTAS 


Io 


15 


20 


30 


ur 


10 


15 


20 


25 


54 The Syrian Rite 


kai dviatdpevos Aéyer kad” EauTév 
avT6 76 Iveta cov 75 Twavéyiov Kardmeprov Séomota ed’ 
UaS Kal emi TA TpoKeipeva ayia dpa Tavira 
éxdavyots 


2 


eee aA Nod) [4 b) “A ? 
@ Kat aya0n Kat evddEm adtod mapovcia 


er 5] ~ lol 
Va emtholtnocav TH 


& 


ayi 
£ As ‘ a Q Q 3» los “~ a ~ 
aylaon Kal ToLH Tov fev apTov TovTOY capa aylovy XploToU 

6 Aaés 

“Apnv 

6 tepevs expwve? 
\ Q ? A 2 2 A 
Kal TO TOTHpLOV TOUTO aiwa Tipiovy XpioTov 

6 Aaés 

> 

A phy 

eita A€yer Ka” fauTov tordpevos 
iva yévntat maou Tois €€ avTav peradapBdvovow eis dheoiy 
e “A N 3 X 37 3 id x ~/ \ ? 
APLAPTLOY Kal ELS (WNY AlMVLOV, Els ayLacpoOY WuXeV Kal Topa- 
Tov, els KapTropopiay Epywyv ayabar, els oTnplypov THS ayias 
cov KaboArkhs Kal amroaToALKhs éxkAnolas iv @bemeAI@cac éTT 
THN TIETPAN THS WicTEws iva TYAal AAOY MH KATICYYCWCIN aYTHc, 
Cre CI b] Q\ 4 RA \ t Lal 2 
PUOMEVOS AUTNV ATO TdoNS aAlpETEwWS Kal CKANAAAWN TON Epra- 
, \ > ' ? 25 EN - a ' 

ZOMENN THN ANOMIAN, OLa@vAdTrov avTiy Méxpl THC CYNTEAEIAC 
TOY al@NOC. 


<THE INTERCESSION ) 


Kai émucABeis Aéyer 
TIpoopépopév cor Séorora kai bwép Tév ayiwy cov Térev 
ods eddgacas TH Ocohaveia Tod ypioTod cou Kai TH EmipoitHces 
Tob wavaylov cov mvevpatos, mponyoupévas Urép THS ayias 
A 3 ? s ~ % ~ ~ 3 Al x +2 A 
Kal evddfov Slav THS pyTpos Tac@v TOV ExkAnolov’ Kai Urép 
THS KaTad mwaoav THv oikovpéevny ayias cov KabodALKAS Kal 


amoaToAiKhs éxkAnaoias’ mXovolas Kal viv tac Awpedc TOY 


30 Travaylov Gov TINEYMATOC ETIYOPHTHCON avTAH Oé€amroTa 


The Liturgy of St. Fames 55 


Mvijobnrt Kipie kai trav év adth aylwy marépov juov Kal 
2 7 ~ > 7 A J 4 > ze > ’ 
emiokotav TaV ev don TH oikovpévyn dpoddEws dpO0TOMOYNTWN 
TON AOrON THe ons dAHBEIAC 

Mvijobnr. Kipie cata r6 wAnO0s Tod EX€ovs gov Kal ToY 

~ A ~ aA , 

oikTipp@v cov Kal éuod Tod Tame.votd Kai axpelov dovdAov cov 
kal TOY TO &ylév COY OYCIACTHPION KYKAOYNT@N Olakdvav Kai 

, b “ rd > » Xr | ee ‘ é 7 
xapicat avdrots Biov dueumrov, domidov abtov THVv dLaKoviay 
pvrAagov Kai Badmoyc ayabovds trepimoiHcal 

MvycOnr. Kipie tis ayias tot Ocot morews Kai Tis 

7 7 PA ‘ = ‘ ~ b] la 

Bacirevotons, mdons moAEwS Kal y@pas Kal Tov opboddéw 
7 > re J 3 ~ ef bp eee! pA I A 
tiaTet oikovvTwv ev avrais, eipiyns Kal dogadelas adTov 

Mviodnr Kipie trav ehoeBeotdtav Kai giroypiotay huav 
Bacihéwy, THs edceBods Kal diroxpicrov Baciricons, mavTés 
Tov tadatiov Kal Tov oTpatomédov avTa@v Kai THS ovpavdbev 
BonOeias kal vikns adta@v’ emidaBof SmAoy Kal OyYpEoy Kal 
> ’ > ’ | ne € , t =~ tf X\ 
ANACTHOI Elc TY BOHOEIAN aUT@Y, UTOTa~ov avTols TdvTAa Ta 
Tmokeuika Kal BdpBapa EONH TA TOYC TIOAEMOYC GEAONTA, 
<7 2p \ UA a w \ ¢ ' U 
pvouicov attav Ta PBovdAedpara ina HpeMON KAI HCYYION BION 
AIAF@MEN EN TIACH EYCEBEIA KAl CEMNOTHTI 

MvijcOnr. Kipse wAcbvT@v ddouropotvray Eevirevivtwy yx pic- 
Tiavav, Tov ev decpois, Tav Ev hvdakais, TOY Ev alxpadrwoials 

Ee 7 ~ > 4 ‘ 4 \ “~ - 
kal €£opiais, Tov Ev peTaddAdols Kai Bacdvors Kal mixpais SovrElats 
yy lA . 2 ~ ’ ~ 
6vT@V TaTépwv Kal adeApov HUoV 


UA A ~ vA S 7 ‘ “~ c \ 
MvijcbOnri Kipie tév voootvrav Kal KapvovTev Kal TOV YTI0 


TINEYMATON AKADADTWN ENOXAOYMENON, THS Tapa ToD Oeod 25 


Taxelas idoews a’ta@v Kal cwrnpias 

MvicOnrt Kipie madons wuyns Xpioriavis OxBouévns Kal 
Katamrovoupévns, €héous Kal Bonbeias cov Tob Oecod érideopérns, 
kal emiatpopns Tav TemAaVynpevav 

Mvicdnr. Kipie trav Kkomidvtov Kai SiaxovotyTav piv 
marépov Kal ddedpav i)uav dia 7d bvopd gov Td H&yLov 


Mnticouti Kiépie mévrwv eic draddn, mavtas €Aénooy déo- 


5 


Io 


15 


20 


o 


30 


56 The Syrian Rite 


Tota, Taow Hpiv diarrddynOt, eipjvevoov Ta ANON TOD aod 
gov, diackédacoy T& oxdvdadra, KaTdpynoov Tovs moAé€mous, 
madoov Ta oXlopaTa TOY EKKANoLOY Kal Tas TV alpécewr 
3 - 4 A 4 wn 5 ] ~ Xx ‘\ 
emravacTadoels, KaTd\voov Ta dpvdéypata Tov EOvaY, THY OHV 
5 eipyvnv Kal tiv ov aydrnv xdpioat huiv 6 Oedc 6 cwrtHp 
HMON H EATTIC TIANTON TON TIEDATON THC Fic 
MvyjocOnri Kvpie edxpacias dépwv, duBpov eipnvixav, dpdcav 
ayabav, KapTrov evpopias Kal TOY cTEemANoy TOY ENIayTOY THc 
XPHCTOTHTOC coy’ Ol YAP OOdAMO! TIANTWN EC CE EATIIZOYCI Kal 
10 CY AIAWC THN TPO@HN aYTON EN EYKAIPIO, ANOITEIC CY THN XEIpA 
COY KAI EMTTITIAAC TIAN ZOON EYAOKIAC 
Mvjcbnrt Kipie trav KaptrodopotvTay kat KadALepyotyTay 
éy Tails ayia oov éxkAnoials Kal peuvnpévav Tov TrEeVv_ToV 
Xnpov opdavay Eévov Kal émldeopevov Kal maévT@Y TOV eVTEL- 
15 Napevav uty Too pynpovevey avTov év Tals Tpocevyxats 
"Ere pynoOnva Katagiwcov Kipie kal tov Tas Tpoapopas 
ry , ’ A t ti reece Ie 2 
TAUTAS TpoTEvEeyKaVT@V Ev TH THmEepov Huepa emi TS Ayidv oou 
Ovotactipioyv Kai brép ay ExacTos mpoonveyKeEy 7 KaTa Oidvotav 
EXEL kal T@v apTios col dveyvwopevov 
ay n~ 4 n b) > 2 , 3 A 
ao Er pyynocbfvat karagimoov TON AT aiONOC Gol EVaperTnoay- 
Tov KaTa yevedy Kal yevedy ayiov TaTépov TAT PLAapX@V Tpo- 
~ b) iff. ie, ec ~ rh @ 4 
gntav amoorbAwy papTipwv omoroynTav didackddAwy dciwr, 
, ’ > ~ ~ 
TAVTOS TINEYMATOC AIKAlOY Ev TicTEL TOU Xpiotov cou TeTEACIW- 
MENOY 
25  Xaipe Keyapit@méenn, 6 Kypioc meTA cof’ eYAOPHMENH cy éN 
rYNalzZi KAl €YAOPHMENOC O KapTIOC THC KOIAIAc Coy 67l G@THApa 
eTEKES TOY WuyXOy Huey 
‘O dpxidtdkovos AapBdver ta 6 tepeds Exwvet 
A aE ’ a 
AINTYXA TQN ZONTQN Egaipérws ths wavayias a- 
30 ol Budmoyar Xpavrou brepevAoynpevns Oec- 
MyyjoOnri Kipie 6 Obs yuady motvns huey Oeoréxov§ Kai 
Sey , , 
(The Names?) deirapbévov Mapias 


The Liturgy of St. Fames 57 


6 tepeds émikAtvopevos Ayer 

Tod aytov "Iwdvvov evddgou mpopyrov mpodpbpmov Kat Bamriorod, 
Tév ayiov admocréAey Ilérpov cai Ilatdov ’Avdpéov ’Iaxé Pou 
‘Iwdvvov Pirimmov Bapboropaiov Owpa Oaddaiov Maréaiov 
'TaxéBov Sipewvos “Iovda Marbiov' Mépxov Aovké trav ev- 
ayyedioTay Tay adyiwy mpodnTav TaTpiapyav diKkaiwv: Tob 
ayiov STeddvov Tod mpwrodiakévov Kal mpwroudptupos’ mavTwv 
Tov am aldvos ayiwy cou: ovyx Ort hyets Eopev KEvor pynpovevery 
THS éxeivoy pakaplotntos GAN iva Kal adrol mapeoT@res TO 
poBep® kai dpixkT@ cov Bryyatt avTipyvnpovedowor THs Huov 
EAeetvOTNTOS KAI EYPWMEN YADIN Kal EAEOC Ev@midy cov Kvpte cic 
EYKAIPON BOHOEIAN 

MyjoOnre Kypie 6 @€dc THN TINEYMATWN KAI TIACHC CapKOC 
av éuvncOnpey cal dy ovx éuyncOnpev dpOoddgav dm “ABed 
TOY AlKAloy MEX pL THS oOHpEepov Huépas’ avros Exel adrovs ava- 
Tavoov EN YWPA ZWNTWN, EN TH BaciAeia coy, Ev TH Tpud7 Tov 
mapadeicov, éN TOoIc KOATIOIc "ABpadm Kal “Icadk kai ‘IaxoB 
TOV aylov TaTépwy huav, GOev AT1éApA OAYNH AYTIH Kal CTENATMOC, 
evOa émickomrel TO Mc TOD Tpocw@moy coy Kal KaTaddpre. did 
TavTos 

‘Hyav dé ra Ten THS <wAs xplotiava Kal edpecta Kal 

eye: § mpwroBidxovos dvapdpTnra ev elpnvn Katev- 

Kai mip eciphyns wal eb- Ovvov Kipre Kupie, émicynaroon 

orabetas mavros Kéopov Kal HMac Ud Tors modas Tay 

Tov dylwv ToO Oot éxxryn- kAEKT@V cou dre OédrELs Kal 

ciav Kai brtp dv Exaotos 8 Oéres, povov xwpis aic- 

mpoonveykey Kata Oid- X¥YNS kal TapamTopdtov 

voiay €xet Kal Tod Tept- Ata Tov povoyevois cov viod, 


~ a 7 \ ~ ~ \ land 
eoT@t0s aod Kal mévray kuplov de Tob Ocod kal owrijpos 


Kal Tracey nhpav “Incootd Xpiorod’ avros : 


‘ Aol s , ; , 
é Aaés yap eoTw 6 povos avapdprnros 
‘ ~ ~ ra 
Kai névrwv kai macdv, gavels emi ris ys 


Io 


15 


20 


25 


58 The Syrian Rite 


5 tepets excpwvet 


du bv Kal hyiv Kal adtois ds ayabds Kal girdvOpwros 


6 Aads 


dves ahes ovyyapnoov 6 Oeds Ta mapantdpata Huey Ta 


Cue SW , Ng Va SEE OUS p ? 
5 €KOVOLA, TA AKOVOLA, TA EV YVMOEL KAL TA EV ayvola 


6 tepevs 


- \ +) “A A ? ~ ~ 
xapitt Kai olkrippois Kal diravOparia tod povoyevots cov 


~ 3 eo > =~ 
viod peO ov evdoyntos ef Kal Sedo€acpévos ody TH Tavayiw 


We Fes “ ‘ A PA A ee \ > X 
kai aya0@ Kal (worro@ cov mvevmatt viv Kal del Kal Els TOUS 


10 alO@VaS TOV Ald@veY 


6 Aads 


(THE LORD’S PRAYER) 


“O tepevs 


15 Eipyhvn wacw 


6 Aads 


Kai 76 rvebpart cod 


6 dpxiBtdKovos Aéyer 
"Erte kat ért dia mays ev 
20  €lphyvn Tod Kupiov denOopev 
6 Aaés 

Kipie éXénoov 
€ XN “~ 4 XN 
Lrrép Tov mpockomiabévT@v Kai 
aytacbévrav Tipiwy émoupa- 
23 viev appitov ayxpavTav 
evddgwv oBepav PpikTav 
‘4 7 re A A 
Ociwy Sdpov Kupio 76 O06 

huey Senba@pev 


“Oras Kipios 6 Beds Hud 6 
30 mpoodegduevos avTa els 7d 


aylov Kal Umrepoupdvioy voe- 


& tepevds EmevxeTat 

c A \ sy n ’ 

O 6€0c kal TATHp TOY Kypioy 
Kat O00 kal cwrjpos AMON’ |H- 
coy Xpictof, 6 merad@nymoc 
Kypioc, % pakapia dics, 1 
»/ > i € U 
&pOovos ayabdrns, 6 TANTON 

> XN , c xn > 
Beds Kal AecTrOTHC, 6 GN EYAO- 
FHTOC E1C TOYC AIMNAC, 6 KaOH- 
MENOC ETT] TON YepoyBim Kal 
dogagéipevos vmd TaY ceEpa- 
pi, @ TapecTHKacl YIAIAl YIAI- 


AAec Kal MYplal Mypiddec dyl@y 


—ArreA@n Kal dpxayyédov cTpa- 


Tial’ T& bev TpocevexOevTa cor 


The Liturgy of St. Ffames 


pov Kal mvevparikov avtod 
OuotacTHpiov els dopny evo- 
dias avTikatamépyyn jp 
‘ 2? lA \ \ 

Thv Oéiav yxadpw Kal THN 
AWpEAN TOY Tavaylov TINeY- 
matoc denO@pev 

THN ENOTHTA Thc TicTewc Kal 
THN KOINONIAN TOY 7ravayiou 
avTov KaimpookuvyTou TINEY- 
matoc aitnodpevor éavTovs 
Kai G\AHAovS Kai TATA THY 
(anv nav XpioT@ TO OO 
¢ a rg 
hupav trapabopeba 

6 Aads 


Aphy 


59 


A@pa AOMATA KapT@para eic 
> \ > U Zz \ 
6cMHN eEY@AIaL mpotedeEw Kal 
aylidoat Kal TeAEL@oaL KaTN- 
7 > X a Ve ~ 
Eiwoas ayabe TH yxadpiTe Tov 
Xplorod cou kal TH emiporrjoe 
Tov Tavayiov cov mvevpaTos’ 
£ 7 a XN ¢ 
ayiacov O€omoTa Kal Tas MeE- 
7 A b 7 ‘ 
TEpas Wuyas Kal T@paTa Kal 
Ta TvebpaTa Kal WnrAddnoov 
\ / \ ee - ~ 
Tas Ovavoias Kal dvdkpivov Tas 
BJ 
auvelonoes Kal €xBadov ad 
npe@v macav Evvoiay Trovnpay, 
- A > ~ A 
TdavTa Aoylo pov doeAyH, Waoav 
5] 7 > iA CA 
éemOupiav aioxpdv, mavTa do- 
> b] ~ 7 f 
yiopov ampern, mavta pOdvov 
kal topov Kal brékploly, av 
Webdos, mdvra dddov, mavTa 
TeploTacpoy Biwrikov, Tacav 
Treovegiav, macav Kevocogiar, 
Tacav pabvyuiav,macay kakiay, 
Tavra Ovpov, macav dpyny, 
Tacav pvnolkakiay, macav 
Pracdnpiav, macav xkivnow 
pee, 7 
capkos Te Kal TvEevpaTos amnd- 
Aor pl@pévny Tob OeAHpaTos TIS 


ay.ornrés wou 


5 lepevds Exwvet 


kal katatimoov pas déomora gpiddvOpwre meta TappHciac 


U id , lol an / 
akarakpitws ev Ka0apa Kapdia, yyyfi cYNTETPIMMENH, averraic- 


Io 


20 


25 


XWT® TpoTeTo, tyiacpévois yxeleot TOAMGY ETIKAAEICOAL GE 30 


TON EN TOIC OYpanoic Gyiov Oecdy Matépa kal A€yery 


60 The Syrian Rite 


6 Aads 
Tlatep AMON 6 EN TOIC OYpaNoic drlacbHT@ TO GNOMA Coy, 
EAVETW HH BaciAela COY, TENHOHTW TO BEAHMA COY WC EN OYPAN@ 
Kal Tl THC [Hic’ TON APTON HM@N TON ETTIOYCION AOC HMIN CHMEPON 
\ oT] ¢ bas eer ’ ¢ n c ‘ c a > U 2.) 
5 KAl APEC HMIN TA OMEIAHMATA HM@N OC KAl HMEIC ADIEMEN TOIC 
> U ¢€ A \ \ > ' 4 fal > A > A 
OMEIAETAIC HMON KAI MH EICENETKHC HMAC EIC TIEIPACMON aAAA 
p¥cal FIMAc ATIO TOY TTONHpOY 
6 tepevs EmucAwdpevos Aeyer 
\ \ >) , ¢€ n > ‘ - t Le] ‘ 
KAl MH €1CENETKHC HMAC E1C TIEIPACMON Kidpte, Ky pie TWN AYNA- 
€ ION X\ b] - € ~ > 4 ca c a > \ an 
Io MEWN 6 €10@S THV ac béveray NH@V, dAAAA PYCal HMAC ATTO TOY 
TIONHPOY Kal TOV Epywy avToU Kal mdéons emnpeias Kal MEGOdEIAC 
> ~ M eet! t Ay Be: ie \ > \ X € vA 
avTov 61& 16 GNOMA Tou TO QaylOoV TO ETTIKAHOEN ETT! TIV NMETEPAV 


TATELVOCLV 
ekaovyncts 


15 OT!1 COY écTIN H BaciAeia Kal A AYNamIC Kal A AOZa TOD ITarpos 
kal Tob Tiod kai rob dyiov IIvetuatos viv Kai del Kal e€ic TOYC 


AIDNAC TOV Alovev 


20 €THE INCLINATION). 
“O tepevs 
Eiphvn raow 
5 Aaés 
Kat 76 rvetbpare cod 
25 6 dpxBtdkovos Aéyer 
Tas Kkepadrds huov TO Kupio krivopev 
6 Aads 
Soi Kvpre 
& lepeds émedxeTar A€ywv oUTwS 
30 Sol exrivapev of SodAoL cov Kipie rods éavTav avdyévas 


~ rd \ 
évérriov Tod aytiov cov Ovo.tacrnpiov admekdexopevor TA Tapa 


The Liturgy of St. Fames 61 


gov mAovoia €dXén* TAovoiay Thy ydpw cov Kal Thy eddAoylav 
bd 4 ( as | MA ar, Tee oF \ \ e an 
gov é€amédaTeiAov Huiv déomora Kal driacoN TAC yYyAc MOV 
‘ ’ \ 
Kal TA COMATA KAl TA TINEYMaTAa iva d£or yevopmeOa Kolvvol 
Kai pétoxo. yevéoOar tTav adylwy cov pvornpiov eis adpeow 
c “A 4 > \ 37 
apapTiav Kal els (w@nVv al@vLov 5 
éxaovycts 
av yap tmpookuyytis Kai dedogacpévos tmdpyxes 6 Oeds Huaov 
Kal 6 povoyeyns cov vids Kal mvetud cov TO Tavdyloy viv 


a 
Ll 
4 , 4 > 4A IA ~ +>? 
KQ@Lt @EL KL ELS TOVS AlLWYAS T@VY ALWY@V 

6 Aads 10 


“Apny. 


(THE BLESSING) 
“O tepeds Exchwve? 
Kai éctal 4 yApic Kal Ta €AéH THS ayias Kal dpoovciov kal 
aktioTov Kai mpookuyynThs Tpiddos META TAVT@Y HMON 15 
6 Aads 


Kai pera rod mrvevparos ood. 


(THE MANUAL ACTS) 
*O StdKovos 
Mera $6Bov Ocod mpdcywpev 20 
6 tepeds dav 7d SGpov A€yer Kad” EavTdv 

“Arie 6 €N Arioic AnatlayOmenoc Kvpie ayiacov has ta A6rw 

Tic ons yApitoc Kal TH Emipoitnoe Tod mavayiov cou mvev- 
$s) a ” « , > 
patos’ ov yap eimas déomrora “Arioi écecbe OTI €ra@ Aridc Elm. 

, nt ail , , \ , A 5 ‘ a 
Kipie 6 eds jpav, dxarddnrre Oct Adye 7G Ilarpi Kal 7G 25 
ayio IIvetpari dpootore ovvaidie Kai dydpiote, mpdcdeEat Tov 
axipatov tuvov év tais wylas Kal dvaipdkrots oov Ovotas odvv 
Tois xepouBip Kal cepadip kai map’ éuod Tod duapTwdod Bowvros 
Kal éyovTos 


62 The Syrian Rite 


expovycts 


Ta a&yta Tois ayios 


6 Aadés 


Eis d&yvos, eic Kypioc Incofc Xpictoc 


5 eic AdZaN Oeoy Matpoc 


6G ’ > \ 3s A ae: 
G) HH AOZA EIC TOYC AIMNAC TON AIONON. 


*O Btdkovos 

‘Trép adécews Tov apapTiov 

€ as) Ane ~ lan A 
npev Kalihac pov Tay puxov 

€ ~ XN e¢ AN i vod 

10 6. HUY Kal UTEP TaONS Wuyns 
Or.Bopévns Kal Katamovov- 
Hévns, €A€ous Kai BonOeias 
Ocod éemideopévns, Kal €7- 
oTpophs TOV TETAAYNLEVOV, 

15 ldoews Tav aobevotvTar, 
b] , ~ > vA 
avappvoew@s TOY alxpareo- 
Tov, dvaTravoEews TOY Tpo- 
KEKOLUNLev@v TAT Ep@v TE KaL 
adeApav Huav mavTes Exk- 


~ y+ 4 In 7 
20 ©TEV@S eiTrapev Kvpte EXENoov 
6 Aaés 


Kipie €Xé€noov 


28 Kiupte €Xénoor 


Kupte €dénoov 


30 
Kipie €Xénoov 


Eira «AG tov dptov 6 tepeds kai Kpa- 
Tet TH Seba TO Hytov kat TH dprorepa 
TO Hprov Kat Barre TO Tis Sefias év 

T® Kpatipt Aéyov 
7 lol , ba 
Evocis tot mavayiov co- 
patos Kai Tod Tipiov aiparos 
Tod Kupiov Kal Oe0d Kai cwrTn- 
pos nua@v “Incot Xpicrob 
4 4 < A > A * 
kai opayiler TO Tis dpiorepas’ cita 
TOUTY TH Eapayiapevw TO GAAO Hprov’ 
kat ev0éws dpxetat peAdilew Kat mpo 
Tavtwv SSdvar eis Exaorov Kpatipa 
[pepl8a] amAtv Acyov 
ef Seep tnt a \ 
Hvorat kal jyiacrat Kai 
TETENELWTAL EIC TO ONOMA TOY 
Tlatpoc kal tof Yio? Kal TOY 
Ee ay ' ~ ‘ DaN 
aArioy TINeymatoc viv Kai dei 
Kal els TODS ai@vas TOY aldvev 
kai Stav odpayily Tov dprov Aéye 

“|Aoy O AMNOC TOY Oeoy 6 aipwN THN 
AMAPTIAN TOY KOCMOY oaytac Gels yep 
THC TOY KOCMOY Z@HC Kal owrnpias 

kai étav 5:56 pepiSa aadfjv eis 
éxacTov Kpatfpa A€yer 


Mepis ayla Xpeorod TAHPHC yApitoc 
kal AAHOelac Ilarpos kat dyiov Iyvev- 


paros G H A0zZA Kai TO KPATOC EC 


TOYC AIMNAC TON AIMNWN 


The Liturgy of St. fames 


éAénoov 


Kipue 
Kupie €Xénoov 
Kidpwe €Xénoov 
Kipie €Xénoov 
Kidpie €Xénoov 
Kidpwe €dXénoov 
éAEnoov 


Kiépte 


€AENoov 


Kiupte 


63 


eita dpxetar peAtfew kai Aéyew 

Kypioc Troimainel Mé Kai OYAEN ME 

YCTEPHCel 
eita 
EyAoricw TON Kypion EN TIANTI 
eita 
Aineite TON O€ON EN TOIC Afioic ayToY. 
*O Stdkovos 
Kupue evAdynoov 
6 tepevs 

“O Kuptos evAoynoet kal akatakpirous 
ec “ , 2 “~ 4 cal 
npas Suatnpnoe emt TH peradnwe TaY 
dxpavrav avtov Swpe@y viv Kai det 
kal eis Tovs aldvas Tév aiaver. 
Kai dtav tAnpaowor A€yet 6 Stdkovos 

Kupte evAdynoov 
6 tepeds A€yer 

‘O Kuptos evAoynoe Kat a€iocer 
c cal c cal r a t o 
npas dyvais tais tov Saxrvdwy haBaic 
AaBein Tov mUpwoy ANOpaka Kal ém- 
Ocivat TOIC TOY TMLaT@v CTOMACIN els 
kaOapiopoy kal dvakawiopov Tov Yo- 
Xv avT@y Kal TOY GopuaT@V viv Kai 
del kal eis tovs aldvas Tay alder. 


(THE COMMUNION) 


Etra yiverat edx 7) Erépa 


Teycacée Kal (Aete Ot! ypHctdc 6 Kypioc 6 peArKopevos Kal pr) 


vA s ~ “~ , ‘ \ rl 
pepi(opuevos Kal Tols mioTois peTad.OdpEvos Kal wy SaTravdpevos 


? © ” ‘ ‘ ‘\ +7 ~ ‘ ‘ Pd 
eis Ghecw apaptiav kal (wijv Tv aidviov viv Kal adel Kal eis 


TovS ala@vas TaV aidver, 


“O dpxtBtdkovos 
‘Ev elpivn tod Xpictob wWad- 
Awpev 
ol WaArar 
Teycacbe Kal (AeTe OT! YpHcTOC 
6 Kypioc 


“O iepeds edx tv mpd Tis peTaA news 
Kuptos 6 beds nuav 6 oipamos dpros 

% (wr Tod mavTdés, HMAPTON €iC TON 
OYPANON KAl ENWTION COY Kai OYK Eimi 
Azi0c peradaBeiy tev dxpdvTav gov 

’ > = ” ‘ 
pvoTnpiov, GAN ws evonAayxvos Oeds 
dkiwodv pe TH xapiri gov akatakpirws 


10 


15 


20 


30 


64 The Syrian Rite 


29 


Aéyouow ot StdKovor kai 6 Aads 
, A 
TTAHpwcoN TO CTOMA 7MOY 
> ’ 4 XN a ” 
ainecewc Kupie Kal yapac —m- 
\ 7 c Les! ied 
TAHCON T& XElAN HMON OTTOC 


30 ANYMNHCOMEN THN AOZAN COY 


kat mdadw 
Evyapiorotpév cor Xpioré 
6 Obs Huov Ott néiwoas 
Has petacyely ToD cHpmaros 
XN er , 3 » 
35 KaL atmaTos gov els agheowv 


petacxely TOU dyiov odparos Kal Tov 
Tiplov aipartos eis aheow dpaptiay kal 
Conv aidvov 
(Communion of the Priest.) 
F f a a“ 
Eira petadiSwor TO KAnpa. 

"Ore Se érralpovatv ot Siakovor Tovs 
Stokous kai Tos Kpatfpas eis TO peTa- 
Sotvar TH Aaw Ayer 6 Stdxovos aipwv 

TOV TPATOV StoKov 
Kupte evAdynoov 
> ee A 
atrokp{vetat 6 tepevs 

Adza 76 OeOre@ aytacavre Kal dyid- 

Covrt mavras Nas 
Aéyer 6 Stdkovos 

« ’ > ‘ ‘ > a c ‘ 

YywOuti Emi Toyc Oypanoyc 0 Gedc 
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(Communion of the people.) 
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The Syrian Rite 


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(THE INCLINATION 


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6 StdKovos 


Tas xegpadras ipyov To Kupio kX\vopev 


The Liturgy of St. Fames 67 


6 tepevs 
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F 2 


68 The Syrian Rite 


Adgéa ITarpi cai Tid Kal dyi@  dpeotdmucon TAN GASN Hydy, piCooov 
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Tov Wuxev pov, 


(IN THE SACRISTY)> 


*O Stdkovos 
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20 : 6 tepeds 


Hiddynrat 6 Geds 6 evtAoyav Kal dyatov Ova THs peradn ews TOV dyiwy Kal 
axpavreav pvotnploy viv kal del Kal eis Tovs aidvas Tay aiavev. dpyny. 


tre 2.TOURGY OF. THE.SYRIAN 


JACOBITES 


INCLUDING 


fee POArHORA OF ST. JAMES 


First the priest praises and says 


Glory be to the Father and to the Son and to the Holy Ghost : and upon us 
weak and sinful be mercy and grace at all times 


Prayer of the beginning 


Vouchsafe unto us, o Lord God, with knowledge and fear and beauty of 5 
spiritual order to stand before thee in purity and holiness and to serve thee 
as the lord and creator of all, to whom is due worship from all, Father and 
Son and Holy Ghost, for ever. 


{THE PREPARATION OF THE CELEBRANT) 
Then he asks pardon of the priests and the people 10 
And he says 
HAVE MERCY UPON ME, O GOD, AFTER THY GREAT GOODNESS 
and the rest {of Ps. lh’) 
And thee glory befitteth, o God, now and at all times and for ever. 
And when he enters to the altar he says 15 


Into thine house, o God, have I entered and before thy sanctuary have 
1 worshipped, o heavenly king: pardon me all wherein I have sinned against 
thee 


And when he kisses the horn of the throne he says 


BIND THE SACRIFICE WITH CORDS, YEA EVEN UNTO THE HORNS OF THE ALTAR. 20 


10 


15 


20 


30 


40 


70 The Syrian Rite 


(THE VESTING) 


And when he puts off his ordinary clothes he says 


Put off from me THE FILTHY GARMENTS wherewith Satan hath clothed me, 
by the loosing of my evil thoughts, and clothe me with the choice garments 
that are fitting for the service of thy glory and for the praise of thy holy name, 
o our Lord and our God, for ever 


And when he puts on the Cuthino he says 


Clothe me, o Lord, with the robe of incorruption and gird me with the 
strength of thine Holy Spirit, o our Lord 


And when he puts the Uroro on his neck he says 


GIRD THEE WITH THY SWORD UPON THY THIGH, O MOST MIGHTY, ACCORDING 
TO THY WORSHIP AND RENOWN 


Then he girds his loins with the Zunoro and says 


THOU SHALT GIRD ME WITH STRENGTH UNTO THE BATTLE AND SHALT THROW 
DOWN UNDER ME THEM THAT RISE UP AGAINST ME AND TREAD DOWN MINE ENEMIES 
IN MY SIGHT 


And when he puts on the left Zendo he shall say first 


Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS, 0 Lord, and meet for 
all good and right works, making us pure temples and CHOSEN VESSELS that 
are fit for the service of thy glory and for the praise of thy holy name, o our 
Lord and our God, for ever 


and he adds 


TEACH MINE HANDS TO FIGHT AND STRENGTHEN MINE ARMS LIKE A BOW OF 
STEEL 


then putting on the right zendo he says 
Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS and the rest 
and he adds 


THY RIGHT HAND SHALL HOLD ME UP AND THY LOVING CORRECTION SHALL 
MAKE ME GREAT: THOU SHALT MAKE ROOM ENOUGH UNDER ME FOR TO GO, 
THAT MY FOOTSTEPS SHALL NOT SLIDE 


And when he puts on the Phaino he signs it with three crosses and says 


LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS WITH 
JOYFULNESS: FOR THY SERVANT Davin’s SAKE TURN NOT AWAY THE PRESENCE 
OF THINE ANOINTED. 


(THE PREPARATION OF THE ALTAR) 


And so he takes the cover off the mysteries and he puts the paten on the left side 
and the chalice on the right and the purificator and the spoon with the paten on the 
left side and the cloud on the right 


And he lights the taper on the right and says 


IN THY LIGHT SHALL WE SEE LIGHT, 0 Jesu full of light, who art THE TRUE 


The Liturgy of the Syrian Facobites 71 


LIGHT THAT LIGHTENETH EVERY creature: enlighten us with thy glorious light, 
© EFFULGENCE of the heavenly Father 


and on the left also and says 


O sacred and holy, who dwellest in abodes of light keep far away evil 
passions and hateful thoughts: grant us that with purity of heart we may 
do the works of righteousness. 


(THE PROTHESIS) 


And he brings and arranges the seal in the paten and says 


HE WAS LED AS A LAMB TO THE SLAUGHTER AND AS A SHEEP BEFORE HIS 
SHEARERS IS DUMB SO HE OPENED NOT HiS MOUTH IN HIS HUMILIATION 


THE PLACE, O Lorp, WHICH THOU HAST MADE FOR THEE TO DWELL IN: 
THY SANCTUARY, O Lorn, WHICH THY HANDS HAVE ESTABLISHED. THE LorRD 
SHALL REIGN FOR EVER AND EVER 


And when he mixes the chalice he says 


Our Lord Jesus Christ was crucified between two robbers in Jerusalem and 
Was PIERCED in HIS SIDE WITH the SPEAR AND THERE flowed out therefrom 
BLOOD AND WATER AND HE THAT SAW IT BARE RECORD AND WE KNOW THAT HIS 
RECORD IS TRUE 

I WILL RECEIVE THE CUP OF SALVATION 


and the rest (of Ps. cxvt 13, 14). 


And he sets the sedro of penitence 


First the prumion Him whom watchers exalt and to whom angels minister 
and of whom every creature proceeds and is guided, him praise befitteth 


Sedro We beseech thee, 0 our Lord Jesus Christ, o God, to bless thy 
servants and these thy worshippers who are gathered together in thine holy 
name in this temple. May they put on thy spiritual weapons, may they 
conquer the wicked one and his host. Spare their sins by thy grace and 
forgive their offences by thy mercy that they may lift up praise unto thee. 
Vowe At thy gate, o Lord, do I knock, from thy treasury I ask for mercies. 
I a sinner of years have turned aside from thy way. Grant me to confess 
my sins and to forsake them and to live by thy grace. At what gate shall 
we go and knock save at thy gate, o gracious one our Lord, and what have 
we that shall plead with thee for our offence if thy mercies plead not with thee, 
o king whose glory kings do worship? Glory Father and Son and Holy 


10 


15 


20 


25 


30 


Ghost, BE THOU to us an high wall and AN HOUSE OF DEFENCE from the wicked 35 


one and from the hosts of him that fighteth against us: with the wings of thy 
mercies hide us when the good are severed from the wicked. From everlasting 
Let the voice of our ministry be a key that openeth the gates of heaven and 
may the archangels say from out their ranks How sweet is the voice of the 
earthborn! The Lord quickly answer their request! The smoke May we be 


490 


72 The Syrian Rite 


pardoned and cleansed and sanctified and purified and purged from all the filth 

of sin by this smoke of odours which we offer before thee now, o our Lord 

and our God, and at all times for ever. Examination I have sinned against 

thee, o thou that hast pity on a sinner: receive my supplication and forgive 
5 me my faults: o Lord the lord of all, have mercy on me 


Then he shall say 
Kurillison ¢hree times and Our Father which art in heaven 


and this seal 


Sacrifices of praise may we be accounted worthy to offer unto thee, o Lord, 

Jo a Sweet-smelling savour, even all our thoughts and words and deeds and holo- 

causts, and without spot to appear before thee all the days of our life, o Father 
and Son and Holy Ghost for ever. 


The service of penitence is finished which was foreshadowed by the old covenant 
and the law. 


15 The second service of the Kurbono 


First the priest praises and says 


Glory be to the Father and to the Son and to the Holy Ghost: and upon 
us weak and sinful be mercy and grace at all times 


Prayer 


290. + Vouchsafe us, o Lord God, HAVING OUR HEARTS SPRINKLED AND CLEAN 
FROM all EVIL CONSCIENCE, to be accounted worthy to enter into thine holy 
of holies, high and exalted, and in purity and holiness to stand before thine 
holy altar and present unto thee REASONABLE and SPIRITUAL SACRIFICES IN 
THE BELIEF OF THE TRUTH, 0 our Lord. 


25 And afterwards bowing down he adds and says the prayer for himself 


O Lord God almighty who pardonest guilty men and HAST NO PLEASURE IN 

THE DEATH OF a sinner: to thee, o Lord, do I stretch forth the hands of my 

heart and I implore of thee forgiveness for all my unlawful deeds, albeit 

unworthy: but I beseech thee keep my mind from the operations of the enemy, 

30 mine eyes that they look not incontinently, mine ears that they listen not to 

vanities, mine hands from the service of hateful things, and my reins that they 

be moved in thee, so that I be entirely thine. And from thee be there granted 

unto me the gift of thy divine mysteries, o Christ our Lord and our God, for 
ever. Amen. 


35 (OFFERTORY PRAYERS) 


Then he rises and ascends the step and says 
Stdmen kalos 
«The people) 
Kurillison 


The Liturgy of the Syrian Facobites 73 


And again removing the veils, that is the covering of the mysteries, he places that 
of the paten on the south, and that of the chalice on the north. Over that of the 
paten he says 


Tue Lorp IS KING AND HATH PUT ON GLORIOUS APPAREL: THE LorD HATH 
PUT ON HIS APPAREL AND GIRDED HIMSELF WITH STRENGTH 5 


and the rest {of Ps. xcit) 
[Over that of the chalice he says 


O pure and spotitess Lams who offered to his Father an acceptable offering 
for the expiation and redemption of the whole world: vouchsafe us to offer 
ourselves to thee A LIVING SACRIFICE WELLPLEASING UNTO THEE and like unto 1o 
thy sacrifice which was for us, o Christ our God for ever. Amen] 


And he (stretches forth his hands in the form of a cross, his right hand over his 
left and| takes the paten in his right hand and the chalice in his left crosswise [and 
lifts them up on high above the part where ts the fixed tablitho| and says the general 

prayer on this wise 15 

The memorial of our Lord and our God and our Saviour Jesus Christ and of 
all his saving dispensation on our behalf: to wit the message of the watcher, 
and his glorious conception and his birth in the flesh and his baptism in the 
Jordan and his fast of forty days and his saving passion and his uplifting on the 
cross and his quickening death and his honourable burial and his glorious 20 
resurrection and his ascension into heaven and his session on the right hand of 
God the Father; according to his own command unto us we are commemorat- 
ing at this time upon the eucharist that is set before us. Then particularly for 
our father Adam and our mother Eve and the holy mother of God Mary and the 
prophets and apostles, preachers and evangelists and martyrs and confessors, 25 
righteous men and priests and holy fathers and true shepherds and orthodox 
doctors, solitaries and cenobites and those who are standing and praying with 
us with all those who since the world began have been wellpleasing unto thee 
from our father Adam even unto this day. Again we are commemorating our 
fathers and our brethren and our masters who have taught us the word of truth 30 
and our departed and all the faithful departed, particularly and by name them 
that are of our blood and them that had part in the building of this temple and 
them that had part and are still taking part in the support of this place, and all 
that take part with us whether in word or in deed, in little or in much, especially 
him for whom and in whose behalf this kurbono is offered here he mentions him 35 
Sor whom Che is celebrating) and pardon his offences and his sins in thy mercy. 

O God, make a good remembrance for VV: then for whoso ts worthy: and tf he ts 
offering for the mother of God or for one of the saints let him say and for saint mar 
NV whose commemoration we are celebrating today: then he shall say particu- 
larly then for the holy mother of God Mary in whose honour and for whom this 40 
kurbono is offered today peculiarly and distinctly that she, o my Lord, may be an 
intercessor unto thee in the behalf of every one that taketh refuge in the aid of 
her prayers. O goodand merciful God, by her heard and acceptable prayers unto 
thee answer in thy goodness his requests who sets apart and honours her 


tn 


Io 


20 


25 


30 


Ww 
“yr 


74 The Syrian Rite 


remembrance: remove from him temptations and chastisements and rods of 
anger and forgive his offences in thy mercy, by the prayers of thy mother and 
of all thy saints. Amen. Again O God, thou wast the offering and to thee the 
offering is offered: receive this offering from my weak and sinful hands for the 
soul of VV and he repeats it three times. Again O God, in thy graciousness make 
rest and good remembrance to my father and to my mother. And tf for the sick 
O merciful God, be gracious to V and grant him healing of soul and body. And 
if for the departed O God, make to him rest and good fruition in thy mansions of 
light with all the doers of thy will. And make rest and good remembrance to 
my father and to my mother and to all who are with me and who have com- 
panionship with me and to all who ask of our weakness that we make memorial 
of them in this thine offering offered unto thee by our sinfulness, whose names 
are known unto thee. 


And he puts down the mysteries and sets the chalice to the east and the paten to 
the west on the tablitho and he covers them with the annaphura and says 


HIs GLORY COVERED THE HEAVENS AND all creation WAS FULL OF HIS PRAISE. 


{MASS OF THE CATECHUMENS) 
(THE CENSING) 
The deacon 


Stomen kalds 

(The people) 

Kurillison 

The priest 
The general prumion To that glorious and adorable one 
who hath magnified the memory of her that brought him forth 
in heaven and in earth and who hath made victorious the 
memory of his saints in every spot and place and on every wise 
and hath distilled the dew of mercy and compassion on the limbs 

of the faithful departed : to him praise is fitting 


And he sets the sedro ‘We adore and give thanks and glorify 
thee, the creator of the worlds and disposer of things created, 
the blessed Root that budded forth and sprang up OUT OF A DRY 
GROUND, even of Mary, and all the earth was filled with the 
savour of its glorious sweetness and it drove away the foul 


5 savour of heathenness from all regions by its glorious doctrine. 


We offer before thee this incense after the pattern of Aaron the 
priest who offered pure incense unto thee in the tabernacle that 
was for a time and stayep thereby THE PLAGUE from the people 


The Liturgy of the Syrian Facobites 75 


of Israel. So we beseech thee, o Lord, receive this savour of 
spices which our lowliness offers unto thee by reason of our 
sins and our offences, in the behalf of our father Adam and our 
mother Eve, in the behalf of the prophets and apostles, in the 
behalf of the just and righteous, in the behalf of the martyrs 5 
and confessors, in the behalf of the fathers and orthodox doctors, 
in the behalf of the monks and cenobites, in the behalf of the 
holy mother of God Mary, in the behalf of orphans and widows, 
in the behalf of the distressed and the afflicted, in the behalf of 
the sick and oppressed, in the behalf of all who have spoken 10 
and charged us to remember them in prayers to thee, o Christ 
our God, and in the behalf of the living and the dead and the 
repose of their souls in the heavenly Jerusalem. And glory and 
worship we will send up to thee, o my Lord, and to thy Father 
and to thine Holy Spirit now and at all times for ever. Amen 1; 
He burns incense and says 

To the glory and honour of the holy and glorious Trinity 
incense is set on by my hands weak and sinful 

Let us pray all of us: mercy and grace ask we from the Lord. 
O merciful Lord, have mercy on us and help us 20 


and he takes the incense and worshipping censes the midst of the table of life three 
times, which ts a type of the Father, saying 


Adoration to the gracious Father 
and the north horn he censes three times, which is a type of the Son, and says 
Adoration to the merciful Son 25 
and the south horn he censes three times, which 1s a symbol of the Holy Ghost, 
Adoration to the living and holy Spirit 


and he ascends the step and raises the incense over the mysteries on the east side and 
says this Voice 


¥W Rejoice in THE LoRD, 0 YE RIGHTEOUS 30 


With the smoke of spices be there a remembrance to 
the Virgin Mary mother of God 
and bringing it to the west side he says 
PRAISE HIM, ALL YE PEOPLES 


With the smoke of spices be there a remembrance to 33 
the holy prophets apostles and martyrs 


76 The Syrian Rite 


and to the north side saying 


Glory be to the Father and to the Son and to the Holy Ghost 


With the smoke of spices be there a remembrance to 
the doctors and the priests and the just and the 
F righteous 


and to the south side saying 


From everlasting to everlasting world without end 


With the smoke of spices be there a remembrance to the 
holy church and all her children 


10 and he lowers the censer in a circle over the mysteries three times and 
descends from the step saying this 


Smoke Receive, o my Lord, in thy mercy the incense of thy 
servants and be reconciled by the smoke of thy priests and be 
appeased by the service of thy worshippers and magnify thereby 

15 the remembrance of thy mother and of thy saints.and of all the 
faithful departed, o Son the Christ who with thy Father and 
thine Holy Spirit art worshipped and glorified now and at all 
times for ever. The seal May the just and righteous, the 
prophets and apostles and martyrs and confessors and the holy 

20 mother of God Mary and all the saints who in all generations 
have been wellpleasing unto thee, o God, be intercessors and 
suppliants unto thee in the behalf of the souls of all of us, that 
by their prayers and supplications wrath may cease from thy 
people. And have mercy on the flock of thy pasture and make 

25 thy tranquillity and thy peace to dwell in the four quarters 
of the world and to the departed grant pardon in thy 
goodness, o our Lord and our God, for ever. Examination 
Let Mary who brought thee forth and John who baptized 
thee be suppliants unto thee in our behalf: and have 

30 mercy upon us. 


«(THE LECTIONS) 


°[[f there be lessons for that day from the books of the Old Testament the 
people shall say 


A voice 
a {and the rest) 


The Liturgy of the Syrian F acobites a 


Then the lessons shall be read] 


{AND THE LorD sAID UNTO Moses WHEREFORE CRIEST THOU 
.....AND HIS SERVANT Moses Exod. xtv 15-31 


ALL WISDOM COMETH FROM THE LorRD..... TURNETH AWAY 
WRATH Ecclus. 1 1-21 5 
THE WILDERNESS AND THE SOLITARY PLACE ....... SORROW 


AND SIGHING SHALL FLEE AWAY Ts. xxxv} 


And he begins the responsory of Mar Severus 


By the prayers of Mary who brought thee forth and of John 
who baptized thee qe 


¥ I WILL MAGNIFY THEE, O GoD My KING, whose only-begotten 
Son who was immortal in his nature and came in 
grace for the life and salvation of the race of men and 
became incarnate of the holy and glorious pure virgin 
the mother of God Mary: he took a body without 15 
change and was crucified for us, even Christ our God, 
and by his death trampled under foot our death and 
destroyed it, who is one of the holy Trinity and is 
worshipped and glorified equally with his Father and 
his Holy Spirit 20 

Have mercy on us all. 

And they say 


Hoty art thou, o God: HoLy, o mighty: HOLY, o immortal 
who wast crucified for us: have mercy upon us 


Hoty art thou, o God: HoLy, o mighty: HOLY, o immortal 25 
who wast crucified for us: have mercy upon us 


Hoty art thou, o God: Hoty, o mighty: HoLy, o immortal 
who wast crucified for us: have mercy upon us 
and 
Kurillison 30 


three times. 


78 The Syrian Rite 


5[ The people The priest 
The chosen apostles Vouchsafe us, o Lord God, 
(and the rest) by the intercession of thine 
holy apostles to be unmoved 
5 and immovable in the faith 


and to be stablished in their 
doctrines and by good and 
profitable works to be well- 
pleasing to thy godhead, re- 
10 joicing in thee all the days 
of our life and to the end, 
o Christ our God and the 
hope -of our iif and the 
saviour of our souls for ever. 
is Amen | 


He reads the Praxis 
Beloved {WHOSOEVER BELIEVETH THAT 


A pci kena eediets HATH 
NOT LIFE 1 Jo, v 1-12}. 

The people Again the prayer before the Apostle 

20 Paul the blessed apostle Accept, o Lord God, our 

(and the rest) prayers and our supplications 


which are at this time before 
thee and account us worthy 
with purity and holiness to 
25 keep thy commandments and 
those of thy divine apostles 
and of Paul THE ARCHITECT 
and builder of thine holy 
church, o our Lord and our 
30 God for ever 


The deacon 
Paul the apostle: from the Epistle to {the Corinthians} 
Bless, o my Lord : 


My brethren {1 wouLD NoT THAT YE SHOULD BE IGNORANT 
35: ) 3) Glamis tents ABLE TO BEAR IT I Cor. % 1-13} 


The Liturgy of the Syrian Facobites 79 


The deacon 
Bless, o my Lord. 


The people 
Halleluiah and halleluiah 


OFFER TO him “[sacrifices, BRING PRESENTS 5 


CoME INTO THE COURTS OF THE LoRD AND worsuHiP him IN 
his HOLY TEMPLE: BE THANKFUL UNTO HIM AND SPEAK GOOD 
. OF HIS NAME 
by whom life is bestowed 


Halleluiah]. 10 


The deacon The priest before the Gospel 
Bless, o my Lord Grant us, o Lord God, the 
With silence ‘[stand, ye knowledge of thy divine words 
hearers, for this is the holy and fill us with the understand- 
Gospel which is being read. ing of thine holy Gospel and 15 
Brethren, haste ye and hear the riches of thy divine gifts 
and acknowledge the word and the indwelling of thine 
of the living God] Holy Spirit and give us with 
joy to keep thy commandments 
and accomplish them and fulfil 20 
thy will and to be accounted 
worthy of the blessings and 
the mercies that are from thee 
now and at all times 
The priest 25 
Peace be to you all 
The people 
And with thy spirit 
The priest 
The holy Gospel of our Lord Jesus Christ, the life-giving 
Gospel of {Luke} the apostle who preached life and salvation 
to the world 


30 


YY 


The deacon 
BLESSED IS HE THAT COMETH IN THE NAME OF THE LORD 


80 The Syrian Rite 


The priest 
In the time therefore of the dispensation of our Lord and our 
God and our Saviour Jesus Christ, the Word of the living God 
who was incarnate of the virgin Mary, these things were done 
The deacon 
We believe and confess 
The priest 
{AND AS THE PEOPLE WERE IN EXPECTATION...... IN THEE 
I AM WELL PLEASED S. Luke wt 15-22} 
And peace be to you all 
The people 
And with thy spirit 
This prayer 


10 


To our Lord Jesus Christ be our praise and our thanksgiving 

1s and our blessing for his lifegiving word to us, and to his Father 

who sent him for our salvation, and to his living and holy Spirit 
who giveth us life, now and at all times for ever. Amen. 


(MASS OF THE FAITHFUL) 
(THE PRAYERS) 
20 And he sets the sedro of the Entrance 


Let us pray all of us: ask we mercy and grace from the Lord. 
O merciful Lord have mercy on us and help us. 
Prumion *{With the operation of good works and noble and 
holy thoughts and the pleasant savour of the true faith and the 
25 firstfruits of the gifts of glorious immortal lives be we accounted 
worthy to offer to THE HIGHPRIEST OF OUR CONFESSION, EVEN 
Jesus Christ, a holy and righteous sacrifice for that he of him- 
self hath MADE PURIFICATION OF our SINS and redeemed the 
world by his sacrifice: whom befitteth glory and honour 
30 and worship at this time of the celebration of the divine 
eucharist and at all times} 
Sedro of the entrance *{O Christ who art God the maker 
and the possessor of all, the redemptive breath of the worlds, 
pure immortal chrism and pleasant savour that never dieth, the 


The Liturgy of the Syrian Facobites SI 


sweet and pleasant savour, the knowledge of thee filleth our 
hearts and thou hast vouchsafed to us poor and earthly things 
to stand before thee and to hear and to minister the service 
of thy divine and unspeakable mysteries which even ANGELS 
DESIRE TO LOOK INTO. Free our souls, o Lord, from the 
yoke of the bondage of sin that we may live before thee with 
watchfulness of mind and fixed rules of conversation all the 
days of our lives and come to a blessed end and to life everlast- 
ing, wherefrom troubles and lamentations and groanings are 
moved far off: through thy grace and the goodpleasure of thy 
Father blessing and blessed, who sent thee to save us, and 
through the operation of thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now 
and at all times for ever} 


He continues 


From God may we receive pardon of offences and remission 
of sins in both worlds for ever. Amen 


And he adds 
Peace be to you all 
The people 
And with thy spirit 
The priest 


May the pardon of the Son of God be bestowed on our souls 
and on the souls of our fathers and of our brethren and of our 
masters and of our teachers and of our departed and of all the 
faithful departed, children of the holy church, in both worlds for 
ever. Amen 


And he burns incense and makes three crosses on the censer and says 


Let us answer and say Ho>kly is the holy Father, horkly is 


the holy Son, ho»Kly is the living and holy Spirit, who halloweth ; 


the incense of the sinner his servant, sparing and having 
mercy on our souls and on the souls of our fathers and of our 
brethren and of our masters and of our teachers and of our 
departed and of all the faithful departed, children of the holy 
church, in both worlds for ever and ever. Amen. 

G 


on 


Io 


20 


SS) 
° 


2 


3 


5 


ce) 


en 


Oo 


en 


@) 


82 The Syrian Rite 


(THE CREED) 
The deacon 


Sophia and Proschomen 
The priest begins 

*T each of the faithful shall say | believe and the priest shall say We believe | 

I believe *[in one God the Father almighty maker of heaven 
and earth and of all things visible and invisible. And in one 
Lord Jesus Christ the only Son of God, who was begotten of 
the Father before all worlds, light of light, very God of very 
God, begotten and not made, and equal in substance to his 
Father: by whom all things were made: who for us men and 
for our salvation came down from heaven and was incarnate of 
the Holy Ghost and of the virgin Mary mother of God and was 
made man and was crucified for us in the days of Pontius Pilate 
and suffered and died and was buried and rose again the third 
day as he willed and ascended into heaven and sat down at 
the right hand of his Father and he shall come again in glory 
to judge the quick and the dead: of whose kingdom there is no 
end. And in one Holy Ghost who is the Lord, the quickener 
of all things, who proceedeth from the Father, and with the 
Father and with the Son is worshipped and glorified, who spake 
by the apostles and the prophets*. And in one church apostolic 
catholic and glorious’: I acknowledge that there is one baptism 
which is for the remission of sins and I look for the resurrection 
of the dead and the new life in the world to come. Amen. | 


{THE LAVATORY) 
And he washes the tips of his fingers in water and says 


Wash away, o Lord God, the foul pollution of my soul and 
cleanse me with thy sprinkling of life that in purity and in 
holiness I may be accounted worthy to go in to the holy of 
holies, thine holy and hallowing house, and without defilement 
to handle thine adorable and divine mysteries, that with pure 
conscience I may offer unto thee a LIVING SACRIFICE that may 
be WELLPLEASING UNTO thy godhead and like unto thy glorious 


35 sacrifice, our Lord and our God, for ever. 


* Bodl. MS. Marshall 327 f. 182: prophets and apostles 
b 76. holy catholic and apostolic 


The Liturgy of the Syrian Facobites 83 


Again he asks for forgiveness and says 


My brethren and my masters, pray for me that my sacrifice 
be accepted. 


And he bows down before the table of life and prays this prayer in silence 
and says 


O holy and glorious Trinity, have mercy upon me: o holy 
and glorious Trinity, forgive me my sin: o holy and glorious 
Trinity, receive this offering from my weak and sinful hands. 
O God, in thy mercy make rest and good remembrance on 
thine holy and heavenly altar for thy mother and for thy saints 
and for all the faithful departed. O God, pardon and remit in 
this hour the sins of thy sinful servant and help my weakness 
which crieth unto thee at all times and by the prayers of thy 
mother and of all thy saints, o God, in thy Jovingkindness 
pardon and remit the sins of them of our blood, our fathers and 
our brethren and our masters and of him for whom and in the 
behalf of whom this sacrifice is offered 

here he mentions whomsoever he will. 


And he ascends the step and kisses the throne and begins the Kurédbho 


The Annaphura of Mar James the brother of our Lord 


{THE KISS OF PEACE) 
First the prayer before the Peace 
O God of all and Lord, account these our unworthy selves 
worthy of this salvation, o thou lover of men, that pure of ALL 
GUILE AND all HYPOCRISY we may greet one another wIiTH 
A KISS HOLY and divine, being united with the bond of love 
and peace: through our Lord God and Saviour Jesus Christ 
thine only Son our Lord through whom and with whom to 
thee is fitting glory and honour and dominion with thy Spirit 
allholy and good and adorable and lifegiving and consubstan- 
tial with thee now and ever and world without end 
The people 
Amen 
The priest 
Peace be to you all 
The people 
And with thy spirit 
G 2 


~ 


o 


10 


vm 


5 


* 
v o 


84 The Syrian Rite 


The deacon 


Give we the Peace 
The people 
Account us worthy, o Lord. 


5 (THE INCLINATION ) 
The deacon 
Let us bow down our heads before the Lord 
The people 
Before thee, o Lord 
10 The priest 
Thou who alone art a merciful Lord, send thy blessings on 
them that bend their necks before thine holy altar, o thou that 
DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT 
ARE LOWLY, and bless them: through the grace and mercies 
15 and love towards mankind of Christ thine only Son through 
whom and with whom to thee is fitting glory and honour and 
dominion with thy Spirit allholy and good and adorable and life- 
giving and consubstantial with thee now and ever and world 
without end 
20 The people 
Amen. 


(THE PRAYER OF THE VEIL) 
The priest 


O God the Father who for thy great and unspeakable love 

25 towards mankind didst sEND thy SON INTO THE WORLD tO BRING 
AGAIN THE SHEEP THAT WAS GONE ASTRAY, turn not away thy 
face from us who offer this fearful and unbloody sacrifice : For 
WE TRUST NOT IN OUR OWN RIGHTEOUSNESS BUT IN THY MERCIES. 
We intreat therefore and beseech thy goodness that this mystery 

30 which is administered for our redemption be not for judgement 
unto thy people but for the wiping out of sins and for forgive- 
ness of trespasses and for thanksgiving unto thee: through the 
grace and mercies and love towards mankind of thine only Son 
through whom and with whom to thee is fitting glory and honour 


The Liturgy of the Syrian Facobttes 85 


and dominion with thy Spirit allholy and good and adorable 
and lifegiving and consubstantial with thee now and ever and 


world without end 
The people 


Amen. 5 


€ ANAPHORA) 
The deacon 
Stand we fairly 
The people 
Mercies, peace, <a sacrifice of praise) 10 
(THE THANKSGIVING) 
He makes the annaphura to flutter and says 
THE Love oF Gop the Father AnD THE GRACE */oF the only- 
begotten Son AND THE FELLOWSHIP and descent oF THE Hoty 
GHOST BE WITH YOU ALL, my brethren, evermore] 15 
The people 
And with thy spirit 
The priest 
The minds and hearts of all of us be on high 
The people 20 
They are with the Lord our God 
The priest 
Let us give thanks unto the Lord with fear *[and worship with 
trembling | 
The people 25 
It is meet and right 
The priest: g¢hdntho 
It is very meet right fitting and our bounden duty to 
praise thee, to bless thee, to celebrate thee, to worship thee, to 
give thanks to thee the creator of EVERY CREATURE VISIBLE 3° 


AND INVISIBLE 
T ‘litho 


whom THE HEAVENS AND THE HEAVENS OF HEAVENS PRAISE AND 
ALL THE HOSTS OF THEM, THE SUN AND THE MOON AND ALL 
the choir of THE STARS, THE EARTH AND THE SEA AND ALL 35 


86 The Syrian Rite 


THAT IN THEM IS, THE HEAVENLY JERUSALEM, THE CHURCH 
OF THE FIRSTBORN THAT ARE WRITTEN IN HEAVEN, ANGELS 
archangels princedoms POWERS THRONES DOMINATIONS VIR- 
TUES above the world, heavenly Armies, the cherubin with 
many eyes, and the seraphin with six wings and witH Two of 
their wings THEY veil THEIR FACE AND WITH TWAIN THEIR 
FEET AND WITH TWAIN THEY DO FLY one to another, with 
unceasing voices and unhushed theologies, a hymn of victory 
majesty and EXCELLENT GLORY with clear voice hymning, and 
1o crying and shouting AND SAYING 
The people 
Holy HOLY HOLY MIGHTY LorD GoD OF SABAOTH 
of the GLory and honour of whose majesty 
heaven and EARTH ARE FULL 
15 Hosanna in the highest 
BLESSED IS HE THAT came and COMETH 
IN THE NAME OF THE LorRD 
HosANNA IN THE HIGHEST 
The priest: g¢hontho 

20 Even as in truth thou art holy, KING OF THE WORLDS and 

giver of all holiness, and holy also is thine onlybegotten Son 

our Lord and God and Saviour Jesus Christ and holy also is 

thine Holy Spirit who SEARCHETH ALL THINGS, even THE DEEP 

THINGS OF thee, Gop and Father. For holy art thou all- 
; sovereign almighty terrible good, of fellowfeeling and especially 

as touching thy creature: who madest man out of earth and 

gavest him delight in paradise: but when he transgressed thy 

commandment and fell thou didst not pass him by Nor FORSAKE 

him, o good, but didst chasten him as an exceeding merciful 
30 father: thou calledst him by the law, thou didst lead him by the 

prophets and Last oF ALL didst SEND thine ONLYBEGOTTEN SON 

INTO THE WORLD that he might renew thine image: who, when 

he had come down and been incarnate of the Holy Ghost and 

of the holy mother of God and evervirgin Mary and CONVERSED 
35 WITH MEN and done all things for the redemption of our race 

Telitho 
and when he was about to accept a voluntary death for us 
sinners, himself without sin, IN THE SAME NIGHT IN WHICH HE 


wm 


i) 
Jt 


The Liturgy of the Syrian Facobites 87 


WAS DELIVERED UP for THE LIFE and salvation OF THE WORLD 
TOOK BREAD on his holy spotless and unpolluted hands and 
showed it to thee, God and Father, and when he had GIvEN 
THANKS * HE BLESSED > hallowed * BRAKE AND GAVE TO HIS 
DISCIPLES and holy apostles sayinc TAKE, EAT of it: THIS IS MY 
BODY WHICH FOR you and for many IS BROKEN and given for 
the remission of sins and for eternal life 

The people 

Amen 

The priest 
And LIKEWISE also THE CUP AFTER HE HAD SUPPED when he 
had mixed with wine and water HE GAVE THANKS > BLESSED >a 
hallowed > AND GAVE TO HIS DISCIPLES and holy apostles SAYING 
TAKE, DRINK YE ALL OF IT: THIS IS MY BLOOD OF THE NEW 
TESTAMENT WHICH FOR YOU and FOR MANY IS SHED and given 
FOR THE REMISSION OF SINS and for eternal life 


The people 
Amen 
The priest 
Do THIS IN REMEMBRANCE OF ME: FOR AS OFTEN AS YE EAT 


THIS BREAD AND DRINK THIS CUP YE DO proclaim my DEATH and 
confess my resurrection UNTIL I coME 


The people 
Thy death, o Lord, *[we commemorate and thy resurrection we 
confess and thy second coming we look for, and we ask of thee 
mercy and compassion and we implore the forgiveness of sins. 
Thy mercies be upon us all]. 


(THE INVOCATION ) 
The priest 
Commemorating therefore, o Lord, thy death and thy resur- 
rection on the third day from the tomb and thine ascension into 
heaven and thy session at the right hand of God the Father and 
as well thy second coming fearful and glorious wherein thou 
SHALT JUDGE THE WORLD IN RIGHTEOUSNESS, when thou shalt 
RENDER TO EVERY OMe ACCORDING TO HIS DEEDS, we offer thee 
this fearful and unbloody sacrifice that THou DEAL NOT WITH US 


15 


20 


30 


Io 


2 


uN 


. 


a 


88 The Syrian Rite 


AFTER OUR SINS, 0 Lord, NEITHER REWARD US AFTER OUR 
iniquities, but after thy leniency and thy great and unspeakable 
love towards mankind BLot out the sins of us thy servants who 
intreat thee. For thy people and thine inheritance intreat thee 
5 and through thee and with thee the Father saying 
The people 
Have mercy *[upon us, 0 Gop the Father atmicuty, have 
mercy upon us] 
The priest 
10 We too, o Lord, receiving thy grace, *[weak and sinful, thy 
servants, give thanks unto thee and praise thee for all things 
and by reason of all things] 
The people 
We glorify thee, *[we bless thee, we worship thee, we believe 
15 in thee: we pray thee be propitious, o Lord God, have mercy 
upon us and hear us| 
The deacon 
In silence and fear [stand and pray. The peace and tran- 
quillity of God the Father of us all be with us. Cry we 
20 and say we thrice Kurillison Kurillison Kurillison] 
The priest: g¢hontha: the Invocation of the Holy Ghost 
Have mercy upon us, God the Father almighty, and send upon 
us and upon these gifts set before thee thine Holy Spirit the Lord 
and the lifegiver who shareth thy throne, God and Father, and 
25 shareth the kingdom with the Son, who is of one substance and 
coeternal, who spake in the law and the prophets and thy new 
testament, who descended in the likeness of a dove upon our 
Lord Jesus Christ in the river Jordan, who descended upon the 
holy apostles in the likeness of fiery tongues 
30 The priest 
Hear me, o Lord: *|hear me, o Lord: hear me, o Lord,] and 
have mercy upon us: [and may thy holy and living Spirit, 
o Lord, come and descend upon me and upon this oblation] 
The people 
35 Kurillison 
The priest : telitho 
that coming down he may make of this bread the lifegiving 
body > the redeeming body >] the heavenly body >] the body 


The Liturgy of the Syrian Facobztes 89 


which sets free our souls and bodies, the body of our Lord 
God and Saviour Jesus Christ for the remission of sins and 
-eternal life to them that receive. Amen 

The people 

Amen 5 

The priest 
And the mixture that is in this cup the blood of the new 
testament > the redeeming blood > the lifegiving blood > the 
heavenly blood which sets free our souls and bodies, the blood 
of our Lord God and Saviour Jesus Christ for the remission of 10 
sins and eternal life to those who receive it. Amen 

The people 

Amen 

The priest 


£ 


That they be to all who receive of them the hallowing of souls 15 
and bodies, fruitfulness in good works, for the confirmation of 
thy holy cyurcH which thou hast FOUNDED UPON THE ROCK of 
the faith AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST 
iT, delivering it from all heresy and from every STUMBLINGBLOCK 
of THEM THAT DO iniquity EVEN UNTO THE END OF THE WORLD: 2° 
by the grace and mercies and love towards mankind of thine only 
Son through whom and with whom to thee is fitting glory and 
honour and dominion with thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 
ever and world without end 25 

The people 

Amen. 


(THE INTERCESSION ) 
°( The deacon The priest: g’hontho 


Bless, o Lord Wherefore we offer unto 30 
Let us pray and beseech our thee, o Lord, this same fear- 
Lord and our God at this ful and unbloody sacrifice for 
great and dread and holy these thine holy places which 
moment for our fathers and thou hast glorified by the 
rulers who are over us this manifestation of thy Christ 35 
day in this present life and and especially for the holy 


190 


a) 


20 


bo 
eye 


90 


fend).and,. rule. the holy 
churches of God : the vener- 
able and most blessed mar 
NV our patriarch: and for 
mar JV metropolitan with the 
residue of the metropolitans 
and venerable orthodox 
bishops let us beseech the 
Lord | 


The Syrian Rite 


Sion the: dmother? ofall 
churches: and for thine holy 
church which is in all the 
world: grant her, o Lord, 
the rich gifts of thine Holy 
Spirit 

Remember also, o Lord, our 
pious bishops who RIGHTLY 
divide for us THE WORD OF 


TRUTH: especially the fathers 
our patriarchs mar JV and our 

bishop. Grant them, o Lord, an honourable old age: for a long 
time preserve them TENDING THY PEOPLE in all piety and 
holiness 

Remember also, o Lord, this honourable presbytery which is 
here and in every place and the diaconate in Christ and the 
residue of all the ministry and every order of the church 

Remember also, o Lord, my lowliness whom all unworthy as 
I am thou hast accounted worthy to call upon thee. REMEMBER 
NOT the sins of My youTH and mine ignorances BUT AFTER THE 
MULTITUDE OF THY MERCIES THINK THOU UPON ME: for IF THOU 
WILT BE EXTREME TO MARK iniquity, o Lorp, wHo May endure 
before thee? For wITH THEE Is propitiation: visit me and 
purify me and where SIN ABOUNDETH THERE let thy GRACE 
MUCH MORE ABOUND 

Remember also, 0 Lord, those from among our brethren who 
are cast into bondage and are in prison and in exile, them that 
are sick and ill and them that are oppressed and vexed oF EVIL 
SPIRITS 

Remember also, o Lord, the air and the rains and the dews 
and the fruits of the earth: BLESS THE CROWN OF THE YEAR 
WITH THY GOODNESS, for THE EYES OF ALL hope in THEE AND 
THOU GIVEST THEIR food IN good SEASON: THOU OPENEST 
THINE allsufficing HAND AND FILLEST ALL THINGS LIVING WITH 
good WILL 

Telitho 

And deliver us, o Lord God, from all oppression and wrath 

and straits and all hurt and opposition of wicked men and from 


The Liturgy of the Syrian Facobrtes QI 


all force and violence of devils and from every scourge sent from 
thee, o God, which is brought upon us by reason of our sins 
and preserve us in the orthodox faith and the keeping of thine 
holy lifegiving commandments, us indeed and all that are 
accounted worthy to stand before thee and to wait for the rich 5 


mercies which come from thee: 


for thou art a God that taketh 


pleasure in mercy and to thee we offer up glory and to thine 
only Son and to thy Spirit allholy and good and adorable and 
lifegiving and consubstantial with thee now and ever and world 


without end 


Io 


The people 
Amen 


°[The deacon 
Again then we commemorate 
all our faithful brethren true 
christians who have before 
bidden and charged our 
humility and our weakness 
to remember them in this 
hour and at this time: and 
for all who have been cast 
into all manner of grievous 
temptations and take refuge 
in thee, o Lord, the mighty 
God, and for their salvation 
and their visitation by thee 
speedily: and for this city 
preserved of God and for 
the concord and advance of 
the faithful inhabiters there- 
of that they be exercised in 


virtue let us beseech the 
Lord | 


The priest: gehontho 

Again vouchsafe to remem- 
ber those who stand with us 15 
and pray with us, our fathers 
and brethren, and those who 
remain 

Remember also, o Lord, 
those who have charged us 20 
to remember them in our 
prayers to thee our God and 
to each one grant, o Lord, 
this request which has respect 
to their salvation 25 

Remember also, o Lord, 
those who have offered the 
offerings at thine holy altar 
and those for whom each has 
offered and those who have 30 
wished to offer and could not 
and those who are in anyone’s 
mind and those who are now 
mentioned by name 


T¢litho 35 
Remember, o Lord, all those whom we have mentioned and 
those whom we have not mentioned : according to the greatness 
of thy reconciliation afford them the joy of thy salvation, receiving 


10 


15 


20 


30 


35 


QO2 


The Syrian Rite 


their sacrifices on to the expanses of thine heaven, vouchsafing 
unto them visitation and succour from thee: strengthen them 
with thy power and arm them with thy might: for thou 
art merciful and hast pleasure in mercy. To thee is fitting 
5 glory and honour and power with thine only Son and to thy 
Spirit allholy and good and lifegiving and adorable and consub- 
stantial with thee now and ever and world without end 


The people 


Amen 


6 [The deacon 


Again then we commemorate 


all faithful kings and true 
christians who in the four 
quarters of this world have 
founded and _ established 
churches and monasteries 
of: God:  and- tor “every 
christian polity, the clergy 
and the faithful people, that 
they be exercised in virtue 
let us beseech the Lord] 


The priest: g¢hdntho 

Remember, o Lord, our re- 
ligious kings and queens: Lay 
HOLD UPON SHIELD AND BUCK- 
LER AND STAND UP TO HELP 
them, subdue unto them all 
their enemies and them that 
fight against them, THAT WE 
MAY paSS A PEACEABLE AND 
QUIET LIFE IN ALL GODLINESS 
AND humility 


Telitho 


For THOU art AN HOUSE OF REFUGE of salvation and an help- 
ing power and a victorious leader of all them that call unto thee 
25 and hope in thee, o Lord, and to thee we offer up glory and to 
thine only Son and to thy Spirit allholy and good and ador- 
able and lifegiving and consubstantial with thee now and ever 


and world without end 


The people 
~ Amen 


®[ The deacon 


Again then we commemorate 
her who is to be called 
blessed and glorified of all 
generations. of the earth, 
holy and blessed and ever- 
virgin blessed mother of 


The priest: g¢hdontho 
Forasmuch then, o Lord, as 
thou hast the power of life and 
of death and art a God of mer- 
cies and of love towards man- 


‘kind, vouchsafe to remember 


all those who have been well- 


The Liturgy of the Syrian Facobites 93 


God Mary: and with her pleasing unto thee since the 
also let us remember the world began, holy fathers and 
prophets and apostles and forefathers, prophets and apos- 
evangelists and preachers tles and John the forerunner 


and martyrs and confessors and baptist and S. Stephen 5 


and blessed John Baptist chief of deacons and first of 


messenger and forerunner martyrs, and the holy and 
and the holy and glorious glorious mother of God and 
mar Stephen chief of dea- evervirgin Mary and all saints 
cons and first of martyrs. 

Let us therefore remember 

together all the saints: let 

us beseech the Lord] 


and tlitho 


We ask of thee, o Lord great in mercies, who makest possible 
things impossible, unite us to the blessed church, number us 
with that church, give us a place through thy grace among THE 
FIRSTBORN WHICH ARE WRITTEN IN HEAVEN. For for this cause 
we too remember them that they too while they stand before 
thy lofty tribunal may remember our misery and poverty and 
may offer unto thee with us this fearful and unbloody sacrifice 
for the care of them that live and for the assurance of us who 
are miserable and unworthy, and for the repose of all them that 
have fallen asleep aforetime IN THE BELIEF OF THE TRUTH, our 
fathers and brethren. By the grace and mercies and love towards 
mankind of thine only Son, through whom and with whom to 
thee is fitting glory and honour and power with thy Spirit 
allholy and good and adorable and lifegiving and consubstantial 
with thee now and ever and world without end 


The people 
Amen 
*[The deacon The priest: gthontho 
Again then we commemorate Remember also, o Lord, our 


those who among the saints holy bishops who have gone to 


Io 


30 


have aforetime fallen asleep their rest aforetime, who inter- 35 


in holiness and are at rest preted for us the word of truth, 
and have kept undefiled the who from James the archbishop 


94 The Syrian Rite 


apostolic faith and delivered and apostle and martyr even 
it to us: and those of the to this day have preached to 
three pious and holy and_ us the orthodox word of truth 
ecumenic synods we pro- in thine holy church 
5 claim, to wit of Nicaea and 
of Constantinople and of 
Ephesus: and our glorious 
Godbearing fathers and or- 
thodox doctors James the 
10 brother of our Lord, who 
was apostle martyr and 
archbishop, Ignatius, and 
Dionysius, Athanasius, Basil, 
Gregory, Timothy, Eusta- 
15  thius, John; but most chiefly 
Cyril who was a tower of 
the truth, who expounded 
the incarnation of the Word 
of God, and mar James 
20 and mar Ephraim, eloquent 
mouths and pillars of our 
holy church, and them also 
that before them, with them 
and after them kept the one 
25 orthodox and _ uncorrupted 
faith and delivered it to us: 
let us beseech the Lord] 


and telitho 


the luminaries and teachers of thine holy church, even them that 
30 HAVE FOUGHT A GOOD FIGHT OF FAITH, who have carried thine 
holy NAME before THE GENTILES AND KINGS AND THE CHILDREN 
oF IsRAEL: by whose prayers and supplications grant thy peace 
to thy church. Their doctrines and their confessions confirm in 
our souls, speedily destroy heresies which trouble us and grant to 
35 us to STAND BEFORE thy dread JUDGEMENTSEAT WITHOUT SHAME. 
For thou, o Lord, art holy and dwellest in the holy place and 
art the perfecter of the saints and to thee we offer up glory and 


The Liturgy of the Syrian Facobites 


92 


to thine only Son and to thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 


ever and world without end 


The people 
Amen 


® | The deacon 
Again then we commemorate 
all the faithful departed who 
from this holy altar and this 
town and this place and from 


The priest: g°héntho 
Remember, o Lord, the or- 
thodox presbyters who have 
gone to their rest aforetime, 
deacons subdeacons singers 


all places and quarters have 
departed, the departed who 
in the belief of the truth 
have aforetime fallen asleep 
and are at rest and have 
attained unto thee, o Gop, 
lord OF SPIRITS and OF ALL 
FLESH. Let us pray and in- 
tercede and beseech Christ 
our God who hath received 
their souls and spirits unto 
himself to vouchsafe them in 
his great mercies pardon of 
offences and remission of 
sins and to bring us and 
them to his heavenly king- 
dom 

Together let us cry and say 
thrice Kurillison Kurillison 
Kurillison | 


readers interpreters exorcists 
monks anchorets hearers per- 
petual virgins and _ seculars 
who have fallen asleep afore- 
time in the faith in Christ and 
those for whom each _ has 
offered and those whose es- 
tate each has kept in mind 


and telitho 
O Lord, Lord Gop or spirits and OF ALL FLESH, remem- 
ber, o Lord, those whom we have mentioned and those whom 
we have not mentioned, who have passed from this life in the 


orthodox faith. Rest their souls and bodies and spirits, deliver 35 


them from eternal punishment to come and vouchsafe to them 
delight in THE Bosom or ABRAHAM and of Isaac and of Jacob, 
where THE LIGHT OF THY COUNTENANCE visiteth, whence PAINS 


_ 


5 


20 


25 


30 


{Ss 
1S 


96 The Syrian Rite 


and tribulations and sIGHINGS are FLED AWAY. Impute to 
them none of their offences and ENTER NOT INTO JUDGEMENT 
WITH THY SERVANTS, FOR IN THY SIGHT SHALL NO MAN LIVING 
BE justified : for there is no man that is not guilty of sin and 
5 that is pure from defilement of them that are among the sons of 
men upon the earth, save only our Lord and God and Saviour 
Jesus Christ, thine onlybegotten Son, through whom we too 
hope to obtain mercies and forgiveness of sins for his sake, 
both for ourselves and for them 
10 The people 
Rest them, pardon, remit *{and forgive, o God, the offences 
and the shortcomings of us all, which we have done wittingly 
or unwittingly | 
The priest : g¢hontho 
15 Rest them, remit, forgive, o God, our offences, done volun- 
tarily and involuntarily, wittingly and unwittingly, by word and 
deed and in thought, those that are hidden and those that are 
manifest, those that were done long ago, those that are known 
and those forgotten, which thine holy name knoweth 
20 and telitho 
Our end preserve christian and sinless and gather us beneath 
the feet of thine elect when thou wilt and where thou wilt and 
as thou wilt, only without shame by reason of our faults, that in 
this as in all things thine allhonoured and blessed name may 
25 be glorified and extolled with the name of our Lord Jesus 
Christ and thine Holy Spirit now and ever and world without 
end 
The people 
As it was, *[is and awaiteth for the generations of the genera- 
30 tions and to the generations of the ages to come for ever. 
Amen]. 


(THE BLESSING) 
The priest 
Peace be to you all 
35 The people 
And with thy spirit 


The Liturgy of the Syrian Facobites 


97 


The priest 


The mERcIES of THE GREAT GOD AND OUR SAVIOUR JESUS 
CHRIST SHALL BE WITH you all 
_ The people 
And with thy spirit. 


€ THE FRACTION AND CONSIGNATION > 


The deacon says the Kathuliki 
*| Bless, o Lord 

Again and again by this pure 
holy oblation and _ propitia- 
tory sacrifice which has been 
offered to God the Father 
and consecrated and accom- 
plished and consummated 
by the descent of the living 
Holy Ghost: for our father 
the illustrious priest who 
offered and consecrated it, 
for the altar of God whereon 
it is celebrated, for the blessed 
folk who draw nigh and re- 
ceive it in THE BELIEF OF THE 
TRUTH and those for whom 
it is offered and consecrated : 
again more especially we are 


praying 


~.. Behold a time of fear and be- 


hold an hour full of trem- 
bling. Those on high stand 
in fear and minister it with 
trembling: trembling is cast 
among the children of light 
and earthborn men feel 
it not, and from the hour 
wherein pardon is brought 
nigh sinners flee away. 


HH 


The priest breaks and signs saying 


Thus truly did the Word of 
God suffer in the flesh and was 
sacrificed and broken on the 
cross: and his soul was severed 
from his body, albeit his god- 
head was in no wise severed 
either from his soul or from his 
body *« And he was PIERCED 
IN HIS SIDE WITH A SPEAR 
AND THERE flowed thereout 
BLOOD AND WATER A PROPITIA- 
TION FOR THE WHOLE WORLD > 
and his body was stained there- 
with > and for the sins of the 
circle of the world > the Son 
died upon the cross > And his 
soul came and was united to 
his body and he turned us from 
an evil conversation to the good 
and BY THE BLOOD OF HIS CROSS 
HE RECONCILED and united and 
knit HEAVENLY things with 


the things of EARTH and the, 


people with the peoples and 
the souls with the body. Anp 
THE THIRD DAY HE ROSE AGAIN 
FROM the sepulchre and he 
is one Emmanuel and 
not divided after the union 


is ; 


tS 


98 


Tremble ye ministers of the 
church for that ye administer 
a living fire and the power 
which ye wield surpasseth 
5 seraphin’s. Blessed is the 
soul which is present in the 
church in purity at this time 
because the Holy Ghost 
writes down its name and 
1c uplifts it to heaven 
My blessed lady Mary, beseech 
with us thine onlybegotten 
that he be appeased through 
thy prayers and perform 
15 mercy on us all 
Look, o Lord, with a merciful 
eye on our father who 
stands before thine altar: 
receive, o Lord, his oblation 
20 like those of the prophets 
and the apostles 
Remember, o Lord, by thy 
grace and by thy divine 
compassion the fathers and 
25  pontiffs: may their prayer 
be a wall to us 
Remember, o Lord, our fathers 
and brethren again and our 
teachers, and us and them 
30 account worthy by thy mercy 
of the heavenly kingdom 
Remember, o Lord, them that 
are absent, have mercy on 
them that are here: give 
33 rest also to the spirits of the 
departed and have mercy 
upon sinners in the day of 
judgement 


_may I live. 


The Syrian Rite 


indivisible into the two natures. 
Thus we confess and thus we 
believe, thus we affirm that this 
body appertains to this blood 
and this blood to this body 


Another, of mar Jacob the doctor 


O Father of truth, behold thy 
Son the sacrifice which propi- 
tiates thee: receive this one 
who died for me and may I be 
forgiven through him.  Be- 
hold, take this offering at my 
hands and be reconciled unto 
me and remember not against 
me the sins which I have com- 
mitted against thy sovereignty. 
Behold his blood poured out 
upon Golgotha by wicked men 
and pleading for me: for its 
sake receive my petition. As 
great as are mine offences, so 
great are thy mercies: if thou 
shouldst weigh them, thy mer- 
cies would be heavier in the 
balance than THE MOUNTAINS 
that are WEIGHED of thee. 
Look upon the sins and look 
upon the offering for them, for 
the offering and the sacrifice is 
greater far than the sins: be- 
cause I sinned thy beloved 
bore the nails and the spear: 
his sufferings are enough to 
reconcile thee and by them 
Glory be to the 
Father who delivered his Son 
for our salvation and worship 


The Liturgy of the Syrian Facobites 


The departed who are severed 
from us and have passed 
from this world, grant rest, 
o Christ, to their spirits with 
the righteous and the just: 
be thy cross a bridge to them 
and thy baptism a covering: 
thy body and holy blood 
a way to lead them to the 
kingdom 

May we be accounted worthy 
to lift up everlasting praise 
and acceptable worship from 
the midst of the sanctuary to 
the Father and the Son and 
the living Spirit of holiness 
that the true God may ac- 
complish towards us _ his 
grace and blessing, compas- 
sion and lovingkindness now 
henceforth and for ever 

And let us all with prayer 
beseech the Lord 

The people 
Amen]. 


oo 


be to the Son who died upon 
the cross and restored us all 
to life and thanksgiving be to 
the Spirit who began and ful- 
filled the mystery of our salva- 
tion. O Trinity exalted above 
all, have mercy on us all 


Another prayer of the Fraction 

Thou art Christ the God 
who was cleft in his side on 
the height of Golgotha in Jeru- 
salem for us. . Thou art THE 
Lams oF GOD THAT TAKETH 
AWAY THE SIN OF THE WORLD. 
Do thou pardon our offences 
and forgive our sins and set us 
on thy right hand. 


(THE LORD’S PRAYER) 


The priest * (raises his voice|: the prayer of the Our Father which art 
in heaven 


O Gop THE FATHER OF OUR Lorp JEsus CuRIsT, THE FATHER 
OF MERCIES AND GOD OF ALL COMFORT WHO SITTEST ABOVE THE 


CHERUBIN and art glorified of the seraphin, BEFORE whom STAND 2 


A THOUSAND THOUSAND archangels, TEN THOUSAND TIMES TEN 
THOUSAND angels, hosts rational and heavenly, who hast youch- 
safed to sanctify and perfect the offerings and gifts and perfec- 
tion of fruits which are offered to thee FoR A SWEETSMELLING 


SAvouR by the grace of thine onlybegotten Son and by the ; 


descent of thine Holy Spirit: sanctify, o Lord, our souls and 
H 2 


on 


_ 
tn 


29 


100 Lhe Syrian Rite 


our bodies that with a pure heart and with soul enlightened and 
with face unashamed we may make bold to call upon thee, o God 
heavenly Father almighty holy, and to pray and to say 
Our FATHER WHICH ART IN HEAVEN 
5 The people 
HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE 
DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY THE 
BREAD OF OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS 
WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US 
10 NOT INTO TEMPTATION BUT DELIVER US FROM EVIL 
The priest 
YEA, 0 Lorp our GoD, LEAD US NOT INTO TEMPTATION which 
we are not able to bear BUT MAKE WITH THE TEMPTATION also 
A WAY OF ESCAPE THAT WE MAY BE able TO BEAR IT, and 
I5 DELIVER US FROM EVIL: by Christ Jesus our Lord through whom 
and with whom to thee is fitting glory and honour and dominion 
with thy Spirit allholy and good and adorable and lifegiving 
and consubstantial with thee now and ever and world with- 


out end 
20 The people 


Amen. 


{THE INCLINATION) ~ 
The priest 
Peace be to you all 
25 The people 
And with thy spirit 
The deacon 
Let us bow down our heads unto the Lord 
The people 
30 Before thee, o Lord our God 
The priest 
To thee thy servants bow down their heads awaiting the rich 
mercies which come from thee. Send, o Lord, the rich blessings 
which come from thee and saNCTIFY Our SOULS AND BODIES AND 
35 SPIRITS that we may be worthy to partake of the body and blood 


The Liturgy of the Syrian Facobites IOI 


of Christ our Saviour: by the grace and mercies and love 
towards mankind of Christ Jesus our Lord with whom thou art 
blessed and glorified in heaven and on earth with thy Spirit all- 
holy and good and adorable and lifegiving and consubstantial 
with thee now and ever and world without end 
The people 
Amen 
The priest 
Peace be to you all 
The people 
And with thy spirit 
The priest 


THE GRAcE of the holy Trinity uncreated and eternal and 
consubstantial BE WITH YOU ALL 


The people 
And with thy spirit. 


(THE ELEVATION > 
The deacon 
Give we heed in fear 
The priest 
The holies to the holies 
The people 


The one Father is holy, the one Son is holy, the one Spirit 
is holy 


10 


a5 


20 


and the priest *\ raises the paten and elevates it and setting it down he raises the 25 


chalice also and elevates it: and after the elevation he holds them up, the paten 
in his right hand and the chalice in his left, crosswise over the tablitho and | says 


The one holy Father be with us kK Amen. The one holy 
Son be with us R Amen. The one holy Spirit be with us 


k Amen. Blessed be the name of our Lord in heaven and in 30 


earth forever k Amen. 


Io 


15 


290 


a8, 


39 


35 


162 


The Syrian Rite 


{THE COMMUNION ) 


The deacon and the clerks 
In offerings and prayers let us 
remember them 
Then 


By the resurrection of Christ 
the king °[may we receive in 
faith pardon for our souls, 
and unto the Son who by his 
cross redeemed us say we all 
of us together Blessed be 
our redeemer: holy art thou, 
holy art thou, holy art thou 
who in all places magnifiest 
the memory of thy mother 
and of the saints and of the 
faithful departed 


Halleluiah 


The heavenly hosts standing 


with us in the midst of the 
sanctuary celebrate the body 
of the Son of God sacrificed 
before us. Draw nigh par- 
take of it for forgiveness of 
trespasses and sins 


Halleluiah 


Upon thine altar, o Lord, let | 


our fathers and our brethren 
and our teachers be remem- 
bered and let them stand, 
o king Christ, at thy right 
hand in the day of thy great 
judgement 


Halleluiah 


Blessed be the Lord who de- 
livered unto us his body and 


The priest covers the mysteries and 
takes the spoon and places it on the 
chalice and comes down in front of the 
altar and bowing before the table of life 

prays these prayers 

Vouchsafe me, o my Lord, to eat 
thee in holiness and by the eating of 
thy body may my lusts be driven away 
and by the drinking of thy cup of life 


_ may my passions be quenched and by 


thee may I be accounted worthy of the 
pardon of offences and the remission 
of sins, o our Lord and our God, for 
ever. Amen 


Another 


Vouchsafe us, o Lord God, that our 
bodies be made holy by thy holy body 
and our souls made radiant by thy pro- 
pitiatory blood and may it be for the 
pardon of our offences and for the 
remission of our sins, o our Lord and 


our God, for ever. Amen 


Another 


Vouchsafe us, o Lord God, to eat 
thy holy body and to drink thy pro- 
pitiatory blood and may we be heirs 
in thine heavenly kingdom with all 
who have been wellpleasing to thy 
good will, o our Lord and our God, 
for ever. Amen 


And he ascends the step and when he 
has taken the coal from the chalice in the 
spoon he says 


Thee I am holding who holdest the 
bounds, thee I am grasping who order- 
est the depths, thee, o God, do I place 
in my mouth: by thee may I be de- 
livered from the fire unquenchable and 
be accounted worthy of the remission 
of sins like the sinful woman and the 


robber, o our Lord and our God, for 


ever. Amen 


The Liturgy of the Syrian Facobites 103 


his living blood that thereby When he partakes he says 


we may gain pardon The propitiatory coal of the body 
; and blood of Christ our God is given 


J to a sinful servant for the pardon of 
luiah offences and for the remission of sins 5 


Worshipped and glorified be in both worlds for ever and ever. 
the Father and the Sonand 4™«2 
the Holy Ghost from ever: And when he drinks from the chalice 
lasting and world without ectaks ap 
end: to him be glory]. 


Halleluiah and again Halle- 


By thy living and lifegiving blood 10 
which was poured forth on the cross 
may my offences be pardoned and 
my sins remitted, o Jesus Word of 
God who camest for our salvation, for 
everand ever. Amen. 15 


And when he communicates a priest 
with the spoon he says 


The propitiatory coal of the body 
and blood of Christ our God is given 
to an illustrious priest ov a modest 20 
deacon oy an Antonian monk and then 
and steward of God for the pardon of 
his offences and the remission of his 
sins. His prayers be with us. Amen. 


And the priest takes the paten in his right hand and the chalice in his left and 25 
comes from the right side to the left and as he turns to the right and as the 
mysteries are going forth he says 
From thy propitiatory altar let there come down pardon for 
thy servants, o Son of God, who came for our salvation and 
shall come for our resurrection and the renewal of our race 30 


for ever 
and he continues 


Stretch forth, o Lord, thine invisible right hand and bless the 
multitude of thy worshippers which receives thy glorious body 
and blood for the pardon of offences and for the remission of 35 
sins and for confidence before thee, o our Lord and our God 


and when he comes down from the step he says 


The love of the Great Gop our Saviour Jesus Curist be 
upon the bearers of these holy things and upon the givers of 
them and upon the receivers of them and upon all who have 40 


104 The Syrian Rite 


laboured and have had part and are having part in them: the 
love of God be upon them in both worlds for ever. Amen. 


"| The deacon and the clerks And when he communicates the people 
My brethren, receive the body he says 
5 of the Son, cries the church : To true believers for the 


drink his blood with faith pardon of offences and for 
and sing praise. This is the the remission of sins for ever 
cup which our Lord mixed And he that receives says 
on the wood of the cross. Amen. 
10 Draw nigh, ye mortals, drink 
of it for pardon of offences. 
Halleluiah. And to him be 
praise of whom his flock 
drinks and wins purity. | 
15 And turning to the right he says 


Glory to thee, glory to thee, glory to thee, o our Lord and 
our God for ever. O our Lord Jesus Christ, let not thy holy 
body which we have eaten and thy propitiatory blood which we 
have drunk be unto us for judgement and for vengeance but for 

20 the life and salvation of us all: and have mercy upon us. 


{( THANKSGIVING) 
And as the mysteries are being covered the deacon says 


Stand we all fairly, after (etc) 
The people 
: We give thanks unto thee 

The priest 
We give thanks unto thee, o Lord our God, and especially 
give thanks unto thee for the abundance of thy great and un- 
speakable mercy and love towards mankind, o Lord, who hast 
30 accounted us worthy to partake of thine heavenly table. Con- 
demn us not by reason of the reception of thine holy and immacu- 
late mysteries but preserve us, 0 good, in righteousness and 
holiness that being worthy to partake of thine Holy Spirit we 
may find A PoRTION and a lot and AN INHERITANCE with all THE 
35 SAINTS who have been wellpleasing unto thee since the world 
began: by the grace and mercies and love towards mankind of 


The Liturgy of the Syrian Facobites 105 


thine onlybegotten Son through whom and with whom to thee 
is fitting glory and honour and dominion with thy Spirit allholy 
and good and adorable and lifegiving and consubstantial with 
thee now and ever and world without end 
The people 5 
Amen. 


(THE INCLINATION } 
The priest 
Peace be to you all 
The people 10 
And with thy spirit 
The deacon 
Let us bow down our heads unto the Lord 
The people 
Before thee, o Lord our God 15 
The priest 
O Gop, WHO ART GREAT and marvellous, who didst Bow 
THE HEAVENS AND COME DOWN for the salvation of the race of 
the sons of men: turn thee unto us in thy mercies and pity and 
BLESS thy PEOPLE and preserve thine inheritance that in very 20 
truth and at all times we may glorify thee who alone art our 
TRUE Gop, and God the Father who begat thee and thine Holy 
Spirit now and at all times for ever 
The people 
Amen. 25 


(THE DISMISSAL) 
The deacon 
Bless, o Lord 
The priest 
Bless us all, preserve us all, protect us all, show us all the 30 
way of life and salvation and from the mouths of us all let 
there ascend praise to thy majesty, o Lord of us all. Yea, 
0 Lord, and all the faithful who have taken part in this eucharist 
which was brought in and uplifted and set in its place on this 


5 


Io 


15 


20 


25 


3° 


35 


106 The Syrian Kite 


holy altar, may God who accepted the offerings of the holy 

fathers himself accept their offerings and vows and tithes, and 

bless them that are afar off and protect them that are nigh 

and grant rest and a good memorial to their dead and a blessed 

hope and preservation to their living. 

Finished is the Annaphura of the holy and Godbearing mar James the brother 
of our Lord. His prayers be with us. 


The priest places his right hand upon the throne and says this commendation 
and makes three crosses on the people saying 

Depart in peace, brethren and beloved, whilst we commend 
you to the grace and mercy of the holy and glorious Trinity 
with the viaticum and the blessing which ye have received from 
the propitiatory altar of the Lord, those afar off and those that 
are nigh, the living with the dead, saved by the victorious cross 
of the Lord, stamped with the sign of holy baptism, that it may 
be a propitiation for your offences and may remit your short- 
comings and may give rest to the spirits of your departed. And 
may I the weak and sinful servant be favoured and helped by 
the helps of your prayers, brethren and masters, for ever. 
Amen. 


(THE ABLUTIONS) 
The priest worshipping shall say the prayer 
By the offering which we have offered this day the Lord God be appeased 
and his elect and holy angels, and may he make rest and good remembrance for 
his mother and for his saints and for all the faithful departed and especially for 
him for whom and in the behalf of whom this offering has been offered this day 
Another 
Thy sacred and holy mouth, o my Lord, hath promised and said on this 
wise Whoso EATETH MY BODY AND DRINKETH MY BLOOD and BELIEVETH IN ME 
DWELLETH IN ME AND I IN HIM AND I WILL RAISE HIM UP AT THE LAST DAY. And 
to us, o Lord, who have eaten thy holy body and drunk thy propitiatory blood, 
let it not be for judgement, for vengeance nor for condemnation nor for accusa- 
tion to me and to thy faithful people but for the pardon of offences and for the 
remission of sins and for a blessed resurrection from the house of the dead and 
for boldness before thy fearful judgementseat, o our Lord and our God for ever. 


And wiping up the body he says this psalm 


THE Lorp IS. MY SHEPHERD THEREFORE CAN I LACK NOTHING: HE SHALL 
FEED ME IN A GREEN PASTURE 


and the rest (of Ps. xxiit) 


The Liturgy of the Syrian Facobttes 107 


And wiping the paten with the purificator he says 


If there be a member remaining it remaineth to thy knowledge which created 
the world and if there be a member remaining the Lord be its keeper and 
forgiving and propitious unto me. 

And when he ministers the chalice he says 5 

WHAT REWARD SHALL I! GIVE UNTO THE LORD FOR ALL THE BENEFITS THAT 
HE HATH DONE UNTO ME? I WILL RECEIVE THE CUP OF SALVATION AND CALL 
UPON THE NAME OF THE Lorp: I WILL PAY My vOWS ALSO UNTO THE LORD 


With the sign of mar James 


O Son of God, who by his immolation saved the guilty, by thy living sacrifice 10 
dispel my passions and heal mine infirmities. Good is he that came and they 
pierced his side on Golgotha. By the blood and water that flowed therefrom 
quench thou my thirst 


And when he drinks from the deaconess the wine that has been mingled he says 
THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE AND I5 
THOU SHALT GIVE THEM DRINK OF THY PLEASURES AS OUT OF THE RIVER: 
FOR WITH THEE IS THE WELL OF LIFE 
and the rest (of Ps. xxxvi). 
And when he ministers his hands he says 


The living fire of the glorious body and blood of Christ our God quench the 20 
flame of the fire and the dread and vehement torments from my members and 
from the souls and bodies of the faithful departed who have put thee on By 
WATER AND THE SPIRIT, and do thou call and set them on thy right side at the 
last day as thou hast promised, o our Lord and our God 


When he ministers his fingers, first of his right hand three times, he says 25 


Let my fingers rehearse thy praises and my mouth thy thanksgiving. By the 
nails in thy hands and thy feet, by the spear which pierced thy side pardon me 
mine offences and my sins 

and when of the left hand, he says 


Keep me, o Lord, from all deceitful men and let thy right hand help me and 30 
from wicked works preserve me for ever. Amen. 


And when he drinks the deaconess he says 
THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE 
{and the rest) 


And wiping the chalice with a sponge he says 35 
(In mar Ephraimy 
Wipe away, o Lord, with the sponge of thy mercy all mine offences, and the 
sins which I have committed before thee pardon in thy lovingkindness, o king 
Christ who givest us life, whose holy mysteries I have ministered. Vouchsafe 
me with the just who have loved thee and with the righteous who have desired 40 
thee to serve thee, o my Lord, in thine heavenly kingdom which is everlasting, 
continually, o my Lord, and amen now and always for ever. 


5 


Io 


15 


20 


i) 
or 


30 


35 


40 


108 The Syrian Rite 


And he washes his hands and says 
BE THOU My JUDGE, O LorD, FOR I HAVE WALKED INNOCENTLY 
and the vest (of Ps. xxvt) 
And he wipes his hands and says 
BRING UNTO THE LORD, 0 YE MIGHTY, BRING YOUNG RAMS UNTO THE LorD 
and the rest (of Ps. xxix). 


And he sets the sedro of the departed 


First the prumion Let us all pray: let us ask mercy and grace from the 
Lord. O merciful Lord have mercy on us and help us. Glory be to him who 
by his death hath abolished our death and by being sacrificed for us hath made 
propitiation for all the children of Adam, the Good unto whom we shall be 
brought and whom we will glorify at this time and in all feasts and times and 
hours and seasons and all the days of life now and always and for ever 


Sedro Thou that quickenest the dead and makest them that are buried to 
rise again, do thou receive, o my Lord, the souls of these thy servants whose 
commemoration we are this day accomplishing. Make them to dwell, omy Lord, 
IN THE blessed MANSIONS OF THE FATHER’S HOUSE WITH ABRAHAM AND Isaac 
AND JAcoB thy FRIENDS and with all the faithful and the saints who sleep in 
thine hope. Quicken them, o Lord, and set them at thy right hand and let thy 
mercies abound upon us all. And we will all of us send up glory and thanks- 
giving unto the holy Trinity now and always and for ever. He continues From 
God and the rest. The voice: O our Lord Jesus Christ Let not thy body and 
thy blood which we have received be unto us for judgement and for vengeance, 
o my Lord, but for the pardon of trespasses and for remission and for standing 
at thy right hand, halleluiah, with boldness. And thou shalt give them drink of 
thy pleasures as out of a river May thy body, o our Lord, which we have 
received and thy living blood which we have drunk in faith be a bridge and 
a passage whereby we may be delivered from fire and from hell, halleluiah, and 
may inherit life. G/ory Let not the hands which have spread out their palms 
and received from thee the earnest, o Son of God, be drawn back at the judge- 
ment at the last day through the fierceness of the flame, halleluiah, yea by thee 
may they be stretched forth. From everlasting On the height of the tree on 
Golgotha our Saviour heard the voice of lamentations of the dead and he was 
moved and came down and brake the yoke of death from the necks of the 
buried, halleluiah: he comforted them. Zhe smoke A sweet savour, o Lord, to 
thy servants and thine handmaids be this offering which we offer unto thee for 
them this day. May thy goodpleasure, o my Lord, be thereby appeased, and 
give them rest in thy mercy. Examination If by the blood of beasts Moses 
gave life to Reuben who sinned, how much more shall the faithful departed be 
pardoned by the living sacrifice that is sacrificed for them 


And he says 


Kurillison Kurillison Kurillison 


The Liturgy of the Syrian Facobttes 109 


O our Lord, have mercy upon us, spare, o our Lord, have mercy upon us, 0 our 
Lord. Receive our service and our prayers and have mercy upon us. Glory 
be to thee, o God, glory to thee, o Creator, glory to thee, o king Christ, who 
hast pity on thy sinful servants 

Our Father which art in heaven. 5 
And taking leave of the throne and worshipping and kissing he says 

Remain in peace, o holy and divine altar of the Lord. Henceforth I know 
not whether I shall return to thee or not. May the Lord vouchsafe me to see 
thee in THE CHURCH OF THE FIRSTBORN WHICH IS IN HEAVEN and on this cove- 
nant do I trust 10 

Remain in peace, o holy propitiatory altar of the holy body and propitiatory 
blood which I have received from off thee. May it be to me for the pardon of 
offences and for the remission of sins and for boldness before thy fearful judge- 
mentseat, o our Lord and our God, for ever 

Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 15 
for me that my remembrance may not cease from thee henceforth and for ever. 


The order of the Kurbono is complete without defect. 


{THE EULOGIA) 
Again the prayer for the blessing of the bread 
°| On the days of the holy fast of the XL days and on vigils after the kuddas, which ts 20 
celebrated at midday during the fast and in the evening on vigils, let blessed bread 
be distributed among the people. And for this purpose we shall insert two prayers, 
one long and the other short: tf there be not opportunity for the long one, he 
shall read the short one. Only if the bishop be present he shall bless the bread, and 
in his absence his deputy: if neither be present, then the priest who celebrates that 25 
day or some other shall bless it. Accordingly the servant of the church must prepare 
bread, divided into a sufficient number of portions, in a plate of silver or brass or 
some other metal and present it to be blessed 
The priest) 

Glory be to the Father and to the Son and to the Holy 30 
Ghost who hath stretched out his right hand and blesseth this 
bread which is set upon our hands by his grace and his abun- 
dant mercies for ever 

[The people) 
Amen 35 
[The priest) 

O good dove and sustaining all flesh, o Lord, who civest 
food to thy servants 1n the fairness of the sEAsons, stretch out, 
o God, thine invisible right hand, bless [>] this bread in thine 


5 


Io 


al 
cru 


20 


30 


110 The Syrian Rite 


holy name and cause thy satiety and thy blessing and thy nourish- 
ment and thy fulness to abide therein so that it may be to us 
and to all who receive and partake of it for the sustenance of 
the body and for the pardon and healing of the soul and for 
provision for the journey of the way everlasting and for thanks- 
giving and praise and for the glory of thine holy name for ever 
[ The people 
Amen 
The priest | 
The power of the Father and of the Son and of the Holy 
Ghost come and descend upon this burc*tho and bless it [>]: 
and upon him that giveth it and upon him that receiveth and 
upon all that have laboured and have partaken and are par- 
taking in it be the mercies of God in both worlds for ever and 
ever 
[ The people] 
Amen 
[Another prayer 


May the grace of the Holy Trinity come from heaven and 
abide upon this > && » burcetho: and upon them that give it 
and them that receive it and them that minister it and all that 
have partaken and are partaking in it be the mercies of God in 
both worlds for ever and ever 

The people 
Amen 


Then the bishop shall take a piece and eat tt and distribute portions to each of the 
clergy: but of the bishop be not present ihen each of the priests shall take a piece in 
his hand saying 


Grant us, o Lord God, by this bure*tho pardon of offences 
and remission of sins 


And the priest who takes last shail distribute to the rest of the clergy and then one of 
the deacons shall distribute the eulogia to the people}. 


Note. P. 1041. 23. The following, found in the Maronite text (Assemani Cod, 
lit. t.v p.213) with different opening words, seems to be the continuation of the 
deacon’s invitation: ‘ after being accounted worthy and receiving the body and 
the blood of our Saviour, the mystery and the earnest that passeth not away 
nor faileth. Pray we then that it abide in us in purity and for our part guard 
we it in integrity and holiness. To him be glory, the good Lord who hath 
accounted us worthy of this spiritual gift.’ 


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II 
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H. THE EGYPTIAN Vee 


I. Pp. 113-143. THE GREEK LITURGY OF S. MARK. The 
textus receptus (Paris 1583) as corrected by Dr. Swainson 
from Vatican. MS. graec. 1970 (The Greek Liturgies 
Cambr. 1884, pp. 2-72, codex Rossanenszs xiith cent.) 
The additions are from (1) the greek passages of the 
coptic text, Assemani Cod. liturg. eccl. univ. Romae 
1754, t. vii append.: (2) Giorgi Fragment. evangelit S. 
Johannis graeco-copto-thebaicum Romae 1789, p. 353: 
(3) the Messina ontakion of S. James (cp. Swainson 
op. cit. pp. 310-314 col. 1): (4) Dr. Swainson’s 2nd and 
3rd columns, pp. 66-69, being the vofulus vaticanus (A.D. 
1207) and the back of the Messina Lontakion (xiith cent.): 
(5) the greek Egyptian S. Basil and S. Gregory in 
Renaudot Lzturg. ortent. coll. Francof. ad M. 1847, t. i 
pp. 80, 113, from Pars. Bibl. nat. MS. graec. 325 (xivth 
cent.). 


2. Pp. 144-188. THE Coptic LITURGY OF S. MARK OR 
S. CyRIL. Translated from Bodl. MS. Huntingt. 360 
(copt.-arab. xilith cent.) ff. 4-48a, 201a-204a, 53-60a, 
207a-226, 86 sq., 227-286a, I09a-117a, 286-295a 
(alternative forms being omitted). The passages in 
simple square brackets are from the Liturgies and the 
Deacon’s Manual published in Cairo in 1887: those in 
numbered square brackets from (1) Assemani ~z. s.: 
(2) Bodl. MS. Marsh § (copt.-arab. xivth cent.). The 
lections and psalm (for the 6th day of the 7th week of 
Lent i.e. the friday before Palm Sunday) are from Bod. 
MS. Huntingt. 26 (xiiith cent.). 


3. Pp. 189-193. THE ANAPHORA OF THE ETHIOPIC 
‘CHURCH ORDINANCES.’ ‘Translated from Ludolphus 
Fist. @thiop. comment. Francof. ad M. 1691, pp. 
324-327. 

4. Pp. 194-244. THE ETHIOPIC LITURGY OF THE APOS- 
TLES. Translated from [A] Brit. mus. MS. Or. 545 
(A.D. 1670-75) ff. 24-54, with corrections and some 
variants from [B] O7. 546 (1730-1737), [C] Or 547 
(1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202 
(1756-1769). The text of the ¢rzsagion p. 218 is from 
Dillmann Chrestomath. aethiop. Lips. 1856, p. 46; the 
addition on p. 242 from Fabricius Cod. apocr. nov. test. 
pars ili, Hamb. 1719, p.250. The lections and psalm 
(for the 6th day before the Sabbath of Palms i.e. the 
friday before Palm Sunday) are from Brzt. mus. MS. 
Add. 16249 (modern copy of MS. of unassigned date). 


* THE LITURGY. OF SAINT MARK 


H OEIA AEITOYPTIA 
TOY AFIOY ATIOZTOAOY KAI EYATTEAIZTOY MAPKOY 
MAOHTOY TOY ATIOY TIETPOY 


CENARXIS) 


Evxy Aeyopévn ev TO Staxovixg 
*O Stakovos 
"Ent mpooevxny otabnre 
& tepeds 5 
Elpnyn wacw 
6 Aads 
Kat t@ mvevpate cov 
6 Sidkovos 
IpocevEacbe ‘ 
6 Aads 
Kupte €Aenoov, Kipie eAéenoov, Kipue €Aenoov 
& Se lepeds etyerar tiHv evxtv TavTHv 
Eixapiorovperv kal imepevxapioroipey cou Kipre 0 BOC Nua@v 6 TrATHP TOY 

Kypioy Kal Geoy Kai CwTHpoc fim@N lncoy Xpictoy Kara mavra kal did mavrev 15 
kal €v maow Ort éeoxéracas €BornOnoas dvtedkdBov Tapryayes Nas Tov maped- 
Bivra xpdvov tis fais jpav Kai fyayes pas ews tis Spas tavtns dkéiooas 
TGAW TAPACTHNAL ENWTION dou EN TON® Afi@ cou adecw airodyras Tay dyap- 
Tiav juav Kai Dacpdy maytl Td Aa® gov. Kai BedueOa Kal mapakadodpev 
oe dirdvOpwre dyabe bds hiv tiv ayiay nuépay tavtny Kai dmavra roy xpdvov 20 
THs (wns hav émiteKéca dvapaptitws pera maons xapas byeias Gwtnpias Kar 


I 


114 The Egyptian Rite 


mavros dytagpov Kal Tov cov ddBov. mavra dé POdvov, mavra dBov, mavra 
Telpacpov, Tagay caTavikhy éevepyeav, macav Tovnpav avOpamav em PBovdnv 
exdiwtov ad’ nuav 6 Oeds Kal amd ths dyias cov Kabodukns Kal dmooTtoXKns 
€xkAnoias’ Ta kaa kal Ta Cupepovta Huly emexopnynooy Kal el Ti woe NuapTopev 
5 ev Adyw 7 epyw 7 Kara Stdvoray ov ws ayabds Kai didavOpwros mapideiv 
Kata€iwoov Kal MH EfKATAAITTHC nuas 6 Oeds TOYC EATIIZONTAC ETI COI MHAE 
EICENETKHC HMAC €IC TEIPACMON AAAA PYCAl HMAC ATO TOY TIONHPOY Kal ek TOV 
Epyov avrov* xdpite kal oiktippots Kat didavOpwria Tov ovoyevovs Tov vio 
ékpovas 
10 &’ ob [kal] pe of col 4 AdZa Kai TO KpATOC oly TO Tavayio Kai dyaOe kal 
Cwomrow® cou mvevpare viv kal del Kal CIC TOYC AIDNAC TAN AIMNWN 
& Aads 
*AMHN. 
*O tepeds 
15 Eipnyn maow 
& Aads 
Kat to mvevpart cov 
& SidKovos 
IIpocevéacbe imép tov Bacidéws 
20 6 Aads 
Kupte éAénoov, Kupte eAénoov, Kipie édénoov 
& Se tepeds emevxerar 
Aécnota Kypie 6 Oedc 6 TANTOKpATWP O TATHP TOY KyplOy Kal BEoyY Kai 
CWTHpoc HM@N IHcoy Xpictoy, SedueOa Kai mapaxadodpev oe Tov Baoiéa nudy 
25 €v eipnyn Kai ANApeiA Kal Alkalocyny StabvAakov’ Kabumérakoy atta 6 Ceds 
mavra €YOPpON KAl TOAEMION, ETTIAABOY OTTAOY Kai Bypeoy Kai ANACTHOI Eic THY 
BonOelan avrov, dds att@ 6 Geds vikas, eipnuika dpoveiv [pos] nuas Kat mpds 
TO Ovoud Gov TO Gyoy INA kal Nuets EN TH yaAnvornre TOV NuEpOv ayTOY HPEMON 
Kal HCYXION BION AIAT@MEN EN TIACH EYCEBEIA Kai CEMNOTHTI” yapere Kal olkrippois 
30 kat PiAavOpwria Tov povoyevovs wou viov 
EKPoVwS 
50 of Kai peO ob coi [4] AdzZa Kai TO KpATOC abv TO mavayio Kai ayabe Kal 
Cworro wou mvevpatt viv Kal del Kal CIC TOYC AIMNAC TON AIMNWN 
& Aads 
35 > AMHN. 
“O iepeds 
Elpnvn maocw 
6 Aaés 


Kal t@ mvevpatt cov 


The Liturgy of St. Mark 115 


6 Stdkovos 
IIpocevéacbe trep tod mama kal Tov €mioKdmov 
. 6 Aads 
Kupte €hénoov, Kupte éhenoov, Kupie eXenoov 
6 tepevs 5 
Aecnota Kypie 6 Oedc 6 TaNTOKPATwWP 6 TIATHP TOY Kyploy Kal BEOY Kai 
C@THPOC HM@N IHcoy Xpictoy, dedueOa kai mapakadovpev oe PitdvOpwre ayabe 
Tov dyi@Tatoy Kai pakapi@tatov Kal apxiepea nua@y mdmay tov 6. Kal Tov 
do.@tatoy emioxoroy Tov 6. cuvTnpav ouvvTnpnoov nuiv avrovs ereat TrodXois, 
xpovors elpnuixois éxrehodvras THY bro God eumremioTevperny dylay apxLepwoiVyY 10 
Kata TO Gytov Kal pakdpidy gov OéAnpa, GPOOTOMOYNTAC TON AOFON THC AAHOEIAC, 
avy Tacw dpboddéas emokdmois mpecButépors Staxdvors irrodtaxdvors avayvoc- 
tats Yadrats te Kat daikols, civ mavti To mANpa@patt THs dyias Kal pdvns 
kaOodixns €xkAnoias, elpnyny Kal vyeiay Kal ca@rnpiav avrois xapiCépevos’ Tas 
dé edxas airdy ds mowdow imép Nuav Kal nets imep airav mpdadeEar Kupre 15 
eis TO Gytov Kal émovpaviov Kal AoyiKdy gov Ovovacrnpiov, mavra dé exOpov THs 
dyias gov exkAngias Kabumérakoy yn Toyc TOAac adTa@y EN TAYEI” YapiTe Kal 
oixtippois kat PitavOperia rod povoyevois cov viod 
EKPOVWS 
50 ov Kat peO ov cot 4 AdzZa Kai TO KpATOC otv To mavayio Kal dyabd Kai 20 
(womrow wou mvevpatt viv Kal del Kal EIC TOYC AIMNAC TON AIWNWN 
& Aads 
*AMHN. 
{MASS OF THE CATECHUMENS) 
{THE LITTLE ENTRANCE) 25 
“O tepeds 
ee ~ 
Eipjvn maow 
6 Aaés 
Kai 76 rvebpati oot 
& StdKovos ' 30 
’ ‘ ‘ £0 
Emi mpocevynv atd0nrte 
& Aads 
Ktpie €Xénoov 
& Be lepevds Erevxerar 
etx THs elodBou Kai cis Td Ouplapa 35 
Atomora Xpioté 6 Oeds pay 6 tiv dwidexdporov Aapndda 
tav dadeKa dmogridwy éxre~dpevos Kal EZATIOCTEIAAC aYTOYC 
12 


ws 


io 


15 


20 


iu 
Jt 


30 


116 The Egyptian Rite 


év 6A@ TH KOCMW KHPYZAal Kal AIAAzZAl TO EYArréAION THc BaciAelac 
GOU KAI BEPATIEYEIN TTACAN NOCON Kal TITACAN MAAAKIAN EN T@ AA@ 
Kal EMPYCHCAC EIC TA MpOCMTIA aYTON Kal Elma aytoic AdBeTe 
Tinefma rion Tov mapdkKAnTov' AN TINWN AdieTE TAC AMAPTIAC 
APEWNTAI AYTOIC, AN TINWN KPATEITE KEKPATHNTAI’ OUT@S Kal 
ep yas Tovs mepiectnkéras SovdAovs cov &v TH eicddm THs 
iepoupyias tTavrns emioKkémous mpeaButépovs Staxévous ava- 
yveotas WarTas Te Kal Aalkods ody mavTl T@ TANpépatt Tis 
3 i” ~ ‘ b ~ J Pa = ta ¢ Los 
dyias Ka0od.Kns Kal amooroALKns ExKAnoias’ pica uas 
Kipte ad dpads Kai xatdpas kai amd dvabéuatos Kal decpod 
Q b A SA ~ ? ~ > ? 4 U 
Kai adhopicpod Kal €x THS pepidos Tod avyTiKELévov Kal Kaed- 
ee x oN Sh ule 4 Sate \ =: 
PICON HM@v TX xelAn Kal Ty Kapdiav dmO TrANTOC MOAycCMOY 
Ss b] a , ¢ U ee ’ a ’ Q ~ 
Kai amd TAcHC padloypriac iva év Kabap& KapAia Kal Kabap@ 
14 - 7 XQ 7 “~ > > \ ? U 

guvEeloor. mporphepwpév oot TO Oupiapa TovTO cic OCMHN EYWAIAC 
Kai eis dbecty dpapTiov uoy kal TavTos TOD Aaov Gov yapiTt 

aA 3 “A N 7 lo’ - ta 

Kal oikTippois Kat piravOpwria Tod povoyevovs cov viob 

éxpovws 
e > = c , \ “~ 

dv ob Kat ped ob col 4 Adza Kai [Td] KpdtOc ody TE Travayio 


¢ 
‘ ‘ ? 


Kai aya0@ Kal (worod gov mveduatt viv Kai dei Kal eic 
TOYC AIGNAC TON ANON 
6 Aads 
* AMHN, 
“O Stdkovos 
’Op0o0t 
Kat WadAovow 7d 
‘O povoyerns Lids kai Adyos Tot Ocod 
b - c , 
a0dvatos bmdpyov 
- \ \ ¢ 7, 7, 
katadegdpevos Ola THY HuEeTEepav owrnpiav 
capKoOjvat 
b ~ tg 7 tf \ 3 4 oe 
ex THs ayias Oeordkov kai aeirapbévov Mapias 
atpéntaos evavOpwrnaas 


ataupwOeis te Xplore 6 Ocds Oavdtrw Odvatoy marjcas 


The Liturgy of St. Mark 117 


= XK a C7 & , 
eis ay THS ayias tpiddos 
cvvdocgagéuevos 7 Tarp cai to ayio Tvedpare 
cHoov nuas 
kat ylvetat ¥ eicodos tod evayyeAlov. 
Kai Aéyer 6 Stdkovos 


"Eni mpocevyjy ordOnre 


Kai 76 mvevpari cod 
6 Stdkovos 
> 
Eni mpocevyhy ordOnre 
6 Aaés 
Kipie €Xénoov 
& tepeds etxeTar 
€vx7] Tod Tpioayiou 
> ~ * -~ 
Aéorora Kipte Inoot Xpioté 6 cvvaidis Adyos Tod 
> 4 7 A ’ @ ~ 4 ‘ , \ 
avdpxov Ilarpos, 6 ka’ pas yevopevos KaTA TANTA Yopic 
c ' ae , ~ , ee e 2 , \ 
AmapTiac él cwrnpia Tod yévous nua@y, 6 eEamroaTeihas TovS 
dyiovs cov pabntas Kai dmooréXous KHpYzZal Kal AIAAZAI TC 
€YATTEMION THC BaciAelac gov Kal OeEpaTTeYeIN TIACAN NOCON Kal 
TIACAN MAAAKIAN EN T@ Ad Gou' avTds Kal vov déomoTa EZaT10- 
CTEIAON TO OC cOY KAl THN AAHOEIAN COY Kal KaTavyacor 
: > ‘ na U ¢ ~ ’ 4 ~ , 
TOYc OOadmoye Thic AlaNolac Aua@y els KaTavdnolw TaV ODelwy 
gov doylwy Kal ikdvwoov pas akpoatas abtav yevécOar Kai 
MH MONON AkpoaTAc GAAG Kal TIOIHTAC AOrOY yevopevous Els 7d 
KapTooprical Kal Troirical Kaptroyc Araboyc ava TPIAKONTA Kal 
€ZHKONTA KAl EKATON O7r@S KATAZIOOG@MEN THC BaciAelac Ter 
ovpavev 
Exdovws 
s ’ t. - c > ' 
Kal TAYY TPOKATAAABETWCAN HMAC O1 OIKTIPMO! coy Kvple 
‘18 dads 
Képie édénoov, Kipie €hénoov, Kipie €d€noor| 


10 


15 


20 


25 


30 


118 The Egyptian Rete 


éxdovws 


<a 3 


av yap ei 6 evayyedtopos cwrip Kal dvdAag THY uyXar Kai 
Tév copdrov nuav Kvpie 6 Oeds Kai ool rHv dd€av Kal THY 
evxaplotiav Kal Tov tplodyloy buvoy avaméuropev TH ITarpi 
skal TO Lio Kai To dyio TIvedpati viv Kat det Kat els Tovs 
aiavas TOV aidvey 
6 Aads 
"Apny 
"Arioc 6 Oedc, drioc icyypoc, Srioc &Odvaros 


34 7 € ~ 
10 eAEnoov nas, 


{THE LECTIONS) 
Kai peta tov tpicdyvov odpayiler 6 iepeds tov Aadv Aéywv 

Eipynyvn maow 

6 Aads 
5 Kai 76 mvevpare ood 
etta 16 
II péicyopev 
0 AMOXTOAOZ. 
O MPOAOrOL TOY AAAHAOYIA. 


20 Ot Stakovor kata fytov A€youar 
Kvpte evAdynoov 
& tepeds A€yer 
‘O Kuptos edvAoynoe Kat cuydiaxovnoe viv TH adrod xapiTt viv Kal det Kal 
eis TOUS ai@vas TOY aidvar. 
25 ‘O tepeds mpo Tod evayyeAlouv BddAer Ouplapa A€yov otTws 
Oupiapa mpoodépopev ENWTION THc Ariac AOZHC coy 6 Oeds, 
0 mpocdeEdmevos els TO Hyltoy Kal Urepoupdvioy Kal voepdy cov 


Ovciactipioy avTikatdmepwov ipiv tiv xdpw Tod ayiov cov 


\ \ ‘ 


, ie ) , Cus 2 b) s 
TVEULATOS’ OTL EVAOYHMEVOS UTadpyxels Kal col THY Odgav avamép- 


30 mouev T® Ilarpi cal to Yio Kal 7@ dyiw IIvetpari viv Kai 
BE ¢ p t i: ¢ ti 6 la : 
; ete’ 


ael Kal els TOUS Ai@vas TOV alover. 


The Liturgy of St. Mark 


L19 


“O Stdkovos Ste peAAer eimretv TO evayyéeArov A€yer 


Kipie evrOynoov 


e , 
lepeus 


€ A 
O Kupws evddoyjoe Kai évicxtoe Kal akpoaras huas 


Toijoe TOU ayiov abrod evayyeAiov 6 ON eYAorHTOc Oedc viv 5 


a. 5. ‘ > \ 74 A LZ. 
K@l GEL KL EIC TOYC AIWNAC T@Y AlLMOVYO@Y, 


AMHN 


6 Stdkovos 


- a > 2 ~ CS, ’ 4 
ZraéOnre akovowpey Tod ayiov evayyediou 


& tepedts 


Eipjvn mwaow 
6 Aaés 


Kai t@ mvedpari oot 


kai Aéye. ro EYATTEAION. 


«MASS OF THE FAITHFUL) 


{THE PRAYERS) 


‘O Stakovos Thy cuvaTrTyY 
1? Eni mpocevxiy ordOnrte 
IIpocetEacbe trép tay av- 
tov’ mporevéacbe trep TaV 
, P , 
vooouvT@v mpocevéacbe 
€ X ~ > 7 
imtp Tov amrodnpev 
& Aads 
Kidpie €dXénoov 
(1) 


37 
aEpov 


tmép Tov 


ITpocetéacbe 

ayabav Kat TOV 
KapTa@v THS YS (2) vrep 
THS ouppétpov avaBdoews 


(3) 


’ lan , an ‘ a 4s 
imep tTav ayabay veTov Kal 


Tav Totapiovy bddTwv 


oTropipwv THS 7S 


‘O tepeds emevxerar 

Tovs vocotvras Kipie tot 
Aaod cov emioKkeydpevos EN 

EAEE Kal OIKTIPMOIC LacaL 
Tovs amodnpnocavras uov 
adeXpovs 7) bédAAovTas amrodn- 
pety €v Tavti Tér@ KaTevddwoov 
ékaorov €is TOV Katpdv 
(1) Todvs dyabodvs terods 
katdmeprpov él Tovs xpygov- 
Tas Kal émideopévouvs Témovus 
(2) Ta motdpua bdara avdyaye 
él TO péeTpov avTa@V KaTa THV 
anv xapw 
THs yns at~noov els crrépma 


(3) Tods kaprrovs 


Kal €/S BEPICMON 


be) 


20 


30 


10 


15 


20 


25 


30 


I20 


& dads 
Kipie €Xénoov 
IIpocedéacbe trép THs cwrn- 
plas avOpémrav Kal KTnvev' 
mpooevéacbe brrép THS THTN- 
plas Tod Kdcpou Kal THs 76- 
News TavTns’ mpocevEacbe 
bmép Tov gidoxpioTer 

npov Baciriéov 

& ads 
Kipie €Xénoov 
IIpocetEacbe trrép THY aly pa- 
Adtwov' mpocevEacHe 7rép 
Tav KolunbévT@y’ mpoced- 


£acbe 


HUGVY TpoapEepovT@v’ Tpoc- 


tmép HS Ouvoias 

evéacbe brép Tav OAiBo- 
7, - 6S. 

pHévov’ mpocevEacbe wep 

TOV KaTNXOVpéevwv' Tpoc- 

evéacbe | 

6 Aads 


Képie €dénoov] 


The Egyptian Rite 


Tiv Bacireiav Tod dovdov 
gov ov édikaiwoas BaciAevery 


Ths yns év elpyvn Kat 
ANAPEIA 


> ‘ 
emi 
\ , \ 
Kal AIKAIOCYNH Kal 
yarnvornte dvaptrAagov 
Tiv tamewny Kat éAeewny 
kat piddxpioroyv wédww TadbTHV 
pica adtiv 6OE€ds Ad HMEpaN 
am b A ~ ~ Q 
TTONHPOON, @7r0 ALpov AoLpov Kat 
eravactadcews eOvav ws Kail 
Niney! THc TOAewc Eeico Gre 
EAEHMON KAI OIKTIPMOON €f Kal 
b) va > ‘ U > 7 
apvnoikakos él Kakiac avOpa~ 
Tov. av 1a Tod mpodHrov 
3 > A 
gov Hoatov eimas “Yrepacmia 
yep THC TOAE@C TaYTHC TOY 
Aid 


610 


7 \ a 
deducOa Kai mapakadodpéyv ce 


aA > \ > > \ ‘ 
CWMCAl AYTHN Al EME Kal 


AayeiA TON TIAlAd MOY’ 


pirdvOpwre ayabe yrepactiical 
tic TOAEWC TAYTHC AIA TOV 
pad prupa 
Mépkov rov brodcigavta Hiv 


X > XN 
Kat evayyerXorThny 
OAON THS COTHPIAC’ XaplTL Kal 

’ -~ ‘ ? ~ 
olkrippois Kal diravOpwria Tod 
fhovoyevovs cov viod 


ékpavws 


‘Es 
du’ ob Kai peO ob col Hi 


AdZa Kal TO KpATOC odv TH Travayio 


“A ~ ~ \ > 
kai aya0G Kal fwomroim cov mvevpati viv Kal adel Kal eic TOYC 


AIMNAC T@N AIONON, 


*O StdKkovos 
“A péat 
kat Aéyouot tov ZTIXON. 


The Liturgy of St. Mark 121 


“O Stdkovos éyer tds y’ 
'{TIpocetgacbe imep ths ciphvns ths dyias povns Kaborukhs 
kal admooroNKhs dpboddgouv To} Oeod éxxAnoias | 
& tepeds Erevxerar 
Aécttota Kypie 6 Oedc 6 TaNTOKpATwP 6 TATHP TOY KYPIOY 
c a > n na 7 a ~ Et \ > 
HM@N “lIHcoY Xpictof, dedueOa Kai mapakadodpéev oe THN €€ 
ovpavod EIPHNHN BpABeYCON Talc amrdvT@y nu@Y KapAlaic aAAd 
+ ~ FA F X\ ar ¢ -~ - 
kal Tob Biov TovTov THY Eiphyny hiv dopnoat 
116 Sudkovos 
IIpocedéacbe tmép Tod apxiepéws juav mama aBBa Tod Od, 
Tana Kal jwaTpidépxov Kupiov apxlemioKorrou THS peyaAns 
moAcws “Are€avdpias Kal Trav dpboddgav nudy émioKdrrev 
& tepeds] 
Tov ayiétatoy Kai pakapidératov yuav warayv Tov 6. Kal Tov 
dalétatov nu@v émioKotroy Tov 6, cuvTnpey ovvThpynoov july 
> ‘ 4 ~ , > ~ bd ~ AS ¢ XX 
aUTOUS ETETL TOAAOLS, KpOVvOLS ElpnYLKOLS EKTEAOUYTAaS THY VITO 
gov éumremioTevpéevnv ayiav apxiepwotvnv KaTa& TO dylov Kat 
pakdpioyv cov OéAnpa, dpeOTOMOYNTAC TON AOTON THC SAHOEIAC, 
atv maow opOoddEos émicKémrois mpecBuTépois dtakdvots w7r0- 
VA b 4 4 i \ fig 7 ~ 
diaxévois dvayvéotas WdATas, odv TavTl T@ TMANPSpaTL THS 
ayias KaOoXikhs Kal amooTtoALKns éexKkAnoias 
116 Stdkovos 
IIpocetEacbe imep ths ayias éxxAnoias TavTns Kal TOY ovur- 
eActoe@v Ov 
5 tepevs | 
Tas émivvaywyas nuav Ktpie evrdynoov, dds atras akw- 
Abtws Kal dveprodiatws yevécOat Kata Td dytbv cov OéAnpa’ 
~ ~ ~ ~ > ~ 
oikovs evxav, olkovs evAoyiav apiv te Kal Tois pel Huds 
dovAois cov els Tov aidva Swpnoat.  ézerépOHTi KyYpie kal 
AIACKOPTIICOHT@CAN O1 EXOPO! COY, PyYFETWCAN TIANTEC O1 MICOYNTEC 
70 Ovopd cov Td dyiov tov dé aby cou Tov moTov Kal 6p0d- 


dofov ebdAbynoov, moincov avrov cic yiiddac Kal mypiddac Kal 


on 


Io 


15 


20 


25 


30 


122 The Egyptian Rite 


x ? 6a ¢ , @’ ¢ A be \ st 
py Katicxton Odvaros apaptias Kal’ judy pnd KaT& travTos 
Tod aod cov’ yxapite Kal olkTippois Kal gdirtavOpwria Tot 
povoyevovs cou viot 

Expovws 
\ sc ? 


é ’ * \ Q e ’ \ ‘ ’ AY A 
5 OL OV Kal FE ov gol H AOZA KAI TO KPaTOc GOvuvV T@ TAVAY LO 


é 
\ b] 66 A nw 4 n~ . 9 A > ‘ 
kal aya0@ Kal (woTrol® cov mvevpatt viv Kal ael Kal €ic TOYC 
AIDNAC TON AIONWN 
6 Aads 


> AMUN. 


ue (THE GREAT ENTRANCE) 


‘O iepevs 
Eipnvn mraéow 
& Aads 
Kai 7@ rvebpatt cod 
15 & SidKovos 
Bdémwere py Tis THY KaTNXOUpLEVOY, 


Kai  Waddovow *O iepeds PadAe Oupiapa eis TH 


eiooSov Kai evyeTat 


Oi r& yxepovBiw puorikas 
Kupte 6 Oeds fav 6 MANTWN ATIPOC- 


> nw “~ 
eikovifovTes Kal TH woTrald ee a 
* EHC Kal AECTIOZWN TIACHC KTICEWC, 


, > - c 
20 Tpidd. Tov Tpiodyloy tpvov mpoabe&at TO Ovpiawa rovTo e€ avakiou 


7 poo goovTes Tacav THyv Biw- xeEtpos mpoodepdpevoy Kal THs mapa 
aa , , C44 fF A 

gov evAoylas tavras nuas agiwaorv" ov 

Tikiy amobmpeOa pépipvay as CV “eNO oo egal 
F = ges ; yap «f 6 dytacpos Nay Kat oot THY 
Tov Baoikea TeV OAwY UTrO- Sdéav Kal ry evyapiotiay avaréuro- 
dcEdpevor Tais ayyedtKals do- pev TH Ilatpi cat 7H Yig kal tO dyin 


Ilvevpare voy Kat det Kal eis Tovs al@vas 
25 patws dopupopovmevoy Ta&EEoLY, . 


"AdAnrovia, 


~ > , 
TOV alaver, apn. 
Kai eicépxovra ta Gyta cis TO 
Ouciacriptov kai 6 tepeds evxeTat OUTWS 


“Arie yyicte oBepé 6 EN Arioic 
ANATIAYOMENOC Kupte adros nuas dyia- 
‘ fr c aw od a 

gov kal déiwoov nuas tis poBepas 
iepwovvns Kal mpoodyaye nuas To 
Tiuia cov Ovovactnpia pera TACHC 
cyneiAicewc Arabic Kal KA@APICON 


The Liturgy of St. Mark 123 


pay Tas kapdias amd TANTOC MOAYCMOY, 
cal n” A > , > 9 
macav aicOnow movnpay exdiwgov ad 
Nav, Gyiacov Tov vouv kal thy uxny 
kat dos july thy Tay dyiwv marépev 
pov emredeiv Aatpetay peta PdBov 
jou €ZIAACKOMENOIC TO TIPOCWTION wou 
A Pes \ \ a > col \ 
dia mavrés* ov yap ef 6 evAoyay Kal 
ayid(ov Ta ovpmavta Kat col THY 
do£av Kai thy evyapirriay avarréuropev 
a“ 2 4 lod cn A ~ ¢ , 
tT Ilarpi cai t@ Yio Kai To dyio 
c L s ry e 
, ~ -~ 
IIvevpars voy kai dei kai els Tovs aia@vas 
TOV aiavey. apuny. 


(THE KISS OF PEACE) 
*O Stdkovos 
> , > , 2 , eh 4h 
Actracacbe dAAHAoye [én giAHMaTI drio] 
6 tepeds edxtv ToD domacpot 
Aécrota Kypie trantoKpdtop ovpavidey emiBreyrov emi Thy 
’ 7 *, 22 A = - \ ~ x 7 7 
éxkAnoiav oouv Kal émi mdvTa Tov Aady cov Kal Wav TO TroimvLoy 
4 ~ ’ € ~ \ > 7 4 ‘ 
gov kal g@oov Tdavtas nuas Tovs avatiovs dovrAovs cov, Ta 
7 ~ a > 7 X 7 € ~” ‘\ x t ieee 
Opéupara THs ons ayéAns, Kal Odpnoar hyiv tiv ov eiphyny 
‘ \ \ 3 4 \ ‘\ < vA \ i 
kal tiv onv aydnrnyv Kal thy atv Bonbeav Kal Kardreprpov 
Hpiv THN A@pEAN TOY Tavaytov gov TINEYMATOC Smrws EN KaAbAPA 
KAPAIA Kai CYNEIAHCE! ArAOF AcTTaccmMeba AAAHAOYC EN IAHMATI 
4ri@, py €v AdGAW, p) &Y YTIOKpIcel, fy THY TO’ aAXoTpiov 
Ua / yy » 2 > ee it ’ 
KEKTNPEVOL Tpoaiperiy GAAG AMWMON Kal ACTIIAON, EN EN! TINEY- 
MATI, EN TG) CYNAECMW THC EIPHNHC Kal THC APATIHC EN COMA Kal 
€N TINEYMA, EY MIA TIICTE] KAOGDC KAl EKAHOHMEN EN MIA EATTIAI THC 
KAHCEWC Ua OTTwS KATANTHC@MEN O1 TIANTEC E€ic THN Oeiay Kal 
4 


amépavrov oropynv’ ev Xpiote Incood ta LO 0 of 
p topynv’ €v Xpiote Inood rw kvpio jpav pel ob 


c 
‘ 


5 


Io 


15 


20 


evAoyntos «lf adv TO Travayio Kal ayada D 
oyn ; ylo Kal ayal® kal (womol@ gov 30 


4 


mvevpatt viv Kal dei Kail els Tovs al@vas Tov aidvor. 
Efra 6 lepeds PoArAe Ouplapa A€ywv 
’ la n > , U = U 4 ‘ 
Oymiama mpoodéperat 1H) dndmati cour dvadnpOArw 1) 


, ~ ~ ~~ a ~ ~ 
dcbpeba &x TaY TEVLXpaY XELPGY HuadY TAY dpapTwdrdy els Td 


124 The Egyptian Rite 


@ , 2 Zz > > \ > U 3 ¢ A 
bmepouvpdvidv cov OvotacThpiov cic GCMHN EYWAIAC, Els (Aaopov 
mavTos Tou aod cov’ STL col TpEeTel Taga AdZA TIMH TpoC- 

tA \ b 7 De Q ‘ A cn ‘ A ¢ v4 
Ktvnols Kal evxapiotia to Ilarpi kat TO Tid Kal TO ayio 


IIvetpart viv Kat det Kal €ic TOYC ANAC TON AIMNON, 


Or 


{THE CREED) 
Kai peta tov adomacpov éxdwvet & Sidkovos 
IIpoogépery Kata tpdmovs ordOnre. 
‘O tepeds odpayifev tovs Sickous kat Ta ToTHpia Exdwvet 
ITiarevm eis Eva Ocdv Ilarépa mavroxpdtopa KTA 
Io kai 8tav Aéyy & Aads §=Kal capkwbévra Ex TIvetparos ayiov 
8 tepeds) moet oravpdv’ Kal otavpwbévta tmrép huay Kat wédw 
oppayite’ Kal eis TO IIvedpa 7d dyiov, 
“O Stdkovos 
‘Eni mpocevyiv otdOnre 
15 & tepeds 
Eipjvn raow 
6 Aads 
Kai 7@ mvevpatt ood 
6 Sudkovos 
20 II pocedEacbe trip Ttav mpoogepivTov 
6 tepeds A€yer edxrv THs mpolécews 
Aécrota "Inoot Xpicré Kipie, 6 ovvdvapyos Adyos Tob 
avapxov Ilarpos Kat tod ayiov IIvetpuaros, 6 mérac Apyiepeyc, 
6 dptoc 6 Ek TOY OYpanoy KaTaBAc Kal ANarar@n ékK Oops THN 
25 ZOHN UV, 6 ods EavToy AMNON AMOMON YTIEP THC TOY KOCMOY 
zwric’ deducba Kal mapakadodpév oc Kipie pirdvOpwre éni- 
(ANON TO TIPOCOTION Coy él TON &pTov TodToy Kal emi Ta 
ToTHpla Tav’Ta & 4} wavayia Tpdweca brodéxeTar Ou ayyedtKS 
AeToupyias Kal dpxayyeAiKhns yxopocracias Kal lepatixns 
30 Lepoupylas «is onv Odfav Kal dvakaiiopoy T@vV pmETEp@v 


Wux@v’ xapitt Kal oixtippots Kal diravOpemia Tod povoyevous 


The Liturgy of St. Mark 125 


gov viod 81’ ob Kat pel of coi [Hi] Adza Kai TO Kpdtoc ody TO 
7 > oe ial . A“ Ps ~ pee ee. A 
Travayio Kai dya0@ Kai (worro® cov mrvevpartt viv Kai del Kal 


EIC TOYC AIMNAC T@N AIMNON. 


{<ANAPHORA) 


{THE THANKSGIVING) 
“‘Opotws kal peta tiv miotw odpayile 6 tepeds tov Aadv éexhwvav 
“QO Kypioc meta TANT@N 
& Aads 
‘ \ nm ’ “ 
Kai meta tof tINeymMaToc coy 
6 tepevs 
"AN® Huey T&S KaPAIAC 
6 Aads 
“Exopev mpdc tov Kipiov 
6 tepevs 
> , o~ ’ 
Eyyapicticwmen T@ Kypiw 
6 Aads 
“Azion Kal Oikatoy 
& Stdkovos 
ITerdcare 
6 lepeds dpxetat Tis avahopas 
y A Pe , 
Anas yap d216N éctin Kal Sikatov dotdy TE Kal TIPETION Kal 
Tais hperépais wuyais éem@pedes 6 On A€ctoTa Kypie Océ 
Ilérep mavtoxpdrop cé aincin oe vpvety col evyapiorety col 
ANBomOAOrEICcOal viKT@p Te Kal Kal Huépay akatatatoTo 
OTO s > yd ir ‘ > 4 00k \ a 
pat. Kal adovynros yxelheot Kal dolwmnT@ Kapdia, gol TA 
TOIHCANTI TON OYPANON Kal T& Ev T@ OUpay@, THIN Kal Ta EN TH 
YN, Osdrdccac THrdc ToTapovds Aipvas Kal TANTA TA EN AYTOIC, 
> ns , 4 ee ‘ > 
gol T® TOIHKcANTI TOY ANOPwWTTON KAT Olav EIKONA Kal KAO 


OmoiMcin @ kal éxapiow THN EN Trapadeico TpYdHN’ mapaBdvra 


10 


15 


20 


dé abrov oy ymepeidec oyAe érkatéAimec ayabé GAAA TAALY 30 


dvekahécw dia vopov, éradayaynoas did mpopntarv, avérdacas 


126 The Egyptian Rite 


‘ 3 7 D9 ~ ~ ‘ a \ > 7 
kal advekaiviocas dia Tob gpixrod kal (worroiod Kai ovdpaviov 
pvotnpiov TovTov, MANTA O€ ETIOIHCac Oia THic cHic Codiac, TOF 
PWTOC TOF AAHOINOY, TOU povoyevovs Gov viod Tov KuUpiov Kai 

a \ a“ (ee ~ ~ 9 Ae \ ‘ Dae ‘ 
Geo kai owrnjpos jpav Incod Xpicrod dt’ ob col ody adbr@ Kai 
ryio IIved evXaploTooYTE é iN AOPIKH t 

5 ayio IIvetpar. edvxaptorobvtes mpooghépomev THN AOPIKHN Kal 
2 7 ' 7 & Zz 4 7 \ 
dvaiuakTov aTpElan TavTny Hv mpordhéper cor Kuvpie wdvta Ta 
+ > \ > a Cy oar, ‘ la a 5 Jee 2) b 
€Ovn A110 ANATOADN HAIOY Kai EXPL AYCMO@N, 7rd ApKTov Kai 
4 4 7 a t \ bu U > ~ 2 ” 
[Héxpe] weonuBplas, Sti méra TO GNOMA Gou EN Aout TOIC EONECI 

Nr 33 \ 2 “ > ' - 

Kal EN TIANT] TOT OYMIAMA TpOTPEPETAL TH ONOMATI TH ayio 
\ ' , t bd ee, ».| 4 
10 GOV Kal BYCIA KABAPA, EmLOucia Kal mpoadopd. 
{THE INTERCESSION ) 

Kai dedueba Kai mapaxadodpév ce gdirdvOpore ayalé 

7 4 ~ € aj \ 7 ~ \ b] 
pvnoOnrt Ktpie rhs a&yias Kal povns KabodrrKns Kal atrocTo- 
Atkhs éexkAnoias THS 410 yHs mepdt@v MéxpL T@Y TEPATWN 

15 QUTNS, TWavT@Y TOY AA@Y Kal TdYT@Y TOY TroLLVioY GoU 
A wn 4 a A 

THN €& ovpavod eipHNHN BpdBeyCON Talc amrdvT@v u@y Kap- 
Aiaic GAA Kal Tod Biov Tovrov Thy Eiphyny hiv ddpnoat 

Tov Baoidéa, 7T& oTpatiwrikd, Tos dpyovtTas, BovdAds, 
Onpous, yelTovias, eicdAoyc Kal éZ6A0YC HU@Y Ev Tadon Eipnyn 

20 KaTAaKOOpNoOvV 


A > Us 


BaciAef THs elpHNHc THY ony EipriNHN SOc HMIN *[TANTA Pap 
AmTédwKac Fimin]* €v dpuovoia Kat aydmn KtHcat HMic 6 Oedc: 
EKTOC COY AAAON OYK OIAAMEN, TO ONOMA COY ONOMAZOMEN’ (WO- 

4 XN € 7 ¢€ & A ‘ ? ie. 
Toinoov Tas amdvrev huoy \uyas Kal py KaTioxvon Odvaros 

My ~ ~ ~ 
25 apaptias Kab Auav pnoé KaTa mavTos Tov Aaod cov 

Tovs vooodvras Kuvpie rod Aaod cou EmioKkepdpevos én EEE! 

kal OIKTIPMOIC tacat ATIOCTHCON AT? avT@y Kal ad Udy TACaN 
’ \ ’ KS n ~ > U > ff. > ’ 
NOCON Kal MAdAAaKIAN, TO TINEYMA TIS ACOENEIAC E€EAATOY amr 
avTav TOUS Ev pLaKkpols appwoTHpacl mMpokaTakepévovs e€ava- 
30 OTNTOV, TOYC YTIO TINEYMATON AKABAPTWN ENOXAOYMENOYC lagat, 
Tous év dudakais 7) év perdddos 7 Sixkais 7} Katadixais 7 év 

b 4 Ba lal 4 BA , 7 a 
e€opiais 7 mikp& Oovdreia 7 pdpois KaTexopuévous mévTas 


The Liturgy of St. Mark iy 


éXénoov, mavras éXevOépwaov’ Sti cy 6 GEdc udY 6 AYWN TODS 
TIETTEAHMENOYC, 6 ANOPOMN TOUS KATEPParMENOYC, 7 EATIS TOV 
ATIEATIICMEN@N, 7) BonOera tav aBonOyjTor, 7) avdoTacis TOV 
TETT@OKOTOV, 6 ALY TOY xElLaouévwv, 6 ExdiKOS TOY KaTa- 
7 , an na lA m 
Tovovpévov, maéon Wyn xplotiavy OdABouévn Kai srepi- 
exouévn Ods Edeos, dds avec, Sos avdrypvgiv, adda Kal Huav 
Kupie tas xara yvyiv vocous iacat, Tas coparixas dobeveias 
Oepdmevooy latpé Wuxav kal copdtev: éemioxome dons cap- 
> ' Ad ¢ val a U 
Kos étickeyal Kal lacat HMdc Ola TOY CWTHDPIOY COY 
Tods dmodnujoavras huadv ddedgovs 7) pédAdAovTas arrodnpety 
évy TavTl Tom@ Katevddwoor «cite Sia ys 7) ToTapey 7) ALYY 
» karevddoooy cite Sid yhis } morapav 7 yp 
)) ddolTopi@v 7% oiovdnmore tpdmov THY Topeiay troLodyTas, 
ra ma 9 J 7 BA J , 
TdvTas TavTaxov amoKkaTdoTyoov eis ALtpéva evdLov, Eis ALEVE 
P a” ‘ vA pb Mens zs ? 
gT@THpLoY, TUuTTAOVS Kal auvodoliTépos a’Ta@y yevécOat KaTa€i- 
woov, amddos Tots oikelois abTa@v xaipovras yxalpovoly, vytai- 
vovtas vylaivovow’ GdAa Kal huo@y Kipie thy mapemionpiav 
Tv €v TO Bio Toit aBdAaBH Kal dyeiuactoy péypt TéAoUS 
7 P PY f " bt EXP 
diagtrAagov 
(1) Tods dverodvs adyabovs mrovoiws Kardmeprpoy emi Tovs 
xpnfovras Kai émideopévous Térovs' evppavoy Kai ANaKAINICON 
Th KataBdoe abt@y TO TpdcemON Thc fic iva EN Taic cTarociN 
AYTHC EYPPaNOHCeTAI ANATEAAOYCA 
5) , ef . ee. , 1 
(2) Ta wordmia bdara avdyaye emi 7d idiov pérpov adTaov 
eippavoy Kai ANaKAINICON TH avaBdoet atT@y TO TIPdcwTION 
TAc fc, TOoYC A Aakac AYTAHC MEBYCON, TIAHOYNON TA FENNHMATA 
ayTHc 
(3) Tods kapmovs THs yns Kupie evrAOynoov, cdovs Kai axe- 
patovs tpiv dtaripnoov, mapdotnoov ipiv avrovs els crrépma 
Kal els @epicmOn fva én Taic cTdrOcIN ayThic eYdpaNnOHiceTal 
aNATEAAOYCA 


eYAOrHcon kal viv Kipie TON crécpanon TOY éniayTOY THc ypHc- 
TOTHTOC Coy Oia ToYC THTWYOYC TOY AaOY gov, did Tv yripan Kal 


15 


20 


25 


30 


5 


10 


15 


29 


25 


30 


128 The Egyptian Rite 


did Tov dpHanon, O1a& Tov E€vov Kal Ova TOY TIPOCHAYTON, dv pas 
TIANTAC TOYC EATTIZONTAC ETT! CE Kal ETTIKAAOYMENOYC TO ONOMA COY 
TO dylov’ O| yap OOAAMO! TIANTOON EIC CE EATTIZOYCIN Kai CY 
, A A > “a > > U c ‘ \ U 
AIA@C THN TPO@HN aYTO@N EN EYKaIpia, 6 AIAOYC TpOMHN TACH 
CAPKI TTAHp@CON YapAc Kal EYPpOcyYNHC TAC KapAlac HMON INA 
TIANTOTE TIACAN AYTAPKEIAN EXONTEC TIEPICCEY MEN €iC TIAN EprON 
? A 3 lowe ~ A ? € ~ 
Arason ev Xpiot@ Inoot 7@ xupio jpov 
Bactkef T@N BaciAe€YONT@N Kal KYpIE TON KYPIEYONTON, T7V 
Bacireiav Tob dovdov cov Tob dpboddgov Kal Piroxpiorou Huay 
, aN 9 ? , FN A = ,) > + \ 
Baciréws ov edtxaiwoas Bacidevew emi THs yns ev elpnyvn Kal 
ANApeld Kal AlKalOcYNH SlapvAagoy Kaburéragoy avT@ 6 Oeds 
TdVvTa EXOPON KAdl TIOAEMION evgvrArov TE Kal add dgvdAov* 
EmAaBOY StrAOY Kai Oypeof Kal ANACTHO! Eic THY BOHOEIAN avTov 
Kal EKYEON POM@AIAN KAl CYTKAEICON EZENANTIAC TON KATAAIW- 


\ > 


t : eee > U ? \ \ n > ¢ t 

KONTWN Q@UTOV" ETTICKIACON ETT] THN KEAAHN aYTOY EN HMEDA 
, U > tal > , > n > \ A , > n 

TIOAEMOY, KABICON EK THC OCHYOC AYTOY ETT] TON OPONON ayTOY, 
’ > A ) y ~ 2 \ i4 ‘ ~ ¢€ 4 
NAAHCON EIC THN KAaPAIAN Q@UTOU dAfFAHd YTIEP TNS aylas gov 
Kabodkys Kal dmroorodKHs ExKAnoias Kai twavTds Tod dido- 
Xpiorou aod ina kal Hels En TH yadnvdrnTe aYTOY HPEMON Kai 
HCYYION BION AlAP@MEN, EN TIACH eyceBElA Kal CEMNOTHTI TH Eis 
oe KaTradnpbapev 

Tov év wioree Xpiotod mpokekoinpévwy tmatépwv Te Kai 
adepav Tas uyds dvdravoov Kipie 6 Beds hpav pvnobeis 
TON AT ai@noc mMpoTarépwy TaTépwv TaTplapxev mpodnTay 
> Va v2 € ~ > lA (Spare 7 
dmocTéAwy papTipev 6podoynTe@v emickitav dciwy dixaiov, 
TavTos TINEYMATOC ev TiaTEL XploToH TETEACIWMENWN Kal Ov ev 
Th onpepov huépa tiv bropyvnow mrowvpeOa Kal Tod ayiou 

X\ € “~ iA ~ > 7 ‘ > ~ = 

marTpos nue@v Mdpxov rot amocroAov Kal evayyedtoToU Tod 
¢€ 7 € i Zn res ' 
brodei~avTos piv OAON C@OTHPIAC 

Xaipe KeYapITWMENH, O Kypioc Meta coy’ €YAOTHMENH CY éN 
rYNAIZIN Kal €YAOPHMENOC O KapTtOc THC KOIAIac coy OTL erEKes 
TWOTHPA TOV WuyXav Tua 


The Liturgy of St. Mark 129 
exdavws 
"Egaipérws ths mavayias dypdvrov evdoynpéevns Seoroivns 
€ ~ ? <2 - ? 
npav Ocoréxov Kai de:rapbévov Mapias 
*O StdKovos 
Kipte evAdynoor 
& tepevs 
“O Kypioc eYAorice: ce TH avrov ydpiTe viv Kal del Kal els Tovs aldvas Tay 
aiavey 
& Stakovos ta AINTYXA TQN KEKOIMHMENQN 


& 5é tepevs kAwopevos érevxerar 
Kai rotrav révrav ras Yuyas dvdrravoov déorora Kupre 6 beds 
pay ev Tals Tov ayiwy cov oKnvais, EN TH Bacidela coy, Xapl- 
(opmevos avtois Tad TOY emayyeAl@v cou ayaa & dOadmoc OYK 
= ‘ J > w ut a \ ’ > , 2 > ’ 
EIAEN KAI OYC OYK HKOYCEN Kal ETT] KAPAIAN ANOPWITWN OYK ANEBH 


a c ’ 


Io 


c ‘ he > a » st , a MBG | Sele 
& HTOIMacac 6 Yedc Tolc AraTcl TO ONOMA COY TO ayLlov, avTa@y 15 


pev Tas Wuxas avdtavooy Kal Bacidciac odpavav KATAzZI@CON, 
hav d& Ta TEAN THS CAS yxploTiava Kai evdpecta Kal ava- 
pdptnta Sédpynoat Kal dos jpiv mepida Kal KAHpON ExeLy pera 
TAVT@OV TON ATION TOU 

Tav mpoodgepivtay tas Oucias, Tas mpoogopds, Ta evyapio- 
Thpia mpdade~at 6 Oeds eis TO Aytov Kal émrouvpdvioy Kai voepov 
gov Ova.aorypioy eis Ta peyéOn Tay ovpavay dia THs dpyay- 
yeXikijs gov Aetroupyias, Tav TO TOAD Kai ddLyov, Kptda Kai 
mappnola, BovAopévwy kal obk éxévTwy Kai TOY ev TH oHpEpov 
NpEpa Tas mporghopas mpoceveyKdvTav, ws mporEdéEw TA ADPA 
TOY AiKaioy wou “ABeA 

Kai BadAe Ouplapa 6 tepeds kai A€yer 

tiv Ovotay rot marpos jpav ’ABpadu, Zayapioy Td OBymiama, 
KopnHAioy TAc EAeHMOCYNaAC Kal THS yHpac Ta AYO AeTITA, Tpdc- 
Gefat kal avtav Ta ebyapioThpia Kal avTidos avtois avti Tov 
POapTOn TA AcOapta, avTl Tav Emireiwn TA OYpANia, avTl TOY 
TPOCKAIPON TH AINIA 

Tov ayi@rarov Kai pakapiératov mdray tov 6, dv mpo€éyves 

K 


20 


30 


10 


29 


25 


130 The Egyptian Rite 


kai ‘[mpodpicas| mpoxetpicacbat thy dyiav cov KabodiKhy Kal 
AMOCTOALKIY éKKAnoiav Kal Tov doliTaToV émiaKoTrov TOY O, TOY 
ETEDOV GUYTNPaV aUYTHPHaOY avTOvS ETEot ToAAOIS, xpdvols 
eipnvikois ExTedAobvTas avTovs THY Urs cod EumemioTevpEVHY 
dyiav cov apxlepwotvnv KaT& Td aytovy Kal paKkdplov cov 
OéAnpa, OPOOTOMOYNTAC TON AGFON THc AAHOEIAC 

MvioOnrt 8 Kal tov amravtaxod dpboddgev emicKdrov 
mpeoButépoy diakévey brodlakivev avayvooTav WarTov pova- 
(évTwy aemapbévev ynpav Aaikav 

MvijocOnrt Kivpie zis ayias Xpiorod rot Oeod hav moAcws 
Kal THS Baoirevotcns Kal THS TWoAEwS Huav Tad’TNS, TaONS 
ToAEwS Kal xdpas Kai Tay év 6pb0ddE mictet Xpiotod oiKxovv- 
Tov ev avtais, elpyvns Kai dopadelas adTay 

Mvyjobnrt Kipte maéons wuyis xpiotiavis Od:Bopévns Kal 
Katamovoupevns, €déous Oeod kal PBonbeias emideopévns, Kal 
EMLATPOPHS TAN TETIAANHMENQN 

Mvyjo0nrt Kipie tov &v aixpadooia dvtwy adehpav juov’ 
AOC AYTOIC €ic OIKTIPMOYC EvayTioy TaVT@Y TOY dAIYMAAWTEYCAN- 
TON AYTOYC 

Mvijobnre Kipte én éd€e1 Kal OiKTIPMOIC Kal HudY TOV apap- 
ToOOV Kal avagiov dotAwy cou Kal TAC AMAPTIAC HUOY EZAAEIYON 
os ayabds kal hirdvOpwros Ocds 

Mvyjoénrt Kipie kai éuod Tob tarewod Kal dpapt@dod Kal 
avagiov dotAov cov kal Tas apaprias pov eEddevpov ws piddv- 
Opwmos Ocds, cupmdpeco dé Huiv AELTovpyovat TS Tavayi@ aov 
OVOMATL 

Tas émicvvaywyas huav Kipie evdAdynoov, tiv €id@do- 
AaTpelav Tédeov ExpiCwaov dmb TOO Kédcpov, TON CATANAN Kal 
TaoaV avTOU Tiv ENEPrelAN Kal movnpiay cYNTPIYON YO TOYC 
TIOAAC 7/M@Y, TOYC EyOpoyc THS ExkAnoias cov Kvpie os wévToTE 
kal viv TaTeiNwWCON, yOpvacorv abtay Thy vmepnpaviay, Sei~ov 


% = > U bY b] 7 ’ wn Q >’ QA ’ lan \ 
auTols én TAyel THY acbEvelay avTay, Tas emiBovrAas avT@V Kal 


The Liturgy of St. Mark 131 


Tas payyavias Kal tas mavoupyias as molto. Kal ipov 
ampdktous toincov’ ézerépOHti Kypie kal AlACKOpTTICOHT@CAN Oi} 
€x@poi coy Kal yréT@can eEic TA OTTicw TIANTEC O1 MICOYNTEC TO 
dvopa cov Td dyiov, Tov dé Aady cov Tov TiaTov Kal dpbddogov 
‘[aoinoov| én eyAoriaic xtAfas yiMddac Kal pupias mypidaac, 5 
TrotobvTas TO OéAnpd cov 76 a&y.ov 
& StdKovos 
Of KaOjpevor dvdornre 
6 tepeds A€yer evx Av 

Atrpwoat Seopiovs, e€€Xov Tos ev avadyKals, TeWOvTas to 
XopTracov, oALtyowuyotvTas TapakddEecoy, TETTAANHMENOYC ETTI- 
CTpEYON, €oKkOTIcpEévous ghaTayedynooyv, TeTTwKOTAS EyeELpor, 
CAAEYOMENOYC CTHDPIZON, vevoonKkétas lacal, mdvras ayaye «is 
Tiv OAON THS cwTHpIac, cUvarpov Kai adrovs TH ayia ov 
Toinvn, npas dé PY¥cat ATO TAN ANOMION TU@Y Hpoupds Ud 15 


Kal ANTIAHTITOP KaTa& WdvTa TENOMENOC. 


€ THE THANKSGIVING CONTINUED) 


*O StdKovos 
Els avarodas Brévrare 


kai KAlver 6 tepeds Kal evxeTar 20 


- 2 


Xd yap ef 6 YmepAne TrAcHC Apyfic Kal €Z0ycIAc Kal AYNAMEOC 
KAI KYPIOTHTOC KAl TIANTOC ONOMATOC ONOMAZOMENOY OY MONON EN 

a 7A , > ‘ ‘ > n U | , 

TW AIWNI TOYT@ AAAA KAl EN TH MEAAONTI* GOL TIAPACTHKOYCI 
yiAlal yIAidAec Kal mYpial Mypiddec aylwy arreAWN Kal apxay- 

4 ’ a 
yAov orpariai, col mapacThkovel TA AYO TLipl@TAaTa ToU ZOdA, 25 
Ta Todvoppata xEepovBip Kal Ta é€amrépvya cepapim & Ayci 
MEN TITEpyZi TA TIpOCUTIA KAAYTITONTA Kal Aycl TOYC TIOAAC Kal 
AYCIN IMTAMENA Kal KéKpareN ETeEpoc TipdOc TON ETEpON akKaTa- 

4 / 5 > 4 rs ‘ , 7 \ 
TavaTos oTbpact Kal dovyyjrois Oeodoyiats Tov Emivikioy Kal 
f A lal ~ ' 
tpicdywov ipvoy adovra Bodyta SofodoyobvTa KeKpardta Kal 30 


K 2 


132 The Egyptian Rite 


A€rONTA TH Meradortpertel cou AdZH “Arioc Srioc arioc Kypioc 
CaBawe@ TIAHpHC 6 ovpavos Kal H FH Tc Ariac coy AdZHC 
éxpovws 
4 XN 4 e va b) x A A 4 “~ 
WAVTOTE pey TWavTa cE aylagfer aAAA Kal pEeTa TaVYT@Y TOV 
5 o€ aylagévray dé€ar déomrora Kipie kai Tov peérepoy aytacpov 
avy avtois tuvotvTwy Kat AeyévTov 
6 Aaos 
"Arioc arioc &rioc Kypioc caBawe 
’ e by A \ cc a a eo? ? 
TIAHPHC 0 OUpavos Kai H [H THC dflac Coy AOZHC 
10 & tepeds odpayilwv ta Gyro Aé€yer 
TTAHpHe ydép €or as adAnOas 6 odpavds kat A ri Tic Ariac 
i t Lal > , a ¢ Q a \ a 
COY AOZHC AIA THC ETMIGANEIAC TOY KyYPIOY K&L BEOY KAI CWTHPOC 
HMON *lHco? Xpictof?: mAnpwcoy 6 Oeds Kal rav’Tnv Thy Ovoiay 
THS Tapa cod eddroyias Sid THs EmiporrHoews TOU Tavayiouv cou 
7 e L es ¢c t rm xX \ ‘ ¢ ~ 
15 Tvevpatos: OT. avtos 6 Kyploc Kal Oeds Kal TramBaciAeyc 1MOv 
“lucofe 6 xptoros TH NYKTI H TapeAiAoy EayTON YTTEp TON Amap- 
TION FIMON Kal Tov UmTép mavTov bdhicrato Odvarov coapki 
4 QA ~ e A > wn ~ 4s b] 4 
cuvavakrlels peta TOV dyiwv adTod pabynTa@y Kal amooTbAwy 
By] \ B] SN ~ @ 7 \ 3 vA A b 2 3 ~ 
APTON AdBON éml TOV ayiwy Kal dxpdvT@Y Kal Guopov avTod 
20 XELP@Y, ANABAEYac EC TON OYPANON pos ae Tov idioy marépa 
Oedv d€ tpav Kai Oedv tev GAwY, eEYYapicTHcac eYAOrHcac 
e 7 U ’ ie € 4 \ 7 > ~ 
aylacTas KAACAC AIEAWKE TOIC AYlOlS KAL MAKaPLOlS AVTOU MdOH- 
TAIC KL ATOTTOAOLS EITIOON 
éKpaovws 
25 AdBete arete 
6 StdKovos 
? 
Exreivare *[ of mpecBdrepor| 
& tepeds exaovws 
(ae > ‘ a ’ {we \ z a ’ ‘ ?, 
TOYTG ECTI TO COMA MOY TO YTTEP YM@N KA@MENON Kal dtadidd- 


d “A 
30 Hevov els Aeolvy apapTiov 


The Liturgy of St. Mark 133 


& Se tepeds A€yer étrevxdpevos 
@CAYT@C KAl TO TIOTHPION META TO AEITINACAl AABN Kal KEepdoas 
é€ olvov Kai bdatos, dNaBAéyac eic TON OYpANON mpos oe Toy 
idtov matépa Oedv dé hud@v Kal Oedv THY GAY, EYyapicTHcac 
evAoyjoas ayidoas mAnoas IIvetpatos ayiov petédmxe Tots 
aylos Kal pakapios avTod pabnrais Kal amrooTéAols ciTTON 
Exhovas 
Tliere €2 aYtTof TANTEC 
& Sidkovos 
"Ere éxteivare 
6 tepeds Exdaovws 
ToYTd écti TO aim& Moy TO THic KaINfic AIAOHKHC TO YTrEP YMON 
Kal TOAAQN EKYYNOMENON Kal dradiddpevor Eic APECIN AMAPTION 
& Aaés 
"Aujy 
6 tepeds evxeTat ovTws 
TOYTO TOIEiTE EC THN EMHN ANAMNHCIN’ OCAKIC Ap EAN ECOIHTE 
TON APTON TOYTON, TINHTE O€ Kal TO TIOTHPION TOYTO, TON €or 
BANATON KATarreAAeTE Kal THY EunY avdoTacW Kal avddnw 
dpodoyetre dypic OY EAN EAD. 
(THE INVOCATION ) 

Ton @ANaATON, A€cTIOTA KYpie TANTOKpATWpP ETToypANie BaciAed, 
TOY povoyevovs cov viod kypioy d€ Kal Oeob Kal cwrnpos Hua 
‘Inoot Xpiorod KatarréAAontec Kal THY Tpifpepoy Kal pakapiav 
avTov €x vexp@v advdotacw dOpodoyobyTes Kal Tiv els ovpavovs 
avddnw iv Kal tiv €x de€iav cov Tod Ocod Kai Ilarpds xad- 
édpav, kal tiv devtépay kal ppixtiy Kal gpoBepav adrod mapov- 
giav AmeKAEYOMENO! EN Hi MEAAEI EpyerOat KpINAl Z@NTAC Kal 


NEKPOYC EN AIKAIOCYNH Kal ATTOAOYNAl EKACTWD KATA TA €Epra 


AYTOY* ceicar hya@v Kypie 6 Beds Auer" col Ek TON CON dpor - 


mpocOnkapev éevarriov cov Kal dedueOu Kal mapaxadodpévy ce 
piravOpwre dyabe eZamibcTei\on €2 fyoyc dylov cou, é2 ETOIMOY 


KATOIKHTHPIOY COY, EK TOY amreplypdmTav KbAT@Y cou avToV TON 


5 


Io 


15 


20 


25 


er 


10 


20 


25 


30 


134 The Egyptian Rite 


’ \ fe) a > U \ a \ vA S 
TIAPAKAHTON, TO TINEYMA THC AAHOEIAC TO ATION TO KUpLoy TO 
é bv, TO EV VOU@ Kal TpodyTals Kal @ 6dots AAAH 
@orrolév, 76 €v vou@ Kal mpopytats Kal amooTéXols AaARCaY, 
TO TavTaXod Tapov Kal TA madvTa TANpody ENEprof~n TE avTEEov- 
A > a a 
aims ob diakovikos Eh ods BoYAeTal Tov aylacpoy EYAOKId TH 
la \ ¢ ~ 2 2 me X XN it <a ‘ “~ 
Oh, TO amdody Thy dio, TO TodupEpes Tiy EvepyEelav, THY TOV 
Ociwy yapiopdtov mnyhv, TO col bpoovaLov, Td EK TOU ExTropey- 
OMENON, TO aUVOpovoey THS PBacircias cov Kai Tod povoyevois 
~ Y ~ = ~ ? ~ ~ 
gov viod Tov Kupiov Kal Oe0ot Kai cwrjpos huov Inood Xpicrod’ 
’ ~ 
emide €b Huds kal (egarrdaretdov) emi Tovs dprovs TovTovs Kal 
SEN: BS 4 ~ x awe BOY Vets a aN 
éml T& moTHpia Tatra To IIvetpd cov 76 “Aywyv iva avira 
ayidon Kal TeAEL@oN ws TravTodtvapos Ocds 
éxpovws 
‘ - \ X + A 
Kal ToLnon Tov Mev apToy T@La 
6 Aads 
> 
A pny 
6 tepets Exdovas 
x N 2 cS a a , 5) ~ ~ ? Bt 
76 O€ TOTHPLOY aIMA THC KAINHiC AIAPHKHC @vTOU Tod KUpiov Kai 
~ Q a XN t e A > ~ ~ 
Oeod Kal cwTnpos Kal TaMBacikewc nuov Inood Xpicrod 
& Sidkovos 
KarédOere of didxovor, *| cvvedgacde of mpecBirepor| 
& iepeds Exhavws 
oe 2 a Ce) _ ) b SPER Se A ) 
iva yévovTat maow huly Tols EE avT@v peradrapuBadvovoly eis 
7 J ~ ’ yf J 4 > € la e) 
mioTlv, Els viv, els tao, els cwppoctvyy, Els ayLacpor, Eis 
eTavavéewol uyns o@patos Kal mvetparos, eis Kolvoviav 
he Kod , 7. \ > U 3 “a lo 
pakaplorntos zwtic alwviov Kal AdGapciac, els dofodroyiay Tod 
mavayiov cov dvépatos, els dheowv apapTidv, iva ood Kal ev 
v2 \ » eee 2 >t a > ae 5 a Aye a A 
TOUT® Kabos Kal év tavtl AOZACOH K&L YMNHOH K@Ll OTIACOH TO 
, \ 2! ‘ VA Bl \ ) lo) 
Tavayloy kal ENTIMON Kal dedogacpévoy gou ONOMA ovY 'Incod 
lanl A Ae 4 7 
Xpio7@ kal ayio [Ivedpare 
6 Aads 
¢ COs ee A ‘ 1 , bd A \ \ \ bf 
Rowep iv kai éoriv 1[kal €ora eis yevedy kal yevedy Kai eis 


Tods cvpmavras aidvas Tav aidvev, auny), 


The Liturgy of St. Mark EY 


{THE LORD’S PRAYER) 
“O tepevs 
Eipnyvn maow 
6 Aads 
Kat 7@ mvedpati ood 
& Stakovos 
II pocevéacbe 
6 Aaés 
Kipie €Xénoov 
6 tepevds evxetar Kad” EavTov 
Océ hwrds yevvAtop, zwec ApyHré, xeplTos moinTd, aiwviwv 
, 7 LA 7 uA ¢ 4 
Oepediwrd, yvaoews dwpoddra, codias Onoavpé, aytwotynys 
diddoKare, EYYON KaAbapOn doxed, Wuyjs evepyéra, 6 Tots 
> y , XN ae \ > a 2 a ey] 
cAIroyyyoic «is oe memol0oct AIAOYC E€lC A ETMIOBYMOYCIN AffeAo! 
TAPAKYYAal, 6 ANATATON HMas €Z ABYccoy els Pas, 6 AoYC Hyiv 
> iA , € 7 € fe > 7 > b] 
éx Oavdrov ZzWHN, 6 xaplodpevos tuiv Ex dovdreias eis édev- 
Oepiav, 6 76 ev Huly oKdros THS apaptias dia THS Tapovaias 
a A Bree AP : rea Rialto , , 
TOU povoyevovs cou viot Avcas’ avTos Kal viv OéoroTra Kipte 
dia THS EmipoiTjcews TOO Tavayiov cov TvEebpaTos KaTavyacoy 
TOYC OOadmoyc THic AlANOlac HU@Y els TO peTardaBely dKaTa- 
Kpitas THs d0avdrou Kal émovpaviou TavTns TpopHs Kal AriacoNn 
HGS OAOTEAEIC YYYH CHMATI KA TINEYMaTI iva peTa T@V dyiwv 
gov pabntay Kal aroctédwv eimmpev col THY MpocEevyHY Tav- 
x lA c “~ eA ~~ > i c , ene. 4 4 
thv To Ildrep tpav 6 év Trois odpavois aytacOytTw 7d bvopd 
gov, €ADéTw 7) Bacirela cov, yevnOyT@ 76 OéXAnpd cov as ev 
, nn 7 , 4 ~ a . » t ~ \ J - . 
ovpav@ Kal emi THS yqs* Tov dptov huadv Tov .EmLova.oy dos 
huly onpepov Kal ades Huly Ta dheiAnpara hyav as Kal Hels 
ddiepev Tois opethérais tpav Kal pr eloeveyKns pas els 
TELpagpov GAG picat Huas ard Tob Trovnpod 
éxdaovws 
kai Katafiwoov jpas déorora pitdvOpwme Kvpie meta trappu- 


ciac dkataxkpiras ev KAOAPS KapAia, WUXH Meporiopéervy, aveTrare- 


20 


T5 


20 


25 


136 The Egyptian Rite 


XUVT@ TpochTo, Hylacpévols xeiAeoW TOApaY ETIKAAEICOAI cE 
TON EN TOIC OYpaNoic dytov Oedv TMatépa kal A€yeu 
6 Aads 
Tlatep HMON 6 EN TOIC OYpaNoic ArlacOHT@ TO GNOMA Coy, 
5 EADETW H BACIAEIA COY, FENHOHT@ TO OEAHMA COY WC EN OYPAN® 
Kal €tTl THC ffic’ TON ApTON HMQN TON ETTIOYCION AOC HMIN CHMEPON 
KAl AEC HMIN TA OEIAHMATA HM@N GC Kal HMEIC AMIEMEN TOIC 
OEIAETAIC HMON Kal MH €ICENEPKHc HM&c e€ic TEIDACMON AAA 
PYCal HMAC ATIO TOY TIONHPOY 
10 6 tepevs evxerar 
Nai Kypie Kvpre mH eicenérkHc HMAC e€ic TreIpacMON AAA 
Pfcal HM&c Ad TOY TONHpOY, oldey yap % TOAAH cov EvoTrAaYy- 
via Ott oU AYNAMEBA YTIENECKEIN Ol& THY TOAATY Hpadv aaé- 
vetav, GAAG TIOIHCON CYN TG TIEIPACM@ Kal THN EKBaCIN TOY 
15 AYNACOAl PUGS YTIENETKEIN’ GD yap EAWKAC ULY EZOYCIAN TIATEIN 
ETTANG OPEWN KAl CKOPTTION Kal ETT! TACAN THN AYNAMIN TOY 


Ex Opoy 


exhovws 
a n 3 ¢€ , ‘ c , ‘ c Ul > \ 7A 
OT! COY ECTIN H BaciA€la Kal H AYNAMIC KAI F AOZA EIC TOYC AI@NAC 


20 TOV Alo@veVv 


(THE INCLINATION ) 
*O iepets 
25 Eipyyvn waow 
6 Aads 
Kai 7 mvetpart ood 
& StdKkovos 
Tas xepadras hpav *[7@ Kupio Kkrdiveper 
30 : 6 Aads 


‘Evémv cod Kipre] 


The Liturgy of St. Mark 137 


& tepevs érevxerat 
Aécrota Kypie 6 Oedc 6 TANTOKPAT@pP O KABHMENOC ETT] TON 
yepoyBim Kal doEagopevos b7rb THY cepadgip, 6 e€ KddTwY odpavdv 
okevdoas Kal Tols THY aoTEepwy xopois TovTOY KaTakoopyoas, 
2 2 € - Pd 4, 3 i iA 4 x 
6 ev WW icTols dowpdrous ayyéA@v GvTTHTaMEVOS OTPATLAaS pos 
) , ree GSN Sf x ee a a ‘ 
aevvdous dogoAoyias* coi exdivapev Tov adyéva TaY Wuyaey Kai 
TOV TopdTav huey TO THS dovrEias mpdcynpa onpaivovTes Kal 
rs , ‘ ~ n~ € 2 > , >’ an e A 
dedpueOd cov Tas oKoToELOEis THS AuapTias Epddous Ex TIS Hua@v 
pe oe \ A a es. Re 3 z 4 
diavoias amédacov Kal Tals Tod adyiov IIvetparos Oeoedéow 
avyais Tov Hpétepoy votv Katadaidpuvoy bras TH yvooe cov 
TAnOvvopevor a€iws peTdoyopey TOY TrpoKEipévay Huly ayabov 
ToD adypdvTov cépatos Kal Tod Tipiov aipatos Tob povoyevois 
gov viod Tod Kupiov Kai beod Kal cwrhpos nudy Inood Xpiorod, 
~ ~ n > w~ 
ovyxXwpav jpuiv An eidoc dpapri@v dia THY TOAARY Kal avegty- 
7 7 > 7 v4 \ > ~ \ 4 
viactov cov ayabornta: yxdpite Kal oikTippois Kal diravOpwria 
TOU povoyevovs cov viod 
* [éxhavas | 
] e = as 
dv’ ob Kai peO of col 4 Adza Kal TO KpdTOC ody TO Travayio Kal 
> ~ nn ~ 
aya0G Kal (woro@ cov mvevpate viv Kai det Kal eic ToYC 
AIDNAC T@N aIDNON 
, 6 Aads 
" AMHN, 


{THE MANUAL ACTS) 
"Exdovet 6 tepeds 
Eipjvn raow 
6 Aads 
Kai 76 mvedpari ood 
6 BidKovos 
Mera po6Bov Ocod mpdcyopev 
& lepeds edxerar 
"Arie Yyicte coBepé 6 EN drioic Anattayémenoc Kupie, wylacov 


HUGS TG hore Tic os yApitoc Kal TH emiporrhoes TOD mavaylou 


5 


20 


25 


30 


138 The Egyptian Rite 


gov mvevpatoss ob yap elimas Séomora “Arioi écecbe OT Er 
Srioc eimi, Kuvpios 6 Oeds huay, akardAnmTe Océ Adye 7O 
cy A s 

ITarpi Kat 76 ayio [Ivedpart 6poovcre cvvaidie kai ovvdvapyxe, 

, \ bd U4 A \ Los \ ‘ ‘ 

mpoadegat TOY aknpaTov buvoy adv Tos yEepouBim Kai cepadip 

5 Kal tap €“o0 Tod dpapTwmAod Kal avakiov SovAov aov é€ 
3 ““ Le ~ \ Ms 

avagiov pov xelkéwv BowvTos Kai €yovTos 
5[6 Aads] 
Kdpie edénoov, Kvpie edXénoov, Kvpie édXénoov 


6 tepeds exddvws 


10 Ta dyia Trois ayiols 
6 Aads 


Eis IIarnp dys, ets Tids dywos, ev IIvedpa dayiov 
b] kee ? € 7 
els evotnta IIvevparos ayiov 
> 4 
oe: 
15 ‘O iepets ohpayifwv tov Aadv Exdwvet 
‘O Kips pera mavrev 
6 Aads 
Kai pera rot mvevpatos ood 
& Sidkovos Kai KAdveu 6 tepeds TOv dpTov kai Ayer 
€ eye au \ > Apa 
20 Trrép cwornpias Kat GQvrTi- Aineite TON Ocon EN TOIC 
c U 
Ajweos *[7o0 dylov ma- drioic 
n~ ~ \ , ee 4 LA A ~ 
Tpos Hav Tod 6., mavros "a peAiler 6 tepeds A€ywv Tots Tapotatw 
¢ , > , ‘ , 
- ~ O Kupios evdoynoet Kal cvvdtakovn- 
ToD KAnpov Kal Tod dido- P " ‘ 


cet Oia THs p*leAioews TOY dyiov Kai 


/ “~ ~ 4 
Xpiatov Aaov TOU Kupiov dypavrev kai (woro@v avtod pvotn- 


~ , “~ \ BON \ J A 2A 
25 den da@pev Pl@v vuv Kal pau kat €i§ TOVS al@vas 
& Aads Tav aiavev. apuny| 
Képie éxénoor kal Aéyer 6 tepevs 
Kedevere 
4 \ 
“Erc d& Kai trép cwTnpias Kal & KAfpos 
~ nw \ ks A a , ‘ 
aperews apapTi@v TO Tpoo- IIvedua tO Gyoy Kedever Kal 
30 evéyKavTL a0eAPO uUaV & tepevs 
nw ~ d i \ 
Tod Kupiov dendapev Idod Hyiacrat Kal TeTe- 


— 


The Liturgy of St. Mark 


6 Aads 
Kipte €Xénoov 
Kai trép prvipns trav ociwv 
TaTépwv HuaV Kal adeAXPaV 


eim@pev TavTES EKTEVOS 
Kudpie €Xénoov 
6 Aads 


Képie édéqoor], 


139 


Aelwrat *[Kal yéyovey eis 
cpa Kal aia tod Kupiov 
kal @eo0 Kal owTnpos ue 
kal dtadidovtrar Ta ayla Tots 
ry tors | 
& KA‘jjpos y’ 

Eis Ilatyp dytos, eis Yids ayvos, Ev 
Tivetpa dyov. apnv. 


{THE COMMUNION) 


21°O Stdkovos 
"Ev eipivn Kupiov Wdddere| 
5[6 Aads A€yer Wadpov pv’ 
Aiveire Tov Ocov ev Tois ayiols 
auToo 
, ~ > 7 
aiveite avTov Ev oTEpEempart 
duvdépews adtod 


5] al > Q d A ~ 
aiveire avroyv émi Talis dvvac- 


TElals avTOU 

, ~ ~ 
aiveire avTov KaTa TO TAOS 

THS peyadwotyns avToo 
aiveire avtov év xp odd- 

Tyyos 

, ~ ’ , 7 ‘ 
aivelTe auTov év YradTnpio Kal 

K.0dpa 

, ~ ] 4 , ‘ 
aiveliTe avTov év TUETdY@ kal 

“~ 

X°PP 

, ~ ~ 
aiveire avtov év yxopdais Kai 

, 

opyave 


Kai Aێyer 6 tepeds 
e , A , 
O Kuptos peta tavtev 
& KAfjpos 
Kal pera Tov mvevparos wov 
6 tepeds Aéyer 
Atros niddynoev, adr*[os nyiacer, 
7 ae A > , : | ‘ 
avtos d€ éreheimoev, avTos Kai peTa- 
d:d07 eis Gheow dpapriay kal eis Conv 
aiavoy| 
Kai peraAapBdver 6 tepets 
> e 
€UXN 
Ths kata didavOperiar *[mapacyxe- 
Gcions nav Ocias yxadpitos ta timép 
jpas erokpnoaper’ mpooepyopueba ovv 
pera coBov Trois dyios cov pvornpiots 
dé€arota airovpevor et te dV avOperivny 
doOeveray qyiy mapanta cvyyvopev 
a“ / c \ c co 
yevod Kupte 6 Beds npar] 
ddXo 
“ON TpomoNn Emm08ei H EAa@OC emi 
TAC THPAC TON YAATWN OYTWC ErITO0E! 
H yyy Moy TIpdc cé 6 Oedc 
*['O Btdkovos 
peo Burepot mpooédOere | 


(Communion of the presbyters) 


10 


15 


20 


25 


30 


140 


aiveire avTov é€v KupBdrols 
p Meal 
evn Xx OLS 

aiveire avtov évy kupBddols 

aadray Loo 

3 - »s 

aivecdT@ Tov 


5 Ta0Q ‘Tvo0r1) 


Kuépuov 
, ‘ \ CA A Jf e 
Aodga Ilarpi kat Tid kal ayio 


ITvetpart 
Kai viv kai dei kai els tovs 
any 
Kat TO KOINQNIKON 7H fpépa]. 


10 alovas TOV aldver, 


2[°O Stdkovos 
"OpOoi peraraBorvres TGV Oeiwy 
A. 4 ay , 
kal dypdvtwv kal d0avdrov 
15 Kal gdpiktav Kal goBepav 
Kat émoupavioy puvotnpiov 
Tod ayiov cdpatos Kal Tob 
Tipiov atparos Tob peyd- 
dou apxlepéws kal Baciréws 
20 «pay Inoot Xpiotob, avT@ 
wn é 2 € ~ a \ 
T® KaTagidoavTt Huas em 
Tao evxaploTHow@peyv 
6 Aaés 
3 
25 kaO éxdoTny npépav vpvoy 
avaméumopev co. pirdvOpwre 
Koapoy cwTnp 


a 4 
OTL owes 


7) per |, 


The Egyptian Rite 


516 Sidkovos 
SuvdxOnre Kat eioedOere of Stdxovor 
per evAaBeias | 
(Communion of the deacons) 
(Communion of the people) 


kat Otav petadiS0ot Tov KAfjpov (4 Tov 


adv) Aێyer 

FOpya ay.ov Tod Kupiov Kai 
beod kal cwripos iuav Inood 
X piorob 

kat eis TO toryptov Aéyer 

Aiwa tipiov Tob Kupiov Kai 
beod Kal caripos ipav “Inood 
X plaTov, 


*(Kat peraSovs Aێyer 
“YyooOuti émi Toye oypanoyc 6 Oedc 
Kal €mti TACAN THN fFHN H AOZa Coy Kal 
€ , , S. A SA 
7 BactAeia cov Stapever eis rovs aldvas 
Tav aiavey]|. 


The Liturgy of St. Mark 


141 


(THANKSGIVING) 


Kai perd 76 twAnp@cat Aéyet 6 Bidkovos 


"Emi mpocevynv a7dnre 


s ¢€ 


ot 


epevs 


Eipjvn waow 


6 Aads 


Kai to mvevpati cov 


& Sidkovos 
II pocetéacbe *| imép rHs adgias 
peTtady eas | 


6 Aads 
Kipie €Xénoor 


*{ITepi trav agiwbévtoy pera- 


n ~ + 

AaBety Tav ayiov Kal 
> Y ‘ > a 

axpdvTwy Kal da0avdtov 


kal emovpavioy pvotnpiov 
6 Aads 
Kidpie €Xénoov 


Ilepi tis cwrnpias mavros Tob 


Aaod 
6 Aads 


Kipie ێnoov 
Tlepi tijs micrews Kal elpnyns 
THs adylas Kabodikhs Kail 
amooToAlKhs €xkAnolas 
& ads 
Kipie €hénoov| 


& tepevs edxeTat Tv edxapiotiav 
EyyapictofmMen coi d€omora 
, c \ € ~ ’ A a 
Kypie 6 @€0c Huey emt TH 
i. ”~ c 7 >’ 4 
peTadn pe: Tav ayiwy aypdv- 
Tov abavdtwv Kai érovpavioy 
gov puotnpiov av edaxas npiv 
emt evepyecia Kal dylacpe@ Kal 
a ~ ~ s ~ 
cwTnpia Tov Wux@v Kal TeV 
7 ¢ “A ‘ , ‘ 
TwopaToy huey Kai dedueba Kai 
Tapakadovpev oe pirdvOpore 
ayabe Kipie xdpicat hpiv thy 
KOINMNIAN TOF G@yiov c@maToc 
kat tof Tipiov aimatoc Tod 
fovoyevovs cou viod els mriotw 
akaraicxuvTov, els ArATIHN AN- 
YTOKpITON, es 7Anopovay Beo- 
4 , > \ \ 
oeBeias, els amoTpomy tTavTos 
évavtiov, eis mepimoinow Tov 
€vToA@y cov, els Epddiov <wrs 
’ 7 , ’ 7 ,’ / 
aiwviov, els drrodoyiav evmpoo- 
dextov tiv emi tod hoBepod 


Biparos Tod xpiaTov cou 


1o 


20 


142 The Egyptian Rite 
Expovws 
>) e > e c A 
dv ov Kat peO ob col Hi AdZa KAI TO KpATOC Ody TO Travaylo Kal 
b) ~ Leng ~ > A 
ayab@ Kal (worro cov mredpatt viv Kal del Kal eic TOYC ANAC 
TON AIONODN 


{THE INCLINATION ) 
21°O Stdkovos 
\ \ ¢€ Le ’ Ny > 7 “~ ? ? 
Tas kepadas buav emi evdroyiats 7 Kupio kdivare | 
TO eita 6 tepeds orpépetar mpos tov Aadv A€éywv 
"Avagé péytore kal 76 ILarpi i 5 T® O@ KpaTeEL TO 
Héytore kal TO Ilarpi cuvdvapyxe 6 TO o@ KpaTeEL Tov 
as , \ BN ? / \ \ > ’ 
aonv oxvdrevoas Kal Tov Odvarov maTnoas Kal TON IcyypCN 
decpevoas Kai Tov’ Addp éx Tdgouv dvacrhoas TH OeovpyiKh cov 
} 7 XN a yf ~ ~ b] VA - : S HEE 
uvdper Kal dotioTikn alyAn THS ons appHrov Oedrnros’ avros 
O€ \ on - =~ > 4 z ‘ 
15 O€omroTa Ota THS peTadrH ews TOO aypdvTov cov oamarTos Kal 
~ “4 4 b ?, ‘ 2 diy a. »! 
Tob Tiiov cov aipatos efaméaTelAov THY dopatoy cov deEtav 
\ Ua b) “~ \ tA € oN d De , a 
THY TANPH EvrAOYL@Y Kai TaVYTAaS Nas evAOYNOOY OLKTEipnoOY 
, A oo A TA \ ? ee Ch A \ 
abévwoov TH Ocixkh cov Suvdper kal mepicke ah Hpav Thy 
, \- '; a b) 4 b) V4 = ee 
KakonOn Kal duaprdda capkikns émOupias epyaciay, Karav- 
20 Yaoov Tovs vonTors Huav dhOadrpovds THs TeEpiKElmevns Copepas 
dvopias, civapov nuas TO TappakapioT@ TaV evapecTnodvToV 
got avddbyo" drt dia cod Kal avy coi T@ IIarpi Kai 7@ 
mavayio IIvedipar: mas YMNoc TMpétrel TIMH KpATOC MpocKUynois 


TE KAl EYYapIcTia vor Kal del Kal EIC TOYC AIDNAC TON AIDNON. 


25 {THE DISMISSAL > 
*O SidKovos 
Tlopeyecde EN eEipriNH 
6 Aads 
"En Onomati Kypioy 


The Liturgy of St. Mark 143 


& tepeds Exgadovws 
“H drdmH Toy Ocof xai ITarpés, & ydpic tof Tiob Kypioy de 
npav “lHcof Xpictof¥, H KOINWNiA Kal H Awped TOY mavaryiou 
TIneymatoc €in META TIANTON 7FM@Y viv Kal adel Kai els Tovs 
al@vas TOV aidvev 5 
6 Aads 
"Apiy. 


Ei TO GNoma Kypioy eyAOPHMENON. 


{IN THE SACRISTY) 
“O tepeds evxerar év TO StakowKd A€éyov 10 
” ies , it ae \ ? a , a , , N 
Ed@kas juiv déorora Tov dytacpor €v TH perovoia Tov mavayiov gepaTos Kal 
~ o = = = = . 
TOU Tiuiov aipatos TOU povoyevois Gov viov* dds nyiv thy xapw Kal THN AWPEAN 
a , ’ ‘ , Le. ef > a s S24 > 
Toy mavayiov TIneymatoc Kal PvAakoy nuds duapous ev TO Biw kai 6dyynoov eis 
‘ , > , ‘ ¢ , \ > ‘ Ld , > , 
Thy Tedelay GmoUTp@cw Kal viobeciay Kat els Tas pedAovaas alwvious aro\av~ 
s > - ~ x 
gets’ ov yap et 6 dytacpos Nav Kat col thy Odgay avaréwropev tH Tarp Kai 15 
TO Yid Kal T@ dyiw Tvevpari viv kai dei Kai eis Tovs aldvas Tay alavev 
6 Aads 
"Apny 
& tepeds 
Elpnyn maow 20 
& Aads 


Kal 7@ mvevpatt cov 
Kai arodver A€ywv 
Hiddynra 0 Oedc 0 eYAor@N kal dyidfov Kal oxerwy Kal Siatnpoy mavras 
nas Sia rhs peOcLews tay dylwy a’tod pvotnpiov 6 ON EYAOFHTOC Eic TOYC 25 
AIDNAC TOV al@vey. AMIN. 


10 


20 


25 


2, THE LITURGYOPr THe <oriic 


JACOBITES .- ; 


INCLUDING 
THE ANAPHORA. OF S: MARE Of S CYRIE 


{THE PROTHESIS) 


{F. 4) A prayer of the patriarch Severus for the preparation of the holy altar 
of the Lord (which the priest says secretly| 


LorpD, WHICH KNOWETH THE HEARTS OF ALL, which is HOLY AND DWELLETH IN 
THE HOLY PLACE, which is alone without sin and hath power to forgive sins: 
thou art the master that knowest mine unworthiness and mine unprepared- 
ness and mine insufficiency for this thine holy service. And I have not the 
countenance to draw nigh and to OPEN MY MOUTH BEFORE THE PRESENCE OF 
THINE HOLY GLORY: but AFTER THE MULTITUDE OF THY MERCIES BE MERCIFUL 
TO ME THE SINNER and grant me to FIND GRACE AND MERCY in this hour and 
send down to me POWER FROM ON HIGH that I may begin and make ready and 
accomplish after thy goodpleasure thy holy service ACCORDING TO THE APPROVAL 
of thy will FoR A SWEETSMELLING SAvouR. Yea, o our master, be with us, 
have fellowship with us in our working: bless us. For thou art the absolver of 
our sins, the light of our souls, our life and our strength and our boldness, and 
thou art he to whom we send up the glory and the honour and the worship, the 
Father and the Son and the Holy Ghost, for ever. Amen 


[He places the vessels in their places) 
A prayer after the preparation of the koly altar, to the Father 


Thou, o Lord, hast taught us this great mystery of salvation: thou hast called 
us thy lowly and unworthy servants to be the ministers of thine holy altar: do 
thou also, o our master, enable us IN THE POWER OF thine Hory Sririrt to 
accomplish this ministry, to the end that without falling into judgement IN THE 
PRESENCE OF thy great GLORY we may bring thee A SACRIFICE OF PRAISE, glory 
and great comeliness in thy sanctuary. God who givest grace, who sendest 


The Liturgy of the Coptic Facobrtes 145 


redemption, who workest ALL IN ALL: grant, o Lord, that our sacrifice be 
accepted in thy sight, FoR mine own sins and THE IGNORANCES OF thy PEOPLE, 
and that it be sanctified according to THE GIFT oF thine Hoty Sprrir : in Christ 
Jesus our Lord through whom THE GLory and the honour AND THE DOMINION 
befitteth thee with him and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and woRLD WITHOUT END. AMEN, 


[The priest takes the Lamb: then he washes his hands and says 


THovU SHALT PURGE ME WITH HYSSOP AND I SHALL BE CLEAN: THOU SHALT 
WASH ME AND I SHALL BE WHITER THAN SNOW. THOU SHALT MAKE ME HEAR 
OF JOY AND GLADNESS THAT THE BONES WHICH THOU HAST BROKEN MAY 
REJOICE 

I WILL WASH MY HANDS IN INNOCENCY AND SO WILL I GO TO THINE ALTAR, 
o Lorp, THAT I MAY SHOW THE VOICE OF THANKSGIVING. Alleluia. 


Then he rubs the Lamb with his hand above and below and says 
Grant, o Lord, that our sacrifice be accepted 
{and the rest as above) 


When thou offerest the oblation on behalf of any one whether alive or dead 
thou shalt mention his name here 

If he be dead Remember, o Lord, thy servant Vor M and grant him a place 
of rest and refreshment and repose in the dwellings of thy saints, in the bosom 
of our holy fathers. And if it is on behalf of one who ts sick, then he says as 
follows Remember, o Lord, thy servant WV or M and keep him by an angel of 
peace and make him whole. And if it ts on behalf of a traveller or travellers 
he shall say Keep him by an angel of peace. 


During the circuit of the Lamb on fasts And when this is finished he shall 
The choir wrap the Lamb in a silk veil and raise 
tt on his head and in lke manner the 


ministering deacon shall wrap the cruet 
AXAHAOULaO of wine in a silk veil and raise it on his 
For THE THOUGHT OF MAN “44 also. And before each of them 
a deacon shall carry a lighted torch and 
SHALL TURN TO THY PRAISE, 


they shall go round about the altar once 
o Lord, AND THE RESIDUE OF while he says as follows 
THOUGHT SHALL KEEP FESTI- Glory and honour unto honour and 
VAL UNTO THEE by reason of glory to the allholy Trinity the 
the sacrifices and the oblations. Father and the Son and the Holy 


{Psalm lexi 


Accept them : Ghost. Peace and edification upon the 
one only holy catholic apostolic church 
AXAHAOULG. of God. Amen. Remember, o Lord, 


those who have offered thee these 
gifts and those for whom they have 
brought them and those through 
whom they have brought them: grant 
them all the recompense from heaven. 


L 


NS 


5 


30 


146 


The Egyptian Rite 


When the circuit is completed according to all that has been explained, he shall 
stand in his place with his face to the east and the deacon shall staud in his place 
with his face to the west 


This is vead by the deacon after the 
5 circuit of the Lamb during the signs 
AUHY GWHV OHV 
Eic TlatHp artioc: etc Ytoc 
arpioc: ev TIvevuua aptov: 
QUWHV 
ro EvAorHtoc Kuptoc o Oeoc etc 
TOUC OtWVaC. OAUHV 
Psalm cxvi 


O PRAISE THE LORD ALL YE 
HEATHEN : PRAISE HIM ALL YE 


1s NATIONS. FOR HIS MERCIFUL 
KINDNESS IS EVER MORE AND 
MORE TOWARDS US: AND THE 
TRUTH OF THE LORD EN- 
DURETH FOR EVER. QJHV 
20 AXAHAOULO 
The people 


Acta Matpt kat Yio Kat Tiveu- 
MATL APL 


Kat vuv Kat Get KOL Etc TOUC 


Then he shall sign both together three 
times, t.e. with three crosses When 
he has inclined to his brethren the priests 
and said to them 
EvAoricov 
they all answer him 
Do thou evdAoricov 
Then he shail stand in his place with 
the deacon and make the sign upon the 
bread and the wine three times 
In the name of the Father and of 
the Son and of the Holy Ghost one 
God 
the first sign 
Blessed be God the Father almighty: 
amen 
the second sign 
Blessed be his onlybegotten Son 
Jesus Christ our Lord: amen 
the thivd sign 
Blessed be the Holy Ghost the 
Comforter: amen. 
(He puts the Lamb on the paten) 
Glory and honour unto honour and 
glory be to the allholy Trinity the 
Father and the Son and the Holy 
Ghost now and ever and world with- 
out end. Amen 


25 GLOVAC TOV ALWVOYV, QUHV 
(He pours the wine into the chalice 
A)AHAOULG. and adds thereto a litile water). 
CENARXIS ) 
And after the deacons and the singers have answered him, he shall begin 
as follows 
30 Pray 
And he shall bow his head to the priests saying 
EvAorisov 


and he shall turn himself towards the west and sign the people with the sign 
of the cross saying 


35 EtpHvH Tract 


The Liturgy of the Coptic Facobstes 147 


and after the singers have answered him 
| Kat T@ TIVEULLATL GOU 
he shall say the prayer of Thanksgiving: the first prayer of the morning 


Let us give thanks unto the doer of good and the merciful, 
God the Father of our Lord and our God and our Saviour 5 
Jesus Christ: for he hath sheltered us, he hath succoured us, 
he hath kept us, he hath redeemed us unto himself, he hath 
spared us, he hath helped us, he hath brought us to this hour. 
Let us therefore pray him that he keep us in this holy day and 
all the days of our life in all peace, the almighty Lord our God_ 10 


o Staxkwyv 


TIpocevtacee. Pray that God have mercy upon us, that he com- 
passionate us, that he HEAR us, that he receive our prayers 
and our supplications at our hands WHEN we CALL UPON 
him: that he receive the prayers and the supplications of 15 
his saints at their hands in our behalf for good at all times: 
that he account us worthy to receive from the communion of 
his blessed mystery the forgiveness of our sins 


[The priest shall say| 


Master Lord God almighty the Father of our Lord and our 20 
God and our Saviour Jesus Christ, we give thanks to thee 
as touching all things and for all things and in all things 
because thou hast sheltered us, thou hast succoured us, thou 
hast kept us, thou hast redeemed us unto thyself, thou hast 
spared us, thou hast helped us, thou hast brought us to this 25 
hour. For this cause we pray and beseech thy goodness, 
o lover of man, grant us to accomplish this holy day also and 
all the days of our life in all peace and thy fear. All envy, all. 
temptation, all worKING oF SATAN, the counsel of evil men. the 
uprising of enemies secret and open, [fe signs himself] take away 30 
from us, [he signs the people] and from all thy people, [Ae signs the altar] 
and from this holy place of thine: but those things that are 
good and those that are expedient supply unto us. For it is 
thou that HAST GIVEN US POWER TO TREAD UPON SERPENTS AND 
SCORPIONS AND UPON ALL THE POWER OF THE ENEMY. AND LEAD 35 
US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: in the 
grace and compassions and love towards mankind of thine only- 


L 2 


148 The Egyptian Rite 


begotten Son our Lord and our God and our Saviour Jesus 

Christ: through whom THE GLory and the honour AND THE 

DOMINION befitteth thee with him and the Holy Ghost the life- 

giver and of one substance with thee now and ever and worLp 
5 WITHOUT END. AMEN. 


A prayer over the prothesis of the holy oblation [secretly over the bread and the 
wine| when thou hast set it on the holy altar: to the Son 
Master Lorp Jesus Curist, eternal Son and Word of the 
spotless Father, of one substance with the Holy Ghost: for 
1o thou art THE LIVING BREAD WHICH CAME DOWN FROM HEAVEN 
and didst aforetime make thyself a LAMB WITHOUT SPOT FOR 
THE LIFE OF THE WORLD: we pray and beseech thy goodness, 
o lover of man, [he signs the bread] MAKE THY FACE TO SHINE 
UPON this bread, [he signs the wine] and upon this cup, which we 
15 have set upon this thy priestly table: [jst sign] bless them, 
[second sign] sanctify them, [4rd sign] hallow them and change 
them, [He points with his hand to the bread| that this bread may become 
indeed thine holy body, [he points with his hand to the wine| and the 
mixture in this cup indeed thy precious blood. And may they 
zo become to us all for participation and healing and salvation 
of our souls and bodies and spirits. For thou art our God: 
THE GLORY befitteth thee AND THE DOMINION with thy good 
Father and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and WORLD WITHOUT END. AMEN. 


25 [Lhen the priest covers the paten and the chalice each of them with a veil and he 
covers the whole with the prospharin. 


And he says the Absolution of the Son: he approaches the table and bows unto 
God and goes round the table and comes down in front of the altar and reads the 
absolution of the ministers while they are kneeling upon their knees: but otherwise 


30 he that ts foremost among the priests shall read it, of he be present| 


A prayer of Absolution, to the Son 
Master Lord Jesus Christ the onlybegotten Son and Word 
of God the Father, who hath broken every bond of our sins 
through his saving lifegiving sufferings, who BREATHED INTO 
35 THE FACE of his saintly disciples and holy apostles sayING 
TO THEM RECEIVE AN HOLY SPIRIT: WHOSESOEVER SINS YE 
REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER 


The Liturgy of the Coptic Facobites 149 


SINS YE RETAIN THEY ARE RETAINED: thou therefore now, our 
master, through thine holy apostles hast given grace to them 
that labour in priesthood from time to time in thine holy church 
to remit sins on earth and to bind and loose every bond of 
unrighteousness. Now again we pray and beseech thy good- 
ness, o lover of man, on behalf of thy servants my fathers and 
my brethren and mine own weakness, who bow their heads 
before thine holy glory: grant unto us thy mercy and loose the 
bonds of our sins, and if we have done ought wittingly or 
unwittingly or in fear of heart, whether in word or in deed, 
or from faintheartedness, do thou who knowest the feebleness 
of men, as a God good and a lover of man, bestow on us the 
forgiveness of our sins: bless us, purify us, absolve us, fill us 


with thy fear and direct us into thine holy good will. For thou 


art our God: the glory befitteth thee and the dominion with 
thy good Father and the Holy Ghost the lifegiver 
and the rest 

May thy servants ministering this day, the presbyter [and he 
signs the celebrant once], and the deacon [and the deacons once], and the 
clergy [and the clergy once), and all the people [and the people once}, and 
my weakness [and himself once] be absolved out of the mouth of the 
alholy Trinity the Father and the Son and the Holy Ghost 
and out of the mouth of the one only holy catholic and apostolic 
church and out of the mouths of the xij apostles and out of the 
mouth of the contemplative evangelist Mark the holy apostle 
and martyr, and the holy patriarch Severus [and our doctor 
Dioscorus and S. Athanasius the apostolic and S. Peter sacred 
martyr pontiff and S. John Chrysostom] and S. Cyril and 
S. Basil and S. Gregory and out of the mouths of the cccxviij 
who were assembled in Nicaea and the cl of Constantinople 
and the cc of Ephesus and out of the mouth of our patriarch 
honoured father abba VV or M and out of mine own mouth, the 
least though I be. For blessed and full of glory is thine holy 
name the Father and the Son and the Holy Ghost now and 
ever and world without end. Amen. 


5 


wv 


5 


oS) 
on 


5 


150 


The Egyptian Rite 


(MASS OF THE CATECHUMENS) 


(THE CENSING) 


[This shall be sung during the offering 
of the incense of the Paul 


This is the censer of pure 


gold bearing the sweet spice 
that was 
Aaron the priest while he 
offered a sweet savour upon 


in the hands of 


ro the altar] 


15 


20 


bo 


tn 


39 


A prayer of the incense { secretly| when 
thou hast set it on the altar: thou sayest 
it within the veil 

God the eternal, without 
beginning and without end, 
GREAT IN his cCouNSEL and 
mighty IN HIS WORKS, who is 
in all places and with all 
beings: be with us also, our 
master, in this hour and stand 
in the midst of us all: purify 
our hearts and sanctify our 
souls and cleanse us from all 
sins which we have done wil- 
lingly or unwillingly and grant 
us to offer before thee reason- 
able oblations and sacrifices of 
praise and a spiritual sweet 
savour ENTERING IN WITHIN 
THE VEIL in the holy of holies 

And we pray thee, our 
master: remember, o Lord, 
the peace of the one only holy 
catholic and apostolic church 


o Staxav Aeyer 


TIpocevEacbe umep THC ELPHVHC 
THC OFlLaAcC MOVHC KABOALKHC 
KOL QTOGTOALKHC OpeodoEou 


tov Oeou eKKAHGLAC 


which is from one end of the 
world to the other 


Remember, o Lord, our 


The Liturgy of the Coptic Facodbites 151 


patriarch the honoured father 
abba VV or M 
o Stakwv Acyer 
TpocevEacbe umep tov marpt- 
apya Huwv tama appa Vs 
H M kuptov apytettoKorou 
THC peradotroAewc AAcEav- 
dptac KL TOU opbodoEou 
EMLGKOTIOU 


preserve him in safety unto us 10 
many years and in peaceful 
times 

Remember, o Lord, our con- 
gregations: bless them 

© Stakwv Aeyer 15 

TIpocevEacée umep THC artac 

EKKAHGLAC TOUTHC KQL TWV 

GUVEAEUGEMVY HUWV 


grant that they be to us 
without hindrance: that they 20 
be held without impediment 
after thine holy and blessed 
will, houses of prayer, houses 
of purity, houses of blessing. 
Bestow them on us, o Lord, 25 
and on thy servants who come 
after us for ever. ARISE, 

o Lorp Gop, LET all THINE 
ENEMIES BE SCATTERED, LET 
ALL THEM THAT HATE thine 30 
holy name FLEE FROM BEFORE 
THY FACE: but let thy people 
be in blessings unto THOUSAND 
THOUSANDS AND TEN THOUSAND 
TIMES TEN THOUSAND doing thy 35 
will, In the grace 

(and the rest) 


152 


The Egyptian Rite 


[After finishing the three prayers he shall come down and present the incense| 


[This 1s sung before the reading of the 


Paul on anniversaries and fasts 


We adore thee, o Christ, 


sand thy good Father and the 


20 


bo 
cn 


20 


Holy Ghost for thou hast 
{come}, thou hast saved us]. 


A prayer after the incense: thou sayest 
at outside the veil: to the Son 

O Christ our God, the great 
who art faithful and true, the 
onlybegotten Son and Word 
of God the Father, THINE holy 
NAME IS OINTMENT POURED 
FORTH AND IN EVERY PLACE 
INCENSE IS OFFERED TO thine 
holy NAME AND A_ purified 
sacrifice: we pray thee, our 
master, accept our supplica- 
tions and LET our PRAYER BE 
SET FORTH IN THY SIGHT AS 
THE INCENSE AND THE LIFTING 
UP OF OUR HANDS AS AN EVEN- 
ING SACRIFICE: for thou art the 
true evening sacrifice, who was 
himself offered up for our sins 
on the precious cross after the 
will of thy good Father, who 
art blessed with him and the 
Holy Ghost the lifegiver and 
of one substance with thee now 
and ever and world without 
end,” Amen. 


«THE LECTIONS) 


(1. Epistle of S. Paul) 


[The preface of the Paul: the beginning of the epistle to the Romans 


PAUL THE SERVANT OF OUR LorRD JESUS CHRIST, CALLED 
TO BE AN APOSTLE, SEPARATED UNTO THE GOSPEL OF GoD 


then the deacon reads three stichot from the chapter 


{THIS KNOW ALSO THAT IN THE LAST DAYS......TO THE 
35 KNOWLEDGE OF THE TRUTH 2 17m. ti 1-7} 


The Liturgy of the Coptic Facobses 153 


and after that he says if the abba patnarch is present 
For THE GRACE OF OUR Lorp JrEsus Curist shall be wiTtH 


THY pure SPIRIT, my lord honoured father pontiff papa abba Cyril 


when the abba patriarch is not present, if the matran ts there or the bishop 
the following shall be said 


With our father metropolitan or bishop abba VV or M may the 
clergy and all the laity be saved in the Lord. Amen: so be it 
and if more of the fathers be present, the following shall be said 

For GRACE SHALL BE WITH You and PEACE together. Amen: 
so be it. ] 

A prayer after the Apostle {said by the associate priest], to the Son 

Lord of knowledge and DISPENSER OF WISDOM, WHO DIS- 
COVEREST DEEP THINGS OUT OF DARKNESS and GIVEST UTTER- 
ANCE to them that proclaim good tidings IN GREAT POWER, 
who of thy goodness didst call Paul, wHo sometime was A 
PERSECUTOR, to be A CHOSEN VESSEL and wast WELLPLEASED 
in him that he should be CALLED To BE AN APOSTLE and 
a PREACHER Of THE GOSPEL OF thy KINGDoM, o Christ our God: 
do thou also now, o good and lover of man, we pray thee, 
bestow on us and on all thy people a mind without distraction 
and a purified understanding that we may know and understand 
how profitable are thine holy teachings which have been read 
to us now through him: and as he was like unto thee, thou 
PRINCE OF LIFE, so make us also worthy to be like unto him 
in deed and faith, giving glory to thine holy name, GLORYING IN 
thy cross at all times: and to thee we send up the glory and 
the honour and the worship with thy good Father and the Holy 
Ghost the lifegiver and of one substance with thee now and ever 
and world without end. Amen. 


(2. The Catholic Epistle) 
[The preface of the Catholicon 
KagoAiwxov: our father { James} 
then the deacon shall read from the book as many verses as are fitting 
My beloved {Br PATIENT THEREFORE....... THE COMING OF 
THE LorD DRAWETH NIGH S. James v 7, 8} 
and at the conclusion he shall say 
LovE NOT THE WORLD NEITHER THE THINGS THAT ARE IN 
THE WORLD: THE WORLD PASSETH AWAY AND THE LUST 


5 


10 


25 


ied The Egyptian Rite 


THEREOF: BUT HE THAT DOETH THE WILL OF GOD ABIDETH 
FOR EVER. Amen.| 
A prayer after the Catholicon |said by the associate secretly], to the Father 
Lord our God, who by thine holy apostles didst MAKE KNOWN 
unto uS THE MYSTERY OF THE GLORIOUS GOSPEL OF thy CHRIST, 
and didst give them accorDING To the great immeasurable 
GIFT OF thy GRACE TO PREACH among all NATIONS THE GOOD 
TIDINGS OF THE inscrutable R1cHES of thy mercy: we pray thee, 
our master, account us worthy of a part and a lot with them. 
1o Grant us evermore to follow their footsteps and to imitate their 
conflict and to have fellowship with them in the labours which 
they accepted for godliness’ sake. Watch over thine holy church 
which thou hast founded by their means and bless the sheep of 
thy flock and make to grow this VINE WHICH THY RIGHT HAND 
15 HATH PLANTED: in Christ Jesus our Lord through whom 
and the rest. 
(3. The Acts of the Apostles) 
[ The choir *[A prayer of incense [of the Praxis] 
Response of the Praxis O God, who didst accept the 
20 Blessed art thou in truth _ sacrifice of Abraham and in the 
with thy good Father and the _ stead of Isaac didst prepare for 
Holy Ghost: for thou hast him a sheep: even so again 
{come}, thou hast saved us|] accept at our hands also, our 
3 master, the sacrifice of this 
25 incense and send us in recom- 
pense thereof thy rich mercy, 
making us to be clean from all 
illsavour of sin and make us 
worthy to SERVE before thy 
30 goodness, o lover of man, IN 
HOLINESS AND RIGHTEOUSNESS 
ALL THE DAYS of our life® 
Remember, o Lord, the peace 
unto the end thereof {p. 150) | 
35 (He completes the three prayers and the three circuits and offers the incense. 
The preface of the Praxis 
Mpatic of our fathers the apostles: their holy blessing be 
with us 
® In Huntingt. 360 f. 29 this prayer is given as an alternative for that on p. 150. 


en 


~ 


The Liturgy of the Coptic Facobztes 155 


then the deacon shall read from the book as many verses as are fitting 


{AND WHEN THEY WERE COME TO JERUSALEM...... EVEN AS 
HE DID UNTO US. Acts xv 4-8} 
and at the conclusion he shall say this 


ButT THE WORD OF THE Lorp shall GRow and shall bes 
MULTIPLIED and shall be micuTy and shall be established in the 
holy church of God. Amen.]| 


{The Trisagion) 
[After the reading of the synaxar this shall be said before the prayer of the Gospel 
The choir 10 
Artoc 0 Oeoc, artoc LGYUPOC, ArLoc ABavaTOC 
O €K TTAapBEvOU FEvvHGELC 
€EAEHGOV HUAC 


Artoc 0 Qeoc, artoc toyupoc, artoc aeavaTtoc 
0 GTaUpa@detc Ot HUAC 15 
EAEHGOV HULAC 


Artoc 0 Oeoc, artoc toyupoc, artoc abavatoc 
0 GVAGTAC EK TWV VEKPWV KGL AVEAP@V ELC TOUC OUPAVvOUC 
EAEHGOV HUGC 


AoEa Tatpt Kat Yio Kat arto TMyevpatt 20 
KOL VUV KGL GEL KOL ELC TOUC OLWVAaC 


Aria Tpiac eAeHoov HMAC. ] 


{4. The Gospel) 
A prayer before the Gospel, to the Son 


Master Lord Jesus Christ our God, who said to his saintly 25 
disciples and holy apostles Many PROPHETS AND RIGHTEOUS 
MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND 
HAVE NOT SEEN THEM, AND TO HEAR THE THINGS WHICH YE 
HEAR AND HAVE NOT HEARD THEM: BUT YE, BLESSED ARE 
YOUR EYES FOR THEY SEE AND YOUR EARS FOR THEY HEAR: 3° 
may we be accounted worthy to hear and to do thine holy 
gospels through the prayers of thy saints 


[o Stakwy 


MposevEasve umep tou artou evarredtou 
o Aaos 35 


Kupie eAcHoov | 


156 The Egyptian Rite 


And remember again, our master, all them that have bidden us to 
remember them in our prayers and supplications which we offer 
unto thee, o Lord our God: give rest to them that have fallen 
asleep heretofore, heal them that are sick: for thou art the life 
5 of us all and the salvation of us all and the hope of us all and 
the healing of us all and the resurrection of us all and to thee 
we send up the glory and the honour and the worship with 
thy good Father and the Holy Ghost the lifegiver and of one 
substance with thee now and ever and world without end. 
1o Amen. 


[After the reading of the prayer of the Gospel, the Psalm shall be recited 
{LET THE HILLS BE JOYFUL TOGETHER BEFORE THE LorpD: 
FOR HE IS COME TO JUDGE THE EARTH hebis 

WITH RIGHTEOUSNESS SHALL HE JUDGE THE WORLD: AND THE 

15 PEOPLE WITH EQUITY Ps. xcutit 9, 10} 
and at the end of it shall follow 
Alleluia lleluia_ alleluia 
and this chant at all seasons of the year except (when a proper ts provided) 

BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, 0 Lord, 

20 the rivers and the springs and the sowings and the fruits 
Alleluia. 


_ The deacon at the door of the haical 
DTAOHTE META popou Oceou : AkoUG@mEV TOV arLoU EVOSrEeAtou 
Before the Gospel 
25 EvAorHoov tov kata {AouKxav} aptou evarredtou To avaryvwoua 
The choir shall answer 
Aota cot Kupte 
And after the reading of the Stand with fear 7m arabic the deacon shall say 
To our Lord and our God and our Saviour and the king of us 
30 all Jesus Christ the Son of the living God be the glory for ever 
|THE SAME DAY THERE CAME.... IN THE NAME OF THE LorD 
S. Luke xttt 31-35} 
and at the conclusion he shall say 


The.glory is our God’s world without end. Amen 
35 The choir shall answer 


AoEa cot Kupte. | 


The Liturgy of the Coptic Facobctes 157 


A prayer after the Gospel [said by the associate secretly], to the Father 
O LONGSUFFERING, OF great MERCY AND true, receive from us 
our prayer and our supplication, receive from us our petition and 
our penitence and our confession upon thine holy altar stainless 
in heaven, May we be accounted worthy to hear thine holy 5 
gospel and to keep thy precepts and thy commandments and 
to BEAR FRUIT therein AN HUNDREDFOLD AND SIXTYFOLD AND 
THIRTYFOLD: in Christ Jesus our Lord, o thou who art blessed 
with him and the Holy Ghost the lifegiver 
and the rest 10 
Remember, o Lord, those of thy people that are sick: visiting 
them IN MERCIES AND COMPASSIONS, heal them. Remember, 
o Lord, our fathers and our brethren who are gone abroad: 
bring them back to their dwellingplaces in peace and safety. 
Remember, o Lord, the sowings and the increase of the land: 15 
may they grow and multiply. Remember, o Lord, the airs of 
heaven and the fruits of the earth: bless them. Remember, 
o Lord, the waters of the river: bless them, bring them up after 
their right measure. Remember, o Lord, the fowls of heaven 
and the fishes of the sea. Remember, o Lord, the safety of 20 
MEN AND BEASTS. Remember, o Lord, the safety of this thine 
holy place and all places and all monasteries of our orthodox 
fathers. Remember, o Lord, the king of the land thy servant : 
keep him in peace and righteousness and fortitude. Remember, 
0 Lord, the captivities of thy people. Remember, o Lord, 2; 
our fathers and our brethren who have fallen asleep: receiv- 
ing their souls give them rest. Remember, o Lord, the 
sacrifices, the oblations, the thankofferings of thy servants. 
Remember, o Lord, them that are afflicted in tribulations and 
prisons and deliver them. Remember, o Lord, catechumens 30 
thy servants: have mercy on them, stablish them in the 
faith in thee, banish all remains of idolatry from their heart, 
stablish in their heart thy law, thy fear, thy precepts, thy 
righteousnesses, thine holy commandments: grant them To 
KNOW THE CERTAINTY OF the words WHEREIN THEY HAVE BEEN 35 
INSTRUCTED and in the time appointed may they be accounted 
worthy of the WASHING OF REGENERATION for the remission of 
their sins: prepare them to be a temple of thine Holy Spirit: 


10 


20 


2 


39 


is>) 


5 


en 


5 


ww 


158 The Egyptian Rite 


in the grace and mercies and love towards mankind of thine 
onlybegotten Son our Lord and our God and our Saviour 
Jesus Christ through whom 

and the rest. 


(Then shall follow the Sermon and the necessary notices shall be given). 


«MASS OF THE FAITHFUL) 


(F. 201) Zuv ©ew. The beginning of the order of the holy 
Anaphora of our holy father Mark the apostle which the thrice- 
blessed Cyril the allwise confirmed 

In the peace of God. Amen 


{THE PRAYER OF THE VEIL) 
A prayer of our holy father John of Bostra for the Veil, to the Father 

Maker of all creation visible and invisible and whose provi- 
dence is over all things, for they are thine, our LorD THOU LOVER 
oF souLs: I beseech thee, o Lord, who hath power over all 
things, I the weakest and neediest and most useless of all thy 
ministers, while I approach thine holy of holies and handle this 
holy rite grant me, o Lord, thine Holy Spirit, the fire immaterial 
and incomprehensible which consumeth all feebleness and 
which burneth up evil inventions: may he Mortiry the MEMBERS 
of the flesh wHICH ARE UPON THE EARTH and may he bridle 
the motions of the mind that are led into imaginations full of 
passion, and mystically and as becometh priests make me to 
rise above every dead thought, and may he put within me the 
consecrating words to perfect this gift that is set forth, to wit 
the mystery of all mysteries, in the fellowship and the com- 
munion of thy Christ, o thou whom the glory befitteth with him 
and the Holy Ghost the lifegiver and of one substance with thee 

now and ever and world without end. Amen. 


(THE PRAYERS) 


[ This (greek) petition belongs peculiarly to the fast of Nineveh and to the holy fast 
of the XL days. It {is now) said at the offering of the morning incense after the 
interpretation of the prophecies. And each time shall be said Kupie edencov] 


1fo Stakwv Acyet 


Em tpocevyHv oTaeHTE 


The Liturgy of the Coptic Facodbites 159 


MpocevEacde uTep TOV ewvTMV' TIPOGeVEAGHE UTEP TWV VOGOLV- 
TwV" TPOGEVEAGGE UTIED TWV ATIOOHUMV 


KAivmuev Ta ovata. Avactopev. KAtv@uev Ta fovara. 


Kat avactmmev. KAtvauev Ta rovaTa 
o Aaos 5 
Kupte €A€HGOV 


ToosevEasbe uTIep THY GFAPWV AEPWV KOL TWV KAPTIOV THC PHC’ 
TIPOGEVEAGOE UTIEP THC GUUMETPOU AVABAGEWC TOV TIOTAML@V 
vdaTav’ TpocevEdcbe UTEP TOV GPAGWV VETWV KAL OTTOPI- 
MOV THC FHC ‘i 


KAivauev ta ovata. Avactwuev. KAtvmuev Ta ovata, 
Kat avactmuev. KAtv@uev ta frovaTa 
o Aaos 
Kupte €AeHGov 
TpocevEaose umep THC GWTHPLAC AvOpwTwWV KaL KTHVWV' 15 
MPOGEVEGGOE UTIED THC GWTHPLAC TOU KOGMOU KQt THC 
TOAE@C TOAUTHC’ TIpOGEvEGGHE UTEP TMV MLAOYPLGTwWV 
HU@Y BaciAEwyv 


KAtvoaopev 
3 o Aaos 20 


Kupte eAeHoov 
MpocevEasbe UTED TMV ALYUGAWTOV’ TPOGeVEAaGOE ULTTED Tv 
KOLUHOEVT@Y’ TIPOGeVEGGHE UTTED THC BUGLAC HV TIPOG- 
PEPOvT@V’ TMpoGeveacbe LTEP TV OALBOMEVOV’ TIpdG- 
EVEGGGHE UTIED TWV KATHYOUEVWY' TIPOGEVEAGOE 25 
KAtvoopiev | 
o Aaos 
Kupte eAeHoov. 
"The priest says” 
For blessed is the Father and the Son and the Holy Ghost the 30 
perfect Trinity. We worship him: we glorify him], 


* Bute Coptic morning service, p. 61: The choir then sings, 


160 Lhe Egyptian Rite 


[Then the priest goes up to the haical and signs the people and says 
Pray 
Then he begins the reading of the three great prayers| 
{F.53) For peace 
s Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, the peace of 
thy one only holy catholic and apostolic church 
o Staxwv Aeyer 
10 TTIpocevEacbe UTTED THC ELPHVHC THC OFlLOC MOVHC KQOOALKHC Kal 
QTOGTOALKHC OpeodoEOU Tou Oeou ekKAHOLAc 
[o Aaos 
Kupte eAeHoov] 
which is from one end of the world to the other: bless 
15 all the peoples and all the lands: the peace that is from 
heaven grant in all our hearts, but also the peace of this life 
bestow upon us graciously. The king, the armies, the 
magistrates, the councillors, the multitudes, our neighbours, our 
goings in and our goings out, order them in all peace. O KING 
20 OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL 
THINGS: possess US, 0 Gop, for BESIDE THEE WE KNOW NONE 
OTHER: WE MAKE MENTION OF THINE holy NAME. Let all our 
souls live through thine Holy Spirit and let not the death of 
sins have dominion over us thy servants nor all thy people. 
; For the pope 
Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, our patriarch 
honoured father abba VV or M 
30 o Staxev Aeyer 
TIpocevéacée UTED TOU TIATPLAPYa HOV TATA aABBa Null 
KUPLOU GPYLETTLGKOTIOU THC flefpaAoTIOAewc AAeEavopLac Kat 
Tou OpGodoEou eTtcKoTTOU 


i] 
er 


[o Aaos 
35 Kupte eAeHoov] 
Preserve him to us in safety many years in peaceful times 
fulfilling that holy pontificate which thou hast thyself committed 
unto him according to thine holy and blessed will, RIGHTLY 
DIVIDING THE WORD OF TRUTH, FEEDING THY PEOPLE IN HOLINESS 


The Liturgy of the Coptic Facobrtes 161 


AND RIGHTEOUSNESS, with all the orthodox bishops and pres- 
byters and deacons and all the fullness of thy one only holy 
catholic and apostolic church. Bestow on him with us peace 
and safety from all places: and his prayers whitch he maketh 


on our behalf and on behalf of all thy people [Ae shall put on an 5 


handful of incense} and ours as well on his behalf do thou accept 
on thy reasonable altar in heaven FOR A SWEETSMELLING 
savour. And all his enemies visible and invisible do thou 
BRUISE and humble UNDER his FEET SHORTLY, but himself do 
thou keep in peace and righteousness in thine holy church. 
For the congregations 

Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, our congre- 
gations: bless them 

o Staxwv 
TIpocevEaobe utTep THC Gflac EKKAHGLOC TOUTHC KOL TOV GUV- 
EAEUGEWV HUWV 
[o Aaos 
Kupte eAenoov | 

Grant that they be to us without hindrance, that they be held 
without impediment after thine holy and blessed will, houses 
of prayer, houses of purity, houses of blessing. Bestow them 
on us, o Lord, and thy servants who come after us for ever 
[he censes towards the east) ARISE, O Lorp God, LET all THINE 
ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine holy 
name FLEE FROM before THY FACE, [he censes towards the west] 
but let thy people be in blessings unto thousand thousands 
and ten thousand times ten thousand doing thy will: in the 


grace 
(and the rest). 


(THE CREED) 
O Siaxwv Aeye 
Ev cogia Oeou mposywpev 
| Bless 
Kupte edenoov, Kupte edeHoov, Kupte edeHoov | 
M 


ww 
qn 


15 


20 


30 


162 The Egyptian Rite 


o Aaos Aeyer 


We believe in one God, [God the Father almighty, who 
made heaven and earth, things visible and invisible. We 
believe in one Lord Jesus Christ, the onlybegotten Son of God, 

5 begotten of the Father before all worlds, light of light, very 
God of very God: he is begotten, he is not made: he is of one 
substance with the Father: by whom all things were made: 
who for us men and for our salvation came down from heaven, 
took flesh of the Holy Ghost and of the virgin Mary, was 

1omade man and was crucified for us under Pontius Pilate: he 
suffered and was buried and the third day he rose again from 
the dead according to the scriptures: he ascended into heaven, 
sat down at the right hand of his Father and shall come 
again in his glory to judge the quick and the dead: whose 

15 kingdom is unfailing. Yea, we believe in the Holy Ghost the 
Lord, the giver of life, who proceedeth from the Father: with 
the Father and the Son he is worshipped, he is glorified: who 
spake in the prophets. In one holy catholic apostolic church : 
we acknowledge one baptism for the remission of sins: we look 

20 for the resurrection of the dead and the life of the world to 
come. Amen 

One of the ministering deacons shall stand with the book in his hand at the head 
of the entry of the haical with his face to the west with two of the deacons, on his 
right hand and on his left, and in the hand of each of them a candle. And he shall 

25 vecite this creed in coptic and the people remain silent until he come to of sins: and 
then at this point all the deacons shall respond with the rest of the creed in a chant. 
And after that a second deacon shall advance and interpret it in arabic and at the 
conclusion all the deacons shall respond to him in one melody in the voice of a chant 


saying Amen. And as for the people they shall recite it quite quietly with the 
30 interpreting deacon). 


{THE KISS OF PEACE) 
[ Then he shall wash his hands and sign the people with the sign of the cross and say 
Pray. Etpxyvy traoiv 
After the people have answered 
35 Kat To TvVEvMaTL GOU 


he shall say| a prayer of the Kiss of Peace (to the Father), of the holy patriarch 
Severus: thou sayest it in the anaphora of S. Cyril (F. 207) 


PRINCE OF LIFE and KING OF THE AGES, God to whom 


The Liturgy of the Coptic Facobites 163 


EVERY KNEE BOWETH OF THINGS IN HEAVEN AND THINGS IN 
EARTH AND THINGS UNDER THE EARTH, unto whom every man 
is subjected and is in the bond of servitude, bowed to the 
sceptre of thy kingdom, whom the angelic hosts glorify and 
the heavenly ranks and the intellectual natures with unsilenced 
voice that celebrates thy godhead, and who hast been wellpleased 
in us also, weak inhabiters of earth, that we should minister to 
thee, not by reason of the purity of our hands; for we have 
wrought nothing good upon the earth; but for that thou willest 
to grant us of thy purity, luckless that we are and unworthy 
o Stakwv Aeyer 
TIpocevEacee vumep THC TEAELAC ELPHVHC KGL OFOTTHC Kat Twv 
APLWV AGTIAGUWV TWV ATIOGTOAWV 


Accept us, good and lover of man, as we draw near to thine 
holy altar after the multitude of thy mercy and vouchsafe us 
the peace of heaven which befitteth thy godhead and is full 
of salvation, that we may give it one to another in perfect love 
and GREET ONE ANOTHER WITH AN HOLY KISss, not with thoughts 
disdainful and contemptuous of thy fear, not with crafty mind 
and full of the maliciousness of the traitor, for that our con- 
science is bound up in wickedness, but with eagerness in our 
souls and joy in our hearts, for that we have the great and 
perfect sign of the love of thine onlybegotten Son. And cast 
us not away, thy servants, by reason of the defilement of our 
sins: for thou knowest, as the creator of our frame, that none 
that is born of woman shall be justified* in thy sight. Vouch- 
safe us therefore, o our master, with a pure heart and a soul 
full of thy grace to stanp before thee AND OFFER thee this 
SACRIFICE, HOLY REASONABLE SPIRITUAL and unbloody, For 
pardon of our trespasses AND forgiveness of THE ERRORS OF thy 
PEOPLE: for thou art a God compassionate and merciful and to 
thee we send up the glory and the honour and the worship, the 
Father and the Son and the Holy Ghost, now and ever and 
world without end. Amen 
Aeyet 0 Staxwv 


ActiacacOe AAAHAOYC EN CpIAHMATI ATIOO, 


® In margin: ‘ prevail,’ 


M 2 


5 


Lem 


5 


wo 


° 


25 


3° 


164 The Egyptian Rite 


<ANAPHORA) 


Xuv GCew: Tou Tappakaprou Mapkou oa Tou ooOWwTaToU KuptAdou 


ayia avadhopa 
The deacon says [at the lifting of the prospharin 
5 Kupte eAeHoov : Kupte eAeHoov : Kupte eAeHoov 


Nat Kypie: so it is. Jesus Christ the Son of God, hear us 
and have mercy upon us. 
TIpocqepetv Tpos@epety | TPpOG@PeEpelv KATA *TpoLOU*® GTAEHTE 
Eic avatoAac BAeyate 
10 TIpocywmev 
o Aaos 
EAeoc €lpHvHC: 8YCcIA aINecewc 


{THE THANKSGIVING) 
O vepeus [shall make the sign on the people once while he says| 
15 O Kypioc meta TAaNTON 
o Aaos 
Kat MeTA TOY TINEYMATOC COY 
O vepeus [shall make the sign on the ministers towards the west while he says] 
AN® Us@V TAC KApAlac 
20 o Aaos 
Eyapev trpoc tov Kuptov 
o tepeus [shall make the sign on himself once and say] 
EyyapictHcwmen To Kypiw 
o Aaos 
; AZION Kt OLKQLOV 
O Lepeus 
Kat rap aAH@wc it is MEET and right and it is holy and 
becoming and expedient for our souls and bodies and spirits, 
eternal, master, Lord God the Father almighty, AT ALL TIMES 
30 and IN ALL PLACES OF thy sovereignty, to praise thee, to hymn 
thee, to bless thee, to SERVE thee, to adore thee, TO GIVE THANKS 


a MS. Huntingt. 360 tpouov: Huntingt. 572, Marshall 93 tpomov. Huntingt. 
360 and Marshall 93 have tpomov in the margin. Assemani (Cod. Ui. eccl. univ. 
t. vii app. P. 47) and the modern texts (Deacon’s Manual p. 33; Bute Coptic 
morning service p. 77) have KaTa TpoTIOV GTABHTe KATA TpOnOV. P, 124 1. 7 above. 
probably gives the original reading. 


The Liturgy of the Coptic Facobites 165 


To thee, to glorify thee, to confess to thee NIGHT AND DAY, with 
unceasing lips and unsilenced heart and unwearied doxologies. 
Thou art HE THAT HATH MADE THE HEAVENS and the things 
that are in the heavens, THE EARTH AND all things therein, 
THE SEAS, the rivers, the fountains, the lakes, AND ALL THINGS 5 
THAT ARE THEREIN. Thou art he that hath MADE MAN AFTER 
thine own IMAGE AND AFTER thy LIKENESS, and THOU HAST MADE 
ALL THINGS THROUGH THY Wuspom, thy TRUE LIGHT thine 
onlybegotten Son our Lord and our God and our Saviour and 
the king of us all Jesus Christ through whom we give thanks, 10 
we offer unto thee with him and the Holy Ghost, the holy 
consubstantial undivided Trinity, this REASONABLE sacrifice 
and this unbloody service which all nations offer unto thee 
FROM THE RISING OF THE SUN UNTO THE GOING DOWN OF THE 
SAME and from the north to the south, ror thy NAME IS GREAT, 15 
o Lord, AmMonG all THE GENTILES AND IN EVERY PLACE INCENSE 
IS OFFERED UNTO thine holy NAME AND A purified sacrifice. 


{THE INTERCESSION ) 


And over this sacrifice and this offering 
(The people) 20 
2[ Kupte eAeHoov | 
{The priest) 
we pray and beseech thy goodness, o lover of man 


Suv Gew. We shall begin now with the aid of God with what ts appointed for 
the deacon and we shall set it above every prayer according to the arrangement of 2 
the ancient coptic tradition and likewise in the greek copies also, with intent that the 
order of the prayers be observed according to the reading of them and that the 
delivery be not disconnected from its continuation, based as it is upon what the 
Judgement of the fathers thought good therein by the aid of almighty God and his 
help and guidance. During the reading of the kuddas the priest shall make a sign 30 
to the deacon that he pray and inform the congregation of the contents of the prayer 
and the suitable exhortation from the beginning of the kuddas to the end of it in each 
several prayer according as it is arranged in the sacred horologia likewise. Unto 

the peace of God. Amen 


First as follows ry. 
Pray for the peace of the one only holy catholic apostolic 
church, the salvation of God among the peoples and 
stability in all places: that he forgive us our sins 


5 


io 


15 


20 


2 


on 


30 


35 


166 The Egyptian Rite 


© Lepeus 

Remember, o Lord, the peace of thy one only holy catholic and 
apostolic church, which is from one end of the world to the 
other: bless all the peoples and all the lands: the peace that is 
from heaven grant in all our hearts but also the peace of this life 
bestow upon us graciously. The king, the armies, the magis- 
trates, the councillors, the multitudes, our neighbours, our 
goings in and our goings out, order them in all peace. O KING 
OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL 
THINGS: possess US, O Gop, for BESIDE THEE WE KNOW NONE 
OTHER: WE MAKE MENTION OF THINE holy Name. Let all our 
souls live through thine Holy Spirit and let not the death of 
sins have dominion over us thy servants nor all thy people 


(The people) 
2( Kupte eeHoov | 


© Stakev 


Pray for our fathers and our brethren who are sick of whatso- 
ever sickness whether in this place or in all places: that the 
Lord God bestow on us with them salvation and healing: 
that he forgive us our sins 


O LEepeusS 


Those of thy people that are sick, visiting them IN MERCIES 
AND COMPASSIONS, heal them: take from them and from us ALL 
SICKNESS AND ALL DISEASE: the spirit of sicknesses do thou 
drive away. Those who have lain long in diseases raise up and 
comfort, set free all them THAT ARE VEXED WITH UNCLEAN 
SPIRITS: them that are in prisons or mines or in exile or 
captivity or held in bitter bondage, o Lord, set them all free 
and have mercy on them. For it is thou that loosest them that 
are bound and settest up them that are cast down, the hope of 
the hopeless, the help of the helpless, the comfort of the weak- 
hearted, the harbour of the tempesttossed. To every soul that 
is in affliction and that is oppressed give mercy, give rest, give 
refreshment, give help. And for us also, o Lord, heal the 
sicknesses of our souls, cure those of our bodies, o physician of 
our souls and our bodies: overseer of all flesh, visIr us wITH 
THY SALVATION ; 


The Liturgy of the Coptic Facobites 167 


(The people) 
2(Kupte edeHoov | 


o Stakwv 
Pray for our fathers and our brethren who are gone abroad or 
who are minded to go, in all places: direct all their ways 5 
whether by sea or rivers or lakes or highways or by what 
means soever they go: that the Lord God bring them back 
to their dwellings in peace: that he forgive us our sins 
© Lepeus 
Our fathers and our brethren who are gone abroad or who 10 
are minded to go, in all places, direct all their ways whether by 
sea or rivers or lakes or highways or by what means soever 
they go: all in every place restore to a tranquil haven, to 
a haven of safety: vouchsafe to be a fellowvoyager, a fellow- 
wayfarer with them: grant them to their own, in joy to the 15 
rejoicing, in health to the healthful: be a fellowworker with 
thy servants in all good things. And-for us also, o Lord, guard 
our pilgrimage in this life without harm, without storm, without 
disquiet unto the end 
«The people) 20 
2(Kupte eAeHoov] 


o Staxwv 


Pray for the rising of the rivers of waters in this year: that 
Christ our true God bless them, that he bring them up 
after their due measure, that he give gladness to THE FACE 25 
OF THE EARTH, that he nourish us the children of MEN, that 
he give safety to the Beasts: that he forgive us our sins 

° LEepeus 
Vouchsafe, o Lord, to bless the waters of the river: bring 

them up after their due measure, after thy grace: gladden the 30 

face of the earth: may HER FURROWS be WATERED, HER FRUITS 

be MULTIPLIED: prepare it for seed and for harvest: provide 
for our life As MAY BE MOST EXPEDIENT according to thy holy 
and blessed will. BLress THE CROWN OF THE YEAR WITH THY 

GoopNEss for the sake of the poor of thy people, for the sake 35 

of the widow and the orphan and the stranger and the sojourner 

and for the sake of us all who hope in thee and supplicate thine 
holy name: for THE EYES OF ALL WAIT UPON THEE, O Lord, 


168 The Egyptian Rite 


for THOU GIVEST THEM THEIR MEAT IN DUE SEASON. Deal with 

us after thy goodness, WHO GIVEST FOOD TO ALL FLESH: fill 

OUR HEARTS WITH joy AND GLADNESS THAT we also ALWAYS 

HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY 
5 GOOD WORK 


(F.86) When thou art come to the end of the month paofi thou sayest 
Vouchsafe, o Lord, to bless the sowings and the increase of the 
earth 


and the rest of the prayer of the fruits. And likewise when the month athor 
10 is in midcourse thou sayest 
Vouchsafe, o Lord, to bless the fruits of the earth 
and the vest. And likewise at the end of the month athor thou sayest 


Vouchsafe, o Lord, to send rains of blessing and ordered 

weathers and plenteous dews on the fruits of the earth: bless 
15 them 
and the vest. When thou hast reached the rath of the month paont thou sayest 
Vaouchsafe, o Lord, to bless the fullness of the rivers of water: 
bring them up 

till the middle of the month paopt. And from the 15th of the month paopi 

thou sayest 

Vouchsafe, o Lord, to bless the waters of the river: gladden 
THE FACE OF THE EARTH 


20 


and the rest 
{ The people) 
‘ 2[Kupte eAeHoov | 
(F. 227) 0 Sitakv 
Pray that God grant us mercies and compassions before the 
ruling powers: that he soften their hearts towards us unto 
good at all times: that he forgive us our sins 
30 © Lepeus 
Thy servant the king of the land preserve in peace and 
righteousness and strength. May all the barbarous PEOPLES 
THAT DELIGHT IN WARS be subdued unto him for the pros- 
perity of us all: speak to his heart for the sake of the peace 
35 of thy one only holy catholic and apostolic church: grant 
him to think peaceable things towards us and towards thine 
holy name: THAT WE also living a Quiet and restrained LIFE 


The Liturgy of the Coptic Facobrtes 169 


may be found dwelling In ALL GODLINESS AND HONESTY towards 
thee 
{ The people) 
2[Kupte edeHoov | 
© Lepeus 

To our fathers and our brethren who are fallen asleep, whose 
souls thou hast taken, give rest, remembering all saints who 
have been wellpleasing to thee SINCE THE WORLD BEGAN: our 
holy fathers the patriarchs, the prophets, the apostles, the 
evangelists, the preachers, the martyrs, the confessors, all Just 
SPIRITS WHO HAVE BEEN MADE PERFECT in the faith, and most 
chiefly her that is holy glorious mother of God and evervirgin, 
the holy theotokos Mary, and S. John the forerunner and baptist 
and martyr, and S. Stephen the protodeacon and protomartyr, 
and S. Mark the apostle and evangelist and martyr, and the 
holy patriarch Severus and S. Cyril and S. Basil and S. Gregory 
and our righteous father the great abba Antony and our father 
abba Paul and the ij abbas Macarius and our father abba John 
and our father abba Pishoi and our Roman fathers and our 
father abba Moses and the xlix martyrs and our father abba 
John the black and the whole choir of the saints. Not that we, 
oO master, are worthy to intercede for their blessedness who are 
there, but with intent that standing before the tribunal of thine 
onlybegotten Son they may in recompense intercede for our 
poverty and weakness. Be the remitter of our iniquities for the 
sake of their holy prayers and for thy blessed NAME’s sake 
WHEREBY WE ARE CALLED. Remember, o Lord, our holy 
orthodox fathers and archbishops who have fallen asleep afore- 
time, who have RIGHTLY DIVIDED THE WORD OF TRUTH, and 


_ 


fe) 


| al 


5 


bd 


Oo 


LS) 


5 


give us also a part and a lot with them, remembering also 30 


those whom we remember to-day 
The names of them that have fallen asleep are recited here 
2[o Stakwv 


Pray for our fathers and our brethren who have fallen asleep 


and gone to their rest in the faith of Christ since the world 35 


began: our holy fathers the archbishops and our fathers 
the bishops, our fathers the abbats and our fathers the 
presbyters and our brethren the deacons: our fathers the 


My) The Egyptian Rite 


monks and our fathers the laics, and for all repose of 
christians, that Christ our God may grant rest to all their 
souls: that he forgive us our sins] 
Then the priest shall say ?[after the diptych| 
5 And these, o Lord, and all whose names we have recited and 
those we have not recited, them that each of us has in memory 
and them that are not in our minds, who have fallen asleep and 
are gone to their rest in the faith of Christ, vouchsafe to grant 
rest to all their souls IN THE Bosom oF our holy FATHERS, 
1o ABRAHAM and Isaac and Jacob: NouRIsH them IN A PLACE of 
pasturage BESIDE THE WATERS OF COMFORT, in the paradise of 
joy, whence SORROW AND SIGHING AND WEEPING HAVE FLED 
AWAY, in the light of thy saints. Raise up their flesh also 
in the day which thou hast appointed according to thy true 
15 promises THAT CANNOT LIE: grant them the good things of 
thy promises, WHICH EYE HATH NOT SEEN NOR EAR HEARD 
NEITHER HAVE ENTERED INTO THE HEART OF MEN, THE 
THINGS WHICH thou HAST PREPARED, 0 GOD, FOR THEM THAT 
LOVE thine holy name. For there is no death unto thy servants 
zo but a passage: but if some listlessness have seized them or 
some heedlessness, as men who have worn flesh and dwelt in 
this world, yet do thou, as a God good and a lover of man, 
vouchsafe to forgive them: for there is none clean from 
blemish, not even if his life on earth be but one day. To those, 
250 Lord, whose souls thou hast taken, grant rest: may they be 
COUNTED WORTHY OF THE KINGDOM oF heaven. And to us all 
grant that our end be christian, wellpleasing in thy sight, and 
give them and us a part and a lot with all thy saints 
« The people) 
30 2/Kupte eeHoov | 
o Stakwv 
Pray for those who have charge of the sacrifices, the oblations, 
the firstfruits, the oils, the incense, the coverings of the 
altar: that the Lord God recompense them in THE 
35 HEAVENLY JERUSALEM: that he forgive us our sins 


O LEpeUsS 


The sacrifices, the oblations, the thankofferings of them that 
offer honour and glory to thine holy name, receive upon thy 


The Liturgy of the Coptic Facobrtes 171 


reasonable altar in heaven for a sweetsmelling savour, into thy 
vastnesses in heaven, through the ministry of thine holy angels 
and archangels: like as thou didst accept the gifts of RIGHTEOUS 
ABEL and the sacrifice of our father Abraham and the two mites 
of the widow, so also accept the thankofferings of thy servants, 5 
those of the great and of the small, the hidden and the open, 
of them that will to offer to thee and have not wherewithal, and 
of them that have offered to thee these gifts this day. Give 
them things INCORRUPTIBLE in requital of things CORRUPTIBLE, 
HEAVENLY in requital of EARTHLY, ETERNAL in requital of 10 
TEMPORAL: their houses, THEIR GARNERS FILL WITH all good. 
Compass them about, o Lord, with the host of thine holy angels 
and archangels. Like as they have remembered thine holy 
name upon earth, do thou remember them also, o Lord, in thy 
kingdom, and in this world forsake them not 15 


«The people) 
2[Kupte edenoov | 


o Stakwv 


Pray for the life and confirmation of our honoured father 
patriarch abba WV or M that the Lord God preserve him 20 
alive unto us for many years and in peaceful times: that 
he forgive us our sins 

O LEpeUsS 
Our patriarch honoured father abba WV or M preserve to us in 

safety many years in peaceful times fulfilling that holy ponti- 2; 

ficate which thou hast thyself committed unto him according 

to thine holy and blessed will, RIGHTLY DIVIDING THE WORD OF 

TRUTH, FEEDING THY PEOPLE in holiness and righteousness. 

Bestow on him with us peace and safety from all places: and 

his prayers which he maketh on our behalf and on behalf of all 30 

thy people and ours as well on his behalf, do thou accept on thy 

reasonable altar in heaven for a sweetsmelling savour. All his 
enemies visible and invisible do thou Bruise, humble under 

HIS FEET SHORTLY and himself do thou keep in peace and 

righteousness in thine holy church 35 

(The people) 
*(Kupte edeHoov | 


172 The Egyptian Rite 


0 Stakwv 
Pray for our fathers orthodox bishops in all places and the 
presbyters and the deacons and every order of the church, 
that the Lord God stablish them in the orthodox faith unto 
5 the last breath: that he forgive us our sins 
© LEpeus 
Remember, o Lord, the orthodox bishops in all places, the 
presbyters, the deacons, the subdeacons, the readers, the 
singers, the exorcists, the monks, the virgins, the widows, the 
10 orphans, the celibates, the laics, them that are knit in marriage 
and them that are bringing up children, them that have bidden 
us remember them and them that have not bidden, those we 
know and those we know not, our enemies and our beloved: 
o God, have mercy on them 
15 {The people) 
2[Kupte eAeHoov] 
o Stakewv 
Pray for the residue of the orthodox in all places of the world: 
that the Lord God DELIVER them FRom all EviL: that he 
20 forgive us our sins 
O Lepeus 
Remember, o Lord, the residue of the orthodox in all places 
of the world 
(The people) 
25 2(Kupte eAeHoov | 
o dStakev 
Pray for the stability of this holy place and all places of our 
fathers, the deserts and the ancients that dwell therein, 
and the stability of the whole world together: that the Lord 
30 God DELIVER them From all EviL: that he forgive us our 
sins 
© Lepeus 
Remember, o Lord, this thine holy place and every orthodox 
monastery and every city and every country and the villages 
35 and every house of the faithful, and keep us all in the orthodox 
faith unto the last breath: for this alone is our hope 


«The people) 
*[ Kupte eeHoov | 


The Liturgy of the Coptic Facobztes 173 


o Stakev 
Pray for those who stand in this place and have fellowship with 
us in prayer: that the Lord God accept their prayers: that 


he forgive us our sins 
© LEpeus 


Remember, o Lord, them that stand in this place and have 
fellowship with us in prayer, our fathers and our brethren and 
the rest and them that are in all places of the world: keep 
them with us amid armies of holy hosts and deliver us from the 
FIERY kindled DART OF THE devil and every diabolic ambush and 
the snare of false justification 

o Stakwv 
Pray for all that have bidden us remember them, each one by 
his name: that the Lord God remember them for good at 
all times : that he forgive us our sins 
© LEpeus 

Remember, o Lord, all that have bidden us remember them 
in our prayers and our supplications which we offer before thee, 
o Lord our God, and at this time of this holy anaphora, those 
whom we remember at all times and those who are in the mind 
of each one of us, and let the remembrance of them which has 
been made at this time be to them in recompense a strong 
and prevailing defence against all hurt of the devils and the 


counsel of evil men 
o Stakwv 


Worship God IN FEAR AND TREMBLING 
qouxia: thou, o priest, alone 
Remember, o Lord, my feeble and wretched soul and grant 
me to understand how great a thing it is for me to stand at 
thine holy altar, and cut off from me all pleasures of ignorance 
and those of youth, that this be not unto me for a burden in the 
defence of that fearful day: and deliver me from all working of 
the adverse power AND DESTROY ME NOT WITH MINE INIQUITIES 
NEITHER BEING ANGRY WITH ME FOR EVER RESERVE MY EVILS 


fe) 


15 


20 


25 


30 


FOR ME, but sHOW ME alsO THY GOODNESS AND SAVE ME THAT 35 


AM UNWORTHY, ACCORDING TO THY MERCY which is ABUNDANT 
towards me 

cry aloud here 
that | may bless THEE AT ALL TIMES ALL THE DAYS OF MY LIFE 


174 The Egyptian Rite 


{ The people) 
2/Kupte edeHoov | 
© Stakwv 
Pray also for this holy sanctuary and every orthodox hieratic 
5 order: that our Lord God deliver them from all evil: that 
he forgive us our sins 
© Lepeus 


Remember also, o Lord, this thine holy sanctuary and every 
orthodox hieratic order and all thy people which stands before 
10 thee: remember us also, Lord, o Lord, in mercies and compas- 
sions and blot out our iniquities, as a God good and a lover 
of man: have fellowship with us while we minister to thine holy 


name 
(The people) 


rT 2/Kupte eAeHoov | 
o Stakwv 
Pray for this our congregation and for all congregations of the 
orthodox peoples: that the Lord God perfect them in 
peace: that he forgive us our sins 
20 ( The people) 
*[Kupte eAenoov] 
© Lepeus 
Our congregations do thou bless. Root out utterly from the 
world the worship of idols. Satan and all his evil hosts BRuIsE, 
25 humble UNDER Our FEET SHORTLY. Bring to nought offences and 
them that make them: let the deadly divisions of the heresies 
come to anend. The enemies of thine holy church, o Lord, as 
at all times so now do thou humble: consume their pride and 
show them their weakness shortly: bring to nought their 
30 envyings, their plottings, their machinations, their knaveries: 
all their calumnies which they bring against us, o Lord, make of 
none effect, and frustrate their counsel, o God, who frustrated 
the counsel of Ahitophel. Arise, o Lord Gop, LET ALL THINE 
ENEMIES BE SCATTERED, LET all THEM THAT HATE thine holy 
35 name FLEE FROM before THy FACE, but let thy people be in 
blessings unto thousand thousands and ten thousand times 
ten thousand doing thy will 
o Stakev 


Olt KAGHMEVOL AVAGTHTE 


The Liturgy of the Coptic Facobites 175 


© Lepeus (The people) 
Loose them that are bound 2]Kupte eAeHoOV 
deliver them that are in straits Kupte eAeHoov 
them that are hungry satisfy Kupte eAeHoov 
them that are weakhearted comfort Kupte eAeHGov 
them that are fallen set upon their feet Kupte eAeHoov 
them that stand stablish Kupte eAeHoov 
them that have strayed bring back Kupte eAeHoov 


bring them all into the way of thy salvation Kupte eAeHsov 
reckon them with thy people Kupte edcHoov | 
and us also redeem from our sins who art a watch and a shelter 
over us in all things. 


{<THE THANKSGIVING CONTINUED) 


O dtakwv 
Eic avatoAac BAeyate 
© LEpeus 
For thou art God that art ABOVE EVERY PRINCIPALITY AND 
EVERY POWER AND EVERY VIRTUE AND EVERY DOMINION AND 
EVERY NAME THAT IS named NOT ONLY IN THIS WORLD BUT 
ALSO IN THAT WHICH IS TO COME: for BEFORE thee STAND 
the THOUSAND THOUSANDS AND THE TEN THOUSAND TIMES TEN 
THOUSAND of the angels and archangels seRviNG thee: for before 
thee stand thy two living creatures honourable exceedingly, the 
sixwinged and manyeyed, seraphim and cherubim, witH Two 
WINGS COVERING THEIR FACES by reason of thy godhead which 
none can gaze upon nor comprehend, AND WITH TWAIN COVER- 
ING THEIR FEET, WITH TWAIN ALSO FLYING 
cry aloud, o priest 


for at all times all things hallow thee. But with all them that 


Io 


15 


hallow thee, receive our hallowing, o Lord, at our hands also, 30 


praising thee with them and saying 


- 


o Staxwv 


Tlpooywpev 


176 The Egyptian Rite 


o Aaos 


Arioc arioc arioc Kypioc caBawe 
TTAHPHC O OUPGVvOC KOt H FH THC arldac Coy AOZHC 
oO LEPEUS 
5 Truly heaven and EARTH are FULL OF THINE HOLY GLORY 
through thine onlybegotten Son our Lord and our God and 
our Saviour and the king of us all Jesus Christ. Fill this 
also thy sacrifice, o Lord, with the blessing that is from thee, 
through the descent upon it of thine Holy Spirit, and in bless- 


10 ing bless 
o Aaos 


AuHy 
and in purifying purify 
o Xaos 
15 AuHv 


these thy precious gifts which have been set before thy face, 


this bread and this cup 
o Aaos 


AuHy 
20 For thine onlybegotten Son our Lorp and our God and our 
Saviour and the king of us all Jesus Christ IN THE SAME NIGHT 
IN WHICH HE GAVE HIMSELF UP to undergo the passion IN BEHALF 
OF OUR SINS and the death which he accepted of his own will 
himself in behalf of us all [he shall take the bread upon his hands saying] 
25 TOOK BREAD upon his holy spotless and undefiled and blessed 
and lifegiving hands, [he shall raise his hands with the bread while his 
gaze is directed upwards and shall say} LOOKED UP TO HEAVEN to thee 
his own Father, God and master of all: [he shall make the sign on the 
bread and say: first sign) when HE HAD GIVEN THANKS 
30 o Aaos 
AuuHy 
HE BLESSED IT [second sign] 
o Aaos 
AunHy 
35 | he hallowed it [third sign] 
© aos 


AwHy 


The Liturgy of the Coptic Facobites 1797 


[he shall divide the host into two thirds and one third] 
HE BRAKE IT, HE GAVE IT TO HIS own honourable saintly 
DISCIPLES and holy apostles sayinc TAKE, EAT YE all of it: 
FOR THIS IS MY BODY WHICH SHALL BE broken FoR you and 
for many and be given for the remission of sins: DO THIS IN 5 


commemoration OF ME 
o Aaos 


Tlistevopev kat OMOAOFOUMEV Kat dOEGZOUEV 


[The priest shall put his hand on the side of the chalice and shall say| 
And LIKEWISE ALSO THE CUP AFTER SUPPER, he mingled it of 10 
Wine and water: [he shall make three signs over the chalice: first sign! 
WHEN HE HAD GIVEN THANKS 
o Aaos 


AuHv 
he blessed it [second sign] 15 
© Aaos 
AuxHv 
he hallowed it [third sign] 
o Aaos 
AuHv 20 
he tasted, he GAvE 1T also To his own honourable saintly disci- 
ples and holy apostles sayING [he shall move the chalice in the form 
of a cross) TAKE, DRINK YE ALL OF IT: FOR THIS IS MY BLOOD 
OF THE NEW TESTAMENT WHICH SHALL BE SHED FOR YOU and 
FOR MANY and be given FOR THE REMISSION OF SINS: DO THIS 25 


IN commemoration OF ME 
o Aaos 


TlaAty motevouev Kat OMOAOFOUEV Kat OOEGOLMEV 
[The priest shall point with his hands towards the body while saying] 
FoR AS OFTEN AS YE SHALL EAT OF THIS BREAD [and he shall 30 
point towards the chalice while saying| AND DRINK OF THIS CUP YE DO 
SHOW my DEATH, ye do confess my resurrection, ye do MAKE 
MY MEMORIAL UNTIL I COME 
o \aos 
Ton @anaton cov Kypie KatTarreAAOMEN KGL THV Gflay GOoU 35 
GVAGTOGLV KGL GVGAHUYLV OMOAOPOULEy. 
N 


178 The Egyptian Rite 


{THE INVOCATION ) 


oO Lepeus 
Now also, o God the Father almighty, sHowINc THE DEATH 
oF thine onlybegotten Son our Lorp and our God and our 
5 Saviour and the king of us all Jesus Christ, confessing his holy 
resurrection and his ascension into the heavens and his session 
at thy right hand, o Father, looking for his second advent, 
coming from the heavens, fearful and glorious at the end of this 
world, wherein he cometh To JUDGE THE WORLD IN RIGHTEOUS- 
Io NESS and to RENDER TO EVERY MAN ACCORDING TO HIS WORKS 
WHETHER IT BE GOOD OR BAD 
o Aaos 
Kata To eAeoc coy Kypie KL MH KATA TAC AMAPTIAC HMON 


O Lepeus 


I5 BEFORE THINE HOLY GLORY we have set thine own gift oF THINE 
own, o our holy Father 
o Aaos [shall say while bowing down] 
Ze GLIVOUMEV GE EVAOTOULEV GOL EvyaptoToUMeV Kupte 
Kat SEOQUEBA GOU O GEOC HUWYV 
20 0 Stakwv 
KAwate Oew peta popou 
o vepeus [bowing shall say the mystery of the descent of the Holy Ghost) 
ETUKAN OLS 
We pray and beseech thy goodness, o lover of man, PUT 
25 US NOT TO SHAME in the EVERLASTING CONTEMPT NEITHER 
REJECT US FROM AMONG THY SERVANTS, CAST uS NOT AWAY 
FROM THY PRESENCE, SAY not unto us I KNOW YOU NOT: 
but grant WATER to our HEADS AND FOUNTAINS OF TEARS to 
our EYES that we may WEEP DAY AND NIGHT before thee 
30 by reason of our transgressions: for WE ARE THY PEOPLE 
AND THE SHEEP OF THY PASTURE. Pass by our iniquities, 
pardon our transgressions, those we have done wilfully 
and those we have done without our will, those we have 
done wittingly and those we have done unwittingly, the 
35 secret and the open, those we have heretofore confessed 
and those we forget, which thine holy name knoweth. 
Hear, o Lord, the prayer of thy people, give heed unto the 


The Liturgy of the Coptic Facobites 179 


groan of thy servants, nor by reason of mine own sins and the 
defilements of my heart deprive thy people of the descent of 
thine Holy Spirit 
Here the priest cries aloud 
For thy people and thy church beseech thee saying 5 
o Aaos 
Have mercy upon us, 0 God the Father almighty 
© vepeus youxia: thou alone 

Have mercy upon us, o God the Father almighty, and sENnD 
down FRom thine holy HEIGHT and FROM HEAVEN THY DWELL- 10 
INGPLACE and from thine infinite bosom, from the throne of the 
kingdom of thy glory, him, the Paraclete thine Holy Spirit, who 
is hypostatic, the indivisible, the unchangeable, who is the Lord, 
the giver of life, who spake in the law and the prophets and the 
apostles, who is everywhere, who filleth all places and no place 15 
containeth him: and of his own will after thy goodpleasure 
working sanctification on those in whom he delighteth, not 
ministerially : simple in his nature, manifold in his operation, 
the fountain of the graces of God, who is of one substance with 
thee, WHO PROCEEDETH FROM thee, the sharer of the throne of 20 
the kingdom of thy glory with thine onlybegotten Son our 
Lord and our God and our Saviour and the king of us all Jesus 
Christ : send him down upon us thy servants and upon these 
thy precious gifts which have been set before thee, upon this 
bread and upon this cup that they may be hallowed and changed 2; 


(they shall raise their heads and| o vepevs [shall sign the host three times and | 
cries aloud 


and that he may make this bread the holy body of Christ 
o Aaos 
AuHy 30 
[he shall sign three times on the chalice and shall say aloud | 
and this cup also his precious BLOOD OF THE NEW TESTAMENT 
o Aaos 
AwHy 
even of our Lord and our God and our Saviour and the 35 
king of us all Jesus Christ 
o Aaos 
AunHy 
N 2 


180 The Egyptian Rite 


that they may be to us all who shall receive of them unto faith 
unsearchable, unto LOVE WITHOUT DISSIMULATION, unto endurance 
perfected, unto hope established, unto faith, unto watchfulness, 
unto healing, unto joy, unto renewal of soul and body and 
5 spirit, unto glory of thine holy name, unto fellowship of blessed- 
ness of eternal life and immortality, unto forgiveness of sins, 
that in this also as in all things thy great holy name, in all 
things honoured and blessed, may be glorified and blessed and 
exalted with Jesus Christ thy beloved Son and the Holy Ghost 
IO o Aaos Aeyer 


Qotrep HV KQL EGTLV KOL EGTAL EIC FENEAC FENEDN KQAL ELC TOUC 


GUUTIAVTAC ALWVAC TWN ALWVO@V. QLUHV. 


(THE CONSIGNATION > 
[The priest shall say 
Is EtpHvH tasty 
The people shall say 
Kat T® TMveupatt Gov] 
A prelude of the prayer of Our Father which art in heaven 
Again let us give thanks to God the almighty, the Father of 
20 our Lord and our God and our Saviour Jesus Christ, for that he 
hath vouchsafed us again at this time to stand in this holy place 
and to lift up our hands and to minister to his holy name. Let 
us again pray him that he account us worthy of the fellowship 
and the participation of his divine and immortal mysteries 
25 2(o Aaos 
AuHV] 
[he shall take the pure body in his left hand and shall put his right finger 
upon it saying | 
the holy body 
30 [Zhe people shall say 
We worship thine holy body 
then he shall dip his finger in the blood and make a sign on the blood saying] 
and the precious blood 
[The people shall say 
35 and thy precious blood 


The Liturgy of the Coptic Facobites 181 


then he shall sign the body twice with the blood, above and below, saying] 
of his Christ, even he the almighty Lord our God 
| [The people shall say 
Kupte eAeHoov}. 


{THE FRACTION AND THE LORD’S PRAYER) 5 
[Zhe priest shall say 
EipHvH Traotv 
The people shall say 
Kat T@ TvevuaTt GOV] 


0 Stakwv 10 
TIpocevEacbe 
A prayer for Our Father which art in heaven, of the patriarch Severus : 
thou sayest it at the anaphora of S. Mark 
[The priest shall say while dividing the holy body] 

God wHO HATH PREDESTINED US TO SONSHIP THROUGH JESUS 15 
Curist our Lord, AccORDING TO THE GOODPLEASURE OF thy 
will unto the honour oF THE GLORY OF thy GRACE WHICH thou 
HAST bestowed upon Us IN thy BELOVED, in whom we have our 
REDEMPTION THROUGH HIS holy BLoopD, unto THE REMISSION of 
sins: we give thee thanks, o Lord our God the almighty, for 20 
that thou hast accounted us worthy, even us sinners, to stand in 
this holy place and to accomplish these holy mysteries of THE 
HEAVENLY PLACES with intent that, like as thou hast accounted us 
worthy to accomplish them, so also we may be accounted worthy 
of communion in them and participation of them. Thou wHo 25 
DIDST OPEN THE EYES OF THE BLIND, open THE EYES OF our hearts, 
that casting away from us all darkness of MALICE AND WICKED- 
NESS, even the semblance of a stain, we may be able to lift up 
our eyes to the beauty of THINE HOLY GLory. As thou didst 
cleanse the lips of thy servant Isaiah the prophet when ONE OF 30 
THE SERAPHIM TOOK A LIVE COAL in THE TONGS FROM OFF 
THE ALTAR AND laid it on his MOUTH AND SAID to him Lo 
THIS HATH TOUCHED THY LIPS: IT SHALL TAKE AWAY THINE 
INIQUITIES AND PURGE all THy sINS: in like manner for us 
also humble sinners, who receive mercy, thy servants, vouch- 35 
safe to purge our souls and our bodies and our lips and our 


ite) 


20 


30 


aD 


182 The Egyptian Rite 


hearts, and grant us this true coal, quickening soul and body 
and spirit, which is the holy body and the precious blood of 
thy Christ, NoT UNTO JUDGEMENT nor unto condemnation nor 
unto reproach and reproof of our transgressions, lest receiving 
of them UNWORTHILY we prove GUILTY OF them; that the abun- 
dance of thy gifts, o our master, be not to us for an occasion of 
AN EXCEEDING WEIGHT of condemnation, as being unthankful to 
thee, even thee our benefactor: but bestow upon us thine Holy 
Spirit that with a PURE HEART AND AN enlightened CONSCIENCE, 
with face unconfounded AND FAITH UNFEIGNED, with perfect love 
and stablished hope we make bold in fearless confidence to say 
the holy prayer which thy beloved Son gave to his own holy 
disciples and saintly apostles saying unto them For at all times, 
SO YE BE GOING TO PRAY, PRAY ON THIS WISE and say OurR 
FATHER WHICH ART IN HEAVEN 
o Aaos 

Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY OUR BREAD OF TOMORROW 
AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT 
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT 
DELIVER US FROM EVIL 


A prayer after Our Father which art in heaven [secretly] 


Yea, we beseech thee, o Lord our God, LEAD none.of us INTO 
TEMPTATION which we are not ABLE TO BEAR by reason of our 
weakness but WITH THE TEMPTATION give uS ALSO THE WAY OF 
ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY 
kindled DARTS OF THE enemy, AND DELIVER US FROM THE EVIL 
ONE and his works: in Christ Jesus our Lord through whom 


and the rest. 


€THE INCLINATION > 
O dtakwv 
Tac kepaddc HU@V T@ Kupio KALVapeEV 
o Aaos 


Eva@tiov cou Kupte 


The Liturgy of the Coptic Facobites 183 


[The priest shall say the prayer of Inclination] 
A prayer before the receiving of the mysteries, of John of Bostra, to the Father 


To thee, o Lord, we bow our minds and our bodily necks 
acknowledging thy sovereignty and confessing our servitude 
and asking also for what is expedient for each one of us: thou 5 
therefore, o good and lover of man, we pray thee, set us free 
from the passions which trouble us, the risings of the love of 
the sin of the flesh and the passionate pleasings of ourselves 
and divisions full of antipathy and all warfare one with another 
and all inward corruption that lies in heretical words and 10 
STRIFES TO NO PROFIT and disputes full of contentiousness : 
wipe them all out, o our master, from the conversations of us 
all and in all things account thine own what is ours: strengthen 
us in the patience of thy will. Grant us also now force of 
knowledge and strength of understanding that rising above the 15 
earthly senses we may receive these gifts IN SINCERITY and 
without passion and *conformably to the nature of the mystery 
of thine onlybegotten Son, unto salvation of us all, unto glory 
and honour of thine holy name, the Father and the Son and the 
Holy Ghost, now and ever and world without end. Amen. a0) 

{F.109a) A prayer of Absolution, to the Father 


Master Lord God almighty, the healer of our souls and our 
bodies and our spirits, thou who saidst to Peter by the mouth 
of thine onlybegotten Son our Lord and our God and our 
Saviour Jesus Christ THou art PETER: upon THIS ROCK 25 
I WILL BUILD MY CHURCH AND THE GATES OF HELL PREVAIL 
NOT AGAINST IT: I WILL GIVE UNTO THEE THE KEYS OF THE 
KINGDOM OF HEAVEN: WHAT things THOU SHALT BIND ON EARTH 
SHALL BE BOUND IN HEAVEN AND WHAT things THOU SHALT 
LOOSE ON EARTH SHALL BE LOOSED IN HEAVEN: let thy servants 30 
therefore, o master, my fathers and my brethren and mine own 
infirmity be absolved out of my mouth and through thine Holy 
Spirit, o God good and lover of man, WHO TAKEST AWAY THE 
SIN OF THE WORLD. Be ready to receive the repentance of 
thy servants for a light of knowledge unto forgiveness of sins: 35 


® Copt. ‘in the manner in which the mystery... is by nature,’ The marginal 
arabic seems to make no sense of it and the original syriac is difficult: see 
Renaudot Lit. or. coll. ii p. 436, note 11. 


184 The Egyptian Rite 


for THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFER- 
ING and ABUNDANT IN THY GOODNESS AND TRUTH. But if we 
have sinned against thee whether in word or in deeds, pardon, 
forgive us, as a God good and a lover of man. Absolve us 

5 [and absolve all thy people here he mentions whom he will) from 
all sins and from all curses and from all denials and from 
all false oaths and from all intercourse with the heretics and the 
heathen. Bestow on us, o our master, understanding and 
power that we may utterly flee FRoM EVERY EVIL worRK of the 

10 adversary, and grant us at all times to do thy goodpleasure : 
write our name with the choir of thy saints in the kingdom of 
heaven: in Christ Jesus our Lord through whom 


and the rest. 


(THE ELEVATION, CONSIGNATION AND COMMIXTURE) 
Ts . O dtakwv 
Meta popov Oeouv mpocywpev 
The priest [shall take the asbadikon in his hands and] hallow saying 
Ta arta tote aptotc 
o Aaos 
20 Eic Tatup artoc: etc Ytoc aptoc: ev TMvevya artov 
QUHV 
© Lepeus ‘ 
O Kuptoc weta TavtTwv 
o Aaos 
Kat “eTa TOU TryveUMATOC GOU 


25 
o vepeus [shall sign with it on the precious blood once and say| 


EvAorytoc Kuptoc 0 Qeoc etc Tove atwvac 
OMHV 


o vepevs [shall raise it from the chalice with care and shall make one sign with 
30 it on the pure body and shall say]: opodoyra 


DWOUA APIOV KAL GUA TIULLOV AAHELVOV IHoOU XpisTou Tou vLOU 
TOU 8E€0U HUY. OUHV 
[then he shall sign the blood with it once and shali put it in the chalice saying] 
Artov Titov GMpa KOL ata QAHO@LVOV IHoOU XpicTOU TOU ULOU 
BS) TOU BE€OU HUWMV. OUHV 


The Liturgy of the Coptec Facodbites 185 


[then he shall take the middle third in his hand and say] 


The body and the blood of Emmanuel our God this is in truth. 
Amen. - I believe, I believe, I believe and I confess unto the 
last breath that this is the quickening flesh which thine only- 
begotten Son our Lord and our God and our Saviour Jesus 5 
Christ took of the lady of us all the holy theotokos S. Mary: 
he made it one with his godhead without confusion and without 
mixture and without alteration. Having confessed the good 
confession before Pontius Pilate he gave it also for us on the 
holy tree of the cross by his own will, himself for us all. I verily 
believe that his godhead was not severed from his manhood for 
one MOMENT nor for THE TWINKLING OF AN EYE. It is given for 
us to be salvation and forgiveness of sins and life everlasting 
to them that shall receive of it. I believe that this is so in 
truth. Amen 15 
(he shall lay the elements from his hand on the paten 
The deacon 


Amen amen amen: I believe, I believe, I believe that this 
is so in truth. Amen 


= 


ie) 


Pray for us and for all christians who have bidden us remember 20 
them in the house of the Lord]. 


(THE COMMUNION) 


O Staxwv A prayer which the priest says alone when 


he would receive of the holy mysteries 
Ev eipHvH Kat aramH IHoov yf aiid 


And he says Amen and prays on this 25 
XpisTou wadAa@pev bie aniag 
o Aaos Allholy and consubstantial and un- 

A\AHAOULGa divided and unspeakable Trinity, grant 
me to receive this holy bread unto life 
and not unto condemnation and grant 30° 
{ A\AHAouLa me to bring forth fruit wellpleasing 
unto thee, that evidently pleasing thee 
I may live in thee doing thy command- 
ments, CALLING UPON thee, FATHER, 
AAA Aouta making bold and invoking THY KING- 35 
pom and THY WILL: and HALLOWED 
also be THY NAME in me: for mighty 
AAAHAouLG art thou in all things and blessed. 


© PRAISE GOD IN HIS HOLINESS 


PRAISE HIM IN THE FIRMAMENT 
OF HIS POWER 


and the vest of Ps. cl 


186 The Egyptian Rite 


AoE=a Tatpt Kot Yim KOL arLtw THINE IS THE GLORY FOR EVER. 


7 AMEN 
VEUVUUOTI 
u And after this prayer let him receive 


Kat vuv Ko. aet Kot etc Touc “He holy body: and in partaking also 
of the chalice let him say Amen twice to 


AL@VAC TOV ALWVOdV. UHV ) apply to the body and the blood. 
5 1[When he communicates any one he shall say 
This is in truth the body and blood of Emmanuel our God. 
Amen 
And the communicant shall say 
Amen: I believe] 
10 [When the paten ts brought down to communicate the women the deacon shall say 


BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp]. 


(THANKSGIVING) 
[The deacon 
TIpocevEac@e umrep THC GELac METAAHWEMC AYPAVYTWV KaL ETTOU- 
15 PAVLOV TWV APLWV MUGTHPLOV 
The people. 
Kupte eAeHoov] 
(F. 286) A thanksgiving after recewing, of John of Bostra 
We that have received of spiritual incorruption have been 
20 healed in the powers of our soul, and unto thee, beneficent God 
plenteous in thy gifts, we offer songs of thankfulness and we 
pray thee, o our master, turn not our festivities into mourning 
nor our hymns into sadness. Thou exactest not judgements 
and takest not vengeance by reason of strict examination of the 
25 participation of these holy mysteries. But giving indulgence 
unto the weakness of our nature, forgive us, spare us, have 
compassion upon us, accounting not thy gifts to us FOR JUDGE- 
MENT or for condemnation but for sanctification and preservation 
and provision for the journey of our salvation: in Christ Jesus 


30 our Lord through whom 
and the rest, 


(THE INCLINATION > 
[Zhe deacon shall say 


Tac kepadac vuwy Tw Kupta KAwware 


The Liturgy of the Coptic Facobites 187 


The priest shall say :| a prayer of Inclination after receiving, of John of Bostra 

Thou art he to whom we have committed our life, Lord 
Lord who fillest all: guard us in all places whereon we shall 
light: and the compunction which has come to us through 
prayer and the encouragement unto right life guard unto us 
unstolen and unrepented of, that at all times and in all places 
of thy sovereignty, looking unto thee and walking in the things 
that please thee and wherein thou delightest we be not con- 
founded in the day of the righteous judgement wherein every one 
shall receive retribution while angels stand and thine only- 
begotten Son giveth judgement, our Lord and our God and our 
Saviour Jesus Christ through whom 

and the rest. 


{THE DISMISSAL) 


Likewise also a praver of Imposition of hands after the receiving of the 
mysteries: thou sayest it in the anaphora of S. Cyril 

God who art blessed by the seraphim and the cherubin, 
whom all the angelic hosts glorify and all the choirs of the 
righteous worship, the foundation and the stability of the world, 
who sustainest all creation by thine holy godhead and hast 
made every nature visible and invisible through thine only- 
begotten Son in the Holy Ghost: BLEss thy servants WITH ALL 
SPIRITUAL BLESSING who have come beneath thy right hand, 
have bowed their neck to thee: guard them in THE WAY OF 
RIGHTEOUSNESS: may they BE HOLY AND wiTHOUT blemish: 
deliver them and preserve them from every operation of the 
adversary and every power of the devil, oPEN THOU their EYEs unto 
the holy mysteries of Toy Law, fill them with the grace of thine 
Holy Spirit and keep them witHouT BLAME from THIS EVIL 


5 


WORLD THAT Now Is, comfort them with spiritual and heavenly 30 


comfort: may they be accounted worthy of thine INHERITANCE 
INCORRUPTIBLE to come: by the intercession of the holy glorious 
evervirgin theotokos S. Mary and the prayers and the supplé 
cations of the holy archangels Michael and Gabriel, and S. John 


the forerunner and baptist and martyr, and S. Stephen the 35 


protodeacon and protomartyr, and our holy fathers the apostles, 
and S. Mark the apostle and evangelist and martyr, and the 


188 The Egyptian Rite 


holy patriarch Severus and our righteous father the great abba 
Antony and our father abba Paul and the ij abbas Macarius 
and our father abba John and our father abba Pishoi and our 
Roman fathers and our father abba Moses and the xlix martyrs 
s and the holy abba John the black and all the choirs of the 
saints, through whose prayers and supplications vouchsafe us, 
o our master, to attain unto a part and a lot with them in 
the kingdom of heaven: in Christ Jesus our Lord through 
whom all glory and all honour and all worship befitteth thee 
ro With him and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and world without end. Amen 
[The people shall say 
Kupte eAeHooy, 
Then the priest shall pour water upon his hands and shail make the sign 
15 with a little thereof upon the table and shall say 
Angel of this sacrifice soaring on high with this hymn make 
memorial of us before the Lord that he forgive us our sins. 
Then he shall wipe his face with his hand and his brother priests above and below 
and the whole congregation {shall do the like) and he shall bless them and give them 


20 the dismissal and shall end with reading the blessing. And to our Lord be glory 
always]. 


The holy anaphora of S. Mark is finished 
His blessing be with us 
in the peace of God 
Amen 


> “THE ANAPHORA 


OF THE 


ETHIOPIC CHURCH ORDINANCES 


(THE OFFERTORY) 


And let the deacon bring the oblation to [the newly consecrated bishop). 


(THE THANKSGIVING) 


And then he shail lay his hand on the oblation with all the presbyters and 
giving thanks shall say on this wise 5 


Tue LorD BE WITH YOU ALL 
And the people shall answer 
May he be wholly witH THy SPIRIT 
And the bishop shall say 
Lift up your hearts bes 
And the people shall say 
We lift them up unto the Lord our God 
And the bishop shall say 
Let us give thanks unto the Lord 
The people : 15 
It is right and just 
And then {the presbyters| shall say the consecration of the oblation following 
the bishop 
WE GIVE THEE THANKS, 0 LorD, IN thy BELOVED Son Jesus 
Christ whom IN THE LAST Days thou didst sEND unto us 20 
a SAVIOUR AND REDEEMER, THE ANGEL OF thy COUNSEL, who is 
the Word from thee, THROUGH WHOM thou madest ALL THINGS 
by thy will. And thou sentest him from heaven into the bosom 


190 The Egyptian Rite 


of the virgin: he wAS MADE FLESH and was carried in the 
womb and thy Son was revealed oF THE Hoty Guosrt that 
he might fulfil thy will and make a people for thee by stretching 
out his hands, suffering to loose the sufferers that trust in thee: 
5 who was delivered of his own will to the passion that he might 
destroy death and burst the bonds of Satan and trample on 
hades and lead forth the saints and establish a covenant and 
make known his resurrection. Therefore HE TOOK BREAD, GAVE 
THANKS AND SAID TAKE EAT: THIS IS MY BODY WHICH Is broken 
10 FOR you. AND LIKEWISE ALSO THE CUP AND SAID THIS IS MY 
BLOOD WHICH IS SHED FOR you: as often as ye do THIS ye 
shall po it in REMEMBRANCE OF ME, 
{THE INVOCATION ) 
Remembering therefore his death and his resurrection we 
15 offer thee this bread and cup giving thanks unto thee for that 
thou hast made us meet to stand before thee and do thee 
priestly service. We beseech thee that thou wouldest send 
thine Holy Spirit on the oblation of this church: give it 
together unto all them that partake [for] sanctification and for 
20 fulfilling with the Holy Ghost and for confirming true faith, 
that they may laud and praise thee 1n thy Son Jesus Curist, 
through whom To thee BE GLORY AND DOMINION IN THE holy 
CHURCH both now and ever AND WORLD WITHOUT END. AMEN 
(Of the oblation of oil 
25 He that shall offer oil in the offering of bread and wine, likewise giving thanks in 
this manner, tf he use not these words, shall give thanks in other words to the best 
of his power saying 
Like as hallowing this (creature of) oil thou givest it to them 
that are anointed and receive it, wherewith thou didst anoint 
30 priests and prophets: after the same manner also strengthen 
them and whosoever partakes thereof and hallow them that 


recelve 1) 
The people shall say 


As it was, is and shall be UNTO GENERATIONS OF GENERATIONS 
35 AND WORLD WITHOUT END. AMEN. 


The bishop 
And again we beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ to grant us to take with 


The Ethiopic Liturgy 191 


blessing this holy mystery and not to condemn any of us but to 
make meet all that partake of the reception of the holy mystery 
of the body and blood of Christ the almighty Lord our God 


The deacon shall say 
Pray ye 5 
{The bishop shall say) 

Lord almighty, grant us effectual reception of this holy 
mystery and condemn none of us but bless every one in Christ: 
through whom to thee with him and with the Holy Ghost be 
glory and dominion [both now] and ever and world without 10 
end. Amen. 


THE INCLINATION > 
The deacon shail say 
Ye who stand, bow down your heads 
«The bishop shall say) 15 
Lord eternal which knowest what is hidden, unto thee thy 
people have bowed down their head and unto thee have sub- 
dued the hardness of heart and flesh: behold FRom HEAVEN 
THY DWELLINGPLACE and bless them, men and women: INCLINE 
THINE EAR TO them AND HEARKEN UNTO their PRAYER: Stablish 20 
them WITH THE STRENGTH OF thy RIGHT HAND and protect 
them from evil affliction: be thou to them a guardian, to body 
and soul: INCREASE unto them and us FAITH and fear: through 
thine only Son through whom to thee with him and the Holy 
Ghost be glory and dominion always and world without end. 25 
Amen. 


(THE ELEVATION) 

The deacon shall say 

Give we heed 
And the bishop 30 

Holiness to the holies 

(lacuna in MS.) 

The people shall say 

One is the holy Father: one is the holy Son: one is the 

holy Spirit. 35 


192 The Egyptian Rite 


{THE COMMUNION > 
The bishop shall say 
The Lord be with you all 
The people shall say 
5 And with thy spirit 
Then they shall raise an hymn of praise and the people shall go in to veceive 
the saving medicine of the soul whereby sin is forgiven. 


{ THANKSGIVING) 
Prayer after he has delivered (the communion) 
io Lord almighty, Father of the Lord and our Saviour Jesus 
Christ, we give thee thanks for that thou hast granted us to 
take of thine holy mystery. Let it not be unto guilt nor unto 
judgement but unto renewing of soul and body and spirit: 
through thine only Son through whom to thee with him and 
15; with the Holy Ghost be glory and dominion eternally both 
now and ever and world without end. Amen 
The people shall say 
Amen. 


{ DISMISSAL > 


20 | _ The presbyter shall say 
The Lord be with you all 
«The people shall say 
And with thy spirit) 
Imposition of hands after they have received 
25 Lord eternal almighty, Father of the Lord and our Saviour 
Jesus Christ, bless thy servants and thine handmaids: protect 
and help and succour them by the host of thine angels, guard 
and strengthen them in thy fear, with thy majesty adorn them, 
grant that they may think the things that are thine and believe 
30 the things that are thine and grant that they may will what is 
thine, even peaceableness without offence and wrath: through 
thine only Son through whom to thee with him and the Holy 
Ghost be glory and dominion 
{and the rest) 


The Ethiopic Liturgy 


The people shail say 
Amen. 

The bishop shall say 

The Lord be with you all 
The people 
And with thy spirit 
The deacon shall say 
Go IN PEACE. 


And the keddasé ts finished. 


4. THE LITURGY OF THE ABYSSINIAN 
JACOBITES 


COMMONLY CALLED 


THE ETHPOR€, 


INCLUDING 


THE ANAPHORA OF THE 2rosTLlies 


This is the order which Basil of Antioch compiled 


. _ In the name of 
the Father and of the Son and of the Holy Ghost one God 


The order of the Keddasé which is to be said by the presbyter 

5 and the deacon and the people together with everything that 

is proper each in the time thereof according to the order of 
our fathers the Egyptians 


(THE PREPARATION OF THE MINISTERS) 


Now first of all the presbyter when he entereth the church shall say the prayer of 

10 Penitence: and next he shall say the 25th psalm of David UNTo THEE, 0 Lorp, 

WILL I LiFT UP My SOUL, the 61st HEAR MY CRYING, 0 Gop, the 102ud HEAR 

MY PRAYER, O Lorp, the 103vd PRaIsE THE LorRD, 0 My SOUL, the 130th Out 
OF THE DEEP and the 131st Lorp, I AM NOT HIGHMINDED 


And afterwards he shall say this following 


15 Lord our God, thou alone art holy and thou hast bestowed holiness on all of 
us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send 


The Liturgy of the Abyssinian Jacobites 195 


thine Holy Spirit upon the church and upon this ark and upon all their holy 
vessels whereon thy precious mystery is ordered. And now bless them and 
hallow them and cleanse them from all uncleanness and defilement through the 
remission of the second birth so that there be not left on them any remem- 
brance at all of transgressions and pollution, and make this church and this ark 
vessels chosen and cleansed and pure, REFINED SEVEN TIMES FROM all uncleanness 
and defilement and pollution of transgressors, LIKE SILVER REFINED PURGED 
AND TRIED FROM THE EARTH, and when they are purified make them such that 
on them may be wrought the mystery of the Father and the Son and the Holy 
Ghost both now and ever and world without end. Amen 


Prayer before the withdrawing of the veil 
And he shall bow before the veil 


Lord our God, who knoweth the thought of man and TRIETH THE HEART AND 
REINS: forasmuch as, albeit I am not worthy, thou hast called me to minister in 
this holy place, disdain me not nor turn away thy face from me, but take away 
my sin and purify the uncleanness of my soul and my body. And now I pray 
thee blot out my error and the trespass of thy people and LEAD US NOT INTO 
TEMPTATION. Yea, Lord, thrust me not away AND MAKE ME NOT ASHAMED OF MY 
HOPE but send down upon me the grace of the Holy Ghost and make me meet 
to stand in thy sanctuary that I may offer unto thee a pure oblation with an 
humble heart for the remission of my error and my sin: and remember not the 
trespass of thy people which they have wrought wittingly or unwittingly : vouch- 
safe rest unto our fathers and brothers and sisters who have fallen asleep: keep 
and defend thy people. To thee and to thine only good and merciful Son and 
to the Holy Ghost the lifegiver be glory world without end. Amen 


And he shall say the prayer of Basil 


Lorp our Gop and our creator WHO HATH MADE ALL THINGS THROUGH HIS 
WORD AND hast brought us in unto this mystery By THY Wispom, who didst 
form MAN and MADEST him TO BE RULER OVER ALL CREATURES that he might 
JUDGE IN RIGHTEOUSNESS AND PURITY: GRANT US THE WISDOM which dwelleth 
in thy treasuries, CREATE IN US A CLEAN HEART and forgive us our sins and 
hallow our soul and make us meet to draw nigh unto thy sanctuary that we 
may offer unto thee an oblation and spiritual sacrifice for the remission of the 
sin of thy people. O our Lord and our God and our Saviour Jesus Christ who 


hast RAISED uS FROM THE EARTH AND LIFTED US UP OUT OF THE DUST, THAT : 


thou MAYEST SET US WITH THINE ANGELS AND WITH THE PRINCES OF thy PEOPLE, 
make us worthy of thine holy gospel and of thy love, and in the greatness ot 
thy lovingkindness hear us that we may do thy will in this hour, offering to 
thee a good oblation and spiritual fruit that may be wellpleasing unto thee in 


5 


Io 


— 


5 


thy lovingkindness and mercy. Accept this spotless oblation, send upon us and 40 


upon this mystery thine Holy Spirit: let it be to the glory of thine only Son 
our Lord and our Saviour Jesus Christ world without end. 


196 The Egyptian Rite 


{THE PREPARATION OF THE INSTRUMENTS ) 


Prayer over all the vessels of the church 


Lord good and merciful and HOLY, WHO DWELLETH IN THE HOLY PLACE, who 
of thine own goodness didst command Moses thy servant to TAKE THE BLOOD 
5 AND SPRINKLE IT ON ALL THE VESSELS OF the tabernacle: now also we pray 
thee and beseech thee, o good and lover of man, that thou wouldest sanctify 
these vessels By thine Hoty SpirRIT AND THE SPRINKLING OF THE BLOOD OF our 
Lord Jesus Curist: let these vessels be made pure for thy service and let this 
same holy ordinance be in truth these lifegiving mysteries, the precious body 
to and blood of our Lord Jesus Christ: for holy and full of glory is thine holy 
name, Father and Son and Holy Ghost, both now and ever and world without 
end 
Prayer over the machfadat 
Lord our God and our Lord Jesus Christ, to whom belong treasuries which 
i5 are full of lovingkindness and mercy, o giver of good things to all that trust in 
him, who did spread out the heaven by his wisdom and gave a diverse law 
to the firmaments and the clouds and the skies, the line whereof hath not 
changed : now also, o our God, thou lover of man, send down thine hand and 
the power of thy godhead upon these cloths which shall cover thine holy body. 
20 Thou who didst send power on the cloths which were wrapped around thine 
holy body in the sepulchre, let these also be made in the likeness of those that 
are in the heavens: for thine is the glory and the power and the might with 
thy Father and the Holy Ghost both now and ever and world without end. 


Amen. 


25 (THE VESTING) 


And next he shall go in and worship before the tabot and then he shall 
say the prayer of John 


Lord our God wuo sITTETH above the angels and the archangels, the lords 

and the dominions, THE CHERUBIN and the seraphin, who was before all 
30 creatures, who is exalted above all glory, who LirrerH up the lowly FRoM THE 
EARTH and exalteth them to heaven: thou who hast manifested unto us a NEW 
way for our salvation, whose mercies are numberless, o good, lover of man, by 
thy will thou hast taught us poor ones, thy people, to know the mystery of 
thine holiness and thine awful word: praised also be thy glory which thou 
35 hast ordained for us. Lord our God, good and lover of man, suffer us to come 
into thine holy place and read the mysteries of thy words as befitteth thy 
godhead with a right faith: do thou make the light of thy glory to shine upon 
us, which removeth from us the polluting thought and the deed of sin, and send 
upon us the grace of the Holy Ghost, the coNSUMING FIRE, which the fiery ones 
40 cannot approach unto, which consumeth the evil thought and burneth up sins: 
vouchsafe knowledge to THE EYES OF OUR HEARTS and keep our tips from 
speaking EVIL, give us peace and teach us righteousness: for thou art the 
holy garment, the medicine of our sickness, the artificer of our kind. And 
make us to become meet for this thine holy mystery and put away from us all 


The Liturgy of the Abyssinian Facobites 197 


evil thoughts and Lusts which fight against THE souL that we may offer unto 
thee a good heavenly oblation without spot or uncleanness. Through thy 
great lovingkindness and mercy and favour may we accomplish this heavenly 
mystery which is above all mysteries. To thee with thy good heavenly Father 


and with thine Holy Spirit the giver of life will we raise glory and majesty 5 


and honour world without end 


The celebrating priest shall rise up with reverence and shall bow first of all before 
the tabot once and once to the presbyters and to the deacons once. And he shall come 
to the tabot and take the vestment tnto his hands and say Our Father which art in 
heaven: then he shall bow thrice. If there is a pope present he shall go to him with 
the vestment to be blessed and vested: but tf there ts none, he shall bless and vest 
himself *. 


{THE PROTHESIS 
And while he dresseth the tabot he shall say this prayer following 


LoRD WHICH KNOWETH THE HEARTS Of each and all, which DWELLETH IN THE 
HOLY PLACE, which is without sin and alone able to forgive sin: whereas thou 
knowest, o Lord, that I am not pure for this thine holy service and that I have 
not the countenance wherewith to draw nigh and to open » my mouth” before 
thine holy glory: yet ACCORDING TO THE MULTITUDE OF THY MERCY forgive me 
my sin, for I am a sinner: grant me TO FIND GRACE AND mercy in this hour 
and send me thy power from on high that I may be made worthy and may 
accomplish thine holy service according to thy will and thy goodpleasure, and 
that this incense also may be a sweetsmelling savour. And do thou also, 
o our Lord, be with us and bless us: for thou art the absolver of our sin and 
the light of our souls and our life and our strength and our hope and our refuge 
and to thee we send up unto the highest thanksgiving and honour and worship, 
to the Father and the Son and the Holy Ghost, at all times both now and ever 
and world without end. 


Prayer after he hath prepared the altar, of the Father 


O God who hast taught us this great mystery for our salvation, thou who 
hast called us thy lowly servants, although we be unworthy, to be ministers 


* The following alternative form of this rubric is given in a smaller hand in 
the margin of A: Again what ts meet, that ts what ts necessary for the priest by the 
order of the keddasé of the mysteries for the ministry of the holy tabot. First he shall 
come unto the tabot and take the vestment in his hand and turn his face towards the 
east and bow three times and say Our Father which art in heaven. And again 
he shall turn to the people to see whether there is a deacon to minister before he puts 
on the complete vestments: for if there is no deacon to minister and assist in the 
ministration it will be impossible for the priest to take off his vestments after vesting. 
And when he will vest, let the presbyter look whether the vestment is too long or too 
short: for after vesting it is not proper to unvest. And then he shall put on the 
Akmdam and shall tie it with the Zendr. And he shall collect his thoughts and not 
let them turn aside unto the business of the world nor even go out of the door of the 
sanctuary. And tf there is an archpope or a bishop present he shall take the vest- 
ments in his hand and turn to him and bless them for him before he vests. 

» DE: wanting in A B. 


| fe) 


20 


30 


198 The Egyptian Rite 


unto thine holy altar: do thou, o our master, make us meet IN THE POWER OF 
THE Hoty Guost to accomplish this mystery to the end that without falling 
into judgement IN THE PRESENCE OF thy great GLORY we may present unto 
thee a sacrifice of praise and glory and great comeliness in thy sanctuary. 

5 O Lord giver of redemption and sender of grace, who workest all in all, grant 
us, Lord, that our gift be accepted in thy sight. Yea, Lord our God, we pray 
thee and beseech thee that thou wilt not forsake thy people by reason of their 
sin and especially not by reason of my foolishness: for holy is thine holy place 
according to the gift of the Holy Ghost: in Jesus Christ our Lord to whom with 

10 thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour 
and glory and power both now and ever and world without end. Amen. 


Prayer after the withdrawal of the veil 


How awful is this day and how marvellous this hour wherein 
THE Hoty GuHost WILL come down and OVERSHADOW this 

15 Oblation and hallow it. In quietness and IN FEAR AND TREM- 
BLING stand ye up and pray that THE PEACE oF GOD BE with 
ame and WITH ALL OF YOU. 

And when the priest is vested ali the people shall say » im the first mode” 
Halleluia. 

20 Ifthere be any one of the faithful that hath entered the church at the time of the 
keddasé and hath not heard the holy scriptures and hath not waited until they finish 
the prayer and the keddasé and hath not received the host, let him be excommunicate 
Jrvom the church : for he hath violated the law of God and disdained to stand before 
the heavenly king, the king of flesh and spirit. This the apostles have taught us in 

25 their canon °, 

Prayer over the masob: the priest shall say 
Lord our God, that said unto Moses his servant and prophet Make me 
choice vessels and set them in my tabernacle upon mount Sinai: now also, 
our God almighty, stretch forth thine holy right hand upon this pot, fill it with 

30 power and virtue and purity and the grace of the Holy Ghost and thy glory 
that they may make therein the holy body of thine only Son in this holy 
apostolic church: for thine is the glory with thine only Son and the Holy 
Ghost both now and ever and world without end 

The people shall say 

35 Thou art the pot oF pure GoLD wherein is hidden THE MANNA, 
THE BREAD WHICH COMETH DOWN FROM HEAVEN AND GIVETH 
LIFE UNTO all THE WORLD 


a you A. > or im unison 

¢ W. Fell Canones apostolorum aethiopice Lips. 1871, p.34: Can. vii Quivis fidelis 
qui ecclesiam ingreditur et scripturas audit non autem subsistit donec (fideles) 
preces absolverint neque sanctam eucharistiam sumit : pro tali ne faciant preces ; 
debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae. 
Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 81. 


ra 


The Liturgy of the Abyssinian Facobites 199 


The priest making the sign over the bread shall say 

Eulogios Kyrios Iésous Christos Son oF THE LIviING Gop, hagiasma tén pneu- 

maton: hagios in truth, Amen 
and then he shall take the host *with his pure hand while wet and shall 
rub it over and under® saying 

Christ our very God, sign with thy right hand and bless with thine hand and 
hallow with thy power and give virtue to this bread: let it be for the remission 
of the sins of thy people. Amen 

and then the assistant shall receive tt into the machfad saying 


Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and 
thou wast wellpleased in them, in like manner be wellpleased in us 


and then the priest shall take it and say this 


The hallowing and the thanksgiving and the exaltation, accepted be it of God 
the Father, for the remission of sin. ® Power and blessing and light, hallowing 
and the holy be in this holy apostolic church. Amen. 


And then the priest shall compass the tabot with the taper in front of him 
and the deacon shall compass it thrice holding the chalice 


The priest shall say 


Lord our God, who didst accept the offering of Abel in the wild and of Noah 
within the ark and of Abraham on the mountaintop and of Elijah on the top of 
Carmel and of David in the threshingfloor of Ornan the Jebusite and the 
widow’s mite in the sanctuary: accept likewise the oblation and offering of 
thy servant John which he has brought unto thine holy name and let it be the 
redemption of his sins: recompense him with a goodly recompense in this 
world and in that which is to come both now and ever and world without end 


and the deacon shall say 
The Lord seeth me 
unto the end thereof. 


And then the priest shall set the host in the paten and the deacon shail 
pour the blood into the chalice 


The priest shall say this prayer following after he hath set the host on the paten 


Lord our God good and lifegiving, who didst spread forth thine holy hands 
on the tree of the cross: place thine holy hand on this paten which is filled 
with good things, whereon they that love thy name have prepared the susten- 
ance of a thousand years. Now, our God, bless with thine hand and hallow 
and cleanse this paten which is filled with live coal, even thine own holy body 


* and with his wet hand he shall rub the bread over and under and he shall sign 
over it a second time D. 

» This passage varies considerably in the MSS. D has: Power and light, 
greatness and blessing and the hallowing of the holy be on this church And 
he shall say furthermore This hallowing be accepted, the thanksgiving and the 
exaltation for the remission of sin on the part of God the Father. Amen: so 
be it, so be it. ¢ C, 


5 


ot) 


20 


30 


200 The Egyptian Rete 


which we have presented on thine holy altar in this holy apostolic church : 
for thine is the glory with thy good heavenly Father and the Holy Ghost the 
lifegiver both now and ever and world without end. 


Prayer over the chalice 
5 Lord our God Jesus Christ aléthinos true, our God that was made man, 
whose godhead was not severed from his manhood, who of his own good- 
pleasure did pour out his blood for the sake of his creatures: now, our God, 
place thine holy hand on this cup, hallow it and cleanse it that this may become 
thy precious blood for life and for remission of sin unto every one that shall 
10 drink thereof believingly. Glory be to thine heavenly Father and to the Holy 
Ghost the lifegiver both now and ever and world without end 


A second prayer, of the nuptials, over the chalice 
Christ our very God, who wentest to the marriagefeast when they called 
thee in Cana of Galilee and didst bless them and didst make the water wine: 
15 do thou in like sort unto this wine which is set before thee: bless it and hallow 
it and cleanse it: let it become the joy and the life of our soul and our body 
At all times may the Father and the Son and the Holy Ghost be with us 
Fill it with the wine of rejoicing for good, for life and for salvation and for the 
remission of sin, for understanding and for healing and for counsel of the Holy 
22 Ghost both now and ever and world without end 
Purity and sweetness and blessing be to them that drink of thy blood 
precious aléthinos true. 
Prayer over the cross-spoon 
Lord our God, who didst make thy servant Isaiah meet to behold the seraph 
25 When with THE Tonecs in his hand HE TooK therewith A LIVE COAL FROM OFF 
THE ALTAR and laid it on his mouth: now, Lord Father almighty, place thine 
holy hand upon the cross-spoon for the administering of the holy body and 
blood of thine only Son our Lord and our God and our Saviour Jesus Christ : 
bless now and hallow and cleanse this cross-spoon and give it power and glory 
30 as thou gavest to the tongs of the seraph: for thine is the glory and the 
dominion with thine only Son our Lord Jesus Christ and the Holy Ghost both 
now and ever and world without end. Amen. 


And then the priest shall sign with his hand im the form of the sign of the 
cross over the bread and shall say 


35 Blessed be the Lord? almighty 
The people shall say 
Amen 
(The priest shall say) 
And blessed be the only Son our Lord Jesus Christ 
40 (The people shall say) 
Amen 


& +the Father C. 
b> +4who was made man of the holy virgin Mary for our salvation C. 


The Liturgy of the Abyssinian Facobites 201 


{The priest shall say) 
And blessed be the Holy Ghost the Paraclete @ 
{The people shall say) 
_ Amen 
and he shall say over the chalice also in lke manner 5 
bAgam he shall say over both» 
Glory and honour are due unto the holy Trinity the Father 
and the Son and the Holy Ghost coequal Trinity both now and 
ever and world without end. 


And the priest shall turn to the assistant joining hands with him when he 10 
speaketh the word 


Remember me, my father presbyter 
He also shall answer him saying 
The Lord keep thy priesthood and accept thine oblation, 


And then the priest shall stand upright and with his face to the east stretching 15 
forth his hand and shall say with a loud voice 


One is the holy Father, one is the holy Son, one is the 
Holy Ghost 

The people shall say 
The Holy Ghost 20 
The priest shall say 

O PRAISE THE LORD ALL YE HEATHEN 
The people shall say 

PRAISE HIM ALL YE NATIONS 
The priest shall say 25 
FOR HIS MERCIFUL KINDNESS IS EVER MORE AND MORE TOWARDS US 
The people shall say 
AND THE TRUTH OF THE LORD ENDURETH FOR EVER 

The prest shall say 

Glory be to the Father and to the Son 30 

and to the Holy Ghost 


Both now and ever and world without end. Amen. 
Halleluia 


and the people also shall say mn like manner. 


* +who strengtheneth us all C. 
» again he shall say tt over the body and blood: and afterwards C. 


202 The Egyptian Rite 


CENARXIS) 


The deacon shall say 
Stand up for prayer 
The people shall say 
5 Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
10 The priest shali say the prayer of Thanksgiving 
We give thanks unto the doer of good unto us, the merciful 
God the Father of our Lord and our God and our Saviour 
Jesus Christ: for he hath covered us and succoured us, he 
hath kept us and brought us nigh and received us unto himself 
15 and undertaken our defence and strengthened us and brought 
us unto this hour. Let us therefore pray him that the almighty 
Lord our God keep us in this holy day all the days of our life 
in all peace 
Pray ye 
20 Lord Lord God almighty, the Father of our Lord and our 
God and our Saviour Jesus Christ, we render thee thanks upon 
every thing, for every thing and in every thing, for that thou 
hast covered us and succoured us, hast kept us and brought us 
nigh and received us unto thyself and undertaken our defence 
25 and strengthened us and brought us unto this hour 
The deacon shail say 
Entreat ye and beseech that the Lord have mercy upon us and 
compassionate us and receive prayer and supplication from 
his saints in our behalf according to what is expedient at 
30 all times. May he make us meet to partake of the com- 
munion of the blessed mystery and remit unto us our sins 
The priest shall say 
For this cause we pray and entreat of thy goodness, o lover 
of man, grant us to fulfil this holy day all the days of our life 
35 bin peace’ along with thy fear. All envy and all trial and all 


® AB omit. > and in all peace C. 


The Liturgy of the Abyssinian Facobites 203 


the working of Satan and the counsel of evil men and the 
insolence of adversaries secret and open remove far from me 
benediction and from all thy people and from this holy place of 
thine benediction towards the altar: all good things that are expedient 
and excellent command thou for us, for thou art he that HATH 5 
GIVEN US POWER TO TREAD UPON scorpions AND SERPENTS 
AND UPON ALL THE POWER OF THE ENEMY. LEAD US NOT 
INTO TEMPTATION BUT DELIVER US AND RESCUE US FROM ALL 
EVIL: in the grace and lovingkindness and love towards man- 
kind of thine only Son our Lord and our God and our Saviour 10 
Jesus Christ through whom to thee with him and the Holy 
Ghost the lifegiver who is coequal with thee are fitting glory and 
honour and might now and ever and world without end. 


The deacon shall say 
Stand up for prayer I 
The assistant priest shall say 
Peace be unto you all 


And again let us beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ on behalf of those who 
bring an offering within the one holy catholic church, an 20 
oblation, firstfruits, tithes, a thankoffering, a memorial, whether 
much or little, in secret or openly, and of those who wish to 
give and have not wherewith to give, that he accept their ready 
mind, that he vouchsafe the heavenly kingdom, who hath power 
unto every deed of blessing, even the Lord our God 


‘ou 


The deacon shall say 25 


Pray for them that bring an offering 
The people shall say 
Accept the offering of the brethren, accept the offering of the 
sisters, and ours also accept, our offering and our oblation 30 
The deacon shall say 
The commandment of our fathers the apostles: Let none keep 
in his heart rancour or revenge or envy or hatred towards 
his neighbour 
Worship the Lord in fear 35 
The people shall say 
Before thee, Lord, we worship and thee we glorify 


204 Lhe Egyptian Rite 


The priest shall say 

Lord our God who art almighty, we pray and beseech thee 
for them that bring an offering within the one holy catholic 
church, an oblation, firstfruits, tithes, a thankoffering, a memorial, 
5in secret or openly, whether much or little, and for those who 
wish to give and have not wherewith to give. Thine acceptance 
of their ready mind grant thou unto every one: let the recom- 

pense of blessing be a portion world without end. Amen. 


The priest shall say the prayer of the Mystery 


10 O my master Jesus Christ, coeternal pure Word of the 
Father and Word of the Holy Ghost the lifegiver: thou art 
THE BREAD OF LIFE WHICH CAMEST DOWN FROM HEAVEN and 
didst foretell that thou wouldest be the Lamb without spot ror 
THE LIFE OF THE WORLD: and now also we pray and beseech 

1s Of thine excellent goodness, o lover of man, make thy face to 
shine upon this bread somting, and upon this cup fointing, which 
we have set upon this spiritual ark of thine: bless he shall bless once 
the bread, and hallow Ae shall bless the cup, and cleanse them both 
he shall bless once because of both, and change this bread foiuting: let it 

20 become thy pure body, and what is mingled with this cup 
pointing thy precious blood and let it be offered for us all and 
be the healing and salvation of our soul and our body and our 
spirit. Thou art the king of us all, Christ our God, and to thee 
we send up praise and worship and to thy good Father and to 

23 the Holy Ghost the lifegiver who is coequal with thee both now 
and ever and world without end. Amen. 


And then he shall cover the bread and the chalice with a covering and shall bow 
to the tabot and the deacon shall bow to the presbyter and they shall bow both 
together. 


30 And the presbyter shall say in a low voice this prayer which is S. Basil's 


Lord our God, who by reason of thine unspeakable love 
towards mankind didst senp thine ONLY SON INTO THE WORLD 
to bring back unto thee the lost sheep: we beseech thee, o our 
master, turn us not back as we draw nigh to this awful sacrifice 

35 without defilement and trusting NOT IN OUR OWN RIGHTEOUS- 
NESS BUT On THY MERCY wherewith thou hast loved our race : 
we pray and beseech of thy goodness, o lover of man, that this 


The Liturgy of the Abyssinian Facobites 205 


mystery when thou hast prepared it for our salvation be not to 
us thy servants and all thy people for condemnation, but that it 
be profitable for the blotting out of our transgression and the 
forgiveness of our negligence. Glory and honour be to thine 
holy name both now and ever and world without end. Amen. 5 


And the presbyter that assisteth shall say the Absolution of the Son 


Lord Lord Jesus Christ the only Son, the Word of the Lord 
the Father, who hast broken off from us the bond of our sins 
through thy lifegiving and saving sufferings, who didst BREATHE 
uPON the face of thine holy disciples and pure ministers SAYING Io 
TO THEM RECEIVE THE Hoty GHosT: WHATSOEVER men’s SINS 
YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER 
SINS YE RETAIN THEY ARE RETAINED: thou therefore now, 

o Lord, hast vouchsafed unto thy pure ministers that do the 
priest’s office at all times in thine holy church that they should 15 
remit sin on earth, should bind and loose every bond of 
iniquity. Now again we pray and entreat of thy goodness, 
o lover of man, in the behalf of these thy servants my fathers 
and my brothers and my sisters and of me thy sinful and feeble 
servant and of them that bow their heads before thine holy 20 
altar: make plain for us the way of thy mercy, break and sever 
every bond of our sins, whether we have trespassed against 
thee wittingly or unwittingly or in deceit, whether in deed or in 
word or through faintheartedness, for thou knowest the feeble- 
ness of man. O good lover of man and lord of all creation, 25 
grant us the forgiveness of our sins, bless us and purify us and 
free us and set us loose and loose all thy people and here he shall 
mention those lately departed, and fill us with the fear of thy name and 
stablish us to do thine holy will, o good: for thou art our God 
and our Saviour and to thee is fitting the glory and the praise 30 
with thy good heavenly Father and the Holy Ghost the life- 
giver who is coequal with thee both now and ever and world 
without end 

May thy servants who have ministered on this day, the 
presbyter benediction towards the presbyter, and the deacon benediction 35 
towards the deacons, and the priests benediction, and all the people and 
mine own neediness also, I thy poor servant benediction towards 


206 The Egyptian Rite 


himself be absolved out of the mouth of the holy Trinity the 
Father and the Son and the Holy Ghost and out of the mouth 
of the one holy catholic and apostolic church, and out of the 
mouth of the xv prophets and out of the mouth of the xij 
5 apostles and out of the mouth of the lxxij disciples and out of 
the mouth of the divine and evangelist Mark the apostle and 
martyr and out of the mouth of the archpopes S. Severus 
and S. Dioscorus and S. John Chrysostom and S. Cyril and 
S. Gregory and S. Basil, out of the mouth of the cccxvilj 
10 orthodox that assembled in Nicaea and the cl in Constantinople 
and the cc in Ephesus and out of the mouth of the honoured 
father the archpope abba /ohu and our blessed pope abba 
Sindda and out of the mouth of me also thy sinful and feeble 
servant. May they be absolved out of the mouth of our lady 
15 Mary parent of God, the new loom. For awful and full of 
glory is thy name, o holy Trinity, Father and Son and Holy 
Ghost, both now and ever and world without end. Amen. 


The deacon shall say 
For peaceable holiness we beseech, that the Lord make us 
20 peaceable by his own lovingkindness 
The people shall say at each pause 
Amen. Kiralayéson. Lord have mercy upon us 


For our faith we beseech, that the Lord would grant us to be 
wellpleasing, to keep the faith in purity 
25 For our congregation we beseech, that the Lord would keep us 
unto the end in the fellowship of the Holy Ghost 
For the patience of souls we beseech, that the Lord vouchsafe 
us the perfection of patience in all our tribulation 
For the holy prophets we beseech, that the Lord number us 
30 with them 
For the holy apostles we beseech, that the Lord grant us to 
be wellpleasing even as they were wellpleasing and 
apportion unto us a lot with them 
For the holy martyrs we beseech, that the Lord grant us to 
35 perfect the same conversation 
For our archpope abba Matthew and our blessed pope abba 
Sinoda we beseech, that the Lord grant them unto us long 


The Liturgy of the Abyssinian Facobites 207 


time, that with understanding they rightly speak the word 
of faith in purity without spot for that they are the guardians 
of the church 

For the presbyters we beseech, that the Lord never take from 
them the spirit of priesthood, the zeal and fear of him 5 
unto the end and that he vouchsafe them the fruit of) 
their labour 

For the deacons we beseech, that the Lord grant them to run 
a perfect course and to draw nigh unto their work in 
holiness and that he remember their love 10 

For the subdeacons and the anagnosts and the singers we 
beseech, that the Lord grant them to perfect the zeal of 
their faith 

For the widows and the celibates we beseech, that the Lord 
hear their prayer and vouchsafe them abundantly in their 15 
hearts the grace of the Holy Ghost and accept their labour 

For the virgins we beseech, that the Lord grant them the crown 
of virginity and that they be unto the Lord children and 
daughters and that he accept their labour 

For the ascetics we beseech, that the Lord grant them to receive 20 
their reward through abstinence 

For the laity and faithful men we beseech, that the Lord grant 
them a share in the washing away of sin and seal them 
with the seal of sanctification 

For our king john we beseech, that the Lord vouchsafe him 25 
much peace in his days 

For the judges and those who are in authority we beseech, that 
the Lord give them wisdom and the fear of him 

For all the world we beseech, that the Lord prevent the thought 
thereof and put into the mind of all and each to desire that 30 
which is good and expedient 

For them that travel by sea or in the desert we beseech, that 
the Lord guide them with a merciful right hand 

For the excommunicate we beseech, that the Lord grant them 
patience and wholesome discipline and vouchsafe that their 35 
labour be perfected 

For the sad and sorrowful we beseech, that the Lord give them 
perfect consolation 


208 The Egyptian Rite 


For the hungry and thirsty we beseech, that the Lord give them 
their daily food 
For prisoners we beseech, that the Lord loose them from their 
bonds 
5 For captives we beseech, that the Lord restore them to their 
country in peace 
For those of the christian congregation who are fallen asleep 
we beseech, that the Lord vouchsafe them a place of rest 
For the sick and suffering we beseech, that the Lord heal them 
10 speedily and send upon them LOVINGKINDNESS AND MERCY 
For those of our fathers and our brothers and our sisters who 
have trespassed we beseech, that the Lord cherish not 
anger against them but grant them rest and relief from his 
wrath 
i5 For the rains we beseech, that the Lord send rain on the place 
that needeth it 
For the waters of the rivers we beseech, that the Lord fill them 
with water of life unto due measure and limit 
For the fruit of the earth we beseech, that the Lord give to the 
20 earth her fruit for sowing and for harvest 
And all of us who ask and beseech in prayer may he clothe with 
the spirit of peace and vouchsafe us to draw nigh and ask 
the Lord that he hear and accept 
Let us therefore rise up in the Holy Ghost that we may have 
25 knowledge and grow in his grace and glory in his name 
and be BUILT UP UPON THE FOUNDATION OF THE PROPHETS 
AND APOSTLES 
Let us draw nigh and ask the Lord that he hear and accept our 
prayer 
30 For our thanksgiving we beseech, that the Lord write our 
petition IN THE BOOK OF LIFE and the eternal God 
remember us in the restingplace of saints in his own light 
For those of our brethren and sisters who lag behind we 
beseech, that the Lord grant them to have a fervent desire 
35 and turn away from them the bondage of this world and 
give them a good conscience and love and good hope 
For the sake of the body and blood of the Son of God so be it, 


So be if. 
And then the people shall stand up. 


The Liturgy of the Abyssinian Yacobites 209 


(MASS OF THE CATECHUMENS) 


(THE CENSING) 


And the priest shall take grains of incense in his right hand and the censer in the 
left, and 1f there be a pope present he shall bring unto him the incense and the censer 
to bless them, and tf there be no pope present he shall bless them himself, making 5 

mention of the current year of grace and of the beginning of night and day 


And the priest shall say this 

I pray and beseech thee, o Lord our God, as thou wast well- 
pleased with the offering of Abel thy beloved and the oblation 
of Enoch and of Noah and the incense of Aaron and Samuel to 
and Zacharias: in like manner accept from us this incense as 
a sweetsmelling savour for the remission of our sins and forgive 
all thy people their trespass: for thou art merciful and to thee 
glory is fitting with thine only Son and the Holy Ghost both 
now and ever and world without end. Amen 15 


and then he shall cast the incense saying 


Blessed be the Lord the almighty Father 
The people shall say 
Amen 
The assistant shali say 20 
And blessed be the only Son our Lord Jesus Christ 
who was made man of Mary the holy virgin for our salvation 
The priest shall say 
And blessed be the Holy Ghost the Paraclete 
who strengtheneth us all 25 
Glory and honour be to the Holy Trinity 
the Father and the Son and the Holy Ghost 
both now and ever and world without end. Amen 
] WILL OFFER UNTO THEE INCENSE WITH RAMS: ALL THY 
GARMENTS SMELL OF MYRRH ALOES AND CASSIA: LET MY 30 
PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE 
Yet again we offer unto thee this incense for the remission of 
my sins and the trespass of thy people 
For blessed and full of glory is thine holy name, Father and 


Son and Holy Ghost, both now and ever and world without 35 
end. Amen 


P 


tut 


Io 


30 


35 


210 The Egyptian Rite 


Lauds of the angels singing in the highest 
Halleluia to the Father: halleluia to the Son: 
halleluia to the Holy Ghost 
Worship we the Father: worship we the Son: 
worship we the Holy Ghost 
three in one and one in three 


Prayer of the Incense 

O eternal God, THE FIRST AND THE LAST, which hath neither 
beginning nor end, which is GREAT IN his COUNSEL and MIGHTY 
iN his work and righteous in his purpose and strong in his 
might, WHICH IS AND IS TO BE in all things: be with us in this 
hour and STAND IN THE MIDST OF us all and purify our hearts 
and sanctify our souls and our flesh and wash us from all our 
sins which we have done wittingly or unwittingly: grant us to 
offer before thee a reasonable oblation and an oblation of 
blessing, the which thou wilt make to ENTER IN WITHIN the 
inner chamber of THE VEIL, the holy of holies thy dwelling- 


place 
and here he shall compass the tabot three times saying 


We pray thee, o Lord, and beseech thee that thou remember 
the one holy apostolic church which reacheth from one end of 


the world to the other 
The deacon shall say 


Pray for the peace of the church, one holy apostolic orthodox 


in the Lord | 
The priest shall say 


Remember, o Lord, the honoured father our archpope abba 
Matthew and our blessed pope abba Szmoda@ and all orthodox 
bishops presbyters and deacons. And #f he (the archpope) be entered into 
rest he shall say Rest, o Lord, the soul of our father the archpope 
abba VV and make him to dwell in the kingdom of heaven with 
the righteous: seat for us on his throne in his stead a Goop 
SHEPHERD and let us not be LIKE a flock HAVING NO SHEPHERD 
and let not the ravenous wolf make ravin of us nor alien folk 
that are contrary to us reproach us 

The deacon shall say 
Pray for our archpope abba Matihew and for our blessed pope 
abba Szmdda@ and for all orthodox bishops presbyters and 
deacons 


The Liturgy of the A byssinian Jacobites 211 


The priest shall say 
Remember, Lord, our congregation, bless them and make 
them to be neither separated nor estranged: make them an 
house of prayer, an house of purity and an house of blessing : 


vouchsafe it, Lord, unto us thy servants and to them that shall : 


come after us, unto eternal days vouchsafe it 

The deacon shall say 
Pray for our congregation which is the keeping of us all 

The priest shall say 

ARISE, Lorp my GoD, AND LET THINE ENEMIES BE SCATTERED 

AND LET ALL THEM THAT HATE thine holy and blessed name 
FLEE BEFORE THEE, but let thy people who do thy will be 
blessed with blessings THOUSAND THOUSANDS AND TEN THOUSAND 
TIMES TEN THOUSAND: through thine only Son through whom to 
thee with him and with the Holy Ghost be glory and dominion 
both now and ever and world without end. Amen. 

The deacon shall say 

Stand up 
The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say on every great day and on the first day of the week 
Worship we 
the people shall say 
the Father and the Son and the Holy Ghost three in one 
The priest shall say 
Peace be unto thee 
the people shall say 
holy church, dwellingplace of the godhead 
The priest shall say 
Pray for us 
the people shall say 
virgin Mary parent of God 
Pp 2 


Ue 


IO 


il 
Loi 


20 


bv 
wa 


er 


Io 


I 


tn 


20 


30 


212 Lhe Egyptian Rite 


The priest shall say 
Thou art 
the people shall say 


THE GOLDEN CENSER which didst bear the live coal of fire. 

Blessed is he that receiveth out of the sanctuary him that 

forgiveth sin and blotteth out error, who is God’s Word that 

was made man of thee, who offered himself to his Father for 
incense and an ACCEPTABLE OFFERING 

We worship thee, Christ, with thy good heavenly Father and 

thine Holy Spirit the lifegiver, for thou didst come and save us. 


{THE LECTIONS) 
{1. Epistle of S. Paul) 


The assistant shall say 


Lord of knowledge, declarer of wisdom who hast revealed to 
us what was hidden in the depth of darkness, giver of a word of 
gladness to them that proclaim the greatness of thy power: 
thou it was that after thy great goodness didst call Paul wHo 
WAS BEFORE A PERSECUTOR and didst make him a CHOSEN 
VESSEL and wast wellpleased with him that he should become 
an apostle and a PREACHER OF THE GOSPEL OF thy KINGDoM, 
a summoner thereunto, o Christ our God. Thou art a lover of 
man, o good: -vouchsafe us a mind without distraction and 
a pure understanding that departeth not from thee, that we 
may both perceive and know how great is thine holy teaching 


s which is now read to us out of him: and as he was like unto 


thee, o prince of life, so make us also meet to be like unto him 
in deed and in faith and to praise thine holy name and glory 
in thy precious cross at all times: for thine is the kingdom, the 
might, the majesty and the sovereignty, the honour and the 
glory world without end. Amen. 
The deacon shall say going forth 
Every one THAT LOVETH NoT oUR LorpD and our God and our 
Saviour Jesus Christ and believeth not in his birth of 
Mary the holy virgin, in the *twofold® ark of the Holy 
Ghost, until HIS COMING again, as saith Paul, LET HIM BE 


ANATHEMA 
® or second. 


The Liturgy of the Abyssinian FYacobites 213 


and then he shall read the Epistle of Paul 
{THIS en ese 2a?’ If THE LAST DAYS . .. 2 eae TO THE 
KNOWLEDGE OF THE TRUTH. 2 /7m. iit 1-7}. 
And then the priest while censing shall say to the presbyter 
Accept me, o my father presbyter 


on 


And he too shall answer him saying 


The Lord accept thine oblation and smell the savour of thine incense as he did 
accept the oblation of Melchizedek and the incense of Aaron and Zacharias. 


And after this he shali lay his hand upon the deacons and say the blessing of 
Paul: and then over the people he shall say 10 


The Lord bless 
And this, going round to the several doors 
Glory and honour to the holy Trinity the Father and the Son 
and the Holy Ghost both now and ever and world without end. 


Amen 15 
and then he shall say 


O Lord our God, who of old didst make the wall of Jericho 
to fall down by the hand of Joshua thy servant: in like sort 
now make the wall of the sin of these thy servants and thine 
handmaids to fall down by the hand of me thy servant 20 


and then turning back he shall offer incense upon the altar saying 


O accepter of penitence and remitter of sin, Jesus Christ, 
remit my sin and the sin of all thy people: accept the penitence 
of these thy servants and thine handmaids and make the light of 
thy grace to shine upon them for thine holy NAme’s sake By 25 
WHICH We ARE CALLED: through whom to thee with him and 
the Holy Ghost be glory and dominion both now and ever and 
world without end. Amen. 

The deacon entering after the reading of Paul shall say 
The blessing of the Father and the bounty of the Son and the 30 
gift of the Holy Ghost who came down upon the apostles 
in the upper room of holy Sion, in like sort come down 
and be multiplied upon us. Amen 
The people shall say 

Holy apostle Paul, goodly messenger, healer of the sick, thou 35 
hast received the crown: pray and intercede for us: cause our 
souls to be saved in the multitude of his lovingkindness and his 

mercy for his holy name’s sake. 


nS 


to 
or 


30 


LSe) 
OS 


214 The Egyptian Rite 


(2. The Catholic Epistle) 


The deacon shall say 


Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say 
O eternal God, THE FIRST AND THE LAST, which hath neither 
beginning nor end, he that is GREAT IN his COUNSEL and MIGHTY 
IN his work and wise in his purpose, who is in all things: we 
pray thee, Lord, and beseech thee that thou be with us in this 
hour: make thy face to shine upon us and abide with us in the 
midst of us: purify our hearts and sanctify our souls and remit 
our sin which we have done with our will or without our will: 
make us, Lord, to offer unto thee a pure oblation, a reasonable 
offering and spiritual incense: let it enter into the holy temple 
of thine holiness: through thine only Son our Lord through 
whom to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 


The subdeacon going out shall say 


The word from the Epistle of {James} disciple and apostle of 
our Lord Jesus Christ. His prayer and his blessing be with 
us. Amen 


{Go To NOW, YE RICH MEWGL yee oe UNTO THE COMING OF 
THE Lorp_ S. James v 1-7} 
and after reading when he goeth in he shall say 
O my brethren, LOVE NOT THE WORLD NEITHER THE THINGS 
THAT ARE IN THE WORLD? FOR: ALL PHAT 45-5 TRE WORLD, 
THE LUST OF THE FLESH AND’ THE EUse OF THE Eres AND THE 
PRIDE OF -LIFE, 18: NOT OF THE FATHER BUT IS OF THE WORLD: 
AND THE WORLD PASSETH AWAY AND THE LUST) THEREOP, for 


3 all is passing, BUT HE THAT DOETH THE goodpleasure or Gop 


ABIDETH FOR EVER 


The Liturgy of the Abyssinian Facosites 215 


The people shall say 


Holy consubstantial Trinity, preserve our congregation for 
thine holy elect disciples’ sake: comfort us in thy loving- 
kindness for thine holy name’s sake. 


(3. The Acts of the Apostles) 5 
The deacon shall say 


Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 10 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say 


Our Lord and our God, thou it was that didst reveal to thine 
holy apostles the mystery of the glorious gospel of thy Messiah 
and didst give them the great and immeasurable cirt that is or 
thy GRAcE and didst send them to proclaim in all the ends of the 
world the inscrutable riches of thy grace through thy mercy : 
we pray thee also and beseech thee, our Lord and our God, 20 
that thou wouldest make us meet for AN INHERITANCE and A POR- 
TION with them that we may walk in their ways and follow 
in their footsteps: and vouchsafe us at all times to imitate them 
and to continue in their love and to have fellowship with them 
in their labour in godliness: and do thou keep thine holy 2; 
church benediction which thou hast founded by their means and 
bless benediction the sheep of thy flock and increase this vINE 
benediction Which thou hast PLANTED with THY RIGHT HAND: 
through Jesus Christ our Lord through whom to thee with him 
and with the Holy Ghost be glory and dominion both now and 
ever and world without end. Amen. 


= 


5) 


30 


Ww 


The assistant presbyter shall say 
A pure fountain which is from the pure fountains of the law, 
to wit the history of the Acts of the pure Apostles. The 
blessing of their prayer be with us. Amen 35 


on 


20 


2 


on 


39 


35 


216 The Egyptian Rite 


{Now AS SOON AS IT WAS DAY...... GREW AND MULTIPLIED 
Acts xit 18-24} 
and after reading he shall say 
Full and great and exalted is the word of the Lord and it 
hath increased in his holy church and many are they that 
believe in our Lord Jesus Christ to whom be glory world 
without end. Amen 
The people shall say 
Hoy HOLY HOLy art thou, God the Father almighty 
Hoty HOLY HOLY art thou, only Son 
which art the living Word of the Father 
Hoty HOLy HOLy art thou, Holy Ghost 
which knowest all things. 


{The Incense and the Trisagion) 
And then the priest shall cast the incense saying 
Glory and honour be to the holy Trinity the Father and the 
Son and the Holy Ghost both now and ever and world without 
end.’ Amen 


and then the priest shall say this prayer following, standing before the altar 

Lord our God who didst accept the sacrifice of our father 
Abraham and in the stead of Isaac didst prepare and send 
down to him a ram for his ransom: even so, o our Lord, 
accept from us our oblation and this savour of our incense 
and send unto us from on high in recompense thereof the 
riches of thy lovingkindness and thy mercy that we may 
become pure from all illsavour of our sins and make us meet 
to minister before thy glorious purity, o lover of man, IN 
RIGHTEOUSNESS AND IN PuRITY all the days of our life in joy 
and in rejoicing 

and then he shall say 
We pray thee, o Lord, and beseech thee that thou remember 
as before (pp. 210 sq.) 
The priest shall say 

Hail, o thou of whom we ask salvation, o holy praiseful ever- 
virgin parent of God, mother of Christ: offer up our prayer on 
high to thy beloved Son that he forgive us our sins 

Hail, o thou who barest for us the very light of righteousness, 
even Christ our God: o virgin pure, plead for us unto our Lord 
that he show mercy unto our souls and forgive us our sins 


The Liturgy of the Abyssinian Facobites 217 


Hail, o virgin pure, Mary holy parent of God, very pleader 
for the race of mankind, plead for us before Christ thy Son, that 
he vouchsafe us remission of our sins 

Hail, o virgin pure, very queen: hail, o pride of our kind: 


hail, o thou that barest for us Emmanuel: we pray thee that ; 


thou remember us, o very mediatress, before our Lord Jesus 
that he forgive us our sins. 


And then the priests shall go forth outside of the veil and shall chant saying 


This is the time of blessing, this is the time of choice incense, 
the time of the praise of our Saviour, lover of man, Christ. 
The incense is Mary: the incense is he who was in her womb 
which is fragrant: the incense is he whom she bare: he came 
and saved us, the fragrant ointment Jesus Christ. O come let 
us worship him and keep his commandments that he forgive us 
our sins 

To Michael was given mercy, and gladtidings to Gabriel 
and a heavenly gift to Mary virgin. To David was given 
understanding, and wisdom to Solomon and an horn of 
oil to Samuel, for he was the anointer of kings. To our 
father Peter were given the keys, and virginity to John 
and apostleship to our father Paul, for he was the light 
of the church 

The fragrant ointment is Mary: for he that was in her womb, 
who is more fragrant than all incense, came and was made flesh 
of her. In Mary virgin pure the Father was wellpleased and 
he decked her for a tabernacle for the habitation of his well- 
beloved Son 

To Moses was given the law, and the priesthood to 
Aaron: to Zacharias the priest was given the choice 
incense. They made the tabernacle of the testimony 
according to the word of the Lord and Aaron the priest in 
the midst thereof made the choice incense to go up 

The seraphin worship him and the cherubin glorify him: 
they cry saying Hoty Hoty HoLy 1s THE LorD among the 
thousands and praised among the tens of thousands 

Thou art the incense, o our Saviour, for thou didst come 
and save us 

Have mercy upon us, o Lord. 


Ww 


“yt 


_ 


ie) 


to 
oO 


fe) 


ad 


218 The Egypttan Rite 


In the tone of araray 


Hoty God, HoL_y mighty, HoLy living immortal 
«|who was born of Mary the holy virgin, 
have mercy upon us, o Lord 
Hoty God, HOLY mighty, HoLy living immortal 
who was baptized in Jordan and was hung on the 
tree of the cross, 
have mercy upon us, o Lord 
Hoty God, HoLy mighty, HoLy living immortal 
3 who rose from the dead the third day, 
ascended with glory into heaven and sat down at the right 
hand of his Father, 
shall come again with glory to judge the quick and the dead, 
have mercy upon us, o Lord 
15 Glory be to the Father, glory be to the Son, 
glory be to the Holy Ghost 
both now and ever and world without end 
Amen and amen: so be it, so be it]. 


And after finishing this they shall say 
20 O holy Trinity, pity us: o holy Trinity, spare us: 
o holy Trinity, have mercy upon us. 
The priest shall say 
Hai, o Mary, FULL OF GRACE 
the people shall say 
25 THE LorD IS WITH THEE 
The priest shall say 
BLESSED ART THOU AMONG WOMEN 
the people shall say 
AND BLESSED IS THE FRUIT OF THY WOMB 
30 The priest shall say 
Pray and intercede for us with thy beloved Son 
the people shall say 
that he forgive us our sins. 


And then he shall bless the chanting priests each in his turn, 


@ unto the end thereof A. 


— 


The Liturgy of the Abyssinian Facobites 219 


The priest shall say 


Glory and honour to the holy Trinity, the Father and the 
Son and the Holy Ghost, now and ever and world without end. 


(4. The Gospel) 
The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 10 
The people shall say 
With thy spirit 
The priest shall say 
Lord Lord Jesus Christ our God, who saidst to thine holy 
disciples and thy pure apostles MANY PROPHETS AND 15 
RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE 
SEE AND HAVE NOT SEEN THEM and have desired TO HEAR THE 
THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM: AND 
BLESSED ARE YOUR EYES that have SEEN AND YOUR EARS that 
have HEARD: like them do thou make us also meet to hear zo 
and to do the word of thine holy gospel through the prayer 
of the saints 


Gr 


The deacon shall say 
Pray on account of the holy Gospel 
The priest shall say 
Remember again, Lord, them that have bidden us to remem- 

ber them in the time of our prayer and our supplication 
wherewith we make request of thee, o Lord our God. Give 
rest to them that have fallen asleep before us: heal speedily 
them that are sick: for thou art the life of us all and the hope 35 
of us all and the deliverer of us all and the raiser up of us all 
and to thee we send thanksgiving unto highest heaven world 
without end. 


i) 


we 


The deacon shall speak before the Gospel signifying what he is going to proclaim 
on the several days. 28 


The priest shall cast the incense once as before and after that he shall say 
this following 


And the Lord most high siess us all and sanctify us wir 


220 The Egyptian Rite 


ALL SPIRITUAL BLESSING and make our entry into his holy 
church to be joined with (the entry of) his holy angels who 
chant unto him with fear and with trembling and glorify him at 
all times and all hours world without end 


5 And then the priest shall compass the tabot once with the taper before him and the 
Gospel behind him and making the sign of the cross with the censer towards the 
Gospel he shall say 


Blessed be the Lord the Father almighty 
The assistant shall say 
10 Give thanks unto the Father 
The priest shall say 
And blessed be the only Son our Lord Jesus Christ 
The assistant shall say 
Give thanks unto the Son 
15 The priest shall say 
And blessed be the Holy Ghost the Paraclete 
The assistant shall say 


Give thanks unto the Holy Ghost. 


The deacon shail say 

20 Stand up and hearken to the holy Gospel, the message of 
our Lord and our Saviour Jesus Christ 

The priest shall say 

The holy Gospel which {Luke} preached, the word of the 
Son of God 

25 The people shall say 
Glory be to thee, Christ my Lord and my God, at all times 
®#!Q MAGNIFY THE LORD oUR GOD AND FALL DOWN BEFORE 

HIS FOOTSTOOL: FOR HE IS HOLY Ps. xcix ¢}a 


The assistant priest shall say in a low votce 
30 O FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS 
indeed, receive our prayer and our supplication and our 


* The proper is given in the Lectionary. The Liturgy has: S1nG WE MERRILY 
UNTO GOD OUR STRENGTH: MAKE A CHEERFUL NOISE UNTO THE Gop oF JACOB. 
TAKE THE PSALM, BRING HITHER THE TABRET: THE MERRY HARP WITH THE 
LuTE. Ju Lent [instead of Sing we merrily D E] In the gospel thou hast shown 
us the way and in the prophets thou hast comforted us. O thou who hast 
brought us nigh unto thyself, glory be tothee. (And they shall kiss the Gospel 
by their several ranks E}. j 


The Liturgy of the Abyssinian Jacobites 221 


humility and our penitence and our confession toward thine 
ark and thine holy altar heavenly stainless and spotless : make 
us meet to hear the word of thine holy gospel and to keep thy 
commandments and thy testimony, and bless us that we may 
bear fruit, for one thirtyfold and sixtyfold and an hundredfold 5 
Remember, Lord, the sick of thy people: visit them in thy 
lovingkindness and heal them. Remember, Lord, our fathers 
and our brethren who are gone to sojourn abroad: bring them 
back to their dwellingplace in safety and peace. Remember, 
Lord,. the downcoming of the rains and the waiters of the 10 
rivers: bless them. Remember, Lord, the seed and the fruit 
of the fields: make them abundant. Remember, Lord, the 
sweetness of the airs and the fruits of the earth: bless them. 
Remember, Lord, the safety of man and of beast. Remember, 
Lord, the safety of thine own holy church and of all orthodox 15 
cities and countries. Remember, Lord, our king /ohu lover of 
God and keep him in peace and health. Remember, Lord, our 
fathers and our brethren who have fallen asleep and are gone 
to their rest in the orthodox faith: give them rest. Remember, 
Lord, them that have presented unto thee this incense and 20 
oblation *and those also for whom they? offered and those 
who “brought ©¢ it from them: grant them all the recompense in 
heaven and comfort them after all tribulation. Remember, 
Lord, all captives and bring them again in peace to their cities. 
Remember, Lord, thy poor servants who are in _ torment. 25 
Remember, Lord, the afflicted and distressed. Remember, 
Lord, the catechumens of thy people and teach them and 
stablish them in the right faith: banish from their heart all 
remains of idolatry: stablish in their heart thy law and the 
fear of thee, thy commandment and thy righteousness and 3° 
thine ordinance: grant them to KNOW THE CERTAINTY OF THE 
word WHEREIN THEY HAVE BEEN INSTRUCTED and when they 
have been instructed make them all meet for the new birth 
and for the remission of their sin and prepare them to be an 
ark for thine Holy Spirit: through the grace and lovingkind- 35 
ness of thine only Son, lover of man, our Lord and our God 


* —and those also for whom they offered D. 
* they E: I AB. ¢ DE: corrupt in AL. 


aie) 


20 


i) 
er 


222 Lhe Egyptian Rite 


and our Saviour Jesus Christ, through whom to thee with him. 
and with the Holy Ghost the lifegiver who is coequal with thee 
in godhead *glory and honour and majesty are fitting both 
now and ever and world without end. Amen. 


The priest that reads the Gospel shall say 
Bless, Lord, through the Gospel of {Luke} the disciple and 
apostle of our Lord Jesus Christ the Son of the living God: 
to him be glory continually world without end. Amen 
and then the priest shall read the Gospel 


{THE SAME DAY THERE CAME...... AGAIN TO THESE THINGS 
S. Luke xtit 31-x1v 6} 
When the Gospel 1s read the priest shall say at the end of each Gospel 
distinguishing the several Gospels 
Luke's IT IS EASIER FOR HEAVEN AND EARTH TO PASS THAN 
FOR ONE TITTLE OF THE LAW and the prophets To Fall, said 
the Lord to his disciples » 
The people shall say at each Gospel tn tone as follows 
Luke's \WHO IS LIKE UNTO THEE, 0 LORD, AMONG THE GODS? 
Thou it is that Do—EST WONDERS: thou didst sHow thy PowER 
UNTO thy PEOPLE and didst save thy people with thine arm: 
thou wentest into hades and broughtest up thence them that were 
in captivity and didst desire us again to be set free, for thou 
didst come and save us. For this cause we glorify thee saying 
Biessed art thou, our Lord Jesus Christ, for thou didst come 
and save us °, 


The deacon shall say 
Go forth, ye catechumens. 


* CE: wanting in ABD. 

>’ The forms for the other Gospels are given in the text thus: Matthew’s 
HEAVEN AND EARTH SHALL PASS AWAY BUT MY WORD SHALL NOT PASS AWAY, 
said the Lord to his disciples. Mark's HE THAT HATH EARS TO HEAR LET HIM 
HEAR. John’s HE THAT BELIEVETH ON THE SON HATH EVERLASTING LIFE. 

¢ The responses for the other Gospels are : Matthew's We believe in the very 
Father and we believe in the very Son and we believe in the very Holy Ghost: 
we verily believe in their Trinity. Mark’s And they, the cherubin and seraphin, 
offer up glory to him saying Hoty HOLY HOLy art thou, Lord, the Father and 
the Son and the Holy Ghost. John’s IN THE BEGINNING WAS THE WORD: THE 
Worp was the Word of Gop: tHE WorD WAS MADE FLESH AND DWELT AMONG 
US AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLYBEGOTTEN OF HIS 
FaTuerR: the living Word of the Father and the lifegiving Word, the Word of 
God, rose again and his flesh was not corrupted. 


—. 


The Liturgy of the Abyssintan Facobites 2 


NO 
(Se) 


«MASS OF THE FAITHFUL) 


{THE PRAYERS) 
«The deacon) 
Stand up for prayer 
The people shall say 5 
Lord have mercy upon us 
The priest shall say 
Peace be to you all 
The people shall say 
With thy spirit 10 
The priest shall say 
Again let us beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ. We ask and entreat of 
thy goodness, o lover of man: remember, Lord, the peace of 
the church holy one apostolic which reacheth from one end 15 
of the world to the other 
The deacon shali say 


Pray for the peace of the one holy apostolic church orthodox 
in the Lord 

The priest shall say 20 
All the people and all the flocks bless thou: the peace that is 
from heaven send thou into the hearts of us all and the peace 
of our life vouchsafe us therein. Vouchsafe peace to our king 
John, to his palace and to his armies and to his princes and to 
his nobles and to the multitude of our neighbours at home and 2; 
abroad : adorn them with all peace. O KING OF PEACE, GIVE US 
PEACE FOR THOU HAST GIVEN US ALL THINGS: POSSESS US, 
0 Lorp, and requite us, FOR BESIDE THEE WE KNOW NONE 
OTHER : WE MAKE MENTION OF THINE holy NAME and call upon 
it that our soul may live through the Holy Ghost and that the 30 
death of sin have not dominion over us thy servants and all 
thy people 

The people shall say 


a) ee 


The deacon shall say 35 
Stand up for prayer 


10 


_ 
Cyr 


ce) 


> 
- 


2 


wre 


35 


224 The Egyptian Rite 


The people shail say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say 
And again let us beseech the almighty Lord the Father of 
the Lord and our Saviour Jesus Christ for the blessed pope 
abba Matthew that he truly preserve him to us for many years 
and in peaceful days to fulfil the office of the priesthood which 
thcu hast committed unto him. The Lord our God who is rich 
in grace vouchsafe it 
The deacon shali say 
Pray for our archpope abba Matthew lord archbishop of the 
great city of Alexandria and for the head of the city of our 
fathers the blessed pope abba Szwoda@ and all orthodox 
bishops presbyters and deacons 
The priest shall say 


Lord our God who art almighty, we pray and beseech thee for 
our blessed pope abba Szmoda that thou truly preserve him for 
many years in peaceful days fulfilling the office of the priest- 
hood which thou hast committed unto him, with all orthodox 
bishops presbyters and deacons and with all the entire congre- 
gation of the one holy catholic church: and the prayer also 
which he shall make on our behalf and on behalf of all thy 
people do thou accept: open to him the treasurehouse of thy 
blessing. Furthermore vouchsafe him abundantly the grace of 
the Holy Ghost: pour upon him from heaven thy blessing that 
he may bless thy people: and all his enemies visible and 
invisible do thou subdue and BRUISE UNDER his FEET SHORTLY: 
but himself do thou still preserve unto us, unto thine holy church, 
in thy priesthood: through thine only Son through whom to 
thee with him and with the Holy Ghost be glory and dominion 
both now and ever and world without end. Amen. 
The deacon shall say 


Stand up for prayer 


The Liturgy of the Abyssinian Facobttes 225 


The people shall say 
Lord have mercy upon us 
The priest shall say 


Peace be unto you all 

The people shall say 

With thy spirit 

The priest shall say 

And again let us beseech the almighty Lord the Father of 
the Lord and our Saviour Jesus Christ: we pray and implore 
of thy goodness, o lover of man: remember, Lord, our congre- 
gation: bless thou them 
blessing with the figure of the sign of the cross 

The deacon shall say* 
Pray for this holy church and our congregation therein 

The priest shall say 
and make them to be to thee without hindrance and without 
intermission doing thine holy and blessed will: an house 
of prayer, an house of purity and an house of blessing 
vouchsafe, Lord, unto us thy servants, and to them that 
shall come after us unto eternal days vouchsafe it. And the 
priest shall cense the altar saying ARISE, LorD my GoD, AND LET 
THINE ENEMIES BE SCATTERED AND LET all THEM THAT HATE 
thine holy and blessed name FLEE BEFORE THEE: while speaking he 
shall sign with the censer over the people and bow three times but let thy 
people be blessed with blessings a thousand thousand and ten 
thousand times ten thousand: through the grace and loving- 
kindness of the lover of man thine only Son our Lord and our 
God and our Saviour Jesus Christ through whom to thee with 
him and with the Holy Ghost be glory and dominion both now 
and ever and world without end. Amen. 


(THE CREED) 
The deacon shall say 
Speak we all in the wisdom of the Lord 
Answer ye the prayer of faith 


* End of f. 43: the next folio (from here to p. 226 1.34) is misplaced and 
bound up as f.52 in A. 


Q 


32 


oye 


I 


bo i 


20 


25 


Oo 


’ 
e) 


226 The Egyptian Rite 


The people shall say 


We believe in one God the Lord the Father almighty, maker 
of the heavens and the earth, the visible and the invisible. 
And we believe in one Lord Jesus Christ the only Son of the 
Father, who was with him BEFORE THE WORLD WAS CREATED, 
light of light, God of very God, begotten not made, equal with the 
Father in his godhead: by whom all things were made but 
WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor 
in earth: who for us men and for our salvation came down 
from heaven and was incarnate of the Holy Ghost and of Mary, 
of the holy virgin: he was made man and was crucified for us 
in the days of Pontius Pilate, he suffered and died and was 
buried and rose again from the dead the third day, as it is 
written in the holy scriptures: he ascended with glory into the 
heavens and sat down on the right hand of his Father: he shall 
come again with glory to judge the quick and the dead and of 
his kingdom there shall be no end. And we believe in the 
Holy Ghost the Lord, the giver of life, who proceedeth from 
the Father: we worship and glorify him with the Father and 
the Son: who spake by the prophets. And we believe in one 
holy church catholic apostolic and we believe in one baptism 
for the remission of sin and we look for the resurrection of the 
dead and the life to come world without end. Amen. 


{THE LAVATORY) 
And then he shall take away the covering of the paten with his hand. 
And then the priest shall wash. 


And after washing he shall say the following while he sprinkles water with the 
moisture of his hand turning his face to the west 

If there be any who is pure let him receive of the host and 
whoso is not pure let him not receive, that he be not consumed 
in the fire of the godhead, whoso hath revenge in his heart and 
whoso hath an alien mind by reason of unchastity. J Am PURE 
FROM THE BLOOD OF you ALL and from your sacrilege against 
the body and blood of Christ: I have nought to do with your 


3 reception thereof: I am pure of your error, and your sin will 


return upon your own head if ye receive not in purity. 


i —_— nage 


The Liturgy of the Abyssinian Facobiles 227 


(THE KISS OF PEACE) 
The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 5 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shail say the prayer of the Kiss, of Basil 19 
Lorp great eternal, which FORMEDST MAN INCORRUPT, thou 
didst abolish death, that cAmE at first INTO THE WORLD THROUGH 
ENVY OF Satan, by the advent of thy living Son our Lord and 
our God and our Saviour Jesus Christ and didst fill all the 
earth with thy peace which is from heaven, wherein the armies 15 
of heaven glorify thee saying 
Giory To Gop IN HEAVEN AND ON EARTH PEACE, HIS 
GOODWILL TOWARDS man 
The people shall say in like manner: the priest shall say 
O Lord, in thy goodwill fill our hearts and purify us from all 2° 
filthiness and from all *lasciviousness* and from all revenge and 
envy and from all wrongdoing and from the remembrance of ill 
which clothes with death. Make us all meet to SALUTE ONE 
ANOTHER WITH AN HOLY KISS 
The deacon shail say 25 
Pray for perfect peace and love 
SALUTE ONE ANOTHER WITH AN HOLY KISS 
The people shall say ' . 
Christ our God, make us meet TO SALUTE ONE ANOTHER WITH 
AN HOLY KISS 30 
The priest shall say 
and to partake without condemnation of thine holy immortal 
heavenly gift: through Jesus Christ our Lord through whom 
to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 35 


* DE: corrupt in AB. 
Q 2 


228 The Egyptian Rite 


{ANAPHORA) 


(THE THANKSGIVING) 


The priest shall say 
THe Lorp BE WITH YOU ALL 
5 The people shall say 
WITH THY SPIRIT 
The priest shall say 
Give ye thanks unto our God 
The people shall say 
he It is right, it is MEET 
The priest shall say 
Lift up your hearts 
The people shall say 
We lift them up unto the Lord our God 
15 The Keddasé of the Apostles 
The priest shall say 
WE GIVE THEE THANKS, 0 Lorp, in thy BELOVED Son the 
Lord Jesus, whom IN THE LAST DAYS thou DIDST SEND unto us, 
thy Son the saviour and REDEEMER, THE ANGEL OF thy COUNSEL, 
20 who is the Word from thee and THROUGH WHOM thou MADEST 
all things by thy will. 
{THE INTERCESSION ) 
The deacon shall say 
For the sake of our blessed and holy archpope abba Matthew 
and the blessed pope abba Sizdda while they yet give thee 
thanks in their prayer and in their supplication: Stephen 
the protomartyr, Zacharias the priest and John the baptist, 
and for the sake of all the saints and martyrs who have 
gained their rest in the faith: Matthew and Mark, Luke 
30 and John, the iv evangelists: Mary the parent of God: 
hear us. For the sake of Peter and Andrew, James and 
John, Philip and Bartholomew, Thomas and Matthew, 
Thaddaeus and Nathanael and James the son of Alphaeus 
and Matthias, the xij apostles: and James the apostle, 
35 the brother of our Lord, the bishop of Jerusalem: Paul 


=i) 


* S| 


The Liturgy of the Abyssinian Facobites 229 


Timothy Silas and Barnabas, Titus Philemon Clement, 
the Ixx1j disciples, the d companions, the cccxviij orthodox : 
the prayers of them all come unto us? 
And remember thou the catholic apostolic church in peace, 
which was made by the precious blood of Christ 5 
Remember thou all archpopes popes bishops presbyters and 
deacons and all christian people. 


The assistant presbyter shall say the prayer of benediction 

O holy Trinity, Father and Son and Holy Ghost, bless thou 
benediction thy people, christians beloved, with blessings heavenly 10 
and earthly, and send upon us the grace of the Holy Ghost and 
make the doors of thine holy church open unto us in mercy and 
in faithfulness. Perfect unto us the faith of the Trinity unto 
our last breath 

O my master Jesus Christ, visit the sick of thy people: 1; 
heal them 

And guide our fathers and our brethren who have gone forth 
and are travelling abroad: bring them back to their dwelling- 
place in peace and in health 

Benediction Bless the airs of heaven and the rains and the fruits 20 
of the earth of this year according to thy grace, and make joy 
and gladness perpetual on the face of the earth and stablish 
for us thy peace 

Turn the heart of mighty kings to deal kindly with us alway. 
Give favour to the elders of the church that are gathered in 23 
thine holy church, to all, to each by their several names, in 
the presence of powerful kings: lift them up 

Rest the souls of our fathers and our brothers and our sisters 
that have fallen asleep and gained their rest in the faith of 
Christ : rest them : 30 

And bless benediction them that occupy themselves with the 
incense and the oblation and the wine and the oil and the 
chrism and the veils and the books of the lessons and the 
vessels of the sanctuary, that Christ our God bring them to 
the heavenly Jerusalem 35 

And all them that are assembled with us to entreat for 


® +and with them do thou visit us B. 


“7 


2 


1@) 


25 


to 
ie) 


35 


236 The Egyptian Rite 


mercy: Christ our God be propitious unto them: and all them 
that give alms before thine awful throne, receive them 

Lift up every straitened soul, them that are bound in chains 
and them that are in exile and captivity and them that are held 
in bitter bondage: our God, deliver them in the greatness of 
thy mercy 

And all them that have entrusted it to us to remember them: 
Christ our God, remember them in thine heavenly kingdom. 
O Lord, SAVE THY PEOPLE AND BLESS THINE HERITAGE : benediction 
GOVERN THEM AND LIFT THEM UP FOR EVER and ever and keep 
them in the right faith, in glory and honour all the days of their 
life, and endue them with love that is exalted above all under- 
standing and above all wisdom 

By the intercession and by the supplication which the lady 
of us all, thy parent the holy and immaculate Mary, maketh 
on our behalf, and by the iv great luminaries, *holy Michael 
and Gabriel, Raphael and Suriel, and by the iv incorporeal 
creatures, the xx and iv priests of heaven, and our fathers 
of exalted memory, Abraham Isaac and Jaccb, and S. John 
the baptist, and the cxliv thousand holy babes, and our fathers 
the elders, the apostles, and S. Mark the evangelist, the lxxij 
disciples, the vij holy children, and S. Stephen the head of 
deacons and first martyr, and S. George and S. Theodore and 
S. Mercury and S. Basilides and S. Claudius and S. Mennas 
and S. Manadeléwos and S. Philotheus and S. Cyriac and all 
martyrs, and holy abba Nob virgin and martyr, singular valiant 
and courting the battle, and my lord the great and righteous 
father abba Antony and our holy fathers the iij Macarii and our 
father abba Besoi and our father abba John Kama and our 
father abba Pachomius and our father abba Barstimas and our 
father abba Sindda and our father abba Besneda and the 
righteous abba Bula, and our holy Roman fathers Maximus 
and Demetrius, and the strong and holy abba Moses, the 
xl and ix martyrs and all them that wear the cross, righteous 
and good, and the angel of this blessed day:- their blessing 
and the grace of their help be with us world without end 

O peaceful king of peace Jesus Christ, thy peace give us and 


a —holy B. 


The Liturgy of the Abyssinian Facobites 231 


confirm unto us thy peace and forgive us our sins and make us 
worthy that we may go out and come in in peace. 


{THE THANKSGIVING CONTINUED) 
The priest shall say* 


And for these and for them all, rest their soul and be propi- : 


tious unto them, thou who sentest thy Son from heaven into 


the bosom of the virgin 
The deacon shall say 


Ye that sit, stand up 
The priest shail say 
He was carried in the womb, wWAs MADE FLESH and his birth was 
revealed oF THE Hoty Guost. Unto thee, before whom sTanp 
THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOU- 
SAND and the holy angels and archangels and thine honourable 
creatures that have six wings, the seraphin and cherubin 
The deacon shall say 
Look to the east 
The priest shall say 
WITH Two of their wings THEY COVER THEIR FACE, WITH 
two of their wings THEY COVER THEIR FEET, AND WITH TWO 
wings THEY FLY from end to ends of the world 
The deacon shall say 
Give we heed 
The priest shall say 
Continually therefore as they all hallow thee and praise, with 
all them that hallow thee and praise thee, receive our hallowing 
also which we utter unto thee: Hoty Hoty Hoty Lorp oF 


SABAOTH: the heavens and THE EARTH are wholly FuLL of 


THE HOLINESS OF thy GLORY 
The deacon shall say 
Answer ye 
The people shall say 
Hoty HoLy HOLY LorD OF SABAOTH 
the heavens and THE EARTH are wholly FULL of THE 
HOLINESS OF thy GLORY 


® +4in a loud tone D. 


“Jt 


Io 


—_ 


ra 


29 


dS 
oN 


30 


35 


232 The Egyptian Rite 


And here the priest shall sign first over himself and again over the people 
and then also over the ministers 

Truly the heavens and EARTH are FULL OF THE HOLINESS 
OF THY GLoRY in our Lord and our God and our Saviour 
Jesus Christ thine holy Son. He came and was born of the 
virgin, that he might fulfil thy will and make a people for thee. 
Here the censing. He stretched out his hands to the passion, 
suffering to save the sufferers that trust in thee: who was 
delivered of his own will to the passion that he might aBoLisH 
10 DEATH and burst the bond of Satan and trample on hades, 

lead forth the saints, establish a covenant and make known 

his resurrection. IN THE SAME NIGHT IN WHICH they BETRAYED 

him HE TOOK BREAD 

here he shall take it: the people shall say 


on 


Te We believe that this is true: we believe 
the priest shall say 
in his hands holy and blessed that were without spot: he 
looked up TO HEAVEN toward thee his Father benediction, HE 
GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND 
20 GAVE IT TO HIS DISCIPLES he shall break it AND SAID UNTO THEM 
TAKE, EAT: foimting THIS bread he shall bow himself IS MY BODY 
pointing WHICH Is broken For you for forgiveness of sin 
The people shall say 


Amen amen amen: we believe and confess: we praise thee, 
25 our Lord and our God. This is true: we believe 
The priest shall say | 
AND LIKEWISE he shail bless ALSO THE CUP, GIVING THANKS benediction, 
he blessed it benediction, and hallowed it AND GAVE IT To his 
disciples AND SAID UNTO THEM Take, DRINK pointing THIS CUP: 


30 MY BLOOD fointing IT IS he shall shake it, WHICH IS SHED for you 
FOR THE remission OF SIN 


The people shall say 
Amen amen amen 
The priest shall say 
And as often as YE Do this MAKE YE MEMORIAL of ME 
: The people shall say 


We suHow thy pEeatH, Lorp, and thine holy resurrection: we 


Ls?) 
aor) 


The Liturgy of the Abyssinian Facobites 233 


believe thine ascension: we praise thee and confess thee: we 
supplicate thee and confess thee, o Lord our God. 


(THE INVOCATION ) 
The priest shall say 


Now also, Lord, remembering his death and his resurrection, 
we confess thee and offer unto thee this bread pointing and this 
cup, giving thanks unto thee: and thereby thou hast made us 
meet to stand before thee and do thee priestly service. We pray 
thee, Lord, and beseech thee that thou wouldest send the Holy 


Ghost and power upon this bread fointing, and over this cup 10 
pointing 


tn 


The people shall say 


Amen: Lord have mercy upon us, Lord have mercy upon us, 
Lord be propitious unto us 
The priest shall say 5 


May he make it he shall bless the bread and the cup three times each the 
body and blood of our Lord and our Saviour Jesus Christ for 
ever and ever 
The deacon shall say 
With all the heart we beseech the Lord our God that he vouch- 20 
safe unto us the good communion of the Holy Ghost 


The people shall say 


As it was, is and shall be unto generations of generations 
world without end 
He signs the body with the blood 


25 

Give it together unto all them that take of it, that it be unto 
them for sanctification and for fulfilling with the Holy Ghost 
and for confirming true faith that they may hallow and praise 
thee and thy beloved Son Jesus Christ world without end. 
Grant us to be united in thine Holy Spirit and heal us by 30 
this presphora that we may live in thee for ever world with- 
out end 

The people shall say 

Amen: grant us 

The priest shall say 35 


BLESSED BE THE NAME OF THE Lorp and BLESSED BE HE 


234 The Egyptian Rite 


THAT COMETH IN THE NAME OF THE Lorp and let the name 
of his glory be blessed. So be it: so be it 


Send the grace of the Holy Ghost upon us 


The people shall say *in like manner®, 


on 


(THE LORD’S PRAYER) 
The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
10 The priest shall say 
Peace be to you all 
The people shall say 
With thy spirit 
The priest shall say the prayer of the Fraction 
5 And again we beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ to grant us to take with 
blessing of this holy mystery, to grant us confirmation and not 
to condemn any of us but to make meet all that partake of the 
reception of the holy mystery of the body and blood of Christ 
20 the almighty Lord our God 
The deacon shall say 


— 


Pray ye 
The people shall say 

Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 

25 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY OUR DAILY BREAD AND 
FORGIVE US OUR. TRESPASSES .AS, WE FPORSIV2e -'THEM THA 
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION 
BUT DELIVER US AND. RESCUE US, FROM ALL EVIL: FOR THINE 
30 IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND 


EVER » 
© The priest shall say 


Lord dalmighty, grant us effectual reception of this holy 
mystery and condemn none of us but bless every one in Christ: 


« Send B. | b 4Amen B. 
© — The priest..... Amen C, a +our God B. 


The Liturgy of the Abyssinian Facobites 235 


through whom to thee with him and with the Holy Ghost be 
glory and dominion both now and ever and world without 


end. Amen 
The * people* shall say 


b The hosts of the angels of the Saviour of the world stand 5 

before the Saviour of the world and encompass the Saviour 

of the world, even the body and blood of the Saviour of the 

world. And let us come before the face of the Saviour of 
the world. In the faith of him give we thanks to Christ.» 


(THE INCLINATION ) 10 
The deacon shall say 

Standing bow down your head the while 
The priest shall say 


Lord eternal which knowest what is hidden and what is 
manifest, before thee thy people have bowed down their head 15 
and unto thee have subdued the hardness of heart and flesh: 
behold FROM HEAVEN THY DWELLINGPLACE: bless them, men 
and women: INCLINE THINE EAR TO them AND HEARKEN UNTO 
their PRAYER: stablish them wiTH THE STRENGTH oF thy 
RIGHT HAND, protect and succour them from evil affliction: 20 
be a guardian both to our body and to our soul and INCREASE 
to them, both men and women, thy FaitH and the fear of thy 
name through thine only Son world without end. 

The deacon shall say 


Worship the Lord with fear 25 
The people shall say 


* 


Before thee, Lord, we worship and thee we glorify 
The priest shall say the prayer of Penitence 


Lord almighty, it is thou that healest our soul and. our body 
and our spirit, because thou saidst by the word of thine only 30 
Son our Lord and our God and our Saviour Jesus Christ 
which thou spakest unto“our father Peter THou ART A ROCK 


" assistant priest C D E. 

» E repeats this 18 times, generally with a varied ending. D has: The hosts 
of the angels of the Saviour of the world, io io io, stand before the Saviour of 
the world. The people shall say And encompass the Saviour of the world, 
io io io, even the body and blood of the Saviour of the world. The priest shall 
say Let us come before the face of the Saviour of the world, io io io: in the 
faith of him the apostles followed his steps. 


om 


10 


5) 


20 


“0 


30 


236 The Egyptian Rite 


AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND 
THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT: AND 
UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM: WHAT 
THOU HAST BOUND ON EARTH SHALL BE BOUND IN HEAVEN 
AND WHAT THOU HAST LOOSED ON EARTH SHALL BE LOOSED 
IN HEAVEN: let all thy servants and thine handmaids according 
to their several names be loosed and absolved, whether they 
have wrought wittingly or unwittingly: keep them, Lord, and 
defend them, thy servants and thine handmaids, my fathers and 
my brethren, and moreover loose my humility, me thy sinful and 
guilty servant: and let them be loosed and set free out of the 
mouth of the Holy Ghost and out of the mouth of me also thy 
sinful and guilty servant. O merciful and lover of man, Lord 
our God, that takest away the sin of the world, receive the 
penitence of these thy servants and thine handmaids and make 
to arise upon them the light of everlasting life, and forgive 
them, Lord, their sins: for thou art good and a lover of man. 
O Lord our God longsuffering and plenteous in mercy and 
righteous, forgive me and all thy servants and thine handmaids 
and deliver them from all transgression and curse: if we have 
transgressed against thee, Lord, whether in our word or in 
our deed or in our thought, pardon and forgive, be propitious 
and remit, for thou art good and a lover of man. O Lord, 
forgive me and all thy people: loose them 
and then the priest shall turn towards the people and sign three times 
and shall make mention of them that are with him® 

Remember, Lord, all archpopes popes bishops presbyters 
and deacons and subdeacons, anagnosts and singers, men and 
women, adults and children and all christian people: confirm 
them in the faith of Christ 

and then he shall make mention of the dead 


Remember, Lord, our king /ohuv and loose him from the 
chain of the sin that he hath committed wittingly and unwittingly: 
subdue his adversaries and his enemies under his feet shortly 

Remember Lord and loose all them that are asleep and 
resting in. the right faith and lay their souls in the bosom of 
Abraham Isaac and Jacob - 


® +and shall say B. 


The Liturgy of the Abyssinian Facobites 237 


And us also deliver from every transgression and curse and 
from all apostasy and from all error and from all anathema 
and from all perjury and from mingling with heresy and pollu- 
tion. Give us, Lord, wisdom and strength of understanding 
and prudence and knowledge that we may depart and flee for 5 
evermore from every ® work of Satan the tempter: give us, 
Lord, to do thy will and thy goodpleasure at all times, and 
write our names in the book of life in the kingdom of heaven 
with all saints and martyrs: through Jesus Christ our Lord 
through whom to thee with him and with the Holy Ghost 10 
be glory and dominion both now and ever and world without 
end. Amen. 

{THE MANUAL ACTS) 
The deacon shall say 
Give we heed 15 
The priest shall say 
Holiness to the holies 
The ® assistant” shall say 
One is the holy Father, one is the holy Son, 
one is the ¢holy Spirit 20 
And the priest shall take the asbadikon 
The priest shall say 
The Lord be with you all 
The people shall say 
With thy spirit 
The priest shall say 


LS) 
yr 


Lord, have mercy upon us, Christ 
with a loud voice three times, in a low tone three times, five each, and the 


people also shall say likewise. 


And the priest shall take the body in his hand and shall dip the tip of his 30 
Singer in the blood and shall make the sign once on the large portion® 
and again inside and the third time on the small portion 
The deacon shall say 
Prayer 


Ye that are in penitence bow down your head 35 


* —work AB, » people CC DE, 
¢ —holy A, 4 + outside D, 


238 The Egyptian Rite 


The priest shall say 
Prayer 

Upon them that are in penitence, thy people, HAVE MERCY 
UPON them AFTER THY GREAT GOODNESS AND ACCORDING TO 
5 THE MULTITUDE OF THY MERCY BLOT ouT their transgression : 
guard them and keep them: redeem in peace their souls. 
Cutting short their former conversation join them with thine 
holy church: through the grace and might of thine only Son 
our Lord and our Saviour Jesus Christ through whom to thee 
1o with him and with the Holy Ghost be glory and dominion both 

now and ever and world without end. Amen. 


{THE CONSIGNATION AND THE COMMUNION) 
The deacon shall say 
Stand up for prayer 
The people shall say 


_ 
Cm 


Lord have mercy upon us 
The priest shall say 
Peace be to you all 
The people shall say 
With thy spirit 
The priest that consecrated shall say 


20 


This is the body holy true of our Lord and our God and our 
Saviour Jesus Christ which is given for life and for salvation 
and for remission of sin unto them that partake of it in faith. 

25 Amen 
The people shall say 
Amen 

{The priest shall say) 
This is the blood precious true of our Lord and our God® 
30 Jesus Christ which is given for life and for salvation and for 
remission of sin unto them that receive of it in faith, Amen. 
For this is the body and blood of Emmanuel our very God. 
Amen. I believe, I believe, I believe and confess unto the 
last breath that this is the body and blood of our Lord and 
35 our God and our Saviour Jesus Christ which he took of the 
lady of us all the holy and pure virgin Mary and made it one 


® +and our Saviour CDE. 


The Liturgy of the Abyssinian Facobites 239 


with his godhead without mixture or confusion, without division 
or alteration: and he verily confessed with a good testimony 
in the days of Pontius Pilate and he gave it up for our sake 
on the tree of his cross of his own sole will for the life of us 


all. Amen. I believe, I believe, I believe and confess that his 5 


godhead was not divided from his manhood, not for an hour 
nor for the twinkling of an eye, but he gave it up for our sake 
for life and for salvation and for remission of sin unto them 
that partake of it in faith Amen. I believe, @I believe, 
I believe that this is true. Amen. This is he to whom are 
fitting all honour and glory and adoration, to the holy Trinity 
the Father and the Son and the Holy Ghost coequal at all 
times both now and ever and world without end °. 
The priest’s prayer 

O Lord ¢ Lord, it in no wise beseemeth thee to COME UNDER 
the roor of my polluted house, for I have provoked thee-and 
stirred thee to anger and HAVE DONE EVIL IN THY SIGHT and 
have polluted my soul and my body and I have no good deed 
at all. But for the sake of thy being made and thy becoming 
man for my salvation, for the sake of thy precious cross and 
thy lifegiving death and resurrection on the third day, I pray 
thee and beseech thee that thou wouldest purge me from all 
guilt and curse and sin: and when I have received thine holy 
mystery let it not be unto me for judgement nor for condemna- 
tion, but have mercy upon me and be propitious unto me in 
the abundance of thy mercy and grant me remission for my 
sin and life for my soul: through the petition of our lady 
Mary and of John Baptist and for the sake of all the saints 
and martyrs world without end 

Prayer: the priest that hath consecrated shall say _ 

Behold thy Son, the oblation that is wellpleasing unto thee, 
and through this pardon me, because for my sake thy Son 
died. Behold the pure blood that was poured out for my sake 
“upon Golgotha4, and let it cry aloud in my stead: receive my 
petition for the sake of it. By reason of my sin thy beloved 
received the spear and the nails: he suffered that he might 


* —I believe, I believe B. b +Amen B, ¢ —Lord B, 


@ baqaranyo (= éy xpaviov Matt. xxvii 33) C 


w 


9) 


3 


30 


5 


240 The Egyptian Rite 


be wellpleasing unto thee. After that I was saved, Satan 
returned and pierced me through with his darts. Grant me 
thy mercy, for he that summoneth to judgement is mighty and 
with the burden of sin he hath slain me. Avenge me of the 

5 crafty one that is insatiable for my life. Thou, Lord, king 
and saviour, bind up my wound. I will believe aright until 
the going forth of my last breath that this is the body and 
blood of Emmanuel our very God, which he took of the lady 
of us all holy Mary 


10 And then he shall sign therewith * upon* the body and blood, to wit with the 
sign of the cross of the body saying 


Blessed [be the Lord God for ever. Amen] 
and he shall lay it on the blood, to wit the sign of the cross of the body. 
While he receiveth the host he shall say 


15 Omy Lord Jesus Christ, let not this thy mystery bring guilt 
upon me: rather let it be for the purifying of my soul and body 


The deacon shall say after the priest The priest shall say as he goeth out 


d the d h ved 
an ne deacon have receive Those whom thou hast 


called, Lord, and whom thou 
hast sanctified make partakers 
in thy calling and keep them 
in thy strength and confirm 
them in thy love and keep 
them from evil in thine 
25 Precious is the praise of the eternal kingdom in Christ: 
psalm through whom to thee with 
(unto the end thereof) him and with the Holy Ghost 
be glory and dominion both 
now and ever and world with- 

30 out end. 


‘Pray -ye for us and, for alt 

20 christians that. bid us 

make mention of them in 

the eucharist, and in the love 

of Christ praise ye and sing 
And then they shall sing 


Then he shall administer saying®, m 
every anaphora of the apostles 


The bread of life which 


® CE: the preposition (diba) has fallen out in A B. 
> In the anaphora of our Lord The body of Jesus Christ, which is of the Holy 
Ghost, to hallow soul and spirit. 


The Liturgy of the Abyssinian Facobites 241 


came down from heaven, the 
body of Christ # 
and he that receiveth shall say 
Amen 


A prayer which the faithful shall pray 
each as often as he receiveth the eucharist 
in his mouth: and he shall say 


Hoty HOLy HOLy Trinity unspeak- 
able, grant me that I receive unto life 
the body and blood without con- 
demnation. Grant me that I bring 
forth fruit that shall be wellpleasing 
unto thee, to the end that I may 
appear in thy glory and live unto 
thee doing thy will, with confession 
CALLING UPON thee, FATHER, and call- 
ing upon THY KINGDOM: HALLOWED, 
Lord, BE THY NAME with us: for 
mighty art thou, praised and glorious, 
and THINE IS THE GLORY world with- 
out end 


and after this prayer he that hath 
received shall eat 


And while he receiveth the blood he 
shall say this 

FILL MY MOUTH WITH THY PRAISE, 
my heart with joy and my soul with 
gladness who have received the divine 
mystery that was with it in com- 
munion. The Holy Ghost came down 
upon it when the Lord’s priest did 
consecrate in the great mystery 


The deacon shall say while he adminis- 
lereth «the chalice) 


5 


Io 


Lal 


5 


30 


This is the cup of life that 35 


came down from heaven: this 
is the blood of Christ 
The people that receive shall say 


Amen and amen 


* And in the anaphora of the elders The holy body of Emmanuel our very God 


which he took of the lady of us all. 


RK 


242 The Egyptian Rite 


And while they receive the water they 
shall say this 


Glory be to the Lord who hath 

given us the body and blood of our 

a) Lord Jesus Christ, world without end. 
Amen and amen: so be it, so be it. 


The deacon shall say after the people have received 

Lord eternal, light of life, thou hast given, Lord, unto thy 

servants strength and protection, during the days and nights 

1o past keeping all in peace: bless them on the day that now is 

and on those that shall be hereafter: through our Lord Jesus 

Christ through whom to thee with him and with the Holy 

Ghost be glory and dominion both now @and ever and world 
without end. Amen. 


15 { THANKSGIVING) 
The deacon shall say 
Let us give thanks unto the Lord, after taking of his holy 


thing 
That what we have received may be to us medicine for the 
20 soul’s life, let us ask and entreat, while we praise the 


Lord our God 
We have received of his holy body: this is the blood of Christ : 
and let us give thanks unto him that maketh us meet to 
communicate in the precious and holy mystery. 
25 [The priest shall say 
I WILL MAGNIFY THEE, 0 GOD MY KING, AND I WILL PRAISE 
THY NAME FOR EVER AND EVER 
The people shall say 
Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO 
30 TEMPTATION 
The priest shall say 
EVERY DAY WILL I GIVE THANKS UNTO THEE AND PRAISE 
THY NAME FOR EVER AND EVER 
The people shall say 
35 Our FaTHER WHICH ART IN HEAVEN, LEAD US NOT INTO 
TEMPTATION | 


® —and ever A. 


The Liturgy of the Abyssinian Facobites 243 


The priesi shall say 
My MouTH SHALL SPEAK THE PRAISE OF THE LORD AND 
LET ALL FLESH GIVE THANKS UNTO HIS HOLY NAME FOR EVER 


AND EVER 
The people shall say 


Our FATHER WHICH ART IN HEAVEN, LEAD Us NOT, Lord, 
INTO TEMPTATION 
The priest shall say 
Pilot of the soul 
{and the rest) 

And again we beseech thee, Lord almighty, Father of the 
Lord and our Saviour Jesus Christ: we give thee thanks for 
that thou hast granted us to take of thine holy mystery. Let 
it not be unto guilt nor unto judgement but unto renewing 
of soul and body and spirit: through thine only Son through 
whom to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 


{THE INCLINATION ) 
Imposition of the hand 


Lord eternal, light of life unquenchable, look upon thy 
servants and thine handmaids and sow in their heart the fear 
of thy name and give them in blessing to bear fruit unto that 
which in.thine own name hath been given unto them, even thy 
body and thy blood. And let thine hand be upon them that 
have bowed down their heads before thee, thy people, men and 
women, adults and children, virgins and monks, widows and 
orphans. And us also here protect and succour and strengthen 
with *the* strength of thine archangels: from every evil work 
turn us away, in every good work join us in Christ: through 


whom to thee with him and with the Holy Ghost be glory and ; 


dominion both now and ever and world without end. Amen. 


{THE DISMISSAL) 
The deacon shall say 
Bow down your heads before the Lord the Father that he 
may bless you 
* CDE: thy AB. 
R 2 


5 


=~ 


to 


Ww 
oe aI 


244 The Egyptian Rite 


and then the priest shall bless saying 


Tue LorpD BLESS AND MAKE HIS FACE TO SHINE UPON THEE 
AND BE GRACIOUS UNTO THEE AND GIVE THEE PEACE 
and then the priest shall say while he blesseth three times with the sign of the cross 


5 GOVERN THEM AND LIFT THEM UP and keep them FOR EVER 
and keep thine holy cHurcH for ever wHicH thou hast PpurR- 
CHASED and ransomed WITH THE PRECIOUS BLOOD oF thine 
only Son our Lord Jesus Curist, which thou hast made to be 
a congregation, for kings and for princes, for a pure generation 

ro and for an holy people © 

The deacon shall say 
DEPART IN PEACE 
The priest shall say 
The Lord be with you all 
15 The people shall say 
With thy spirit. Amen 
THE Lorp GIVE us, his servants, THE BLESSING OF PEACE. 
Remission be unto us who have received thy body and thy 
blood. Suffer us through the Spirit To TREAD UPON ALL THE 
20 POWER OF THE ENEMY. The blessing of thine holy hand which is 
full of mercy, even that we all hope for. From every evil work 
turn us away, in every good work join us. Blessed be he that 
hath given us his holy body and his precious blood. We have 
taken of grace and we have found life by the power of the cross 
25 of Jesus Christ. Unto thee, Lord, do we give thanks, after 
taking of the grace that is from the Holy Ghost. 


The keddasé of the Apostles is finished 
Their blessing be with their beloved our king John 
and our queen Sabla Wangél 
for ever and ever 
Amen 


‘ 


> th 
’ AA 






=) 


III 


_ THE PERSIAN RITE 


7 





Ill.. THE. PERSEAN Rite 


Pp. 247-305. THE LITURGY OF THE NESTORIANS. Trans- 
lated from Liturgéa sanctorum apostolorum Adaei et 
Maris cut accedunt duae aliae...necnon ordo baptismi 
Urmiae typis missionis archiepiscopi Cantuariensis 1890, 
being the first part of the book called 7akhsa, pp. 1-31, 
53. The office of the preparation of the oblation 
(pp. 247-52: from a MS. of the district of Jilu, since 
printed in the second part of the Zakhsa, Urmiae 1892), 
the litany after the Gospel (pp. 262-66), the diptychs 
(pp. 275-81) and the proper of the Ascension through- 
out have been translated by the Very Rev. A. J. 
Maclean from documents obtained in Kurdistan, and 
a few additions explanatory or substantial, marked 
by square brackets, have been made from his observa- 
tion of practice. In the diptychs, the passages in 
brackets are from a second MS. containing the 
diptychs of a see in the province of Cubha. 


PEE. LITURGY OF THE NESTORIANS 


INCLUDING 


THE ANAPHORA OF SS. ADDAI AND MARI 


The order of the preparation of the oblation 


{THE MAKING OF THE LOAVES) 


Our FATHER 
The priest prays 
Vouchsafe us, o our Lord and our God, to go on in profitable works which 

are wellpleasing to thy majesty, that our DELIGHT may BE IN THY LAW and we 
may MEDITATE THEREIN DAY AND NIGHT, Lord of all, Father and Son and Holy 
Ghost, for ever 

Psalms t-xxx 
(in three hulali, before each subdivision of which ts said a prayer like the foregoing). 
Meanwhile he brings fine flour and olive oil and warm water and mixes them 
together and pours leaven* into them. He puts in salt according to his discretion. 
He says the three hulali until the dough ts made. When it is made he stamps 
the dough in the middle, on the east, on the west, on the north and on the south 

and covers it carefully until the time of preparing (the loaves). 


The order of preparing 


When he prepares, he first takes the portion for the m*caprana from the top 
of the dough, then the leaven, and then he takes from the middle of the dough 
the portion of the malca (i.e. the priests loaf) and makes in it a square cavity, 

in which he puts a little olive oil kept { for the purpose) 


* I.e. a portion of the dough from the last eucharist, kept as leaven (h*mira), 
not to be confused with the holy leaven (malca), 


5 


10 


20 


248 The Persian Rite 


He goes and brings the malca, saying Ps. cxlv 1-7a: then he opens the 
vessel and with two fingers takes some of the malca saying 


This dough is signed and hallowed with the old and holy leaven of our Lord 

Jesus Christ which was given and handed down to us by our holy fathers mar 

5 Addaiandmar Mariand mar Tuma the apostles, who made disciples of this eastern 
region: in the name of the Father and of the Son and of the Holy Ghost 


he signs the dough in the form of a cross and then takes the malca and signs 
the oil in the priest's loaf in like manner. He also takes in two fingers some of 
the malca saying 


10 =)6. This broken portion is signed and hallowed with this holy leaven: in the 
name of the Father and of the Son and of the Holy Ghost. 


He puts on the cover of the vessel containing the malca and goes and carries 
it to tts place, t.e. to the altar, saying Ps. xxiv 1-6: then he says 


Our king is with us and our God is with us and our HELPER is THE GOD OF 
15 Jacop. Happy ARE THE PEOPLE THAT ARE IN SUCH A CASE repeat: YEA BLESSED 
ARE THE PEOPLE WHO HAVE THE LORD FOR THEIR GOD 


he proceeds to Ps. xxiv 7 and 10 and hangs the vessel in its place. 
And he proceeds, beginning 
GLory To Gop IN THE HIGHEST 
20 Our FATHER 
as below, p. 252 


He says Pss. lxxxu-ci while signing and kneading. 


When he has finished the preparation he goes to the oven and says 


HE BROUGHT ME ALSO’ OUT OF THE HORRIBLE PIT, OUT OF THE MIRE AND 
25 CLAY: AND SET MY FEET UPON THE ROCK AND ORDERED MY GOINGS 


He fills the censer with coals of fire and hangs it up and covers the fire in 
the oven until it has got somewhat low. He wipes {the side of the oven) carefully 
and uncovers the fire. He takes a litile incense and puts it in saying 

This earthen vessel is hallowed: in the name of the Father and of the Son 


30 and of the Holy Ghost. 
He proceeds 


Hoty God. Glory be. Hoty God. From Evertastinc. Hoty God 
as below, p. 255 
He puts his hand into the oven and takes “the priest's loaf* in his hand saying 


35 The king of kings” came down to be baptized and bowed his head before 
John to be baptized of him 

he arranges the priest's loaf on the east side of the oven and another on the 

west saying FROM THE EAST AND FROM THE WEST : then another on the north and 

another on the south saying FROM THE NORTH AND FROM THE south, and another 


® malca > malca demalci 


The Liturgy of the Nestorians 249 


on the right of the priest's loaf saying *Titus on the right hand: and another on 
the left saying Dumachus on the left*: »two robbers were crucified with the one 
heavenly treasure: he on his right hand would not cease from his robbery but 
in his last robbery robbed the paradise of Eden”: for the others he says THEY 
SHALL BE FAT AND WELL LIKING THAT THEY MAY SHOW HOW TRUE THE LorpD 
MY STRENGTH IS AND THAT THERE IS NO UNRIGHTEOUSNESS IN HIM 
When he has done arranging them he says 
Like the smoke of the goodly incense and the savour of the sweet censer 
receive, o Christ our Saviour, the request and prayer of thy servants 
three times. 
He takes a little incense and pours it into the oven which he covers saying 
Halleluiah halleluiah: glory be to thee, o Lord 
three times. 


{THE PROTHESIS) 


They proceed 

Glorious art thou, o our Lord, and it is meet we should glorify thee day by 
day world without end. Amen. * Glory to Christ and confession to him who 
opened our mouth and granted us to sing halleluiahs and praises to him three 
times: the second time say to sing to him with praises: the third time say to 
glorify him. * Let us glorify the Father and the Son and the Holy Ghost for 
ever: amen ¢hree times. * Our mouth fails to confess to thee, o our Lord, all 
the days of our life for thy grace three times: the second time say to honour thee: 
the third time to glorify thee. * Continuation Have compassion on us by thy 
grace, o thou who art a merciful Lord to us mortals, and have mercy upon us. 
O thou IN WHOSE SIGHT SHALL NO MAN LIVING BE JUSTIFIED, thou, o my Lord, 
didst turn us back from all error. Thou art God and for thee glory is meet 
world without end. Amen 

They proceed 
Peace be with us 
Prayer of the Lachumara 

For all thine helps and graces to us past recompense let us confess and 
glorify thee without ceasing in thy crowned church which is full of all helps 
and all blessings: for thou art lord and creator of all, Father and Son and 
Holy Ghost, for ever 

They say the Lachumara 

Thee, Lord of all, we confess: thee, Jesus Christ, we glorify: for thou art 

the quickener of our bodies and thou art the saviour of our souls 
I WILL WASH MY HANDS IN INNOCENCY, O LorD, AND so WILL I Go TO 

THINE ALTAR 

Thee, Lord of all, etc 

Glory be to the Father and to the Son and to the Holy Ghost 


* Evang. infantiae 23 (ap. Tischendorf Evang. apocr. Lips. 1876, p. 193). 


» Omitted, probably by an error, in the Jilu MS., but found in another MS. 
and always said. 


to 


Oo 


30 


40 


5 


_ 
J 


20 


tw 
cn 


30 


ios) 
on 


49 


250 The Persian Rite 


From everlasting to everlasting world without end. Amen 
Thee, Lord of all, etc 
Prayer 
Thou, o my Lord, art in truth the quickener of our bodies and thou art the 
good saviour of our souls and the constant preserver of our lives: thee, o my 
Lord, we are bound to confess and adore and glorify at every season, Lord 
of all, Father and Son and Holy Ghost, for ever. 
Lift up your voice and glorify the living God, all ye people 
Hoty God, Hoty mighty, HoLy immortal, have mercy upon us 
Glory be to the Father and to the Son and to the Holy Ghost 
Hoty God, HoLy mighty, HoLy immortal, have mercy upon us 
From everlasting to everlasting world without end. Amen 
Hoxy God, HoLy mighty, HoLy immortal, have mercy upon us. 


O holy glorious mighty and immortal, who dwellest in the saints and whose 


3 will is appeased: turn, o my Lord, and pity and have mercy upon us, as thou art 


wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever 
all as on p. 255 below 
They proceed 
Bow down your heads for the imposition of hands and receive the blessing 
Prayer 
With our souls in accord with the one perfect faith of thy glorious Trinity, 
may we all in one concord of love be accounted worthy to raise to thee praise 


and honour and confession and worship at all times, Lord of all, Father and 
Son and Holy Ghost, for ever. Amen 


Anthem 
THOU ART A PRIEST FOR EVER 
O HIGHPRIEST OF OUR CONFESSION and our absolver, o Christ, who wast for us 
an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses 
when the judgementseat is set: for thou art persuaded by thy sufferings in our 
nature: in it thou didst suffer and wast tempted for our salvation 
STAND IN AWE AND SIN NOT 
Ye disciples of Christ and sons of his mystery, stand ye in awe of mixing 
with heathen and apostates that your faith be not made void and the baptism 
which ye received, by customs ye would learn from them destructive of body 
and soul 
HE HEALETH THOSE THAT ARE BROKEN IN HEART © 
Our Lord gave the medicine of repentance to the sealed physicians who are 
the priests of the church: let him whom Satan hath stricken with the wounds 
of wickedness come and show his sores to the disciples of the wise physician 
and they will heal him with spiritual medicine 
Glory be to the Father and to the Son and to the Holy Ghost 
By the prayer of the blessed one may peace reign in creation, by the request 
of the virgin may the children of the church be preserved. * May the power 
which came down from on high and hallowed and so adorned her to his 


cae A 


The Liturgy of the Nestorians 251 


honour, that she bare the true Light, the hope and life of [all] creatures, be 
with us and amongst us all the days of our life. May it heal the sick and infirm 
and those who are cast into temptations : mayit bring back in safety to their homes 
them that are afar off that they be not hurt by the evil one. * May those who 
travel by sea be rescued from the billows and those who journey on dry land 5 
be delivered from barbarians: may those who have been carried captive be 
loosed from their bonds: may thy compassion comfort the sorrows of those who 
are taken by force: if any are tormented by the evil one, may thy great 
strength rebuke him and pardon those who walk in sin and forgive their 
trespasses. May thy godhead be appeased by them that have brought offerings 10 
and quicken them that have lain down in thine hope and give them life by thy 
grace. * May we that have taken refuge in the prayer of the blessed one the 
holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and 
conquer all his wiles. * And in that great day of searching when the dead rise 
from the graves, when the good are severed from the bad may we be accounted 
worthy to have our joy with her in the bridechamber of the kingdom of the highest 
and to sing threefold praise to the Father and the Son and the Holy Ghost 


mm 


ra] 
U 


FROM EVERLASTING TO EVERLASTING world without end. AMEN 


The divisions and orders of the spiritual ones etc 


AND LET ALL THE PEOPLE SAY AMEN AND AMEN = 


Amid the multitudes who are wrapped in light etc 
and so on as many verses | from the motwa of the wednesday night office] as he will 

while he is taking the loaves out of the oven and putting them on the paten., 

Then he takes a little fire from the oven and puts it in the censer and takes 

a little incense saying 25 

This earthen vessel is loosed and let it return to its former nature: in the 

name of the Father and of the Son and of the Holy Ghost 
he scatters the incense within, not in the form of a cross. 

And then he goes down from the oven with the paten in his right hand and 
the censer in his left and takes them in to the altar saying Ps. xcvi 1-8. He 30 
puts the paten in the recess on right of the altar and hangs the censer in 

its place. 

Then he goes out of the altar to the place of the deacon to mix the chalice. 
First he brings a flagon of choice wine and holds it {in his right hand and the 
chalice in his left and pours wine into the chalice in the form of a cross from 3° 

east to west and from north to south saying 

The precious blood of our Saviour is poured into this chalice: in the name 
of the Father and of the Son and of the Holy Ghost, for ever 


Then he takes a jar of water and pours it into the chalice in the same way 
with the sign of the cross saying 40 
Water is mixed with wine and wine with water, and let them both be one: 
in the name of the Father and of the Son and of the Holy Ghost, for ever 
He takes the flagon of wine and pours it into the chalice saying 
ONE OF THE SOLDIERS WITH A SPEAR PIERCED THE SIDE of our Lord anp 


252 The Persian Rite 


FORTHWITH CAME THERE OUT BLOOD AND WATER. HE THAT SAW IT BARE 
RECORD AND HIS RECORD IS TRUE AND HE KNOWETH THAT HE SAITH TRUE 
THAT YE ALSO MIGHT BELIEVE: in the name of the.Father and of the Son and 
of the Holy Ghost, for ever. 


5 The order of the Kuddasha of the Apostles 
composed by Mar Addai and Mar Mari the blessed apostles 


(ENARXIS) 
First the priest begins 


IN THE NAME OF THE FATHER AND OF THE SON AND OF 
19 THE Hory Guosr, forever. 
GLorRY TO GoD IN THE HIGHEST repeat three times AND ON 


EARTH PEACE AND A GOOD HOPE TO MAN at all times for ever. 
Amen 


[Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
15 NAME THY KINGDOM COME 
Holy HOLy HOoLy art thou, ouR FATHER WHICH ART IN 
HEAVEN: heaven and EARTH are FULL of the greatness 
of THY GLoRy. Watchers and men cry to thee Hoty 
HOLY HOLY art thou] 


20 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH 
AS IT IS IN-HEAVEN: GIVE US THis P24" f25, SREAD OF 
OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS 
WE HAVE FORGIVEN THEM THAT TRESPASS AGAINST US 

25 AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM 
EVIL: FOR THINE IS THE KINGDOM AND THE POWER AND 
THE GLORY FOR EVER AND EVER. AMEN 


[Glory be to the Father and to the Son and to the Holy 
Ghost 
30 FROM EVERLASTING TO EVERLASTING world without end. AMEN 


Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME THY KINGDOM COME 


HoLy HOLY HOLY art thou, OUR FATHER WHICH ART IN 

HEAVEN: heaven and EARTH are FULL of the greatness 

35 of THY GLoRY. Watchers and men cry to thee Hoty 
HOLY HOLY art thou]. 


The Liturgy of the Nestoriaus 253 


The deacon 
Let us pray. Peace be with us 
Prayer before the marmitha: for sundays and feasts of our Lord® 


Strengthen, o Lord our God, our weakness in thy compassion 
that we may administer the holy mysteries which were given for 5 
the renewal and salvation of our nature by the mercy of thy 
beloved Son, Lord of all, Father and Son and Holy Ghost, 


for ever 
They begin the marmitha» 


{Ps. xcvut O SING UNTO THE LorD 10 
Ps. xcvy Tue Lorp Is KING 

Ps. xcviyg O SING UNTO THE LorD 

Ps. xxxv 18-28 So wilt I GIVE THEE THANKS} 


under one gloria: after cach clause is said 


Halleluiah. 15 


Prayer of the Anthem of the Sanctuary: for festivals and sundays¢ 


Before the glorious throne of thy greatness, o my Lord, 
and the SEAT HIGH AND exalted of thine excellency and the 
awful tribunal of the power of thy love and the propitiatory 
altar which thy will hath established and THE PLACE WHERE 20 
THINE HONOUR DWELLETH, WE THAT ARE THY PEOPLE AND 
SHEEP OF THY PASTURE, with thousands of cherubin which 
sing halleluiahs to thee and ten thousands of seraphin and 
archangels which hallow thee, kneel worship give thanks and 
glorify thee at all times, Lord of all, Father and Son and Holy 25 


Ghost, for ever 
They say the Anthem of the Sanctuary 


| Tune: Come and let us wonder 
Tuy SEAT, 0 GOD, ENDURETH FOR EVER 


The cherubin compass the terrible seat of thy majesty and 30 
with fear moving their wings cover their faces for that they 


* On memonals and ordinary days The adorable and glorious name of thy 
glorious Trinity be worshipped glorified reverenced exalted confessed and 
blessed in heaven and in earth at all times, Lord of all, Father and Son and 
Holy Ghost, for ever. 

» Pss. xv, cl, exvii with farcings and gloria are always said now. 

© On memorials The great and terrible and holy and blessed and good and 
impenetrable name of thy glorious Trinity and the grace that is to our race we 
are bound to confess worship and glorify, Lord of all, Father and Son and 
Holy Ghost, for ever. 


tn 


TO 


x 


20 


25 


30 


254 The Persian Rite 


cannot lift up their eyes and behold the fire of thy godhead. 
Thus art thou glorified and dwellest among men, not to burn 
them up but to enlighten them. Great, o my Lord, is thy 
mercy and thy grace which thou hast showed to our race. 
Glory be to thee 


Tue Lorp’s SEAT IS IN HEAVEN 
The cherubin compass efce 


Glory be to the Father and to the Son and to 
the Holy Ghost 


Thy servants look for life and continual benefits, o our 
Saviour, and take refuge in faith, hiding themselves under 
the wings of the cross. Keep by thy compassion the company 
of thy worshippers and complete in them the promise which 
thou gavest in thy gospel to them that loved thee HE THAT 
BELIEVETH IN ME inheriteth the kingdom and Livetu for ever: 
and account us worthy, o my Lord, with thy saints to sing to 
thee in the bridechamber of thy kingdom Glory be to thee}. 


Prayer of the Lachumara: for sundays and festivals * 

When the sweet savour of the fragrance of thy love is 
wafted upon us, o our Lord and our God, and our souls are 
enlightened by the knowledge of thy truth, may we be ac- 
counted worthy to receive the revelation of thy beloved who 
is from heaven: and there may we confess thee and praise thee 
without ceasing in thy crowned church which is full of all helps 
and blessings: for thou art lord and creator of all, Father and 
Son and Holy Ghost, for ever 

They say 
Thee, Lord of all, we confess: thee, Jesus Christ, we glorify : 
for thou art the quickener of our bodies and thou art the 
saviour of our souls 


I wILL WASH MY HANDS IN INNOCENCY, 0 LORD, AND SO 
WILL I GO TO THINE ALTAR 


Thee, Lord of all etc 


2 For memorials and ferias For all thine helps and graces to us past recompense 
let us confess and glorify thee without ceasing in thy crowned church which is 
full of all helps and all blessings: for thou art lord and creator of all, Father 
and Son and Holy Ghost, for ever. 


The Liturgy of the Nestorians 255 


Glory be to the Father and to the Son and to the Holy 
Ghost 
FROM EVERLASTING TO EVERLASTING world without end. AMEN 
Thee, Lord of all etc 
The deacon 
Let us pray. Peace be with us 
Prayer 
Thou, O my Lord, art in truth the quickener of our bodies 
and thou art the good saviour of our souls and the constant 
preserver of our lives: thee, o my Lord, we are bound to 
confess and adore and glorify at all times, Lord of all, Father 
and Son and Holy Ghost, for ever. 


«MASS OF THE CATECHUMENS) 


The deacon 

Lift up your voice and glorify the living God, all ye people 
They answer 

Hoty God, Hoty mighty, HoLY immortal, have mercy upon us 


Glory be to the Father and to the Son and to 

the Holy Ghost 
Hoty God, HoLy mighty, HoLy immortal, have mercy upon us 
FROM EVERLASTING TO EVERLASTING world with- 

out end. Amen 
Hoty God, Hoty mighty, HoLY immortal, have mercy upon us 

Prayer before the lection 
O holy glorious mighty and immortal who dwellest in the 
saints and whose will is appeased: turn, o my Lord, and pity 
and have mercy upon us, as thou art wont, at all times, Lord 
of all, Father and Son and Holy Ghost, for ever. 


{THE LECTIONS) 
The blessing with which the priest blesses the reader of the Lections 
Blessed is God the Lord of all who maketh us wise with his 
holy teaching: and upon the reader and upon the hearers be 
his mercy outpoured at all times for ever 


— 


1e) 


_ 
on 


no 
on 


30 


256 Lhe Persian Rite 


And they read the Lections 


{AND IT CAME TO PASS WHEN THE LORD..... TO THE GROUND 
BEFORE HIM 2 Kings i 1-15. 
THE FORMER TREATISE HAVE I MADE......AND WITH HIS 
5 BRETHREN Acts 7 1-14}. 


And they proceed to the Shuraya 


{GoD IS GONE UP WITH A MERRY NOISE: AND THE LorpD wITH 
THE SOUND OF THE TRUMP 
Let us honour the ascension of Christ with songs of 
10 the Spirit: Halleluiah halleluiah, yea halleluiah 
O SING PRAISES, SING PRAISES UNTO OUR GOD: O SING PRAISES, 
SING PRAISES UNTO OUR KING 
Let us honour the ascension of Christ etc 
For Gop IS THE KING OF ALL THE EARTH: SING YE PRAISES 
15 WITH UNDERSTANDING 
Let us honour the ascension of Christ etc 
GOD REIGNETH OVER THE HEATHEN 
Let us honour the ascension of Christ etc 
GoD SITTETH UPON HIS HOLY SEAT 
20 Let us honour the ascension of Christ eéc 
Glory be to the Father and to the Son and to the Holy Ghost 
Let us honour the ascension of Christ eéc 
FROM EVERLASTING TO EVERLASTING world without end. AMEN 
Let us honour the ascension of Christ efc 
25 LET ALL THE PEOPLE SAY AMEN AND AMEN 
Let us honour the ascension of Christ efc 
GoD IS GONE UP WITH A MERRY NOISE: AND THE LorRD WITH 
THE SOUND OF THE TRUMP}. 


Prayer before the Apostle* 


30 Enlighten for us, o our Lord and our God, the motions of our 
thoughts to give heed to and understand the pleasant sound 
of thy lifegiving and divine commandments: give us in thy 
grace and mercies to derive from them the profit love and hope 

2 On memorials and in the fast, sundays in the fast excepted Do thou, o wise 
governor which marvellously carest for thine household, the great treasure- 
house which pourest forth all helps and blessings in thy mercy, turn thee, we 


beseech thee, o our Lord, pity and have mercy upon us as thou art wont at all 
times, Lord of all, Father and Son and Holy Ghost, for ever. 





Lhe Liturgy of the Nestorians 259 


and salvation which is meet for soul and body and to sing to 
thee continual praise without ceasing at all times, Lord of all, 
Father and Son and Holy Ghost, for ever. Amen 
» And when the deacon who reads the Apostle says 
Bless, o my Lord 
the priest answers 


Christ make thee wise by his holy teaching and make thee as a beautiful 
mirror to those who hearken unto thee 


When the priest goes down from the bema and reaches the door of the 
altar he and the deacon both incline and the deacon says 
Let us pray. Peace be with us 
They all go down to the nave and sing the Turgama before the Apostle 


O ye that have been invited by the great purpose to the living 
marriagefeast of the banquet of the king of those in heaven 
and those in earth 

Behold the fire of the gospel and cleanse away all worldly 
thoughts from your minds with the divine furnace 

The Lord hath opened the treasure of benefits before them that 
made request to him and hath said Come receive the 
deed of remission of your trespasses, 0 ye sinners 

Purify your heart and be converted like children and become 
inheritors of the kingdom on high and members of the 
household 

Lo the gospel is preached unto you by spiritual voices and 
openeth for you the road to earthly blessings 

It is meet that ye turn from the laws of children to the law 
of truth like Paul the son of the Hebrews 

Armed was he when the Lord saw him zealous in Israel 
and called him to be zealous among the people of the 
christians 

See, lo he was blinded to the commands of the law and his eyes 
were opened by the commands of Jesus 

He drove from his soul all false thoughts and was made an 
apostle and preached his power among the Greeks 


It is fitting that we listen to his glorious and true words which ; 


he preacheth now in the epistle to {Timothy 
The Afostle 
{THis cuHarce I coMMIT UNTO THEE...... HOLINESS WITH 
S 


15 


20 


30 


to 
on 


258 The Persian Rite 


SOBRIETY. THESE THINGS I WRITE UNTO THEE..... , 
RECEIVED UP IN GLORY 1 L7m. ¢ 18—1@1 15, 140 14-16) 
| [They say 
Glory be to the Lord of Paul]. 
5 And the priest prays quietly 
Thee, 0 BRIGHTNESS OF THE GLORY of thy Father and Ex- 
PRESS IMAGE OF the person of him that begat thee, who wast 
revealed in the body of our manhood and didst enlighten the 
darkness of our knowledge by the light of thy gospel, we 
10 confess and worship and glorify at all times, Lord of all, Father 
and Son and Holy Ghost, for ever. Amen : 
When the priest goes to make ready the Gospel (he says) 


Glory be to the eternal mercy which sent thee unto us, 
o Christ THE LIGHT OF THE WORLD and the life of all, for ever. 
15 Amen 
When he takes up (the Gospel) to go out (of the altar he says) 


Make us wise by thy law, enlighten the motions (of our 
thoughts) by thy knowledge and sanctify our souls by thy truth 
and grant us to be obedient to thy words and to fulfil thy com- 

20 mandmertts at all times, Lord of all, Father and Son and Holy 


Ghost, for ever. Amen 
Of the censer 


O my Lord, may the sweet savour that was wafted forth 
from thee when Mary THE sINNER poured the fragrant oINT- 
25 MENT UPON thine HEAD be mingled with this incense which we 
place to thine honour and for the pardon of our offences and 
of our sins, Lord of all, Father and Son and Holy Ghost, 
for ever. Amen. 
Zumara 
30 { to the tune: Shepherd of Israel 
O SING PRAISES UNTO THE LORD WHO SITTETH IN THE HEAVENS 
OVER ALL FROM THE BEGINNING: LO HE DOTH SEND OUT 
HIS VOICE, YEA AND THAT A MIGHTY VOICE 


Halleluiah halleluiah, yea halleluiah 


35 AND HIS STRENGTH IS IN THE CLOUDS: O Gop, WONDERFUL 
ART THOU IN THY HOLY PLACES 


Halleluiah halleluiah, yea halleluiah 





The Liturgy of the Nestorians 259 


EVEN THE Gop oF ISRAEL: HE WILL GIVE STRENGTH AND 
POWER UNTO HIS PEOPLE: BLESSED BE GoD 
Halleluiah halleluiah, yea halleluiah}. 


The deacon says in an audible voice 
Stand we prepared to hear the holy Gospel 5 
If it is a day of the mystery he says 
Be still and silent 
Turgama before the Gospel 
£00 ye who believe in the Lord, the being, the cause and the 
head, make ready your intent to hear the divine mysteries 10 
© The eternal Son the Word of the Father put on manhood 
and was revealed in the world for the renewal of all and | 
the salvation of men 
«, He perfected all righteousness in doublewise and the holy 
came to be baptized of John 15 
9 The Spirit led him to fight and struggle in the quiet wilder- 
ness and made him to war during his fast and he 
vanquished the evil one 
« Then he began to do miracles among the struggling people, 
restoring the sick and healing the diseases of body and 20 
soul 
oe And after all his dispensation he came to suffering and 
perfected the mystery of the salvation of our lives and 
an hallowed death 
) He vanquished Satan and death and rose again not suffer- 25 
ing: his resurrection made. true the resurrection of the 
bodies of mankind 
« His witnesses the xij apostles clothed with holiness recounted 
how they had seen him and touched him and heard his 
voice and how he had eaten of the honey 30 
x The Mount of Olives was their appointed place on the 
thursday whereon the way of the highest was opened 
for the ascension 
~ He gave a blessing lifting up his spotless hands to the xij 
and to all the multitude on the day of his ascension 35 
yo An impalpable vehicle of fire held him and the king rode 
therein in the stead of a chariot of horses 
5 2 


260 The Persian Rite 


\“\ The air rent before the apostles and before the sun when 
he was ascending to him that sent him in a visible 


ascension 
p The angels in all their orders cried Holy and celebrated 
5 the king in procession as he was entering the castle 


where feet tread not 
w The spiritual ones came down to comfort the troubled heart 
of the xij with voices of joy and reassurance 
wo The message to you of this Jesus who is now gone up: thus 
10 he shall come at the end and evening of the world 
» The highpriest entered the great dwellingplace of the holy 
height to exercise his priesthood for mankind and the 
distressed race 
© The king returned to the palace of his kingdom with the 
15 garment which he took of us and put his enemies as 
a footstool under his feet 
3 The express image of the person, the temple of the Word, 
without separation, hath reclined on his throne and all 
creation serveth his will , 
20 » Legions of bright and flaming ones stood to minister to Christ 
the king without ceasing 
§ Their head mar Gabriel was deacon to the testaments and 
ministereth for ever 
Heaven and earth are held and subdued beneath his power 
25 and are written and included in a deed of love under 
his great name | 
) Luke made a collected account of the ascension: incline 
your ears to hearken to his word with a collected mind} 


The priest proceeds and says 

30 Peace be with you 
and they answer 
And with thee and with thy spirit 

He reads the Gospel 

{AND AS. THEY ,THUS: SPAKE S340 BLESSING Gop. AMEN 
S. Luke xxiv 36-53} : 
and when he has finished they say 
Glory be to Christ our Lord. 


15) 
or 


The Liturgy of the Nestorians 261 


The Anthem of the Gospel 
{Gop Is GONE UP WITH A MERRY NOISE: AND THE 
LorD WITH THE SOUND OF THE TRUMP 
The firstfruits who took our nature is gone up to the heaven 
of heavens on high, the onlybegotten Word of the Father ; 
celebrated in procession with chariots of cherubin, and hath 
opened a way for our race and made peace in the height and 
in the depth and made them rejoice in the day of his ascension. 
He hath entered into the divine holy of holies to exercise 
his priesthood for our salvation and hath sat down on the seat to 
of his kingdom at the right hand of the Father who sent him, 
and hath lifted us up with him and set us on his right hand, 
as it is written. Glorify and confess him with fear and love 
for this grace, for he is the head and substance of the holy 
church. Beseech him and beg of him that he pity us 15 
HE RODE UPON THE CHERUBIN AND DID FLY. ‘THOU 
ART GONE UP ON HIGH, THOU HAST LED CAPTIVITY CAPTIVE 
The firstfruits who took etc 
Glory be to the Father and to the Son and to 
the Holy Ghost 20 
In the great day of the Ascension of the heavenly king of 
kings to the great height of heaven HE LIFTED uP His holy 
HANDS AND BLESSED the company of the apostles and was 
SEPARATED FROM the disciples and ascended in glory INTO 
HEAVEN AND A CLOuD of light RECEIVED HIM AND HE WAS HID 25 
FROM THEIR SIGHT and the disciples saw him not. AND BEHOLD 
Two angels STANDING IN WHITE APPAREL and SAYING to the 
company of the apostles YE MEN, WHY STAND YE GAZING UP 
INTO HEAVEN? THIS SAME JESUS WHICH IS TAKEN UP SHALL 
COME in glory in the great day of the resurrection. The dis- 39 
ciples RETURNED in sorrow FROM THE MOUNT CALLED THE 
Mount or OLIves AND WERE daily IN THE TEMPLE glorifying 
and BLESSING the Lord. According to the commandment they 
TARRIED IN THE TEMPLE Of JERUSALEM UNTIL THEY WERE ENDUED 
witH the Holy Ghost, and they WERE WITNESSES IN ALL JUDAEA 35 
AND IN JERUSALEM and preached and ANNOUNCED THE GOSPEL 
and MADE DISCIPLES and BAPTIZED IN THE NAME OF JESUS. 
To him be glory}. 


262 The Persian Rite 


«(MASS OF THE FAITHFUL) 


{THE PRAYERS) 

The deacon says the caruzitha While the caruszitha is being said, 
Let us all stand up as is right the priest and the deacon both go and 
P eh 4 cae the deacon takes the censer and the priest 

wee dey oy BS ae ve censes the paten {saying 
week days, A ne ae This paten is blessed, like the paten 
care): let us beseech and of the blessed apostles in the upper- 
say ©: “our Lord, have room, o creator of sweet herbs and 
mercy upon us pleasant spices, in the name of the 


10 The people answer Father and of the Son and of the 
Holy Ghost 


O our Lord, have mercy pe : 
At this time also the madapra which 


ba indies Si has hitherto being lying on the altar ts 
He proceeds put on] 
FATHER OF MERCIES AND GoD And he takes the paten and goes and 
15 OF ALL COMFORT, we be- (laces hosts on it according to his discre- 
seech thee tion and places the paten in the treasury, 


until the caruzitha is finished 
The people answer after each clause 
O our Lord, have mercy upon us 
O our Saviour who carest for us and suppliest all things, we 
20 beseech thee 
For the peace safety and security of all the world and of all the 
churches we beseech thee 
For our land and all lands and for those who live therein in 
faith we beseech thee 
25 For a moderate climate and a seasonable year, for the fruits 
and produce, and for the prosperity of all the world we 
beseech thee 
For the welfare of our holy fathers V2 and all them that serve 
under them we beseech thee ; 
30 t For the kings who have power in this world we beseech thee 
O merciful Lord who in mercy governest all, we beseech thee 
+ For orthodox presbyters and deacons and all our brotherhood 
in Christ we beseech thee 


a The patriarch, the metropolitan and the bishop. 
+ Said only on sundays, on feasts of our Lord and on memorials of saints. 


The Liturgy of the Nestorians 263 


O thou that art RICH IN MERCY and overflowing with compas- 
sion, we beseech thee 

+Thou that art before all worlds, whose power abideth for 
ever, we beseech thee | 

Thou that art by nature good and the giver of all good things, 
we beseech thee 

+ Thou that HAST NO PLEASURE IN THE DEATH OF A SINNER BUT 
RATHER THAT HE SHOULD repent of his wickedness anp 
LIVE, we beseech thee 

Thou that art glorified in heaven and worshipped on earth, we 10 
beseech thee 

+Thou who in thine holy {ascension} madest THE EARTH to 
REJOICE AND THE HEAVENS tO BE GLAD, we beseech thee 

Thou THAT by nature HAST IMMORTALITY AND DWELLEST IN THE 
excellent LIGHT, we beseech thee 15 

+O SAVIOUR OF ALL MEN and SPECIALLY OF THEM THAT BELIEVE 
in thee, we beseech thee 

Save us all, o Christ our Lord, in thy grace, increase in us thy 
peace and tranquillity and have mercy upon us 

And another 20 
The deacon 
Let us pray. Peace be with us 


en 


Let us pray and make request to God the Lord of all 
; R Amen 
That he hear the voice of our prayer and receive our 25 
petition and have mercy upon us 


For the holy catholic church here and everywhere let us pray 


and make request to God the Lord of all 
k Amen 


That his peace and tranquillity abide in it unto the end 3° 
of the world 


For our fathers the bishops let us 
k Amen 
That they may stand at the head of all their dioceses: 
without blame or stain all the days of their life 35 
And especially for the welfare of our holy fathers VJ let us 
k Amen 


+ Said only on sundays, on feasts of our Lord and on memorials of saints. 


264 The Persian Rite 


That he may keep and raise them at the head of all 
their dioceses: that they may feed and serve and 
MAKE READY FOR THE LORD A PEOPLE PREPARED, 
ZEALOUS OF GooD and fair WoRKS 


5 For presbyters and deacons who are in this ministry of the 
truth let us 
R Amen 
That with a good heart and pure thoughts they may 
minister before him 


1o For all the discreet and holy congregation children of the holy 
catholic church let us 
R Amen 
That they may accomplish their good and holy course 
and receive of the Lord hope and promise IN THE 
15 LAND OF THE LIVING 


For the memorial of the blessed mart Maryam the holy virgin 
mother of Christ our saviour and lifegiver let us 
R Amen 
That the Holy Ghost who dwelt in her sanctify us by 
20 his grace and perfect his will in us and seal in us 
his truth all the days of our life 


For the memorial of the prophets and apostles and martyrs and 
confessors let us | 
R Amen 
25 That by their prayers and sufferings he give us with 
them a good hope and salvation and account us 
worthy of their blessed memorial and their living 
and true promise in the kingdom of heaven 


For the memorial of our holy fathers mar Diodorus and mar 
30 Theodorus and mar Nestorius bishops and doctors of the 
truth, and mar Ephraim and mar Narsay and mar Abraham 

and all the holy ancient and true doctors let us 
Rk Amen 
That by their prayers and petitions the pure truth of 
35 _ the doctrine of their confession and of their faith be 
kept in all the holy catholic church unto the end 

of the world 


The Liturgy of the Nestorians 265 


For the memorial of our fathers and brethren faithful and true 
who have died and departed from this world in the true 
faith and orthodox confession let us 

; Rk Amen 

That he loose and forgive their transgressions and 
offences and account them worthy to have joy 
with the just and righteous who were wellpleasing 
unto his will 


For this country and them that dwell therein, for this house 
and them that care for it, for this town or village and 
them that dwell therein, and especially for this congregation 
let us 

R Amen 
That he remove from us in his grace the sword and 
captivity and robbery and earthquakes and _ hail 
and famine and pestilence and all evil plagues that 

are against the body 


For them that err from this true faith and are held in the 
snares of Satan let us 
R Amen 
That he turn the hardness of their hearts and make 
them to know that God is one, the Father of truth 
and his Son Jesus Christ our Lord 


For them that are grievously sick and tried of evil spirits 
let us 

Rk Amen 

That our Lord and our God send his angel of mercy and 

healing to visit and cure and heal and help and com- 

fort them in the multitude of his grace and mercy 


For the poor and afflicted, orphans and widows, the tormented 


and troubled and grieved in spirit in this world let us 
Rk Amen 


That he give them what they need by his grace and 
supply them in his mercy and comfort them in 


his compassion and deliver them from him that 35 


despitefully useth them 
Pray and make request of God the Lord of all that ye be 


5 


sie) 


_ 


5) 


20 


266 | The Persian Rite 


UNTO him A KINGDOM, HOLY PRIESTS and PEOPLE: cry to 
the Lord God of hosts with all your heart and all your 
soul, for he is God the Father of compassion, merciful 
and pitiful, that wILLETH NoT that those whom he hath 
5 fashioned SHOULD PERISH BUT THAT THEY SHOULD repent 
and live before him. And especially are we bound to 
pray and confess and worship and glorify and honour and 
exalt our God the adorable Father Lord of all who by his 
Christ wrought a good hope and salvation for our souls, 
10 that he fulfil in us his grace and mercy and compassion unto 


the end R Amen 
The deacon proceeds 


With request and beseeching we ask for the angel of peace 

and mercy R From thee, o Lord 

1s Night and day throughout our life we ask for continual peace 

for thy church and life without sin. R From thee, o Lord 

We ask continual LOVE, WHICH IS THE BOND OF PERFECTNESS, 
with the confirmation of the Holy Ghost 

Rk From thee, o Lord 

20 We ask forgiveness of sins and those things that help our lives 


and appease thy godhead Rk From thee, o Lord 
We ask the mercy and compassion of the Lord continually at all 
times 7 ! R From thee, o Lord 


Let us commit our souls and one another’s souls to the Father ~ 


25 and the Son and the Holy Ghost 
When the caruzitha is finished the priest says 


We beseech and ask of thee, o Lord God of hosts, perfect 
with us thy grace and pour out thy gift by our hands: and may 
the mercy and compassion of thy godhead be for the remission 

30 of the offences of thy people and for the forgiveness of the sins 
of all THE SHEEP OF THY PASTURE whom thou hast chosen 
to thyself in thy grace and mercy, Lord of all, Father and Son 
and Holy Ghost, for ever. Amen. 


(THE INCLINATION > 
35 The deacons say with a loud voice 
Bow down your heads for the imposition of hands and receive 
the blessing 


The Liturgy of the Nestoriaus 207 


and the people bow their heads with the deacons and the priest repeats this 
Imposition of hands in his heart quietly, inclining himself the while 
O Lorp Gop oF HOSTS vepeat, thine is the holy catholic church 
which was purchased by the great passion of thy Christ, THE 
SHEEP OF THY PASTURE: and through the grace of the Holy 5 
Ghost who is of one nature with thy glorious godhead are 
given the degrees of the imposition of hands of the true priest- 
hood: in thy mercy, o my Lord, thou hast vouchsafed to the 
feebleness of our frail nature to become known members of 
the great body of the holy catholic church and to administer 10 
spiritual helps to the souls of the faithful. Do thou then, 0 my 
Lord, perfect thy grace with us and pour out by our hands thy 
gift: and may the mercy and compassion of thy godhead be 
on us and on this people whom thou hast chosen to thyself 


and he raises his voice and says 15 


and grant unto us, o my Lord, by thy compassion that all the 
days of our life we may all alike and together be wellpleasing 
to thy godhead in good works of righteousness which appease 
and reconcile the glorious will of thy majesty and that we 
be accounted worthy by the help of thy grace to raise to thee 20 
praise and honour and confession and worship at all times, Lord 
of all, Father and Son and Holy Ghost, for ever. Amen. 


(THE OFFERTORY) 


And the deacons enter the altar saying 


Let him that hath not received baptism depart 25 
Let him that doth not receive the sign of life depart 

Let him that doth not accept it depart 

Go, ye hearers, and watch the doors. 


And they begin the anthem The priest goes to put the mysteries 


I WAITED PATIENTLY FOR 0 “e altar: and when he puts the 30 
vessels on the altar, the priest takes the 
THE Lorp 


paten and the deacon the chalice 


The body of Christ and his The priest takes the paten in his left 
precious blood are upon the = hand and the chalice in his right putting 
holy altar. Let us all draw his hands in the form of a cross 35 
nigh to him in fear and love And the deacon says 
and with the angels sing aloud’ Let us pray. Peace be with us 


268 


unto him HoLy HOLY HOLY 
Lorp Gop 


THE POOR SHALL EAT AND 
BE SATISFIED 


5 The body of Christ and his 
precious blood etc 


Glory be to the Father and 
to the Son and to the Holy 
Ghost 


10 On the holy altar let there 
be a memorial of the virgin 
Mary the mother of Christ 


FROM EVERLASTING TO EVER- 
LASTING world without end 


15 O ye-apostles of the Son 
and lovers of the onlybegotten, 
pray that there be peace in 
creation 


LET ALL THE PEOPLE SAY 
20 AMEN AND AMEN 


Thy memorial, o our father 
[the patron saint|, 18 upon the 
holy altar with the just who 
have overcome and the martyrs 

25 who have been crowned 


or this 


Lo all the departed lay down 
in thine hope that in the 
glorious resurrection thou 

30 mightest raise them up in 


glory. 


The Persian Rite 


and the priest says 


Let us send up praise to thy 
glorious Trinity at all times for 
ever. May Christ who was 
sacrificed for our salvation and 
who commanded us to make 
a memorial of his death and 
burial and resurrection receive 
this sacrifice at our hands by 
his grace and mercy for ever. 
Amen 


and he strikes the paten on the 


chalice three times and each time he 


Says 

After thy commandment, o 
our Lord and our God srepeat, 
these glorious and holy and 
lifegiving and divine mysteries 
are placed and ordered on the 
propitiatory altar until the 
coming of our Lord the second 
time from heaven: to whom 
be glory at all times for ever. 
Amen 


He orders the mysteries upon the ~ 
altar and covers the mysteries carefully 
with a veil, 


And going outside the sanctuary the priest lades the deacons with the 
cross and the gospels and says 


Christ our Lord account you worthy to meet him with open face. Amen. 


35 And they draw back the veil.and the priest begins the Anthem of the 
Mysteries for the day and those within the altar repeat it 


The Liturgy of the Nestorians 


The Anthem of the Mysteries 
{ Tune: By the care of thy will to us 


I WILL MAGNIFY THEE, O 
GoD MY KING 


The habitation our Saviour 
entered is not that which Moses 
made of old, which the high- 
priest alone was commanded 
to enter: but he entered into 
heaven to exercise his priest- 
hood and prepare the kingdom 
which passeth not away. Al- 
beit he deserved not to die, 
he gave himself for us that 
we might be made righteous 
like him. Blessed is he that 
took what is ours and dwelt in 
it and made it head and lord 
and judge. O thou being that 
dwellest on high, glory be to 
thee 


MorE THAN ALL THE DWEL- 
LINGS- OF JACOB, 0 HOW 
AMIABLE ARE THY DWEL- 
LINGS, THOU LoRD OF 
HOSTS 


The habitation our Saviour 
entered efc} 


Glory be to the Father and 
to the Son and to the Holy 
Ghost 


{The habitation our Saviour 
entered etc} 


FROM EVERLASTING TO EVER- 
LASTING world without end. 
AMEN. 


269 


And the priest worships towards the 
four sides of the bema: first he wor- 
ships twice towards the east and then 
to the right, then once towards the east 
and raises himself up. And then he 
worships twice towards the east and 
then once to the left and then once to the 

east and behind him once 


And he says Glory be in the anthem 
of the mysteries and comes down and 
gives the peace to the people. And when 
he comes as far as the deacons, they 
worship one towards another and he 

says to them 

God the Lord of all be appeased 
with your ministry, adorn you with 
all beauty and enrich you with all the 


5 


2c 


35 


benefits of his gift world without end 40 


270 Lhe Persian Rite 


Make the right hand of thy When he comes to the door of the 
mercy, 0 our Lord Jesus, to sanctuary, t.e. of the altar, he worships 
overshadow and abide on Tuy ie Sr 
PEOPLE AND THE SHEEP OF THY 
: AND CLEAN FROM AN EVIL CONSCIENCE 
PASTURE, 
5 f Lord, thy emi = may we be accounted worthy to enter 
or ever on thy worshippers: into the holy of holies high and ex- 
cast not the work ofthine hands _ alted and in purity and circumspection 
into the hands of the evil one, 2nd holiness to stand before thine 
Make true, Lord, this promise holy altar and offer to thee sPIRITUAL 
: and REAS 
1o whichthou madest to the twelve iis ale lias 
BELIEF OF THE TRUTH 
I AM WITH You UNTO THE END 


‘ : and he proceeds 
oF days. Be with us as with 
But THOU ART GOOD AND WILT NOT 


thine apostles by the help of ALWAY BE CHIDING NEITHER KEEPEST 
thy grace and * deliver us from tou THINE ANGER FOR EVER. TURN 
15 temptations and give us time THY FACE FROM MY SINS AND PUT OUT 
full of peace that we may con- ALL MY MISDEEDS in the great MULTI- 
fess and worship and glorify TUDE OF THY mercifulness, Father and 


Son and Holy Ghost, for ever 
thy great and holy name at all ‘ ‘ , 
or of he has not opportunity for this 


times : 
he says 
Fp y y * 
a repeal three Wes (re Our Lord Jesus Christ be with us 
all in his grace and mercy for ever. 
Amen 
[The preceding from Having our 
hearts 7s sometimes said after the 
anthem ts finished]. 


HAVING OUR HEARTS SPRINKLED 


(THE CREED) 
The priest goes up to the door of the altar and worships and stands 
and stretches forth his hands and says with a loud voice 
30 We believe in one God the Father almighty, maker of all 
things visible and invisible. And in one Lord Jesus Christ the 
only Son of God THE FIRSTBORN OF EVERY CREATURE, who was 
begotten of his Father before all worlds and not made, very God 
of very God, of one substance with his Father: by whom THE 
35 WORLDS WERE FRAMED and all things were created: who for us 
men and for our salvation came down from heaven and was incar- 
nate of the Holy Ghost and was made man and was conceived 
and born of the virgin Mary and suffered and was crucified in the 
days of Pontius Pilate and was buried and rose again the third 





The Liturgy of the Nestorians 274 
day according to the scriptures and ascended into heaven and 
sat down on the right hand of his Father and shall come again 
to judge the dead and the quick. And in one Holy Ghost, THE 
SPIRIT OF TRUTH, who proceedeth from the Father, the Spirit 
the giver of life. And in one holy and apostolic catholic church: 5 
and we acknowledge one baptism for the remission of sins and 
the resurrection of our bodies and the life everlasting. Amen. 


(PREPARATION FOR THE ANAPHORA) 


And they enter quickly and worship three times, and while the priest 
is worshipping before the altar he says Io 
God the Lord of all be with us all in us all by his grace and mercy for ever. 
Amen 
Here the priest washes his hands {in the place of the deacon) and they make the 
sign of the cross (in the air with joined hands] towards all the {| four consecration-| 
crosses of the altar: and the deacons say the caruzitha B 
And then the priest says to the deacon who completes 
God the Lord of all strengthen thee to glorify him with his praises 
The deacons {say very slowly | 
Let us pray. Peace be 
with us 
Pray for the memorial of our 
fathers the catholici and 
bishops and of all presby- 


And turning his face to the altar 
and offering three matiniyas, at each 
matuniya he advances nearer and at 20 
the beginning of the matiniya he begins 
and beseeches thus, whispering with his 

lips this prayer 

Glory be to thee the finder of the 


ters and deacons and young 
men andvirgins and ofall who 
have departed and passed 
from this world in the belief 
of the truth and of all our 
fathers and brethren, of all 
our sons and daughters and 
of all faithful and Christ- 
loving kings and of all pro- 
phets and apostles and of 
all martyrs and confessors 
of this and every place: 
that God crown them in the 
resurrection from the dead 
and give us with them a 
good hope and a portion and 


lost : glory be to thee the gatherer of 25 
the dispersed: glory be to thee the 
bringer nigh of them that are afar off : 
glory be to thee the turner back of the 
wanderers TO THE KNOWLEDGE OF THE 
TRUTH: glory be to thee, o my Lord, 30 
who didst call me, even frail me, by 
thy grace and didst bring me nigh to 
thee by thy compassion and didst set 
me as a known member in the great 
body of thine holy catholic church that 35 
I may offer before thee this SACRIFICE 
LIVING AND HOLY AND ACCEPTABLE 
which is a memorial of the passion 
and the death and the burial and the 
resurrection of our Lord and Saviour 4o 
Jesus Christ 1n whom thou wast WELL 
PLEASED and reconciled to forgive the 
sins of all mankind 


Qo 
Ge 


42 


272 
an inheritance and life in 
the kingdom of heaven 

May this offering be received 
with openness of face and 
SANCTIFIED BY THE WORD OF 
Gop AND BY THE HoLy 
Guost that it be to us for 
help and salvation and life 
world without end in the 
kingdom of heaven by the 
grace of Christ. 


The Persian Rite 


Here I inform thy love, o my lord, 
that as the priest draws near before the 
altar, gust as he draws near beseeching, 
he worships until he reaches the altar. 
And then he worships and rises and 
kisses the middle and then he worships 
and rises and kisses the right horn and 
then he worships and rises and kisses 
the left horn and then he worships and 
rises and kisses the middle and the right 
side and the left side and he looks to- 
wards those on the right side while 
himself inclining on the left and wor- 

ships towards them and says 


Bless, o my Lord. My brethren, 
pray for me that this offering be 
accomplished at my hands 


and they return answer to him 


God the Lord of all strengthen thee 
to fulfil his will and receive thine 
offering and be wellpleased with thy 
sacrifice for us and for thyself and for 
the four corners of the world by the 
grace of his compassionforever. Amen 


And then he repeats 


Glory be to thee the finder of the 
lost (etc) 


worshipping and rising and kissing the 
middle and then worshipping and rising 
and kissing the right side and then 
worshipping and rising and kissing the 
left side and offering a matiniya and 
rising and kissing the middle and the 
vight side and the left side, looking 
towards those on the left side himself 
inclining on the right and saying 


Bless, o my Lord. Pray for me, my 
brethren and my beloved, that I be 
accounted worthy to offer before our 
Lord Christ this sacrifice living and 
holy for myself and for all the body of 
the holy church by the grace of his 


compassion for ever. Amen 


Lhe Liturgy of the Nestorians 273 


and they return answer to him 


God the Lord of all be wellpleased 
with thy sacrifice and receive thine 
offering which thou offerest for us 
and for thyself by his grace and mercy 
for ever. Amen 


And then he says 


Glory be to thee the finder of the 
lost (etc) 


worshipping after the former order. 
And when the deacon says May this 

offering be received the priest worships 
towards him and says on this wise 


This offering is offered for all the 
living and the dead : may it be received 
of my sinfulness before the dread tri- 
bunal of thy majesty, o our Lord, with 
openness of face 


And then the priest goes down quickly 
Jrom the raised place and turning his 
Jace towards the deacon who completes 
worships towards him and says on this 

wise 

Christ make true thy words and 
receive the FRUIT OF thy Lips and 
pardon the trespasses and sins of all 
them that hearken to thee 


And then he turns his face to the 
altar and offers a matiniya and kneels 
till the caruzitha is finished and whilst 
he kneels he repeats quietly in his heart 

this prayer beseechingly 
Cushapa 


Yea, o our Lord and our God repeat, 


look not on the multitude of our sins : 


and let not thy majesty abhor the 
weight of our evil deeds, but in thine 
unspeakable mercy receive this sacri- 
fice at our hands and through it give 
strength and sufficiency that thou 
mayest be able to pardon our many 
sins; that when thou art revealed at 
the end of the times in the manhood 


5 


30 


SS) 
on 


274 The Persian Rite 


which thou hast taken of us we may 
FIND in thy presence GRACE and MERCY 
and be accounted worthy to give praise 
with the illustrious multitudes. 
5 When the caruszitha is finished he rises and kisses the altar and repeats 
the gthantha without stretching out his hands before the altar 


And know that here he must not stretch out his hands at all because he has 
not received boldness. And at the other gehdnthas, then let him stretch out his 
hands because he has now received boldness, and at each gehantha he worships 

10 before the altar at the beginning and at the end. And his position shall be about 
a cubit distant from the altar and the space between his hands of like measure, 
and he shall bow his head to his knees. At the end of every gehantha he shall 

worship and kiss the middle of the altar 


Then he offers the Kuddasha of the blessed apostles mar Addai and mar Mari 

15 who made disciples of the east. And with it they consecrate from the Sabbath 

of the Resurrection till the Annunciation and on memorials of the Departed and 
on memorials of the Saints and on ordinary days 


And the priest says 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 
20 My brethren, pray for me 


and they answer 


Christ hear thy prayers: Christ receive thine offering: Christ 
illuminate thy priesthood in the kingdom of heaven and be well- 
pleased with this sacrifice which thou offerest for thyself and for 

25 us and for all the whole world that looketh for and expecteth his 
grace and his. mercy for ever 
And the priest repeats the first geéhantha of the apostles in a low voice 
We confess, o my Lord, the overflowing riches of thy grace 
towards us vepeat, In that albeit we are sinners and of no account 
30 thou hast accounted us worthy by reason of the multitude of thy 
mercies to administer the holy mysteries of the body and blood 
of thy Christ, asking for the help which is of thee for the 
strengthening of our souls * that with entire love and BELIEF OF 
THE TRUTH we may administer thy gift to us 
35 (repeat the beginning and the end of each g¢hantha) 
Kaniina 
and that we may raise to thee praise and honour and confession 
and worship now and ever and world without end 
he crosses himself and the people answer 


40 Amen. 





The Liturgy of the Nestorians 275 


(THE DIPTYCHS) 
And the priest proceeds 
Peace be with you 
and they answer 
And with thee and with thy spirit 5 


Furthermore I write the diptychs, that ts the book of the living and the dead, 
which they read at the time of the mysteries before the door of the altar on 
Jeasts of our Lord and on sundays 


First he that is on the right hand begins and says 
Let us pray. Peace be with us 10 


Let us pray and beseech of God the Lord of all for the peace 
of the holy catholic church here and in every country 

Let us pray also for the welfare of our holy fathers mar V 
catholicus and patriarch and mar WV bishop and metropolitan 

Let us pray also for our fathers the bishops who are in this life 15 

Let us pray also for the presbyters and deacons and subdeacons 
and readers and monks and laymen, the faithful, men and 
women, young men and maidens, orphans and widows, who 
walk in this world with a good name and in seemly con- 
versation. Amen 20 

Let us pray for the peace of kings and governors of this world 

Let us pray also for those who are in affliction and persecution 
for the sake of God 

Let us pray also for the peace of the holy catholic church in all 


the world. Amen 25 
[and the people answer 


Amen | 


That God in his compassion visit all divisions of it with those 
things which help soul and body by his grace and mercy 
world without end 30 

{and they answer} 
Amen. 
He proceeds and recites the book of the dead 
Let us pray. Peace be with us 


Let us pray and beseech God the Lord of all 35 
That this oblation be accepted for all the just and righteous 
fathers who were wellpleasing in his sight [let us pray] 
T 2 


276 


The Persian Rite 


Also for the memorial of Adam and Abel and Seth and Enosh 
and Noah and Shem and all the just let us pray 

And of Abraham and Isaac and Jacob and Joseph and all the 

faithful [let us pray] 

5 And of Melchisedek and Aaron and Zacharias and all priests 


let us pray 


And of Moses and Samuel and David and Nathan and all 

prophets [let us pray] 

And for the memorial of mart Maryam the holy virgin who bare 

10 Christ our Lord and our Saviour 
And of mar John the baptist the herald of Christ our Saviour 

And of Peter and Paul and Matthew and Mark and Luke and 

John and of all the apostles and of mar Addai and mar 

Mari the apostles who were the converters of this eastern 


15 region 


And of Stephen the firstborn of the martyrs and of all confessors 
And for the memorial of Simon and Shahdost and Be’arba‘sh- 
min and Babhay and Abha and Ishu'yabh catholici and 


martyrs 

20 And of 
Papa Sabhrishu 
Abhris Gregory 
Abraham Ishuyabh 
James Mar’emmih 

25 Achadheabhuy George 
Tumare¢a John 
Shakhlipha Chéenanishu 
Qayuma Celibhazekha 
Isaac Pithyon 

30 Achi Abha 
Yabh’alaha James 
Dadhishu Chenanishu 
Aqaq Timothy 
Babhay Ishu‘barnon 

35 Silas George 
Paulus Sabhrishu 
Samuel Abraham 
‘Abhdishu Theodosius 


Sergius 
Enosh 
John 
Joannes 
John 
Abraham 
Immanuel 
Israel 
‘Abhdishu 
Mari 
Joannes 
John 
Ishu‘yabh 
Elijah 
John 
Sabhrishu 
‘Abhdishu 
Makhikha 


Elijah 


Barcoma 


‘Abhdishu 


Ishu‘yabh 
Elijah 
Yabh’alaha 
Sabhrishu 
Makhikha 
Dencha 
Yabh’alaha 
Timothy 
Dencha 
Elijah 
Simon 


The Liturgy of the Nestorians a9 
catholici patriarchs who have departed, from this eastern 
region 

Also for the memorial of our holy fathers the ccecxviij bishops 

- who were assembled at the city of Nicaea for the raising 
up of the true faith 


Also for the memorial of 


Salmith Shabhta Acha Yabh’alaha 
Adhona Simon Maran‘ammih Hurmizd 
Joseph Qashisha Ishu‘yabh John 
‘Abhdishu Chanana Nestorius Elijah 
Daniel Abraham ‘Abhdishu Titus 
Barchadhbe- Jonadab Isaac Joseph 
shabba Paulus John ‘Abhdishu 
Daniel Ishu‘yabh Luke Simon 
Shimbaitih George Israel Gabriel 
Bata Sergius George George 
Chabhibha Jonah Ishu‘yabh Chenanishu 
Daniel Stephen Gabriel Abraham 
Job Samuel Elijah Elijah 
Joseph Simon ‘Abhdishu 
Babhay John Gabriel 


bishops and metropolitans who have departed from this 


country 


Mar James 
Enlash 
Abraham 
Ith’alaha 
Barnay 
Elisha 
Hosea 


Mar Sergius 


Abraham 
Hurmizd 
Paul 
Barcoma 
Hosea 


George 
Elijah 
Paulus 
Simon 
Gabriel 
Gregory 


Achadhéeabhu 


Qasha 
George 
Sahduy 
Qamishu 
Sabhrishu 
Rozbayhan 


{Also for the memorial of our holy fathers 


Cyprian 
John 
Thomas 


‘Aqebhshema 


Joannes 
Cyprian 
Abraham 
John 
Qayima 
Bukhtishu 
Abraham 
Moses 
Chenanishu 


Sabhrishu 
John 
Berikhishu 
Ishu‘yabh 
Yahb’alaha 
Elijah 
George 
Ishu‘'yabh 
Sabhrishu 
John 
Immanuel 
‘Abhdishu 
Ishu'yabh 


15 


20 


30 


35 


5 


278 The Persian Rite 
John ‘Abhdishu Michael Ishu‘yabh 
‘Abhdishu Gabriel ‘Abhdishu 
Ishu‘zekha ‘Abhdishu Yabh’alaha 


Also of our fathers 


bishops metropolitan who have departed from the second 


province of the holy city of Cubha] 


Achuhd®emmih Shibhchale’ala- Mark Chenanishu 
Moses ha Ishu‘zekha Abraham 
Yazdaphnih Ephraim ‘Abhdishu __ Nestorius 
10 Marabha Maranzekha Abraham Ishu‘yabh 
Mari Chenanishu John Chenanishu 
Ishu‘yabh Cyriac Cyriac 
Sabhrishu Chis’alaha George 
Shimbaitih Chabhibha ‘Abhdishu 
15 Kelilishu John Makhikha 


bishops who have departed from this country 


[Also for the memorial of our holy fathers 


Elidorus of Ishu‘yabh Cyriac ‘Abhdishu 
Wasa Daniel John John 

20 Barcoma Paulus Chakhima _Ishu‘yabh 
Isaac | John  .. John Joannes 
‘Abhdishu Marttha Qayuma Elijah 
Israel Bardayra Simon ‘Abhdishu 
Simon Babhay Immanuel Chénanishu 

25 Chayay Achuhde’emmih Sabhrishu  Sabhrishu 
Benjamin Sahda ‘Abhdishu John 
Elijah James Ishu Michael 
James Sabhrishu George Joseph 
‘Agebh’alaha Sasan John John 

30 Daniel Bar'‘itta Ishu‘yabh 
John Thomas Sabhrishu 


bishops who have departed from this holy see] 


Also for the memorial of Shiibhchaleishu bishop and metro- 
politan [and martyr] who converted the Galayi and the 
35 Dayliimayi 


Lhe Liturgy of the Nestorians 279 


Also for the memorial of 


Ignatius Meletius Basilius Theodorus 
Polycarpus _ Flavianus Gregorius Nestorius 
Athanasius Ambrosius Diodorus Alexander 
Eustathius Gregorius Joannes - Meletius . 


bishops and doctors 


And of Yulyani and Ephraim and Narsay and Abraham and 
John and Michael presbyters and doctors 

And for the memorial of the man of God and son of man, 
in whom grace was victorious in signs and wonders, our ro 
blessed father mar Gabriel, witnessed to for holiness and 
famous for strength and marvellous in deeds, the founder 
of the High Monastery and its holy school the mother of 
virtues 

And for the memorial of our blessed father mar Abraham 15 
the interpreter of the divine scriptures and of Piyon 
and Moses and James and Ishurachmih presbyters and 


doctors 

And of 
Paul Evagrius Barqisri Elijah an 
Antony [ Michael | Mar Babhay Ukhama 
Macarius Marogin John Barsahdi 
Arsenius James Rabban Hur- Sabhrishu 
Marcus John mizd Daniel 
Abraham Abraham [Mar Acha — Sabhrishu 25 
Qiyori Michael John the Andrew ]| 
John Elijah weeper 


hermits and strangers who were famous for comely and 
edifying conversation 


And for the memorial of the illustrious athletes and glorious 30 


anchorets 

Mar Isaac Mar Acha Jonah Gabhrina 

Mar Dencha Mar John Phenix 

Pithyon Mar Abhin  Ananias 

Dumastyanus Abha Ba‘uth 35 


and all their just and righteous companions. 


280 The Persian Rite 


Also for the memorial of our holy fathers 


Mar Kudhaway Mar‘Abhda Diodorus Sergius Didha 
Mar Abha Theodorus Sapor John 


strangers and religious who walked in angelic conver- 
5 sation 


Also for the memorial of the illustrious among saints and 
marvellous among weepers and great among religious and 
instructed among athletes and renowned in deeds mar 
rabban Bar‘itta the sun of the saints and of Chanahishu 

10 his faithful sister 


And of 
Mar Sergius George Pithyon Ishu‘sabhran 
Bacchus Cyriac Mar Sabha Yuchana 


and the poor woman and her two sons, famous martyrs 


15 And for the memorial of 
Mar Sabhr- Johnsonof Mar Shibhcha- Rabban Jo- 


ishu the seers lemaran seph 
Mar Chenan- Mar‘anammih Rabban Pran- Abraham 
ishu of Zin Sl 
20 and all their companions, founders of the godly congre- 


gation of the monastery of Bith Qiga 


Also for the memorial of the holy martyrs and instructed 
athletes the sons of Gregory who are laid in this blessed 
village 

25 Also for the memorial of mar John Daylomaya who built 
two monasteries of the Syrians 

Also for the memorial of the illustrious among saints and 
renowned in deeds and marvellous among confessors mar 
George the holy martyr in whose name was built an holy 

30 church 

Also for the memorial of rabban Sabha and the sons of Shemini 
who are laid in this blessed village 

Also for the memorial of mar John the holy martyr witnessed 
to by his good deeds of holiness and of rabban Joseph 

35 his brother who are laid in this village 
[And for the memorial] of Constantine the victorious king and 


The Liturgy of the Nestorraus 281 


of Helena his faithful mother and of Constantine and 
Constans and Jovian and Theodosius and Bécay and 
Naaman and Moriqi victorious kings 

Also for the memorial of the martyrs and renowned among 
athletes the raisers up of monasteries and churches and 5 
givers of gifts and alms, the sustainers of orphans and 
widows, the amir Matthew and amir Mas‘dd bey who were 
killed by the people of the Ishmaelites and laid in this 
village 


a] 
Oo 


Also for the memorial of the illustrious among athletes and 
providers of churches and monasteries, generous in alms, 
guardians of orphans and widows the amir Matthew and 
amir Hassan and amir Nijmaldin who departed in this 
village 

Also for the memorial of all faithful and Christloving kings 15 

Also for the memorial of Aaron head of the scribes who gave 
alms and did good deeds in the holy church 

Also for presbyters and deacons and scholars who have de- 
parted from this church 

And of all them that in a true faith departed from this world of 20 
whom our Lord [alone] knoweth the names, that Elohim 
crown them in the resurrection of the dead. [Amen 

And the people answer| 


And our Lord make us all to partake with them in his 
grace and mercy for ever. Amen. 25 


{THE KISS OF PEACE) 


The deacon says 
Give the Peace one to another in the love of Christ 
They give the peace one to another and say 


And for all catholici and bishops and presbyters and deacons 30 
and the whole company who have departed from the congrega- 
tion of the church and for the life and peace of the world: 
for THE CROWN OF THE YEAR that it be BLEssED and completed 
by Tuy Goopness: for every child of the church who is worthy 
to receive this offering which is before thee and for all thy 35 


Io 


20 


25 


35 


282 


The Persian Rite 


servants and thine handmaidens who stand before thee at this 
time: for all of them and for all of us be this offering accepted 
for ever. 


Amen 


and they make the procession of the peace. 


€ANAPHORA) 


And the deacon says 


Let us all confess and make 
request and beseech the 
Lord in purity and groan- 
ing. Stand ye fairly and 
behold those things that are 
done in the fearful mysteries 
which are being hallowed. 
The priest hath drawn nigh 
to pray that by his mediation 
PEACE may BE MULTIPLIED 
UNTO you. Cast down your 
eyes and stretch forth your 
thoughts to heaven 

Watchfully and diligently make 
request and beseech at this 
time and let no man dare 
to speak. Whoso prayeth 
let him pray in his heart. 
And in silence and fear stand 
ye and pray. Peace be with 
us. 


And the priest says this cushapa quietly 
Cushapa 


O Lord God of hosts repeat, aid my 
weakness by thy mercy and by the 
help of thy grace account me worthy 
to offer before thee this living and 
holy sacrifice for the help of the whole 
body and for the praise of thy glorious 
Trinity, o Father and Son and Holy 
Ghost, for ever 


And the priest rises and lifts the 
vel from the mysteries and folds it 
round about the chalice and paten and 

says 


Forasmuch as thou hast by thy grace, 
o my Lord, accounted me worthy of 
thy body and thy blood, even soaccount 
me worthy of BoLpness before thee 
IN THE DAY OF JUDGEMENT. Amen. 


The prayer of the incense 


O our Lord and our God, may the pleasant savour which 
30 we Offer thee before thine holy altar within thy glorious temple 
be acceptable unto thee and may it be for the joy of thine 
holy name and for the pardon of thy servants and of thy flock, 


o Father and Son and Holy Ghost, for ever. 


The priest says to the deacon 


Christ strengthen thee to do his will continually. 


The Liturgy of the Nestortans 283 


{THE THANKSGIVING) 
And he proceeds 
Kanina 
THE grace OF oUR Lorp JEsuS CHRIST AND THE LOVE OF 
Gop the Father, AND THE FELLOWSHIP OF THE HoLy GHOST 5 
be WITH us ALL now and ever and world without end 
he signs the mysteries and they answer 


Amen 
and he proceeds 


Lift up your minds 4 -¥6 
and they answer 
Unto thee, o Gop or ABRAHAM AND OF ISAAC AND OF ISRAEL, 
o glorious king 
and he proceeds 
The offering is being offered unto God the Lord of all 15 


and they answer 
It is fit and right 
(and he raises his hands in every kaniina in which now does not occur) 
and the deacon says 
Peace be with us 20 


And the priest kneels and prays secretly and says this cushapa quietly 
Cushapa 


O Lord Lord, give us openness of face before thee that with the boldness 
which is of thee we may accomplish this LIVING AND HOLY SERVICE WITH OUR 
CONSCIENCES CLEAN FROM all Evit and bitterness, and sow in us love and peace 25 
and concord ONE TOWARDS ANOTHER AND TOWARDS ALL MEN 


And he rises and kisses the altar. And it must also be made known that 
at the beginning and the end of every gthantha he makes a matiniya and kisses 
the altar. And the priest proceeds stretching out his hands in due order and 

saying this gthantha 30 
Gehantha 

Worthy of praise from every mouth repeat and of confession 
from every tongue and of worship and exaltation from every 
creature is the adorable and glorious name of thy glorious Trinity, 

o Father and Son and Holy Ghost, who didst create the world 35 
by thy grace and its inhabiters by thy mercifulness and didst save 
mankind by thy compassion and give great grace unto mortals. 


on 


Io 


15 


20 


25 


35 


40 


284 The Persian Rite 


Thy majesty, o my Lord, THOUSAND THOUSANDS of those on 
high bow down and worship AND TEN THOUSAND TIMES TEN 
THOUSAND holy ANGELS and hosts of spiritual beings, MINISTERS 
of FIRE and SPIRIT, praise thy name * with holy cherubin and 
spiritual seraphin offering worship to thy sovereignty 

Kadnitina 
shouting and praising without ceasing and CRYING ONE To 


ANOTHER AND SAYING 
and they answer 


HoLy HOLY HOLY LorpD Gop OF HOSTS 


heaven and EARTH are FULL OF HIS PRAISES and of the 
nature of his being and of the excellency of his 
glorious splendour 


Hosanna in the highest and HOSANNA TO THE SON OF DaviD 


BLESSED IS HE THAT came and COMETH IN THE NAME OF 
THE LorD 
HosANNA IN THE HIGHEST 
and each time they shout HOLY the priest makes a matiniya before the altar 
And he kneels and says this cushapa 
Cushapa 


Hoty HOLy HOLY Lorp Gop oF Hosts: heaven and EARTH are FULL OF 
his PRAISES and of the nature of his being and of the excellency of his 
glorious splendour: even as I FILL HEAVEN AND EARTH, SAITH THE LORD. 
Hoty art thou, God THE FaTHER of truth, of WHOM EVERY FATHERHOOD IN 
HEAVEN AND EARTH IS NAMED: HOLY art thou, eternal Son, By WHOM ALL 
THINGS WERE MADE: HOLy art thou, Holy Ghost, being by whom all things 
are sanctified. Woe is me! Woe Is ME! FOR I AM UNDONE, BECAUSE I AM 
A MAN OF UNCLEAN LIPS AND I DWELL IN THE MIDST OF A PEOPLE OF UNCLEAN 
LIPS AND MINE EYES HAVE SEEN THE LoRD OF Hosts. How DREADFUL IS 
THIS PLACE, for this day I Have SEEN the Lord face to face, and THIS Is 
NONE OTHER THAN THE HOUSE OF GOD AND THIS IS THE GATE OF HEAVEN. 
*And now, o Lord, let thy grace be upon us vepeat and purge our unclean- 
ness and sanctify our lips and mingle, o my Lord, the voices of our feeble- 
ness with the hallowing of the seraphin and the halleluiahs of the angels. 
Praise be to thy mercies who hast made creatures of dust partakers with 
spiritual beings 

And he rises and says 


Bless, 0 my Lord: bless, o my Lord: bless, o my Lord 


My brethren, pray for me 
and he repeats this gehantha quietly 


4. 


The Liturgy of the Nestorians 285 


Gehantha 


And with these heavenly hosts we give thanks to thee, o my 
Lord +epeat, even we thy servants weak and frail and miserable, 
for that thou hast given us great grace past recompense in that 
thou didst put on our manhood that thou mightest quicken it 
by thy godhead, and hast exalted our low estate and restored 
our fall and raised our mortality and forgiven our trespasses 
and justified our sinfulness and enlightened our knowledge 
*and, o our Lord and our God, hast condemned our enemies 
and granted victory to the weakness of our frail nature in the 
overflowing mercies of thy grace 


(Our Lorp JESUS THE SAME NIGHT IN WHICH HE WAS 
DELIVERED UP TOOK BREAD AND BLESSED AND BRAKE IT AND 
SAID TAKE, EAT: THIS IS MY BODY WHICH IS BROKEN FOR 
YOU: THIS DO IN REMEMBRANCE OF ME, AFTER THE SAME 
MANNER ALSO HE TOOK THE CUP WHEN HE HAD _ SUPPED, 
SAYING THIS CUP IS THE NEW TESTAMENT IN MY BLOOD: THIS 
DO YE, AS OFT AS YE DRINK IT, IN REMEMBRANCE OF ME 

or read it as in the other kuddashé | 
Kaniina 
And for all thine helps and graces towards us let us raise to thee 
praise and honour and confession and worship now and ever 
and world without end 


and he signs the mysteries and they answer 


Amen. 


(THE INTERCESSION ) 
And the deacon says 


Pray in your minds. Peace be with us 
And the priest proceeds to this cushapa kneeling and saying in’ his heart 
Cushdapa 
O Lord God of hosts, accept this offering for all the holy catholic church and 
for all the just and righteous fathers who have been wellpleasing in thy sight 
and for all the prophets and the apostles and for all the martyrs and confessors 
and for all mourners and distressed and for all the needy and tormented and 
for all the sick and afflicted and for all the departed who have been severed 
and have gone forth from amongst us and for this people that looketh for 
and awaiteth thy mercies *and for my frailty and misery and poverty repeat. 
Yea, o our Lorp and our Gop, AFTER THY MERCIES AND THE MULTITUDE 


5 


20 


to 
on 


30 


286 The Persian Rite 


OF THY GOODNESSES deal thou with thy people and with my misery and 
NOT AFTER MY SINS and transgressions, but that I and these may be accounted 
worthy of the pardon of offences and the remission of sins through this holy 
body which we are receiving IN THE BELIEF OF THE TRUTH by the grace which 
5 is of thee. Amen®, 
And he mses and says 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 


My brethren, pray for me 
and he proceeds and repeats this g¢hantha quietly 


ke) Gehantha 


Do thou, o my Lord, in thy many and unspeakable mercies 
repeat Make a good and acceptable memorial for all the just and 
righteous fathers who have been wellpleasing in thy sight, in 


a Cushapa of the departed [which is used at memorials of the departed instead 
15 of or in addition to the foregoing | 


I worship thy grace, o my Lord, and I confess thy mercifulness, in that 
though I be unworthy by reason of my sins, thou hast brought me nigh unto 
thee in thy compassion and hast appointed me a minister and mediator of these 
glorious and holy mysteries, desiring of thee and beseeching thy sovereignty 

20 that they be for the tranquillity and peace of the world and for the preservation 
of thine holy church and for the increase of the true faith and for the exaltation 
of the righteous and for the pardon of sinners and for the acceptance of the 
penitent and for the return of them that are afar off and for the encouragement 
of the weak and for the refreshing of the tormented and for the comforting of 

25 the afflicted and for the healing of the sick and for the support of the poor and 
for a good memorial of the departed, and do thou to all of us, o my Lord, such 
things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of 
hosts vepeat, may this offering be accepted in the heights above from my hands, 
sinner and offender that I am, like the offering of Abel in the plain and of Noah 

30 in the ark and of Abraham in the sacrifice of his son and of Elijah on mount 
Horeb and of the widow in the treasury and of the apostles in the upper room, 
and with the offering of the just and righteous fathers who from one generation 
to another have made their offering. Yea, our Lord and our God, may this 
offering be accepted for all the holy catholic church that it be established and 

35 kept immovable, and for priests and kings and rulers that they be established 
in the tranquillity of the churches and in the peace of their borders, and for the 
poor and needy and tormented and for the mourners and distressed and 
afflicted, and for all the departed who have been severed and- have gone forth 
from among us, and for all those who stand before thine holy altar and make 

40 petition through my sinfulness: grant their requests, pardon their offences 
and blot out their sins, And for this land and them that dwell therein, and 
for this village and the inhabiters thereof: compass it,o my Lord, with a strong - 
wall and turn away from it in thy grace hail and famine and death and THE 
LOCUST AND THE CANKERWORM AND THE CATERPILLER and let not the spoiler 

45 have power over us and LET NOT THEM THAT HATE US REJOICE OVER us: and 
for Nand M 


and he names the cause and the matter, kneeling before the altar: and every 
cause of his own or of others he here brings before God. 


The Liturgy of the Nestorians 287 


the commemoration of the body and blood of thy Christ 
which we offer unto thee on thy pure and holy altar as thou 
hast taught us, and grant us thy tranquillity and thy peace all 
the days of the world. *Yea, o our Lord and our God, grant 
us thy tranquillity and thy peace all the days of the world repeat 5 
THAT ALL THE INHABITANTS OF THE EARTH MAY KNOW THEE 
THAT THOU ART THE ONLY TRUE Gop the Father and that 
THOU HAST SENT our Lord Jesus Curist thy Son and thy 
BELOVED. And he our Lord and our God came and in his 
lifegiving gospel taught us all the purity and holiness of the ro 
prophets and the apostles and the martyrs and the confessors 
and the bishops and the doctors and the presbyters and the 
deacons and all the children of the holy catholic church, 
even them that have been signed with the living sign of holy 
baptism I5 
and when he says them that have been signed let him sign the throne from 
below upwards and from right to left, inclining the while. 


{THE INVOCATION ) 
And here he strikes his face with his hands 


And we also, o my Lord vepeat three times, thy weak and frail and 20 
miserable servants who ARE GATHERED TOGETHER IN thy NAME, 
both stand before thee at this time and have received the example 
which is from thee delivered unto us, rejoicing and praising and 
exalting and commemorating and celebrating this great and 
fearful and holy and lifegiving and divine mystery of the passion 
and the death and the burial and the resurrection of our Lord 
our Saviour Jesus Christ 


NS 
Or 


The deacon says The priest rises and elevates his hands 
In silence and awe stand ye and says | 

and pray. Peace be withus.s AND MAY THERE COME, 30 

O MY LORD, thine Holy 

Spirit and rest upon this offering of thy servants and bless it 

and hallow it that it be to us, o my Lord, for the pardon of 

offences and the remission of sins and for the great hope of 
resurrection from the dead and for new life in the kingdom of 35 

heaven with all those who have been wellpleasing in thy sight. 

And for all this GREAT AND MARVELLOUS dispensation towards 


288 The Persian Rite 


us * we will give thee thanks and praise thee without ceasing in 
thy cHURCH redeemed BY THE PRECIOUS BLOOD OF thy CuriIstT, 
with unclosed mouths and OPEN FACES 
Kaniina 
s lifting up praise and honour and confession and worship to thy 
living and holy and lifegiving name now and ever and world 


without end 
and he signs the mysteries and they answer 


Amen 


10 [The veil ts closed; and he makes a matuniya before the altar, but let him 
not kneel 
and he proceeds 

O Christ the peace of those above and the great tranquillity of 
those below, grant, o my Lord, that thy tranquillity and peace 
15 may abide on the four corners of the world and especially 
within thine holy catholic church, and grant peace to the priest- 
hood with the realm AND MAKE WARS TO CEASE IN ALL THE 
WORLD and SCATTER THE divided PEOPLES THAT DELIGHT IN 
WAR, THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE IN ALL 


20 sobriety AND GODLINESS 
And he proceeds 


I THANK THEE, 0 FATHER, LORD OF HEAVEN AND EARTH, 

o Father and Son and Holy Ghost, that though I be a sinner 
and weak yet by reason of the multitude of thy mercifulness thou 

25 hast in thy grace accounted me worthy to offer before thee these 
fearful and holy and lifegiving and divine mysteries of the body 
and blood of thy Christ that I may minister to THY PEOPLE AND 
SHEEP OF THY PASTURE the pardon of their offences and the 
remission of their sins and the salvation of their souls and the 
30 reconciliation of the whole world and the tranquillity and peace 


of all the churches 
He proceeds 


HAVE MERCY UPON ME, 0 GOD, AFTER THY GREAT GOODNESS 
O king Christ, have mercy upon me 
35 ACCORDING TO THE MULTITUDE OF THY MERCIES DO AWAY 
MINE OFFENCES 
O king Christ,- glory to thy name 
{and in like manner alternately to the end of Ps. ii) 


a on 


The Liturgy of the Nestorians 289 


UnTo THEE LIFT I UP MINE EYES, 0 THOU THAT DWELLEST IN 
THE HEAVENS 
| (and the rest of Ps. cxxiii 1-3.a) 
I WILL WASH MY HANDS IN INNOCENCY, 0 LORD, AND SO WILL 
I Go TO THINE ALTAR 
[and he goes a second time into the place of the deacon and washes his hands] 
Prayer of incense 
May our prayer and our petition be pleasant unto thee, o our 
Lord and our God, and may the smoke of our pleasant censer 
refresh thee like the censer of Aaron the priest in the tabernacle. 
And renew our souls with our bodies and be reconciled to thy 
creation for thy many mercies’ sake, o creator of pleasant roots 
and sweet spices, Lord of all, Father and Son and Holy Ghost, 
for ever. Amen. 


{THE FRACTION AND CONSIGNATION ) 
The order of the signing and the breaking 
And he begins the order of signing and breaking and draws near with his 
hands outstretched and not folded as illiterate men do and he censes his hands 
and his face saying 


*Sweeten, o our Lord and our God, the savour of our 
uncleanness and our corruption with the sweet odour of the 
pleasantness of thy love and purify us therewith from the 
defilements of sin, o thou good shepherd, who wentest forth 
to seek us and didst find us when we were lost and willest our 
return. Pardon me mine offences and my sins, those I know 


and those I know not, in thy grace and thy mercies repeat three 
times 
and say 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 


* The mercifulness of thy grace, o our Lord and our God, ; 


bringeth us nigh unto these glorious and holy and lifegiving 
and divine mysteries albeit we are unworthy repeat three times 
and the deacon answers him 
In truth, o my Lord, we are not worthy. Have pity on us, 
o my Lord, for that we are not worthy for our frailty by reason 
of our many sins 


Each time after he says The mercifulness of he folds his hands on his 
breast in the form of a cross and hisses the middle of the altar and also the 
vight side and the left side 
U 


5 


15 


2 


Ww 


ww 


9) 


ur 


290 


[The deacons begin 
SEE THAT IT IS I MYSELF 


I am the bread which came 
down from on high, said our 
5 Saviour in the mysteries to his 
disciples. _Whoso hath love 
approacheth and receiveth it 
and liveth for ever in me and 
inheriteth the kingdom 


t° Glory be to the Father and 
to the Son and to the 
Holy Ghost 


The cherubin and seraphin 
and archangels in fear and 
15 trembling stand before the 
altar and gaze at the priest 
breaking and dividing the body 
of Christ for the pardon of 
trespasses 


20 FROM EVERLASTING TO EVER- 
LASTING world without end 


O thou who in mercy dost 
open the door to the penitent 
and callest sinners to come to 

25 thee, open to us, o my Lord, 
the door of thy mercies and let 
us enter by it and sing praise 
to thee by night and by day]. 


30 


LoS) 
om 


The Persian Rite 


And the priest takes the uppermost 
bichra which ts in the middle of the paten 
in both his hands which must not then be 

Jolded and looks upwards and says 

Praise to thine holy name, o our 
Lord Jesus Christ, and worship to 
thy sovereignty at all times for ever. 
Amen 

For thou art THE Livine and life- 
giving BREAD WHICH CAME DOWN FROM 
HEAVEN and giveth Lire to the whole 
WORLD and they wHo Eat of it DIE 
not and they who receive it are saved 
and pardoned in it and live in it for 
ever, Amen 

and they answer 
Amen 

And he kisses the biichra in the form 
of a cross, not bringing it to his lips, 
but figuratively, above and below and 

right and left, and says 

Glory be to thee, o my Lord three 
times, FOR thine UNSPEAKABLE GIFT 
towards us for ever. Amen 

and they answer 
Amen 
He holds the bichra firmly with both 
hands and says 


We draw nigh, o my Lord, 
in the true faith of thy name 
to these holy mysteries and by 
thy compassion we break and 
by thy mercifulness we sign 
the body and the blood of our 
Saviour our Lord Jesus Christ: 
in the name of the Father and 
of the Son and of the Holy 
Ghost for ever 

and they answer 
Amen 


While naming the Trinity he breaks 
the bichra that is in his hands attentively 





The Liturgy of the Nestorians 291 


into two halves. And some here sign 
the perista with their thumb at the time of 
breaking: but do thou beware of such 
an audacity, for that it is not necessary 
here to sign but only to break in the 5 
name of the Trinity, holding them in 
both hands. And he puts the half which 

ts in his left hand in its place, not in its 
Sormer position but arranging the broken 
side towards the chalice. And with the 10 
half in his right hand he signs the blood 

in the chalice from east to west and from 
north to south, dipping a third part of 
the half which is in his hand into the 
chalice: that ts (he dips) a third part of 15 
both the portions. And he signs the 
chalice with that half of the bichra and 
not with the upper side and its edge, as 
others are wont to do, but with the part 
where it 1s broken while the front of the 2° 
half is towards (the chalice). And he 
says while making the sign of the cross 

Jrom east to west 


The precious blood is signed 
with the lifegiving body of our 25 
Lord Jesus Christ: in the 
name of the Father and of the 
Son and of the Holy Ghost 
for ever 
this while signing from east to west 30 
towards him: and at the Holy Ghost 
he signs from north to south towards the 
paten. And so he signs the body in the 
paten in like manner and with the same 

half which ts in his hand saying 35 

The holy body is signed 
with the propitiatory blood of 
our Lord Jesus Christ: in the 
name of the Father and of the 
Son and of the Holy Ghost 4° 


for ever 
and they answer 


Amen 


292 


eye 


20 


39 


35 


40 


The Persian Rite 


And he holds both the halves in his 
two hands and joins them together as if 
they had not been broken: and let his 
Jorefingers {and thumbs) encircle the 

halves like a wheel: and he says 

These glorious and holy and life- 
giving and divine mysteries have been 
set apart and consecrated and perfected 
and fulfilled and united and commingled 
and attached and sealed one to the 
otherin theadorable and glorious name 
of the glorious Trinity the Father and 
the Son and the Holy Ghost, that they 
may be to us, omy Lord, for the pardon 
of offences and the forgiveness of sins 
and the great hope of the resurrection 
from the dead and for new life in the 
kingdom of heaven, to us and to the 
holy church of Christ our Lord here 
and in every place now and ever and 
world without end 


and at now he cleaves a cleft with his 
thumb at the part which was dipped in 
the blood, and then he puts the halves 
on the paten one over the other cross- 
wise so that the broken part of the lower 
one which was held in his left hand looks 
towards the chalice, and the broken part 
of the upper one which was held in his 
right hand looks towards the west to- 
wards the priest, so that the cleft in it 
looks towards the chalice. 

And he wipes his hands well and 
signs himself between his eyes with his 
thumb with the sign of the cross and 
also the deacons around him and says 

Christ accept thy ministry: Christ 
illumine thy face: Christ keep thy 
life : Christ nourish thy youth. 

Let him unwrap the veil which is 
Jolded round about the paten and chalice 
and say 

Glory be to thee, o our Lord Jesus 
Christ, for that though I be unworthy 
thou hast in thy grace appointed me 


iil ese se 


The Liturgy of the Nestorians 293 


a minister and a mediator of thy 
glorious and holy and lifegiving and 
divine mysteries. By the grace of 
thy compassion account me worthy 
of the pardon of offences and the 5 
forgiveness of sins 
and then 

Glory be to thee, o God: glory be 
to. thee, o eternal Son: glory be to 
thee, o Holy Ghost, who sanctifiest ro 
all, for ever 

and they answer 


Amen, 


<THE BLESSING) 


And he kisses the altar in the midst and proclaims like one making an 43 
announcement and says 


THE grace oF ouR LorpD JEsus CHRIST AND THE LOVE OF 
Gop the Father AND THE FELLOWSHIP OF THE HoLy GHOST BE 
WITH US ALL now and ever and world without end 


and they answer 20 


AMEN 


And he signs himself lifting his hands a little upwards on either side, because this 
signing is received on behalf of the people although he makes it on his own person. 


[The veil is opened]. 


{THE COMMINUTION > 25 


And the deacon proclaims 


Let us all with awe and rever- 
ence draw nigh to the mys- 
teries of the precious body 
and blood of our Saviour. 
With A PURE HEART AND 
FAITH UNFEIGNED let us re- 
member his passion and 
consider his resurrection: 
for for our sakes the only- 
begotten of God took of 
mankind a mortal body and 
a reasonable and intelligent 


The priest whispers in his heart and 
says 

BLESSED ART THOU, 0 Lorp Gop oF 
OUR FATHERS, AND GLORIOUS IS THY 
NAME FOR EVER: FOR THOU HAST NOT 30 
DEALT WITH US AFTER OUR SINS but in 
THE MULTITUDE OF THY MERCIES thou 
hast delivered US FROM THE POWER OF 
DARKNESS AND HAST bidden Us TO THE 
KINGDOM OF thy DEAR Son our Lord 35 
Jesus Christ 

While this is being said the priest 
breaks the body and then dips a coal 

Jor the children. 


40 


294 The Persian Rite 


and immortal soul and by 
his lifegiving laws and his 
holy commandments hath 
brought us nigh from error 
5 TO THE KNOWLEDGE OF THE 
TRUTH, and after all his 
dispensation for us he THE 
FIRSTFRUITS of our nature 
was lifted up on the cross 
io and rose from the dead and 
was taken up into heaven. 
He hath delivered to us his 
holy mysteries that in them 
we might commemorate all 
15 his grace towards us. Let 
us then with overflowing 
love and with an humble will 
receive THE GIFT of ETERNAL 
LIFE and with pure prayer 
20 and manifold grief let us 
partake in the mysteries of 
the church in penitent hope 
turning from our transgres- 
sions and grieving for our 
25 sins and asking mercy and 
forgiveness from God the 
Lord of all. 


(THE LORD’S PRAYER) 
The deacon 


30 We condone the transgressions of our fellowservants 
I O Lord, pardon the sins and transgressions of thy 
servants 
And we purify our consciences from divisions and strife 
Ik O Lord, pardon the sins and transgressions of thy 
35 servants 
With our souls freed from anger and enmity 
R O Lord, pardon the sins and transgressions of thy 
servants 


. | ae 


Lhe Liturgy of the Nestorians 295 


Let us receive the holy and be hallowed by the Holy Ghost 
R O Lord, pardon the sins and transgressions of thy 
servants 
And in union and concord of minds let us receive the fellowship 
of the mysteries in peace one with another 
R O Lord, pardon the sins and transgressions of thy 
servants 
That they be to us, o my Lord, for the resurrection of our 
bodies and the salvation of our souls and life world with- 
out end. 
When the caruzitha is finished the deacon says 
Let us pray. Peace be with us 
and the priest repeats in his heart quietly 


Pardon, o my Lord, by thy compassion the sins and trans- 
gressions of thy servants and hallow our lips by thy grace that 
they may yield the fruits of praise to thine exalted godhead 
with all thy saints in thy kingdom 

If there are chalices which they are not consecrating he signs them here 

And then he rises to his full height after inclining and raises his voice 

and says * 

Make thy tranquillity, o my Lord, to dwell amongst us anp 
thy PEACE IN our HEARTS and may our tongues proclaim thy 
truth and thy cross be the guardian of our souls while we make 
new harps of our mouths and speak a new tongue with lips 
of fire. Account us worthy, o my Lord, with the boldness 
which is of thee to pray before thee this pure and holy prayer 
which thy lifegiving mouth taught to thy true disciples the 
sons of thy mysteries WHENSOEVER YE PRAY AFTER THIS 
MANNER PRAY YE and confess and say 


and they answer 


Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF OUR 
NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE 


" If it is not a feast of our Lord Account us worthy, o our Lord and our 
God, to stand before thee continually without blame with A PURE HEART and 
OPEN FACE with the boldness which in mercy is given us of thee that we may all 
with one accord call upon thee and say ON THIS WISE 


or 


el 
cr 


20 


2096 The Persian Rite 


FORGIVEN THEM THAT TRESPASS AGAINST US AND LEAD US 
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: FOR THINE 
IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER 
AND EVER. AMEN 

e And the priest repeats this prayer quietly 
O Lord God of hosts our good God and our merciful king, we 
desire of thee and beseech the abundance of thy mercifulness : 
LEAD US NOT, 0 my Lord, INTO TEMPTATION BUT DELIVER US 
FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING- 

10 DOM AND THE POWER AND THE MIGHT and the strength and 
the dominion in heaven and in earth now and ever and woRLpD 
WITHOUT END. AMEN 


or this sometimes said in an audible voice and slowly 


YeEA, o our Lorp and our Gop, we desire of thee and beseech 

1s the mercifulness of thy grace, LEAD US NoT, o my Lord, lead 
us not, o my Lord, INTO TEMPTATION BUT Save and DELIVER US 
FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING- 
DOM AND THE POWER AND THE MIGHT and the strength and 
the dominion in heaven and in earth now and ever 


20 and he signs himself and raises his voice 


and WORLD WITHOUT END 


and they answer 


AMEN, 


(THE ELEVATION) 
25 And the priest says 
Peace be with you 
and the people answer 
And with thee and with thy spirit 
and he proceeds 
30 The holy thing to the holies is fitting in perfection 
and they answer 
One holy Father, one holy Son, one holy Spirit 


Glory be to the Father and to the Son and to the Holy Ghost 
world without end. Amen 


The Liturgy of the Nestoriaus 297 


{T7. hey draw the veil of the altar and range themselves in two choirs in the 
sanctuary and those within begin the following in a low voice saying 


Kaniina 
TERRIBLE ART THOU, 0 GOD MOST HIGH, OUT OF THINE HOLY 
PLACE world without end. BLESSED BE THE GLORY OF THE 5 
LorD FROM HIS PLACE * 


They repeat it in a loud voice and the people in the nave answer the 
same words 


Verses said in the sanctuary 
GoD IS GONE UP WITH A MERRY NOISE: AND THE LORD WITH I0 
THE SOUND OF THE TRUMP 
GoD REIGNETH OVER THE HEATHEN: GoD SITTETH UPON 
HIS HOLY SEAT * 
TERRIBLE ART THOU etc* 


Choirs, choirs of spirits arose and escorted the Son in pomp :5 
on the day of his ascension * 


TERRIBLE ART THOU efc* 
Continuation 


WHILE THEY BEHELD HE WAS TAKEN UP AND A CLOUD 
RECEIVED HIM AND HE WAS HIDDEN FROM THEIR SIGHT 20 


TERRIBLE ART THOU etc* 


The precious blood and the body which we have all received, 
praise we it with confession and say Halleluiah halleluiah* 


TERRIBLE ART THOU, 0 GOD MOST HIGH, OUT OF THINE HOLY 
PLACE world without end. BLESSED BE THE GLORY OF THE 25 
LorD FROM HIS PLACE}. 


{THE COMMUNION ) 
They open the veil 
and the deacon who said the caruzitha comes to the priest and says 
Let us pray. Peace be with us 30 
and the priest takes the hand of the deacon and places it on the chalice saying 
The grace of the Holy Ghost be with thee and with us and 
with the partakers thereof in the kingdom of heaven for ever. 


Amen 
and the deacon answers 35 


With thee and with us and with the partakers thereof in the 
kingdom of heaven 


298 


And the deacon says 
Praise ye the living God 
They say the Anthem of the Bema on 
days of the mysteries 
5 Antiphon Blessed be thy body 
and thy blood, o our Lord, 
which thou gavest for pardon 
to the nations and thereby didst 
hallow our nature that we 
1omight sing and praise thy 
sovereignty 


15 


The Persian Rite 


And the deacon who read the apostle 
comes before the priest and says 
Let us pray. Peace be with us 

and receiving him he puts on him a 

veil and puts the paten on his arm 

and says 
The divine grace be with thee and 
with us and with the partakers thereof 
for ever 
And then the deacon who gave the 
peace comes and says 
Let us pray. Peace be with us 
and {the priest) taking the chalice 
gives it to him saying 
The grace of the Holy Ghost be with 
thee and with us 


When the antiphon ts finished the deacon holding the chalice proclaims 
Bless, o my Lord 


and the priest lifts his hand and makes the sign of the cross over the people and 
says in an audible voice 


20 The gift of the grace of our lifegiver our Lord Jesus Christ be 


fulfilled in mercy to us all 


and they answer 


world without end. Amen 


And they say the verses of the 
antiphon 


N 
cn 


My brethren, receive the 
body of the Son, saith the 
church, and drink his cup in 
faith in the kingdom 

30 Anthem of the Bema (sung by those 
in the nave] 

{From the exalted heights 
Christ our Lord, the saviour 
of all, put on excellency and 

35 glory and splendour and gave 
salvation. to the nations and 
forgiveness of trespasses and 
of sins for the pardon of all 


And when the priest gives the body 
he says 


The body of our Lord to 
the discreet priest or to the 
deacon of God or to the cir- 
cumspect believer: for the 
pardon of offences 
And the deacon says over the chalice 

The precious blood for the 
pardon of offences, the spiritual 
feast for everlasting life to the 
discreet priest or to the deacon 
of God 


and every one according to his degree 


2 
; 
4 





The Liturgy of the Nestorians 


The precious blood and the 
body which we have all re- 
ceived, praise we it confessing 
and saying Halleluiah halle- 
luiah 
Halleluiah ¢o the tune With thousands 

¥W Tarry YE IN THE CITY 
OF JERUSALEM UNTIL YE BE 
ENDUED WITH POWER FROM 
heaven 

The precious blood etc 

People Thou hast fed us, o my 
Lord, with thy body and thy 
blood. What are our mouths 
that we should confess thy 
name? 

A priest Blessed is Christ who 
hath fulfilled his compassion 
and gone up with glory to the 
heaven of heavens 

People Thou hast fed us efc 

A priest The disciples won- 
dered then when the cloud 
received him from them 

People Thou hast fed us efc 

A priest The doors are opened 
and the multitude are celebrat- 
ing thee and the Father crieth 
Come, enter, my beloved 

People Thou hast fed us etc} 

Praise for festivals of our Lord* 


299 


* Praise for sundays O our Lord Jesus the adorable king who by thy suffering 
didst vanquish the tyrant death * O Son of God who didst promise us new life 
in the kingdom on high * Cause all harms efc. as on p. 300. For memorials of the 
dead and ferias May the mysteries which we have received in faith be to us, 
o my Lord, for pardon of offences * O thou that art like him that is made [or like 
a servant] and also like the maker, thou art Christ, rue KING or THE AGES * With 
thy body and blood thou didst pardon and forgive the faults and offences of all 
who have believed in thee * Account us all worthy in thine appearing with 
boldness to Go out To meer thee and with the bands of heavenly beings to sing 


praise. Amen and amen. 


10 


20 


to 
cr 


30 


300 The Persian Rite 


[sung alternately verse by verse by those 
in the nave and those in the sanctuary | 


Strengthen, o our Lord, the 
hands that have been stretched 

5 out: and have received the 
holy thing for the pardon of 
offences * Account them worthy 
every day: to yield fruits to 
thy godhead * The mouths 
10 which have praised thee within 
the holy place: do thou account 
worthy to sing praise * The 
ears which have heard the voice 
of thy praises: let them not, 
15 0 my Lord, hear the voice o1 
alarm * The eyes that have seen 
thy great compassion: again, 

o my Lord, let them see thy 
blessed hope * The tongues also 

20 that have cried Holy: do thou 
dispose to speak truth * The 
feet that have walked within 
the church: make them to walk 
in the land of light * The 
25 bodies that have eaten thy 
living body: do thou renew 
with new life * Our congrega- 
tion which hath worshipped 
thy godhead: multiply to- 
30 wards it every help * And 
with us may thy great love 
abide: and therein may we 
abundantlyrender back praise * 
And open the door to the peti- 
35 tion of us all: and may our 
service also enter thy presence * 


Cause all harms to cease 
from us: and make thy tran- 


< 


agp tem RSs 


Sa, 4 ene 


The Liturgy of the Nestorians 301 


quillity and mercies to dwell in 
our land * That in the day 
of thy manifestation we may 
live before thee: and may co 
OUT TO MEET thee according to 
thy will * With hosannas we 
will confess thy name: for thy 
grace towards our race * For 
thy mercies are multiplied to- 
wards our manhood: and thy 10 
love hath shined forth upon our 
mortality * And thou hast blot- 
ted out our offences through thy 
pardon: praise to thy name for 
thygift * BLEssep BE thy GLorY 15 
FROM out of thy PLACE: who 
forgivest offences because of 
thy mercies * And in thy 
grace account us all worthy: 
to confess and worship thy god- 20 
head * And at every season 
let us lift up: praise to thy 
sovereignty. Amen and Amen. 


Qn 


(THANKSGIVING) 
And when the people have received the holy thing the priest takes back the 25 
vessels with the mysteries to their place (and the veil is closed] 


And when the priest enters the deacon proclaims 


Let us all then who by the gift of the grace of the Holy 
Ghost have drawn nigh and been accounted worthy and 
have partaken in the reception of these glorious and holy 30 
and lifegiving and divine mysteries give thanks all with 
one accord and glorify God who gave them 

and they answer 
Glory BE to him For HIS 
UNSPEAKABLE GIFT 35 
And the deacon says 


Let us pray. Peace be with us 


302 The Persian Rite 


And the priest prays with a loud voice* 

It is fitting, o my Lord, every day repeat and it is right at 
all times and meet every hour, to confess and worship and 
praise the fearful name of thy majesty: for by thy grace, o my 

5 Lord, thou hast accounted worthy the weak nature of mortal 
man with the spiritual ones to hallow thy name and to partake 
in the mysteries of thy gift and to take delight in the sweetness 
of thy words and to raise voices of praise and of thanksgiving 
to thine high godhead at all times, Lord of all, Father and Son 

1oand Holy Ghost, for ever 

and they answer 
Amen 
Bless, o my Lord 
And he prays the second time” 

15 Christ our God and our Lord and our king and our saviour 
and our lifegiver and the forgiver of our sins, who in his grace 
and his mercies hath accounted us worthy to receive his 
precious allsanctifying body and blood, grant us to be well- 
pleasing unto him in our thoughts and words and deeds and 

zo actions. And, o my Lord, may this earnest which we have 
received and are receiving be to us for the pardon of offences 
and the remission of sins and for the great hope of the resur- 
rection from the dead and for new life in the kingdom of 
heaven, with all those who have been wellpleasing in thy sight, 

25 by thy grace and thy mercies for ever. Amen 


and while the priest is saying this one of the deacons binds up the veil 
And while the priests are giving the peace one to another in the sanctuary they 
(that ave in the nave| say this psalm 


O PRAISE THE LORD OF HEAVEN 
30 The Son who gave us his body and blood 
PRAISE HIM IN THE HEIGHT 
The Son who gave us his body and blood 


Cand the vest of Ps. cxlviit 1-6 in like manner) 


® On ferias Praise, o my Lord, and honour vepeat, confession and worship 
and continual gratitude are we bound to raise to thy glorious Trinity for the 
gift of the holy mysteries which thou hast given us by thy compassion for the 
pardon of our offences, Lord of all, Father and Son and Holy Ghost, for ever. 

b On ferias Blessed be thine adorable excellence in thine exalted place, 
o Christ the pardoner of our offences and our sins, who makest our transgressions 
to pass away by the glorious holy lifegiving and divine mysteries, o Christ the 
hope of our nature, at all times for ever. 


inn See eS es ce rl —r’——.— 


The Liturgy of the Nestorians 303 


and they proceed 
O PRAISE THE LORD, ALL YE HEATHEN 
For his gift to us 
PRAISE HIM, ALL YE NATIONS 
For his gift to us 
(and the rest of Ps. cxvit) 


Glory be to the Father and to the Son and to the Holy Ghost 
To the Son who gave us his body and blood 


FROM EVERLASTING TO EVERLASTING world without end. AMEN 
To the Son who gave us his body and blood 


LET ALL THE PEOPLE SAY AMEN AND AMEN 
To the Son who gave us his body and blood 


Let us confess and worship and glorify 
The Son who gave us his body and blood 
And they proceed 


Our FATHER WHICH ART IN HEAVEN 
three times (without farcings). 


{THE DISMISSAL) 
The Seal 
on sundays and on festivals and on memortals® 
The priest goes forth and stands at the great door of the altar at the right 
- side and blesses the people in an audible voice and says 
Hr wHO HATH BLESSED US WITH ALL SPIRITUAL BLESSINGS 
IN HEAVENLY PLACES IN Jesus Curist our Lord and hath 
bidden us to his kingdom and called us and brought us nigh 
to his longed-for good things which pass not away neither cease 
nor are destroyed, even as he promised and assured to us in 
his lifegiving gospel and said to the blessed company of his 
disciples VeERILY veRILy I say UNTO YOU, WHOSO EATETH 
MY FLESH AND DRINKETH MY BLOOD DWELLETH IN ME AND 


® Seal on ferias May our Lord Jesus Christ, whom we have ministered to 
and celebrated and honoured in his glorious and holy and lifegiving and divine 
mysteries, account us worthy of the resplendent glory of his kingdom and of 
delight with his holy angels and of openness of face before him and of standing 
at his right hand in Jerusalem on high by his grace and mercy. To him be 
glory: and may the right hand of his care overshadow us and all creation now 
and ever and world without end. Amen. : 


Io 


20 


304 The Persian Rite 


I IN HIM AND I WILL RAISE HIM UP AT THE LAST DAY AND 
HE SHALL NOT COME INTO JUDGEMENT BUT IS PASSED FROM 
DEATH UNTO LIFE eternal: may he then bless our company and 
guard our congregation and make our people glorious, which 
5 have come and had delight in the power of his glorious and 
holy and lifegiving and divine mysteries. And with the living 
sign of the cross of our Lord be ye sealed and guarded from 
all harm hidden or open now and ever and world without end 


and they answer 
10 Amen. 


And the priest and the people give peace one to the other. 


(THE EULOGIA) 


[The people kiss the cross in the priests hands and the eulogia, which was 
baked along with the biichri, is distributed by one of the priests’ or deacons 
5 standing at the nave entrance of the baptistery 


During the distribution ts said the prayer of Mary 


May the prayer, o my Lord, of the holy virgin and the request 
of the blessed mother and the beseeching and entreating of her 
that is full of grace, mart Maryam the blessed, and the great 

20 power of the victorious cross, and the divine help, and the 
petition of mar John the baptist be with us continually at all 
seasons and times, Lord of all, Father and Son and Holy 
Ghost, for ever. Amen]. 


{ PRAYERS) 


25 A prayer to be said when a man receives the holy thing 


Hallow our bodies with thine holy body, pardon our offences with thy 
precious blood and make clean our thoughts with the hyssop of thy compassion, 
o Christ the hope of our nature: Lord of all, Father and Son and Holy Ghost, 
for ever. Amen. 
30 When they order the mysteries 
O my Lord, let not thy living body which we have eaten and thy victorious 
blood which we have drunk be to us, o my Lord, for judgement and vengeance 
but for parden of trespasses and forgiveness of sins and for the great hope of 
the resurrection from the dead and for new life in the kingdom of heaven and 
35 boldness before thee with the just and righteous who have been wellpleasing in 


The Liturgy of the Nestorians 305 


thy sight, o Christ the hope of our nature: Lord of all, Father and Son and 
Holy Ghost, for ever. Amen. 
Another . 

For that we have received of thy body openly let thy power dwell in us 
secretly, and let us go forth to meet thee with gladness and praise thee with 5 
a threefold song with the just who fulfilled thy will, o Christ the hope of our 
nature : Lord of all, Father and Son and Holy Ghost, for ever. Amen. 

Another 

For that we have received of thy body from the paten and drunk of thy blood 
from the chalice account us worthy, o my Lord, with the robber to sing praise 10 
in paradise with the just who fulfilled thy will, Lord of all, Father and Son 
and Holy Ghost, for ever. Amen. 

Seal 

For that thou hast accounted us worthy, o my Lord, to delight in thy body 
and thy holy blood, account us worthy also to delight in thy kingdom which 15 
passeth not away nor is destroyed, with all thy saints now and ever and world 
without end. Amen. 


The order of the mysteries is finished, with the kuddasha of the 
blessed apostles mar Addai and mar Mari 
who made disciples of the east ° 20 
Amen, 








73 2 ; | ua ar? Weel Ps 
Me a ee 
oe = ne, tere : 
Cia ae 3 

é a : " 

- as . 2s = - 

_ « : . le 

-- : re oS = - ’ 
oe 7 


IV 


THE BYZANTINE RITE 





IV. THE BYZANTINE, RITE 


I. Pp. 309-344. THE BYZANTINE LITURGY OF THE NINTH 
CENTURY. From Roman. Biblioth. Barberin. MS. iii. 
55 (c. A.D. 800) pp. I-73, 512, 519. The lacuna in S. Basil 
(pp. 327-336) is supplied from Gvottaferrat. MS.V B vii 
(ixth or xthcent.). The additions are from (1) S. Maximus 
Mystagogia 8-24 in S. Maximi opp. tom. tt ed. Combefis, 
Paris 1675, pp. 508-23, or Migne P. G. xc cc. 687-709 : 
(2) Chronicon paschale an. 624 p. 390 in Migne P. G. xcii 
c. 1001: (3) S. Theodorus Studit. De praesanctificatis in 
Mai Nov. patr. biblioth. tom. v, Romae 1849, or Migne 
P. G. xcix cc. 1687-90: (4) S. Nicephorus Cazoz. 30, 13 
in Pitra Jurzs eccl. graec. hist. et mon. t. ii Romae 1868, 
P. 330. 

2. Pp. 345-352. THE LITURGY OF THE PRESANCTIFIED 
OF THE NINTH CENTURY. From the same MS., pp. 74- 
86, 520. The additions are from (1) S. Theodorus Studit. 
u.S.: (2) Chronicon paschale an. 645 p. 385 in Migne P. G. 
XCll Cc. 989. 

3. Pp. 353-399. THE MODERN LITURGY OF S. CHRYSOSTOM. 
From Evxoddbyov rd péya Venice 1869, pp. 34-74 and ’Ako- 
Aovia Tov avayyeorou rot avAXeTovpy:kdy Athens 1890, 
pp. 27-32. The proper of the Theophania from Tumxdv 
kata Thy Taéiw THs Tot Xpiorov peyadns exkAnoias Con- 
stantinople 1888, pp. 149 sq.: ’Av@oddyov Venice 1865, 
Pp. 303 Sq., 301 sq.: Evyoddyioy uw. 5. pp. 684, 636 sq. : 
‘OporAsS yoy 7d péya Venice 1870, pp. 113-115, 262 sq. 

4. Pp. 4co-411. THE PRAYERS OF THE MODERN LITURGY 
OF S. BASIL. From EvxoAéyov rd péya Venice 1869, 
pp. 80-97. 

5. Pp. 412-457. THE LITURGY OF THE ARMENIANS. Trans- 
lated from Khorhrdatetr srbazan pataragi (The manual 
of the mystery of the holy Oblation) Jerusalem 1873: Za- 
gharan (The Hymnbook) Constantinople 1850, p.177. The 
proper of the 3rd Sunday after Pentecost from Jashotzgirk 
(Zhe Lectionary) Jerusalem 1873, vol. ii. p. 103: Sharacan 
(Zhe Canticlebook) Constantinople 1853, p. 409. See the 
Introduction. 


= tie LEITURGIES 
OF. &..BASE...AND .OF -S. CHRYSOSTOM 


(IX TH. CENTURY) 


AEITOYPIIA 
TOY ATIOY BAZIAEIOY 


(AEITOYPTIA 
TOY XPYZOZTOMOY) 


{ PROTHESIS) 


5[‘H teAcla mpockopidi év 


> ~ « . > ~ 

€UX7] Fv Tovet 6 tepeds Ev TH TKEVO- 

dvraxip dmotiepévou tot dprov év 
T@ Sicko 


‘O Oedc 6 B€0c HMO@N 6 TOY 
ovpdviov apTov tiv Tpodiy 
Tob TavTos Kéapouv Tov KUpLoV 

~ d ~~ 
npav Kal Oedv Incoty Xpiotov 
> ; = ‘ 
EZATIOCTEIAAC CWTHPA KAI AY- 
TpOTHN Kal EevepyéTnY eYAO- 
roynta kal ayidfovTa pas 

|. > /, \ /, 
avTos evAdynoov TiY mpdbectY 

4 s /, ? \ 
tavtTnv Kal mpocdegar avTny 
els TO Umepovpdvidy cov Ov- 
giacTHpiov’ pvnpovevoov ws 
ayabos Kal pirdvOpwmos Tov 
mpoceveykdvTwv Kai ou’ ods 


mpoonyayov Kal iuas akata- 


~ 


TH apxq yiverar] 


Kdpte 6 Oeds pay 6 mpoveic 
€avTOv AMNON AMWMON YTTEP 
ra) n ' an 4 
TAc TOY KOcMOoy zwric egide 
be ae ee a" ase \ » 
ep neas Kal emt TOY apToV 
Tovrov Kal é€mi TO moTHpLov 
TovTo Kal troinooy avTd dy pav- 
Tov gov c@pa Kal Tiptdy cov 
eis peTadrdnyi wWvyav 


Kal TopaTov 


sg 
Alpe 


_ 


oO 


15 


20 


| fe) 


15 


20 


29 


kai (70 Tid Kai 70 dylo 
3° t ve t 4 


310 The Byzantine Rite 


S. Basil S. Chrysostom 
kpirovs dtadptAagov ev TH 
€ 4 a ? 
iepoupyia Tov Oeiwy cov 
pvoTnpiov 
exw. 
e ¢ ? ‘ , X ‘A ‘ X 
bre nylaota Kal deddgaotar Tb mdvTipov Kal peyadomperes 
BY iA los X ‘ ~ ta x Pe fer UA 
dvond cou Tob ILatpos (kal Tod Tiod kai rod ayiov IIvedparos 
~ ‘ IN \\ ’ \ IA “A 37 
viv KQl GEL Kal ELS TOUS al@vas TOY aloVYwV ) 
*Tod xp odpaytda movetv év TH edX TOD okevadvAakiov emi TO GyLtov 
TOTYptov |. 


(ENARXIS) 
5PAvaknpvrrerat 

EyAorHménH H BaciAeia (tod IIarpos Kai rod Yiot kai rot 
€ , Pe ~ AN ba \ > A IA wn ae 
ayiov IIvetparos viv Kai ae Kal els TOS alovas TOV aldver ) 

kai } Luvarry ovv TH éxdhwvyacer] 
Evy avtipeavov a’ 

Kipie 6 Oeds ua@v od TO 

VA > ia Ni xt v4 
Kpadtos aveikactov kai % dd€a 
> 7 On ‘ 5] 
QAKaTaAnTTOS, OV TO EEOC 
AMETPHTON Kal 4) piAavOpwria 
y 5 Xd ? \ 
dpatos' avtos dé€omota KaTa 
Thy evoTrAayxviay gov émti- 
BAEYON Ec Mas Kal Em TON 
G@YLOV OLKON TOYTON K@L TIOIHCON 
MeO Hu@Y Kal TOY oUVEVXO- 

7 oe Us \ 2 y 
pévov nul mAovola Ta EXEH 
gov Kal Tovs olKTippovs cou 

exw. 

OTL TIpETIE! Col Waoa AZ TIMH 


‘ 2 a ~ ‘a 
Kat mpookuyvynots *7@ ITarpi 


‘ ~ ee 


t 


® rov Ilarpos MS. 


The Byzantine Liturgy of the Ninth Century 311 


S. Basil 
IIvetpati viv Kai del Kal eic 
TOYC AIMNAC TAN AIMNON > 
evx7] AvTipavou PB’ 
Kidpwos 6 eds yey codcon 
‘ ’ ‘ > U 
TON AdON COY Kal EYAOPTHCON 
THN KAHPONOMIAN COY, TO 7A7)- 
poua THS EexKAnolas cov év 
eipjvn diadtAagov, ayiacov 
TOUS ATATIONTAC THV EYTIPETTEIAN 
n 
TOU OIKOY COY’ OU avTOvS ayTi- 
, lal - A - 
ddgacov TH OeikH cov duvdper 
Kal MH €fKaTaAITTHC Has 6 
Oecds toyc EATIZONTaC ETT wot 
eKpw. 
ed 4 ‘ 7 ‘ ~ ? 
671 ody TO KpaToS Kai cof ECTIN 
H BaciAeia Kal H AYNAMIC Kal 
(H AdzZa Tod ITarpés Kal Tob 
Tiod kai Tob ayiov IIvetparos 
vov Kal adel Kal €ic TOYC AIMNAC 
~ ge ¢ 
TOV al@vwv ) 
evx7 GvtTupavou yy’ 
c 4 4 , ‘ 
O tas Kolwas TavTas Kal 
7 € ~ 4 
cupgwvovs nul xaploapevos 
mpocevx ds, 6 Kai AYO Kai TpIcl 


‘ ca 


CYMPWNOYCIN ETT! TG) ONOMATI 
gov Tas aiThoels Tapéxew 
émayyelAdpevos* avTos kal viv 
tav dothov gov TA AiTHMATA 
Tpdc TO CYMEPON TAH PDCON 
Xopnyav jpiv év TO wapévte 


ai@vt THN €TIPNWCIN THic ons 


S. Chrysostom 


[oO 


15 


20 


10 


20 


25 


BES: 


S. Basil 
“~ , 
AAHOEIAC Kal Ev TO péAAOVTL 
S Ie. , 
(@nVv al@vioy xaplCopevos 
expo. 
étt ayabds Kai didrddvOpwros 
Ocds wmdpyers Kal ool TH 
V4 b) 2 A \ 
db€av ( avarréurropev 76 ITarpi 
kai T® Tid kai 7@ dyio IIvet- 
pate viv Kal adel Kal els Tovs 


IA A +7 
ALOVAS TOY ALOVOY). 


The Byzantine Rite 


S. Chrysostom 


{MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 


1re 5 A Te lf me, 8 , ” Q e ~ A < ~ 
[“H év 7 tepateiw Tod dpxiepéws eicodos (kai) Tod Aaod ov Th 
e , > 3 , 4 
lepdpxy eis tiv exxAnoiav eicodos] 


€Ux] THs eiodSou 


c 


Aéorora Kipie 6 Oeds ypav 
6 KaTacTHoas €v ovpavois 
TdypaTa Kal oTpatias ay- 
Ba \ 3 7 X 
yéeAov Kal apxayyeAwy mpos 
7 ~ Lan la 
AerToupyiav zHs ons ddéns, 
vd \ an 5 ee 2 e a 
tmoincov adv TH €loddm. Hpav 
BA € 7 b 4 4 
elcodov ayiwy ayyéXav yevé- 
cOat cuvdetToupyotyvTay piv 
‘ 7 ‘ X\ 
Kat cvvdoEoroyovvTav Tiv ony 
b] ? 
ayabdérnra 
eKhw. 
i“ ' ~ ' 
OTL tpéme: cor (maoa Adza 
\ \ , “A ‘ 
TIMH Kal TpocKvyyats T@ IT arpi 
\ “~ ~ la 
Kal TO TiO Kal 76 dyio IIvev- 


att viv Kal det Kal eic ToYc 


30 AIMNAC TN AIWNON ). 


Evepyéra kai Ts Krioews 


Onpoupyé 
lo) ‘ > ? \ 
Tpoclotcayv THY ExkAnolav Kal 


Taons mpoodegat 


c ra X é bd ? 
EKATTOU TO OUUPEPOV EKTTANPw- 


gov Kal @yaye mavras eis 
, \ > - t ~ 
TeAELOTNTA Kal agiovs nuas 


b] 2 ~ 7 
amépyaca: THS Bacireias cov 


, Vy 39 a“ ‘ 
XAPLTL KALOLKTL Pols Kal PiAav- 
7 ~ ~ 
Opwria tov povoyevods cov 

aA LO 3s 
viod pe’ ob EYAOrHTOc ei (adv 
TO Travayio Kal adya0@ Kal 

c c c 


(woTra@ gov mvevpatt viv Kal 


. 


The Byzantine Liturgy of the Ninth Century 313 


S. Basil 


S. Chrysostom 
Du ¥ A > A IA ~ 
Gel KAL €l$ TOUS AlwmYvas TwY 


aldéver), 


Evxy tod TPIZATIOY 


‘O @eés 6 &rioc 6 én Srioic 
ANATIAYOMENOC 6 TpLoayia povy 
bm Tav cepadip avupvotpevos 
kal bd TOY xepouBip So€odo- 
yovpevos Kai dO TdaonNs Erov- 
paviov dvydpews mpooKkuvot- 
Hevos, 6 EK TOU pn dvTOS Eic TO 
EINAl Tapayayav TA CYMTTANTA, 
O KTICAC TON ANOPWTION KAT 
EIKONA O7)Y Kal OMOIWCIN Kal 
TavTl gov xapiopatl kKaTakoo- 
airobvTt 


noas Kal Aidoyc 


' \ , Ss \ 
COMIAN KAl CYNECIN K@L p7 
o c 7 > \ 
Tapop@v apaptadvovTa adda 
bépevos emi cwrnpia peravo.ay, 
0 KkaTagidoas Huas TOvS TaTreEL- 
vovs kai avagiovs dovAovs cov 
Kal €v TH wpa Tav’Tn cTriNal 
KATENOTHION THC AOZHC TOD 
c 4 4 s 
ayiov gov Ovaiacrnpiov Kai 
\ U , 4 
THV OPElAopevny ToL TpoTKUYN- 
5 Ps 4 
aw Kai doforoyiav mpocdyew 
aitos d€amota <mpbcdega) 
kal €K CTOMATOC u@Y TOY 
dpapTworav Tov Tpiady tov buvoy 


s , 4 t ~ ’ nr 
Kal emiokeat yas ev TH 
xpnorornTi gov, svyxaépyoov 


hpiv wav TWAnEpéeAn pa ExovoLov 


“Aye ayiov 6 Beds jpov 
6 povos &rioc Kal én Srioic 


> U 


ANATIAYOMENOC, Aylos virdpyxels 
6 THY advuTépBAnrov dd€av ev 

TO évos’ dytos 6 Ocd: 
avT@ KEKTNMEVOS’ AyLOS os 
€ 7 A 7 2 
0 AOy@ Ta TavTa ovoTHnoa- 
pevos' dys 6 Oeds ov Ta 
TeTpadpopha (Oa akataTataT@ 

pd pop 
gavin dogdfovaiv’ aytos 6 Ocos 
6 wd TAHOovs dylwv ayyé\ov 

la EXwv a ia Tpe 
Kal apxayyéAwy aopacia TpeE- 
Kat 


povT@v mpoaKuvovpevos 


do€oroyotmevos: aytos 6 Ocds 
c ey , ‘ 
6 Tois TroAvéppaciv xepouBin 
TH aolynto gov TO akolpy- 
To Oupat. emiBrAێrr@oVv Kail 
2 Sup 
bd 7 X 4 ~ 4 
emlKAlv@vY TO OUS gov’ ayLos 
6 Oeds 6 Tols e£amrepvyols 
cEepagip emoxovpevos Kal Kpo- 
TOUVT@VY TAS EAUT@Y TTEpVyas 
‘ A > , A ¢ 7 
kal Tov emwikwov buvov bpvovv- 
xq a San , 
Tov TO” Arioc Srioc &rioc Ky pioc 
‘ ¢ 4 cd 
caBawd 6 mpoodexopevos’ dytos 
yap el 6 Oeds rudy dv dpyxal 
‘ , ’ \ / 
kal e€ovoiat (Kal) Kuplornres 


’ lanl ~ 
€v ovpav@ mporkvvotow Kal 


, ‘ lan ’ an 
emi yns avOpwrot avupvotow : 


kai aéBovow* avros iddv- 


5 


Io 


15 


20 


314 The Byzantine Rite 


S. Basil S. Chrysostom 
Te "2 € x € ~ ? No? / 
TE Kal dkovclov, dyiacov Huavy Opwire mpdcdcEat Kai éx o76- 
Tas Wuxas Kal Ta COpaTa Kal patos Huavy Tay apapToAoY 
dos Huiv EN OCIOTHTI AATPEYEIN TOV TpLOdyLov Kuvov TporpeEpo- 
, c ’ a n ’ wn 
GOl TACAC TAC HMEpac THC ZWAc §=evoy Tap huov Kal mapa 
5HMON, MpecPeiats THS ayias mMavTos Tod aod Gov kal KaTa- 
ve \ - an c ' € ~ ? A 5] - 
Oeorokou Kal TaVT@V TON ATION TrEpApov Huty mAovaLa Ta ELEN 
TON ATT AIONOC GOL EVapETTN- Kal TOVS OlKTLPpLOvS ov, TpEC- 
- 7 ~ € a lA ~ 
odVT@Y Betas THs ayias OeordKxou Kai 
~ ~ > 
TdvTwv TOV aylov Tov aT 
10 IAS. ) , 
Aal@VOS TOL EVapEeTTNTaVT@Y 
exw. 
e a ie ra] \ ¢ lan a NP 2: Cree > ’ a ‘ \ \ 
67 Arioc Ef 6 Geds Hu@y * kal EN SPIOIC ETTANATIAYE!® KL GOL THY 
7 b] 2 “ s,\ ‘ “ ta ‘ ~ € 7 ? 
ddgav avaméutropev (7 Ilatpl kal TO Tid Kai To ayio IT ved- 
pat. viv Kai del Kal eis TOUS alvas TaV aidver), 
15 1TH eis Tov Opdvov Tov tepatikdv avéBacts | 
evXy] THS dvw Kkaledpas evX7] THs KabeSpas tod Suctaatypiou 
t ’ La U A \ U | 
Aécttota Ky pie QEOC TMN AYNAMEWN CO@CON TON AAON COY Kal 
elojnvevooy avTov TH AYNAMel TOD Arioy Tou TINEYMaTOC Ola TOU 
- ld a ~ a an > * 
TUmov Tob Tiuiov »atavpod Tod povoyevovs cov viod pel ov 


5) \ S ’ a I-A lan +>? ’ 7 
20 evAOYNTOS El ELS TOUS Alwvas TOV AlOVOY, ApENV. 


{THE LECTIONS) 
1(TA OEIA ANAFNQZMATA 


yiverat évSo0ev ék Tod tepateiou KeAevoe: Tod apxiepéws eh’ Exdot® dvayvac- 
pat. THs eiphvyns trohavycts 
25 TA OEIA AZMATA 
TO ATION EYAITEAION. 


Mera tiv Gelav Tod dylou evayyeAlou dvayvwov 6 apxtepeds KaTELoL TOD Opdvov]. 
(THE PRAYERS) 
Eixy tis ‘Extevijs “rod Kupie eAXenoor’ 
30 Kupie 6 Oeds huav thy extevny tavrnv ixeciavy mpbadcéat 


a —xal,.. émavanave: Bas. b +o0u Bas. ¢ —rot Kupie éAénoov Chrys. 


The Byzantine Liturgy of the Ninth Century 315 


S. Basil 


S. Chrysostom 


~ ~ 2 / ~ n an 
Tapa Tov cov dovhwv Kal EAEHCON MAS KATA TO TIAHOOC TOY 


2 ’ . A 5] YA , Der hh aC: ~ \ 
EA€OYC COY, Kal TODS OLKTLppovS cov KaTadmepu por eh nuas Kal 


> A iA A ra Q b ad XX 7 
€ml TWavTa Tov Aaov Gov TOV am eKkdex OEVvoV TO TAaPa Gov 


wAovcLov €A€EOS 


exo. 


é7t €XeHpov Kal PirdvOpwros Ocds dwdpxes Kai col tiv dbEav 


bp] # ~ ‘ ‘ -~ CA XN “a 
(avaréuropev T@ ITatpi kai TO Tid Kal 7O 


¢ 7 


ayio 


~ a aes % S ’ \ IA “A Sf 
viv K@l Gel Kal Els TOUS al@vas TOY al@ver ), 


<THE DISMISSALS) 


Eix7 katnxXoupévev 


Kipie 6 Oeds jyav 6 én 
> n na 4-2 7 
OYPANOIC KATOIKON Kal emiPAE- 
Tov éml mdvTAa TH Epya cov, 
emiBrewov Kal ent rovs dov- 
Aovs gov Tovs KaTnXoUpLEVOUS 


A 7” 7 € ~ 
TOUS KEKALKOTAS TOUS E€aUToY 


> 7 i 7 7 > 
avxévas evémibv cov. dos 
airois) Tov €AappON ZYTON, 

7 , 4 4 ~ 
Toingov avtTovs pedn THs 


c 7 3 7 ‘ 
ayias cov €xkAnolas Kal katT- 
7 ’ \ ~ n ~ 
agimaov avrovs Tob hoytpoy THs 
TIAAINFENECIAC, THS AHETEWS TOY 
dpapriav Kal Tod evdtpatos 

~ , 7 > > ’ 
THS apOapoias eic EMiPNcIN 


cov TOY AAHOINOY GE0F Auor 


Evxy KatTnxoupévwv mpd tis ayias 
avahopas, Tov XpucodTdp.0u 


Kypie 6 @€0c HM@N 6 EN 
YVYHAOIC KATOIK@N Kal TA Ta- 
TIEINA EMOPON, 6 THY TwTNplay 

a“ a n~ , 4 > 
TO yéver Tov avOpdmav é2- 
ATIOCTEIAAC TON MONOPENH cou 


cy \ bs = 4 € aed 
YION Kal Oedv Tov KUpLoy Aud 


‘Inootv Xpiorév’ émiBrepov 


es | 


\ 7 % 
€mri Tovs OovAOUS TOU TOUS KaTN- 
Xoupévouvs Tovs UmoKeKALKOTAsS 
gol Tov éavTav avyéva kal 
katagiwoov avTovs EN KAIP@D 
> Ud ~ ~ \ r A 
EYOETM TNS TOV AOYTPOY TIAAIN- 
reneciac, THS aphecews TOV 
dpapti@v Kal Tod evdvparos 
~ b 7 yer > ‘ 
Ths apOapoias’ Evwoov adbrovs 
~ € 4 a) X lal ‘ 
Th ayia cov KaboALKh Kat 
, nm 8 - ‘ 
dMOoTOALKH EKKANTIa Kal avy- 
ca 

kataplOunoov avtovs TH €K- 


lal , 
A€EKTH TOV TOlLYH 


ITvetpare 


5 


To 


15 


20 


25 


316 


S. Basil 


The Byzantine Rite 


S. Chrysostom 


éxdw, 


iva Kat avrot ovy nutvy do€dfwow 7b mdvtipov Kai peyado- 


\ BY , ~ XN \ A ta \ ~ e ? 
amperes (dvoua aov tod Ilarpos Kat rod Tiot Kai tod ayiov 


IIvetparos viv kai dei Kai els Tods alovas TéY aldvev) 


5 [4 Tv Katynxoupévwv kai  TOv AoiTav Tdv dvatiov Tis Yelas Tav SexOn- 
, Le , > , , > oe ' ~ lo 4 
gopévwv pvoTyptov Yewplas amdAvots Te kai éxBoAr Std Tov AetToupyav yiverar 


‘H KAetots tOv Oupdv]. 


{MASS OF THE FAITHFUL) 


{THE PRAYERS OF THE FAITHFUL) 


10 Evxy moray a’ peta TO atrAwPivar TO eiAnrov 


Sd Kvpie xarédergas jpiv 

TO Méra TOTO THc cawrnpias 
MYCTHDION, Ov KaTnElwoas huas 
Tovs Tamelvovs Kal avagious 
15 dovAous cou yevéoOat AELTOUp- 
yovs Tod aytiov cov OuciacTn- 
piov' ov ikAN@coN HMac TA 
AYNAME] TOY APIOY woU TINeY- 
MATOC €IC THN AIAKONIAN TAYTHN 
20 (va akaTakpiTws cTANTEC ENW- 
THON THic Aflac AOZHC COY mpoc- 
adywpev GOL BYCIAN AINECEWC" 
od yap ef 6 Enepr@n TA TIANTA 
En TrAcin’ Ods Kupie kal ymép 
25 TOV (METEp@Y) AuapTnUaT@V 
KAl TON TOY AdOY ACTNOHMATOON 
AEKTHN [ENECOdI THN 9YCIAN 
p@v Kal €YTIPOCAEKTON €Vd- 


Lov wou 


Eyyapictoymen coi Kypie 6 
BE0C TON AYNAMEWN TO KAT- 
AaElOoaVTL Has TapacTHnvar 
kal viv 7® ayi@ cov Ouvota- 

7 A nw vd > 
oTNpl@ Kal mpoomeEcety TOS OLK- 
TLppols Gov {TIED T@Y HUETEpwV 
AMLAPTNUATOV KAI TAN TOY AaoY 
APNOHMATOON’ Trpocdegat 6 Oecds 

x ade q ~ XN ? 
Thy O€jol hua@v Kal Troingov 
¢ ~ 357 z ~ 
npas a€ious yevéo bat Tod Tpoc- 

! ' ie 4 ? 
MEPEIN TOL AEHCEIC KL LKETLAS 

‘ v3 b] - ¢ \ 
kal O@voias dvaipaKrous wrrép 
javTos Tov Naod gov Kal iKa- 
N@CON HMAC Ovs E60Y Elc THN 


an 


AIAKONIAN GOV TOYTHN EN TE 
AYNAMEI TOY TINEYMATOC wou TOY 
Srloy akatayvéaTws Kalam poo- 
kétras év Kabap@ TG mapTypiw 
THiC CYNEIAHCEWC HMON ETTIKa- 


A€icOal OE EN TIANTI KaIp@ Kal 


The Byzantine Liturgy of the Ninth Century 317 


S. Basil 


exw. 


S. Chrysostom 


t iif b] 4 ¢ ~ a 
TOTTW LYa ELDAKOVOV NU@V IAEWC 
ay 2 


nly €on EN TO TAHOE! THS ONS 
ayabdornros 


, ~ , \ “a \ \ 
OTL TIPETIE! COI Waoa AdZa TIMH Kal TpockUvyots TO ITarpi (Kai 


“~ an ~ ~ x \ ‘ ie 
7™® Tid kai t@ ayio TIvedpare viv Kal adel Kal cic TOYC ai@Nac 


T@N AI@NON ), 


Eix7 morav p’ 


‘O Océds 6 emoxedpevos 
EN €AEEl KAI OIKTIPMOIC THY 
NU@V, O 


pas TOUS TATELVOUS Kal dpap- 


TAaTElV@CLy CTHCAC 


Twdovs Kal avagiovs Sovdous 


n 


GOV KATENWTION THC Ariac 


i 2 7 


AOZHC gov AELTOUpyEly TO Aayio 


a 
A RE 


gov Ovoiacrnpio® ad evioyv- 
gov nuas TH AyNAmMeEl TOU Arioy 
gov TIN€YMATOC €iC THN Ala- 
KONIAN TAYTHN Kal AOC piv 
AOPON €N ANOIZEl TOY CTOMATOC 
nHuav eis TO emikadetobat TH 
xapiv Tod ayiov cov mvev}patos 
émri Tov pweAAOvT@v TpoTiBer bat 
ddpov 


Tlé\w kat 


rg ‘ ~ 7 
mpootimtTopev Kal cov deducba 


TOAAAKLS Gol 


ayabe kal girdvOpwre drews 
> ' ? \ \ f € ~ 
ETIBAEWAC ETT! THN AEHCIN 7 MOV 
OAPICHC NU@Y TAS Wuyds Kal 
KABAPICHC 1) s Wuxas 
TH THLATA ATO TIANTOC MOAYC- 
MOY CAPKOC Kal TINEYMATOC Kal 
an € ~ bp Jer \ > 7 
66s Huly avévoxov Kal dkaTa- 
Kpitov tiv tmapdoTtacw Tob 
aytov cov Ovo.acrnpiov’ xdpi- 
> We Q ‘ ~ 
gat dé 6 Ocds Kai Tos cvvevyo- 
, € ae \ , \ 
Hévols Huly mpokomny Biov Kai 
miaTEws Kal CYNECEWC TINEY- 
MATIKtic’ Ods avrois mdvrote 
peta PoBouv Kai aydrns AaTpev- 
ovTds cot avevoxws Kal dkata- 
KpiT@S METEXEIN T@N APIWN 
gov pvoTnpiwy Kai tric ێ7ovu- 
7 ' > 
paviov gov BaciAelac aAzZIW- 


OFINAI 


exw. 


draws td tod Kpdrovs gov mdvrore pvdarrépevor oot dd~av 


lA “~ s S “~ “A s ” c 4 4 
dvanéumopev (7@ Ilarpi kai 76 Tid kal 76 dylo Tvedpari 


~ s % 5 , ‘ IA “~ 37 
viv kai dei Kai eis Tovs aldvas Tov aldver). 


Io 


30 


5 


1o 


15 


20 


5 


30 


ae The Byzantine Rite 


S. Basil 


S. Chrysostom 


{THE GREAT ENTRANCE) 


Evx7 fv trovet 6 tepeds trtp EavTod 
TQN XEPOYBIKQN Aeyopévav 
Ovdeis a£tos Tov auvdedepevov Taic 

CAPKIKAIC ETIOYMIAIC KAl HAONAIC mpoc- 

epxeoOar 7) mpoceyyifew 7) Aecroupyetw 

got BaciieY THC AOZHC* TO yap dia- 

Kovely got peya Kat PoBepov Kal Tais 

erroupaviats Suvdpeoiv ampdctrov’ adN’ 

dps Sia TH onv aparov diriavOperiav 
arperros kal avadXoiwros yéyovas av- 

Opwros kal dpxepeds nuav éxpnuati- 

gas kal THs evroupyiKns TavTns Kal 

avatiwdaktov Ovaias Thy iepoupyiav mrape- 

Owkas @s AECTIOTHC TOY ATANTON’ CY 

yap A€ECTIOZEIC TON eroupavioy Kai éme= 

yelwv 6 emi Opdvov xepovBiKkov eroyxov- 
pevos, 6 Tav cepadely KUptos Kal 

Bacitkeyc TOY ‘IcpaHA, 6 podvos arloc 

Kal EN ASIOIC ANATIAYOMENOC’ oe OUT @Tae 

Tov povoy ayabdy Kai ednKooy éTIBAE- 

WON ETT EME TON Gyapt@dAdy Kal Ax PEION 

AOYAON Gov Kal IKAN@CON pe TH AYNAMEI 

TOY Aploy gov TINEyMaTOC evdedupevor 

THY THS lepateias xap_ TapacThvat TH 

dyia cov tavtn Tparé¢n kal iepoupynoat 

TO Gdyidv gov oGpa kal TO Tipoy aipa’ 

gol yap KNivw Tov euavTod avyxeva Kal 

Séopai gov MH ATOCTPEYHC TO TIPOC@~ 

TION COY ATT EMOY MHAE ATTOAOKIMACHC ME 

Ek mrod@y Coy d\Ad a€iwaov mpocevex- 

Onvai cot Ta S@pa Tavta bm’ euod razet- 

vou kat GuaptwAod kal avakiov SovAov 

cov’ av yap «i 6 mpoapéepay kal mpoo- 
pepopevos kal dytdfwv kat dyrafopuevos 

Xpiore 6 Oeds nav kai gol thy Od€av 

dvarréumopev T@ Iarpt kat TH Yi (kai 

TO ayim Uvevpare viv Kal det kai eis 


A lol ~ 7 
Tous alavas TOY aiw@ver). 


‘(TH TQN ATIQN MYZTHPIQN 


EIZOAO3]. 


The Byzantine Liturgy of the Ninth Century 319 


S. Basil 
Evxy Tis mpockopSijs tod aytou 
BactAciou peta 76 tANpaoat Tov Aadv 
TOV PUOTLKOV Upvov 


Kidpie 6 beds hpa@y 6 xticas 
¢ ~ ~ 3 \ ’ ‘ * 
PAS Kal ayayev Els THY CwnV 
TavTny, 6 brodei~as Huiv bAoYc 
eis owTnpiav, 6 xaplodpevos 
np otpaviov pvoTnpiov ato- 
> ~ 
Kdduwiv" od €i 0 BEMENOC MAS 
€iC THN AIAKONIAN TAYTHN EN TH 
AYNAMEIl TOY TINEYMATOC GoU TOY 
Arioy’ «vddxnooy 67 Kvpie Tob 
yeveoOat pas AMakdnoyc THS 
KAINHC Gov AIABHKHC, AELToup- 
yous Tav ayiwy cov pvoTnpiov" 
, ¢ ~ 7 
mpocdeEat pas mpoceyyifov- 
“~ t 7 tas 
Tas T@ ayia cov Ovotacrnpio 
4 ‘ 5 na 3 f 
KATA TO TTAHOOC TOY EAEOYC COY 
” 7 bu ~ 
iva yevopeOa a£E.ot Tod Tpoc- 
’ ‘\ ' 7 
EpEIN GOL THY AOYyLKHY TAaUTHY 
Kai dvaipaktov @Ovoiav yep 
TOV HPETEpOV GLapTNLATOV KAI 
TON TOY AAOY ATNOHMATON’ 7V 
7 , > dA 
mpocdegdpevos els TO aytov 
kal Umrepoupaviov Kal voepov aov 
Ovotaariptoy €ic OCMHN EYWAIAC 
> 4 c om ‘ lA 
dvrikatdmeprpov hiv tiv x api 
700 ayiov cov mvetpatos’ émi- 
, ~ 
Breov eh thpas 6 Ocds Kal 
Epide emi tiv aTpelav pov 


4 5 / , ‘ © 
ravTny Kai wpdcdeEat abTiy ws 


S. Chrysostom 
Evxy Tijs mpookopidfs trod ayiou 
*lwavvov tod Xpvcootdpov peta 7d 
atroteOivar Ta Ayia Sapa év TH ayia 
, ‘ a a! \ x 
tpatrély Kal tAnpSoat tov Aadv Tov 
PUoTLKOV UpLvov 


Kypie 6 Oedc 6 TaNTOKpATwp 
£ , v4 c , ' 

6 povos ayLos 6 dex Opevos BYCIAN 
aINECEWC Tapa Tov emiKadov- 
2 > a ! , 
HEV@V OE EN OAH KdpAld* TIPOC- 
AeZal Kal U@Y TOY &LapTOAOY 


\ 


THN 


Ad 4 
ayl!@® oouvu 


t 


t \ ? ~ 
AEHCIN KAL TPOTAyaye TO 
Ouciacrnpio Kal 
ikdv@oov UGS TMPOCENELKEIN 
TOL ADPA KAI BYCIAC TINEYMATIKAC 
Yep TOY HuETEpoV ApuapTnud- 

= Pa we 4p 
TOV Kal TON TOY AdSOY ACNOH- 
MATWON Kal KaTagiwoov huas 
EYPEIN YAPIN €v@midv oou TO 

Ld > U \ 
FENECOAI EYTIPOCAEKTON THN OyY- 
CIAN MOV Kal ETLOKNV@TAaL TO 
TINEYMA THC YApITOc coy TO 


bd ‘ 


aig a 
AraQon Eb Huds Kal emi Ta 
Tpokeipeva O@pa TadTa Kai em 


4 A 4 
WavTa Tov Aadv cov 


20 


25 


30 


en 


Io 


a 


“0 


236 The Byzantine Rite 


S. Basil 
7 > a ~ 
mpooedéew ABEA TA Apa, NGe 
Tas Ovaias, *ABpadm Tas 6Ao- 
, By 
kaptraceic, Macéws kai Aapav 
Tas lepwotvas, ZamoyHA Tas 
> if ¢ , ’ 
EIDPHNIKAC’ @S mpoaedé~M EK 
“A ¢ ? > la 
Tov ayiwvy gov amooTo\wy 
\ b] A iA 7 
Thy adnOiwiy tadbrtnv AaTpeElav 
oUTwS Kal EK TOY XELP@V MOV 
TOV ApapToA@Y mpbcde~ar TA 
d@pa Tatra én TA ypHcTOTHTI 
4 
coy Kypie iva Kkatagimbévres 
~ > - “~ 4 
AELTOUPYELY AMEUTITOS TO AYi@ 
7 vA 5. 
gov Ovotactnpiw etpwpev TOV 
picOdov TON TICT@N Kal poNi- 
MON OIKONOMON €V TH FIMEpA THC 


ANTATIOAOCEWC COY THS OlKaias 


exw. 


S. Chrysostom 


Oa TOV OLKTIPH@Y TOU povoyevods cov viod pel’ ov EYAOFHTOC 


3 Q A , Nye: A 4 a , = 
el ody TO Tavayio Kal ayab@ Kal (worrol@ cov mvevpati (viv 


A ’ QA A Sf A IA ~ + 7 
Kal Gel Kal Els TOUS al@vas TOY alovwY ) 


(THE KISS OF PEACE) 


Kai peta to “Apy & tepets 


Eipjvn waow 


6 Aadés 


6 Aads 


Apne. 


“O itepevs 


Kai 76 rvetpart ood 


6 SidKovos 


"Ayannowpey ad\Andovs 


116 waot mpocpwvovpevos mvevpaTiKds adomacpés |. 


The Byzantine Liturgy of the Ninth Century 321 


8. Basil S. Chrysostom 


(THE CREED) 
Kai peta ro So0fvar tiv dydanv Aeyer 6 Stdkovos 
Tas Ovpas- Tas Ovpas 
ITpicyopev 
6 Aads 76 5 


TIiarevw *{eis Eva Ocdv Ilarépa wavroxpdropa KTr). 


CANAPHORA) 
Kai peta td IItotetvw Acyer 6 Stdkovos Aéyet 6 Stdxovos 
YTOpev Kaos 
6 Aads Io 
"EdXeos eipqvn 
(THE THANKSGIVING) 
“O tepevs * 
‘H yApic tof Kyploy u@y “lHcof XpictoY kal H ArdmH TOY 
Ocof cai ITarpés kai 4 KOINWNIA TOY Arioy TINeymatoc ein meta 15 


TTANT@N YMQN 
6 Aads 


Kai metd roy trNeymatoc coy 
. 6 tepevs 
"AN® TX@MEV TAS KAPAIAC 20 
6 Aads 
"“Exopev tipoc tov Kvpioy 
6 tepevs 
Eyyapicricwmen 7@ Kypiw 
6 Aaés 25 
"AZiON Kal Oika.ov 
veal 3 ltepeds dmdpyerar ris dyias dvadopas 
‘O On Aécrrota Kypie Oce "AZion Kal Oikatov o& dpuveiv 


Ilatip wavroxpdtwp mpookv- ol evyapioTely oe TpocKLVElV 


® + héyea Clirys. b —xat Chrys. 


10 


15 


20 


25 


329 


S. Basil 
vnTeé dZ10N @s aAnO@s kal 
Oikatov Kal TIPETION TH MEraAO- 
TIPETIEIA THC APIWCYNHC COY Ge 

> ~ XN ¢€ oN X > Lad 
alvely OE YMNEIN GE EvVAOYELY 
oé MpockUVEly Gol EVYapLOTELY 
at do€dfetv TON MONON OYTOS 
wo A \ MS ? 
dvTa OEONn Kal col mpoadpépery 
EN Kapdld CYNTETPIMMENH Kall 
TINEYMATI TATIEINDCEWC THY AO- 
FIKHN TavTHY AaTPEIAN HUOY* 
drt od ef 6 xaplodpevos npiv 
THN €ITIPN@CIN THC OS AAHOEIAC 

\ U e \ a ‘ 
Kal TIC lKaVOS NAAHCAI TAC Ay- 
NACTEIAC TOV, AKOYCTAC TrOIHCcal 
TTACAC TAC AINECEIC WOU 7) AIHCH- 
CACOAl TTANTA TA OAYMACIA COY 
EN TIANTI KAIPW ; O€ozroTa A€éc- 
TOTA TOY CATIANTWN), KYPIE 
OYPANO? Kal ric Kal TACHC KTI- 
cewc dpwpévns TE Kal ovYX dpw- 
pévns, 6 KABHMENOC ETT! OPONOY 
AOZHC Kal émiBAéTIWN ABYccoYC, 
»y >? J ? 
dvapx€ aopate akaTddnre 
’ , 3 i ¢€ 
amepiypamTe avaddolwrTe, 0 
TATHP TOY KYpIOY HMON ‘lHcoY 
Xpictoy TOY merddoy 8E0f Kal 
cwTHpoc THc éATIAOC HMO@N 
OS €OTLY EIKMN THC oS dradd- 


t eed 


THTOC, odpayis iodrumos év 


30 €aUT@ AeIKNYC GE TON TTaTépa, 


Adroc zn, Oedc ddAHOINOC, 1% 


The Byzantine Rite 


S. Chrysostom 


EN TIANTI TOM@ THC AECTIOTEIAC 
gov: av yap ef Ocds avéxdpac- 
TOS AmrepivdnTOs abpaTos akaTa- 
ANT TOS, del OY, OTAVTAS BY, cv 
\ © ? en \ A 
Kal 6 povoyevys wou vids Kat TO 
mvevud cov TO aylov' av EK 
“~ N. jf > \ > e A 
TOU fL7) OVTOS EIC TO EINAI PUGS 
Tapnyayes Kal mapatecdévras 
es bs 4 ‘ b) b a 
aveoTNOAS TAaALV KAL OVK aTre- 
OTNS TaVTA TrOLaV Ews Tuas «is 
SX b) x b Ua a) \ 
Tov ovpavoy avnyayes Kal THY 
Bacirciav éxapiow Thy péddov- 
¢ A ? e 7 
cav, ‘Trép tovtwy amavrov 
EVXAPLOTODLEV TOL Kal T@ povo- 
yevel cov vid kal T@ Tvevpati 
ne ON cS z & 
gov 7@ ayio trip TadvTeY ov 
iopev Kal @v ovK ltopev, Tov 
pavepov Kal adavav evepye- 
olay cov TOV Els Huds yeyevn- 
Hévor’ evxapiorobpév cot Kal 
Umrép THS AELToOvpyias Tavrns 
iV eK TOV XELpav Hua SéEacbat 
Katagiwoov Kaito ool tape- 
, Ul > iA 
CTHKEICAN YIAIdAEC ApyayyeA@v 
Kal myplddec drréA@Nn, TA XE- 
pouBeim Kal T& cepaceim é£arr- 
Tepvya ToAvoupaTa peTapora 
TTEPOTa 


The Byzantine Liturgy of the Ninth Century 323 


S. Basil S. Chrysostom 
TIPO AIMNWN COPIA ZH ATIACMOC 
AYNAMIC, TO M@C TO AAHOINON 
map ov 7d IIvedpa 76 ayov 
e€eddvn, TO THC AAHOEIAC TINEY- 
MA, TOTHS ylodeciac Xaplopa, O 
AppaBOn THe weAAoUaNS KAHPO- 
NoMiac, H ATapyh TOY alovior 
ayabayv, 7 ¢worroids Sivas, 7) 
Thy?) TOU aylacpod map ov 
Taoa KTiows NoyLKh TE Kal VOEPA 
duvapovpévn col AaTpever Kal 
col tiv aidioy dvatréputrer Sogo- 
J a ‘\ ’ n 

Aoylay OT! TA CYMTIANTA AOYAA 

Te. \ 4 > ~ ” 
cCo° oe yap aivovoly arredol 
apxdyyedot OpONo! KyYpIOTHTEC 
> \ > U ’ ‘ a 
APYAl EZOYCIAI AYNAMEIC KL TA 
ToAvop pata xEepouBeip, col Ta- 

U ‘ \ ' a 
PICTANTAI KYKA@ TA CEPADEIM, EZ 
TITEPYrEC TH ENI Kal EZ TTEpyrec 
T@ ENI Kal Taic MEN Aycl KaTAa- 
KAAYTITOYCIN TA TIPOCWTTAEaUT@V 
Kal Taic AYCl TOYC TIOAAC Kal TAC 
AYCI TIETOMENA KEKPArEN ETEPON 
Mpdc TO ETEPON AkKaTatravaTols 

7 > , , 
orbpacw, dovynros beodoylais 
exw, 
Tov emtvikioy tyvov adovra *BodyTa Kexpayéra Kal A€éfONTA 
é Aaés 
"Arioc® <&rioc Srioc Kypioc caBawe 
TAHpHe 6 ovpavds Kai ‘ ffi tric AdzHc gov 


* —Bodwra..”Ayios Chrys. 
, 


5 


Io 


15 


20 


30 TOD mapadeioou Els TOY KOO LOY 


324 


8. Basil 


The Byzantine Rite 


S. Chrysostom 


G@CANNA €v TOS wYpicToLS 


eYAOrHMeNoc 6 Epyomenoc EN ONOMATI Kypioy 


@CANNA EN TOIC YYICTOIC) 


& tepevs puoricds Acye 

Mera rovtTwv Toy pakapiov 
duvdpewv SéorroTra piddvOpwrre 
Kat Hpets of duapTw@drot Boopev 
kai Aéyouer “Arioc ef as dAn- 
OG s Kal mavdy.os Kai ovK Eat 
Hérpov tThic meradoTIpeTteiac THC 
ArI@CYNHc wou Kal Gcioc EN TA- 
CIN TOIC Eprolc Gov STI EN OLKaL- 

A \ U > n U 
OoVVN KL KPICEl AAHOINH TIANTA 
émirarec HMIN’ TTAACAC ‘yap TON 
»” na A > A na 
ANBPOTTON YOYN AABN ATIO THC 

a ‘ od na lal ¢ A 

ric Kal eikévi TH of O Ocods 
Tiyunoas avTov TéBetkas avTov 
TpyYotic 
J s ~ Sheen b] / 
d0avaciav (wns Kal amodav- 


éy tapadcic@ THc 


cw alovioyv ayabeav ev Th 


TNPHTEL 
, , PAN, 
ETAYVYELAGLEVOS AUTOM 


Tov €VTOA@Y Gov 
adAa 
(Zn lo) ~ b 
TapakovaavTa cov Tov adnOl- 
vod @cot tod KxticavTos avTov 
A a oT 
Kal Th amdtn Tov ddews UTAyX- 
? UA Dex 
Oévta vexpwbévta TE avTov 
Tots oikelols avTov mapamtTo- 
Le ra Jaen bd an 
pacw e€@pioas avTov ev TN 


o ¢ \ bd 
Sixatoxpicia gov 6 Oeds ex 


Tovrov Kal Améctpeyac avTov 


6 tepeds puorikds 
Mera rovrav Kai jpeis Tov 
duvdpewy déotrora piddvOpwrre 
lan 4 - a sz 
Bo@pev Kat déyouev “Arioc ef 
Kal Tavdy.os Kal 6 povoyevns 
cou vids Kal TO Tvedud cov Td 
a&ytov: ays ef Kal mavdy.os 

\ A ¢€ ’ 
Kal MEPAAOTIPETIHC H AOZA Gov 
0S TON KOCMON gov OYTOC 
HrattHcac @cTe€ TON YION gov 
TON MONOfPENH AOYNal INA TAC 
6 THCTEYWN €iC AYTON MH 
ATmOAHTAal BAN 6EXH ZOHN Ai@- 


NION 


The Byzantine Liturgy of the Ninth Century 325 


S. Basil 
eis THN THN é@2 fic éAHO6H 
olkovopa@v avT® Tiv EK Tadww- 
yevecias cwrnpiav Thy ev avT@ 
T® XploT@ gov" ov yap are- 
orTpagns 76 wAdopa gov eic 
TéAoc 6 émoinaas adyabé ovde 
émeAdbov EprwNn YEIP@N coy 
GAN ETreckéyeo TOAYTPOTIDC AIA 
CTTAATYNA EAEOYC GOV, TIPOPHTAC 
éZamécTelAac, emoinaas Ouvdpes 
dia Tov ayiwvy gov TeY KAO 
EKaOTNY FENEAN Kal [ENEAN 
EYAPECTHCANTWN GOL, EAAAHCAC 
Hpiy Ala CTOMATOC TON AOYAWN 
TOV TON TIPOPHTON TpOKAaTar- 
rEAAWN Helv THY pédAdAovTAaY 
écecOat cwrnpiav, NOMON €dW- 
KAC €iC BOH@EIAN, @yyéAous 
éréatnoas gtdaxas Ste dé 
HAGEN TO TIAHP@MA TON KAIPON 
EAAAHCAC HMIN EN Q@UT@ TO 
yi@ gov Al OF Kal TOYC ai@Nac 
ETIOIHCAC, OC MN ATIAYrTAcMA THC 
AOZHC KAI YApAKTHp THC YTTO- 
CTACEWC Tou tPEPWN TE TA TANTS 


ta eR: fol 


TG pHmaTi THC AyNAMEWC ayTOY 


OY Aptiarmon HrHcaTo TO EINal 
ica gol T@ OeG kai Ilarpi 
GAA Oeds dv mpoamvios émii 
tic fic @OH Kal Toic 4n- 


OpHTMOIC CYNANECTPAH Kal €K 


S. Chrysostom 


10 


15 


20 


35 


3° 


326 The Byzantine Rite 


S. Basil 
- Ly 4 4 > U 
mapbévou aylas capKkwbels Exé- 
NWCEN EAYTON MOPHN AOYAoY 
AaBWN, otvpophos ‘yevomevos 
TG CWMATI THC TATIEINDCEWC 
C4 ~ er Se ~ ’ 

5 HMWN lV KQL NaS CYNMOPHOYC 
Tolman THc ElKONOC THC AOZHC 
ayToy’ eed) yap Al” dnOpa- 
Toy H dmapTia EICHAOEN Elc TON 
KOCMON Kal AIA THC AmapTiac 

106 OANATOC, NUVOOKNoEV 6 MONO- 
reNHc gov yioc 6 ON €v TOIC 
KOATIOIC oo TOY OBeod kai 
Tlatpoc, TeNOMENOC EK TYNAIKOC 
THs ayias Beordkou Kal deiTrap- 

? (gs U € ‘ 

15 Oévov Mapias, rendmenoc ¥t10 
NOMON, KATAKPINAl THN AMAPTIAN 
én TH capKi avrob iva of én TH 
*AAAM ATIOONHCKONTEC ZWOTTOIH- 
O@CcIN EN AUTOTH ypict@ cou" Kal 
3 - ca) , 

20 ELMTOALTEVTAMEVOS T@® KOTLO 
TovT@, Oovs mpooTdypaTa cw- 
Tnpias, amooTHaas Huas THS 
mAdyns Tov ElddAMY TpoTT- 
yayev has TH émipN@cel coy 

a5 TOY AAHOINOY Ocoy Kat ITarpés 

7 e ~ ¢ ~ A 
KTNOAMLEVOS NAS EdAYTW AADON 
TIEPIOYCION, BACIAEION lepATEYMA, 
EONOC SrION, Kal KaBapicac HUas 
> i Ne , “ , 
ev YAaTl Kal Aridcac T@® TINey- 

30 MATL T@ Ari EAWKEN EAYTON 


2 , a A > e 
ANTAAAAPMA TO OavaTo EN @ 


S. Chrysostom 


The Byzantine Liturgy of the Ninth Century 327 


S. Basil 
KATEIYOME9A + TIETTPAMENO! YTTO 
THc Amaptiac Kal kaTeAOay dia 
Tod otaupod eis Tov adnv ina 
TAHPOCH EavT@® TA TANTA EAy- 
CEN TAC @AINAC TOY OANATOY 
Kal avaoTas TH TpITH HMepa 
kal ddomojoas méon capki 
kK 


THY vekpov avdoTaciv 


KAO6TI OYK HN AYNATON KPATEIC- 


Qai yO THS POopas TON 
ApyHrON THC zwfic éyéveTo 
ATTAPYH TON KEKOIMHMENDN, 


TIPWTOTOKOC EK T@N NEKPO@N 
a eg - eS \ A > a 
INA 7) AYTOC Ta WaVTA EN TIACIN 
, » ee \ > ‘\ 
TIPOTEYWN Kai avedOav Els TOUS 
ovpavovds EKABICEN EN AEzZIA TH 
MEfAAWCYNHC EN YYWHAOIC Os 
kai ‘ize1 AtroAofNaI EKACTW 
KATA TA Epra ayTOY’ KaTéALIrev 
6€ qpiv bropyyipata Tov cwTN- 
piov avrod mdfovs tatta & 
7 b) b) b “~ 
mporebeixap| evkaTaTas avtod 
evToAds’ pédAdAov yap é€tévat 
| ‘ 4 uA oe ' 
émi TON ExoUGLOY Kal AOIAIMON 
s 4 t ~ U > 
Kal (woTrolov aUTOU BANATON EN 
co ») = ’ c « ‘ 
TH NYKTI H TIApeEAIAOY EayTON YTIEP 
tic TOY KOCMOY ZWAic AaBON 
Apton €ml Tov dylwv avTov Kai 
ax pdvrov xeipav kal avadei~as 
~ “~ 5 7 > 
got T@ Oc@ kai Ilarpi, ex- 


8. Chrysostom 


10 


15 


20 


ds €AOOv Kal macay Tiy wrép 25 


U@v olkovopiav mAnpoaas, TH 
NYKTI H TApeEAIAOY EAYTON AABOON 
ApTON €v Tais dyias avbrov 


kal axpdvrois Kal auopnro.s 


Xepolv eyyapictticac Kal eY- 30 


* (P. 327. 22-336. 12] from Grottaferrat. MS. T B vii. 


328 


S. Basil 

XapictHcac €YAOrHcac aylaoas 
KAACAC EAWKEN TOIC Aylols aVTOU 
MAQHTAIC KAL ATOTTOAOLS EITTON 

5  AdBete ddarete’ TOTO MOY 
EcTIN TO COMA TO YTIEP YMON 
KA@pevoy Els Aheoww aphapTLov 
‘Opoiws Kai TO TIOTHPION EK 

TOY fENNHMaTOC THc AMmTTEAOY 
10 AaBov Kepdoas eYyapicTHcac 
evAOYHTAS AYLATAS EAWKEN TOLS 
dyiows avTod pabnrais Kai 


b) JA > ’ 
QATOOTOAOLS EITTON 


' > > an ‘ Lal ’ 
15  IMliete €2 aytoy TANTEC’ TOYTO 
MOY ECTIN TO AIMA TO YTIEp 
YMON K@l TOAA@N EKYYNOMENON 
Eic  AECIN AMAPTI@N’ TOYTO 
TIOIEITE €lC THN EMHN ANASMNH- 
€ U \ ” > , A 
20 CIN’ OCAKIC [AP AN ECOIHTE TON 
APTON TOYTON Kal TO TIOTHPION 
TOYTO TIINHTE TON €fOv OANd- 
’ Q CEES 
TON KA&TaPPEAAETE, THY ELTV 
dvdoTaclv opodoyeire, 


The Byzantine Rite 


S. Chrysostom 
AOPHCAC EKAACEN KQ@L EAWKEN 
ToOIC dylors avTOD MaeHTaic Kal 
> v4 3 UJ 
AMOCTOAOLS EITION 

expo. 
‘ ’ nan 3 \ 
AaBete ddarete’ TOYT €CTIN 


TO C@MA MOY TO YTIEP YMON 


‘Opoiws Kai TO TOTHPION META 


TO AEITINH Cal AETON 


exw. 
Tliete 62 aytof TANTEC’ TOYT 
EcTIN TO dIMA MOY TO THC 
n , A ¢€ A c “A 

KAINHC AIABHKHC TO YTTEP YMOON 
Kal TTOAA@N EKYYNOMENON €IC 
Mw” c a 
ADECIN AMAPTIOON 

6 Aaos 


"Apiy. 


25 (THE INVOCATION > 


Mepvnpévor ovv déomora 
Kal nmels TOY CoTNpiov avTod 
7aOnpadTov,Tov (womro.od oTav- 

30 pod, THS Tplnmepov Tadns, THS 
€K VEKPOV AVaTTdTEwWS, THS Els 


6 tepevs pvoTikds 
Mepvnpévoar toivvy THs oo- 
Tnpiov tavTns EvTOAnS Kal 
TavT@V Tov UTrep HudY yeyEvN- 
pévov, Tob aTavpod, Tov Tadou, 


THS Tplnuépov avacrdceas, 


The Byzantine Liturgy of the Ninth Century 329 


S. Basil 
ovpavovs avddov, THs éx degiav 
cod tod Oeot Kai Ilarpos 
xabédpas kal THs evddfou kal 
poBepas devrépas adtod mapov- 


7 
alas 


S. Chrysostom 
an ) ? \ 5) , 
THS Els ovpavodvs avaBdcews, 
Ths éx Ocki@v Kabédpas, THs 
devtépas Kal évddgov mad 


Tapovaias 


exw. 


\ t 2 a a \ ? X ? s A / 
TA C&O EK TWN CON COl TT poo PEpovTes KATA TAVTA Kal re} TAVTA 


6 Aads 


SE vyvodpev (ce evroyodpev col edyapicrodpeyv Kvpre kai 


dedpueOd cov 6 Geds Huady) 


Ata rotto décrora Tavayle 

A € ~ e 4 s 4 
Kal NMELS OL apapTwAOL Kal 
advdgéio. dotAci cov of KaTagi- 
wbévtes AELTOUpyely TO aylw 
s PPT FP SG 

gov O@vo.actnpiw, oy dia TA 
oTnplo, oy dla Tac 

ov yap 
> i ’ b \ a. ~ 
ETTOIHCAMEN TL Gyaboy emi THS 


AIKAIOCYNAC HM@N* 
ys’ BAAA AIA TA EAGH COY Kal 
TOYC VIKTIPMOYC COY OS EZEYEAC 
TAoyciwc Ed HmAc Oappoivres 
4 ~ € 7 
mpoceyyifouev TH ayip cov 
Ovoiacrnpio Kai mpobévtes Ta 
avtitrura Tod ayiov sepatos 
Kal aiparos tod xpiotod cov 
~ /, ‘ 4 ~ 
cov dedpeOa Kai o& Tapakadoi- 
© 4 , . ~ 
pev dye aylwy evdoxia THs 
~ > , > yg ‘ 
ans ayabérnros EOEIN TO 
TInefmA gov to Ilavdy.ov ed 
~ 5 , 4 
npas Kal éml Ta mpokeipeva 
bapa Tatra Kai evrAoyjoa avTa 


Kai dyidoa Kai avadci~ac 


6 tepeds puoticds Aéye 
wv 2 “a SS! 

Ett mpocpépopév cor rHv 
AOPIKHN TavTHY Kai dvaipaKTov 
AATPEIAN Kal Tapakadodpev 

\ / S ¢ - 
kat dedueOa Kal ixerevouer 
katatepypov To IIvedpa cov 
ad > 5] e ~ * 2 A 4 
TO Aylov Eh Hpas Kal Emi TA 


Tpokeimeva O@pa TadTa 


) Ke) 


20 


3° 


330 
S. Basil 
kat oppayile. ta Gyta Sapa y’ 
éyov 


Tov prey a&ptov TovTov avTo 

TO Tipioy o@pa Tod Kupiov Kal 
5 Bed Kai cwTjpos nuav ’Inood 
apny 


TO O€ TOTHpLOV TOUTO avTO 76 Ti- 


X piaTod, 


lov aia Tod Kupiov Kai Oeod Kai 
caThpos hav 'Incod Xpiorod, 
10 Gn, TO EKXUOEV YTIEp THC TOY 
apnv 
evx} 
¢€ as XN ’ \ bd n 
pas O€ mMAnTac Tovs ék TOY 


KOCMOY zoudfic, 


ENOC ApToy Kal Tod mornpiou 
I5 METEYONTAC €v@oal aAAHAOLS 
eis ENO TINeyMaTOc ArIOY KOIND- 
NIAN Kal wndéva HU@Y EIC KDIMA 
7 els KaTakpipa Tolmoar peta- 
axely Tob ayiov caparos Kal 
20 aluatos To ypioTod cov aAN 
INA €YPWMEN EAEON KAl YADIN 
feTa TAaVT@VY TON STIMN TON 


AT al@NOc ool EevapecTnadr- 


Tov TpoTraTépwv TaTépwv Tart- 


25 plapx@v mpopyTa@y amrocTi\wy 
Knptkov evayyeAloT@v papTv- 
pov oporoynTrav didacKdédAov 
Kal TavTosS TINEYMATOC AIKAIOY 
EV TLOTEL TETEAEIOMENODN 


30 exo. 


’E€aipérws THs mavayias a- 


xpavrov vrepevroynperns de- 


The Byzantine Rtte 


S. Chrysostom 
kat dviotadpevos odpayife. Aéywv 
puUoTiKas 
x , \ N BY 
Kal tolnoov Tov fey apTov 
TOUTOY Tiplov THUa TOD x pLoTod 
x a“ 4 7 
gov petaBadrov TO mvetpari 
b) rf 
any 


N de ’ a ‘os ovTo 
TO O€ EV TO 7 0T 7) Pla@ TOUTE 


gov T® ayia, 
€ c 


o nm ~ 
Tipioy aiua tod xploTod cou 
X ~ UA 4 
petaBarov 7 mvedpati cou 
eZ. b tA 
TO ayio, apn 
& tepeds puotikds 
wv a ~ 
@oTe yevéeoOar Tois peTadrap- 
Bdvovow eis varw Wwoyis, els 
Apeciv &LAPTLOV, ELS KOINDNIAN 
Toy Arloy wou mNeymaToc, els 
£ 4 3 
Baoireias mAHpwpa, eis Tap- 
pnoiav tiv mpos oé, MH EIC 


KPIMa 7) €ls KATAKpLLG., 


The Byzantine Liturgy of the Ninth Century 331 


8. Basil 
? e ~ , N 
amoivns jpav OeordKkov Kat 
aeimapbévov Mapias 
kai Aeyopévoy TQN AINTYXQN srapa 


Tov Staxdvou Aéyer 6 tepeds trv evdx HV 
A 2 A 
Tod ayiov Iwdvvov tot 
mpodpomov Kai BamricTov, Tob 
e - a a cr \ ‘ 
aylov tov Seitvos OU Kal THY 
pvipny emiredodpev Kal mav- 
Tov TOV aylwv cou ay Tals ike- 


clas érioxerat Huds 6 Oeds. 


S. Chrysostom 


(THE INTERCESSION ) 


w+ - ? ‘ 
Ert mpocgépopév cou THN 
AOPIKHN TAaUTNY AATPEIAN UTEP 
Tov ev TidTEL avaTravoapevav 
TatTépwv TaTplapxev mpopy- 
T&V aTrooTbAwY KnpUKaY evay- 
yeAtoTav paptipev opodoyn- 
Tov eyKpaTevT@yv Kal tTavTos 
AIKAIOY €v mMioTEL TETEAEIW- 
MENOY 
exo. 
"E€atpérws tis Tavayias a- 
4 ¢€ lA 3 

xpdvrov wrepevddgou evdAoyn- 

7 7 ¢€ ~ / 
pévns deatroivns 1) uav OeoTdKou 
kai aevrapbévov Mapias 

Tod a&yiov Iwdévvov rob mpo- 
dpopov kai Barriorod Kal Tov 
c i“ S 4 ’ lA 
aylov Kal Tavevpnpov amrooTo- 
Awv Kal TOD aylov rotbe OU Kal 


Tiv pynpnv emitedodpev Kal 


Io 


20 


25 


30 


332 


S. Basil 


The Byzantine Rite 


S. Chrysostom 
TavT@V TOV ayiwy Gov oY Tals 


ixeciass érrickenpar Has 6 Ocds 


\ 4 4 ~ 2 bd ’ 4 > ? 
Kai prjoOnrt madvrwv tev Kexoipnpévorv év eArridt dvacta- 


cews (wns alwviov Kal dvdmavoov av’tovs bmov émicKoTel TO 


5 POC TOY Tpocwmoy coy 
“Eri oot dedpeba pynodnre 
Kiupte ris ayias cov Kabodrikhs 
Kal GTOCTONLKHS EKKANGLAS THS 
ATO TEpaTaV EWC TEPATWN THC 
10 OIKOYMENHC Kal ElpHvevcov av- 
THY HN TIEpPIETIOIFcW TO TIMIW 
aimMaT! Tob ypictoy gov Kal TOY 
dytov oikov Todroy oTEpewoor 
JEX pl THC CYNTEAEIAC TOY AI@NOC 
15 MyyoOnrt Kipiee trav Ta 
dpa tatTa mpockopicdvTwv 
kai omép ay Kal du’ dy Kal ep 

ois avTa& mporeKomicay 
MvijcOnr Kupie Tav Kap- 
20 TohopovvTwy Kal KadALEepyovv- 
Tov év Tals aylais cov EKKAn- 
kat 


cia.s Pe“ynpevov TeV 


vA . »+ > XX ~ ; 
TEVHTOV’ aperpat avTovs Tots 


mAovolos gov Kal émovpaviols 
25 Xaplopact’ xdpioat avrois av- 
TL TON ETIPEION TA ETTOYPANIA, 
GVTL TOV TIPOCKAIPWN TH AIDNIA, 
av7i TOV POapT@N TA AMOapTa 


MvyjoOnrt Kipie trav én 


30 EPHMIAIC KAl OPEC! KAl CTTHAAIOIC 


Kal Talc Omaic THc Hc 


"Eri mapaxadobpéev oe pyvijo- 
Onr. Ktpie madons émioxorns 
dpboddgwy T@Y GPHOTOMOYNTON 
TON AOFON THC ofS AAHOEIAC, 
TavrTos Tob mpeoButepiov, THS 
év XpioT@ diakovias Kal mavTos 


lepatikod Ta&ypatos 


"Er. mpoopépopév cot THN 
\ 4 ' ¢ x 

AOrIKHN TavTNY AaTpElAN v7rEp 
THs olKovpevns, UTép THS ayias 
KaborALtKns Kal amrooToAKns 
> / «4 A 5) € r 
EKKANGIaS, UTEP TOV EV AYVELA 
Kal cepvh moXdireia dtayévTov, 


Uirép T@V EN OPECIN KAI CTTHAAIOIC 


The Byzantine Liturgy of the Ninth Century 333 


S. Basil 
MvynjoOnrt Kipie trav ev 


\ > 


mapbeveia Kal evAaBela Kai 
e & 
rd 


CEuVH TToALTELA 


‘ 


d.ayovT@v 
MvjcOnri Kipie rot ev- 


aoeBectadtov Kal mlioToTaTou 


> 


jpav Baciiéws bv edikalw- 


aas  Bacideyein étti THC 


rfic’ 6A AAHOElac, STAW 
EYAOKIAC CTEDAN@CON avTor* 
> ’ > ‘ \ 4 
ETTICKIACON ETT| THN KEMAAHN 
auToU €N HMEpA TIOAEMOY’ ENI- 
avTou TON 


CYYCON Bpaylona’ 


YY@CON AeZIANn’ 


Baot- 
YMOTAZON avT@ Tév- 
Ta Ta PBdpBapa 
TOYC TOAEMOyC BEAONTA*® yapl- 


avToU THN 
Kpdtuvoy avTod THYV 
Aclav’ 
EONH TA 

| ae 4 \ > 
gat ai7@ Bojbeav Kai avad- 
7 LF ° U 2 
aipeTov eipnvnv’ AdAHCON EIC 
‘ ’ > ~ > ‘ c ‘ 
THN KAPAIAN @UTOU AFA0d YTTEP 
THS exkKAnoias gov Kai TavTos 
TOU Aaov Gov ind EN TH YaAHvy 

? n ‘ c ' 

AYTOY HpeEMON Kal HiCYYION BION 
AIATOMEN EN TIACH eYceBElA Kas 

CEMNOTHTI 
MvijcOnr. Kipie mdons 

? tal , ~ 
Apyfic Kal €Z0yciac Kal TOY Ev 
7 ,’ ~ ~ 4 
Twaratio adedkpav hudy kai 
TavTos TOU oTpaToTrédov’ Tovs 
ayabods év TH dyabérnrt da- 


THpnoov, TOS Tevnpovs aya- 


S. Chrysostom 
Kal talc éttaic tHe rric, v7rép 
Tov TLiaTOTadTaY Baclréwr, TIS 
girdoxpiorov BaciXicons, Tav- 
Tos TOU Tadatiov Kal Tov oTpa- 
TomédovavTav’ dos avrois Kipie 
ecpnvikov TO Bacirevoy ina Kal 
Hels EN TH YAATVN AYT@N Hpe- 
MON KAl HCYYION BION AIAP@MEN 


> ’ > , \ ’ 
EN TTACH EYCEBEIA Kal CEMNOTHTI 


5 


10 


15 


20 


25 


30 


5 


Io 


15 


20 


25 


334 The Byzantine Rite 


S. Basil 

Oovs troinoov EN TH YPHCTOTHTI 
coy 

Mvijo6nri Kopi rod reptec- 
TOTOS Aad Kal TOY du’ EdAGYyoUS 
airias amodedbevtay Kal édr€é- 
noov avTOvS Kal HMas KATA TO 
TAHOOCc TOY EAEOYC Coy® TA 
TAMIEIA AVT@V EMTIAHCON TIANTOC 
> = aA QA (A ’ lal > 
Arasoy, TaS cucuvylas avTa@y Ev 

oS N72 4 -. 
eipnvn Kat dpovoia dvathpnooy 
Ta VATA EKOpewov, Thy vedTNTA 
TAayoynooy, TO yhpas Tept- 
KpadTynoov’ Toye dAIropyyoyc 
TAPAMYOHCON, TOS éGKOpTTLC- 
pévous éticyndrare, Tovs 7re- 
TAavnpévous éemavadyaye Kal 

lA a et ? A 
ctvarpov TH ayia cov KaboALKh 

i dmrooToNLKh ExkAnoia, Toy 
Kal n noia, ToYC 
OYAOYMENOYC YTIO. TINEYMATON 
AKaBdpTON €AEVOEpwoorv" Tots 
mTA€ovet ovpmAEvaor, TOLS d0oL- 
Topova. auvddevcov' yxnpav 

V4 6 b] ~ € VA 
mpooTnl, oppavev virEepdoti- 
gat alxpaddrouvs piaat, vo- 
covvras iaca, Tov ev Bhpact 
kal €v peTaddAols Kal é€opiass 

XN ~ ip ‘ ? 
Kat miKpais dovAElais Kal TaéoN 
Oripet Kal avdyKn Kal Tepi- 
oTdce dvTmy pynpdovevooy 6 


30 Ocds kal madvtwy Tov Seopévov 


THS peyadAns cou evoTrAayxvias 


S. Chrysostom 


The Byzantine Liturgy of the Ninth Century 335 


S. Basil 

‘ ~ > 7 ee ‘ 
Kal TOV ayameévToY Huds Kal 
TOV picovvT@V Kai TOV EVTELAG- 
4 e ~ ~ > Pd WwW 
pévov hpiv Tots avagiows evyeo- 
bat irép adtav 

Kai mavtis rot aod cov 
pvjoOnr. Kipie 6 beds huav 

‘  . a. BA \ 
kal emt mdvtTas €Exxeov TO 
mAovatdy gov édeos Kal Tact 
Tapéxov Ta mpos owTnpiav 
airnpara’ Kal av nets ovK 
by ? a oe A 
éuvnpovetoapey Ou a&yvoiay 7 
AnOnv 7 mWAnOos dvopdtor 
autos pvnpovevoov 6 Ocds 6 
ION € ? ‘\ ¢ 4 
eld@s €kdoTov THY ALKiav 

‘ A 6 e ION 
Kal Tiv mpoonyopiay, 6 €ldas 
a 2 7 ‘ 
€KaoTOV €K KolAias pnTpos 
a ‘ \ > , 
avTov’ ov yap et Kuipie 


Bonbeaa trav aBonOyror, 


On 2- rn 


ba 4 ~ > ’ 
eAmis TMV ATTHATTICMENODN, 


On 


Tov xElafouévwy owTnp, 
~ , PA t 4) 
Tav mACOvTMY HipHY, O TV 
voootvTev iatpos* avros Tots 
~ s 4 nm ¢ ION 
Taow Ta wavTa yevod 6 €ldas 
ExaoTov Kai TO aitnua avrod, 

oikov Kal Tiv xpelay avrod. 
Kai pioa Kipte rijv roip- 
vnv TatvTny Kal waoay tod 
s 4 , ~ an 
kal x@pav amo ipod dotpod 
ceLapLov KaTaTOYTLOpOU TrUpos 
paxaipas Kai émidpouns dddo- 
prov kai éudvAlov trod€épov 


S. Chrysostom 


om 


Io 


20 


25 
Mynodnri Kipie rijs woAews 
M ~ 
év 7} Tapoikodpev Kal mdons 
/ ‘ 4 ‘ “~ 
TOAEMS Kal yopas Kal TOY 
TigTEL KATOLKOUYT@Y ev avTOIS 
30 


nm 


10 


20 


S. Basil 


‘Ev mpéro.s pyjoOnre Kvpre 
Tov TaTpOS Kal EmiaKOTOV HUY 
rot Seivos Ov xaploal Tals ayials 
gov €xkAnoials év eiphvn o@ov 
EvTlpov Uylh pakponpepevovTa. 
OPpOOTOMOYNTA TON AOrON THic 
ons AAHOEIAC 

TA AINTYXA TQN ZQNTQN 

Mvijodnrn Kipie réons ém- 


axons dp8o0ddgwv TAN dpéGo- 


TO |MOYNTON TON AOrON THc ofS 
dAHOEIAC 

MvyjoOnrt Ktpie Kata 10 
TTAHO0C TON OIKTIPMON COY Kat 
THS ens avak.oTnTos’ ovy- 
XOpnodoy por wav mANMpEANLA 
éxovoldy TE Kal adKovo.ovy Kai 
py Ova Tas Eeuas adpaptias 
Kkodvons THY xdpiy TOU ayiov 
gov mvetpaTos amo TOV Tpo- 
Keipmévoy Odpov 

MvyjoOnri Kvpte rod mpeo- 
Burepiov, ris ev XpioT@ dia- 
kovias Kal travtTos lepatikod 
TadypaTos Kal pndéva huov 
KATA XUYNS TOV KYKAOYNTON 
TO &ylov coy OYCIACTHPION 


? ’ ¢c a > a 
Enickeyat Hm&c €N TH ypHe- 


go TOTHTI coy Kupre, emipdvn dr 


Hply ToLs TAOVTIOLS TOU OLKTLP- 


The Byzantine Rite 


S. Chrysostom 
expo. 
3 
Ev rparoas pyncOnri Kvpie 
TOU ApXLETLOKOTOU NU@Y TodBe: 
MvycOnri Képie mredvt@v 
ddotTropovvT@Y vorobvTeY Kap- 
4 by td \ ~ 
YOVYT@Y GAixfad@T@Y Kal TNS 
cwrnpias avTov 
MvycOnri Kvpie trav Kaptro- 
- \ 4 
gopovvtwy Kal kaAdLEepyovvTav 
> a“ e Fg 3 Ne 
ev Tals ayials gov ExkAnoials 
Kal Mep“ynpévoy TOY TEVATOV 
Xa 3 N - € ~A QA 3 2 
Kl €7l TavTas Nnpas Ta EEN 


gou e€€améaTelAov 


The Byzantine Liturgy of the Ninth Century 337 


S, Basil S. Chrysostom 
pots’ evKpdtous Kal érwpedeis 
Tovs dépas july ydpicat, dp- 
Bpovs elpnyikods TH yh mpos 
kaptropopiav dépynaat, eYAOrH- 
CON TON CTEMANON TOY ENIAYTOY | 5 
THC ypHcTOTHTOC coy Kupie 
Tadoov Ta cxliopata TeV EK- 
KAnol@v, cBécov Ta ppydarmaTa 
Tv EBNON, TAS TOY alpécewv 
éTavacTaoels TAaXEwS KaTd- se 
Avoov €N TH AyNdmel TOY Arioy 
gov TINEYMaTOC’ WavTas Has 
mpocdeEat els THY PBacireiav 
gov yloYc dwtoc Kal yloyc 
Hmépac, avadci~as Huly tiv 15 
O7V CiPHNHN, Kal THY On ayd- 
mv xdpicat MIN Kypie 6 G€0c 
HMON, TTANTA PAP ATTEAWKAC HMIN 
exo. 

Kai dds jpiv én Eni crémati Kal mi& Kapdia A0z24zEIN Kal 20 
dvupveiv TO WadvTimov Kal peyadorpemes dvoud cov Tod Ilatpos 
kai Tod Tiod kai rod ayiov IIvedparos viv (kai del Kai els 
Tovs al@vas TOV aldvev) 

& Aaéds 
"Ayn. a6 


{THE BLESSING) 
‘O lepeds 


Kai €ctal Ta EAH TOY MErAAOY BEOY Kal cwTHpoc HMAN 
‘Inco? Xpictof meta mavTw@v YMON 
é Aads 
Kai meta to? mNeymaroc 
coy 


30 


10 


15 


20 


bd 
or 


30 


338 


S. Basil 


The Byzantine Rite 


S. Chrysostom 


{THE LORD’S PRAYER) 


Kai tod Staxévov movotvtos tiv peony 
evX TV 


emrevxeTat & tepevs 

“O @€6c HM@N O 8E0C TOY 
cwzeIn, od Huas didagov evya- 
ploreiy cor agiws Tey EvEpye- 
gli@v gov GN émoiHcac Kal 
Toleis MEO Hua@v. av ef 6 Oeds 
pov 6 mpocdeEdpevos TA O@pa 
TaUTA’ KABAPICON Mas ATIO 
TIANTOC MOAYCMOY CaPKOC Kal 
TINEYMaTOC Kal Oidagov huds 
ETITEAEIN ATIOCYNHN EN COBw 
cou iva €v Kab apO TH MapTypiw 
THC CYNEIAHCEWC Ua UTrodeE- 
xXopevor THY pepida TaV ayLac- 
HLdtwv cov évobapev TO ayio 
copatl Kal aipatt ToD yploToo 
gov Kal wirodeEdpevol avTa 
agios ox@puev TON XPICTON Ka- 
TOIKOYNTA EN TAIC KAPAIAIC 7) MOV 
kal yevOueba nadc TOY Arioy 
gov TINEYMATOC, Nal 6 O€0C 
Hp@v Kal pndéva u@v ENOYON 
Tolnons TOY PplkT@Y cov Tov- 
Tov kal érovpavioy puaotnplov 


pnde Acbenti Wuyxh Kal odpari 


‘O 8tdKovos 
ITlévrev rev dyiov { pynpoved- 


54 , b) 
CWavTEeS ETL KQL ETL EV 


eiphvn KTA) 
6 tepeds puotiKds 
\ - ‘ 
Soi mapaxaratibéueba TH 
(any yuavy amacav Kal Thy 
éAtrida déorota giddvOpwrre 
‘ ~ 7 ‘ TA 
Kal TapakaXrovpev ce Kai ded- 
‘ e - Pe 
peOa kai ixerevopev KaTakio- 
gov pas petaraBety Tov 
€moupaviov cov Kal PplKTov 
pvoTnpiov Tavrns THs lepas Kat 
TVEVLATLKHS Tpamée(ns peTa 
Kabapod avveddros els &heowv 
dpLapTiOv,els cUvXopyot TANL- 
peAnpdroy, eis TIneymatoc dri- 
ae ’ ? 
OY KOIN@NIAN, €ls Baotrclas 
ovpavav KAnpovopiay, els Tap- 
pynoiav tiv mpos oé, MH eEic 


KpiMa nde els KaTaKpLUa 


The Byzantine Liturgy of the Ninth Century 339 


S. Basil S. Chrysostom 
€k TOD ANazZiWc avT@y peTadap- 
Bdvew addAa& Sds huiv péxpe 
THS €oxaTyns hu@v avamvons 
agiws brodéxecOat Thy eAtrida 

-~ c 4, J 3 a 
ToV aylacpdtov cou els Epddiov 
~ , 7 3 b 7 
(@7s aiwviov, eis azodoyiay 
evmpoadeKTov Tijy émt toy go- 
Bepod Brimatoc Toy ypictoy wou 
Ores av Kai ets peta TAVTOV 
Tév aylov Tév ad aidvery co 
evapeoTyncdvrov yevopcba pér- 
oxol Tov alwviwy cov ayabar 
GN HTOIMACAC TOIC AFATICIN GE 


Kipte 


& Stdkovos 
‘AvtiriaBod { céaov €Xénoor 
KT) 
Thy jpépav macav (KTA) 
exo. 6 tepevs 
kai katagi@oov jpas d€omoTa META TAppHCiac akaTaxkpiTos 
ToApav émikadeicOai oe Tov eEmoupdviov Oedv Tlatépa kai 
A€reIN 
6 Aads TO 6 Aads 
TlAtep man (6 EN TOIC OYpaNoic, ArIACOHTW TO GNOMA coy, 
EABETOD HH BACIAEIA COY, TENHOHTW TO BEAHMA COY WC EN OYPaNd@ 
KAI €T! TAC FAic’ TON APTON HM@N TON ETTIOYCION AOC FIMIN CFIMEDON 
KAI AcbeEC HMIN TA OCPEIAFIMATA HFIM@N OC KAl HMEIC ACIEMEN TOIC 
GEIAETAIC HMG)N KAI MH EICENECKHC HMAC ElC TIEIDPACMON AAAA 
pY¥cal HMAC ATO TOY TIONHpOY > 
5 lepeds éxdw. 
6T1 COY EcTIN A BaciAeia KAI HH AYNamIC Kal H 3624 TOD II arpos 
i - 


Io 


15 


20 


25 


30 


10 


15 


20 


25 


30 


340 


S, Basil 


The Byzantine Rite 


S. Chrysostom 


s ~ Ca ‘ aA e V2 3 ~ \ 9 NZ A > 
(xai tod Tiod Kai Tob ayiov IIvetparos viv Kai det kai eic 


TOYC AIMNAC TOV aldvwY ) 


6 Aads 


> AMEN. 


(THE INCLINATION) 


Kat pera To *Aujy A€yer 6 tepevs 


‘O tepevs 


Eipyvn mac 


(6 Aads 


Kai 76 mrvebpati ood) 


Kat Tod Stakdvov Aé€éyovTos 


6 Stdakovos 


\ Q € A A fa , 
Tas xeparas huov (To Kupiw kXivopev) 


emrevXeTat 6 tepevs 
Aéorora Kivpte 6 tatHhp TON 
OIKTIDM@N KAl 8€0C TIACHC TIApA- 
KAHCE@C TOUS UMTOKEKALKOTAS 
gol Tas éavT@y Kehadas ev- 
Aoynoov ayiacov dpovpnaov 
ee ) Pos 3 N 
dxt’pwoov evduvduwoorv, ato 

J >» im, oe 
TIANTOC Eproy TIONHPOY am6o7N- 
gov, Tanti oO€ Epra d4rae@ 

7 ‘ ud > 
gbvarpov kal KaTagiwooyv akaTa- 
KpiT@s peTacyely TOV aXpav- 
Tov TovTwy Kal womolv 
puoTnpiov eic Adecin dMap- 
TIneymMatoc <arioy 


TION, €ls 


KOIN@NIAN 


& tepets puotiKds 

Evyapiorodpév cot Bacidey 
AOpaTe 6 TH GpmETPHT® ov 
duvd pet Onploupynoas Ta TavTa 
kat TO WAHOEL TOG EX€ous cov 
b > BA > \ “ 
€€ OUK OVTMY EIC TO EINAl Tapa- 
yayov Ta otpmavtTa’ avros 
déorora ovpavider eEdide eri 
TOUS KEKALKOTAS Gol TAS EAUTOY 
Kepadds: ov yap ExAwav oapki 

\ ef > A \ “a ~ 
Kal aipaTt GAA aol TO HoBEp@ 
Og’ od ovy déom0Ta Ta Tpo- 
Keiweva Tao Huly cic 4raOON 
b 4 \ bY € - 
efoudAloov KaTa THY EKdoTOU 
97 ‘ae a , 
idiav xpelav’ Tots mA€ovow 
cvpmAEvooy, TOis ddoLTropovaLY 
auvddevcov? Tovs vocotvTas 
54 | ae \ A “A N 
lagal 0 LaTpos Tov Ypuxe@y Kal 


TOV TOLATOV TUdY 


The Byzantine Liturgy of the Ninth Century 341 


S. Basil S. Chrysostom 
exw. 
dpitt Kai oiktippots Kai diravOpwria Tob { wovoyevois cou viov 
X@p PH pole povoy 
ed > " io 4 “A , \ ’ A 4 A 
pe® ov eddoyntis «i oly TO Tavayiw Kal dyad@ Kai (worrol@ 


cou mvevpatt viv Kal del Kal els Tovs al@vas TOY aidver), 


{THE MANUAL ACTS) 5 
Evxy tis taocews tod dprou “O tepeds 
TIpécyec Kypie 'Inood Xpioré 6 Oeds hav €2 dylov KaToiKH- 
' 4S A > ‘ e , c n £ Bi oe ‘ 
THDIOY COY Kal EAGE EiC TO ayldoar HMdc 6 advo 7T@ ITarpi 
7 ‘ oe iq ~ , 4 Fs yy \ 

ovvKabe(ouevos Kal @de uly aopdtws * map@y" Kai KaT- 
a a ~ ~ Pe ~ 

agiwoov® tH Kpatald coy yelp! meTadodvar fuiv Kat dt’ Hpdr to 


TavTi 7T® A@ cov 


kai peta TO eitreiv TOV StdKovov 6 dtdkovos 
rs 
IT pocyopev 
6 tepevs inpot Tov Gyov dprov kai Aéyer & tepevs 
~ ” c.f b 
Ta ayia Tots ayiols 15 


Kai peta TO eitretv Tov Aadv 76 
Eis dytos, cic Kypioc *lHcofc Xpictoc 
eic AdZaN Oeo¥ Tatpdc 
AapBaver ex Tod Gyiov omparos pepiSas kai PadAc eis TA Aya woTHpia Kai AEyer 
Eis mAjpopa I vEevpLaTos aylou 20 


‘fob xpy dvev Oeppod Aatroupyijoat mpecBurepov ci py Kata ToAATv Tepiotactv 
kal ei ovdapds etploxerar Oeppov]. 


{THE COMMUNION ) 
3(°H éxdavyots tis petaAnWews 
Mer péBov Ocob Kai mictewc Kai ArdtHc (mpooéOete)| — 25 
2 [aAAerar 7d KOINQNIKON] 
*'H METAAHYIZ. 
Mera tiv peradnii 
2@con 6 Peds TON ADON Coy (KAI EYAOCHCON THN KAHPONOMIAN COyY > 
kal émyapdrre 1d Oelov onpetov tod tiplov aravpod]. 30 


* auviv’ xarafiwoov Chrys, - » +6 ads Els Gyos Chrys. 


342 


S. Basil 


The Byzantine Rite 


S. Chrysostom 


2[ Mera To peradaBetv mavtas TOV dyiwv puotplov év rH péAAew Tos KAnpt- 
‘ LTS | mf LA > A \ 4 4 Ud 
Kovs él TO okevodvAdkiov atrokabiotav ta tipia piidia SioKkdpia Kal mornpta 
kat dAAa tepd oxety, peta TO ék TOV tapatparelinv (pera) tiv Si.d5oc. 
atroteOfivar mavra eis tHVv Gylav tpdmeLav Kai WadOfjvat Tov TeAcuTatov otixov 
5 Tov Kowwvikod, Aéyerat Kai todTO TO TpoTrdpLOV 


/ ’ ’ e “~ LL 2 o ? , 
TTAHpWOHTW TO CTOMA TMO@V AINECEWC Kopie 6ttac ANYMNHCO- 


MEN THN AGZAN Coy Ort HElwoas Huas TOY ayiwv cov peTacyeEly 


A i) A a & c U 
pvotnpiov’ THpnooyv iuas €v TO OO Aylacp@ GAHN THN HMEpPAN 


MeAETOVTAS THN OLKaLoovYNY Coy. 


adAnAovia | 


10 ?[kat 4% droxalioctacis tTév SHpwv év TH mpd0erer Kai at KAeloers TOV Oelwv 
TUAGV]. 


{THANKSGIVING 


Kat perd +6 madvras peradaPetv A€yovros Tod Siakdvou tiv evx HV 
{’OpOoi peraraBovres KTr) 


15 émevxeTar 6 tepevs 


Eyyapictoymen coi Kypie 6 
Gedc Hay emi TH peTadrHwer 
“~ e 4 b] - > 4 
Tov aylov adypdvTey abavd- 
Tov Kal emoupaviwy cou pveTn- 
s Des ai © A. Bien gh Ny 
20 ploy @y Edwkas wiv emt evEep- 
yeoia Kal dyiacp® Kal idoe 
TOY Wuyoy Kal TOY copdTor’ 
autos O€omoTa Tov amdvTwy 
X 7 Ce ‘ 
dds yevéoOat Hpiv THY KOINO- 
25 NIAN TOY &ylov cWMaToc Kal 
aiMATOC TOY YpicToyY gov eis 
miori a&kataioxvvrov, eis drd- 
THN ANYTIOKPITON, €f TIAHCMO- 
NHN codiac, €is taciw wWuyfs 


30 Kal o@paTos, els amoTpomy 


Evyapiorotpév cot déorrora 
pirdvOpwrre evepyéra TOV wWu- 
XOY Huov 6 Kal TH Tapovon 
HuEpa Katagincas nuas Tov 
érroupavioy oov Kai d0avatov 
pvoTnpiov’ 6pO0TOMHCON UV 
THN OAON, Goo Huds ev TO 
poBw cov rods rdvras, dpotvpy- 
cov Huey Thy Cony, acpadioat 
judy Ta diaBhpata, evyais 
kal ixeoiais THs ayias évddgov 
deotroivns tpuadv OeordKkouv Kai 
aeimapOévov Mapias kai wav- 
Tov Tov aylwv cov TeV am 


Pd 
Al@VvOY TOL EVAPETTNTAVTOV 


* +pvorinas Chrys, 


The Byzantine Liturgy of the Ninth Century 343 


S. Basil 
pb” > Fag > 7 
mavTos évavtiou, eis Trepitroin- 
ol Tav évTOA@Y GoU, els aTrO- 
Aoylav ebmpbacdextov THv Em 
Tod §=poBepod Pypartos 
XploToU gov 


TOU 


S. Chrysostom 


exw. 


‘ = 2 
GTL OV .6t Op 


7® IIatpi kai 76 Tid kal 7O 


Kal €i¢ TOUS al@vas TOY aldver, 


aylacpos nua@v Kal col THY 


\ ~ oe b ? 
ddgayv avamréutropev 
e 4 


ayia 


c 


any. 


IIvetpati viv Kai ae 


{THE DISMISSAL) 10 
*O BtdKovos 


"EN eipHNnH mpoéA Paper 


Eix7 dmicbapBwvos 

Kdpie 6 Oeds pay cacon 
TON AAON COY Kal €YAOTHCON 
THN KAHPONOMIAN Coy’ 70 7A7- 
popa THS exKAnoias cov ev 
eipjvn SivaptvrAagov' ayiacov 
TODS APATIGNTAC TIV EY TIPETTIEIAN 
TOU O|KOY COY’ av avTovs ayTi- 
ddgacov TH OeikH cov duvdper 
kal MH érKaTAAITIHC Auas oO 
Oedc Toye €ATIIZONTAC ET Col’ 
elphynv TO Kkbopo cov dopnoat, 
Tais €kkAnglais gov, Tos 
lepedot, Tots Baciredow par 
kal mwavti T@ Aa@ gov’ Gri 
Arioc 6 Nadc Coy, BaymacToc éN 


; 5 s " / 
AIKAIOCYNH, Kal ool THv dd~av 


6 Aads 
"En Onomati Kypioy. 
Evx7 omobdpBwvos trod Xpucorrépov 15 


IIotov aivoy 7 totov tyuvoy 
K 4 > 4 ) \ 
7) Toiav evxaplotiay aporBny 
3 ? , ~ 
avramodaoopév cor T@ pidav- 

fe en Ral ox e \ e 
Opa bem jhuay bri Kai Oavd- 
T@ KaTadedikacpévols Hpuiv Kal 20 
Tais dpapriais BeBvOiopévois 
npiv édevOepiav édwphow Kai 

4 € ~ ~ > “4 
peTédwxas Huiv THs abavdrou 
kal emouvpaviov tpupys Tob 
ayiov Tbparos Kal aiparos Tob 25 
xpiarod aou’ dd dedpeOd cov 
akatakpirovs moinoov yas TE 
kai Tovs dovrAovs gov Tovs dia- 
Kévous* €v Tif Kal oeuvy tro- 
Aireia ody ipiv dvarhpynooy Kal 30 


Tov TepieaT@Ta Nady’ pEeTEexeLy 


Io 


20 


25 


344 


S. Basil 
b) vf “ ‘ \ 
avaréumopev TO Ilarpi Kat 
A (a N eo Ae UZ - 
7T® Tid kai 7@ ayio [Ivebpare 
viv kai dei Kal els TOS alavas 


A b] 
TOV aidvev, apy. 


The Byzantine Rite 


S. Chrysostom 
THS ToLavTNS pvoTIKHS cov 
Tpamée(ns Katatiwcoy péxpis 
éaydtns uov avamvons ets 
aylacpov uxns kal cdpatos, 
els THPNOlY TOY TaV EVTOAGY, 
(VQ KATAZIWOG@MEN KL THc Ezrov- 
4 ' Q 
paviov gov’ Bacidelac pEeTa 
TAaVT@Y TOV EevapEeaTNOavToV 
cou evyais Kal mpecBelas THs 
Tmavayias axpdvrov Oeordkou 
‘ > ra or \ 
Kat aemap0évov Mapias Kai 
TdvTwV TOV ayiwy cov 
exo, 
drt dywos Kal gpirdvOpwros 
\ ¢ f ‘ \ x 
Oeds tmdpxes Kai ool Tiv 
, b] 4 ~ \ 
ddgav avaréuropev 7@ IIarpi 
(kai T@ Lid kai 7@ dyin IIved- 
pati viv Kai adel Kai eis Tovs 


In “~ bas b] 7 
aldvas TOY ai@veY, any). 


CIN THE SACRISTY) 


Eixy Tod ockevodvAaktou 


yw 4 , a 3’ 
Hvvorat kat rereAXeotrat ocov eis 

A € , bv , @ ys 
THY Nwetepay Ovvap.y mavra amrep eGov 


Np ta ths adOapoias pvornpta’ 


9 a 
nUpawev Tov Oavarov cov THY pynpny, 
ot A 
elOapey THS GvagTdgews Dou TOY TUTOD, 


> ‘ ~ > , ”~ 
everrAnoOnuev THs akev@rou wou Tpudis, 
amn\avoapey THs atehevTHTOU Gov 


A e . 9 A , 
Cans js Kal év ta pedAovTe mavtas 


30 nuas Tuxelv Kata£iwoov Xpiote 6 Oeds 


35 


cal , cal 
Nua’ OTe mperer oo. Tava evxaptotia 
A a? , A A a , 
oY TO aVapxX® ToUTATpi Kal TO Tavayio 
lad ~ , 
kat ayad@ Kat (oro cou mvevpate 
vov kai det kat els rovs ai@vas Tay 


27 a A 
A@veVv. any. 


Evx7 cis 76 katacretAa ta ayia Sdpa 


To TAHPWMaA TOD NOMOY Kal TeV mpo- 

~ > A ¢ / 4 c A 
dyntav avtos imdpyov Xpioré 6 Oeds 
NOY mAnpwcoy nuas TAHpeic TINeyma- 
Toe Arloy voy Kal det Kal els Tovs aldvas 


A > 
TOV ai@vov. any. 


- fe LITURGY 
OF. DHE ;PRESANCTIFIED 


(IXTH CENTURY) 


(PREPARATION OF THE CELEBRANT) 


1(°O tepeds tiv tepatixyy évdudpevos oToAty, TO Tptodytov SAoKANpws p0eyyo- 
pevos kal TO THS Hpepas Tpotdpiov otv tO “IAACOHTI MOI O Oedc TH AmapTwWAG 
emA€ywav Tpitov kal tiv evx7v TOD Gupidapatos Aéywv, evotiov Tis Oelas tpamélys 
éptoratat 
{ENARXIS AND PROTHESIS) 


Kai oravpoedas Ouprdv exdovet 
EyAorHtoc 6 6€0c (pov viv Kal del Kal Els TODS al@vas TeV 
aidvey, anv) 
TO 5€ mpodytikdy éxeivo mpootpiov kai 6 tepevs tds evyds éemA€yer Tod 
(Wadpos py’ AvuxviKod. 
EyAorei 4 yyyH moy TON 
Ky pion ) 
mapa tav dbeAdav xnpirrterat. 
Téhos 5é Kakelvwv Kai tovtwv AaBdvrwy tiv Luvamrhv ovv Ti exhovycer 
émAeye. 
Kal éroipws 6 dvayvaorns tév trav ‘O Oeios otros pvataywyds tov v’ 
‘AvaBabpav Kavéva évapxerar C’Evéncén me 6 Oedc Kata TO mera 
(WVadp. cxtx-—cxxitt €Aebc Coy) 
Walp. cxxiv-cxxviit dvd orépa Sietvdv tov mponyacbévta 
Walp. cxxix—cxxxiit). dprov év rf) mpobéce Stakoopel dved- 
Aus, 
EvOds 52 eis Ev Exacrov davridwvov 


TOV dvaBabpav pixpav airnow é«wvel. 


Io 


15 


346 The Byzantine Rite 


(MASS OF THE CATECHUMENS) 


{THE CENSING) 
Tot 5€ ye Wadpod 
(Kypie ékéxpaza trpdc ce Kat Pwnti moy mipdc Kypion €xekpaza ) 


5 Tapa Tov aArou iXoupevov Td tepatetov GAov ovv TH vad EmOupia. 


(THE LITTLE ENTRANCED 


Kai r&v Tpotrapiwv WadAopévov peta tiv AdEar 4 Eioodos ywpis tod evayyeAtou 
pera Ouprarod }. 


(THE LECTIONS) 
10 TA ANAPFNQZMATA 


I[kat tv dvayvwopdtev avaywwoKopévwy ot adeAdoi eprfavovor. 


Mera Sé tHv ToUTwY GupTANpwoL 7d] 
KateyOyNOHT@ CH TrpoceyyH MOY WC BYMIAMA EN@THON Coy, 
ETTAPCIC THN YEIPON MOY OYCIA ECTTEPINH > 


Lie. at ‘ ” N cat 4 cer! a > al \ 
15 1(6 iepeds dda peta TOV cuvnvwpéevov aite otlywv, Tov GdeAPavV Td ydvu 
kAwopévwv 6 kai év tats edxats todro yiverat]. 


(THE PRAYERS) 
To KYPIE EAEHZON. 


{THE DISMISSALS) 
20. "Ev 8é tO Avyvikd pera Ta dvayvoopara Kal 6 KatevOuvOnrw wai +o Kipre 
éhénooy yiverar evx}] KaTHXOUpEVwv err TOV TPONYLATPEVoV 

€ c a ~ 
O Occ 6 Gedc HMON 6 KTioTns Kal Snploupybs T@V aTdvToY, 
6 TIANTAC O€AMN CWOFNAl Kal EIC ETTIFNWCIN AAHOEIAC EAGEIN, 
émiBrewWov emi Tovs dovAouvs cou Tovs KaTNXOUpLEVOUS Kal AUTPw- 
25 OAL AUTOVS THS TaAdalas TAdYNS Kali THS peOodelas TOD ayTiKeEL- 

Zz ‘ lA > ‘\ ’ \ * are: 

pévov Kat mpookdveca avrovs els THY wy THY ai@viov 


7 ) See a \ Q \ a | of ‘ ~ 
gotifwv aitav Tas Wuyxas kal Ta COpata Kal cvyKaTapLOudy 


The Liturgy of the Presanctified 347 


b ‘ a an ? ? 2 & \ » ’ ‘ e 
avTous TH AoylKH gov Toinvn Ed NY TO ONOMA COY TO ayLov 


ETMKEKAHTAI 
exw. 


iva kal avtol adv huty do€dfwowy 76 (rdvTijov Kal peyadomperes 


dvoudé cov tod Ilarpis Kal tod Yiod Kai tod ayiov IIvedparos 5 


~ a Ms 4 > QA IA ~ >? 
viv Kal Gel Kal Els TOUS aldvas THY al@ver), 
Evx7 cis tous mpds TO Gytov daticpa edtpemlopevous 
“Emiganon O€o7roTa TO TIP6cwTION Coy Et TOUS mpdS TO ayLoy 
PoTiopa evTpeTrifopevovs Kal émimobodytas Tov THS apaprias 
\ > 7 4 ba b | lA 
porvopov amotivdgacbat Katavyacov attay Thy didvo.ay, 
# , ‘ > oy 7 v4 3 2 , ' 
BeBaiwoov attovs év TH micTel, oTHpiEov ev EATrIOL, TEAEIWCON 
> > U ’ 7 a a > - na U 
EN OfATTH, MEAH Tila TOY \YpICcTOY maou avddetEov TOY AONTOC 
EAYTON ANTIAYTPON YTIED TOY Wuy@v Uo 


exo. 


os. - 


ért od ef 6 hariopds jyav Kal col Thy Odgayv avatépurroper 
~ \ s ~ 7 A “ e 7 2 ~ | - | A 
(7@ Ilatpi cai 7@ Tie kai 76 adyim IIvedpare viv cal aet Kal 


’ A IA ~ 37 
ELS TOUS Al@vas ToV aLovoVv ), 


(MASS OF THE FAITHFUL) 


{THE PRAYERS OF THE FAITHFUL) 
Evx7 moray a’ 


! \ ft ‘ ‘ > 1 c “ “ ~ ~ 

O @ecos 6 mérac Kai AINETOC 6 T@® (woTrol@ TOD xpLioTod cov 
bavaro eis apOapoiay nuas Ek peopac peractioas, od macas 
om \ ; , A , ~ , ’ , 
jpav tas aicOnces THY EevTabotds vexpdcews EAEVOEpwoor 
? ‘ s ‘ , 5 x \ ? s : \ 
ayaboy tabras ryepova Tov Evdobev Aoyiopov EmiaTHoas’ Kal 
, x 4 ’ 4 y” \ lol 7 , \ 
6pbarpos pev apétoxos €aTw travTds movnpod BAEuparos, axKor) 
6é Aéyots Aproic averriBaros, 7) d€ yAOooa kabapevérw pnudtov 
; ee ie aa 2 a s a) ae , s 
ampenav’ dyvicov dé huov kal Ta xeiAn Ta aivotvTd oe Kupee, 
Tas O€ x€ipas iuay Toinaoy Tay pev pavrwv arréxer Oa Tpd£ewr, 
3 ~ / 5 c 2 A “~ 5) , ‘ 
evepyelv 6@ pova Ta ool ekdpecta, TavTAa uav Ta MEAN Kal 


tiv Oidvoiav TH on Katacparifopevos xapitt 


20 


25 


30° 


en 


Io 


WS) 


20 


30 


348 The Byzantine Rite 


exw. 
OTL MpeTTEl col Taga AdZa TIMH Kal mpockivynots {To Ilarpi Kai 
“A CA ‘ “~ id ? - ~ \ 2) LN \ > \ = ier 
TO Tid kai TO ayiw IIvedpate viv Kat aet Kal €ic TOYC AlGNac 
TON AIDNON >, 
Evx7 moray 

Aécrora aye brepdyabe dvewmrotpev oe Tov EN EAEE! TIAOYCION 
e) ? e lal ~ € - ‘\ b] o, € ~ va 
thew yevér Oar Huiv Tois auapTwAois Kal a€iovs nmas Troinoov 
THS UTod0x HS TOU povoyevovs cou viob Kal Beod Huay Tod Bacikéwc 
a t Pd ‘ X X 4 b ~ o~ ‘ \ 
Tic AdzZHc’ dod yap TO dxpavTov avTod GaGa Kal (womroLdy 
aipa KaTa Tiv Tapotoay wpay eiamropevépeva TH pvaTLKH TAavTN 
TpoTidecOal féAAEL TpaTeZH WTO TAHBOYC cTpaTiAc OYpaNioy 
) 2 , e \ , > , Ce 
dopdtws Sopugopotpeva, wy Tv peTaddAnyiy akaTdKpitov piv 

¢ > A lon 
ddpnoa iva dc atvtav 76 THs Ovavoias bupa KaTavyagopevot 
Yiol Pwroc Kai HMépac yeropueba 
exo. 

\ XN \ ~ ~ d Ol 3 \ > ~, “ 
KaTa THY Owpedy TOU ypioTov cou peO ov evrAoyNTOs El OdY TO 
tavayim (Kai aya0@ Kal (wood cov mvevpatt vov Kai del 

i t y ra t li 


Need ‘ am a a7 
KQ@L ELS TOUS ALWYAS TV alavey ), 


(THE GREAT ENTRANCE) 


21 Eb0ews dpxetat 6 Aads *(Eioayerat ta mpoxeipeva Sapa cis 
pa 7 2 A A 

ee: ' n > a 70 QvovacTypiov amd ToD akeEevodv- 

Nov ai AyNdmeic TON OYPAN@N "1p ? 
. i Aaxtov ]. 

‘\ a) vd 
VY NLlv aopaTws AaTpEvovOLY: 
idov yap elamropeveT at OBaciAeyc 1[Merd tiv Tv Oclwv Sdpwv ciod- 


= ' Rs ane y Sevow Eroipws at OvparkatrakAeiokovtat: 

THic AGZHc’ idov Cugia juan <2 ee : Raa 
& Se tepeds TO dvwtatw wétA@, 6 Kai 

‘\ 7 Hay e , e , ~ ~ 

Ki) TETEAEL@MEVN OopuPopelTat’ dépa oldev & Adyos KaAciy, Ta Sapa 

miote Kal PoBw mporéAOwpev CURIE 

e - ~ b rd 7 

iva METOXOL (wns alwviou yive- 


pba, ddAndovial, 


(THE LORD’S PRAYER) 
Kal perd ro mAnpwOfivar Al Suvdpers tev ovpavdy 6 tepets emevxerart 


‘O tév appytov Kal abedrov pvotnpiwv Oeds map w ol 
' 


The Liturgy of the Presanctified 349 


\ = U \ n , > ’ ¢ XN 7 
BHCAYPO! THC COMIAC KAI THC FNWCEWC ATIOKPYOO!, O THV dvaxoviav 
~ 7 ? by 4 eh = \ t ¢€ ag 
THS AELTOVpylas TavTNS amroKahiipas uly Kal BEMENOC MAS 
Tovs apapTwrods dia modAjv cou diravOpwriay cic 76 Mpoche- 
PEIN TOL APA TE Kal OYCIAC YTIEP TOY HMETEPOY ALAPTNMATOV Kal 
T@N TOY AdOY APNOHMATON’ aUTOS AOPATE BacIAEY O TIOION 
’ \ > ' ” ’ \ > ' 2 ? ri 
MEfaAd KAl ANEZIYNIACTA ENAOZA TE KAI EZAICIA GN OYK ECTIN 

’ D4 > ~ b] a 
Apiomoc, Edide Ed’ Huds Todvs advagiovs dovdovs cov Tors TO 
£ ae Pf a ¢ ~ “A ? 
ayia ToUT@ Ovotacrnpiw as TO xXEpovBLKG cov TapioTapévous 

V4 99? < Of 4 eX ‘ X Ch. FN X ~ 
Opive ef’ @ 6 povoyevns cov vids Kai Beds jyav dia TOY 
TpoKelpéevav hpikT@v erravamaveTat pvoTnpiov’ * kal dons * 
€ ~ \ ‘\ , AX bd 4 us ? 
nas Kai tov miordy cov adv Edevbepedcas axalapcias 
£ 7 ff ¢t “~ A \ ‘ x ra id “~ 
dylacov TdvTav nuay Tas uxds Kal Ta chpaTa aylacp@ 
b] 4 a bd “A tf, > Ps 7 
avapalpéTo iva ev Kalapd ovvedoti, adveTatcytvT® TpoToTe, 

4 "4 ~ i 4 - € 

Tmepoticpéevyn Kapdia TGV Oeiwy TovTwY peTahapBdvorTeEs HyLac- 
pdrov Kal tb avta@v (worroovpevot EvmbaGpev atT@ TO yploTe@ 
gov TO GAnOwd nudv O6@ TO climovTt ‘O TparaN MOY THN 

t Y ?. aF t t P ro bg 

’ \ . \ ’ >? a 
CADKA KAI TIINDN MOY TO AIMA EN EMO! MENE! KATO EN AYTO S7rws 
ENOIKOYNTOC EN HLY KAI EmTEpITIATOYNTOC TOY Adroy cou Kupte 
yevépeOa Naoc TOU Arioy Kal mpooKuynTod cov TINeyMaTOCc AEAU- 

7 A ~ ° a J £. \ 4 aA \ 
Tpopévor madons diaBor.KHs peOodcias ev mpd£e 7 Ady 7) Kara 
didvoiav évepyoupévns Kal TUx@pevy TaV eTNyyEeApLévoy aya- 
Oav Tacw Tols ayiols Tois am’ aidvos co evapecTHoacW 


eKhw, 


kal Kkatagiwoov ipas déomota (meTA TappHciac aKatakpiTos 
ToApav EmikadeicOal oe TON €Emroupdvioy Oedv Tlatépa kai 


AEreIN ) 
6 Aads 


Tlatep Him@nN (6 EN TOIC OYpANOIC, APIACOHT@ TO GNOMA coy, 
EADET H BaciAeia coy, FENHOHTO TO OEAHMA Coy WC EN OYPAN® 
Kal €mi tric ric’ TON ApTON HIM@N TON ETIOYCION AOC FIMIN 
CHMEPON Kal APEC HMIN TA O*EIAHMATA FIM@N WC Kal HMEIC 


* MS. oxendops. 


5 


10 


30 


350 The Byzantine Rite 


Adiemen ToIc OdeEidéTaic HMON Kal MH EICENETKHC HMAC eic 
TIEIPACMON AAAA PY Cal HMAC ATTO TOY TIONHPOY > 
6 tepeds exw. 
OT! COY ECTIN HH BaciAeia (kai H AYNamIC Kal 4 AdZa TOD ITarpos 
5 kat tod Liod Kai tod dyiov IIvedparos viv Kai dei Kai eic 
TOYC AIMNAC TOY allover ) 
& Aads 


> AMHN. 


(THE INCLINATION) 
10 ‘O tepevs 
Eiphyn maou 
6 Aads 
Kai 76 rvetpari ood 
& Stdkovos 
SS \ ¢€ os “~ rs Cd 
15 Tas kehadas jpav (To Kupio krXivopev) 
& tepevs emevdxerar 
c NN ¢ fe ’ X ae 4 ¢ 2 ¢ fa) 
O Oeds 6 pévos ayabds kai evoTrAMyyXVOS 6 EN YPHAOIC KATOI- 
KON Kal TA TATTEINA Eopan, Edide evomAGyxXV@ oppaTt Ei 
iA X\ , \ 4: FN ‘ 3 £7 7 
mTavTa Tov Aadv cov Kal gdvAafoy avToy Kal agiwoov mdvTas 
20 MAS aKaTAaKpiTwsS pEeTacXEly TOV CwoTOL@Y Gov TOUTwY pUOTN- 
Ma A ‘ A 4 ¢€ ~ ¢€ 7 Q\ bd 7 
ploy’ coi yap Tas é€avTay Urekdivapev Kehadrdas ameKdeyx buevor 
\ \ ~ vA y+ 
TO Tapa gov mAovGLOY EdEOS 
éxdw, 
4 ‘ ¥ = Q ve ~ ~ 
Xapite Kal olktippois Kal girkavOpwria Tov povoyevovts cou 
25 ulod ped ov evdAoynTos Ef ody TO Tavayiw Kal ayabO kai 
5 pe evAoynTos vy 74 varyic yada 
(@oro@ cov mvevpat. viv (Kai det Kal els ToOdSs al@vas ToY 


+7 
aAl@VoV » 
6 Aads 


"Apny. 


The Liturgy of the Presanctified 351 


{THE ELEVATION, CONSIGNATION AND COMMIXTURE ) 
“O Stdkovos 
II picyopev 
1[év 8€ ye tH THs tWaocews Spa od pev ror aiper Td témAov GAN’ dd KaTwHev 
TovTov Tov dptov tpav Aéyer] 6 tepevs 
\ 4 v4 a Cat 2 
Ta mponylacpeva ayia Tots ayiols 
6 Aads 
= ¢ © t > . \ 
Ets dytos, eic Kypioc “IHcoye Xpictoc 
{eic AdZaN Oeo¥ TMatpoc) 
1[€t0’ otTws 6 dijp aiperat €k Te THV ToOLOUTwV Kal ETépwv tTOoderypatov puoTiKy 
Quota dvaxnpirrerat kai dptt TeTEACLwpevy @oa’TWS Kai MponyLacpevy TeAeETT EK 
TE Tis EmoiTycews TOD GTavpod Kai TOD dyiou aipatos hvwpévy]. 


(THE COMMUNION ) 


Evx7 peta tiv petadniv 
’ a Ff ~ lon ~ e aA 5] \ ~ 

Evyapicrobpév cot TO cwTnpt Tov OAwv Oc@ emi Taow 
= , a ’ ~ > a ee | lal x “~ £ 7 
ois mapéoxov nyiv ayabois kal emt TH peTadrrer Tod ayiov 
goépatos Kal aipatos To xpioTod cov: Kal deduced cov déorrota 
pirdvOpwre dYAazZ0N NaS UTO THY CKETIHN TON TITEepYT@N COY 
kal dos npiv péxpt THs éoxdtns Hyay avarvons érakiws 
peréxew TOV aylacpdtwv cov eis gwticpoy Wuyns Kal od- 

, 4 b] ~ - 
paros, eis Bacireias ovpavav KAnpovopiav 
expo. 
iad 4‘ ? . t s t ~ S ‘ \ , , 7 
67t od ei 6 aylacpos Huav Kai col Thy dd€av dvatréuToper 
~ 5 s “~ “~ ‘ “~ e 4 7 ~ \ > \ \ 
7@ Ilarpi kai 7@ Tio kai 7O ayio IIvetpati viv kai dei kai 
els Tods alavas Tov aldvey. apy 
‘Twerd tiv iBiav peradniev tavrnv émreAc? & Triv tepovpylav modv' ovTw 
co. Kaya tékvov émotdpevos mpoahipw Kkalaomep otv dpa Kal Tovs cis dkpov 
émotapévous éopaka. 
Elra f exhavycis ris petadtipews TOV d5eApav mpockadoupévwv petadaBeiv 


MertA poBov Oeod Kal trictewe Kal ArATIHC (mporérOere), 


10 


15 


20 


25 


30 


352 The Byzantine Rite 


Meta tiv Tdv adeAhav peTadniw Aé€yerar 
Z@cOn 6 Meds TON AdON Coy (Kal EYAOPHCON THN KAHDONOMIAN COY > 
kal émyxapdatrer TO Oelov oynpetov Tod tTisiov otavpod. 


Ta Geta SHpa otSapads emi TH Cela tpawély trorierar GAAG Eroipws H ato- 
5 Kafiotacis Tov Sopwv év ri mpoderer Kai at KAeloas Tav Oeiwv mvAGv]. 


{THE DISMISSAL) 


*O Stdkovos 
En eipHny mpoéAOoper 
6 Aads 


10 "En ONOmaTI Kypioy. 


Evxy dmobapBwvos eis tA mponyracpeva 


\ 4 


- € es € XN 7 > 7 
Aéorora 6 Ocds 6 mavtoKpdtwp 6 Thy KTicw év codia dn- 
4 € Q XN > Dr '& ‘ b 7 
poupyjoas, 6 dia THv aparoy cov mpbvotay Kal av0aipéro 
BovrAjce ayayav nuas els TAS TavEéemTOUS Huepas TavTAaS pds 
XN ~ XK bd 7 b ? c \ ~ 
15 Kabapiopoy Wuyxey, mpos EvKpdTeay dvactdcews’ 6 Ola TeV 
TegoapaKovTa Huepav mrAdKas yxelploas Ta OeoydpaxTa ypap- 
a , oe ~ 7 > x x > ” \ 
pata Moon: rapdoyov kai jpiv déorora ayabe Tov AF@NA TON 
KAAON APMNICACOAl, TON APOMON TAS vnoTElas EKTEAECAL, THN 
U b) 7 a eS \ \ a 3 ? ’ 
TICTIN @Oltaiperov THPHical, TAC KEMaddac TON BopaTrav APAKONTON 
a ’ ‘ “~ ¢ Cg 2 > ~ a WE 7 
20 GUVOAGTAL, VIKNTAL THS ApapTias *avaghavavar*® kai dkaTaKpiTos 
pbdca tiv dyiav cov dvdoraciv’ 6rt pion badpyet TO dNOMA 
tod Ilarpos kat rod YLiob Kat rob dyiov Hvevparos viv (Kai 
\ S 


) Pd AN IA can | MP ae b , 
QEL KAL ELS TOUS ALWVAS TOV ALWVYOY, AULnV). 


* MS. davapavaper. 


ie EE URGY OP: S. “CHRYSOSTOM 


ACCORDING TO THE PRESENT USE 


OF THE 


GREEK ORTHODOX CHURCH 


{THE PREPARATION OF THE MINISTERS) 

MéAAov 6 tepeds tiv Oeiav EmreAciv pvotaywylav ddetAer mponyoupevws pév 
KaTnAAaypévos elvat peta mavtTwv kal ‘pr Exelv TL KaTG Tivos Kal THV Kapdiav Se 
don Sivapis did tovnpav Typioat Aoyiopav eykpateverOai Te pikpov ad’ Eomréepas 

kal éypnyopnkas Sidyew péxpt Tod THs tepoupyias Katpod. 5 
Tovrou 5 émordvros peta TO Tovfjoat tiv cuvyn TSH TocEGTaTL peETAvoLav 
civépxetar é€v TO va@ Kal cuvdpa TH Stakdvm Trorodot mpookuvypata Tpia 
elra Aێyer & Stdkovos 
EvAdynoov déarora 
kai TroLjoavTos Tov tepéws evoynTov 10 
> ‘ c ‘ oe , a Y OA ‘ . ‘ IA cal 7 ee 
EvAoynros 6 Oeds nuav mavrore viv Kal del Kal els Tovs aidvas TOY ai@vey, apry 
dpxerat A€yeww 6 Stdkovos 16 
-~ 5 , , 5 “~ a , ' c “a .Y ‘ 

Baothed otpavie mapakAnre TO TINEYMA THC AAHOEIAC, 6 TayTayoU mapa Kai 
Ta Tavta TANpav, 6 Onoavpds Tay ayabav Kal (wns xopnyds, eAOE Kal oKHYwTOV 
> c ca 5 ‘ : © ~ > , cr 4 r > ‘ 4 4 
ev nw kat kabdpioov nas and maons Kydidos Kal a@aov ayabe ras Wuyas 15 
nav ; 

"“Ayws 6 Ocds, Aytos loxupos, dyos aOavaros edé pa 
y , ay xupos, ayLos aros €Xénoov nas 
Tpis 
Adéa. Kai viv 

Tavayia rpias €Aénoov nuas* Kypie iAACOHTI Taic AmapTiaic HM@N* O€omora 20 
ovyxepnoov ras dvopias jw" dye emiokeyat kal tava tds dodeveias Hav 
ENEKEN TOY ONOMATOC COY 

, ‘ , , 
Kuipue €Aenoov, Kipte eA€noov, Kipre éXénoov 
Tlarep ima@n 
Aa 


Ou 


10 


15 


20 


25 


30 


35 


354 The Byzantine Rite 


peta Sé ro Matep qpav 6 tepevs 
OTI COY ECTIN H BaciAeia Kal H AYNAMIC Kal H AOZA Tod Ilatrpos Kat rov Yiovd kal 
Tov dyiou [Ivevparos viv kai del kal €IC TOYC AIMNAC T@V alavwy. AMHN 
etra A€youot 76 
"Ee cis Kv rE aca , 4 > rx U > a , 
énoov nas, Kupie €Xenoov nuas* maons yap amodoyias amopovvres TavtTny 
co. TH ixeciay ws Seardtn oi duapt@rot mpoopéepopev” eAénoov nuas 
, \ A CAN PEN € , , 
Adga Tarpi kat Yio kat ayi@ Iyvevpare 
Kupte éAénoov nuas, él ool yap memoiOapev* MH OpricOHC HMIN ChOAPA MHAE 
MNHCOHC T@v dvouLa@v HM@N GAN’ ETiBAEWON Kal viv ws evoTrAayxVos Kal AYTPwCal 
HMAC €K TON €XOPON HMON* ov yap ef Oeds Nua@v Kal HMEIC AAOC COY, TANTEC 
EPfa XEIPON COY Kal TO Ovopa Gov émuKekAnpeba 
Kal viv kai det kai eis tovs alavas Tay aioveyv, ayny 
Ts evomAayyxvias Thy TUAnY avoiEoy Hpiv evAoynuevyn Oeordke’ eATriCovTes eis 
o€ py doToxncaer’ pvobeinuey Sid God Tov TEpiaTdcewY’ ov yap et ) OwTNpia 
TOU yévous TOY xpLoTLaVar. 
“Erevta dtépxovtat eis tiv eikdva tod Xpiorod Aéyovres 
Tnv axpavrov eikéva gov mpookvvotpey ayabe airovpevot ovyxapnow Tov 
, c oa Rie pe , , 4 Qe \ > vas > 
TTACLATwY nuav Xpiore 6 Oeds, BovAnoer yap nvddxnoas capki avehOew ev 
T® oTavupe iva pron ods emdacus ek ts Sovdeias Tov éxOpov' dev evxapiotws 
Bodpev vou xapas emANpwoas Ta TavTa 6 GoTHP Nuav mapayevdopevos els TO 
coat TOY Kdcpoy 
eita aomdafovrar kai trv eikéva THs OeordKou A€éyovres TO TPOTFapLOV 
Evordayxvias umdpxovca mny ovpmabeias a€iwaov nuas Oeordxe’ BAEWov 
eis Nady Tov dpuaptnaavra, SeiEov ws aet tiv Suvacteiay gov’ eis oe yap 
bd , A “- a ‘ ¢ x e \ Ls ~ > , > 
eAmifovtes TO Xaipe Bo@pev aor ws more 6 TaBpujd 6 trav adowpatov apxt- 
oTpatnyos. 
Eira xAivovor tiv Kedadyy Kal A€yer 6 tepeds TavTHV Ti evX TV 
Kupte €ZaOCTEIAON THN YEIPA wou €Z Yyoyc KaTouKnTNplov Gov Kal évicyvady 
pe eis THY mpoKerperny Stakoviay vou iva akatakpirws mapacras TO PoBepe cov 
Briar Thy avaipakrov iepoupyiay émitehéow" OT! COY ECTIN H AYNAMIC Kal H AOZA 
EIC TOYC AIMNAC TOV ai@veayv. AMHN. 


(THE VESTING) 
“Erevta trovovot kai eis Tos Xopo’s mpookuvypata dvd ev kal ovTws 
amrépxovtat eis TO Ovoracrypiov A€yovtes TO 


EiceAeycomal €iC TON OIKON COY 
{éws téAous Warp. €’) 
eAVovres SE cis TO tepateiov movotot mpooKuvyjpata tpia eumpoobev tis ‘Ayias 
Tpamélys xat domdafovtat Td Gytov evayyéAvov kat tHv dylav tpatelav. 


Eira AapBavovow év tais xepoiv atrav Exdrepos TO GrToLxdptov atTod Kai 


~ U , s > AN id a oe ah Lee A , 
40 Tooter TpockuVypaTa Tpia mpds dvatoAds AéyovTes Kad’ EavTov Exdtepos Td 


“O Oeoc iAacOHTi MO! TH AMAPTWAD 


The Liturgy of St. Chrysostom 355 


cita mpocépxetar TH tepet 6 Sidkovos KpatGv év TH Seka yxeipt TO cToLxdprov 
ovv TO apapio kai troxAivas tiv Eavtod Kehadry A€yer 
EiAdynoov Séorora 7d croxdpioy oiv To wpapio 
& Se tepevs A€yer 

Evdoynros 6 beds judy mavtore viv kat det Kal eis Tovs aldvas TeV ai@vwr. 
auny 

etta troxwpet kal” EavTov 6 StdKovos cis Ev pépos Tod tepatetou Kai evdverar 

TO XTo.xdprov evxydopevos ovTws 

“AradMlacetal A yyyH Moy éti T@ Kypia@* Enédyce FAP ME IMATION CMTHPIOY 
KAl XYIT@NA EYHPOCYNHC mrepieBad€ pe, WC NYMOI@ TEPIEOHKE MOI MITPAN Kal GC 
NYMOHN KATEKOCMHCE ME KOCMG) 

kai TO piv ‘Qpdpiov domacdpevos EmtiOnor TS dpiotepe Spo 
7a S€ “Emavinia émOeuevos tais xepoiv, év pev tH Seba Ayer 

“H Aezia coy yeip Kypie AcAOzZactat EN icyy!, H A€ZIa coy yeip Kypie EOpaycen 

€xOpoyc Kai T@ MANGE! THC AOZHC COY CYNETPIYAC TOYC YTIENANTIOYC 
év 5€ tH dpiotepa Aéyer 

Ai yeipec coy EMOiHCAN ME Kai ETTAACAN ME’ CYNETICON ME Kal MAOHCOMal TAC 
ENTOAAC COY 

etta amehOdv ev TH mpolece evtperifer Ta tepd Tov pév Gyvov Aickov TiOeis 
év TO péper TH Gpiotepw, TO Sé Moryprov év TH SebiG kai tad GAAa ovv 

avrots. 

Kai 6 iepeds 5 ov tTws éevdverar’: AaBadv +d Erorxapiov €v Ti apiorepG xetpi Kai 
Tpockuvycas tpitov Kata dvatodds as eipytat odpayilwv aito héyer 
EvAoynros 6 beds nav maytore viv Kat del kal eis Tovs alévas Tay alavev. anv 
elta éviveTar attd A€ywv 
*AradAlaceTal H YYXH MOY 
€ws TéAous os avwrépw 
cita AaBadv ro "EmtpaynAvov kai odpayicas mepitiferar ato A€ywv 

EvAoynros 6 Geds 6 exyéwy THY xapiy avTov emi Tovs iepeis avToO’ WC MYPON 
én KEAAHC TO KATABAINON ETI TMPWNA, TON T@PWNA TON Aap@n, TO KATABAINON 
€Mi THN WAN TOY ENAYMATOC ayTOY 

elra AaBav tiv Zovynv A€yer trepiLwwuipevos 
EvAoynris 6 Oedc 6 TEpIZWNNYWN ME AYNAMIN Kai EOETO AMWMON THN OAON 
MOY mWdvtoTe viv Kal dei Kai eis ToUs al@vas TOV aiwywv 
va 5é ’Empavixia ds dvwlev cipytar 
«lta AaBadv 76 “Yroyovatiov, «i ort mpwroovyKedAos Tis peydAns éxxAnolas 
4 GdAos tis xwv dfiwpa, kal evAoyjoas attd Kai domacdpevos Aéyer 

Tlepizmcat THN pomalan coy émli TON MHPON COY AYNATE’ TH WpaloTHTi Coy 

KAl TG) KAAAEL COY KAI ENTEINE KAl KATEYOAOY Kai BaciAeye ENEKEN AAHOEIAC Kai 


10 


15 


20 


25 


30 


35 


MPAOTHTOC KAi AIKAIOCYNHC Kai OAHPHCcel Ce BaymacT@c H AE€zZIA COY mavTore viv 40 


. 7,4 . 5 . ,- “- 
Kai aei Kai eis ToUs ai@vas Tov aldvev. apn 


Aa 2 


356 The Byzantine Rete 


eita AaBdv Td PeAoviov Kal edAoyjoas domdlerar A€ywov ovTWS 


Oi iepeic coy Kypie éNAYCONTAl AIKAIOCYNHN Kal Of OCIol Coy ayadALaces 
ATAAMACONTAI MdyroTe VuY Kal det Kal eis TOUS ala@vas TOY aiavey. apuny. 


(THE LAVATORY) 


5 Etta daeAOdvres cis tO Xwveutypiov vimrovar tds xetpas A€yovTes ExaTepos 
KkaQ” éautov 

Niyomat én a@woic TAC yeipac MOY Kai KYKAM@CW TO OYCIacTHPION coy Kyple 

TOY AkOYCAl pe MWNAC aiNéCe@C COY Kal AIHfHCacBal TANTA TA Oaymacia Coy. 

Kypie HraTHca e€YTIpeTIelAN OIKOY COY Kai TOTTON CKHN@MATOC AOZHC COY. MH 

10 CYNATIOAECHC META ACEBON THN PYXFIN MOY KAl META ANAP@N AIMATWN THN Z@HN 

MOY @N €N YEPCIN al ANOMial, H AEZIA AYTON ETIAHCOH AWPWN. Efw AE EN 

AKAKIA MOY ETTOPEYOHN’ AyTp@cal Me Kupue Kal EAEHCON ME. O TIOYC MOY ECTH 
EN €YOYTHTI, EN EKKAHCIaIC EyAOrHCw@ ce Kypie. 


{THE PROTHESIS) 
15 Kal ottws admépyovrar év TH Mpobéce. eita mpookuvypata tpla eumpoobev 
THs Npo0écews trorqoavtes A€youow Exdtepos Té 
“O Oedc iAACOHTI MOL TG AMAPTWAD Kal EA€nody pE 
eita 6 tepevs 76 
* EZurOpacac HMac Ek THC KATAPAC TOY NOMOY TO Timi Gov aiuare’ TO TTAaVPO 
20 mpoondawbels kal TH Adyxn KevTNOels THY aOavaciay emnyacas avOparos’ TwTHp 
npuav Od&a got 
eita Aéyer 6 StdKovos 
EvAdynoov déorora 
kai trovet 6 tepevs evAoyntov 
> A ¢ A ¢ “~ , A Q + a ‘ > 4 Ja cal ee 
25  Evdoynros 6 Oeds nuay mavrore viv kal del kai eis TOUS ai@vas ToY aiwver. 
apnv. 
Eira AapBaver 6 iepeds ev pev TH dpiorepG xeipt tiv Mpoadpopav, ev Se rij 
Seba THY aylav Adyxnv Kat odpayifwv pet aitis Tpitov éetdvw Tis odppayidos 
THS Tpoapopas Aéyer 
30 Eic ANAMNHCIN TOU Kupiou Kai Oeod Kal gwTnpos Nuay “Incod Xpiorov 
ék Tpitouv Kat evOUs mHyvuor tiv AdyxnV ev TS Sek peper Tis oppaytSos 
kai Aéyer dvatépvov 
“Qe TpoBaToNn Emi ChapHN HXOH 
év 5€ TO dptotepa 
35 Kali @C AMNOC AMMMOC ENANTION TOY KEIPONTOC AYTON AMMNOC OYK ANOirE! TO 


CTOMA AayYTOY 
év 5€ TO dvw péper THs ohpaytSos 


EN TH TATEINWCE! avTOU H KPICIC ayTOY HPOH 


The Liturgy of St. Chrysostom 357 


év 8¢ 16 Kato 
THN O€ feNeEAN ayTOY TIC AIHPHCETAl; 
& 5€ Sidkovos évopGv etAaPas tH ToratTy TeAeTH A€yer KaTa piav ExdorHV 
; ; 
avaropuny 
Tov Kupiouv Senddpev 5 
Kpat@v kai TO apdpiov év TH xerpt 
peta tatta Aéyer 6 Sidkovos 
"Enapov Séormora 
kat 6 tepevs euBadav tiv dyiav Adyxnv é« tAaylou Tot Seftod pépous Tis 
TmpoodopaGs érraipe Tov G&ytov dptov Aéywv otTws Io 
“Ori aipetal 470 THC PHC A ZMH ayYTOY 
kai Qeis adtov Umtiov év TH dyiw Sickw eimdovTos Tod Stakdvou 
Gvtaov dSéamota 
Over adTov oTavpoeSas ovTw A€ywv 
Overat 6 Amnoc TOY Ocoy O aipwN THN AMapTiAN TOY KOCMOY yep THC TOY 15 
KOCMOY ZHC Kal owrnpias. 


Kai otpéder TO Etepov pépos Emdvw Td Exov Tov Gravpov, vwTTwv Sé adTov 
év T@ Sefio péeper peta tis Adyxys adpéows td TO dvopa “lnoots éemA€cyer 
Eic T@N CTpaTiMWT@N AOrYH THN TAeypAN ayTOY ENYZE Kai EYOEWC EZHAOEN 
AiMa Kai YA@P Kai O EWPAKC MEMAPTYPHKE KAl AAHOINH ECTIN H MAPTYPIA aYTOY 20 
& 5é Stdkovos éyxéet TH Gylw TwoTyplw ex Tod vaparos Spot Kal Tod 
USatos eimdav mpdtepov mpds Tov tepea 
EviAdynoov S€arora thy ayiay evwow 
ds kal evAoyet atta Aێywov 
> ta c id ~ c Ud / “~ ‘ s. 4 ~ > A dA 
Evdoynpern 7) evwois TOY aylwv gov mayToTE viv Kat del Kal eis Tovs ai@vas 25 
T@V aioveyv. apn. 
Kai AaBadv 6 airds év tais xepot tiv mpoTHVv odpayida A€yer 
> 4 ‘ U “ © , ’ , , e ral , 
Els ripny kat pynpny ths vmepevdoynpevns evddEou Seoroivns judy OeordKou 
2 / , e - , , 2 \ , , 
kai aevrapbevov Mapias fs tats mpeoBeias mpdodeEar Kvpre thy Ovoiay ravrny 
eis TO Umrepoupdvidv cov OvovactnpLov 30 
kal alpwy peplSa tiOnow aitiy év TH SebiG péper tod Gylov dprov mAyclov 
Tis péons avrod A€éywv . 
TlapectH  BaciAicca €k A€ZION Coy EN iMATICM@ Alaxpyc@ TepIBEBAHMENH 


TIETIOIKIAMENH. 


Elra AaBav Sevrépav odpayida Kal aipwv peplda plav é& adriis rlOnow 35 
airivy év To dpiotepS péper tod dylov dprov mAnalov avrod dmévavrt rijs 
peplSos tis Yeotdkov kal troav dpyrv Tis mpotyns tatews A€yer 
Els ripijy Kal pynpny tov mappeyiotroy ta€vapyov Muiyand Kai TaBpud kai 
Tracey Tav érmovpaviwy duyduewy dowpdtov 


358 The Byzantine Rite 


etra aipwv Sevtépav pepida Ayer 
mifa a »% ~ 
Tov tipiov xa évddEov mpopytov mpodpépov kat Bartiotov ‘Iwavvov, Tov 
a , -~ +} ‘ XN ‘ 
dyiwv évddéwv mpodpntav Macéws kai ’Aapwv, “HALod, "EXtooaiov, Aavid kai 
, , aA ec or r , Q \ A , 4 , aA ec 
leaoail, trav dyioy Tpioy Taidwy Kai Aavind Tov mpopyrov kat TavT@Y TOV ayliov 
Tpopyntav 


om 


kai tiOqow adtHv trokdtw Tis MpaTYHS EvTAKTWS 
ett’ av@is AEéyer 
Tov ayiov évddéov kai ravevpney aroorédov Terpov kai TavAov, rav Sadexa 
| a ¢ 

kal €Bdounkovta kal TavT@y TaV ayi@v aTooTé\ev 

10 Kai otTw TiOnoL Tv TpiTHY pepida trokdtw Tis Sevtépas TeACLOv Tiv TPwTHY 
Taki 
eita Aéyet 
a > Rh, , € a , e a“ \ be] A s 

Tay ev ayiots Tatépwy nuav peyddwv iepapxay Kal oikovpeukov SidacKkadov 
Baotdeiou Tod peyadov, Tpyyopiov rov OeodAdyou kai "Iwavvov Tov xpvcoaTdpor, 

15 ’A@avaciov kai KupiddXov, Nikoddov tov ey Mupos kal mavrav tay dyiov 

iepapx@v 
A w ld 4 , > 4 la lal lA ld A 
Kat atpwv teTapTyvy pepiia tiOyow avTyv tAyolov Tis mpwTHS pepiSos trovav 
Sevtépav apxjv 
etta madw Aéyer 
~ ¢ , , a ° , , ~ ¢ , , 

20 Tov dyiov mpwropaprupos kai apx.idtakdvouv Sredavov, Trav dyiov peyddov 
paptupwy Anuntplov Tewpyiov Geodapou kal mavtwy kal magav Tay dyiov 
paptupev 

Q wo 4 4 , > a! e , ~ LA fal A > ~ 
kai aipwv mépmTyy peptda TiOnow adtiy troKatw Tis MPaTHS THS ovoNS apx7s 
THs Sevtépas Takews 
25 €metra Aéyer 
la aie , ¢€ - > 
Tay doiwy Kai Geopdpar tratépav nuav ’Avreaviov Evéupiov S4BBa ’Ovovdpiov 
? a “wy a col ’ 
A@avagiov tov €v r@"AO@ kai TavTwy kal TagGv TOY éciov 
kal ottws aipwv éxryv pepiSa TiOnow aviv troKkdtw Tis Sevtépas pepidos cis 
avatAjpwow tis Seutépas tatews 

30 peta 5é Tatra Aéyer 
aS en \ a 5) , a 4 a , 

Tav dyiwy kat Gavpatouvpyav avapyvpey Koopya kat Aapsavov, Kupov kai 

"i GQ u r / Nu lé r , ‘ , a ae: > , 

wavyov, Ilaytehenpovos kat Eppoddovu kal mavtav Tay dyiwy avapyvpev 
kal aipwv €Bddunv pepiba tiOyow adtiv dvw moidv tpityv dpxiv Katd taki 
eit’ atdis Aéyer 
a , ‘ , * A A 
. Tov dyiwv kai duxaiwy Oeorardépwv lwakelp Kai” Avyns, rod aylou Tis hpépas 
Kal TavT@v TOV dylwy dv rais ikeoias emioxewrar Nuads 6 Oeos 


w 
on 


kai TiOyow oySénv pepida trokdtw Tis mpoTyS eUTaKTwS 
€rt 5€ mpos Tovrors Eyer 
-~ > , : a a 
Tov ev dylows marpos nuav ‘lwayvou apxiemiokérov KevotaytwourdAews Tov 
40 XpvocooTopov 


The Liturgy of St. Chrysostom 359 


cimep Aéyerat  Actroupyia atrod: ei S€ A€yerat tot peydAov Baocrireiov, 
TOUTOU pvnpovever’ Kal oVTwS aipwy Kai Tiv évvdTnv pepida TIOnoW atti év 
7® TeAa Tis Tpitns Tafews cis dvaTrAnpworv. 


Eira AaBav tpitny odpayida A€yer 
, A - 
MynoOnrt Sécmora didavOpwne maons emioxorns dpOoddEor, Tov éemiakdmov 5 
x > A A A a A a 
1 apxtemurkérov judy rod Setvos, Tov tTiuiov mpeaBurepiov, ths ev XpioTr@ 
dtakovias Kal mavros iepatikod Taypatos, Tod Setvos Kabnyoupevov, Tay adedpav 
‘ col ¢ - , , ‘ , ”~ > col ig - 
kai ovAAetroupyev nav mpecBurépav Stakdvey Kat TavT@y Trav adehday nuov 
A , A a ’ 
ovUs mpocekadeow eis THY ONY KoWeviay Oia THS ONS EvoTAayxvias Tavayabe 
d€amora 10 
\ ” , , > X e Lf ~ e , a 
Kal aipwv pepida tinow atti ioKdtw Tov dyiouv dptov 
etta pvnpovever kal Ov exe favtwv Kat’ dvopa Kai ovTws aipwv tds pepidas 
TUnow altas troKkdtw. 


“Erevta AaBav éerépav odpayida Aéyer 
e ‘ , a ; , ~ € col nw , , a ec , 
Yrep prnpns kai apécews Tv duapti@y Tov pakaplioy KTitdpev THs dyias 15 
a ~ , A , 
povns TavTns 7 TOU ayiov olkov TOUTOU 
> , ~ , > \ > , A [ey Ea , 
cita pvnpovever tod XelpoTovagavTos avTov dpxiepéws Kai Erépwv av Oéder 
KeKOLLNPevwv Kat Gvopa Kal TeAeuTatov émAéyer OVTW 
‘ , cal > > , > , aA - , cal “ ~ , 
Kal mavtav trav ev eArids avactacews (wns alwviov Tay TH on KoWwrvia 
“ ¢ “A , 
Kekoiunpevov opboddsav tratépwy kai ddeAPav nuav hiravOpwre Kupre 20 
kal aipe. pepida. 
Mvnpovever 5¢ kal 6 Stdkovos Sv PovAeTtar Lavrwv Kai tefvemtwv aipovtos Tov 
iepews pepidas tmip atrav Kal teAeuTaiov Aéyer 6 tepevs 
, , 4 sad ,; a > , ‘ ul , Ne “r 
MvnoOnre Kupte kai ths €uns avakidtnros Kal cuyx@pynody pot Tay TAnpEANpA 
éxovaLdv TE Kal akovoLov, 25 


Kal AaBav tiv Motoav cvotéAde tds év TO Bickw pepidas dmoKdtw Tod 
Gyiov dptov Sore civar év dodadeig Kai pr éxrrecetv TL. 


Efra & &tdkovos AaBadv rd Ovupraryprov kai Oupiapa Paddy év att@ A€yer 
mpos Tov tepéa 
EvtAdynoov déarota rd Oupiapa 30 
kal «00s 6 atrés 
Tod Kupiov denOaper. 
kal & lepeds Aéyer THv edxav TOD Oupidpatos 
Ovpiapd oo mporhepopev Xprore 6 Oeds nuav eis dopnv edwdias mvevpateKis 
6 mpoodetdpuevos eis 1d tmepovpdvdy cov Ova.acrnpiov dvtikatamepov nui 35 
Tiv xapy TOU Tavayiov gov TvEevpaTos 
5 BidKxovos 
Tov Kupiov denOaperv 


360 3 The Byzantine Rite 


kal 6 tepeds Oupidoas tov “Aotepickov TiOnow émdvw Tod aylou dptrov Aéywv 
Kai €AQON O ACTHP EcTH ETANW OF HN TO TIAIAION 
6 dStdkovos 
Tot Kupiov denédpev 
5 6 tepeds Ouprdv to Mpdtov KaAuppa oremdfer tov Gyvov dptov atv TO Sickw 
Aéywv 
‘O Kypioc éBaciAeycen, eyTIpéerreran EneAycato, éneAycaTo 6 Kypioc AYNAMIN Kal 


TEPIEZWCATO" Kal FAP ECTEPEWCE THN OIKOYMENHN HTIC Oy CaAeyGHCeTAl. TO 


‘ 
‘ 


Oik@ Coy TpeTel Ariacma Kypie €ic MAKPOTHTA HMEPN mMavTOTe VY Kal det Kal 
10 eis Tovs ai@vas Tay aiovey, dayunv 
& StaKkovos 
Tov Kupiov denOapev. Kadviov deomora 
kat 6 tepeds Ouprdv 7d Aedrepov KaAuppa oxerdfer 7d Gyiov moTHpiov Aéywv 
> ’ > Ly c > , Y a A =I ’ ’ , ¢ a 
EkAAyyen OYpaNoyc H APETH Gov Xpiore KAl THS AINECEWC Tov TAHPHC H [H 
15 WavTOTE Viv Kal dei Kal eis TOs aldvas TOY aid@vey. apunv 
& SiaKovos 
Tod Kupiov denOdpev. Skémacov dSé€omora 
& tepevs Ouprdv to Tpirov KdAuppa Aro. Tov “Aepa kat oxeTdlwv ayddtepa 
Aeyer 
’ ca > - ’ an ’ > , a Li ae See 8 , 
20 KETACON Nas EN TH CKETH TON TITEPYTWN COY, amrodiwtov ad’ nuay wavta 
> 4 ‘ , rd w; ¢e Lol x , e , > , ¢€ ” \ A 
EXOPON Kal TIOAEMION, Elpyvevooy nuav thy Cwnv’ Kupte eXenoov nuas Kat Toy 
, \ ~ \ A < ~ ¢ > A \ , 
Kdgpoy gov kai oHoov Tas Wuyxas nuoy ws ayabds Kat diravOp@ros. 


Eira AaBav 6 lepers tov Ouprardv Ouprad tiv Mpdbecw A€ywv ek tpitou 7d 
Evdoynros 6 Geds nuaev 6 ovTws eddoxncas, dda cor 
25 & Sé Stdkovos év Exdory A€yer 
, A ‘ ay NX A > \ dA nw , ed 
mavToTe voV Kal adel Kal eis Tovs ai@vas Tov alovev. apn 


kai mpockuvotow evAaBas apddrepor ex tpitov 
eretta AaBdv 6 Sidkovos Tov Oupratov A€yer én TH pola TOV Tistwv Sdopwv 


Tov Kvupiov dendapev 
30 kai 6 tepeds THVv evx AV THs mpolecews 
‘O Oedc 6 GEdc HMON 6 Tov odpdvioy dpTov THY Tpodiy Tod 
TavTos Ké6cpov Tov KUploy pay Kal Oedv Inooby Xpioriv é2- 
ATTOCTEIAAC CWTHPA KAl AYTPWTHN Kal evEepyéTny EYAOTOYNTA Kal 
€ 7 € ~ DOIN > 1 X\ rs vd XN - 
ayldfovTa nuas: avros evrAdynoov THY TpOOecLy TAUTHY Kal Tpoc- 
35 Oe€al adtiy els TO UTEpoupavidy cov OvoltacTHpiov’ pyynpovevoov 


€ 3 \ \ z ~ ? \ ? A 
os ayabds Kai girdvOpwmos tev mpoceveyKdvTay kal du ods 


The Liturgy of St. Chrysostom 361 


? Y.2 “~ > 7 4 > na ¢e 4 
Tpoonyayov Kal nas dkatakpirous diadiAagov ev TH lepovpyia 
Tov Oeiwy cov pvotnpiov: bri fyiacrat Kal dedd~actar TO Tav- 

~ \ ~ Cc aA 
Tipov Kal peyadompemées dvoyd cou Tod Ilarpos Kai Tot TYiod 
‘ | ee ge 7 ~ \ aN \ > AY IA “~ 
Kal Tod ayiov IIvevpatos viv Kat ael Kal Els TOUS alMvas Tov 
LIB 4 3 7 
aidvev. apnv, 


Kai pera trotto moet améAvoww éxetoe A€ywv ot Tw 
Adéa cor Xpiore 6 OGeds 7 EAmis nyav, SdEa cor 
& StdKovos 
Adfa. Kai viv. Kupie éAénooy tpis 
A€orota evAdynoor 
Kal toret tTHv dmoAvow 6 tepeds cttw A€ywv 
{°0 év “lopddvp ind “Iwdvvov Barrio Oivar karadeEduevos Sid THY Hyoy corn- 
ptavy} Xpuoros 6 BAHGINOC BEdC Huav Talis mpeaBeias THS mavaxpdyToV adrod 
pntpds, Tov év ayiows matpos nuav “ lwdvvov apxtemtoKdrrov Kevotavtiwoumd\ews 
TOU xXpvcooTopmou" Kal mavreyv Toy ayiwv éenoa Kal Gooat Nuas as ayabds 


kat didavOperros 
6 Sidkovos 


"Aun. 


{THE CENSING) 
Mera 5 tiv dréAvoww Oupid 6 SidKovos tiv dylav mpdecw' ita améepxetar 
kal Oupia tiv dylav tpdmeLav kikAwm otavpoedas Aéywv kad’ EavTov 
"Ev rap copatikds, év ddov b€ pera Wuyns as Oceds, ev mapadeicw Sé pera 
Ajarov Kai ev Opdv@ imnpxes Xprore pera Llarpos kat Ivevparos mavra mAnpaev 


6 amepiypanros 
Kal Tov tTrevTHKOoTéV 


"EAeHcon me 6 Qeoc 

év @ Oupidcas 16 Te tepatetov kal tov vadv Sdov cicépxerat adfis cis Td Gytov 
Bijpa Kai Oupidcoas tiv dylav tpdmelav aifis Kal rov tepéa tov pev Ouprarov 

atrotlOnow év TH idio téTre. 

Aitos 5 mpocépyxetar tH leped kai ordvtes Sp0d mpd Tis dylas tpamelns 
mpookuvovow é tplrov Kad” éauTovs edxdpevor Kal Aéyovres 
Baowlev ovpane 
Aéza EN yyictoic Oe pls 


Kypie TA yeiAH moy Anoizeic 8ls 


* et Be reAcirar 4 Acvroupyla rod peydAou BaorAclou Aéyer 


BaotAciov Kacapeias Karnadoxias Tov peyadou 


10 


15 


20 


30 


35 


362 The Byzantine Rite 


eita domdafovra, & pev tepeds TO Gyrov evayyéArov, & Sé Stdkovos tiv ayiayv 
tpamefav’ Kai peta Totto toKkAivas 6 Sidkovos tHv éavTod Kepadryv TO tepet 
KpatOv kal TO dpdprov Tots tpiot SakTvAots Tis Sefvas yerpds Acyer 
Kaipoc toy Toical TH Kypi@. Sdéomora aye evAdynoov 
5 kot 6 tepeds odpayifev atrov Aéyer 
EvAoynros 6 Geds Nuav mavTore viv kal det kal els Tovs ald@vas TOY alover. 
aun 
etta 6 StdKovos 
Evga trep euov Seomora ays 
10 & Se tepevs 
KateyOynat Kypioc ra StaBnwara cov eic AN EproN dfadON 
kat mad 6 Sidkovos 
MynoOnrit pov Sé€orota aye 
& Se tepevs 
15 MvnucOein cov Kupuss 6 Geds EN TH BaciAela adrov mavrore viv Kal det Kal els 
Tous al@vas TOY aiwver. 


CENARXIS > 


Kat 6 Stdkovos ecitav rd “Aunv Kal mpookwvyoas ebépxetrar kai oTds év TO 
nO ld Z A NED a ~ 2. os se , Aé 
cuvnber TOTM KaTévavTL TOV Gyiwv Qupdv mpocKuvet pet’ edAaBelas Tpitov A€ywv 
20 KaQ” éauTov TO 


Kypie TA yeiAH MOY ANOIZEIC 


kai peta todto Aéyer & StaKovos 
Evrbynoov décrota 
«6 tepeds exdavws 
J ~ ~ “A \ ~ 
25 EyAorHmenH H BaciAeia Tod ILatpos kai tod Tiod Kal tov 
¢ 7 - ~ ‘ TUN \ y A IA ~ P dey ad 
ayiouv IIvetparos viv Kal del Kai els Tovs al@vas TOV alovev 
& Xopos 
bf 7 
Apny 
‘O Stakovos 
30'Ev eipyvn tod Kupiov dendepev 
& xopds 
Kipie €dénoov 
€ \ A a ~ ~ ~ 
Trép THs dv@bev eiphyns Kal THS c@TNpias TOY Wuyav ud 
Tov Kupiov dendapev 
€ \ ~ 3: ff ~ - , Bb) - “A € rd 
35 Larép THs elpyvns TOO cvuTravToOS Kécpov, evoTabeias THY ayiwv 
ToD Ocod éExkAnol@v Kal THS Tov TavT@Y EvdoEws TOU 


Kupiov dendopev 


The Liturgy of St. Chrysostom 363 


a \ a> SP a4 ? \ A 5 , ’ 
mTep Tod aylov oikov TovTov Kal TeV peETa TricTews EVAQ- 
Betas Kai péBov Ocoi eioidvtwv ev avT@ tot Kupiov den- 
O06 pev 
“- \ et, | De / Cw = = ~ er, 
TEep TOU ApxLETiaKoTrOU UV rod Beivos, TOU Tilov mpecBu- 
id ~ b ~ 4 X A 7 NS 
Tepiov, THS ev XpioT@ Otakovias, mavTos Tod KApov Kal 
Tov Aaovd rod Kupiov denbapev 
¢ ~ A 
Trép tav evdocBeotdtav Kal OeopvddkTwov Baciriéov jpuav, 
TavTos Too madatiov Kai Tod otpatomédov avtav Tob 
Kupiov denbdpev : 
c » ~ ~ 
Trep THs ayias porns 4 WodAEews TavTNS, Tdons TOAEwWS Kal 
7 \ ~ "4 s l 4 b] > ~ ~ 7 
X@pas kal Tov micTeE olKovvT@Y Ev avTais ToD Kupiou den- 
Odpev 
£ ‘ 5] v4 vp ] - ~ A ~ aA 4 
Trep evkpacias dépwyv, evhopias Tov Kapm@v THS ys Kai 
kaipav eipnyvikeav Tot Kupiou denbadpev 
ah ig \ a ¢ , YA , > , 
TEp TACOVT@Y ddoLTTOpOUYT@Y VoTOUYTMY KapVoYT@Y alxLado- 
‘ ~ 7 | Ls.’ ~ id ~ 
Tov Kal THS cwaTHpias avTav Tod Kupiov denOopev 
c n ~ ~ a 
Trép Tod pvcOjvat hpas awd mdons OAtpews dpyns Kivddvou 
kai avadyKns Tov Kupiov denbapev 
’ ~ ~ 4 7 s 7 ¢ ~ € A “ ~ 
AvtiraBot céaov éeXénooy Kai diapvdragov judas 6 Oeds TH oF 
Xa pit 
~ 7 > 4 € - b] iL 7 
Tis mavayias adypdvrov brepevrioynpéevns Eevddgou deorroivns 
c ~ 4 \ , Va 7 \ 4 ~ 
npav Ocotéxou kai deimapOévov Mapias pera mdvtav Tov 
© 4 4 c \ ‘ > 4 ‘ ~ 
ayiov pynpovevoavtes eavTovs Kal aAAnAOUS Kal TaTaY 
‘\ \ ¢ ~ “A ~ “~ 7 
THY (anv huav Xpic7@ TO OcG Trapabaucba 
& xopés 
Soi Kivpie 
6 lepeds Exchovws 
“Ort mpénei Col Waoa AbZA TIMH Kal mpooKbyynots TO ITarpi Kai 
“~ n~ ‘ “~ ¢ /, 4 lal s ged \ > ‘ aA 
7 Tid Kai 76 ayio Lvedpari viv Kai dei Kai eic Toye al@Nac 
TON AIGNODN 
5 xopés 


”Amtin. 


5 


Io 


20 


30 


364 The Byzantine Rite 


kat w WodAetar TO mpAtov avtipwvov mapa tav Wadtav. Kal 6 tepeds A€yer 
TV EVXIV TOD GvTipwvou’ 6 Sé Sidkovos mpookuvycas peliotaTar Ex Tod TOTO” 
avrod Kai ameAOdv totarar évomiov Tis eikdvos THs YeoTdkou BAéetwv mpds TrIVv 
eixova To Xpiorod Kpatav kat TO apdprov Tots tpiot SakTvAots Tis Sefvas xetpds 
5 "Avrigwvov a’ Axos fp’ 
{EN €Z0Aw ‘IcpaHa €2 Airyttoy 
olkoy ‘lak@B €k Aaoy BapBdpoy} 
Tats mpecBeias THs OeoTdKov G@TEP THaoY Huas 
? ErenH@u ‘loyAaia Ariacma ayToy 
10 "IcpaHA éZoycia ayToy | 
Tais mpecBeiats THS OeoTdKov o@TEP TaooV Huas 
{°H @dAacca Eide Kal Ebyren 
¢ > ' > ! > ee ’ ] 
6 “lopAdnHc EcTpAgH eElc TA OTIC} 
Tais mpecBeiais Tis OeordKov GaTEP THY Has 
1s {Ti cot €cti @dAacca StI Edyrec 
\ A ’ a > t > 4-3 U 4 
kal cy ‘lopAdnH OtI éctpAdue eic TA OTTic@;} 
Tats mpecBeiais THs Ocordxov caTEP T@ooV as 
Adga Ilarpi cai Tid cai ayio Ivetbpare 
Tais mpeoBeiats THs OcoTdkov cHTEP Tooov Hpas 
K N A \ 3! oN XN 3 X\ IA A SA > 2 
20 al viv Kal aeél Kal Els TOUS aldvas TOV al@veY. apy 
Tais mpecBeiats THs OcoTrdKov c@TEP TaooY Hmas 
e0X1] AvTLpovo”U a’ PUTTLKaS 
Kdpie 6 Beds judy ob 7d Kpdros dveikaoTov Kai 4 ddga 
akaTdAnmTos, oF TO édcoc AMeTPHTON Kal 4 gtAavOpwrria 
25 dhatos’ avros déomora KaTa Thy evoTAayxviav cou éTIBAEYON 
Sy? 18 ~ alee \ \ e icy + ‘ ’ 9” Con 
ep Huas Kal emt Tov AyLOV OIKON TOYTON K@L TIOIHCON MEO 7M@V 
kal TOY ovvEevxopévay huly mrovcIa Ta EEH GoU Kal TOvS 


OlKTIppovs cov, 


Mera Sé tiv ocuptAnpwot Tod dvTiddvov eAPdv & Siakovos Kal ods év TH 
30 cuvylet TOTm@ Kal mpookuvyjcas Neyer 
"Eri kal éti ev elonvn Tod Kupiov denbopev 
& xopds 


Kipie €Xénoov 


The Liturgy of St. Chrysostom 


"AvriiaBod cacov éX€noov Kal diaptvrAagov Huds 6 Oeds TH of 


Xapire 


Tis mavayias adxpdvrou virepevrAoynpévns evddfou Seomoivns 


3 es 7 4 3 vd 7 bY 7 an 
npa@v Ocordkov Kai deimapOévov Mapias peta mdvrov Tov 


ed ? € AY Sa oe , \ A 
ayiov pynpovevoavTes eavTovs Kat @AANAOUS Kal TaCAV 5 


Ti (ov nuav XpioT@ 7H Ocd rrapabdpcba 


& xopés 


Sol Kvpre 


6 tepeds Exdadovws 


d X Q ? Q n 2 c ' K fe ’ \ 
Ort cov 76 Kpadtos Kai cof ECTIN H BaciAela Kal H AYNAMIC Kal ro 


\ A 


H Ad2a tod IIarpos kai rod Yiod kai rob ayiov IIvetparos viv 


- oS \ > \ 7A “A +7 
KQ@lt GEL KQL EIC TOYC AIDNAC T@V AL@WVY@V 


kai WadAetar dpolws apd tdv Wadtav 76 P’ dvtidwvov, 6 SE Stdkovos spotws 


Moet WS Kal év TH MpoTépa evxF 
"Avtigwvov B* Axos B’ 
{’Hrdttca Sti eicakoycetai Ky pioc 
THic antic THc AeHcewc moy} 


Yaoov nuas vie Ocod {6 év Iopddvy brd’ Iwdvvov 


Bamzricbeis} dddovrds cor dAANAOvia 


a » \ = > nt > ' 
{°Ot1 EkAINE TO OYC AYTOY Emo! 
Kal EN TAIC FHIMEpaic MOY ETTIKAAECOMAI } 
Yaoov huas vie Ocod xrArA 
{Tlepiécyon Me GAINEC BANATOY 
KINAYNOI AAOY €YpOCan me} 
Yaoov hpas vie Ocod Krr 
{’EAeriman 6 Kypioc kal Aikatoc 
‘ © 4 c “ > *#) 
KAl O GBEOC HMOON EAEE! 5 
Yaoov hpas vie Oeod xrr 
/ s s n7~ ‘ 4 7 4 
Aodga Iarpi kai Tid kai ayiw Ivedpare 
Yaocov hpas vie Ocob xrr 
5 ~ s a<-% s ’ \ “A ~ > Yd 
Kai viv kai del kai els Tods aidvas Tov aldver. 
Wxos TA. B’ 
‘O povoyevis Lids kai Adyos rod Ocod 


15 


20 


25 


30 


366 The Byzantine Rite 


b] , ¢ - 
a0dvaros bmdpxov 
ie X XN € Ve 4 
KaTadeEdmevos Ova THY NwEeTEpay owTNpiav 
capkobjnvat 
ex THS ayias OeoroKov Kai deirapbévov Mapias 
b] 2 > Ua 
5 aTpémtas evavOpanrjoas 
ataupwbeis te Xpioté 6 Ocds Oavdtw Odvarov matHoas 
fe. SN a C.F G 
eis ay THS ayias TpLddos 
? lan) \ ‘ mm 6 , - 
ovvdogafopevos 7@ IIarpi kai 7@ ayio IIvedpari 
o@oov nas 
10 evX7] avTip@vou PB’ puotiKds 
Kvpie 6 Oeds ev c&con TON AdON COY Kal EYAOTHCON THN 
KAHPONOMIAN COy’ TO TANpwopa THS ExkAnoias cov gvda€£or, 
dyiacov Tovs dfaT@NTAC TiY EYMpETIEIAN TOU OIKOY coy’ ov 
> ‘ b) V4 a on , \ ‘ 2 ’ 
adrous avTibgacov TH Oelky cov dvvdmer Kal MH EfkaTAAITTHC 


\ ‘ 


15 74S TOYC EATIIZONTAC ETT! CE, 


“O Stdkovos 
"Ett kal ét1 €v elpnvn tod Kupiouv denOapev 
& xopos 
Kipie €dénoov 
20’ AvtikaBod cHaov érXénoor kal diadiAakov Huds 6 Oeds KrAr 
Tis mavayias aypavrov brepevrAoynpévns Eevddgou KTA 
& xopds 
Sot Kipie 
ExPovyots 
25 “Ort ayabds kal girddvOpwmos Ocds bmdpxets Kai col THY 
ddgav dvaméuropev TO Ilarpi cai TO Tid Kai TO ayio 
IIvetpari viv kai dei Kai eis Tovs ai@vas TOY al@vev 
"Avtidwvov y' FXxos a’ 
\’ EZomodoreicbe TH Kypiw dt draddc 
30 OT €IC TON AINA TO EAEOC aYTOY 
"Ev "Iopddvn Bamrigopévov cov Kipte % THs Tpiddos éepave- 
po0n mpooktyyois’ Tod yap yevvytopos 4) havi mpoceuap- 


The Liturgy of St. Chrysostom 367 


TUPEL GOL APATIHTON GE YION Ovop“agovoa Kal TO TINef~mMa ev 
elAel Trepictepdc €BeBaiov Tov Adyou 76 aadadrés. 6 Emipa- 
veils Xpioté 6 Ocds kal tov Kicpov dwtioas dbéa cor 
Eimdtw AH oikoc “Icpand 6t1 Araeoc 
OTI EiIC TON AIMNA TO EAEOC ayTOY 
"Ev Iopddvn Banrigopévov cov xTA 
Eimdtw at oikoc’Aapan dt A4radoc 
OTI EIC TON AIMNA TO EAEOC AYTOY 
"Ev ‘Iopédavn Bamrigopévov cov KTA 


Eimatwcan AH TIANTEC O1 PoBoYmeNo! TON Kypion 6t1 4raddc 
6TI EIC TON AIBNA TO EAEOC ayTOy 

‘Ev ’Iopddvn Bamrigopévov cov xrd} 
Adga Iarpi cai Tid kai adyio vedpare 

P Ev ‘Iopéddvn Bamrigopévov cov xrr} 
Kai viv kai dei kai els rods aidvas Tov aidver, ayy 

V Ev ‘Iopddvn Bamrigopévov cov xtr} 

e0x7 avTipavou y' puvoTiKds 
‘O ras Kowas tattas Kal ovpddvovs jpiv yxapiodpevos 

Mpogevxds, 6 Kal AYCI| Kal TPICl CYMMONOFCIN ETT] TH ONOMATI 
cov Tas aiTnoes Tapéxely ErrayyeitAdpevos’ adros kal viv Tay 
dotA@y Tov TA AITHMATA TIPOC TO CYMEPON TIAHPWCON YopNyav 
hply €v T@ TapbvTt ai@vi THN ETTIPNWCIN THC OHS AAHOEIAC Kal 


€v T@ péAAovTL (wiv aidviov yapi(opevos 
.e 1 XAPtgope . 


{MASS OF THE CATECHUMENS) 


{THE LITTLE ENTRANCE) 


WVahAopévou 52 rod tplrov dvripavov mapd tOv WadrT&v, } TOV pakaptopav édv 

q Kuptaky, Stav AOwouy cis 7d Adfa 6 lepeds kal & Bidkovos otdvres Eytrpoabev 

THs dylas tpamilys movotct mpookuvypara tpla’ elra AaBav 6 lepeds Td Gyrov 

ebayyAvoy Biwor TO Biaxdve Kal ottws ékeADdvres Bid Tod Popeiov pépous mpo- 
Tropevoptvwey altav Aaprdbwv ovodcr tiv Mixpdv Eicodov. 


10 


15 


20 


368 The Byzantine Rite 


Kai otdvres é€v TH ouvyde ToT KAivovow duddtepor Tas Kehadds Kai Tod 
Stakdvou eitdévros Apepa 
Tod Kupiov denOapev 
A€yer 6 tepeds thy edyiv Tis cicdSov pvoTtiKds 
5 evx] THS elodSou Tod evayyeAiou puoTiKds 
A 3 ~ 
Aéorora Kutpie 6 Beds udv 6 KaTacThoas ev ovpavotls 
A \ a > - ‘ b] oe 3 

TaYPATA KGL OTPATLAS ayyEeho@v Kal apxayyéeAwy Els AELTOUP- 

7 a ~ 06 c 2 \ (oat) 50 CaS vy 6 Cet, 
yiav THs ons OoEns’ moinoov avy TH ELo0dw Hua@v Elcodoy ayiwv 
dyyédov yevéo Oar avdAdrAELTOupyovvT@y Hiv Kal cvvdoEodoyovv- 


1oT@v THY anv ayabérnta’ ért MIpémel col Waoa AdZd TIMH Kal 


? a \ \ ~ | Me) ‘ mn Oe 7 - “ 
mpocktvnos TO ILatpi cai 76 Tio Kal TO ayio ITvedpare viv 


ie Joe 


Kal adel Kal €1C TOYC AIBNAC TON AIONWN 
THs evxfjs 5¢ teAcoVeions A€yet 6 Stdkovos mpds Tov tepéa Serkvdwv Tmpds 
dvatodds tH Seba kpatav Gua Kat TO apdprov Tots tpici SaxTVAo1s 
oS EvAcynoov dSéorora thy dyiav etaodov 
kat 6 tepeds evAoyav Eyer 
Eidoynuevn 4 €EICOAOC TON APIWN Gov mavyToTe viv Kal del Kal els Tous 
ai@vas Tov ai@vev 
el0” ovTws amrépxeTat Tpds Tov Hyovpevov 6 StdKovos Kal domdlerar TO 

20 evayyéAvov ef mapeotiv’ et S€ py, aomdafetar TotTo 6 tepeds. 

NAnpwlévros S€ tod teAevtalou tpotrapiouv epxerat 6 SidKovos cis TO péecov 

kai ards éumpoobev Tod tepéws avuipot picpov Tds xetpas kal Sekvwv TO Gytov 

evayyéAtov Aéyet peyaAoddvws 
Sogia’ spot 

2 elta mpookuvycas avTés Te Kal 6 tepeds KaTomaQev adTotd cicépyovTat eis TO 

Gytov Pipa Kat 6 pév Sidkovos diotiOno. TS Gytov evayyéAtov év TH ayia 

tpaTrely 
ot S€ WaArar Aeyoucr ta cuvyOy TpoTdpia 
Eioodtkév 
> U ¢ > s ? > Uf U 
30 {EyAorHmenoc 6 €pydmenoc EN ONOMaTI Kypioy 
\ , a ’ cr aes 
Oedc Kypioc kal ETEDANEN HMIN 
A A an Pd 
Saoov hpads vie Ocod 6 ev LIopddvyn btrd’Iwdvvov Bamricbeis 
WaddovTds cot adAnAovia} 
*Amrodutixiov’ HXos a’ 


35 {Ev “Iopddvn Banrigopévov cov Kipre 4 ths tpiddos KrA} 


The Liturgy of St. Chrysostom 369 


amd y' eds 4 ‘Ymakon Axos f’ 

lod ra € MS 

Ore rH emipavela cov épdricas Ta cbpTravTa, TéTE H adpupa 

~ 7 > ’ 

THS apaptias Oddracca Edyre Kal “lopAdnHc KdTw pew EcTpd- 

~ ~ ~ ~ rat 

OH, ™pos ovpavoy avuav Huds’ GAG TO Der TaV Oeiwv 

~ rs lon 
évToA@v cov ovvTnpnoov Xpicte 6 Oeds mpecBeias Tiss 

Oeorékov Kal o@cov huas} 
ad’ Exrns Kovtdkiov’ AXxos 8’ avrépedov 
a 2? XN Q “A uA 
{Emeddvns onpepov tH olkovpévn kai 7d pos cov Kvpre 
éonperdOn ef uads ev emtyvdoe tpuvodvTds ce 
*"HyOes ebdvns 7d adc 7d dmpdciton\ 10 
kal Stav eitmwor TO Vorepov A€yer 6 Sidkovos 
Tod Kupiov denbopev 
6 tepevs Expaovws 

-_ 
i 


~ +] a ~ 
“Ort dywos ef 6 Beds Huadv Kal col THY Od€av advaméuTopev TO 
‘ 
i 


~ ~ ~ S , 
kal T@ aylo IIvedpari viv Kal del 15 
& Sidkovos 


~ ~ Sf 
Kal €is TOUS al@vas TOY aAloverY 


IIarpi kai to Ti 


& xopés 
"Apny. 
"Avti tod Tptcaytou Wadropévou S€ tod Tpioaytiou A€yet 20 
5 mp&tos xopos & tepeds THv edX IV TaUTHV PVOTIKdS 
{’Ocoi eic Xpicton €BarticOHTE aig] ro0 mpuraylou tpvov 


YX ner 7 “O eds 6 Srioc 6 EN Arioic ANaTIAYO- 
PICTON ENEAY CACHE MENOC 6 TpLoayl@ dary Urs Tov cEpa- 
by pee ‘ > , a ey \ 
arrAndrovia } pie avupvovpevos Kal bb TOY YepouBip 25 
5 Betrepos xopés SofoAoyovpevos Kat bro mdaons érov- 


{’Ocor eic XpictON EBarTicOHTE PAvLov Suvdpews mpookuvovpevos, 6 ek 
TOU pi) OVTOS EIC TO EINAI Mapayayav Td 


5 > ’ 
XPICTON ENEAY CACHE ocupmayta, 6 KTiaas TOV avOpwrov Kat 


5 fre > ’ ‘ ae ’ 4 , 
ardAndrovia } EIKONA OV KAl OMOIWCIN Kal TravTt mov 30 


& mparos xopés Xapiopate Katakoopnoas, 6 AldoyYc 
o : AITOYNTI COIAN KAi CYNECIN Kal py 
{’Ocoi eic Xpicton €BanrticOHTe Dayne: pweiaegnelliaa a 
noes. Tmapopav duapravoyta adXa bépevos emt 

XpicTON ENEAY CACHE coTnpia perdvoay, 6 Katakimoas Huas 
addndrovia} Tous tamewovs kal dvaktiovs SovXovs 35 

& Sebrepos xopés gov Kat €y TH pa ravtn ctTiiNnal 

tn KATENWTION THC AOZHC Tov dyi 

Adéa Ilarpi nai Tid kai ae ee ee 
“Fh . Ovovagrnpiov Kai tiv dpeopevny cor 
ayio IIvebpari 


, , 
: mporkuvnow kai dofodoyiav mpoadyew* 


Bb 


10 


DS 


20 


30 


37° 
6 TMpA@TOS XYopds 
Kai viv cai det kai eis Ttovs 
aldvas TOV aidvev, apHv 
XPICTON ENEAY CACHE 
adAAndrovia} 
& Sidkovos 
Avvams 
& MATOS xopds yeywvotépa hovi 
{’Ocoi eic Xpicton €BaTTTicOHTE 


XpICTON ENEAYCACHE 
adrAnrovia}. 


The Byzantine Rite 


avtos déonota mpodadeEat Kai ex ord- 
patos Nuav TeV duapToday TOV Tpic- 
dy.ov vpvov kal ériokeyat nuas éN TH 
XPHCTOTHTI COY* GuyxX@pNooY Huty may 
TANMBEANBA EKOVOLOY Te Kal akovoLOY, 
ayiagoy nav Tas Woxas kal Ta C@paTa 
kal AOC HMIN EN OCIOTHTI AATPEYEIN Got 
TACAC TAC HMEPAC THC Z@HC HMON* 
, A ¢ / /, ‘a / 
mpeo Betas THs ayias OeotdKov Kai Tav- 
Tov TOV dyiwy Tov amt aidvds co 
evapeotncdvrav’ dtu ayios ef 6 eds 
¢ A A A \ , ? , 
Neav Kal cot thy Sd€av avarrépropev 
to Ilatpi kal To Yi Kai TO dyio 
t p L t L 2 c 
IIvevpate viv kai del kal eis tovs 
ai@vas TOY alovey 
TavTns Sé tedecOelons Aéyouot Kat 
avtot & te tepeds Kat 6 SidKovos Td 
TpLoayLov WovovvTes God Kal mpoc- 
kuvyjpata tpla eumpoobev tis aytas 
tpamelys. 
Etta Aéyer & Sidkovos mpos Tov tepéa 
KéXevoov déorora 
Kal amepxovrat év TH Ka0éSpa 
kat 6 tepeds A€yer dmrepydopevos 
EyAorHménoc 6 épyomenoc én ONOmATI 
Ky pioy 
& 8€ Stdkovos 
EvAdynooy Séomora thy avw Kabedpay 
Q ee -_ 
kal & tepevs 
EyAorHmenoc €i 6 étti OPONOY ADZHC 
THC BaciAelac coy oO 
TON Y€pOYBim mavrote voy Kal del Kal 


KAOHMENOC e€TTi 


eis TOUS Ai@vas TeV ai@ver. 


{THE LECTIONS) 


35 Kat peta tiv cuptAnpwow tod tpicaylou 6 Sidkovos éAPdv Eumpocbev tav 


ayiwy Oupav Aéyer 


II pocxwpev 


kai 6 dvayvworns VaAdpos 7H Aavid 


The Liturgy of St. Chrysostom 


371 


kal 6 Siakovos adOts 
7 
Sodla 
Kai 6 dvayvaorns 
76 Mpokeipevov tod “AtooréAou" AXos 8’ 


{EyAorHménoc 6 €pyomenoc EN ONOMaT! Kypioy 
Xr. “EZomoAoreicbe TH Kypiw@ Gti dradoc}. 


Kai at€ts 6 SidKovos 


II pocxyopev 


& dvayvaorns 
{IIpés Tirov émiaroAns ITatXov 76 avdéyvocpa 


Téxvov Tize émepanu Hi ydpic tof Oeof.... KaT EATIAA zoric 


alwnioy T7t. 2. 11-772. 7} 


kai tod dtooréAov mAnpwlévTos Ayer 6 tepeds 


Eipnyn cot TO avay.wwaoKortt. 


Kai 6 dvayvaorns 
“AdAndrovia 
WVahpos tO Aavid 
7Xxos a’ 
f Enerkate t® Kypiw yioi Geof 
—énerKate TG Kypiw 
yloyc KpIGON 
Er. Pan Kypioy Emi TON YAATOON 
"Eneérkate T@ Kypiw yioi Oeoy 
enerkaTe T@ Kypiop 
yloyc KpIGn} 


adAndrAovia 


Tod 5 GAAnAovia PadAopéevov AaBav 
& Stdkovos TO Ouptatypiov Kal To Ou- 
plapa mpdcetor TH tepet kat AaBdv 
evAoylav tap’ adrod Supa tiv ayiav 
tpatelav yupwlev kal To iepatetov SAov 

kat Tov tepéa 

| £. 1¢€ ‘ , st > st i 

kal 6 tepeds A€yer tiv edxiv TatTyHv 
PUOTLKOS 
> 4 4 ~ > , 
evX7] TPO TOD EvayyeAtou 
“EANAMYON EN TAIC KAPAIAIC HM@N 
, , ‘ aA a 
prravOpore O€orota Td THs ois Oeo- 
yrecias axnparoy das kai ToyC THC 
AIANOIAC Nyaov SudvorEoy GpOadrmoyc els 
THY TOV evayyeALKOYV Gov KnpvypdTer 
karavonow" €vOes nuiy Kal tov Tov pak- 
aplov gov 
CAPKIKAC €MOYMiAC magcas KkKataTaT?- 
Gavres mvevpatikny ToduTelay peréd- 
Oopev mavra ra mpos evapéarnow 
‘ “~ u 

THY ony Kai ppovovvtes Kal mpdrrovres" 

‘ ‘ 7 f ‘ - - 
gv yap « 6 thoticpos trav uyav 
kal TOV Twpdtov nuav Xpirré 6 Oeds 

‘ s | / ’ ‘ ‘ r 
kat gol thy Od£av dvanéuropev odv To 


, , 4 ~ , 5 
avapxX®@ vou matpt Kal TH TAVAYL@ Kat 


Bb 2 


evrohav dBov iva tAc 


15 


20 


25 


35 


cm 


1o 


20 


25 


30 


35 


ite The Byzantine Rite 


dya@ Kal (woroi@ cou mvevpate viv 
kal det kal eis Tovs ai@vas Tov alaver. 

*O 5é Sidkovos To Ouprarnpiov arro- 
Oguevos epxerat mpds Tov tepéa kat 
trokiivas att tiv Kepadyy kpatav 
7) Gpdpiov oiv TO Gyiw evayycdio 
Tots dkpots SaxtvAows, SyAovoTr ev 
éxetva TO TOTH THS Gylas tpatélys, 

héyer 

EvAdynoov Seorota tov evayye- 
Auotny tod aylov admoorodov kai 
ebayyektorod {MarOaiov} 

& 5é tepevs odoayifwv airov Aéyer 


€ i a a 
O Gcos dia mpecBedv tov dyiov 
> , > , x > a 
evOdEou amoardédov Kai evayyedorov 
, , ea “~ > 
{MarOaiov} S6n cot priya tH edvayye- 
4 e ~ 3 > , 
AcCopev@ AyNAmE! TOAAR eis €xANpa- 
aw Tov evayyediov Tov dyamnrod viod 
avtov kyploy de nuav lHcoY Xpiorov 
6 8€ Stakovos eimdav TO “Api kai 
Up > > s Ne 
mpookuvyoas pet evdAaBelas TO Gytov 
evayyéAtov aipea atrd Kai éfeAOdv Sid 
TOV Gyiwv Oupav, mpoTopevopévov atte 
Aaprdiwv, épxetrat Kal torarar év TO 
GpBov i év TO TeTaypevo TOTO 


6 Sé tepeds torapevos Eumpoobev tis dyias tpaméfys kal BAétwv mpds 
Suopds exdwvet 


Sopia’ dpboi 


3 UA ~ CLF ’ 2 
Akotvowpev Tod ayiov evayyeriou 


Eipnyn raat 


Kat 6 Stdkovos 


P A ~ 
Ek 70d kata {MarOaiov} dyiov edayyediov 76 avdyvoopa 


6 
IT pé 


e , 
LEPEUS 


TX OME 


6 StdKovos 


T@ Kap éxeivm {traparinetal 6 lHcofc dm0 tTHc TadiAalac . . . EN 


@ eyAdKHca, S. Matt. a7. 13-17} 


kal mAnpwlévtos Tod evayyeAiou Ayer mpds Tov Stdkovov 6 tepevs 


Elpnvn cot To evayyeAdtCoper@ 


The Liturgy of St. Chrysostom 


ah 


kal 6 Stdkovos éAPadv ews Tav dyiwv Oupav amodidwor To Gytov evayyéArov 
T® tepet. 


{THE PRAYERS) 


Kai (6 Stdkovos) ords év TH cuvyier 
TOTM GPXETAL OVTWS 


Eiropey wavres 2 GAHC Thc 


vyyfic, Kai €2 6AHC THc 
AIANOIAC €lTT@peEV 
& xopés 
Kipie €Xénoov 
y’ 


Kypié TANTOKPATOp 6 OEdC TAN 
TIATEPON HMON OedueOd cov 
€TAKOYCON Kal €Aé€noov 


Evxy ris éxtevots tkeolas pvotids 
Kdpie 6 Beds pov Thy €x- 
qn , € ? , 

Tevn TavTny ikeciav mpdadeEat 
Tapa Tov cay dovrAwy Kai €A- 

7 € ~ \ \ na 
Enoov nuasS KaATA TO TIAHOOC 
TOY EA€oyC COY, Kal TOUS O/KTIp- 

? 
povs cov Kardmeprpov ed %- 
an 5 Sie 7 XQ 4 
pas Kal emt TavTa Tov Aaov 
b] z \ 
amekdexopevov 7d 


gov Tov 


Tapa aod mAova.oy EdeEos 


"EAéHcon Huds 6 Oedc Kata TO mera EAedc coy, SeducOd cov 


> 7 ». ae # 
€makKOVdOV Kal EAENnoov 


“Eri dedpeba trép trav edocBdv Kal opboddgev ypiatiavav 
"Ext debpeba itp Tob dpxtemickérrov 7pav rod Beivos 
"Err deépcba trétp trav ddedpdy jpay Tdv lepéwv lepopovdyov 


iepodiakévev Kal povaya@v Kai mdons THS Ev XpioT@ Hpav 


deéucOa tnép Tov pakapioy Kal delpvioTeY KTLTOpeVv 


THs aylas povns Ttatrns 4 Tod aylov oikov TovTov Kal 


bTép mdvTov TY Tpoavatavoapévoy matépwv Kal a- 


deApav huav trav evOdde Keipévav Kal amavtaxod d6pOo- 


| adedpornros 
“Er 
dbgwv 
“Er 


/, t \ I, 7 ~ OS t v4 t bd 
debpeOa wimép Edéouvs Cwys elphyns vyelas owrnplas émi- 


4 4 ‘ , lA ¢ ~ ~ 4 
TKEWews cvyXwpTTEews Kai adhécews apapTiav Tov dovAwY 


ToD Ocot trav ddehpay THs dyias povijs Tavrns 4 TOO 


dytlov olkov Tovrov 


"Err debpeOa brép trav KaprodopotyTwy Kal KaddepyotvTov ev :; 


4 lat 4 4 4 
TAVOENT@ VAM TOUT@ KOTTLOYTOY WaddovTov 


- £ 7 s 
T® Ayl@ Kal 


5 


fe) 


15 


20 


25 


ww 
° 


374 


The Byzantine Rete 


kal brétp Tod TEpleaT@TOS Aaod Tod ameKdexopévov TO Tapa 


~ - \ Le y+ 
gov péeya Kal TAovaLoV EAEOS 


expavyois td Tod tepéws 


éru €Aenpov Kal PirdvOpwros Ocds brdpxeis Kal col tiv ddgav 


5 avatéutrouey TO Ilarpi kai Tro Vid Kai TO ayio Tvetpari viv 


es em. 


Kal Gel Kal Eis TOUS al@vas TOY AidveYv 


6 xopdés 


"Auny. 


{THE DISMISSALS > 


10 ‘O StaKovos 
Evfacbe of katnxotvpevor TO 
, 
Kvupio 
& xopés 
Kipte €Xénoov 
15 Of micro bTEp TOV KAaTNXOV- 
7 ~ 
pHévav denbopev 
"Iva 6 Ktpios avrovs éhejon 
Karnxijon avtovs TO Oy TIS 
arnbeias | | 
20 Arrokad’ rn avtois TO evayyé- 
lal 2 
ALov THS OiKaLlocvyns 
c 7 > \ “~ ¢ 7 ¢ ~ 
Evoon avrovs Th ayia avTov 
Ka0oALKh Kal amrooTOALKh 
bd / 
EKKAn ola 
25 S@oov €A€nooy avTiraBod Kai 
drapvragov adrovs 6 Ocds 
TH On Xapire 
Oi Kkarnxovpevor Tas KEepaddas 
bpaov TH Kupio kdivate 


30 6 xopés 
Sol Kvpre 


Evxy tmép Kkatnxoupévav puoticds 
Aeyopévy trapd tod tepéws mpd Tijs 
aylas dvadopas 

Kypie 6 O€0c HMON 6 EN 
YVHAOIC KATOIKON Kal TA Ta- 

\ > “A L4 A ve 
TIEINA EPOPON, O THY TwTNPLAV 
a 7 ~ > 7 > 
TO yéver TOV avOpeTav é2- 
ATIOCTEIAAC TON MONOFENH cov 
YION Kal Oedy Tov KipLoy Hpav 
9 an 
Inooty Xpiorév’ ériBrevov 


> 


emi Tovs dotvtrAovs cou Tovs 
KaTnXoupevous Tovs roKEKAL- 
KOTasS GOL TOY EauvT@V avyéva 
Kat Katagimoov avtovs én 
KAIP@ €YOET@ TOU AOYTPOY THIS 
TIAAIFPENECIAC, THIS AHETEwS THY 
apapTi@v Kal Tod évdvpatos 
fC 3 7 vA b) 
Ths adpOapcias’ Evwcov av- 

‘\ “~ € ld “A 
TovS TH ayia cov KablorrLKH 


‘ b la > "4 ‘ 
KQL aTOOTONLKH EKKANGIQA KaL 


auykataptOunoov avtovs TH 


EKNEKTH TOU Troiuvy 


The Liturgy of 


St. Chrysostom 375 


exKpavws 


ee ‘ ’ ‘\ \ ¢€ = va ‘\ Va ‘ \ 
iva Kal avroi avy july dogd¢wot 76 madvTipoy Kai meyadorpeTes 


B14 7 5 ~ .." \ ~ ca x ~ e 7 ? 
dvonad cov Tod Ilatpés Kat rod Tiod Kal tot ayiov IIvetparos 


vov Kal adel Kal eis TOUS ai@vas TOY aldvoy 


& xopos 5 
"A pny 


kal éfaAot To EiAntov 6 iepevs 


Kat 6 StdKkovos 


‘Ooo karnxovpevor mpoéd\OeTe 


6oot KaTnxovpevor mpoeAOeTE pATis TOY KaTNXOVpPEVOY, 


¢ Va ? 
of KaTnxotvpevo. mpoedrOeTe 


10 


(MASS OF THE FAITHFUL) 


(THE PRAYERS OF 
{O StdKovos) 


“Ooot miorol ett Kal ere ev 
eipnvn Tod Kupiov denOapev 

& Xopos 
Kdpie €X€noov 
’ AvtitaBod cdcov éXEnooy Kai 
diaptvragov npas 6 Oeds Th 

on XapiTe 

& xopdés 

Kidpie €Xénoov 
6 Bidkovos 


Sodia 


THE FAITHFUL) 
Evxy mortav a peta TO GtrwadAOfvar 
TO etAnTOV, puoTLKas 
Eyyapictoymen cor Kypie 0 15 
BEOC TON AYNAMEWN TO KATAEL- 
OoavTl huas TWapacTnvar Kal 
~ in a , 7 
viv T@ ayiw cov Ovo.tacTnpiw 
Kal Tpoomecety TOS OLKTLPpLots 
gov YTIEp TOY HuETEpwY Aapap- 20 
THMAT@V KAl TON TOY Adoy 
ATNOHMATWN’ Tpdcde~at 6 Ocds 
\ 7 € ~ Fd € ~ 
THY O€nol hav, ToincoY 1 mas 
b] 7 4 lal U 
agious 'yevéo Oat Tov TpoccpepeIn 
got AeHceic Kal ikecias Kal 25 
Ovcias dvaipdkrous Urép Trav- 
TOs TOU Aaod Gov Kal IKANWCON 
HMAC ODS EBOY EIC THN AIAKONIAN 
GOV TAYTHN EN TH AyNAmel TOY 
TINEYMATOC WOU TOY ATIOY akaTa- 


30 


yvdotws Kal admpookbrws ev 


10 


~ 


15 


20 


25 


30 


376 


The Byzantine Rite 


KaOap@ TG MapTypiw THC CYN- 
EIMHCEWC HMON ETTIKAAEICOAl oe 
EN TIANTI KAIP® Kal TOT@ iva 
pew 
a4 > La ’ ~ lon 
elnS EN TO TIAHOEL THS ONS 


> 2 € “ co 
ELOAKOV@Y NU@Y IAEOC 


> ? 
ayabornros 


ekghavyots bird Tod tepews 


~ 


OTL TIPETIE! COI Taga 
~ en \ ~ e - 
7T® Tim Kal Two ayio 
t t ¢ c 


TON AIONON 


’ \ ‘ Ce lal ‘ ‘ 
A624 TIMH Kal mpookvyyots TO ITatpi Kat 


IIvetpare viv kal del Kat eic ToYC ai@nac 


& xopés 


> AMHN. 


‘O Sidkovos 
"Em 
Kupiouv denbapev 


Kal éTl €y elpyvn Tod 
& xopés 
Kiupie €hénoov 
"AvtTiraBod c@cov éXénoov KTA 
& xopés 
Kipie €Xénoov 
6 StdKovos 
Sodia 


NC aay 2 Ni perp 
KGL ELOEPXETAL ELS TO LEPOV 


Eiyy morav B’ puotikds 
Ildéy\w kai 


2 ‘ ~ 7 
Tpoomimropev Kai cod dcdpeba 


WONAGKLS Gol 


ayabe Kal girdvOpwre dros 
> ! papa \ I € cos 
ETTIBAEYAC ETI THN AEHCIN MOV 
Oapi )pav Tas Yruxas Kal 
KABAPICHC Af s Wuya 
T& TOPMAaTA AMO TANTOC MOAYC- 
MOf CAPKOC Kal TINeyMaTOC Kal 
dans Hiv avévoyov kal dxkat& 
ONS Huiv avevoxov kal akaTa- 
Kpitov Tiv mapdotacw Tov 
dytlov cov Ovotacrnpiov’ xapi- 
gat dé 6 Oeds Tois ovvevyxo- 
7 € ~ XN 7 \ 
févols Huty mpokomnv Biov Kai 
TITTEWS KUL CYNECEWC TINEYMA- 
TikHic’ Ods adrols mdvTore pera 
? ‘ 3 4 vA 
poBov Kal aydans Aarpeverv 
gol dvevoyws, Kal akatakpites 
METEYEIN TON APIWN ou pVa- 


Tnpiwv, Kal THC €moupaviou cou 


-BaciAelac AZI@OHNal 


The Liturgy of St. Chrysostom 377 


Expovycis Ud Tov iepéws 


= , ‘ lA 
6mws bd TOU KpdTovs cov mdvroTe dvAaTTopevor coi ddgav 


; a A “A > oe 7 ? ~ 
dvaméuropev TO ILarpl kai TO Tid Kai 7@ ayio IIvedpari viv 


et ae x I-A an 7 
KQ@t GEL KQL ELS TOVS AlLWYAS TMV ALWY@V 


& xopés 


Apiy, 


<THE GREAT ENTRANCE) 


‘O XepouBtkds “Ypvos 
Oi ra yxepouBip 
pvoTikas elkovigovTes 
Kal TH Cworroi@ Tpiddr 
Tov TplodyLov Uuvov 
7 poo aoovTes 


TACaY THY BIOTIKHN G7r0- 
OdpeOa MepIMNaN 


Evxy fv A€yer 6 tepeds puotikds tod 
XEpouvBikod qdopévou 

Ovdeis akios rav cuvdedepevay TAic 
CAPKIKAIC ETIOBYMIAIC KAi HAONAIC mpoo- 
epxecOar 7) mpoceyyifew 7 Aecrovp- 
yely cou Bacikey THC AOZHC’ TO yap 
Staxoveiv cou peya Kat PoBepoy kai 
avtais tals émovpavias Suvdpeow" 
GN’ duws dia thy aparov Kai auerpy- 
Tov gov diravOpariay arpentws Kal 
dval\o@ras yéyovas avOpwmos Kal 
apxlepevs nuayv éxpnudricas Kat ths 
Aetroupyixns TavTns Kal dvatudaKtou 
Ovaias thy iepoupyiay mapédwxkas npiv 
@s AECTOTHC TOY ATANTWN' ov yap 
povos Kupie 6 Oeds nuay Aectrozeic 
TON €movpavioy Kal Tov émtyeior 
6 €mt Opdvov xepovBikod €rroxovpevos, 
6 Ta cepadip KUptos Kal BAcIAEYC TOY 
"IcpaHA, 6 pdvos arioc Kat én Arioic 
ANATIAYOMENOC. oe Toivuy Suc@me Tov 
povoy ayaOdy Kal ednKooy émiBAeyon 
em) €mMé TON dyaptwddy Kal Aypeion 
AOYAON gov Kal kabdpiody pov tiv 
Wuxi Kal tiv Kapdiav amd cuve- 
Snoews movnpas Kal iKANWCON pe TH 
AYNAME! TOY AfiOY gov TNEYMATOC 
evdedupéevov tiv ths leparelas yxdpuv 
mapaoriva tH ayia wou TavTn tTpametn 
kal lepoupynoa rd dytov Kai dypavrév 
gov o@pa kal TO Tipwoy aipa’ col yap 
Tpooepxopat kKAivas Tov ewavrod adyéeva 


, ., ‘ 
kai Oeouai gov MH amocTepyHe 10 


15 


20 


25 


30 


35 


40 


Io 


20 


t 
or 


30 


35 


Lhe Byzantine Rete 


TIPOCWTON Coy Am’ EMOY MHAE ATIO- 
AOKIMACHC ME €K TIAIAWN COY GAN 
agiwaov mpocevexOnvai cor Um’ epovd 
Tov dpaptwAov kal avagiov Sovdou 
gov ta O@pa raitat ot yap et 
6 mpoodépwv Kai mpoodepdopevos 
Kat mpoodexduevos Kal Sdradsddpevos 
Xpiore 6 Oeds nuov Kal coi tHv dofav 
dvaréumopey ovy TH advdpx® Gov 
matpl kat T@ Tavayim Kat ayabe@ Kal 
(wood wou mvevpatt viv Kal del Kal 
eis ToUs ai@vas TOY ai@vwv 
tAnpwletons S€ tis evdxfs Aeyoucr 
Kat avtot tov xepouPBiKdv Upvov. 
Etta AaBav 6 tepeds tov Oupratdov 
Ouprd tiv dyiav tpdmelLav yupwiev kai 
70 tepatetov dAov Uotepov S€ Kal tds 
Seomorikds eikdvas kal Tov Aadv puKpov 
tpoeAOdv TOV BnproOipwv’ A€yer SE Kad’ 
€auTov Kal TOV TevTHKOOTOV Kal TpO- 
TAPLA KATAVUKTLKG Ooa Kal BovAeTat. 
Kat amépxovrat év TH mpodere 6 TE 
iepevs kat 6 Stdkovos mpotropevopevov 
700 Stakdévov, avtos Sé Oupidcas ta 
G&yia Ka” éavtov evxdpevos Td 
“O Oede iAdcOHTI MOI TH AMAPTMAD 
Aéyet pds Tov iepéa 
“Enapov S€éomora 
kal 6 tepeds dpas tov dépa émiOnowv 
émi tav pov adtod Néyov 
*Endpate Tac Xelpac YMON EIC TA Arla 
Kal eyAoreite TON Kypion 
eita Tov Gytov Sickov AaPBadv éEm- 
BadAe ti TOD Staxdvou Kedar peta 
TA0)S TpocoX 7s Kai evAaPelas, Kpa- 
TovvTos Gpa Tod Staxdvou kal Tov 
Quptarov evi tOv SaktiAwv’ avtos Se 
TO Gylov moTypiov ava xetpas AaBav 


2S \ ~ 4 , , > vo , ‘ z 
eEepxovtTar Sa tod Bopetou péepous mpoTropevopévwv avrois Aaptradwv kal trepép- 
XOvTaL TOV vadv EvXSpevoL dpdotepor Urép mavtwv Kal A€éyovTes 


Ilévrev pay pynobein Kdpios 6 Geos ev 7H Bacirela avrod 


n~ a“ n~ ’ 
WEAVTOTE VOY Kal GEL Kal Els TOUS Ai@Vas TOV alovaY, 


The Liturgy of St. Chrysostom 379 


‘O xepouBikds tpvos 
‘Qs tov Baciiéa Tov 6drA@v 
- Umr0deE Omevol 
Tals ayyedikals 
dopdTws dopugopotjpevov 
TaEEoW 
adAnAovia ad\AnAovia 

adAnrovia. 


EioeAOav S€ 6 StdKovos évSov Tav 
ed ~ 7 2 aA ~ 
Gyiwv @upav toratar év tois Sefrots 
kat péAAovtos Tod tepews eicedOeiv 

Aéyet pos avtov 6 Stdkovos 
, A , 
Mynabein Kuptos 6 Geds ths tepwavvns 
> “~ / ¢ ~~ 
gov ev TH BactXeia avTov KTA 
\ ee x A > , 
kai 6 tepevs mpds avTov 
, “ 
Mynobein Kupios 6 Geos trys iepo- 
, an Aa 
Suakovias gov ev tH Baowreia avrov 
TaPTOTE VOY Kal del Kal eis TOvs al@vas 
TOV ai@vev 
Kat doti@ya. pév 6 tepeds TO Gytov 
ToTHpiov év TH Gyia tpaTély AaPadv 
Sé Kat tov Gyvov Sickov dm tis Tod 
Stakovou KepaAfs atrotiOyot kat avTov 
al A A , 2 
Tq ayia tpatrély A€ywv 


c > A , 

O evoxnpav ‘lwonp amd tod EvdAov 
kabehov TO dxpavtéy cov capa ow- 
, os c , ‘ > U > 
66m KaOapa eiknoas Kal dpopacw év 

/ “ / 
pynpate Kaw@ KnOevoas améOerTo 
bd a 
Ev tap copatikas KTd Cp. 361) 
€ , 
Qs Canpédpos, as mapadeicov wpar- 
» 
OTEpos OvTws Kal maatados mdons 
a > , , 
Baowckns avadéderkrar Aapmpdrepos 
“~ ¢ col 
Xpiore 6 tapos gov 7H THY! THS Nav 
avaoTaoews 
eira Tad prev KaAtppata dpas amd Te 
Tov iepod Sickou kat tod aylou toty- 
ptov tiOyow év évi pepe tis aylas 
tpatrélys, tov S€ dépa amd T&v Tov 
Siakévov pov AaBav Kai Ouptdoas 
okeTraler 5’ adrod ta Gyia Aéywv 


‘O evoxnpav ‘laond amd Tov KTA 


kal AaBadv Tov Qupratdv eK TOV Tod 


Stakdévov yxepOv Ovupid ta Aya tpis Ore ; 


5 pev StdKovos Aێyer 


*ArA@yNON O€omrora 
5 Be tepevs 
Tote ANOICOYCIN émi TO BYCIACTHPION 
cOY MOCXOYC. 


Kai drroSovs tov Ovpiardv Kai xadd- 


10 


20 


30 


40 


380 


Io 


15 


20 


25 Kal 6 Stdkovos érrevtradv to “Apiy Kat 
Gomacdpevos thy TOD tepews Seftdv 
es QA \ > A Ul , 
eEépxetar kal ods év TH ouvyPer TOT 


Aeyer 
II\npoécopev THv Oégow pov 
a , 
30 ©606T@ Kupio 
6 xopds 
Kiupwe €hénooy 
¢ \ “~ lA 7 
Trép tev mpoTeb—vT@y Tipiov 
dépwv tod Kupiov denOapev 
35 ‘Lmép Tov ayiov otkov Tovrou 
‘ ~ \ 4 b 
KGL TOV META TIOTEWS EVAA- 
Beias kai PoBov Ocod eicroy- 


The Byzantine Rite 


Gas TO deAdviov kAlvas TE TiHv Kehadry 
Aéyer pds Tov Sidkovov 


MynoOnti pov adehdé kai ovdAdet- 

Toupye 
kai 6 StaKovos mpos avrév 
MvnoGein Kuptos 6 Geos ths iepwav- 
vns cou €v TH Bactdela avTod 
etta 6 Stdkovos tokdivas Kal avtos 
THY Kepadiy KpaTav dua Kal TO apa- 
plov tois tptot SaxtvAos tis Seftas 
A€éyer pds Tov tepéa 
Ev&a imép ewov Séamora dyte 
Kat 6 tepeds 

TINeyma Arion émreAcyceTal él Cé Kai 

AYNAMIC YWICTOY ETTICKIACE! COI 
Kai 6 StdKovos 

Atro rd IIvetua cvAderroupynoet npiv 

TIACAC TAC HMEPAC THC ZMHC HM@N 

kai avis 6 avtdés 
MynoOnri pov Sécmora aye 
kai 6 tepets 

MvynoGein cov Kuptos 6 Geds ev tH 
Baowrela avtovd mavrote voy Kal det Kal 
eis Tovs alavas TOV al@ver. 

Evxy Tis mpookop.bis peta Triv év 
7] Gyia tpamély tav Oetwv Sapav 
amTd9ecw puoTiuKds 
Uy ¢c \ U 

Kypie 6 Oedc trantoKpdATwp 
c , a e , 

6 povos adylos 6 dexdpevos 
' ~ 5 ] 
OYCIAN AINECEWC Tapa T@V E7I- 

? > a Ul 
Kadovpevov oe EN OAH Kapald, 
4 ~ nn 
TIPOCAEZAI KAL U@V TOV aLap- 
“A \ t ‘ 4 
T@A@V THN AEHCIN KQ@L TpoTa- 


_ « 7 4 
yaye TO ayio cov Ovotactnpio 


kal ikdvwoov as tmpocener- 


a tal , \ U 
KEIN GOL AWPA TE Kal OYCIAC 


The Liturgy of St. Chrysostom 


> ’ Aa A 4 
Tov ev av7@ Tod Kupiou 
denO@pev 
c . nm i¢ n ~ 
Trép Tob pycOfinal Huds ad 
TIACHC OAlyewc dprric KwWdd- 
ae) U ~ v4 
vou Kai ANArKHC TOU Kupiou 
den b@pev 
AvtirAaBod cGcov éhénoov Kat 
diadtrAagov nuas 6 Ocds TH 
oH Xapire 
Tiv hpépav macav Tedelav 
ayiav eipnyikiv Kal dava- 
7 A ~ ? 
padptyntov mapa tot Kupiov 
> 4 
aitnodépeba 
& Xopés 
ITapdécyov Kipie 
xv 
Ayyedov eipnyns, miotiv 60n- 
yor, pvirAaka TOY Wuydy Kal 
TOV TOLATOV UOY Tapa TOD 
Kupiov airnodpeba 
; , S » a 
Svyyvopnv Kal ddecw Tov 
apapTi@v Kal TOV TAnppE- 
Anpatov npav mapa Tov 
Kupiov airnodpeba 
Ta kara kai cuvppépovta rats 
Wouyais yay Kai elphyny 
a” / 4 ~ lA 
To Koop@ Tapa ToD Kupiouv 
, 4 
aitnoopeba 
Tov brréXdotTrov xpévov THs Cans 
hpav ev elpnvn Kal peta- 
4 ’ a 4 lal 
Vola €KTEAETAL Tapa TOU 


Kupiov airnodépeba 


381 


TINEYMATIKAC YTIEP TOV 7) LETEP@Y 
ALAPTNMAT@V KAl TON TOY Ad0Y 
APNOHMATON Kal KaTagimoor 
EGS eYpein YApIN ev@mdyv cou 
TOU TENECOAI TOL EYTIPOCAEKTON 
THN 6YCIAN May Kal émioky- 
V@TUL TO TINEYMA TAS YApiToc 
coy TO dradOn éd Auas Kal 
éml Ta Tpokeipeva Sapa Tatra 


. 
Kal émi wavTa Tov Aabv cov 


Io 


15 


20. 


25 


30 


382 The Byzantine Rete 


Xpiotiava Ta TEAN THS wns 
¢ ™~ b] 2 b] 7 
npav avedvva averaic- 
b A \ XN 
XUVTA ElpNnViKa Kal KaAnV 
amoroyiav tiv emt Tod go- 
5 Bepod Byyaros Tod Xpicrob 
aitnodpeba 
Ths mavayias axpdvrou v7rep- 
evAoynpuevns evddEov dec- 
moivns mu@v OeotdKov KTX 
10 & xopés 
Sol Kvpie 
6 tepeds Exdaovws 
Q A 9 A ~ ~ ta y O; 3 XN 
dia TOV olKTipuaY TOD povoyevods gov viod pel’ ob edrAoyNTOs 
el ody TO Tavayio Kai dya0® Kat (woTrol@ cov mvetpati vip 
c c e t 
\ ee ee, | NS bd \ IA ~ Se. 
15 Kal del Kal els TOvS al@vas TOY al@voV 
& xopés 


“Apiy. 


{THE KISS OF PEACE) 
‘O tepevs 
20 Eipyvn mace 
& StdKovos 
"Ayamjowpev adXAjAous va ev 6povoia éuodroyjowpev 
6 xopés 
ITarépa Yidv kai &ywov IIvetpa rpidda 6poovorov Kai 
25 aX @OpLoToV 
kai 6 peév tepeds mpockuvycas tpis domdlerar Ta Ayia oUTWS as eici 
kekoAuppéeva A€ywv puotiKds 


*Aratticw ce Kypte 4 icyyc moy’ Kypioc ctepewma MOY Kal KATAdYTH MOY 


Kal PYCTHC MOY 
30 ék tpitou 


Spoiws Kal 6 SidKovos cupmpookuvet év @ totatar TOTM, domdlerar Sé Kai TO 


> e Ae > 4 ~ ’ 
Opaprov avrod évOa eati otravpod TUmos. 


The Liturgy of St. Chrysostom 383 


{THE CREED) 
Kai ottws éxgwvet 
Tas Ovpas, tas Ovpas 
> 7 tA 
Ev copia mpocywpev 
& Se tepeds dpas Tov dépa émavw THv Swpwv Kiel avTov dvoiKTov 
é ads 16 
TIicreto cis Eva Oedv Ilarépa mavrokpadropa moinriy ovpavod 
\ ~ £ ~ 7 \ > 2 \ > & ? 
Kal yns opar@v Te TadvT@V Kal dopdTwyv, Kail eis Eva Kuvpiov 
> ~ ~ ~ ~ 3) an 
Inooty Xpiorév Tov vidy Tod Ocod Tov povoyevn Tov ek Tov 
~ ~ b] 
Ilatpis yevynbévta mpd mdévTwy Tav aldveyv, Pos EK Poros, 
~ ~ 2 
Oedv adAnOiviv ex Oeod adrnOwod, yevynbévta ov troinbévTa, 
t , = re Wo x VA 22 fF . \ Oe Ce tA 
dpoovotov t® Ilarpi: du ob Ta madvTa éyévero’ Tov Ot. Huas 
\ > 7 b \ b. € 2? af z 
tovs avOpémovs Kai dia Tihv huetépay cwrnpiay KaTedOdvTa 
3 “~ b] “A ‘ VA > - c 7 y 
€K TOV ovpavev Kal capkwbévta éx IIvetpatos ayiov kat 
Mapias ris mapOévov Kai evavOpanrjicavra, oravpwbévTa Te 
~ , 
brép nu@v emt ITovtiov [Iikdrov Kai mabdvTa Kai Tapévta Kai 
3 , lod A oe er | x ett rO6 ’ 
avacTavTa TH TpiTN Huepa KaTa 74S ypadas Kal dvedOovra els 
Tovs ovpavovs Kal KabeCouevoy ex de~iov Tod Ilatpos Kal wdéAw 
, s % 97 -~ ~ \ (ae, Tes 
Epxopuevov peta ddEns Kpivat (@vTas Kal vexpovs’ ov THS Baci- 
Aelas ovK EoTat TédOS, Kal eis TO IIvedpa 7d dytov TS KUpiov 
> \ <2 ~ \ 2 A .' \ \ \ 
TO (wotrotov 70 €K TOU II arpos Exmopevopevoy 76 odvv IIarpi Kai 
ine. 4 ‘ Vs X ~ \ 
Tig cupmpockvvotpevoy Kai cvvdogagopevoy 76 rAaAHoav dia 
~ lan > 7 Sg \ \ , \ 2 
Tav mpodnTav’ eis piav ayiav KaboALKiy Kai dmooToOALKhY €K- 
ee t ~ a , ’ ” ¢ Oe 
KAnciav’ opmodoy@ ev Bdntiopa els aheow adpapTiov’ mpoc- 


~ , 4 ~ \ \ ~ “4 IA d PA 
dok@ avdoTacw vexpav Kal (wv Tod pédAXOVTOS al@vos, apry. 


(ANAPHORA) 
Eira & S.dKovos 
YTGpev Karas, oTapev pera PbBov, mpbcyoperv tiv wylav 
dvapopav év eiphvn mpoodépery 
5 xopdés 


wt ? 4 6 4 eo 
€ov elpyvns, Cvaiav aiverews 


20 


25 


30 


384 The Byzantine Rite 


kai & pév tepeds érapas tov dépa dad tav dylwv dmoriQnow adrov év evi 
tom & 5 Sidkovos mpooKkuvycas cicépxerar év TH Gylw Bypate kai AaBav 
pimiStov pumila. Ta Ayia evAaBds 
{THE THANKSGIVING) 
5 ‘O tepeds orpadeis mpds Tov Aadv éexdwvet 

‘H_ ydpic TOY Kypioy Huey *lHcof Xpictof Kal A ArdTTH TOY 

an A Q \ c ’ a c ’ ’ oS 
Ocoy Kat ITarpds kai H KOINM@NIA TOY Arloy TINeymMatoc ein 


META TIANTON YMON 
kat evAoyet tov Aadv 


{£0 & xopos 
4 \ a Uy a 
Kat meta tof TNeyMatoc coy 
6 tepeds 
"AN® TX@MEV TAS KAPAIAC 
Serxvuwv Gua TH xetpt 
15 & xopos 
wv 
Exopev mpoc tov Kvptov 
6 tepeds 
Ey , Lol K U 
YXapictHcwmen TO Kypian 
& xopos 
20 “Azion Kal Oikaloy éoriy mpookuvety Ilatépa Tidy Kai &y.ov 
ITveipa tpidda opoovc.ov Kai dx@piorov 
& tepevds EmevXeTaL pvoTiKds Tpds dvaToAds éoTpappevos 
"AZiON Kal Oikatoy o& tuveiy oe evdoyely oe aively col 
evXaploTEly GE TpocKUVELY EN TIANTI TOT@ THC AEcTTOTEIAc cov" 
‘ \ > X 9) 7 b) 2 \ del 4 3 ? 

25 00 yap et Ocds avéxppactos amepivontos abparos akaTadAnT TOS, 
oN Bl 4 ¢ ta y+ ‘ S iq a eN ‘ XX 
adel @V, acavTws wY, ad Kal 6 povoyeyns cov vids Kal TO 

reo Ne cey > Nog? A . » > \ 3 CaN 
Tvebpad gov TO aylov’ ov EK TOU pt) GYTOS EC TO EINAI HMaS 
Taphnyayes Kal TapamecovTas advéotnoas madd Kal ovK amT- 
éoTns wdvTa Tomy ews Huds els Tov ovpavoyv avHyayes Kal 

3077 Bacirelav cov é€xapiow THv pédAovcay, “Lrép TovTav 
€ 7 b ~ 7 A “ “~ CA \ “A 
amdvrwv evxapioToipéev gor Kal T@ povoyevel gov vid Kal TO 

2? ? ~ ¢ PP. € >| y & COs yf \ Le > 
mvevpaTi gov TH aylw, Urép mdvT@v av iopev Kal @v OvK 


Vv “A ~ ~ “~ ~~ ~ 
lopev, TOY havepov Kai adhavav evepyeci@y TY «Eis Tuas 


The Liturgy of St. Chrysoston 385 


yeyeynpévov’ evxapioTodpév oot Kat vmép THs etToupyias 
7 a 2 -~ ”~ Lsopiyn, Sad 7 7 7 
TavTns iy €k Tov yxeElpOv Tuov déEacOat KaTynkiwcas KaiToL 
Gol TApecTHKac! yIAldAdec apxayyéA@v Kal mypiddec ArréA@n, 
4 \ | 8 \ € ? , 7 
T& xepouBip Kal Ta cepadim eLamTepvya ToAvompaTa peTapola 
TTEPOTa 
éxpavws 
X bs 7 ed BA ~ V4 ss ! 
Tov émwikiov buvoy adovTa PodvTa KeKpayoTa Kal MEFONTA 
& xopdés 
"Arioc &rioc &rioc Kypioc caBawe 


\ c 


TIAHpHC 6 ovpavos Kal A FH THc AdZHC cou 
@CANNA €v TOs UioTols 
eYAorHmeNoc 6 Epydmenoc EN ONOMaTI Kypioy 

Q@CANNA 6 EN TOIC YYICTOIC 
évrat0a maAw AaBadv 6 Stdkovos tov dotepickov ek Tod ayliouv Sickou trove? 
otavpod timov étdvw aitod Kal aomacdpevos attov dmoTifyow év péper tivi 

& Sé tepevs emevdxetar puotiKds 
Mera totrwy kal ipeis Tay pakapiov dvvdpewy Oéomora 
pirdvOpwre Bodpev kai réyopev “Arioc ef kai mavdy.os ad Kal 
6 povoyevns cov vids Kal 76 mvedpd cov TO a&ylov’ wy.os ef Kal 
mavaylos Kat meradoTipeTTHc H AGZA gov Os TON KOCMON aou 
oYT@Cc HPATIHCAC GCTE TON YION WOU TON MONOTPENH AOYNAI INA TAC 


‘ > 


c ’ > > ' pe] ’ e 
O TICTEY@N EIC AYTON MH ATIOAHTAl AAA EYH Z@HN AIDNION’ OS 


me 


\Oav Kal wadcav Thv brép huey olKovoulay mAnpocas TH NYKTI 
7) P HP liad 1p i NY 


-Io 


TApeAIAOTO padAAov de EayTON TlapeAlAoy YTTep THc TOY KdcMOY 
zwric AABGN ApTON ev Tals aylats avTod Kal dypdvTos Kal dpo- 
pros Xepolv eyyapictHcac Kal eYAorticac ayidoas KAAdCAC 
EAWKE TOIC aylois abdTOD MAOHTAIC Kal amroaTOAOLS EITTOON 

Expovws 
AMABete cpArete’ TOTO Moy ECTI TO CHMA TO YTIEP YMON KAW- 
MENON els Gheoww dpapTiov 
6 xopés 
"Aphy 

Cc 


10 


20 


30 


386 | The Byzantine Rite 


[rovrou Sé Aeyopevou Sekvder TH tepet 6 Sidkovos Tov Gyrov Sickov Kpatav Kat 
TO wpdptov Tots tptol SaxtvAots Tis SeEvas' Spotws Kal Stav A€yy 6 tepeds 7d 
Tliere €€ avrov mavres ouvderxviet Kat avtos TO GyLov troTHptov | * 
eita puotiKds 6 tepevs 
£ , A ‘ e A \ n Ud 
5 Opoiws Kal TO TIOTHPION META TO AEITINHCal AETOON 
expovws 
Tliete €2 aytof ANTEC’ TOYTO ECT! TO AIMA MOY TO THC KaINHc 
AIABHKHC TO YTTED YM@N Kal TTOAA@N EKYYNOMENON EIC AdeECIN 
AMAPTIOON 
10 & xopos 
3 
A phy, 
(THE INVOCATION > 
‘O tepeds émevxeTat puotiKds 
Mepvnpévo toivvy THs cwtnpiov Tavrns EevToAns Kal wdvT@V 
15 Tay UTEP NUGY YEeyEevNnMEevoY, TOD TTaUpOD, TOD Tadhou, THS TPLN- 
Hépov avacrdcews, THS els ovpavors avaBdoews, THS EK dEe~L@v 
Kabédpas, THs Oevtépas Kai évddEov mad tapovaias 
ékpoves 
\ A > ta Cal \ 2 A - \ A - 
T& CA EK TON CON COI MpocPepopev KaTa TavTA Kal dia TavTA 
20 6 xopéds 
\ € ~ X ’ ~ ‘N b ~ , 
SE tuvodpev ce evroyodpev cot evyapiorodpey Kipre 
kat deduced cov 6 beds huav 
& Se tepevs KAlvas THv KepaAry émedxeTat puoTiKds 
av - - 4 \ 4 XN b] ? 
Ett mpoopépopéev cot THV AOPIKHN TAaUTHY Kal avalLaKTOV 
U N ~ 2 \ , XV .€ z A 
25 AATPEIAN Kal Tapakadodpev oe Kal OcdpeOa Kal (KeTevomeEV KaTa- 
lo > ~ 
meuwov TO IIvetpd cov 76” Aytov eh Huas Kal emt Ta% mpoKei- 
peva OOpa TadTa 
kat 6 péev Sidkovos diortOyot To firidtov Kai Epxetar éyyuTepov TH tepet 


| los > NA \ pd ~ € la , 
kal mpookuvovatw Gpddtepor tpis eutpoobev THs aylas tpamélys 


® Syp. Ott H Sect? avtovvpia ‘Tovrd éott TO oO@pa pov’ Kal madAw ‘Tovrd éort 7d 
ainda pov’ obk avapépera eis TA TpoKEipeva SHpa GAA’ eis Amrep 6 ’Ingovs AaBav TéTE év 
Tals xepolv avrov kal evrAoYHOas EdSwKeE TOs paOnTais abToU' évTavOa Se 7a SeoroTiKA 
éxeiva Adyia éemavadapBaveta Sinynuatin@s Kal émopevws wepitTH 7% Sei~is padrAov be 
évavtia eis TO OpOdv THs dvaToALKHs TOD XpioToU éxxAnoias ppdynua. (The rubric in 
the text is from EvyoAdyov 76 péya Venice 1839.) 


The Liturgy of St. Chrysostom 387 


etta THY KedoAyy tmoKAlvas 6 Sidkovos Saver ov TH dpaplw Tov Gyrov 
dptov Aéywv puotiKds 
. EvAdynooy Samora tov aytov dprov 
kal 6 tepets dviorapevos oppayife tpis ta Gyta SHpa Aéyov 
Kai roinoov rév pév &prov Todrov Tipioy capa Tob Xpiorod cov 5 

6 Stdkovos 
> 
A pny 


kal av@is 6 avtos Sekviwv civ TO dpapiw TO GyLov toTHpLov 


EvAdynoov Séomora To Gytov totnpiov 
kai 6 tepeds evAoyGv Aéyer 10 
Td d& €v Té ToTNpiw TovTw Tipioy aia Tob Xpiorod cov 
t ‘ t 
& Sdkovos 
3 
A pny 
kai atOis 6 Stdkovos Sekviwv peta Tod apaplov aduddtepa ta ya A€yer 
EvAdynoov Séorora ra apddorepa 15 
& 5é tepeds etAoyav dpdotepa ta Gyta Aéyer 
\ ~ - 4 fp. & 7 
MeraBadrov 76 IIvetpari cov to Ayio 
& Stdkovos 
"A ‘\ > ‘ b] z 
Poe SPF 
kal tiv Kepadyy trokAivas 6 SidKovos TH tepet kal citadv TO 20 
MynoOnri pou dye S€amrota Tov duaptwdod 
toratar év @ mpotepov totato tém@ Kal AaBav TO fimibtov fiile. Ta Gyra 
@s Kal TO TpdTEpov 
& 5é lepeds Erevyerar puotikds 
a , re , ’ ~ ~ ’ , 
Dare yevéoOar Tois petadkapBdvovowy eis vn iv wWuyis, els 25 
adecw apapTi@v, €1S KOINWNIAN TOY ArloY wou TINEYMATOC, €cs 
Bacireias ovpavavy TANpwpa, €is Tappynoiay Tiv mpos cé, mil 


cic Kpima 7) els KaTaKpipa, 


{THE INTERCESSION ) 
4 7 4 ‘ J 4 ' e \ 
Er TMporpepopevy Tol TI)V AOPIKHN TAUTNV AATPEIAN UTEP 30 
Tov &v TioTEL dvaTravoapévoy TpoTraTépwy TaTépwy TraTplap- 
xav mpopytav arocrb\wv Knpixov evayyedoTay papripev 


CC @ 


388 The Byzantine Rite 


GmoAoynTav eyKpatevT@v Kal mavTOsS TINEYMATOC AIKAlOY eV 


TiTTEL TETEAEIOMENOY 


eita Oupidv tiv dylav tpatelav kaTéwmpooev A€yer Exovws 


’"E€aipéros ths wavayias dypadvrov wbrepevroynpévns evddgéov 
5 deorrotvns iyuav OeordKou Kai dermapBévov Mapias 


‘O xopos 
{6 etippos ad7s 0 
‘Amropel maca yrA@ooa edpn- 
res NS b) 7 
pelv mpos agiav 
10 tAvyyla dé vods Kal vmepkic- 
vy p 
pos byvelv oe Oeorixe 
ed > ‘ € 4 ‘ 
duos ayabn wrdpxovoa THY 
7 la 
miotly d€xou 
\ \ X , S \ 
Kal yap Tov méo0ov oidas Tov 
wy e ~ 
15 €vOeoy Huoy 
av yap yxpltotiavav et mpo- 
oTaTls 
\S 4 
oe peyadvvoper} 


20 


kat eémbdiSwor Td Ouptatyptov To 
Stakévo Sotis Oupdcas tiv dyiav 
tpatrelav KUKA® pvypovever Ererta Ta 
AINTYXA TQN KEKOIMHMENQN, 
pvynpovever Se kal’ Eavtov Kal av Bov- 
Aetat favtwv Kal tePvewtwv 

6 5€ tepevs EmevxeTat puotiKds 

lo 3 
Tod ayiov Iwdvvov mpody- 

lA \ 
Tov mpodpomov Kai Barric- 
~ ~ € PD 3 / \ 
Tov, Tov ayiwv evddgov Kal 
2 > 2? ~ 

Taveupynpov amrocTodkwy, Tov 
¢ 7 s _ a 5 
aylouv Tov Seivos OU Kal 
XN U4 b ~ \ 
THY pvnenv emitTeAodpev Kal 
TavTOY cov Toyv daylov 
e ~ € ? 3 7 
@v Tals tkeoials emioKeat 
npas 6 Ocdss Kat pryjocOnri 
TAVTOV TOY KEKOLUNMEVOV 
b dgenchy 3 Shag b] LA nn 
ew edmidt dvactdcews wns 
alwviouv 

Pvypovever évtad0a dvopacti Kal dv 

BovAetar tebvedtwv 


kal advdtravoov avtovs 6 beds 
€ “” (df i rod A a 
NH@V OTTOU ETLOKOTFEL TO HOdC 
TOY Tpocwmoy coy 
“Evi rapakadobpév o¢ pvjo- 
On7t Kipie méons émicKorns 
> A 
opboddéwv T&v 6pe0TOMOYNTON 
\ ‘ a ~ 3 U 
TON AOPON THC ONS AAHOEIAC, 


TavrTos ToD mpeaBurepiov, THs 


The Liturgy of St. Chrysostom 389 


A : si 
év XpioT@ Siakovias Kai wav- 
Tos leparikod Tdyparos 
"Ert mpoopépopév oot THN 


AorikHn TavTny AaTpElAN UTEP 


~ bd 7 (aa lon tn 4 
TNS OLKOVPMEVNS, UITEP TNS ALAS 5 


KaborArKhs Kal amrooToALKns 


> ae ¢ \ “~ 2 e "3 : 
EKKANGlas, UITED TOV EV ayVEla 


\ na X ¥. } , 

Kal ceuvh woXrTela dlayovTor, 
bmép Tov mioToTadTwy Kal 
diroxpictay nuav Baclréor, 
TavtTos Tob madatiov Kal Tob 
oTpatomédov avtay’ dds avrots 
Kdpie eipnyvixoy 76 Bacidevov 
INA Kal Hels EN TH yadnvn 
AYT@N HDEMON KAl HCYYION BION 
AIAF@MEN EN TIACH EYCEBEIA Kal 

CEMNOTHTI 

exdavos 

> ya 7 - A b la ¢€ es ~ 
Ev mparos pryncOnte Kipie tod apxierioxérov pov rot 
Seivos OV Yadploal Tals dyiais cov EexkAnoials Ev Elphvn MOV 
EVTipov Vyld pakponpepevovTa Kal GpOOTOMOYNTA TON ACTON THC 


o7S AAHGEIAC 
kai 6 Sidkovos mpds Ti} OUpa ords A€yer 


Tod Scivos TaTpiapxou pnTporoXirou 4 EmloKOrrov bons dv 4 KTA 
elra pvqnpovever 6 attrds ta AINTYXA TQN ZQNTQN 


& 5é lepevds érevxerar 
Mvijcdnrt Kvpie rijs rodews 4 THs povhs ev 7 Taporkodper 
kal maons TéAEws Kai xopas Kal Tov TiaTEL OiKotVTwY Ev avTais 
Mviocdnr. Kipie mre6vtwv ddoimopotvtay vocotvTwy Kap- 
vovTov aixparetov Kai THS cwTnplas avTov 
MvjcOnr. Kipie trav Kapropopotyvtav Kai KaddLepyovvTov 
év Talis dyiais cov é€xkAnolas Kal pepynpévov TOV TEVHT@Y Kal 


’ s / ’ ~ 4 ’ 4 , / 
emi TWaVTAS pas Ta EEN Tov E£amroaTELAOV 


—_ 


fe) 


20 


25 


30 


390 


The Byzantine Rete 


expovws 


Kai dds piv én Eni ctémati Kal mi& KapAia AOZAZEIN Kal 


> fe 4 - ‘ \ 7 4 lol Q 
dvupvely TO WavTipov Kal peyadompemes dvoud aov Tod Ilatpés 


“~ ~ ~ A > 
kai Tod Liod cal tod ayiov IIvedparos viv kai del Kai els Tovs 


rat lan 3 
5 al@vas TOV aloveV 


(THE BLESSING) 


Kai otpadeis mpos tov Aadv kai edAoyGv adtov Eyer 


\ a” Q 5] ? a ‘ na \ a 
10 Kai €ctal 7a €AEn TOY Merddoy GE0Y Kal cwTHpoc 


“IHcof Xpictoy meta WavT@v YMON 


© Xopos 


Kai pera Tod mvetparos cod, 


{THE LORD’S PRAYER) 


15 ‘O 8 Sidkovos AaBadv katpdv rapa 
Tod tepews Kai éEeAPdv Kal oTds év TO 
ouvylea tomm Eyer 
Ilévrov Tév ayiov pynpoved- 
a4 . ae 4 ’ ee 
CAVTES ETL Kal ETL Ev ElpHYN 
20 Tov Kupiov denOopev 
& xopés 
Kipie €Xénoov 
¢ Q A (4 
Trtp Tav mpockopicbévTov 
Lg V4 
aytacbévTay 


Kal TLpiov 


2, Odpwv Tod Kupiov denbGpev 


€ 


7 

“Orws 6 girdvOpwros eds 
€ ~ e ?, » ee 
Heavy 6 mpoadeEdpmevos avTa 
eis TO aylov Kal wvrmepov- 
pdviov Kal voepoyv avrTob 
30 OvaoiacTypioy eis 


ev@dias MvEevpaTikns avTi- 


Oomny 


‘O iepeds érevdxerar puotiKds 

Sot mapaxataribépeba THv 
(anv hu@v admacav Kal Thy 
eAmida déorota gpirdvOpwre 
kai Tapakadobpev o€ kal dedpe- 
6a Kat ixeredvouev katagiocov 
pas petaraPely Tey érroupa- 
viov cov Kal dpikT@y pvaoty- 
ploy ravrns THs lepds Kal 
MVEVLATLKHS Tpamé(ns peta 
kabapod avveddtos els dde- 
ol adpapTi@y, eis ovyxdpnow 
TAnpmEAnpaTov, els TINneyma- 
TOC APIOY KOINWNIAN, eis Bact- 
Aelas ovpavav KAnpovopiay 


> 
\ 


eis Tappynotay Tiv mpos oé, MH 


ElC KDIMA 7) Els KaTaKpPLLA 


. 


The Liturgy of St. Chrysostom 391 


kataméuyn hiv thy Ociav 

Xapiv Kai tiv Swpedy Tob 

ayiov IIvetparos denbepev 
‘Trip rod pucOAvat Auas amd 

mdons Odiipews dpyhs KTA 5 
AvriraBot cécov édénoov KTr 
Thv jpépav macav Tedelav KTA 
“Ayyedor eipyiyns miorov 60n- 

yov KTX 
Svyyvepnv kal &heow Kr asa es 10 
Ta kaha Kai cupdépovta tais 


Wuxais KTA 


Tov vréXorov xpovov KTA 
Xpicriava Ta TEAN THS wns 

huey avedvva KTr 15 
Tiy évétnta THs TicTews Kal 
Thy Koweviay tot ayiou 

IIvetjparos airnodpevor éav- 

Tovs Kal aAAnXovs Kal TG- 

cay tiv (anv jpav Xpist@ 
te a < 20 

To Oc@ trapabapeba 

& xopés 
Zoli Kvpre 
6 tepeds exavws 
kai katagiwoov jas déomota MeTA TappHciac a@karakpitas 25 
TOAPGY ETIKAAEICOAI OE TOV Erroupdviov Oedy Tlatépa Kal A€yey 
5 Aads 76 

TlAtep man 6 EN TOIC OYpaNoic AriAcOHTO TO GNOMA Coy, 
EADETH HH BACiAEia COY, TENHOHT@ TO BEAHMA COY WC EN OYPAN® 
KAI €TTi THC Tic’ TON APTON FIMON TON ETTIOYCION AOC FIMIN CHMEPON 30 
Kal AeC HMIN TA O*EIAHMATA HM@N GC Kal HmeEic AdIEMEN TOIC 
OMEIAETAIC AMON Kal MH E€ICENETKHC HMAC EC TIEIPACMON AAAA 


pYcal HMAC ATO TOY TONHPOY 


392 The Byzantine Rite 


& tepeds 


¢ , 


6T1 cof ECTIN H BaciAela Kal H AYNamic kal H AdZa TOD ITarpos 
SS ~ (ars \ ~ e zy 2. ~ peepee dee ‘ > \ 
Kal Tod Yiot Kai Tob ayiouv IIvedparos viv Kal ael Kal eic ToYC 
AIMNAC TOY aAl@vev 
5 6 ads 
* AMHN. 


(THE INCLINATION) 
“O iepevs 
Eipivn maot 
Io ) Xopés 
Kai 76 mvebpate ood 
& StdKkovos 
\ \ ¢ ~ oa ra id 
Tas xegparhas nuav TO Kupio kXivoper, 
& Se tepeds erevxetar puatikds 
15 Evdyapiorodpév oot Bacite? ddpate 6 TH apeTpyT@ cou 
} - A ? } 7 \ A X AG] a Eré 
vvdpel TA TaVTA Onploupynoas Kal T@ TAHOE TOU EX€ovs cov 
5) > BA > ‘ Ge \ , ee ae SS Zz 
€€ oUK OVTMY EIC TO EINAl TA TaVTA Tapayayov’ avTos OéomoTa 
ovpavober emide Emi TOdS UTOKEKALKOTAS TOL TAS EaUT@Y KEhadds: 
> IN By \ ‘\ ee > XV \ A ~ Coe 
od yap ExAlvay capKl kal aiwatt adda col TH HoBepw Oecd 
\ > Ze \ 7 ~ € & > > \ > 2 
2000 ovv O€oToTa TA TMpoKEimeva TAoL Huly cic ArAadON e€opua- 
ALoov KaTa THY ExdaoTou idiav yxpeiav* Tols mA€ovoL oUpT)eEV- 
gov, Tols ddoLTopotat avvddevaoy, TOvS vooodvTas tacal 6 iaTpos 
TOY Wuxdy Kai TOV TopaToOY HUav 
expavyots 
, \ bd a \ 4 ~ A ca 
25 XaplTL Kal olkTippols Kal diravOpwria Tod povoyevods cov viod 
b e b X\ > ‘\ “ 4 x 3 “~ \ “~ 
pe? ov eddoynros ci ody TO Travayiw Kal ayal@ Kal (worrold 
gov mvevpatt viv Kal del Kal els TOdS al@vas TOV aidveY 
6 Xopés 


Apiy, 


3° {THE ELEVATION) 
“O tepeds EmevxeTat puoTtiKds 
= > nw ~ 
TIpocyec Kypie Inood Xpioré 6 Oeds tuaov €2 aylov katol- 


A 


KHTHploy Coy Kal ard Opdnoy AdZHC TFe BaciAeiac coy Kal EASE 


The Liturgy of St. Chrysostom 393 


a “ ‘ xs if 
cic TO a&yidoat rimic 6 d&vm 7T@ Ilatpi ovyKabyjpevos Kal wde 
Huivy aopdtws cuvav Kal katagiwoov tH Kpatald coy yelpl 

A i ~ lo »' ~ ‘4 
petadodvar huty To’ aypdvTov a@paros cov Kal Tov Tipiov 
aiparos kal 6.’ jay travtTl To Aa@ 

B 7p f t 
eita mpookuvet 6 tepets Spoiws Kal 6 Sidkovos év @ éott Td 
Aéyovtes pucTtiKds Tpls 
“O Oedc IAACOHTI MOI TH AMAPT@AD 
év tocovTe Sé 6 SidKovos LeHvvuTat Kal TO apdprov atrod oravpoeidas 
otav Sé iS Tov tepda Extelvovta tds xelpas Kal GmTépevov Tod ayiov dpTou 
Tpos TO Tofjoat THY aylav Uipwouy Eexpwvet 
IT picyopev 
kal 6 tepeds tav Tov Gytov dptov exgwvet 
Ta ayia Tots ayiows 
& xopés 


Eis dytos, eic wy¥pioc *IHcofc Xpictdc eic AdZaN Deo? TMatpdc. 


{THE MANUAL ACTS AND THE COMMUNION) 
("Apxetar WadAew 6 xopds 76 KowwviKdv) 
7ixes 
{Enmedanu 4 ydpic tof Oeof A cwTtHpioc T&cIN ANOporTroic} 
adAnAovia 
Etta 6 SidKovos cicépyetar év TH Gyim Bryatr kal otds ex Seftdv Tod tepéws 
Kpatotvtos Tov Gytov dptov Aé€yer 
MéAtooy déomora Tov Gyoy aprov 
& 5é iepeds peAicas atrov eis pepidas téocapas peta mpocox7s Kal evAaPeias 
Aéyer 
Merigerat kai diapepiferat 6 dpvos Tob Oeod 6 perr(dpevos 
kal pr Otaipotpevos, 6 mdvTote eoOlopevos ‘Kal pndémorte 
Jamavapevos GAA Tods peTéxovTas ayid¢wv 
kal rlOnow atrds év TH dyiw Biokw oravpoedas ottTws 
Ix 
NI KA 


Xz 
kal 6 Sidkovos Saxviwv olv TH dpaplm rd Gyrov morhpiov A€yet 


IlArjpoooy b€arora ro dyvov mornpiov 


Io 


15 


20 


25 


30 


394 The Byzantine Rite 


© 5é iepeds AaBdv tiv dvw Keévyv pepiba tiv Exovcav SyAab1 TO dvopa IE 
TOUet TUV GUTH TTaUpoV érravw Tod dylou moTypiou A€ywv 


zy 7 7 vA € ? 
ITXjpwpa mornpiov micrews, IIvetpatos adyiov 
kai ovtTws €uBadAa atti eis TO Gytov moTHpLev 


6 SudKovos 


en 


> , 
Apny 
kai Sexdpevos 6 avtos Td Zéov Aéyer mpds Tov tepea 
EvAdynoov dé€armora tO Cov 
& Se tepeds etAoyet A€yov 
> , ¢€ , a Cac’ i a ‘ nA A > \ dA 
16 Evdoynpevn 1 feats TOV ayiay cov mdvToTe viv Kal del Kal eis TOUS al@vas 
TOV al@ver. aun 
kat 6 Stdkovos éyxéet Tod Léovtos 7d dpkotv otavpoedas évSov Tod ayiou 
motnptov A€yovtos Tov tepéws 


Zéois tictews mAnpyns IIvedpatos ayiov 


15 kat dmrotWénevos tO Léov toratat picpov drrofev. 


“O S€ tepets KAivas Katw THY KEehadrv tmpocedxeTar A€ywv 
Tluorevw Kuvpre kai duodoy@ ore cy ef 6 Xpictoc 6 yidc TOY Oeoy TOY ZMNTOC, 
0 EAOMN EIC TON KOCMON AMAPTWAOYC CHCA ON TIPWTOC EiMI EfW. ere MLTTEVO 
OTL TOTO avTd €oTL TO AxpavyTOV GOpa Gov Kal TOUTO aT €oTL TO TipLoy aipd 
20 gov. Oéopar ovv cov édénady pe Kal avyxe@pynody pot Ta TapanT@patd pov Ta 
€xovola Kal Td akovota, TA ev éy@, Ta ev Epy@, TA ev yoo Kal ayvoia, Kal 
agiwady pe akatakpiras petagxelv TOY axpavT@y cov pvotnpioy eis apeou 
duapti@y Kal eis Conv ai@viov. apny 
kat 
a A “~ A e \ 
25 Tov deimvov cov Tov pvatixod onpepoy vie Ceod Kowwvdy pe TapadaBe* ov pI 
4 Cal > 6 rol Q , ww > > , , } , fa) , c “1 fo) 
yap Tots €xOpois wov TO puoTnptoy eir@’ ov Pirnua cor Odaow Kalarrep O lovdas 
GAN’ ws 6 AnoTHS 6poroy@ oor MniicOuti moy Kypie EN TH BactAcia Coy 
Kat teAeutatov 76 
/ > Ly * > , , ¢ / “ c , 
M7 pou €iC KPima 7) eis KaTaKpLma yevorTo n peTaANYis TOV aylwy Gov pvoTN- 
, , > Sie Dr AF a \ , 
30 ptwv Kupte add els tac Wuyns Kat o@patos 
eita AaBadv pilav pepida tod dyiouv dprov Eyer 
A , A , ~ “ , A ~ Q ~ 4 an > ~ 
To Tiptov Kai tmavaytoy o@pa Tov Kupiov Kal Oeov Kal GwrTnpos nuov Inoov 
. “~ , , nw A ral col \ 
Xpiorod peradidorai por tH Seive icpet eis Aheciv pou dpapti@v Kat eis Cwnv 
ai@yiov 
35 kal ovTw petadapBdver Tod év xepot peta HoBou kal Taoyns dodadeias 
eita Aéyer 


‘O Sidxovos mpoaedOe 


The Liturgy of St. Chrysostom 395 


kai mpoceAPav 6 Stdkoves qotet petavorav evAaBds aitdv auyxapyow’ Oo Se 
tepevs Kpata@v Tov Gytov dptov Sidwor TH Siakdvm’ Kai domacdpevos 6 Sidkovos 
THv petadiSotcav ait xeipa AapPBaver tov Gytov dptov Aéywv 
Merados po S€ormota TO Tiptov Kal Gytoy gpa Tov Kupiov Kat Oevd Kal owrnpos 
npav "Inco Xpirrovd 
& Sé tepeds AEyer 
T@ Setve iepodiaxdy@ peradidorai vor 7d Titov Kal Gytoy Kal axpavrov gGpua Tov 
kupiou Kal Oeovd kal cwrtnpos nua Incod Xpiotod els apeoiv cou dpapti@y kat 
eis Conv aiorvioy 
Kai atrépxetar & Sidkovos SmuoGev Tis tepds tpaméefys Kai KAivas TH KedaAriy 
TmpocevxeTat Kal petadapBdver ds 6 tepevs 
eita dvacrds 6 tepeds AapBaver tats xepoiv apdorépats peta Tod Kadvp- 
patos TO Gytov moTHpiov Kai petahapPdver tpirov é atrod Kai otTw Td Te 
tSta xeiAn Kai 1d tepov mornpiov TH év Xepot KaAvppatt droomoyyicas Kade? 
Tov SidKovov Aéywv 
Atdkove mpdaedGe 
kai 6 Stdkovos épxerat kal mpookuvet Amat A€éywv 
"160d mpocepxopat TH aPavat@ Bacrhret 
kat 76 
Tlioretw Kupie kat 6podtoy@ Sdov 
kal éyer 6 tepevs 
MeradapBaver 6 Soddos Tov Ceod Sidkovos 6 Setva To Tipioy Kal ayov aipa 
Tov Kupiou Kat Oeod kal cathpos nuav "Incod Xpicrod els adeoww avtov duapriay 
kat eis Cory ai@vioy 
petadaBévros 8 rod Stakdvou éyer 6 tepevs 
ToYrTo HyaTO T@N yEIMEWN COY Kai AMEAET TAC ANOMIAC COY Kai TAC AMAPTIAC 
coy TMepikaGapiei 
Tote AaBdv tov Gyiov Bickov 6 Sidkovos émdvw tod dylov moryplouv aro- 
onoyyile 7G aylw onéyye Tavu kadGs Kai peta mpocoy ss Kai evAaPelas okerdler 
76 Gyvov morhpiov TH kaAvppati, dyolws Kai éml tov Gytov BicKov dvatidyor 
Tov adotépa kal TO KdAUppPO 
elra émAéyear TH THs evxapiotias ed 6 lepeds puoTiKds 
Evyaptatovpev aot déorrora pidavOpare, evepyéra Tov Wuyay Hay, ore kal 


~ , € ~ o > 
Tl] Mapovoy npépa katntiwoas nas Tov emovupaviwv cov kai aBavdrav pvornpiov* 


’ oe : a an , 
OpBOTOMHCON Tua THN OAON, ornpiEov nuas ev TS POBa gov Tos mavras, dpov- ; 


e a . , , , © nm ‘ Ul e > aa s ¢£ , ”~ 
pngov nav thy (anv, dodpddiwoa nov ra diaBnpara’ edyais Kat ixeoias tis 
7 86 0 / , 2) bé , 5 ‘ ~ , 
ev0d0£ou Beoroxov kal detmapOevov Mapias kal mavtwy tev dyiwv cov. 


Kai ottws dvolyovo. tiv Oipav rod dylou Bhpatos Kal & BidKovos mpoo- 
kuvioas Gat AapPBdver wapd tod iepéws 1d Gyvov morhptov pera evAaPelas Kal 
épxerat eis tiv OUpav Kal inpav Selxvucr TO Aad A€yov 


MetA poBov Ocob mictewc Kai ArAttHC mpoaédAOeTE 


15 


20 


25 


30 


40 


396 The Byzantine Rite 


& Xopds 
> t © 5 ' > 2 ( ' 
EYAorHMeNoc 0 Epydmenoc En ONOMaTI Kypioy 
Oedc Kypioc kal ETTéanen AMIN 
& xopés a[réote 5€ Kai dvéxabev mpoonpxovro 


U 7 ot it «at peteAduBavov' totTo 
5 Tod dcimvov cov Tov pvoT- t morot Kat pereAapB TOUT 


i ‘a : moAAaxod yiverar kat viv 6cdKis etvar 

Kod onpepov vie Ocov Kolv@vov  xowavodvres. Aéyouor 5 ta Kal bao 
qn lal e v Id 

pe TmapdvaBe ov py yap TolS none Aeyopeva 

Iliorevm Kupie kat 6uodoy@ kr 


2 ~ x , Se 
Exp MaMa wid oe lc a Fe moAhkaxod viv petadapBavover 


ov pirnped col daw Ka0dmrep peta TO TEAOS THS AetToupylas Sid trv 


2 i hile cael \ a 2 , 
10 G. Lovaas saXke Anoris on se oe eivar mpeoy] 
3 i) i (6 tepevs A€yet TH Ko-wwvotvTr 
OMoAOY@ Gol z a 
Bass. MerarapBdve 6 Soddos Tob 


MnHcéxti moy Kypie én TH 
ees " — Oeob 6 Setva 76 Timiov Kal dytov 


BaciA€la Coy, s oe s : , 
: OWULA KAL ALLA TOU KUplOU Kal 
~ ~ lan 3 ~ 
15 Oeod Kal cwripos juav ‘Inood 
X piorob els dheoy avrovd auap- 
~ \ 3 ‘ Sf. 
TLOV Kal Els (@TV aloVLOY ), 
“O Se tepeds evAoyet tov Aadv éemAcywv Exdadvws 
A e ‘ > ’ 
Z@cON 6 Meds TON AdON COY Kal EYAGTHCON THN KAHPONOMIAN COY 
20 & xopos 76 GrroAutix.ov Tis fpépas 
3 y ; an ’ 
{Ev ‘Iopddvn Bamrifopévov cov Kipie 1 THs Tpiddos éeda- 
7 ~ 
vepoOn mpockbvnais Tod yap yevvynTopos 4 poviy mpooemapTvpet 
ToL APATTHTON GE YION Ovopdgovea Kal TO TINeYma e€v elAel Tlepic- 
tepdc €BeBaiov Tod Abyou 76 dodpadés 
€ ’ : 
25 O empavels Xpiate 6 Oeds kai tov Kdcpoy doticas ddga cor}. 
Kai émorpéhovow 6 te Sidkovos Kal & tepeds cis THv Gylav tpdmefav Kal 
& pev Biakovos aroQepevos ev avTi TO Gytov moTyptov A€yet mpos Tov tepea 
"Yieaoov Séomora 
& 5é tepevds Supra tpis A€ywv Kad’ EavTov 
30 «‘YywOuti émi Toye oYpanoyc 6 Oedc Kai éni TACAN THN YHN H AOZA COY 
etta AaBadv tov Gyvov Sickov TiOnow emi THV Kehadv Tod Stakdvou Kal 6 S14- 
Kovos Kpatav avTov per evAaBelas kal Dewpdv cEw mpds TiHv OUpav ovdév A€ywov 
amrépxeTar eis THY mpd0eow Kal dori@now attév' 6 Sé tepeds mpooKuvycas 
kat AaBav TO Gytov toThpiov Kal émotpadels mpds THY OUpav pa Tov Aadv 


« Rompotes Xpiotiavinn HO? Kai Aecrovpy.xn Athens 1869, p. 381. 


The Liturgy of St. Chrysostom 397 


Aéyov puotiKds 
Evroynrés 6 beds fpav 
eita éxdwvet 


~ ~ ~ > 
TaVTOTE Viv Kal del Kal els TOvS aldvas TOV aidvav. apy. 


{THANKSGIVING} 
Kai éfeAOdv & Stdkovos Kal otds év TH cuvyPa Tow Aéyer 
"OpOoit peraraBdvtes Tov Ociwy ayioy adypdvTav dbavdrov 
érroupavioy Kal (womol@v dpiktav Tod Xpiorod puvornpiov 
afiws evyaploTnompey TH Kupio 
lls’, Sor merged tac! alld te 
3 ~ ~ 
AvtiiaBot oa@cov éXEnoov KTA 
A € 7 ~ 4 ig 7 5] mn 
Ti jpépav maoay Tedelav aylav elpnviKny KTA 
Exhavyois 1d Tod tepéws 
<F £ X CoA \ \ \ , b ? 
aylacos nua@v Kal col THY Ob€ay avatréutropev 


ad 
Ori avd €i o 
7T® Ilatpixal 76 Tid Kai to ayiw IIvedpati viv Kai dei Kai 


10 


els TOUS al@vas TOY aldver 15 
& xopés 
"Apny 
(THE DISMISSAL > 
“O tepeds 
"EN eiptiny mpoéAPwper 20 
6 xopds 
"En ondmati Kypioy 
& Sidkovos 
Tod Kupiov denbdpev 
25 


6 xopés 
Kidpie €Xénoov, Kipie €Aénoov, Kvpte €déEnoov 
Aéorora dyte evAbynoov 
€0X7 OmaPdpBwvos EKhwvoupévy mapa rod lepéws Ew Tod Bhparos 
‘O-eyAor@n Toyc eYAoroyntdc ce Kipie kai dyidfwv rods émi 
gol memo.Oéras COCON TON AAON COY Kal EYAGCHCON THN KAHpO- 30 


NOMIAN COY’ TO TAnpwpa THs exkAnolas cov pvdrAafov' dylacov 


10 


X5 


20 


398 The Byzantine Rite 


TOvS AFATM@NTAC THY EYTIPETIEIAN TOD OIKOY coy’ ov avTods 
avTiogacov Th Oeikn cov Svvdper Kai mA érkaTadiTHe pas 
o . ' 
ToYc €ATTIZONTaC ET CE’ Elpyvnv TO Kocpo cov dépnoal, Tais 
> 4 ~ € A - A ¢ ~ lant A 
exkAnoias cov, Tois lepedot, Tots Baciedow judy, TO oTPATO@ 
\ \ im toe ~ e a ' > \ \ a , 

KQaL TAVTL TO daw goov* OTL TIACA AOCIC ALABH KAI TIAN AWPHMA 
TEAEION ANWOEN ECTI KATABAINON EK GOD TOY TATPOC TON PWTON 
\ \ X\ N > 4 S: - > Ze 
Kal oot Thy Oogav Kat evxapiotiav Kal mpocktynol avaméep- 

”~ \ \ ”~ [Zan 8 a CF. VA a ‘ 
tmopey T@ Ilatpi kat to Tid Kai To ayio IIvetpare viv Kat 
t t c ¢ t 


od Tass 


del Kai els TOvS al@vas Tov aldvey, any. 
Tatryns Sé teAeoOeions & pév tepeds eioépxetar Sid Tv aylwv Oupdv Kai 
GreXdv év TH mpolEoe A€yer THY Tapodoav evXyV pPUTTLKdS 
TO mAnp@pa TOU vopou Kal TaY mpopynTa@y avtos Umdpxwv Xpiore 6 Oeds nuav 
6 mAnpo®oas Tacay THY TaTpLKHY oikovopiay, mAnpwcov yxapas Kal evppoovvns 
Tas KapOlas nav Tavrote voy kal del kal eis Tovs ail@vas TaY ai@ver, dyn. 
*O Stdkovos 
Tod Kupiov den@dpev 
6 tepevs 
EyAoria Kupiov kai €dcos attod Ado ep Yudc TH avdroo 
2, x ? z. “~ X 5 ae, XN > X 
xdpi7t kal giravOpemia mdvrore viv Kai dei kal els rods 
al@vas TOY aldver 
& XOpds 
3 a 
A pny 
eita 6 tepevs 
Adgéa cot 6 beds judy dd€a oor 
6 Aads 
Adéa Ilarpi cai Tid kai dyio Tvetpari 
t c 
x nn Wie Aree \ > ‘ I~ “~ +7 bf ? 
Kat viv kal del Kal €ls TOUS al@vas TOY aioveY, apnY 
kal ylverar dmrdAvots 


SO ev Iopddvn td Iwdvvov BanricOjqvat karadegdpevos did THY 


30 NuaY cwrnpiav} Xpiords 6 aAnOivds Beds Hu@v KTA Cp. 361). 


*O Sé Stdkovos ciceAOdv kai adtds Sid Tod Bopetou pépous ovoreAAa Ta Gyra 
peta PoBou Kal macys dodadretas Sore pydév tr. Tov dyav AewtoTATwv execeiv 
bal lol aI , l4 ia a 3 n 2 
 katadeaOfivar kai dovimrerar tds Xxeipas év TH ouvyler ToT. 


The Liturgy of St. Chrysostom 399 


{THE EULOGIA) 
Etta dvaywaoketar 6 Erdpevos *O Sé tepeds eEeAdv SlSwor Th 
Wadpos Ay’ | Aag 76 *Avtidwpov. 
EyAorticw Ton Kypion €N TANTI 
KAlp@ KTA, : 5 
{THE DISMISSAL OF THE MINISTERS) 
Etta ciceMOav ev 7 Gyio Bhpatt adrodverar tiv teparicyy oroArv Aéyov 
Nyn AmoAyeic TON AOYAON COY KTA 
“Aytos 6 Geds, aytos iaxupds, Gytos abavaros édénoov nas 
Ad&a. Kai voy fe) 
Ilavayia rpias éhénoov nuas* Kupre thao Onte rais dwaptias nuav’ Séomora 
avyx@pynoov tas dvopias nuiv’ aye émioxeyyar Kal tacat Tas doOeveias nav 
€vekey TOU GvdpaTos Tou 
Kupte €Aéenoov, Kipte édénoov, Kipie éAenoov 
Ada, Kai vov 15 
Ilatrep nav 
eita TO atroAutixiov tod Xpucoordpou 
‘H tov ordpatos cov Kkabdmep mupads éx\dpWaca yxdpis thy olkovpeyny 
epaticer, adidapyupias TH Kéopm@ Onoavpors evaTébeto, TO VYpos Hiv Tis 
tarewoppoowns wumederkev? add gois Adyos madevov madtep "Iwdvyn 20 
Xpuodotope mpeoBeve TO Adyw Xptotde TH Ge@~ owoOjvar tas Wuyxas nav 
76 
Kupte éhénoov 
SwdeKakrs 
Adfa. Kai viv 25 
Thy Tipiwtépav ray xepouBin Kat evdoEorépay dovykpitas tov cepahip, THy 
adiapOdpws Oedv Adyov rekovoay, Thy dvtws OeotdKov, we peyadvvopev 
kal qrovet dtréAvotw 
{O év’lopddvn ind lwdvvov BarticOqvat KaradeEdpevos Krd} 


kal mpookuvyjcas kal evxapioTycas TH Oe@ emi maow ékepxerar, 30 


TéAos tis Yelas Aacroupylas tod Xpucoardpov 


4. THE PRAYERS, OF | Ree ay 
OF,).S0 BASEL, 


ACCORDING: TO) THE MODERN Ter 


(THE DISMISSALS ) 
Evxy irép Tdv KatnXoupéevwv mpd Tis aylas avacopas Fv 6 tepeds Aé€yer puocTiKas 
Kvpte 6 Oeds yuav 6 év ovpavois KaTokav Kai émiBA€étrov Eri 
TavTa Ta Epya cov, EiBrE\pov Emi Tos dovdrOUS Tou TOvS KaTN- 
5 Xoupevous Tovs UroKeKALKOTas TOUS EaVT@Y avXEVAS EVaTLOV Tov 
kat dds avtois Tov Ehadpoy (uvydv* woinoov avrovs pédAn Tipia 
THs ayias cov exkAnoias Kat Katagiwcov avtovs Tod ovTpob 
lon ? ~ b] , “A é ~ ~) ro os. 4 
THS Tadlyyeveoias, THS apecews THY ApapTi@y Kal Tod Evdv- 
lan b) ld > 2 4 ~ ~ b] ~ ~ 
paros THs ap0apcias eis enlyvwow cod Tod adnOivod Oe0d 


10 MOV, 


(THE PRAYERS OF THE FAITHFUL) 
Evxy mortav mpaty 
\ vA la ¢€ ~ X o. “A ~ 4 

Sd Kvpie xarédeiEas piv 76 péya tov’ro THs owrnpias 
pvoTipiov, ov Katngiwoas pas Todvs Tamevovs Kal avagiovs 
15 dovAous cou yevérOat AELTOUpyovs TOU aylov cov OvaLacTnpiov’ 
ov ikdvecoy Huas TH dvvduer ToD dylov cov mvetuaros els THY 
d.akoviay tavrnv iva akatakpitws ordvtes évOmiov Ths ayias 

6 , Va 6 rs dF ‘ x \ = We 2 
oéns cov mpoodywpév cot Ovoiav aivécews' od yap ef 6 Evep- 


yov 7% wadvra ev waor Odds Kipie kal trip Trav hperépov 


The Liturgy of St. Basil 401 


dpaptnpdtav Kal Tév Tod aod ayvonpadtay Sex7yv yevérOat 
thy bvolav pay Kai evpocdeKTov Evaro cou, 
| Evixy morav Sevtepa 

‘O Océs 6 emicxepdpevos ev Ehéet Kal olKTIppols THY TaTrel- 
VOC UaY, 6 OTHTAS NuaS TOS TaTrELVOdS Kal duapTw@Aods Kal 
avagious dovXous cov KaTevétriov THS aylas ObEnsS cov AeELTOUp- 
yelv T@ ayio cov bvotacrnpio’® od évicxvoov Huas TH duvvdpe 
Tod aylov cov mvetpatos eis tiv Staxoviay Tavrnv Kai dds 
hplv Adyov év avoi~er To oTdmatos pay eis TO EmiKadeia bat 
Thy xadplv ToD aylov cov TvevpaTos emi T@Y peANOVTOY TPpoTI- 


becbar dépor. 
(THE OFFERTORY) 


Eixy tis Npockopdis 

; ~ ~ > 

Kidpie 6 Obs yay 6 xtioas pas Kal dyayav els THY Cwiv 

, a: ? eA i= t ‘ ’ 7 < © , 
TavTnv, 6 vrodei~as Huiv ddovs eis cwTnpiav, 6 xaplodpevos 
¢ - ) 4 , ) , , Se Sik Az eee 
nw ovpaviey pvotnpiwy amoKddviw: ov ei 6 Oéuevos Huas 
eis THv Olakoviay TatTnv ev TH Ovvaper TOD mvEevpaTos Gov TOD 
et. AA Be , A , 6 ee 8 , a 
ayiov' evddknooy On Kupte tov yevécOar yas diaxdvovs THs 
Kawns cov diabykns, AEtTOupyovs TaV ayiwy cov pvoTNpior: 
mpoade~ar Huas mpoceyyifovTas T@ ayim gov Ova.acrnpio 

‘ 7 ~ ee P od ae 7 » ~ 

kata TO TAOS TOD EA€ouvsS cov iva yevopueba a£1or Tod mpoc- 

4 A A 7 ‘ > 7 7 ¢ \ 
pépety cor TV AoyiKyv Tav’7TnY Kal avaipaxtoy Obvaiav tbrép 
TOV HueTepwov apapTnudTav kal TOV ToD aod ayvonpdTov’ 
ra) 7 , \ dA ‘ 4 7 
iv mpocdegdpevos eis TO Aytov Kal voEepdy cov OvcltacTHpLoy 
? ’ 4 > 7 > 4 € ao ‘\ 7 ~ € 7 
eis Oopijy ebwdias avTikaTdreprpov huly tiv xdpw Tov ayiov 

> ~ 5) 
gov mvetparos. emiBreov eh tpas 6 Oeds Kal emide emi 
‘ 4 t ~ 4 ‘ / : b \ t 7 
Tiv AaTpelav Hpa@v Tab’THY Kal Tpbcde~at avTijy ws mpoaedé~w 
»” - ~ 
ABerX 7a dopa, Nae ras Ovoias, ‘ABpadp Tas bAoKaprraécess, 
Mocéos kai Aapwy tas lepwotvas, YapovijrA Tas elpnyixds’ ws 
Fd , ~ ¢ / , / ‘ ’ ‘ 4 

mpocedéEw EK Tov Ayiwy Gov amoaTbAwy Tiv adAnOwiy Tavbrny 
Aarpelay ottw Kai Ex TaY YXELpOY uUaY TOY apuapTwrGY Tpéc- 
é b) ~ - , fal / rs fi 4 ad 

eat Ta O@pa taitta év TH xpnotérnri cov Kipte iva Kar- 

7 ~ ’ 7 ~ t a 7 
afiwbévres ettovpyeivy apéumrTos TH dyin cov Ovo.acrnplo 
D 


5 


Io 


25 


30 


402 The Byzantine Rete 


eUpopev Tov picbdy TOY TiaTaY Kat dpovipwy oikovopmwv ev TH 
€ 7, ie a > 5) 66 VA lon 7 
HLEpa TH PuBepa THS avTamoddcews cou THS dikaias, 
€ANAPHORA) 
‘O ov, décrora Kipie Océ Ildtep wavroxpdtop mpockuyyzé, 
» € b ~ \ la X 7 lan ita ~ 
5 dEtov ws adAnO@s Kai Oikatov Kal mpémov TH pmeyadompeTrela TIS 
aylwovvns cov ce alvely GE Uuvely GE EvAOYElY GE TPOTKUVELY 
\ ’ om A ? x 7 of ot X \ X 
gol evyapioTeiy o€ Oogdfew Tov povoy dvTws dvTa Dedy Kai cot 
ze 5 , , \ ? we 
Tpoopépev ev Kapdia ovvTEeTplpevN Kal TVEDMATL TATELYOTEWS 
THY NoyiKyY Tav’THY AaTpElav Hua@v* OTL Od Ef 6 yaplodpeEvos 
€ a ‘\ 3 - ~ ~ b he XN , € XN eS 
1o Hply THY eniyvwow THs ons adnOelas. Kai Tis ikavds AaAnCaL 
A ~ ? 

Tas dvvactelas gov, akovaTas Tolnoat wdoas Tas alvéeces 
gov 7) Onynoacba maévTa Ta Oavpdoid cov ev TravTi Kalpa ; 

Cs 
déomoTa Tay amdvTwv, KUple ovpavod Kai yns Kal mdons 

4 € = 2 \ ) € ? € YA 2eN , 
KTITEWS OPOPEVNS TE Kal OVX Spwpéevns, 6 KAaOHpmEVoS El Opdvouv 
la \ > 7 b] i »/ DP. bf ie: 

15 00fns Kal emPrAé€mov aBvcocovs, dvapxe adpaTe akaTaddAnTTE 
b) , b] bof ¢ x ~ 4 € ~ 3 a 
amepiypamTe avaddoiwre 6 Tatip Tov Kupiou nyuov “Inoot 
XpisTod Tov peyddrov Ocot Kal cwTnpos THs €ATidos Huav 
e ’ ZN lan ~ ’ 7 ‘ See 2 
6s €o7Tlv €lkay THS ons ayabdrynTos, odpayis todTUTOS, EV 
éavT@ dexkvds oe Tov Ilatépa, Adyos (av, Oeds adrnOivos, 
€ X IF yP LNT Be » ou Xx ce Ngee 6 \ 

207) Tpd alaveov copia (a1) dylacpos Ovvapis, TO Pos TO aANOLVOY 

2 \ ai ~ We G2 5) Va A > rr 6 , ~ 
map ov 70 IIvedpa 76 ayo eEehdvn, 76 THS adrnOeias mvevpa, 
\ A ¢ - , e ’ \ = ? 

TO 7HS violecias yadpicpa, 6 appaBav THs pedAdrAovaNS KANpO- 
7 € by \ ~ s} 4 b] ~ €- XN - 
vopias, ) amapy?) T@V alwviwy ayabov, 7 Cworrotds dvvamis, 

cal ~ 5] ®” ~ , \ 
 7nY} TOU aylacpov’ map ov aca kTiois AoylKH TE Kal 
\ la ‘ ? Sy 3 \ Ih b 7 

25 voepad Ouvvapmovpévn gol AaTpEever Kal Gol THY aidioy avameuTreEl 
dogoroyiav ort Ta otutavTa dotAa od, Ge yap aivodow 
dyyero. apxadyyedor Opdvor Kuptotynres apxat e€ovotar duvdpes 
Kal Ta TroAvémpatra yepovBiu' ool mapliotayvtat KUKAM Ta 

Hpara xepouBip p 
sepadip, e€ mTépvyes T@ Evi Kai CE TE @ evi, Kal Tai 
pagip, pvyes TO Evi kal e€ mrépuyes T@ Evi, Kal Tails 
X\ } \ ra \ / € ~ ~~ de é \ 
30 fey Ovol KaTaKadUmTOVoL Ta TpbcwTa EéauvTay, Tais dé duvai 
\ tA b ‘ on \ , - oe bs. \ 
Tovs Todas Kal Tals dual TeTOMEVa KEKpayeEV ETEpOY TpOoS TO 


4 by fe 7 ) ‘4 rg 
ETEPOV AKATATAVOTOLS OTOMATLW aolyHToLs OofoAoyials 


The Liturgy of St. Basel 403 


éxdavws 6 tepeds 
> b 7 ec 7 “A om \ , 
Tov emivikioy buvov adovTa PodvTa KekpayoTa Kal NEyovTa 
& xopdos 
a cd e 
Aytos aylos aytos 
& Sé tepeds émevyerat puoticds 
~ , 
Mera totvtay Tay pakapioy duvdéuewy déorrota giddvOpwre 
~ ~ f > wa 
Kal Hels of duapTwAot Boomer kal Néyopuev “Aylos Ef OF aANOaS 
Kal Tavdylos Kal ovK EoTL péTpov TH peyadomperrela THS aylw- 
ctvns cov Kal édcLos év aot Tots Epyols Gov OTL Ev OiKaLocvyy 
5 7 ’ a , 2p oe , \ \ 
Kal Kpices ddXnOwh wdvTa éemnyayes Hulv' mAdocas yap Tov 
» ~ \ b \ ~ ~ ‘ Pea lon a € > 
avOpwrov yxotv AaBay amo 7HS ys Kal elkivi TH OF 6 Oeds 
, , io 5) A , ae AN ’ 
Tiunoas TéHELkas avTov ev TO Trapadeiow THS Tpudys aOava- 
7 ~ ‘ b: 6 b U4 > ca 2 an v2 ~ 
ciav (ans Kal admodavow alavioy ayabev ev TH THpHoE TeV 
’ A 5) , Sukie ’ \ , A 
EvTOA@Y GoU ETayyELAapEVOS AaUTM' GAAAA TAPAKOVOAaYTA Got 
~ ’ an ~ ~ 4 254K XN an b 7 ~ 
ToD aAnOivod Ocob Tob Kricavros avroy Kal TH amdtyn Too 
4 ¢ , , a ’ lg € ~ V4 
dpews Uraybévta vexpwHévta TE Tols olkeiols abToU TapaTTé- 
] 7 Do % 2 ion é 7 ¢ ‘\ 2 ~ 
pacw e€dpicas avtov év TH OiKaLoKpicia cov 6 Oeds Ex Tod 
, 5) \ Va A ‘ (Yad ’ N 
mapadeicov «is Tov Koapov TodTOY Kal améoTpeas els THY 


* 


yiv €€ As €AnpOn oikovoyav ait@ tiv ex Tadtyyevecias 
t 


, ’ 


, \ a a > ‘ ’ \ ’ Z 
gaTnpiav Thy év alT7T@ 7TH xpio7@ cov’ ov yap areatpddns 
To TAdopa gov els TEAOS OD eEmoinoas ayabe ovdE EreaOov 

~ > 
Epya xelpav cov adAX EmecKeyw ToduTpéTas Oia oTAdyxva 
éhéovs cov: mpopytas e€améoretdas, érroinoas dvvdpes dia 
~ , ~ ’ 
Tav adyiwv cov Tov Kab ExdoTny yeveav ebapecTnodyT@y ool, 
ehdédnoas hutv dia otopatos tév dobhwy cov T&Y TpodpnTav 
Ya € ~ A 7 7 4 7 
TpokaTayyédAAov Huty THY pédAdNoVaav ExeaOat GwTnpiay, vouov 
Edwxas eis PBonberav, ayyédovs enéctnoas diXakas' dre de 


5 4 ~ ~ > / t ~ , > an t 
HrAVe 7d TWANpopa Tov Kalpov EddAnoas Huly ev avT@ TO vi 


c 


) 


ce 


’ 9 ‘ ‘ 1A , / < b ’ P ~ 
gov 6. ov Kai Tods al@vas emoinoas’ bs @v amatyacpa Tis 
/ s ‘ ~ M4 4 4 , 4 
b0éns gov Kal xapakxtTip THs UTocTdcEds gov pépwv TE TA 
, > Tap ~ / t ~ ’ t \ € 4 
TadvTa TO phpatt TAS dvvdpews abTod ovy aprraypov yyjoato 

7? 7? . ~ ~ ‘ 

TO elvat loa coi TH Oe@ Kai Ilarpi dAAa Ocds av mpoamvios 
u ‘ ~ lal ” ‘ ~ J 7 4 ‘ ’ 
émi THs ys @POn Kai Trois dvOpdras TuvaverTpadyn Kal EK 


pd 2 


10 


20 


on 


10 


15 


20 


25 


404 The Byzantine Rite 


mapOévov ayias oapKkw0els Exévmoev éavTov popdiy Sovdov 
AaBov, cbpupopPhos yevopevos TH THLATL THS TATELYVOTEWS U@V 
iva nas ouvppoppovs moijon THs eEikovos THS OdéNns abdbTod 
? \ A ’ b) , € id ? ARIS ’ Q Vd 
errelon) yap Ot avOpemov 7 adpaptia eiondOev els Tov Kdcpov 
N\ \ Lon e 7 id 7 +O? ¢ 7 
kal Oia Ths apaptias 6 Odvaros, evddxnoev 6 povoyeryns wou 
vids 6 ay €v Tols KoATrOLs GOD TOD Oeod Kal Ilatpds yevdpevos 
bd \ ~ € rs ae 2.4 3 rg ¥ 
ex yuvaikos THs adylas Oeordkov Kal demapbévov Mapias, 
yevopevos vmod vomov KatTakpivat Tiv apaptiay é€v TH oapKi 
€ ~ eo Cha? a "ASO b) 6 ? 66 ) ERAN 
avtod iva of ev TH Addp arobvickovTes CworroinOoow ev avT@ 
“A “~ = \ bd ia “A 4 Pie ‘\ 
7T® XploT@® cou" kal eumrodiTevodpevos TH KoTU@ TovTw, dovs 
TpooTdypaTa ocwTnpias, amooTncas huas THS TWAaYNS TOV 
’ - , nA 5 2? A nw ’ A ~ \ 
ElOHAWY TpoTHyaye TH Emlyvaoce cov To’ adnOivod Ocod kai 
Ilarpos xrnodpevos fpas éav7@ abv wepiovo.ov, Bacire.ov 
td 7 ay e \ - bs er ‘ ¢ 7 
iepdrevpa, €Ovos ayiov' Kal Kkabapioas ev UdaTi Kal ayidoas 
“~ 2? A“ € i yA ¢€ \ b , ~ ed 
7T® IIvetpart 7H ayiw edwkev éavTdv avTdddrAaypa TO Oavarw 
ev @ tyoucOa mrempapéevor U6 THY a f i rOa 
vy ® KaTerxopeba pap 6 THY apaptiav Kai KateAOav 
A lo A ¢ lal 
dia Tod oravpod eis Tov adnv va mAnpdon EavTOd Ta TdvTA 
édvoce TAS ddvvas TOD Bavdrov Kal advacTas TH TpiTn Huépa 
ge Tas odvvas aTas TH TpiTn Hpméeps 


\ € VA a \ NV bd ~ b) 2. , 
Kal ddoTolnoas TaoN TapKl THY EK vEeKpo@v avdoTac, Kabdrt 


> cae XX , =~ ¢€ SS ao ~ \ bs XN ~ 
ovK jy dvvarov Kpatetobat bs THS POopas Tov apxnyov THs 


lan lan 3 an“ 
(ns, eyeveTo amapyx) TOV KEKOLUNMEv@Y TpwTOTOKOS EK TOV 
vexpov iva n avTos Ta TdvTA ev ToL TpwTEvaV, Kal dvedOay 
3 \ b) ‘\ 3 7 b] lal ~ "4 J 
els Tos ovpavovs ExdOioeyv ev dE~La THS peyadwovvns cou EV 
€ ~ A x (v4 > ~ id £ \ \ A b] los 
bnrols os Kal Eel amodobvar exdoT@ KaTa Ta Epya avTod, 
7 \ Care € 4 a ? ¢€ A VA 
KaTédure O€ Hpuly vVTopyypata ToD GwTnpiov avTov mdOous 
A A , \ \ ig eee i oes / N 
TadTa & mpoTeOcikapev KaTa Tas avToU EvToAds* péAA@Y yap 
Ie 7? oN N € , \ > 7 Q N ¢ a 
é€iévar éml tov ExovUo.tov Kal aoldimoy Kat Cwomoldy avTot 
Odvatov Th vuKTi n mapedidov éavrov brép THS TOO Kécpov 
A \ » ah aN on ¢ 7 \ lo \ ’ , lan 
(ons AaBav dprov emi Tov ayiov abrod Kal aypdvTav yxeElpav 
\ ) 7 ‘\ “~ ~ ‘ | + 7 , 4 
Kal avadeigas col T® Oem kai Ilatpi evyapictycas evrAoyjoas 


ayidoas KAdoas wears 
eiTa ekpovws 


wy a € 7 € ~ Ca \ > ‘ >] fe 
€OwKe Tols ayiois avrod padnrais Kat amoarddols Elmav 


The Liturgy of St. Basil 405 


AdBere hdyere: TobTS pou EoTi 76 cpa TO Urep buoy KA@pEVvOY 


els Aheow apaptiay 
| 6 xopos Warde 


"A pny 
6 Sێ tepeds puotikds 
c 2 \ X Z 2 A , > b) , \ 
Opotws Kai 7b ToTHplov Ex TOD yevynpaTtos THS auTéXov AaBov 
kepdoas evxaplaTnoas evrAoyHoas ayldoas 
eita ékdavws 
x age SIRT 3 ¢ ~ ~ Sah / Le? / 
€dMKE TOIS ayiols avTOU pabyTais Kal amoaTéXos eiwav ITiere 
3 ’ ~ , x ee Ae X oP X a ~ U4 
e€ avtov mav7es* TOUTS EoTL TO aiud pov TO THS Kans diaOHkns 
ee \ € a ‘ ~ b] 7 bd BLA ¢ ~ 
70 UTep bua@v Kal TOAA@Y ExyxuVdpeEvoY Els ahEeolW apapTiOV 
& xopos WadAe 
? 
A pny 
6 tepets kAtvas thy Kehadry émevdxeTar puoTiKds 
an a ) \ JESS . ae a ee \ bY bd P 
Todro mroveire els Tiyv Euny advapyvynow' dodkis yap av éabinre 
Tov aptov TovTov Kat TO ToTHplov TovTO mivnTe TOV Emov 
/ "4 ‘ \ ’ \ > 4 ¢ ~ 
Odvatov KaTayyéXXETE Kal THY Eutjy advdoTacly bmodoyelre. 
Mepynpévor otv S€omota Kai mpets TOY caTnpiwy av’Tot 
mabnpdtav, Tod (womrolod actavpod, THS TpLnuépov Tadys, THs 
EK veKp@v avaoTdcews, THS Els odpavods avddov, THs Ex dei@y 
got trot Oeot Kai IIarpos Kabédpas Kai rhs evddfou Kai 
poBepas devrépas avtod mapovcias 
eita Expovws 
s ‘ ? ~ ~ ‘ cs A 4 \ \ ¢ 
Ta O& EK TOV OHV Gol TpOTHhEpopeV KaTa TaVTA Kal Ola TaVTA 
6 xopos WadAer Td 
>| © ~ s by ~ ‘ , “A 7 
de vpvodpev sé evroyotpev coi evyapiorodpev Kvpre 
kai OcdpeOd cov 6 Peds tpav 
6 lepeds wAlvas tiv keadry émevxeTar puotiKds 
Aia rovro déomora travdy.e Kal hpeis of apaptwdol Kai 
’ ~ - “ 
avdfto. doddoi gov of Katagiwbévres AevToupycivy TH aylw cov 
bvotacrnpio, ot dia tas Sikatocivas hpav, od yap érommoapev 
, ’ ~ re 
Tt aya0ov emi THs yas, GAA did Ta XEN Gov Kal Tovs olKTip- 


povs gov ods e£éxeas mrovolws ép Huds OappodvTes mpooeyyi- 


20 


25 


30 


Io 


20 


30 


406 The Byzantine Rite 


[- ~ e lA ? ‘ - A b] 2 
(ower 7T@ adyim cov Ovoiacrnpio Kal mpobévtes Ta avtiztvTa 
Tov awylov o@paTos Kal aiparos Tob ypioTod cov cod dedpucba 
‘ Ni A e e le ’ z a ~ 3 V6 
Kal o€ Tapakadodpev aye dyiwv evdokia THs ons ayabdbryTOos 
a — >) A 
eAOety 7d IIvetpud cov th” Ayiov eh pas Kal emt Ta mpo- 
? o@ ~ \ b) ~ > X ‘ id ee ‘ 
keipeva O@pa Tatra Kal evrAoynoat avTad Kal aylidoa Kai 
> ~ SS \ > A FX x 7 ~ lo - 
avadeigat Tov pey ApTov TodTOY avTO TO Tipiov GHpa TOU Kupiov 
\ 6 A \ nan € A si a x A Q be - 
Kal Oeo0 Kai caTnpos nuav Inoot Xpiorov, 7d d€ mroTHpiov 
TovTo avTo TO Tipioy aiua Tov Kupiov Kai Oeod Kai cwrTHpos 
We acd - xX ~ Nee be (osm | a a , a 
npov Incod Xpiocrov 70 exyvlev brep THS TOD KdcpmoU (7s 
Kal cwTnplas * 
& StaKkovos 
"A AN oe TN On Ae 
py dpny apry 
6 Se tepevs émevyerar 
c ~ N ? \ b] ~ ce ® »/ ny) lo 7 
Hyas 6 wdvras tovs €x Tod Evds apTov Kal Tov moTNpiou 
MeTéxovTas evdoais aAAHAos els Evds TIvedparos dayiov 
Kowaviay kal pndéva huov eis Kpima els KaTaéKpiua Town- 
gals peTacyely Tod a&ylov cwpmaTos Kal aluatos Tod ypioToU 
] - a (dA / \ Sp Q\ ? ~ € ia 
gov ad wa evp@pev EACOV Kal XaPLY META TAYT@V TOY ayiov 
Tov am al@vos co evapeoTNCaYT@Y TpOTATOpwY TATEPwV TAT pt- 
apx@v mpodnTay amooTbA@y KnptKov evayyeALoTa@V papTvpav 
OporoynTav Oidackddwv Kal TavTos mvEetpaTos OlKaiou Ev TicTEL 
TETENEL@PLEVOU 
etTa éxkhavws 
b] id ~ 7? b] la @ i > , 
efalpéTos THS mavaylas adxpdvrov brepevdoynpéevns evddgou 
7 € ~ , ‘ d vA 7 
dearrotvns Hud Oeordkov Kai aerrrap0évov Mapias 
& xopos WadAe 
> 
Emi coi xaipe (kTX) 
& S€ tepevs emevyerar puotiKds 
(Neng ta ? - , , ‘ A A 
Tov ayiov Iwavyvov mpodjtrov mpodpipov Kal Bamtiorov, Tov 
dyiov Kal mavevdjpov arocTbA@v, ToD wylov rod Beivos OU Kal 
THY pvipnv emitedobpev Kal TavT@VY TOV ayiwv Gov wy Tals 
" To ‘MeraBaday TO Tvedpari cov TO‘Ayiw’ éx THs TOV Oeiov Xputoardpov AecTovp- 
yias peraypapey Oewpovpevov Kata ovvTafw ovK exe xwpay ovdepiay évTavda eis 


TV Tov p. Baotdelov GAN EoTt mpooOHnxn ToAunpws Tapa Tivos yEevomervn ws Kal 
Nikddnpos trecnpelwoev év TH T1ndadip avdrov (Kavdn 16’ ths év Aaodixeia Suvd5ov). 


The Liturgy of St. Basil | 407 


e a3 BI ae t ~ 4 7 ~ 7 7 eX 
ikeciais emioxeipar nuas 6 Oedss Kat prynoOnt. mévtov Tov 
? ie , ’ 4 ~ > e 

Tpokekolunuevav em eATridt avactdoews (wns alwviov 
évrat0a pvnpovever dvopactt Kai dv BovAerar Telvedtwv 
‘ ¢ ~ ~ ~ re 
Kal avdtavoov avrovs Omov emioKomel TO Pas TOU mpoTe- 
Tov wou 
~ ~ € ~ 
“Ez cod deépeba pyjcOnre Kipie ths ayias cov Kaborrkas 
~~ ~ i ~ 
Kal QTOoTOALKHS EKKANnTiaS THS ATO TEpdToY Ews TEPaT@Y TNS 
olkovpévns Kal elphvevcov avTiy iv mepleToijow TO Tipio 
aipatt 700 yploTed cov Kai Tov dyLtov olkoy TodToOY aTEpéwoor 
Héxpl THS cuvTerelas TOD ai@vos 
Mricbnrt Kipie trav Ta SOpad cor Tad’Ta mpocKkopicdvT@v 
oe e \ = liar a Fae CZ a, vA 
kal UTEp ov Kal Oc @v Kal €d’ ois avTa TpocEKbpLcay 
Mvjcbnrt Kipie trav Kaprogopotvtay Kal KaddepyovvTav 
5 ~ nw 
ev Tals dyiais cou exkAngials Kal Pepynpévov TOV TeEVAToY' 
» ’ ‘ ~~ 7 VN ag 4 
apeipat avtovs Tols mAovaiols cov Kal Etroupaviols xapiopact, 
~ n~ > “~ 
Xapioat avrois avtTi Tav emlyeimy Ta Emrovpdvia, avTl Toe 
7 A Lg ’ ‘ ~ ~ \ + 
Tpockaipov Ta al@via, avTl Tay POapTav TA apPOapra 
a f 
MvyjcOnrt Kipie tov €v Epnuiais Kai dpect Kal omndraios 
\ ~ ~ ~ va 
Kal Tals oTais THS yns 
MrijcOnri Kipie tov ev wapbevia Kai edraBeia Kai aokyjoes 
t & 
Kal cepvy Torte OiaydvT@v 
MvyjcOnrt Kipie trav evoeBecrdtav Kai TioToTdTaY uov 
Baciréwy ods édikaiwoas Baoihevety emi THS yhs dtA@ aAn- 
/ ” ; V4 7 ; Rt Sees , Ie ey \ 
Oeias, brrAw eddokias aTepdvwcov avrovs’ emickiagcov emi THY 
Aj avrov €v pe A€pov, eviayuoov avtav Tov Bpaxi 
Kepadriyv abrav €v pépa Todépov, evicxvaov avta@v Tov Bpayiova, 
aA ’ ~ \ 4 4 ’ ~ ‘\ 7 
ipwoov avtrav tiv de~idv, Kpdtuvoy avtav Thy Bacireiav’ 
. / ’ ~ 4 ‘ 4 yA \ \ 4 
brétatov avrois mavta Ta BdpBapa €Ovn Ta Tovs mod€EpLOvS 
4 4 ’ -~ ” ‘ ’ 7 bd 4 
béXovta: ydpioat ad’rois Babeiav Kai avadaiperoy elpyyny: 
AdAnoov eis tiv Kapdiav avtav ayaba brép THs ExkAnolas cov 
Kal TavT0s TOU Aaov aov iva ev TH yadrHvn a’Ta@y Tpepov Kal 
: 7 4 4 , 4 ’ F » 4 
jhavyx.ov Biov didyopev ev maon evoeBeia Kai cEemvornti 


MvicOnrt Kipie maons apxis Kai é£ovoias Kai Tay év 


5 


Io 


20 


30 


Io 


20 


a5 


30 


408 The Byzantine Rite 


A ~ aA , “ 
Tadatio adehpov Hav Kal mavtds Tod oTpatomédov" Tovs 
3 N > an b) ee La ? \ \ 
ayabovs ev tH ayabdrnti cov diatipnaov, tovs movnpovs 
ayabovs moinooy év TH yxpnatétnri cov 
~ a a A > 
Mvijodnri Képre tod meprect@ros Naov Kai Tay dt’ edrAOyous 
>, Ff 3 7 \ > ? > \ \ € FS XN ‘ 
alrias admokepbévT@y Kal €Aénoov avrods Kal Huds KaTa& TO 
a PS OF \ “A Siaaic~ 4 \ 
mAnOos Tob EA€ovs Gov' TA Tapela atTay EuTANoOY TavTos 
ayabod, Tas augvylas av’ta@v év elpnyn Kal dpovoia diaThpnoov 
z ? Y Pavia ieee? mph 
X\ U4 By XN A 4 \ ~ 
Ta vata exkOpeyov, tiv vedtnTa mailWayeynoov, TO yHpas 
TeplKpadtnaov’ Tovs dALyovyxovs tmapapvOnoal, Tovs EéoKOp- 
MTiopévous emicvvdyaye, Tovs memAavNnpevous Eetravdyaye Kal 
ctvawov TH awyia cov KaoALKH Kal drooTOALKH EkKANoIa’ ToOvS 
? ? ee , 9 , ’ , u a 
dxAoupévous wd mvevpdtav axabdprav edevOépwaov' ois 
mTA€ovot avpmdevoov, Tois <dOoLTopodot auvddevooy” yxnpav 
mpoaTn bi, dphavav vrepdomiooy, alyparetous pioat, vocoiy- 
yy ~ 5] 7 ‘ UA Se 7 \ 4 
Tas tacal, TOY Ev Bhuact Kal peTadAOLS Kal e€opials Kal TaoN 
f 
Orie: kal avdéykn Kal mepioTdoe dvT@y pynpovevooy 6 Oecods 
Kat madvTav Tov Seouévov THS peyddns cou evoTrAayyxvias’ Kal 
Tov ayaTévTev Huds Kal TOV picovYT@Y Kal TOV évTELAapevav 
¢€ ~ a b iA sf c X > ENG. 
Hulv Tos avagios evyerOar bTrEéEp ad’Tav 
Kai tmavrés tod ANaod cov pryjcOnri Kvpie 6 Oeds huey Kai 
2 ‘ 7 54 XN ee 2? BA ~ 7 \ 
éml madvtas éxxeov TO TAOvaLdy gov EAEOS, TAOL Tapéxav TA 
[Og a b ] 
Tpos cwTnpiay alThmaTa: Kat @v Hels ovK Euynpovedoaper Ou 
dyvoiav 7) AROnv 7 TANOOS dvopdtov avTos pynpovevoov 6 Ocds 
¢ ION € 7 ‘\ € - b. \ v € ION 
6 €ld@s ExdaoTov Tiv HALKiavy Kal THY mpoonyopiay, 6 Eidas 
ExaOTOV €K KolNias pnTpds avTov’ aod yap ef Kuvpie 7 Bondeca 
~ b , ¢ 5] \ ~ y ? ¢ ~ 
Tov aBonOjTwav, 4) eATis TOY amndATICOpPEvaY, 6 TOV YELmLago- 
Hévov owTnp, 6 TOV TAEOVT@Y ALMHVY, 6 TOY VoTOvYTwY LaTpds* 
Le.’ ce ~ \ - my 2e ION vA \ ~ a4 
avTos TOls Mao TA TaVYTA yeEvod 6 €ld@s ExacTOY Kal TO aiTnma 
avTov, olkov Kal THY xpElav avToOD 
€ ~ ~ 
Pica Kipie tiv wid 4 Thy povay TavTny Kal TWaoav TéALY 
Kal xopav amd Apo’ oipod cetcpod KaTamovTiapov mupos 
paxaipas emOpouns ad\dAogptvA@y kai éugvaAiov mrod€uou 


The Liturgy of St. Basil 409 


eita ékdwvet 
‘Ev mpérois pyjoOnrs Kvpie tod apyxtemioKdrrov HU@v 706 Beivos 
Ov xdpioat Tais ayials cou ExkAnoiais ev elpHvn THov EvTipov VyLa 
pakponpepevovta Kal 6p0oTopodvtTa Tov Néyor THS oS ddAnOeias 
Kai 6 Stdkovos Aéyet mpds TH OUpa otds 


= < ? , ane Va ¢ x 
Tod Scivos Taviepwrdtou pyTpoToAitov 4 EmLoKOTTOU soms Sv 


= 


XN c \ ~ 7 A e nw a , 
Kal Umep TOU mpockopifovTos Ta ayia O@pa TavTA «th péxpr tod 
Kal TAVT@Y Kal TAaTOY 

kal 6 xopdos Warde 
Kai rav7ev Kai Tacev 
6 Sé tepevs ErrevxeTar puoTikds 

MvyijcOnri Kipie maéons éemioxomns op0oddgov tev dploz7o- 

potvTwy Tov Oyov THs ons adAnOeias’ pvncOnt. Kvpie xara 
~ ~ ~ ~ b] ~ 
TO mTANHOos Tav olKkTipu@v cov Kal THS EuHs avagkdrynTOos’ 
Fos ta ~ - t VS Pot \ > 4 

avyxepnoby por may mAnppéeANMa ExovoLdv TE Kal akoOvoLOY, 

‘ \ \ \ b] A € 7 7 \ 7 ~ € 7 
kal pn dla Tas Euas apaptias Kadrvons TV xaplv TOU ayiov 

7 > \ ~ 2 vs 2 7 

gov mvevmaTos ad THY TpoKElLéevav ddpav. pyyncOnt. Kuvpie 

~ , lon 5] “A 7 ‘ XN e 
Tov mpecBurepiov, TAS Ev XpioT@ Aiakovias Kai mavtos lepari- 
Kov TdypaTos Kal pndéva Hua@v KaTalcxtvns Toy KUKAOvYT@Y 
‘ cd - 7 
TO ay.ov cov OvatacTHpiov 

? ~ lad 

Ericxewat pas €v Th xpnotétnti cov Kipie, emipdvn& 
Hpiv €v Tos mAovalols cou oikTippois’ evKpdToUS Kal emr@dedeis 
TOvS dépas Hiv xdpioat,ouBpovs eipnvixovds TH yh Tpos KapTrogo- 
plav ddpnoa, evrAdynoov Tov aTépavoy Tod EvtavTod THS yxpNo- 
ToTnTOs gov: Tavcov Ta cXiopata TaY ExkAnoL@Y, TBécoY Ta 
ppudypata tov Ovav, Tas TOY aipécewy ETaVvacTdoELs TAX EéwS 
Katddvoov TH duvdpe. tod aylov cov mvevpatos’ mavras has 
mpoadegat eis tiv Bacidelav cov viols hwris Kai viods hpépas 
’ 7 4 \ bd 4 \ \ 4 bd 4 4 c “~ 
avadci~as’ tiv atv elpnynv Kal Tv oly aydrny xdpioat rpiv 

~ , iA ~ 
Kipte 6 beds jpav, raévra yap arédwxas tpiv 
ékdaovws 
Kai dos tiv ev évi ordpatt kali pia Kapdia do€dfew kai 
nye 7 pi Kapdic 


dvupvelv TO WavTipov Kai peyadomrperes dvoud aov Tod IIarpos 


10 


IS 


20 


30 


410 The Byzantine Rite 


\ a [a SA aA e "g - A ‘ + eS > ’ A 
Kat Tov Tiod Kal Tov ayiov IIvevtparos viv Kat del Kal els TOUS 
IA ~ 
AlLOVAS TOV aAlovov 
eita émotpeper pos TiHv OUpav Kat evAoyav A€yer exdwvus 


K Ae \ 5] ia lol 4 A ‘ lon 4 aA 
al €oTal Ta EAEN TOD peydArov Oeod Kat cwTHpos Huov 


tn 


, ~ ~~ ~ 
Inoot Xpiorod pera TaévTov boy, 
{THE LORD’S PRAYER) 

‘O Oeds Hudy 6 Obs Tod cadfe od huas dida~ov edyapio- 
TEly dol Agiws UTép TY EVEpyETi@Y GoU @Y ETroinaas Kal TroLEts 
Q’ € Lay A € 6 X € can ¢ } 2? Q 6o ~ 
LEO nuov' ov 6 Oeds PUoY 6 Tpocde~dpEVvOS TA COMPA TaiTAa 
lo kabdpioov as amo TavTds poAvcpod GapKos Kal TvEvpaTos 

kal didagov aywwotvnv emizede ev hbB@ cov. iva év Kkaban@ 
T® paptupio THS cuvELdnoews Hudv rodexopmevor THY pepida 
a ig ? e ~ “ e ? 7 \ e ~ 
TOY aylacudTev cov EvMlopev TO Ayiw coparl Kal alpate TOD 
~ \. ie 4 ] Q 3 7 “~ X\ \ 
Xplatov cov Kal Urode~dpevoar avTa a€iws cx@pev Tov XpioTov 
13 KaToLKovVTa €v Tais Kapdlats uav Kal yevOueba vads Tov 
€ ? , S\_.¢ Xs € ~ ES 7 € n 4 
ayiov cov Tvevpatos, val 6 Oeds hu@y Kal pndéva ua@v Evoxor 
ToLnons TaV hpikT@v gov TovTeY Kal émovpaviny puoTypiov 
; es aA = \ ? ’ = ’ , er 
pnoe adobevn vruyh Kai cdpati ex Tov avagios a’Tt@y peTa- 
- b) x XN ¢€ ™ v8 la >) , ¢€ ~ > ~ 
AapBavery GAA ds Hiv péexpl THS EoXdTNS Hu@v avamvons 
> Je € , X\ 4 ~ < - > b "A 
20 agiws UmodéxeoOar THY pepida T@V aylacpaT@Y cov Els EpOd.oy 
~ > 7 > b] A b] 7, > b] \ ~ a 
(wns aiwviov, els amoXoyiav evmpbadeKTov THY Em TOU poBEpov 
Biparos Tod ypiotob cov bras av Kal Hels peta TavT@Y TOY 
ayiov Tov aT’ ai@vos col evapecTnoadvTay yevopueOa péTOYXoL 
A ? M4 ) an < € 7 ~ ) Ps a , 
TOV aloviwy cov ayabey @y Hroimacas Tois ayata@ai ce Kipie 
25 EKPOVYTLS Tapa TOV tepéws 
s 7, ¢ ~ 7 \ 4 b] 4 
Kal katagiwmooy nuas O€omoTa peTa Tappynaias akaTakpiT@s ToA- 
a ’ a \ Q ’ , NY v4 \ , 
pav emikareio bar oe Tov eroupdvioy Oecov Ilatépa kal Eyer 
6 Aads TO 
Ildrep hpav 
20 6 iepevs Exhovws 
6Tt gov €otiv 7 Bacirela Kai 7 Otvapis Kal 4 Od€a Tov IIarpis 


kat TOO Tiod Kai Tov ayiov IIvetpatos «rh. 


The Liturgy of St. Basil AIT 


(THE INCLINATION ) 
A ~ 4 
Aécmora Kupie 6 matip tév oiktippav Kai Beds méons 
TapakAnoews Tovs wmroKeKALKOTasS gol TAS EavTaY KEedharas 


> Fd e 4 > ra bd Va 3 \ \ + 
evAbynoov aylacov evdvvduwoov bytpwoorv, amd mavTos Epyou 


D amré 1 dé Epyw adyabO ctvaoyv Kal Kat- 
Tovnpod ambaTnoov, TavTl de Epyw ayale ; 


~ ~ \ 
agiwoov akarakpitws petacyely TOY aXpdvTwY Gov TOUTeY Kal 
“A Fe bf / e ~ d ie | epg 
(@oTolav pvotnpiov eis apeoiv dpaptiov, eis [Ivetpatos ayiov 
Kolveviav, 
(THE COMMUNION > 


Eira tis petaAnwews tederwletons kai Tav AoiTav yevonévwv doa Kal év TH TOD 
Xpucoorépou Aetroupyia mpoeipytar émrevxeTat 6 tepeds pvoTiKds 


~ “~ > \ an 
Evdxapiorotpév cor Kidpie 6 Beds yay emi TH petadrhrye 
~ ‘ > 
TaV ayiwv axpdvTav abavdtwy Kal eoupavioy cov puaTnpiov 
a édwkas Huly er evepyecia Kal aylacp@ Kal ldoe TOY ruy® 
wokas tiv en evepyecic ylao pa av Woy or 
Kal TOV copdTav nua@v, avTos déomoTa Tov amdvTay dos 
~~ Qn 4. la 
yevécOar Huiv Thy Kolvviay Tob ayiov cdépatos Kat alwatos 
~ ~ bd b] 
Tov xpltoTov cou els TiatTLW akaTaicyxvYTOY, eis aydny avuTo- 
> \ rb d 54 ~ \ 7 
Kpttov, els mAnopoviv codias, els iaow wWuyns Kal copaTos, 
’ ~ > nw 
eis atmotpomiy tmavTos évavtiov, eis mepimoinow Tey évTOA@Y 
, , X 4 b] lA } ‘\ ’ «| lo ~ - 
gov, «is amoXoyiay evTpocdeKTov THY Eml TOD hoRepod Brpyaros 
TOU XploTOU Gov, 
{IN THE PROTHESIS) 
Evxy €v 7@ ovoreiAat Ta Gyta pvotiKds 
wy ‘ 7 dd 3 fe c 7 , 
Hyvorat kai retéXeoTas doov eis tiv tperépav Svvapiv 
\ ~ ~ val y 
Xpiare 6 Oeds jyav 76 THs oHs olkovopias pvoTHpioy’ Erxoper 
yap Tob Oavdrov cov tiv pyjpny, eiOopev THs dvacTdceds cov 
x 4 ’ 7 ~ ’ 4 % ~ > , 
Tov Tumov, everAnoOnpev THS aTEXeUTHTOV Gov ws, amnda- 
a ; , a 7 , 4 a , aA 
Tapev THS AkEevwTov gov TpuPdns ns Kal Ev TW péeAAOVTL ai@vi 
mavrTas jas KatagiwOjva edddxnoov’ xdpitt Tob dvdpyxov cov 
maTpos Kai TOU ayiov Kal aya0ot Kai (worro.od cov mrvedparos 
viv kai del Kal els Tos aldvas TaY aidvey, apny, 


Té&Aos tis Velas Actroupylas tod peyddovu Baordciou, 


1o 


15 


20 


25 


> 
39 


5. THE LITURGY? OF Saiie 4 ViaNs 


(THE VESTING) 


While the priest ts vesting the choir sings 
this hymn 


The hymn of the vesting of the priest 


O mystery deep unsearch- 
able eternal which hast decked 
with splendid glory the hea- 
venly dominions, the legions 

10 of fiery spirits in the chamber 
of LIGHT UNAPPROACHABLE 


15 


With wonderful power didst 
thou create Adam in a lordly 
20image and didst clothe him 
with gracious glory in the 
garden of Eden, the abode of 
delights 


a5 


When the priest will offer the sacri- 
fice he must put on vestments privately 
on this wise 


With the deacon he goes into the vestry 
where the vestments are kept 


The ministers being vested each accord- 
ing to his order, they say in antiphon 


Ktzord LET THY PRIESTS BE CLOTHED 
WITH RIGHTEOUSNESS AND THY SAINTS 
SING WITH JOYFULNESS 


Phokh Lord REMEMBER’ DaAvID 
AND ALL HIS TROUBLE 
and the rest of Ps. cxxxit 
Glory be to the Father and to the 
Son and to the Holy Ghost 
Now and ever and world without 
end. Amen 
The deacon proclaims 
Again in peace let us beseech the 
Lord 
Let us in faith with one accord request 
of the Lord that he will bestow 
on us the grace of mercy 
The almighty God our Lord save and 
have mercy 
and they say twelve times 
Lord have mercy. 


The Liturgy of the Armenians 


Through the sufferings of 
thine onlybegotten all crea- 
tures are renewed and man 
hath again been made immor- 
tal, clad in a garment that none 
can take from him 


O chalice of rain of fire that 
wast poured on the apostles in 
the holy upperroom, o Holy 
Ghost, pour thy wisdom on us 
also along with the vestment 


HOLINESS BECOMETH THINE 
HOUSE, Who ART CLOTHED WITH 
MAJESTY. Like as thou art 
girt about with the glory of 
holiness, so also GIRD us ABOUT 
WITH TRUTH 


413 


The priest says this prayer 

O our Lord Jesus Christ who 
DECKEST THYSELF WITH LIGHT AS WITH 
A GARMENT, thou didst SHow THYSELF 
UPON EARTH in unspeakable humility 5 
and didst CONVERSE WITH MEN, who 
wast MADE eternal HIGHPRIEST AFTER 
THE ORDER OF MELCHISEDEC and didst 
adorn thine holy church: almighty Lord 
who hast granted us to put onthe same Io 
heavenly garment, account me worthy, 
thine unprofitable servant, at this hour 
when I make bold to draw nigh to the 
same Spiritual service of thy glory, to 
be stripped of all mine ungodliness 
which is the garment of filthiness and 
be adorned with thy light: remove 
my wickedness from me and blot out 
my transgressions that I be accounted 
worthy of the light prepared of thee. 20 
Grant me to enter with priestly glory 
upon the ministry of thine holy things 
in fellowship with them that have 
kept thy commandments innocently, 
so that I also be found ready for the 25 
heavenly marriagefeast with the wise 
virgins, there to glorify thee, o Christ, 
who didst take away the sins of all 
men, For thou art the holiness of our 
souls and thee, o beneficent God, 30 
glory dominion and honour befitteth 


Lael 


5 


now and ever world without end. 
Amen. 
Then the deacons draw near and vest 
him saying 35 
In peace let us beseech the Lord 
Receive save and have mercy 
The priest 
Blessing and glory be to the Father 
and to the Son and to the Holy 40 
Ghost now and ever and world with- 
out end, Amen 
And first he puts the Saghavart upon 
his head saying 
Lord, put upon me THE HELMET OF 45 
SALVATION to fight against THE POWER 


414 


Thou who didst spread thy 
creating arms to the stars, 
strengthen our arms’ with 

5 power to intercede when we 
lift up our hands unto thee 


15 Bind our thoughts as the 
crown wreathes our head and 
our senses with the cross- 
decked stole woven with gold 
and flowers like Aaron’s for 

20 the honour of the sanctuary 


i) 


On 


Supreme divine sovereign of 
30 all beings, thou hast covered 
us with a robe as with love 


to be ministers of thine holy 


mystery 


Heavenly king, keep thy 
4o church immovable and main- 


tain in peace the worshippers 


of thine holy name. 


The Byzantine Rite 


OF THE ENEMY: by the grace of our 
Lord Jesus Christ unto whom is fitting 
glory dominion and honour now and 
ever and world without end. Amen 


For the Schapik 
CLOTHE ME, o Lord, WITH THE GAR- 
MENT OF SALVATION AND WITH THE 
ROBE OF gladness and gird me with 
vesture of salvation: by the grace 


For the Ourar 
Clothe my neck, o Lord, with righ- 
teousness and cleanse my heart from 
all filthiness of sin: by the grace 


For the Goti 
Let the girdle of faith bound in the 
midst of my heart and of my mind 
quench in them the thought of im- 
purity and may the power of thy 
grace abide in them at all times: by 


the grace 
for the Bazpan 


Give strength, o Lord, to my hands 
and wash away all my filthiness that 
I be enabled to serve thee in cleanness 
of mind and body: by the grace 

For the Vacas 

Clothe my neck, o Lord, with righ- 
teousness and cleanse my heart from 
all filthiness of sin: by the grace 


For the Schourdchar 
Lord, of thy mercy clothe me with 
a bright garment and protect me 
against the wiles of the evil one that 
I be accounted worthy to glorify thy 
glorious name: by the grace 


Afier putting on all his vestments the 
priest says 

My SOUL SHALL BE JOYFUL IN the 
Lord, FOR HE HATH CLOTHED ME WITH 
A GARMENT OF SALVATION and with 
a vesture of gladness: he hath put 
upon me a crown AS upon A BRIDE- 
GROOM AND hath ADORNED me LIKE 
A BRIDE WITH HER JEWELS: by the 
grace. 


The Liturgy of the Armenians AI5 


{THE PREPARATION OF THE MINISTERS) 
Then the priest coming into the middle of the church washes his hands saying 
Ktzord | WILL WASH MY HANDS IN INNOCENCY, 0 LorD: AND 
SO WILL I GO TO THINE ALTAR 


Phokh BE THOU MY JUDGE, O LorDbD, FoR I HAVE WALKED: 


INNOCENTLY 
and the rest of Psalm xxvt 


Glory be to the Father and to the Son and to the Holy 
Ghost 
Now and ever world without end. Amen. 
The priest 
And for the sake of the holy mother of God, o Lord, accept 
our supplications and save us 
The deacon 
Let us make the holy mother of God and all the saints our 
intercessors with the Father in heaven that he be pleased 
to have mercy and in his pity to save his creatures 
Almighty Lord our God, save and have mercy 
The priest 
Receive, o Lord, our supplications through the intercession 
of the holy mother of God, the immaculate mother of thine 
onlybegotten Son, and through the supplications of all thy 
saints. Hear us, o Lord, and have mercy: pardon expiate 
and forgive us our sins and account us worthy with praises 
to glorify thee with thy Son and the Holy Ghost now and ever 
and world without end. Amen. 


Then turning towards the people he says 
1 confess before God and the holy mother of God and before 
all the saints and before you, fathers and brethren, all the sins 
1 have committed: for I have sinned in thought word and deed 
and with every sin committed of men: I have sinned, I have 
sinned: I pray you request for me of God forgiveness 


The | priests| standing by answer 
God the potentate have mercy on thee and grant thee for- 


giveness of all thy trespasses past and present, deliver thee ; 


from those in the time to come, confirm thee in every good 
work and give thee rest in the life to come. Amen 


if 


I 


ur 


Oo 


A416 The Byzantine Rite 


The priest answers 
God the lover of men set you also free and forgive you all 
your trespasses, give you time for repentance and for the 
practice of good works and direct also your life in time to 
5 come: through the grace of the Holy Ghost the potentate 
and merciful unto whom be glory for ever. Amen. 


The bystanders 
Remember us before the immortal lamb of God 
The priest 
10 Ye shall be remembered before the immortal lamb of God. 


The clerks then say Ps. ¢ in antiphon 


O BE JOYFUL IN THE LORD ALL YE LANDS 
Glory be. Now and ever. 


The deacon 
15 Through the holy church let us beseech the Lord that through 
her he will deliver us from sins and save us through the 
grace of his mercy 
Almighty Lord our God, save and have mercy 
The priest 
20 In the midst of this temple and in the presence of these 
divine and bright holy signs and holy place, bowing down 
in fear we worship, we glorify thine holy marvellous and 
triumphant {Resurrection} and unto thee with the Father and 
the Holy Ghost we offer blessing and glory now and ever 
25 and world without end. Amen 


The priest saying Ps. xliit in antiphon with the deacon goes up to the altar 


Ktzord | WILL GO UNTO THE ALTAR OF GOD EVEN UNTO THE 
Gop OF MY JOY AND GLADNESS 


The deacon 
30 Phokh GIVE SENTENCE WITH ME, 0 GOD, AND DEFEND MY 
CAUSE AGAINST THE UNGODLY PEOPLE 


and the rest of Ps. xlit 
Glory be. Now and ever. 


The deacon 
35 Again in peace let us beseech the Lord 


The Liturgy of the Armenians 417 


Let us bless the Father of our Lord Jesus Christ who hath 
vouchsafed unto us to stand in this place of praise and 
to sing spiritual songs 

Almighty Lord our God, save and have mercy 

The priest 

In this abode of holiness and in this place of praise, the 
dwelling of angels and expiatory of men, in presence of these 
divine and bright holy signs and holy place, bowing down in 
fear we worship, we bless and glorify thine holy marvellous 
and triumphant { Resurrection} and unto thee with the Father 
and the Holy Ghost we with the host of heaven offer blessing 
and glory now and ever and world without end. Amen. 


If the celebrant be a bishop he shall draw over his breast the venerable emitphoron: 
and approaching to the table of gifts and falling on his knees with copious flow 
of tears, he shall say, silently and without whispering, prayers to the Holy Ghost 

who ts the dispenser of the work 
Prayer of S. Gregory of Narek (the 33rd chap. of his Book of prayer| 

O almighty beneficent lover of men, God of all, creator of all things visible 
and invisible, saviour and preserver, provider and peacemaker, mighty Spirit 
of the Father, we entreat thee with open arms with loud groanings of prayer 
in thine awful presence: we draw nigh in great fear and trembling to offer 
this reasonable sacrifice, first to thine unsearchable power, being as thou art 
sharer in throne, in glory and in creation with the unchangeable majesty of 
the Father and searcher as thou art also of the hidden deep mysteries of the 
almighty will of the Father of Emmanuel who sent thee, who is the saviour 
and quickener and creator of all. Through thee was made known to us the 
threefold personality of God undivided, whereof thou art known as one, o thou 
incomprehensible. By thee and through thee did the offspring of the patri- 
archal family of old, called seers, declare aloud and clearly things past and 


things to come, things wrought and things not yet come to effect. Thou, : 


o energy illimitable whom Moses proclaimed Spirit or GoD MOVING ON THE 
FACE OF THE WATERS, by thine immense brooding and by thy tender sheltering 
of the new generations under the overspreading of thy wings madest known 
the mystery of the font : who after the same pattern spreading first the liquid 
element as a veil on high didst in lordly wise form out of nothing, o mighty, 
the complete natures of all things that are. By thee all creatures made by 
thee shall be renewed at the resurrection, the which day is the last of this 
existence and the first of the land of the living. Thee also did the firstborn 
Son, thy fellow and of the same essence with the Father, in our likeness, obey 


with oneness of will, as he did his Father. Thee he announced as the true . 


God equal and of the same substance with his mighty Father: he declared 

that blasphemy against thee should never be forgiven, and stopped the 

impious mouths of thy gainsayers as fighters against God, while he the just 
Ee 


15 


25 


418 The Byzantine Rite 


and spotless saviour of all forgave his own accusers, even he wHo was 
DELIVERED FOR OUR SINS AND ROSE AGAIN FOR OUR JUSTIFICATION. Unto him 
be glory through thee, unto thee be praise with the Father almighty world 
without end. Amen 
5 It shall again be repeated to the same effect until confidence through upward 
contemplation of light be wonderfully certified and revealed, the bishop again 
announcing a second peace 


We entreat and beseech with sighs and tears from all our souls thy glorious 
creatorship, o incorruptible uncreated timeless merciful Spirit, who art our 
10 advocate with the Father of mercies WITH GROANINGS UNUTTERABLE, who 
keepest the saints and cleansest sinners and makest them temples of the living 
and saving will of the most high Father: set us now free from all unclean 
deeds that are not conformable to thine indwelling, that the light of thy grace 
which ENLIGHTENETH THE EYES OF OUR MIND be not quenched within us, for 
15 that we are taught that it is by prayer and the incense of a godly life that we 
are united with thee. And forasmuch as one of the Trinity is being offered 
and another accepteth, wellpleased in us through the reconciling blood of his 
firstborn Son, do thou receive our supplications and make us an habitation 
unto honour with every preparation for partaking of the heavenly lamb and 
20 for receiving without punishment of damnation this manna of life, of new 
salvation, that maketh immortal. And let our every offence be consumed by 
this fire, like as was the prophet’s by the live coal brought in the tongs, that 
in all thy mercy may be proclaimed as the Father's lovingkindness manifested 
through the Son, who brought the prodigal son into the inheritance of his 
25 father and directed harlots to the heavenly kingdom, the bliss of the righteous. 
Yea, yea, I also am one of them: receive me also with them as requiring 
great lovingkindness and save me by thy grace who have been purchased by 
the blood of Christ: that in all this and in all thy godhead be made manifest 
unto all, which is glorified together with the Father in like honour with one 

30 will and in one power of praise 

The deacon proclaims 
Sir, give a blessing 
The bishop aloud 

For thine is the clemency, the power, the mercy, the strength 


35 and the glory world without end. Amen. 


{THE PROTHESIS) 


[The curtain 1s drawn to and so remains during the whole prothesis| 


Meanwhile the clerks sing a meghedt Then the celebrant comes to the table 
proper to the day or else the following of gifts where the protodeacon brings the 
40 which is the Hymn of Censing wafer and the celebrant takes it and 


In this abode of votive offer- PREECE 
In remembrance of our Lord Jesus 


ings “in the Lord's .temple © gs. 


The Liturgy of the Armenians 


assembled together for the 
mystery of worship and sup- 
plication for the holy sacri- 
fice, here round about in the 
upper hall of this altar we form 
a choir, with sweet spices 
Favourably receive our pray- 
ers as the savour of sweet- 
smelling incense, myrrh and 
cinnamon 
Keep firm us who offer it to 
thee to serve thee now and 
ever in holiness 
Through the intercession of 
thy virgin mother accept the 
supplications of thy ministers 


L ¢ 


419 


Then taking the wine he pours it in 
the form of a cross into the chalice 
saying 
For the remembrance of the saving 
dispensation of the Lord God and our 

Saviour Jesus Christ 


Then he says privately this prayer of 
S. John Chrysostom 

O Gop, EVEN ouR own Gop, who 
didst SEND FORTH the heavenly bread, 
the food of the whole world, our Lord 
Jesus Christ, TO BE A SAVIOUR RE- 
DEEMER and benefactor, To BLESS and 
to sanctify us: dothou, o Lord, thyself 
bless now eX this presentation: receive 
it on thine heavenly table. Remem- 
ber, good and lover of man as thou 
art, both them that offer it and them 
for whom it is offered, and keep us 
without rebuke in the priestly minis- 
For 
holy and glorious is the most honour- 
able majesty of thy glory, of the 
Father and of the Son and of the 
Holy Ghost, now and ever and world 
without end. Amen. 


tration of thy divine mysteries. 


Then he covers (the oblation) saying 


THE LorpD IS KING AND HATH PUT 
ON GLORIOUS APPAREL 


and the rest of Psalm xcitt 


Glory be. Now and ever. 


Then he burns incense saying 


I offer incense before thee, o Christ, 
a spiritual fragrance: receive it for 
a sweetsmelling savour on to thine 
holy heavenly and immaterial place 
of offering: do thou in its stead send 
upon us the graces and gifts of thine 
Holy Spirit: for unto thee we offer 
glory with the Father and the Holy 
Ghost now and ever and world with- 


out end. Amen. 


2 


ere 


rs 


LoS) 


— 


5 


esr 


40 


420 The Byzantine Rite 


O Christ who with thy blood 
hast made thy church brighter 
than the heavens and_ hast 
appointed within her after 
5 the pattern of heavenly hosts 
orders of apostles prophets 
and holy teachers: we, priests 
deacons readers and clergy 
assembled here, burn incense 
10 before thee as Zachariah did 
of old 
Accept from us our prayers 
which we offer with the incense, 
like the sacrifice of Abel, of 
15 Noah and of Abraham 


Through the intercession of 
thine heavenly hosts maintain 
ever firm the throne. of 
the Armenians 
20 The Hymn of the church 
REJOICE GREATLY, O ZION, 
DAUGHTER Of light, holy mother- 


churchwith thy children: adorn | 


and embellish thyself, o fair 
25 spouse and heavenlike sanc- 
tuary, for the anointed God, 
being of being, is ever sacri- 
ficed in thee unconsumed in 
reconciliation of the Father 
3° and distributeth his own body 
and blood in expiation of us 
for the fulfilment of his dis- 
pensation 
May he grant forgiveness to 
35 the founder of this temple 
The holy church confesseth 


the pure virgin Mary mother . 


of God, from whom hath been 


Then the curtain ts drawn aside and 
the priest comes down censing into the 
midst of the church along with the 
deacons and censes the church and the 
people and then returning bows three 

times to the altar. 


The Liturgy of the Armenians 421 


given us the bread of immor- 

tality and the cup of rejoicing. 

Give ye him blessings in 
spiritual songs. 


(ENARXIS ) 5 


The protodeacon standing in the midst of the church proclaims 
Sir, give a blessing 
The priest aloud 
BLESSED BE THE KINGDOM of the Father and of the Son 
and of the Holy Ghost now and ever and world without ro 
end. Amen 
The clerks say the Shamamout according to the proper of the day 

{On ordinary Sundays 
Onlybegotten Son and Word, God and immortal being, thou 
who didst endure to take flesh of the holy mother of God 1s 
and evervirgin: thou unchangeable didst become man and 
wast crucified: o Christ our God, thou by death didst overcome 
death, thou one of the holy Trinity, glorified with the Father 

and the Holy Ghost: save us} 


The deacon proclaims | 20 
Again in peace let us beseech the Lord 
Receive save and have mercy 
Sir, give a blessing 
The priest 
Blessing and glory be to the Father and to the Son and to 25 
the Holy Ghost now and ever and world without end. Amen 
Peace >] be to all 
The clerks 
And with thy spirit 
The deacon 30 
Let us worship God 
The clerks 
Before thee, o Lord 
The priest aloud 
Lord our God whose power is unsearchable and_ thy 35 
glory incomprehensible, whose mercy is unmeasurable and thy 


422 


The Byzantine Rite 


clemency boundless: look down according to thine abundant 

love towards mankind upon thy people and upon this holy 

temple and abundantly perform thy mercy and pity on us and 

on them that pray with us: for unto thee is fitting glory dominion 
; and honour now and ever and world without end. Amen 


Then the clerks sing the psalm and 
hymn appointed for the day 
«{THE LorD IS KING AND HATH 
PUT ON GLORIOUS APPAREL 


io Christ the king, consubstan- 
tial with the Father, who for 
us hast been made man of the 
holy virgin 
King of glory, o Christ, 
15 glory to thee 
Thou who by voluntary 
death hast slain death and by 
thine incorruptible resurrec- 
tion hast renewed the world 
20 King of glory, o Christ, 
glory to thee} 


30 


While they sing the priest says privately 


Lord our God, SAVE THY 
PEOPLE AND BLESS THINE IN- 
HERITANCE, guard the fulness 
of thy church, sanctify them 
that in LOVE come to greet 
THE BEAUTY OF THINE HOUSE: 
glorify us, o Lord, by thy 
divine power and forsake not 
them that put their trust in 
thee: for thine is the power 
and the dominion and the glory 
world without end. Amen 


Peace be to all 


Thou that didst teach us 
all to pray thus in common 
and with one accord and didst 
promise to grant the requests 
of TWO OR THREE GATHERED 
TOGETHER IN thy NAME: fulfil 
now the petitions of thy ser- 
vants AS SHALL BE MOST EXPE- 
DIENT FOR THEM, granting us 
in this world the knowledge of 
thy truth and in the world to 
come life everlasting : for thou, 
o God, art good and a lover of 
man and unto thee is fitting 
glory dominion and honour 
world without end. Amen 


« One of the eight alternatives appointed for ordinary Sundays. 


The Liturgy of the Armenians 


Glory be to the Father and 
to the Son and to the Holy 
Ghost 

Now and ever and world 
without end. Amen 


{Thou who by thy lifegiving 
blood hast enlightened the holy 
church, we sing to thee with 
angels saying 

King of glory, o Christ, 
glory to thee} 


423 


Then while the clerks give glory they 
all bow before the sanctuary and the 
priest bowing to the holy table says pri- 
vately the prayer following 

Lord God who hast dis- 
posed in heaven the troops 
and armies of angels and arch- 
angels for the ministry of thy 
glory, cause that along with our 
entrance there be an entrance 
of holy angels ministering with 
us and with us glorifying thy 
goodness 


The deacon proclaims 


Sir, give a blessing 


The priest aloud 
For thine is the power and the dominion and the glory for 


ever. Amen. 


{MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 


Then they kiss the holy table and the deacon proclaims 


Proschtimen 


Then one of the deacons takes up the holy Gospel { from the altar and going round 


the altar offers the book to one of the people to kiss | 


The clerks sing the proper Trisagion 
of the feast 
Holy God 
holy and mighty 
holy and immortal 
who {didst rise from death} 
have mercy upon us 


Holy God 
holy and mighty 
holy and immortal 
who /didst rise from death} 
have mercy upon us 


The priest says privately 
Hoty God who DWELLEST IN THE 
HOLY PLACE and with the song of 
the trisagion the seraphim praise thee 
and the cherubim glorify and all the 


heavenly hosts adore thee: thou who : 


didst out of nothing bring all creatures 
into being, who didst make man AFTER 
thine Own IMAGE AND LIKENESS and 
didst adorn him with all thy graces 


and didst teach him to seek wisdom : 


and good understanding and didst not 
pass over the sinner but didst ordain 
for him repentance unto salvation: 
thou hast vouchsafed unto us thine 


fe) 


290 


25 


Ww 
on 


424 The Byzantine Rite 


Holy God 
holy and mighty 
holy and immortal 
who {didst rise from death} 
5 have mercy upon us. 


1O 


Then the deacon proclaims 
20 Again in peace let us beseech 
the Lord 
The clerks 
Lord have mercy 


For the peace of the whole 

25 world and for the stability 

of the holy church let us 
beseech the Lord 


humble unworthy servants in this 
hour to STAND BEFORE THE GLORY of 
thine holy altar and to offer thee 
the worship and praise that is due. 
Receive. o Lord, out of the mouth of 
us sinners the hymn of the trisagion 
and keep us by thy goodness, forgive 
us all our trespasses voluntary and 
involuntary, sanctify our souls and 
minds and bodies and grant us TO 
SERVE THEE IN HOLINESS ALL THE DAYS 
OF OUR LIFE; through the intercession 
of the holy mother of God and of all 
thy saints who since the world began 
have been wellpleasing unto thee: for 
holy art thou, o Lord our God, and 
unto thee is fitting glory dominion and 
honour now and ever and world with- 
out end. Amen. 


Meanwhile the priest with open arms 
says this prayer privately 

O Lord our God, accept the fervent 
supplications of thy servants: have 
mercy upon uS AFTER THY GREAT 
GOODNESS: send down thy compas- 
sion on us and on all this people 
that awaiteth the abundant mercy 


which is of thee 


For all the holy and orthodox bishops let us beseech the Lord 
For the long life of our patriarch lord JW and for the salvation 
30 of his soul let us beseech the Lord 
For the doctors priests deacons clerks and for every order of 
the church’s children let us beseech the Lord 
For religious kings and Godloving princes, their generals and 
their armies let us beseech the Lord 
35 For the souls of them that rest in death, who are fallen asleep 
in Christ in the true and orthodox faith let us beseech the 


Lord 


The clerks 


Lord remember and have mercy 


The Liturgy of the Armenians A425 


Again in unity for our true and holy faith let us beseech the 


Lord 
The clerks 


Lord have mercy 


Let us commit ourselves and one another unto the Lord the 5 


almighty God 
The clerks 


Let us, o Lord, be committed 

unto thee 
HAVE MERCY UPON US, 0 Lord our GoD, AFTER THY GREAT Io 

GOODNESS. Let us all say with one accord 
The clerks 

Lord have mercy 

Lord have mercy 
Lord have mercy i 


est 


The deacon proclaims 
Sir, give a blessing 
The priest aloud 
For albeit thou art God, thou art merciful and a lover of man, 
and unto thee is fitting glory dominion and honour now and 20 
ever and world without end. Amen. 


Then he kisses the altar and goes and sits on the steps. 


(THE LECTIONS> 
Then the clerks begin to sing the Saghmos Jashou appointed for the day 


{TuHou, 0 Gop, ART PRAISED IN SION 25 
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}. 


Then the Prophet ts read 
{HEAR, 0 HEAVENS... . YOUR HANDS ARE FULL OF BLOOD 
Isa, ¢ 2-15}. 
Then the clerks sing the Mesedi 30 
Ktzord { HOLY IS THY TEMPLE WONDERFUL IN RIGHTEOUSNESS 
Phokh THou, 0 Gop, ART PRAISED IN SION 
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}. 


Then the Apostle is read 


} LET NOT SIN THEREFORE REIGN .... ETERNAL LIFE THROUGH 35 
Jesus Curist our Lorp Rom. vi 12-23}. 


426 The Byzantine Rite 


The clerks sing the Alelou Jashou 
Alleluia Alleluia 


{LorpD THOU HAST BECOME GRACIOUS UNTO THY LAND 
THOU HAST TURNED AWAY THE CAPTIVITY OF JAcos}. 


5 The deacon proclaims 
Orthi 
The priest 
Peace »& be to all 
The clerks 
10 And with thy spirit 
A deacon 
Hearken with fear 
The deacon 
The holy Gospel according to { Matthew? 
Re The clerks 
Glory be to thee, o Lord our God 
The deacon 
Proschimen 
The clerks 
20 God speaks 


Then the deacon reads the holy Gospel 


{AT THAT TIME JESUS WENT ON THE SABBATHDAY.. . 


OF THE SABBATHDAY 5S. Matt. xii 1-8} 
and at the end of it the clerks say 
25 Glory be to thee, o Lord our God. 


«MASS OF THE FAITHFUL) 


(THE CREED) 


And after this the deacon says the Nicene creed in full 


_ EVEN 


We believe in one God the Father almighty, maker of heaven 

30 and earth, of things visible and invisible. And in one Lord 
Jesus Christ, the Son of God begotten of God the Father, only- 
begotten, that is, of the essence of the Father: God of God, 
Light of Light, very God of very God, an offspring and not 

a thing made: of the very nature of the Father: by whom all 


The Liturgy of the Armenians 427 


things were made in heaven and upon earth, both visible and 
invisible: who for us men and for our salvation came down 
from heaven and was incarnate, was made man, was born 
perfectly of the holy virgin Mary by the Holy Ghost, by whom 
he took body soul and mind and everything that is in man, truly 
and not in semblance: who having suffered, been crucified and 
buried and rising again the third day, ascending into heaven 
in the same body, sat down at the right hand of the Father: 
he shall come again in the same body and in the glory of the 
Father to judge the quick and the dead: whose kingdom shall 
have no end. We also believe in the Holy Ghost uncreated 
and perfect who spake in the law and in the prophets and 
in the gospels, who came down upon the Jordan, preached 
‘the apostle* and dwelt in the saints. We also believe in 
one only universal and apostolic church: in one > baptism, 
in repentance?, in propitiation and forgiveness of sins: in the 
resurrection of the dead, in the everlasting judgment of souls 
and bodies, in the kingdom of heaven and in the life ever- 
lasting 

But those who say there was when the Son was not, or that 
there was when there was no Holy Ghost, or that they came 
into being out of nothing, or who say that the Son of God 
or the Holy Ghost be of a different essence and that they be 
changeable or alterable, such doth the catholic and apostolic 
holy church anathematize 


The deacon proclaims 


Sir, give a blessing 


The priest says after S. Gregory the Illuminator 


But we will glorify him who was before all worlds by adoring 
the holy Trinity and the one godhead of the Father and of the 
Son and of the Holy Ghost now and ever and world without 
end. Amen. 


® So printed editions and some mss. Other mss. and Nerses iii (cent. vii) have 
‘in the apostles.’ Nerses of Lampron (cent. xii) implies both forms. See 
Catergian De fide symbolo quo Armenu utuntur Viennae 1893, p. 15. 

» On ‘baptism of repentance’ as probably the original reading see Catergian 
0. ¢. p. 16, 


5 


-_ 


le) 


a 
we 


ie) 


i) 


a5 


IO 


20 


428 


The Byzantine Rite 


{THE PRAYERS) 


The deacon proclaims 

Again in peace let us beseech 

the Lord 
The clerks 

Lord have mercy 

Again in faith let us beseech 

and request of the Lord 

God and of our Saviour 

Jesus Christ at this hour 

of worship and of prayer, 


that he will make us 
WORTHY OF ACCEPTATION, 
that.: «the ~ Bordanagi! 


hearken to the voice of 
our supplications, that he 
will receive the requests 
of our hearts, forgive our 
trespasses and have mercy 
upon us. 


While they sing the priest says this 
prayer privately 

O our Lord and Saviour 
Jesus Christ who art great in 
mercy and abundant in gifts of 
thy bounty: thou who at this 
hour of thine own will didst 
endure the sufferings of the 
cross and of death on account 
of our sins and didst abun- 
dantly grant the gifts of thine 
Holy Spirit on the blessed 
apostles: make us also, o Lord, 
we beseech thee, partakers of 
thy divine gifts, of the for- 
giveness of our sins and of 
receiving the Holy Ghost 


May our prayers and requests at all times enter 


into the presence of his great majesty and may he grant 
us united in one faith to labour in good works in 


righteousness 


That he will bestow on us his grace of mercy 


25 May the almighty Lord save and have mercy 


30 


The clerks 
Save us, o Lord 


That we may pass in peace this hour of the sacrifice and the 
day now before us let us ask of the Lord 


The clerks 
Grant it, o Lord 


The angel of peace to guard our souls let us ask of the Lord 


The expiation and forgiveness of our sins let us ask of the 


Lord 


35 The great and powerful strength of the holy cross for the help 
of our persons let us ask of the Lord 


The Liturgy of the Armenians 


Again in unity for our true and holy faith let us beseech the 


Lord 


The clerks 
Lord have mercy 


Let us commit ourselves and one another unto the Lord the 5 


almighty God 


The clerks 
Let us, o Lord, be committed 
unto thee 


HAVE MERCY UPON US, 0 Lord our Gop, AFTER THY GREAT 10 


GOODNESS. Let us all say with one accord 


The clerks 
Lord have mercy 
Lord have mercy 
Lord have mercy 


The deacon proclaims 


Sir, give a blessing 


The priest aloud 


That so we be accounted worthy to praise and glorify thee 


15 


with the Father and the Holy Ghost now and ever world 20 


without end. Amen. 


{THE INCLINATION ) 


The priest 
Peace > be to all 
The clerks 
And with thy spirit 
The deacon 
Let us worship God 


The clerks 
Before thee, o Lord 


The priest aloud 


With thy peace, o Christ our Saviour, WHICH PASSETH ALL 
UNDERSTANDING and words, defend us and keep us fearless 
from all evil, enrol us among thy TRUE WORSHIPPERS who 


25 


30 


WORSHIP thee IN SPIRIT AND IN TRUTH: for unto the allholy 35 


430 


The Byzantine Rite 


Trinity is fitting glory dominion and honour now and ever 


and world without end 


Blessed be our Lord Jesus Christ. 


Amen 


The deacon proclaims 


5 Sir, give a blessing 


The priest makes the sign of the cross over the peopie saying aloud 
The Lord God bless >& you all 
The clerks 
Amen. 


10 {THE GREAT ENTRANCE) 


The deacon 
Let none of the catechumens, 
none of little faith, none 
of the penitents nor of the 
15 unclean draw nigh to this 
divine mystery. 


The clerks 
The body of the Lord and the 
blood of the Saviour are set 
20 forth: the heavenly hosts sing 
unseen and say with unceasing 
voice 
Hoty HOLY HOLY LORD OF 
HOSTS 


25 The deacon 
Sing unto our Lord God, ye 
clerks, spiritual songs with 
sweet voice 
Then the clerks shall sing the Hagiology 
30 ~=— according to the proper of the day 
{ For Palm Sunday, Pentecost, the 


Church and the feast of the Angels and 
Jor other sundays 


With the angelic order, 0 God, 
35 thou hast filled thine holy 
church. —THOUSAND THOUSAND 
archangels STAND BEFORE THEE 


The priest takes off his saghavart : if 

a bishop he takes off his emiphoron as 

well: and then he bows before the holy 
table and prays in secret 


None of us that are bound by 
FLESHLY passions and Lusts is worthy 
to approach thy table or to serve thy 
kingly glory: for to minister to thee 
is a great thing and a fearful even for 
the heavenly hosts themselves. Yet 
through thy measureless goodness 
thou, infinite Word of the Father, 
wast made man and didst appear as 
our highpriest, and as lord of all 
didst commit unto us the priesthood 
for this ministry and unbloody immo- 
lation, for that thou art the Lord our 
God who rulest over things in heaven 
and things on earth, who sittest on 
the cherubic throne, o lord of seraphim 


and KING OF IsRAEL, who alone art 


and DWELLEST IN THE HOLY 

I beseech thee who alone 
art good and ready to hear, look upon 
me thy sinful and unprofitable servant 
and cleanse my soul and my mind 
from all filthiness of the evil one and 
by the power of thine Holy Spirit 
enable me, that have been clothed 
with the grace of the priesthood, to 
stand at this holy table and to sacri- 


HOLY 
PLACE. 


fice thine immaculate body and thy 


The Liturgy of the Armenians 


AND TEN THOUSAND TIMES TEN 
THOUSAND angels MINISTER 
UNTO thee, o Lord: yet thou 
art wellpleased to accept praise 
from men in mystic song 


HoLy HOLY HOLY LORD OF 
HosTS} 


431 


precious blood. I entreat thee with 
neck bowed down, turn not thy face 
away from me and reject me not from 
among thy servants, but vouchsafe that 
these gifts be offered unto thee by me § 
a sinner and unworthy servant: for 
thou art he that offereth and is offered, 
that receiveth and giveth, o Christ our 
God, and to thee we offer glory with 
thine eternal Father and thine allholy 1o 
and good Spirit now and ever and 
world without.end. Amen 


Meanwhile the gifts are removed [by a deacon] to the table 


[In some churches and on some days the following is done. 
is finished as they come burning incense to the holy mystery the deacon proclaims 


When the hagiology 


ant 
en 


IN THEM HATH HE SET A TABERNACLE FOR THE SUN WHICH 
COMETH FORTH AS A. BRIDEGROOM OUT OF HIS CHAMBER 


The clerks 


AND REJOICETH ASA GIANT TO RUN 


HIS COURSE 


The deacon 
We who the cherubim 


The clerks 
mystically figure forth 


and sing the thriceholy hymn 
to the lifegiving Trinity 


lay we aside all worldly cares 


20 


then coming towards the east the 
deacon says 25 
CasT UP AN HIGHWAY FOR 
HIM THAT EKIDETH UPON THE 
HEAVEN OF HEAVENS TOWARDS 


THE EAST 
30 


then coming towards the south the 
deacon says 


GoD SHALL COME FROM THE 
SOUTH AND THE HOLY ONE 35 
FROM MOUNT PARAN 


then coming to the steps of the altar 

the bearer of the holy mystery says at- 
tentively 40 

LirT UP YOUR HEADS, O YE 


432 The Byzantine Rite 


that we may receive 
10 the king of all 


= 
an 


and solemnly represent 
a the order of the angels 


GATES, AND BE YE LET UP, YE 
EVERLASTING DOORS, AND THE 
KING OF GLORY SHALL COME IN 


The celebrant censes and says 
WHo IS THE KING OF GLORY? 
THE LORD STRONG AND MIGHTY, 
EVEN THE LORD MIGHTY IN 
BATTLE 


The deacon 
LirT UP YOUR HEADS, O YE 
GATES: YEA LIFT THEM UP, YE 
EVERLASTING DOORS, AND THE 
KING OF GLORY SHALL COME IN 


The priest 
WHo IS THE KING OF GLORY ? 
Tue Lorp oF HOSTS 


The deacon 
THIS IS THE KING OF GLORY 


Then the celebrant receives the gifts from the hands of the deacons and with 
them makes the sign of the cross towards the people saying 


2; BLESSED IS HE THAT COMETH IN THE NAME OF THE LoRD 


The clerks 
Alleluia]. 


And the priest burns incense. 


And he washes his hands saying 


3° I WILL WASH MY HANDS IN INNOCENCY, O Lorp, AND SO WILL 


I GO TO THIRE ALTAR. 
The deacon 


Again in peace let us beseech 


the Lord 
38 The clerks 


Lord have mercy 
Again in faith and purity let us 


A prayer of Athanasius 
Lord God of hosts and maker 
of all beings, who didst bring 
all things into existence out 
of nothing, who also in love 


- towards mankind didst honour 


Lhe Liturgy of the Armenians 433 


stand in prayer with awe 
before the holy table of 
God: not with scruple or 
offence, not with guile or 
fraud, not with wiles or 
deceit, not with doubt and 
not with little faith: but 
with a right conversation, 
a pure mind, a single 
heart, a perfect faith, being 
filled with love, full and 
overflowing with all good 
works let us stand in 
prayer before the holy 
table of God and find 
the grace of mercy in 
the day of his appearing 
and at the second coming 
of our Lord and Saviour 
Jesus Christ. May he save 
and have mercy 
The clerks 
Save, o Lord, and have 
mercy 


our earthly nature by raising 
us to the estate of ministers 
of so awful and inexplicable 
a mystery: thou, o Lord to 


whom we offer this sacrifice, : 


accept from us this presenta- 
tion and consummate it into 
the mystery of the body and 
blood of thine onlybegotten 
and grant this bread and cup 
for a remedy of forgiveness of 
sins to us that taste of it 


The deacon proclaims 
Sir, give a blessing 


The priest aloud 


Through the grace and love towards mankind of our Lord and 
Saviour Jesus Christ with whom unto thee, o Father, and to 
the Holy Ghost is fitting glory dominion and honour now and 30 
ever and world without end. Amen. 


{THE KISS OF PEACE) 


The priest 
Peace be > with you all 
The clerks 
And with thy spirit 
rf 


10 


45 


20 


434 The Byzantine Rite 


The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 
5 The deacon 


GREET YE ONE ANOTHER WITH AN HOLY KISS and those among 
you that are not able to partake of this divine mystery 
go without the doors and pray 

The clerks 
10 Christ hath been manifested amongst us: God, which is, hath 
seated himself here: the peace hath been proclaimed, this holy 
greeting hath been enjoined: the church hath become one soul, 
the kiss hath been given to be a BOND OF PERFECTNESS: enmity 
hath been removed and love been spread abroad 
15 Now, o ye ministers, raise your voice and bless with one 
accord the united godhead unto whom seraphim sing 
the hallowing song 
Meanwhile they kiss the holy table and one another 


On festivals some add this 
20 The deacon 
Ye who with faith stand before the holy royal table, see the 
king Christ sitting and surrounded with the heavenly 


hosts 
; The clerks 


25 We lift our eyes upwards and implore on this wise saying 
Remember not our sins but in thy compassion expiate them 
With the angels we bless thee 
and with thy saints, o Lord, we give thee glory. 


<ANAPHORA) 
The deacon 
Stand we with awe, stand we with fear, stand we well 
and look upwards with good heed 
The clerks 
To thee, o God 


35 The deacon 
Christ the Lamb of God is offered in sacrifice 


30 


The Liturgy of the Armenians 435 


The clerks 
Mercy and peace and a sacrifice of praise 
(THE THANKSGIVING) 
The deacon 
Sir, give a blessing 


we 


The priest 
The grace, the love and the divine sanctifying power of the 
Father and the Son and the Holy Ghost be with you and 


with all 
The clerks 10 


Amen and with thy spirit 


The deacon 
The doors, the doors 
With all wisdom and caution 
Lift up your minds with divine fear 15 


The clerks 
We lift them up unto thee, o Lord almighty 


The deacon 


And give thanks unto the Lord with the whole heart 


The clerks 20 
It is MEET and right 


On festivals in some places the deacon adds 


And we give thee thanks, o Christ, for the true salvation 
always and everywhere, through which the hosts praise 
thy marvellous {Resurrection}, the seraphim tremble 25 
and the cherubim shudder and the supreme powers 
in heaven make a choir and shout with sweet voice 
and say 
While they sing the priest says privately with clasped hands the prayer following 
It is very meet and right with earnest diligence always to 30 
adore and glorify thee, Father almighty, who by thine immaterial 
and fellowcreator Word didst remove the hindrance of the 
curse: who having made the church his own people reckoned 
all those who believe in thee his property and was pleased to 
dwell among us in a material nature taken by dispensation 35 
from the virgin and as a divine architect framed a new work, 
Ff 2 


46 The Byzantine Rite 


making earth into heaven: for that he before whom even the 

legions of watchers endured not to stand, awestruck at the 

dazzling and UNAPPROACHABLE LIGHT of the godhead, even he 

became man for our salvation and granted to us to join the 
5 spiritual choirs of the inhabiters of heaven 


The deacon proclaims 
Sir, give a blessing 


The priest aloud 
and with seraphim and cherubim to frame songs in hallowing 
1o concert and with boldness to shout and cry aloud with them 


and say 
The clerks 


Hoty HoLty HOLY Lorp Gop oF HOSTS 
heaven and EARTH are FULL OF thy GLORY 


15 Blessing in the highest 


BLEssED art thou THAT didst come and COMEST 
IN THE NAME OF THE LORD 


HoSANNA IN THE HIGHEST 


While they sing the priest says privately with his arms extended 
20 HoLy HOLY HOLy art thou truly and allholy: and who is 
he that will presume to compass in words thine infinite out- 
flowings of lovingkindness towards us? Thou who from of 
old in divers manners didst take care of and comfort man fallen 
in sin, by prophets, by giving the law, by priesthood and the 
25 typical offering of kine, but in these last days, having torn up 
utterly the sentence of condemnation touching all our debts, 
didst give us thine onlybegotten Son, both debtor and debt, 
immolation and anointed, lamb and bread of heaven, highpriest 
and sacrifice: for he it is that distributeth and himself that 
30 is distributed in the midst of us without ever being con- 
sumed. For having been made man truly and not in sem- 
blance and becoming incarnate by union without confusion 
from the mother of God and holy virgin Mary, he journeyed 
through life with all the passions of our human life with- 
35 out sin and of his free will came to the cross whereby he 
gave life to the world and wrought salvation for us. Then 
TAKING THE BREAD in his holy divine immortal immaculate 


The Liturgy of the Armenians 437 


and creative hands he BLESSED, GAVE THANKS, BRAKE IT AND 
GAVE IT To his chosen and holy pisciPLes sitting at meat with 


him SAYING 
- The deacon 


Sir, give a blessing 
The priest aloud 
TAKE EAT: THIS IS MY BODY WHICH Is distributed: For you and 
for many for the expiation and remission of sins 
The clerks 
Amen 
The priest privately 
LIKEWISE TAKING THE cuP he blessed, GAVE THANKS, drank 
and GAVE to his chosen and holy disciples sitting at meat with 


him SAYING 
The deacon 


Sir, give a blessing 
The priest aloud 
DRINK YE ALL OF THIS: THIS IS MY BLOOD OF THE NEW 


TESTAMENT WHICH IS SHED FOR YOU AND FOR MANY FOR THE 


expiation and REMISSION OF SINS 


The clerks 
Amen 


Heavenly Father who didst give thy Son unto death for our 
sakes as debtor of our debts, we beseech thee through the 
shedding of his blood, have mercy on thy rational flock 
The priest privately 
And thy good onlybegotten Son delivered us. the command- 
ment always to DO THIS IN REMEMBRANCE OF him, and having 
descended into the nether abode of death in the body which 


he took of our nature and having broken asunder with might - 


the bolts of hell, made thee known unto us THE ONLY TRUE 
Gop, God of quick and dead. 
{THE INVOCATION) 
And he takes the gifts in his hands and says privately 
We therefore, o Lord, presenting unto thee according to 
this commandment this saving mystery of the body and blood 
of thine onlybegotten, do remember the saving sufferings he 


Io 


20 


438 The Byzantine Rite 


endured for us, his lifegiving crucifixion, his burial of three 
days, his blessed resurrection, his divine ascension and his 
session at thy righthand, o Father, and we confess and bless 
his fearful and glorious second coming 
5 The deacon 
Sir, give a blessing 


The priest then raising the gifts a little offers them unto the Father, and 
then he places them on the holy table saying aoud 


And we offer unto thee thine own of thine own in all and 
10 for all 
The clerks 
In all things thou art blessed, o Lord 
We bless thee, we praise thee, we give thanks to thee 
and we beseech thee, o Lord our God 
15 While they sing the priest says privately with open arms 
We do indeed praise thee and give thanks unto thee, o Lord 
our God, continually, who passing over our unworthiness hast 
made us ministers of this fearful and unspeakable mystery, not 
for any good works of ours, whereof we are wholly bereft and 
20 always find ourselves utterly destitute: but ever trusting in 
thine overflowing indulgence we presume to approach the 
ministry of the body and blood of thine onlybegotten our Lord 
and Saviour Jesus Christ, unto whom is fitting glory dominion 
and honour now and ever and world without end. Amen 
25 The deacon proclaims 
Sir, give a blessing 
The priest aloud 
Peace be with you all 
The clerks 
30 And with thy spirit 
The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 
3s Son of God, sacrificed for our reconciliation to the Father, 
thou art being distributed among us for bread of life: through 
the shedding of thine holy blood, we beseech thee have mercy 
on the flock saved by thy blood 


The Liturgy of the Armenians 439 


While they sing the priest humbling himself bows to the holy table and says 
privately 

We adore and we beseech and ask thee, 0 good God, send 
upon us and upon these gifts here set forth thy coeternal and 
consubstantial Holy Spirit 

then the deacon standing close to the priest with great fear and reverence 

says softly at every blessing 
Amen. Sir, give a blessing 

and the priest signs the gifts with the sign of the cross saying in a low vote 
by whom blessing this bread >& thou wilt make it truly the body 
of our Lord and Saviour Jesus Christ thrice repeated, and blessing 
this cup > thou wilt make it really the blood of our Lord and 
Saviour Jesus Christ thrice repeated: by whom blessing this bread 
and this wine >& thou wilt make them truly the body and blood 
of our Lord and Saviour Jesus Christ, changing them by thine 
Holy Spirit thrice repeated ; 

The deacon proclaims 
Sir, give a blessing 
The priest aloud 
So that this be to us all who draw nigh to it for release from 
condemnation and for the expiation and remission of sins 
The clerks 
Spirit of God who coming down from heaven dost operate 
by our hands the mystery of him who shares thy glory, we 
beseech thee through the shedding of his blood grant rest to 
the souls of our departed. 


{THE INTERCESSION) 


Henceforth the priest does not raise his hands spread over the gifts but holds 
them low and keeping his eyes on them he prays thus privately 


Through this grant love stability and longed-for peace to the ; 


whole world, to the holy church and to all orthodox bishops, 
to priests, deacons, kings of the earth and princes, to peoples, 
to travellers, to seafarers, to prisoners, to those in danger, 
to those that labour and to them that are at war among 
barbarians 

Through this grant also mild weather and to the fields fruit- 
fulness and to those afflicted with divers diseases a speedy 
return to health 


a 


ie) 


= 


5 


35 


440 


The Byzantine Rite 


Through this give rest to all those who aforetime have fallen 
asleep in Christ, to our forefathers, to the patriarchs prophets 
apostles martyrs bishops presbyters deacons and the whole 
clergy of thine holy church and to all laity, men and women, 


5 who have died in the faith 


The deacon proclaims 


Sir, give a blessing 


The priest aloud 
With whom we also beseech thee, good God, to visit us 


10 The clerks 


Remember, o Lord, and have mercy 


The priest 
We beseech thee that in this holy sacrifice remembrance be 
made of the mother of God the holy virgin Mary, and of John 
15 the baptist, of the protomartyr Stephen and of all the saints 


The clérks 
Remember, o Lord, and have mercy 


Then the deacons go to the right side 

of the table and proclaim with clasped 
20 hands 

We beseech thee that in this 

holy sacrifice remembrance 

be made of the holy apostles 

prophets doctors martyrs 

2, and all holy patriarchs, 

apostolic bishops, presby- 

ters, orthodox deacons and 


of all saints 
The clerks 


30 Remember, o Lord, 
and have mercy 


(On feasts of our Lord 
We adore the blessed praised 
glorious admirable and 
3s divine {Resurrection} of 
Christ 


The priest privately 

Remember, o Lord, and 
have mercy and bless thine 
holy catholic and _ apostolic 
church which thou didst save 
with the precious blood of 
thine onlybegotten and didst 
deliver by his holy cross: 
grant her unshaken peace 

Remember, o Lord, and 
have mercy and bless all or- 
thodox bishops who RIGHTLY 
DIVIDE THE WORD OF TRUTH 
among us 


The Liturgy of the Armenians 


The clerks 
Glory be to thy ; Re- 
surrection}, o Lord 
On Saints’ days 
We beseech that in this holy 
sacrifice remembrance be 
made of the holy prophet 


or patriarch or apostle or 


martyr JV dear to God, 
whose commemoration we 
have made today 
The clerks 
Remember, o Lord, 
and have mercy) 


We beseech that in this holy 
sacrifice remembrance be 
made of our leaders and our 
first holy illuminators, the 
apostles Thaddaeus_ and 
Bartholomew, and Gregory 
the illuminator 

Aristaces Gregory of 


Verthanes Narec 
Hysic Nerses Cla- 
Gregoris yetsi 
Nerses John Orot- 
Sahac netsi 
Daniel Gregory and 
Khat Moses Tathe- 
Mesrob the vatsi 
doctor 


and of all the pastors and 
chief pastors of Armenia 
We beseech that in this holy 
sacrifice remembrance be 
made of the holy anchorets 
and God-instructed monks 
Paulus Antony 


441 


ayy 


£O 


ret 
ey 


20 


25 


30 


442 The Byzantine Rite 


Polus Evagrius 
Macarius Barstimas 
Onuphrius John 
Mark the Simeon 


4 abbat Oski and his 
Serapion companions 
Nilus Sukias and his 
Arsenius companions 


and of all the holy fathers 
10 and of their disciples in the 
whole world 
We beseech that in this holy 
sacrifice remembrance be 
made of the christian kings 
15 Abgar Constantine  Tiri- 
dates Theodosius and of all 
holy and pious kings and 
Godloving princes 
We beseech that in this holy 
20 sacrifice remembrance be 
made of all the faithful in 
general, men and women, 
old men and children and 
of all of every age who are 
2s fallen asleep: in Christ in 
faith and holiness 


The deacon proclaims 


Sir, give a blessing 


The priest aloud 
30 And especially grant us our archbishop the venerable 
patriarch of all Armenians, reverend J, for length of days in 
sound doctrine 


Then the deacons go to the left side While they sing the priest says this 
of the table and proclaim prayer privately 
35 We offer thee, o Lord our God, Remember, o Lord, and have 


thanks and glory for this mercy and bless thy people 
holy and immortal sacrifice here present and us that offer 


The Liturgy of the Armenians 


which is on this holy table, 
that thou grant it to us for 
holiness of life 

Through this grant love sta- 
bility and longed-for peace 
to the whole world, to the 
holy church and to all or- 
thodox bishops, especially to 
our archbishop the venerable 
patriarch of all Armenians, 
reverend J, and to the priest 
who offers this sacrifice 

Let it be for the strength and 
victory of christian kings and 
of pious princes 


Let us also beseech and entreat 


for the souls of those who 
are at rest and especially 
for our departed prelates, for 
the founders of this holy 
church and for all those 
who rest under the shadow 
thereof, for the deliverance 
of those our brethren who 
are taken captive and for 
grace upon the congregation 
here present and for the rest 
of those who have died in 
Christ in faith and holiness: 
let remembrance of them be 
made in this sacrifice 


The clerks 
In all and for all. 


443 


this sacrifice and grant unto 
them what is necessary and 
profitable 

Remember, o Lord, and have 
mercy and bless the pilgrims 5 
and them that bring forth fruit 
unto thine holy church: also 
them that remember the poor 
with alms and render them 
their dues according to thy ro 
wonted bounty, an hundred- 
fold here and in the world to 
come 

Remember, o Lord, and have 
mercy and have pity on the ts 
souls of the departed: give 
them rest and light and rank 
them among thy saints in thy 
kingdom of heaven and make 
them worthy of thy mercy. 20 
Remember also, o Lord, the 
soul of thy servant WV and 
have mercy on him after thy 
great goodness and give him 
by thy visitation rest in the 25 
light of thy countenance and if 
he be living save him from all 
snares of soul and body 

Remember also, Lord, them 
that have bidden us remember 30 
in our prayers any that are 
alive or departed: direct the 
purpose of their prayers and 
ours to what is right and 
ACCOMPANIETH SALVATION and 35 
reward them all with thine 
imperishable and blessed good 
things 


444 


The Byzantine Rite 


And having cleansed our 
thoughts, make us temples fit 
to receive the body and blood 
of thine onlybegotten Son our 
Lord and Saviour Jesus Christ, 
with whom to thee, o Father 
almighty, with thy lifegiving 
and liberating Holy Spirit is 
fitting glory dominion and 
honour now and ever and 
world without end. Amen. 


(THE BLESSING) 


The deacon proclaims 
Sir, give a blessing 


15 The priest making the sign of the cross on the people says aloud 
And the mercy OF OUR GREAT GOD AND SAviouR JESUS CHRIST 
be with >& you all 
The clerks 
Amen and with thy spirit. 


20 <THE LORD’S PRAYER) 


The deacon 
Again in peace let us beseech 
the Lord 
The clerks 
25 Lord have mercy 


With all the saints whom 
we have commemorated es: 
pecially let us beseech the 
Lord 

30 For the holy and divine sacri- 
fice which is now on this 
holy table let us beseech 
the Lord 

That the Lord our God who 


35 hath accepted it on his holy - 


While the deacon makes this pro- 
clamation the priest says this prayer 
privately 


O Gop or TRUTH and Father 
of mercies, we thank thee for 
that thou hast been pleased 
to exalt our defaulting nature 
above the blessed patriarchs: 
because thou wast called their 
God, but in pity for us thou 
hast been pleased to be called 
Father. Now, Lord, we _ be- 
seech thee grant to shine and 
flourish more and more this 
new and venerable name in 
the midst of thine holy church 


The Liturgy of the Armenians 


heavenly and _ immaterial 
place of offering send down 
on us in recompense thereof 
the grace and gifts of his 
Holy Spirit let us beseech 
the Lord 

Receive save and have mercy 
and keep us, o Lord, by thy 
grace The clerks 

Save us, o Lord 
by thy grace 


Making mention of the allholy 
mother of God the ever- 
virgin Mary with all the 
saints let us beseech the 


Lord The clerks 
Remember, o Lord 
and have mercy 


Again in unity for our true 
and holy faith let us beseech 


the Lord 
The clerks 


Lord have mercy 


Let us commit ourselves and 
one another unto the Lord 
the almighty God 

The clerks 
Let us, o Lord, be 
committed unto thee 


Have mercy upon us, o Lord 
our God, after thy great 
goodness. Let us all say 
with one accord 

_ The clerks 
Lord have mercy 
three times 


The deacon proclaims 


Sir, give a blessing 


445 


10 


20 


25 


3c 


40 


446 The Byzantine Rite 


The priest 
And grant us with bold voice to open our mouth and to call 
upon thee heavenly Father and to sing and say 


The clerks then sing with open arms 
5 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT 
IS IN HEAVEN. GIVE US THIS DAY OUR CONTINUAL BREAD AND 
FORGIVE US OUR TRESPASSES AS” WE “"FORUGIY© 722" THAT 
TRESPASS AGAINST US AND LEAD US NO@AUNTO TEMPTATION BUT 
10 DELIVER US FROM EVIL 


While they sing the priest prays in silence 
LorD OF LORDS, GOD OF GODS, KING ETERNAL, creator of all 
things created, FATHER OF OUR LorD JESUS CHRIST, LEAD US 
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL and save us 


15 from temptation 
The deacon proclaims 


Sir, give a blessing 
The priest 
FoR THINE IS THE KINGDOM, THE POWER AND THE GLORY FOR 
20 EVER. AMEN. 


{THE INCLINATION ) 
The priest 
Peace *& be to all 
The clerks 
25 And with thy spirit 
The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 


30 The priest then bows his head and all the people bow down while the priest 
prays privately 
Holy Ghost which art the FoUNTAIN OF LIFE and the spring 
of mercy, have mercy on this people which bowed down 
adoreth thy godhead: keep them entire and stamp upon 
35 their hearts the posture of their bodies for the inheritance 


and possession of good things to come 


The Liturgy of the Armenians 447 


The deacon proclaims 
Sir, give a blessing 
The priest 
Through Jesus Christ our Lord with whom to thee, 0 Holy 


Ghost, and the Father almighty glory dominion and honour 5 


is fitting now and ever and world without end. Amen. 


(THE ELEVATION) 


Then the priest takes the holy bread in his hand while the deacon proclaims 
Proschtimen 


and the priest elevating it in the sight of the whole congregation says aloud 
Unto the holiness of the holies 


The clerks in a loud voice 
One holy, onE Lorp Jesus CHRIST 
TO THE GLORY OF GoD THE FATHER. Amen 
The deacon 
Sir, give a blessing 
The priest 
Blessed be the holy Father, true God 
The clerks 
Amen 
The deacon 
Sir, give a blessing 
The priest 
Blessed be the holy Son, true God 
The clerks 
Amen 
The deacon 
Sir, give a blessing 
The priest 
Blessed be the Holy Ghost, true God 
The clerks 
Amen 
The deacon 
Sir, give a blessing 


20 


30 


448 The Byzantine Rite 


The priest 


Blessing and glory be to the Father and to the Son and to 
the Holy Ghost now and ever and world without end. Amen 


The clerks 
5 Amen 
The Father is holy 
the Son is holy 
the Holy Ghost is holy 
Blessing be to the Father and 
10 to the Son and to the Holy 
Ghost now and ever and 
world without end Amen. 


25 


39 


28 


And while they sing the priest bows 
himself and says this prayer 
privately 

Look upon us, o our Lord 
Jesus Christ, FROM HEAVEN 
THINE holy DWELLINGPLACE and 
from the throne of the glory 
of thy kingdom: come and 
purify and quicken us, o thou 
who sittest with the Father 
and art here sacrificed : vouch- 
safe to give us of thine imma- 
culate body and of thy precious 
blood, and by our hands to this 
whole people 
Having said this he worships and 
kisses the holy table, and taking the holy 


body he dips it whole into the precious 
blood and says 


Lord our God, who hast 
called us christians after the 
name of thine onlybegotten Son 
and hast granted us the remis- 
sion of sins by the baptism 
of the spiritual font and hast . 
vouchsafed us to communicate 
in the holy body and blood of 
thine onlybegotten: we now 
beseech thee, o Lord, account 
us worthy to receive this holy 
mystery for the remission of 
our sins and with thanks to 
glorify thee with the Son and 
the Holy Ghost now and ever 
and world without end. Amen 


The Liturgy of the Armenians 


449 


The deacon proclaims 
Sir, give a blessing 


Then the priest elevates tt in the sight of the congregation and says 


Let us taste in holiness of the holy holy and precious body 
and blood of our Lord and Saviour Jesus Christ who having 5 
come down from heaven is being distributed among us 

This is life *hope resurrection® expiation and forgiveness 


of sins 


Sing psalms unto the Lord our God, sing psalms unto our 
immortal king of heaven, who sitteth in the chariot of the 1o 


cherubim. | 


(FRACTION COMMIXTURE AND COMMUNION) 


[The curtain is drawn to] 


The deacon proclaims 
Sing psalms to our Lord 
God, ye clerks, and spiritual 
songs with sweet voice: 
for unto him are fitting 
PSALMS AND HYMNS alleluias 
AND SPIRITUAL SONGS 
Ye ministers, sing psalms with 
spiritual songs and bless the 
Lord who is in heaven 
The clerks sing 
Christ is sacrificed and dis- 
tributed among us 
Alleluia 
He gives us his body for food 
and he sprinkles his holy 
blood upon us 


Alleluia 
Draw nigh unto the Lord 
and take of his light 
Alleluia 


The priest takes the body in his hand 

and he kisses it with tears, saying 15 
privately 

What blessing and what thanks- 
givings shall we render unto thee 
for this bread and for this cup? But, 
o Jesus, we bless thee alone with 20 
the Father and the allholy Spirit now 
and ever world without end. Amen 

he adds this also 

I confess and believe that THoU ART 
CHRIST THE SON OF Gop, who didst 25 
TAKE AWAY THE SIN OF THE WORLD 


then breaking it he puts it into the 
chalice of the blood saying 


The fulness of the Holy Ghost. 


Then taking one piece of the bread in 30 
his hand he says privately with tears 
and thanksgiving to the Father and to 

the Son 

Holy Father who hast called us by 
the name of thine onlybegotten and 35 
hast enlightened us through the bap- 
tism of the spiritual font, vouchsafe 


® Older reading ‘hope of resurrection,’ 


Gg 


10 


20 


25 


30 


40 


450 


© TASTE AND SEE HOW GRA- 
clouS THE LorD Is 
Alleluia 
THE 
HEAVEN 
Alleluia 
PRAISE HIM IN THE HEIGHT 
Alleluia 
PRAISE HIM ALL YE ANGELS 
OF HIS 
Alleluia 
PRAISE HIM ALL HIS HOST 
Alleluia 


Then they sing if necessary other hymns 
according to the day. 


O PRAISE LorD OF 


The Byzantine Rite 


to receive this holy mystery for the 
forgiveness of our sins, stamp upon 
us the graces of the Holy Ghost as 
thou didst on the holy apostles who 
tasted of it and became cleansers of 
the whole world. Now then, o Lord 
and good Father, make this commu- 
nion a part of the supper of the 
disciples by removing the darkness 
of sins. Look not upon mine un- 
worthiness neither withhold from me 
the graces of thine Holy Spirit, but 
according to thine infinite love towards 
mankind grant that this be for the 
expiation of sins and the remission 
of trespasses. As our Lord Jesus 
Christ promised and said Wuoso 
EATETH MY FLESH AND DRINKETH MY 
BLOOD SHALL LIVE FOR EVER: make 
it now to be to us for the expiation 
of sins, that those who shall eat and 
drink of it may bless and glorify the 
Father and the Son and the Holy 
Ghost now and ever world without 
end. Amen 
Peace be to all 


I thank thee, Christ 0 king, for that 
thou hast made me unworthy worthy to 
partake of thine holy body and blood. 
Therefore now I beseech thee, let it 
not be to me for condemnation but for 
expiation and forgiveness of sins, for 
health of soul and body and for the 
fulfilment of all virtuous works, so 
that it purify my spirit and my soul 
and body and so make me the temple 
and abode of the allholy Trinity and 
to be worthy with thy saints to glorify 
thee with the Father and the Holy 
Ghost now and ever world without 
end. Amen 


Prayer of S. John Chrysostom 

I praise and magnify and glorify 
thee, o Lord my God, that thou hast 
accounted me worthy, unworthy as 


The Liturgy of the Armenians 451 


I am, this day to partake of thy 
divine and awful mystery of thine 
immaculate body and precious blood. 
Wherefore having these for interces- 
sors I beseech thee to keep me in 5 
thine holiness every day and during 
the whole time of my life, so that 
remembering thy tender mercies I may 
live unto thee, who for our sake didst 
suffer and die and rise again. Let not, 10 
my Lord and God, the destroyer come 
near to me, for that my soul is sealed 
with thy precious bleod. Do thou, al- 
mighty, cleanse me through these from 
all my dead works, thou who alone art 15 
without sin: strengthen my life, o Lord, 
against ail temptation and let mine ad- 
versary turn back from me ashamed and 
confused so often as he riseth against 
me: strengthen the goings of my mind 20 
and of my tongue and all the ways of 

e my body: be thou with me always 
according to thy neverfailing promise 
WHOSO EATETH MY FLESH AND DRINK- 
ETH MY BLOOD DWELLETH IN ME AND 25 
I in uim. Thou didst say so, 0 thou 
lover of man: stablish the divine and 
unchangeable words of thy mouth: 
for thou art the God of mercy, of pity 
and of love towards mankind and the 39 
giver of all good things, and unto thee 
is fitting glory with the Father and 
thine allholy Spirit now and ever 
world without end. Amen 


Then the priest signs himself and 35 
prays of the true God the sundry things 
he desires for himself, for the congrega- 
tion and for the whole world: he also 
shall pray for the pardon of them that 
have offended him, his enemies and them 4° 
that hate him 
And then with fear and trembling 
he tastes of the body and drinks of the 
chalice saying 
In faith do I believe in the allholy 45 


G2 


452 


The Byzantine Rite 


Trinity, in the Father, the Son and 
the Holy Ghost 

In faith do I taste of thine holy life- 
giving and saving body, o Christ my 
God Jesus, for the forgiveness of my 
sins 

In faith do I drink thy sanctifying 
and cleansing blood, o Christ my God 
Jesus, for the forgiveness of my sins 

Let thine incorruptible body be to 
me for life and thine holy blood for the 
propitiation and forgiveness of sins. 


The deacons also communicate. 


[The curtain 1s withdrawn] 


15 The deacon proclaims to the congregation 


Draw near with fear and partake in holiness 


Then all who are worthy communicate 


The clerks sing 


Mother of faith, thou shrine 
20 of holy spousals, heavenly 
bridechamber 
Home of thine immortal bride- 
groom who hath adorned 
thee for ever 
25 A marvellous second heaven 
art thou FROM GLORY TO 
GLORY exalted 
Which by the laver dost re- 
generate us children radiant 
30 ~=« like the light 
Thou that dost distribute this 
spotless bread and givest us 
to drink this pure blood 
Who dost lift us up to an higher 
35 station than the angels can 
attain unto 
Come then, o children of the 
new Sion, meet our Lord in 
holiness 


[The people come one by one and 
stand in front of the bema and the 
priest communicates them from the 
chalice in which is the sacred bread 
steeped in the wine: and he says each 

time 

The body and blood of our 
Lord and Saviour Jesus Christ 
be to thee for salvation and for 


a guide to eternal life]. 


The Liturgy of the Armenians 453 


O TASTE AND SEE howGRACIOUS 
our Lorp Is and mighty 
The ancient tabernacle was 
a type of you, but ye are 
of higher pattern 
It burst the adamantine gates : 
ye raze the gates of hell to 
their foundations 
It parted Jordan: ye cleave 
the sea of universal sin 
Its leader was Joshua the cap- 
tain: thine is Jesus the only 
Son of the Father 
Tuis bread Is THE BODY of 
Christ, THIS CUP IS THE BLOOD 
OF THE NEW TESTAMENT 
The greatest of mysteries is 
revealed to us, God himself 
is manifested to us herein 
This is the same Christ the 
divine Word who sitteth at 
the right hand of the Father 
And wo sacrificed here 
amongst uS TAKETH AWAY 
THE SIN OF THE WORLD 
He is BLESSED FOR EVER with 
the Father and the Spirit 
Now and ever for the time 
to come and world without 
end. 
When all have communicated the clerks sing in a loud voice 
Our Gop and our LorD HATH APPEARED TO US 
BLESSED IS HE THAT COMETH IN THE NAME OF THE LoRD 
Then the priest makes over them the sign of the cross with the sacred gifts 
and says 
SAVE THY PEOPLE, 0 LORD, AND BLESS THINE INHERITANCE: 
GOVERN THEM AND LIFT THEM UP FOR EVER 


[The curtain ts drawn to again). 


er 


454 


The Byzantine Rite 


{ THANKSGIVING) 


The clerks sing 
We have been filled, o Lord, 
from thy good things, tasting 
5; of thy body and blood 

Glory be on high to thee 

who hast fed us 
Thou who continually feedest 
us, send down upon us thy 

10 «Spiritual blessing 

Glory be on high to thee 

who hast fed us 

The deacon proclaims 
Again in peace let us beseech 


1; the Lord 
The clerks 


Lord have mercy 


Render again in faith thanks 
unto the Lord ye who have 

zo received this divine holy 
heavenly immortal immacu- 
late and incorruptible mys- 


tery 
The clerks — 


25 We render thanks unto 
thee, o Lord, who hast fed 
us at thine immortal table, 
distributing thy body and 


blood for the salvation of. 


30 the world and for the life 
of our souls. 


35 


Meanwhile the priest prays privately 
on this wise 


We thank thee, o Father 
almighty who didst prepare for 
us the holy church for a haven 
of rest and a temple of holi- 
ness where the holy Trinity 
is glorified. Alleluia 

We thank thee, Christ o 
king, who hast bestowed upon 
us life by thy lhfegiving body 
and thine holy blood. Grant 
fergiveness and great mercy. 
Alleluia 

We thank thee, o true Spirit, 
who hast renewed the holy 
church. Keep her spotless by 
faith in the Trinity henceforth 
and for ever. Alleluia 

the priest says privately 

We render thanks unto thee, 
o Christ our God, for that thou 
hast granted to us such a taste 
of thy good things unto holi- 
ness of life. Keep us through 
it HOLY AND WITHOUT BLAME 
by dwelling among us through 
thy divine protection. Feed 
us in the fields of thine holy 
and benevolent will, whereby 
being protected against every 
attack of the adversary we may 
be accounted worthy to hear 
thy voice alone and to follow 
thee as our only most mighty 
and true shepherd and to re- 
ceive from thee the PLACE PRE- 


Lhe Liturgy of the Armentiais A55 


PARED FOR us in the kingdom 
of heaven, o our God and our 
Lord and Saviour Jesus Christ, 
who art blessed with the Father 
and with the Holy Ghost now 
and ever and world without 
end. Amen 
Peace be to all 

To the unsearchable incom- 
prehensible triple personality, 
creating embracing and _indi- 
visible consubstantial holy 
Trinity, is fitting glory domi- 
nion and honour now and ever 
and world without end. Amen. 


€ THE DESCENT FROM THE ALTAR) 


[The curtain ts drawn back| and the priest takes the gospel and after kissing 
the altar comes down into the middle of the church 
The deacon proclaims 


Sir, give a blessing 


_ The priest aloud 

© .Lord, who blessest them that bless thee and sanctifiest 
them that put their trust in thee: SAVE THY PEOPLE AND BLESS 
THINE INHERITANCE, GUARD THE FULNESS OF THY CHURCH: 
sanctify these who in LovE came to greet THE BEAUTY OF THINE 
HOUSE: glorify us with thy divine power and FORSAKE NOT 
THEM THAT PUT THEIR TRUST IN THEE Grant peace to the 
whole world, to the churches, to priests, to christian kings, to 
their armies and to all this people: FOR EVERY GOOD GIFT AND 
EVERY PERFECT GIFT COMETH DOWN FROM thee ABOVE, that art 
THE FATHER OF LIGHT: and unto thee is fitting glory dominion 
and honour now and ever and world without end. Amen 


The clerks three times 
Tue Lorp’s NAME BE PRAISED FROM THIS TIME FORTH AND 
FOR EVERMORE 


5 


— 


fe) 


20 


is) 
on 


456 The Byzantine Rite 


The priest turns to the people and says aloud 
Thou art the fulness of the law and of the prophets, Christ, 
o God our Saviour, who didst fulfil all the dispensation com- 
manded of the Father: fill us also with thine Holy Spirit. 


{THE LAST GOSPEL) 


The deacon 
Orthi 
The priest 
Peace *& be to all 
10 The clerks 
And with thy spirit 
The deacon 
Hearken we in fear 


or 


The priest 
15 The holy Gospel according to John 
The clerks 
Glory be to thee, o Lord our God 
The deacon 
Proschtimen 
20 The clerks 
God speaks 
a The. priest 
FROM THE FATHER OF LIGHT 
IN THE BEGINNING WAS THE WorRD. .. . FULL OF GRACE AND 
25 TRUTH. S. John @ 1-14 
or from Easterday to the eve of Pentecost 
SO WHEN THEY HAD DINED.... FOLLOW ME. S. John xxi 15-19. 


The clerks 
Glory be to thee, o Lord our God. 


30 {THE DISMISSAL) 


The deacon 
Let us beseech the Lord that through his holy cross he save us 
from our sins and keep us in life by the grace of his mercy 
Almighty Lord our God, save and have mercy 


The Liturgy of the Armenzans 457 


The priest 
Keep us in peace, o Christ our God, under the protection of 
thine holy and venerable cross: save us from enemies visible 
and invisible and account us worthy to glorify thee with thanks- 
giving with the Father and the Holy Ghost now and ever and 5 
world without end Amen : 


The deacon 
; WILL ALWAY GIVE THANKS UNTO THE LorpD 
HIS PRAISE SHALL EVER BE IN MY MOUTH 


The priest making the sign of the cross over the people says aloud 10 
Be ye blessed with the grace of the Holy Ghost 
Go IN PEACE and THE LORD BE WITH YOU ALL. Amen. 


{THE EULOGIA) 


The clerks say 


My souUL SHALL MAKE HER BOAST IN THE LorRD 15 
THE HUMBLE SHALL HEAR THEREOF AND BE GLAD 


and the rest of Psalm xxxwv 
Glory be. Now and ever. 
and while the clerks sing the psalm the Neschkar ts distributed. 
Then he turns to the east and bows three times before the holy table and says 20 


Lord Jesus, 0 God, have mercy upon me. 


Then going into the vestry he takes off his vestments and he comes before the 
altar and bows again three times and goes in peace. 






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APPENDICES 


The Liturgical forms of the Sahidic Ecclestastical Canons, 
p..461. 


. The Liturgy of Palestine in the fourth century, p. 464. 
. The Liturgy of Antioch from the writings of S. Chrysostom, 


Pp. 470. 

The Liturgy of Syria from the fifth to the eighth century, 
p, 481. 

The Liturgy of the Dionysian writings, p. 487. 

The Epistle of James of Edessa to Thomas the presbyter, 
Pp. 490. 

The Praesanctified Liturgy of S. James, p. 494. 


. Diptychs of Jerusalem, p. 501. 


The Liturgy from the writings of the Egyptian fathers, 
p- 504. 


. The Egyptian Liturgy of the Arabic Didaskalia, p. 510. 


Fragment of an Anaphora of the Persian rite, p. 511. 


. The Liturgy of Asia from the Canons of Laodicea, p. 518. 
. The Liturgy from the writers of the Pontic Exarchate 


pis2h: 

The Byzantine Liturgy before the seventh century, p. 527. 
The Byzantine Liturgy of the seventh century, p. 534. 
The development of the Byzantine Prothesis, p. 539. 

A Byzantine Diptych, p. 552. 


APPEN DLA. A 


THE LITURGICAL FORMS OF THE SAHIDIC 
ECCLESIASTICAL CANONS 


P. A. de Lagarde Aeg yptiaca 


1. Cap. 64 sq. Mass at the consecration of a bishop (pp. 274-277). 5 


Let one among the bishops place the sacrifice on the hands of him that shall have 
been consecrated and let the bishops also seat him on the throne that appertains 
to him, 


And when they have greeted him with the greeting in the Lord 
let them read in the holy Gospels. IO 
And when they have finished reading the Gospel let the bishop who has 
been consecrated greet all the church saying 
The grace of our Lord Jesus Christ and the love of God the Father and the 
fellowship of the Holy Ghost be with you all 


and let them all answer 15 
And with thy spirit 
and when they have finished saying this let him also speak to the people words 
of exhortation. 
And when he has finished instructing let the deacon ascend on a high place 
and proclaim 20 
Let no unbeliever remain here. 
And so when the bishop has finished all the prayers which it 1s meet that he 
make as well for the sick as for the rest . 
let the deacon say to them all 
Greet one another with an holy kiss 25 
and let the clergy greet the bishop and the laymen greet one another and the 
women also greet the women. 

Let the little children stand near the bema and let a deacon also stand over them 
that they wanton not one with another: let deacons also go to watch the men and 
the women that there be no disturbance amongst them and that none make signs to 30 
another or whisper or sleep: let a subdeacon stand at the men’s door and a deacon 


462 Appendix A 


stand at the women’s door that no one go out nor the doors be opened at the time 
of the holy oblation even though it be a believer who ts at the door. 
And let a subdeacon bring water that the priests may wash their hands for a sign 
of the purity of their souls dedicated to almighty God. 
5 And let the deacon also shout aloud 
Let none of the catechumens remain here 
Let none of them that hear the word only but do not communicate in the holy 
mystery stand here 

Let none of the unbelievers remain here 

10 Let none of the heretics stand here with us today 
Mothers, lay hold of your children 
Let none allow a quarrel in his heart against any 
Let none stand here in dissimulation or in hypocrisy 
Be ye all erect unto the Lord God 

15 Stand we to offer in fear of God and trembling. 


And when these things are done let the deacons bring the gifts to the bishop 
at the holy altar. 
And the presbyters shall stand at the right hand and the left of the bishop in 
quietness with the bearing of disciples standing by their master. And let two deacons 
20 stand one on each side of the altar holding light fans made of some light substance 
or peacocks’ feathers or light *lnen* to drive away the little flying creatures that they 
light not on the chalice. 
And likewise let the» pontiff” pray over the oblation that the Holy Ghost descend on 
it making the bread the body of Christ and the chalice the blood of Christ. 
25 And when he has finished the prayers which it 1s meet that he say let the bishop 
receive first, after him the presbyters, after them the deacons and in hike sort also all 
the clergy in order: after them let all the people receive 
and when the bishop gives {the communion] let him say 
. This,is the body of Christ 
30 let him also that receives say 
Amen 
and in like manner again let the deacon who gives the chalice say 
This is the blood of Christ, this is the cup of life 
let him again that receives say 
35 Amen 


and let them sing while they are giving (the communion] until they have finished 
all the congregation 
and when all [the men] have received let the women also receive. 


And when the singer ceases singing let the deacon cry aloud saying 
40 Having all received the body and the precious blood of Christ let us give thanks 
to him for that he hath accounted us worthy to partake of his holy and 
immortal heavenly mystery 
* phakiarion, i.e. paxidAcoy, facialis (Pallad. hist. Lausiaci otros 6 Gy:os péexpts 
auTHS THS TEAEUTTS OVK COdVNY EpdpyoEV ExTOs pakiadtov) or PaxiddAcov (Jo. Moschus 
P. S. 196 of 5€ Tois paxkiorios Eppimifor). © > archiereus. 


The Sahidic Ecclesiastical Canons 463 


and then let the bishop pray giving thanks for the eating of the body and the 
drinking of the blood of Christ. 
And when he has finished praying let the deacon say 
Bow down your heads unto the Lord that he may bless you 
and when they have received a blessing let the deacon say to them 5 
Go in peace. 

Whatsoever remains over let the presbyters and the deacons gather up, taking 
careful heed that there be not much over that so there be not exceeding great 
judgement upon them like the sons of Aaron and the sons of Eli whom the Holy 
Ghost smote because they refrained not from setting at nought the Lord’s sacrifice: 10 
how much more them that shall think scorn of the body and blood of the Lord 

deeming that it ts only bodily food that they receive, not spiritual. 

And these things we command you, o bishops and presbyters and deacons, 

touching the holy ministry of the mystery. 


2. Cap. 31. Mass at the consecration of a bishop (p. 249). 15 


And let the deacons bring the oblation to him. 
And when he has laid his hand upon the oblation with the presbyters 
let him say a thanksgiving 


O Kuptoc peta mavTwv vLwv 
Let all the people say 20 
Meta tov Tvevsatoc cou 
Let him say 
Av@ vitwv tac Kapdiac 
Let the people say 
Eyouev trpoc tov Kuptov Z 
Let him say again 
EvyapiotHompev to Kupiw 
Let all the people say 
Agtov Kat dtKkaoyv 


and let him pray in like sort saying what follows after these things according 30 
to the custom of the holy oblation. 


3. Cap. 46. Baptismal mass (p. 257 sq.). 


(Let the deacons bring the oblation to the bishop. 

And he shall give thanks over a loaf because it is the symbol of the flesh of Christ 
and over a chalice of wine because it ts the blood of Christ which was outpoured for all 35 
that believe on him and (over) milk and honey mixed for the fulfilling of the promises 
unto the fathers: for he hath said 1 will give unto you a land flowing with milk 


464 Appendix A 


and honey]*. This ts the flesh of Christ which he gave unto us that they that 

believe on him might be nourished therefrom like babes to cast out bitterness of 

heart through the sweetness of the word. So of all these things shall the bishop 
discourse to them that receive baptism, 


5 And when the bishop has now broken the bread let him give a fragment 
to every one of them saying 
This is the bread of heaven, the body of Christ Jesus 
let him also that receives say 
Amen 
10 and tf there be not there a presbyter besides let the deacons take the chalice and stand 
in fair order and give them the blood of Christ Jesus our Lord and the milk and 
the honey: and let him that giveth the chalice say 
This is the blood of Jesus Christ our Lord 
let him also that receives again answer 


15 Amen. 
« In the bracketed passage Lagarde uses Tattam’s ‘memphitic’ to supply 
a lacuna in the sahidic. 
AP PE Nie a 
THE LITURGY OF PALESTINE Tee URITE 
20 CENTURY 
S. Cyril of Jerusalem Catecheses 
H ZYNA=I<* 
«MASS OF THE CATECHUMENS) 
Ta *Avayvecpata ?, 
25 ‘H_ _MpogoptAia °. 


{MASS OF THE FAITHFUL) 


(THE LAVATORY) 
30 6‘O Stakovos vifpacOat SiSwor TH tepet Kal Tots KuKAodar TO PuTLacTHpLov 
Tov Oeod mpeoPutépots °. 
{THE KISS OF PEACE) 
Eira Boa 6 Stdkovos 


"AAnAous aToAaBere 


The Liturgy of Palestine 465 


kat 
“AMHAOye domalmpeba °, 


{ANAPHORA) 
{THE THANKSGIVING) . 


Meta rotto Bod 6 tepeds 
"AN® Tac KapAlac 
etta dtrokplvecOe 
"Eyomen tpoc TON Kypion 
eita 6 tepeds A€yer 
Eyyapictiicwmen TO Kypio 
etta A€yere 


*AZION Kai AiKAION * 


Mera Taira pynpovevopev OYPANOY Kal FHC Kal BAAACCHC, HAIOY Kai CEAHNHC, 
ACTPWON, TIACHC KTICEWC AoyiKjs Te Kal GAdyov, OpaTAc Te Kai AOpdTOY, ArPEAWN 
APYATTEAWN AYNAME®N KYPIOTHTWN SPYON EZOYCIMN OPONWN Tay YEpOYBim TON 
TOAyTIpOcMMwN, Suvdpet A€yortes TO Tod AaBid Meyadvvate Tov Kuipiov oby epol* 
pYNMovevopeY KAl TON CEepadim G ev IIvevpart dyi@ eOedoaro 'Haaias mapeornkdéra 
KUKA@ Tov Opdvov Tod Geod Kal Talc MEN AYCI TITEpyZ! KATAKAAYTITONTA TO 
TIPOCWION Taic Aé Ayci TOYC TIOAAC Kai Taic Ayci mweTdpeva Kal AETONTA 

“Arioc arioc arioc Kypioc caBawé 

dia TovTo yap Thy mapadobcioay uly ex TOY cepadip GEOAOPIAN TavTHY ێyopey 
Ores Kowwwvol THs tuv@dias Tais brepkorpiots yevopeOa orpartais ® 
” ‘ > ae r ¢ > , # en >? r 4 
[dvrws yap evyapioteiy oeiAopev Ott avakiovs dvras Hpas éexddeoev eis Thy 

, , 6 > 1, oa , o , c , 
TnAtkavTny xapty, Ort €ExOpovs oytas nuas KaTHAAaEev, Ott mvevpatos vivbecias 
kaTngiaoev ... evxapiorourres yap nets GEvov Tototpev mpaypua Kat Sikatoy, 

_ ‘ > , > ? €£ ‘ A , cal oe > 4 ‘ UG 
autos d€ ov Sixaov add’ tmep TO Sikatoy ToL@y Huas edinpyérnoe Kal TNALKOV- 

>e > a 9 € ‘ Ld ‘ a 9 
toy ngiwoey ayabay” . . . « « « « O AIA NOMOY Kat TIPOPHTMN els 
Xpioroy maidapwricac*®. . 2 1 1 ew we © EN TH NYKTI A TrApediAoTO 
0 Kypioc HM@N ’IHcoye Xpictoc AABN APTON—ETII T@N AYPANTWN AYTOY YEIPON 
—kai €YyAPICTHCAC EKAACE Kal EAWKE TOIC EAYTOY MAOHTAIC Aéywy AdBeTe 
oarete’ TOYTO MOY ECTI TO C@MA. Kal AABN TO TIOTHPION Kal eyyapicTricac 
eime AdBere miete’ ToYTd Moy ECTI TO AiMA—TO YTIEP TIOAAM@N EKYYNOMENON €iC 
APECIN AMAPTICN 77], 

(THE INVOCATION > 

9 , e 4 ‘ cal - 4 A “ 

Eira dywuoarres éavrovs bia tov mvevpatikay TovT@Y Uuvev Tapakadodpev 

s , 5 so lal ‘ > ’ . , “~ 
TON iddvOpwrov Ocon 10 drion TINeYma—tO EN NOM Kai TIPOdHTaIC, madaa 
TE KAi KAINA AIABHKH AAACAN, TO Emi TON KYPION lHCOYN XpicTON EN Elder TIEpI~ 
CTEPAC KATEABON, TO EN TH TIENTHKOCTH KareAOoy Emi TOyC ATTocTOAOYC EN Elder 
TYPINWN FAWCCON éevravOa ev rH ‘Iepovoadjp ev TH dvwrépa Tov amooTdAwY 


Hh 


Cu 


Ge) 


20 


25 


30 


35 


40 


466 Appendix B 


exkAnoia—éZanocrteiAal émi TA TPOKEIMENA INA TTOIHCH TON MEN APTON COMA 
Xpictoy, toy b€ otvoy aima Xpicroy 1% 


(THE INTERCESSION > 

Eira pera to anapticOjva thy mvevpatixny Ovoiay, THY avaipaxroy AarTpeiar, 

5 émt ths Ovotas ékeivns Tov ikagyov mapakadovpey Tov Oedy yep KoWWNS TON 
EKKAHCI@N €IPHNHC, Umep THs TOU KOCMOY EYCTADEIAC, UmEep BacikewN, tmép 
OTpaTiwTay Kal cuppdxyov, Umép Tay ev aaOeveias, TEP TOY KATATONOYMENODN 
kal amafamA@s Umép TANTWN BOHOEIAC AEOMENWN SedpueOa mavTes Tpeis Kal 
TAYTHN TIPOCEPOMEN THN OYCIAN’ €fTa MNHMONEYOMEN Kal TOY mpoKEeKounpevav 
10 1P@TOv MATPIAPXON TIPOPHTMN AMOCTOAWN MAPTYPWN Gmrws 6 Geds Talis EYyaic 
AYT@N Kal TpEcBelaic mpoadeénrar nuay thy Sénow* ira kal Umép Ta MpoKEKoL- 
LNnpevav AaPlIWN TATEPON Kal emitkdm@Y kal TavT@Y am@s TOV ev Huw Tpo- 


i 18 
KEKOLLNPEVvov”, 


{THE LORD’S PRAYER) 
15 Etta pera tatra trv evxiv Aéyopev exelvyv Fv 6 cwTip tapédwxKe Tots oiketors 
avtod palytats 
pera Ka9apac ouverOnoews TaTEpA emvypapdpevoe Toy OEdN Kai AEfONTEC 
Tldtep AMON .... «26-6 KAl MH €ICENEPKHC HMAC €IC TIEIPACMON Kypie AAAAd 
pYcal HMAC ATO TOY TONHPOY 
20 eita peta tANpwow Tis evxis A€yets 
Amen 74, 
(THE ELEVATION) 
Meta tatta Aéyer & tepevs 
TA aria Toic Arioic 
25 | tra tpets A€yere 


Eic arioc, €ic Kypioc *Incofc. Xpictoc’®. 


{THE COMMUNION > 
Meta tatta dkovete Tod adAXovros Mpootdv otv—mpds Td Gyov tod 
peta péAous Yetou mpotperropévou pas Ocod PuctacTHprov—pr TeTApEvots Tots 
30 €is Tiv Kowwviav Tav Gyiwv pvotypiwy Tadv XELpOv KapTots Mpowépxou pydé 


Kat AéyovTos Sunpypevors tots SaktvAos GAAa THv 
Teycacée kai iMete O11 ypuctéc 6 dpiotepdv Opdvov mornoas TH Sea ws 
Kyproc 18 peAAovon PBacirtéa trodéxerOar Kal 
KotAdvas tiv maAdpnvy Séxou To cSpa 
35 700 Xpiorod émAcywv Td 
* AMHN 


pet dodadeias otv dyidoas Tovs od- 

Badpovs TH Eta] ToU ayiov cHpaTos 

petaAdpBave mpocéxwv pr traparro- 
40 ops TL Kk TOVTOV avTod 


The Liturgy of Palestine 467 


, ~ A 

eita mpocépxou kai 7 ToTHplw Tod 
or A 
aipatos p1) avateivwv tds xetpas dAAd 
kUmTwv Kal TpdT® TpookUVyGEWS Kai 

ocBacpatos Aéywv 76 

*AMHN 5 
< , 4 > ~ vw 
ayvafou kai é« Tod aipatos petadap- 
Bavwv Xprorod: Er SE Kal THs votibos 
> ’ a , , ‘ bd 
€vovons Tots xeiAeot cou Xxepoiv érraha- 
pevos kai dp0aApovs kal pétrwrov Kai 
7a Aouad ayiale aicOyrhpra 1’. 10 


(THANKSGIVING) 


2 2 , x = § > , A A A , a 
Eita dvapetvas tiv edxiv evxapiota TO OCG TH kaTakidoavti oe TOV 
THAtKoUTwV puoTnpiov **. 


The Catecheses of S, Cyril were delivered in Jerusalem in 348 (ed. Reischl, 
Munich 1848, p.cxli). The Peregrinatio S. Silviae, an account of her pilgrimage 
in the east by a lady of Aquitaine in about 385, in which she describes the 
offices and ceremonies of Jerusalem (Gamurrini S. Siluzae aquitan. peregrinatio 
ad loca sancta Roma 1888: Bernard The pilgrimage of S. Silvia of Aquitania to 
the holy places { Palest. Pilg. Text Soc. 16] Lond. 1891), has an account (pp. 72 sq.) 
of the process of initiation to which the Catecheses belong and to many details 20 
of which they allude. The ga7i(épuevo having given in their names (Procat. 1, 4, 

13: iii. 2), their instruction in the faith preparatory to baptism (Procat., i-xviii: 
for their scope see xviii. 32) began forty days before Easter (Procat. 4: i. 5) and 
was continued at intervals till the week before Palm Sunday (iv. 3: xviii. 32). 

In holy week they made the redditio symboli one by one to the bishop (not 25 
mentioned in Cyr.), and there was a further preliminary instruction on the 
details of the baptismal rite immediately before Easter (xviii. 32: this instruction 

is not found among the Catecheses nor mentioned in Silvia). The competents 
were baptized and received their first communion on Easter night (Procat. 15: 
xix, I, Xviii.32), and the five Mystagogic Catecheses (numbered here xix-xxiii), 30 
being instructions on the doctrine and rites of baptism (xix sq.), confirmation 
(xx) and the eucharist (xxii sq.), were delivered on successive days from monday 

to friday in Easter week (xx. I: xviil. 33, according to which there must have 
been a sixth, which is not extant: Silvia describes the instructions as covering 
the whole octave). All the Catecheses were delivered within the precincts of 35 
Constantine’s buildings at the Holy Sepulchre (xiv. 14), Procat. and i—xviii in the 
basilica (.Si/v. 72 in ecclesia majore : 58 quae in Golgotha est: cp. Cat. i. 1: iv. 
10, 14: X.1g9: xiv. 6), and xix-xxiii at the Anastasis (xviii. 33) i.e. at the Holy 
Sepulchre itself (.Si/v. 73 stat episcopus incumbens in cancello interiore qui est 

in spelunca Anastasis. Cp. Duchesne Origines du culte chretien Paris 1889, p. 470). 40 
Silvia does not describe the liturgy (‘missa’ means ‘dismissal’ and perhaps 

in no case means ‘mass’ simply: the translation in the P. P. T. S. ed. is not 

to be relied on in this respect). S. Jerome, who is quoted below for a few 
points, lived at Bethlehem from 386 to 420. 

1 Suvafis i. 6, iv. 25, x. 14, xiv. 26, xviii. 33, xxiii. 1. The orders mentioned, 45 
besides the lay faithful, are the xarnyovpeva (Procat. 6: i. 4, v. 1), the pwri(dpevos 
(Procat. 1, 12: cp. 15, vi. 29), the religious (iv. 24 7@v povaéyrav Kal Trav rapbévav 
Taypa, Vi. 35, xii. 34) and the clergy (Procat. 4 xavovk@v mapovoia, including 
Parpyboi xiii. 26: cp. 6~ddAdAwyv xxiii. 20), Their orderly distribution (cp. p. 13. 16: 

28 sq. above) is alluded to in Procat. 4 BrAéras por 7d cepvoy TovTO THs ExKAnoias 5O 


Hh 2 


_— 


5 


5 


TO 


15 


20 


30 


40 


590 


55 


468 Appendix B 


KaTaoTnpa ; Oewpets por Tag Kal EmoTHuNY, ypapav avayvwow, kavoviKav napovaiay, 
di5acKadrias dkoAovdiay ; cp. vi. 35. 

2 Tpapav avayvwors Procat. 4, cp.6: 7a dvayvwopata iv. 1, xiv.24. The number 
of the lections is undefined. The Gospel is particularized in vi. 29 76 pév yap 
dkovca Tov evayyeAlov macw épierat. S. Jerome writing at Bethlehem in 406 
mentions the Gospel lights as universal in the east: c. Vigilant. 8 (ii. 394 D) per 
totas orientis ecclesias quando legendum est evangelium accenduntur luminaria 
iam sole rutilante, non utique ad fugandas tenebras sed ad signum laetitiae 
demonstrandum. In Silvia at the sunday vigil incense is lighted before the 
Gospel : thimiataria inferuntur intro spelunca Anastasis ut tota basilica Anastasis 
repleatur odoribus : et tunc ubi stat episcopus intro cancellos prendet evangelium 
et accedet ad hostium et leget resurrectionem domnus episcopus ipse (p. 57). Per- 
haps it was the same at the liturgical Gospel. Where Syriac was the vernacular 
the lections were ‘interpreted,’ e.g. at Scythopolis, Passio S. Procopit ap. Ruinart 
Acta sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in 
legendi officio, alterum in syri interpretatione, etc.: cp. S7v. 73 sq. quoniam in 
ea provincia pars populi et grece et siriste novit, pars etiam alia per se grece, 
aliqua etiam pars tantum siriste, itaque quoniam episcopus licet siriste noverit 
tamen semper grece loquitur et nunquam siriste, itaque ergo stat semper 
presbyter qui episcopo grece dicente siriste interpretatur ut omnes audiant quae 
exponuntur: lectiones etiam quaecunque in ecclesia leguntur quia necesse est 
grece legi semper stat qui siriste interpretatur propter populum ut semper 
discant. sane quicumque hic latini sunt id est qui nec siriste nec grece 
noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et 
sorores greci latini qui latine exponunt iis. Cp. S. Epiph. de Fide 21. The 
lectionary is alluded to in xiv. 24 7H yes Huéepa KaTa Ti KUplaKyy Kat’ cikovopiay 
Ths Oeias yapiTos év TH ovvater THs THY advayvwopuaTwy aKodovbias Ta Tept THs «is 
ovpavovs aydd5ov TOU Gwrnpos HUaV Tepiexovons. There is no allusion to psalms 
among the lections: but Yaruwdoi and psalmody are mentioned xiii. 26: cp. 
Silv. 59 dum predicant vel legent singulas lectiones vel dicunt ymnos omnia 
tamen apta ipsi diei. 

3 Procat 4 avayvwo.s ypapay .. didacKkadias dkoAovdia : iv. I % éxkAnaia vovberer : 
Procat. 11 ai ovvnes mpocoyiAia as distinguished from Ta mapdvTa di5acKadrela 
(iv. 1), the special instructions addressed to the g@wri(duevor. The form of the 
sermon with its text and its final doxology is illustrated by the catecheses: the 
hom. in Paralyticum has no text. Several sermons, Szlv. 58 hic consuetudo sic 
est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos 
omnes episcopus predicat: quae predicationes propterea semper dominicis 
diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For 
applause see Silv, 73. 

* The distinction of mzssae is implied in the disciplina arcant which is often 
alluded to (Procat. 12: vi. 29), and in the fact that S. Cyril in xxiii expounds 
only the mass of the faithful, that is, what is new to the neophytes. But there 
is no explicit allusion to the prayers for the catechumens etc. (but the end of 
the Procat. may contain reminiscences), the dismissals or the prayers of the 
faithful. At the offices there were prayers and blessings of the catechumens 
and the faithful. Szlv. 56 (at vespers) ad ubi perducti fuerint (sc. ymni vel 
antiphonae) iuxta consuetudinem, lebat se episcopus et stat ante cancellum, id 
est ante speluncam, et unus ex diaconibus facit commemorationem singulorum 
sicut solet esse consuetudo. et diacono dicente singulorum nomina semper 
pisinni plurimi stant respondentes semper Kyrie eleyson quod dicimus nos Miserere 
Domine, quorum voces infinitae sunt. et at ubi diaconus perdixerit omnia quae 
dicere habet dicet orationem primum episcopus et orat pro omnibus et sic orant 
omnes tam fideles quam et cathecumini simul: item mittet vocem diaconus ut 
unusquisque quomodo stat cathecuminus inclinet caput et sic dicet episcopus 
stans benedictionem super cathecuminos: item fit oratio et denuo mittet diaeonus 
vocem et commonet ut unusquisque stans fidelium inclinet capita sua: item 


The Liturgy of Palestine 469 


benedicet fideles episcopus. No doubt the form was the same in the liturgy. 


Cp. pp. 9-12, 38-40 above. 
> xxiii. 2. P.82. Ps. xxvi. 6 is quoted as an illustration, not as a formula, 


The words ov5é yap fimov cwyaros éxovTes THY apxny eioneimev eis THY ExKAnoiav 


may allude to the use of the cantharus at which the people washed before 5 


entering the basilica: cp. Euseb. H. E. x. 4 (of the basilica at Tyre) iepav 3 
évtavéa (in the atrium) ka@apoiwy érider cvpBoda xphvas dvtiKpus cis mpdcwmov 
émiokevalav Tov ved TOAAD TO XeVpaT. Tov vdparos Tois TepiBOAwy iepav ent 7a 
é€ow mpoiovor THY amdppuyiv Tapexopevas. 

® xxii. 3. P. 44, 84. There is no mention of the Offertory, but the quotation 
of S. Matt. v. 23 sq. and the order of Ap. const., p. 13 above, suggest that it 
followed the kiss of peace. 

Sze 4.°5.. °F. 50, 85. 

* sais ep ix; 16. P. 50,85 sq. 

® xxiii. 5, the exposition of ebyapiotyowpev TO Kupiw etc. From n.8 S. Cyril 
passes at once to «ita ayidcavres xT below n, 12, omitting all explicit reference 
to what intervenes between the Sanetus and the words of Invocation : but he is 
only expounding the salient points of the rite and for the purposes of his 
exposition the whole passage between the Sanctus and the Intercession would 
be a single paragraph with the form of Invocation for its essential point. The 
inserted passages (g-11) may be assumed to represent the contents of the 
paragraph. 

iv. a3 PGs. 26: BO. 3a. 

xxii. 1,7. P.51, 86. The Institution is not mentioned as recited here: but 
for S. Cyril it does not belong to the ‘form’ of consecration (xix. 7, xxi. 3, 
Xxili. 7) and he has already given lecture xxii to the exposition of it. Notice 
the form rovré pov éor:t compared with p. 52. 2, 13; and AdBere miere compared 
with p. 87. 14, and Euseb. Dem, ev. viii. 1 (p. 380 c.) ob mapadédwrev airos 
Tois €avTov padnrais cimay AdBere mieTe* ToUTO pod eat TO aipa TO brép tyuwy 
Exxuvopevov eis apeciy Gpapti@v’ TOUTO TroLELTeE Eis THY EnNY Gvaprnow. Cp. p. 177.23: 
232. 29. The reference to the hands is from xx. 5 Xprords éd€faTo éni Tav 
dxpavTav avTov xepav kai Today HAovs. Cp. p. 51. 27: 87. 2. 

2 xxiii. 7; the addition 7d évy vépw xrA from iv 16, xvi 4. P. 53, 88. The 
‘upper church of the apostles’ is the Coenaculum on Zion, the oldest church in 
Jerusalem (S. Epiph. wept pérpoy 14), the church of Zion or S. Mary of the 
crusaders. the present Neby Daud. 

18 xxiii. 8,9. P. 54-58, 89-96. Tails evyais adtav Kal mpeoBeias, p. 35.14: 48. 12: 
cp. 57.9 sqq. Euseb, Vit. Const. iv. 45 @vaias dvaipos nai pvotixais iepovpyias 
70 Oetov ikackovTo, tnép THS Kos eipnyyns, bTep THS ExKAnoias TOU Oeov avTov Te 
Baciréws, inep Tov TodovTwy aitiov naiiwv 7 adTod Beopir@y ixeTnpious edxas TH 
Oc@ mpocavapepovtes. S. Epiph. Haer. |xxv. 7 (i. 911 B) brép Sixaiwy movovpeba tiv 
pyjunv nai imep dyaprwra@v* irép pev dpapTwr@y tmép édXé€ovs Oeov Sedpevor, Urep 
6é dixaiov Kal marépov Kal natpiapxayv, mpopntav Kal dnoaridwv Kal ebayyeAtoT av 
Kai paptipay Kal dporoyntav, émakdnov Te Kal dvaxwpntav kal TayT0s TOU TAaypAaTOS 
iva tov kiprov “Incovv Xprordov dpopicwpyev and THs TaV dvOpwnev Tagews. The 
conclusion of the intercession in S. James, airds yap éorw 6 povos avapaprntos 
(p. 57. 30: cp. 51. 23), is alluded to by S. Jerome c. Pelag. ii. 23 (ii. 757 B) ipse 
solus hance non ingreditur civitatem quam aedificavit Cain in nomine filii sui 
Enoch, quae omnia sacerdotum quotidie ora concelebrant 6 MONOC ANAMAPTHTOC, 
quod in lingua nostra dicitur gui solus est sine peccato. S. Cyril uses eis pdvos 
dvapsprnros ii. 10, dvap, wy ili, 11, 6 dvap, xili, 23. 

“ xxiii. 11-18. P.59. 29: 100. S. Jer. c. Pelag. iii. 15 (ii. 786A) sic docuit 
apostolos suos ut quotidie in corporis illius sacramento credentes AUDEANT 
Logut PATER NOSTER etc. Notice «vpe after repacpiy: cp. p. 60.9. S. Jer. 
in Ezech, xlviit, 16 (vy. 609 A) quotidie in oratione dicentes NE INDUCAS NOS IN 
TENTATIONEM QUAM FERRE NON FOossuMUS: im Matt. xxvi. 41 (vil. 220 B) in 
oratione dominica dicimus Ne 1npucAsS...Possumus. Cp. p. 100, 12, which 


IO 


15 


20 


30 


35 


40 


45 


50 


55 


470 Appendix C 


also represents the reading of the greek in codd. Messan., Vat., Barber., Paris 
476 (dv vmeveyxeiy ov buvdpeba : cp. 1 Cor. x. 13: Swainson Gk. Litt, pp. 306 sq.). 
But the addition is found in other Latin fathers (S. Hil. tract. in Ps. cxviit.i 15 
[250 c]: Chromat. tract. in Matt. xiv. 7 [Migne P. L. xx. 362 B|: [Ambr.] de Sacr. 
5 Vv. 29 [1i. 380 B] =[ Aug. |] Serm. Ixxxiv. 4 (v. app. 153 D]) and may not be derived 
by Jer. from the Palestinian liturgy. Cp. Chase The Lord’s Prayer in the Early 
Church Camb. 1891, pp. 66 sqq. 
17 xxi. FO. P..62, ToT. 
% xxiii, 20, P. 63. 35:.cp. 25. 14, S. Jer. 2 Esat. v, 20 (iv.82 0) quotidie 
10 coelesti pane saturati dicimus GUSTATE ET VIDETE QUAM SUAVIS EST DomINUS. 
xxiii, 21, 22, xviii. 32. P. 64, 104. Cp. below p. 484. ro. 
18 xxii. 22. P. 65, 104. In Szlwa the faithful are blessed one by one by the 
bishop at the end of the offices: 56 et sic exiens [episcopus] de cancellos, 
similiter ei ad manum acceditur. Cp. 57. 


15 APPEN Dita 


THE LITURGY: OF ANTIOCH Greeti 


WRITINGS OF S. CHRYSOSTOM 
H XYNAE=IZ 
«MASS OF THE CATECHUMENS) 
20 (THE LECTIONS AND THE SERMON > 
‘O iepeds dvaBaivwv emi tov Opdvov 
Eipinw opiy 
6 Aads 
Kai T@ tNeymat coy !. 
25 ‘O dvaywaokwv Tov gh 
Tide Neyer: Kops 7 See ee }2 
‘O avaywwookwv tov “AnéoroA\ov 
(’Emepavy 4 xdpis rou Ocod . . . . . Tit. ii. 11 sqq.}*. 
['O WadAwv WaddAer Kat wavtes dryxodov ?] *. 
30 To EvayyéAvov 
{S. Matt. iii?}% 
*O dpirdv 
Elpnyn maow 
6 Aads 
35 Kat té mvevpate oov 
& dprav 
{Idvres ipets ev edvOvpia tnucpoy. . . « « xdpire kat dudavOparia rot 
kuptou nev ‘Inoov Xpiorod ped ob ro Larpi dua r@ dyi@ Tvevpare 9 Sd€a kai 
TO KpaTos Kal 7) Mpookiyyots viv Kal del. Kal eis TOs ai@vas TOY aiovev. aunv}®, 


The Liturgy of Antioch 471 


(THE DISMISSALS) 
Oi karnxovpevor xapat Ketvrat Kai & Stdkovos Aێyer 


c ‘ ~ 4 > a - 
Yrép Tav Katnxoupevev extevas SenOapev 
& Aads 
Kupte éAénoov 
Zrapev Karas’ SenOdpev 
g ec , N ee. A > , a , — 
Iva 6 mavrehenpov Kal oikTippav Geds emakovon Tay Senoewy aitav 
ad 3 8 , A 3 ~ 8 cal x, aA 4 , > ‘ A , on 
va Stavoifn ta Sta tov Kapdi@y ait@v kat Katnxnon adtovs Tov Nébyov Tijs 
ahnOeias 
a > a a A 
Iva xatagoreipn tov PoBov avtod ey adrois Kat BeBarwon THY TicrL avrod ev 
tais Stavoias atvrav 
¢ > , > ‘ \ > a , 
Iva droxadiwn avtovs Td evayyédtoy THs SiKatocvrns 
"Iva aitois 50 vodv évOcov, cwppdva Aoyiopov Kal evdperov ToXtreiay, Starravros 
Td avTOU voEiv, TA a’TOU Ppovely, TA avTOD pedeTay, Ev vduw adTod KaTa- 
e , A 
yiveoOat nepas Kat vuKtds, Tas evToAas avrod pynuovevey, Ta Sikat@para 
avtov duvAdocew 
cd by , e .\ 7 A , 
Ere exrevéotepov Umep aitay mapakadhéooper 
, ~ > 
“Iva e€€Antar av’tovs amd mayTos tovnpod Kal ardémov mpdypartos, amo TavTos 
dpaptnpartos diaBoXtkod kai mdons TepiaTdoews TOU avTiketpevou 
“Iva xatakiwon avrovs ev Kkaip@ ev0ér@ THs Tov ovTpov Tadtyyevecias, Tis 
¢ ~ wn ~ ~ . 
adécews Tov duapti@y, Tov evOvpatos ths apOapcias 
“Iva evdoynon tas eladdovs airy kai tas e€ddous, mavra tov Biov avrav, rovs 
~ - ov 
oikous avT@y Kal Tas olkerias, Ta Tékva atTay iva avénoas eviAoynoy Kai els 
peérpov nAtkias ayayov copion 
"Iva xatevOivn avtois mavra Ta Mpokeipeva mpds TO aupepoy 
"Eyelperbe 
4 a ~ , - es e , 
Tov ayyeAov ths elpyyns airnoate ot xatnxovpevor 
Eipnuixa ipiv mayra Ta mpokeipeva 
~ c 4 “ a e “~ 
Elpnuxny riv mapovoay juépav Kat Tdoas Tas Npépas THs {ans Vuav airnoadbe 
Xpioriava ipaov ra TéEAn 
Td xadov Kal Td auppépov 
c ‘ ~ - ~ 4 a a > “ 10 6. 
Eavtots 76 (avrt Oe@ kal rH Xpior@ avtod mapadedde 
KXivare ras Kxeadds 
6 lepevs 
Elpnyn maocw 
& Aads 
~ , ~ 
Kal r@ mvevpatt cov 
ovTw Tis evAoylas dpxerat 


émPBodow Gnavres 76 


"Auhy™ 


Io 


15 


25 


30 


35 


40 


472 Appendix C 


*O Sudkovos 
‘Yrép ray évepyoupévay (éxrevas Senbapev) 
6 Aads 
5 Kupte €Aénooy 
KXivare tas Kedbadds 
5 tepevs 
Eipyyn maoww 
10 6 dads 
Kal ro mvevpare ood 
ovTw TiS evAoyias dpxerar ® 
‘O Stdkovos 
15 ‘Ynep raw ev peravoia (éxtevas SenOaper) 
| & dads 
Kipue éAenoow 


6 tepevs 
20 Elpnyn maow 
6 Aads 
Kal ro mvevpate oov 
ottTw Tis evAoyias dpxetat® 


25 . | 6 Sidkovos 
"Ocot ev peravoia améhOere mavres!®. 


At OUpar xAclovrar 4. 


(MASS OF THE FAITHFUL) 


{THE PRAYERS) 
30 Navres Spotws én’ E5dcous Ketvrar ? 
& StdKkovos 
AenOdpev trep ths oikovpevns dmdons 
6 Aads Kal Ta tradia 
Kupte edénoov 

35 ‘Ymép tins exkAnolas THS péexpl Teparoy THs yns eKTeTapevns 

e ‘ > , c , ¢ ‘ , A vs > Ul a o 

Yrép e€miokiray dravtov, vrép mpeaBuTépav Kat THs avtTiAnews Kali wa 

6pboroun Tov Adyor THs aAnOeias 


The Liturgy of Antioch 473 


"Yep Baoihéov kal Tay KparouvTav 
‘Ymép tev evravda Kal trav dmavraxov 
‘Yrép tav ev vdécows, év petaddots, ev okAnpats Sovdciass 
‘Yrép trav évepyoupévav 
‘Ymép yns cat Gadacons 5 
‘Ymép depav® 
mavtTes Spotws avordpeda 7 


6 StdKovos 


Tov ArreAON THs ElpyyNns AiTHCWMEDA 


Ta mpokeiveva mavra cipnuika aitnom@peba 10 
& tepeds 
> 7 a 
Eipyyvn taciw 
6 Aads 
\ a , a 
Kat t@ mvevpatt cov 
ovtTw Tis evAoyias dpxerar't 15 


. e e e . e e e e ° 


{THE KISS OF PEACE) 
"Aordfovtar GAAnAous péAAovtos Tot SHpov mpoadpéper Oar ™. 


(THE OFFERTORY) 
*O 8tdxovos 20 
*AmeAOere O1 MH AYNAMENO! ACHOHNaI 
*Enipinwmckete adAHAOYC 


’OpOoi ctT@men Kadac 7° 


{ ANAPHORA) 25 


(THE THANKSGIVING) 
“O tepets 
“H yapic Toy kyploy nuay “Invod Xpiorov Kai 4 dpamtH TOY Geod kai Tlatpdc 
Kal H KOINMNiIA TOY Aploy TINEYMATOC E1H META TTANTW@ON YMQN 


& Aads éemOeyyetar 2 30 
Kai meta TOY TNEYMaTOC coy 2” 
6 tepevs 
AN® CY@MEN NUOV TON NOYN KAi TAC KAPAIAC 
6 Aads 
Eyomen mpoc ton Kypion 35 
5 lepevs 


Eyyapictucwmen tH Kypi 


474 Appendix C 


6 Aads 
"AZION Kal AIKAION 
TOTE GpxeTar 6 tepeds Tis evxaptoTias 
> , Q a wW , +) , 4 ~ > , A a 
Evxapiotiay b€ drav eimw mdavta avantvccw Tov THs Eevepyetias TOU Geod 
5 Onexavpoy kai rév peyddov éxeivwv dvapipynokw Swpedv* Kal yap Kal npeis 
> / A“ , A > , 4 > Ud > , “~ a A 
emthéyovres TH trotnpia [THs evAoylas] ras apdrous evepyecias Tod Ocod kal 
a A a A 
dowy dmodeAavKapev OUTWS AUTO Tpogdyopev Kal KOLYwYOUpEY EvXapLOTOUVTES 
o ”~ , 3) \ - > [2 LA Ld , Ld > ‘ 
Ore THS mAdyns amnddAake TO TOY avOpamwy yévos, Stt paKkpay bvTas eyyus 
emoinaev, Ott éAmida py Exovras Kal dbéouvs ev To Kdopo@ adeAghors €avrod 
NoEV, Pd eX " BG — 
, , a , 
IO Kateokevage Kal guykAnpovdpous’ tmrép TovTwY Kal Tay ToOLOUTwY dmavToV 
eVxaptorourTes ovT@ mpdatpev *9 
"Evydnoov peta tivey é€otnkas KaTa Tov Kalpby Tav pvaoTnpioy, peTa TOY 
a a z 
XepovBin, pera Tov cepahip ... was ovv Suvjon ov per exeivoy éeyew 
“Arioc artoc arioc 
° € > ‘ ‘ c a fa) , > a 21 
15 TIAHPHC O OYPANOC Kal H [H THC AOZHC AyTOY 
€ Nate | ae ee a ¢ A a ~  # , 4 a ¢ 
H mpoohopa 7 airy éorw..ijv 6 Xpuoros trois paOnrais €dwxke Kat Hv vor oi 
e ry A e N A er oe ¢€ A > , A > i eee 
lepets movovvrar... Gomep yap ra pnpara amep 6 Geds epOeyEaro ta avra eorw 
buf eve ‘ Ny) aes , o € A ee bee ee 22 
amrep 6 lepevs kal viv Néyet OUTW | TMpoapopa 7 avTn eoTt 
{THE INVOCATION) 
q \ es 4 e © ‘ ‘ - > , > A > A “ 
20 “Eornxe mpo rns tpamé(ns 6 iepeds Tas xetpas avarteivwy eis Toy ovpavoy Kadaov 
A a ef - , , @& a , o € 
TO IIvedpa To “Aytov rod mapayevecOar kai ayacGar TY mpoKeipevav—iva 7 
, > A a ’ 9 985 A oe. A > 2 Y . 9 ’ 
xapis éemureoovaa tH Ouvaia Ou’ éxeivns tas dmavrav avan \uxas Kal apyupiou 
, > ’ s 23 
Aaprporepas amodciEn memupmpéevou 


movet orTaupov émt ta tmpoketpeva 4, 


25 . (THE INTERCESSION) 

TO Kowdv THs oikovpevns Keita KaOdpo.or® dia todto Oappovvres vrep THs 
oikoupérys SedpeOa rore—tmép ths KaOodikns ekkAnoias THs amo TEpaTaV Ews 
Tepdtav THs oikovpéevns—mpodceroe [6 iepeds] TH Ge@ Seducvos Tods amavraxou 
modepous aBecOnvat, AvOnvar ras Tapaxds’ eipHynv, evernpiay, TavT@Y TOV ExdoT@ 

30 Kak@y émkeipevov Kai idia Kat Snuooia raxeiay airév dmaddayny™. Mynpny 
movoupeba Tov amehOdvrwv emi Tov Oeiwy pvotnpiay Kal UTEp a’T@Y Tmpdotpmev 
Sedpevor TOU auvod Tod Ketevou TOU AaBdvros THY duaptiay Tov Kédcpov ** 

€IC TOYC AIMNAC THN AIMNWN 

35 & Aaés 

*AMHN 27. 
{THE LORD'S PRAYER) 
“O tepevs kai 6 Aads 


Tlatep HM@N 6 €N TOIC OYpanoic KTA *, 


The Liturgy of Antioch 475 


{THE MANUAL ACTS) 


*O Stdkovos tmapertas TH OvotagTyplo *O iepevs KAG Tov dptov™. 
Bog 
~ , lal 

AenOapev mavres kown 

. . . . a s e e . e . es 5 
€ ‘ , a“ > a 
Yrep mavrwv Tav ev Xpiot@ KekoLpn- 

pévey kal Tay Tas pyelas UTEP a’ToY 


émiTehouvT@y 
. . . . ° . 29 
"AvéeAketau Ta GpdiPupa Kai éexépetar f Pucia” fe) 
6 tepevs 
Ta aria Toic arioic 
{THE COMMUNION > 
Oi Wadrrat Wadpov ppd’ Oi morot mpowépxovtar Kal ot Stakov- 15 


’, , a! 33 
‘Yiaow oe 6 Oeds pov 6 Baaireds ovpevor Stavépover td SApa.%. 


pov 
troaAAe 6 Aads Kad’ Exagrov otixov 


Oi dpOarpoi mavres eis oe eAmiCover 


kat ov Sides thy tpopny aitay ev 20 
evkatpia *?, 
{ THANKSGIVING) 
‘H_ éoxaty Evxapiotia *t, 
(THE DISMISSAL ) 
*O Btdkovos 25 


Tlopeyecée €Nn eipriny %, 


The Antiochene writings of S. Chrysostom belong to the years 370-398 and 
mostly to 381-398. Of the works quoted below it is doubtful whether the de 
Poenttentia ix and the in illud Vidi Dominum i belong to the Antiochene period 
or to the Constantinopolitan, and there is some doubt as to the genuineness of 30 
the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94): ad eos qui 
scandalizantur was written in the exile (70. iii. p. 465). Some of the references 
are derived from an article by Dr. Probst in the Zeztschr. f. kath. Theol. 1883. 

Chrysostom mentions the beggars at the gates of the atrium (avAn) of the 
basilica (de verbis Habentes eundem spiritum iii. 11 (iii. 289 D)), the cantharus at 35 
which the people washed their hands (7b. xpnvas elva év rais avdAals Tov eduTnpiov 
oinov vevomora iva ol pédAovTEs eVxETIG TO Oc@ mpdtepov dmovubapevaa TAs yXetpas 
otrws abrds els ey nv dvareivwow), the doors where they kissed the threshold or the 
posts on entering (in 2 Cor, xxx. 2 [x. 650 D| # obx dpare ba01 Kal Ta mpdOvpa TOU 
vaov Tovrou pirovaw ol pev Kipavres, of 5€ 77 XEipl KaTéxovTeEs Kai TH OTdpaTL THY XEipa 40 


Io 


15 


20 


25 


30 


35 


40 


45 


50 


55 


476 Appendix C 


mpooayovres ;), the barriers separating the men from the women in the nave (tu 
Matt, 1xxiii al. xxiv. 3 [vil. 712 B] éxpny pev ov éviov Exe TO TetXos TO Seetpyyov 
tbyas Tov ‘yuvaikav' eres d€ ov Bovacabe Gvarykatoy évopicay eivar oi Tar é pes 
kav Tais caviow ipas TavTas Scaterxioa’ ws eywye dkovw Tav mpecBuTEepwy OTL TO 
Tada.ov ovdé TadTa HY Ta TeLxia), the sanctuary (Bhyua des. Pentec. i. 4 inn. 23 
below) with the episcopal throne (@pdvos n. 1) and the altar (76 @vc.vacrHpioy 
Nn. 29, } Tpdme(a n. 20, 22, 24; sometimes of silver, 7 Matt. 1 al. li. 3 [vii. 518 B}) 
within its curtains (7d dupidupa n. 29, Ta mapameTdopata Nn. 32), with a cross 
(n. 24, but this may only refer to the use of the sign of the cross ‘in the sacred 
banquet’) and its costly vessels (morn piov | xpucovv Kat ALBondAAnTOV in Matt. 1 al. 
li. 3 | vil. 518 A]) the silk veils (2b. B onpixd inaria), and the candelabrum (Avyvia 
tb, xxxii, 6 [vil. 373 ¢- })3 the albs of the ministers (77 Matt, Ixxxii al. Ixxxiii. 6 
[ vil. 789 D] TovTO dpa  agia, TOUTO F dopareca., TOUTO 6 otépavos amas, ovx iva 
AevKov XLT@VioKOY Kal a@tooTiABovTa TepiBadrdAdpeEvoi TEpiinre: and the stoles of the 
deacons in de Fil. prod. 3 [viii app. 37 A] T@v AecToupyav Tis Oelas iepoupyias Tov 
plpoupevay Tas THY ayyéAwy TTépuyas Tals AEMTais dOdvals Tals Ent THY apioTEpav 
@pwv Kepevcrs : but this is not Chrysostom’s ; possibly it is by Severian of Gabala; 
see monitum p. 33). For the behaviour of Antiochene congregations see 7m 
Matt. xxxii. 7 (vii. 374 D), % 1 Cor. xxxvi. 7 (X. 341 C). “H Svvagtis in Matt. v. 1 
(vil. 72 A). 

The most inclusive passage on the liturgy i is i 2 Cor. xviil. 3 (x. 568 B) €o7t 
5é Grou ovde Siéoryxev 6 iepeds TOD apxopévov, ciov Grav dnodavew Sén TAY ppiKTav 
pvoTnpiov? (33) dpuoiws yap mavres Gf.ovpeba TY adTaY, ov KaBaTEp Emi THS TAaAMAas 
[Siabqnns|] TA pev 6 iepeds Habe TA Se 6 dpydpevos Kal O€yus OK HY TW Law peTexXELY 
wy peTetyey 6 iepevs’ GAN ov viv GAAA Tao ev Opa TpdKETaL Kal ToTNpLOV Ev, 
kal év Tais evxais 5€ moAv Tov Aadv iSot Tis av auvEeapépovTa’ Kal yap (8) bTép THY 
évepyoupevar, (9) tmep Tay év peravoia Kowal nal mapa Tov iepéws Kal map’ avTov 
yivovra ai edxal Kal mavres piay A€yovow edxHv, Evx7V THY E€ov ye“ovcay, TaALY 
érecdav (11) elpfwyev Tay tepav TEepiBdrAwy Tos ov duvapevous THS iepas peTacxelv 
Tpameé (ns (12) érépay Set yeverOar evyny Kal mavTes dpoiws ew Edapous KeipeOa Kat 
mavTes Gpoiws advoTapeba. (15) OTav eipyyyns madAW peTadapBavew Kal peTadiddvat 
dén waves duciws donafopeba, (17) én aiTav TaAW TOY PpiKwoeoTAaTwY pvoTNpiWY 
émevxerau 6 lepeds TH AAG, EnevXETAL Kal 6 Aads TH iepel’ TO yap META TOY TINEYMATOC 
Coy ovdéy GAAo éotiv } TovTO. (18) Ta THs ebxapioTias TAaAW Kowa Ovd5e yap 
éxeivos evxapioret povos GAAG Kal 6 dads Gas" TpOTEpoy yap av’Tav AaBav poriy, 
eiTa ouv Tie pevav OTL AzZi@C Kal Atkaiac ToUTO yiveTar TOTE dpxeTat THs edxapiorias. 
kal Ti Oavpacers €¢ tov pera Tov iepéws 6 Aads poeyyerar é dtrov ye Kat (20) per’ abrav 
Tav xEpouBin Kal Trav dye duvdpewy owt Tos iepods éxeivous Upvous dvanéurec. 
This is referred to below as ‘the introductory passage’ and the numbers in 
the text refer to the notes following. 

1 Adv. Jud. iii. 6 (i. 614 C) eioidy 6 TaTip od mpdTEpov ent Tov Opdvoy avaBaive 
TOUTOV €ws av Ataow vpiv ecipnynv emevénra Kal dvacTds ov TmpoTEpov ApxeTa THs 
mpos tyas Sidackadias ews av draco 5@ Tiv eipnynv Kat pédAdAovTEs EvAoyeiV of iepeis 
TpoTEpov TOUTO viv emevéduevor oUTW THs EvAoYias apyovTar: de s. Pentecoste i. 4 
(ii. 463 B) 51a TOUTO OvK dvaBaivoyTt povoy OvdEe SiadeyouEer@ mpds bpuas ovdE et Yomerw 
imép tua@v tavtny entpOéyyecbe TV bad .. Kal tpeis empbéeyenade adt@ Kai 
TO mvevpare gov : in Matt. xxxii. 6 (vii. 374 A) _evravda befaobe pera ayanns 
eiadvTas muds mpos vuds Kal Sray cinw Eiphnyyn bpiv ita einnte Kal 7G mvevpari cov. 
Cp. pp. 33, 35 above. 

2 In Rom, xxiv. 3 (ix. 697£) 6 pany évravOa ciceAOay cite Tis mpopynTns, Tis 
dndaToXos onpepov SieréxOn Huiv Kai wept Tivev; ad pop. Ant. vii. I (ii. 85 E) 70 
OnNpEpov Huiv avayvwobey peTaxerprovpar BiBAiov Kal ei SoKel Tiv apxhv avTov kal 
TO mpooijuov (Gen. i. 1): 1% 1 Cor. xxxvi. 6 (X. 341 A) Stav dxovons Tov mpopHrov 
A€yovros Tade A€yer Kupios, améaTn& THs ys, avaBnO Kat avdros eis TOv ovpavor. 
Cp. in Act. ap. xix. 5, 1 2 Thess. iii. 4 quoted below p. 531, N. 5, from which it 
becomes probable that at Antioch also Tade Aéyes Kipros was the standing 
introduction to the Old Testament lection. Cp. n. 4 


The Liturgy of Antioch 477 


3 See n. 2 and de baptismo Christi 2 (ii. 369) jKovoare onpepoy TavAov Titw 
diadeyopevov kal A€-yovTos ovTw TEpi prev THS Tapovons Enepayyn H TOV Oeov xapis KTA, 
mepl 5€ THS pedAAoVaNns Ipoodexdpevar tiv pakapiay édAniba xTX from which it 
appears that Tit. ii. 11-13 was part of the Apostle for the Theophania, Jan. 6. 


Cp. Pp. 371.11 above. In Eastertide the Acts took the place of the Apostle : cur 5 


in Pentecoste 5 (iii. 89 D) TovUTO obv éoTt AOLTOY TO (nTovpevov, tivos évexev ai Tipages 
TQV amooTOAwy év TH TEVTNKOOTH avay.vwoKovTa: and passim. Cp. n. 4. 

4 In 1 Cor. xxxvi. 7 (x. 342) 8d TovT0 Kai 6 dvaywwaoKwy povos pbéyyeTat Kal 
autos 6 THY émokomny Exwy avéxeTa ovyn KaOHpevos* Kal 6 Yardrwv Warder pdvos’ Kav 
navTes UTnxXovoWw ws &€ Evds GTdpaTos Hf pwr) Péperat Kal 6 SuiA@Y SpirAEr pdvos. 
This may well refer to psalms between the lections : but there seems to be no 
certain evidence of this use in Chrysostom. In expos. in Ps. cxvii. I (Vv. 317 A) 
he refers to the Easter refrain Ps. cxviii. 24 (This is the day etc.). The people 
only responded (imnxe, bmopaddey) with the refrain : 1b, Tov pev yap oTixou 
of matépes ATE HXOV GyTa Kal Te HYnAdv ExovTa Séypa TO TAOOS iTNXELV EvopobéTHO AY 
éredy) Tov Gmavta 7yvoow adrporv : in Matt. ii. 5 (vii. 29 c) tis ydp byar eine por 
Tav évtavéa éorneoTav Par pov éva admaitnels eitecy Svar’ av 7 GAXO Ti pépos THY 
Gciwy ypapay ; ove éatw ovdeis. Cp. in Ps. cxhv. 1 (v. 466 E) and P. 29. 30 above. 

5 In Joan. x al. xi. 1 (viii. 62 B) kara piav caBBatov 7 Kat kara oaBBarov THY 
HédAovaay é év opty ivayaobhaecbat TOV evayyediay TE pLKOTHY, Tadrny TpO TOUTWY TOV 
HuEepav peta xelpas AauBavwy ExacTos olka KaOHpevos avayiwwoKEeTW OUVEXwS: in 
Matt. i. 6 (vii. 13 B) Wore 5& ebyabéaoTrepoy yevéeoOar Tov Adyov SedpePa Kat 
mwapakadovpev Omep Kal én Tav GdrAdwy ypapmy TeTOInKayEY TporapBavely Tv 


TEpPLKOTIV THS ypapns fv av wer\dAwpev eényetaOar. The homily de baptismo Christi 


(ii. 367 sqq.) follows S. Matt. iii, which was probably the Gospel for the 
Theophania. Cp. p. 372. 36 above. 

§ See n. 1 and mm 1 Cor. xxxvi. 4 (x. 339D) émeddy dp{wyeba A€yew 6 Aads 
avripbéyyera: TS mvevpari cov Secxvis Ste TO TaAaLoy oUTWs EAEyor Od« OikEla GoPia 
GAG TS Tvevpats Kwodpeva. Cp. n. 4. Hom. de bapt. Christi (ii. 367) was 
preached on the Theophania. For several sermons at one synaxis (cp. 
Pp. 29. 41) see in I Cor. XXXVI. 4 (ae. 339. C) dAAd viv Ta cipBoda KaTéxopey THY 
Xapioparoy exeivow pévov kal yap kai viv Svo 7 Tpeis A€yopev Kal dvd pépos Kat 
ETépov avyayvtos ETE pos dpxeta: (1 Cor. xiv. 27- ~29). For applause at sermons, 
de incompr. Dei nat. iii. 7 (i. 471 A) émpveoate Ta eipnueva; peta ToAdOD BoptBou 
zal Kporou THY mapaiverw edéfaade ; ad pop. Antioch. ii. 4 (ii. 25 A) Ti po. TOY KpoT@v 
Opedos ToUTwY ; Ti 5e THY éraivwy Kal TY OoptBwy ; Cp. in Gen. xxvii. 8 (iv. 268 B). 
In de incompr. Dei nat. iii. 6 (i. 469 A) S. Chrysostom expostulates with those 
who depart after the sermon. 

7 De incompr. Dei nat. iii. 7 (i. 471 A) pera THY mapaiveow evOews edxn. For 
rubrics and formula see im 2 Cor. ii. 5 sqq. (x. 435-440). The response Kvpie 
éAéqaov to each petition is implied in the corresponding formulae for energu- 
mens, penitents and faithful below, n. 8, 13. Cp. p. 3. 15-5. 11. For the peace 
and blessing see n. 1. 

* In Matt. \xxi al. |xxii. 4 (vii. 699 E) Kal 4 mpwrn 5e dénars &Xéous yépet_ ray 
imep TeV évepyoupivav mapaxarA@pev’ kal % Sevrépa mddw imp érépwy tov év 
petavoia moAd 7d édeos ém(nTotaa: de incompr. Det nat. iv. 4 (i. 477 c) iva Tov 
Bi pou kal Tis moAcws dmdaons évbov mapovans Kowal mept abtav ixernpia yévwvrat 
mavTwv dpoOvpabdy tov Kowdv Seondrny imep avTayv éfarroupevaw kal éAcfjoa ma.pa- 
KahowvTav pera apodpas ris Bons: 1b. iii. 7 (i. 470 E) Tods évepyoupévous Kar’ éxelvov 
lornot tov Kaipov 6 Sidxovos Kal Kededer KrAivaL vi Kepadny povov kal 7 oxNpaTE 
TOU owparos moeaba tas ixernpias* eb xa yap avrovs META TOU KOLVOD GVAACYoU 
tiv adeApav ob Oéuis: in 2 Cor. xviii. 3 (see introductory passage above). The 
first two and the last of the passages indicate the response Kipe éAénoov: from 
the third it appears that the energumens were not bidden to pray for themselves 
and that there would be nothing in these prayers corresponding to the clauses 
beginning "Ey«ipeoGe in the catechumens’ prayers. Cp. p.5 sq. For the peace 
and blessing see n,1; and on the exclusion of the catechumens sce n. 11 below. 


Io 


20 


25 


30 


35 


40 


45 


50 


55 


10 


20 


30 


35 


40 


45 


50 


55 


478 A pphendix C 


° In Matt. \xxi al. lxxii. 4 above n. 8, and see introductory passage and n. 1. 

10 In Eph. iii. 4 (xi. 23 A) axovers EoT@TOs TOU KNpukos Kal AéyovTos “Oca év 
peravoig améAOere mavtes. The MSS. here read deq@nre: see S. Chrys. homiliae 
in Gal. et Eph, in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388, where is 
suggested the emendation 600 év peravoia amédOeTeE* Boor pr Ev peTavoig SenOnTe. 

1 In Matt. xxiii. 3 (vii. 288 c) nal yap Ta pvornpia &a TovTO Tas OUpas KAElovTEs 
émreAovpev Kal Tovs dpuuntous elpyouey ovK erred) aobéveray KaTéyvwpEeY TaV 
TeAoupevaw GAN’ errecdy) GTEAEaTEpoY of TOAAOL MPs adTA ETL SidxevTa: de Resur. 3 
(i. 441 E) €ornke TOAAdKIs TAOVGLOS Kal Tevns év exkANOIa’ KaTéAaBey H wpa TaY 
Ociwy prvotnpiwy’ eEwOeiTar 6 mAovGLos ws apUnTos, ioTaTa: 5é 6 mévns evTds TOY 
ovpaviwy oxnva@v Kat ovK ayavakTel 6 mAovotos, olde yap EavTov GAAOTpLOV TAY Oeiwy 
pvoTnpiov .. . évydnaoyv ayannre mas tUToxwpeEl THs ExxAnoias SeowdTns Kal mapedpever 
Tots pvoTnplos miaTOs oiKéTNS, Gvaxwpel Séomova Kal péever H Oepdmava. On the 
concealment of the mysteries see further 77 Gem. xvi. 2 (iv. 125 E), and introductory 
passage, and the formula ioaow of pepunueva, de Proph. obscur. ii. 5 (vi. 188 8B), 
tn Gen. xxvii. 8 (iv. 268 A) and passim. 

“ Introductory passage. 

18 De Prophet. obscurit. ii. 5 (vi. 188 A) owt dé maytes dxovovres Tov Sraxdvou 
TOUTO KeAEVOVTOS Kal A€éyovTos AenOGpev bTep THY émiokdTMY Kal TOU ynpos Kal THs 
avTiAnpews kal iva dp0oToph Tov Adyov THs GAnOeias Kal bmép Tav evTadvOa xa 
imép Tav anavtaxov, ov mapateiobe Toeiy TO Ewiraypa’ GAAG peT ExTEVEias dva- 
pepere THY edxTY EiddTES THS Dpmerépas ovvddov Ty Svvamv? icacw of pEepunuévor TA 
Aeyoueva, TH Yap dx THY KaTNXOUpPEeVwY OVSéETW TOUTO EmTéTpaTTa EmELd7) OVSETW 
mpos THY Tappnoiav épOacav TavTnv. wtpiv be Kai bnép THs oixovpervns Kal bméep THs 
éxkAnolas THS MEXpL TEPATwWY THS yHs éxTeTapevns Kal UTEp TaV dioikovvTMY avTHY 
é€moxdTmav anavTwy TapaKedeveTau moetocOa Tas Senoes 6 Tavrats diakovay Kal 
Umasover€ Hera mpoOupias : : in Matt. \xxi al. Ixxii, 4 (vii. . 699 E) Kal 7 tpitn 5e [denous] 
maAuy brép Hua avTav Kal abrn Ta Tadia TA Guwpa TOU Spou mpoBadrer au TOV Ocov 
ént €Aeov mapakadovrra : in 2 Cor. i, Oe 440 E) kal yap én TaY MoT av imép 
ENLOKOTIOV, bmp mpeoBurépav, bnép Baoiréwv, imép THY KparowvTav, bmép Yas kat 
Oaracons, umép dé pov, iméep THs oikouperns amaons edevd pea mpoovévat TO piAav- 
Opa Ged: de incompr. Det nat. iil. 6 ee 468 E) €i yap tmép Tav ev voous, év 
pETaAXS, eV oKAnpats SovAcias Kal imép Tav évepyoumevwv KEeArEVOpEOA TOY Ocdv 
mapakadeiy (but this is not said expressly in reference to ‘the prayer of the 
faithful’). For the ma:dia cp. p. 5. 12 above. 

1t Adv. Jud. iii. 6 (i..614 C) Kat 6 Siatovos Se KeAEVwv edxecOa peTa THY GAAwWY 
Kal TOUTO €mTATTEL KATA THV EvXIV aiTELy TOY GyyEAOY THs eipnvyns Kal TA TpoKEipeva 
mavra eipnvika: in Ascensione I (ii. 448 D) dkovaor év Tails mpocevyxais dei AeyovTwY 
tov Siaxdvwv Tov ayyedov ths eipnyvns aitnoate. Cp. Ap. const. viii. 36, 37; and 
Pp. 39. 21 above. For the peace and blessing see n. I. 

ae De compuncet. ad Demetr. i. 3 (i. 127A B) 5d TavTa KedeVEL TO _Bapov apévras 
émi TOU Ovo.tagTnpiou mparov SiarAayhvat TH AdEAPO. . . Huts SF TA pev cvpBodra Tav 
Tpayyatwy KaTéxopev, THS Fe GAnOcias avTHs ExTenTwWKapev doTaCpevor ev GAANAOvS 
HédAovTos TOU Supov mpoopepecOa, xeiAcor SE ws emt TO TOAD Kal OTdpaTt TOUTO 
motouvtes povov (cp. S. Cyr. Hier. Cat. xxiii. 3): 1 2 Cor. xvili, see introductory 
passage. Cp. 7b. xxx. I sq. (x. 650 Cc): de prodit. Judae i. 6 (ii, 385 D). 

16 In Eph, ii. 4 (xi. 23 A) Tivos ovv Evexey A€yer "AmeAOETE [al. mpoedGere| of Hi) 
Suvdpevor den Ojvat, ov be earnKas iTapas ; adv. Jud. i. 4 (i. 593. B) ovx Spare Eni 
TOV puornpiav ti Boa ouvexas 6 didxovos “Emywwonere aAAMAOUS ; ; de incompr. Dei 
nat. iv. 5 (i. 478) Kal yap aird TovTo TapakeAcvecOa Tov Siakovov &mact Kai 
A€éyew ’OpOol ct@pev Kada@s ody AAs ov5e cixH vevopobérnTat GAN iva Todvs xapai 
ovpopevous Aoy.opors avopbwowpev. The position of these proclamations is not 
defined: they are placed here on the analogy of Ap. const. p. 13. 26 sqq. above. 
Cp. p. 41.5 sqq. There is no evidence in S. Chrysostom as to the position of 
the offertory and little allusion to it. Two passages commonly assumed to 
refer to the offertory (iz Eph. iii. 5 and mm 1 Cor. xxxvi. 6: see Probst Lit. d. 
vierten Jahrhunderts Minster 1894, pp. 176, 178) describe rather the com- 


The Liturgy of Antioch A79 


munion: see below n. 29, 30. But the Af. const. (p. 13. 33) may be taken as 
evidence that at Antioch it followed the kiss of peace in S. Chrysostom’s time. 
The people’s mpoogopai, offered with special intentions, are mentioned, zm Joan. 
Ixii al. Ixi. 5 (viii. 374.C) e@ pev yap duaptwdds 6 TeOvynKds Kal TOAAA TO Oc@ 
mpookekpovkas Sef Saxpvew, wadAdAov 5é ovde Saxpvew pdvoy, TovTO yap ovdev OpeEdos 5 
éxeivw, GAAG Toeiy Ta Suvdpeva TWA TapapvOiay aiT@ TeprTolHoar EAenuoovvas Kal 
mpoapopas. 

17 De s. Pentecoste i. 4 (ii. 463 8B) ob mpdtepoy Gmrera TOY TpoKELLévwr Ews av ipiv 
abros érevénrar tiv mapa Tov Kupiov xapw kai bpeis empOéyEnobe ait@ Kal To 
mvevpatt god. Theodoret ad Jo. oec. ep. 146 (Migne P. G. Ixxxiil. 1392 D) 4 yApic 10 
. . . ANTON YM@N ... TOUTO 5é év Tdoals Tals éxKANoias THs pvoTiKAS éoTe AEl- 
Toupyias mpooijuov. The form is the Byzantine, p. 321, and not that of the Ap. 
const. p. 14 or of S. James, p. 49. The response given by Chrysostom above 
is not exact: it is given accurately in introductory passage. 

18 De poenitentia ix. 1 (ii. 349 C) Ti motets dvOpwre ; OVX brécxXov TH tepel eimovTi 15 
"Avw ox@pev uav Tov vodv kat tas Kapdias, Kal einas *Exopev mpds Tov Kvpuor ; 
and introductory passage. Cp. p. 50. 

19 In 1 Cor. xxiv. I (x. 21I2DE): cp. the following context (213 A) worqpiov 5e 
evAoylas éxadecev érrerdy) avTO peta yxElpas EXovTES CUTWS adToY avuUpVYoUpEY BaUpEd- 
Covres éxmAntropevon THS aparov SwpeGs evAoyovvTes Tt Kal avTd TovTO eéxEEV 20 
iva ph pewmpev ev TH TAaYH Kal od povoy éféxeev GAAA Kal Tao Hyly peEreé- 
5wxev. Ad cos qui scandalizantur 7 sq. (ill. 4828 sqq.) is certainly modelled 
on the Thanksgiving, especially 8: mpd rovTwy dmdvTwy épov mAdaas TOY dvOpwrov 
SiddoKadov avT@ tov EppuTov évamébeTo vopov. .. Kal Gyws ovde ovTwWs adToy 
éyeatéditeyv GAA Kal TECdVTA Kal bTOoKEALOOEYTA éemnvwpOou Kal émpedrcias AToAAVELY 25 
éroter, kal mp@Tov pev mapavav Kal cupBovdretwy, tatepoy bt TH PoBw TH Tpopw 
vovdeTav naidevav SidacKwy* émerdy 5€ TocovTOv mpovdwkay Sa@pov of moAdrAdl TaY 
avOpwrev, Tiv amd THs pvoiwKns Bdackadrias Aéyw wPéAcay, odSE OTwS avTovs 
KatéAimev ovde TavwAcOpia mapédwKev GAN Eperve Sid mpaypatwv bi evepyeowwv dia 
kohdoewv tmadevav vovdeTav, iia THS KTicEews adTHs Kab’ Hyépay epyaCopevns kal 30 
tiv dwaxoviay wAnpovons THY eiwOviay, bid TV Tapadd{ws Tapa TA eiwOdTa ywoperwr, 
bud Trav ev apxn Sikaiov ... eira Kal vdpov edwke kal mpopyntras dmwéorere Kal 
émdnte kal dvike Kal aixpadwoiq mapédwre Kal éAdevOepias 7éiwoe Kai ov SiéAcmev ef 
dpxijs Ews TéAovs TavTA Tow Kal mpayyaTevdpeEVos UTep TOU Yyévous TOD HpeETEpon . 

Kal TéXos TO KEpaAaLoY TOY ayab@v cipydoato Kal Tov vidv dméaTEhe TOY EavTOU TOY 35 
vidy Tov yvnovov TOV povoyevn Kal 6 THS avTHS pvdEews wv aiT@ yiveTa Smep eyw Kal 
ém ys BadiCwy trois dvOpmnois ovvaveotpépero xTrA. The whole tract is on the 
grounds of thanksgiving and may be regarded as a spacious paraphrase of this 
section of the liturgy. Cp. pp. 16sqq., 51, 324 sqq. 

” In Eph, xiv. 4 (xi. 108 a). Cp. im illud Vidi Dominum i. 1 (vi. 95 D) avw 40 
arparial dofodo-yovow ayyéAwv, KAT ev ExKANTias XopooTaToUVTES AYO Pwo TIV AVTIV 
exeivois expupodvra Sofodoyiav' dvw Ta cepadip Tov Tprodyov byvov dvaBoG, KaTw TOV 
avTov % Tav GvOpwumwv dvanéume: tANOUs: de Poenttent. ix. (ii. 349 D) THs Tpamé (ns 
THS puoTiKns eénpTigperns . . . THY XEpouBiu rapioTapévwv Kal ToY Gepadip intapévwr, 
Tay tantepvyov TA mpdowna KaTakadunTévTaY, Taca@y TAY dowpaTwy Svvdpewy peTa 45 
Tow lepéws imep cov mpecBevovoay xrA. Cp. introductory passage. Jn illud Vidi 
Dominum i, 1 (vi. 95D) duardmavoros bpvodoyia, tb. Vv. 4 (Vi. 144B) dearan. 
Bofororyia, de bapt. Christi 4 (ii. 374 C) émvixios @5h. 

4 In illud Vidi Dominum i. 3 (vi. 98 £). 

32 In 2 Tim. ii. 4 (xi.671 £). Cp. de prodit. Judac i. 6 (ii. 384 B) oxjpa TANpoy 5O 
tarnnev 6 lepeds Ta pnpara Ppbeyyopevos Exeiva, } Se Sivas Kal 4 xapis TOD Oeod 
tort. Tovro pou tart 7d o@pa pyar’ TovTO TO phya perappvOpiCer TA TmpoKeipeva’ 
wai Kabdmep % pov) éxcivn 4h A€yovca Av’fdvecbe Kal mANOVY<a0€ Kal TAnpwoaTe TV 
viv tpptOn pev Gnaf ba wavrds 5e Tov xpdvov yivera épyw évivvapodioa tiv piaw 
Tiv jperépay mpos maborolay, otrw Kai t pov) abrn amaf AexOeioa Kad’ Exaotny 55 
TpameCav ty Tais éxkAnoias & éxeivov péxpt ofpepov Kal péxpe THS abTov mapovoias 
tiv Ovaiav dmnpricpévny tpyacera. 


Io 


U8 


20 


25 


30 


35 


40 


45 


55 


480 Appendix C 


3 In coemet. appelat. 3 (ii. 401 D): de Sacerdot. iii. 4 (i. 383 A) €ornte yap 
6 lepeds ob nip Kara épav ddAa 76 Tvedua 76 ayiov & THY ixernpiay emt odd 
movetrat obx iva Tis Aapmds avwhev apebeioa kaTavaAwon Ta mpokeipeva GA’ iva 
7 xapes émim€govoa KTA, : cp. de s. Pentecoste i. 4 (ii, 463 C) 4 Tov TIvedparos yxdpis 
mapovca Kal Tactv epemTapevn THY pUOTLKTY éxelvnv KatacKevate: Ovaiay ... ovdev 
avOpwmivov TaV ywopevav év TO iep@ ToUTwW Bnyuatt. Possibly the following alludes 
to the passage preceding the words of invocation: 7 idlud Vidi Dominum i. 2 
(vi. 97 BD) déov ce SedoixKd7a Kal Tpépovta Tiv ayyeAtKHV SofodAoyiay éxméurey 
poBw Te THhv eLouordynow TH Kristy ToetcOa Kal Sid TavtTys ovyyvwpny Tov 
érracpévav aitetoba ... 'EAénodv pe 6 Oeds A€yers wal TOU éA€ovs GAAdTPLOV TO 
HOos émbdeixvucary Sa@odv pe Bods Kal <évov THs owrnpias Td oxHwa diatvTois. 
Cp. p. 53 above. 

a Quod Christus sit Deus 9 (i. 5 571 A) outros [6 oraupds | év TH iepG tpame(n, 
ovTos év tats trav tepéwy xeporovias, ovTos TadLY META TOU GwpaTos TOU XpioToU 
ém 76 pvotikov Setnvov Siaddpret. 

25 In 1 Cor. xli. 5 (X. 393 B): hom. in Eustathium 3 (ii. 607): de Sacerdot. vi. 4 
Gi. Aen A). Cp. p. at. 15: 54. B7< 56: FG, 

46. In ¥ Cor. xliz 4x. 26a E)e 

In £. COM, XA35N08 (x. 325 E) 0 8é Aeyet TovTs éoTw* av edoyqons TH Tov 
BapB4 pow pavii, ovt eidws Ti €yes ovde Epynvedoau Suva pevos ov divara Vropavijoa 
76 apr 6 Aaixds* od yap dkovwy Td €IC TOYC AIMNAC TON AIMNWN SmeEp éoti TéXos ov 
Aéyer TO AMHN. Cp. p. 58. 9 sq. 

28 In Gen, XXVil. 8 (iv. 268 A) av TovTo S:0p0wowpev Suvnoopeba Herd kabapoy 
ouveddros Kal TH tepa tavTn Ka ppLeTh Tpameé(n mpooerdety kal Ta bnpara éxeiva 
Ta TH EdXx ovveCevypéva META TIAPPHCIAC POEy~acOa icacw of peyvnuévar 7d 
Aeyopuevov (sc. “Ades Huiy TA dherAnata Hua KTA). Cp. p. 59. 28 sq. 

29 Perhaps the reconstruction here and at the communion is overbold: there 
is little in Chrysostom to indicate the connexion of the points he mentions. 
The materials are: 7 Eph. iii. 5 (xi. 23 D) expepoperns THs Ovaias Kal TOU Xpiorov 
TeBupevou kal TOU mpoBarou TOU SeomoriKov, Stay akovons Aen Paper may res KOUWT), 
orav ins dveAxdpeva Ta dppibvpa, Tore vopicov diagTEAdEcOa Tov ovpavory dywbev 
Kal Katiévat Tovs ayyéAous: in I Cor. xli. 4 (x. 392 E, following n. 26 above) 
6 TapeaTdrs TO vortacrnpiy Tav ppikTa@v pvoTnpiwv Tedovpévwv Bod ‘Trép TravTwy 
KTX. (cp. im Act. ap. Xxi. 4 (ix. 176 A] quoted below p. 532. 48, from which ' ‘it 
appears that the deacon is referred to) : : a 1 Cor. XXIV. 2 (xX. 213 c) bud ri be 
mpooéeOnkev “Ov krapev ; TOUTO yap em pev THs evxapioTias Eorw ideiy yvdpevov’ ent 
5é TOU aravpov ovKéeTt AAG robvarrioy TovTw’ ’OoTovy yap avTov gnaw ov ovyTpiBn- 
ceTat’ GAG OreEp ovK Enabey emi TOU OTaVpod TOUTO Tag XE Emi THS Mpotpopas dia oe 
kal dvéxerat SiakAwpevos iva wavras éumAnon. In the first passage, the details are 
evidently not in their order of occurrence, since the withdrawal of the curtain 
must precede the bringing forth of the: sacrament; while the fraction and the 
elevation would be regarded as closely connected with and part of the 
communion. The two exclamations of the deacon seem to correspond to 
those of the litany in .4/. const. p. 23. 14, 28, which probably accompanied 
the fraction: cp. p. 62. 8 sqq.: 97. 8 Ssqq.: 136.20 Sqq- 

80 See n. 29: cp. in 1 Cor, xxxvi. 6 (x. 340 E) Kal ov Toivuy kal mpo Tou Kaupod 
TOU ppix@dous éxeivou Biavdornde Kal mplv ideiv Ta TapameTao para dvaoTeAASpeva. 
kai TOY xopov Tay dyyéAwy mpoBaivovra mpos avtov dvdBawe Tov ovpaviv GAN 
a-yvoet TavuTa 6 dvnros. 

31 In Matt. vii. 6 (vii. 114 A) kal rap’ Hua aire? [6 Xproros] mety ody Viwp addr’ 
ayiwovvny’ Ta yap aya Tots ayiows Sidworv. Cp. p. 62. 2. 

82 In Ps, cxliv. 1(v.466E) pera dxpiBeias TovTw pddLoTa Tpocexew afiov TO Parpo" 
oUTos yap éoT 6 TA phyata Exwv TavTa adrep of pepvnpevae ovvEXWs iToWadAovat 
Aéyorres Oi dpOarpol xrA. Probably the psalm responded to would be that 
from which the response is taken. Perhaps the psalm followed the communion 
and was part of the thanksgiving, not a Kkowavudy, Cp. use of Ps. xxxiv 


Pp. 25. 14: 63. 36: 466. 32. 


The Syrian Liturgy of Centt. v—viit 481 


33 In Matt. \xxxii al. 1xxxiii. 6 (vii. 789 c) kal yap dvaykaiov Kal mpos bas 
[rots daxovoupevous | Bade xP7jvac WaoTe pera TOAATS THS omovdijs dvavépew tavTa 
Ta dHpa* ov pupa Kédaats byiv éotw ei ovveddres Tivi movnpiay ovyXwpHonre 
ETAT XELY Tavrns Tis Tpamecns : in Matt. | al. li. 2 (vii. 516 E) TO o@pa abrou 
mpoxerTat vov mpiy, ov TO iudriov povoy GdAad kal TO o@pa, ovx WoTeE apacbar povov 
GAN ware kai paryelv kal éupopnOjva. mpocepxwpeba Toivuy peta nictews. Cp. 
introductory passage. 

= De bapt. Christi 4 (ii. 374 € Sqq. ) BovAcobe eitw mdbev 6 OdpuBos Kal % Kpavyi} 
yiverar ; ; OTe ov SiamavTos bpiy Tas Ovpas rae ie og GAAd ovyxXapoupev mpd THs 
éoxarns edxaptorias dmomndav kal dvaxwpely oikase . . BovAcabe eimw Tivos Epyov 
Totovowv of mpd Tis oupmrnpwa ews dvaxwpovv Tes kal Tas eb Xa pion pious wodds ovK 
émipepovTes TH TEAL Tis Tpamedns ; oe - €xeivos [6 "Tovbas | pev peta ‘Tovdaiay, ovror 
5 [oi ovnpabyrar | pera TOU deomdrou bpynoavres eéjAOov* OpGs O71 H EgXaTH pETa 
Thy Ovaiay edt Kat’ éxeivoy yiveTat Tov TUTOV ; 


3 Adv. Jud. iii. 6 (i. 614.C) kal THs cvvddov Tavrns admodvwv tyas [6 diaxovos] 
TOUTO vpiv EmevxeTat A€ywv Tlopeveabe ev eipnyyn. P. 67. 19: cp. 27. 14. 


BELENDIX. 


THE SYRIAN LITURGY FROM THE FIFTH TO 
S200) BIGHITH “CENTURY 


H ZYNA=IZ* 


{MASS OF THE CATECHUMENS) 


(THE ENTRANCE) 
“Arioc 6 Ocdc kai Iarnp 
o > b] ¢ ce, itp Oe ‘ ‘ \ ‘\ ’ c bed 
arloc icyypoc 6 vids Tod Oeov capkwOeis Kat oravpwOeis capKi dv nuas 
arloc ABANATOC TO IIvetpa TO aytoy 
6 eis Kvptos caBawO EXEHCON HMAC 2, 
{THE LECTIONS) 
‘O *AréaTo)os *, 
Td Evayyévov |, 


(MASS OF THE FAITHFUL) 


(THE CREED) 
"Ev maoy ouvater 7d LUpBodov A€yerar®, 


(THE KISS OF PEACE) 
"Acrralépeba ddAAtAous °, 
Ii 


10 


20 


25 


30 


35 


482 Appendix D 


{THE DIPTYCHS) 


Ta tepa Atrruxa’. 


(THE OFFERTORY)D 


Ta Sapa mporibéacr év TH Gyio Ovortactypiw of SrdKovor *, 


5 {ANAPHORA) 


‘O Btdkovos mpoodwve? 


a (€ae ey Ss 


ZT@MEN KAAGC, CT@MEN META POBOY, TPOCYWMEN TH Arla ANAdoPpd 
6 Siakovos mpos Ta Sefid péepy Tod Ovotacryptov peta Tis pvotiKts fprTidos 
TaploTatat 


10 ot tatdes Eutpoobev Tod aytou tepateiov toravrar?. 


(THE THANKSGIVING) 
Avapaptuperat tpiv 6 tepeds A€ywv 
"AN@ TAC KAPAIAC 
TpOS TadTa Tpets ATroKp.vope0a 
a ‘Eyomen trpoc ton Kypton 7° 
7] Tpocaywy] THs avadopas 1° 
arreAWN AeEcTOUpyoUYT@Y, EZATITEPYTWN THY pvaTiKnY TpameCay KadUTTOYTOY, 
20 TON yEpoyYBiM TapioTaEev@Y Kal TON Tplodytoy YMNON AaMTPA TH MONA KEKpa- 
rOTWN, T@N CEpadim per evAaBeias Kexupcrav 
4 TOO Tpicaylov SofoAoyia 
“Arioc arioc arioc Kypioc caBawe 1 
TAHpHe 6 OypaNdéc Kai H fA THe AozHC coy” 
25 pera TO eitretv Tov Aadv Tov TpLodytov Upvov 6 tepeds Homep Eppyvedwv Tov 
Upvov dyaiv 
“Arioc ef BacikeY TON AIMNWN Kal TACHC API@CYNHC KyplOc Kal AOTHP* Arloc 
Kal O MONOfENHC COY yiOc AP OF TA TIANTA ETTOIHCAC’ ATION Kai TO TINEYMA COY TO 
TIANATION TO EPEYNON TA TIANTA Kai TA BAH Coy TOY Oeoy ™ 


30 e e ° e e ° ° e . "e ° r ° e 


Q a , A wv a “A , , > , . 
Kal rod mapadeicov Kata Thy Tov Oeod Sikaokpisiay yeyovdra eEdptoroy Kal 

A a < ‘ a , 
Oavir@ Karakpitoy Kat POopa vmoxeipioy OY TApEiAEN O CYMTIABHC TOY oikeLou 
’ \ > , e A > A ‘ A > > ’ Sy ? 
TrAACMATOC THY aobeveray 6 TO elvac Sovs Kal TO ED Elva YAPICAMENOC GAA 
ECTIAATYNICOH mr” avT@ TECONTI modAols mpdrepoy TAlkap@PHCac Kal mpos 
A a A 
35 emiotpopiy Kahéoas, ordv@ kai Tpdu@, VdaTos KaTakAvop@, Kal TavTds TOU 
yévous pixpod Sety mavadeOpia, cvyxvoe Kal dSiapéver TdY yAwooar, ayyédov 
émstacia, mohewy EuTrpnou@, TumiKais Geodavetais, modeuots vikais Hrrats 
Onpelois Kat Tépact, motxidats Ouvydyect, NOM@ TIPOPHTaIc.... Eder Oe Tov 


The Syrian Liturgy of Centt, v—viii 483 


Aurpotabar péANovra ANAMAPTHTON €ivar . . . EVOOKia yap TOU Geod Kai Tlarpos 
6 MONOFENHC yioc ... KATepyeTal ... Kal 6 Adyos oap& arpémras éyévero EK 
TIneymatoc drioy Kai Mapiac thc dylas de:mapbenoy Kai SeoTOKoy “*—ina Ov 
1 


e a ae, ¢ ~ 2 , ‘ \ ? ot Ny & € , 5 e ’ 
€avuTOV Kal €V €aUTW ANAKQLYLO]) ev TO KAT EIKONA Kal ka OLOLWOLY se) Ky PIOC 


HM@N IHcoye Xpictéc 6 ék TOY OYpaNoy KaTaBds* MEAAWN yap TON EKOYCION YTIEP 


ur 


eon ’ ’ > n or se S ‘ ' , A 
HMW@N KATAAEYECBAl GANATON EN TH NYKTI €Y H EAYTON TIAPEAIAOY ScaOnkny Karvy 
d:€Oero TOIc Arioic ayTOY MaOHTaic Kai ATTocTOAOIC Kal Ov av’rav act Tots eis 
eo ’ oe = 8 U 0 = oF <*> , \ \ \ 
avToyv TLoTEvOVTLY’ ev TO UTEPow ToIVLY THs aylas Kal evddEou Siov rd Tadaroy 

, A ~ cal > =n mt \ , ‘A 4 / 
macxa peta Tov pabnray adirov payay Kai wAnpwaas THY Tradatay StaOyKny .. . 

, » > , 3 a , , ’ é Anas * > \ na 
KAACAC APTON emredlAOy auToais éeyor AaBeté dapete’ TOYTO MOY ECT! TO COMA 10 
TO YEP YM@N KAG@MENON EIC ADECIN AMAPTI@N’ Spolws Kal AABN Kal TO TOTH- 
PION €2 OINOY Kai YAATOC peT AWKEN adrois héywy Tliete EZ ayTOY ANTEC’ TOYTO 
MOY ECTI TO AMA TO THC KAINAC AlAOHKHC TO YTIEP YM@N EKYYNOMENON EIC AdECIN 
AMAPTI@N* TOYTO TIOIEITE EIC THN EMHN ANAMNHCIN® OCAKIC FAP AN ECOIHTE TON 
APTON TOYTON Kai TO TIOTHPION TOYTO TIINHTE TON OANATON TOY. YlOY TOY ANOp@TOY 15 
KATATPEAAETE KAl THN ANACTACIN AYTOY OMOAOFEITE ews AN EAH T°. 


{THE INVOCATION) 


... TATAOH ... TON OANATON ... TOY CTAYPON TON CWTHPION, THN TAOHN, 

THN ANACTACIN, THN €IC OYPANOyC ANOAON...7” 
gyoiv 6 tepevs 20 

ina emtidortacan, TIneyma tO “Arion—éd imac (kai emi TA TpOKEIMENA )—TO 
KYPION TO ZQ@OTIOION . . « OMOOYCION TE Kal CYNAIMON—T@ TTatpi Kai TO Yi 
Gpoovaroy CYMBACIMEYON—EN EIAEI TIYPINWN FAWCCMN EM Toye Afloyc avrov 
pabnras exkexvuevov—EN TH YEP THC Afiac Kai ENAOZOY ZI@N—ArIACH Kai 
TIOIHCH TON MEN APTON TOYTON C@MA AION XpICTOY Kal TO TIOTHPION TOYTO aima 25 
Timion Xpictoy “—Cina) reENnuTal TOIC miarer GEiws METANAMBANOYCIN EIC AECIN 
AMAPTI@N KAi €IC ZWHN AIMNION Kai EIC uAaKktypLoy yyyHc Te Kal CHmatoc !, 


{THE INTERCESSION ) 


tic Ariac Kai ENAOZOY ZI@N—THC MHTPOC THN ava NACAN THN OIKOYMENHN 3° 
EKKAHCIMN—THS dylas TOU Oeov KABOAIKHC KAI ATOCTOMIKHC EKKAHCIAC—Em THN 
MnO WweenC WOTRONMEEINE, 5 ks lg lk ll ll 


, a , a , By! 
MONOC €v avOpa@rrois PANEIC ANAMAPTHTOC ; ‘ ‘ , 


{THE LORD’S PRAYER) 
‘H Mpocevyy ”. 


ve 
' 


{THE ELEVATION) 
‘O lepevts peta ro dytacOfvar tiv Ovoiav éxeivyny tiv dvalipaktov dvupot tov 
dptov tis Cwijs Kal maow avrov trodekvver 
cita éxpwvet & Sidkovos Kal Ayer 
TTpdcywomen 78 4° 


112 


484 Appendix D 


5 tepeds tas xeipas eis ovpavev dvareivwv peta Aapmpas dyot Tis pwvijs 
Ta Arta ToIc anor = 
6 Aads 
Eic Arioc, eic Kyptoc *Incoyc Xpictoc eic AdZan Ocoy Tlatpoc 
ow dyio Ivetpatt & H Adz” 


em 


KAGrat 6 dptos *. 


{THE COMMUNION > 
e e \ , b} e , , ~ al 
O tepeds trapéxer tiv Gyiav Kowwviav tots KAnptkots 
peta Tovs KAypikovs Tots Tact 
10 6 Aads TpowépxeTar Kal otavpoedas tas TaAdpas TuTo@oas TO Tapa tro- 
Séxerar Kai émdels SpOadpovs Kal yxetAy Kal pérwma tod Oelou dvIpakos 
peraAapBaver 


& Sidkovos Katéxet TO Gytov toTHpiov Kal EmSiSwor”’ 


Igni traduntur quaecunque remanere contigerit inconsumpta*® 


Ll 
ey 


The authors used are chiefly Hesychius the Presbyter (+c. 438, Migne P. G. 
xcili, 787 sqq.), Cyril of Scythopolis (c. 555, Euthymat vita in Cotelerius Eccl. 
graec. mon, Paris 1681-6, ii. 200 sqq., Sabae vita ib. iii. 220 sqq.), S. Anastasius 
Sinaita (either the patriarch of Antioch who died 598 or his successor 599-610, 

20 de sacra Synaxi in Migne P. G. Ixxxix. 825 sqq.), S. John of Damascus (c. 685- 
765, Opera ed. Lequien, Paris1712. Neither the de corpore et sanguine Christi nor 
the de Azymis is authentic: one MS. attributes the former to Peter Mansour 
probably a relative of S. John, and it is certainly Syrian : see i. 652 sqq., 647) 
and John Moschus (+ 620, Pratum spirvituale in Migne P, G. 1xxxvii. 2851 sqq.). 


25 | Svvagis, Cyr. Scythop. S. Euthym. 78, S. Saba 61: S. Anast. de s. Synaxi 
829 c &c.: Jo. Mosch. P..S. 196. For the form of the church see Cyr. Scythop. 
S. Saba 17 etpe omndaov péya te kal Oavpdoov, éxxAnaias Oeov éexTUTWpa Exo" 
kara yap TO dvarodikov pépos KOyXN eoT! OedKxTLATOS Kal KATA TO Bdperov pEpos oikoV 
eipe péyav Siakovkovd Tati Exovra, éx be Tov vdrov eicodov mAaTeiay Kal THV 

30 pwravyiav ixav@s eiodexouevny ek HS HALaKHS axTivos. For biaxovKdv see 
Jo. Moschus P. S.25 in n. 8 below: the ambo Cyr. Scythop. S. Saba 56: the 
sanctuary (@vo.acTnpiov) in n. g: the consecrated altar (@vovacrnpiov Ay.acpevov) 
tb, 16 (rpamefa S. Jo. Dam. de Imag. iii. 35 [i. 361 A], 7 (wnpdpos rpameta 7b. 
i. 16 [i. 314 A]): the gold or silver dove hanging above it, Labbé-Coss. Conczl. 

35 v. 1129 A, ed. 1738 (petition of the Antiochenes at the council sub Menna, 536): 
the candelabra (Avyvia) S. Jo. Dam. de Imag. iii. 35 (i. 361 A): the censers 
(Ovpuatoi) 7b, (TO ed@Ses Ovpiapa tb, i [i. 321 C|): the sacred vessels (Sicxor, 
moTnpia) 1b, ili. 35. The people washed their hands before communicating, 
i.e. probably in the atrium before entering (S. Anast. de Syn. 832 B érav 

40 dprayds Kai movnpias Kal TANOn AuoprnudaTwev év EavTois ExovTes VbaTL piKp@ Tas 
xXelpas drovintopevot oUTW TO Gyov exelvo GHpa Kal 70 Oetov aiva xrA) and kissed 
the crosses and the ikons on entering (7b. c od ydp 70 eigépxecOm év TH Tod Ocov 
éxkdnoia Kai Tas Oeias pcppwoes TV ayiwv eixdvwy Kal Tos Tipiovs oTavpods 
dona ceca TovTO apeaTov ovdSe TO VSaTi ExTAVVAL TAS Xéeipas TovTO KaBapais). 

45 7S. Jo. Damasc. de Trisagio 26 (i. 495 D), where he exhorts his correspondent 
to persuade the objector TravcacOa pev THs To.avTns evo Taoews adv Hulv Se rots 
OcoAnmTos maTpdact KaT’ ixvos dkoAovOovvTa “Aytos Aéyerv 6 eds KTA: but possibly 


The Syrian Liturgy of Centt. v-viit 485 


he is not referring to an expanded Trisagion actually in use at Jerusalem, but 
only summing up in this form the result of the preceding argument and 
the intention with which the hymn ought to be used, Contrast p. 155. 11, 
218. 2. 

3 Cyr. Scythop. S. Saba 75 xarereiywv airov 76 Te YadrrHpiov Siddéar pe Kal Tov 5 
dncotoAov. Readers are mentioned in S. Euthym. 5 6 tay dvayvwotav Baéyds. 

* S. Anast. de Syn. 829 A 70 Oetov ciayyédiov, peiCova mepikoniy ei eins, 
adyavaxtovpev. For 9 tev ebayyeAiwy mavayia BiBAos and the honour shown it 
see S. Jo. Dam. de Imagin, i. 16 (i. 313 E). 

5 Theod. Lect. H. E. ii. 48 Métpov gyot riv kvapéa émwvonoa ... év macy 10 
ouvage: 70 oUpBorov rAeyeo@a. Peter the Fuller was patriarch of Antioch 476-88. 

7 Anast. de Syn. 840 A ovx épas ott Sia TovTO domatpeOa GAAHAous Kat’ 
exeivny Thy w@pav Tih poBepay iva mavta ovvdecpov adikias Kat okAnpokapdias 
piparres ¢ év Kabapa Kapdig T® Seamer TpogehOwpey ; 

7 S. Maximus Schol.in Dion. Ar. H. E. iii. 2 én 8% 708 maT pos TOUTOU META TOY 15 
dotmacpoyv Ta Sintvxa édA€eyeTo WaoTep Kai év dvatoAn. In Cyr. Scythop..S. Saba 61 
S. Saba is sent on a mission from Jerusalem to Caesarea and Scythopolis to 
secure the entry of the names of the four councils on the diptychs: cp. 7b. 85 
for the removal and the restoration of the name of Ephraim of Antioch. 

® Joan. Moschus Pratum spirituale 196 (Migne P. G, 1xxxvii. 3081 A)—of some 20 
children playing at the mass—xal épxovTai eis piav méT pay épahny* Kat yap émarCov* 
kai éni Th TéTpa as év Taget Bvoraarnpiou dieOHxact Tors dprous Kal év Kauri 
dor pakivy oivov Kal mapiorayTat 6 pev ws mpeoBvrepes of 5€ ws didKovor evOev Kal 
évOev wal 6 pev thy mpookomdiy édeyev of 5& Tols paxiodrios eppim (ov ... ws ody 
TAVTA TETOLNKACL KATA TIV exKnoLaoTLeny ovvnbeav mpiv Tos aprous perlowow 25 
mp €k Tov ovpavov KaTeAnAvdev kal Ta mpookomabevra TaVTA Kar epayev kat THY 
T€T pay KaTeKaVOEY amacav: ib. 25 (2869D)_ iv TLS adeApos év T@ KowoBiy TOU 
XouGiBa 6 os iy pabay THY Tpookopidny THS ayias dvapopas* éy mid ovv emeppOn 
évéyrat evAoyias ral epxopevos év 76 Hovacrnpiy elev THY mpooKopmdny ws év ragee Tis 
aTtxoAoyias’ Kal Tas avTas eddrovylas mpoeOnKav ev TO Bickw Ev TS Ayiw OvotacTnpiw oi 30 
diaxovo.* Kal év TO mpockopileav Tov a4BBav Tov Iwavynv tov TéTe mpecBUTEpov bvTa TO 
émrikAnv XoCeBitny bs nal borepov yéyovey Kacapeias THs kata TMadaorivny émicxoros 
otk @Gedaato Kata TO eos tiv Enipoitnow Tod ayiov Tvetparos kal AvanOels pyTe 
Gpa avrds hyaptev Kal Gia TovTO dméoTn TO Tvevpa 70 dyov eianArAOev év TH Stakovikd 
khaiwy kal pintwy éavtov éml mpdcwnor Kal paivetat adT@ 6 dyyedos Kupiov Aéywv bt 35 
"Eférov év 7H 680 emopuCdpevos Tas evrAoylas & adeAos Edeyev Ti ayiav avapopay 
HyacOncav Kai TereAcwyéva eiciv, There is no clear evidence in these writers 
as to the position of the offertory, but these stories suggest this if any. For 
the matter of the oblation, |S. Jo. Dam.] de corpore et sanguine Christi 4 (i. 658 E) 
Keita... €v TH Tpameln TH pvoTinn LAN 6 apTos Kal TO é£ oivov Kal VSaTos Kpapa : 40 
for leavened bread as against a¢upa, de Azymis (i. 647 Sqq.). 

*S. Anast. de Syn. 836 pd dxotcate ti 6 bidxovos tiv mpoopwrel rA€yav 
ZT@MEN #TA. Cp. 833 B. c. and Pp. 49.17. Cyr. Scythop. S. Euthym. 78 puds rev 
caBBatwv 6 pev [Edu pu0s | eAerroupyet Oc@ Kail Tv dvaipanrov ai7@ mpoonye bvaiar, 
Aopetiavds 5& mpds Ta befid HEN peTa THS pvoticyns exelvys pumidos mapioraro* 45 
Tereiabas 5e Hin pedArAovonNs THs Tov Tproaryiov boforoyias TepéBov Tre 6 vn kal 
6 Xpuoimnov dded pos TaBpinrtos 6 pev mAnoiov 6 5 row OvovagTnpiov év5ov ears . 
dpwo. mvp ere TOU aleyidiou Kabamep én Tivos SiaKexupevov d0dvns avabev KaTiov wal 
avrév Te Tov péyay EvOdpuov civ ait@ be nai Aoperiavov évdov mepikaBov Kai ovTw 
mept avrovis diapeivay dn’ apxis Tov Tpicayiov dxp Kal ocvpmdAnpwaews THs iepas 50 
Accroupyias. Cp.n.8 and p.14.3. Jo. Mosch. P. S. 196 (3081 A) 4 ovvndea év TH 
txndrAnoia napédpapey hare rovs naidas éumpoodev tov dyiov lepareiov iaracba 
év Tats dyias cuvageot. P. 13. 16, 

” S. Anast. de Syn. 837 a. Cyr. Scyth. S. Euthym. 80 ri mpwrnv eb 00s 
mpoodryav THY be Tijv Ovaiay & lepeds oiovel TO mANO0s mpoanpanricerar” Avw ox@pev Tas 55 
kapbias abrots émupavay Kal thy wap’ éxcivew Kaba trdaxeow orm TI mpooaryaryiiy 
Gappa Hs dvapopds. S, Anast. p. 837A gives also the form "Avw ox@pev Tov 


10 


20 


bho 
ey 


30 


Ww 
ou 


40 


45 


50 


486 Appendix D 


voov kal Tas Kapdias. P.50. Cp. 7 T poo kopuon, ) Mpook. THS aylas avapopas in n. 8. 
aie anaphora was still said aloud in some places: Jo. Mosch. P. S. 196 (3081 B) 
émed1) 5€ é€v Tis TOTS eeporv ely peyarus eiwOacw oi mpeoBdrepor evpeéOnaav Ta 
nadia THY EbxXRY THs aylas dvapopas éxpavOavovta Ex TOU TuVEXas adTiV Expwveiocbat. 

11S. Anast. de Syn. 841 B. Cyr. Scyth. S. Euthym. 78, aboven.g. S. Jo. 
Dam. F. O. ii. 3 (i. 157 E) TON EZaTITEPYTON CEPpadim KAl TON TOAYOMMATOON 
XepoyBin (p. 50. 23 above). 

2S. Jo. Dam. de Trisagio 2 (i. 482 C). 

18 Tb. 27 Gi. 496.8). - P. 51, Gsqd. apove: 

4% Id. F. O. iii. 1 (i. 203 sq. slightly rearranged) where the liturgy is not 
mentioned, but the passage is evidently modelled on S. James and Ap. Const. : 
see pp. 19, 51. Cp. a Ficum arefact. I (ii. 804 DE), i Sab. sanct. 11 (ii. 819 E), 
de Transfig. 4 (il. 794 4). 

iS Id. #. Ov iv. 4 (1. 255 Ge wee nae om. 

16 7b, iv. 13 (i. 268 AB): cp. de corxporé et sanguine Christi 5 (i. 659 C). 
P. 51. 17-52) 22: 

17 Td. de Imagin. i. 8 (i. 311 A). P. 52. 308qq. 

18 [Id.] de corp. et sang. “Christi 4 (i. 659 A): #. O.1. 8 (i. 137 BY: 1 Sab. sanct. 4 (il. 
817C), Jraz.in 5S. Lue. G. 5760) ul . iv. 19 (i. 268A), 2. Anast. de Syn. 837 B 
TW dvovacrnpiy TapLoTapevos Tapakarel Kal émiomeviar dvwbev THY xapiy Tov ayiov 
Lvevpards cou émiportnoat, which justifies the é@’ jas (cp. p. 54. 2). P. 53. 24 sqq. 
Cp. zn Sab. sanct. 35 (ii. 831 B) oapka Ocov éx airov Kal aipva coo éf olvov ddAnOa@s 
7 émkAnoe Kal appntws peTaroodpevoy: i. 656 AB: S. Anast. de Sy. 840 B. 

19'S, Jo. Dam: F. O. iv. 23 GO. eye ean at Se ae 

20 Jb. 268 A: 1x Dormit. ii. 4 (ii. 871 E): de Imagin, ili, 41 (i. 361 E): de 
Transfig. 6 (il. 795.C:. €p. 1. 940 E, 3608). | P54 ge 

41 Id. in Sab. samc. 20° (i. G22°¢),- E.5 aaa 

42S. Anast. de Syn. 637.C 70 gry Hovov pevdeobau Tw XpioT@ kar’ exely ny Thy 
poBepay &pav THs Oeias ouvag ews GAAa wal Tos éauT@y ddeApois pynotkakely Kaitep 
éyovta év TH TpocevyH Kal des Huly Ta dperAnpata Huov KTA. 

73 1b. 841 A. WoGreee: 

atCyr.. Scythop. 3. Euthym. 81 As Kal ovvTedeaOeions [sc. THs dvapopas | Tas 
Xxetpas éKelvos many eis ovpavov avateivev Kal bomep auTots imoderKves TO otovopnbev 
THs owTnpias Xxapw THS HuEeTepas puoTHpiov peTa Aapmpas ovtTw pyot THs povns Ta 
ayia Tots ayios. Cp. S. Anast. w. s. n. 23: S. Jo. Dam. ep. ad Zach. (i. 656 B), 
de corpore et sanguine Christi, 5 (i. 659 A). P. 62. 2. 

2> S$. Jo. Dam. de Trisagio 27 (i. 496 B) év TH tWwoe 5é TOU Aprou THs evyapioTias 
ov A€youev Tproaytos 7) Tproxvpios GAG Bis ayros eTA. PP. 62. 4-6. 

6 (Id.] de corpore et sanguine Christi 5 (i. 659 AB) ei7a tYodra év Tais yepal 
Tou iepéws ws éml cravpov Kal SiadidoTar KAwpEvoy ... Kal KAGTaAL Up HuaY Tipiws 
kai motas. Cp. n. 8 mpiv 7) Tovs aptous pehiowouy. P. 62, 7. 

*7 Jo. Mosch. P. S. 127 (2989 A) wal mapéxe: aiT@e [6 énioxomos | | THY dyiav 
Kowwviay pmeTa THY mpcaBUTEpwr : 7b. 196 (3081 A) ovvndera év mH éxkAnola 
Tapedpapev Wore TOUS Taidas . .. mpwrous pETa Tous KAnpikovs TaY ayiwy peTadap- 
Bavev pvotnpiwv. S. Jo. Dam. F. O. iv. 13 (i. 271 C) mpocéAO per aiT@ 10w Siakact 
kal cravpoedas TAS TaAapAs TUTWOAYTES TOU EoTAaUVpwpEVOU TO Capa UTodefwuEeOa Kal 
embévres dpOadpovs Kal xelAn Kal péTwra Tov Oeiov avOpakos peTadaBwper, Jo. 
Mosch, uw. s. 219 (3109 C) BAémw ody adtrov [7dv didKovoy| KaTéxovTa 7d Gyov 
ToThpiov Kat emdidovra. Cp. S. Anast. de Syn. 429 B of 5& €AOdvTEs od péxpe TIS 
oupTAnpwoews TaploTacba. afiovawv GAA bu’ ETEpwy Epwrwou Ti TeACITAL ev TH ouvager 
Kal €i 6 warpos THS HEeTaAnpews mapeate Kai TéTE elomNdavTEs Spopaiws ws KUves Kal 
TOV d prov TOV puoTiKdy apmaovres efépyovrat. Cyr. Scythop. Ds Euthym. 80 
pact dé avrov Kai ToTE Tpds TiVas THY ddedpav KaTapovas avrm ouvoyTas eEiTeiy ws 
dpa poBepay i5o. moAAadms diy ayyédAwy ovAAELTOUpyovcay ad’T@ Kal TaV iepav 
ovvepantopnevny Kal ws év TH TOU SeaToTiKOY OWyaTOs pETAANWE TWAS mev THY Tpoc- 
LovT@Y pwTiComevous bm avTHs dpwy, Twas 5é oiov duavpoupevous Kal vexpoupévous ... 
510 Kai Tots AdeAois ob EAnye SiapapTupéopevos Kal TO TOU aTooTéAOU apioTa TapaLyav 


The Liturgy of the Dionysian Writings 487 


Tpooéxew Exactov kal éavTov Soxmpdleav Kai ovTw ppixTas Tov aprov TE Kat TOU 
moTnpiov weradapBavey. Cp. p. 466. 31. 

2° Hesychius 77 Lev. ii (Migne P. G. xciii. 886 D) sed hoc quod reliquum est 
de carnibus et panibus in igne incendi praecepit (Lev. viii. 32). quod nunc 
videmus etiam sensibiliter in ecclesia fieri ignique tradi quaecunque remanere 5 
contigerit inconsumpta, non omnino ea quae una die vel duabus aut multis 
servata sunt: sicut enim apparet non hoc legislator praecepit sed quod reliquum 
est incendi iubet. 


fe is os i By Be, a 


THE LITURGY OF THE DIONYSIAN WRITINGS 10 
S. Dionysius Areop. Lccl. Hier. iii. 


H IEPA ZYNA=IZ* 


«MASS OF THE CATECHUMENS) 


(THE CENSING) 
“O iepdpxns evxnv tepav emi tod Oelov Guctacrypiov teXéoas é£ avTod Tot 15 
Ouprav dptdpevos emt macav €pxetar THY TOD iepod xaMpou teproxyy”. 


{THE LECTIONS) 


"Avadtoas 8 madi émi To Oetov Puctactypiov amdpxetar Tis tepGs Tav 
Wahpav peAwdias cuvadotens atte tiHv Wadpicyv tepoAoyiav amdons Tis 
exkAnovactiKts Stakocpycews *. 20 


Aid t&v Aectoupyav 7 Tav “Ayioypadwv AcATtov avayvwois dkodovOws yiverart. 


{THE DISMISSALS) 
Kai peta tavtas imo tis Tot Aettoupyod StakpitiKys dwvijs fw yiyvovtar 
tis lepas meprox7s of Karnxovpevo: kai ot "Evepyoupevor kai ot é€v Metavoig 
” LA 
OVTES ”. 25 


«(MASS OF THE FAITHFUL) 


Mévovar 8é of tis Tav Oelwv érowpias Kai Kowwvias afior' tv Aetoupyav 
5é of pev éotGor mapd tds tod iepod mvAas ovyKexActopévas of 5€ GAAO Te 


~ ~ , / > ~ 6 
Tav THs oikelas Takews evepyotor”. 


(THE CREED) 30 


Mpoopodoyeirar ind travrds Tod Tis ékxAnolas TAnpmpaTos 
t Kadoducy ‘Ypvodoyla’. 


488 Appendix E 


(THE OFFERTORY) 
Oi 8 tris AeiToupyiKis Staxocpycews Exxpitor. av Tots tepedow emi tod 
Ceiov OvocitactTypiou mpoTiéacor éykexaAuppévov Tov tepov dptov kai TO THs 
evAoyias toTHptov ® 


F & Getos tepapyys edxrv tepdv Tedet. 


(THE KISS OF PEACE) 


Tiv dylav Eipfivyv dmact StayycAAe Kai domdafovtar GAAnAous Gtravtes ®, 


(THE DIPTYCHS) 
Tav tepav Mruxav h peta tiv eiptvyv avappyois dGvakyputte Tovs dciws 
10 BeBiwkdtas *°. 


{THE LAVATORY) 
‘Eotds émimpoobey Taév dywwratov cupPdrwv VSarTt tds xetpas 6 tepdpyys 
viTrTeTat peta TOD cepvod Tav iepéwv TaypaTos ". 


« ANAPHORA)> 


15 ‘O pév tepdpxns év péow tod Oelou Ovotactypiov Kkabiorarar, meprertacr 
5é€ povor pera Tav tepewv of tTav Aertoupyv Exkprror 


{THE THANKSGIVING AND CONSECRATION) 
‘O tepdpxys tds tepds Oeoupylas tyvet 7 
, > a a , 
Tivas pev eivar ras eis nas Oeovpyias dapev éEns apnyrréov don Svvayus... 
A ~ a , 
20 Tv avOpareiay piow apxnbev amd Tov Oclav dyabav avonras éEoticOncacay 
€ A A 
n wToduTabeatatn Con Siadéyerat Kal TO TOU POoporotod Gavarov mépas* akodov- 
¢€ ~ A n~ 
Ows yap 7 THs dvrws ayabdtnros 6\€Opios amoaracia Kal Tis iepas év Tapudciow 
, : ! ; A col A - 
Oecpobecias imepBacia tov eEootpnoavta Tov Cworo.od (vyod tais olkeias 
¢€ - lal fal - - 
porrais Kat Oedxrikais Tov évayriov Kat Svopevéow amarats Trois évavtiois Tey 
25 Oeiwy ayabev rapadédexer, évOev edeetvas avti pev aiwviov Td Ovnroyv avrnd- 
Adgaro, ryv O€ olkeiay apxiy €v POaprikais eoxnKvia yeveteowv em TO THS apxns 
katdAndov elkdrws nye TO mépas® GANA Kal THs Oeias Kal dvaywyou Cons €behovoiws 
b) A > 
aromecovoa mpos Thy €vavtiay €oxatiay nvexOn THY ToAuTAaGecTaTHY addoiwcw" 
td A - “~ > ‘ € a “A | ee Y A + + 4 > , 
mAavopern S€ Kal rns evOeias 6dov THs emt TO dyTws CyTa Oeoy ExTeTpappEervn 
a La > , \ - e , , ? / > \ 
30 kai rais ddeOpiats Kal Kakepyériow Umorarropervn mANOLow edAdvOavey ov Oeors 
ovdé idous ard Svaopeveis Oeparedvovaea, trav Oe apewdds adty Kata Td olketoy 
> > > a > , 
ayn\e€s arroke ypnpevor eis avutrapéias oiktpas éumenra@xet Kal am@delas Kivduvoy. 
¢ 4 - “~ > , > , , . A > A ¢ n~ 
7 O€ ths Oeapxixns ayabdrnros ametpotatn PiravOperia kat THY avTovpyoy Nav 
, a > > , , ? a > ’ - , a a 
ayaborper@s ovk amnynvato mpdvoray GAAa ev adnOei peOeEer Trav Kad” nuas 
> ~ a ~ 
35 Yevouern TdvT@Y dvauapTHTwS Kal Tpos TO TaTELyOY HuaY EvorronOeioa pera TIS 
T&Y olkel@y aovyxiToU Kal GdwByrov mavredas EEews THY Mpos a’Tny piv 
col > 
Kolwoviay ws poyeveot AouToy edwpicato kal Tey oikeiay avederEe peTdxous 
a o ‘ > “ , € ¢€ , , Bd A A AS - 
KaN@V, THS pev atrooTatiKns TANOLOS @s n Kpvpia mapddoars exer TO KAO Nov 


The Liturgy of the Dionysian Writings 489 


kata\vcaca Kpdtos ov kata Sivapiy os tmepiaxvovea, Kata b€ TO pvaTiKaS 
ney mapadobey Adytov ev Kpioer Kal Sikaroovvy, Ta KAO juas dé mpos Tovvayrioy 
dav dyaboupyas pereckevdcato’ TO pev yap KaTa vovy Tpdv adaures evéndAnoev 
6ABiov Kat Geordtov paris Kal tots Jeoedéow exdapyoe Td aveideov Kadrece 
To d€ ris Wuxis olkntnpiov ev mavrehel oarnpia THs Gooy ow KaTaTEToI ons 
pay ovcias évayectarav mabav Kal Pboporaay porvopay nevOepwoev ava- 
yoyly piv brepxécpioy SeiEaca Kal woditeiay evOecov ev Tais mpos aithiy nuav 
iepais xara TO Suvarov apopotmoeot’ TO Oeopipnrov dé mas dy jpiv érépas 
eyyévoiro py THs TOV lepwrdray Ocovpyrav pynpns avaveouperns ael rais iepapyxt- 
Kais tepoXoyiais Te Kal iepoupyiais; TovTo ovY TOLOvpEY @S TA Adyia row eis 
THY avths avayynow 

evOev 6 Oetos tepdpyys eri Tod Yelou Puctactypiov kataortds tpvet tds eipywevas 
iepds Oeoupylas *Inood rijs Gecordtys Hyav mpovotas ds émi gwtypia tod yévous 
fav evSokiag tod tavayeotdtouv Martpds év MMvetpatt dyiw kata TO Adyov 

éreAclwcev. 

‘Ypvicas 82 kal thv ceBacpiav adtav kal vontiv Yewpfav év voepots dp9aApots 
émoTTevoas émt tTHv cupBodikyv attav tepoupyiav Epxetrat kal TodTo Peotrapa- 
Sétws’ S0ev etAaBas te Gpa Kal tepapyucds petd Tos tepots tav Yeoupyrav 
ipvous trép Tis imp adtov tepoupyias dmoAoyetrat mpctepov tepas mpds avTov 

avaBoav 
Sv eimas Todro moveire els tiv euy dvapynow 
eita Tis Seopisqtou tavTns tepoupyias déos aitet yevéoOar kal TH mpds adtov 
Xpiorov adopoimoe ta Peta teAéoar Kal Siadotvat mavayiws Kai Tovs Tav tepav 
peSeEovras tepompetds petacyetv }%, 


{THE MANUAL ACTS) 
‘lepoupyet td Oeédtata Kal tn’ div dye Ta tpvypeva Sid Tov tepds mpoKet- 
pévev cupBddrwv kal tds Swpeds t&v Oecovpyrdv todelgas | 


Tov €ykekaAuppévov Kal Gdiaipetov dptov dvakaAvwas eis moAAd Biatpet !, 
{THE COMMUNION) 
Eis Kowwviay lepdv atrés te épxerat kai tovs dAAovs mpotpéerar®, 


(THANKSGIVING) 


Metacxayv 5é Kai petadovs ris Yeapyixijs Kowvwvias eis edxaptotiav tepdv 
kaTadnye peta tavtds Tod THS éxKAnolas lepod mAnpmparos |”. 


In accordance with the plan of the Eccl, hierarch. the synaxis is described 


10 


15 


20 


25 


30 


continuously in c. 2, and the description is repeated in c. 3, sometimes in other 35 


words and sometimes more explicitly, with a commentary or ‘contemplation’ 
on the successive features. Above, the more explicit description is adopted in 
each case, or the two descriptions are combined, The reff. are to Opp. S. 
Dionys, Areop. ed. Corderius, Antv. 1634. 


se) 


15 


20 


25 


30 


35 


A9O Appendix fF 


le. 3 § 2: Kowovia Kal ovvatis c. 1: puotnpiovy ovvagews eitovy Kowwvias 
ef abit; 2c. 2: 3 § 3 Tov ftepdpxnvy (the bishop)... dd Tod Oeiov 
O@vo.agTnpiov péexpt THY écxXaTwY Tov iepov peET Evoopias idvTa Kal TdALW én’ ad’T@ 
TehewTiKws atokabiotdpuevov, The prayer is not mentioned here: probably 
a private prayer is meant inc. 2. PC. Ds ah oa SG) a AUTO’... 
porns c. 3 § 7. Aecrouvpyoi includes deacons and subdeacons: S. Maxim. Schol. 
P- 305 AecToupyouvs yor Tovs Siaxdvous kal Tods viv bTodiakdvous Aeyouévouvs. Here 
= deacon. Sc. 2a. Cp. p..13. 16Sqq., 26: 12 Sqq.,/320, Io sqq. ce. 2-: 3 § 7 Tor 
vuvov 5& TovTov of péev bpuvodroyiay Kadovatr, of 5é THs OpnoKeias TO TUUBoAOY, dAAOL 
5é ws oiuar OecdrEpov icpapyiKny evxapoTiay ws TEpteKTiKnY THY Eis Huas Oed0Ev adiKo- 
pévov iepav Swpar. 8c. 2: éyeexaduppévov c.3§8: of... ExkpiTol, 
S. Maxim. Schol. in loc. éxxpiror, of mp@To1 SidKovor. a os iG a's '@ ¢ 
C. 2 7) pvoTLK THY lepw@V TMTVXaV avappnots émTEAELTAL. of eG. t 
viwapevev Tas xeipas VdaTt TOU iepapxov Kal TaY iepewy. rae 
3c. 3 § 11 sq.: Cc. 2 Kal TAs iepds Geoupyias 6 iepapxns bpvnjoas. ~e, 2: this 
seems to refer to the elevation, but it is not clear, since in 3 § 12 kal... bmodei~as 
is omitted and after cupBddwy it continues Tov yap éyKexad., so that the allusion 
may be only to the unveiling. On the other hand there is no explicit allusion 
to the fraction in c. 2. iF G3 8 12! me ee oe: i Sk 


APPESi 1 


THE EPISTLE ‘OF JAMES OF S297 s52. 10 
THOMAS. THE PRESE Aik 


J. S. Assemani Bzbhotheca orientalis i. pp. 479-486. 


As touching this mystical ministry of the reasonable and unbloody sacrifice, 
that is to say touching the kurdbho or kurbodno, our fathers have delivered this 
unto us. 

After the reading of the holy books of the Old and the New Testament, it is 
right that there be three prayers: the first prayer over the Hearers, the 
deacon proclaiming and crying aloud Go, ye hearers; with intent that they pass 
beneath the hand of the bishop or the presbyter, receiving the imposition of 
the hand and going forth. And after that let there be the prayer over the 
Energumens, and when the deacon cries aloud Go, ye energumens, they pass 
beneath the hand of the bishop or the presbyter who has instructed them 
and go forth. And they make a third prayer over the Penitents, and these 
also the deacon dismisses and they go forth. But all these things have now 
vanished from the church, albeit sometimes the deacons make mention of them, 
exclaiming after the ancient custom. 

And after this the deacon proclaims Le? the doors of the church be shut. 

(But perhaps someone will ask us why the doors are closed at this point. 


40 To whom we reply: the reason that the doors are shut and the mysteries are 


performed in silence and by oral tradition is this: first, for fear of the heathen, 


The Epistle of Fames of Edessa 4QI 


lest the heathen should hear these things of ours and offer them to their gods, 
like Hiram king of Tyre who built a temple like that of Jerusalem and sacrificed 
in it the victims of the law!; and also Julian the heathen who arranged for 
his gods prayers and liturgies like ours and instituted mysteries like the 
church’s for his idols and so on?, 

And also at the consecration of the chrism formerly three prayers only were 
recited over it: and also the prayers of ordination were one by one? and they 
were said over him [the ordinand] at the imposition of the hand and in silence 
or g*hontho: these the doctors afterwards amplified). 

So when the Faith of the cccxviii fathers was written, it seemed right that it 
also should be added in the order of the kurdbho‘ and that thereby souls and 
hearts and bodies should be sanctified as well as voices. 

And after this that there should be Prayers of the Faithful, three in number, 
with closed doors : soon after when divers rites and feasts were arranged in 
the church they made these three prayers of the faithful—one of them for the 
petition of the mystic Peace*, the second of the Imposition of the hand, and 
the third that wherewith they uncover the table® and signify thereby that the 
doors of heaven are then opened. 

And forthwith the deacon gives directions admonishing to STAND FAIRLY” in 
becoming order, signifying thereby that the priest is just about to begin the 
mystic ministry. 

And when they have collected their thoughts the priest turns and gives 
them the peace saying Peace be to you all and makes over them the sign of 
the cross and they answer him ANp wiTH THy spPIRIT. But the fathers 
afterwards arranged this place and judged that at the time of the cross they 
should say THE Love or Gop THE FATHER, THE GRACE OF THE ONLYBEGOTTEN 
SON AND THE FELLOWSHIP OF THE HoLy GHosT BE WITH YOU ALL and that 
instead of one cross the priest should make three over the people. (The 
Alexandrine fathers instead of this say Tur Lorp BE WITH YOU ALL before the 
beginning of the kurdbho)*. And after this the priest says to the people 
Lirt UP youR HEARTS: the people answer him Our hearts are witH THE Lorp. 
And moreover he cries aloud to them LET us GIVE THANKS UNTO THE LorD: 
and they answer him What thou hast said 1s MEET AND RIGHT. 

And when by these things that have been mentioned—to wit that he has 
given them the peace and has signed them with the cross and that they have 
answered him appropriately—and by these two last things—to wit that he 
has given them direction and that they have given him their consent and 
pronounced his intent to be right—they with him and he with them have been 
made one body of Christ and one mind: then the priest turns to God and, 
from the words whereunto they have consented and from the intent of the 
people themselves, makes a beginning of his words to God the Father to 
whom is offered the sacrifice of the body and blood of the onlybegotten for 


' The origin of this story does not appear. 4S. Greg. Naz, Or. iv. 111 
(i. 138D,. * T.e. one for each order. ‘ P, 82. rP. Sa. °P, 84. 
at oe TF "PF. 164. 


nl 


oO 


30 


35 


40 


492 Appendix F 


the propitiation of the souls of the faithful. And whereas the priest and the 
people have meetly accounted it right to give thanks unto the Lord, he says 
Ir IS MEET AND RIGHT TO PRAISE THEE and in a few words commemorates the 
whole scope of the grace of God as touching man and his first creation and 
5 his redemption thereafter and as touching the dispensation which Christ 
wrought in our behalf when he suffered for us in the flesh: for this is the 
whole kurdbho—that we should commemorate and declare the things which 
Christ wrought in our behalf. 
He supplicates also for the descent of the Holy Ghost * 

Io ~=6 And afterwards he also makes the Commemorations and therewith concludes 
the kurdbho *, 

And after the conclusion of the kurdbho and this order [of commemorations] 
he gives peace to the people and signs them with the cross *. 
And immediately he breaks and signs the mysteries and manipulates them 

15 while the deacon says the kathuliki°. 

And afterwards they say the prayer OuR FATHER WHICH ART IN HEAVEN °. 

And they have delivered unto us that after these things the priest ought 
again to give peace to the people and make the prayer of the Imposition of 
the hand‘. 

20 And after this they have commanded that he impart to the people the grace 
of the Trinity and sign them three times with the cross saying THE GRACE OF 
THE Trinity and the rest and that they answer AND WITH THY SPIRIT ®, 

After this they have delivered that the priest ought to testify to the people 
and admonish them and say These HoLY THINGS of the body and blood are 

25 given TO THE HOLY and pure, not to them that are not holy and while he 
testifies this and cries aloud he raises the mysteries on high and shows them 
to all the people as if for a testimony, and the people immediately cry aloud 
and say THE ONE FATHER Is HOLY and the rest?®. 

And so they communicate in the mysteries "°. 

30 And after the reception they have commanded that there be an acknow- 
ledgment and thanksgiving for that they have been accounted worthy of the 
communion of the body and blood". 

And that there should be also a prayer and an imposition of the hand’. 
And that the deacon should dismiss them that they may go in peace. 

35 This is the tradition that I have received from the fathers and the same also 

I hand on. 


And it is right that I,speak to you of the varieties that are in the kurdbho. 
There are two orders which are found in this ministry of the kurobho—one 
affecting the kurdbho and the celebration of the mysteries themselves, and the 
40 other affecting the commemorations. And those who dwell in the imperial 
city and in the provinces of the Greeks—in like manner as we offer, they also 


iP; 6G, 2 PBy, 3 Pp. 89-96. * P. o6. 5 Pp. 97-99. 
& P2608. iP. 100, °F, 101, > PF. 108, 10 Pp. 102-104. 
’P, 164. aa TP, OR. 


The Epistle of Fames of Edessa 493 


make the commemorations: so that first they offer and then forthwith make 
the commemorations: some commemorate many and others few and those 
specified. And therefore the priest says REMEMBER, 0 LORD, THOSE WHOM 
WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED!. But the 
beginning of the order of the commemorations is when we say MOREOVER WE 
OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SION THE 
MOTHER OF ALL CHURCHES”, which is the church of Jerusalem that was from 
the people of Israel, which had its beginning from the apostles. But the 
Alexandrine fathers offer after another sort in that they first perform that 
order of the commemorations, that is, the memorials, and then after this is the 
order of the holy kurdbho. There is also a difference in the commemorations : 
to wit, As IT WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE 
GENERATIONS AND WORLD WITHOUT END. AMEN: in Alexandria the priest 
finishes the prayer As 1r was and the rest, and the people thereafter say 
Amen simply*. There is also another difference in many churches: instead 
of THE ONE FATHER IS HOLY, THE ONE SON Is HOLY‘ and the rest, some say ONE 
Lorp, oNE Son Jesus CHRIST TO THE GLORY OF GOD THE FATHER. Amen? 

But since you have also made inquiry touching the crosses, how many there 
are, give heed to what I say to you. The fathers have delivered unto us to 
make crosses, three times on the mysteries and three times on the people, and 
three crosses each several time, so that there be made nine crosses on the body 
and nine crosses on the blood and nine crosses on the chalice and nine crosses 
on the people. And the points whereat the crosses are made on the mysteries 
are these: the first time when we hold the p*risto of the bread and show it to 
God the Father as the Son also showed it and say WHEN HE HAD GIVEN THANKS, 
HE BLESSED’ and the rest. In the same manner also on the chalice when we 
say the same words. The second time is after the invocation of the Spirit 
when we say on this wise THAT COMING DOWN HE MAY MAKE THIS BREAD’ and 
we make three crosses: likewise also on the chalice three crosses. The third 
time when we break the bread and sign the chalice after the conclusion of the 
kurodbho*. The crosses that are made on the people—the first time is when we 
say THE Love or Gop THE FaTHER®: the second time is, when we have 
finished the kurdbho and have prepared to break, we say to the people THE 
MERCIES OF THE GREAT GOD AND OUR Saviour” and the rest: the third time is 
when having finished the whole kurdbho we say to the people THE GRACE 
OF THE HOLY Trinity''and the rest. But as to the error of some, in that when 
they make the crosses on the people, they make them also on the mysteries, 
this is the reason: forasmuch as the priest each time he makes the cross on the 
people is ordered to make it first on his own person and then on the deacons 
who are at the east of the table and then on those at the north and next on 
those at the south and then to turn to the people at the west and make three 
crosses ; not understanding, they have supposed that that cross towards the 


‘Pp. 9s. °P. Bo. * Pp. 96, 180. This does not correspond with 
the present text. FP. Wt. * P...34%. *P. 87, " PF, 66. 
"Fy. 97: ° P. Ss. ™ F207 Pe te 


30 


35 


40 


494 Appindix G 


deacons who are at the east is made on the mysteries. Besides this you must 
know, that if there are deacons all round it is right that he make crosses on 
them; but if there are not he should make crosses in the direction in which 
they are found. 

5 Again you must know that, as for those canons’ which the deacons say, if 
there are no deacons there is no necessity for the priest to say them: but as 
for the responses which the people say—as for example THEY ARE WITH THE 
Lorp and It IS MEET AND RIGHT and THE ONE FATHER IS HOLY and the rest 
of the like sort—when there is no one behind the presbyter, the presbyter 

10 must not curtail, because all of them are necessary and are considered to be 
parts of the kurobho. 


1 Kaniné. Pp. 88, 89-95, 97-99. 


A: P: PEN db eee 


THE PRAESANCTIFIED LITURGY OF S. JAMES 
15 Cod. Sinait. 1040 


The references are to the corresponding passages of the ordinary Liturgy of 

S. James above. In the left hand column the suffrages are only given in full 

so far as they differ in their readings from those above: otherwise only the 

cues and «7A are given. The priest’s prayers are unknown, but of course 

20 mutatis mutandis they must have corresponded to those of the ordinary 
Liturgy. See note p. 501. 


AIAKONIKA THE TIPOHTIASMENHS AEITOYPFIAS TOY ATIOY 
. IAKQBOY 


{MASS OF THE CATECHUMENS) 
25 {THE LITTLE ENTRANCE) 
“O StdKkovos (‘O tepets émevyetar érikAtvdpevos) 
"Eri kAivovtes Ta yovaTa €KTEV@S eV P. 348q. 
eipyvy Tov Kupiov denO@pev 
"Ev Ouvdpet kal eget Gov avaor@pev 
30 ‘Yep THs elpyyns TOU cUpmayTos Kéo- 
pov Kat évaoews Tav@y Tay dylov 
Tov Geod dpboddéwv ExkANoL@v Tov 
Kupiou denbapev 
‘Yrép cwtnpias Kal avTinyews Tov 
35 dylov matpds nuav Tlérpov tov apxt- 
emLoKOTFOV, TavTOS TOU KANpOU KTA— 


The Praesanctified Liturgy of S. Fames 495 


~ , 
‘Yrép trav evoeBearatwy Kat Geopuhak- 
Tov nuav Baowéwov, mavtds Tov 
~ rd 
maXatiov kal Tov otpatomédov kai 
THs ovpavdbev BonOeias oKemns kat 
, > ~ ~ , - 
vikns avtav Tod Kupiov Senbapev 5 
c ‘ > 7 c ca € ~ \ 
Yrép apécews duapri@y nua@y Kat ovy- 
xopnoews mANupeANpaToY Nnudr Kat 
~ ~ ¢ ~ ~ 
Tov pvcOnvar nuas Kal cwOnvat amd 
, , > ~ > , \ 
maons Odivews oOpyns avayKns kal 
erravactacews €Ovev Tov Kupiovu den- 10 
Oadpev 
‘Ynép ths dylas Xpistod tov Geov 
Nu@v moAE@s Kal TaUTNS THS TOAEwS 
kal Tdons Toews Kal y@pas Kal TOV 
év mioret oikowTer év attais eipnyns 15 
kat dodadeias aitay tov Kupiov 
denOapev 
Tys mavayias axypavtov vmepevoyn- 
pevns Seotroivns nuav OeotdKov kal 
> , , - , > 
deutapGévou Mapias, Tay Timioy acvw- 20 
, > ae , 3 , 
patav apyayyéAay, Tod dyiov ‘Iwav- 
=" > , , , 
vou Tov evddEov mpodntov mpodpdpou 
kat Bantictov, Tov Ociwy iepov 
amogtéAwy mpodpyntav kat aOdo- 
Pépwv paptripey Kal TavTav Toy 25 
dyiov kai Stxaioy prnpovevoopev 
Oras evxyais Kal mpecBelats av’Tov 


oi mates ehenO@per. 
{THE LECTIONS) 


(TA ANATNQSMATA). 30 


«MASS OF THE FAITHFUL) 


(THE PRAYERS) 


Mera 1O tAnpwOfivar Td dvayvoopata (‘O tepevs émevxerar) 
Aéyer & Btdkovos Pp. 38-40. 
LxyoAdowpev 35 


” / ‘ , > - - 

Ert kAivovtes Ta yévata exTevas TOU 
Kupiov denbapev 

, / ‘ , a + co 

Ev dvvdpe kai éAéer Oeovd avavTopev 


496 Appendix G 


‘Yrép ths elpnyns Tod oipTavTos Kdcpouv Kal éEv@ocew@s Taga TOV Gyiwy Tod 
Gcod dpOo0ddEwv exxAnor@v tov Kupiov denbdpev 
€ A , \ > / i] Cer A ¢ a , A > 
Yrép cwtypias kat avtiAnWews TOU dyiov marpos nuoy Tléerpov Tov apytemic- 
KOTrov, TavTos KTA 
y A > , ¢ a ¢€ a ‘ , Xr Xr , € ~ 4 A 
5 ‘Yrep apécews dpapti@y nuay Kal avyxopnoews TANUpEANUAT@Y NOY Kal TOU 
€ A Q ~ € ca > A (2 , 2 a“ r] , A > 
proOnvar kat cwOnvar nuds amd maons OAiWyews Opyns avaykns Kat érava- 
oracews €Ovav KtTr 
Tar dyiov evddEov arootéAoyv mpodntay Kai GO\opépev paptipey kal mavtev 
A , ed lal lal 
TaY adyloyv kal Oikai@y pynpovevo@pev OT@S Evxals Kal mpeaBeias adTav 
10 oi mavtes éXenOdpev 
\ CY ys a , Cu > \ NSS: , uN a t 
Tyyv nuépav macay tedelay ayiay elpnyiKny Kal avayaptntov mapa tov Kupiou 
aitnowpeba 
ry] 
Ayyedov eipnyns KT 
Svyyvopny Kal adeow Kr 
15 Ta kaka kat cupdépovta KTr 
A € , , a bes ¢€ ~ > See \ , > , 
Tov umddourov xpdvov ths Cans nuav ev eipnvn Kal petavoia exTeheoat KTA 
Xpiotiava Ta TEAN THS Cans Nuav avaduva averraicxuyta Kal KaAnY amoAoyiav 
\ ae ~ ~ , 
Thy emt TOV oBepovd Bnuatos KTr 
a , > , Gs , ‘ Cs , x «3 
Tis mavayias axpdvtov tmepevdoynuerns Seamotvns nuav Oeordkov Kal deurap- 
20 Gévov Mapias pera mavrav tdv dylov KTr 


Tas kehadas nuav tO Kupio kAWopev 


. »« « OWPs gos Se 


{THE GREAT ENTRANCE) 
25 {°O S1aKovos) 
"Ev elpnvn Xpiotod Waddere® 
Mn Tis Tay KaTnXoOUPEevav" py Tis TOY apunTeV® pn Tis TOY pH Suvapevoy 
npiv cvvOenOnvat 
"AAnAOus emiyvare’ GAANAOUS yvaplioaTe 
30 Tas Ovpas xXeloare 
"OpOoi mavtes 
» jo tod AaSaiaw heen 
Kai peta totro 


Zrapev kaos 
35 "Ev eipyyvn tov Kupiov denbapev ‘ 
«a Ue aes 


® Cp. cod. Rossan. in Swainson Greek Liturgies p. 236: apparently the 
invitation to the Cherubic hymn. 


The Praesanctified Liturgy of S. fames 497 


{THE INCLINATION > 


{°O Stdkovos) 
Tas xehadas nav to Kupio kAXivoper. 
er ys ees slag: tw ts 


{éxpadvyors td rod iepéws). 


{THE VEIL PRAYERS) 
a 3 , e . oO e i 
Kai peta tiv éxpavyci 6 Sidkovos {'O tepevs) 
Kupte evAdynoov Pp. 44-49. 

’Ev eipnvn tod Kupiov denbdpev 
an , ° , BJ A 

Zacov eenooy oikteipnoov avtikaBov 
kal StadvAa€ov kth 

nm , 

‘Yrép ths Gvadev eipnyns Kat gdid- 
avOpwrias spovolas kat owrtnpias 
KTA 

. ~ ~ , 

‘Yrep ths elpnyns Tov cuipmavtos Kéo- 
pov Kal évacews TOV ayiwy Tov 
Gcov opOoddEwv exkAno@v KTr 

€ ‘ , A > / a 

Yrép ogatnpias kai avtiAnews Tov 
dyiov marpds nua 6 8 rod marpi- 
dpxov kat Ilérpov tov mavociov 
apxemiakoTou juav, mayTos TOU 

, 
kAnpov KtX (p. 39) 
c con 
Yrép trav evoeBeordrwy kai Oeodv- 
€ cal , ~ 
Adktoy nav Baciiéa@yv, tavros Tov 
maXartiov kai Tov oTpatorédou aiTav 
Tov Kupiov denbapev 
"Yrep ths dyias Xptorov tov Oeod nuav 
, 5 ” , ‘ 
modews Kal THs BaviAevovons Kat 
TaUTNS Nuay THs TOAEws Kal TaoNs 
, ‘ U ‘ cal > > , 
Toews Kal Xopas Kal TOV EV dpb0d6Ew 
, ‘ > , a oe] , 
mliote. Kai evAaBeia Xpiorov oikovy- 
> > a > , ‘ > / 
Tov €v avuTais elpyyns Kal aocbadeias 
aitay Tov Kupiov xr 

e ‘ - > , ‘ > , 

Yrep trav €ddvtrwy Kal éepxopevor 
XplorLavav TOU mMpooKurngat ev ToIs 
dylows Xptorov Tov Beov npav rors 
Tovtos tav ‘leporohvpwr, ddouro- 
powvrwy £evirevovrwy kal trav ev 
alxpahwoia bvtwv ddedpay jpar, 
cipnuixns émavddov éxdorov pera 


Kk 


or 


on 


498 Appendix G 


xapas év rdayer eis Ta oOlkeia avT@V 
rov Kupiov denOapev 
4 2) 4 € col \ , 
Yep ahecews aduapti@y Kal ovyxX@pn- 
a fe Cad ‘ 
cews TOY TAHUpEANUAT@OY Nov Kat 
~ ~ ~ ¢ lal 3 ‘ 
5 Tov proOnvar Kai gwOnvar nas amo 
, - > “a > , \ 
maons Odipews Opyns avayKns Kat 
> , > a A ‘ 
eravactacews €Ovav Tov Kuptov KrA 
¢ ‘ ~ 3 = \ > , 
Y7ép Tov eloaxove Onva kai evrpdabex- 
tov yevéo Oat Thy Sénow Nay evaroy 
10 Tov Geod kal tod KkarameupOnvar 
, \ By Z \ A 5 ‘ 
m\ovota Ta €AEN Kal TOUS OiKTLPpOUS 
avTov émt mavtas nas Kal Tov 
a ca a , 
kataéimOnvar nuas tis PBactdelas 
T&Y ovpavav extevas SedpeOa cov 
€ A a Q (ne, , \ , 
15 Yep tov Tas aylas vyoteias Tas Oen- 
4 ane , a 
ces OvexreAovvtev Kal éXOdyT@v Tod 
mpookuvnca ev To Cwanddpo tap 
Pp y) P seoupere : 
, a Nal cal CHOP > , 
ToUT@*® kal ev Tais ayiats eKKAnoias 
6pOoddsEwv Tov Kupiov denOapev 
rN ’ \ ¢ s 
20 Tys mavayias Kat vmepevhoynuerns 
ig a 
axpavrov Searoivns nuav OeordKkov 
\ b) fe , ~ , 
kal deurapbévou Mapias, trav Tii@y 
doapdtav apxayyék@v, Tov dyiov 
? , ~ > , if 
I@avvov Tov evddéou mpopnrov mpo- 
25 §Spduov kat Partictov, Tav Oeioy 
€ a“ > , > , lal 
iepav evddE@v amroord\av mpopyntrav 
\ > , (4 A le 
kat aOd\odédpev paptupev pera Tay- 
TOV TOY dylwy KT 
\ ces cad bé sy 
Kat vumep tav mpookouiolevT@y Kat 
tA , >’ La > 
32 Mpoayacbevtay tipioy evddgwv ér- 
ovpavioy protik@y Ppiktav Tiplov 
, “~ 
Geiwv S@pav Kai c@Tnplas Tov Tap- 
EgT@TOS Kal mpoodepovtos dyiou 
Le , A e€ lal NP We 4 , 
Oglov TaTpos Nua Kal Lepews Kuptoy 
cal , 
35 Tov Oedy nav ikerevo@per 


(expavnots tnd tod tepéws), 


{THE LORD’S PRAYER) 


Kai peta tHv éxdovyow (6 Sidkovos) 
TlAnpocopey thy Sénow pov te 


40 Kupi@ ore mdnpns 6 ovpavds Kal 7 
yn ths Odéns avrov 


(°O tepeds émevxetar) 


P. 58 sq. 


® Marg. Tov xupiov judy *Inoov Xpiorov. 


The Praesanctified Liturgy of S. Ffames 499 


A e ‘4 ~ , ‘A 
Kat tmép tev mporebevt@y kal mpo- 
, , , y 
aywucbévray tipiay Swpav Kupio 
TO Ged nav SenOdpev 
"Oras Kupios 6 beds quay 6 mpoadegd- 


e 
pevos avta eis TO Gytoy Kal vmEpou- 


i | 


payioy Kal voepov avrov OvavacTnpiov 
KTA 
ee ae - , eee 
Thy évornra Ths Tigrews Kal THY KOLV@- 
, + A ~a ¢ , , 
viay kai Swpeay Tov aytov Ivevparos 
aitnodpevot éavtovs Kat addAndous 10 
. ¢ cal vad 
kal tmacay thy (any nav Xpior@ 
lal “ , 
TO Geo rapabapcba 
6 tepeds Exwvet 
Kal xatakiooov nas Séorora (piddvOpere petra mappynoias axatakpitws KT) 
6 Aads 15 
¢ ~ . r , 
Tldrep nyav (6 ev trois ovpavois ayacOntw Td dvoya cov KT) 
= «€ , 
5 tepeds 


6rt cov eotw n Baowdeia (kai 7 Svvapis Kal 4 Oda Tov Tlarpos kth). 


{THE INCLINATION ) 
*O Stdkovos 20 
Tas xehahas tpav ro Kupio kXivare 
fas a a 


{THE MANUAL ACTS AND THE COMMUNION) 
{‘O 8taKkovos) 
Mera PdBov Geov mpdcxopev 25 
a ee 
('O &tdKovos) Pp. 62-64. 
Eln@pev mavres rep awtnpias evfwias 
TE Kal pakponpepevoews Tod dyiov 


- > 
mTaTpos Npav Kal apx.emirkdrrou 


30 
Ilérpov, mavros Tov KAnpov Kal Tov 
, Ae ,e¢ ‘ -~ 7 
pirdoxptarovaov’ kal Urep Tou tAewy 
s , = ‘ > ‘ ld 

kat every Kat evdidddakrTov yever Oa 

> 
tov ayaboyv Kai dirdvOpwrov Ocdy 

+ € ~ a 
éml rais dpaprias nov Kal eXenoa 35 


. * . , 4 a“ , 

npas Kata TO peya THs diiavOporias 

avtov €eos* kal Urep Tov ovyywpn- 

Onjvat nuiv may mAnppeAnua Exovotdy 
Kk 2 


500 Appendix G 


, , 
Te Kal Gkovoloy Kal Umep Taons 
~ ~ , . 
Wuxns xpioriavav OdiBopevns Kat 
, ~ a 
Katatrovoupeyns éAeovs Oeov kat 
, ’ , eo ¢ \ lal 
Bonbeias emiOeopevns’ ere UmEp TaV 
/ 
5 evoeBecrat@y Kat Oeodvddkrov 
¢ a 4 , , 
Nav Baciiéoyv, Kparous vikns Ova- 
A , 
porns eipryyns vyteias Kal owrnplas 
Sy eee \ ~ , ‘ x 
auT@v’ Kat Tov Kuptoy tov Geo 
€ an “A 
Nua emt wA€ov ouvepynoat Kat KaT- 
Io © €vod@aat avrovs éy Tact Kal vm0- 
U ¢ \ \ , > lod , 
rafat Ud Tovs TOdas a’ToeY TavTa 
> A \ , . Rea 
€xOpov kal mo€miov* Kal Umrep T@TN- 
, ¢ a an 
plas kal adécews apaptiav tev 
, A a 
Sovlwv tod Oeod 6 8 xa 6 8, 
, \ 3 , ~ 
15 pynuns Kal avaravoews ToV Ooiov 
, € ~~ a. °’ cal Xv 
TaTépav nav Kat adedAPav kat 
a - > 
TavT@Y xpirtiavay Tav odpbodd§av 
Ui 
ElT@pEV TAVTES 
6 Aads 
, 
20 Kupve eXenoov 


up’. 


( THANKSGIVING) 


‘O Stdakovos 
"OpOoi of peradaBovres Tav ayiov 
> / > , \ ~ 
25 aypavrav aéavatoy kal womoidv 
n ~ , p ema, > , 
Tov Xpiorov pvotnpiav emi aperet 
TOY duapTiav nuav agiws evyapi- 
oTnowpev TO Kupio 
q , Gace ¢ , - 
Oras yevnrat nuiv n peradn is TeV 
30 «aylacpdtayv atrod és dmorpomny 
TavTos Tovnpov mpaypaTos, eis epe- 
dvov Cons aiwviov Kal eis Kowoviay 
KTA 
a , \ e , 
Tns mavayias Kal wtmepevAoynpuevns 
35  axpavrov Seomoivns nuay OeordKov 
kal aeurapOevou Mapias pera mavr@v 
~ , 
TaV dylovy pynuovevoavTes EavTovs 
KT). 


(THE INCLINATION) 
40 (‘O Stdakovos) 


(‘O tepets edxetar) 
P. 65 sq. 


Tas xehadas nuav ro Kupio kdivepev 


i + te o¢ egoe 


Diptychs of Ferusalem 501 


{THE DISMISSAL) 
(‘0 &tdKovos) 


"Ey eipnvn Kal aydrn cod mopevdaper. 


APPENDIX 


DIPTYCHS- OF , JERUSALEM 
I 


From the Diakonika of the Liturgy of S. James contained in Cod. Sinait. 1040. 
The Diptychs are those of Jerusalem (502. 6) written for use at Sinai (501. 20) 
in the Liturgy of S. James (cp. p. 56 sq. above). The approximate date 1166 
is fixed by the names of the patriarchs commemorated : Luke of Constantinople, 
Chrysoberges, sat from 1156 to 1168 or 1169; Sophronios II of Alexandria 
before and in 1166; Athanasios of Antioch and Nikephoros II of Jerusalem in 
1166 (Lequien Oriens Christianus i. 269; ii. 487, 759; ili. 503). Peter of Sinai 
(Pharan) is unknown to Lequien (ill. 756). The emperors are not brought 
up to date: the latest commemorated is Alexios I Komnenos, 1081-1118. 


‘O &v tots Seftots Sidkovos . . ta Simruxa Tav LovTwv 
€ 4 , , es , > / A \ > / ~ c , 
Yrép awtnpias eipnyns ehé€ovs ayanns Stapovns kal dvytinews Tov dyiou 
- a c , a a 
maTpos nav NiknPdpov tov marpiapxov ‘IepocoAvpov Kat Tay atv alta 
dyiay peyaov oikovperikoy dpb0ddEwv tpiav matprapyay Aovka Kovotay- 
> 
tiourdAews, Swppoviov ’AdeEavdpeias, APavaciov ’Avtioyelas, lérpov te 
~ © ~ ~ 
TOU Tavoclov TaTpos nuav Kal apyxlemioKdrov Kal AoT@Y boiwy TaTépov 
kal €miokéma@v Tay ev mdon TH oikovpervy dpO0ddEws dpOoropoivtay Tov 
Adyov THs GAnOeias, mavTos éxkAno.aaTtikod dpO0dd6Eov taypatos 
f ngviade. y] ’ v] f YE 
K a ‘ B re ‘ , - > ¢ Lod ‘ 42 , 5d ¢ ” 
ai tmép Baothéwv Kal maytav Tov ev UmepoxH Kat ekovolia dyTay iva pepo 
, > 
kai novxtov Biov diayoper €v Taon evoeBeia Kal Gepvdryre 
wa , - cal e 
Er. imép mpeoBurepwr Siaxdvev dvaxomacay trod.akdvev avayveotay €punvev- 
- oo - > 5 a“ 
Tov émopkioTtav Wadtav povativtwy deimapbévwv xnpdv dpiavav éykpa- 
cA 5 - > “~ / / ‘ lal - fF 
TEvopevwy kal TOV ev Teyy@ yapo Siaydyrwy Kai Tov diioxpictey 


Eira & é£ dptotepdv SidKkovos ta Simruxa TOv KeKolpnpevwv 


7 


Ts mavayias Kal tmepevroynperns Seoroivns jpav Oeordkov Kai demapbévov 
Mapias, rov dyiov ‘lwdvvov rod évdd£ou mpopjrov mpodpopov Kat Bartitrod" 
tav dyiwv amvarédwy Uérpov Tavdov *Avdpéov lakwBov lwavvov iAimrou 
BapOodopaiov Owpa MarOaiov lakwBov Sivwvos lovéa Marbia* Mapxov 
Aovka Trav evayyehiotav" Tov ayiwv mpodpyray Kal marpiapxov Kal dikaiov* 


10 


15 


20 


25 


30 


502 Appendix FL 


Tov ayiov Srepavov tod mpwtodiakdyvov kal mpwTouaprupos’ Tay dyiwv 

, \ ¢ cal lal A \ \ > A A ¢ cal 
paptupey Kal 6podoyntav trav dia Xpiorov roy adnOivov Oedv nyov papru- 
pnoavreov kal 6podoynodyroy Tiy Kadi 6podoyiay 


mea € , , ¢ rn 4 ° , A 3} a “a ¢ , > , - 
lav ayiwy TmaTépav nev Kat apxLeTickKéT@Y TOY amo TOV aytov lakwBov Tov 


en 


3’ , A 2) a ~ , LY , ~~ ’ , Ld 
admoctéXov Kal adedkhov Tov Kupiov Kal mpotov Toy adpxtemickéT@Y péxpt 
Evévpliov Suuewv kat "lwdyvvov tavtns ths dyias Kupiov tov Oeovd nuav 
# p 
TONEWS 
Tév dyiov matépov nuav kal didacKddov 


KAnpevtos T'pryopiou ’ApBpoctou KeXevotivov Evdpaipiou 
Io Tipobéov "AdeEdvdpov *Apdiroxiov Avyovotivov Maprivov 
Lyvatiou Evotabiov TiBepiov KupiAXovu "Aydbwvos 
Avovuciov "AOavaciou Aapdoou Aéovros Lwppoviov 
Atoyvaiou Baoweiou "lodvvov IIpdkXou 
NukoAdov Tpnyopiov "Exuaviou Pidtkos 
15 Eipnvaiou Tpnyopiou Gcoirov “Oppiadov 


Kai Trav dyioyv peyddoy extra Svvddwv tov év Nikaia tpiaxkociay déka oKT@ Kal 
A > , ¢ \ , Nice es 2 ¥ , \ , 
Tov €v Kovoraytivovmddet ExaToy TEevTyKOVTa Kal TOY ev ’Edéow TO TpOTE- 
, ‘ cal > , ¢ , id \ A > i oe / 
poy Ovakociwy Kat Tov ev Kadxnddm €fakooliwy Tpidkovra Kal Tay ev TH ayia 
, , ¢€ A ¢ / , ¥ cal > Coa c , a , 
Téuntyn cvvdd@ éxatov €Enkovta Tecadpay Kal TOV Ev TH ayia Extn aVdde 
: Ps) U °. 8 4 > , \ lal > “ c he EBS , 50 / 
20 takooiwy dyOonkovta evvea Kat TOY ev TH ayia €BOdpy cvvdd@ TpLakociar 
lal ¢ cal : a od 
TEVTTKOVTA, Kat NoiTav aylwv TaTépav nu@y Kal emioKdn@y TOV ev Tdon TH 
> , > ‘ > / A , A ° , 
oikoupevy opOoddEws dpOotopnodvtwy Toy Adyov THs adnOcias 
pr ii ¢€ rn r 
lav dyiay matépav nuay Kal aoKnToy 


TlavAov Ocodapou "Edpaiu ZaBa ’Avactagiou 
2s "AvT@viou “[Napiovos "Ovoudpiov Xapitavos Koopa 

TlavAou ’"Apoeviou Dupe@vos EvOvupiou "Twdvvov 

Tlay@piou Makapiov Dupe@vos Tepacipou 

"Appova "Twavvou Geodoclou Ma€ipou 


\ in et , @ tm a > re ens a , > a 
Kal TOY dylov TaTépey Nuav TOY avaipeCevT@y Ud Tav BapBdpey év To 
a a a - ~~ 
30 dyi@ Ope TH Twa kat ev tH Paido 
aA € ‘ Le, / a“ ¢ , ’ a“ ¢ 
Ere tmép mpeoBurépav Ovakdvey diakoviao ay vrod.akdvey dvayyaotoy épunver- 
T@Y emopKioToy adTay povatévTwy TeV peta TicTews €v TH KoLVwvia THs 
£ , =) ‘\ > “= > , 4 
dylas gov KaOoXukns Kal amooTouKNs ekkAnoias TeAcLwOEevT@Y 
na rn - c , ~ 
Kal ray eioeBdv Kai mict@v Baotkeay Kovoravtivov Edevns, Geodociov tov 
col c ~ cal 
25 peyddov, Mapkiavod BaciAelov Kwvoraytivov “Pwpavov, Mixand povaxod, 
"Tou i Elpnrns, “Adeki i Eipnvns kal trav Kat avrovs evoeBa Y 
wavvov Kal Elpnrns, Adefiov kat Eipnyns kat Tav kat avrovs evoeBas Kal 
~ ~ U a A 
mioT@s Baowevodrvtoy Kal TavtT@v Tov ev TioTe Kal oppayids Xpiotod 
> oA 
TpokeKolpnuevay Pioypioray dpboddEeav Naika 


Kai madi 6 é« Seftav Sidkovos A€yet 


‘ ~ , a“ -~ 
40 Kal vrep eipnyns kat evotabeias TOU Gupmayvtos Kéopov Kal Ev@oEwS TAT@Y TOY 


Omar a ~ , ’ a SS e ° , 
ayioy Tov Geo dpOoddEwy exkAnoL@v Kal Umép OY EkaoTos mpoonveyKev 


Diptychs of Ferusalem 503 


a A , a+ A ~ wn“ Xr , Xr ~ A , ‘ 
7 kata Sidvorav éxe kal TOU TepieaT@ros Gidoxpiorov Aaov Kat TavT@V Kat 
Taca@v 
6 Aads 
Kal mavreyv Kai racov. 


II 5 
THE MODERN’ DIPTYCHS 


From a card, printed at the Patriarchal Press in Jerusalem, for use in the 
liturgies of S. Chrysostom and S. Basil (p. 389. 25: 409.5). The additional 
commemorations at the end are printed on the verso of the card and are used 
(1894) on the festival days of the respective sovereigns. 10 


AINTYXA 


Tepaciuov tod pakaptwratov Oevordrov te Kal Tavaytwrdtrov TmaTpos 1)Ov Kal 
, “~ c , , € A \ / , A 
Tarpiapxov THs ayias méAews ‘Iepovoadnm Kai maons IlaXaorivns moda 
Ta €TN 
, ? 
Neovtov Kovoravtwoumd\ews, Swdpoviov “Ade§avdpeias Kai Zrvpidwvos 15 
> ~ ~ ra 
Avtioxelas Tay Gywtatav evocBdv Kai dpOoddEav matpiapy@v modda 
Ta €TN 
‘Yr€p tov mpookopicovtos ta Ti la OG Uta Kupioa To bed nea 
p Tov mp pigovros Ta Timia Kat dyta OGpa Taita Kupio To Oe@ near, 
~ , ~ ~~ ~ 
TOU Titov mpeaBuTEpiov, THs ev Xpior@ Siaxovias, mavrds iepatikod Tay- 
- , “~ a 
patos Kal povaytkov oXnpaTos Kal THs TwTNplas alTay 20 
c ‘ , . ~ a a 
Yep eipyyns Kat ayabns Katactdcews Tod cvpmavTos Kécpov, evoTabeias TOY 
dyia@y Tov Geod exkAnoav kal THS TOY TayTeY éEvo@TEws 
€ ‘ rs nm c a 
Yrep tv evoeBeotatwy kai Oeopvddktay Bacidéav kal aidevtav nuav, TavTos 
Tov TmaXaTiov Kat Tov oTpatorédou a’Tav 
€ nn on ~ 
Yrép carnpias kal avtiAnWeos ravrwv Tov evoeBav Kal dpOoddéEov xpiotiavar, 25 
TporkvyynTav emitpdmav Te Kal ouvdpopnTayv trod mavayiov kal (woddyou 
Tapou, emirkeiews Te Kal Bonbeias mavTos TOU TEpieaT@TOs XpLoTET@VUpLOU 
Aaov 
‘ a 4 , + A , A a 
Kal dv é€xaoros xara Sidvoay €yet Kal mdvr@y Kal Tacor. 


Tov evocBearatov av’toxpdtopos magay Tév ‘Pwooav AdeEdvdpov Tod "AXcEav- 30 
8dpidou 

Tis evocBeordrns ovtvyou avrov a’toxpareipas Mapias tis Oeodwpidos 

Tod ebaeBois d:a86x0v abrav Nixoddov rod AdeEavdpidou Kai ravros Tod adTo- 
Kparoptkov otkov kal Tov otparomédov av’tav. 


Tov BeoveBertdrov Baciiéws trav “EAAjvov Tewpyiov roid a’ 35 
Tas eboeBeardrns wvfvyou ab’rov Baoidioons “Odyas 
Tov evacBovs diaddyou atréy Kavorarrivov kal trav evioeBdv Bacidoraider, 


~ - ” ~ nm 
mavTos TOU BagtAtKov olkov Kal Tov oTpatomédou atrav. 


Io 


15 


20 


25 


30 


A phendix F 


APPENDIX J 


THE LITURGY FROM PHEW WRIilTItS.oe 


EGYPTIAN PATIIERS 


H XYNA=IZ! 
«MASS OF THE CATECHUMENS) 
(THE LECTIONS AND THE SERMON ) 
‘O tepevs dio tis KabéSpas 
Eipnyn maow 
6 Aadés 
Kai 76 mvevpatt ood? 
At *Avayvacets °. 
At VaApodiat *. 
‘O énloxotos traviotatat Kai amoTiGerar TO dpodpdprov 
& apxBudkovos avaytwaoKer TO EvayyéAvov®. 


‘O émiokotos én’ éxkAnotias Siddcxer ©. 


{THE DISMISSALS > 
Oi Katynxovpevor atropoitaor’. 


«MASS OF THE FAITHFUL) 
{THE PRAYERS) 
‘O Bidkovos Staviornor Tov Aaov eis mpoceuxas ® 
| Orationes °. 


(THE KISS OF PEACE) 
‘O Stdxovos mpoodpavet mpd Tod domacpod 
Oi dxowovnro. mepimatnoate 


& *Aotracpés 11. 


{THE OFFERTORY) 
‘O tepevs 
Eipnyn macw 
6 Aads 
Kal to mvevpate cov 
6 Aads Tpocdye. TA SHpa 


ot Sidkovor. mpockoptifovor ta okevy Kal f owddv dpatAcdTat 


mpotiferar % Swpodopia », 


THE 


The Egyptian Liturgy 505 


Ta tepd Atrruxa *, 


{ ANAPHORA) 
‘O Sidkovos Kéxpaye St. mpoojKe TS Aad év Kdcpo ~otdvat Kal KaTypepetv® 


{THE THANKSGIVING AND THE INVOCATION > 
. . . . . . . . 5 
IIpocavaréprovres Tas evxaptotias kal 6uod T® Gew kal Tlarpi Sofodoyovrtes 
\ Yis \ ~ er af , , ¢ -~ er 4 16 
tov Yidy civ Te dyio Tvevpate mpdoipev ovtas tais dyiars tparréfas 
& Stakovos mpootatTea tpvodoyeiv 7 
“Arioc arioc arioc Kypioc caBawe 
TAH PHC O OYpaNoc Kai H fH THC AOZHC ayToy '® 10 
KatarreAAONTEC TON KaTa odpKa OBANATON TOY MONOFENOYC YOY Tod O¢eod 
touréotiy “lHcoy XpictoY THN Te €K NEKP@N ANABiwow Kai THN EIC OYPANOYC 
ANAAHYIN OMOAOPOYNTEC “— Oia THs emiKANOEws Kal THs emupoLTHoOEws TOV ayiov 
IIvevpatos tov aprov kat TO motnpioy dyraCopev *—OedpucOa exrevas eis evdoyiav 15 
Hpi petamAacOnvar thy mvevpatikny wa petacxdvtes atTa@y AflacOG@meEN 
CWMATIK@C Kal TINEyMaTIK@C 7 


6 Aads 
"AMHN ™. 
€THE FRACTION ) 20 
‘O Siakovos A€yet THY cuvaTTHy”™. *‘O tepeds KAG Tov dprov*, 


To Katanétacpa tpotrar *. 


(THE LORD’S PRAYER) 
‘O iepets atv TH Aaw A€yer 


Tlatep HM@N O EN TOIC OYpaNoic KrA*, 25 


(THE ELEVATION) 
‘O Aatroupyos mpoadpwvet 
TA 4ria Toic Arioic 
6 Aads 
Eis dywos, eis xvpios eis SdEay Oeod Tarpds”. 30 
(THE COMMUNION ) 
Mpocépxerat & Aads Kal mporelver tds xeipas cis trodox rv Tis dylas tpodpijs ”. 


(THE DISMISSAL) 


Tiverar dréAvois *, 


506 Appendix F 


{THE EULOGIA) 
Tad mpoodepdpeva eis Adyov Ovolas peta Ta dvadtoKdpeva eis TV TdV 
puoTHplov xpetav ot KAnpiKol SiavetdoQwoav Kal pHTEe KaTHXOUpEVOS EK TOUTWV 
éoQvéTw i] mivetw GAAG pGAAov of KAyptcol Kal of adv avdTots murTOL G5eAdoi ” 


The writers used belong mostly to the fourth (Ath. Macar. Didym. Tim.) and 
fifth (Theophil. Synes. Isid. Cyr. Soz. Socr.) centuries, while two (Or. Dionys.) 
are of the third, one (Evagr.) of the sixth, and one of the seventh (Leont.). 
No one writer gives much information. Some reff. are from Probst z. s. 

As to the disposition of the church (é«xAnoia S. Ath. Encyc. 3 and passim: 

10 Kupiakov hist. Arian. 81, vita S. Ant, 2: 6 vews Tov Oeov Synes. Catastasis p. 302 B) 
there are mentioned the fountain in the atrium (7d év Tots mporepevicpacr xépveBa 
Synes. ep. 121, p. 258B), the seats of the people (ai Snyorixat nadedpar 2b. 67, 
p. 216c), the sanctuary (76 ieparetov S. Ath. de morte Ari 3, de Fuga 24: 
Ovo.aoThpioy Synes. u. s.: 6 THY KAnpiK@v Témos S. Ath. de Synod. 18), which the 

15 laity might not enter (7b.: hist. Arian. 81 TovovTous Témous . . . Eis OVS OVEE TAGt TOIS 
Xpiotiavois éfeoTw eigedOciv), and its cancelli (Kd-yicehror ‘Eneycl. 4: KuiyKAldes 
Synes. Catast. p. 302 B) and veil (7a Bnda THs éxxAnotas S. Ath. hist. Arian, 56: 
katanéTacua puotiKov Synes. ep. 67, p. 212C: cp. n. 23 below), with the bishop’s 
throne (@pévos S. Ath. hist. Arian. 56; Synes. Catast. u.s.; n. 4 below), the 

20 seats of the presbyters (Orig. 7 Judic. iii. 2 in altaris circulo velut specula 
quaedam intuentibus collocati: Synes. 2b. p. 216c mpoedpia: S. Ath. de Synod. 18: 
hist. Arian, 56 ovpwéAdua subsellia—but these may be the people’s seats), and 
the altar (4) ayia tpanefa Encycl. 3, ap. c. Arian. 31: Synes. Catast. p. 303 ¢ 6 
Bwpos 6 dvaivaxros: a slab supported on pillars 76. B T@v mévev Tay iepwy ai Ti 

25 dovdov and yhs dvéxovor Tpave{ay: sometimes of wood, S. Ath. hist. Arian. 56) 
and the sacred vessels in the custody of the clergy (ap. c. Avian. 11,12). Of 
vestments there is mention of albs (arorxdpia Awa 1b. 60: xiTwvia Awa Soz. H. LE. 
ii. 22), the stoles of the deacons (é0dvn S. Isid. Pel. epp. i. 136: cp. p. 476. 16 
above), and the pallium of the bishop (@poddprov 7b., n. 5 below). 

30 61 Svvagis. S. Athan. apol. de Fuga 24 (i. 394 c).> S. Cyr, Al. ws Joan. xii. 1 
(iv. 1093. Cc): Evagr. H.£. ii. 8. Also 7 ayia ovvodos S. Cyr. Al, Z. c. and TIO4 D. 

3S. Isid: Pek epp. i. 122 (Migne PG, oxevii. 264) <ipqyny 6 icpeds ard TOU 
vyous THS wadedpas TH éxkdnoia empbeyyeTau ... 76 5é Kal 7@ mvevpati cov mapa 
Tov Aaov amoxpwdpevoy, P, 118.12 sqq. 

35) 0S: Macar. Aegypt. de charitate 29 (Migne PG, xxxiv. 932 c) womep ovv kara 
THVoe THY éparny éxxAnotay av pi "TpoT pov ai dvaryvdoets at par poodiar TE Kal Tis 
€or aicohovbia TOU ekKANTLATTUCOD Ba wou Tpoxwpyoeiey avTo TO Geto pUoTHpLov 
TOU owparos Te Kal aiparos Tov XpitTov Tov iepéa émTeAciv ovK ducdhovdov" eiTa Kay 
Tas pev 6 exkAnovagTinds Kavav émredein n pvoTiKy be THs mpooopas bro TOU iepews 

40 evxaploTtia Kal 4 Kowwvia Too owparos TOU Xpiorow Ba evga oUTE 6 €xkAnoLagTLKOs 
éTeAcoLoupynOn Oecpos Kal eAAuTrS éorw 7 AaTpeia TOD pvoTnpiov. 

aN: 3: S. Cyr. Al. de ador. in spir. et verit. xii (i. 444 D) mpooropi Coney dé Kal 
Hppecs Ti aiveow Kara TrANOdv wey év éxAnotaus eis Seo TIvedparos kal ws eis ev 
oepa kal poxiy play ovVnVEry EVOL dia THs mioTews . . ToLovpeba 5e Tas bof oAoyias 

45 kai Kad éva TOAAAKLS TpEeHovyTes oikov hte Sor ov ev éxeAnotats kara mANOd 
mpooayo.ro mpos 7paY TO dupa eit’ ovv év érépous ™ parTovro Tomots Kal Kad’ éva TUXOV 
7) kal Kata Svo0 tov Kat Tpeis kal mAélovas ETL, adianpiros 7 Uy] Tapaoraots TOV bpvoroyely 
eiw0dTwv Kal eis TOUTO ovvdedpapnndraw® 6pou 4p Tols ndn Kenabappevots dia TOU dryiou 
Bamricparos ouvavadéper TO dvpa Kal 6 KATNXOVHEVOS ére kal Tois TeAcious ovvavadels 

5O rh aiveow Tay Ett pvoTiKwTépwy GmropoaTa Kat Ovaias eipyerar THs Emi Xpiorou. 
The preceding context makes it clear that the aiveois, dofoAoyia or Oda is the bvoia 
aivéoews and this the Psalter. Cp.z Mal.i. (ili. 825D). For the form of the psalmody 
cp. S. Athan. def Uga 24 (1. 334 D) Kabeabels é ent TOU Opévov mpoérperov TOV pev duakovov 
dvaywwoKew Padrpoy Tors be Aaods Hnakovew” Ort Eis TOY ai@va TO EdEos avTOU. 


The Egyptian Liturgy 507 


_ 


7 S. Isid. Pel. cpp. i. 136 (Migne P. G. Ixxviii. 272) 76 5é TOU émaKdrou ds pope prov eg 
épéas ¢ dv GAX’ od Aivou Thy TOU mpoBarou dopay onpaiver Omep mravn bev (ntnoas 6 ) Kv puos 
éml TOV Oikeiwy Wpov avédAaBev’ 6 yap émickoTos eis TUTOV dv TOU XpiaTov TO Epyov 
éxeivov mAnpol Kat Seixvuct mac Sid TOU TXNMaTOS OTL pupNTHs éoTL TOD ayabov Kal 
peyadou Toimévos 6 Tas dabeveias Pépety TOU To.wviov mpoBeBAnpévos’ Kai mpdaxes 
axpiB@s* hvika yap avros 6 dAnOiwos To.uny mapayévnta ia THs THY evayyeAlwv THY 
mpockuyntav avantvéews Kal bmaviorata Kai amwoTiOeTa TO TXHWA THS pipnoews 6 
émickomos avTov SnA@y Tapetvac Tov Kupioy Tov Tis ToipavTikHs Hyepova Kal Pedy Kal 
decrotnv. The pope of Alexandria was exceptional in that he did not rise at 
the Gospel: Soz. H. E. vii. 19 févov 5& Kaxeivo mapa ’Adefavdpevou TovTOIs’ dva- 
ywwokopevav yap Tay evayyeAiwy ovK éxavioraTa 6 énioKkoTos 6 Tap’ GAAaS OvK 
éyvav ovr axjkoa. The reading of the Gospel was the office of the archdeacon 
exclusively at Alexandria: 7. tavrny 5¢ tiv iepay BiBAov avaywwoKra evOdbe 
povos 6 dpyidiakovos’ Tapa dé dAAos Siaxovor’ év moAAais 5é €xxAnoias oi iepels pdvor, 
ev 5€ émonpos Huépas énioxota ws év KwvotaytivoumdAe: Kata THY TPwTHY HULépav 
THs avactaciwov éoprys. For well-known allusions to the Gospel see S. Athan. 
vita S. Antoni 2, 3 G. 796 AB). 

® Sozom. H. E. vii. 19 Tapa 5é “ArefavSpedar povos 6 Tis mroAEws énioxoros [em 
éxxAnotas bibacKer|" pact 5& todTo ov mpdTEpov EiwOds Emyeveabar 7) ad’ ov “Ape.os 
mpeaButeEpos wy Tepi Tov SéypaTos Siadeyopevos évewrépice. S. Athan. de Synodis 16 
(i. 730 B) ws kal Tapa cov pepabnxapev KaTa péony THY éexKAnolay KnpvgayTos: ap. Cc. 
Arian, 17 (i. 138 A) m@s 5é of Tov Opdvoy Tov éctoALcpEéVOY EmioKOTLKws GdvpdpeEVoL, 
Tov év avT@ Kabjpevov éxicxomov avedeiv (ntovow; iva Kal 6 Opdvos Tov éxioxonoy (nTH 
kai oi Aaol Ths evcEBovs SibacKaXias orepnO@owv. For applause see Socr. HE. vii. 13. 

7 S. Cyr. Al. de ador. in spir. et verit. xii.in n. 4 above. S. Athan. ap. c. Arian. 
28 (i. 148 A) mas oidv Te HY Tpoopopay TpoKeicOa evdov bvTwY TaY KaTNXOUPEVO>Y ; 
1b, 46 (165 B) ws amd TovTou paiverOu pndaya@s yeyevnoOat Te THY pvoTnpiwv bid TO 
Tovs KaTnXoupéevous Evbov eivar. Cp.7b. 11: S.Cyr. Al. in Joan. Xi (iv. 1086 B). 

® S. Cyr. Al. de ador. in spir. et verit. xiii (i. 454B) ovK avrot [daicovor ] Tpoo- 
TATTOVGL Siaxexpayores é éy exnAnoias TOTE pev buvoroyely OTL Tpoon Kes Aaots Kal év 
KOO pw pev EoTava. KaTnpepeiy 5é TodAAaKS Kal SiaviaTdow eis mpodevxads Kal THs 
dvapaxrov @voias émTedovperns avTol mpockopifover TA TOY oKEvoV iepwrepa Kal 
Aentiy Ep Gnact Tois dvayKaios TowodvTa TY émiTHpnow ; This would no doubt 
justify the insertion of most of the deacon’s directions now existing in the 
Egyptian texts. P. 119. 17. 

* N.11. The prayers for the emperor are frequently alluded to: S. Athan. af. 
ad Constant. 16 (i. 304 D) av 5 Oeoqudréotare Baothed Tod Tovs Aaods av 7HOEAES 
€xTeivat Tas xXeElpas Kal evfacbat m€pt cov; de Synodis 10, ep. i concil. Arimin. ad 
Constant. (i. 725 A) iva oi émicxoma oiv Tots idiows Aaots per’ cipqyns cis edxas TE 
Kal Aatpeias aXoAiy ayo ixerevovtes iwép THs ons BaowWrelas Kai owTnpias kat 
cipqy7s = 1b. 55 respons. concil. Arimin. ad Constant. (Gi. 769 A) brép Tov divacbat 
Rpas ™@ mavtoxpatop, Oce@ Kali TO Seandty Kal owrhp. nu@v XpoT@e THO vid 
avToU T® povoyeved inep THs oNs Bacidrcias Tas eOipovs evxds peTa THY AawWY 
dmomAnpotv: Evagr. H. E. ii. 8 episcopi aegypt. ad Leonem tds re ovr7des 
ouvagers émteAovvTa Kal AuTds GvanéunovTa TO TAaVTWY HUaV OwThpt XpioTg bTep THs 
eiceBois tyav Baoidcias Kal Tov piroxpicrov byay madatiov. Fora form of bidding 
see S. Athan. ap. ad Const. 10 (i. 301 Cc) pdvov yap édeyov Evéwpea mept Hs 
autnpias Tov evaeBeatarov Avyovatov Kwvaraytiov, kal mas 6 Aads edOis pia Pov7 
éBia Xpore Bonda Kovorartiw, cai tiépevey ot tws edxdpevos, It appears from 


S. Cyr. Al. ep. ad Joan. Ant. (v.c.105,C) 5ebisdypeOa be wat Aé-yew év mpocevyxais Kipte + 


6 Oeds hpav cipnygv b0s hyiv, ravTa yap dnébwxas hyiy, that the celebrant’s prayers, 
p. 160. 20, already existed in some form. (The coptic is probably original here: in 
the greek the clause referred to is now only in the later intercession, p. 126, 21.) 
” Tim. Alex. resp. canon. 9 (Migne P. G. xxxiii. 1302 Cc) év TH O€ig dvapopa 
6 didnovos KTA, 
tN. 10: Orig. in Rom. x. 33 (iv. 683 c) mos ecclesiis traditus est ut post ora- 
tiones osculo se invicem suscipiant fratres. Cp. Clem. Al. Paed. iii.11 § 81. P.123. 


Io 


hb 


20 


25 


30 


35 


40 


45 


55 


Io 


15 


20 


25 


30 


35 


40 


45 


50 


55 


508 Appendix F 


=: Cyr. Al. i Joan, xii. (iv. _ 1093 c) Tovyapror kat év tais d-yias paAvora 
ovvobois TOL owageat map" airds Tov pvoTnpiov Tas Gpxas TovTO (sc. Eipyvy wacww) 
kal hues GAANAOLS paper. Cp: Bp: 124. 15 sqq. 

8S. Isid. Pel. cpp. i, 123 (264 D) 7 Kadapa awdov % bpamAovpern TH TOV Beto 
Swpav Siaxovia 4% Tov "Apipabews éotiy “Iwan Nereis . . muets Ent owddvos Tov 
GipTov THs mpobéceas dyiaovres err. 3S. Cyr. Al. in Zach. vi. i. 814 A) map’ obdevds 
yap Ghws els HOLY AapBavera xpetay Tov d-yiou Svovacrnpiou 7a onedn GAN Eat ws 
epny ayia Kai eis dofav cov TETNpNMEVA kat Hovaus Tats xpelaus imnperety eiwOdra 
Tis d-yias Tpame ns, i’ avrav Te kal év avrois ai Tay MpooayovT wy TedAovvTa Ovoiat 
ovx Exaorou pépovtos tiov TO cKEevos atdavTwy 5é povots Tots iepois Kexpnuévwv : id. 
in Luc. xxi. 19 (Migne P. G, lxxii. 908 B) edxapiorel pev TouTéoTy évy oxnpate 
mpocevxjs SiadreyeTar TO Oe@ Tarp! kowwvov womep avroy wat ouvevdonnT Hy dro- 
paivov THs dobqgopevns pw evAovyias (worotod" naoa yap Xapes kal Trav Swpy pa 
TEAELOV Ep 7pas EpXeTat mapa Tlar pds 5 Tiov ev ayiy TIvevpate Tumos 5€ Av apa TO 
Spupevoy eis pas auTovs Tis dperdovons mpocavareiverBau Aurijs ei HEdAOL mpotidec Oat 
Tap judy THs pvotints Kal Cworovod Swpopopias % xapis O d1) Kal Spav cidicpeda : 
id. in n. 8: S. Isid. Pel. epp. i. 187 (304 A) tiv wpdOeow THs Swpopopias. Cp. 
S. Athan. ap. c. Arian. 28,n.7 above. There is no evidence in these writers for 
the position of the offertory, but there seems to be no other place for it, and 
apparent traces of it still remain at this point in S. Mark, p. 124. 

14 P. 124. 20 seems to be a remnant of the diptychs at this point. Otherwise 
the references are only general and'do not indicate their position. S. Cyr. Al. ep. 
ad Attic. (v.c. 204) Tots mapa THs ons Oeodidrcias émeaTaApévors evTUXaY eyyeypa- 
pea pev Thy *Iwavvov mpoonyopiay | éy rats depats éudyOav ov Bedrous ... 0vK & ToS 
TOV KAiKoY KaTArCYaS év 5é TOLS THY EmioKoTWY evTETAXOaL AUTHYV. 

15 N. 8 above. 

16 S. Cyr. Al. wm Luc. x¥u. 10; as in a. TS above. 

NSS. Cp. pi 2957 32) 

8S. Cyr. Al. a Abac. iii. (ili. 555 4). S. Athan. de Trin. et Sp. s. 16 (i. 977 B) 
ecclesiae autem Christi omnes ab oriente usque ad occidentem convenienter 
Patrem a seraphim laudari profitentur in ministeriorum relatione. Reminiscences 
of preface-forms occur in Orig. c. Cels. viii. 34 (i. 766F) ei 5@ al 7AHO0s moOov- 
bev Gv iravOpwrav tvyxavew OédXovev pavOavopev bre xXidvar xXiALades TapecoTH- 
KeLoay aire kat pupia pupiades éAerToupyouv avT@ aitives ws ovyyeveis xal 
pidous TOUS plpoupevous THY eis Ocdv avTav eboeBeray Opavres atA:; S. Athan. 
im iulud Omnia mihi 6 (i. 108 A) TY XepouBly 7 7) Ta oepapip en Say Sof o- 
Aoyiav Tpoapépovow ‘dmavotos Tols xelAcow oder érepov 7] THY Oetiav kat 
appacroy pvow Th Tpioayiornte Dogacovra .. + 70 Yap Tpiroy Ta Tima (Ga 
TavTa Tpoopepely THY dofodAoyiay * “Ayuos aytos aytos A€yovra men DS: Didym. de 
Trinit. li. 77 A (Migne PG, saa. 545 B) dv Tavapavovv Tay dovyntos ordpact Kat 
dkatanavoTwy puvi: S. Isid. Pel. epp. i. 151 (284) 7a Tohvd ppara (@a (p. 131.25). 

pce Cyr. Al. ep. oecum. ad Nestor, ii. (v.c. 72C) KatayyédAorTes . . duoAoyourTes 
THY avaiwaktov év Tals €xkAnoias TedovpEV AaTpeElay Tpooiméev TE OUTW Tals pvOTLKAis 
evdoyias Kal GyiaCopeba péToxor yiwdpevor THs TE Gryias GapkKds Kal TOU Tipiov aiparos 
TOU TAYTWY Hua CwTHpos XpioTov. P. 133. 22 sqq. 

20 Theophil. Alex. Lzb. paschal.i. (ap. S. Hieron. ep. xcviii. 13) non recogitat... 
panem dominicum quo salvatoris corpus ostenditur et quem frangimus in sancti- 
ficationem nostri et sacrum calicem quae in mensa ecclesiae collocantur et utique 
inanima sunt, per invocationem et adventum sancti Spiritus sanctificari. S. Isid. 
Pel. epp. i. 313 (364 B) Bi} UBprce Thy Oeiav Aeroupyiay, Hh dripate THY TOY KapT@V 
evrAoyiav . .. dAAa L Hep HEVOS ws aipa Xprorod THv TovTou adnapxjy TO Oetov epyacerau 
Tlvevua ovTws ait® Kéxpnoo ws dodevns KTA. Cp. 1b, 109 (256 B): 401 (405 D) apros 
TOV ay.tag pov éveTmtaTEvOn. 

4S. Cyr. Al. 71 Matt. xxvi.27 ap. Corder. Catena in Matt. ii. 754 dua 5€ nal piv 
TUTOV Sidous mpwrov eDXaplorety kal oUTw KAGv Tov apTov Kat diabiddvarr 50d Kal 
Hmets er opent Ocov TG mpoeipnpweva ridevTes Bedpeba KkTA. Cp. Orig. c. Cels, vill. 33 
(i. 766 D) Tovs per’ evxapiotias Kat edxjs Tis Ent Tots d0Bcio. mpocayopévous apTous 


The Egyptian Liturgy 509 


éoOiopey cpa yevopéevous id tiv edxiv ayidv Tt Kal ayidfov Tos pera ty.ods 
mpobecews AVTS Kpwpevous. 

22S. Dionys. Al. ep. ad S. Xystum ap. Euseb. H. E. vii. 9 edyapiotias yap 
émakovcavta kal ouvemipbeyédpevov TO Api kat Tpané(n napaocravra Kal yetpas eis 
brodoxiy Ths ayias Tpopys mpoteivavta Kal TavTnv Katadegapevov xTrX. S. Athan. 5 
ap. ad Constant. 16 (i. 304D) mod mpérov Av Kal botov brakovoa Tov Aady Td 
*"Aunv ; (but this is not necessarily the great Amen). Cp. S. Cyr. Al. fragm. in 
1 Cor. xiv. 16 (Pusey v. 296). P.134. 32. 

*3 Leontius Neapolit. vita S. Joan, Eleemos. 14 (Migne P. G. xciii. 1627) cum 
ergo ad sanctum dominicum diem pervenisset et sancto altari astitisset ut Io 
incruentum sacrificium offerret, iam diacono generalem orationem pene consum- 
mante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim 
divini praecepti recordans asserentis S7 offers munus tuum ad altare et ibi 
recordatus fueris quia frater tuus habet aliquid adversum te relinque ibt munus 
tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat 15 
ut reinciperet a capite et si impleretur iterum recapitularet usquedum perveniat » 
eius sanctificatio ... et veniente eo et veritate testimonium perhibente prior 
patriarcha genu flexit dicens Indulge mihi frater... et dicente patriarcha Deus 
nobis omnibus indulgeat, surrexerunt et ingressi sunt ambo ecclesiam et tunc 
cum multo gaudio et laetitia astitit sancto aitari cum munda conscientia valens 20 
dicere Deo Dimutte nobis debita nostra sicut &c. (The greek of this work does 
not exist in its original form: in Symeon Metaphrastes uwita S. Joan. Eleemos. 
[Migne P. G. cxiv. 895] it is entirely recast: the latin translation is that of 
Anastasius Bibliothecarius [fl.870]. For ovationem quam diaconus solitus facere 
erat Symeon reads (§ 26) tiv cuvantyy airnow: perhaps Anastasius read ouv76n 25 
for ovvanrnv.) Cp. p. 138.20sqq. But perhaps the reference is to ‘ the Prayers.’ 

4S. Cyr. Al. i Matt. xxvi. 27 in n. 21: Theophil. Al. L7b. paschal. i. in n. 20. 

* Leontius Neapol. vita S. Joan. Eleemos. 38 (Migne P. G, xcili. 1649) facit 
missas in oratorio suo nullum habens nisi ministrum suum. cum ergo sancta 
benedixisset patriarcha et orationem dominicam inchoasset coeperunt dicere tres 30 
tantum illi Pater noster et cum pervenissent ad sermonem quo dicitur dimitte nobis 
delita nostra sicut et nos dimittimus debitoribus nostris innuit domestico patriarcha 
ut taceret: siluit ergo et patriarcha et permansit princeps solus dicens versum 
dimitte nobis sicut et nos dimittimus et statim conversus sanctus dicit ei mansueta 
voce Vide in quali terribili hora quid dicis Deo quoniam srcut ego dimitto ila et 35 
tu dimitte mit. Cp. n. 23 above. Synes. de Regno p. 9B iepai te év TeAeTais 
dylas eval Tlarep nyay éxBowoa (see Petavius’ note 7m loc.). P. 136. 

* S. Cyr. Al. mm Joan. xii (iv. 1086) tovydpro: kal Trois petacyxeiv é0édovow 
evAoyias THS pvaTiKns oi THY Oeiwy pvaTnpiwy Tpoopwvodaw AeLToupyol TA Aria TOIC 
Afloic, mpemwmdectarny civar SiddoKovtes THY ayiwv Thy peOEtiv Tos yracpévors 40 
év mvevpatt. Cp. m Joan. iv. 7 (iv. 438A). The formula Efs ayos «7A is fre- 
quently quoted by S. Didymus, but is not connected with the Td aya or the 
liturgy: see de Trinit. iii. 13 (175A), li. 6 (724), 7(91B). P. 138. 

#7 S.. Dionys. Al. in n. 22: Orig. c. Ceéls. viii. 393 in n. 21: S. Cyr. Al. in 
nn. 16, 19, 21, and im Joan. xii. I (iv. 1104). In the fourth century it was usual 45 
for the faithful to carry away particles in which to communicate themselves : 

S. Bas. ep. xcili. (iii. 187 A) & “AActavipeia 52 Kai ev Aiyintw Exaortos Kai Tov 
év Aa@ TeAOWVTAW ws emi TO TreiaTOY Exe KoWwviay év TO vikKw adTod Kal bre 
BovAera perarkapBaver 6’ éavrod. And on saturday evening in the neighbour- 
hood of Alexandria and in the Thebaid they communicated not fasting: Socr. 50 
H. E.v. 22 Aiyinrin be yeiroves bytes ’Adefavipéav nal of tiv OnBalda oixodvres 
év cahfary pev nowivTa avvdges, ovx ws 00s be xprotiavois TaY puvoTnpiwy pera- 
AapBavova, pera yap 70 ebwyn Ova Kai rayTolwy eecparwy éupopnOjva Tepi Exn€épav 
mpoopéepovTes TAY pvoTnpiov peTahapPdvovow (an agape seems to be referred to). 

* S. Athan, Aust. Arian. 55 (i.377 ©) 45n pev obv joav ol mAciorot TOU Aaod yevoperns 55 

dmoriaews tf ehOovres yuvaikav be dA ywv dnopewacayv yéyovev ws mpocéragay. P.142. 


4” Theoph. Al. Canon 7 (Migne P. G. Ixv. 414). 


510 Appendix K 


APPENDIX E 


THE EGYPTIAN LITURGY 0% Sie eeepc 
DIDASCALIA CAP. XRRViTg 


MS. Bodl. Huntingt. 31, f. 121 


5 And he shall begin the celebration of the holy Kuddas 


{ ENARXIS ) 
Accordingly first he shall say the Prayer of Thanksgiving". 


And after that, while all the congregation sits, he shall address to them 
explanations of the word, to wit of the holy scripture, and instruct them, as is 
10 fitting, in their conversation and instruct them in the path of virtue. 


{THE PROTHESIS) 


Then he shall recite Psalmody? from And the presbyter shall bring the bread 
the book of Psalms by the mouth of those and the chalice of the eucharist*. 
who have received the gift from skilful And the bishop shall bring the incense 

15 teachers, and all the congregation shall and go round about the altar three times 
listen to them with understanding and in honour of the holy Trinity: and he 
fear: they shall follow them with shall hand the censer to the presbyter 

contrition. and he shall go round with it to the 
congregation *. 


20 «(MASS OF THE CATECHUMENS) 
| (THE LECTIONS) 


And when they have finished the psalmody the deacon shall recite sections Jrom 
the Apostolic word, and a section from the Psalms: then from the word of the 
Gospel ®. 


25 (MASS OF THE FAITHFUL) 
{THE PRAYERS) 


And they shall pray for the sick and those abroad and those in distress, and for 
the weather and for the fruits and for the kings and them that are in high places, 
and for them that have fallen asleep and them that ° have repented ® and do benefit 

30 to the church: and they shall pray also for the catechumens, and for the peace of 
the universal church, and for the bishop and for the clergy, and for the assembly 
of the congregation’, 


1Cp.p.147. *absalmidia. Cp.pp.145sq. *aucharisdia. ‘* Cp. pp. 150sqq. 
5 Cp. pp. 152-156. 6 Reading Vo for Wak. 7 Cp. pp. 159-161. 


Fragment of a Persian Anaphora 511 


(ANAPHORA) 


And so the bishop shall consecrate, the veil being let down and the presbyters and 
the deacons and the subdeacons' being within. And the subdeacons and the reader? 
and the widows who are deaconesses and have spiritual gifts and the bishop shall 
stand at the altar, and the deacons shall be around him and shall fan with fans 
and linens* like the wings of the cherubim, and the presbyters standing with him, 

and so the whole of the clergy* in their order. 
And he shall not give the host® to any save to a believer alone. 


qa 


APPENDIX 1: 


FRAGMENT OF AN ANAPHORA OF THE PERSIAN 
RITE 


° 


MS. Brit. Mus. Add. 14669 ff. 20 sq. 


The fragment consists of two leaves of syriac writing of the sixth century, 
in part undecipherable without the use of chemical reagents. Dr. Bickell 
published as much of it as he could decipher in his Comuspectus rei syrorum 15 
literariae (Miinster 1871, pp. 71-73: cp. p. 63), and subsequently collated it 
a second time and made the following reconstruction for the Appendix to 
Liturgies Eastern and Western Oxford 1879. The roman numerals indicate 
the columns of the MS., the arabic the lines of each column: each dot represents 
an illegible syriac letter: words in italics are conjecturally restored from such 20 
traces as are still decipherable, those in italics and encloged in [ ] are conjectured 
from the sense: capitals represent the corresponding syriac letters of words 
otherwise undecipherable. 


I 
aT eT eae ee ee K a6 
Ne ae ae oe KI 
ee ee A 
4 »« DRI 
Se a ee ee eorum 
C.F wes Bish ne eo spirituales 3? 


7 ... Asanctipraedicatio ... terreni 

8 ... . te ut dum sanctipraedicant te 

9 [per|.. (tuum) sanctum sanctificentur et per glorificationem tuam 
‘ abiididakonin. 7 agnostis, * acmisat=xapioma? ‘ aclirus. ° kurban. 


10 


15 


20 


30 


40 


od 


10 
II 
12 
13 
14 
15 
16 
17 
18 
19 
20 
2I 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 
32 
33 
34 
35 


oon anmnF wn sH 


Io 


Appendix L 


.... VN spiritualem glorificemur 

. . . sicut illi in una concordia 

«se es » » StUporis €t in clamere 

. ... .. in Sanctipraedicatione silentii 
siehe aint helen tet le eae 

ite 2) es A corm aidrte 

«led eae dk hela t Piememer ere 

.... emittunt et una voce 

. 2 6 « « « 2M concordia clamant 

» » « » « Of dicunt ut. et nos 

[quos] gratia tua fecisti sanctos 

sicut illos cum lis in una 

concordia anima pura 

et mente illuminata sancte 

clamemus et dicamus 

Sanctus sanctus sanctus, 

Sanctus es tu et glorificandus et magnum 
nomen tuum domine omnium ef deus 

et creator omnium, rex |[7vegum| 

domine dominorum iudex zudicum 
gubernator qui ab altero [non] 

gubernaris, zudicans omnia cui zudex [non est], 
rex cul regsnum Ri... < 

super potestatem eius non MT..... 
domine unice quia non est domuinatio 
alia, quaeisel .o2 2% aes 


II 


Deus essentia cuius nemo resistit 
potestati, tu es una sola 

natura sancta et essentia 

adoranda: tu es sicut 

es, at quomodo es 

nemo scit: stupendum est 

nomen tuum et tremenda commemoratio tua 
et mira narratio de te 

et terrifica explicatio 

essentiae tuae: tu es ille qui in veritate 
[bonus| es et non per similitudinem 

. ..... bonitas tua: non appropinquat 
[mutatio| ad gratiam tuam quia 

in veritate sine mutatione 

est bonitas tua: tu es 

causa gratiae tuae quia natura tua est 
fons miserationis tuae: a te ascendit 


Fragment of a Persian Anaphora 513 


18 et super omnia effunditur fons 

19 plenus misericordiae tuae: non 

20 sumpsisti. .A... . dedisti 

21 aliis quia nemo est [ditior| te 

22 ut tibi mutuum det, nec etiam indiges 
23 tu ut mutuum accipias, quia in te et apud te 
24 coacervatae sunt divitiae omnis vitae: 
25 tu beneficia tantum tribuere nosti 

26 et suades creaturis tuis © 

27 ut [accipiant| gratiam tuam: vocas 
28 creaturas tuas ut accipiant dona tua. 
ew a 2 1h, Ss 
eS ee 

Se 46 5 ..0 . . Qeatia tee:.' >. + 

0 Oe i ae Soe ee 


33... quia won est qui sufficiat.... 


A ae ose eee ae 
Ill 

1 secreto dispergis 

2 ..... .K omnipotens brachium tuum 

3 - » a « Creatio tua quam vocavit 

4... ex nihilo nutus 

5 voluntatis tuae. tu es Deus qui, cum 

6 esses solus et alius 

7 tecum in essentia non adesset 

8 praeter Filium qui ex essentia tua 

9 et Spiritum qui ex natura tua, creasti 

Io creaturas vivas et potestates 

II spiritus et fundasti mundum 

12 et inferiora et evornasti...... 

13 superiorum et mandatum tuum Z.... 

14 mundos secreto S..R. 

15 effudisti autem gratiam tuam 

16 abundantius super genus 

17 debile humanitatis nostrae: de 

18 terra enim imaginem tuam fecisti nos a 

19 et de pulvere similitudinem tuam nobis tribuisti 

20 et potestatem ...A divinitatis tuae 

21 posuisti .. . super imaginem tuam 

22 per gratiam tuam ut omnia obedirent 

23 imagini tuae et praestarent servitutem 


24 similitudini tuae: et ecce impositum est super 
25 omnia quia tu sic voluisti iugum 
26 regni hominis mortalis et obediunt 


L | 


on 


10 


20 


3) 


35 


40 


514 


27 
28 
29 
30 
31 
32 
33 
34 
oo 


Ou ff W p H 


o ©-~) 


Io 
ial 
T2 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
a4 
25 
26 
27 
28 
29 
30 
3I 
32 
33 
34 


A pp-ndix L 


creaturae omnes dominationi eius: 

per gratiam enim tuam adoratam ab 
omnibus constitutus est ut dominus sit 
~seeNV.% K. 2 4te- meds 
....A illum .. A-gloriosuni 

..l-e pulvere potestatem tribuisti QO. . 
c+ be? RE SGvEnte Ss tLe, Wie oe 

cee «ES Biedes eeee 


RIGUOM we Be ee 

GENUS ince Ge: gs eee ee See 

et LIOVUICEIUE «tos «va « (eye eg eerer| 

et Filium [et Spiritum Sanctum] 

Im Saecullay | <0 6 Wiss ees eee 

amen et amen. adoramus [os] 

te adorande et glorificamus [os] 

te glorificande et sanctum praedicamus [vos] 
te sancte natura tua et magnificamus [/e] 
quamquam non sufficimus [laud tuae] 

o tu qui onmibus Ssumes. «>. ss 
superabundans, qui omnia nutris..... 
super omnem creationem enim...... 
extensa est €f_pratia . 5a. as mar 

effusa est pratia quae .\i-s <2 vee 

et omni tempore ab Omni Sy So. 

fons: fea ere - a wee 

auxilia et repositorium omnium 

divitiarum spiritualium. tibi sunt 

omnia; et nos cum omnibus ut tui 

essemus fecisti et vocasti nostrum 

nomen secundum nomen tuum et magnificasti nos 
et honorasti nos et elevasti nos et exaltasti nos 
et purificasti nos et sanctificasti nos et per te 
. ..H e¢ turpitudo voluntatis nostrae 

os LL Bt amaritiemen 

libertatis nostrae edulcasti per fructum 

oe ees « + Gt MISSUS-CSt au BUS 

. . - JV genimen arboris tuae 

ae eee N e radice enim 

essentiae tuae fructum vivificum 

misisti in regionem nostram ut det nobis 
... A quod voluit voluntas tua ut daret 


fragment of a Persian Anaphora 


ee ee eet ee ee Re OO ee Bee 8 « 
See Se Ss ee Cw a ee ve er SS 


2 ee es he ie ce aie ae ve oe oe Ce 


a eens eae ae : 

se ipsum, asumpsit nos e¢ [ factus est} 

ex virgine homo.... 

- » Deus de Deo vent. . 

. .. . et curavit nos omnibus modis 

iste tects” tie her at ah dilectio eius 
eae . . . se obtulit passioni 

cael ae ut sua passione nos liberaret 

Bee site! os sua curvatione vitam 

. ... . nobis daret et per resurrectionem 
gt ied Paks . +. + Cum ipso a morte 

. +... per ascensionem suam gloriosam 
om aon % . . in altitudinem nos eveheret 

. .. gloriosam. et quia paratus 

erat ut ascenderet de regione nostra 

et elevaretur in regionem spiritualium 
unde descenderat reliquit 

in manibus nostris pignus corporis sui 
sancti ut de propinquo esset 

nobiscum per corpus suum et omni tempore 
se nobis immisceret per virtutem suam. ante 
enim tempus crucifixionis ipsius et horam 
in qua glorificandus erat 

accepit panem et vinum quae 


fecerat voluntas ipsius, sanctificavit ea per verbum 


Spiritus et hoc mysterium..... 
reliquit nobis et bonam similitudinem 


515 


10 


20 


25 


commisit nobis ut quemadmodum ipse fecit [os quoque 35 


Saciamus | 
iugiter et salvemur per mystera [ejus). 


VI 


Paseo. ee C.8e ew oe 8 oe Oe 
re eee ee ee ee a Se) ee 


40 


10 


= 


15 


20 


30 


Ww 
“se 


40 


45 


Appendix L 


° e ° ee e ee ee 
eoeee 8 ef © © © @© @ ° ee 
eee e@ © @ @ @ ee eee e @ 
&, ie (61.10) "6 a ef) «  .@ “6.8 (8! es e @ 
ee © «© © © © © © © © © © @ e 
. © © ere © oC 8 @ e eo 6 eeeee 
* © ‘© \@_ 0 (» ‘ee. ie ite ee zs e@ e@ s ° 


pro [ecclesia tua sancta].... 

QUae LOSE 6 dca ot Sas ete die 

Gt. DAK. ¢ 6.4. 1a = sens ewe ee 

pro omnibus [efzscopis| 

et universo sacerdotio....... 

tuo* Ih “Onin 'sip\elsee-< aps 

imprimis | pro virgine| 

sancta quae WT..... [sine] 

Maw \gnaisncarys Moe See SEO ae 

pro apostolisis, sigs. alaka: « 

et martyribus et confessoribus A... . 
rectis et iustis, pro regibus 

fidelibus qui triumphare fecerunt in ditione sua 
veritatem regni tui ut per... 

tuum custodiantur fines 

gubernationis eorum, et pro corona 
anni ut benedicatur...... 


abundanter . <iniw = mi hue ae 

OMVRES faice, o5 sate eater 
VII 

pe Sn ee [ut faciat|) panem 


[Aunce corpus Filii tuc| et vinum 


Fragment of a Persian Anaphora 


16 [hoc sanguinem| sanctum unigeniti tui 


er aa wip. fade 

18 attatricio oti). cslate . 

Me ths Bee ek ae Sie WE (et e7ae. ST 
Marnie P87 Ss bibamus et sumamus 
BEN SP. ew ests Chee - » Sanctum 


22 ...Aetad uilam A...e 

23 ..... . qué bibit et ad expiationem 

24 culparum et peccatorum...... 

an 4s « SE BAT > 2x. Vi 

26 .... tuo et digni habiti sunt communione 
27 ecclestae tuae.. DAV... 
ie ee ee ee 

OO acs a ad hte om, cc quod de te est 

2 re ee ee a tudicium 


Se ee ee oer 


S @ per eacriscmm 65..... 

10. 6. ...dMNA mysteriorum...... 
ee a ae ww ate eis 

Fo ed ct. Samet... o.2: <1 

> pg 2 ery re eee 


> eee ee 
- Pie Cal SOGR.. ono owt 


err re 
SO ge ae Be ee adoremus 


21 et glorificemus naturam divinam potentem et sanctam 


22 in omnibus Patrem et Filium et Spiritum 
23 sanctum in saecula. amen, 


317 


or 


10 


20 


3° 


40 


10 


30 


518 Appendix M 


24 ORATIO POSTQUAM SUMPSERUNT 

25 SACRIFICIUM 

Cee ee qui nos gratia tua dignatus es 

27 participatione mysterii sancti 

28 et sumptione corporis et sanguinis unigeniti tui 
29 H. ot. > 2h 


390 WS... . .. Sane chun 

BT ya, 2 APSR ut puri 

SO Ea eee eee N cum fiducia 

BO cee sane es adoremus et glorificemus 
34 SA eS Se pro 


35 [grata eus| ineffabili. 


APPENDIX M 


THE LITURGY OF ASIA PROM Va AyNONS 


OF LAODICEA 


H ZYNA=Iz' 
(MASS OF THE CATECHUMENS) 
(THE ENTRANCE) 
‘H_ eicodos tod émoKdmov 
oi mpecBUTepor peta Tod éEmoKdtov eiciacr kal Kabelovrar év TS Phpatr” 
ot Stakovor ot Kalefovrar et pr peta KeAcvoews ToD mperButépor * 
ov Set immpéras kav Bpaxd tds Oipas éykaradtpmaver *. 
(THE LECTIONS AND THE SERMON) 
Ot dvayv@orat tds “Avayvooets. 
Ot Wadrar emi Tov dpBova dvaBatvovor Kal did SipPepas WadAovor 
Tov Vadpov °, 
To EvayyéArov °, 


‘H ‘OptAla rod émoKkémou’. 


{THE DISMISSALS > 
Evxy Tv KaTnXoupevwv emeTeActrar 
ol KaTHXOvpevor éEepxovrar. 
‘H_ ev TOV év peravota yiverar 
ovTOL TpOTEepyovTat bTd XEipa 


kai droxwpodter ®. 


The Liturgy of Asia 519 


«MASS OF THE FAITHFUL) 
{THE PRAYERS OF THE FAITHFUL) 
‘O tepevs THY mpatyv evdxHV. 

*O Stdkovos mpompwvet tH Sevtrépav ed hv. 


*O Stdkovos mpogdwvel tiv tpityHv evx qv’. 


{THE KISS OF PEACE) 
‘H_ _Eipyvy St8orat 
kai peta TO tpeoButépous Sodvar TH emokdTw Tv cipyvyV 


Tote ot Aaikol tiv eipyvynv SiSdacr. 


{THE OFFERTORY AND THE ANAPHORA) 
‘H ayia Mpoodopa rtedetrar |. 
*H Kowwvia 
ot tepatixol eiciacr eis TO OuTLacTHpLov Kal Kotvwvotcr, of Aowtol Kowwwvototy 
Ew 1, 
{THE EULOGIA) 


EvAoyiat *°, 


There seems to be no evidence for the rite of the diocese of Asia except that 
of the canons of Laodicea (Bruns Canones Berlin 1839, i. 73-80). On the 
date of the Council, about 363, see Westcott Canon of the New Testament, 


ve 


10 


Pp. 427 sq., ed. 4: Hefele Conciliengeschichte Freib. i. B. 1855, i. p. 721 (eng. 20 


transl. ii. p. 295 sqq.). As to the structure of the church (6 oixos Tov Oecod 6, 28, 
éxkAnaia 28, 59, xupaxdvy 28), there is mention of the sanctuary (Bjya 56, 
$vovacTnpiov 19, 44) with the seats of the bishop and presbyters (56), the 
sacristy (d:axovinév 21) with the sacred vessels (Seamor.Kd axed 7b.), and the 
pulpit. (ayBwv) from which the psalms, and of course the lections, are recited 
(15). Of the ministry (4% é«xAno.aorixh Tagis 24\—consisting of the sacred 
orders (ieparixoi 19, i.e. bishop, presbyter and deacon) and the minor orders 
(xAnpikol 20, i.e. subdeacons [imnpérar|, readers, singers, exorcists and door- 
keepers)—the minor orders are forbidden to wear stoles (wpdapia 22, 23: only 
subdeacons, readers and singers are mentioned, but there would be no question 
as to the rest) or to enter the sanctuary (19): the subdeacons may not infringe 
on the functions of the deacon and claim a position in the sacristy or handle 
the sacred vessels (21). The doors are kept by the subdeacons, who may not 
leave them during the liturgy (22, 43): the function of the doorkeepers is 
undefined, but probably they kept the women’s doors and the subdeacons the 
men’s (cp. the relation of deacons and subdeacons in this respect p. 13. 19 
above). The liturgy may not be celebrated in Lent except on saturdays and 
sundays (49), nor at any time in houses (58), 

1 Svvagis. Can. 17, 35. Upoopopa is used for ‘mass’ in 58: Aerovpyia is 
used in a general sense as applied to nones and vespers in 18. 

2 C. 56 Or ob bet mpecBuTépovs mpd THs eiaddov Tov émoxkdrov eiatévae Kal Kade- 
CecOar ev TH Phypart GrAdAA peta ToD emoxdmov elovévac TARY ei pr) dvwpadroin 
} dnodnpot 6 éniakomos. 

* C, 20 br ob Bet Biaxovov Eumpoadev mpeaBurépov KabéCecOa GAAA pera KEeAEVTEWS 


25 


30 


35 


40 


520 A phendix M 


Tov mpecBuTépov Kabelecbar’ Spoiws Se Exew Tiny Kal Tors Saxdvous bmd Tov tanpeTrav 

Kal wavTwy TOV KAnpiK@v. Cp. p. 28. 8. 

21.43): cp. 22. 

5 C. 17 wept Tod pr Seiv émovvanreyv év tais ovvageot Tovs Wadpovs dAdAa id 
péoov Kad’ ExacTov Yar por yivecOa dvayvwow: 15 mept Tov pr Seiv mAgoy THY 
Kavovinay warTav Tov én Tov duBwva dvaBawédvtey Kai and dipbepas YadrdrAdvTwv 
ETépous Twas Pardew ev TH ExkAnoia. Can. 17 probably refers immediately to 
the divine office and not to the liturgy: but it implies the principle of alternating 
psalms and lessons. Can. 15 probably does not exclude the responsive antiphon 
10 of the people (imop~ddAAev), but forbids anything beyond this: cp. Hefele iz Joc. 

C. 59 forbids privately composed psalms and uncanonical lections: 61 ov det 

idiwrixovs Wadrpors A€yeoOa ev TH ExkAnaia ovde dxaydvicTa BiBria GAAA péva Ta 

Kavovina THS Kas Kal Tadalas dvaOjKns,—and probably implies a prophecy as 

well as an apostle. 

15 © The only explicit allusion to the Gospel is in c. 16 mepi rod év caBBatw 
evayyéAla pera Erépwy ypapay avaywwoKrec@a. The exact reference of this canon 
is unexplained: cp. Hefele 2 Joc. 

Cro: 
® C. 19 mepi Tov Seiv idia mp@rov pera tds dmAlas Tov émoxdtwv Kal TOV KaTn- 

20 xoupevay evyny émrTed€iaOar Kal peTa TO éeADEiy Tos KaTnXOUpEvous Tov év peravoia 
THY evxnv yivecOa Kal TOUTwWY mpocEAOdvTwY bMd xeEipa Kal bWoywpnoaYTwY KTA. 
TIpoceAOety td xeipa = to be blessed: cp. .Silv.57 ad manum accedere (p. 470. 14 
above). Inc.§5 it is forbidden to hold ordinations émi mapovaia dxpowpévwy, i.e. the 
second order of penitents. Inc.6 heretics are forbidden to enter the church at all. 

25 °° C.19 otrws Tav moTay Tas evxds yiverOa TpeEis’ piay pev THY mpwTrY did 
oiwnns, Thy Se Sevtépay Kai tpitny bia mpoopwvncews wAnpovada. The phrases 
did c.wnyns and bia mpoopwvnoews have been taken to mean ‘in silence’ and 
‘aloud,’ as though equivalent to puvorima@s and éxpwrws of later rubrics (Palmer 
Origines i. 107, ed. 4, London 1845). But mpoogwrety and mpoopwrnois are 

30 technical words and are used of the deacon, especially as ‘bidding’ prayers, 
i.e. as reciting the suffrages of litany-forms: see p. 5. 10, 7. 3, cp. 482.6. Hence 
a prayer 5a mpoopwynoews must be a prayer bidden by the deacon and responded 
to by the people, and by consequence a prayer 6:a o.waqs must be one said by 
the celebrant without biddings or responses: cp. Dict. christian antiq. p. 1738. 

35 The Laodicene order is, therefore, a prayer by the celebrant followed by two 
deacon’s ektenes; and it may coincide with the Egyptian where we have the 
prayer after the Gospel p. 157, the ektene pp. 158sq. (the Prayer of the Veil 
is probably a comparatively late addition) and the Three p. 160: cf. pp. 119-121. 
But possibly the second &a mpoogwyncews may be the diptychs. 

40 1 C,19. Cp. again the Egyptian, where however the order has been broken 
by the interpolation of the Great Entrance in the greek, p. 122, and of the 
Creed in the coptit,ps 262: 

1 C. 19 Kal otrw (sc. after the peace) tiv dyiav mpoopopay émredrciabar, 
2 C. 19 Kal povois éfov eivar Tots iepatixois eiotevar eis TO OvoiacTHpiov Kai 

45 Kowwvetv. Cp. 44 ort ob det yuvaixas év TO Bvorcacrnpiy eioépxecOa. C. 7 Kowwveiv 
T@ pvotnpiw TO ayig. Hefele Conciliengeschichte i. p. 740 (eng. trans. ii. p. 314) 
interprets C. 25 OTe ov Set bmnpéras aprov dddvar ovd5e moTHprov evroyely as pro- 
hibiting subdeacons to communicate the people: but the reference is questionable 
and mornptov evdoyetv is very difficult to explain in this sense. More probably 

50 it refers to the agape (which is mentioned in c. 27, where it is forbidden 
to carry anything away from the agape, and in c. 28, where it is forbidden to 
hold it in churches: cf. Conc. Gangr.c. 11), and the prohibition is directed 
against any below a deacon saying the grace at the agape: cp. Can. Hippol. 35 
(ed. Achelis in Gebhart and Harnack Texte u. Unters. vi. 4, p. 110) diaconus in 

55 agape absente presbytero vicem gerat presbyteri quantum pertinet ad orationem 
et fractionem panis quem invitatis distribuat: laico autem non convenit ut signet 
panem sed tantummodo frangat: nihil praeterea faciat. 


en 


The Liturgy from the Pontic Writers 521 


13 C. 30 Gre ob Set aiperinGy evdroyias AapBavew aitwés eiow addAoyiat paddAov 
j evAoyiat. But probably these are not evAoyia in the sense of the unconsecrated 
surplus of the oblates distributed to the faithful (cp. p. 506), but loaves 
occasionally interchanged between churches in sign of communion: cp. c. 14 
mept TOU wr) TA Gy.a (the Eucharist itself) eis Adyor ebAoyi@v Kara Thy éopTHY TOU 5 
maoxa eis érépas mapoixias diaméumecOar: c. 38 Ore ov Sec mapa t&v ’lovdaiwy 
atvpa AapBave 7 Kowwveiy tais doeBeias adTav. 


APPENDIX.’ N 


Sree etry PROM THE WRITERS OF THE 
PONTIC EXARCHATE 10 


H ZYNA=Iz! 
«MASS OF THE CATECHUMENS) 


{THE LECTIONS AND THE SERMON) 
‘O Mpodyrns. 
‘O ’Améortodos. 
‘O Wadpés. 
To EvayyéAvov ”, 
‘O dpirav 
Eipnun maow 
6 Aads 20 
Kai 1@ mvevpate cov 
 AvdackaAia *, 


(THE DISMISSALS) 
Oi dkpompevor eEépyovrar *. 
Oi Karnxovpevor evéduevor eEepxovrat °. 
Oi éevepyovpevor evEduevor eEepxovrar °. 


Oi tromimrovres evEdpevor eLepxovTar’. 


«(MASS OF THE FAITHFUL) 
{THE PRAYERS) 
‘O Bidkovos kynptocer 30 
"Yrep trav €v arodnpias adehpav SenOdpev 
‘Yrep tav év orpateias ekeraCopevov Senbapev 
‘Yep mappnotafopevwr 61a 7d dvopa Kupiov denbdpev 
‘Yrép trav rois mvevpatixois kaprois émidekvupevav év rh dyia exkAnoia 
benbapev 3 


an 


10 


I5 


20 


25 


30 


35 


40 Bawovoas’ Ti ovv dytaTodGpev TO Kupio wept mavtoy &v avrarédoxey juiv 31” 
L t 


522 A ptendix N 


"Ev eipnyn pévew tas Aetmopevas nav nuépas evE@peba 
"Ev elpnyy yeverOar Thy Koipnow Huav aitnowpeda *. 


(THE KISS OF PEACE) 
*H Eipyvy ®. 
{THE OFFERTORY) 


‘O Aads mpoohépa ta SHpa 


ot Stdkovor dvadéepovar !, 


{€ANAPHORA) 


(THE THANKSGIVING) 


Ta é£anrépvya cepadip peta Tov Tedeiwy xpioTiavOy dpvodvta héyer 
& émvikios Upvos 
¢ ’ 
["Ayos adytos dytos Kvpios caBaw] 1 
, ey 7 > ‘ ‘ , , , Lied € a 
Siandac6woav niov avatovai kat oednvns mepiodot, Kpagves aépav, wpav 
> , LA b) A - * > A aA a > \ € , ¢€ a“ , 
évaXayai, Vowp amd vepay Kai amd ys ETEpov, ait) 7 Oddagoa, n yn CLuTaca, 
A a LZ ~ 
Ta €k yns pudpeva, Ta ev Tois VOacr Statr@peva, Ta Ev aépt yevn, ai pupiar Tov 
, > , , A A e , Aa a e ~ , 5 > A > ~ 
Cwwv Siahopal, mavra Ta mpos UTNpeciay THs (wns NuoY TeTaypeva’ GAA ékeivo 
ovde BovAopevots mapedOety Suvatov kal Giwmjcar pev THY Xap TO ye vorv 
¢ a ‘ , Bd A > {A ° ~ ? \ » , , 
tytn Kal Adyov exovTt mavteh@s apynyavoy, eimetvy S€ tt mpos akiay mdéov 
> > “a e 
aduvaT@repov OTL KaT EIKONA Qeov Kal dpoi@aw Totnoas TON ANOPWTION 6 Oeds 
kal THs €avTOdD yuooews akimoas kal Ady@ mapa Tavra Ta (Ga KaTakoopHCAs Kal 
- a Uy > - cal 
Tols aunxavois TOY Tapadcicoy KadANeow eEvrpuvpay mapacydpevos Kal Tay eri 
- fy , — a - 
yns amavtav apxovta kataotnoas, eita Katacoduicbevta tmd TOY OhEwWC Kal 
katareoovta eis THY ayaptiay Kat dia THs Guaptias eis Tov Odvatoy Kal Ta TOUTOU 
déva ov mepueidey GAAG TA pey Tp@Ta NOMON EAWKEN EC BOHOEIAN, ArreAoyc 
> , >] a A > it UJ > ’ 3’ » , 
ETIECTHCEN Els QYAAKHN Kal EsrypeAetay, TPOPHTAC ATTECTEIAEN Els EAEYXOY Kakias 
XN U > a“ A ¢ \ aS , cad 3 - pe 4 cad > 4 
kai OwackaXtiay aperis, Tas 6ppas THs Kakias Tais ameiais eveKoe, TAY ayabav 
\ , > , , AY , e , , > , 
THY mpoOvptay emayyeNlats Ovéyetpev, TO MEpas Exatépov ToAAAKts ev Oraddpors 
, > , ~ >) ‘ » , ‘ pio’ , \ 
Tpoca@mmos eis vouleciay Tay G\A@v mpodkaBav eavepwce Kal emt TovTOLS Kal 
lad , e > la -~ > , > > ’ ? > > , 
Tols ToLOUTOLS Amagw emipevovtas TH ametOeia OYK ATECTPAdH ... GAN’ avekAn- 
> ~ , .Y > / ¥ Ly ? > ~ ~ , c n by “~ 
Onpev €x Tov Oavarov Kai e{woroinOnpev madw vm’ ad’tod Tod Kupiov Nuay "Incov 
Xpisrov ev @ kal 6 Tpdémos Ths evepyedias peilov exer TO Oatpa’ ev pophy yp 
a ” ise [4 ? 
cov Urapxwv OYX APTIAPMON HTHCATO TO EiNAl ICA Oe@ AdN EayTON EKENWCE 
MOPOHN AOyAOY AdBON Kal Tas doOeveias Nuov avédaBe Kal Tas vocous 
> lA Ae LE a ¢€ “a > , ea a , > a ¢ - > “~ \ 
eBdorace kai Umep Nay erpavyaticbn iva T@ poA@TL avTov npeis iaOdpev Kal 
Ths Katapas nas eEnydpace yevopevos Umép Nuay Katdpa Kal Tov atiudratoy 
e , , a ¢ - ’ \ » ‘ > / x > > 4 , 
uméatn Oavaroy va npuas eis thy évdokov (anv émavayayn Kal ovK npKecOn pdvoy 
vexpovs ovtas Cwomoinoat adda Kat Oedrnros a€iopa é€xapicato Kal avarravces 
nroipaceyv aiwvious macay évyoray avOparivny TH peyede THs evppoovyns Umep- 


bd 


The Liturgy from the Pontic Writers 523 


~ , cal ral 
AaBay ody 6 Inoods aprov kai evxapiotncas Exdace Kai edidov Tois paOnrais 

coe , , e ae ae A me) et avy ete ty co oa , - a 
kal eime AdBere ayere’ TovTO €oTt TO GHud pov Td imép byway KAMpeEvor" TodTO 
movette eis THY Eun avapynow. Kat AaBwv Td ToTHpLoy Kal evyaptoTnaas edwKev 

cal a an e e A a“ 
avrois héyor Iliere €€ avtod mavres* TovTo yap pov éote TO aia TO THS Kas 

, a a col c 
SiaOnkns TO mEpt modA@y exxuvdpevoy eis adhecw duapTidv* Tovto moueire els 5 

> 
THY €pnv avapynow 3°, 
{THE INVOCATION > 


Ta Tov amaOots 40H Kat TON CTAYPON Kal Tos FAOUs ... Kal TO aipa Kal 
THN TAOHN Kal THN ANACTACIN Kat THN ANOAON.....24 


Ta THs emkAjoews APypata ent tH dvadel~er tod dptou tis evXaptoTias 10 
kal Tod toTypiov THs evAoyias ». 


{THE BLESSING) 


*O tepeds tov Aadv KatevdAoyet ® 


{THE LORD’S PRAYER) 
IIéons kai motamns €ott ths orovdns @aTEe Tote Mpos TOTO TO péTpoy THs 15 
’ c , c ~ a , es > 8 a a H -. war 
TIAPPHCIAC UYpwOelons Nuav THs TuvELOnTEWS TOAMHCAl Eimety TH Oe@ Ore TTdtep 5 


{THE FRACTION) 


*O tepets pepifer tov dprov '*. 


(THE COMMUNION ) 
“O fepeds EmSiSwor tiv pepiSa Kal Katexer adriv 6 trodexdpevos kai ovTw 20 
mpocdye TH oTopatt TH idia xeupt 1%, 


The sources of the preceding are S. Gregory Thaumaturgus (233-270), the 
Cappadocian fathers of the fourth century (S. Basil and S. Gregory Nyssen, 
S. Gregory Nazianz. and his brother Caesarius), and the fourth century Councils 
of Ancyra 314, Neocaesarea c. 315,and Gangra c. 358 (Bruns Canones, Berlin 1839, 25 
i. pp. 66, 71, 106). The Amphilochian Life of S. Basil is spurious and probably 
not earlier than of the sixth century, and of unknown origin: it has therefore 
not been used. Some of the reff. are derived from Probst: see n. 8 below. 

As to the arrangement of the church (% é«xAnoia tov Ocod Gangra 21 : 6 olkos 
Tov Oecd 1b. 5, 21: olxos edathpios S. Bas. Ep. cexvii. 56: cp. S. Greg. Thaum. 30 
Ep. canon. 11: 6 vads ib.: oixos Tis mpocevyjs S. Bas. u. s. 75: 70 Kupiakdy 
Ancyra 15, Neocaes. 5, 13: 70 iepdv S. Greg. Naz. Or. xliii. 52) and the congre- 
gation, outside the doors stood the first order of the penitents (mpooxdAaiovTes) 
asking for the prayers of the faithful as they entered (S. Greg. Thaum. uw. s.: 

S. Bas. Ep. cexvii. 56, 75) and probably also the lepers whom S. Greg. Naz. 35 
Or. xiv. 12 mentions as frequenting the assemblies of the church: within the 
narthex (vdp6nf) stood the second order of penitents (dapowpevor S. Greg. Thaum. 
u. Ss.) and the catechumens (ib. : év 7H T@v Karnxovpévwn Trager arnKkyn lNeocaes. 5): 
within the doors of the nave stood the third order (4 tréntwois S. Greg. Thaum. 
u.8.),and above them the fourth order (ovveat@res, cunardpevn) and the faithful 4° 
(b.; S. Greg. Naz. Insomn, de Anastas, eccl.13 sq.): the sanctuary (Bjpa S. 
Greg. Naz. Or. xliii. 52: 70 mpeoBurépiov Ancyr. 18) was enclosed with cancelli 
(myers S. Greg. Naz, Insomn, 14, de vila sua 39) and a veil (wapanéracpa 


524 Appendix N 


id. Or. xliii. 53: Theodoret H. E. iv. 19), within which was the throne (@pdvos) 
of the bishop (S. Bas. Ep. clxxxiii: S. Greg. Naz. Insomn. 7, de vita sua 29) 
and the seats («a0é5pa) of the presbyters on each side of it (id. Iusomn. 9g: 
Ancyr. 1: cp. 18 eis TO mpeoBurépiov Kabefecba), and the altar (4 Ocia Tpameca 
5 S. Greg. Naz. Or. xlili. 52: @vcvacrnpiov S. Greg. Nyss. im bapt. Christi, Migne 
P. G. xlvi. 582 c: of stone 7b.). The number of deacons is fixed at seven 
(Weocaes. 15: their white vestments are alluded to in S. Greg. Naz. Insomn. 11: 
otixapia id. Testam.). For general descriptions see S. Greg. Naz. Or. xliii. 52 
(n. 10 below), Insomn. de Anastas. 7-16; S. Ephrem Syr. Ofp. iii. p. xxxi sqq. 

10 (Romae 1746). The ritual of Neocaesarea was ‘old-fashioned’ in S. Basil’s 
time, de Spir. s. xxix. 74 (ii. 63 A) TOAAG TOY Tap’ adrois TeAoupevwy EAAELT@S EXEL 
doxet Sia TO THS KaTacTdcews dpyadtpomov. For the behaviour of a Caesarean 
congregation see id. 7 Ps. xxviii. 7 (1. 123 AB). 

* Sbvatis Gangr. 5, 20: S. Bas. Ep. cccxliii. 2 (iii. 374 a). Also ovvod0s Gangr. 

15 21: S. Bas. Ep. cxxxviii. 2 (iii. 230): avdAdoyos id. Ep. cccxliii. 2 (ili. 374 4). 

2S. Bas. in Ps. xxvit. 7 (i. 123 B) padrpov Exes, mpopytreiay Exets, ebayyedind 
mapayyéhpata, TA TaV anooTOAwy Knpuypara : in s. Baptism. i (ii. 114 B) ov 5é Bia 
mpopyT ay diSacKdpevos Aovoaobe kadapoi vyiverde (Us. i. 16), did Pardpav vovderovpevos 
TIpooéOere mos. avTov kai pwriaOnre (Ps. xxxiii. 6) >, 5.’ dtrooTéAwy ebaryyeAi(dpevos 

20 Meravoyoare Kat BarricOqrw err (Acts il. 38), im avrov Tov Kupiov mT pooAap- 
Bavépevos A€yovtos Actre mpés He KTA (Matt. xi. 28): TavTa yap mayra oh MEpov 
ovvedpape mpds THY avdyvwow"* dvels KTA. Al ypapai S. Greg. Thaum. Ep. canonic. 
rr (Migne P. G. x. 10484): S. Bas. Ep. ccxvii. 75 (ili. 328D). That all stood at 
the Gospel is shown by Philostorg. H. E. iii. 5. 

25 §*® S. Greg. Naz. Oy. xa. 2 474 A) elpnyn pidn 76 yAuKd kal Tpaypa Kal ovopa 
& viv é5wka T® AAD xal avrédaBov. ‘H &dacxadia S. Greg. Thaum. Ep. canonic. 
11: S. Bas. Ep. ccxvii. 75 (iii. 328D): SibacxddrAwy mpoedpiar 7b. cccxliii. 2 (iii. 
374 A). 

* S. Greg. Thaum. Ep. canon. 11 4 depdacis év506: THs mUANs ev TS vapOnm evOa 

30 éoTava xPr TOV HuaprnKora. éws TOV KATH XOUMEV OY Kal évTevdev e€epxeoar aKovwv 
yap pnat Trav ypapav Kai THs di5acKaXias éxBadreodw kai pn) agovobw TPooevxijs : 
S. Bas. Ep. ccxiii. 56 (iii. 326 B) eis rods dxpowpévous 5exOnoerar Kat. . . wer 
aitav éfedXevoerat: cp. 7b. 75 (ill. 328D), The second order of the penitents 
were thus dismissed summarily without prayer. Cp. p. 3. 13. 

35 »>* S. Greg. Nyss. de Bapt. (Migne P. G. xlvi. 421 c) épv0pi@ brép cod Sr ynpacas 
Aowrov peTa THY KaTnXoUVpEevwY ExBAAAN ws Taddpiov avovv Kal ovK éxépmvOoY 
péAXOvTOS puoTnpiov AadetcOa. The catechumens stood next above the hearers, 
and were therefore next dismissed, S. Greg. Thaum. u.s. where the prayer 
of the catechumens is also implied. 

40 6 Ancyr. 17 requires certain lepers eis Tovs yeualopuéevous evyecOa. The 
energumens do not seem to be otherwise alluded to: their dismissal at this 
point is assumed on the analogy of Ap. Coust. pp. 5 sqq. 

7 S. Greg. Thaum. Ep. canon. 11 } 62 trdmrwois iva Ecwbev THs TUANS TOU Vaov 
iordpevos pera ToV KaTnxovpéevwy eépxeTa: S. Bas. Ep. ccxvii. 56 (iii. 326 B) 

45 peta Tov év bTonTwWoEL TpodEevxdpevos eLedevoeTat. The pera Tov KaTnXoupEvav 
of S. Greg. Thaum. need mean only that they were dismissed ‘at the dismissal 
of the catechumens,’ without defining the relative order of the dismissals of the 
several classes. 

8 Ancyr. 2 defines the characteristic Aevrovpyia: of the deacon as dprov 7) mor npiov 

50 avapépav and xnpicoev—the latter referring to the proclamations and especially 
the recitation of the suffrages of litany forms: cp. pp. 3. I2, 7. 27, 23.13. S. Bas. 
Ep. clv. (iii. 244 €) pépynoat 14p may Tas TOV kenpuyHaTav TOV ExkAnoLaaTiKay mords 
av TH TOU Oeov xapitt’ Gre wat imép Tov &v anodnpias ddeApav Sedpueba Kai brép Ta 
év oTparetats é€eraCopevaw kal tmép mappnovaCopevav da TO dvopa Kupiov kal umép 

55 Tav Tovs MV EvpaTiKods Kaprous emBernvupevaw & év TH ayig exnAnotg Tas evxas Tro peba : 
2b. xcvii (ili. I9gI c) wore dia Tavra mavra év eipnvn pévey Tas A€lTOpévas Huav 
Huéepas edxdpeba, ev eipnyyn 5é yevecOa THY Koipnow Huov airodper, These passages 





The Liturgy from the Pontic Writers 525 


may refer to an intercession within the anaphora (cp. Probst Lit. des vierten 
Jahrh, u. deren Reform Minster i. W. 1893, p. 150), but enpvypara suggests the 
prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii 
(iii. 230 C) év 5é 7h ovvedy penenv Hypav KéXEVTOV yeveobat wat abrds de mpocevéae 
imep HuaV Kai TOV AaoY ouprapadaBe i iva Tas Aetropevas HHEpas } pas THs wapoias 5 
— Katafiw0@pev Sovrevoat ws Eat evapecrov T@ Kupiw, 

S. Bas: Poenae in monachos deling. 38 (ii. 529 B) ef Tis év TO KaipO Ths 
kowwvias AUTHY Exav mpds Tov a5eAPor pi) 5d abr @ <ipqvny éorw deperpiopévos. 

10'S. Greg. Naz. Or. xliii. 52 (i. 808 D) eis yap TO iepov cio eBay (sc. the 
Emperor Valens) pera, maons Tips mept avtov Sopupopias* jv be BE pa. TOV empaviav 10 
kal GOpotatpos” kal TOU Aaov Hépos yevopevos. . . éretdr) ap évdov éyéveto Kat Thy 
akonv mpocBadovon TH Yarpwdia KateBpovTnOn Tod TE Aaov TO TéAQYos E15e Kal Tacav 
THY ebKoo uiay don TE TrEpt To Bhya Kal bon TAnaiov dy yehueny HGAAOV 7) dv6pwrivny, 
TOV ev TOU Aaod mporerary pevoy (se. S. Basil) CpOtov oiov Tov Zapounr 6 6 Adyos ypaper 
(1 Sam. xix. 20) deAuvfj Kal 76 copa kat Thy op Kai bray d:avoay & homep ovdevos weauvou 15 
yeyoueros adAda éornrapevor i iv’ ovTws eimw Oew Kal TO BHyati, Tovs be wept avrov 
éornxdtas év poBy Tiwi Kal o¢Baopari—éere.dy radra ede. . . Enabé 7 avOpwrvor, 
oKorou Kal divys mAnpodra THY dYiy.. . eel 58 TA SHpa TH Geia Tpawe(n mpoceveyKeiv 
é5e: Gv abroupyos Hv cuvaTeAGBeTo 3° obdels waomep Hv 00s, ddndov dv ei mpoojnoeTat, 
Thvikadra TO Td00s yvwpiCera’ mepitpéTEr yap Kal ei pH Tis TOV ex TOU BnyaTtos 20 
imocxav tiv xeipa Tv wepitpoTiv ~oTHnTE KAY KaTNVEXON TT@pa Saxpiwv aor. 
Theodt. H. E. iv. 19 werapeAndels 5¢ Badns ... els Te TOV Oetov vewy eicerAnAvOe Kat 
THs TOU peyadrouv BaoiArciov SidacKkarias ampndavoe, kal Tw Ovo.vacTnpiw TA ciwOdTa 
mpocevnvoxe 5@pa. The words 77 Oeia tparé(n and Tw Odvotacrnpiw do not imply 
that the offerer entered the enclosure and offered at the altar itself; for both 25 
S. Greg. and Theodt. mention it in the context as a further point that Valens 
was admitted within the curtain to converse with S. Basil. -ducyr. 2 describes 
one of the two characteristic functions of the deacon by dprov 7 mornpiov 
dvapépe, i.e. to set the oblation on the altar. Caesarius Nazianz. Dial. iii. qu. 
169 (Migne P. G. xxxviii. 1132) ép@pev Tov Gyov éxeivov Gprov Thpepoy év Tw 30 
dvapaxtw Ovo.acrnpiw Kata Tov Kaipoy THs Ocias Kal pvoTiKns TeEdAETHS emt Tis 
dx pavTov mpotiWéuevoy Tpané(ns. The offertory is placed here on the analogy of 
the Ap. Const.; there is nothing in the writers to define its exact position, 
and possibly the position of the Great Entrance of S. Basil indicates that it 
should precede the Kiss of Peace. 35 

BS; Greg. Nyss. de Baptismo (Migne P. G. xlvi. 421 c) evaOnr TQ PVvoTIKD 
Aa@ Kai pabe Adyous amopphrovs* poerygar pe? pay éxeiva & kal ra étamrépuya. KTA: 
wn Christi resur. iii (1b. 6548) wal téTe (sc. bray tmapedvOn Td oxXHpa TOU KdcpoU 
ToUTOV) GANOas 6 emwvixtos byvos cuppwvws Tapa TavTav aoOnoeTa. 

2S. Bas. Reg. fusius tract. ii. 3 sq. (ii. 338 D)—a passage recounting the 49° 
motives of the love of God, evidently modelled on the liturgical thanksgiving. 
Verbal coincidences with that of S. Basil are marked by uncials. Cp. S. Greg. 
Naz. Or. xlv. 7-9 (i. 849 D Sqq.): pp. 15-17, 19 Sq., 51, 324-327. Other parallels are 
found in S. Bas. de Spiritu sancto xxvi. 64 (iii. 54 A) ob éorw 6 xapaxtnp Kal 7) icoTy- 
TOC coparic: de Fide 2 (ii. 131 E) H COdia, ) AYNAMIC...6 Z@N AOTOC.. . Chparic 45 
kal ciKG)N bAov é eN EAYT@ AEIKNYC TON Tlarepa : cp. p yea. 28sqq. FP. vill. 2 (ii, 82) 

7) be Tids wal TO Tneyma TO ATION HEH éorer ArlacMoy bp’ fic 14Ca H NOP IKH KTICIC 

kar’ dvahoyiav ris dperijs ayiaverar: de Sp. s. xvi. 38 (iii. 32D) m@s pev ydp 

cinwow ayyeru Adta év ificros OD pr) AYNAMMBENTEC i7d rov Tvevparos: cp. 

P. 323.9s8qq. In Julittam 6 (ii. 40 B) Aoyy etimuce : S. Greg. Naz. Or. xliv. 4 50 
. 837 D) xetpl Ocod nal CiKONI TeTIMHMENOC: cp. 2b. xlv. 8, xxxix. 13: and 

. 324. 16sq. S. Greg. Nyss. in bapt. Christi (Migne P.G. xlvi. 600.4) €Z@)PICAC TOU 

mapadeicov : cp. p. 324. 28. S. Bas. Const. monast. i. 2 (ii. 536) OIKONOMOYNTA Tod 

yEVvOUS HUGV THN CTHPIAN : cP. P. 325. 2 Sq. S. Greg. Nyss. c. Eunom. ii (Migne 

P.G. xlv. 473 D) Kai ao pKabels ¢ év TH ayia tra poévey éAuTpwaaro Huds &« TOY OANATOY EN 55 

Ce) KATEIYOMEDA ym THC AMAPTIAC TIETIPAMENO! AOYC ANTAAAALMA Tis AuTpwoews THY 


10 


=) 


20 


30 


35 


40 


45 


526 Appendix N 


Puxav Huav 7d Timwov airod aipa 6 égéxee Mid TOY CTaypoy Kal OAOTIOINCAC Hyiy 
€avTod THN EK NEKP@N ANACTACIN® HZEI yap KTA: Cp. Pp. 326. 30 sqq. 

he recital of the institution is implied in S . Bas. de Spir. S. XXVIi. 66 (iii. 
55 A) ov yap 57) Tourous dprovpeba & av 6 amdaTtoAos } TO evaryyéALov émepvnoon adda 
Kat Tporeyopev kal émA€yopev Erepa ds peyadnv ExovTa mpds TO pvoTnpiov Ti icydv 
éx THS aypapov diacKarias TmapadaBovres. For the form above see de Baptismo 
i. 3 § 2 (11. 650C) Kal mpds TO TAKE TaY ebayyedlow yéypanTa AaBay KTAr: it is 
neither that of any single Gospel nor exactly of any combination of them, and 
is no doubt in part determined by liturgical reminiscences. Cp. Caesarius 
Nazianz. Dial. iii. qu. 160 (Migne P. G, xxxviii. 1132) gyal TH Oidow THY drooTéAwy 
diprov emdvarpav AdBere payere &f avtou mayT es” TOUTO éore TO OMpa Hou, pre. TvOeEls 
TH sapKi’ Kal AdBerte mieTe’ TovTS éoTe Td ainda pov, pnmw TpwOels Ent oTavp@ Sdpe 
TV mAcupay : where notice é avrov mayres, cp. p. 20. 18, 87.5, 177.3: and 
AaBere tieTe p. 469. 25 sqq. 

US: Greg. Naz. Or. xvii. 12 Gi. 325 B) Xpiorov mpocayw ao Kal THY Xpiorod 
Kéevwow TV bTép Huav Kal TA TOU anabois 7a0n KTA—an appeal to a prefect to 
deal leniently with the Nazianzenes: cp. p. 328. 29 sqq. 

15S. Bas. de Spir. s. XXVii. 66 (iii. 54 E). os Greg. Nyss. 1 baptism. Christi 
(Migne P.G. xlvi 582c) Tov ayiacpov TOV TOU TIvevparos : Or. cat. 37, (2b. xlv. 97 B) 
Th THs evAoyias Suvaper mpos €xKElVO METACTOLXELWOUS TOV parvopevav THY pvaty. 

aoa: Greg. Naz. Or. xviii. 29 (i. 350 B)—of his father in his sickness—rds 
Traperpevas Xetpas eis eDXIY oXnpatioas ouvTede Tpodvpws 7) mporenet Tov Aaov Ta 
puoTnpia pnpace Bev ddiyous wat boos éabever, diavoia 5é ws éuol Soxet Kal Aiav 
TehkewTaTyn @ Tov Oavparos’ dvev BnyaTros én Bhyaros, avev OvotacTnpiov burns, 
iepeds méppw THv TeAovpévav ... eiTa emenay TA THS evxapioTias PnyaTta OUTwSs Ws 
ouvnbes Kal Tov AaAdY KaTEvAOYHOAs TaAW THS KAivns yivera. P. 337. 27. 

LT: Greg. Nyss. de Or. dom. ii (Migne P.G. xliv. II4ID). The liturgical Lord’s 
Prayer i is not mentioned explicitly, but the connexion with the liturgical proém 
is obvious: P. 339- 20 sq. Cp. 0b. II40 C «0 ovTw TH oixeorary mpoon'yopig 
ETMIKAAEICOAl Kal €izrecy TT atep" olas yap TO A€yovTs x pela Puyxis, Sons THs TIAPPHC!IAC. 

"8 See. n. 79. Cp. S. Greg. Nyss. Or. cat. 37 (Migne P. G. xlv. 96 B). 

19S. Bas. Ep. xciii (iii, 186£) 7d 5 év Tois Tod Siwypov Karpois dvayKda ecOai 
TWWa pn) TapovTos Lepéws 7) AELTOUPYoOU THY Kowwviay AauBave TH idia xecpi undapws 
eivar Bapv mepiTTév eats Amodekvivar bid TO Kal THY paKpay ovvnPeav TovTO bi avTaV 
TaY TpaypaTwv moTwoadba TavTEs yap of KaTAa Tds Epnuous povatovTes EvOa pH 
éorw iepebs Kowwviay oikor KaTéxovTes ap EavT@v petadrdapBavovow. ,. . dnaf yap 
THY Ovotay TOU iepéws Tee woavTes Kal SedwKdtos 6 AaBwY avThy ws SAnV dpod Kal’ 
ExdoTnv peTadrapBavev Tapa Tod Sedwkdtos eixdTws peTadrapBavew Kal brodéxecOat 
TOT EVELV opeider. kal yap Kat ev 7 exdnoig 6 iepeds emdidaor Thy pepida kat 
Kar eXet abrny 6 brodexdpevos per” efovaias dndons kal ovTw mpooaryes TO o7opart 7 
idia xeupi* Tabrov Toivuy éoti TH Svvape: eiTe play pepida deferai Tis TAPA TOU iepéws 
eiTe ToAAas pepidas 6 pod. S. Greg. Thaum. Lp. canon. 11 pédegis THY ayiao~ 
para : Neocaesar. 13 em X@pLor mpeaBUTEepor ev TO HupiaK@ Tis TOEwWS mpoopépenv 
ov SvvavTat TapévTos émioKOTOU 7 mpeaBurépav Toews ovTE pay dprov diddvar ev ed xh 
ovde ToTHpLov : Gangr. 4 Tpoopopas peradau Barer: Ancyr. 16 THs mpoopopas épanté- 
cOwoay ... TYYXavEeTWOaY THs Mpoopopas ... TUYXAVETWOaY Tis Kowevias : : Caesar. 
Nazianz. Dial. ill, qu. 169 (Migne P. G. X¥Xvii. 1193) Kupions kat dpapdrws airs 
bndpxew TO Ociov o@pa TO emi THS Gelas Tpamegns i icpoupyovpevoy Kal TO O.dow TavTy 
aTpyATws Siapovpevov Kal GANKTWS METEXOMEVOY, 


The Byzantine Liturgy before the viith Century 527 


BPreNDixX’ O 


THE BYZANTINE LITURGY BEFORE THE 
| SEVENTH CENTURY 


H ZYNA=IZ* 
«MASS OF THE CATECHUMENS) 
{THE LITTLE ENTRANCE) 
Oi Warrar aveAOdvres A€youcr TOV TpLTdyLov 
"Aytos 6 Oeds, aytos iaxupds, aytos abdvatos €dénoov nas 
kat 6 Aads trakover?. 
*O tepeds Oupra tiv éexxAnotav®. 
{THE LECTIONS AND THE SERMON) 
“Orav eicéAOy 6 Tis exxAnoias mpoeatas evPews A€yer 
Eipnyn wacw 
& Aads 
Kal tT mvevpati cod * 
eoTynKev 6 Stdkovos péya BoSv kai Aéywv kai TotTo ToAAdKts 
IIpoaxopev 
Kai dvehOadv dpxetar 6 avayvaorys 
Tis mpopnreias } .... $ 
eee Bee BE ey reine ist ee fi 
‘O dvayvaorns Aéyer 
Tod dmoatddov {...... } 


6 ’AtéoToAos. 


‘O avayvaorms A€yer 


Ve ~ 


Tov evayyekiorod f ..... 
70 EvayyéAvov ., 
*O dptAdav 
Elpyyn maou 
6 Aaés 
Kal T@ mvevpati vod 
4 ‘OpiAta °, 
{THE DISMISSALS) 
Ol Karnxotpevor éepyovrar, 


Al Ovpar KAclovra”. 


Io 


T5 


20 


25 


30 


528 Appendix O 


{MASS OF THE FAITHFUL) 
(THE PRAYERS) 
*O StdKovos 
‘Yrép rhs oikoupevns 
5 ‘Yep ths éxxAnolias ths émt mepatov 
‘Yrép ths eipnyns 
‘Yrep tev ev cupopais ® 
o TpoeTTHs 
IO Eipnyn maou 
5 Aads 
Kai t@ mvevpate ood 


& tpoeatds evroyet *. 


(THE GREAT ENTRANCE) 


15 Aéyet tpvov 6 Aads Tov Tis mpo0écews dptov Kal Td 
Kepac0ev dptiws toTypiov TO ayio 


Ovotacrnpip mpoodyoucw ot SidKovor 
kat tUWéacw emt tHv Tpdatelav?. 


. . « » Bagited boty <. < 


{THE KISS OF PEACE) 
20 ‘O mpoerrTas 
Eipnyy maow 
6 Aads 
Kai to mvevpate cov 
domafovrat adAnAous *. 


{THE CREED) 


be 
ey 


To Gyvov Ma0ypa A€yerar 2°. 
{THE DIPTYCHS) 
Ta Aimruxa tapd tod Siakovou A€yerar 
TOV KEKOLLNLEVOV 
30 ‘Ymép paptupey 
e 4 cal , , , 
Yrép tov dytov tecodpav cvyddeav 
¢€ A ~ > ¢ , bad a > , A , A A , 
Yrép trav év dala TH pynun apxvemickdra@y Tod 8 Kai Tod § 
‘Yep tov ev XptoT@ kekouunpevoy Kal T@Y Tas pveias UTEp av’Tav emtTedoLYT@Y 
Tov CovTwv 
35 ‘Ymrep ths é€kkAnoias 
€ ‘ n a ~ , \ ~ / 
Yep tv matptapxey tod &' Kai rot 8 
e A nw > , ~ , \ ~ , 
Yrep tTav emiokoT@y tod 8 Kai Tot § 


The Byzantine Liturgy before the vith Cent. 529 


‘Yrép tod Baoii€ws tod 8 

‘Yrép tev dpxdvtav rot 8 Kal tod 8’ 
‘Yrép tod mAnpoparos (ris éxkAnovias ) 
‘Ymép tod 8 Kai tod 8.1 


«ANAPHORA) 5 
‘O tepevs 
« , -~ ‘ ¢ ~ ’ - ~ \ €¢ 9 , a a ‘\ A \ 
H xapts Tov kupiov nuoy Incov Xpiorov kat n ayarn Tov Geov kat Tlarpo% xat 
f Kowwvia Tod dyiov Tvevparos ein pera mdvrov tpav* 


ww A 
Ave roy voovv'® 10 


q Evxapiortia '* 


"Aytos dytos aytos Kuiptos caBawd xrrd 


F : / : . . . . : ; 15 
Mvorikas ovy éavtov €Oucev Gre tais oikeiaus yepot pera TO Seemvngar AaBwv 
Tov GpToy evxapratnoas avederEe kal €xacev eupitas EavToy TO avyTLTIT@ Spoiws 
Kal TO TroTnpLoy eK TOU yevyTpaTos THS apmedov KEepaoas kal evyaptoTHoas Kal 
avadeiEas t@ Ged Kali Tarpi eiwe AdBere ddyere kat AdBete miete’ Tod76 éort 
TO O@pd pov Kal Todté éote TO aipa pov, 20 
‘H dpxtepaticy, *EmixAnots 17, 
{THE INTERCESSION ) 


e ‘ ~ > , , 

Yrép trav év mioter mapedOdvt@v 

e ‘ » 4 ‘ > , ~ la 

Yrep eipnyns kal evotabeias tod Kéopou 

€ cal ~- 
Yrep mavtav tov avOparer ® 25 


4 ” ” » fee Y 19 
Etre exovtes €(T€ UkOYTES NuapTOoMEy TUvyXwpNno ov 


. 7 . . . . . . . . . . . . 


{THE BLESSING) 
‘O mpoeotas 3° 
Xdpis tiv cal eipyyn «. . s . 
6 Aadés 
Kal 7O mvedpate cov ™, 
(THE LORD’S PRAYER) 
‘H_ Evxy trav moray”. 35 
(THE INCLINATION) 


‘O mpoeoraes 
Elpyyn maow 


M Mm 


530 Appendix O 


6 Aads 


Kal ré mvevpate cov ™ 


(THE MANUAL ACTS) 


4 ‘H _KAdotg tod dprov”, 
MeyaAn 77 dwvi tiv Xetpa aipwv eis tos Acye 6 tepevs 
Ta ayia rots dyious ** 


{THE COMMUNION ) 


IO MetadapBavovor tis Ouctas *, 


{ THANKSGIVING) 


Meta to petaAaBetv edxapirtodor ”, 


"E90s tmaNatov BovAetat dvd tHv Bacikevoucav (mdAtv) St av woAU Te yxptua 
pyip 
~ , ~ ~ ~ ~ la! 
TOV Gyiwv pepidwv Tod dxpdvtou cHpatos Xpiorod tod Yeod Hyav Eévasropetvor 
15 twatdas adpOdpous petatéumrovus yiyverOat Tapa Tav és XapardibacKddov hoitav- 
Twv Kal TadtTa KaTteoBiew 2”, 


The outline of the liturgy of the beginning of the fifth century can be 
gathered from S, Chrysostom’s Constantinopolitan writings; but evidence has 
been added from other writers of the fifth century (Soz., Socr., Philostorg., 

20 Theod. Lect.) and of the sixth (Eutych., Jo. Eph., Evagr.), the latter of whom 
at least represent in some points a usage later than S. Chrysostom. If the 
ritual of the two entrances and the creed be omitted and the offertory be 
inserted, probably after the kiss of peace, the result will represent approxi- 
mately the rite of S. Chrysostom’s date. (The de S. Liturgia attributed to 

25 John the Faster [MS. Paris Graec. 2500 f. 206 v: Pitra Spicileg. solesm. iv. 
p. 440] is certainly spurious and of a much later date.) 

An interesting passage in S. Chrys. zm 1 Thess. xi. 4 (xi. 507 c) describes the 
poor begging at the vestibules (rd mpomvAaa) of the church: cp. Evagr. H. £. 
iv. 15: for the ambo (duBor, Bhua Toy advayvworav) see n. 6 below; the sanctuary 

30 (@voracTtHpiov) n. 2, and the synthronus of the presbyters (Jo. Eph. H. £. i. 12, 
p. 11: 18, p. 27: ap. R. Payne Smith The third part of the Eccl. Hist. of John, 
bp. of Ephesus Oxon. 1860), and the bishop’s throne (6 émoxomxds Opdvos) n. 6: 
the form of the altar as a slab supported on columns is perhaps implied in 
Socr. H. E. vi. 5, n. 6 below: the ciborium over the altar was general in 

35 Constantinople in the sixth century (Jo. Eph. H. E. v. 22, p 362: cp. ii. 30, 
p. 142). Evagr. H. E. ii. 3 describes the martyrium of S. Euphemia at Chalcedon, 
and it is unnecessary to allude to the fully developed byzantine type of church 
in Procopius’ account of S. Sophia and the other buildings of Justinian. The 
concelebration of the presbyters with the bishop is referred to as a matter of 

40 course in jo. Eph. A. 2. 1.1, Bp. 15: 48, Brey. 

1 Suvafis S. Chrys. in Act. Ap. xxix. 3, (ix. ae9.c)? Soer, 7. £. vii. 5. 

2 Conc. sub Mennad (Labbé-Cossart v. 1156D) TOTE hovyn peyadn mavTeEs of TOU 
Aaov ws éf Evds oTdpmaros EBdnoav EtAoynros Kipios 6 Beds Tov “IopanA Ott émecké- 
Paro Kal éroinge AUTpwow TH AaG@ avrov* emi wodAAY 5e Wpay avTipwvovvtav ExaTépwv 

45 Trav pepav Kal WadrddvTwy Tiy Yarpwodiay TavTnv of WadTaL EweTpaTnoay avEdOdvTeEs 


The Byzantine Liturgy before the vith Cent. 531 


eimeiy Tov Tpiodyov Kal aviTav adpfapevwy Tas 6 Aads EnavoaTo Kal UmHKoVTE TOU 
Tpicayiov’ Kal pera Thy aGvayvwotv Tov ayiov evayyeAiou ef EOous THs Ocias AEcTOUpyias 
émiTedovuperns Kal THY Ovp@v KrAE.cPacav Kal TOU ayiov pabnpatos KaTa TO aivNOES 
AexPevTos, TH KapS Tay Sintvxov peTa TOAATS Hovyxias ovvédpapov amay Td TAGs 
KUKAw Tod Ovo.acTHpiov Kai jKpO@YTO Kal ws povoy érAéxEnoay ai mpoonyopia THY 
eipnuéevwv ayiwy Teccapwy ovvddwy mapa Tov Siakdvov Kal TeV év doia TH py 
dpxiemiokorav Evpnpiov kal Maxedoviov nal A€ovtos peyaAn pov expafay anavtes 
Acta oor Kipre wal peta TovTo pera madons cdTafias émAnpwOn ody OCG H Oeia 
Aetouvpyia. The legend of the supernatural revelation of the Trisagion in the 
pontificate of S. Proclus, 434-46, (S. Jo. Damasc. F. O. ili. 10) probably marks 
the date of its insertion into the liturgy. For the struggle over the insertion 
of 6 ctavpwOeis 5” Auas in Constantinople see Jo. Eph. H. E. ii. 52, p. 156: iii. 
19, p. 198: Evagr. H.E. iii. 44. *AvedAOdvres sc. into the ambo. 

3 Eustratius vita S. Eutychii x. 92 (Migne P. G. 1xxxvi. 2377 C) Tijv aywwrarnv 
peyaAnv Tov @cov éxxAnoiav Ovyidoas, where the reference is to the beginning 
of the ceremonies of Easter-night. 

4 S. Chrys. im Col. iii. 3 (xi. 348) drav eicéXAOn 6 THs ExxAnotas mpocoTas evOews 
A€yer Eipnvn maow- Srav dmrAyH Eipnyyn maow' Stay evrAoyn Eipnyy maow* Strav 
doTa{ecOa Kedevn Eipnyn maow' Stay % Ovoia TerXcCoOH Eipyyn maou, nal peragd 
madAw Xapis wpiv kal eipnyn ... Kal AapBdvovtes Kai artibiddvtes TH OiddvTe Tihv 
eipnvnv mohepovpev 3 A€yers Kai TH mvedvpati cov. The Trisagion and the censing 
preceding the first salutation are additions later than S. Chrysostom’s time. 

5S. Chrys. in Act. Ap. xix. 5 (ix. I5Q9E) €ornxev 6 Siaxovos péya Bow Kai 
A€yov Tpécywpev kal TovTo ToAAaKis... peT exetvov GpxeTa 6 avayvwortns THs 
mpognteias “Hoaiov ... ita eis émnxoov éxpwvel A€Eywv Tade Aeyer Kipios: in 2 Thess. 
iii. 4 (Xi. 527£) dray yap dvaotas 6 dvaywwonwv éyn Tade A€yer 6 Kupuos, kal 6 
diakovos éaTtws éematopi(n mavtas KTAX: in Heb. viii. 4 (xii. 91 B) Kal dvedAOdv 6 
dvayvworTns rA€yer mpHTov TO BiBriov Tivos éoti, TOU Setvos TUXOY TpopHnTov H aTo- 
aTéAov 7] evayyeAtoTOU, Kal TOTE A€yer A A€yeL WaTE EvonpOTEpa byiv eva Kal p7 
pdévov Ta éyxeipeva cidévac GAAA Kal Ti aitiay TOY yeypappéevwy Kal Tis TavTa 
cipneev: in Act. Ap, xxix. 3 (ix. 229 D) TocovTwy pev mpopyntav SevTepov Tis 
€Pdopab5os bpiv diareyopevwy, rocovTwy 5é dmooTéAwy evayyeAloT Ov TaVTAY TA OWTHpLA 
déyyara mpoTiévtwy: in 2 Thess. iii. 4 (xi. 528 D) érecd?) TA adTA A€yers akovew Kad’ 
éxaoTnv jpepay, eimé por Toiov mpopnrov éatt TO xwpiov 70 dvayvwobev Kal Toiov 
dmootédkov % Toias émoatoAns; “AveAOwy sc. into the ambo, 76 Baya Trav ava- 
ywotav Soz. H.£E. viii. 5. At a later date the Gospel was not recited by 
areader: Soz. H. E. vii.19 mapa 5€ dAAos (se. other than the Egyptians) d:dxovor, 
év mohAats 5€ éxxAnoias of iepeis pdvor, ev E& Emonpos Huépais EmiokoTar ws ev 
KovorayrivouvméAe Kata Ti mpwTny hpepav THs dvactacipov éoprys. Cp. Socr. H. E. 
vii. 5. All stood at the Gospel, Philostorg. H. £. ili. 5 (which implies the 
practice of Constantinople). 

® Seen. 3. Cp. Soz. H. E. viii. 18 maparrovpevév Te Kat modAdeis ioxupiCdpevov 
(sc. S. Chrysostom) xpiva: mpérepoy tots Katainpioapévous adbtod madw drown- 
gicacba ws iepetor O€pis jvayKacay tiv eiphvnv TO rAa@ TpoceTety Kai eis TOV 
émakomikoy Kkabica Opdvov’ dvayKaabels 5e Kal oxéhidv Tiva Bre~HAOe Adyov. But 
S. Chrysostom generally preached from the ambo: Soz. H. E£. viii. 5 rocotrov 
5e mpds aitov 70 mANnOOsS Exexnvecay Kal THY abTov Adywr Kdpov ovK Eixov WoTE érel 
wor Copevor kai wepOAiBovtes GAANAovs Exvdvvevov ExacTos mpoowrépw i€var Bratdpevos 

ws eyyis mapeoTas axpiBéaTepov avTod A€yovTos dKovor péecor EavTov Tact Tapexwv 
émi tov Bnyaros Tav dvayvwoTay KadeCopmevos edidackey: Socr. H. E. vi. 5 6 obv 
énigkonos, TOU Evrponiov ind rd Ovovacrnpiov Keipévov Kal éexnenAnydtos td Tov 
poBov, kabeabels emi Tov duBwvos b0ev ciwOe Kat mpdrepov dpr€iv XApw Tod éfaxove- 
Oar dAdyov édheyxntixdy eérewe Kat adtov. For two sermons at one synaxis 
see S. Chrys. hom. ined. viii. 1 (xii. 371 D), where S. Chrysostom follows a Gothic 
priest who had preached in his own tongue. 

* The dismissal of the catechumens is implied in S. Chrys. in Act. i. 8 (ix. 13 A) 
el piv ov Eri dpquihddrdgas ort Oeds eorw 6 Xpiotds ew 77H Kal pnde Ociwy dxove 


Mim 2 


10 


15 


20 


30 


40 


45 


50 


10 


15 


20 


25 


30 


35 


40 


45 


50 


55 


532 Appendix O 


Aoyov pnde év Tots KaTnXovpévors apiOuer ceavtov. Soz. H. E. vii. 16 probably 
implies that the public penitential status was abolished at Constantinople at the 
end of the fourth century. For the closing of the doors see n,. 2 above. 

* S. Chrys. in Act. Ap. xxxvil. 3 (ix. 2848) 8:d TodTO pelCova Sivarat 76 KowWdv 
THs éxxAnoias Kal darep Kad’ Eavrov ov dvvaTai Tis peTA TOV GAAwY y.Wdpevos icxvE 
dia TOUTO padioTa avayKata ai evxal évTavOa yivovra inep THs oixouperns, iTep THS 
éxkAnoias THs Ent wepaTwv, bmép THs eipyvns, bmép Tov év ovpdopais, which can 
perhaps best be referred to the prayer of the faithful. 

9 S. Eutychius de paschate et ss. eucharistia 7 (Migne P. G. 1xxxvi. 2400) ote 
parad {ova of Tov THs mpoOécEews ApTov Kai TO KEpacbev apriws moTHpioy TO ayiy 
OvotaoTnpi mpooayew pedAovons THs AeTOUpyeKTS TAaLEws Uuvov Tiva Parpiov Eye 
TapadsedwKoTeEs TO AAD TO yivopevy mpaypyar. mpoapopoy ws vopiCovor, “ Bactréa 5déns” 
mpoopépery 7) Kal mpocayopevew Ta eiapepspeva Kal undérw TeAErwOEevTa Hid THs apxrEepa- 
TiKHS EmtkAHOEwWS, Kal TOU év adTols dvaddpmovTos ay.acpod, €i wh TL ETEpov BovdroLTO 
avrois TO byvovpevov ... “ de Tos AEviTas PépovTas apTovs Kal ToTHpiov oivov Kat 
TiOévTas ént Tv Tpame(ay”’ (quoted from an unknown work of S. Athanasius), 
Both of the existing Cherubic Hymns, Oi 7a xepovBip, p. 377, and Svyncarw maca 
odpé, p. 41 (that of Easter Even), are open to this criticism, and one of them may 
be, inaccurately, referred to. Cedrenus HAits?. p. 386 c (i. p. 685, ed. Bonn 1838) 
refers the institution of the Cherubic Hymn to the reign of Justin II, 565-78. 
*Aptiws kepacbév seems to imply that the prothesis was not yet moved back to 
the beginning of the liturgy, but was made immediately before the Great 
Entrance. The offering of mpoogopai for the dead is mentioned in S. Chrys. 
in Act. Ap. xxi. 4 (xi. 176D) émvo@pev boas Svvaucba mapapvbias Tois ameABovaw, 
avti Saxpiwy, dvi Opnver, avTi pynpelwy Tas éAenuoovvas, Tas evxas, TAS TMpoTpopas 
iva KaKetvor Kal Hues TUXWpEV TOV ErnyyeApevew ayab@v. The story of Theodosius 
in Theodoret H. £. v. 18 shows that the emperor remained within the sanctuary 
after offering his oblation: cp. p. 538. 20. 

10 See n.1. (For paénya=creed, see the edict of Justin II in Evagr. H. E. 
Vv. 4 70 dyiw oupBorw Aro pabnyatt TeV ayiwy warépwy: S. Maximus zm Dionys. 
Ar, E. H. iii. 2 paOnyua kat ovppadnua: Cod. Rossan. of Lit. S. Chrys. in 
Swainson Gk. Lit. p.go, note c). Theod. Lect. H. E. ii. 32 TipdOeos (patriarch of 
Constantinople, 512-518) Td Trav Tpiakociow Séxa Kal dxTw waTépwy THs TicTEWs 
ovpBodov Kad’ Exaorny ovvagiv A€éyeoOa Tapeckevacev emi SiaBorAn 5nGev Makedoviov 
(his predecessor) ws atrov pr dexopévov 7d avpBodrov ama~ Tov érovs A€EyopmEvov 
mMpoTeEpoyv év TH ayia Tapackevyn TOU Belov MAB0US TH kaip@ THY y.VopEevwv Hn TOU Em- 
oKoTov KkaTnxnoewv. Joan. Biclarensis Chronic. (Migne P. L. ]xxii. 863 B) says that 
Justin II in his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli 
congregatorum et in synodo Chalcedonensi laudabiliter receptum in omni 
catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur 
oratio. John Biclaren. was in Constantinople at the time and his evidence 
ought to be good: but there is no other trace of such a position for the creed 
in an eastern rite. Hence either Justin must have unsuccessfully attempted 
a change, or John must have confused the details of the Greek use with that 
of his own Spanish rite, into which the creed was introduced in this position 
by the third Council of Toledo in 589 (c. 2: Bruns Canones ii. p. 213). 

11 See n. 2 which seems to imply this position for the diptychs; and for the 
names also S.Chrys. in Act. Ap. xxi. 4 (ix 176A) ovx amA@s 6 Sidxovos Bog “Trép Tav 
év XpioT@ Kexoupnpéevwy nai Ta Tas pveias UTép abTa@v émiTeAovpevwy. . . ev KEpaiv 
% Ovoia Kal mavTa mpdKetra nbTpEemiopéva, Taperow ayyedo. GpxayyeAol, TapeoTW 
6 vids TOU Oeov, peTA TooavTns Ppikns EgTHKaCLY GnayTEs, TapEeoTHKacLY ExEivoL 
Bo@vres mavTov avywvTwy, Kal Wyn aTA@s yivecOa Ta yiWdpeEva; ovKOdY Kal Ta GAAG 
amA@s nal TA bTEp ExkAnoias Kal TA Unép TaY icepéwy TpocpepdpEva Kal TA bTep TOU 
TAnNpwpaTos’ pr yevorto* GAAG TaVTA ETA TidTEWS yiveTaL. Ti oleL TO“Tmep papTUpwv 
mpoapepecOa, TO KANOHva ev exeivn TH Opa; Kav papTupes Wor, Kav bwep papTipwv 
peyaAn Tin TO dvopacOjnva Tov SeamdTov TapévTos, TOU Oavarou émTEeAoupevou éxeivou, 
Ths ppixtis Ovaias, THY apatwy uvoTnpiwv. (This passage is referred to the diptychs 


The Byzantine Liturgy before the vith Cent. 533 


with some hesitation: its tone reflects a moment of expectation like that im- 
mediately before the anaphora rather than that of the finished action. But it 
may refer to the litany during the fraction: cp. p. 475. 6). For the names of 
patriarchs see Evagr. H. E. iii. 20 sq.: Jo. Eph. H. £. ii. 34, p. 145, iv. 57) P- 331: 
of bishops, iepéwy above, and Evagr. HI, E. iv. 38: of the emperor 270. iii. 34: of 5 
the magistrates Jo. Eph. HE. ii. 11, p. 108: of individuals S. Chrys. i Act. Ap. 
XViil. 5 (ix. 151 B) puxpdy €or elwé por 70 Kal év Tals ayias dvapopats del TO dvoua 
gov éyxeto0a ; (where a position after consecration is not necessarily implied). 
For councils cp. Evagr. H. £. iv. 11. 

12 Theodoret ep. 146, above p. 479. 10. Cp. p. 321. 10 

13S. Chrys. i Heb. xxii. 3 (xii. 207 D) peta 7H yxeEp@y Kal Tov vody davadd- 
Bopev* tore of pepunpevor Ti A€yw" Taxa Kal emypwwoKETE TO AEXOeY Kal GUVYOpaTE 
Omep Tvigduny® érapwpev eis Bos THY Sudvoiav. De poenit. ix, quoted above p. 479. 
15, is perhaps Constantinopolitan. 

4S. Eutych. de pasch. et ss. euch. 7 (Migne P. G. 1xxxvi. 24008) ei 5é wal én 15 
T® TuTnpiw Tov Seinvov nixapiatynoey (S. Luke xxii.17) od Oavyaoruv’ Kal hes yap 
evxXapioTovpev Kal emt THs KowHs EoTiagews Kai Ent THS pvaotinHs. The custom of 
saying the anaphora inaudibly was apparently gaining ground in the sixth 
century, and Justinian attempted to check it: Nov. 137 § 6 iubemus omnes epis- 
copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 20 
exaudiatur divinam oblationem et precationem quae fit in sancto baptismate 
facere ut inde audientium animi in maiorem devotionem et Dei laudationem 
et benedictionem efferantur. 

18S. Chrys. im Col. ix. 2 (xi. 393D) tis 6 tuvos Tay dvw, Ti rA€yer TA YeEpouBip 
igacw oi muoroi. Ad eos qui scandal. 8 (iii. 482 c), quoted above p. 479. 22, was 25 
written during S Chrysostom’s exile and may represent the passage of the ~ 
Byzantine thanksgiving following the triumphal hymn as well as that of the 
Antiochene. 

16S. Eutych. de paschate et de ss. eucharistia 2 (Migne P. G. 1xxxvi. 2393 B). 
The form is evidently a liturgical one, and is closely akin to that of S. Basil: 30 
but notice (1) dvédegée and dvadei~as TS Oe@ Kai Marpi, which is not in the earlier 
Basilian form p. 327 sq., but is in S. James p. 51 sq.: cp. p. 87, where it is not 
found with the chalice: (2) the AaBere miere, for which cp. p. 87. 14: 177. 23: 
232. 29: 469. 27: 526. 14. 

7 See n. 6 and S. Eutych. uw. s. 8 (2401 B) €AOwpev emi Ti TEAClwow TaY pvoTN- 35 
piwy’ ovTos 6 apros Kal ToUTO TO ToTHpLov baov ovTw evxal Kal ixecia yeydvacr PA 
ciciv’ émav 5e ai peyddAa evyal Kal ai Aya ixecia dvaneupOGor nataBaiver 6 Ad-yos 
eis TOv ApTov Kai TO ToTHpLoy Kal yiveTa avrov o@pa. 

18S. Chrys im Phil. iii. 4 (xi. 217 F) 6tav yap éaTthen Aads ddAdKANpos XElpas 
dvareivov res, TAN papa. LepariKdv, kal TpokenTat % ppixtn Ovoia, THs ov Svowmngopev 40 
imtp ToUTwy (Sc. TAY deh OévTwv) Tov @edv TapaxadovvTes ; GAG TOUTO pev Tepi 
Tov év TidTEL mapeABovTav" oi 5 KaTnxXovpevor ode TavTns KaTag.ovy Tat THS mapapvdias 

. Eveore méevgnow imeép avTav bddva .. . dia Ti yap imep eipnyns Kai evoTtadeias TOU 
Koa pov éxédevoev ev xETOaL ; ; ia Ti iatp TAVT OV dy Oparma KTA; 

Ye Chrys. in Heb, xvii. 2 (xii. 166¢) én Tis mpoapopas 7s dvapepopev kat 45 
Ta dpapThpara Aéyovres Etre Exovtes wTA, TovTETTL peyvynpea aiTwY mpaTov 
kal rote THY avyxwpnow aitovpevy. The formula is placed here on the analogy 
of p. 58. 4: 336. 16. 

* Seen. 3. Cp. p. 337. 28: 61. 14. 

ae Chrys. hom. in Eutrop. 5 (ili. 385 B) mas 5 Tov Oedrpov TovTov AvoévTos 50 
ipeis pvaTn pia aperbe Kal Tiv edx TY épeire éxeivny bu’ As kedevopeda. Aéyeww “Aes 
hpiv KaOds Kai hyeis dcpiepev Tots dcperheraus jpav. (For the occasion see Socr. 
H1. E. vi. 5:) In Col. x. 3 (xi. 399 B) «ira émels tiv ed XIV TOV moToV évTavda 
éravero, ws Kopavida Twa Kal ovvbEeo pov imep mavTay THY evxIV TonodpEVos, 

@ S.n. 3 bray 4 Ovaia rerA€aO7 Eipyyn maov. Cp. P. 340. 55 

2 S, Eutych. u. s. 3 (2396A) % KAdows ye piv Tod dprov TOU Tipiov Tiv opayny 
Sndoi. Perhaps a deacon’s litany should accompany the fraction : see n, 11 above, 


10 


20 


30 


wn 
on 


40 


534 - “Appendix ?P 


tS. Chrys. 72 Heb. xvii. 4,5 (xii. 170 B) Kal év TH exKAnoia érerdy TA wey Eat 
bya mpoBata, TA 5€ KEeKakwpéva Sia THS pwvns TavTns Sieipyer TadvTa Exeivav 
Tepiiav tayTaxov Sia THs Kpavyys Tavrys THs ppixwdeorarns 6 tepe’s Kal Tovs arylous 
KaAwY Kal EAKwY,.. TavTqy apinat THY pany HEeTa TO Ti duvoiav anapriabivat Tacav 
aE Heyary TH Povn, ppieTyn 7H Bon xabamep TLS enpu€ THY Xetpa alpwv eis Vos iynros 
éoras maa kat adnros YEyorvas kal péya ew éxeivn TH ppeerh novxig dvaKxpavya cov Beas 
éTav yap ein Ta Gya Tots Ayios TOUTO Aeyet Ei tis ov Eat dyos a) mpooira. In 
the preceding context he says—rois dylows Tatra didorat’ TovTO Kal 6 d:aKovos 
emipwvet TOTE TOS ayiovs Kadk@v: but this may refer to the words of the deacon 
at the dismissals, or 6sa4#ovos may be used in a general sense to mean ‘ minister, 
unless the deacon repeated the formula after the celebrant. 

2° S. Chrys. im Heb. xvii. 4 (xii. 169 B) moAAol THS Ovoias TavTys dma peTadAap- 
Bavovor Tov TavTos éviavTov, GAAot 5é Sis, GAAow SE TOAAAKLS. Tpds OdY ATaYTAS HUY 
6 Adyos éativ, ob mpds Tovs évravOa 5& pdovoy GAAA Kal pds To's ev TH Epyuw 
KadeCopevous éxeivor yap Ana€ Tov éviavrov petéxXovat, ToAAAKIS Be xal bia Svo éToY. 
ti obv; Tivas amodefducba; Tors dnag; Tovs ToAAAaKIS 3 TOUS OALYAKLS; OVTE TOUS dma 
OUTE TOUS TOAAGKLS OUTE TLIS dALYAaKIS GAAG TOds ETA KaBapod GuVELSITOS, TOUS META 
xaOapas Kapdias, Tovs wera Biov CAnmTov. of ToLoOvTOL del TpoTiTwaar, oi SE pT) TOLOUTOL 
poe dmag. Ti SnmoTe 3; OTL Kpipa EavTois AapBavovor Kal KaTaKkpipa Kal KOAaaLW Kal 
Tipovpiay : in 1 Thess, Xi. 4 (xi. 508 D) 6 KuddOs wal dvamnpos, 6 YEpav kal para 
Huplecpéeros kal pirrov wal KéopuCay exo dua TO vew ‘7 Kar@ Kat avT@ TO TIHV 
adoupyiba TEpLCEL MEV kat TO dain pa em THs Kepanriys EXovTe EpXeT aL THS rpam ens 
pedétwv kal afiovTa THs evwxias THs MVEvpaTLKAS Kal TOV a’TaY ExaTEpoL ATroAavovat 
kal ovdepia éort Siapopd: im 2 Thess. iv. 4 (xi. 535 F) ob peta mAclovos péev eya 
Sayerctas bpeis be pera éAdrrovos peTéxopev THS lepas Tpawe(ns GAN’ dpoiws ExaTeEpor 
TaiTns épamTopeda’ ci 5é EyW mputepos kTA, The particle was delivered into the 
hand: see the story in Soz. HZ. EF. viii. 5. 

6 S. Eutych. uw. s. 3 (2396 A) Kal Womep TOTE pETA TO Hayely bpvnoavTes efHAOOV 
eis TO Gpos THY éAaI@Y OVTwWs Kal HyEis pETA TO peTadaBeElv TOU ayiov GwyaTos Kai 
aiparos evxapioTovper Kal éfipev ExacTos eis TOY idioy oikov émavepxdpevot. 

27 Evagr. H. E. iv. 36.. Jo. Eph. H. £. ii. 10, p. 105, mentions that ‘pearl’ 
was used for pepis, but he speaks as if it was not yet a familiar name. For 
reservation see S. Chrys. op. ad Innocent. i. 3 (ili, 519 A) 0a Ta ayia dimenery To 
eigeA Dov TES ol oTpari@rat av Evi Kadws Eyympev apinrou joav TavTa TE Edopav Ta 
évoov Kal TO Gywrarov aiva Tov Xpioted ws ev TocovTw OopiBw «eis Ta TeV 
mpoepnuevav oTpatiwtayv iuaria eexelro: cp. Jo. Eph. H. E. u.s. 


APPENDIA.? 


THE BYZANTINE LITURGY OF THE SEVENTH 
CENTURY 


H APIA THE EKKAHXIAX XYNA=IZ! 
(MASS OF THE CATECHUMENS) 


{THE LITTLE ENTRANCE) 


‘H_ 1pa is Thv aylav éxkAnoiav Tov apytepews Kal f TOU Aaov ciV TO 
paty cis THY aylav éxKAy rT PXLEPews Kal F rT] ; 


iepdpxy Eicodos * 


The Byzantine Liturgy of the vith Century 535 


& Tpiodytos Dpvos 
” e , o > , ¢ 2A7 » 7 came 
Ayuos 6 Geds, aytos isxupds, aytos abavaros €hénooy nas 
& dpxtepevs év TO tepateiw eioépyxetar Kal eis Tov Opdvov Tov tepatiKdv 
avaBaiver 7. 
{THE LECTIONS AND. THE SERMON) 
‘O Gpxtepevs amd tod Uipous Tis Kalédpas TH ExxAnoia EmpOeyyerar 
Elpyyn mace 
& Aads aoxpivetar 


\ a“ , -~ 
Kat tT mvevpate cov * 


6 dvayveartys ém’ duBwvos tiv MaAdatdvy Aabqkyny amodwvei °. 
“O iepowaArys TO Vetov dopa’. 
‘O apxtepes 
Eipnyn tact 
6 Aads 
Kai ro mvevpate ood * 
6 dvayvaoryns Tov “AmécroAov avaywooker *. 
‘O iepodArns 1d Ocitov dopa ®. 
‘O dpxtepets 
Eipryn mact 
6 Aads 
Kal to mvevpare cov* 
7] Sela Tod Gyiov EvayyeAiou dvayvwors ”. 
‘O mpoeotas Si8doKer Tots Tis evocBelas Adyous®. 
{THE DISMISSALS) 
“O dpxtepeds kdrerot Tod Opdvou 
i) TOV KaTHXoUpévwv Kal 7 TV AoiTav TOv dvatiwv amoAvals Te Kai éxBoAr 
Sid t&v Aettoupyav yiverat ®. 


‘'H KAciots Tv Oupdv"”. 


«MASS OF THE FAITHFUL) 
1 


(THE GREAT ENTRANCE) 
‘H trav dylwv Kai certav pvotnplwv Eicodos 


ol BidKkovot tov Gprov mpoTiOéacr KekaAuppévov TA Se troThpia od KkexaAuppeva |. 


(THE DIPTYCHS) 


Ta Almruya tdv dtrobavévTwv 


TS 


20 


wb 
or 


30 


35 


IO 


15 


25 


30 


536 Appendix P 


eis TiHv Gylav dvadopav émi tis dylas tpamélyns peta Tovs dpxtepéas Kai tepéas 
kai Stakévous kat (Tovs) tavrds iepatrixod TadypaTos peta TAV Aaikdv ot BactArcts 
pvnpovevovtar A€yovros Tod Siakévou 
Kal roy ev miorer Kexounpevov Aaikov Kovoravtivov Kevoravros kth 
oe a a 
7a Sintuya tav lovtwv 
cvtw 5é kal tdv Lovrwv pvypovever Bactkewv peta Tos lepwpevous mavras 
oer SS A fs 


(THE KISS OF PEACE) 


‘O "Acracpos tact mpordwvetrat |, 


(THE CREED) 


‘H rod Oetou LupPBdrovu tis miorews yivetat wapd mavrwv spodoyia?®. 


{ ANAPHORA) 


ylverat 7 TOU tpicaylov dmavotos Tv aylwv dyyéAwv GyworiKky SofoAcyia 
Tapa tavtos Tov moro Aaod '°, 


{THE LORD’S PRAYER) 
‘H Mpocevxy Sv’ Fs tatépa kadeiv tov Ocdv dfrovpeda'®, 
(THE ELEVATION) 
‘Yipot 6 tepevs tov Oetov dptov A€éyov 
Ta dyta tots dyios 
Tapa tavtos tod Aaod éexdwvetrar 
Els dywos (eis xvptos “Inoots Xpuoris eis Sdéav Ccod TMarpds )*°. 


{THE COMMUNION) 


WadAetar TO Kowwvirdv 7. ‘H 7&v puotyptwv perddocts Kai 
peTarnipes 2 
el Tis TOU GxpdvTov GHpaTos peTa- 
oxetv év TH THs cuvatews BovAnleiyn 
kaip® Tas xelpas oxynpatifwv eis TUTOV 
oTavpod ovTw tpogitw Kai dSexéerOw 
TV KOlvwviav THS Xaptros ”*. 
Meta TO WadOfvat tov teAevTatov Meta TO petadaBetv mavtas Tt&v 
atixov Tod Kowwvikod A€yerat Kal Gyiwv puotypiwv kai TO é€k TOV Trapa- 
TOoUTO TO TpoTapLov tpatelinv droteOqvar mavta eis TrIVv 


<« 4 , e 4 win \ 
TAnpoOjre 16 ordpa Hav aivérews *YLOV tpatmelav ot KAnpikol émi TO 


The Byzantine Liturgy of the vith Century 537 


Kipte Oras avupyncopey tiv Sd€av skevopvAdkrov amokaftaTGou Ta Tipta 

gov ért hélwoas jpas trav dylwy cov PrTibta SioKdpia Kal woTHpia Kal dda 

peTacxely pvoTnpioy® tHpnooy nuas tepd okevy ©. 

€y TO O@ Gytacpe@ OAny Thy Npuépav 

pederavras thy OSixacoovyny gov. 5 
adAnrovia*, 


The outline of the liturgy is given by S. Maximus in the Mystagogia (Opera 
ed. Combefis, Paris 1675, t. ii. 489 sqq.) in which he mystically expounds, in 
part four times from different points of view, the elements of the rite in which 1o 
the people take active part, referring (c. 24, p. 526) to the Areopagite for the 
treatment of Ta pvotixwrepa Te Kal iipnddrepa. Some further points are added 
from his other works, especially the Schola on the Dionysian Ecclesiastical 
Hterarchy (Opera S. Dionys. Ar, Antv. 1634, i. pp. 305 sqq.), and his Acta, and 
from the canons of the Council 7 Trullo, a.p. 692 (Conc. Quimisext. in Bruns 15 
Canones i. pp. 34 sqq.), and from the contemporary Paschal Chronicle. 

A few points in the Trullan canons may be noticed here. C. 52 requires 
that the Praesanctified in place of the ordinary liturgy be used on all days in 
Lent except on saturdays, sundays and the Annunciation: c. 29 withdraws 
the Carthaginian permission to break the fast before celebrating on the 20 
evening of Maundy Thursday: c. 66 directs festal services and communion 
throughout Easter week: c. 90 renews the prohibition of kneeling on sundays: 

c. 31 forbids the celebration of the liturgy in the oratories of private houses: 

c. 83 forbids the Eucharist to be placed in the mouths of the dead : c. 74 forbids 
the celebration of ‘so called agapae’ in churches, and c. 76 all trafficking within 25 
the sacred precincts: c. 16 sets aside the Neocaesarean canon 15 limiting the 
ministering deacons to seven. 

S. Max. Myst. 8 and passim. Cp. 7 Trul. tot. 

S. Max. Myst. 8, 9: cp. 23, 24. 

In Trul, 81, which forbids the addition 6 oravpwOeis 5’ Hyas. 30 
S. Max. Quaest. et dubia 68 (i. 328): Myst. 12 ywopévwv evdo0ev Ex Tov 
iepareiov Kedevoe TOU GpxLepews ef’ ExdoTw avayvwopaTt Tis eipnyns bTopwrycEwr : 
cp. 23. 

5 In Trul. 33 GdAdAa pnd€ Twa TOV andvrav ovyxwpeiv én’ GuBwvos KaTa Thy THY 
éy KAnpw KaTadeyopevey Tag Tois Oeiovs TH Aa@ Adyous dropwveiy ei pH Te av 35 
iepatixn KovpG xpjanrat 6 ToovTos KTA (the canon affects fepowadra and dvayv@orTa : 
cp. 4). S. Max. Myst. 10 rds Oeias Tay Tomépwy BiBrwy dvayvwous: 23 7A Beta 
dvayviopaTta: 24 % daxpdacis THY Oeiwy Aoyiwy... 7a dvayvwopata: he does not 
specify the number and only particularizes the O. T., 23 70 @avpyaorov Kal péeya 
THs €v vopw Kal mpopntas SnAovpévyns Oeias mpovoias pvotnpiov, but no doubt he 4o 
refers to the Apostle as well. 

®° S. Max. Myst. 11, 23, 24: he only speaks of rd Ota doparta as following the 
lections, without describing the arrangement in detail; but he probably alludes 
to the two hymns, the mpoxeipevoy and the Alleluia. For fepowadrns see in Trul. 
33, YaAtns 4. In Trul. 75 forbids disorderly and overloud singing, and the 45 
singing of anything unsuitable to the place. 

* S. Max. Myst. 13,14: cp. 23, 24: he always speaks of the Gospel separately 
and does not include it in the avayvwoyara. 

* In Trul. 19 5 robs TOV éxxAnoi@v mpoeoTaras ev macas pev Huepas efapérws 
5é rais Kvpiakats mavra TOV KAnpov Kal Tov Aady ExdidaoKnew Torts THs evVoeBeias 50 
Aoryous éx THs Oelas ypans dvadeyopévous TA THs GAnOeias vonpaTa TE Kal Kpipara Kal 
pt mapexBaivovtas tovs bn TeOévras bpovs f THY éx TOV Oeopipwy narépwv Tapdadoow 


~- © ND 


538 Appendix P 


GAG Kal ei ypadikds Tis dvaxwyein AdYos pH GAAwWS TOdTOV EpunvedTwoaY 7) Ws av 

oi THs ExxAnolas pwoThpes Kal Sidackador id THV OikEiwY OVYYpappaTwY TapEeOeEVTO. 

° S. Max. Myst. 14: cp. 15, 23, 24. The dismissals by this time were rather 

theoretical and ideal than a matter of practice: Schol. in E. H. ili. 3 § 7, p. 309 

5 ioréov dé Src H axpiBea avTyn viv THs THY ToOLOUTwWY SiacTOAHS TE Kal SiacTacEws Ov 
vyivera. 
0S. Max. Myst. 13, 15, 23, 24. 
‘| The prayers of the faithful are apparently not alluded to in these writers. 
2S. Max. Myst. 16: cp. 23, 24: Schol. in E. H., iii. 2, p. 305 TovTo Kata THY 
10 €v ‘Pwun kparovoay ourjdeav’ éxet yap énTa pdvor Siakovor T@ Ovo.acTnpiw AeiToup- 
youawy ovs exkpitous Offa Kadel, TOvs be dddous aAAny Tid exTEdELY Aecroupyiay" kat 
onpeiwoat ... OTt avy Tots Siakdvots TOV dprov oi mpeoBvrepor mporiBeaan TOUTO be 

mavTaxou yiverat Odo évTwv Siaxivev, év “Pwun 5é oiva wavtore eixdtws bia 70 

Hovous Eta Tovs exKpitous TO Suc.acrnpiw Aecroupyety : 7b. 3 § 7, p. 310 onpeiwoat 
15 OTe ov pdvov 6 Gylos apTos Kexadvppévos TpoeTibeTO GAAG Kai TO OeLov moTHpLov SmEp 

vov ov yivera. There seems to be no evidence as to whether the oblation was 

as yet prepared before the liturgy or only immediately before the great 
entrance: but the use of mpori@évac above perhaps rather suggests the latter. 

The mention of the oblations of the laity in 77 Trul. 69 ph ebéotw Twi TaY anavTeY 
20 €v Aaixots TeAoUYTL Evbov iepod eiatévar Ovo.cacTnpiov, pndapas emt TOUTO THs BaciAcKAs 

eipyouerns éfovaias Kal avdevtias Hvina dv BovdnOein mpoodga Sapa TH TAdoaYTL 

KaTa TiWa apxaoTaTny Tapddoaw suggests that they were not a matter of course, 

and there is no indication as to whether they were presented before or in the 

course of the liturgy. (For the mapadoos cp. p. 532. 26.) Can. 99 forbids the 
25 offering in the sanctuary of joints of meat for the use of the clergy, 28 of grapes, 
and 57 of milk and honey. The loaves and the chalices of the oblation were 
odd in number, S. Max. Quaest. 41 (i. 316) dyvica mpotidnow % ExkAnoia Tovs 
aprovs kal Ta moTnpia. For the mixed chalice see zz Trul. 32 «i tis otv émioKotos 

7 mpecBuTepos pH KaTa TiVv Tapadobeicay two THY aGmooTéAwY Tagiv ToLEt Kal LSwp 
30 otvw puyvds otTw Ti axpavTov mpocaye: Ovoiay KabatpEicOw ws GTEAGS TO pvOTNpLOV 
eLayyédAav Kal Kawilwy Ta mapadeSopéva, The use of the fans (ria furidia below 
n. 29) made it unnecessary to veil the chalice. 

18 Relatio motionis inter Maximum et principes 5 in Opp. S. Max. i. p. xxxiv: 
Schol in E. H. iii. 2, p. 306 Bde od mp&Ta Ta Bimtvxa Tap’ Hyiy emi 5 TOU TaTpds 
ToUTOUV peTa TOV donacpov Ta Sintvxa Wonep Kal évy dvatoAn. This apparently 
means that the byzantine diptychs at this date occurred before the kiss of 
peace (w5e ot mpHTa=ovx W5e mpHTa): and eis THY ayiay dvadopay én THs ayias 
Tpamé(ns may mean ‘at the bringing up on to the table,’ i.e. at the offertory: 
cp. the use of dvapépew in can. Ancyr. 2, above p. 525. 27. Schol. in E. H. iii. 3 
40 § 8, p. 310 onpelaoat éTt TA Sintvya TaV aTobavévTav Eni avToOU (sc. Avovuciov) 

HOvov aveywmaKero 3 disput. cum Theodos. 17 in Opp. S. Max. i. P. lv dvapepopevwr 

Tov avabepaTiobEevTav em THs aylas dvaopas, 

4S, Max, Myst 17 sep. 13, 23, 24. 

16. 26's Cp. 1S, ao. mene 
45 °° Ib. 19, 24: ep. 13, 23. 

a Relatio motionis in Opp. S. Max. i, p. XXXill peTd Tov ayiacpov Tov apTov 

bot abTov A€ywv Ta &y.a Tos ayious. 

18S. Max. Myst. 24 (p. 519): cp. 13, 20, 23, 24 (p. 522). 

9 Id. Schol. in E. H. iti. 2, p. 306 Tov Kougiopoy Kal thy tiwow THs pds evAoyias 
EO TOU Oelou aprou pyaly dv woe 6 iepeds A€ywv Ta Aya Tols ayiows : cp. nN. 17 above. 

* Id. Myst. 21, 24 (p. 522); cp. 13, 24 (p. 519). 

21 See n. 24 below. 

2S. Max. Myst. at ws téXos Tay TeV TOU po Tnpiov pera boots yiverat: 24 (p.519) 
did THS ayias peradrnpens Tov axpavrav Kal (womouav puornpiay : cp. p. 522: m 
Trull, 23, 101 THs dxpavTov petadiddvTa Kowwvias: 26 7d Kupiov o@pa SiavepeTo. 
In 23 bishops presbyters and deacons are forbidden to exact a fee or payment 
of any sort for communicating a person, 


oS) 
cm 


tr 
ea 


The Development of the Byzantine Prothesis 539 


23 In Trul.101, which also forbids the use of vessels in which to receive the 
sacrament : Tovs ydp éx xpuaiou 7) ddAns VAns av7i xe:pds Tiva Sox Eta KaTaTKEVG CovTas 
mpos THY TOU Geiov Swpov Unodoyx7y Kai &’ av’Ta@v THs dxpavTou Kowwvias afroupevous 
ovdapa@s mpootepeOa ws mpoTipavTas THS TOU OeoU eikdvos THy auxov VAN Kal bToXEI- 
piov* ei 5€ Tis GAG THs axpavTou Kowvwvias petad.dovs Tois ToravTa SoxEia MpooPéepovor 
Kal autos dpopi (éc0w Kai 6 TavTa émpepopevos. C.58 forbids the laity to communi- 
cate themselves if a bishop, presbyter or deacon is present. 

*4 Chronicon paschale an. 624, p. 390 (Migne P. G. xcii. 1001) TovTw TO Ere 
pnvi dpreycig, Kata “Pwpaiovs paiw, THs 1B’ ivdinTi@vos emt Sepyiov matpiapxov 
KovoravtivouTédews énevonOn WadrrAcoOar pera TO peTadaBely xTA: SEE P. 342 
above. 


APPENDIX Q 


THE DEVELOPMENT OF. THE BYZANTINE 
PROTHESIS 


The following series extends from the ninth to the sixteenth century. The 
forms are arranged according to the degree of their complexity, and not in the 
chronological order of their sources: the date of a ms. is not always that of 
the use which it represents, and besides this the stage of development at any 
given date was probably not the same everywhere. It remains uncertain at 
what date the preliminary prothesis first took shape : the Barberini Euchologion 


(p. 309) is the first known evidence for its existence, and that is silent as to the 
ritual, 
I 

Cod. Isidori Pyromali in Goar Cod. vetust. in Cochlaeus Speculum 

EvxoAdyiov Venet. 1730, p. 153. antiquae devotionis Mogunt. 1549, p. 117. 

Primum patriarchae cum sequentis 

ordinis clero ecclesiasticis vestimentis 

induto offeruntur in sacrario ab obla- 

tionartis mundatae et compositae oblatae 

a populis susceptae quas ponit in patenis 

Evxy fv tout & matpidpyyns emi rH et adolens super eas incensum dicit hanc 

tmpo0ice. Tod ayiov dptou orationem 

‘O Gcds 6 Beds typo 6 Toy odpurcoy Domine deus noster qui caelestem 
diptov KTA (p. 360). panem ete. 

These two texts, of unknown but certainly very early date, are of the same 


type, and so far as can be judged from Goar's abstract are practically identical : 
the expanded rubric in the Latin above is the most considerable divergence. In 
omitting all allusion to the use of the Aédyx7y this form is simpler than II and III 
below; while in the censing of the oblation it goes beyond them. 


— 


5. 


20 


15 


20 


25 


30 


540 


Appendix Q 


The passage common to Theodore and Sophronius in III is found also in the 
Theoria of S. Germanus (Migne P. G. xcvilil. 397 D), from which it is probably 
derived, and in which perhaps it represents the whole substance of his original 
5 account of the prothesis, while the existing text is interpolated and cer- 


tainly represents a later use. 


The form implied in this passage taken alone 


is otherwise evidenced for the early ninth century by S. Theodore the Studite 
in de Praesanctif. (Migne P. G. xcix. 1690 C)  TeAcia mpooKomdy év TH apx7 yiverat 
(above p. 310) and adv. Iconomach. i (1b. 489 B) Ti leparimiy Adyxnv : and the 
10 Barberini codex gives the prayer (above p. 310). 


III 


Theodorus <Andidensis Comment. 
liturgica in Mai Nova patrum biblioth. 
vi (2), Pp. 555 8q-, 580. 


Q... TO Kuptakoy TOpa WS EK TLVOS 


kotMias kal aipdtwy Kal oapkos Tov 
mapOevikod o@patos Tov Gov aptouv 
nt tHs evdoyias Kai THS mporg¢opas 
A ~ ‘ if ¢ / > 
Tapa Tov Stakdyov ws n peyadn eKKAn- 
/ ? 4 , , ‘ 
cia mapédaBe Starepverar orOnp@ tevi 
e \ , rd ? \ U 
Omep kal Aéyxnv Aéyovow ei Kal pnT@ 
9 
Tavtns €oTw 6 Katpos Kai ovTws idto- 
, = A e 
UTOTTAT@S EK pegou TaUTNS adpLepovTat 
6 pevtot Suakovos 6 Tovto dievepyav 
e , \ > Lad ‘ ‘ 7 
eTOLydoas GUY avT@ Kal TO peddoy 
> a \ e > a 
aroteheta Gat SeotrotiKoy aia ev TO 


/ ~ ’ lod Q a“ 
Tpoonkovte TOV TaOovs Katp@ Oia Tis 


4° TOU Cworo.od Ivevparos enupoirnoews 


[S. Sophron.] Comment. liturgicts 
in Migne P. G. Ixxxvii (3), c. 3988 D. 

21. Td oxevopuddkiov év @ yiverat 
1) TpooKomon. 

8. Kupios npov “Incois Xpioros 
ka@ éxdotny Katabudpevos mept Tis 
Tov Kéopouv (wns Kal cwtnpias ws ev 
Kpaviov tém@ oravpwbeis ovtas kal 
€v Tn ayia mpobéoe mapa Tov tepéws, 
pera Adyxns O€..... 70 Se oppayice- 
cba tiv mpoopopay 6 péyas Baot\evos 
mapeOmKey . . . mpooKopiCoytes TOY 
aprov Kat admotievtes aitov ev TO 
Sicko as ev vehédn A€éyoper ‘Qs mpd- 
Barov emit opayny yn... 

10. TO Katvoy Depa @S EK TLYOS 
kotAlas kat aipdt@y kat ocapkos TOU 
mapOemkov g@patos, Tov dou apToU 
py, 
mapa tov Staxdyou i) Kal Tov iepéws 
Siarépverae otdnp@ tut dv Adyxnv 
A€yovowy 
kai ovtas ivovmoaratiKas €k péoou 
Tavtns adtepovyrat ... 6 pevTor Oud- 
Kovos 7) 6 lepeds éroustoas atv aita 
kal TO wéAXov amroteeiabat SeamroreKoy 
aiva évy T@ mpoonkovte maOovs Kapa 
duc tHs Tov Cworotov Lvevparos émt- 
potnoews adinar atta ev TH TpobEerer 


The Development of the Byzantine Prothesis 541 


~ val ‘ > ‘ > , ~e¢ , 
adbinat radra ey TH mpobecen Thy TavTNS §=—- THY EVXNY emtA€yovTos Tov lepews. 
evn emLdA€yovTos TOv iepews 
10...«1 d€ kal tepeis rotto (sc. rd 
A - / > > BJ 
Seomotikoy gpa) Tépvovow add’ ev 
A , > , AA > a 5 
T peyadn éxkAnoia ovTas €reeiTo 
mddat kal Tapa Tay Siakdvey 7 mpoo- 
A Ys ” 5) 
dopa Suerépvero.. 36... elpyrae yap 
év TH apxn THS TMpobecews ws EToLpd- 
(erat pera Tov Oeiov oaparos Kai Td 
Seonorikoy aipa mapa tov drakdvouv ad 
émepBaddovtos Ondovdte Kal pépos 
puxpoy vdaros. 
These writings are of unknown date: Sophronius seems the later of the two. 


On the common passage see II above. Neither mentions the censing of the 


oblation. 15 


IV 


Cire. A.D. 1050 
Humbertus cardinal. contra Graecorum calumnias 
in Maxima biblioth. vet. patrum Lugdun. 1677, xviii. p. 3976. 


Et puto quia bene faciunt ibi (sc. Hierosolymis) quod non nisi integras et 2° 
sanctas ponunt ipsas oblationes in sanctas patinas nec quomodo graeci habent 
lanceam ferream qua scindunt in modum crucis ipsam oblationem i.e. proscomite. 
porro in praefatis sanctis ecclesiis cum ipsa sancta patina sanctam anaforam 
i.e. oblationem exaltant: etenim verae et aptae sunt ipsae oblationes tenuesque 
ex simila. lanceam vero ferream nesciunt nisi quae latus domini nostri 25 
Iesu Christi aperuit.... itaque et in magnis et in parvis ecclesiis hunc morem 
traditum sibi a sanctis apostolis habent omnes christiani ipsius provinciae: 
graeci autem cohabitatores eis alii sic alii qualiter a suis acceperunt. 


The distinction made in the last clause is perhaps between those who use 
the liturgy of S. James and those who follow the Byzantine rite. It is not 30 
clear who are referred to as distinguished from the Greeks. The simple 
form of the prothesis is still retained as an alternative in the celebration of 
S. James at Zante: see Archbp. Latas ‘H Oeia Aecrouvpyia Tov ayiou.. .’laxwBou 
Zante 1886, p. 8: while no ms. of S. James mentions the prothesis except 


Paris Suppl. graec. 476, and that only gives an edx% THs mpodécews (Swainson 35 
Greek lit. p. 215). 


V 
LITURGY OF S. PETER 
MS. Paris Graec. 322. 
Eix7 eis TO mpockopicat tov dptov 


‘Os mpdBarov eri odpayiy ... +. + « tis Sunynoera (Acts viii, 32 sq.) Tov 
Tlarpos kai tov Yiov kai rov dyiou 


40 


542 Appendix QO 


kai eis TO EvSoor TO aipa Kal TO Vdwp A€yer 
Eis b€ trav otpatiaroy. .... . . kai Vdwp (Jo. xix. 34) 1d myyaoay THY TOD 
Kdo pov GeTNpiay 
eita Tovet evxyv HS Tpobecews 
5  Kupte 6 Oeds npaov 6 mpobeis eavroyv vmép THs Tov Kdcpov KTA (p. 309). 
Evxy Tot Ouprdpatos 

€ A iC 8 €. 3 , > , oad XI A 2 , 7 \ , 

O Geos 6 aytos 6 Ev dyiots avaravopevos POS OlkOY ampdatTov avros Séamota 
oikeia itavOperia tape pay tas moddds apaptias kal was mpooede~w Td 
Oupiapa Zaxapiov ovtw Kal ek Tov XELlpav nuov TOY dyuaptoev mpdabeEa Td 

10 Oupiapua TovTo els dopyy evwdias Kal toingov éheos peO Huav’ Ott Hylacrat KTA. 
Kai @upiav kadvumre ta SHpa A€yov 
"Exaduwpey odpavovs 7 dpern aou Kupte kal tis aiverews cou mAnpns 1 yi 
kat émdyer A€yov 
‘O Kuptos €Bacidevcer, dpye(écOaoay aol’ 6 Kabnpevos 
15 kal Qupid tov Aadv. 

Paris Graec. 322 is of the sixteenth century, but its text is substantially that 
of the Paris ed. of 1595 and of Vat. Graec. 1970 (cod. Rossanensis in Swainson 
Greek lit. p. 191) of the twelfth century The other mss. (Grottaferrat. T 6 vii, 
Paris Suppl. graec. 476) have only a prayer of incense and a prayer of prothesis, 

20 the forms being different in the two mss. and none of them agreeing with those 
of the text above except the prayer of prothesis of the former. The liturgy of 


S. Peter, a compilation from Byzantine and Roman, probably originated in South 
Italy: the above form therefore represents an Italian use. 


VI 
Zs LITURGY _OF .S.. CHRYSOSTOM 
Bodl. MS. Auct. E 5. 13, ff. 6 sq. 


Evxy tv tovet 6 tepevs peAAwv tpockopioat 
¢€ ral , oe 
Kupte 6 beds nav eEardorehdy pou Svvapuy e& vious aylov cov Kal eviaxvody 
| \ , , “ “ , > , o lal “ 
pe eis THY Olakoviay Gov TavTHY Tod TapagTHval pe akaTaKpitas TO PoBepa ppixto 
, , 
3° gov Bnpare kai mpoceveyKat oot THY avaipaktoy Ovoiay’ OT. Toy TO KpdTos KT. 
Kal pera tiv evx7v AaBadv tHv mpoodhopay wepiKoTTa adTIV oTpOYyUACELSas 
pydev TO otvodov éywv kal orpépas THv peplSa Oe. TavTHY OTaUpOD TUT® EvdoOL 
kat émuTiOyor ta Sicko 
a“ + 
kat AaBav otvov oppayilev éemyeet TO TOTHPLO, GoavTws kal USwp. 
, 
35 Kat xadvarer tov Sickov, etra Td mwoTHptov, Kal émuTiOqor tiv dylav vedhéAnv 
et” avo. 
a col a“ . 4 
Kal A€yer 6 StdKovos puotiuds ’Eri trav mpobéaewy Tov Kupiov denO@pev’ Kupte 
éhénooy Kal & tepeds etixerar TiHv ebxyV TAa’THV 


‘O Geds 6 beds tpav 6 Tov oipavioy dprov Thy Tpopyy KTA (P. 360). 


The Development of the Byzantine Prothests 543 


Kai Aéyer & Stdkovos Tod Kupiou denddper wat 6 trobidkovos Kupre eAenoov 
kal 6 tepeds Ouprdv ta Sapa Ayer 
Ovpiapa mpoohepopev cor Kupce 6 eds judy edwdias xtd (P- 359) 
kal épxovrat év TH Gyla tpamely Kal Supra aitiv Kal Ta Ayia Ovpy Kal ddov 
Tov vadv kal Tov Aadv mpotropevopévou Tod Staxdvov peta Aaprrados. 5 


F. 14 v. after the Great Entrance (p. 318. 40) 


Kai 6 tepevs 6 Ouotdoas vitrrer A€ywv 
, > > ’ A lal , A , Q , , , 
Nivvouat ev adwois Tas xetpds pou Kat KuUKA@aw TO OvaotacTnpidy Gov Kupte. 


This ms. of the end of the twelfth century belonged to the monastery of 10 
S. Salvator in Messina (f. 2), and therefore presumably represents a use of Sicily 
and South Italy. This form is also contained in Grottaferrat. I 6 ii, f. 1 (twelfth 
century). 


LITURGY OF 5S. MARK 15 
MS. Cairo Patriarch. 
Evxy Tis mpo8ecews 
c , A eee 
Qs mpsBarov emi ohayny ...... +. 7 wy avrod (Acts vill. 32 sq.). 
Evx7 Tod Ouprdparos 
= Bes 3s) 

Ovpiapa mpoodéepopey katevamuoy ths ayias dd&ns cov’ avarnPOntw 47 20 

, > A ¢e ‘ , / P) > A > , 3 > 
deducOa eis TO UmEpovpandy gov Ovotactnpioy cis dopny evwdias, eis aheoww 
dpaptiayv ney kal ihkacpoy mayros Tov Aaovd Gov" xUpiTe Kal olKTLppois Kal TH 

, ~ ‘ A ~ ’ ar. | A ~ ¢ , v - \ SN \ 
dttavOperia tot Iatpis kai rov Yiov Kai Tov ayiov [vevpatos viv kai det Kal 
eis ToUs ai@vas TOY aiwyev. dpny. 

> lal s ‘6 lal a an 
Eni tn mpobece tavtn Tay tipiay Swpwy tov Kupiov denbdpev 25 
, , a ‘ id rol > co ‘ c ri ey a > / 
Aéorota Kupre 6 Oeds nudv Inoov Xptoté 6 auvdvapxos vids Tov dypdvrou 
5 ‘ 7, c , ce id > ‘ is ‘ € \ > A > 
Tlarpos kai Lvevparos dyiov 6 péyas apxvepevs 6 mpoobels Eavroy apvoy ayopov 
e ‘ _* ~ , ~ , ‘ ~ , , > A 
urep TiS TOU Kdopov Cons, SeducOa Kai mapaxadovpev ce hirtavOpwre ayabe 
exithavoy Kupie TO mpcowndy cov emi Toy Gproy rovroy Kal ent Td TOTNpLOY TOdTO 
eis petaroinow Tov axpayTov gov oapatos kal Tov Tipiov aiparos éy ois aé 30 
vrodexera tpare{a Tavayia, tepatiki tpv@dia, ayyehtKy Xopootacia, eis pera: 

ca . , s ‘ ‘ ‘ , > 4 ‘ -~ > , 

Anyw Wuxav kai oopdrer® Kai col thy Od€av avanépropev aby TO dvapxe 
7 a “~ , a“ 
gov Tarpt kai t@ Tavayiw Kai ayab@ Kai (worrow gov mvevpatt viv Kal det Kal 
eis TOUS al@vas TOY aimywv. apr. 
*O 8tdKovos 35 
EvAdynoov déarora (p. 362, 23). 

The Cairo ms. is modern, but the text is substantially identical with that of 
the rotulus Vaticanus in Swainson Greek lit. p. 2, which is dated a.p. 1207 
(tb, p. xx), The text of these mss. is considerably byzantinized and the 
prothesis is modelled on a Byzantine pattern, though its material is in part 40 


Egyptian (see the prayer of prothesis, above p. 124: cp. p. 148: and for the 
prayer of incense see pp. 118, 123: cp. 36). 


544 Appendix O 


VIII 
LITURGY OF S. CHRYSOSTOM 
MS. Bodl. Cromw. 11, ff. 22 sq. 
Evx1 tis mpookopidijs 
5 TOV oTavpovs Tpets Erdvw THs dvahopds A€yer 
Overat 6 auvds Tov Geod 6 vids rod Tatpos 6 alpwy tHv auapriay rod Kéopov 
el” oUTws Teptkomrel adTiv oTaupoEdas Aéywv 
‘Qs mpdBarov emt opayiy .. 1. ++ +44 + 1 Con adrod (Acts viii. 32 sq.). 
Evx7 Tod Ouprdparos 
10 Ovuplapad cor rpoopéepoper Xpiore 6 Oeds pay cis dopiy evwdias Ktr (Pp. 359. 34). 
Evy tis mpolecews 
"Ent ty mpodéces Tov Tipiwv Sopwv tod Kupiov Senbapev 
‘O Ocds 6 Oeds judy 6 Tov orpdnoy dprov THY Tpopyy Tov mavTés KéopoU KT 
(Pp. 360). 
15 This ms. is dated 1225 a. p. 


IX 
LITURGY OF S. CHRYSOSTOM 


Liturgia S. Chrysostomi a Leone Tusco translata ap. Liturgiae sive missae 
ss. patrum Antw. 1560, p. 49. 


20 Diaconus igitur accipiens panem sit cum sacerdote missam celebraturus sit seu 
etiam sacerdos sine diacono facit in eo cum lanceola crucem dicens 
In nomine dei et salvatoris nostri Iesu Christi qui immolatus est pro mundi 
vita et salute 
et incidens lanceola signaculum panis in quatuor partes in figuram crucis 
25 dicit haec 
Sicut ovis. ......... enarrabit? (Acts viii. 32 sq.) 
et sic tollit particulam illam videlicet signaculum cum sua medulla et dicit 
Quoniam tollitur de terra vita eius 
Gloria Patri et Filio et Spiritui sancto: sicut erat in principio et nunc et 


0 semper 
et tunc in inferior’ signaculi parte insignat crucem cum lanceola et dicit 
Immolatur agnus Dei qui tollit mundi peccata 
et ponit eiusmodi partem in disco, 
Deinde facit commixtionem in calicem mittens vinum et aquam et dicit 
35 Unus milittm .. ... ... testimonium eius (Jo. xix. 34 sq.) 


et im dicendo quidem exivit sanguis infundit vinum et in dicendo aqua infundit 
aquam. 


The Development of the Byzantine Prothesis 545 


Ubi haec fecerit diaconus accipiens thuribulum et incensum dicit sacerdoti 
Benedic domine incensum istud 
et dicit sacerdos 

Incensum tibi offerimus Christe Deus in odorem suavitatis spiritalis: mitte 
nobis gratiam Spiritus sancti nunc et semper. Amen 5 
diacono autem tenente thuribulum sacerdos explicat super thuribulum sancta 

corporalia sacro calici superponenda quae dum fumi odore imbuuntur dicit 

Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem 
et praecinxit se 

Parata sedes tua nunc et semper et in saecula 19 

deinde operit calicem et insuper dicit 


Operuit caelos virtus eius et laudis eius plena est terra nunc et semper et 
in saecula. 


Deinde dicit diaconus in propositione preciosorum donorum . 
Dominum deprecemur 15 
et dicit sacerdos orationem hanc 
Deus deus noster qui caelestem panem alimentum totius mundi &c. (p. 360) 
The translation was made in the latter part of the twelfth century, but the 


names commemorated in the great intercession fix the date of the original at 
the beginning of the century. See p. lxxxv. 30. 20 


Xx 


LITURGY OF S. CHRYSOSTOM 
MS. Paris Graec. 323 ff. 5 sq. 
Mera To apdiacOijvar tov tepéa Kai Tov Sidkovov amépxetat 6 Sidkwv eis THV 
mpo0eci 7 1] Tapovros Tov Siakdvov 6 tepeds Kal totel tiv TMpoTKOpLdty OUTS 25 
AaBav tiv ayiev avahopav odpayile atti peta tis Adyxys TpiTov A¢ywv 
Eis Td 6vopa Tov Kupiov Kal Geod Kal c@rnpos judy Inco Xptorod tov tub€vtos 
Umep THS TOU Koo pou Cw7s Kal wwTNpias 
clra mepikomra é£ artis pépos teTpapepGs kal dpaAloas ek Tav ydv 
tmpordéeper ev TS Siokw Aéywv 30 
‘Os mpdBaroy . . 7xOn 6 Kupios kal @sapvos ..... 1 Coy adrov 
Adfa Warpi kat Yid Kal ayio Uvevpate kai viv cai aet Kal es tods aidvas 
Tov aiovey. dpny 
elra AaBav tiv dylav dvahopdy émdvw tod Sickov xapdooe aitiy pera Tijs 
Aoyxys cravpocbGs A€yov 35 
Overa: 6 apyos .. 1.4... . + THY Gpapriay Tov Kédapou 
apos TovTos TWels TOv olvov kal 7d UBwp év TH dyli@ Tornplm A€yer 
Eis tay orpatwrav..... . + © 1) paprupia avrod. 
Et” ottws émriOnor tov dorepiokov émavw tav dylwv dptwv Aéywv 
T@ Ady Kupiov of ovpavol éeorepewOnoay, 40 


Nn 


10 


15 


20 


25 


30 


40 


546 Appendix Q 


Eita tidnow 6 Stdkwv Oupiapa ev TH Ouprtata Aéyov 
"Ent tov Oupudparos ths mpobécews Tod Kupiov denOapev 
6 tepevs THY EvXTV 
Ovuiaua co. mpoodéepopey Xprorée 6 Oeds pay eis doprny evodias xrd (P. 360) 
kat TtAnpwbetons tis edxfs 6 Stdkwv Oupid. 
Eira madw 6 Sidkov Aeyer 
"Ent 17 mpobécer tev tipiov Swpov tod Kupiov SenOapev 
6 tepeds tiv edxyv TavTHY 
‘O Geds 6 Oeds nuav 6 Tov o'pavioy aptov Thy Tpopyy Tov mavros KTA (Pp. 360). 
Kai tot Staxévou kparotvros tov Ouptarov 6 tepeds GmAot Ta KaAvppata 
Ouprdv atta Kal TO piv mpaTw okeTraler TOV Siokov A€ywv 
"Eokéracas nas év th okénn Tov TTEpvyov Gov 
T@ S€ EtTepw TO Ev TH (?) TroTHPio A€ywv 
‘O Kuptos €Bagitevoey . . . « cadrevOnoerat (Pp. 360)* eroupos 6 Opdvos cov viv 
kal aet kai eis Tovs ai@vas Tay alive 
TO 5é tpitm oreTdler duddtepa SyAady Tov Sickov Kat TO ToTHpiov A€ywv 
"Exddviev ovpavovs 4 apeti avrovd kal ths aivécews avtod mAnpns 7 yn vov 
kal dei. 
Kat Oupidcavros ta Gyta Tot Stakdvou amépxovrar év TH tparely. 

Paris Graec. 323 is of the fifteenth century, but the prothesis seems to 
represent an earlier use, only a little advanced beyond IX. The text is 


accompanied by a latin translation: it is evidently only a calligraphic exercise, 
not a service book intended for use. 


XI 


Nicotas CapasiLas Liturgiae expositio 7-11 
Migne P.G. cl. 381 sqq. 

7. Kat mparov aptov AaBdpevos ad’ ov Set tov iepov amoxdnrev aptroyv Eis 
avapyynoy dyot Tov kupiov kat Oeov kat catnpos nuav Inaod Xpiorod 
Kata Thy ékeivou mapayyeAlay... 8. émet roivuy Tov Tpdroy TovToy Set movetc Oat 
tov Kupiou tiv avdpynow, dia rovto eimay 6 iepeds Eis avdpvnowy Tov 
kuplov emaye. ta Ondovvta toy otavpoy Kai Tov Odvarov’ tov yap apToy 
amokénT@yv thy mept TOU Gwrnpiov mafous emdéeyer TOY Tadalav mpodnreiay 
€ , > ‘ % w+ A 4 ‘en A ev A / 

Qs wpdBarov eri chaynyv FXOn kai ra €Ens, kal pypate Kal mpooTtaypatt 
kata Td Suvaroy avros Sinyoupevos* thy yap Tod aprov Tomny Kata xpelay TroL@y 
iva €&€\n TO S@pov Thy avTny Kal Tapadevypa Toretrae TOU mpokeLpevou .. . Kal 

> ~ -~ 
eet moAdKis myyvvs TO aLdnpLoy Eira amoKkdmTet TOY apToy eis Tooa’Ta Siatpei 

\ ‘ Ly 4 a ’ , > ¢ cP , - 

Tov mpodnrikoy AOyor, EXaaTOY TOU Adyou pepos ehappoley ExacT@ pEpEer TONS 
» « « kal Ta €&ns THs mpopytreias mpoabels Kal Tov aprov Gels ev Tw iep@ Tivakt 
€xeiva rovet Kat Aéye Ov Sv avr 7 Ovoia Kat 6 Tov Kupiov Oavaros katayyedderat’ 

’ \ Come a a ¢ ” \ ’ a , 2 
Overat hyo 6 aytos Tov Oeod 6 aipay thy dpapriay Tov Kdapov 
ravta héyet Kal rowel Tov Oavarou Ta SnAovyTa Toy TpdmoY" GTavpoY yap Ev TO pT 


The Development of the Byzantine Prothesis 547 


, ‘ o , a € , , ¢ \ = z ‘ A 
xXaparre: Kal ovr@ pnvver Tas 7 Ovoia yéyovey Ott Ota TOU GTavpov. pera Se 
- r »” ‘ a A 
TouTO Kal ws emi ta SeEta pépy KevtTet TOY Aproy Thy TANynv THs mAEUpas éxelvns 
~ a Ae na ~ , 
Sinyovpevos TH Tov aprov mAnyn’ Sia TovTO yap Kal TO TANTTOY aLdnpLoy Adyxnv 
r+ Aa , a “ 
Kade Kal eis oxnpa Adyyns avTo €xet meTonpevoy iva Eexelyns avaptpynoKy TIS 
fol , cal - be 
Adyxns* Kal oUT@s Epyw TadTa Sinyovpevos Kai Tois Adyols THs ioropias avayt- 
' e ‘ - ~ ~ ‘ , > a \ ‘ »” 
vooke’ Kal ets Tv oTpatt@ray hyai Adyxy avrov Thy mAEvpay EvvEer, 
¢ , ."* Fs See 2 . 9 \ , a“ ,»” , 
Gpoiws Kal TO pevoay exeiOer aiva Kat Vdwp Kal Ady@ Sinyetrar Kai Epyw Seixvucir, 
7, = oO ~ 
eyxéav pev eis TO iepov mornpioy oivoy Kai Vdwp . . . émuA€ywy TE Kal TO prpa 
ad e 9 
Kal evdéws €EndOev aipa kat vdwp... 10. 6 O€ iepeds THY mpocaywyiy 
col - 7 ? , cal 
€rt moveirar kal TOY TpocevexOevTwY ExdoToV pépos adaipovpevos iepdy Tovetrat 
~ > ‘ - ak 4 . - a > > ~ ’ e / > , “a 
Sapov ov Ta ada €ywv kat ToLdy Grep €& apyns Su dv 6 Odavaros éonpaivero Tov 
, @ a > , ‘ , = b mes oe ‘ \ \ 
Kupiov 67 ama€ eipnueva repli maons Tedeths eipnoOa vootyra ... Ttiva dé Ta 
> , ; Ed nik! a - ea 3 , 
emheyopeva; Eis S6€av ths mavayiov Tov Geov untpés’ eis mpeaBetapr 
ve, ~ ¢ , . a) = > my € ral a , a 6 , 
Tovde TOU Gyiov i) TOVdE’ Eis AHeoty dpaptiay Puy oy Covtoy 7h TeOvnkdtov. 
> Ud > \ > ~ ~ w# ‘ 
.... IL, Tov Aeydpevoy aorepioxoy embeis aitad [tH apto] Kai idod dnolv 
©? ‘ > be ” > , - 2 ‘ bl . de ‘ bY , 
6datnip eAOay €otn Emavw od nv TO Tmatdioy’ Ere S€ Kat Ta méppabev 
> , - , 4 > A ed 7 oe x A A , \ 
eipnpeva Tois mpodyras mept av’tod Gew mpémorta iva pr Sia Thy odpka kal 
4 A > a 
TO avopevoy avOp@mor pukpa mept avtrod Kai avdia wept avrovd Oewrnros 
a , > ? ee , 
imokdBwot TO Ady@ Kvpiov ot ovpavol eatrepewOnaar *O Kupios 
> , > 4 > , e > , by ‘ c ? \ 
€Bacirevoer, evmpemeray evedvaato’ “Exaduwpev otpavovs 7m aperi) 
”~ ~~ , > ~ € ~ ~ 
avTov Kal THS DUYETEwWS avUTOUV TANPOVpEYNH H Yn’ Kal TavTA Eye 
‘ , ‘ ~ ‘ 2 , ‘ A , 4 , ‘\ 
kat kadimret Ta SOpa Tov aprov Sndovdrt kal Td troTnpioy mémAOLS Tipiots Kal 
= ‘ , o y 
Ovpia mavraxobev . . . 6 iepevs Kekadvppévors emdeéyer Tois Swpois Tkémagoy 
- cal cal , a 
Npas €y TH OKETH TOY TMTEPpVy@v Gov kal Oupia Tavraydber. 
- ‘ a 7 
Tatra ovtas eimmy Kal teh€oas Kai evEdpevos Ta THs iepovpyias amavTa KaTa 
> ~ > , a . 
oKkorov anavTnae avT@ eis TO Ovo.actnptoy Epxerat Kal ards mpd THs lepas 
, - ul a 
Tpare(ns THs lepoupylas apxerat. 


Nicolas Cabasilas was archbishop of Thessalonicac. 1350. The use which he 
describes seems to be approximately that of XII and XIII following. 


XII 
LITURGY OF S. CHRYSOSTOM 
Cod. Basilii Falascae in Goar EvxoAdyov Venet. 1730, p. 85 

Kupte 6 Ocds nav eEardateddy por Siva e€ vous dyiou gov kal evicxuady 
pe eis thy Staxoviay gov TavTny TOU Tapagrhvai pe axatakpitas TO poBepe aov 

Bipart kal mpogevéyKat oot tiv avaipaxtoy Ovaiay’ Ste voy Td Kparos KTH, 
Poa . &© »« « »« (ike Feet) . 
Kai dmeAOav év tH mpoPice AapPBaver tiv dvahopdv ohpayllwv adriyv pera 

THs Adyxns A€yov 


” , 4 al - € - , ca lal a ~ 
Tov kupiov kal Oe00 Kai awripos ryay Incot Xpwrov trvbévros imep ths Tod 
- ca ,> 4% 5 , ca r 
Koopov (wis kal gwTnpias voy kai aei Kai els Tols aldvas Tay ai@ver 


NN 2 


10 


15 


20 


40 


548 Appendix QO 


Aoyxevov 5é aityv ctavpoadas A€yer THY evXAV TAVTHY 
€ 
Qs mpoBarov Ktrd 
a > tA ww ~ > , ~ id 4 > x ’ 
elta Tov éxTpnevTa dptov KpaTav étdvw Tot Sickou évdov eis tiv capka 
aoravpoedas Xapdtrea Aێyav 
, ° A fo 
5 Overat 6 apvos Tov Geov 
eis 5€ tiv Sevrépav ever 
, ~ , ¢ ~ ® 
IIpeoBeiaus Kupre ts texovons oe Seoroivns jpav Oeordkov kal aevrapbévov 
ral ¢ a > 
Mapias éénooy Kal caooy tas Wuyxds nuoy as ayabds Kai diidvOperos 
kat eis tpityv Aeyer 
10 Tay dyiwv Kai érovpaviay Suvdpewy, TOU Tisiov mpodrrov mpodpopov kat 
dy p peor, piov mpopirov mp 
-~ > , rn Clk > , A , » , \ ~ 
Banticrov ‘Iaavvov. Tay dyiov evdd€wv kai ravevpnpev arooré\@v Kal Tov 
A A = {a A a 
dylov 100 Setvos ov Kal THY pyneny emtTeAodpey Kal TavT@Y TeY dylov 
émevta AaBdv tov dptov tot avtov dkpoddaxtuAov A€ywv Tiv evxyVv 
a , ? , > , , as , we pe , 
Ths mavayias aypavrov evtAoynpervns Seoroivns nav Oeordxov Kai aevrapOevou 
cat , A , 
15 Mapias, tév Tipiov avwpatev éroupavioy Svvdpewv, TOD Tiuiov mpopyrov mpo- 
, \ a? , - ¢ 7 > , ‘ , > , 
Spdpov kal Barticrod ‘ladvvov, trav dyiav evddEov Kal mavevpynpav aroordhoy, 
“A nw > ~ x n 
Tov €v dyiows TaTpos Hpov Kal apxtepews Baotheiov, Tov éy dyiors TaTpos nuov 
, a » € , A € a , A , ~ > € , - 
Xpvaoorspou, Tov év ayious tmarpos Nuav T'pynyopiov Tov Beoddyov, Tov ev ayio's 
A A e i“ 
matpos nav NekoAddov, tod dylov todSe ov Kat (pp. 331. 29-332. 5) Kupre 
20 pvypovever S€ Kal Tav KTHTOpwv Kal Tov evTEL\apevoy Nyivy Kat KabeEtjs 
. favTwv Kat vexpdv. 
Eita odpayife To vapa Kai To USwp A€yov 
¢ , 
Evwois Tvevparos dyiov 
exxéwv 5€ +O vapa eis TOV Kpatipa A€yer 
25 Kai eis trav orpatiwrayv Adyx7n KTH. 
Eira Oupia ta Kadvppatra kal Kadvmre Ta Gyra A€ywv 
e , : ? , 
O Kupwos éBacidevoer, etrpémeray eveducato 
kai maAw Oupra TO GAAO Aéyov 
Kat yap €orepewoe KtX 
30 Kat el €xer dotepiokov TiOyot kal adtov UmepPev tod Sickov A€yov 
tn] , , ¢€ > \ > , A aad , QA ~ 
To Ady@ Kupiov of ovpavoi eorepemOnoay Kat TO mvEevpaTt Kal Ta KabeEsjs 
etta Ouprdv To peya eiAippévov Kat TiWepevos emipynnes A€yer 
» , > A € > \ > Cop] \ “ Pa > a / ¢ “ 
Exadvwev ovpavovs 7 apery avtov Kal tis aivéoews avtov mAnpns 7) Yn. 
> lal n ~ a 
Eita & SidKovos Aéyer “Ent ry mpobéce Trav dyiwv Sopav tod Kupiou Senbdpev" 
35 6 tepevs TrHv evxTV 
¢€ a 
‘O Geds 6 Beds nuady 6 Tov otpdmoy aproy KTH. 
Etta & Stakovos A€yer Tod Kupiou denOdpev’ 6 tepeds Supra trv mpdeow a 
&yia Kat THv Tpdmelav KUKAw Adywv tiv edxyV TAVTHY 
Ovpiapa co. mpoadépopey KTA. 
40 : . e e . e ° e 


The Development of the Byzantine Prothesis 549 


After the Great Entrance 
Kai vitrrwv tds xetpas 6 Te tepets kai 6 Stdkovos Aéyer 
Nivouwat €v adaois ras yeipas pov KT. 

This MS. of the fourteenth century, still at Grotta Ferrata (Tf B ili), was 
shown to Goar by Basilius Falasca archimandrite of Grotta Ferrata, and repre- 5 
sents the Italian and Sicilian use of the fourteenth century. MS. Vatic. 
Ottobon. 344, ff. 139 sqq. (fourteenth century) gives a South Italian or Sicilian 


form approximately of this type, but with considerable and curious variations 
in detail. 


XIII 10 
ORDO OF THE LITURGY OF S. CHRYSOSTOM 
MS. Paris Graec. 2509 f. 226 v. 


MéAdwv 6 tepets Acttoupyfoat ciceroiv Ev TS vag peta Tod Stakdvov kai oTavtes 
éumpoodev Tav Gyiwv Gupdv A€youciy puvoTtiKas Tv edxXIV TavTHV 
¢ - - , 9 
Kupte 6 Oeds yay eEardatedoy nyiv Suva €& Vous dylov cou KaToLKn- 15 


‘ > 


, - a ’ 
Tnpiov Kai evioxvooy nuas eis THY TpoKeimevny gov Ovakoviay iva axarakpites 
~ cal lal , a a > 
TapacTt@pev TO PpiktT@ Bnware Tov XptoTov gov Kai Thy avaipakroy iepoupyiay 
ae > > 
enirehéoat (SiC)* Ore Gytos ef Kal oot THy SdEay avatépmopev (CP. P. 354). 


(The Vesting) 
Kai dtépxovrar apdotepor eis tHv mpd0eciv kal mpookuvycavTes dva TpEis 20 
Aéyouow 
‘O Geds ihaaOnre npiv. 
Eira tiOnot tHv Adyxnv erdvw Tis mpoadopas Kai Aéyer 6 Sidkovos Ei- 
Adynovy O€aroTa kai os 
EvAoynros 6 Oeds (Pp. 356. 25) 25 
kal Aéyet & Stakovos Tod Kupiov denbdpev emovvatrav thy Kupie édénoov 
6 Be tepeds AaBadv tiv mpoodpopdv atavpot avTiyyv peta Tis Adyxns A€ywv 
kai Tatra 
Eis avdpyyow ktd (p. 356) 
kad’ tva otv oravpdv émouvarra 5 Sidkovos Tod Kupiou denbdpev 30 
cita atavpoebas petra ris Adyxys 6 lepeds dvatépvwv tHv mpoodopdv Aé€ye 
‘Qs mpdBarov eri oayny «rd 
cita Aéyer 5 Bidkovos 7G lepet “Enapoy déorora ai 8s BadAwv éykapciws 
Thy Adyxnv aipe pera mpogoxijs Tov dptrov Aéywv 


“Ort aiperar xr 35 


550 Appendix Q 


Kai TiOnot avtov év TO Siokw 
kai & Sidxovos Ouvcov Scomota Kal bs Tépvwv avTov oravpoedas A€yer 
, “ A A~ a “ A ‘ ¢€ 
Overat 6 ayvos 6 vids TOU Ceod trép THs Tov Kdcpou (wns Kal DwrTnpias 6 
A , , , e , 
Ovdpevos kai pn Satav@pevos, 6 Kevovpevos Kai pnderrore mANpovpeEvos’ TavTorTe. 
5 Eira Ayer 6 Staxovos Nu€ov déomora kai bs vittwv tov dptov év TO 
[ot 2 , 
Sefi@ peper AEyer 
Kal eis rév otpatiatay Kai ta éffjs 
kai evAoyotvros tod tepéws BadAder 6 Sidkovos TO vGpa kal Td Vdwp. 
Etta AaBav 6 tepeds Erépav mpoodopdy éyer 
>] iS \ / a 2 é , i a fa} , ‘ > 
10 © Els: tiny Kat pynpny ths mavaxpaytov Oeorowwns nuey Oeotdxov kal aeirap- 
, a - , , , 
Oévov Mapias fs tais ixertars mpdodeEa Thy Ovoiay Tavtyy cis TO UmEpovpdrtoy 
Ovovacrnptov 
Kai TiOnot tTHv pepida ev TS Aptorep@ péper TOD Gyiov dprov 
4 t 
eita AaBav Kat erépav Eyer 
a ‘ a ~ , a b , 
15 Avvdaper Tod Tipiov Kat CworoLod oTavpod, TpoTTacials T@Y Tii@y emoUpaVioy 
a , , a 
Suvdpewy aoopdtov, Tov Tisiov evddEou mpodnrov mpodpdpov kat Banricrov 
, , Q a oe > , NN , > , ‘ a a ny 
Iwavvov Kai Tov dyi@v evddEwv Kat Tavevpnpoy anocrddwy. Tay dyioy kal 
an ’ ~ 
evddgwy dylwy apxiepapxov Kal oikoupenkav Oidackddoy Baoweiov .. . 
A ¢ al cal 
Xpvooordpou (Pp. 358) kat mavt@y TOY dylov tepapxav. Tay dyiay Kal évéEov 
20 meyddov paptipav Tewpyiov Anpunrplov Oeod@pov Kat mavt@av Tov dyiov 
, a ’ a , r 4. 
paptupoy. Tar dciov ... SaBa (Pp. 358) kat mavt@v Tov doiwy. Tay dyiov 
kat €vddE@v peyddov layarik@y avapyvpev Koopa kat Aapwavod kai travrev tev 
¢ , 9, , a“ ¢ LA A Pay , 6 , % ~ ¢€ , e , e 
dyl@y avapyvpev. Tar dyioy kai dtkaiwy Geomatépov. Kai rov dyiov 6 8 ob 
, ~ ‘ ~ , e . Uy 
THY pynuny emitedovpeV Kal TaYT@Y Gov TOY ayiwy oy Tats ikeciats mpdadeEat 
, 
25 THY Ovoiay Tavtny eis TO UTEpovpanidy Gov OvaoraaTnpLoy 
eita AaBav kai Erépav mpoadopav Aéyer 
e A , , , A a “ > / A , 
Yep cwrnpias Kparous vikns kai Stapovns Toy evoeBeoTAaTwy Kat diroxpicrar 
a“ € ‘ A a“ “ -~ 
Baottéwy nuav. “Yep Tov éemoxdmov nuav. “Yrép Tov marpos nuay kat maons 
a > mr Te bata > , Noles , a - 
THs ev XpioT@ nuav adedkPdrynros. Kat vrep maans uyns xpiotiavav 
20 etta pvynpovever Kai ots BovAetat’ teAevtatov Sé Eyer 
, / , a“ > , Las Tn! “ > , : ¢ , 
MynoOnte Kipie ravtoy Tov evreriapevay jpiv Tois avaklous a’t&v tmepevye- 
, NEC naes dA > , _ t , n , 
aOa. MynoOnre cai rns éeuns avakidrntos* ovyxopnody poe may mAnppeAnpa 
, , 
EKOUGLOV Te Kal GKOUGLOY. 3 
, , ~ 
Kai ev@us Aéyer 6 Stdkovos EvAdynooy Séorota TO Ovpiaua Kai bs evhoyav AEéyer 


35 Ouplapd cor mpoopéepopev Xprore 6 Geds jay els dopny ebwdias xrd (P- 359) 


kai 6 Siakovos Tov Kupiov denOapev Kat 6 tepeds AaBadv tov dotepickov 
troPupiav avtov A€yer 


Ta Ady@ Kupio Kat ro éEfjs* Kai Sod 6 dornp mponyev adrovs ews eBay 


e 


4” 2 A , 
€oTn ov Hv TO matdiov 


40 kal TiOnow avtov év TO dylw Sick 


A Byzantine Diptych 551 


kai AaBadv ro KdAuppa Kai Gupidoas atto TiOnow éeTavw Tod Sickov A€éywv 
kai tatdTa 
“O Kuptos éBacidevoer (p. 360. 7) 
kai Aéyer 6 Stdkovos Kaduyoy déorora kat ds AaBav Kai 7d Erepov Kal 
Oupideas KadkvTTwv TO Gytov ToTHptov Aéyer 5 
*"Exaduwev ovpavors (p. 360. 14) 
kai madw 6 SidKovos Zkeracov Séamota at 6 tepeds trobuprdv Kai Td 
érepov TiOnot Aéyuv 
Skeracov nuas (Pp. 360. 20), 
Kai ed@ds & Sidkovos “Enl 17 mpobéce t&v tipiwy SHpwv tod Kupiov 10 
SenOapev. Kupre €dXénoov 
kal 6 tepevs 
‘O Geds 6 Beds Tpav 5 Tov o'panoy aprov Thy Tpodiy KTH. 
Kai 4 daméAvots. 
Kai AaBdv 6 tepeds tov Oupratov Oupra ex tpitov ta tepd mpooKuvotvrtes 15 
Gpotepor kat A€yovtes oVTWS 
EvtAoyntés 6 Geos judy 6 otras evdoxnoas’ S6£a cor 
Kai SiSwoiv evews TH Stakdvw Tov Oupratov Oupidv Tov vadv. 

Paris Graec. 2509, ff. 226 v-230Vv, of about 1430 (see App. R), is a supplement 

to the text of the Liturgy in its ordinary form, consisting mainly of the rubrics 20 


and the cue-words of the formulae. It probably represents the central type of 
prothesis of the fifteenth century. 


XIV 


The editio princeps of the Greek Liturgies (Rome 1526) gives a form which 
differs little from XIII, except in prefixing the lavatory and in more fully 25 
rubricating the manipulation of the first oblate and the placing of the particles. 
This form is also contained in MS. Bodl. Baroc. 42 (A.D. 1551). 


XV 


The EvxoAdyov Venice 1600 gives the fully developed form, as above 
PP- 356 sqq. 30 


APPENDIX R 


A BYZANTINE DIPTYCH 


Diakonika of S. Chrysostom, MS. Paris Gracc. 2509, f. 232 v. 


The date of the diptych is fixed by the names as between 1427-1439. 
John VII Palaiologos reigned 1425-48, and married Maria Komnena in 1427: 35 
Irene or Helene, daughter of Constantine Dragases prince of Macedonia, and 


552 Appendix R 


widow of Manuel Palaiologos (died 1425), took the veil under the name of 
Hypomone before 1450, when she died: Eugenia Kantakuzena was widow 
of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Famiuliae 
byzantinae Venet. 1729, pp. 200, 198, 260). Joseph II was patriarch of Constan- 
5 tinople 1416-39; Philotheos of Alexandria and the successor of Mark III of 
Antioch were both represented at the Council of Florence 1439: ae II 
of Jerusalem was living in 1419 (Lequien Oviens christianus i. 306, ii. 500, 


768, ili. 513). 
‘O 8tdkovos 
. #8 o \ , »” \ , ‘ a 
10 Kat @y ékaortos kara Sidvovay exe kal mavtey Kal Tacov 
A A a > 
"laonp Tov dytwrdtov kai oikoupertKov tmatpiapxyov, Pirocbéov *AdeEavdpias, 
Mapxov ’Avtioxias, Geoirov ‘TeporoAvpoy 
\ e ‘ ~ , 4A e ~ , a ne cal e A A 
Kat umeép tov mpockopifovros ta ayia Spa Kupio to be@ nuay 6 Setvos tov 
, nn A g ~ 
EVTI@TATOU Lepews, TOY TUpTAapdVYT@Y lepewY, TOU Titov TmpEeaBuTEpiov, THS 
15 €v Xptor@ Ovakovias kai mavros iepatiKod Tdypatos 
¢€ A , , , A nA“ nn > , © , 
Yrép owtnpias kpdrous vikns Kal diapovns tov evoeBeatata@v kai piroxpictwr 
4 ¢ A - > , A , , ¢ a“ € 
Baoitéwy nov, tis evoeBeotatns Kai didoxpiorou Searoivns nav “Yro- 
povns povaxns, THs evoeBeatarns Kal piioxpiarou Seoroivns jay Evyevias 
=! ~ > , \ 7 4 ¢ ~ > , A 
povaxns, Tay evoeBeotat@y Kai dioxpicteyv Baoiiéewv nuav lwdyvov kat 
20 Mapias 
€ ‘ Spey, \ , a , , ‘ A ene A a 
Yireép €ipnyns Kat KaTagTdcEews TOU TUpTAYTOS KdGpOU Kal T@Y dylwyv TOV Ocov 
€KKANO LOY 
> ~ a ~ ro 
‘'Yr€p amodutpacews TH adehhav Nuav TOY aixparorav, evod@oews Kal évt- 
, n~ ~ ’ ~ ~ 
TXVTEWS TOU gidoypiarov OTpaTOU, TwTNplas TOU TEpLeaT@TOs Aaov TavT@v 


25 Kal Tac@y. 


ie 


INDEX OF BIBLICAL QUOTATIONS 


AND 


CROSS-REFERENCES 


In the numbering of the Psalms, in the Greek texts the LXX is followed with 
Dr. Swete’s numbering of the verses: elsewhere the Prayer Book version is followed 
simply. The biblical references are given for each passage generally in its original 
position only, with cross-references in thick figures to the derived passages. In 
the derived passages references are given to the original, but not necessarily 
Cross-references between pp. 309-344 and pp. 353- 
4II are omitted as unnecessary: and in pp. 400-411 the marks of quotation are 
not repeated in the text. 


to parallel derived passages. 


3. 


4. 


Qn 


2 Cor xiii 14 
2 Tim iv 22 
Psi 2 

Tit iii 5 

1 Tim vi 19 
Eph iv 26 


. 2 Corviil; vi16 


Jo xvii 3 

Rom xv 6 

Ez xi 19; xviii 31; 
Ps 112 

1 Chr xxix 9; 
XXVili 9 

1 Timil 

Mt xii 29 

Lk x 19 

Job xl 24, Pr. 
Manass. (4.C. 
ii. 22) 

Lk x 18 

4 Esd viii 23 
(Vulg.) 


9, 


23 
24 
26 
27 
28 
29 


is 


17 


Ps viii 3 

Ps cili 32 

Nah i 4, 3 

Jo vi 19 

Joi18 

Mk ix 25; Ps 
Cxxxvli 8 

Rom vi 3 

Is i 16 

Rom xvi 20 

2 Tim ii 26 

Col ii 14 

Phil iv 3 

2 Cor vii { 

Ps cii 14; Prov 
XX Q 

Ecclus viii 5 

Lk xv 7 

Ps1 14 

Ps xvi § 

Gen xxi 33; 2 
Mac i 24 


10. 


11, 


12. 


Ez xviii 23 

1 Tim ii 4 

Lk xv 30,13 

2°Cir vi 36; Ps 
CXXIX 3 

Ps 1xxi 8 

Mt xxviii 20; vii 
25 

I Thviyz 

2 Tim ii 15 

2 Thiii2; Jobil 

Mk x 30 

2 Cor iv 18 

Jo iii 12 

Mt iv 23 


‘Eph iv 13 


Joxiiit; Mtvi13 

Ps vig; Mt vii23; 
xiii 41 

2 Tim iv 18 

3 Mac ii 2; Is 
lvii 15 


13. 


14. 


15, 


16. 


17. 


II 


18 
20 


5) 
32 
2 
3 


Mal ii 5 

Eph v 27 

2 Tim iii 17 

4 Pet.i 19 

Jo x 29 

Jo xvii 17 

Mt iv 23 

Ps x05 

Phil iv 7; Rom 
XV 33 

2 Tim iv 22 

1 Cor xvi 20 

Mk xi 25 

Phil ii 12 

2 Cor xili 14 

2 Tim iv 22 

Judith viii 25 

2 Th i3 

Eph iii 15 

2 Mac i 24 

1 Cor viii 6 

Wisdi1r4; 2 Mac 
vii 28 

Ps liv 20 

Coli 15 

Is ix 6 

Colvi' 274.1 Cor 
viii6; Gen xxi 
22.3 deb 2 

2 Cor xi 31 

Ts xl 22 

Ps clit -24, Job 
XXWie7 ai” 

Jeracrs 

Ps :exxxv (8),.9,; 
Gen i 16 

Ps ciili 25 

Wisd vii 20 

Ps lxiv 8 

Job xxxviii 8 


14sqq Wisd vii17—I9 


16 
20 


Job xxviii 25 

Gen i 26 

Gen ii 8 

Gen ii 15 

Jobxxxii1g; Wisd 
XIX 22 

Wisd x 3 


Ls; 


19. 


20. 


L[undex 


Gen v 24 

Heb xi 6 

2 Pet ii 5 ;-3 Mac 
ii 4 

Gen vi 1o; Wisd 
x 4 

1 Pet i120 

Wisd x 6 

Ps cvi 34 

Rom iv 13 

Job ii 3 

Gal iv 28 

Ac vii.14 

Wisd xix 22 

Nam xii 43 Is 
Vill 20 

Wisd x 18; Ps 

CXXXV 13 

Dt viii 15; Wisd 
xi 4; Ps Ixxvii 
24 

Wisd xvi 2; Neh 
ix 19 

Ps Ixxvii 14 

Ps Ixxiii 15 

Neh ix 6; 1 Pet iii 
923 400k i. 16 

Isivi 233 

Dan vii Io 

Is vi 3 

Rom i 25 

Is lvii15 ; 3 Child 
28 

Gal iv 4 : 

Mt iii17; Colirs 

Rom i 3 

Rom xi 1; Apoc 
‘o) 

Mt iv 23 

Acvi2 

Ps cxliv 16; Jo 
xvii 6 

Jo xvii 4 

Ae ii 2g 

Mt xvi 21 

Mt xxvii 2 

t.Cot-xy¥ 2 

Mk xvi 19 


15 sqq. 


18 sq. 


Cor xi, 23 ; 
Mt xxvi 26; 
xlv 19 
Ee Cor xi 24; 
Mt xxvi 26 (D) 
(cp. Lev ii 6; 
Is lviii 7) 


20-26 1 Cor xi 25,26; 


nk xxiy 30% 
Mt xxvi 28 


30 Mt xxiv 30; 1 Pet 
iv5; Romii6 
21, 4 Psl21; Judith xv 
TO 
6 1 Petv1; Gal vi 
17 
£5). Bic xx 23 
16 Ps lIxxi 8; 1 Pet 
119 
18 Mt xxviii 20 
19 2 Timii 15 
24-26 1 Tim ii 2 
27 «2 ami 0 
22 2 ee. 2 ITs. I Pet 
ii 9 
12. PS xvii 3 
Ba Dt oW 445.xX 22; 
Lk vi 27 
15-1 Cory 12 
26 Ps cxxxv 25 
29 Psecv 47 
30 Ephvs 
2310. Bom xv 32: Phil 
iv 7 
11» 2 Lim.iv 22 
p4, Ps exl's5'(B) 
18 Ephv2 
ge. 3 Pim ii.2 
24. 6 Jer xxxix 19 
wi oe Gor xt 31.5 Ac 
iv 30 
Bs, tate Tos Ps 
xxiv 16 
9 Ps lxxvili 9 
IL) Cor vii.t 
13 Ps xvii 3 
22 1Cor viii 6; Phil 


ji II 


Biblical Quotations and Cross-References 


24 Rom ix 5 

25 Lkii14 

ay. Mt xxi. 9; Ps 

cxvii 26 
25.22 1 Cor xi 34 
26. 2 Jerxivg 
8 Islx 17 
11 Ez xxxiv 16 
15 Ps cv 47 


28 1 Tim vi 16 


27. 1 Num xxiv 3 
8 Ps cxx 8 
14 Lk ii 29 
29. 6 Lkiv24;Joiv 44 
38 Dt xxviig; v3, 
27 
30. 5 Ps Ixvii 34 
6 Gen ii 8 
15 Mk xi 25 


17 Lk xxii 48 

25 Num vi 24-6 

29 Ps xxvii 9 

30. Ac,.xx.28; 1 Pet 
i1g 

31 1 Petiig 

38 Heb xii 28 

31. 5 Lk xviii 13; xv 

18, 19 

12. Ps cxviii 12 

13. Ps cxlii 1o 

1g Ps xviii 2 

22 Jude 25 


32. 3 Jeri6; Hebix14 
4 Isvi6,7 
7  2Corxi2 
8 Heb xiii 15; Lk 
xvii 10 
9 Ephv2 
32. 16-18 =312.15 
16 1 Timiil7 


19 Pscv47; Acxx 28 
20 i Petiig 
38 1 Cor xi 24 

33. 4 Num vi 24 

33. 11-21 a=365. 33 
116 Jer xxxix 19 
12 Hebx 1g 
17. Heb xii 21 


25 2 Chr xvii 11 
26 Heb ix 26 
34. 66 Ex xxxiv 6 
8 3R viii 28, 39 


I Mtvir3 
25 1 Timiiig 
35.18 Is lvii 15 


a5) .iswi a¢..2s xli 2 
36. 5-10 =123. 33 
156 2 Cor iv 6 
36. 15-28 6=371. 24 
37. 4-6 Ps xxxili5; lxxvii 
49 ; Cxviil 143 
17 Ps xxvii 9 
20 Ps cii 4 
21 Ps cxlviii 14 
38. 5-8 =371. 35 
39.; I. Jasiaa 
39.17 —40.9=381.11 
40. 26 ; Tit 11:13 3. iii 7 
27. 01h B13 
4501 Paxxi 7 ; Sasa 
18 2 Tim iv 18 
41.25—42.64=309.8a 
25a Zech ii 13 


42.15 Ephi3 
43. 12-15 =83. 23 
12 Jobv8 
13,,4,Peta 1 
14. Ephiv3; Col iii 
14 
24 Hebxiii20;2Cor 
i 3 
44. 2 1 Corxvi 20 


44. 7-11=84. 11 
Io Ephi3 
It Pscxii 5,6 
13 3 Child 28-30 
296 Ephi 3 
45. 36 Lk ii 14 
g Peis 
7. Ps lent 
13a Esth iv 14 
156 Ps xxxiii 4 
18 Lki35 
27 Hebix7 
31 Mt xxv 30 
33, 2Corviil 


355 


37. Lkiv 14 
46. 2a Lk vi 18 
46 Ps1 13 
6 2Psike 
10a Heb xi 38 
106 Jude 24 
13 Jo viii 34 
a4. .aiCor ix 27 
15 Heb iv 16 
10 1 175 Mt 


xli32 
zy, Apoe xvi 7 
19 Psilxa 


20 1 Cor xii 6 
46. 27—47.146 =84.24: 


204. 31 
27. Ephii4 
28. Galdav 4; 1 Jo 
iv 9 


30 Ezxxxiv 15, 16 
25) Wan ix’ 63 Lk 
XViii 9 
38 Is xliii 21 
47... -a- ot Cor xi-34 
47.16—48.24)=319.6: 
401.14 
20a Ps l|xiv 12 
3301 Petiis5 
48. 16 Rom xii lI 
4 » Psixeviii 6 


6. dk i210 

12 Rom xv 16 
15 Hebix7 
22 Heb iv 16 


26 Apoc xi 17 
ay Heb x 19,20 


32 Ps xxv8 

33 Hebvitg; Num 
iv 19 

36 Heb xii 21 

38 Heb ix 7 

45>. DT ¥.23 


49. 4 Heb xiii 15 
49. 23-25 = Dion. 
E. f7. iii. 3, § 2 
25 2Corviil 
32 2 Cor xiii 14 
33 Acii 38 


Ar. 


55 


502 


6 


2 Tim iv 22 
4-6 Lam iii 41 
8 Judith viii 25 

fe -2Thas 


50. 12—55.3=85.28— 


ol. 


90.10: 482. 19— 
483. 33 


12). @ Chis; Ps ixiv2 

13. Neh xii 24; 2 Mc 
x 38 

14 Cobt15,: 16 

15 . Ps:xxxv 10 

16 Jobv8 

1% 3 (R vir 27; Ps 
exiviti “4,935 
XXxii 6 

19 . Psicaly Osi tieb 
xil22, 23 

21. 1 Com xiv, S22 
Apoc vi 9 

22 « Petdli-22> Col 
i 16 

24) AS was 3 

29 +2 Pet i217 

32 Ismag 

2 Mt xxig 


6: 1) Dimi 29 
8 1 Cor viii 6 
9, a:Cor ai to 
im Psixlvicg 


iz. Gen 12661 7 

15 Nehix17 

17 Mt xxt.37-*1-Jo 
iv g; Gal iv 4 

2% Bart 3y 

24° 4-Cor x22 

25 Ephv2; Jovi 51 

27 “Lk xxii 19 

28 Mt xiv 19 

agsq. 1 Cor xi 24> 
Mk xiv 22; Mt 
xxvi 26 

. 2sq: Mt xxv 36; 

Lk xxii 19; 


1 Cor xi 24, 25 
7 ‘t Cor x1 25 
8 Mt xiv 19; xxvi 
27, 28 


54.17 


20 
23 
25 
26 
57. Fa 


Lndex 


Lk xxii 20 

1 Cor xi 25, 26 
1 Cor xi 26 

Mt xxiv 30; I Pet 


iv 5 

Rom ii 6; Joel ii 
17 

Ps: cil to 

Bar li 27 

Coli ig 


- ¥ Coriig 


Am v I5 

Ps lxxvili 9 
Psl3 

Ps ciii 30 

Joi 33 

Mt vii 25 

Mt xvi 18 

Mt xiii 41 ; vii 23 
Mt xxviii 20 
Acii 38; Gal iii 5 
2 Tim ii 15 
Ps xxv 6 

1 Tim iii 13 
Ps xxxiv 2 

Ps lxvii 31 

1 Tim ii 2 

Lk vi 18 

Neh v 19 

Ps Ixiv 6 

Ps lxiv 12 

Ps cxliv 15, 16 
Lk i 70 

Heb xii 23 

Lk i 28 

Lk i 42 

Heb iv 16 


57, 13— 58, 5=95. 32 
— 96. 23 


13 


14 
16 


17 
18 
19 
23 


Num xvi 223 xxvii 
16 

Mt xxiii 35 

Ps cxivg; Mt xx 
21 

Lk xvi 23 

Ts xxxv 10 

Ps iv 7 

Ps cv 47 


58. 


59. 


60. 


19—59.9, 28-316 = 
99, 28 

196 2 Cori 3 

2m’ Jer "xexix, 19 

23 Jobv8 

24 Rom ix 5 

25 Ps xcviii I 

28 Dan vii Io 

30 Neh ix 6 

28 Heb iv 16 

29 3 Child 15 

30. 2PM 1 17 
9 esibeoxxkiti2 

1 ‘Mph vi 11 

ta. ‘Jas i’ 


60, 30 —61.5=100.32 


61. 


6l. 


63. 


64. 


OP Ly ¥ 23 
14 Philivg; 2 Jo3 


22-29 =137. 31 

aa0 Fe wis Ac xx 
32 

a4 2 Pet'i 16 

ag Gor viii 6 ; Phil 

HI 

6 Gali5 

216 Mt xxviii 19 

26 Joi 29 

27 Jovis5i 

sr Jou ls 

33 2 Petlv It 


20 Ps xxii I 

5 Ps xxxiil 2 

Pp OoRSel'y 
1g Isvi6,7 
27 Ps xxxiii 9g 
336 Lk xv 18, 19 
35 @ Ps xxxiii 9 


12 Lkii14 
15 Pslvi6é 
27a Ps lxx 8 


28 Ps cxxv 2 
340 Ps cxii 2 


64.38—65.1446 =351.15 
65.25—66.126=104.27 


66. 


67. 


67. 


5 Psiv7 
2-8 =105. 17 
2 Dan ix 4 Thd. 


3 Dt vii 19 


Biblical Quotations and Cross-References 


4 Ps xxviii 11 
6 jo myii 3; 1 Jo v 


20; 1 Thig 
10 Ps lxiv 2 
17 Col iii 15 
Ig 2R ili 21 
21 Micivs 


25@ 2 Cor iii 18 
& Ps lxxxiii 8 

68. 16 Prov iii 6 
68. 11-22 =143. 11 
69.20 Ps cxviii 27 
70. 3 Zech iii 3 

tr Psxlv3 

14 Ps xviii 39, 40 

18 Rom vi 13 

19 Acix 15 

23,28 Ps xviii 34-36 


32 Ps cxxxii 9 

40 Psxxxvig; Joig 
7k. @ 5ig ime17, 85 Ac 

viii 32 

1 Exxv17, 18 

16 Jo xix 34, 35 

17 Jo xxi 24 

35 Ps xxxi 3 


72. 20-24=270, 44 
20 Hebx 22 


23 Rom xii1; 1 Pet 
ii 5,2; 2 Thii 
13 
26 Ez xxxiii 11 
73. 8 1 Petiig 
10 Rom xii I 
74.16 Hab iii 3 
32 Is liii 2 
38 Num xvi 48 
75.30 Ps xxxiii 1 
34 Ps cxvii I 
77.11 Psecxlv1t 
23 Is vi3 
78.27 1 Cor iii Io 
79. 5 Psl14: xcvi 8; 
Ixxxiv 2; v7; 
c 3 
34 Ps exviii 26 
80.26 Heb iii 1 
28 Hebiz3 


81. 


4 


I Petitrz2 


82.33 Rom xii lI 
83, 23-27 =43, 12 


25 


I Cor xvi 20 


84. 11-14 =44.7 


‘3 


Is. xeanies Lk i 
48 


84. 24—85. 3=46.27¢ 


85. 


13 


2 Cor xiii 14 


85, 28—90.10=50, 12 


86. 
87. 


90. 


92. 


93. 


94. 


—55.3 
4 Jer viii 2 
I Jovi51 
2-6 Lkxxii1g; Mt 
xxvi.26* z°Cor 
xl 24 
11-16 1 Cor xi 25; 
Mk xiv 23, 24; 
Mt xxvi 27, 28; 
Lk xxii 20 
20 I Cor xi 25, 26 
34 Ac xvii 31 
3 -Ps sxyill re 
th) Ps axvi6; li x 
a8 +P cues aya. 
24 Rom v 20 
ag Ps lavai,i2 
32° . Ps.exly 155.26 
12 Ps xkxv 2 
cy 61 Tim ita 
23, Ps axxi 3 
17 Heb xii 23 
ai a Tie ti 13 
g0: 2 Tim'vi 12 
sii | Acm ts 
35 Romxivio;1Jo 
ii 28 
17,32 Num xvi 22; 
Xxvii 16 


. 32—96. 23 = 57.13 


—58.5 


2 


2 
15 
16 
18 
22 


Ps cxliii 2 


. 2-5 = 337. 28-32 


557 


27 «Coli 20 
92 >) Car sv 4 
98, 84sqq.cp.239.31sqq. 
26. Is-x) 12 
99.12 Joi 29 
99. 28—100. 3=58. 
19—59, 94, 28-31 
100.12 Apoc xvi 7 
rg. §.Corx 13 
100. 32-35 = 60. 30 
10s. 38° “Tiedi 13 
104. 4-6a=298. 26-29 
104. 27-36 =65. 25 6 


340. Col 1-12 
105. 17-22 =67. 2 
i7e; Rene ix 4; Ps 
exliv 5 
106.29 Jo vi 56, 47, 54 
107. 6 Ps exvi 11-13 
22 Galili27;Joiiis 
108.17 Joxiv2; Mt viii 
II 


109; 9. Heb xii.23 
S7 Lebsrtsly. 15 

113, 14—114. 11=147, 
20: 202. 20 


int @ Cond 2; 2 Pet 
m/s0; Tit ii 13 

tS 4Kv 16; Dtx8; 
Ps xxiiiss 

114. -6» Psexxxix 9; xxx 

20; Mt vi 13 

ro 2 Pet iviir 

23. Gen. xv 2; Apoc 
ay. 392 Cor i 
332 Pet ii 20; 
Tit ii 13 

25 Wisd viii 7 

26 2 Esd viii 31; Ps 
XXXIV 2 

28 Jerxxxvi7;1Tim 

by tata 
32. X Pet iv 11 


2 Jo 3; Tit ii 13 | 115.6-18=121.14: 129. 


Apoci 7 
Jo xix 34 
I Joii2 
2 Th ii 13 


33: 160.26: 171. 
24: 224. 20 

6 see 114, 23 

Ir 2 Timii 15 


17 Rom xvi 20 


20 I Pet iv iI 
a9. EE im 2 
116. I 
IX 35 
2 Mtxi 
Genrit 3 Jo xx 
22, 29 


11 2 Cor vill 


13. Acxili10o; 1 Tim 
15 
14 Ephv2 
18 1 Petivil 
116. 26 —117. 3=365. 
33 
117.18 Heb iv 15 
20 Mt ix 35 
21. Mexa 
a2) Psxlit3 
24 Ephi18 
26 Jasi 22 
27 Mk iv 20; Mt vii 
18 
28 2° Phas 
33 Ps lexvini 3.48 
Mac ii 20) 
118.:-9; Iswig; Psialng 
26 Jude 24; 3 Child 


30 

118. 26-29 cp. 359. 34 

119. 5 Rom ix 5s 

119.17—120.5/=126. 
26: 127. 10, 19, 
23,27: 128.8: cp. 
157,11: 221.6 

186 Ps cil 4 


30 ©Gen viii 22 
120. 44 Wisd viii 7 
8 Ps xcili 13 
11 Jonah iv II, 2 
15 Is xxxvil 35 
24 Aqm 17 
28. « Petiw 1a 
121.1—122.7=160. 3: 
223.17 
5 seeekidsa3 
». Col iti-rs 
18 2 Tim ii 15 


Index 


29 Num x 35 
32 Num x 36 
122. 5 2 Pet iv ¥2 


Mk xvi 15; Mt|}122. 18-26a=877. 9: 


379, 2 

194 3 Maciig 

200-3. Mac nia;-7; 
1 Chr xxix 10 

3141s lvii 15; Ps 
xlvi 3 

356 Ac xxiii I 

366 2 Cor vii I 


123. 6 Gen xxxii 20 
15 Rom xvi 16 
17 Gen xv 2; Apoc 
XV 3 
92 Acad 98 scexiii. Fs 
x Tim 15 
23 Rom xvi 16 
a4 oor Bet tt 
25 1 Petirg; 1 Cor 
xii 13 
26 Eph iv 3; Col ili 
14; Ephiv 4,13 
33.- Malai py 
123. 33—124. 4=36. 7 
124. 1 Ephva2 
2 Ps: lav 2; Tim 
ee 
124. 22 =148.8: 204.10 
23 Hebiv 14 
24: Jovi51; Ps Ixx 
ar ell # 
25 IPeti1g; Jovis5i 


26 »Psrxexer7 
125. 9-17 = 50. 2-10 
125. 21— 129. 3=164. 


27 — 169. 13 
a1. °2 Pha ss Ps ix 
22 25° Xxxb-t 
Jeri 6 
23 Neh xii 24; Ps 
Ixxviii 13 
25 Apoc xiv 7 
26 Ps cxlv 6; Neh 
ix 6 
ay .Apoc™siv 7s Ps 
cxlv 6 


125. 29 — 126. 2 cp. 51. 


13-19 
29 Gen li 15 
30 ©6~Wisd xix 22; Neh 
ix 17 
126. 2 Wisdix1;Joig 
5 Rom xiil 
7-10 MalilItl 
14 Ps lxxi 8 
16" Col ni 15 
19 *Ps'cxx 8 
21-3 Heb vii 2; Is 
XXVi 12-14 
26 Pscii 4 
og) Pemxxvili #¢ ; Mt 
x 
a8 Ghie xii 11 
30 «6Lk vi 18 
127. ¥,.2° Ps exlit 103 cxlv 
7,8 
3 Judith ix 11 
9g Pscv4 
20 Ps ciii 30 
aa <PS ixiv 12 
24 Ps ciii 30 
25 Ps lxivir 
28 Gen viii 22 
29 ‘Ps Ixiv 11 
30 «=~Ps Ixiv 12 
32°) @slxxi 4; cxlv 9 
128) 2 (Ps wa; Ixxiv 1 


3° Ps exiiv 15 
Ae PS Cxxkv 25 
5 Acxili52;xivt7; 
jer-xv*163"%2 
Cor ix 8 
8 1 Tim vi 15 
11 Wisd viii 7 
12 2 Esd viii 31 


13. Ps xxxiv 2 

16 Acii 30 

He io at 2s Jer xviit 
20 

16° 2° fia ii 1; Jer 
evl:7 

24 Lkijo 

26 Heb xii 23 

29 Ac xvi 17 


Biblical Quotations and Cross-References 


30 6Lki 28 
129. 7 Ps cxxvii 5 
129. 11sqq.cp.1'70. 5sqq. 
12 Mt xx 21 


13. 1 Coriig 
16 2Thi5 
18 Colitz2 


129. 20-32=170. 37 
25 Gen iv 4; Mt 


xxiii 35 

28 Lkito 

oy “Ag.x 3, 42; Mk 
xii 42 


1 Cor ix 25; Joiii 
12; 2Coriv18 
129.33 sqq.cp.171.24sqq. 
130. 6 2 Timii 15 
16 Is xlvi 8 
18 Ps cv 46 
20 Pscii 4 
21 Psl3; Jerxviii23 
130. 27 —133. 31=174. 


31 


23 — 178. 16 
28 Romxvi20;2Th 
ii 9 
30 Ps lxxx 15 
32 Rom xvi 20 
131. 2 Num x 35 


3 Ps xxxix 15 
5 Genxlix26;Num 
x 36 
131. 10-12 = Clem. R. 
1 Cor 59 § 4 
11 Ez xxxiv 16 
13 Ecclus xiii 21 


14 Ac xvi17 

15 Ps xxxviii 9 

16 Ps lviii 17 

21 Ephi 21 

23. Dan vii 10 

24 Heb xii 23 

25 Hab iii 2; Apoc 

iv 6 

26 Is vi 2,3 
131. 28-—132.1=50. 26 
132. 2 3 Child 30 


12 2 Timito; Tit 
i113; 2 Petii2o 


15 


16 
17 
19 


133. .2 


28 


- 
30 


1Gor xi 
Eeclus 1 15 

Gali 4; ii 20 

1 Petivi 

Mt xxvi 26 

Mt xiv 19 

Lk xxii 19 

Jo vi 11 

Cor xi 26, 26; 
Mt xxvi 27, 28 

Mt xiv Ig 

Lk xxii 20 

1 Cor xi 26; Gen 
xv 2; Apoc xv 
3; Ps lxvii 15 

Gor i-7: Ac 
xvii 31; 1 Pet 
Iv 5 

Rom ii 6 

Joel ii 17; 1 Chr 
Xxix 14 


235 


133. 31—134, 32=179. 


5—180. 12 


32 Ps ‘ecxiili 7; citi 
30; 3 Rvili 39 
33 Joxv 26 
134. 1 Jo xiv 26 
= * 3 Cor xu iF 
4 Psl2o0 
6 Joxv 26 
17 Mt xxvi 28 
18 Ecclus 1 15 
25 2 Timi Io 
27. Mali1t; Is xxv1; 
Mt vi 9; Ps 
Ixxi 14 
135.11 Ac ili 15 
13 Job xvi 18 
14 Is lvii 15; 1 Pet 
i12 
15 Ps 1xx 20; Is lvii 
15 
20 Ephi 18 
21 1 Thv 23 
135. 31—136.2=59. 28 
31 Heb iv 16 
32 1 Timis 
136. 1 1Peti17; Mtvig 


Joe 


iF” Apoe xvi 7; Mt 
vi 13 
13 1 Corx 13 
15 Lkxi19g 
137.3 "Gen xv 2; Apoc 
xv 3; Ps lxxix 2 
14 1 Thv 22 
HO 6 Pet iv 11 


137. 31—138.6=61. 22 
188.20 Pscl1i 

139.29 Ps xli2 

140, 16 6=396. 30 


166 Ps lvi 6 
141. 9-294=342. 16a 
142. 2 1 Petiv iz 
12 Mt xii 29 
23. Ps lxiv 2; Apoc 
wit 2; V 13 
27 Ac xvi 36 
29 Micivs 
148. 2 2 Cor xiii 14 
3 Acii 38 


& Ps cxii 2 
143, 11-26 =68. 11 
12° Acii 38 
25 Romix § 
144. 4-17 =197. 15 
4 Aci24;Islviirs 
8 Ephvitg; Jude 
24; 3 Child 31 
9 Ps liz; Lk xviii 


13 
10 Heb iv 16 
11 Lk xxiv 49 
12 Ephig 
13. Ephv2 
144. 20 —145, 6=316. 
lla 
145. 3 Acii 38 
oe Pah 7; § 


ra fe xevi 6 

28 a Ps Ixxvi Io 
146. 7-26 a=201. 17 
147. 4—148.5 =202,11 


cp. 113. 14 
14 Psivi 
29 2 Thiig 


34 Lkx 19 


560 


148. 8-24=124. 22: 
204. 10-26 
8 Jude 4 
148. 32—149. 35=205. 
7: cp.115. 36sqq. 
149. 4 Is lviii 6 
150. 6—151.36=210.8 
86 Jer xxxii 19 
21 HebvitIg 
151.27. Numex- 355,725 
Ixviii 1 
33 Num x 36; Dan 
vii Io 
7b Cant i 3 
9g Maliit 
14. Psvexliv2 
153.) 2°. ED hy28 32 Tim 
iv 22 
9 2Jo3 
153. 12-29 =212. 14 
12 Ecclusi 25; Job 
xli 22 
Eph vi 19 
AG IVN33 
a: Tamisd- 13 
Ac aix 05 jGal 1 
15 
Rom it 
Mt iv 23 
Ac ili 15 
25 Gal vi 14 
34% 1 Joainig, 27 
153. 37 — 154. 2=214, 
30 
154. 4-15 =215. 15 
4 Ephvi 19 
5) axGorives 
6 Eph 11 47;% 
14 Ps lxxx 14, 15 
154.19-344=216.20-32 
a9 Lk igs 
155. 5-7 cp. 216. 4 
5 Acxii24; xix 20 
155. 11-22 =218. 2 
155. 25—156. 10=219. 
14 
26 Mt xiii 17, 16 
156.19 Ps lxv 11, 12 


152. 


13 
14 
15 
16 


17 
18 


24 


Index 


157. 2—158. 3=220. 
30: cp. 119.1706 
2 Ps Ixxxvi 15 
7 Mk iv 20 
12 Pscili 4 
21 «Ps xxkvr 7 
34 Lki4 
an Titik 
14 Wisd xi 26 
20 Col iii 5 
158. 34—159. 31=119. 
17 a 
160. 5— 161. 30=121. 
1—122.3:223.12 
Heb vii 2 
Is xxvi 12, 13 
2 Lim ii 15 
Micviit4; Lki75 
Eph v 2 
Rom xvi 20 
Num x 35; Ps 
Ixvili I 
Ae wit Bess Tim 
Lay 
168.2) Philii ze 
163. 11-13 = 227. 25 sq. 
18 Rom xvi 16 
28\ Heb x a1 
29 Rom xii1; 1 Pet 
i. Bye Heb ix y 
36 Romxvi16;1Cor 
Xvi 20 
164.12 Heb xiii 15 
164. 14-25=125. 6-17: 
228. 3-14 | 
164. 27—169. 13=125. 
21—129. 3 
Ps: ctl 22 
Lk ii 37, 38 
1 Gor xi-% 
Ps civ 30 
Ps lxviii 30 
r Timii 2 
169.26 Jasii7; Jer xivg 
29 2 Tim ii 15 
170. 5sqq.: cp. 129. 11 
sqq. 
9 Lk xvi 22, 24 


158. 


19 
20 
38 
39 
LOD 


9 
3 


162. 38 


30 
at 
167. 33 
168. 22 
32 
By) 


Ps xxiii 2 
Is xxxv IO 
Titi 2 
1 Cor ii 9 
23. Job xiv 4, 5:(1xx) 
a4 iebixti 22, , 
170. 37—171. 15=129. 
20-32 
17.13. Ps exliv 13 
171. 24-35=160. 28: 
cp. 129. 33 sqq. 
172.19, 30 Mt vi 13 
173.10 Eph vi 16 
26 Phil ii 12 
33 Pr. of Manas. 
174. 23—178. 16 =130. 
27—133. 31 
Ac Xvil Bi 
Rom ii 6; 2 Cor 
v Io 
Peli £2 clit. 10 
Jude 24; 3 Child 
ah s,0Chr xxix 
14 
3 Child 19 
Dan xii 2; Wisd 
ix 4 
Ps ji zt 
Mt xxv 12 
a8. Jer ix 1 
30 Bs lxxix 14 
179. 4-9 =53. 14-19 
179, 9 — 180, 12=133., 
32 — 134. 32 
180. 2 Rom xii 9 
£e ~ 15, 10:8 
180. 19—181. 2 cp.190. 
37—191. 3: 234. 
15-20 
181.15-23 Ephi 5-7, 3 
25 Jo xi 37 
26 Ephi 18 
a7 aor y'8 
29 »3:Child 31 
go... Is vi-6, 7 
182. 3). ECor xi. 34 
& 1 Cor xy 27 
7 2 Cor iv. 17 


Io 
I2 


15 
16 


178. 9 
10 


me 
15 


24 
25 


26 
27 


Biblical Quotations and Cross-References 


14° Lk xi 2; Mt vig 
24-29 cp.136.11-17 
25 1 Corx 13 
27 Eph vi 16 
11 2 Timii 14 
16 Eph vi 24 
183. 22—184. 12 = 235. 
29 
25 Mt xvi 18, 19 
33. Joi 29 
184. 1 Ps Ixxxvi 15 
g 2 Tim iv 18 
184. 31—185. 15=238. 
22 
185.12 1 Cor xv 52 
185. 20 — 186. 4=240. 
17 — 241, 21 
346 1 Peti17; Mt vi 
9, 10 
1d Mt vi 13 
II Ps exviii 26 
22 Amviii1o(1 Mac 
i 39) 
1 Cor xi 34 
Eph i3 
2 Pet ii 21 
Eph i 4 
Ps cxix 18 
Eph i4; Gali4; 
1 Tim iv 8 
Zr 2 Petis4 
189. 6-16=125. 7-17 
189. 19-23 = 228. 17-21 
19 Apoc xi 17; Mt 
iii 17 
20 Hebi1;Acvii35 
21 Isix 6 
22 Hebi2; Joiz 
189. 23 — 190. 2=231. 
6-12 
190. 1 Jo114 
2 Mti20 
190. 2-8 = 232. 6-12 
8-12 1 Cor xi 23- 
26; Mt xxvi 26, 


183. 


186. 


27 
1.22 
ot 
25 
27 
29 


27; Lk xxii 19 | 208.10 


190. 14-18= 233. 5-10 
190. 18-23 = 233. 26-29 


21. Eph iii 21 


561 


33. see p. Ixxvi 10 


34 I1sli8; Ephiii21 | 209.29: Ps lxvi 13; xlv 9 


190, 37 —191.11=234. 
15 — 235. 3 
191. 16-25 = 235. 14-23 
18 2 Chr vi 21 
19 Ps xvii 6, 1 
21. PsaxG 
23 Lk xvii 5 
193. 8 Lk vii 50 
195..6 Pexi¥ 
13. Ps vii 10 
17 Mtvi1r3 
18 Ps cxix 116 
Wisd ix 1-3 
Ps li Io 
Ps cxili 6, 7 
196. 3 Is lvii 15 
4 Heb ix Ig, 21 
7 a Pet’ 2 
28 3) Perscix 1 
30 ©6Ps cxiii 6 
31 Heb:x 20 
39 Heb xii 29 
41 Ephi18;1 Pet 
iii 1o 
197. © 1Peti 12 
197.15—198.11=144. 4 
198.14 Lki 35 
Phil ii 12 
Phil iv 7 
Rom xv 33; 2 Cor 
xiii 14 
Heb ix 4 
Jo vi 33 
199. 2 Mt xvi 16 
200.25 Is vi6 
201. 17-33 =146. 7a 
22 Ps cxvii 
202. 7— 203. 13 =146. 
35 
204. 10-26=148. 8 
204. 30—205.5 =46.27/ 
205. 7 — 206, 17 =148. 
32 
Ps ciii 4 
Eph ii 20 
Phil iv 3 
OO 


26 


31 


30 ©Pscxli 2 
210.8—211.16 =150.5¢4 
210. 8 Apoci17 

Ir1 Apoc iv 8 

12) Jo =miog, 26 

92 | jo wit 

33. Mt ix 36 
212. 4 Hebix4 

8 Rom xv 16 
212. 14-30=153. 12 

32 «1/Cor xvi 22 
213.25 Jasii7 
214. 11-22=210. 8 
214. 30-36 =153. 37 
215. 15-31=154. 4 

2zr Colit1z2 
216.11 Isvi3 
216. 20-32 = 154, 194 
217. 34 Is vi 3 
218. 2 Isvi3 

23. Lki 28 

ay .Lkia4e 
219. 14 -33=155. 25 

38 Ephi 3 
220. 30—222.4=157.2 
g@ .Pé.Taxski't, 2 
14 Lk xvi17 
18 Ex xvii 
Ig Ps cxi 6 
30) 6Mt xxiv 35 
31 Mkivg 
32 Jo iii 36 
36 Is vi3 
37 Joir 
38 Joily4 
223. 12 -225. 30=160. 

5 
226. 5 Joxvil5 
Sy Jou; 

$2. Ac xx 26 
227.11 Wisd ii 23, 24 

17 Lk ii 14 

23 Rom xv 16 
228. 4-14=164. 15-25 
228. 17-21=189. 19-23 
429. 2 Lkx1;1Corxv6 


562 


230. g Ps xxviii 10 
20 Mt ii 16; Apoc 


232. 6-12=190. 2-8 


233. 5-10=190. 14-18 
233. 26-32 = 190. 18-23 
36 Ps cxiii 23 cxviii 


234. 15— 235. 3=190. 


235 
235 


237 
238. 
238 


239. 


239. 31sqq. cp. 98. 7/sqq. 
240. 19-27 a (see corri- 
genda)=185. 20- 


241. 


241. 8-21=185. 274 


242. 26-36 Ps cxlv 1, 2; 
Mt vi 9, 13 


243. 


243. 11-17 =192. 10-16 | 261. 
2 Num vi 24-26 

5 Ps xxviii Io 

6. “Ae x8 2831 Peta 


244, 


xiv I 


22 4 Mac vili-xii 
231. 6-12=189. 23 -— 


190. 2 
12 Dan vii 10 
19g stv 253 


29 3 Child 31 


g 2 Timito 


12.0 a iGotx1t23. je 


XVili 2 


18-35 Mt xiv 19; 


XXV1 


26, 


Mk xiv 22-24; 
Lk xxii 19, 20 


37 I Cor xi 26 


26 


37 —191, 11 


. 14-23 =191. 16-25 
. 29— 236 24=1838. 


22 
. 1-12=184. 4 
3° Ps lia 


. 22—239. 13=184. 


31 
15 Mt viii 8 
ty Ps ning 


33 @ 
8 Isvi3 
26 «Ps Isai 7 


2 Ps cxlv 21 


19 


247. 
248. 


249. 


250. 


251, 


252. 


2538. 


254. 


255. 


256. 


258. 


Index 


12. Lk vii 50 
17 Ps xxix 10 
19 Lkx 19g 
6° Beta 
14. (Psaxdyiy 
15° Psréxhiyng 
19 Lkii 14 
20 Mtvig 
24 7 Ps xica 
32.045 313 
38 Ps cvii 3 
4.°Ps xchiigyt4 
25 Ps cxliii 2 
38: (PsaxvilG 
8 Is vi 3 
26 Ps cx 4 
27 Heb iii 1 
31 Psiv4 
36 Ps ecxlvii 3 
£8..4Psixhicaz 
20 Ps cvi 46, xli 13 
44 Jo xix 34, 35 
9 Mt xxviii 19 
rr: Lk aim 
16 Isvi3; Mtvig 
30 6Ps xli 13 
18 Isvil 
20 Ps xxvi 8 
21. Ps lxxix 14 
29 Psxlv7 
6 Psxi4 
14 Jo xi 25 
31 Ps xxvi 6 
3, 28. Ps kli 2g 
17, ds via 
7 Ps xlvii 5-8 
29 Ps slits 
25 Pscvi 46; xli 13 
6 Hebi3 
14 Jo vili 12 
23 jJoxti27Ek vii37 
#4. °CPS CxXxxiit 2 
31 Ps Ixvili 32-35 


2 
16 


22 
25 


Ps xlvii 5 

Ps xviii 10; lxviii 
18 

Lk xxiv 50, 51 

Ac i 9-12 


266. I 


269. 3 


34 
279...-3 


Lk xxiv 49, 53 

Aci8 

Mt xxviii 19 

Ac xix 5 

2 Cori 3 

Eph ii 4 

Ez xxxili 11 

Ps xevi 11 

1 Tim vi 16 

1 Tim iv Io 

Lki 17 

Tit li 14 

Ps xxvii 15 

Apoc v 10; I Pet 
ii 9 

2 Pet iii 9 

Col iii 14 

Ps Ixxix 14 

Ps Ixxix 14 

Ps xl 1 

Ps xxii 26 

Ps xli 13 

Ps cvi 46; xli13 

Ps cxlv 1- 

PS-Abgxxvii . (z 
Ixxxiv I 

Ps xli 13 

Ps lxxix 14 


270. 4-12 6="72. 20 
I1a Mt xxviii 20 
140 Pslxxxvi 5; ciiig 


166 
32 


271.28 


272. 5 
273. 25 


27 4).42 
aD 
261.43 
282. 16 
236 
283. 4 


Ps lig, I 
Coli 15 
Heb xi 3 
Jo xv 26 
1 Tim ii 4 


Rom xii I 


Mt iii 17 

1 Tim iv 5; Rom 
xv 16 
Hebxiii15 (Hos 

xlv 2) 

Heb iv 16 

2 Thii 13 

Ps lxv 11, 12 

Jude 2 

I Joivi17 

2 Cor xiii 14 


288. 


289. 
290. 


293. 


294. 


24 


26 


17 
18 
19 


22 


27: 


4 


Biblical Quotations and Cross-References 


1 Chr xxix 18 

Rom xii1; Hebx 
22 

1 Thvis 

Dan vii 10; Heb 
xli 22 

Ps civ 4 

Is vi 3; Apociv8 

Mt xxi 9g 

Jer xxiii 24 

Eph iii 14, 15 

Joi3; 1 Cor viii6 

Is vi 5 

Gen xxviii 
XXxil 30 

1 Cor xi 23-25 

Apoc xvi7; Pslit 

Ps cili Io 

2 Thii 13 

Joel ii 25 

Ps xxxv Ig 

Joxvii3; Psxxxiii 
8; lxxxvi 10 

Eph i 6 

Mt xviii 20 

Apoc xv 3 

Ac xx 28; 1 Pet 
i1g 

2 Cor iii 18 

Ps xlvi 9 

Ps I xviii 30 

1 Tim ii 2 

Mt xi 25 

Ps Ixxix 13 

Ps xxvi 6 


FF 


2a Lk xxiv 39 
g 4 Jo vi 51, 50 
20a Ps xli 13 
23 6 2 Cor ix 15 


17 2 Cor xiii 14 
286 3 Child 29, 30 
30 ©6Ps cili 10 
31a1 Timis 
326 Ps lit 
33 Coli 13 

5 1 Timii4 

7 1 Cor xv 23 
18 Rom vi 23 


563 


295.21 Col iii 15 28 Ps cxvili 12 
28 Lk xi 2; Mt vi|313. 4,5 Is lvii 15 
9-13 to.) 6Wisd i 14 
36 1 Timis 12 Wisd ii 23; Gen 
37 2 Cor ili 18 1:26, 27 
38 Lk xi2 15 2Chritio 
296. 10,18 <Apoc vii 12 21 Jude 24 
297. 4 Pslxviii35;xlvii2 25 Is vi 3 
5 Ez iii 12 27 Ps viii 3 
10 Ps xlvii 5, 8 314. 3 Lki 74, 75 
19 Acig 6. Lki 7e 
298. 26-29a =104.4-64a 12 Is lvii 15 
299. 7 Lk xxiv 49 170 -jer 86% Polaxxiii 
37. 1. laa 17 9; XXvii 9 
40 Mt xxv6 18 Rom xv 13 
301. 4 Mt xxv 6 315. 1 Ps1l3; Neh xiii22 
15 Ez iiit2 Ee Psi 43 cxli 5 
40 @XCorix 15 15 Galiv4;1Joivg 
303. 9g Ps xli 13 19 Mt xi 30 
Ir Pscvi 46; xli 13 22 Titiii5; Ps xxxi6 
23 Ephi 3 a2, . Tit dii5 
29 Jovi 53, 56 25. Colii1o; Joxvii3z 
304. 1 Jovi54;v24 |316. 11-292=144. 20: 
309,8 —310.7a—41.25: 197. 30 
419.9 316.2%: Apoe xi’ 27; Ps 
8 Ps Ixvi 7; Rom Ixxxili 9 
iii 25 12 1 Tim iii 16 
9 1Petitg;Jovis51 06. .Hebix 7 
12 Gal iv 4; Ac ili 17- aConili 6;-Lk iv 
26, vii 35; 1 Jo 14; Romxvi3 
iv 14 Ig 2Coriv1;1Tim 
310.12 Mk xi to ii2 
18 Pr. of Manas. 20 Jude 24; 3 Child 
21 3K viii 28, 29 30% Heb v 7 
23 Gen xxiv 12 22 Heb xiii 15 
28 Pslxiv 2; 1 Tim as; 0 Corzit6; 2 Cor 
i17 iii 6 
311. 4 Ps xxvii 9g a4 HMebjx 7; 1 Tim 
g Psxxv8 i tas 2 Goriv 
12 Ps xxvig 25 Lk iv 14; Rom 
13. Ps xvi 7 xv 13 
15 Mt vi 13 27 Philiv 18; Rom 
24 Mt xviii 20, 19, 5 Seiad 
28 Ps xix 6 28 1 Pet iis; 2 Cor 
29 «1 Cor xii 7 ii2 
31 Heb x 26 a. Cor ia; Wisd 
312. 15-21/=32. 16 xix 22 
| 812. 26 see 310. 28 317. 1 3K] viii 34 


OO 2 


a Ps lxviii 14 
5 Ps lxiv 2; 1 Tim | 320. 
iT7 
10 Pscii 4 
Ir Jude 24 
12 3K viii 28 
13 2 Cor'vil tT 
14 3 Child 30 
17 Lk iv 14; Rom} 321. 
xv 13 
18 #£ Tiner12? 2 Cor 
iv I 
19 Eph vi 19 
21 Colig 
25 1 Esd v 4o 
a7 2 This 
318. “4° a Pet ir eee Tit 
ill 3 
y UPS xxi 7 
15 Job v 8; 2 Chr 
Xxix 11 
19 Zeph iii rs; Joi 
49; Is lvii 15 
21. Ps xxiv 16 
22 Mt xxv 30; Lk 
xvii 10 
23 2 Coriii6; Lkiv 
14; Rom xvi3 
29° Ps.exlii 7. 
30 ©6Wisd ix 4 
319. 6—320.16a4 = 47. 
16 6 
6 Am iv 13 
7 Feb xiii 15 
8 PsxviI 
9° “Psix rs vireo 
Il i Timia2: 7Cor 
iv I 
12 Lk iv 14; Rom 
Xv 13 
13 Hebvie2 Pets 
16° +2'Corilt 63) Heb 
Ixy 
18 Heb iv 16 
Ig Rom xv 16; 1 Pet 
ii 5 
20 Neh xiii 22; Heb 


x 29; Pscxlii1o 


322, 


323. 


324. 


Index 


28 Ephv2 
I Geniv 4 
2 Gen xxii 13 
4 IRxit5 
10 Ps exvili 68 
14 Lk xii 42 
15 ~ Hos ix7 
18 Ps exviii 12 
14 2 Cor xiii 14 
18-26 see 125. 9-17 
27 jJeri6; 27hi3 
ra Thig; Pach33 
2 Ps Ixiv 2; cxliv 5 
6 Jov 44 
7 Wisdi 14 
8 3Child15;Pslig 
9 Rom xii 1 
12 Hebx 26 
13 PPs-eves 
15. PS Xxv-7 
17 1Cori2; Jobv8 
18 Mt xi 25 
19 3 Macii 2 
21. 3 Child 31; Wisd 
ix 10 
23 Dan vii 10 
24 @Coris 
25 Heb xii 22 
26 «Tit ii13; 1 Tim 
iE * Is vi 3,2 
28 Wisd vii 26 
30 Joxiv8 | 
Heb-iv 12;-1 Jo 
Vv 20 
I Ps liv 2o; Cori 
30, 24; Joxiv6 
2 Joig 
4° Joxiv 17 
5 Rom vili 15 
6 Ephi 14 
7 Rom vili 23 
13 SPs €xvill Oz 
14) 1. Pet ail 25 ‘Col 
i 16 
17 Dan vii 10 
18 Is: vies; 3 
I Mt xxig 
10 Ps cxliv 5 


32 


326. 


5. 


“I 


Ps cxliv 14; 2 Pet 
Lay 

3 Clald 4,7; Jo 
iii 16 

Gea -7; -Job 
XXXvili 14 

Gen iii 23 

Gen iii 19 

3 Child 10 

Ps cxxxvii 8 

Lk i 78; Hebitr 

2 Chr xxxvi 15 

Esth ix 27 

Gen v 22; Lk i 
70; Apocx 7 

Ac iii 18 

Is vili 20 

Galiv 4; Ephiro 

Heb 1 2, 3 

Phil ii 6 

Bar ili 37 

Phil ii 7 

Phil iii 21 

Rom viii 29 

Rom v 12 

Joi 18 

Gal iv 4 

Rom viii 3 

zt Cot xv 22 

Coli 10; Joxvii3 

Tit ii 14 

I Pet ii 9 

Eph v 26 

Rom xv 16 

Tit 1114; Mt xvi 
26 

Rom vii 6 

Rom vii 14 

Eph iv 10 

Ag ail 24 

1 Cor xv 4 

Ae i-24 

Ac iii 15 

1 Cor xv 20 

Col i 18 

Heb i 3 

Mt xxiv 50; Rom 
ii 6 


328. 


330. 


24 
25 


Biblical Quotations and Cross-References 


4 MacxI 
1 Cor xi 23; Eph 
v2 


26 Jovis51; 1 Corxi 
23; Ephv2 
27 Lk xxii 19 
30 Mt xxvi 26 
1-3. Mk xiv 22 
5 Mkxxvi26;1Cor 
xi 24, 25 
8 Mt xxvi 29 
10 Mt xxvi 27 
13. Mk xiv 24 
15 Mt xxvi 28; Lk 
xxli20; Mk xiv 
24 
18 1 Cor xi 25, 26 
13. Rom xii1 
16 Dan ix 18; Tit 
iii 5, 6 
28 Ac xix 6 
10 Jovis51 
13. 1Corx 17 
15 2 Cor xiii 14 
16 Eph iv 4; 2 Cor 
xiii 14 
17,18 1 Cor xi 34 
21 Heb iv 16 
22 Lkizo 
28 Heb xii 23 
12 Rom xii1 
19 Heb xii 23 
4 Psiv7 
8 2 Timii 15 
9 Ps lxxi 8 
11 Acxx 28; 1 Peti 
19 
14 Mt xxviii 20 
25 Rom xii lI 
26 Jo iii 12 
27. 2 Cor iv 18 
28 1 Cor ix 25 
29, 31 Heb xi 38 
6 1 Tim ii 1; Jer 
XXXVi 7 
7 2 Chr xxii 12 
8 Psv 13 


Ps cxxxix 8 


II Ez xxx 25 
13. Ps lxxxviii 14 
15 Ps xlvi 4; Ixvii 
31 
Ig Is xl 1; Jer xviii 
20 
aa): 0 Tim: i a3 Jer 
XXXVI 7 
ay «Titita 
334. 1 Ps cxviii 68 
6 Neh xiii 22 
+ Ps -exli 33; Ez 
xxvili 16; Proy 
vili21; Dtvill 
Ig. FOR wis 
15 Pscv 47 
18 Lk vi 18 
335.19 Judith ix 11 
336. 7,11 2 Tim ii 15 
14 Psl3 
27. Ps xxv 6 
29 Ps cv 4, 5; cxviii 
68 
337. 4 Ps lxiv 12 
$, Psiiz 
ir Lk ivy 14; Rem 
xv 13 
14 I Thv5 
16 Is xxvi 12 
20 Kom xv 6; Ac 


iv 32 


337. 28-32 =97. 2-5 


338. 


339, 


28 


31 

8 
II 
14 
18 
19 
22 
24 
26 
27 
28 

7 
13 
20 


Phil ivg; 2 Jo3; 
Tit ii 13 

2 Tim iv 22 

Ps Ixvii 21 

Tobit xii 6 

2 Cor vii I 

2 Cori 12 

2 Cor xili 14 

1 Cor xi 34 

Eph iii 17 

1 Cor vi 19 

Apoc xvi 7 

1 Cor xi 27, 30 

2 Cor v Io 

1 Cor lig 

Heb iv 16 


565 


21 1Peti17;Lkxi2 
040.13 .2:Corigs 1 Tim 
127 

17 Wisdi14 
18 2 Tim iv 18 
20. Coli jo 
24 Mtxxvi28; Rom 
viii 28 
25 2 Cor xiii 14 
341. 7 Dan ix 18; 3 R 
vill 39 
8 Ps lxxix 3 
10 Dt ix 26 
17 1 Cor viii 6 
18 Phil ii 11 
25 1 Timi1r4 
29 Ps xxvii 9 
342. 6 Ps lxx 8 
342.16—343.5¢@=141.9 
16 Apoc xi 17 
21 Prov iii 6 
24 I Corx 16 
27 Rom xii 9g 
28 Ecclus i 16 
343.12 Judg xviii 6 
14 Micivs 
16 Ps xxvii 9 
21. Psxxv8 
24 Ps xxvig 
25 Ps xvi7 
30 Ps lxiv 6 
344. 6 2 Thessi5 
22 Rom xiii 10 
24 -AG V3 
345. 3 Lk xviii 13 
8 Ps lxvii 36 
346. 4 Pss cxl, cxli 
13. Paenha 
22 Ps lxvi 7 
a3 «4 Timi 4 
347. I Jer xivg 
8 Ps cxviii 135 
11- 1 Joiv 18 
12 1Corvit5;1 Tim 
ii 6 
21 Ps xlvii 2 
22 Pscii4 
26 Mt xii 36 


349. 


Ps lxiv 2; 1 Tim | 


117 
Eph ii 4 
Ps xxiii 7 


Ex xl 4; Lkii13 


1 Thvs5 
Mt xxiv 29 
Ps xxiii 7 
Col ii 3 

1 Tim i 12 


Héb' vt: ix 4 
1 Tim i17; Job 


ws 
Jo vi 56 


2 Cor vi 16; Col 


ili 16 
1 Cor vi 19 
Heb iv 16 


rPetii7;Lkxt2 


Ps cxii 5, 6 
1 Cor viii 6 
Phil ii 11 


25 =64. 386 


Ps xvi 8 

1 Timi 14 
Ps xxvii 9 
Judg xviii 6 
Mic iv 5 

2 Tim iv 7 
Ps Ixxiii 13 
Lk i 49 

Jo xv 26 


Ps lxxviii g © 


Mt vi 13 


Is lxiv 9, 8; Ps 


CXXXV 24 
Ps cxliii 7 
Mt vi 13 
Lk xviii 13 
Is lxi 10 
Hxtxy6, 9 
Ps cxviii 73 
Ps cxxxli 2 
Ps xvii 33 
Ps xliv 4, 5 
Ps cxxxi 9 
Ps xxv 6-12 
Lk xviii 13 





Index 


Ig Gal iii 13 13° /Psis 
30 «6Lk xxii 19 376.14 Pscxl 5 
33° Ac vill 32}. 3351 34/.a4e eae 24 
Is lili 7, 8 378. 26 Lk xviii 13 
357.15 Joi 29; vi 51 35 TPs cxxxili 2 
19 Jo xix 34, 35 379.37 Ps 120, 21 
33. Ps xliv 10 380.14 Lki 35 
360. 2 Mtiig 1 Lki75 
»  Psxeh- as 381. 3a see 37. 4-6 
14 Hab iii 3 382.28 Ps xvii 2, 3 
20 Ps xvi 8 392.33 see 370. 30 
21 Ezra viii 31 393. 7 Lk xviii 13 
361.13 I Jov 20 1g0 “Tit.ti 11 
33. Lkii 14 394.17 Mt xvi 16 
34h Bs 17 1 1 Timit5 
362. 4 Ps cxviii 126 27 Lk xxiii 42 
Ir 2Thiii5; 2 Tim | 395.26 Isvi7 
ii 21 qa: \aeVimt 14 
15 Lk xxiii 42 396.12 Lk xxiii 42 
2 PEt ry Ig Ps xxvii 9 
364. 6 Ps cxiii I-3, 5 23. Lk iii 22 
32° Ps'cxl s 30 Ps lvi 6 
365.16 Ps cxiv 1-3, 5 397.29 Gen xii 3 
365.33—366.9 =33.11: 30 «6Ps xxvii 9 
116. 26: 421. 14/398. 1 Ps xxv 8 
366.17 Ps cxl 5 2: « Psixxvi.o 
29 Ps cxvii 1-4 Bc Psixvily 
368.17. Heb x 19 5 Jasii1y 
30 Ps cxvii 26, 27 18 Ps cxxviii 8; Job 
369. 2 Ps cxili 3 XXix 13 
1o 1 Tim vi 16 399. 8 Lk ii 29 
22@ Gal iii 27 412. 86 Ps cxxxii 9 
370. 36 Ps cxviii 68 Ila1 Tim vi 16 
25 Ps cxvii 26 413. 36 Ps civ 2 
30 63Child 32; Wisd 4 Bar ili 37 
ix Io 7 Heb vi 20 
31 Ps xeviii 1 13a Ps xciii 6; civ 1 
S71. § “Psvexvii 26) 2 16a Eph vi 14 
19@ Ps xxvili 1, 3 456 Eph vi 17 
371. 24— 372. 25=36. 46 Lkx 19 
15: 38.5 414. 6, 386 Is lxi to 
24 2 Cor iv 6 415. 3 Ps xxvi6 
26 Ephi18 416.27 Ps xliii 4 
90 3 Petai-2r 417.31 - Geni 2 
372.17 Ac iv 33 418. 1 Romiv 25 
373. 6a Mk xii 30 Io Rom viii 26 
tag°2 RK vikeys @Chr 14 Ephi18 


xx 6; Ps Ixiv 6 | 419. 9-264=309. 8a 


Biblical Quotations and Cross-References 567 


27-30 = 360. 7 431. 21— 432. 26a= 32. Ps Xxxvig 


33-39 = 359. 34 
420.21 Zech ix 9 
421. g MkxilIo 
421. 14-19=365. 33 
35—422.356 =310. 


16—312. 9 432. 
422. 8a Ps xciii I 
423. 5-134=368. 6 434, 
26 — 424. 185 = 
313. 4a 435. 
424, 21-274 =373. 56 436. 
236.Ps lit 
425.10 Pslit 
25 Pslxvi 


31 Ps Ixv 4, 5,1 437. 
426. 3 Ps Ixxxv1 
428.13 1 Timils 
429.10 Pslil 440. 
32 Philiv 7 443, 
34 Joiv 23 444, 
430. 15— 431. 12/4= 
318. 4 446, 
23a Is vi 3 
36 Dan vii Io 
431.16 Ps xix 5 


377.9: 379.2a | 447.13 1 Cor vili 6 
a0 Ts nik 105. Ps 14 Phil ii 11 
Ixviii 33 448. 7-184 =392. 32 
34 Hab iii 3 86 2 Chr vi 30 
40 Ps xxiv 7-I0 449. 19a Col iii 16 
25 Ps cxviii 26 246 Mt xvi 16 
30 Ps xxvi 6 26 Joi 29 
6 Rom xvi 16 450. 1 Ps xxxiv 8 
13. Col iii 14 A Ps exivil 1, 2 
25. 3. Th ig 175 Jo vi 54, 51 
2. ¥ Tun vi 16 451.24 Jovi 56 
13. 1s vi 2 452.26 2 Cor iii 18 
16 Mt xxi 9 453. 1 Ps xxxiv 8 
37. Mt xxvi 26 14 Mt xxvi 26, 27 
1 Mt xxvi 26-28; 24 Joi29 
Lk xxii 19, 20 26 Rom ix 5 
28 1 Cor xi 24, 25 | 453. 32-36 =396.3,2,19 
29 2 Timiiirs 454.276 Ephi 4 
35 Hebvig 28 Jo xiv 2 
16 Tit ii 13 455. 22-32 =397. 29 
24 Dt xxxii 4 34 Ps cxiii 2 
12 1 Tim vi 15; Ps| 456,23 Jasit7 
Ixxxiv 8;1 Tim | 457.8, 9,15-17 =399.3a 
14 ry iw co: 2 Th 
13 Ephi3 iii 16 


GLOSSARY OF TECHNIGAR Ses 


Rite or liturgy is referred to with a capital; thus ‘ Byz.’=Byzantine rite: 
language is referred to without a capital; thus ‘slav.’=old slavonic. Where 
a rite or liturgy includes but one language, reference is made only to the rite or 
liturgy and the language is to be understood; thus ‘Syr. Jac.,’ ‘ Nest.,’ ‘Abyss.’ 
mean severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each 
in its own language, syriac or ethiopic. Where several languages are included in 
a rite or liturgy, they are given in succession after the name of the rite or liturgy, 
which is not repeated (and it has not seemed necessary to label greek words) : thus 
‘ Byz... arab... slav... =the greek, arabic and slavonic of the Byzantine rite. 
S. James and S. Mark have been so assimilated to Byz. use that they are generally 
included with Byz., and the Syr. Jac. and the Copt. liturgies are then treated as the 
norms of the Syrian and Egyptian rites respectively, and syriac and coptic are 
assumed to be their leading languages. Except where it is otherwise noted, 
Chaldaean usage and terminology may be assumed to be identical with Nestorian, 
but this has not always been verified and by way of precaution ‘ Nest.’ has been 
used rather than ‘ Persian.’ Only illustrative references are given. Cp. Clugnet 
Dictionnatre grec-francais des noms liturgiques en usage dans Véglise grecque 
Paris 1895: Maciean Last Syrian daily offices Lond. 1894, pp. 291-301. 


A. EnGuisH &c. 


Abba (from syr.=‘ father’: Egypt., | the lavatory and the kiss of peace in 


_ greek in copt. lit.; copt., sounded ava ; 
eth.) : title of monastic saints(cp. 485.31) 
and of prelates. 

Absolution or Penitence, Prayer 
of (Egypt.): (1) ¢o the Son, before the 
lections, 148, 205, cp. 115: also19g4. 9: 
(2) to the Father, before communion, 
183, 235. 

Agape (dyamn Jude 12): a common 
meal (€pavos) originally preceding the 
eucharist and with it in effect, if not in 
intention, reproducing the Last Supper 
(kuprakoy Setnvov 1 Cor. xi. 20). The 
two were generally separated by the 
middle of the second cent., but the old 
form survived in Egypt in the fifth cent., 
509. 49: and perhaps still the offertory, 


the liturgy are survivals of the agape. 
Detached from the liturgy the agape 
gradually died out: cp. 520. 49: 537.24. 

Akmam (Abyss., 197. 42). See Vest- 
ments 2. 

Alelouv Jaschou (‘alleluia of dinner- 
time,’ Arm., 426. 1): the Alleluia (q.v.) 
and its verse. 

Alleluia Gayapba Ps. civ. 35, dAAn- 
Aovia. Apoc. xix: 5,73, 45°06), In all 
liturgies, except apparently Abyssin., 
two or more alleluias are sung before 
the Gospel; accompanied by a verse or 
verses, generally variable, called in Jas. 
(BC) aryxodroyia, Mk. 6 mpddroyos Tot 
aA, 118, Copt. psalmos 156, stichologia, 
arab. almazmur, eth. mazmur (without 


Glossary of Technical Terms 


al.) 220. 27: Nest. z#mara 258: Arm. 
alelou jaschou 426. Gk. 70 GAA. includes 
the verse. 

Altar. I. The Sanctuary q.v. II. 
The structure on which the holy mys- 
teries are celebrated: called (1) Altar 
(Heb. xiii. 10), gen. @vo1vacrnpioy (q. Vv.), 
very rarely Bwyds 506. 23: Byz. in 
prayers @vovacrnpiov, arab. madhbah (so 
Syr. Un. and Maron.): Syr. Jac., Nest. 
madhb°ha: Copt. manershooushi, thy- 
stastérion, arab. madhbah, eth. meshwa‘e. 
(2) Zable (1 Cor. x. 21: see Table): 
Byz. in rubrics 9 ayia tpame(a, arab. 
alma’idah almukaddasah, slav. swyat- 
haya trapeza, arm. surb seghan: Syr. 
Jac. pothuro d°hatye 75. 21: Egypt. 
Tpame(a 318. 26, copt. ¢rapeza, arab. 
maidah 124. 28: 148. 15, 27. (3) 
Throne (Is. vi. 1): Byz. @pdvos occa- 
sionally, slav. prestol generally: Syr. 
Jac. and Nest. ¢riniis 69. 19: 287. 16. 
(4) Zabernacle (Heb. ix. 3): Arm. 
khoran 416. 26, For early material and 
structure, see 476. 7: 484. 32: 506. 
23: 524.4: 530. 33. The altar is now 
generally of masonry, square, standing 
free, and surmounted by a ciborium or 
baldakyn (530. 34), the columns of 
which generally rest upon or are close 
to the corners of the table; but the 
Nest. ciborium is much larger than the 
altar, The Arm. altar is exceptional, 
being oblong like the western, and re- 
cessed into the screen across the apse : 
and both Arm. and Syr. Jac. have 
gradines at the back. The Maron. altar 
is simply assimilated to Latin form. 
See Gospel, Lights, Veil II. III. The 
altar in heaven (23.17: 36.8: 129. 21: 
171. 1 &c.), the ideal centre of the 
church’s prayers and offerings, Apoc. 
viii. 3-5: Iren. Haer. iv. 18 § 6. 

Ambo (Byz. dypfov, arab. andan, 
slav. amwon, Melk. arab. ambiiniin, 
Copt. arab. anbal). The Pulpit. In AZ. 
Const. tpnrdgv m (3.11: 29. 25: 461. 
19); formerly in the middle of the 


569 


church (cp. *Omc@dpBevos), now at 
the N. side of the nave. Used (1) for 
the reading of the lections 537. 34, and 
the recitation of the verses of responsory 
psalms 518. 25 (see Antiphon): hence 
called 76 Bnya Tov dvayvwoTav 531.50: 
(2) for the deacon’s recitations, e. g. 
dismissals 3. 11, and perhaps the dip- 
tychs (Labbé-Cossart Conczliav.1154C): 
(3) occasionally for preaching, 531. 45. 
For all purposes but the singing of the 
Gospel, in the Orthodox church the 
terrace before the altar-screen has now 
taken the place of the ambo: cp. 162. 
299-275. 7 > Hgts e 

Anaphora (cp. ’Avadopa): the ‘ offer- 
ing up’ of the eucharistic sacrifice. 
Hence (1) properly the thanksgiving 
and consecration and the accompanying 
intercession (492. 10): extended to in- 
clude the whole of the rite from the 
sursum corda to the dismissal, and then 
to include the other prayers of the m. 
of the faithful which vary with the ana- 
phora proper. (Byz. dvapopa, mpooko- 
pidn : Syr. Jac. annaphira, kiir obho, Syr. 
Un. annaphira, arab. naftirah, Maron. 
annaphira, arab.nafur: Nest. kiddasha: 
Copt. anafora, agiasmos, arab. kuddas, 
eth. heddasé, ‘enford zameshtir ‘anaph. 
of the mystery,’ acu%/éta ku°rban‘ thanks- 
giving of the offering.”) (2) The Oblate: 
see Bread I. (3) The great veil covering 
the oblation: see Veil III. (4) Arm. 
weraberouthiun, the Great Entrance: see 
Entrance 2. 

Antiminsion (dytipivoiwov prob. a 
hybrid from dyti, mensa: arab. andi- 
mist: slav. antimins: Byz., Syr. Un.). 
A consecrated corporal, originally no 
doubt of linen, now of silk. Byz., for- 
merly used when the altar was uncon- 
secrated, in place of the EtAnrév (q.v.) 
or unconsecrated corporal ; now used al 
ways, along with the eiAnrdv. In Syr. Jac., 
Un.and Maron.,Copt.,Abyss., Nest.(?) the 
tabella or altar-board (Syr. Jac. tablitho, 
Syr. Un. and Maron, arab. /ab/ith: Copt 


57/2 


lax, nakis, arab. lauh, eth. tabot: Nest. 
t’wilatta), a small oblong consecrated 
board of wood or stone placed upon, or 
in Copt. inserted in, the slab of the altar, 
whether consecrated or not, answers to 
theantiminsion. (Arm. marmnakal ‘cor- 
poral’), gorphourah [=corporale| or 
schouschphah ( =syr. shushepho ‘veil’| is 
the western corporal adopted: the board 
[wem]| is used only as a portable altar.) 

Antiphon or Anthem (Byz. avzi- 
gwvov, arab. antifund, slav. antifon, 
arm. phokh: Melk. arab. andzfinyah: 
Syr. Jac. ma‘nitho: Nest. ‘znitha). 

I. A psalm or hymn recited by alter- 
nate voices. Of three kinds: (1) the 
Responsory, in which the reader recites 
the verses (otixos, arab. stzkhun, Melk. 
stikhus, slay. stich: Syr. Jac. pethgomo 
‘W’ 77. 11: Nest. dezth ‘house,’ 298. 
24: arm. phokh ‘alternation’ 416. 30) 
of the psalm and the people respond 
(dmop~addew) with a constant refrain 
(axpootixioy 29. 30, Tpomapioy, arab. ¢77a- 
barytin, slay. tropar, arm, ktzord ‘junc- 
ture’: Syr. Jac. ‘ezyono ‘response’: Nest. 
*‘inaya ‘response’): before beginning the 
psalm the reader also recites the refrain 
and the people repeat it afterhim. See 
e.g. 297, in form. (2) The Aztzphon 
proper, a responsory in which the parts 
are taken by two choirs, not by a reader 
solo and the people, the refrain not being 
recited at the beginning: see e.g. 256, 
365. (3) That in which the verses are 
sung alternately by two choirs, without 
arefrain. See e.g. 249. 16: 300, the x 
marking the change of choir. The re- 
sponsory is the oldest form of congrega- 
tional psalmody: see 29. 29: 475. 15: 
477 n. 4: 506.52: 518.25. The reform 
in the latter part of the fourth cent. (S. 
Bas. £f..207 -§.3: Soer. <7. Hime 83 
Soz. H. £. vii. 23, viil. 8) was apparently 
the substitution of (2) for (1). Later, 
antiphons and responsories have been 
largely mutilated (a) by the reduction 
of the psalm to a single verse with or 


Glossary of Technical Terms 


without gloria, 369. 20 @ (where verse 
and refrain are identical), 371. Ig @: cp. 
western introits and Ps. xliv in the 
English litany: (b) by the reduction of 
the whole to a single verse and an un- 
repeated refrain, 371. 5: (c) by the 
omission of all the refrains except the 
first (A¢zord), the verses of the psalm 
being sung alternately (phokh), 416. 27: 
cp. the ordinary western psalmody. In 
some Nestorian cases of antiphonal 
structure, e.g. 255. 17, the refrain is the 
essential element and the verses are 
‘farcing’ (g7ywra). 

II. (Nest.) Anthem of the Sanctuary 
(d°kanci) 253,0f the Gospel (a? iwangali- 
yun) 261, of the Mysteries (d°razi) 269, 
and of the Bema (d°bim) 298, sung 
respectively after the psalms, after the 
gospel, at the offertory, and at the 
communion. . 

Applause. See Sermon. 

Apostle (Byz. déatodos, arab. rasa’zl 
[so Syr. Un.], slav. afostol, arm. arra- 
chealch ; Melk. and Maron, arab. vasa- 
lah: Syr. Jac. and Nest. sh°diho : Copt. 
Paulos, apostolos, arab. Biélus, eth. 
Pawelos): the lection from the Epistles 
of S. Paul. See Lections. 

Araray (eth.). See Music. 

Ark (Abyss.). See Tabot. 

Asbadikon (Egypt.: greek S. Greg. 
deonotixdv, S. Bas. omovdiedv: copt. 
spoudikon, isbodikon, isbadikon: arab. 
isbadyakiun 184.17: eth. translit. from 
arab, and resolved into ‘dsba diyakin = 
merces diacont 237.21). The deomotixdv 
Sc. o@pa (cp. 486.55: 540. 378q.: 541. 
3, 10), the central square of the con- 
secrated host, detached at the fraction 
and put into the chalice at the com- 
mixture. See Manual Acts 4. 

Aspasmos (Copt.,=donacpos, arab. 
asbasmus) 1. See Peace. 2. A variable 
hymn sung at the kiss of peace, ciii. 

Assistant presbyter (eth., kasis za- 
yetrada@’e, or ‘ subpresbyter ’ 2efek k.) or 

Associate priest (Copt., arab. alca- 


Glossary of Technical Terms 


hin alsharic): a presbyter associated 
with the celebrant (‘the priest that con- 
secrated’ 238. 21: 239. 30) to whom cer- 
tain functions are assigned in the rubrics. 

Ath6r (Copt., 168. 9): the third month, 
Oct. 28-Nov. 26. 

Atrium (aidA7j 475. 34: Ta mpoTddAaa 
530. 28: mporepevicpata 506. IL: cp. 
469. 6): the quadrangular cloister in 
front of the basilica from which the 
doors opened into the narthex. The 
later mpoavArov, or open porch at the 
west end, is a survival of the atrium, the 
other three sides of the cloister having 
disappeared. Cp. Cantharus. 


Baracah (arab., ciii). See Eulogia. 

Basilian monks. Religious fol- 
lowing the rule of S. Basil. Among 
the Greek populations of S. Italy and 
Sicily (consisting of refugees from the 
Arab invasion of Syria and afterwards 
from the iconoclastic persecution, who, 
after the Norman conquest, when S. Italy 
ceased to belong to the Byzantine Empire 
and the patriarchate Constantinople, be- 
came Uniat) there were many communi- 
ties of Basilian monks. They are now 
represented by the Monastery of Grotta 
Ferrata in the Alban Hills, founded in 
1004 by S. Nilus of Rossano; but the 
Greek rite is still observed also by the 
Greek populations in Calabria and Apu- 
lia, See Uniat. On the Basilian ritual 
books, see lxxxv, xc. 

Bazpan (Arm., 414. 21). The Cuffs. 
See Vestments 2. 

Bema (fjpya). I. See Sanctuary. 
II. (Nest., d7m) a terrace running across 
the church in front of the sanctuary, 
with a low wall on the nave side, from 
which the lections are read and the com- 
munion administered. The distinction 
between the senses I and II is not clear 
in the Nest. rubrics. III. See Ambo. 

Benediction (Abyss ). See Blessing. 

Bless, o my Lord. See EtAdSyynoov 
8éo7r0Ta. 


o/1 


Blessing. I. The solemn blessing 
between the consecration and the com- 
munion. II. Of the several disqualified 
orders at their departure fromthe church: 
8. Fobhy 8. 3h2 4g%38.. IL.Of the 
faithful at several points of the m. of 
the faithful. See Imposition, Inclina- 
tion. IV. The making of the sign of 
the cross on persons and things. See 
EvXoyetv. Hence eth. biracé ‘benedic- 
tion’ 203. 3 &c.; and ‘prayer of bene- 
diction’ 229. 8, the intercession during 
which the persons prayed for are signed. 

Bread: the eucharistic loaf. 

I. Byz.:a round leavened cake, 5 x 2in., 
stamped with a square (2 in.), itself 
divided by a cross into 4 squares in 
which are severally inscribed IC, XC, NI, 
KA (‘Ingots Xprords wikG) 357.18: 393- 
30. The whole loaf was formerly called 
evAoyia (q.v.) 540. 30 as given by the 
people: dvapopda 541. 23 &c., mpooxomdyn 
541. 22 as an oblation (od/atzo 541. 21): 
now mpoopopa 356. 27, arab. kurbanah, 
slay. prosfora, as oblate; or oppayis 357. 
27, arab. khatm, slav. petshat, as im- 
pressed with a stamp. The square, the 
proper oppayis 356. 28, ceremonially 
detached and placed on the paten, is 
called 6 dvds cp. 357. 15, slav. agnetz ; 
6 Gyos apros 357.31, arab. alhubz almu- 
kaddas, slay. swyatiy chleb (also 6 apros 
309.6: 548.13; its ‘crumb’ odpé 548. 
3: cp. medulla 544. 27). 

Il. Syr. Jac. and Syr. Un.: a round 
cake, leavened with the holy leaven 
(see Malca), 3 x? in., stamped like a 
wheel with four diameters (the alternate 
radii being cut off halfway from the 
circumference by a concentric circle). 
Called, Jac. ¢abh‘o ‘seal’ 71. 8, p°risto 
‘a flat cake’ 493. 24, and dzchro < first- 
begotten’; Un. arab. burshanah (=syr. 
piirshono‘separation’ =A, dpaipepa, 
‘the heave offering,’ in Lev. &c.). 

III. Maronite: the Latin unleavened 
wafer; called durshanah, kurbdn in 
arab., Aurbdno ‘ offering ’ in syr. 


57? 


IV. Coptic: a round leavened cake, 
33 x 2in., stamped, round the edge with 
the legend arioc 0 @€0c arloc icyypoc 
arloc AGaNnaToc, and within with a cross 
consisting of twelve little squares, each 
of which and the remaining spandrels 
are marked with a little cross placed 
diagonally. Called in arab. alhamal 
‘the lamb’ 145. 7 &c. The four middle 
squares form the asbadikon (q. v.). 

V. Abyssinian: a flat round leavened 
cake, 4 x $ in., stamped with a cross of 
9 squares, with 4 squares added in the 
angles of the cross. Called chedbset 
‘bread’ 199.1 &c. and ku°rban ‘ offering’ 
(‘host’ 199. 4 &c.). The central square 
is the asbadikon. 

VI. Nestorian: a round leavened (247. 
Il: 248. 1) cake, 2 x 4 in., stamped with 
a cross-crosslet and four small crosses. 
Called dzchra ‘first-begotten’ 290. 2, 
kcatha ‘broken portion’ 248. 10, 
Prrista ‘cake’ 291. 2, and the priest’s 
loaf purshana malcaya ‘royal heave offer- 
ing’ (‘portion of the malca’ 247. 19). 

VII. Armenian: a round unleavened 
wafer, 3 x} in., stamped with an orna- 
mental border, the crucifix and the 
sacred name, and sometimes with two 
diameters at right angles on the back. 
Called neschkhar ‘wafer’ 418. 40, and 
surb hhaths ‘holy bread.’ 

Buchra (Syr. Jac. and Nest., ‘ first- 
begotten,’ Heb. i. 6): the host. See 
Bread II, VI. 

Bure’tho (Syr. Jac., ‘ blessing’): the 
blessed bread. See Eulogia. 


Cancelli (cancelli 467. 39: 470. 13: 
KayKEAdoL, KuyHAides 506. 16: KvyKAis 
523.43: cp. £ancz, v. Sanctuary): the 
lattice separating the sanctuary from 
the nave, the sanctuary screen. The 
screen has developed irom a lattice, 
through a form consisting of high 
columns joined by a beam and a low 
wall, to a solid structure, stationary or 
in the form of folding doors. The Syr. 


Glossary of Technical Terms 


Jac. churches of Upper Syria have 
examples of all types. Byz. and Copt. 
have a high solid wooden screen, sur- 
mounted by or covered with ikons and 
furnished with doors; and the Copt. 
form is sometimes a folding door. The 
Nest. is a stone wall pierced by an arch, 
sometimes with doors. Arm.and Maron. 
have abolished the screen. On Abyssin. 
see Sanctuary. Cp. Veil I. 

Cantharus (xpjvat 469. 7: 475. 30: 
xépvtBov 506. 11: pidAn): the fountain 
in the atrium at which the people washed 
their hands before entering the church : 
cp. 469. 4: 484. 38. 

Caruzutha (Nest ): a deacon’s ‘ pro- 
clamation,’ esp. the Prayers after the 
Gospel. See Knpvocev. 

Catechumen (fully carnyovpevos 76 
evayyéAtov 5. 20: cp. Gal. vi. 6: of év 
Kkatnxnoe 26. 14: arab. maw iz: copt. 
katechoumenos: eth. ne us crestiyan 
‘young christian’: syr. shdmi‘o ‘hearer’ : 
arm. erekhah: slay. oglashenniy). One 
under instruction (catn7xno1s, cp. Lk. i. 
4) with a view to baptism. The name 
is sometimes used to cover all such: 
but in the liturgies it is applied to those 
undergoing the remoter instruction, the 
Hearers (267. 28: 490. 29) as dis- 
tinguished from the Competents q. v. 
The catechumens stood in the narthex. 

Catholicon (Egypt., copt. £atholzkon, 
arab. kathilyaciin) : the second lection, 
from the Catholic Epistles. See Lec- 
tions. 

Catholicos : the archbishop of a pro- 
vince outside the empire as constituted 
‘procurator general’ of a patriarch 
within the empire to whom he was 
nominally subject, while practically an 
independent patriarch (Conc. Constant. i. 
c. 2 and Bright zz loc.). 1. The Catho- 
licos of the East (syr. kathitiika d°madh- 
n°ha), the patriarch of the Nestorians, 
is the successor of the archbishop of 
Seleucia-Ctesiphon, procuratorofAntioch 
in the Persian empire: 276. 18: 277.1: 


Glossary of Technical Terms 


281. 30. There is also a Uniat Chal- 
daean catholicos at Mosul. 2. The 
Abina of Acstim, pope of Ethiopia, is 
procurator in Abyssinia of the Coptic 
patriarch or archpope of Alexandria: 
206.12 &c. 3. The Catholicos of Edch- 
miadzin, ‘ patriarch of all Armenians’ 
(hhatrapet amenain Hhaioths, 442.31), 
was originally procurator of Caesarea 
in Armenia Major. 4. The title of 
Kkabodikds apxietioxomos borne by the 
exarch of Georgia is probably a survival 
of the catholicate of Iberia, dependent 
on Antioch. 

Censer (@upuatnpov [2 Chr, xxvi. 19, 
Ezek. viii. 11 =O: Heb. ix. 4], 
Ovyuards: syr. pirmo { Apoc.viil. 3]: arab. 
mibkharah : copt. shouré { Heb. ix. 4]: 
eth. md‘etant [ib.]: arm. khnkanoths 
[Apoc. viii. 3], dou7warr | Heb. ix. 4]: 
slav. kadilnitza). The incense vessel, of 
the same form as the western, but gene- 
rally smaller and with bells attached to 
the chains. 

Chalice (xUmeAAov 14. 6, xpatnp 62. 
10 6, moTnpiov 25. 10 and generally: 
syr. coso: arab. cas: copt. poterion: eth. 
gewae: arm. bashak, ski: slav. potir). 
The eucharistic cup, generally of the 
same type as the western ; but the Nes- 
torian is usually a footless copper bowl, 
8 in. across. 

Cherubic Hymn (Byz., 6 xepovBixds 
buvos 377. 8: Td xeEpovB. 41. 23: Ta 
xepovB. 318. 3: 6 pvotinos tuvos 319: 
arab. alsharibyacin: slav. cherouwim- 
skaya pesm): the hymn sung by the choir 
at the Great Entrance. It has four forms: 
(1) The ordinary form, Oi 7a xepovBip 
377-9, whence in Jas. (ABC) at 41. 25, 
Mk. 122. 18, and Arm. 431. 21. (2) Tov 
deinvou cov 396. 5, the proper of Maundy 
Thursday. (3) Seynoarw naoa oapé, the 
proper of Easter Even, adopted in Jas. 
41. 25 (FGHJKN, in B as alternative, 
and in C in addition, to[1]). (4) Nov 
ai dvvapets, used in the Presanctified 348. 
21; this may be the form alluded to 


573 


532. 9, in which case it must have been 
used at first in the ordinary liturgy. 

Church. See Atrium, Narthex, 
Nave, Sanctuary, Sacristy. For 
names, see 506. 9: 519. 21: 523. 29. 

Circuit of the Lamb (Egypt., arab. 
dirat alhamal): the procession in which 
the priest carries the bread and the 
deacon the wine round the altar before 
the prothesis: 145. 25: 199. 16. 

Cloud (Syr. Jac., ‘azmo 70. 38): the 
veil of the oblation. See Veil III. 1. ¢. 

Coal (av@pag: syr. g°mirtho): the 
‘live coal’ ‘taken from off the altar’ 
and ‘laid upon the lips’ of the prophet, 
Is. vi. 6, 7. Applied (1) typically to 
our Lord, 32. 4: cp. Cyr. Al. zz Esaz. 
i. 4 (ii. 107 E): (2) similarly to the holy 
sacrament, 63. Ig: 181. 29: 199. 36: 
(3) Syr. and Nest., as a formal title of 
the consecrated particle (q.v.), 102. 33d: 
103. 2, 18: 293. 38: 484. IT. 

Commemorations (Syr. Jac., 492. 
Io sqq.): the intercession after the con- 
secration (89 sqq.). 

Commixture: the commingling of 
the consecrated species. See Manual 
Acts 4. 

Communion («owwvria [1 Cor. x. 16], 
peTadnyus, weOebis, weTovoia: arab. Orth. 
munawalah, Melk. ¢tandwul: arm. 
hhaghordouthiun [1 Cor. x. 16]: slav. 
pritshaschenie: Syr. Jac.shauthophiitho: 
Copt. ¢scht, djin-tscht: arab. tanawul: 
eth. s#/afe): the participation of the holy 
sacrament. Methods: the species are 
delivered (d:d6vai, émdiddvac, peradiddvat, 
diavépew, mapéxev) either (1) separately 
25. 6, 140, 240, 298, 505, 523, 534. 26 
(also Copt. generally); the right hand 
of the communicant being crossed over 
the left to receive the holy bread, 466, 
484, 536 (the use of a vessel for recep- 
tion, doxetov, is forbidden, 539. 1): (2) 
together by means of a spoon into the 
mouth of the communicant, 102 sq., 186 
(occasional), 396, or with the fingers 
without a spoon, 452. ‘lime: (1) in the 


974 


liturgy, originally always and assumed 
in the texts: (2) after the liturgy, 304. 
30 (‘order the mysteries’=the com- 
munion of the ministers), 396: (3) at 
home with the particles carried away 
from the liturgy, 509. 48. For instances 
of the faithful communicating them- 
selves, see 526. 32: 539. 6. 

Competent (competens : Bamti(opevos, 
pwriCdpevos, mpos TO Ayov pwricpa ev- 
TpemiComevos 347: arm. entsatathsov): 
a catechumen under instruction during 
the forty days preceding Easter for 
baptism on Easter-night, 467. 21. 

Completes, The deacon who (Nest., 
damshamié 271. 16% 273.21). - The 
meaning of the phrase is lost. 

Confession (Egypt., copt. omologza 
184. 30): the confession of faith before 
communion: cp. lxx. 34: 238.29: cp. 
394- 17- 

Consecrate: see ‘Aytafewv, “Ava- 
Seuxvivar, Amrodatverv, EvAoyetv, Ev- 
xapiotia, MetaBddrAew, Merarroveiv, 
MerappvOpiLery, Metaoroxerotv, Ted- 
ELOUv. 

Consecration-crosses of the altar 
(Nest., 271. 14): the crosses made with 
the chrism on the altar and the walls of 
the sanctuary at the consecration of the 
church. 

Consignation: the signing of the 
chalice with the broken host. See 
Manual Acts 3. | 

Corporalia 545. 7 and 

Cover, covering: see Veil III. 

Creed (avpBodrov 481. 35: 532. 35: 
Ka0oAK) bpvodoyia 487. 32: TO ayov 
padnpa 528. 26: arab. amdnah: syr. 
haiyiméniitho or kaniino d°haty. (Un.): 
arm. hhavatamch: slav. symwol wert): 
the confession of faith, introduced into the 
liturgy in the fifth and sixth cents. (485. 
10: 532.32). In Syr., Egypt. and Nest. 
probably at first immediately before, in 
Byz. immediately after, the kiss of peace; 
but this sequence has generally been dis- 
turbed by accretion or by cross-influence 


Glossary -of Technical Terms 


of rites. In Arm. its present position is 
certainly due to Roman influence; in 
Nerses it is in Byz. position. In the 
greek liturgies the form used is the Con- 
stantinopolitan, i.e.the creed of Jerusalem 
with the Nicene additions as ratified at 
Chalcedon; in Syr. Jac., Nest., Copt., 
Abyss., Arm. the local baptismal creed 
with the Nicene additions: the Uniats 
add the Fzlzogue. Byz. with Jas. and 
Mk. has the baptismal ‘I believe’: the 
Copt., Abyss., Nest., Arm., Syr. Un. and 
Maron. have the conciliar‘ We believe’: 
Syr. Jac. varies (see 82). 

Cushapa (Ps. cxxx. 2 =dénais: Nest.): 
a private prayer of the celebrant, said 
kneeling and in a low voice. 

Cuthino (Gen. iii. 21, xxxvii. 3, Mt. 
v. 40=xiTwv: Syr. Jac., Chald.: 70. 7). 
An Alb, See Vestments I. 


Dawidha (Nest., Ixxvii. 10): the 
David, i.e. the Psalter, which is divided 
into twenty Ai/ald (cp. xabiopara of Byz. 
psalter), each consisting of two or more 
marmyatha (cp. rages): 253. 3, 9. 

Day of the mystery (Nest., 259. 6). 
The meaning of the phrase is lost. 

Deaconess. I. (7 duaxovos 25.4 [Rom. 
xvi. 1], duaxoviooa 501. 26, 502. 31): one 
of the order of women instituted for 
personal ministrations to women, esp. 
at their baptism (4p. Const, iii. 16). 
II. (72°shamshonoitho [Rom.xvi.1]: Syr. 
Jac., Maron.): either the chalice into 
which the celebrant ‘ ministers’ (7°sha- 
mesh), or washes, his fingers with water 
poured over them, or the water so 
poured: 107. 32: cp. ll. 19, 25. 

Diakonika (S:axovxd): the parts of 
the liturgy recited by the deacon. 

Diptychs (ra iepa dimtvxa 482.2: ai 
iepal mrvyxes 488: ai iepat 5éA7T OL 508. 24: 
katadoyo 7b. 25: Byz. dimrvxa, arab, 
aibtikha, arm. tiphtikon but not in use, 
slav. diptich : Syr. Jac. diphticho, s°phar 
hatye ‘book of the living’: Nest. diz- 
patcin, and ‘ the book of the living and 


Glossary of Technical Terms 


the dead’ 275.6: Copt. diptichon, toup- 
tikon, arab. farhim, eth. dibdikon). 
1. The lists of the living and the dead 
commemorated by name in the liturgy : 
at first in connexion with the offertory, 
articulating the intention of the offerings 
(cp. 124.20; 203.18: 485.15: 488. 9: 
528. 28: 535. 35: some names are still 


recited in the Byz. Great Entrance 378., 
42). InSyr. Jac. diphticho is applied to. 
the deacon’s cazovs in the great Inter-. 
cession 89 sqq., as contrasted with ‘the | 
book of the living’ which was still | 


recited before the anaphora in the twelfth 
cent. (Assemani 4. O. ii. p. 202: cp. Cod. 
lit. v. p. 337). 2. The two-leaved 
tablets on which the names were in- 
scribed, normally of ivory, like the con- 
sular diptychs inscribed with the consul’s 
portrait and name, distributed on his ac- 
cession, many of which were transferred 
to ecclesiastical use: cp. liv. 7. 

Dismissal. I. (dméAvois, éxBorn 535. 
26: cp. eipyouev, éfwOetrar 478. 7, 10: 
éfod0s 30. 4, e€épxecOar 518. 31, dmo- 
gportav 504.17): the expulsion of the 
disqualified at the end of the mass of 
the catechumens, with prayers by the 
deacon, a blessing by the celebrant, and 
a formula of dismissal by the deacon. 
Cp. Mass. The dismissals had practi- 
cally fallen into disuse before the seventh 
cent. (490. 35: 538. 3), and the elaborate 
formulae have disappeared (except Byz. 
315, 374): the short forms remaining, 
generally before the kiss of peace, pro- 
bably belong to an older stratum, and 
were already deprived of significance by 
the elaborated forms of the fourth cent. 
(xliv. 17 : ep. 504.17,23). II. (améAvais 
q.v.): the final dismissal of the faithful 
at the end of the liturgy, with the cele- 
brant’s blessing and the deacon’s formula. 

Divine Office: the service of the 
canonical hours, as distinguished from 
the Divine Liturgy. 

Doorkeepers (mvAwpds [1 Chr. ix. 17], 
Ovpwpds [1 Esd, vy. 28], slay. dwernikh ; 


a 


arm. drrnapan). The minor order of clerks 
who guarded the church-doors. In Af. 
Const. vili (13. 19) their function is dis- 
charged by deacons and subdeacons, 
and in the canons of Laodicea the sub- 
deacons share it (519. 34). Perhaps 
they were never universal in the East : 
the evidence for them seems to be con- 
fined to Syria, Asia and Constantinople: 
while they do not occur in the non- 
greek pontificals, except the Armenian. 
Doors. 1. The western doors of the 
church leading from the atrium into 
the narthex (eicoda 28. 12, mpodupa. 
475. 39, MUA 487. 28, Avpa 13. 19, 316. 
7), of which those of the men and of 
the women are distinct (28. 12). Under 
the charge of deacons and subdeacons, 
13. 19: cp. 461. 31, or of the door- 
keepers, 28. 12: 519. 34: closed before 
the beginning of the mass of the faithful, 
53 ¢ BOGds, Cpr ge y P28 8-435. 13. 
2. From the narthex into the nave 
(Byz. ai wpatae or BaotArxal Ovpa). In 
the middle Byz. use the dismissed with- 
drew into the narthex only, and these 
doors became ritually equivalent to 1. 
3. Of the sanctuary (a) Byz., the three 
doors in the altar-screen, the central (Bn- 
poOupa 378, ai ayrar Ovpa, arab. alabwab 
almukadaasah, slav. swyatiya wrata: 
sometimes Baotdixai, albab almuliici, 
tzarskiya wrata), behind which hangs 
the veil, and N.and S, doors (ai mAdyiae 
Ovpa: Slav. sewerniya and yujniya dwe- 
vt) opening respectively into the mpd@ears 
and the oxevopvAdmov. (8) Copt. and 
Syr. Jac., also three, one opening on 
each altar. (y) Abyssin. (andkea mesh- 
wae ‘doors of the altar’ 213. 12), also 
three, on the W., N. and S, sides re- 
spectively of the sanctuary. (5) Nest. 
(t°ra* madhb*ha 270, 28), one door, an 
archway in the W. wall of the sanctuary, 
sometimes closed by folding doors. 


Eastertide (nevrnxoorn): the fifty 
days from Easter to Pentecost. 


576 


Ektene (Byz.): a deacon’s litany. 
See "Extevy, Zuvamry. 

Elevation: the uplifting of the holy 
sacrament. See Manual Acts 1. 

Embolismos, embolis (‘insertion’): 
the expansion of the two last clauses of 
the Lord’s Prayer, said by the celebrant, 
in all liturgies except the Byz. (but in 
Arm., 446) and Abyss., where the doxo- 
logy alone forms the conclusion. See 
409. 54. 

Emiph6ron (= wpopédpiov, Arm , 417. 
13: 430. 12). The bishop’s Pallium. 
See Vestments 6. 

Enarxis (évapéis ‘beginning’): a pre- 
liminary office prefixed to the liturgy. 
Generally related in structure to the 
divine office and perhaps originally a 
substitute for one or more of the lesser 
offices on liturgic days. In the texts 
above, the matter accreted before the 
proper opening of the liturgy is marked 
as enarxis, (1) Byz., essentially identical 
with the dxoAovdia tav TUMmKeV, Which 
is said daily after the tpiOexrn (terce- 
sext) or on fasts after the évvarn (none). 
A similar enarxis has been attached to 
Mk. 113, the three prayers being those 
of the three antiphons and so rubricated 
in CE. The enarxis of Jas. 32.2, 15 is 
not described in detail. (2) Egypt., 146, 
202: the prayer of thanksgiving is used 
at the beginning of lauds and from its 
title ‘the first prayer of the morning’ 


147. 3 it appears to be derived thence to _ 


the liturgy. (3) Nest., 252-255. 12 is 
constructed like the opening of vespers, 
except that the anthem of the sanctuary 
and its prayer are inserted. 
Energumen (évepyovpevos sc. tro 
mvevpatwy aKkabdprov 5.31: also xe- 
paCopevos 22.19: 524. 40: Syr. meth- 
ta'b°r ono 490. 32: arm. atsahhar): one 
possessed by the devil: dismissed next 
after the catechumens. For others in- 
cluded in the class see 524. 40. 
Entrance I. The Lzitle Entrance 
(Byz. and hence Jas. and Mk., 4 pupa 


Glossary of Technical Terms 


eigodos 367, arab. zsadun sagir, slav. 
maliy wehod, Melk. istidun sagir): the 
entrance of the bishop, after vesting 
in the narthex during the enarxis, with 
the people, from the narthex into the 
church (312. 12). In the pontifical mass, 
the bishop still first intervenes at this 
point, being fetched from the nave by 
the presbyters and deacons, a deacon 
carrying the Gospel as the bishop’s 
attribute. In the absence of the bishop, 
the procession with the Gospel (from 
the altar by the prothesis and N. doors 
back to the altar by the holy doors) is 
still made: hence 7 «ia. Tov evayyedAiov, 
117.4: 368.5. In the Presanctified it 
is made yxapls Tov evayy. 346.7. 2. The 
Great Entrance (Byz., and hence Jas. and 
Mk., 4 peyadn, 9 TOV ayiwvy pvoTnpiwv 
eigodos 318. 40: 535.32: 7 Ta Oelwv Swpwv 
eiaddevars 348. 23: slav. bolshoy wehod: 
Arm. weraberouthiun = avapopa): the 
procession in which, while the cherubic 
hymn (Arm., the Hagiology) is sung, the 
oblation is carried from the prothesis to 
the altar by the N. door and aisle and 
the holy doors (Arm., N. to S. by the 
back of the altar). From the title of the 
sedro after the Gospel (s. d°ma‘altho 80. 
20, 32) it appears that there was formerly 
a great entrance in Syr. Jac., unless the ref. 
is to the final entry of the priest to the 
altar. The Great Entrance, like the offer- 
tory generally, is properly the function 
of the deacons, 532.9: 538.9. 3. The 
Last Entrance (Jas. } éoxarn eicodos 
64. 36 6): the return of the ministers 
to the sanctuary after the communion 
of- the -people!s eps. 204. B63 gol." a5 
396. 26. 

Epepi (Copt., Ixix. 36): the eleventh 
month, June 25-July 24. 

Euchologion (Byz. edxoAdy.ov, slav. 
trebnik: Copt.euchologion, arab. khiilajz). 
The book, corresponding to the western 
Pontificale and Rituale or Manuale 
combined, containing the pontifical 
offices, those for the administration of 


(> Oh. 


Glossary of Lechnical Terms 


the sacraments other than the eucharist, 
and the occasionals. But the modern 
Greek Evxodcyov 76 péya is a combin- 
ation of the EvyxoAdyrov and the Aetoup- 
‘.xov ; and the new edition of the Coptic 
Luchologion (\xvii. 33) contains only the 
liturgies of S. Basil and S. Gregory and 
the Office of Morning Incense: cp. 165. 33. 
Eulogia (Byz. dvridwpov 399. 2, 
KatakdaoTov, arab. andidiird, slav. an- 
tidor, arm. neschkhar, Melk. arab. andi- 
run: Syr. Jac. burc’tho 110,.11: Syr. 
Un. arab. hubz mabarac 109. 21, baracah, 
‘blessing’ 110. 32: Nest. m“caprana 247. 
17: Copt. arab. baracah : eth. baracat, 
aulogya): the blessed bread distributed 
at the end of the liturgy. See EtAoyia. 
So called (1) as originating in the parti- 
tion of the surplus edAoyiat offered at 
the offertory, 506. 2, (2) as a gift 
expressive of the blessing of communion 
with the church (hence dvridwpov, a 
substitute for ‘the gifts’), and (3) as 
itself a ‘ blessing’ or consecrated thing, 
in virtue of having been solemnly made 
and offered at the offertory or prothesis 
or of being blessed with an express 
formula (109. 30: addend. to p. 244). 
The Byz. avridwpov is the remains of the 
mpoapopat left over from the prothesis. 


Faithful (mords, syr. m°haimno, arab. 
mumin, eth. ta’amani, copt. ethnahiz, 
arm. hhavatathseal, slav. werouyuschiy). 
A believer or baptized person. 

Fan (fimiiiov 14. 4: 384. 3:  pvs- 
tiki) pumis 482. 8: éfanrépvyov: arab. 
mirwahah: arm. chschoths: slav. ripida: 
Syr. Jac. marwahtho : Copt. ripzdion, rt- 
pistzrion, cheroubim: arab. mirwahah): 
the fan shaken by the deacon over the 
oblation to protect it from flies (14. 5). 
At first feathers or linen veils (74.: 462, 
21: 485. 24), as still occasionally: later 
a staff with a metal disk attached, 
modelled in repoussée in the form of a 
seraph’s face and wings (hence éfanrép.) : 
Arm. and Syr. Jac. with little bells 


oie 


attached to the rim. The fan is now 
symbolical (Isa. vi. 2: 511. 6) and 
decorative, and where it has bells it 
is shaken as an accompaniment of 
the more solemn parts of the liturgy. 
As the attribute of the deacon, in Byz. 
the fan is given to him at his ordina- 
tion. Not used apparently by Nest. 
and Abyssin. 

Farcing : matter intercalated into a 
formula. See Antiphon. 

Fraction: the ceremonial breaking 
of the consecrated bread. See Manual 
Acts 2. 


Gehantha, g°*hontho (Syr. Jac. and 
Nest.): an ‘inclination,’ i.e. a prayer 
said in a low voice and with inclined 
head. 

Gift (S@pov: syr. karbono: arab. 
kurban (Melk. mauhabah|: eth. ku°r- 
ban, maba'e: copt. doron: arm. entsah: 
slav. dar): ‘offering,’ used of the 
oblation, esp. of the bread (rendered 
above ‘gift,’ ‘offering,’ ‘host’). See 
Adpov. 

Gloria. I. The doxology said at the 
end of psalms and hymns (253. 14). 
Forms: Byz. 364. 18 (abbreviated Acga. 
Kal viv 353.19: arab. dhucsa canin): 
415.8: 419. 31: Egypt. 146. 22: 201. 
go: Syr. Jac. 76. 2,7: Nest. 252. 28. 
IY, The verse Lk. ii. 4: 24.:25 :' 45.3: 
252.11. II] The hymn Gloria in excelsis, 
xxxiv. 7: not used in eastern liturgies, 
but in Byz. dp6pos (lauds). 

Gospel. I. The lection from the 
Gospels. See Lections. II, The book 
of the Gospels (485. 8), which lies upon 
the altar. See 220.6: 258.12,16: 354. 
385. 363. ¥¢. 968, 10,,92,'20::- 372. 21: 
$735.3 3423703. Tit. (Arm.): the last 
Gospel: the lection, Jo. i. 1-14 or in 
eastertide xxi. 15-19, read at the end 
of the liturgy: adopted from Latin 
use. 

Goti (Arm., 414. 14). 
See Vestments 4. 


The Girdle. 


Fp 


578 


Hagiology (srbasathsouthtun, Arm., 
430. 29): the proper hymn sung by the 
choir during the Great Entrance. 

Haical (arab. ‘temple,’ 156. 22: 162. 
23: Byz., Egypt.): the Sanctuary q. v. 

Hearers 1. Catechumens q.v. 2. 
The second order of the Penitents q.v. 

Hemira (Nest., 247. 21: also Syr. 
Jae.)- 
reserved from the last baking, with 
which the sacred loaves are leavened. 

Holy of holies 1. (Syr. Jac. and 
Nest. k°dush kiidhshe: arab. kuds alak- 
das: Eth. kedesta kediisan): the Sanc- 
tuary q.v.: esp. (Syr. Jac. and Nest.) 
the space under the baldakyn of the 
altar. 2. The holy sacrament. 

Holy thing (Eth. kedsat 242.17: Nest. 
kidhsha 301. 25): the holy sacrament. 
See“Ayta, ‘Ayialo. 

Horn (karno=cornu, Syr. Jac. 69. 
19, Nest. 272 76): a corner of the 
altar. 

Host (Aostia vulg. ={2P Lev. iv. 32: 
M2} Lev. iii. 1): the oblate. See Bread, 
Gift, Adpov. 

Hudhra (‘cycle,’ Nest., Ixxvii): the 
book containing the proper of the liturgy 
and of the offices for sundays, feasts of 
our Lord and the principal saints’ days. 

Hulala (‘ praise,’ Nest., 247. 10): 
see Dawidha. 


Ikon (Byz. cixwv, arab. ikinah, 
slav. zkona, arm. nkar: Copt. lymén, 
arab. sérah): a sacred picture: 484. 43. 
The principal ikons of an Orthodox 
church are on the sanctuary screen (see 
Cancelli), and in particular those of 
our Lord, 354. 22, and of the B.V.M., 
364. 3, next to the holy doors on the S. 
and the N. respectively. 

Imposition of the hand (Syr. Jac. 
and Nest. s°yomidho 491.16: 492. 33: 
267. 2: Copt. cha-djidj, arab. wad" 
yad 187. 15, eth. anberd ed 192. 24): 
a blessing (Mt. xix. 15, Mk. x. 16) or 


‘Leaven;’ a portion of the dough © 


Glossary of Technical Terms 


a prayer of blessing: so accedere ad 
manum 470.14. Cp. Inclination. 
Inclination 1. See Gehantha. 2. 
(copt. debs-djof 187. 1: arab. khudi@ 
183.1): a prayer of blessing, bidden by 
the deacon with ‘ Bow down your heads,’ 
during which the people stand inclined. 
Equivalent to Imposition of the hand 
q-V. (491. 16: 492. 18, 33). 
Institution : the record of our Lord’ S 
institution (d:adragis 20, 15) of the holy 
eucharist (Mt. xxvi. 26-28, Mk. xiv. 22- 
24, Lk. xxii. 19 sq., 1 Cor. xi. 23-25), 
recited at the end of the Thanksgiving 
and before the Invocation, in a form 
which is generally a combination of the 
N. T. accounts with additions, partly 
from the N.T. (esp. Mt. xiv. 19 and 
1 Cor. xi. 26), partly from elsewhere 
(esp. the allusions to our Lord’s hands, 
whether as creative Ps. xcv. 5 &c., Clem. 
R. 1 Cor. 33 § 4, or as priestly Ex, xxix. 
22-24, Ley. viii, 25-27, xxi. 18sq.: cp. 
465. 30). In all liturgies except the 
Persian Afostles (285.12, where it is in- 
serted in accordance with present use 
but is obviously incoherent with the 
context : in the Chaldaean missals the 
form from the Roman canon is inserted 
at 290.846). For forms, besides those 
in the texts, see 465. 29: 469. 28: 483. 
6 51§s. 28: 452g. se aGn10s: 520. 36. 
Intercession, The, or the Great In- 
tercession: the prayer for the whole 
church within the anaphora, in Syr. 
and Byz. following the consecration, 
in Egypt. interrupting the preface, in 
Persian following the institution and 
preceding the invocation. 
Interpreters (épunvevtai 501. 26: 
502. 31: syr. m°phashkone 95.11). A 
minor order, ranking between readers 
and exorcists, entrusted with the trans- 
lation of the lections and sermons for 
those in mixed populations who were 
unfamiliar with the language of the rite, 
468.13 sqq. The evidence for the order 
seems to be exclusively Syrian. In 


Glossary of Technical Terms 


Egypt, in the Orthodox rite the Gospel, 
in the Coptic all the lections, are read 
in arabic as well as in greek and coptic 
respectively (the coptic is in fact re- 
duced to a verse or two, 152. 33: 153. 
43% 355: 1): in..the..Syr. Un. and 
Maronite, at least the Gospel seems 
to be sung in arabic, p. li. 

_ Invocation (émixAnos: slav. prizi- 
wanie: arm. kothschoumn: Syr. Jac. 
k°royotho 88. 21: Syr. Un. arab. da‘wah: 
Copt. epzklests, arab. strr halul tlrih al 
kuds 178. 22: Nest. wanatha mar 287: 
30 from the opening words): the peti- 
tion for the descent of the Holy Ghost 
to change and consecrate the gifts, the 
‘form’ of consecration: generally intro- 
duced by a paragraph which taking up 
the dvaprnovr of the institution articulates 
its implication. 


Jamagirch (Arm., xcvii. 26,308): the 
book of the canonical hours. 

Jaschothsgirch (Am. ,xcvii. 31,308): 
the Lectionary. 


Kantna (#avwy) 1. (Nest.) equiva- 
lent to éepe&vnors, whether as the audible 
conclusion of an inaudible prayer (2°han- 
tha), 274. 36 &c., or as a blessing or 
the like said in a ioud voice, 283. 3 (cp. 
49. 31: 61.13). 2. (Syr. Jac.) a deacon’s 
proclamation, esp. the biddings at the 
great intercession, 494. 5. 

Kathuliki (Syr. Jac., 97. 7): the 
general intercession recited by the deacon 
during the fraction and consignation: 
called also b°ridiki ( =praedicatio). See 
Kaodtxy, Knpiocery. 

Keddasé ‘eth.). Hallowing, conse- 
cration ; (1) the Liturgy, 193.9: 194. 4: 
(2) the Anaphora, 228. 15: 244. 27: 
(3) the proclamation of the divine 
holiness in the tersanctus, 231. 26. Cp. 
“Ayvacpds. 

Khorhhrdatetr (Arm., xcvii. 6,308): 
‘the little mystery-book’ (i.e. manual of 


579 


things said pvorinds), the priest’s altar- 
book. 

Khiulaji. See Euchologion. 

Kindak (arab.) = Kovrdktov q.v. 

Kiss (domacpds, donafesOa), 1. Kiss 
of Peace. See Peace. 2. Expression of 
reverence for sacred objects, esp. the 
altar and the Gospels. 

Ktzord (‘juncture,’ Arm.): the re- 
frain of an Antiphon q.v. 

Kuddas (arab., formed in imitation 
of syr. kuddasha q.v.). Hallowing, 
consecration: (1) the Liturgy 109. 20: 
5lo. 5: (2) the Anaphora, 165. 30. 
The proper arabic form ¢akdis is also 
used. Cp. ‘Aytaopds. 

Kuddasha (syr., esp. Nest.). Hal- 
lowing, consecration: (1) the Liturgy, 
252.5: (2) the Anaphora, 274. 14 &c.: 
(3) the proclamation of the divine holi- 
ness in the tersanctus, 284. 34: samcti- 
praedicatio 511. 31. Cp. “Aytacpés. 

Kurbono (syr., = d5@pov Mt. v. 23 sq., 
Heb. v. 1 &c.; mpoopopd Rom. xv. 16, 
Heb. x. 10 &c.). Oblation, offering: 
(1) the sacrifice of the eucharist, 72. 15: 
(2) the concrete eucharistic oblation, 
73. 35: ‘offering,’ ‘oblation’ in Syr. 
Jac. and Nest. assim: (3) the oblate 
of bread (common in Chald.). See 
AGpov, NMpowdopa. 

Kurobho (syr., =mpocaywyn Eph. ii. 
18): the ‘ approach’ i.e. the Anaphora; 
the common Syr. Jac. title, 83. 19: 490. 
25: 491. 11 &c. Cp. Anaphora. 

Kutmarus (arab., copt. kafameros 
i.e. Kata pépos or KxaOnpépios: Copt., 
Ixvii. 8): the Lectionary, so called either 
as giving the scriptures piece by piece 
or as containing the lections day by 


day. 


Lachtmara (syr., Nest.) = 7hee, o 
Lord, The hymn so beginning, 249, 254. 

Lamb (arab. a/hamal, Copt.): the 
oblate. See Bread. 

Lavatory: the handwashing on the 
part of the ministers at the offertory ; in 


Pp2 


580 


the first instance as necessary after re- 
ceiving the offerings of the people and 
before preparing the oblation to be con- 
secrated : then symbolical (Ps. xxvi. 6: 
13. 22: 469. 3). While the offertory 
either wholly or in part has been moved 
back to the beginning of the liturgy, the 
lavatory has generally kept its place: but 
see 356. 5: ep. 543.7: 549.1 ? SSF. 25. 
Done either with ewer and basin at the 
altar, or at a piscina in the sacristy, 
82.27: 271.13: 289.6. See Offertory, 
Xwvevtyptov. 

Leaven. 
except the Armenian. 
H°mira, Malca. 

Lections (dvayvwoais, 
ypapn: syr. keryono: arab. kira ah: 
copt. /exzs: eth. menbab: arm. enther- 
thsovats: slav. tshtente): the sections 
(wepixomn 477. 20: arab. fasl 510. 22) 
from the several groups of the books 
of holy scripture, read in the mass of the 
catechumens. 

I. In the general sense: 1. Old 
Testament (6 vdpos kai of mpopjrat xlvii. 
17: 3.2: mpopytns 470. 25: mpopnreia 
527. 19: arm. margarech 425. 247): 
very general until seventh cent. at least: 
Syr. 3. 2: 29. 29: “4yolay: goo. 27 
Asia 520. 13: Pontus 529%. 14: Byz. 
527.19: 535.10. Now Syr. Jac., Nest. 
(two; in eastertide one), Arm. (not 
always): Byz. only in Presanct. 2. Acts 
of Apostles (syr. p’racsis: copt. praxts : 
arab. zbracsis: eth. gebra hawarydt). 
Syr. Jac. (alternative with Catholic), 
Egypt., Nest. (for second’ O: “Ty ia 
eastertide), Byz. (for Apostle in easter- 
tide). Characteristic of eastertide 
in fourth cent. 477. 5. 3. Catheite 
Epistle (Syr. Jac. p*racsis, see 1x. 29: 
Copt. katholikon: arab. kathulyacin). 
Syr. Jac. (alternative with Acts), Egyp- 
tian. 4. Apostle (see Apostle), i.e. 
S. Paul. Universal. 5. Gospel (edvay- 
yéduov : syr. ewangeliyin: arab. anjil: 
copt. euangelion: eth. wangel; arm. 


Used in all eastern rites, 
See Bread, 


> , 
avayvwopa, 


Glossary of Technical Terms 


avetaran: slav. ewangelie). Universal. 
The Gospel is always marked by special 
ritual solemnity: see texts and 468. 
5 -sqeis ҤO4. 79g") Baar Meas s+ say. 
35 $qq- 

II. In a specific sense Lection is 
used (1) for lections other than the 
Gospel, 314. 22: 346. 10 (cp. western 
lectto): (2) Nest., for O.T. and Acts 
as distinguished from Apostle and Gos- 
pel, 256. 1. 

Liber ministerii or ministri (syr. 
c’thobho teshmeshto: Syr. Jac., Syr. Un., 
Maron., lv. sq., Ix. 22, 41): the manual 
containing the parts of the liturgy as- 
signed to the deacon and the clerks. 
Cp. Shamashitha, ‘lepodvakovixdv, 
LvAevroupyiKdy. 

Lights. 1. Onthe Altar. Universal 
now (Byz. 2, sometimes more: Syr. Jac. 
3, occasionally more, on gradines : Nest. 
2: Copt. 4, at angles: Abyss. 3, at W. 
angles and middle of E. side: Arm. 
many, on gradines); but at earliest a 
mediaeval use. They are probably the 
successors of standing or hanging lights 
in the sanctuary: cp. Avxvia 476. IL: 
484. 36 (Ap. can, 3 % Avxvia). In 
Russia a seven-branched candelabrum 
on the floor behind the altar is used. 
2. Byz., at the little entrance, 367. 30. 
3. At the Gospel (the earliest recorded 
ceremonial use) and in the procession 
before it, 468. 5: 372.23. 4. Byz., at 
the great-entrance 378. 39. 

Litile month (Copt.): the five, or in 
leap year six, days preceding Aug. 29. 

Liturgy (1) the celebration of the 
holy eucharist: (2) the formula of its 
celebration. Its names in the several 
languages may be classified thus: 1. 
Ministry or service: Aevroupyia, slav. 
Litourgiya, arab. Orth. Khidmat alas- 
rar almukaddasah \xxxviii. 2, Melk. 
Litirjiyahib.5. 2. Sacrifice: Mpoopopa 
519. 39, syr. Jac. Kurbono, copt. Pros- 
fora, arm. Patarag. 3. Consecration: 
arab. Kuddas, Takdis, Nest. Kiddasha, 


Glossary of Technical Terms 


eth. Keddasé. 4. Assembly: Svvagis 
467. 45 &c., Syr. Jac. C°ndshyo. 
Lord’s Prayer. (1) Occurs in all 
liturgies, except AP. const., as the con- 
clusion of the central action and sum- 
ming up of the great prayer (533. 54) 
and the transition to the communion ; 
with a proém and a conclusion (see 
Embolismos). (2) Otherwise used, 


252, 303, 353» 399: Cp. 242. 

Ma‘apra (Nest., 262. 13 0). <A 
Chasuble. See Vestments 5. 

Machfad pl. machfadat (eth., 196. 
13: 199.9). The veils or napkins in 
which the oblate is wrapped (196. 19) 
and with which the oblation is covered. 
(Evidently translit. from arab. mihfazah 
‘that in which a thing is kept’ and 
then assimilated to the similarly sound- 
ing eth. word meaning ‘a tower’). 

Malea (syr. ‘ king,’ Nest.). 1. The 
holy leaven used in the bread of the 
eucharist, related to be derived from a 
loaf given to S. John at the Last Supper 
and transmitted through SS. Thomas 
and Bartholomew, Addai and Mari, 
248. 1-12 (cp. ‘Abhdishu ear/ iv. 6): 
sometimes reckoned by the Nestorians 
as the sixth of the seven sacraments. 
The Syrian Jacobites also use the holy 
leaven. 2. The priest’s loaf, Dirshana 
malcaya 247.19. Cp. Bread, H*mira, 

Manual Acts: the ceremonial mani- 
pulation of the consecrated oblation ; in 
Byz., and thence in Jas. and Mk., after 
the Lord’s Prayer, in other rites partly 
before and partly after: generally covered 
by a hymn or a deacon’s ‘ proclama- 
tion.’ 

1. Elevation (ipwos: arab. rafah: 
syr. 2uyoho: arm, werathsoumn: slav. 
woznoshenic); the uplifting of the 
holy bread (Syr. Jac. both paten and 
chalice), with the words Ze holies to 
the holies. 
is no mention of the clevation (483. 37 


In the earlier writers there | 





is perhaps the earliest), while the words — 


581 


are frequently mentioned and interpreted 
as an invitation and a warning in view 
of communion (see esp. 534.1). It is 
probable therefore that the elevation 
was originally only the raising and ex- 
hibition (tmodenvde: 483. 38) of the 
gifts as they were brought out for the 
people’s communion. Later it is ex- 
plained as symbolising the crucifixion 
or the resurrection (Jo. iii. 14, xii. 32: 
486. 39). 

2. Fraction (% Kaos Tod dprov Ac. 
li. 42 &c.: see Atatpety, Mediferv: 
Byz. peAropds, arab. fast [Melk. kes], 
slav. vazdroblente, arm. bekanel: Syr. 
Jac. Nest. k%goyo: Copt. fosh, arab. 
kismah, eth. fetaté). Properly, as 
in the N.T., the breaking of the one 
loaf for distribution, the treatment of 
the Lord’s body as food (1 Cor. x. 16, 
17: Is, lviii. 7, Lam. iv. 4: cp. 480. 
39: 486. 40: 526. 48: if cAwpevor be 
read in I Cor. xi. 24 this is still ob- 
viously its meaning), and a reproduction 
of the institution. Later it is regarded 
as symbolical of the passion (533. 56: 
97. 8 sqq.: cp. 480. 36), and the sym- 
bolical #Adots is in some degree distin- 
guished from the peAropds for distribution. 
Hence three fractions can be distin- 
guished: (1) Egypt., at the recitation 
of the institution, 177. 1: 232. 20: (2) 
Byz., the symbolical fraction: not very 
clearly marked but discernible in Jas. 
62. 7 6 ek@ as compared with 17 6 dpxe- 
Tat pedivey: Mk.138.19, 220: 393. 24. 
(3) Universal: the comminution or divi- 
sion into particles (uepides q.v.) both as 
symbolical and as necessary for commu- 
nion: (in Byz, this is already done in 


_ the prothesis by the excision of the 


particles from the mpoogopa). The frac- 
tion is generally made along the lines 
of the impress on the oblate; and it is 
always a definite act done before the dis- 
tribution is begun. 

3. Consignation (Syr., Egypt., Pers.: 
oppayitav 62: Syr. Jac, and Nest. 


582 


rushmo ‘signing’: Copt. arab. vasam, 
eth. ‘“dtaba ‘to sign’). The signing with 
one species upon the other. Probably 
identical with the following, either 
simply (292. 9) or as its initial act. 

4. Commixture (Byz., Syr., Egypt.: 
évwois 62. 11: mAnpovv 393. 34: arab. 
cammal: slav. tspolnenie: arm. kharr- 
noumn). The immission of a particle 
into the chalice, as a symbol of the 
reunion of our Lord’s body and soul 
(Lev. xvii. 11) in the resurrection. 

5. /ntinction: the infusion of the 
whole contents of the paten into the 
chalice with a view to the communion 
of the people in both species at once. 
See Communion, Spoon. 

Mar, fem. mart (Syr., my lord, my 
lady). Title applied to (1) saints, (2) 
prelates. 

Marmitha, pl. marm*’yatha (Nest., 
253.9). See Dawidha. 

Masob (Eth., ‘pot’ =ordpvos Heb. 
ix. 4): a round box, 5x2 in. with a 
cover, of metal or wickerwork, in which 
the bread is brought to the altar before 
the prothesis, 198. 26, 29. According 
to the terms of the prayer over it, it 
must originally have been used for a 
paten. Renaudot (i. p. 474) renders 
arcam sive discum matorem. 

Mass (77ssa=mtissto): properly ‘a 
dismissal’ (467. 41): hence . catechu- 
menorum ‘the dismissal of the cate- 
chumens’ and then the service from 
which they are dismissed, the ‘m. of the 
catechumens’; thence by analogy ‘the 
mass of the faithful,’ the service attended 
by the faithful only. 

Matran (arab.): a ‘metropolitan’: 
and since most bishops in the Levant 
are now metropolitans, in part through 
the suppression of the lesser sees, collo- 
quially a ‘bishop.’ 

Matuniya (=perdvoa, Nest.): a 
prostration. See Meravora. 

M°’caprana (Nest.): the Eulogia. 
See Eulogia. 


Glossary of Technical Terms 


Mechir (Copt., lxix. 36, lxx. 17): the 
sixth month, Jan. 26-Feb. 24. 

Meghedi ( = peAwdia, Arm., 418. 38). 
Formerly in the general sense of ‘a 
hymn’; now appropriated to the hymn 
sung during the prothesis. 

Melkites (syr. mzalcoyé ‘royal,’ ‘ royal- 
ists’). (1) The Orthodox as holding the 
faith of the empire and as opposed to the 
monophysites: (2) the Uniats of Syria 
and Egypt drawn from the Orthodox 
church (so always in this glossary). 

Memorial. 1. (Syr. Jac. methdachro- 
nutho 493. 10): an intercession. 2. 
(eth: ‘vazcar’ 203. 25: 204."°4) 2° an 
offering in commemoration, apparently 
of one departed. 3. (Nest. diéchrana), a 
saint’s day, 253. 32; or a commemora- 
tion of the departed, 286. 14. 

Mesedi (=peowdiov, Arm., 425. 30): 
the Psalm before the Apostle: also a 
proper hymn in vespers. 

Mesore (Copt., lxx. 21): the twelfth 
month, July 25—-Aug. 23. 

Milk and Honey: administered to 
theneuphyte at his communion after bap- 
tism. Usual in the west: in the east 
confined to Egypt (Clem. Al. aed. i. 6; 
and 463. 36 sqq. above, which is western 
in origin, caz. Hippol.tg; and S. Jer. 7 
E sat. 54 [iv.c.644 B] mentions the use as 
western: cp. ¢. Luczf. 8 [ii. c. 180 E]). 
Cp. 538. 26. 

Minister (Syr. Jac., Maron , sh°mash, 
107.5, 19, 25): to cleanse the chalice 
&c. after the Liturgy. Cf. Deaconess 2. 

Missal (mzssale): the mass-book, 
containing the whole service of the 
altar for the whole year. Such books 
are unknown in the pure eastern rites, 
but they have been compiled in more or 
less complete form for several of the 
Uniats, lvi sq., Ixvii, lxxviii, Ixxxv. 

Mixture (m7xtio: wots 357. 23: 
arab. zthad: slav. soedinenie): the 
mixing of the wine and the water in the 
chalice at the prothesis: in all liturgies 
except the Armenian. 


Glossary of Technical Terms 


Morning Incense, Office of (Copt.). 
An office said before the liturgy, con- 
sisting of the Lord’s prayer, the pr. of 
thanksgiving, the offering of incense, a 
hymn, intercessions, a second hymn, 
creed, Gospel, intercession and the pr. 
of absolution to the Son. There is a 
corresponding office for the evening. 

Motwa (i.e. mauthbo ‘seat’: cp. 
KaGiopa: Nest., 251. 22): a variable 
anthem in the night-office, sung sitting. 

Music. Musical directions are some- 
times given in the rubrics: (1) Byz., 
troparia &c. are rubricated with their 
7 xos or tone (arab. dahz: slav. glas). The 
tones are numbered (as were the western 
till after Guido of Arezzo), not from 
i to viii alternately authentic and plagal, 
but from i to iv, each number including 
an authentic and a plagal: thus 7x. y= 
v authent., Rxos TA. 8 =viii plag. (2) 
Coptichymns are rubricated 2chos Adam, 
Job or Batos or in arab. simply adam 
(sic), aiyuzb or watus, the tones being 
named apparently from some typical 
hymns. (3) The skirl of the Abyssi- 
nians is noted with neums in the books 
and two tones (zémd) ‘the first’ and 
‘araray’ are mentioned in the rubrics 
198. 18: 218.1: cf. 222.17. (4) The 
Nest. hymns are rubricated with the 
names of typical hymns, 253. 28; 258. 
30: 269. 2: 299. 6. 

Mystery, mysteries (pvotTnpior, syr. 
roz0, arab. sirr, eth. meshtir, copt. mys- 
térion, arm. khorhhourd, slay. tayna. In 
LXX Dan. ii. 18 &c.=T) ‘a secret’; Tob. 
xii. 7, 11, Judith ii. 2, Wisd. ii. 22, vi. 
22, 2 Macc. xiii. 21 ‘a secret plan or 
counsel’; so in N.T. generally: but 
Apoc. i. 20, xvii. 7 and perhaps Eph. v. 32 
‘a symbol’ as representing or expressing 
a secret). The sacraments and especi- 
ally the eucharist, the usage being no 
doubt in part influenced also by the 
pagan mysteries, to which the sacra- 
ments correspond. So in the liturgies 
(1) the unconsecrated gifts, 42. 16: 74. 


583 


14: 75. 28: (2) the consecrated gifts, 
On. 215.94 1 104. 2a. 


Narthex (vapOné, 523. 37: 524. 29). 
The inner vestibule of the church, At 
first a space railed off at the west end: 
then formed byrails between the columns 
of the return of the aisles, possibly of 
the aisles themselves: then an ante- 
chamber severed from the nave by a 
wall. See Doors. Occupied by Hearers 
(Penitents), Catechumens and Com- 
petents. 

Nave (Byz. vads, arab. canisah, in 
Melk. also hazcal, slav. korabl, arm. 
khmbaran: Nest. haicla), The body of 
the church, occupied by the Kneelers 
and Consistents (Penitents) and the 
Faithful. The gyzaeconitzs or place for 
the women is either railed off with a 
grill (Copt.) or is a gallery (Byz.). The 
nave contains the ambo (q.v.) and the 
soleas, the platform of the singers. 

Neophyte (vedpuros, veopwrioros II. 
13, veoteAns 26. 13): one newly bap- 
tised. 

Weschkhar (‘ wafer,’ Arm.): I. the 
eucharistic Bread q.v. 2. The Eu- 
logia q.v. 

Nineveh, Fast of (Syr. Jac. : Egypt., 
Ixix. 37: 158. 31: Nest.) : the monday, 
tuesday and wednesday of the third week 
before Lent, fasted in commemoration 
of the preaching of Jonah, 


Oblate (oblata 539. 29: oblatio 541. 
21): the eucharistic loaf. See Bread. 

Oblation. See Offering. 

Oblationarius (539. 28): one of the 
ministers who received the oblations of 
the people. Probably a subdeacon, as 
in the west. Perhaps represents mpoo- 
popadpios, which occurs. 

Offer. Sce ’Avadéperv, Npooaye, 
Npockopllerv, Npoodéperv. 

Offering. See "Avadopd, Adpov, 
Ovola, Npookopr8y, Npowdopa. 

Offertory (Swpopopia 504. 33: mpoo- 


584 


xomdn 319. 1). The offering of the 
material elements of bread and wine 
and water and ‘other devotions of the 
people’ inthe mass of the faithful before 
the anaphora. Originally involves three 
moments, (1) the offering on the part of 
the faithful through the ministers at the 
sanctuary (508.6: 525.18: 538. 19): 
(2) the selection of the oblations to be 
consecrated and their preparation by the 
deacons: (3) their ‘setting forth’ on 
the altar by the deacons (485. 30: 488. 
2: 525.27). In course of time, perhaps 
partly through the adoption of the 
solemn making of the bread at the 
church, (1) fell into disuse in its large 
ceremonial form and took the shape of 
informal offering before the liturgy or 
of offering money at a collection ; (2) 
was moved back and became the Pro- 
thesis (q.v.) before the liturgy; and (3), 
in rites where the oblation was prepared 
at a separate table, became the Great 
Entrance with the Offertory prayer 
(Byz.) ; in rites where the oblation was 
prepared on the altar, was reduced to a 
prayer (Syr. Pr. of Veil?; cp. Mk. 124) 
or vanished altogether (Copt., Abyss.). 
Nest. is mixed: see 262, :267. On 
the Diptychs and the Lavatory which 
belong to the Offertory see sud vo- 
cibus. 

Oil, Oblation of (190. 24): the con- 
secration of the oils of the catechumens 
and of the sick, and of the chrism of 
confirmation, after that of the eucharistic 
oblation. The oils and the chrism are 
still consecrated at the same point on 
maundy thursday. 

Ordo communis (Syr. Jac. ¢zchso 
a°kirbono: Syr. Un. and Maron. arab. 
rutbat alkuddas: Eth. sher‘ata keddasé 
194. 4, kRanond keddasé): the rubrical 
framework and permanent prayers &c. 
of the liturgy as distinguished from the 
several anaphoras and proper lections 
and hymns. Cp. ordo missae. 

Orthi (Arm.) =’Op0o0é q.v. 





Glossary of Technical Terms 


Ourar (#papov, Arm., 414.10). A 
Stole. Sce Vestments 3. 

Oven (Nest., 248. 23). The oven in 
the sacristy or other chamber attached 
to the church, in which the sacred loaves 
are baked. It is apparently (248. 24) 
of a usual type of eastern oven, a clay- 
lined cavity in the floor. 


Pachon (Copt., lxx. 21): the ninth 
month, Ap. 26—May 25. 

Pallium (506. 29). 
ments 6, 

Paoni (Copt., 168. 16): the tenth 
month, May 26—June 24. 

Paopi (Copt., 168. 6, 19): the second 
month, Sept. 28-Oct. 27. 

Parastasis. See Mapdoracts. 

Particle (uepis 526. 39: 62. 29 0: 
393- 24: arab. juzz: copt. klasma 464. 
5: arm. masw 449. 30, bekor: slav. 
tshastitza): a piece of the broken host, 
such as is given to each communicant. 
See Coal, Pearl. 

Paten (jfatena 539, 541: Sioxos, 
dioxaprov, nivag [Mt. xiv. 8, vulg. dzscus] 
546. 38: arab sazniyah: syr. Jac. pinco 
[Lk. xi. 39 mivag), Nest. pilasa [TYP 
Ex. xxv. 29], pathira [‘ table,’ Ex. xxv. 
23]: copt. déskos: eth. gachel (Ex. xxv. 
29; mivag Mt. xiv. 8], ‘awed ‘circulus’ 
226. 25: slav. diskos : arm. maghzmah). 
The plate on which the bread is offered 
and consecrated, Abyss. and Nest., a 
tray, Abyss. 7 in., Nest. t2 in., in dia- 
meter. The Russian paten is commonly 
supported on a central foot. 

Paul (Copt. 150. 4 &c., eth. 213. 10), 
The Apostle or lection from S. Paul’s 
Epistles. See Lections. 

Peace. 1. The Kiss of Peace (do- 
magpos 504. 23: 320. 30: dona ceca 
473. 18: eipnvn 488.7: dyad 321. 2, 
ayanjoat 320. 29: cp.I Pet. v.14: arm. 
hhamoir srbouthean : slav. tzelowanie : 
Syr. Jac., Nest. sh°/omo: Syr. Un., 
Maron, arab. salam: Copt. aspasmos 
461.9: 162. 36, arab. seh, eth. amchda). 


See Vest- 


= a 


Glossary of Technical Terms 


The mutual salutation of the faithful 
(Rom. xvi. 16, 1 Cor. xvi. 20, 2 Cor. xiii. 
'254 Thess. y. 26, 1 Pet. v. 14, cp. Phil. 
iy. 21, Heb. xiii. 24, Tit. iii. 15, 3 Jo. 
14), before or after the offertory: in 
fulfilment of Mt. v. 23, 24 (469. Io: 
478. 41: cf. 485. 12). Formerly an 
actual kiss 13. 13: now, Greek, the 
priest kisses the oblation, the deacon 
his stole 382. 26: Syr. Jac., the deacon 
takes the priest’s hands between his own 
and then passes his own hands down 
his face, and so it is passed on through 
ministers and congregation: Syr. Un., 
the deacon kisses the priest’s hand and 
so on: Maron., each takes the fingers of 
the next above between his own and 
then kisses his own: Nest., each takes 
the -hands of the next above between 
his own and kisses them, ‘the procession 
of the peace’ 282. 4: Copt., the priest 
bows to the people, and the people turn 
each to his neighbour and touches his 
hand: Arm., each bows to his neigh- 
bour. 2. The verbal salutation ‘ Peace 
be to all’: 314. 24 &c. 

Pearl (uapyapirns, syr. margonitho 
534. 31, arab. jauhar 185. 16, where 
‘elements’ should be ‘fearls’). A par- 
ticle of the broken host. See Particle. 

Penitents. Certain sorts of offenders 
undergoing penance in the shape of ex- 
clusion from communion for periods 
canonically regulated in proportion to 
the gravity of the offence. Distributed 
into four classes, to one or more of 
which each penitent belonged for a 
specified period, passing upwards from 
class to class. The complete system 
was perhaps rather ideal than actually 
realized, and at least it was limited both 
in area and duration, perhaps never being 
effectual outside of Asia Minor, if there, 
and tending to disappear even in the 
fourth century. 

1. The Weepers, mpooxdaiovres 523. 
33, were not admitted into the church 


but stood without the doors inthe atrium | 





585 


asking for the prayers of the people as 
they entered. 2. Hearers, axpowpevor 
3. 13, 7) Gxpdacis 524. 29, stood within 
the doors, in the narthex below the 
catechumens, until after the sermon, 
when they were dismissed summarily 
3.13: 524.29. 3. Kneelers, bmonin- 
TOVTES 521.27, 7) UMOTTWOLS 524. 43, 8 EV 
peravoia 7. 28, stood at the bottom of 
the nave and were dismissed with prayers 
and blessings, after the energumens, or 
in Lent after the competents. 4. Con- 
sistents, suvioTapevol, OuvedTaTEs 523. 
40, ‘stood with’ the faithful throughout 
the liturgy but without offering or 
communion (Kowvwveiy Ths mpooevy7ns 
xwpis mpoapopas). In AZ. const. the 
consistents are dismissed after the kiss 
of peace 13. 28, their communion in 
prayer being limited to the Prayers: 
but this passage may be only a survival 
of an earlier stratum. In the other texts 
the penitents are now not noticed, except 
237. 35 and perhaps 41.5: cp. 473. 21. 

Pericope (mepixomn, arab. fas/). A 
section of Scripture read as a lection. 

P*risto (Syr. Jac., Nest.). See Bread. 

Phaino (gawvddov, Syr. Jac. 70. 31, 
and Chald.). A Chasuble. See Vest- 
ments 5. 

Phokh (arm.). The verse of an 
antiphon. See Antiphon. 

Pointing (eth. emdaré). 
vveuv. 

Pope (Egypt.: mamas, copt. papa, 
eth. papas). 1. The patriarch of Alex- 
andria: in eth. lik-papas ‘archpope.’ 
2. Eth., a metropolitan. 

Praxis (mpdfas, Syr., Egypt.). The 
lection from the Acts of the Apostles. 
See Lections. 

Prayers, The (7) mpwrn edx7 13. 28: 
al evyal Tay moTay, % éxTevi)s ixecia), 
The prayers of the faithful at the begin- 
ning of the mass of the faithful, an 
intercession for the whole church bidden 
by the deacon and followed normally by 
an inclination or blessing. In the texts 


See Aeux- 


586 


this movement has been variously dis- 
arranged and complicated. 
Preanaphoral: the tract of the 
liturgy preceding the anaphora. 
Presanctified (7a mponyiacpéva sce 
d@pa, arab. briiyi{yasmand, alsabik tak- 
disuha, arm. nakhasrbeal: slav. prejdeo- 
swyaschennaya). 1. The gifts before 
consecrated, sc. on the sunday for com- 
munion on weekdays (esp. wednesday 
and friday) in Lent. 2. The liturgy 
in which the presanctified gifts are ad- 
ministered : constructed from the ordi- 
nary liturgy by the omission of all 
between the offertory and the Lord’s 
prayer, the offertory prayer becoming 
the proém of the Lord’s prayer. Byz. 
xCili. 9: xCvili. 32: 345: 537.17: 5. James 
lv. 494: S. Mark Ixvi. 12. 
Prophecy or Prophet: the Old 
Testament lection. See Lections. 
Prospharin(Copt.,=mpoopépev, arab. 
tbrusfarin 148. 26: 164. 43 so called 
apparently from the deacon’s exclama- 


tion 164.8). The veil of the oblation. 
See Veil 3. 
Prothesis. See Mpd@eors. 1. The 


office or act of setting forth the oblation, 
including the arrangement of the bread 
on the paten, the mixing of the chalice 
and the veiling; being the second part 
of the offertory (q. v.) moved back to the 
beginning of the liturgy. (Ipé@eats, 
mpookomidn : arab. takdimah:  silav. 
proskomidiya: arm. matouthsoumn: Syr. 
Un. arab. alkhidmat alauwali ‘the first 
service’: Nest. c#bhtha, including the 
baking of the bread: copt. Drothesis). 
2. The oblation as set forth (369. 28, 


34: 6 dpros THs mpoOécews 508.6: 528. 


15: atab. takdimah: slav. predlojenie: 
arm. arvadschadrouthiun 419. 15: 
433-6). 3. The place in which the pro- 
thesis is made (356.15). Byz., originally 
the sacristy 309. 5: now the apse to the 
N. of the bema (70 Bépetov pépos 367. 
29). For Nest. see Oven, Treasury. 
4. The table on which the prothesis is 


Glossary of Technical Terms 


made (356. 16: arab. drishis, mahil 
altakdimah, Melk. ma@’idah altak. or 
madhbah altak.: slav. predlojente: arm. 
entsataran, matouthsaran) ; Byz. a table 
in the N. apse, Arm. an altar or a recess 
somewhere on the N. of the altar. 

Prumion (/°rdimyiin = mpooiwov,Syr. 
Jac.): the introduction to a Sedro (q.v.). 

Psalms (wWadpds, Yadpwdia, Oetov 
dopa: syr. mazmiro: arab. mazmur: 
copt. psalmos: eth. mazmiur: arm. 
saghmos: slav. psalom). See Antiphon, 
Dawidha. Used in the liturgy 1. 
chiefly with the lections : see Alleluia, 
Mesedi, Saghmos Jaschou, Shtraya, 
Mpoxeipevov: 468. 28: 477. 8: 506. 
364 424 6260. AteBegs T6035. 25s 208 
In the enarxis (q.v.) 487.18: 253.9: 
345. 17: 364sqq.: 422.6. 3. At various 
points, especially at the communion: 
see Kotvwvikdv. 

Purificator (Syr. Jac., ¢°miro 70. 
37: 107.1: espugo). See Sponge. 


Raised place, The (Nest., mactabh- 
tha 273. 20): the footpace before the 
altar. 

Readers (dvayvwortns: arab. kari: 
arm. entherthsogh: slav. tshtetz: syr. 
kortiyo: Copt. anagnostés, arab. kari, 
anjili, anagnust, eth. anagu°nstis). The 
minor order entrusted with the recitation 
of the lections and responsory psalms, 
ranking below the subdeacons (29. 25 
é&c.). At first the readers read all the 
lections (527), but the Gospel at least 
has generally been taken from them and 
given to the deacon or a higher ecclesi- 
astic (cp. 507.12). There has also been 
a tendency to confuse them with the 
singers. 

Redditio symboli: the recitation 
of the creed by the competents in holy 
week, 467. 25: cp. 532. 35. 

Remains of the consecrated 
species (Ta mepiocevoayta 25.15). Vari- 
ously disposed of: 1. carried into the 
sacristry and consumed by the deacons 


Glossary of Technical Terms 


(Byz., 398. 31: probably 25.15: 463. 7). 
2. Burnt (Syr., 487. 3: cp. Humbert 
c. calumn. graec. {Max. bibl. patr. xviii. 
397 H]). 3. Consumed by children 
(530. 13: cp. Conc. Matiscon. c. 6). 
4. Consumed by ministers at the altar 
(Nest., 304. 30, in practice their com- 
munion). 5. Reserved (534. 33). 6. Car- 
ried home by the faithful for private 
communion (Egypt., 526. 32). 

Responsory (77.8). See Antiphon. 

Rite. 1. A type of ritual system, a 
liturgical family. 2. A particular ritual 
function (reAe7H, GkoAovGia ; syr. tichsd: 
arab. khidmah: copt. akolouthia). 

Rub the bread, To (Egypt., arab. 
massah alhamal 145. 14, eth. mazmaza 
ku°rbanaigg. 5) i. e.to test the soundness 
of the loaf and to remove loose par- 
ticles: cp. 545. 29. 


Sacristy (racropépa or -€ia 25.15: 
28. 7 [1 Chr. ix. 26 &c. NDY?), daxom- 
kév 484. 29: okEvopvAaKtov : arm. sarkav- 
aganoths, avandatoun: slav. riznitza: 
Nest. be7th shamasha ‘house of the 
deacon’ 251. 33, Chald. 6. dzyakin : Syr. 
Un. d. rozz ‘house of the mysteries’ [arab. 
sacristiya|: Copt. diakonikon, arab. 
mauda alkhidmah ‘place of service’). 
The chamber attached to the church in 
which the sacred vessels &c. are kept 
under the charge of the deacon (519. 24). 
The Byz. prothesis was formerly made 
here (30g. 5): in Mk. the prayers of the 
enarxis are said here (113. 2). 

Saghavart (Arm., 413. 43). 
Crown. See Vestments 8. 

Saghmos Jaschou (Arm., ‘the psalm 
of dinnertime’ 425. 24). The Psalm 
before the Prophet. 

Sanctuary. The space within the 
cancelli and the veil, containing the 
altar and the synthronus. i. Names 
a. Sanctuary: leparetov 482.10: 354. 
37: arm. srbaran (cp. syr. batth kidh- 
sho 94.14a: eth. macan keduis 195. 15, 
beta makdas 195. 20, kedsat 196. 36). 


The 


587 


b. Holy of holies q.v. Syr. Jac., Nest., 
Eth. c. Temple; arab. (Byz., Syr. Jac., 
Egypt.) hatcal 156. 22: copt. erphei : 
eth. hayecal. d. Altar: Byz. 6vo.acrH- 
ptov (rubrics), slav. altar: Syr. Jac. and 
Nest. madhbh®ha 69. 15: 257.10: Copt. 
thysiasterion, manershoousht. e. Trt- 
bune: Biya 476.5: arm. bem 423. 2: 


Nest. dim 257.9. f. Chancel: Nest. 
kanct (=cancelli) 253. 16. g. Pres- 
bytery: mpeaBuTépov 524. 4. ii. Form, 


&c. Byz., the central apse (kéyxn 484. 
28), the one altar being on the chord: 
very rarely there is a second altar in N. 
orS.apse. Syr. Jac. and Copt., the three 
apses, each with an altar on the chord. 
Nest., the square end of the church; 
one altar partly recessed into E. wall. 
Abyssin., a detached rectangular build- 
ing with a dome in the middle of the 
(round) church; one altar under the 
dome. See Cancelli, Doors 3, Syn- 
thronus, Veil I. 

Schapik (Arm., 414. 5). 
See Vestments ft. 

Schourdcharr (Arm., 414. 30). The 
Chasuble. See Vestments 5. 

Seal. 1. Syr. Jac. ¢abh'o, the eu- 
charistic bread. See Bread II. 2. Syr. 
Jac., Nest. Aathama, a conclusion, a 
final verse 72. 8, or blessing 303. 19: 
105. 30. Cp. ’AmédAvots. 

Second service of the kurbono 
(Syr. Jac. teshmeshto d°tartén 72. 15, 
Un. arab. alkhidmat althantyah). The 
second part of the preliminary ser- 
vice before the lections, pp. 72. 16- 
76. 30; in Un. including the vesting 
(which here follows the prothesis). 

Sedro (Syr. Jac., ‘order’ 71. 21: 
74. 30: 80. 20: 108. 7): a prayer con- 
structed by the insertion of verses into a 
more or less constant framework, con- 
sisting of what seems to be survivals of 
psalm-verses with gloria (cp. the Nes- 
torian hymns 250, 25: 253, 29 &c. and 
the common Greek form 354. 5-15) and 
preceded by a proém (frumion q.V.). 


The Alb. 


588 


In some cases (74, 80) the structural 
clauses have disappeared. The sedro is 
recited by the priest standing before the 
altar while the censer is swung. 

Sermon (mapakAnots 3. 9: 29. 41: 
dibacxaria 3. 10: 521. 22 [1 Tim. iv. 
13]: mpocomAria 464. 25: dmAia 518. 28: 
mapaiveots 477.39: Knpvyya: arm. cha- 
voz, tstharr: slav. pooutshenie). The 
instruction and exhortation on the lec- 
tions (xlviil. 22) following the Gospel 
(cp. Lk. iv. 17 sqq., Ac. xiii. 15). It is 
not generally provided for in the rubrics, 
and it is commonly misplaced in prac- 
tice (e.g. Syr. Jac. at ror. 31). Several 
sermons in succession were not uncom- 
mon in the fourth cent. (29. 41: 477. 
30: 531.53), and, as in some degree at 
present, applause was frequent (468. 39: 
477- 33: 507. 24). 

Servant of the church (Syr. Un. 


khadim alcanisah, 109. 26). The 
sacristan. 
Shamamout (Arm., 421.12). The 


first hymn of the enarxis, of which 
‘ Onlybegotten’ (‘O povoyerns 365. 33) 
is the dominical form. 

Shamashitha (syr. = ‘ diaconate,’ 
Nest., lxxvii.g). The book of dakonzka. 
Cp. Liber ministerii, ‘lepodtaxovixdv. 

Sharakan (Arm., xcvili. 1, 308). The 
Canticle book, containing the proper 
hymns of the divine office. 

Sher'ata gecawé (eth., Ixxii. Io, 
Ixxiv. 34). The Lectionary. 

Shuraya (syr. ‘beginning,’ Nest. 
256). The antiphon before the Apostle: 
cp. Mpoxetpevov. (In the divine office 
generally introductory to an anthem of 
the type of 250. 25.) 

Sides of the altar (Nest., gabhz): 
apparently the spaces between the middle 
and the ends of the altar. 

Singer (Yaduwidds 468. 29: Yadrns 
518. 25 &c., fepopadrrns 537. 36: syr. 
psaltt 95.10: arab. muratte]: eth. ma- 
zamer: arm. saghmosergov, dpir ‘clerk’ 
416, 11: slav. Zewetz). A clerk of the 


Glossary of Technical Terms 


minor order of singers who form the 
two choirs (xopés, arab. khurus or 
khiris) which sing the hymns and the 
antiphons, 

Sophia (Syr. Jac. 82. 3). See Zodia. 

Sponge (ondyyos 395. 29, amoyy.d, 
Hovoa 359. 26: arab. zsfanjah: slav. 
gouba: Syr.Jac. espiigo, g°miuro, Syt. Un. 
arab. zsfanjah). The sponge with which 
the vessels are cleansed; in Byz. used 
also to sweep together (dmoanoyyifev 
395. 28, ovaoTréAAev 359. 26: cp. 411. 
23) the particles on the paten. The 
Arm. purificator (srdithsch, thasch, 
kinak) is a linen napkin. 

Spoon (Byz., Aafis (Is. vi. 6]: arab. 
mil akah: slav. Gitza; Syr. Jac. tar- 
wodho 102.2: Copt: kokliarion, mystér, 
mysthéri; arab. mitl'akah: eth. ‘erfa 
maskal 200, 23). The spoon with which 
the people are communicated in the 
two species together. See Commu- 
nion. The Abyss. like the Byz. spoon 
has a cross at the end of the handle: 
hence its name. 

Subdeacon (démodidkovos 13. 20; 
UnnpeTys 519. 28: cp. xxix. 10: Aecroup- 
yos 490. 7: syr. aphidhyakno 95. 10: 
hiupathiakna [Nest.]: copt. ypodiakon: 
arab. abidiyakun: eth. nefka diyakon 
‘half-deacon’ 214. 23: arm. £zsarkavag: 
slav. ypodiakon). One of the minor 
order next below the deacons, assisting 
the deacon in the more mechanical acts 
of the service, as symbolized by the ewer 
and basin for the lavatory delivered 
to the Byz. subdeacon at his ordina- 
tion. Formerly they probably received 
the oblations of the people (Oblation- 
arius). They have now no part de- 
finitely assigned to them in the rubrics 
(but see 214. 23: cp. western use), and 
do not exist as a permanent order in 
the Greek church. 

Synaxar (Byz. ovvagapov,  slav. 
synaksar; Copt. synaxarion, arab, st- 
nacsar 155.9: \xvili. 10). The Martyro- 
logy or collection of the legends of the 


Glossary of Technical Terms 


saints. In Copt. lections of the synaxar 
are sometimes substituted for the Praxis. 

Synthronus (ovv@povos : abéd5pa 524. 
3, 9 avw Ka. 370. 28, % x. TOU OvotagTn- 
piov 314.16: ? sudbsellia 506. 22, mpoedpia 
ib. 21). The seats of the presbyters 
ranged round the apse on each side 
of the central throne of the bishop 
(@pévos 476. 6 &c., 6 émoxomeds 8. 
530. 32, 0 0. 6 ieparixds 314. 15). 

Table, The or The holy (1. That 
on which ‘the food of God’ [Lev. iii. 11, 
Ez. xliv. 7] is presented to Him, whether 
the Table of Shewbread [Ex. xxv. 23 
sqq., Lev. xxiv. 5-9: ‘the altar... the 
table that is before the Lord’ Ez. xli. 
22] or the Altar of Burntoffering [Ez. 
xliv. 16, Mal.i. 7,12]. 2. A feast, a 
meal, Ps. xxili. 5, Ixxviii. 19: so 1 Cor. 
X. 21 tp. Kupiov ‘the Lord’s feast’ at 
which the Lord’s sacrifice is partaken of, 
as opp. to Tp. Sarpoviwy), 1. The altar, 
called ‘table’ once only in first three 
centt., and that in immediate relation 
with the act of communion (509. 4), but 
commonly from the fourth cent. on. See 
Altar. 2. The feast of the eucharist, 
the eucharist as partaken, 31. 6: 65. 
30: 476. 30: 479. 43: 481.12: 534. 
25. 


‘ Tablitho (Syr. Jac., Nest.). See 
Antiminsion. 

Tabot (Eth.). The Ark (Heb. ix. 4). 
A coffer of gold and gems preserved in 
the cathedral church of Acsum, con- 
taining a slab on which are inscribed 
the ten commandments, supposed to be 
the Ark of the Covenant stolen from 
the temple of Jerusalem and carried to 
Ethiopia by Menelek the son of Solo- 
mon and the queen of Sheba. The slab 
is used as the tablith on the altar (see 
Antiminsion). Hence the tablith in 
every church is called /ad0t. Possibly 
there has been some confusion, such as 
is common in ethiopic ritual language, 
between the words /ad/ith and ¢adot. In 


589 


the rubrics ¢@d0¢ is commonly used 
where the altar as a whole is meant. 

Tachsa (=7afgis, Nest.). The book 
containing the liturgies and other sacer- 
dotal offices, Ixxvii. 8. 

Tagharan (Arm., xcvii. 38, 308). 
The Hymnbook, which includes the 
proper hymns of the liturgy. 

Telditho (Syr. Jac., ‘elevation’). 
The rubric of a prayer said by the 
priest aloud and in an erect posture; 
as opposed to 2°hontho (q.v.). Cp. 
Kanuna, “Exdovyors. 

Tersanctus (6 tpicdyios tuvos 479. 
42, 6 émvixios tuvos 313. 24 &c. [cp. 
479. 48], 7 ayyeAcK7 SoforAoyia 480. 8, 77 
Tov Tpioayiov Soford. 482. 22, ayiacpds 
q.v.). The Seraphic hymn, being Is. 
vi. 3 (Apoc. iv. 8) with certain modifica- 
tions : (a) ‘heaven and’ is added: cp. 
Clem. R. 1 Cor. 34 § 6: (b) in all rites 
but Pers. ‘ thy’ is substituted for ‘his’: 
(c) in all rites but Egypt., Mt. xxi. 9 is 
added in some form. See Thanks- 
giving. 

Thanksgiving, The (7 evxapioria 
t Cor. xiv. 16: 474.5: 526. 25: 529, 
12: % MvoTIKn THs Tpoopopas edy. 5006. 
39: 9 «bAoyia I Cor. x. 16, cp. xiv. 16: 
evrAoynoas, ebxapiotioas Mt. xxvi. 26 sq. 
&c.: 508.51). The great Thanksgiving 
with which the anaphora opens and in 
which the divine nature, creation, pro- 
vidence and redemption (rds dparous 
evepyecias 474. 6: Tas iepds Ocoupyias 
488. 18: cp 492. 3 sqq.) are commemo- 
rated, culminating in the recital of the 
Institution. It divides into three parts, 
the Preface, the Sanctus and the Post- 
sanctus, and the distribution of topics 
between the preface and the postsanctus 
is characteristic and more or less a 
criterion of rite.- The whole central 
action of the liturgy, whatever its scope 
in detail, was originally included in 
evxapioria: hence 4 «vxaporia as the 
principal title of the sacrament and 
such phrases as } ebxapornOcioa Tpoph 


590 


(Just. M. AZ. i. 66) of the consecrated 
elements. See Evdoyla. 

Thoouth (Copt., lxx. 17). The first 
month, Aug. 29-Sept. 27. 

Three, The (Egypt., 520. 38: af 7 
121.1) ‘the three great prayers’ (160. 3) 
for the church, the pope and the con- 
gregations, bidden by the deacon and 
recited by the priest at the end of the 
Prayers. 

Throne. 1. The Altar q.y. 2. The 
bishop’s throne. See Synthronus. 

Tone: see Music. 

_ Treasury (Nest., dez¢h gaza 262. 184, 
berth kudhsha ‘house of the holy thing’). 
A recess in the N. wall of the sanctuary 
where the vessels are placed until the 
offertory. 

Trisagion (Byz. 6 tpicayjos tyvos 
535. 1, 6 Tpioay. 527. 7, TO Tprodyov 
345. 2: arab. ¢v7sazyin: slav. ¢risyatoe: 
arm. evechsrbeann or ergsrbeann: Copt. 
arab. ajyus althalathah). The hymn 
"Ayios 6 @eds kTA related to have been 
revealed at Constantinople in the ponti- 
ficate of S. Proclus (531. 9), and first 
occurring among the cries of the fathers 
of Chalcedon (Labbé-Cossart Cozcélza iv. 
I1g2 A). Sung either at the beginning 
of the mass of the catechumens (Byz., 
Syr., Pers.) or before the gospel (Egypt.). 
Addressed to the holy Trinity (481. 23); 
but by Monophysites and Armenians, 
since Peter the Fuller, to the Son, an 
additional clause being added: in Syr. 
Jac. the original ‘who wast crucified for 
us’ always (77): in Copt. and Abyssin. 
this and other clauses 155, 218: in 
Arm. a proper for the season (423). 
In Byz. on certain festivals a proper 
antiphon is substituted for the Trisagion 
(369). 

Turgama (‘interpretation’: Nest., 
257, 259). <A hortatory hymn sung be- 
fore the Apostle and the Gospel. That 
for the Apostle is fixed: for the Gospel 
propers are provided. They are now 
disused. The composition of ¢argamd 


Glossary of Technical Terms 


is attributed by ‘Abhdishu (Assemani 
B. O. iii. [1] 66) to Bargauma (fl. 480). 


Uniat : a community, which retaining 
with small modifications its own rite, 
customs and canons, has submitted to 
the Roman see and accepted the Roman 
dogmatic system. The Uniats are (1) 
formerly Orthodox, and of the Byzantine 
rite, the Melkites (rim catilict) of 
Syria and Egypt (arabic rite) ; the Greek 
‘catholics’ of the Levant and Italy and 
the Albanians of Sicily (greek); the 
Bulgarian and Ruthenian (slavonic) and 
Roumanian (roumanian) ‘ catholics’ of 
the Balkan Peninsula and Austria Hun- 
gary: (2) formerly Jacobite, of the 
Syrian rite, the Syrian (syriac, rubrics 
in carshuni, i.e. arabic in syriac script) ; 
of the Egyptian rite, the Coptic (coptic 
with arabic rubrics) and Abyssinian 
(ethiopic), ‘catholics’ of Asia and 
Africa: (3) formerly Monothelete, of 
the Syrian rite, the Maronites of the 
Lebanon (syriac with carshunic rubrics): 
(4) formerly Nestorian, of the Persian 
rite, the Chaldaeans of Kurdistan and 
Malabar (syriac): (5) formerly Grego- 
rian Armenian, of the Armeno-Byzantine 
rite, the Armenian ‘ catholics’ of Asia 
Minor, Turkey and Austria (armenian). 

Uroro (wpapiov, Syr. Jac., 70.10). A 
Stole. See Vestments 3. 


Vacas (Arm. 414. 25). An Amice. 
See Vestments 9. 

Veil. I. The curtain of the sanctuary 
(karameracpa 506. 18 [in Ex. Lev.= 
NDB the veil of the holiest], maparé- 
taspa 470.8: 523. 43: dupibupa 476. 
8: .BRAa vela. 50011275: Cp.) 500.122 
syr. wila vela 268. 35: copt. kata- 
petasma: arab. hijab [sttarah 511. 2]: 
eth. manfola‘et: arm. waragotr: slav. 
2aWESA). 

II. The curtains of the altar, hung 
on rods between the columns of 
the ciborium. These have generally 


Glossary of Technical Terms 


vanished: but the Syr. Jac. and Arm. 
have a curtain in front drawn during the 
manual acts and the communion. 

Ill. The silk veils of the oblation 
(Byz. eaAvppa, mwémAov 547. 22, arab. 
gila, slav. pokrowetz: arm. chogh: Syr. 
Jac. shishepho: Syr. Un. arab. mandil: 
Maron. arab. gzta@: Copt. mappa, arab. 
lafafa, eth. macdan, machfad, lebes: 
Nest. shashtpa). 1. Byz, Syr., Egypt. 
have three veils: (a) For the paten 
(mp@rov KaXr., Sioxoxrad. 360. 5, arab. ¥. 
alauwal, slav. maliy wozdouch: Syr. 
Jac. hiphoyo d°pinco 73. 2: Syr. Un., 
Maron. arab. g. alsainiyah: Copt. no 
special name 148. 25 [/afafa], eth. 
cedana ‘dwed 226. 25). The Byz. is 
sometimes a metal dome. (b) For the 
chalice (Sevrepoy Kad. 360. 13, arab. 
g. althani, slav. as a.: [corporalia 
545. 7]: Syr. Jac. 2. d°cdso 73. 2: Syr. 
Un. and Maron. arab. g. alcds: Egypt. 
no special name 148. 25). The Coptic 
chalice is covered with a cubical box 
(tote, thronos nte pipotérion, arab. curst 
alcas ‘stand of the chalice’) with a round 
aperture in the top corresponding to the 
mouth of the chalice which stands within 
flush with the top of the ¢ofe : the aper- 
ture is covered with one of the mats (¢hom 
‘plate,’ arab. tabak, hasirah) which 
lie on the altar, and the paten is placed 
on this. The Byz. is sometimes a metal 
cover. (c) For both (rpirov xad., anp 
360. 18, vepéAn, avapopa, TO dywrarov 
métAov 348. 25 5, TO peya cidippévov 
548. 32, arab. g. alfaukani ‘top veil’ 
{[Melk. satar alf. ‘top shield’}, slav. 
bolshoy wozdouch: Syr. Jac. annaphira 
74. 15, ‘atmo ‘cloud’ 7o. 38: Syr. 
Un. and Maron, arab. xdfir: Copt. 
prosfarin, arab. ibrisfarin 148. 26, 
eth, macdan 204. 27). 2. Arm. seems 
to have two, one of the chalice ¢satskoths 
skuh, the other of both paten and 
chalice, chdgh. 3. Nest. has one cover- 
ing for both, shashipa 282. 17 d. 

IV. Nest., the humeral veil (#°kad- 


591 


lana 298.5 6) worn by the deacon who 
hoids the paten at the communion of 
the people. 

Verse. See Antiphon. 

Versicle. See Erixos. 

Vestments (7 ieparixy oToAn 345. 2: 
399. 7 [1 Esd. iv. 54]: arab. Orth., Melk., 
Syr. Un., hullat alcahniityah, Maron. 
thiyab altakdis : Copt. tistolé nieratikon, 
hbos ethouab nte niouéb,. arab. badlat 
almukaddasah alcahnityah). The prin- 
cipal vestments, for the most part com- 
mon to all rites are the following : 

1. The Alb (xiTwvicxos 476. 14, 
xiTaviov 506. 27: Byz. orovyapioy, ott- 
xapiov, arab. zstikharah, slav. stichar, 
arm. schapik: Syr. Jac. cithino, Syr. 
Un. arab. kamis, Maron. ci¢zinah: Copt. 
stoicharion, stychari, potérion [ =m0dn- 
pys|, shentd, marppa, mappa, arab. 
tuniyah, eth. kamis: Nest. ¢idhra, 
Chald. ca#thina). The principal under- 
vestment, worn by all orders: a sleeved 
tunic reaching to the feet, properly of 
white linen, now sometimes of other 
material, and for deacons generally 
coloured (except Copt.). 

2. The Cuffs (Byz., €mpavixia, ém- 
pavxa, arab. cumm pl. acmam, slav. 
naroukawnitza, arm. bazpan: Syr. Jac. 
zendo, -dé: Syr. Un. arab. l. zunnar, r. 
zand: Melk. and Maron. arab. cumm 
pl. cummin: Copt. kamasion, arab. 
cumm pl. cumman, eth. acmam, edjgé: 
Chald. zezda). Embroidered cuffs, or 
in some cases armlets reaching the 
elbow, confining the sleeves of the alb, 
worn by bishops and presbyters, and in 
Byz. also by deacons (other rites?). In 
Copt. and Abyssin. much in disuse : 
unknown to Nest. (At 197. 42 there is 
some confusion in the text, the acmam 
being spoken of as if the kamis). 

3. The Stole. a. Sacerdotal (Byz. 
émtpaxnr.ov, arab. dztrashil {Melk. d2- 
trashil|, slav. epitrachil, arm. ourar: 
Syr. Jac. w@roro, Syr. Un. arab. dztra- 
shil(?), Maron. bi/rashil : Copt. drarion, 


592 


schordion, arab. bztrashil, eth. motahet : 
Pers. “rvara). A broad strip of silk, 
with an aperture at one end for the 
neck : worn by bishops and presbyters, 
hanging in front like a scapulary. The 
Nest. priest’s stole is like the western 
and worn in the same way, crossed by 
presbyters, hanging by bishops.  b. 
Diaconal (666vn 476.16: 506. 28: Byz. 
@paptov, arab. zunnar, slav. orar: in 
other rites, as a.). A narrow strip of 
embroidered silk, worn either pendant 
back and front from the left shoulder 
(Russian, Nest.), or passed under the 
right arm with the ends thrown over 
the left shoulder and so hanging back 
and front (Greek, Syr. Jac., Copt., 
Abyssin.), or by Coptic subdeacons 
passed across the breast, under the arms, 
crossed on the back, drawn over the 
shoulders and the ends passed through 
the band in front (like Byz. deacon at 
the communion 393. 8, except that here 
it is crossed again in front). 

4. The Girdle (Byz. (avn, (wvapror, 
arab. zunnar, slav. poyas: arm. golz: 
Syr. Jac. zuénoro: Syr. Un., Maron. 
and Melk. arab. zuznar: Copt. zoun- 
arton, ounarion, arab. mintakah, zin- 
nar, eth. zenar: Pers. ztéindara). A 
waistband worn by bishops and pres- 
byters, commonly with clasps, confining 
the alb and (except Abyssin.) the stole. 

5. The Chasuble (Byz. peddvns, perd- 
viov, -wyiov, aivddtov, -wAtov, arab. 
tflinyah, slav. felon, arm. schourdcharr, 
Melk. arab. falanyiin: Syr. Jac. phazno, 
Syr. Un. arab. dadlah, Maron. arab. 
vida’: Copt. felonion, kouklion, am- 
forion, arab. burnus, eth. kaba lanka: 
Nest. ma‘apra, Chald. phazna). The 
supervestment of priests: in form a semi- 
circle of material put on like a western 
‘cope and sewn up the front, thus en- 
veloping the person and requiring to be 
drawn up over the arms to allow of 
action. The Greek chasuble is still in 
this form, slightly shortened in front, 


-Byz. dignitaries (355. 36). 


Glossary of Technical Terms 


and provided with buttons 8c. by means 
of which the front can be folded and 
held up so as to leave the arms free 
(hence xaddoa 70 ¢. 379. 41 ‘to undo 
the buttons and let the front fall’). In 
Russia the front is generally cut out, 
leaving a fall of about nine inches from 
the neck. In all other oriental rites the 
chasuble has been opened down the front 
and is only fastened on the breast, be- 
coming in effect a western cope. In 
place of the chasuble Greek metro- 
politans and all Russian bishops wear 
the Sakkos (dos, slay. sakkos), a loose- 
sleeved tunic, identical in form with the 
western dalmatic. 

6. The Pallium (Byz. wpopdpior, slav. 
omofor, arm. emiphoron: Syr. Jac. hem- 
micho[‘necklace’ Gen, xli. 42 &c.], arab. 
bitrashin: Syr. Un. arab. dbelrashil: 
Copt. dmoforion, pallin, arab. ballin, 
bitrashil: Nest. martéta). A long scarf 
originally of lamb’s wool (507. 1), 
marked with crosses, worn by bishops 
over the chasuble, passing round the 
shoulders, tied loosely on the left 
shoulder, and its ends falling nearly 
to the ground back and front. Byz. 
and Copt. is now of embroidered white 
silk: the Syr. Jac. of the same colour 
as the chasuble and shaped like a 
double epitrachelion or a scapulary : 
among the Nestorians it is disused. 

The following are less prevalent and 
of smaller importance : 

4”. The Genual (Byz., émyovarior, 
broyovariov, arab. hajr, slav. palitza, 
arm. koncherr). A lozenge-shaped em- 
broidery hung from the girdle: worn by 
In origin it 
seems to be either a napkin or a pouch, 
and in Russia the presbyteral form 
(nabedrennzk) still hangs like a pouch. 

8. The Crown (Byz. yitpa, slav. 
mitra, arm. saghavart: Syr. Un. arab. 
taj: Copt. métra, klam, tschrépi: arab. 
taj). A-crown of silver, in form like 
a high royal crown, the hoops filled in 


Glossary of Technical Terms 


with velvet decorated with jewelled 
medallions, the whole surmounted by a 
cross: that of the Coptic patriarch and 
some of those of the Abyssin. are more 
like helmets. Used by Orthodox, Syr. 
Un. and Coptic bishops: by Arm. and 
Abyssin. presbyters, and sometimes by 
Armen. deacons. Armen. bishops use 
western mitres: Syr. Jac. and Syr. Un. 
bishops use a hood (syr. macnuaphtho, 
carsh. magnaphah: perhaps the Maron. 
mancaphah is a hood, but it seems 
to be the amice), as also Coptic dig- 
nitaries (whence Lowk/ion of the chasuble 
from its hood: and durnus is a hooded 
cloak), and Nest. bishops (dzrzizza). 

g- The Amice (Arm. vacas, Syr. Un. 
carsh. hamilich, Maron. mancaphah?). 
An oblong linen arranged about the 
neck and tied under the arms with 
strings. Derived from the Roman use 
but worn over, not under, the alb by 
Armen., Syr. Un. and Maronite priests. 
The Armen. vacas has a large apparel 
of repoussée metal forming a collar, 
The Copts use a vestment (copt. palin, 
ballin [pallium], /ogion [Aoyetov wn 
‘ breastplate’ Ex. xxviii. 23 &c.], ephout 
[? THD *‘ ephod’ Ex. xxviii. 4 &c.]}, arab. 
ballin, shamlah, tailasan) which is in 
effect an amice, a long linen cloth 
arranged round the head like a hood, 


Qq 


95 


and hanging back and front over the 
right shoulder: used by presbyters. 


Wafer. See Bread. 

Water. 1. Mixed with the wine in 
the chalice at the prothesis. See Mix- 
ture. 2. Byz., Hot (Oepudv 341. 21, 
TO (éov 394. 12: arab. zd@wuz), infused 
into the chalice after the Commixture 
(not Armen.). See Zéov. 3. Abyss., ad- 
ministered to and drunk by communi- 
cants after communion to cleanse their 
mouths, 242. I. 4. Copt., sprinkled on 
the altar (and on the people) at the end 
of the liturgy, 188. 15. 

Watus (= Batos, Copt. arab., ciii). 
See Music. 

Wipe the face (Copt., arab. massah 
wajh, 188.18). A symbol of the appli- 
cation of the blessing given or prayed for. 
Probably borrowed from the practice 
of the Moslems who pass their hands 
down their faces after prayer. Cp. Syr. 
Jac. form of the Peace: see Peace I. 

Worship, To (Nest., s°gedh). To 
genuflect. Cf. Merdvora, Mpookuvetv. 


Zendo (Syr. Jac., Syr. Un., Chald.). 
The Cuff. See Vestments 2. 

Zumara (‘song, Nest., 258). The 
Alleluia and its verses. See Alleluia. 

Zunoro ((wvdpiov, Syr. Jac., Pers.). 
The Girdle. See Vestments 4. 


594 


Glossary of Technical Terms 


B. GREEK 


“Ayia, ta (arab. alkudsin: copt. 
neethouab: arm. srboutheanch 413. 22. 
LXX = Dwapn , consecrated things, sa- 
crifices &c., Lev. xxii. 2). 1. The gifts 
as offered in the offertory or prothesis, 
122. 296: 379.32. 2. The consecrated 
gifts, 398. 31. 

“Aytaleuy (syr. Zaddesh : arab. kaddas : 
eth. kaddasa: copt. toubo, eragiazin: 
rendered above by ‘sanctify,’ ‘hallow.’ 
LXX =p, WPI a. consecrate, Ex. 
Xxvill. 41, Lev. xxvii. 14; b. regard as 
holy, Dt, xxxii. 41, Is. viipds),- a. fe 
consecrate the gifts: of our Lord at the 
institution, 51. 29; of the divine action 
in the liturgy, 54.6. 2. Toacknowledge 
or proclaim the divine holiness, 132. 4. 

“Ayvaopata, Ta (arab. kudsat, LXX 
= D'wap consecrated things, Ez. xx. 40). 
The consecrated gifts, 65. 32a: 338. 20. 
Cp. “Ayua. 

“Aytacpds (syr. kiddasha, arab. kud- 
ads, takdis, eth. keddasé, qq. v., copt. 
agtasmos). 1, Consecration, 536. 18. 
2. The proclamation of the divine holi- 
ness, 132. 5. Cp. “Ayud€euv. 

"Ajp. See Veil III. 1c. 

*Arodov0ia (506. 37: arab. khzdmah, 
copt. akolouthia, syr. tiichso). An office 
or service. 

"Akpootixtov (29. 30). The refrain 
of a responsory psalm. See Antiphon. 

"Akpowpevos. See Hearers. 

“ApBov. See Ambo. 

*Apvytos: uninitiated, unbaptized. 

"Ap oidvpa. See Veil I. 

*AvaBabpot: the wal ray dvaBabuav 


or Gradual Psalms, cxix (cxx)-cxxxlii 
(cxxxiv): sung in three groups as at 
once the psalms of vespers and the anti- 
phons of the enarxis of the Presanctified, 
345. 18a. 

’Avayvaopa. See Lections. 

’Avayvwotikdv. The Old Testament 
Lectionary, of the divine office and the 
Presanctified, Ixxxii. 33, Ixxxvii. 

’"Avaderkvivat. I. ‘Exhibit,’ ‘display,’ 
perhaps with the further meaning of 
‘dedicate,’ of our Lord at the institution, 
529.17: 51. 28, and syr. hawi 493. 25: 
87. 3. a * Declare’; so ‘make,’ 16. 
Ig: 26. 15: 347.12, particularly of the 
effect of consecration 329. 32: hence 
% avadergis TOU aprov THs evxapioTias the 
consecration, 523. 10. 

"Avadeperv (sc. émt 7d OvovacTnpiov 
Jas. il. 21. In Ex. Lev. Num. generally, 
like ém7éOnw, =VOPI ‘burn’; else- 


where generally ="9¥7 ‘lift up”: in 
both cases, of the action of the ministers 
in the burntoffering : cp. Heb. vii. 27. 
Rarely of the people as bringing the 
burntoffering, = 8°27) Lev. xvii. 5: 2 Chr. 
xxix, 25, 31, 32,.0F = en. Dey. iii. 14% 
see Mpoodyetv, Mpoodéperv. In Heb. 
xiii. 15, I Pet. ii. 5 of the church as the 
dy.ov ieparevpa. In the other languages, 
properly, syr. assek ‘lift’ Ex. xxiv. 5, Ps. 
li. 19, 1 Pet. ii. 6: eth. gevaca ‘bring 
up” Ps. li.:1, deb Btoal, es > copt. 2722 
epshot or ehret ‘bring up’ Ex. xxiv. 5, 
xxx. 9). In respect of the eucharist 
(1) of the deacons putting the oblation 
on the altar 525. 27: (2) of the cele- 


Glossary of Technical Terms 


brant ministering the anaphora, 29. 7 sq. 
Never of the peopie. In the other 
languages the proper words are not 
used distinctively: syr. assek 268. 2: eth. 
@eraga 197.1: 204. 21: 217. 32: but 
copt. zzz ehrét exactly in the anaphora 
of S. Greg. 

*Avadopa (= aby burntoffering, LXX 
Ps. 1. 19: Sym. Gen. viii. 20, 2 R. vi. 17, 
4 R. xvi. 15?, Job xlii. 8, Ps. xix. 4: 


generally 6Aoxavrwpa, -wois, Kappa, 


-wois, dAokapmwpa, -wois). See Ana- 
phora. 
*AvOoAsytov. The book containing 


selections of propers from the J/enxaca 
&c. 

“AvO@paé. See Coal. 

*Avtidwpov. See Eulogia. 

*Amddvors (arab. hall, slav. ofpoust, 
Melk. arab. £hatm ‘ seal,’ cp. Seal 2). a. 
Dismissal,the breaking up ofanassembly, 
505.34: sodmoAvecOa ‘to break up,’9. 21: 
27.14. Cp. Mass. b. The conclusion of 
an office and the formula with which it 
is concluded, 398. 28: 399. 28: evx7 
dmodkuTinn 67. 23: cp. absolutio. So 
admodutinov (Melk. arab. adbzliticyin), 
the troparion sung at the end of ves- 
pers and lauds. The conclusion and the 
concluding formula of a movement in 
the liturgy, 361. 11. So the droAutixiov 
is sung after the Little Entrance 368. 
34, and after the Communion 396. 20. 

’"Amrodvtixiov. See ’ArddAvots. 

*Aroomoyyifev. See Sponge. 

"Améarohos. See Apostle. 

*Amodaivew, ‘declare,’ ‘ appoint’; so 
‘make’ 8. 27 (very common in Cyr. 
Al.): so of the effect of conseczation, 
21.7. Cp. ’AvaBexvivat. 

"Apxtepevds. See ‘lepevs. 

*AowaleoOat, Aoracpds. See Kiss, 
Peace. 

"Aorip, adorepioxos (300. 1: 547. 
15: 548. 30: 550. 36: arab. majm: 
slav. zweednitea: Copt. arab. kubbah 
‘dome’; Byz., Syr. Un., Copt.). Two 
metal bars, the Greek bent twice at 


995 


right angles, the Coptic half hoops, 
crossed and rivetted at the centre; 
set on the paten to prevent the dis- 
arrangement of the bread by the veil. 

Avrépedos (309. 7: so ididpuedos) : 
having a tune proper to itself. 


BartiLdpevos. See Competent. 

Bypa. See Ambo, Bema, Sanc- 
tuary. 

Bnpd0vpa. See Doors 3. 

Tvwptoate. See Emyiwookery. 

Aexvivar. 1. ‘Point,’ by way of 


marking the application of the spoken 
formula : a. of the deacon, 386. 1: 387. 
1; b. of the priest, Copt. arab. ashar 
177. 29: so eth. emaré ‘pointing,’ 204. 
16 &c. 2. * Display,’ 368. 22. 

Avatpety (489. 28: 526. 49. LXX 
Gen. xv. 10 W2, Lev. i. 17, v. 8 S37, 
Lev. i. 12 AAI, of dismembering sacri- 
fices). To break or divide the host. 
See Manual Acts 2. 

Avakovetv (4. 3), of the deacon, to 
recite the formulae appropriated to him, 
Cp. Knptowevv. 

Avaxovika. See Diakonika. 

Avakovikév. See Sacristy. 

Avokoxddvppa. See Veil III. 1 (a). 

Aickos, Sitoxdapiov. See Paten. 

Aoxetov. See Communion. 

Atvvapts (370. 7@): the deacon’s call 
to the choir to raise its voice. 

Adpov (in LXX, frequently =I : 
in Ley. and Num.=/27?, except Lev. 
xu. 6, 8, 17, Of, 29, xxii. 25, Nem. 
xxviii. 24 where = OM) of ‘the bread 
of God.’ Thus it is the most inclusive 
word for sacrifice. In N.T., except 
Eph, ii. 8, Apoc. xi. 10, always of a 
gift to God, and this, except in Lk, xxi. 
1, 4, in the sense of a sacrifice, Mt. 
ii, 11, V. 235q., xv. 5, xxili. 18 sq., Mk. 
vii. 12, Fleb.‘v, 3, viii. 4, ix. 9, xi. 4). 
See Gift. 


Qq2 


596 


Awpodopia (508. 16 sq.), Swpodo- 
petv (33.4). See Offertory. 


Eixov. See Icon. 

Eidnrov (316.10: slav. z/zon, li/on). 
The corporal or napkin on which the 
oblation is placed. In origin, a con- 
venient reduplication of the linen cloth 
of the altar (owdev 508. 4): now 
generally of silk, The name is derived 
apparently from Mk. xv. 46. Cp. An- 
timinsion. 

EiAuppeévov, Td péya (548. 32: for 
eiAnuevoy). See Veil III. 1c. 

Eipyvekd (arab. salamyah). The dea- 
con’s ektene, so called from the phrase 
év eipnyn Tov Kupiov denOaper. 

Etppos (slav. zvmos). A troparion 
which ‘ draws,’ or sets the structural 
type of, a series of troparia: e.g. ‘the 
hirmos of the goth ode,’ 388. 7, is the 
troparion which is the model of those 
which make up the gth ode of the canon 
of the ép@pos or lauds for the day. 
The Eippoddyov is a collection of such 
troparia. 

Eicodixdv (368. 29: slav. wehodnoe). 
The hymn after the Little Entrance: be- 
ing a verse (on feasts of our Lord proper, 
on other days Acdre mpooxuvjowpev kai 
mpoonéowpev XpiaT@) followed by a re- 
frain (on feasts of our Lord and of 
B. V. M. that of the 2nd antiphon of 
the enarxis, on other days that of 
the 3rd ferial antiphon, =@oov jyds 
vie Ocod 6 év aylous Oavpaotos adrdAorTas 
cot GAAnAovia). 

Etcodos. See Entrance. 

*"Exretvare, ‘stretch forth’ the hands, 
132.27: 133.10; where it is apparently 
addressed to the concelebrating pres- 
byters, bidding them to mark their co- 
operation with the principal celebrant 


either by spreading their hands in prayer — 


(cp. Is. 4.15), or by extending: them 
towards the oblation. 

"Extevy (cp. ) ExTevijs ixecia 373. 4: 
slav. ektentya, arab. actani, Melk. acta- 


Glossary of Technical Terms 


nin: Copt. deésts, arab. félbat): an 
‘extended’ or prolonged prayer, a 
litany of several suffrages; with perhaps 
also a suggestion of ‘fervour’ (Joel i. 
14, Jonah iii. 8, Judith iv. 10, Ac. xii. 5: 
cp. éxtevia 478. 21, Judithiv. 7). Called 
also Eipnvixd, Svvanty qq. v. The 
Little ektene or synapte (4 puxpd, 
malaya, alsagir), the short form, 364. 
31, is distinguished from the Great 
() peyadn, bolskaya, alcabir), 362. 30. 
Evx7) 7. éxt. ixeo. 373. 4, the prayer 
said by the priest while the deacon 
recites the ektene. 

‘Exry sc. # éxT @d57 (369. 7: cp. 
388. 7), the sixth ode of’the proper 
canon of nine odes, the great hymn in 
lauds. Cp. Etppos. 

"Exdovycts, -ds, -et (arab. yu‘allin, 
Melk. z‘laz: slav. wozglashenie: arm. 
"4 dsain: Syr. Jac. ¢°oitho, Syr. Un. 
arab. z‘danz, Maron. ka zlan, mu‘allanan: 
Copt. ash ebol, arab. yasrukh, eth. 
ba'abiye kal: Nest. kantina, Chald. 
b°kala). ‘The rubric of prayers &c. said 
aloud by the celebrant as opposed to 
those said pvotix@s, in a low inaudible 
voice. See 486. 2: 533. Io. 

“Evapéts. See Enarxis. 

*"Evepyovpeves. See Energumen. 

“Evwous. See (1) Mixture. (2) 
Manual Acts 4. : 

*"Emevyetar. The rubric of the more 
solemn prayers, esp. in the Byz. books, 
either as an intensive form or in the 
sense of ‘goes on to pray’ or ‘ prays 
on.’ Detached and incidental prayers 
are otherwise rubricated, e.g. Aéye 
evxnv, evxeTat, or with the simple title 
€vX7. 

*"Equywo@oKeiv (Syr.), ‘take know- 
ledge of,’ ‘recognize’ a person as one 
of the faithful (1 Cor. xvi. 18, 2 Cor. 
xiil. 5: Iren. Haer. iii. 3 § 4) and there- 
fore as admissible to the mass of the 
faithful. So émiyvwre adAAndAous ‘see 
that there is no disqualified person 


Glossary of Technical Terms 


present,’ 41. 7: 473. 22: 496. 29 where 
also yvwpicate. 
*EsixAnots. See Invocation. 
"Emipavikia. See Vestments 2. 
*Emvvixtos tpvos. See Tersanctus. 
*Emiovvarreiv, to attach a formula 
to what proceeds, ‘add,’ 46. 268: 52. 
29: 520. 4: 549. 26, 30. 
*EmitpaxyAtov. See Vestments 3. 
“‘Eomeptivds (arab. gurib, slav. wetsh- 
ernya). Vespers. 


EvayyéAvov. See (1) Gospel, (2) 
Lections. 
EvayyeAtordpiov. In the arrange- 


ment of the sunday Gospels, the lections 
from S. Matthew begin on the sunday 
after Pentecost and are read till the 2nd 
sunday before the Exaltation of the 
Cross: those from S. Luke begin on 
the 2nd sunday after the Exaltation and 
continue till the sunday of the Prodigal, 
i.e. the 3rd before Lent. The details 
of the arrangement therefore depend 
upon the date of Easter, and the Evay- 
yeAvoTapioy consists of a series of 35 
kavovia or tables determining the ar- 
rangement for every possible date of 
Easter. In later editions the correspond- 
ing Apostles are added. The book 
also gives the xavévniov Tov ayiov macxa 
or paschal table and some further matter. 
It is now appended to the Evayyeduor. 
See Ixxxii. 34, 1xxxvii. 

EvXoyetv. 1. To bless persons, with 
prayer &c., 5. 13. 2. To bless God 
with a doxology, 353.9: 359. 23. 3. 
To bless things by blessing God over 
them, 355.3: hence, to consecrate the 
oblation. 4. To bless things by signing 
them with the cross; so, to make the 
sign of the cross on a thing, 356.1: 357. 
24: 387. 4, 10. 

EtAdynoov S8éorora (arab. baric 
yasayid: arm, rhhnea der; Nest. barich 
mar): ‘Sir, give a blessing,’ addressed 
by the deacon to the celebrant, often 
only as a signal for a prayer or blessing. 
Cp. tube domne benedicere. The Nes- 


597 


torians now regard it as addressed to 
God, and it is used by the priest: 
accordingly the syriac is rendered above 
‘Bless, o my Lord.’ 

EvAoyntév movetv, to say the doxo- 
logy EbAoynros 6 Ocds Hu@y KTA., 353.10. 

Evdoyia (1914 a. Blessing, the in- 
vocation of good on a person, Gen. xxvii. 
35 &c. b. A blessing with which God 
is blessed for and over a thing, a ‘grace’: 
NDI DD 7d mornpov rhs ebdoyias 
1 Cor. x. 16 ‘the cup over which the 
blessing is said.” c. A gift, as the 
expression of blessing and goodwill, 
Gen, xeeit. 17,5 4. Sey: 27, xxx. 26, 
2 Cor. ix. 5). 1. The blessing of the 
people by the priest, 5. 14: 398. 18. 
See Blessing. 2. The blessing or con- 
secration of the eucharist. See Thanks- 
giving. So the consecrated gifts them- 
selves, 508.13: 509. 39, both as blessed 
and as conveying blessing, 505. 15 
(especially Egypt.: in Cyr. Al. passim). 
3. The bread offered at the offertory, 
probably as being a gift of the people, 
485. 29: 540. 30: AZ. const. Vili. 31. 
4. The Eulogia, both as a ‘ gift’ and as 
itself blessed. See Hulogia. 5. A gift 
sent by one person or community to 
another as an expression of communion, 
521. 2. 

Evxaptoryptov (129. 20: copt. shep- 
Amot 170. 37: eth. acu%tét 203. 21). A 
thankoffering. 

Evxapiotia. See Thanksgiving. 

Evxy (Byz., arab. translit. afshin). 
The ordinary rubrical title of a prayer 
of the celebrant. 

EvxoAdyrov. See Euchologion. 

Zéov (arab. zdwun). (1) The hot 
water (slay. Zeplota): see Water 2. (2) 
The vessel in which the hot water is 
brought bythe deacon, a metal bowl, 4 or 
5 in. across, with a handle (slav. Lows), 


“Hyovpevos, ka0nyovpevos (Slav. zgou- 


Qq93 


598 


men: Copt. hygoumenos, arab. iguma- 
nus, kummus). An abbat: Copt. also 
a secular archpriest, the chief presbyter 
of a cathedral or a parochial church. 

Hovxia (copt.). The rubric of an 
inaudible prayer. See Muotikds. 

*Hxos. See Music. 

Ocoroyia (465. 22: 50. 27 where 
ABCD read @eodoyias for d0foAoyiats : 
131. 29, inserted from Jas.: 86. 8: so 
Arm, version : 163. 6 where ‘ that cele- 
brates thy godhead’ = ¢heologikon). The 
adoration of God in the tersanctus. 

Ovew (357. 14). To stab the bread 
with the spear. 

Ovptatrpiov. See Censer. 

Ovoia (LXX generally M2} or NID ; 
in N.T. the usual word for sacrifice 
[but cp. d@por], gen. rendered by syr. 
debhho, copt. shoushoousht, eth. mash- 
waet, arab. dhabihah, dahiyah, arm. 
patarag,zohh), The eucharisticsacrifice: 
(1) of the act generally, 46. 354: 466. 
4: 507.32: (2) of the oblation whether 
unconsecrated or consecrated, 21.6: 47. 
34: 474. 22: 480. 29 (in both these 
uses often with the epithets pvo7iK«y, 
mvevpaTikn, poBEepa, ppikTH, avaipakTos) : 
(3) of the oblations of the people, 129. 
20: 508. 9. In the translated texts 
above, ‘ sacrifice’ generally, ‘ oblation’ 
and ‘ offering’ sometimes, represent syr. 
debhho, copt. thysta and sometimes shou- 
shoousht, eth. mashwa‘et, arm. patarag. 

Ovo.vacrptoy (first in LXX, =DAMd, 
gen. of the altars of burntoffering and 
of incense, as distinguished from Bwpds 
used of heathen and unauthorized altars 
[of the altar of Jehovah only Ecclus. 
1,12, ‘14, 2: Mac. 11.19, (ait. Gt sane 
Apoc. xi. 1, xiv. 18 of the altar space or 
sanctuary). 1. The Sanctuary q. v. 
2. The Altar q.v. 


See ‘lepevs. 
See Sanctuary. 


‘lepdpxns. 
‘lepatetov. 


Glossary of Technical Terms 


‘lepatuxot (1) the sacred orders, 
bishops, presbyters and deacons, as 
distinguished from the minor orders 
(xAnpikol), 519. 27. (2) The whole 
clergy, including the minor orders, 174. 
9, 336. 25. 

‘lepevs. (1) Until the end of the 
fourth cent. and frequently later, a 
Bishop as the head and mouthpiece of 
the concelebrating sacerdotal college, 
which includes the presbyters, 464. 
30 sq. (cp. 14. 2). (2) Atvthe’end of 
the fourth cent. and increasingly after- 
wards, a Presbyter as a member of the 
sacerdotal college and as frequently 
celebrating apart from the bishop, 13. 
22. By contrast the bishop is called 
apxvepevs, 12. 9, or iepapyns, 487. 15. 
The Ap. Const. mark the transition 
between these two usages, both being 
found there 13:22,.33 5 24)2,.8 2/30. 14, 
24, 28, and dpyepevs being there first 
applied to the bishop (earlier instances 
are figurative, comparing the Christian 
and the Jewish hierarchies). Probably 
the change of usage would be in part 
occasioned by the change of circum- 
stances, the extension of the church 
making the concelebration of the whole 
college increasingly impossible. 

“‘lepoStakovikdv. Thedeacon’s manual 
containing the dzakonzka : see 1xxxii. Cp. 
Liber Ministerii, Shamashttha. 


KaéSpa (arab. cathadra, slav. pres- 
tol). See Synthronus. 
KaSoduky cvvamry: ‘a general litany,’ 
a supplication for the whole church, 44. 
17. Cp. Kathuliki, Zuvvamry. 
Kadodukdv. See Catholicon. 
Kédvppa. See Veil III. 
Katavuxtikds : ‘ penitential.’ 
Katrarétracpa. See Veil I. 
Karynxovpevos. See Catechumen. 
Kedevere, xéAevoov (138. 29 4, 370. 
22: arab. calafsin: slav. poweli), ‘If 
you please’ or ‘ At your service,’ with 


Glossary of Technical Terms 


which one minister signifies to another 
that he is ready for the next movement. 

Kypvooev (whence syr. cvaz, and 
from this arm. charozem). 1. Used 
technically of the deacon, to ‘ proclaim’ 
or ‘recite aloud’ the suffrages of the 
litanies, and the directions (cp. ceAevew 
478. 36: mpoordcoew 507. 29) to the 
congregation: 3.12: 7. 27: 524. 50: 
‘proclaim’ 412.188: 424.19: 428.2: 
442. 34. In the same technical sense 
mpoopwrety 485. 42, Hence «npuypa 
524. 52, mpoopwynats 520. 29, syr. cari- 
sittha 262. 3: 271. 15: copt. prosfo- 
mésts, of a deacon’s proclamation or 
recitation: and «jpvg of the deacon 
478. 2. Similarly praedicare (Conc. 
Zolet. iv. c. 40), whence prob. syr. 5°r7i- 
adiki (=praedicatio), another title for 
the kathwlikt q.v. (Assem. Cod. Lit. v. 
p- 151). 2. To preach, 507. 21: arm. 
charoz=sermon. 

KAdots. See Manual Acts 2. 

Kowwvety. (1) To hold communion 
with a person, xlvii. 14. (2) To com- 
municate, to participate in the holy 
sacrament. 

Kowevikdy (slav. pritshasten): the 
proper hymn sung during the com- 
munion, consisting of a verse followed 
by alleluia. There is a standing series 
of seven, one for each day of the week, 
and propers are provided for festivals. 

Kovrdx.ov. 1. A liturgical roll, so 
called from the roller («évros) on which 
it is wound: see xc. 32. 2. (Arab. 
kindak, syr. kiindoko, slav. kondak), the 
title of a class of short hymns, For 
the origin of the name see Neale /xtrod. 
p. 843. 


(In LXX 
Aacroupyeiv gen. = NW, a few times Tay, 
once Ji}9, used of the levitical ministra- 
tion: Aeroupyia =I 73), of the same: so 
Heb. x. 11; Lk.i.23; Heb.ix.21. Of our 
Lord’s sacerdotal ministry, Heb. viii. 6: 


Aevtovpyla, \evrovpyetv. 


599 


of christian ministry, Acts xiii. 2. Else- 
where, Rom. xv. 27, 2 Cor. ix. 12, Phil. 
ii. 30, of service to men, but no doubt 
with the suggestion that such work is 
for christians sacerdotal: cp. Ja. i. 27: 
in Phil. ii. 17 the figure is from the 
ministry of sacrifice). 1. Of divine 
service generally: 519. 39. 2. Esp. 
of the service of the altar: 317. 15: 
320.12. See Liturgy. 

Aevrovpy.kdy (lxxxv. 18, arab. cztab 
liturjiyat \xxxvili. 5, slav. sloujebnik) : 
the book containing the text of the three 
liturgies, sometimes with the éomepivds 
and the dp@pos. 

Aetroupyds (LXX =, 7 times 
of any ‘minister’: Neh. x. 39, Is. 
lxi. 6, Ecclus. vii. 30 of the levitical 
ministry: Ps. cii. 21, ciii. 4 [ = Heb. 
i. 7] of the angels. Heb. viii. 2 of our 
Lord: elsewhere Rom. xv. 16 of a 
minister in a sacrificial figure; xiii. 6 
of civil ministry regarded as of God: 
Phil. ii. 25 general, but perhaps with 
suggestion of sacred ministry). A minis- 
ter: (1) the ministers of the altar gener- 
ally, 316. 15: (2) the priest, 505. 27: 
(3) the deacon, 526. 33 probably: 487. 
23: SO % AecrovpyiKn Tagis the body of 
the deacons, 532. 11: (4) the deacons 
and subdeacons regarded as one class, 
490. 6: so # AaT. Siaxdopyors 488. 2. 

Aeéts (copt.). 1. A lection. See 
Lections. 2. A rubric marking the 
division of a psalm-verse; or perhaps in- 
dicating the‘ verse’ as distinguished from 
the ‘refrain,’ in which case on p. 156 
Aegis should begin 1.14. See Antiphon. 

Adyxn, 7 ayta (7 ieparixy A. 540. 9: 
arab. alharbah almukaddasah: slav. 
swyatoe kopie: cp. lancea 541. 25, lan- 
ceola 544. 31: Aoyxevev 548. 1): the 
holy spear, a lancet with a cross ter- 
minating the handle, used for excising 
the lamb and the particles from the loaf 
in the prothesis. 


Avyvixdv, 76: the Lucernarium or 


600 


office at the lighting of the lamps: 345. 
11: 346. 20 where the name is applied 
to the whole éomepivds. Now it is used 
apparently only for the first part of the 
office, i.e. for the introduction, and the 
mpoorpiakos YaApos with the seven edvxal 
Tov Avxvixov said meanwhile. 


Makaptopot (arab. macarizmi: slav. 
blajenz): the Beatitudes (Mt. v. 3-12 @) 
sung, with a gloria and intercalated 
proper troparia, on sundays as the third 
antiphon of the enarxis, 367. 26. 

Meyadvuvaptov: the hymn sung after 
the commemoration ofthe B.V.M. in the 
Intercession : on festivals the eipyos of 
the gth ode of the day, 388. 7 (slav. pre- 
ceded by a proper troparion zadostoynzk): 
otherwise the “Afidy éoTiv ws aAndds 
(slav. dostoyno): S. Bas. has a fixed 
form, "Emi co xaipe, 406. 27. 

MeAtLev, pedropds (LXX pericev = 
MAJ, to dismember the victim, Lev. i. 6, 
3 R. xviii. 23, 33). See Manual Acts 2. 

Mepifeuv, of the Fraction, 523. 18. 

Mepis (cp. Col. i. 12). ‘A share’: 
hence (1) a particle of the host given to 
communicants: (2) any particle of the 
holy bread. See Particle. 

Méon evxy (338. 2): apparently ‘a 
prayer meanwhile,’ of the deacon’s litany 
accompanying a prayer of the celebrant. 

MeraBddAew: ‘change,’ of the effect 
of consecration, 330. 9 d. 

MetadapBaverv, petadniis. Sce 
Communion. 

Merdvoua (1) Penance. See Peni- 
tents. (2) A reverence or obeisance 
(arab. mataniyah: slav. metanie: syr. 
Nest. matiiniya 271. 19). a. peyadn 
peT., a prostration. b. puxpa per., a 
profound inclination. 

Metamrovetv : ‘change the make’ of 
a thing, ‘remodel,’ of the effect of con- 
secration, 486. 23. 

MerappvOpifew : ‘change the form’ 
of a thing, ‘make in a different form,’ 
of the effect of consecration, 479. 52. 


Glossary of Technical Terms 


Metraorotxetotv: ‘change the ele- 
mentary nature’ of a thing, of the effect 
of consecration, 526. 20. 

Myvaiov, -a (arab. mindwun, slav. 
mineya): the books of the proper of 
immovable feasts (dmwnrol €oprai), one 
for each month, beginning with sep- 
tember, 1xxxii. 

Motoa. See Sponge. 

Mvorrpiov. See Mystery. 

Mvotikas (syr. 2°hdntho, arab. sirran, 
copt. esychta, eth. balachosds, arm. 
"t tsatsouk, khorhhrdabar, slay. tayno): 
the rubric of prayers said in a low 
inaudible voice. 


Napa (357.21: 543.22): wine. Cp. 
Clem. Al. Paed. ii. 2 § 32. 

Nads. I. A church, 506. 10 &c. 
2. See Nave.. 


"Oxtayxos (1xxxli. 35: slav. octotch): 
the book, attributed to S. John Da- 
mascene, containing eight sets of pro- 
per troparia &c. for the sunday office, 
arranged according to the musical tones 
(the eight modes) to which they are 
severally sung. Of the liturgy, it con- 
tains the troparia of the paxapiopoi q. v. 
With the addition of the corresponding 
troparia for the other days of the week, 
it becomes the MapaxAnrixn. 

Opodroyra (copt., 184. 30: cp. 238. 
29: 394.17: 396.94): the confession 
of faith in the reality of the sacrament 
recited before communion. 

"OmiabapBwvos edxy: the concluding 
prayer of the liturgy said in the nave 
behind, i.e. to the west of, the ambo, 
assumed to be in the middle of the 
church. See Ambo. 

’OpOot (arab. wrthi, arm. orthi 426. 
6: 456. 7): the call of the deacon to 
the people, either literally to ‘stand up’ 
or figuratively to be ‘erect in attention.’ 
Cp. ord@nre 119. 8: dvaornte 131. 8. 

OpOpos (arab. sakaryah, slav. ou- 
trenya). The daybreak service, lauds. 


Glossary of Technical Terms 


Mamas. See Pope. 

Napdotacis (mapictacéa of formal 
or solemn attendance, 2 Chr. ix. 7: cp. 
Ac. xxvii. 24, Rom. xiv. 10: hence of 
ritual attendance, Dt. xviii. 5, 7, Dan. 
vil. 10, and of formal standing at the 
altar, Num. xxiii. 3: so mapaotaas 3 R. 
x. 5 in some verss., of the attendance of 
courtiers : 1 Mac. xv. 32 of courtiers col- 
lectively). 1. The station or attendance 
of the ministers at the altar, 44. 25, 30 
&e : and of the people as assisting, 506. 
47: cp. tapioracOa 33. 18: 45. 26: 
509. 4. 2. A movement in the liturgy, 
31. 16, apparently the formal assembling 
of the ministers in the sanctuary before 
the enarxis. 

NapatrpateLov (64. 20, 27: 342. 3): 
a table, of uncertain position, on which 
the sacred vessels were placed for the 
communion of the people. Apparently 
such a table is still in use among 
the Christians of S. Thomas, placed 
below the altar steps while in use 
(Howard Christians of S. Thomas, 
p- 145). 

Nacropdpia. See Sacristy. 

Nevrnkxooraptoy (slav. entakostarty: 
Ixxxii.): the book of the proper of the 
offices and of the liturgy for eastertide. 

Neptxomy : asection read asa lection. 

Meracate: ‘spread,’ sc. the hands 
(Sp. Bui ix. 3g, 33: 2 Esd. ix. 5); 
addressed, 125. 19, by the deacon pro- 
bably to the concelebrating presbyters. 
Cp. ’Exretvare. 

Miordés. See Faithful. 

Mpatamdécrodos : the volume con- 
taining the lections from S. Paul and 
those from the Acts substituted for the 
Apostle in eastertide, lxxxii. 33. 

Mpaktts (Copt.). See Lections. 

Nponytacpéva. Sce Presanctified. 

Npd0cots, mporiOévar, mpoxeipeva 
(mporiWéva 7] 1¥ to order the shewbread 
on the table, Ex. xl. 4, 23, Lev. xxiv. 8, 
2 Mac. i.8: ep. 2 Mac. x. 3: hence the 
bread is called mpdé@eois Ex, xl. 4, 2 Chr. 


601 


ii. 4, mpd0eois dprwv 2 Chr. xiii, 11, 
Heb. ix. 2 or of dpro. Tis mpobécews 
to Chr,. iz. -34,  ¥etii,.-a9 &e, and. is 
described as mpoxeiyevos Ex. xxxix. 36, 
Lev. xxiv. 7; and the table as mporep. 
tpare(a Num. iv. 7,4 7p. THs pod. Ex. 
xxxix. 36). 1. IIpé@eo1s. See Prothesis. 
2. TIpors@éva to set forth or order the 
oblation on the altar, 133. 31: 327.21: 
ABS. gO: FOS. 152 525. 32: £38. 12. 
3. Tlpoxeiueva dpa, the oblation as set 
forth. 

Mpokeipevov tod “Aroordédov, Td 
or 70 mpoxeipevoy simply (36.1: 371. 4: 
arab. briicimanun: slav. prokimen) : 
the proper antiphon sung before the 
Apostle, now reduced to a refrain and a 
verse. Also of similar antiphons before 


lections in the offices. Cp. Mesedi, 
Shuraya. 
Mpédoyos. See Alleluia. 


Mpootprov (345. 10): the mpooipiands 
Yadrpos, Ps. ciii (civ), sung at the be- 
ginning of the eomepivds. 

Npoodyew (LXX gen. =21), 397, 
occasionally N27, W'3, of bringing 
the sacrifice; generally of the people, 
but also of the minister, Lev. v. 8, vi. 
38 &e.>. cp. 1 Pet. 01.18). To. bring, 
offer? (1) Of our Lord offering himself, 
32. 4: (2) of the people bringing their 
oblations, 41. 34: 508. 9: (3) of the 
deacons at the offertory, 13. 33: 528.17: 
(4) of the celebrants, 46. 25: 316. 21: 
485. 44. 

NMpockoptdy. See 
Offertory, Prothesis. : 

Npockop (lew (not in LXX or N.T.): 
to bring, offer. (1) Of the people, 332. 
16: (2) of the minister at the prothesis, 
541. 40: (3) of the priest in the ana- 
phora, 485. 31: cp. 23. 15: 58. 23 &c. 

Npookvvety (arab. sajad): to make 
a reverence, incline the head. 

Npookivypa (slay. foklon): a rever- 
ence, an inclination of the head. Cp. 
Meravowa. 


Npoodépew (in LXX gen, = 830 


Npockopiferv, 


602 


or 2°))1] of the people as bringing 
and VOPiI of 
the ministers: see "Avagépewv. In N.T. 
the usual word for ‘ offer,’ Mt. il. 11, v. 
23, 24s Vil. 4, OL RVI. 22, Ac. xxi, 26, 
Heb. passim. Syr.k°rabh: arab, karrab, 
kaddam: eth. ab’a: copt. en, 22, with 
or without ekhoun, erprosferin: arm. 
matouthsanem). The commonest word 
for ‘offer’: (2) of the people, 115-7 44". 
34: (2) of the ministers, 33. 25: (3) of 
the celebrant, 21. 20: (4) of the church, 
13. 32. In the translated texts ‘ offer’ 
generally represents the biblical words 
given above. 

Npoodopa (LXX Ps. xxxix.6 =I); 
3 Child. 14, 1 Esd. v. §2 and in Ecclus.; 
Heb. x. 5 sqq. from Ps. xxxix: Ac. xxi. 
26, xxiv..17, Rem. xv. 16, Hphvy.- 2: 
syr. kiirbono, copt. prosfora, eth. ku°r- 
ban, mashwa'et, arab. kurban, arm. 
patarag). Oblation: (1) the act, 30. 
10; 474. 16: 480, 38% 5g. 11s Se of 
the mass, 519. 39, like copt. prosfora: 
(2) the offerings of the people, 56. 16: 
, 129; 20°: 479. 3: (3) the ‘consecrated 
oblation, 25. 6: eth. presphora 233. 
31. 

Npoodwvetv: to address aloud, (1) of 
the deacon, see Knpvooew: (2) of the 
priest, 24. 19: 505. 27. 

Npdoyxopev (arab. briskhiman : arm. 
proschiumen: syr. Jac. p°ruscomen, Un. 
O°ruscomin : copt. proschomen). The 
deacon’s call to attention, esp. at the 
lections and the elevation. 

NpwroavyKedXos : the chief secretary 
and chaplain of a patriarch, his con- 
fessor and, at least formerly, usually his 
successor. 


offerings ; rarely = nova 


“Purtdtov. See Fan. 
Ziwdev. See Eidnrov. 
XkevodvAdkiov. See Sacristy. 
Lodia (arab. sifzya: Syr. Jac. saZphi- 
ya): an exclamation with which the 


Glossary of Technical Terms 


deacon calls the attention of the people 
to the scriptures (368. 24: 371.2: 372. 
28) or to the creed (82. 3): its intention, 
375.24 a, 376. 22 a, is not clear. 

Ztixos, a verse: (1) see Antiphon : 
(2) (Egypt., 120. 33) a variable verse 
sung after the ektene of the Prayers: cp. 
Ixix. 32: 259. Se. 

ZTotxdpiov. See Vestments I. 

ZvAAevtovpytkdv (Ixxxil. 31): the 
reader's manual containing the fixed and 
ferial hymns and responses of the offices 
and the liturgy. Cp. Liber ministerii. 

LYuvagis (cp. suvayeoOa Ac. iv. 31, 
xi. 26, XIV. 27, Xx. 7'Sq.)%\-me formal 
assembly of the church for worship, the 
liturgy, 467. 45: 476. 19: 484. 25: 
400: L: 500.130) Bag. 30.2) 24.14 : 
530. 41: 537. 28. Cp. Liturgy. 

Luvamrry sc. evx7H (arab. siabti): a 
prayer consisting of a number of suffrages 
‘linked together.’ See ’Exrevy. 

LuvyOns Toros sc. Tov duaxdvov: the 
normal place of the deacon while minis- 
tering to the congregation, viz. on the 
soleas or platform outside the ikono- 
stasis, facing the holy doors. 

XvortéAdew (106. 36: 359. 26: 308. 
315 411..23': 463. 7): te< eather, up’ 
or sweep together the particles on the 
paten, whether before veiling at the 
prothesis or before consuming the re- 
maining particles at the end of the 
liturgy. 

XHpayile: to make the sign of the 
cross upon an object. Cp. catacppayi- 
(ec@ar T@ Oe, to commend oneself to 
God by signing oneself, 7. 14. 

XdHpayis (1) the sign of the cross: 
(2) baptism (including confirmation), 
xlvii. 14: (3) see Bread. 


TeXevotv (LXX in Ex. Lev. Num. 
TEA. TAS XEipas = T° xin ‘to fill the 
hand’ of the priest, i.e. to consecrate or 
inaugurate him by laying part of the 
sacrifice on his hands, Ex. xxix. 22-24, 


Glossary of Technical Terms 


Lev. viii. 25-27: hence rereAecwpeévos 
simply = consecrated, Lev. xxi. 10, Heb. 
vil. 28; Teheiwors = DNP1D consecration, 
Ex. xxix. 22, a sacrifice of consecration, 
Lev. vii. 27. Cp. Westcott Hebrews, 
p- 63. Syr. shamii Lev. xvi. 32: gammar 
Heb. v..9). To consecrate the gifts ; 
used both of the divine action, 59. 3: 
134. 11: cp. 485. 37; and of that of 
the minister, 526. 37. Hence reAciwors 
‘consecration ? 533.35. So syr. shamli 
‘accomplish’ 97. 13, ‘fulfil’ 292. 9: 
gammar ‘consummate’ 97. 14, ‘perfect’ 
292. 8. 

Tpamefa. See Table. 

Tpiediov (Ixxxii. 36: arab. ¢rzyidi, 
slav. ¢riod). The book of the proper 
from the sunday of the Pharisee and the 
Publican, ie. the next before septua- 
gesima, to Easter Even inclusive. So 
called because in this season the canons 
for the most part consist of 3 odes in- 
stead of g. 

Tpomdptov (dimin. of tpdmos prob. in 
a musical sense, ‘a mode’: arab. trabar- 
yun, slav. tropar). ‘The general name 
for the short hymns or verses of which 
the longer hymns and the greater part 
of the Byz. offices are composed. 

Tumuxdv (slay. ¢¢pikon: arab. citab 
alrutab): the book of the rules deter- 
mining in detail the office and liturgy 
for the seasons and days of the year 
(Ixxxii. 14). It corresponds to the 
western ordinale (‘ book of the pie’); 
while xara tiv Tafiv Tov TumKod 1xxxy, 


603 


17, Ig is equivalent to secundum usum, 
‘according to the use,’ of a given church. 


‘Yraxoy (369. 1: slav. zfakoy): a 
variety of hymn-verse. The word must 
mean ‘response’ (cp. tmaxovew), but its 
exact application does not appear, 

*Ymakoveiv 531.1, ‘Yanyxetv 477. 10, 
‘Ymoduvetvy 480. 20, “YrowdAXewv 29. 
30. ‘To respond, to sing in response. 


‘Yanpecia, “Yanpéerns. See Sub- 
deacon. 

‘Ypotv, “Yipwors. See Manual 
Acts I. 

Potildpevos. See Competent. 

Xewpaldpevos. See Hnergumen. 

XepovBikdv, -a. See Cherubic 
Hymn. 


Xwvevtyptov (356. 5): the piscina 
in the prothesis at which the ministers 
wash their hands. (Cp. Lavatory.) 
Formerly the piscina was called 6a- 
Aagoa, Padacciiiov: cp. 3 R.vii. 23, 2 Chr. 
iv. 2-6. In3R. vii. 24 for év 77 xdoe 
nps*a ‘in the casting,’ the complut. 
text reads €v T@ ywveurnpiw: whence 
perhaps the name. 

Warrns. See Singer. 

‘Qpoddprov. See Vestments 6. 

‘Qpodsyrov (slay. ¢shasoslow): the 
book of the canonical hours, 1xxxii. 40. 
Cp. Jamagirch. 


END OF VOLUME I 











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